Bhedabheda

Etymology

Bhedābheda (Devanagari: भेदाभेद) is a Sanskrit word meaning "difference and non-difference".

History

Bhedabheda refers to a tradition of scholars who share the view that the individual soul and Brahman are simultaneously distinct and non-distinct. It was primarily developed in the 7th Century CE, with key contributions from Bhāskara and Nimbarka. Bhāskara, who was either Shankara's contemporary or lived shortly after Shankara, was the principal author.

Under this overarching tradition, there are specific schools.

Philosophy

There are multiple ways that difference and non-difference is interpreted in Bhedābheda traditions. Bhaskara and Nimbarka mark two ends on the spectrum in this tradition. Bhaskara believes that the non-difference aspect is more real because he believes that Brahman is in its natural state without difference. Nimbarka believes that Brahman's essential nature includes equally real states of difference and non-difference.

Epistemology

Of the main sources of knowledge, śāstra is taken as the ultimate source.

According to Bhaskara, liberation can only be achieved after death.

Difference from Advaita Interpretations

The philosopher Vijñānabhikṣu took the Bhedabheda philosophy to be superior to other interpretations as it could make sense of seeming contradictions in the Vedas. He points out that Advaita interpretations fall short because they only prioritize statements that suggest the identical nature of Brahman and the soul. However, these interpretations subordinate statements that point to the difference between Brahman and the soul, resorting to interpreting them as figurative. In order to make sense of the Vedas' statements as consistent, Vijñānabhikṣu argues that difference and non-difference can also mean separation and non-separation, rather than identity and negation of identity. The meaning of bheda and abheda, then, determined according to the context, solves the problem of taking some statements from the Vedas as untrue or merely figurative.

Per Bhedabheda, Brahman is the material cause of everything in the world, similar to how clay transforms into different forms like pots and cups. Advaita Vedanta argues that Brahman does not undergo any change; the difference that appears in the world is unreal.

Influence

Bhedābheda ideas had an enormous influence on the devotional (bhakti) schools of India's medieval period. Among medieval Bhedābheda thinkers are:

• Nimbārka (dates proposed by scholars range from 7th century – 15th century), who founded the Svābhābika Dvaitādvaita school.
• Bhāskara (8th and 9th centuries), who founded the Aupādhika Bhedābheda school.
• Vallabha, proponent of the Śuddhādvaita philosophy
• Chaitanya (1485–1533), the founder of Gaudiya Vaishnavism based in the eastern Indian State of West Bengal, and the theological founder of Achintya Bheda Abhedavedanta
• Guru Nanak (1439-1569), the founder of Sikhism based in north india.
• Ramanujacharya, founder of Vishishtadvaita Vedanta and Sri Vaishnavism.

Other major names are Rāmānuja's teacher Yādavaprakāśa, and Vijñānabhikṣu (16th century).

References

Sources

References

1. "Bhedabheda Vedanta {{!}} Internet Encyclopedia of Philosophy".
2. "Bhedabheda Vedanta".
3. Nicholson, Andrew. (2010). "Unifying Hinduism: Philosophy and Identity in Indian Intellectual History". Columbia University Press.
4. "Bhedabheda Vedanta {{!}} Internet Encyclopedia of Philosophy".
5. "Bhedabheda {{!}} Monism, Dualism, Advaita {{!}} Britannica".
6. "Bhedabheda Vedanta {{!}} Internet Encyclopedia of Philosophy".
7. P.N.Srinivasachari.. (1950). "The Philosophy Of Bhedabheda". The Adyar Library..
8. P.N.Srinivasachari.. (1950). "The Philosophy Of Bhedabheda". The Adyar Library..
9. Nicholson, Andrew J.. (2007-08-01). "Reconciling dualism and non-dualism: three arguments in Vijñānabhikṣu’s Bhedābheda Vedānta". Journal of Indian Philosophy.
10. Nicholson, Andrew. (2010). "Unifying Hinduism: Philosophy and Identity in Indian Intellectual History". Columbia University Press.
11. Malkovsky, ''The Role of Divine Grace in the Soteriology of Śaṃkarācārya'', Leiden: Brill, p. 118.