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Updated: May 6, 2025
If, moreover, the two aspects on the one hand, and the thing in which they inhere on the other, be admitted to be distinct entities, there will be required a further factor to bring about their difference and non-difference, and we shall thus be led into a regressus in infinitum.
You have maintained that non-difference belongs to a thing viewed as cause and genus, and difference to the same viewed as effect and individual; and that, owing to this twofold aspect of things, non-difference and difference are not irreconcileable. But that this view also is untenable, a presentation of the question in definite alternatives will show.
Nor can it be said that in these cases there is absence of contradiction because as fire consumes grass so non-difference absorbs difference; for the same thing which exists as clay, or gold, or cow, or horse, &c., at the same time exists as jar or diadem, or short-horned cow or mare.
Option, on account of the non-difference of result. It has been proved that the meditation on that which truly is, the meditation on the small ether within the heart, and so on all of which have for their result the attainment to Brahman are separate meditations.
For these reasons, non-difference is the essential condition; while the distinction of the souls from Brahman and from each other is due to their limiting adjuncts, i.e. the internal organ, the sense-organs, and the body. Brahman indeed is without parts and omnipresent; but through its adjuncts it becomes capable of division just as ether is divided by jars and the like.
To this the Sutra replies, 'Not so, on account of non-difference. The first words of the text 'from him is born' connect themselves equally with breath, and knowledge, and mind, and the scries of elements beginning with ether; and the meaning of the whole therefore is to declare that all the entities spring directly from Brahman, not to teach the order of succession in which they are produced.
For as a meditation on the Udgatri necessarily extends to the Udgitha, which is the object of the activity of singing, the latter also helps to bring about the result, viz. the mastering of enemies. There is thus no unity of vidya, although there may be non-difference of injunction, and so on. 'As in the case of the attribute of being higher than the high, &c. Up.
Owing to all these circumstances, non-difference of injunction and the rest, the same vidya is recognised in other sakhas also. Vaisvanara. The name of the two vidyas also is the same, viz. the knowledge of Vaisvanara. And both vidyas are declared to have the same result, viz. attaining to Brahman. All these reasons establish the identity of vidyas even in different sakhas.
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.
This point has already been set forth in detail in our refutation of those crypto-Bauddhas who take shelter under a pretended Vedic theory. To maintain, as the Yogakaras do, that the general rule of idea and thing presenting themselves together proves the non-difference of the thing from the idea, implies a self-contradiction; for 'going together' can only be where there are different things.
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