THE PHILOSOPHY OF BHEDABHEDA
Book Specification
| Item Code: | IDG118 |
| Author: | P. N. SRINIVASACHARI |
| Publisher: | The Adyar Library and Research Centre |
| Language: | English |
| Edition: | 1996 |
| ISBN: | 8185741207 |
| Pages: | 311 |
| Cover: | Hardcover |
| Other Details | 8.8" X 5.7" |
| Weight | 520 gm |
Book Description
PREFACE:CONTENTS
THIS book is an amplification of the Honorary Reader-ship Lectures on 'The Philosophy of Bhaskara' delivered by me under the auspices of the University of Madras. The philosophy of Bhedabheda claims, like all other Vedantic schools, the authority of immemorial tradition; but it has become a forgotten chapter in the history of Vedantic thought. Bhedabheda exhibits two distinct types represented mainly by the systems of Bhaskara and Yadavaprakasa. It is midway, logically and chronologically, between the Advaita of Samkara and the Visistadvaita of Ramanuja. It is not in line with the accepted expositions of Vedanta and is rejected mainly on the ground that it is a system built on the self-contradiction of bheda and abheda. The philosophy of identity-in-difference has, however, a strange fascination for certain temperaments interested in the meeting of the extremes of monism and pluralism.
The book is divided into two portions. The first sets out the metaphysical, moral and mystical implications of the Bhedabheda of Bhaskara. The first part of the second portion presents the Vedanta of Yadavaprakasa and certain allied schools. Bhaskara's Commentary on the Brahma-sutra-s is published in the Chowkhamba Sanskrit Series, Benares; but no extant edition of Yadavaprakasa's commentary is available. The drift of his teaching is, however, gathered from the criticisms levelled against it by the expositors of other systems like Ramanuja and Vedanta Desika. In the second part, a critical estimate of Bhedabheda is attempted and this is followed by a comparison of this school of Vedanta with similar lines of thought in the West. The concluding chapter indicates the direction in which the varieties of Vedantic thought may benefit by mutual and sympathetic criticism and thus supplement the method of Siddhanta by a synthetic insight into the fundamental features of the philosophic thought enshrined in the Upanisad-s. It will be observed that, in summarizing the philosophies considered in the course of the work, I have tried to adopt the language of their authors.
My grateful thanks are due to my esteemed friends and fellow-students who have encouraged me in the publication of this book. I am indebted to Pandit Kumaravadi Srinivasachariar who helped me to go through the Bhasya of Bhaskara. I owe a deep debt of gratitude to Mahamahopadhyaya Prof. S. Kuppuswami Sastrigal for kindly reading the book in its proof stage and making valuable suggestions. Prof. M. Hiriyanna and S. Vasudevachariar rendered great help to me by pointing out errors and suggesting improvements. I have been profited by discussions with S. Gopalaswami Aiyanagar on the philosophical relationship between Visistadvaita and Bhedabheda.
I am under great obligation to G. K. Rangaswami Aiyangar and M. R. Rajagopala Aiyangar for the considerable help they rendered to me in various ways. I should not omit to mention the aid given me by Jiyappa Aiyangar and Dr. K. C. Varadachariar in the preparation of the manuscripts. My special thanks are due to Professor Hiriyanna for his kindness in having written a Foreword to this book.
