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CHAPTER IIT
71 to any other bhedābhedavādins, within the metaphysical range of brahmapariņāmavāda.
This is but a brief account of the principal features of the bhedābheda view of Bhartsprapañca, based, mainly, on Hiriyanna's "tentative reconstruction of Bhartsprapanca's doctrine in its broad outline". Even in course of this brief attempt one cannot help noticing the fact that Bhartsprapañca displays, behind his valiant effort to accord equal validity to the principle of difference (bheda), an indisputable predilection for unity (abheda, identity), in the form of upholding brahman as the evolving basis of the world and the jīvas. This position necessarily involves the logical fact that brahman, like the prakrti of the Sānkhya', is the matrix, and, therefore, the primary real from which everything else is derived. Merely designating the derived universe of matter and life as of equal reality to that of brahman is not warranted by the logic of brahmapariņāmavāda. Therefore, in the battle for difference’ Bhartsprapañca obtains a partial victory.
The Bhedābheda Metaphysics of Bhāskara and
Yadavaprakāśa
Bhāskara and Yādava are two of the most notable postSankara thinkers according to whom reality is an evolution from brahman (brahmapariņāma) exhibiting, simultaneously,
1. For a comparison between the doctrines of the Sānkhya and
Bhartsprapañca, see BOV, pp. 85-86.
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