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CHAPTER III
77 of diversity. This necessarily leads to the ultimate elevation of unity to the status of the primal principle and to the corresponding degradation of diversity to the level of a secondary or derivative element, in reality'. The ingenuous devices like the concepts of upādhi and avasthās have not, therefore, prevented the satkāryavāda systems of Bhāskara and Yadava from assigning to bheda, the principle of difference', an intrinsically subordinate role to which it (bheda) is assigned in all forms of satkāryavāda.
B. (iii) Nimbārka's System of Svābhāvika Bhedābheda
Among the bhedābheda schools, derived from brahmapariņāmavāda', Nimbārka's svābhāvika' bhedabhedavāda goes farthest in recognising both identity and difference as
Cf. Bhāskarācārya, op. cit., p. 141 where abheda is characterised as svābhāvika or 'natural' and bheda as aupadhika or 'adventitious'. Distinguishing the viewpoints of sankara, Bhāskara and Yadava L. Srinivasachar rightly observes : .... śrīšankarasiddhānte bhedabhedavişaye bhedah avidyakah abhedaḥ pārdmärthika iti / śrībhāskarasiddhante bheda aupadhikaḥ abhedah svábhavika iti / śrīyādavasiddhante bhedaḥ vyaktilaksanah abhedah saktilaksana iti etan matatraye bheda aupādhikah abhedo mukhya iti pratibhāti / Darśanodaya, Mysore, 1933, p. 194.
Cf. VPSN, Pt. III, p. 194, the last two paragraphs. 3. Cf. VPSN, Pt. I, pp. 292-297.
See Nimbārka's Vedānta-pārijāta-saurabha (called a Comm. on Brahmasūtras), ed. V. P. Dvivedin, Benares, 1910, III. 2. 27 and 28; and Anantarama Deva's Tattvasiddhānta-bindu, Benares 1913, ślokas 12 and 24; and the same writer's Vedāntaratnamälā, Brindavan, 1916, śloka 45. These three works will be referred to hereafter as Saurabha, Bindu and Ratnamálå respectively.
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