P. N. SRINIVASACHARI
February 1934
| PAGES | ||
| FOREWORD | V | |
| PREFACE | IX | |
| CHAPTER | ||
| I. INTRODUCTION | 3-10 | |
| The Vedanta as a philosophy of religion-- Spiritual realization as a true test-Reason and revelation reconciled-Threefold aspect of Vedanta: Metaphysics, Morality and Mysticism-The age of Bhaskara-His works-Bhedabheda of Yadava and Bhas- Kara compared-His philosophy marks a transition from Samkara to Ramanuja-His central teaching and method-Criticism of other philosophical systems, especiallymaya- vada--The subject-matter of the Vedanta- sutra-s. |
||
| II. BHASKARA'S EPISTEMOLOGY | 11-26 | |
| Brahman is knowable--Sastra, the ultimate source of spiritual knowledge-The Veda a body of eternal, impersonal and in- fallible truths--Sruti and smrti--Mimamsaka principles of interpretation-The principle of bhedabheda, as the keynote of Vedanta- Bhedaand abheda texts reconcile- The truth confirmed bypratyaksa and anumana --Illustrations from the relation between cause and effect and genus and species- The Illusion theory criticized-Importance of causality to Bhaskara-Satkaryavada or the theory of immanent causality-Free causality-Criticism of other theories of knowledge like the Vaisesika theory of asat- karyavada-Mayavada--The Samkhya theory ofparinama--The Buddhistic theory of mo- mentariness and the Jaina view of saptabhangi --Bhedabheda reconciles idealism and realism. |
||
| III. BHASKARA'S ONTOLOGY | 27-39 | |
| Sadvidya refers to Brahman as karana-atman and karya-atman--The unconditioned be- comes the conditioned due to upadhi-s--The self-limitation of the Absolute-Isvara and the Absolute identical-Criticism of the theory of two Brahman-s, Saguna and Nirguna --The Sadvidya refers to Brahman and not to pradhana--Vaisesika, Buddhist, Jaina, Mahesvara and Pancaratra theories of reality criticized-The anandamaya of Taittiriya- upanisad is the Absolute which is saguna--The golden person in the sun-The akasa, the prana and the jyotis of the Chandogya-upanisad refer to Saguna Brahman-Bhedabheda relation explained by the Antaryami Brahmana in the Upanisad-Saguna Brahman as the Vaisvanara, amrta, setu, bhuman, aksara and paratpara-purus a-Angusthamatra-purusa. |
||
| IV. BHASKARA'S COSMOLOGY | 40-50 | |
|
Parinama as the principle of self-differentiation --Jiva-parinama and acetana-parinama or bhoktr-sakti and bhogya-sakit--Theory of pralaya andsrsti--Sadvidya and causality-Vakyakara , Vrttikara and Sutrakara support parinamavada--Brahman transcendentally perfect though immanent in the universe-Criticism of rival theories of srsti; mayavada, Samkhyan theory of prakrtiparinama, the atomic theory of the Vaisesika and the Buddhistic theories ofsamghata--Bhaskara's conclusion or siddhanta. |
||
| V. BHASKARA'S CRITICISM OF MAYA |
51-72 | |
| The doctrine ofmaya cuts at the very root of knowledge, derived from sense-perception, inference andsastra-- Real knowledge cannot arise from falsity-Conditionateness is not contradiction or sublation-Bhaskara's criticism compared with Ramanuja's--Anirvacaniyakhyati refuted--Jnana-kanda and Karma-Kanda not opposed-Reality cannot be bare being-The negative judgment, neti, neti in the Upanisad denies the finitude of reality and not the finite-Brahman is formless but not characterless-Four vies of Advaita- Isvara neither illusory nor the logical Highest. |
||
| Bhaskara's Idea of God: Brahman devoid of form, but with an infinity of perfections-His relation to the acit and thejiva--Four forms of the Advaitic view of Brahman: Bhaskara's criticism of Nirguna Brahman-Some modern interpretations of Ramanuja and Bhaskara considered. |
||
| The Theory of the upadhi-s: Isvara becomes the finite self by his parinama-sakti and upadhi-s--Unity and multiplicity are both real--Upadhi-s real not illusory: the finitizing process of the infinite-A complex of logical, moral and aesthetic limitations-Avidya, kama, karman, and sarirendriya--Sthula-sarira andSaksma-saira-Upadhi, beginningless but not endless. |
