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Bhaskara (9th Century CE), the propounder of bhedabheda-siddhanta was one of the earliest Indian philosophers to attack Mayavada. In his commentary on Vedanta-sutra, Bhaskara does not mention Sankara by name, nor does he mention the name of his philosophy. However by reviewing his arguments against the monistic doctrine of maya and the Advaitic concept of anirvacaniya, it is obvious who and what he is alluding to.
Bhaskara is positively vitriolic when writing about the Advaitin’s concept of maya, referring to it’s adherents as bauddha-matavalambin (those that cling to Buddhist ideology) and goes on to say that their philosophy reeks of Buddhism (bauddha-gandhin). Bhaskara concludes that, “No one but a drunkard could hold such theories” and that Mayavada is subversive of all sastrika knowledge:
>Expanding on the contradictory and baseless philosophy of maya propagated by the Mahayanika Buddhists, the Mayavadis have misled the whole world. (Bhaskara’s Brahma-sutra-bhasya 1.4.25)
In his Siddha-traya, the Vaisnava philosopher Yamunacarya (917–1042 CE) stated that Buddhism and Mayavada was essentially the same thing. The only difference he could see was that while one was openly Buddhist (prakata-saugata), the other was simply covered (pracchana-saugata).
Following on from Yamunacarya, his disciple Sri Ramanuja (1017-1137 CE) also concurred that Mayavada was another form of Buddhism. In his Sri Bhashya commentary on the Vedanta-sutras, Ramanuja says that to claim that non-differentiated consciousness is real and all else is false is the same as the Buddhist concept of universal void. Furthermore, Ramanuja states that the concepts of such crypto-Buddhists make a mockery of the teachings of the Vedas (veda-vadacchadma pracchana-bauddha).