Jai Jai ShriGokulesh

   Brahm is the supreme reality or god. It is all pervasive. It is "Saakar", having its form Divine. It is Immanent and at the same time Transcendental. It has infinite forms, though appearing as divided into various forms, it is indivisible. The world and the souls are emanations from the Being and Conciousness aspects of Brahm. The world represents only Being without Conciousness and Bliss, the souls, Being and Conciousness and without Bliss. Aksara has Being, Conciousness and Bliss (i.e. being-sat, conciousness-chitt, and bliss-anand) but has only a limited Measure. But ShriPurushottam or Supreme God or Brahm is a perfect Bliss (parmanand). As Bliss has been not manifested in the world, and the souls they are formless.

Jai Jai ShriGokulesh Parivaar, Baroda

Jai Jai ShriGokulesh

Akshar and Purushottam

Jai Jai ShriGokulesh Parivaar, Baroda

Haripriya.

Jai  Jai ShriGokulesh,

Nature of Ultimate Reality or Supreme God : -

    It is the distictive character of Indian systems, based upon the Upanishads that they are philosophical, religious and theistic. Philosophy unwedded to REligion is purposeless. Similarly Religion without Philosophy is good for nothing; so the philosophical system founded on the Upnishads are  mixture of both. Philosphy is concerned with the knowledge of God, the relattion of the souls to God, the nature of the world. etc. and religion concerns the way for the realisaiton of God. and freedom from worldly bondage. In this sense the Philosophical systems of ShriShankara, ShriRamanuja, ShriMadhava, ShriNimbarka, ShriBhaskara, and ShriMahaprabhu are philosophico-religious, though they differ in their conceptions of Ultimate Reality and the means of realising it.

    These philosophical systems are maninly concerned with the problem of evil such as worldly bondage or misery and they mention Work, Knowledge or Devotion as a means for release from it.  The Vedanta system of Sanatan Philosophy concerns itself with the nature of Brahm only. They discuss the natures of individual souls and also the cause of misery,. hy do they suffer? When are they and why? Who is their ultimatte source and why have they been in this world as souls? In their attempts to satisfy the above queries they had discovered that the souls themselves are not independent. They owe their existence to some supreme principle, who is th cause of the world and souls-- of mattr, and life. The souls in their embodied forms as egos forget their real nature and their relation to God and consequently suffer.

     As stated previously, ShriMahaprabhu's bases his philosophy mainly upon the Upanishadic (Vedas) texts, supported by ShriGita, the BrahmaSutras and the Shrimad Bhagwat. He has explained fully his concept of God, in two commentries the "Anu Bhashya"  on the 'Brahma Sutras' and the "ShriSubodhiniji" on the Shrimad Bhagwat. He also discusses His philosophiocal concepts of God, the world, the souls and the liberation etc, independently, but based on the Chatust Pramans. Aapshri's aatmaj ShriVitthalnathprabhucharan-ShriGusaiji and Saptacharyas, ShriPurushottamcharan, ShriHariraicharan, ShriGopeshwarji, ShriGiridharcharan, ShriDwarkeshji,and others have elucidated this philosophy in independent works as well as in their commentries.

     ShriMahaprabhu is a theistic philosopher. He believes in one God. Various deities are particular aspects or expressions of His reality. God in Upanishads is known as Brahm, in the ShriGitaji as ShriKRishna-Vaasudeo-Isvara and in the Purans as Parmeshwar or Parmatman. Although it is known by these different names it signifies the sens of Supreme God or Brahm.

    According to ShriMahaprabhu, Brahm has three forms : 1) Swaroop - Original form, 2) Karana-- as a cause, and 3) Karya -- as an effect. As swarooop, it is Purushottam, transcendental or ultimte reality, Akshara the immutable one, which is the source of Manifestation of PRakriti (matter) and Purush (souls) and Antaryamin ( indwelling spirit).

Jai Jai ShriGokulesh Parivaar, Baroda

Jai Jai ShriGokulesh,

Purushottama as Supreme God

 Again God as Purushottama has four forms

1. Akshara,
2. Time,
3. Action,
4. Nature.

      Akshara is the unmanifested form of God from which the world is manifested from it with the help of the inner power of God called Maya. Time  is the first principle that is manifested. It disturbs the equillibrium of the Gunas (qualities) in the Prakriti. The next thing that is manifested in the creative activity is action and then innate nature (Swabhav)which is responsible for every kind of change from God. Nature (Swabhav)determine the charasteristics mark of each thing.

    As the material causes must satisfy these conditions : 1) Its existence prior to the effect , 2) The inherence of the effect in the cause, 3 ) Persistency of the cause in the effect, 4) Its inseperability from the effect. The clay is a material case of the jar, because it exists prior to the production of the jar,. The jar had its existence in a subtle form of clay, prior to its manifestation as a jar. Clay also persists in the jar, even after its production. IT is there in the jar-form durint its exixtence and when it ceases to be a jar, it once more returns to its original form of clay. On the anollogy of jar and clay, it is asserted that Brahm is the material cause of the world. The world has ccome out from Brahm in which it existed as its constituent of "Being". Only as an effect it is seperately known as the world. In other words, the world which is an effect of Brahm, is the effect of Brahm and as such, not different from Brahm. On this point,different systems have different views. The Sankhyas regards Prakriti as a material cause. The Vaisheshikas think atoms as a material cause. The Shamkara holds that brahm is its absolute form is neither a cause nor an effect, but the maaya-conditioned brahm known as Ishwara is the material cause of World. ShriRamanuja holds that Brahm associated with Chitt and Achitt. is the material cause of Universe,. and ShriMahaprabhuji shares this view and asserts that the material cause of the World is Brahm Alone. IT manifests this world by its will from its "Being-SAT" aspect.

Jai Jai ShriGokulesh Parivaar, Baroda

Haripriya.