वेदान्त पारिजात सौरभ (भगवद् निम्बार्काचार्य - द्वैताद्वैत वेदान्त ब्रह्मसूत्र भाष्य सटीक)

vi PREFACE concept in the Śaṃkarite sense in which the non-difference completely loses its identity, but is a synthetic unity of both—the relation between the two being that of the substance-attribute. That is, the attribute is different from the substance in the sense that it inheres in it though the latter cannot be equated with any particular attribute and is not a mere assemblage of them all, but is something over and above. In other words, the substance and the attribute, or the unity and plurality are both real and form an organic whole, and the relation between them is the relation of non-difference, and not of absolute identity. Rāmānuja's doctrine is hence known as Viśiṣṭādvaita-vāda or qualified monism as against the absolutism of Śaṃkara. Śrīkaṇṭha, who followed Rāmānuja, agreed that the relation between the Brahman and the Universe was that of non-difference, but while the latter identified Brahman with Viṣṇu, according to Śrīkaṇṭha it was Śiva. His theory is therefore called Viśiṣṭa-Śivādvaita vāda. The school of Bhāskara holds that both the unity and plurality are real. The relation between the two is one of difference non-difference during the effected state of Brahman, i.e. during the cosmic existence and creation, but one of complete identity during the causal state of Brahman, i.e. during salvation and dissolution. In other words, the individual Soul or Jīva, during the state of Saṃsāra, is different from Brahman due to the presence of the Upādhis (limiting adjuncts) such as the body, the sense organs, etc., but when these are not present and it is Mūkta, the Jīva becomes absolutely identical with Brahman of which it is only the effect. Similarly, the world is both different and non-different from Brahman during creation, but identical with Him in Pralaya (dissolution). Hence Bhāskara's view is known as ‘Aupādhika-Bhedābheda-vāda’, i.e. the Bhedābheda relation between Brahman and the Universe is only Aupādhika or due to the limiting adjuncts only and therefore lasts as long as these adjuncts last. But when the Saṃsāra is over and the Upādhis are no more, there is no longer any Bhedābheda between Brahman and the Universe, the former alone becomes the reality and no separate soul or matter can then exist. Baladeva's school also admitted the reality of both the unity and plurality. In a sense, both the Jīva and the Jagat are different from Brahman but in another they are non-different as effects of Brahman. This relation of difference-non-difference is transcendental and cannot be comprehended by reason and must be accepted on the authority of the Scriptures (revelation). His doctrine goes, therefore,