BRAHMAVADA

What is Brahmavada?

Shri Mahaprabhuji has explained this in one of his work i.e. "Sarvanirnaya Nibandh" (183/184).

" Aatmaiva Tadidam Sarvam Srujati Prabhu: I
Trayate Trati Vishvatma Hruyate Hartishvar: I
Aatmaiv Tadidam Sarvam Brahmaiva Tadidam Tatha I
Iti Shrutyarthamadaya Sadhyam Sarvaiyarthamati: I
Ayamav Brahmavad: Shishtam Mohay Kalpitam II "

Meaning:

Here, Everything is parmatma. Whatever worldly object is seen is emerged out of Brahma, he is the Material and Efficient cause of the world. He is the Generator, Operator and Destroyer of the world. This sort of view is known as brahmavada, rest all views are not true as it simply Illusion.

The sages of ancient India believed in an optimistic thorough-going pan-en-theism (All is in god). The theories like doctrine of illusive doubt were entirely unknown to them. But the few sages who were not having the complete knowledge weakened the solid foundations of the old Vedic text, and in its stead arose numerous other theories, theistic, anti-theistic, orthodox and unorthodox. These theories do not, in any way, supply the youthful optimistic spirit of the Vedic times. Thus due to this optimistic spirit was turned into a pessimistic one. The names of some of these systems are Sankhya, Yoga, Nyaya, Vaisheshika, and the Mimamsa, among the orthodox ones; and Jainism, Buddhism and the Materialism of the Chaarvaak among the non-orthodox ones. Among the un-orthodox systems, Vyasa takes particular care to criticize the two most important of them, viz., Buddhism and Jainism. Their Profounder did not accept the authority of the Vedas. There is the revolt against the old Vedic religion.

The Buddha’s do not believe in a permanent soul. The purpose of the soul is served by alayavijnama. There is no Isvara-God. Karma is the chief regulator.

The Jain’s are anekanta-vadins. Their doctrines are styled sapta-bhangi-naya, which they reply to all existing things. Like Buddha’s, they also do not believe in God as a creator. According to them, the human soul consists of atoms, and is of the size of the body.

The spirit of these two systems is pessimistic. Their claims to be ranked as religious systems are based on their laws of rigidly disciplining the life of man. These two systems are strongly criticized by Vyasa in the second pada of the second chapter of the Brahma-Mimansa.

Of all the systems which recognize the Vedas as an authority, the first and foremost stands the atheistic system of Kapila.The importance of this system can be realized from the fact that Vyasa devotees more padas than one for its negation, and that it has been hailed with great enthusiasm by modern oriental and western scholars as the the first singularly philosophic attempt which tries to probe into the mysterious problems of the universe through the instrumentality of the pure reason.

The Sankhya’s admitted two principles purush and Prakriti. They did not accept anything like God. The purushas or souls are many, all pervading devoid of attributes and action, intelligent etc., while Prakriti is the equibalance of the three gunas sattva, rajas, and tamas. When purusha becomes aware of Prakriti, the equibalance of these three gunas is distributed, and creation is the result, which leads purusha into bondage (sansaric). The sole aim of the Sankhya’s is to set free purusha from Prakriti. Complete cessations of all pains and souls existence in an unconscious connection with pure intelligence constitute absolution. The Sankhya system is technically called Vikruta – Parinamvada. The turning of milk into curds illustrates prakriti’s evolution into universe.

Nyaya and Vaisheshika systems are attributed to Gautama and Kannada respectively. They believe that the universe has originated out of atoms. God, whom unlike the Sankhya’s they accept, the only the efficient cause of the universe as a potter is of the jar. The human souls are many, all pervading etc. Final complete cessation of all pains is their ideal of absolution or Moksha. This doctrine is technically known as Arambh-vada or Asat-karya-vada. Coming into existence of a pot which had no existence in earth before its origination illustrates the case of the universe coming into existence though it was not there in atoms.

Jaimini, the author of Karma-Mimansa. The only thing to which Vyasa strongly objects is the sole predominance of karma in the regulation of the universe. Vyasa believes karmas as one of the inherent eternal powers of God, who through the agency of karma controls the universe.

