3. Bheda establishing through Brahmasutras

[Full title: Bheda establishing through Brahmasutras and the interpretation of Aikya Sruti]

Really speaking, all the Brahmasutras declare Bheda or absolute distinction of Brahman from the soul. But some Sutras do not state the distinction openly. But it is beyond doubt that distinction is nowhere denied. In some sutras, apparently it appears as if distinction is denied and identity is accepted. But taking into account the contextual reference of the scriptural passage, Adhikarana and the like, it is evident that distinction is the primary import of all the Brahmasutras. Vadiraja deals with those sutras that ultimately aims at the absolute distinction of Brahman from the soul. As already said, there are a good number of Sutras that

A establishe distinction, but the sutra Sthityadanabhyam ca (I.iii.7) is taken first as it involves Yukti or reasoning In this sutra and as the work is named Yuktimallika. 640 soul and Brahman are described as abiding in the physic. The soul reaps or eats the fruits of his deeds whereas Brahman, without eating, dwells there with His blissful nature. Thus the two reasons as eating the fruits of the deeds and absence of eating, prove the distinction between soul and Brahman. The Sutra Sarirascobhayepi hi bhedenainamadhiyate 640 A (I.ii.20) explains that sarira jiva is not an Antaryamin or indweller, It is the Paramatman who is Antarvamin. So Paramatman is the supporter and soul is the supported. 641 there is difference between the two. So This Sutra is to determine the purport of the sruti Ya atmani tisthan..641 A There are some sutras quoted here wherein the term Bheda is present and that states distinction clearly. Bhedavyapadesacca (I.1.17), this Sutra is in the Anandamayadhikarana. This states that the Anandamaya is Visnu and not others, since distinction lies even in the Mukti state. 641 B And it is repeatedly stressed in Taittiriya Sruti. As the Bheda is there even in the Mukti, it is evident that the Bheda is eternal. Bheavyapadesat (I.iii.5) this Sutra

deals with the Atharvanasruti-Justam yada... 6410 It promises that a devotee should think of and realize Visnu as distinct from him. Bhedavyapadesacchanyah (1.1.21), this sutra specifies that the Antaryamin is distinct from souls like Indra and others. The Sutra- Visesanabhedavyapadesabhyam ca netarau, 641 D (I.ii.22) deals with the passage, Yah sarvajnah... 641 E and states that Visnu is distinct from Ksaraksarajivas as He is Omniscient and self-contended. 642 Further, two sutras Anupa pattestu na Sacirah (1.11.3) and Netaronupapatteh (I.1.16) justify the distinction of soul and Brahman with proper reasons. At first, it is stated that the attributes of soul are distinct from the attributes of Lord Visnu. Hence there is Bheda. The second states that Visnudharma of bestowing the release is unseen and unreasonable in the soul. So He is Bhinna. 643 A ' The Sutra Muktopasrpya vyapadesat (I.iii.2) states that Brahman is an object of attainment even by liberated souls. This Sutra explains and determines the import of Atharvana Sruti Amrtasyesa setuh. It proves that Visnu and not others is the supporter of the entire world. The Sutra Asminnasya ca tadyogam sasti (I.1,19) explains that the aspirant will have the Yoga (contact or association) of Anandabrahman as a fruit in release. The Sutra Prthagupadesat 1

(II.iii,27) dispels the apparently appearing contradiction 643 B 643 C of the srutis Tattvamasi, Aha brahmasmi, Nityo- 643 D -643 E nityanam Dva suparna and the like, It is stated 214 that the soul is absolutely distinct from Brahman since the import of the srutis specifies the distinction. Then the Sutra coming in the fourth viz., Phaladvava sampadyavihaya svena Sabdat (IV.iv.1) states that the soul of the realized nature, attaining Brahman in release and being distinct from Him, experiences the desired blissful enjoyments. Brahman is Jagajjanmadikarana (efficient cause of the creation etc., of the world) but the souls, though liberated, do not have the creatorship of the creation of the world and the like. This is stated by the sutra Jagadvyapara varjam (IV.iv.17) which negates Srstyadivyapara (the power of creation etc.) in the released souls. In this way, Bheda is acclaimed in all the sutras composed by Vedavyasa. This is the primary import. 1 644 The Surottamatirtha, in his commentary Bhavavilashi gives a brief account of all the four Adhyayas of the Brahmasutras and mentions that Bheda is the primary aspect enumerated in and determined by all the sutras. In the first Samanvayadhyaya, Brahman is described as the primier object &

and import (sense) of all the words that generally refer 1 to and convey other things. Other things are not the primier object of expression of words. So there is distinction between the two i.e. Brahman and other objects. In the second Avirodhadyaya, Brahman is declared as defectSo He must be distinct from those who less (Dosadura). } are defective. Thus, distinction is evident, In the Sadhanadhyaya, Brahman is described as an object of realization. So, he, who will secure realization, must be different from Him the object of realization, In the last Phaladhyaya, Brahman is stated as the bestower of realease and is described as an object of attainment. So, He must be distinct from those, on whom He bestows the release. 644 A The Srutis that appear as if conveying the Abhedartha, are to be understood in favour of distinction only since the Sutras have determined that Abhedartha is not the primary import. In the sruti Prano Vahamasmirse, it appears that Indra is Prana. But he is not, The Sutra Na Vakturatmopadesaditi cedadhyatmasambandhabhuma hyasmin (1.1.29) determines that, at the time of Indra's declaration of this Sruti, there was special presence of Visnu by name Prana. This statement is like the usage 'this is fire' when an iron ball, excessively heated, is seen. In fact that is iron ball only but because of reddish colour, ball is termed as fire

In the same way, he is Indra only. But owing to the special presence of Visnu by name Prana, he declares 'I am Prana.' So there is no scope for conveying identity. It ultimately conveys distinction. Indra cannot be identical with Prananamaka Visnu. In this way, with the help of the sutras, apparent contradiction of the srutis must be dispelled. 645 Thus Vadiraja, showing accordingly the distinction as the primary import of all the sutras, promises that the Sutras not only determine the Bheda but also the reality of the world. E.g. the Sutra Sattvaccavarasya (II.1.17) declares the real existence of the things other than Brahman, 645 A seems to The passage Pare'vyaye sarva ekibhavanti declare the Advaitic identity. To determine the import of this passage, the Sutra Bhoktrapatteravibhagascet svallokavat (II.1.16) is taken into account, Here, Abheda or identity is treated as Purvapaksa, and it is denied. The sutra states that all the liberated souls get together in release like the cows getting together in the cow-pen, This shows that the liberated souls are distinct from each other and also distinct from Brahman. In release the liberated souls are under the control of Brahman. There is only Sthanaikya or the unity of place. Thus the concept Bheda is referred to in all the Sutras. 646

This Bheda is Paramarthika and not Vvavaharika or Mithya, as understood by the Advaitins. It is essential for attaining the Moksa. The Sutrakara, proposing an 1 inquiry of Brahman in the first Sutra as an essential requirement for the attainment of release, has determined distinction in all the sutras since Brahman, an object of an inquiry must be distinct from those who pursue the 647 Jijhasa an inquiry.