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nirgun kahane ka abhipray yah hai ki prakriti se uthpanhn koee gun mujh mean nahian hai aur jo mere gun haian, unamean ananhtata aur asiddhata hai. sab bhed mujhako aroop kahate haian, isaka karan yah hai ki mera yah roop charmachakshu ka vishay nahian hai. maian apane chidh-aansh se vhyapht hooan, isaliye vidvan mujhe brahm kahate haian aur maian prapanch ko nahian rachata isaliye mujhako nishkriy kahate haian. ithyadi, bhav yah hai ki shuddh prem hi brahm ka nij roop hai, vah nirakar bhi hai aur sakar bhi. usaka nirakar vhyapak shvaroop chah, chatapati, ujhvalata, adhinata, komalata, snighdhata, sarasata, nootanata, sahaj shvachhchhanhd madhurata aur madakata adi ananht ruchit-tarangoan ko ekaras badhata hai aur usamean kshan-kshan mean navin ras ka ashvadan hota hai. prem ka shthan hriday hai, isi se kahate haian ki bhagavan hriday mean rahate haian, shuddh aur nirakar prem ki ghanibhoot moorti shrivrinhdavan-dham aur shriradhakrishhn haian. isaka drishhtanht upanishadoan mean aur vedanhtoan sootroan mean prakash aur soory se diya gaya hai. soory athava dipak ki shikha ghanibhoot prakash hi hai, prakash ke siva koee doosari vashtu usamean nahian hai. tathapi usaka moortiman shvaroop usi ke amoortiman aur vhyapak shvaroop prakash se abhinhn hote hue bhi bhinhn kaha ja sakata hai.
prem ke shvaroop mean bhed bhi sathy hai aur abhed bhi. in donoan ka astithv bhi kaha ja sakata hai aur nishedh bhi kiya ja sakata hai. khyoanki do ke bina priti kahian bhi nahian dekhi jati, isaliye bhed manana hi chahiye. sath hi ekata ke bina priti kabhi dhhyan mean bhi nahian a sakati, isaliye priti ka shvaroop hi abhed yani ekata hai. yadi bhed hai to use ham priti kah hi nahian sakate aur keval ek ki mean priti ho bhi nahian sakati. is prakar ke parashpar viruddh dharmoan ke pratipadak shrutivakhyoan ke yatharth arth prem ko n samajhakar virodh ki shanka se dvaitadvait adi anek matoan ki kalhpana ki gayi hai. paranhtu athma ka vashtavik shvaroop to shruti shvayan hi batala rahi hai ki ‘vah athma dvaitadvaitashvaroop aur dvaitadvaitavivarjit[1] hai’ ‘ekathv[2] hi nahian hai to dvait kahaan se ho sakata hai ?’ ithyadi sootrakar ne bhi anek vedanht vakhyoan ko uddhrit karake yah siddh kiya hai ki jo apane se prithak ishht (eeshhvar) ki upasana karate haian, ve apane hi hit ke pratibimhb ki upasana karate haian, khyoanki jisaki jaisi priti hoti hai, vahi usake ishht ka shvaroop hota hai. priti hone se hi ishht ke darshan hote haian, priti ki vriddhi mean vriddhi aur hras mean hras dekha jata hai. isase priti hi brahm hai aur ishht usaka abhas matr hai. isake siva prithak eeshhvar ki kalhpana mean samhbanhdh ki anupapatti ka dosh bhi bataya hai, khyoanki do bhinhn-bhinhn padarthoan mean samhbanhdh hi nahian ho sakata .
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