Though we say Buddhism has left the land of its birth, it is not the whole truth, for even at present it is to be found in a disguised form. The theory of Maya in its proper light is a mild edition of Buddhist doctrine. Its ultimate significance is very similar to Buddhism. This theory comes very near to the Buddhist doctrine of void or Shunya-Vada. The whole theory appears to have been propounded in an unexpected element of disillusioned. Though this system possesses as thoroughly Vedic, the absolute eternal truths of the Vedas in their proper light are conspicuous by their very absence. All seems distorted and twisted. Hence it is that the claim of this theory of Maya to be regarded as Vedic is strongly criticized by all the later doctors of Vedanta.

When Shri Mahaprabhuji was born, this atheistic system was very prevalent, as it is even today through the general ignorance of the people. In spite of Ramanujacharya, Madhvacharya, and others, Shankaracharya seemed to carry everything before him on account of the unequal charm of his language. The whole body of the Vedanta sutras has been poisoned to the very core by the so-called theory of Maya.

The pure brahma-sutra of the ancient Vedic sages was covered up by this new doctrine, having its origin in Buddhism. It was Shri Mahaprabhuji who tried and succeeded in showing the baseless ness of Mayavada in the Vedanta-sutras and establishing the pure Brahmavada of Vedic seers by a thoroughly consistent interpretation of the Brahma-Mimansa. The Vedic doctrine of Vallabha is known as Suddha-Advaita BrahmaVada. This doctrine is the natural outcome of the four Pramana’s i.e. Veda, Bhagwat Geeta, Brahma Sutra and Shrimad Bhagwat. Shri Mahaprabhuji has written on all these with a view to show that they unanimously teach one and the same thing. Similar attempts before and after Shri Mahaprabhuji were made by Shankara, Bhaskara, Ramanuja, Madhva, Srikantha, and Bhikshu.

Ramanuja and Srikantha are both Visistadvaita-vadins. One is a Vaishnav and the other is a Saiva. It deserves to be remarked that this Saiva system is altogether different from the Shankara system.

According to Shankara--- Brahma, Vishnu, and Shiva are mere creatures of nescience, and are as unreal as the objects seen in a dream.

But to Srikantha--- Shiva is real supreme deity, as Vishnu is to Ramanuja, Madhva or Nimbarka, or Purushottama to Shri Mahaprabhuji.

Bhaskara and Nimbarka are both Dvaita-Dvaita philosophers. To the first named scholar duality is due to the real thing limiting addition, while non-duality is real; to the second non-duality is Accidental(aupadhika), due to the limiting addition, while duality is real.

Madhva is a dualistic philosopher, but Shri Mahaprabhuji looks upon him also as a partially dualistic and partially non-dualistic one.

The theory of Bhikshu is styled as Vibhagadvaita. This theory is the outcome of the mixture of Sankhya, yoga, and the Vedanta.

The Philosophy of Shri Vallabhacharya:

Shri Mahaprabhuji was a great scholar who was well versed in every aspect of Sanatan Dharma philosophy and religion. His scholarly debates with various learned men and expertise in midst of great scholars earned him their respect and admiration. He was bestowed with titles like Bala Saraswati, Acharya, Shri Vallabha, Jagadguru, and Shri Mahaprabhuji etc. Every learned person and every Krishna devotee of his time viewed him with highest respect.

During his time, Shri Mahaprabhuji saw that Indian religion philosophy i.e., various scriptures, text, mantras were misinterpreted and misunderstood. He debated extensively with great scholars of various sects and defeated Mayavadi scholars and other similar to them. He propounded a philosophy called Suddhadvaita Brahmavada on the basis of 4 scriptures;
1. Vedas
2. Brahma sutras
3. Bhagavat Gita
4. Shrimad Bhagwat

It is the essence of these 4 scriptures that becomes the basis of whatever he has propounded. Through the philosophy based on the above four texts, he explained the relation of;
1. Brahman - (God, Parmatma, Isvara)
2. Aatma - (Jiva, Soul, Spirit)
3. Jagat - (Universe)

He says Brahma is Sat, Chit, Anand - meaning existence, consciousness and bliss. Brahma is pure Bliss (Purna Anand) and it has its own form. All the Demi gods worshipped by us are different manifestations and aspects of the same supreme Brahma. Brahma is truth. Aatma or Jiva is a tiny part of this Brahma element and is separated from Brahma the way sparks are separated from blazing fire. Aatma is a tiny part of Parmatma and not Parmatma Himself because once it enters the Jagat it surrounds itself with ego and illusion in the form of I and Mine. It therefore becomes imperfect by losing its Anand or Bliss. Aatma is Sat and Chit, but since it is not Anand, it is not God. And Bliss can be achieved only by pure devotion towards Brahma.