||
| VI. BHASKARA'S PSYCHOLOGY | 73-83 | |
| The jiva as an amsa of Isvara-As bhedabheda relation-Brahman s a finite centre conditioned by upadhi-s--The jiva as a self- conscious entity, morally free-Abnormal psychology-The psychology of sleep; drams not illusory but psychic experiences --Conscious states continuous but not contradictory-Carvaka, Buddhist, Jaina Samkhya, Vaisesika, Pancaratra and Maya- vada views of the finite self criticized-a The Sutra-s support bhedabheda relation between Brahman and the Jiva, abheda real and bheda adventitious. |
||
| VII. THE ETHICS OF BHASKARA | 84-104 | |
| Vedantic ethics makes no distinction between morality and metaphysics-The jiva as mumuksu-The need forvairagya-Jnanaand Karman: co-ordinate and not contradictory-Jnana- karma-samuccaya as the chief means to mukti --It avoids the extremes of intellectualism and activism-Criticism ofniyogavada-Raga sublimated--Visaya-ragatransformed into paramatma-raga--Divine determinism not in- compatible with individual freedom-The divine will works through the will of the finite self-Paramatman eternally pure and perfect though associated with samsara-The supreme end of man is the attainment of Brahman-The views of the Mimamsaka and the Dhyananiyogavadin about the relative value ofkarman and jnanarefuted-Desire spiritualized and not suppressed or sublated-Renunciation is not karmatyaga butniskama-karman |
||
| VIII. THE RELIGION OF BHASKARA | 105-40 | |
| The errors and evils of avidya-karman over- come by philosophic insight and moral endeavour-The mumuksu as a mystic-The unitive consciousness of Brahman-The nature of dhyana: meditation on Brahman as the formless or nirakara but not as characterless ornirguna--Mukti as release from the upadhi-s or freedom from embodiment and not in embodiment orjivanmukti as Samkara says-Criticism of the theory of jivanmukti--The Upanisadic meditations-t The theories ofaikya-jnana, dhyananiyoga-vada and nisprapancikarananiyogavada criticized- Meditation on Brahman destroys samcita-karman at once and prarabdha-karman only at death. |
||
|
Utkranti or ascent to the Absolute: The theory of ascent to Karya Brahman or effected Brahman as held by Badari refuted --Two kinds of mukti: sadyo-mukti and krama-mukti or immediate and progressive realization of Brahman-Mukti as self-realization by self-transcendence-eEkibhava not svarupa-aikya or identity or visista-aikya or inseparability-The nature of mukti explained in terms of cognition, conation and feeling --Comparison with western mysticism. |
||
| PART I. OTHER SCHOOLS OF BHEDABHEDA | ||
| I. THE PHILOSOPHY OF YADAVAPRAKASA | 143-51 | |
| His bhasya on the Sutra-s lost-References to it by Ramanuja and Vedanta Desika- The two schools of Bhedabheda of Bhaskara and Yadava compared: the former is aupadhika and the latter svabhavika-- Identity and difference equally real and eternal as in the causal and generic relation-His ontology-Reality is bhinnabhinna-Brahman or Being is-The Absolute is God and the finite centres-Creation is the self-expression of Brahman: Brahmaparinama-Thought immanent, He is transcendental-Bondage due to bodily feeling and sense of finitude -jnana-karma-samuccaya, the chief means to mukti-is the return of the finite to the infinite, in which it sheds its exclusiveness and becomes an eternal element of Brahman in the bhedabheda relation and not one with Brahman as in Bhaskara |
||
| II. THE PHILOSOPHY OF BHARTRPRAPANCA | 152-54 | |
| Reality is bhedabheda as substance and modes -Brahman is Isvara, the Jiva and the physical world-Dvaitavada reconciles pluralism and monism-aParinamavada-jnana- karma-samuccaya, the chief meant to mukti- The modal manifestations of the Absolute as Isvara, the jiva and matter-mukti is the apprehension of Brahman and attaining unity with Him |
||
| III. THE PHILOSOPHY OF NIMBARKA | 155-63 | |
