Bhedābheda means "difference and non–difference" and is more a tradition than a school of Vedanta. The schools of this tradition emphasize that the individual self (Jīvatman) is both different and not different from Brahman. Notable figures in this school are Bhartriprapancha, Bhāskara (8th–9th century), Ramanuja's teacher Yādavaprakāśa, Nimbārka (13th century) who founded the Dvaitadvaita school, Sri Caitanya (1486–1534) who founded the Achintya Bheda Abheda school and Vijñānabhikṣu (16th century).
Bhaskara, in postulating Upadhika, considers both identity and difference to be equally real. As the causal principle, Brahman is considered non-dual and formless pure being and intelligence. The same Brahman, manifest as events, becomes the world of plurality. Jīva is Brahman limited by the mind. Matter and its limitations are considered real, not a manifestation of ignorance. Bhaskara advocated bhakti as dhyana (meditation) directed toward the transcendental Brahman. He refuted the idea of Maya and denied the possibility of liberation in bodily existence.
Nimbārka propounded Dvaitādvaita, based upon Bhedābheda as was taught by Bhāskara. Brahman (God), souls (chit) and matter or the universe (achit) are considered as three equally real and co-eternal realities. Brahman is the controller (niyantr), the soul is the enjoyer (bhoktr), and the material universe is the object enjoyed (bhogya). The Brahman is Krishna, the ultimate cause who is is omniscient, omnipotent, all-pervading Being. He is the efficient cause of the universe because, as Lord of Karma and internal ruler of souls, He brings about creation so that the souls can reap the consequences of their karma. God is considered to be the material cause of the universe because creation was a manifestation of His powers of soul (chit) and matter (achit); creation is a transformation (parinama) of God's powers. He can be realized only through a constant effort to merge oneself with His nature through meditation and devotion.
Sri Chaitanya Mahaprabhu was the prime exponent of Achintya-Bheda-Bheda. In Sanskrit achintya means 'inconceivable'. Achintya-Bheda-Abheda represents the philosophy of "inconceivable difference in non-difference", in relation to the non-dual reality of Brahman-Atman which it calls (Krishna), svayam bhagavan. The notion of "inconceivability" (acintyatva) is used to reconcile apparently contradictory notions in Upanishadic teachings. This school asserts that Krishna is Bhagavan of the bhakti yogins, the Brahman of the jnana yogins, and has a divine potency that is inconceivable. He is all-pervading and thus in all parts of the universe (non-difference), yet he is inconceivably more (difference). This school is at the foundation of the Gaudiya Vaishnava religious tradition.