Not only Brahma is Nirakar (Formless), but also Saakaar (with form), and qualified or "Sadharmak". But the qualities and the form are neither worldly nor illusionary, and are above the state of three gunas (Sattva, Rajas, Tamas) i.e., Brahma is Alaukik, Amyik and Aprakrut. Brahma is the cause and means of Jagat (the Universe), so Jagat is truth in itself. Shri Mahaprabhuji propounds two things mainly: That Brahma is a combination of opposite Vedas on one hand says that Brahma is without qualities (Nirguna) and formless (Nirakar) while on the other hand Vedas also that it is qualified (Sagun) and has various forms (Saakaar) and accept only half truth which would mean Vedas are self contradictory and since Vedas are the breath of God, they cannot be so. Therefore we have to accept that Brahma is Viruddha Dharmashrayee or a perfect combination of opposites. Shri Mahaprabhuji further says that Brahma is permanent, its existence is permanent.

Without qualities (Nirguna):

It means devoid of worldly attributes. Shri Mahaprabhuji has accorded the special interpretation and declared that Brahma embodies in itself Infinite, Pure and Transcended attributes. Birth, Old age, Cold and Death etc are the Play’s (Drama's) not present in Brahma. He does not suffer Hunger, Thirst etc. He has no Greed, Jealous, Ego etc. He is beyond such attributes, no Physical or Mental Drama can obstruct Brahma. Thus, it is described as Nirguna at Veda.

With Qualities (Sagun):

It means Brahma is repository of infinite qualities which are described in the Scriptures or Upanishad. The very word “Bhagwan” comes from ‘Bhag’ which means qualities contained in him. Brahma possesses infinite qualities out of which the 6 main are Solemnity (Aishwariya), Virility (Veer), Fame (Yash), Glory (Shri), Knowledge (Gyan) and Detachment (Vairagya). The Infinite Qualities of Brahma are Perennial, Inherent and Natural.

Formless (Nirakar):

Brahma is constituted with bliss and sentiments. Our body is made up of blood, flesh, bones, skin etc. Our body and the Soul residing in it are different. We cannot change different forms in a single birth. Since Brahma is not made up of blood, flesh etc. so at Veda he is said as Nirakar.

With Forms (Saakaar):

As we saw above that Brahma is constituted with bliss and sentiments this shows that each part of Brahma is full of bliss, thus he is said as “Poornanand”. He is present everywhere. Brahma is one. But if he wishes, he becomes many. In universe, he is present in Living (Chetan) and Non-living(Jad) things in the form of ‘Sat’ and ‘Chit’. Hence from this Brahma is stated as Saakaar in Veda. As it is not made up of blood, flesh, bones, skin etc he is stated as Nirakar. But he is full of bliss i.e. Poornanand so he is considered as Saakaar in Alaukik way.

Contradictory Attributes (Viruddha Dharmashrayee):

Brahma is possessed of all contradictory attributes. Since the shruti’s in a very clear term asserts the contradictory nature of Brahma. Shruti says, “Being without hand and feet it runs quickly and catches everything, sitting it goes to a distance, latent it moves everywhere”.

Some people confuse the issue by bringing in the conception of Saguna and Nirguna Brahma. They define the Brahma possessed of knowledge, power and activity as Saguna Brahma and the indivisible spirit devoid of all these qualities as the Nirguna Brahma. Since the worship of Nirguna Brahma, though the most excellent, is the most difficult, Krishna preaches, in the Gita, the easy path of worshipping Saguna Brahma, they say. It is not proper to bifurcate the Supreme Brahma into the Nirguna and the Saguna, calling the one as the ultimately Real and the other, fictitious.

Nowhere do the Upanishads divide Him in this manner. There is only one Brahman and He is both Saguna and Nirguna. The Lord who is free from the three gross gunas, Sattva, Rajas and Tamas and who is full knowledge, bliss and energy Himself is called both Nirguna and Saguna. He is Saguna so far as He possesses the supra natural qualities and is Nirguna in so far as He is devoid of the gross ones.

The one Lord is immanent in all beings. He permeates everything, indwelling and controlling all from within. He presides over all the actions, lives in all the worlds. He is the supreme witness, the spirit, the unmixed and free from the gross qualities --- Svetasvataropanishad 6-11.

The Upanishad calls the Saguna Brahma who is omnipresent, omnipotent and who permeates the whole Himself as Nirguna Brahma. When such is the evidence, it would be nothing but a travesty of truth to fragment Him into two different entities like Saguna and Nirguna and treat as illusory the Saguna Brahma who is the Creator, Preserver and Destroyer of the Universe and Omniscient and Omnipotent.

