Indian Philosophy v2.c26.s1.9

v2.c26.s1.9

References to the other teachers of the Vedānta in Bādarāyaṇa’s work clearly make out that independent interpretations of the Upaniṣads different from Bādarāyaṇa’s were also in vogue.¹ Even when Bādarāyaṇa formulated his Sūtra, there were differences of opinion about such central topics as the characteristics of the released soul² and the relation of the individual soul to Brahman.³ Āśmarathya holds the bhedābheda view of the relation of the soul to Brahman, that it is neither absolutely different nor absolutely non-different from it.⁴ Auḍulomi is of opinion that the soul is altogether different from Brahman up to the time of final release, when it becomes merged in it,⁵ and Kāśakṛtsna thinks that the soul is absolutely identical with Brahman, which, in some way or other, presents itself as the individual soul.⁶ The later interpreters accept one or more of these views. The Upaniṣads obviously were subjects of considerable discussion and Bādarāyaṇa’s view of the Vedānta seems to be the outcome of a very prominent school of thought, though other schools of considerable repute also flourished.