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Updated: May 5, 2025
To this bhedabheda view the Purvapakshin now objects on the following grounds: The whole aggregate of Vedanta-texts aims at enjoining meditation on a non-dual Brahman whose essence is reality, intelligence, and bliss, and thus sets forth the view of non-difference; while on the other hand the karma-section of the Veda, and likewise perception and the other means of knowledge, intimate the view of the difference of things.
The bhedabheda view is untenable. Take the judgment 'This is such and such'; how can we realise here the non-difference of 'being this' and 'being such and such'? The 'such and such' denotes a peculiar make characterised, e.g. by a dewlap, the 'this' denotes the thing distinguished by that peculiar make; the non-difference of these two is thus contradicted by immediate consciousness.
The co-ordination, on the other hand, which is expressed in the judgment 'the cow is short-horned' is never observed to be refuted in any way, and hence establishes the bhedabheda- relation. Up. Up. Up. Up. Up. Up. Up. Up. Up. Up. Up. Up. Up. On the ground of these two sets of passages the individual and the highest Self must needs be assumed to stand in the bhedabheda-relation. Up. Up.
Nor can we approve of the doctrine held by some that there is no contradiction between difference and non-difference; for difference and non-difference cannot co-exist in one thing, any more than coldness and heat, or light and darkness. Let us first hear in detail what the holder of this so-called bhedabheda view has to say.
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