When Arjuna asks Sri Krishna as to who is superior, the worshipper of the Unmanifest Prakriti or God Himself; Shri Krishna replies that, "those who worship Him are better than those that worship the unmanifest. How could the words of Shri Krishna that the worshippers of His Saguna Self are the greatest yogis, have any consistency if Nirguna Brahma alone was the ultimate Reality? It is known to all that Sri Krishna is not a Nirguna principle but is full of auspicious qualities, omniscient and the Purushottama".

The cycle of creation and annihilation, which we know, are not the attributes of Brahma but they are actually manifestation and non-manifestation. Hence Brahma is truth and permanent. It is existence and bliss, but Jagat due to its manifestation and non-manifestation lacks the permanence of Brahma but is definitely a part of Brahma and is therefore truth. Jiva is also accepted as a part of Brahma as it has the truth and existence quality of Brahma but because it is bereft (Tirodhan) of the bliss element it is not Brahma itself.

Shri Mahaprabhuji says that beyond the Akshara Brahma is a greater power - the Para Brahma (Gyan margi and Karma margi's aim is to reach till Akshar brahma and for Pustimargi's the main aim is Para Brahma ). As Akshara is quality less and possesses limited bliss, Para Brahma is qualifies with various forms and is complete bliss which is essential form (Poornanand). It establishes the truth and the relation of Jiva, Jagat and Brahma, since the universe and the soul are manifestations of Brahma they are essentially are him. Their relation with Him is that of a part of a whole and this is Brahmavada in its pure form.

This Brahma being the cause of the Universe cannot be realized only by knowledge but by pure devotion, and therefore Shri Mahaprabhuji inculcates "Nirguna" Bhakti or selfless devotion into Pushti Marg as a way to achieve the supreme, this devotion is both the means and the end by itself. It is the effort and the fruit by itself. This becomes the base of his theory of "Suddhadvaita Brahmavada".

The path of pure devotion is so that Aatma can reach Parmatma and this he did by establishing Pushti Marg or path of unconditional love to Shri Krishna, who, according to the scriptures, is Absolute Brahma. The first principle that Shri Mahaprabhuji Propounded in Pushti Marg was self-surrender or Samarpan. From every person who followed him, Shri Mahaprabhuji demanded total self-surrender at the feet of Shri Krishna(As said at Gadhmantra). Thus giving Brahma Sambandh and relating every person to God, promising to love him and worship him with absolute devotion and faith.

SUDDHADVAITA :

Shri Mahaprabhuji's philosophy is a faithful interpretation of Vedas and Upanishad's teachings. Which in known as "SUDDHADVAITA" i.e. Non Dualism or Pure Monism.

In the system of Suddhadvaita Vedanta, otherwise known as Brahmavada, the One, Secondless, Ultimate Reality, is the only category. Every other thing has proceeded from it at the time of creation, is non-different from it during creation, and merges into it at the time of dissolution … living souls and the non living objects are respectively its parts and modifications. The living souls are its parts because they retain to some extent the essential quantities thereof, namely, consciousness and bliss. The non living objects are its modifications, because the above said qualities are absent therein.

"God" is nothing but a convenient theological term for this Ultimate reality. In the Vedic Scriptures, it is called "Brahma" because it is greater than its parts i.e. the living souls and its modifications and the non living objects. It is also called "Parmatma", because it pervades them all.

Suddhadvaita means unity, pure and simple.

Relying on the Vedas, Shri Vallabh believes that in the beginning i.e. before this Creation came into existence, the Ultimate Reality was the only Entity; and it was this one Ultimate Reality which became many, and it is this act of becoming many that is responsible for the coming into existence of this Creation.

Now this fact of creation also when closely considered leads to rational support to the doctrine of Suddhadvaita or Pure Monism. The most important aspect of the Ultimate Reality is that it is one and without a second, He is infinite and all comprehensive. The diverse names and forms to be found in this universe are but the manifestations of the self same Ultimate Entity.

In other words that One Ultimate Entity has become Many. The powers of this Ultimate Reality are simply in comprehensible, and one peculiar charateristic of this aspect is the fact that even the mutually conflicting qualities can reside together in it. This Ultimate Reality is endowed with all divine qualities. In other words, it is not attribute less as some may think. The Ultimate Reality is both personal and impersonal, and the personal aspect repeatedly incarnates itself. All this activity is only a sport on the part of this Ultimate Reality.

