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A philosopher of North India, Vijnanabhiksu was one of the last major proponents of the Bhedabheda school of thought. Vijnanabhiksu sought to show the ultimate unity of the schools of Vedanta, Sankhya, Yoga, and Nyaya, and is most well known today for commentaries on Sankhya and Yoga texts.
In his innovative sub-commentary on Patanjali’s Yoga-sutra, Vijnanabhiksu argues that Yoga is the most effective means to liberation, although he never repudiates the Bhedabheda metaphysical framework of his earliest writings. Vijnanabhiksu was a theist who considered Viṣṇu the supreme God. In his commentary on the Sankhya-sutra, he argues that the Sankhya school requires an omnipotent God in order to cause the union of its two fundamental principles, primordial nature (prakrti) and pure consciousness (purusa). Vijnanabhiksu grounds his reinterpretations of fundamental concepts in Sankhya-Yoga in Bhedabheda metaphysics.
In his earliest works, such as his commentary on the Vedanta-sutras, he understands the concepts of difference and non-difference in terms of separation and non-separation. Although for him the fundamental relation of the individual self and Brahman is one of non-separation, the Sankhya-Yoga analysis of the individual selves as multiple and separate from one another is correct, as long as it is understood that this state of separation is temporary and adventitious. While Vijnanabhiksu’s acceptance of Sankhya-Yoga philosophical truths puts him at odds with some earlier Bhedabhedavadins, he continues in the tradition of Bhaskara in his trenchant criticism of the Advaita Vedantins, whom he decries as “crypto-Buddhists” (pracchannabauddha) and “Vedantins in name alone” (vedantibruva).
SOURCES:
http://en.wikipedia.org/wiki/Vijnanabhiksu
http://www.iep.utm.edu/b/bhed-ved.htm