| It is midway between the Svabhavika Bhedabheda of Yadava and Ramanuja's Visista- dvaita-In its abheda aspect Brahman is self-related and in the bheda aspect it is the jiva or bhoktr or the subject of experience and acit or the bhogya or the object of experience --His sakti emanates into the universe without losing its perfection-Brahman, the Absolute, or Radha-Krsna, the God of bhakti-The jiva as an amsa of Brahman or an entity or mode in the relation of bhinnabhinna with Him-Prakrti has an immaterial or aprakrta form in Paramapada as in Ramanuja -Bhakti and prapatti the chief means to mukti; in mukti the jiva attains brahmabhava or samya and there is abhinna in essence and bhinna in existence |
||
| IV. ACINTYA BHEDABHEDA OF SRI KRSNA CAITANYA |
164-66 | |
| Nearer theism than the previous schools of Bhedabheda-Brahman is Radhakrsna and is and has infinite auspicious qualities, sakti-s and bewitching form of Beauty owing to the relation of bhedabheda between substance and qualities and dehin and deha- By His sakti He becomes cit and acit and by His chief sakti called hiddini-sakti He imparts His beauty and bliss to the devotee, His beloved-The world, the eternal sport of Krsna-The chief means to mukti is madhurabhava and the goal of life is bhakti rather than mukti in which the Lord of Love and the beloved are one in essence or bliss though dual in existence-Bhedabheda is thus eternal though logically inconceivable, acintya. |
||
| V. SAKTAISM | 167-72 | |
| As the philosophy of Siva-Sakti, it harmonizes monism and pluralism in terms of Bhedabheda-Sakti the finitizing principle of Siva, is inherent in Him. Siva is static and Sakti is dynamic and the One becomes the many. The whole is the part and yet is the whole-Sakti sleeps in the stone and wakes up in the mumuksu. Dust becomes deity by yoga-The goal of life is the attainment of Siva-Sakti which is Dvaitadvaita, midway between Samkara's Advaita and Ramanuja's theism. The logical highest in the intuitional Highest-Saktaism opposed to the pan-illusionism and the pan-realism of other Vedantin-s. Its affinity to Bhedabheda |
||
| VI. A CRITICAL STUDY OF THE SUTRA-S |
173-85 | |
| Varieties of Vedantic philosophy based on the Sutra-s and the teachings of Vedantin-s referred to in them-Crucial texts dealing with the sat, anandamaya, ananyatva, avasthiteh, amsa, ubhayalinga and avibhagaexpounded by each Acarya in his own way-Advaita of Samkara deals with Nirguna Brahman, vivartavada, jnanayoga and jivanmukti--Visista- dvaita of Ramanuja treats of aprthaksiddha- visesana, satkaryavada, Brahman as saririn, bhakti and prapatti and arciradi-gati-Aupadhika Bhedabhedavada of Bhaskara expounding the nature of Saguna Brahman, upadhi-s, brahmaparinama, jnana-karma-samuccaya and ekibhava and sadyo-mukti-Svabhavika Bhedabheda of Yadava and Nimbarka and also of Bhartrprapanca, Acintya Bhedabheda of Caitanya: Saktaism-The different interpretations of certain important Adhikarana-s of the Vedanta-sutra-s. |
||
| VII. MODERN INTERPRETATIONS OF THE VEDANTA |
186-96 | |
| Deussen, Thibaut and Dr. S. Radhakrishnan deal with it as philosophy and not theology. Deussen's view of Advaita as paravidya or esoteric Vedanta expounding Nirguna Brahman, maya and jivanmukti. His theory of upadhi-s, monism and the synthesis of Vedantic monism and Christian ethics and mystic union is more allied to Bhedabheda than to Advaita-Thibaut claims to be an unbiassed expositor of Sutra-s and concludes that the Sutra-s support Ramanuja and that the Upanisad-s support Samkara. His view of the self emanating from Brahman and merging into it fits in with Bhedabheda. Dissatisfied with Samkara and Ramanuja he drifts into Bhedabheda-Dr. S. Radhakrishnan supports Samkara but rejects the illusion theory and monistic identity. Advaita denies difference but does not affirm identity. Brahman underlies all things from dust to deity. It is the real in itself, the intuitional Highest; not the real for thought or the logical Highest of Ramanuja and Hegel. Mukti is not the abolition of plurality but the abolition of the sense of plurality and egoistic outlook. In his criticism of illusionism and theism he seems to come into line with Bhedabheda. |