Here, there arises a very important question: A potter makes a pot out of clay. A goldsmith makes ornaments out of gold. Out of what, then, does the Creator create this universe? Without clay the potter is helpless. For, without it he cannot make a pot. Similarly, the goldsmith cannot make ornaments without gold. Moreover, the potter requires a wheel; and the goldsmith his tools. Without these, they can do nothing i.e. both material and efficient cause. Does the creator too then requires any tools with which to fashion the universe? The clay and the wheel are other than the potter; the gold and the tools are other than the goldsmith. Now, if the creator were to need a material like clay or gold; or were to depend on instruments like the potter's wheel or the goldsmith's tools, would it not curtail his independence to that extent. How would this be compatible with his infinite power or omnipotence?

Shri Mahaprabhuji, in his Anu Bhashya has discussed this (very) point… God the Creator is all in one; and that He creates the universe out of himself without any irrelevant help whatsoever. And the Shruti passage "Sa atmanam svayam akuruta" states this very thing.

Also few statements states this Very thing at different scriptures;

"Sad eva somya idam agree asid, ekam eva advitiyam"

Meaning:

"In the beginning there was only one Real Entity, only one and that too without a second."

"Tad aiksata 'Bahu syam, prajayeya' iti"

Meaning:

"That one Real Entity wished: Let me become many, let me multiply myself."

Katha Upanishad says:

"Some rare seeker of like eternal turned his gaze inward and saw God face to face." God is both within and without. The difference is, however, that God without is simply known whereas God within is actually felt. Like the hunger of another person is simply known but one's own hunger is keenly felt. And knowing and feeling are worlds apart.

Other thinkers simply knew that the world is full of misery, whereas Gautama Buddha actually felt it. In the same way, philosophers simply know that God is everywhere, whereas saints actually feel his presence everywhere. That is why the hearts of the latter are full of compassion for even the tiniest of creatures.

"God is one; and that too without a second." This statement is capable of being interpreted in two ways; and these two ways arise from the two ways in which the word "second" is interpreted. If by the word "second" is meant a second God, the statement means that there is one God and there is no other God. In other words, there are no two Gods; but there can be entities other than God.

The dualistic philosophers like Sri Madhvacharya adopt this interpretation. If, however, by the word "second" is meant a second entity, the statement means that God is the only Ultimate substance in the universe. In other words, there is no entity other than God, God is the only entity in the universe. This is the interpretation adopted by monistic philosopher like Shri Mahaprabhuji. There is one extreme view as regards the second interpretation. And this extreme view arises from the logical limitation,Viz, one is always one and never two.

Shankaracharya takes this extreme view. According to him, everything other than this one ultimate Substance, which may happen to appear, is only apparent and not real.

"Suddhadvaita" notes that this Universe and individual soul are part and parcel of Brahma and there is no difference or dualism. Brahma exists in pure form both as creator and as created.

Brahma:

Brahma has three forms;

(i) The highest divine form (adhidaivik) as Lord Krishna or Purusottama, possessing an infinite number of auspicious attributes, attainable by a devotee. In this "Anand" element is more prominent;

(ii) The aksara form (adhyatmik), in which all the attributes have become non-manifest and which alone is attainable by sages (jnanin). Here "Chit" element is prominent, and

(iii) The (antaryami/adhibhautik) form as seen in the incarnation or avataras of Lord Vishnu. The materialistic aspect consisting of Universe, i.e. Jagat. In this "Sat" element is prominent.

Brahma is free from the 3 kinds of difference known as;

(i) Svajatiya-bheda: difference which appears between things of the same category

(ii) Vijatiya-bheda: difference which appears between things of different category and

(iii) Svagata-bheda: difference which manifests itself in one and the same thing, either between its essence and form or between its component parts.

It is omniscient and omnipotent and possesses an infinite number of attributes. It has marvellous powers by virtue of which it can even hold together things or attributes which are mutually opposed. Thus it is both qualified (saguna) and unqualified (nirguna). It is one, eternal, omniscient, omnipotent, possessed of an infinite number of attributes, and essentially of the nature of sat (existence), chit (intelligence) and ananda (bliss). It is Suddha (pure), i.e, never contaminated by connection with maya".

Brahma is one but if he wishes it becomes many. There are many fold appearence in the world which are nothing but the menifestation of Brahma. Brahma reveals His form and attributes in all objects by His two inherent powers known as AVIRBHAVA or manifestation and TIROBHAVA or concealment.

