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CHAPTER III
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be observed that Rāmānuja's criticism against the bhedābheda philosophy is primarily directed against the common bhedābheda thesis of a self-contradictory reality of identityin-difference. It is because they hold this thesis that bhedābhedavādins are described as 'jainagandhi' (Jaina-like) Vedāntins, and, therefore, as indulging, like the Jainas, in expounding an "untruthful' (self-contradictory) view of reality (ayathābhāṣaṇacaturāḥ)? The curious irony of this situation is that Rāmānuja himself, like the bhedābhedavādins thus criticised, is a brahmapariņāmavādin, and is even described, quite rightly, as attempting a "re-interpretation of bhedābheda"". Consequently, Rāmānuja is nearer to, if not one among, bhedābhedavādins like Bhāskara and Yādava, than to any other type of Vedāntins, like Sankara. Never
Cf. yadi bhāskarayādavaprakāśau nigamäntasthitinirņayapravīņau / aparaiḥ kimivāparāddham āryā ayathābhāşanacāturīdhurinaiḥ // ata eva nirguņabrahmavādinām pracchannabauddhaprasiddhavadanayor api jainagandhivedantinau itināmadheyam anu. śośrūyāmahe / Vedäntadesika's Sankalpasūryodaya, ed Krishnamacharya, Adyar, 1948, p. 322 f., p. 86. Commenting on the phrase ayathābhāṣaṇacaturaiḥ, the commentator of Prabhāvilāsa (on the above work) observes : syādasti syānnasti ityayathābhāşanacãturyadhurinaih / Writing under the phrase jainagandhivedāntinau iti the same commentator observes : ekasya vastunah aikarūpyakathanāt tathātvam / In Prabhāvali, a further comm. on the above work, K we see the following comment on this phrase : evar jainaiḥ samānayogaksematvät jainagandhivedāntinau iti nāma jagati prasiddham / See also what follows. Ibid. Some modern critics also confirm this view. See Brahmavadin, Vol. V, pp. 467468, and Vol. VI, p. 233. A further amplification of the objection of virodha in Jainism is found in Śrībhāşyavārtika, verses 125-129. "Ramānuja explicitly rejects the theory of bhedābheda in many places in his Śrībhasyam. But his Visiştādvaita is really a
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