 In the Upaniṣads, the Ultimate Reality or Brahman had been identified with the inner essence of an individual being or Ātman. At the beginning there was only One, the essence of which is Existence-Consciousness-Bliss. That One desired to be many and this world of multifarious object was created. Having created the world Brahman entered into it. Hence It is both transcendent of and immanent in Its creations. Classical followers of the Upaniṣadic view are divided on this point. Śankara maintained that Brahman is transcendent and the world is an illusory transformation of the Brahman projected by its power called Māyā. Brahman therefore stands apart from Nature. Apparently Śankara and his followers are non-naturalists. Other major schools of Vedanta propounded respectively by Rāmānuja (Viśiṣṭādvaita), Mādhva (Bhedādvaita), Nimbārka and Bhāskara (Bhedābheda-vāda), Vallabha (Śuddhādvaita), Sri Caitanya (Acintyabhedābheda-vāda) – all upheld that the world is an evolution of the Brahman. In empirical life existence, consciousness and enjoyment of an individual is constrained by his/her body, though the final aim of individual life is to dissociate itself from its body and merge with the Ultimate Reality having realized his/her own essential nature. Vedāntins, even Advaitins, thus, explain and justify all lived human experience, hence tilt towards relaxed naturalism. 