These powers assist each other in order to fulfill the purpose of Brahma. They are made explicit by His power of manifestation and implicit by His power of concealment.

Brahma is an inseparable Material Cause(Upadan Karan) and Efficient Cause(Nimmit Karan) of the world. It is the menifestation of Brahma in the form of JIVA and inert element during the time when world comes to an end. His attributes becomes concelled. Brahma as a Material cause of the world assumes any form by His will and for His "LILA" or playful pastimes in his LILA every object has a purpose to serve His will.

This world in its myriad objects is a divine play of Brahma, the GOD. Brahma manifests HIMSELF by HIS own will as Cause (karan) and Effect (karya). But the effect is not different from cause. Only it is known by a different name. The creative activity belongs to Brahma. He reveals this world out of himself and for His own sport by His will.

Brahma is all powerful i.e. "Kartum Akartum Anyatha Kartum". Meaning: He can do, He can undo and He can do otherwise also.Brahma can be known by verbal testinomy. This view is accepted by all seer's. These are the two parameters for Shankracharya and Shri Mahaprabhuji.

a) Anatigatarth: The knowledge which cannot be known by other means.
b) Abadhigatarth: That knowledge which cannot be cancelled by any other means.

This shows that the scripture are the only means to know the nature of Brahma. Brahma which is infinite cannot be grasped by finite sense through Perception, Inference or Comparision. Thus Brahma is beyond logic. However Brahman desires, he can make himself visible. According to Shri Mahaprabhuji, Brahma is Praman, Pramay, Sadhan and Fal.

Jagat:

The world is the manifestation of that SAT aspect. But this manifestation implies the concealment of His other two constituent’s viz. CHIT and ANAND (Bliss). ANAND form is non manifest i.e. concealed in it (Tirobhava). Thus JAGAT being manifestation of Brahma is real and not illusion.

Furthur, Creation is manifestation of Brahma. The universe is the effect of Brahman. The universe is as eternal and real as Brahma Himself. The inanimate universe is filled with Brahma. The world is not an illusory appearance. It is not different from Brahma in essence.

Jagat is the world of Nature. It is not illusory. It is real. It is God Himself in one form. But, the Samsara or temporal involvement is illusory. This is created by the soul around its ‘I-ness’ and ‘My-ness’. The separation from God on account of egoism makes the soul forget its original, true, divine nature. Samsara is a product of the soul’s imagination and action which play round its ‘I-ness’ and ‘My-ness’. On account of its selfishness, it puts itself in wrong relations with other souls and with the objective universe. It creates a web of its own and gets itself entangled in it. This is an illusion, because the web has no reality. This Samsara, the world of false relations created by the soul, is alone Maya. Samsara or Maya rises because the soul, which is not apart from God, tries to set itself up as an independent reality or entity in its own right. The self which is something apart from God is illusory. Its body is illusory and its world also is illusory. All this is Samsara. It is very different from the world of Nature.

It is stated about I "ness" and "My Ness" in Shrimad Bhagwad as said by the LORD himself

"Mind alone is held responsible for the bondage and emancipation of the soul. Attached to the objects of the senses, it leads to bondage; however, it develops affinity to the Supreme Person, it brings liberation to the soul. When the mind is purged of its impurities in the form of lust, greed, etc.---which have their root in the sense of I "ness" and Mine "ness"---- and becomes pure, it grows indifferent to pleasure and pain and gets equipoised.

For striving souls there is no blissful road to God Realization like Devotion directed towards the Lord, who is the SOUL of the universe.

These words are by God of Riches

"The time spirit alone is responsible for the birth and death of living beings." Like the dream consciousness, the false notion of "I" and "YOU" and "MINE" arises in man due to ignorance (Of his essential nature) and as a result of his self-identification with the body; and it is due to this notion that he has to suffer bondage as well as miseries".

Also, In order to SWIM one must first learn its means and learn to swim in shallow waters. So in order to do SEVA one must first concentrate his "MIND" in Seva.

Shri Vallabhacharya's philosophy is called as SUDHDHADVAITA i.e. BRAHMAVADA "Brahma is Being, consciousness and Bliss.

Maya is His Divine power by which GOD reveals the world from HIMSELF. Purpose of God's creation is HIS LILA.

Difference between JAGAt and SAMSARA JAGAT is God's work where SAMSARA is the work of the JIVA under the influence of AVIDYA. Therefore JAGAT is REAL and SAMSARA is UNREAL.

