Bhaskara (996 – 1061 AD) held the view of difference with
non-difference (bheda – abheda) as the Ultimate truth, both being real. Brahman
is the ultimate reality. It is both the material and efficient cause of the
world. As the material cause, it enters into the world as an effect in its own
modification, just as gold is modified as many ornaments. Thus Brahman is both
cause and the effect, these being but its real forms. Bhaskara, however, says that
the causal form of Brahman is its own nature while the world-effect is just
adventitious and impermanent. All the same, both these forms are real. Impermanence
is not the criterion for unreality. The world is real, different from the cause
in form and yet non-different from it in substance. This is the rule in any and
every cause-effect relationship.
Brahman for all the world-creation, is yet the same and
unchanged. For what changes are its powers, not itself. It is like the sun
which radiates its rays and collects them back.
The world transformation is twofold – 1 into intelligent selves
and 2. Material objects. The world exists for enjoyment of selves, which as
selves in bondage are different from Brahman and which in release become one
with and non-different from Brahman.
Brahman has the attributes of existence, consciousness and
bliss, along with omniscience, etc. A substance must have qualities. This does
not militate against Brahman’s unity. In other words, Brahman is not mere
consciousness. It is an active knower.
Each self is a separate entity. It is a knower and performer
of acts. But when it forgets its source, viz., Brahman, acts as if it were
independently real, it is caught in the cycle of births and deaths. This is the
part that ignorance (avidya) plays in the system of Bhaskara. But this is a
real predicament brought about by real elements and got over through by real
endeavor by a real self to go back to a real Brahman. That is to say, ignorance
is not removed but only conquered and set aside. In release, the self is one
with Brahman.
In Bhaskara’s system, there is no place for jivanmukti or liberation
while being alive in the current body. Release entails the fall of the body. Release
may be immediate or gradual. The former results from meditation on the Suprem
and the latter results from meditation on Hiranyagarbha which is of a lower ontological
status than Brahman.
Release is again possible only by a combination of works and
knowledge. Here knowledge means one’s knowing the natural identity with Brahman
and the adventitious character of body, mind, etc. This knowledge leads to meditation,
which in its turn brings about release.