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Jainism from the view point of Vedāntic Ācāryas
Vedāntapārijātasaurabha on several issues. He was also well aware of the doctrine of Svābhāvikabhedābheda (natural difference and non-difference) of Nimbārka [Brahmasütrabhāsya of Bhāskara, I.I.15, 31, 32; II. III. 29, 32). Again, Bhāskara while commenting on sūtras I.1.31-32, clearly mentions that 'Others read'. This reading is actually found in Nimbārka's Brahmasūtrabhāsya. Vācaspati Miśra, who is earlier or contemporary to Bhāskara refutes bhinnābhinnavāda or bhedābhedavāda (doctrine of difference and non-difference) in number of places in Bhāmati. His criticism is certainly Nimbārka's view not of Bhāskara. (Bhāmati, I.1.4; I.IV.22; II.III. 43-46; III.II. 27-30).
Influence of Vaisnava Vedāntins such as Bhāskara, Rāmānuja and others are not found in Brahmasūtrabhāsya of Nimbārka. On the contrary, Bhāskara and Rāmānuja are familiar with views of Nimbārka established in his bhāsya. These internal evidences, suffice to prove that Nimbārka flourished prior to Rāmānuja and Bhāskara.
Some scholars believe that Nimbārka is preŚankara Vedāntin. According to these scholars Vedāntapārijātasaurabha is the only genuine work of Nimbārka and other works attributed to him are not works of Nimbārka, because, doctrines found in these works either differ from his view expounded in Brahmasūtrabhāsya or go against its teachings. If we accept this view then there is all possibility, that Nimbārka might have flourished before Sankara, be
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