Thus Shuddhadvaita Brahmvada is the theory about forms of Brahman propounded first by Vishnuswami wherein it is believed that the Universe that has appeared before an infinite period is constituted by Brahman itself. The Effect (Karya) and Cause (Karan) i.e. Jagat and Jiva is Brahman itself.

"Jeev and Jagat both are true....and 'Sansar'(Ahanta + Mamta of anything) is fake...."

Sansar is said as fake bcoz of its ego-centric attitude i.e. the jiva is entangled with Ahamta ('I'ness) and Mamata ('My'ness) due to Avidhya (nescience).

"Jagat is made by God" and "Sansar is made by Us" so Sansar is said as fake...

Jiva:

The Jivas are not effects. They are Amsas or parts of God. They issue from Him spontaneously as sparks from fire. Brahman is the whole. The Jiva or the individual soul is part; but, there is no real difference between Brahman and the individual soul, because the individual soul is of identical essence with Brahman.(According to Ramanuja, the parts are really different from the whole.) The soul is one with Brahman. It is as real and eternal as Brahman.

The individual soul is not Brahman screened by the veil of Avidya. It is itself Brahman, with the attribute ‘bliss’ being obscured or suppressed. Ananda or bliss is suppressed or obscured in the individual soul. Ananda and consciousness are suppressed or obscured in matter or the non-living world. When the soul attains bliss, and the inanimate world attains both consciousness and bliss, the difference between Brahman and these vanishes.

The soul is both a doer and an enjoyer. It is atomic in size, but it pervades the whole body by its quality of intelligence, just as sandalwood pervades even the places where it does not exist by its sweet fragrance and just as a lamp, though confined only to a part of a room, illuminates the whole room.

Classification Of Souls:

Altough atma is from Parmatma, it was lost in the mayhem of materialistic world. The reasons are called Panch-parva.

These elements are:

1. Vairagiya

2. Sankhiya

3. Yog

4. Taap

5. Bhakti.

When the above elements are diminishing from the Jiva-atma, then it becomes lost in the network of Kaliyug and maya of lokik world. The lesser the above Panch-parva then the atma becomes vunerable as it allows three avastha (categories) that it has to go through in a life time.

These avastha are:

(i) Pure (Suddha) Jivas:

The divine qualities (Aisvarya) are not obscured in these souls by ignorance. When Jiva seperates from Brahm (Brahma) it is said to be in its purest (suddha) avastha (category, form) and as soon it gets entangled with the worldly atmosphere it starts losing the Anand (bliss) and as explained above, Panch-parva avidha (elements) are deminishing. It does not gain that happiness, the bliss that was a pure form of spiritual bliss, happiness.

(ii) Worldly Jivas (Samsarin):

These souls are caught in the net or clutches of Avidya or ignorance. They experience births and deaths on account of their connection with gross and subtle bodies. It is also amazing that because of panch-parva avidha jiva atma has now has joined the vicious circle of life and death and cannot be seperated until death it parts. This element is known as baddha avastha. The vedic depiction is that a Jiva will remain in this circle till it acquires positive Panch-parva, as mentioned above. Incidentally, the Panchparva is of two different kinds, one which has positive Panch-parva is known as Panch-parva-viddhiya and the second is negative and is known as Panch-parva-avidhya.

(iii) Mukta Jivas (Liberated souls):

These souls are freed from the bonds of Samsara through Vidya or Knowledge. When the soul attains the final emancipation, it recovers its suppressed qualities and becomes one with God or Brahman. When Jiva atma has gained the Panch-parva on the positive element, then it breaks away from the vicious circle of life and death. When it does away from the clasps of life, death and materialistic world. This break away from maddening crowd of material world is known as Mukti.

The world appears as Brahman to one who has realised the Truth or Brahman.

There is another classification of souls, viz., Pushti souls, Maryada souls and Pravahika souls. The same thing is explained by Shri Mahaprabhuji in Pushti-Pravaha-maryada-bhed Granth. All these are different from one another in their origin, nature and final end. They all issue from God with their differences.

The Pushti souls are the highest, as they issue from the Ananda-Kaya or the bliss-body of God. These souls are the Amsa (parts) of His body. God is the Amsi (the whole). These are the souls of grace. They have the divine seed in them which bears fruit in the end. They ultimately reach the goal through the grace of the Lord. They have communion and fellowship with Lord Krishna. They develop Bhakti through the grace of the Lord. Bhakti is the means and the end in itself.