||
| PART II. CRITICISM AND WESTERN PARALLELS | ||
| VIII. ADVAITIC CRITICISM OF BHEDABHEDA |
199-206 | |
| In its attempt to mediate between Advaita and Dvaita, it has antagonized both. Bhamati's criticism of Bhedabheda as self- contradictory. |
||
| IX. VISISTADVAITIC CRITICISM OF BHEDABHEDA |
207-18 | |
| Ramanuja's criticism of Bhedabheda epistemology in Sribhasya and Vedarthasamgraha- The bhinnabhinna relation between Brahman and the world restated in terms of prakara- prakarin relation-Brahman and the world: Yadava's view of Isvara being less than the Absolute criticized-Bhaskara's distinction of thesvabhavika-bheda between the acit and Brahman and aupadhika-bheda between cit and Brahman is untenable. Brahman is Isvara-The theory of upadhi-s is untenable as it predicates imperfections to Brahman. Criticism of the whole theory-Brahma-parinama also attributes the imperfections of samsara to Brahman-Criticism of the theory of the jiva as an amsa of Brahman in the relation of bhedabheda-The fatal defect of Bhedabheda is its failure to satisfy moral distinction-Mukti: Criticism of the theories of mukti as ekibhava or dvaitadvaita; mukti is not absorption in the absolute or the consciousness of identity in difference. Vedanta Desika's refutation of the whole theory- Bhedabheda on the horns of a dilemma. If it is abheda, it is exposed to the defects of Advaita; if it is bheda, it is the same as Dvaita. It should be reoriented as Visista- dvaita which does full justice to abheda and bheda in the logical and ethical aspect. |
||
| X-XII. PARALLELS IN WESTERN PHILOSOPHY |
219-72 | |
| Comparison of western theism, pantheism and monism with the Vedantic schools of thought. The essentials to philosophic under- standing. Vedantic schools more definite than western systems as proved in the history of the absolutisms of the West, especially of Neo-Platonism-Spinoza, Hegel and the Hegelians-Neo-Platonism with its theories of emanation and ecstasy as interpreted by Dr. Caird, Dean Inge, Frank Thilly and Paul Shorey leans towards bhedabheda of Bhaskara shading into Visistadvaita-Spinoza's philosophy of substance, modes as expounded by John Caird, Joachim, Pollock and others has more affinities with Yadava's than with Samkara's or Ramanuja's-Hegelianism or Panlogism not much allied to Vedanta and is different from Ramanuja's view with which it is at times identifies- Bradley's view of Reality and Appearance differs from the Vedanta ideas of Brahman and the intuition of Brahman, though his method is utilized in destroying theism and thought-Bosanquet's view of the Absolute allied to that of Yadava-The Pantheism of Fichte bears comparison with Bhedabheda -- Vedanta on the whole different from Pantheism, Panlogism and absolutism as it posits the eternity of atman>/i>, the evils ofsamsara and stresses the spiritual relation between Brahman and atman more than that between Brahman and the world. |
||
| XIII. CONCLUSION | 273-85 | |
| Vedanta as a philosophy of religion avoids agnosticism and dogmatism. It correlates the metaphysically supreme with the highest of ethical religion-Each school has its own individuality and claims to be the true exposition of the Brahma-sutra-s--Practical Advaita is more akin to Visistadvaita than pure Advaita. The merit of Bhedabheda, especially of Bhaskara as a corrective to the subjectivistic tendencies of theism-Its main defect, the attribution of imperfections to Brahman-Logical and chronological transition from Bhaskara and Yadava to Ramanuja-Vedanta as the fulfilment of true philosophy and religion brought out in the Gita. |
||
| APPENDIX | ||
| I. DIFFERENCE OF INTERPRETATION OF CERTAIN VEDANTA-SUTRA-S BY SAMKARA, BHASKARA AND RAMANUJA |
287- 92 | |
| II. GLOSSARY | 293-303 | |
| INDEX | 305-11 | |
Click Here for More Books Published By Adyar Library and Research Centre
