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CHAPTER III
snake and its coils, hood, etc.', the 'sun and its rays', and 'unagitated and the agitated ocean". Bhartṛprapañca does not see anything incompatible' in the idea of the homogeneous (para) brahman envolving itself into a heterogeneous (apara) universe of selves and objects. On the contrary he sees in the latter the fulfilment of the evolving urge in the former.
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His view, that there is no incompatibility or 'discrepancy' between bheda or diversity and abheda or unity in the integrated principle of bhedabheda, which is described as "the ultimate Truth", is further accentuated by his theory of knowledge designated as pramāṇasamuccayavāda. According to this vada perception explicitly gives diversity although unity also is implicit in perceptual truth. Similarly the scripture explicitly reveals unity, although diversity is also implicit in the scriptural 'truth'. Neither truth-perceptual (or empirical) or scriptural (or revealed)-is more true than the other; both are "equally valid". There is, therefore, no "conflict" between them. This view is in sharp contrast with the Sankara view that empirical knowledge is on a lower footing' than revealed knowledge, and, that, in the ultimate analysis, revealed knowledge (of unity) or parāvidyā
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1. BOV, pp. 78-79, and IP, Vol. II, pp. 789-790.
2.
Cf. BOV, p. 82.
5.
3. FrBH, p. 440.
4. Cf. BOV, p. 82. Of this theoretical side jñānakarmasamuccyavāda is the practical counterpart, or 'corollary'. See FrBH, p. 440.
Cf. svānubhavāddvaitasya advaitasya śrutivaśāt (prāmāṇyam)/ BOV, p. 82, f.n. 44. Elsewhere we meet with a statement that 'dvaitam' (also) is 'paramarthasatyam'; evam sarvam idam dvaitam paramarthasatyam. See IP, Vol. II, pp. 789-790.
6. BOV, p. 82.