The Maryada souls are generated from the Vak or the Word of God. They are governed by law, not by grace. They perform their ritualistic duties, at first with selfish interests. Later on, they develop Nishkama-Bhava (unselfish attitude) and do their ritualistic routine without any self-interest. This purifies their mind. They reach the Akshara, which is a kind of vestibule to the abode of God. Afterwards they attain the supreme abode of God.

The Pravahika souls issue from the mind of God. They are the Samsaric Jivas. They are souls neither of grace nor of law. They are in continuous motion (Pravaha).

These three kinds of souls have further sub-divisions and cross-divisions into Pushti-Pushti, Pushti-Maryada, Pushti-Pravahika, Maryada-Maryada, Maryada-Pushti, Maryada-Pravahika, Pravahika-Pravahika, Pravahika-Pushti and Pravahika-Maryada.

Pushti Marga Or The Way Of Grace:

The way of life and salvation, preached by Vallabha is called Pushti Marga. The soul of man has become weak and lean on account of sin. It is, therefore, in dire need of the grace of God for its upliftment and emancipation. God’s grace gives Pushti (nourishment) and Poshana (strength); and hence the name Pushti Marga or the Way of Grace.

The individual soul can attain the final emancipation only through the grace of God. Bhakti is the chief means of salvation. Jnana is useful. Maha Pushti or the highest grace removes great obstacles and helps in the attainment of God. The Bhakti generated by special grace is known as Pushti Bhakti.

The Four Kinds of Bhakti This Pushti-Bhakti is of four kinds:

(i) Pravaha Pushti-Bhakti,
(ii) Maryada Pushti-Bhakti,
(iii) Pushti Pushti-Bhakti and
(iv) Suddha Pushti-Bhakti.

Pravaha Bhakti is the path of those who while leading the worldly life, perform works which will lead to the attainment of God-realisation. Worldly life is compared to the flow of a river (Pravaha).

Maryada Bhakti is the path of those who are rendered fit to attain knowledge which is useful for worship, through the grace of the Lord. They know all about the ways of God. They depend upon their own efforts to obtain knowledge.

In Pushti Bhakti, the devotees lead a life of self-restraint. They hear discourses about the Lord. They do Kirtana and sing His Name. They do Japa of Mantra.

Suddha Pushti-Bhakti or the Purest Type of Devotion:

In Suddha Pushti-Bhakti, the devotees do Kirtana and sing the Lord’s Name. They praise God. They develop a strong passion for doing these. This kind of devotion is generated by the Lord Himself. The Lord’s grace descends on the devotees. Then they develop a liking for God. This liking grows into Prema Bhakti (taste for God). The devotees acquire knowledge about God. Then they get attachment to God (Asakti). Then they develop a strong passion for attaining God. This is the ripe condition of love and Asakti. It is called Vyasana. This strong passion, or Vyasana, leads to the attainment of the highest bliss, the summum bonum or the end.

When love for Shri Krishna becomes intense, the devotee sees Lord Krishna everywhere. Hence everything becomes an object of love for him. He identifies himself with everything. The Gopis had this experience. They saw Krishna everywhere. They saw themselves also as Krishna. This is Para Bhakti or supreme devotion which becomes akin to the knowledge or Brahman-Jnana of the Vedantins or Jnanins. The inner and outer world is full of Krishna or Purushottama for such devotees. The fruit of this devotion is admission to the eternal sports or Lilas of Shri Krishna. The supreme goal is not Mukti or emancipation. The highest goal is eternal service of Lord Krishna and participation in His sports in the celestial Vrindavana. Those who have developed Vyasana, or strong passion for God, reject with scorn the four kinds of Mukti. The Maryada-Bhaktas attain Sayujya Mukti, i.e., they become one with Shri Krishna.

The Pushti-Bhaktas reject Mukti and take part in the sports or Lilas of Shri Krishna. They choose with intense delight the eternal service of Shri Krishna. The Bhaktas assume the forms of cows, birds, trees and rivers and enjoy the company of Shri Krishna, which bestows infinite joy. These sports are similar to those which Shri Krishna did in Vraja and Vrindavana. Some of the devotees become Gopas and Gopis and join the sports in the celestial Vrindavana.

Different Kinds of Liberated Souls:

The liberated souls are of different kinds. Some have freed themselves like Sanaka. Some dwell in the city of God and attain salvation through the grace of the Lord. Some others develop perfect love and become the associates of God.