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CHAPTER III
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be observed that Rāmānuja's criticism against the bhedabheda philosophy is primarily directed against the common bhedabheda thesis of a self-contradictory reality of identityin-difference. It is because they hold this thesis that bhedabhedavādins 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 bhedabhedavādins thus criticised, is a brahmapariņāmavādin, and is even described, quite rightly, as attempting a "re-interpretation of bhedabheda". Consequently, Rāmānuja is nearer to, if not one among, bhedabhedavādins like Bhaskara and Yādava, than to any other type of Vedāntins, like Sankara. Never
1. Cf. yadi bhaskarayādavaprakāśau nigamāntasthitinirṇayapravīņau/ aparaiḥ kimivāparāddham āryā ayathābhāṣaṇacāturīdhurīnaiḥ // ata eva nirguṇabrahmavādinām pracchannabauddhaprasiddhavadanayor api jainagandhivedāntinau iti nāmadheyam anuśośrūyamahe / Vedāntadeśika's Sankalpasuryodaya, ed. V. Krishnamacharya, Adyar, 1948, p. 322 f., p. 86. Commenting on the phrase ayathābhāṣaṇacaturaiḥ, the commentator of Prabhāvilasa (on the above work) observes syādasti syännästi ityayathābhāṣaṇacāturyadhurinaiḥ / Writing under the phrase jainagandhivedantinau iti the same commentator observes : ekasya vastunaḥ aikarupyakathanat tathātvam / In Prabhavali, a further comm. on the above work, K we see the following comment on this phrase : evam jainaiḥ samanayogakṣematvāt jainagandhivedantinau iti nama jagati prasiddham/ See also what follows. Ibid. Some modern critics also confirm this view. See Brahmavādin, Vol. V, pp. 467468, and Vol. VI, p. 233. A further amplification of the objection of virodha in Jainism is found in Śrībhāṣyavārtika, verses 125-129.
2. "Rāmānuja explicitly rejects the theory of bhedabheda in many places in his Śrībhasyam. But his Visişṭādvaita is really a