Bhaskara(Bhedabheda-vada or real difference-nondifference)
Bhaskara does not favor either Samkara's views or those of Pancaratra Vaisnavas. He is an upholder of the bhedabheda-vada, or the doctrine that unity and multiplicity are equally real. Brahman is not an undifferentiated mass of pure consciousness, but possesses all perfection. The causal state of Brahman is regarded as a unity, while its evolved condition is one of multiplicity. Things are non-different in their causal and generic aspects and different as effects and individuals. Non-difference does not absorb difference as fire consumes grass. The two are equally real. Bhaskara believes in the real evolution. He regards the illusion theory as unauthentic. He holds that the world of matter has real existence, though it is essentially of the same nature as Brahman. When matter acts on Brahman, it serves as a limiting adjunct in the form of body and senses and results in the rise of individual souls. The jiva is naturally one with Brahman, while its difference from Brahman is due to limitations and not avidya. The relation of jivas to Brahman is illustrated by the analogy of sparks and fire. Karma, according to Bhaskara, is an essential means to acquiring knowledge (jnana) which results in salvation. Thus he adopts the view of jnana-karma-samuccaya (the combination of karma and jnana).
https://en.wikipedia.org/wiki/Bh%C4%81skara_(philosopher)
https://archive.org/stream/philosophyofbhed031564mbp/philosophyofbhed031564mbp_djvu.txt
http://www.slideshare.net/search/slideshow?searchfrom=header&q=bhaskara+vedanta
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