Shudhdha adwaita of Vallabhacharya

The ancestors of Vallabhacharya hailed from the Telangana region and belonged to a long line of Telugu Vaidiki Brahmins known as Vellanadu or Vellanatiya following the Vishnu Swami school of thought.

Though the tradition originated near Vrindavana in the current Indian state of Uttar Pradesh, in modern times followers of Shuddadvaita are concentrated in the states of Rajasthan and Gujarat.
Mahatma Gandhi and his ancestral family followed this sect.

Shuddadvaita ("pure non-dualism") is the "purely non-dual" philosophy propounded by Vallabhacharya (1479-1531 CE), the founding philosopher and guru of the Vallabhā sampradāya ("tradition of Vallabh") or Puśtimārg ("The path of grace"), a Hindu Vaishnava tradition focused on the worship of Krishna.
Vallabhacharya's pure form (nondualist) philosophy is different from Advaita. The Shrinathji temple at Nathdwara, and compositions of eight poets (अष्टछाप aṣṭachap), including Surdas, are central to the worship by the followers of the sect.

अष्टछाप, महाप्रभु श्री वल्लभाचार्य जी (1479-1531) एवं उनके पुत्र श्री विट्ठलनाथ जी द्वारा संस्थापित 8 भक्तिकालीन कवियों का एक समूह था, जिन्होंने अपने विभिन्न पद एवं कीर्तनों के माध्यम से भगवान श्री कृष्ण की विभिन्न लीलाओं का गुणगान किया। अष्टछाप की स्थापना 1565 ई० में हुई थी।

 (१). कुंभनदास (१४४८ ई. -१५८२ ई), (२). सूरदास (१४७८ ई. - १५८० ई.), (३). कृष्णदास (१४९५ ई. - १५७५ ई.), (४). परमानन्ददास (१४९१ ई. - १५८३ ई.), (५). गोविंदस्वामी (१५०५ ई. - १५८५ ई.), (६). छीतस्वामी (१४८१ ई. - १५८५ ई.), (७). नंददास (१५३३ ई. - १५८६ ई.), (८). चतुर्भुजदास (१५३० ई-   )  

The school of in-essence monism or purified non-dualism of Vallabha sees equality in "essence" of the individual self with God. There is no real difference between the two (like the analogy of sparks to fire).
However, unlike Shankara's Advaita, Vallabha does not deny God as the whole and the individual as the part.
The individual soul is not the Supreme (Satcitananda) clouded by the force of avidya, but is itself Brahman, with one attribute (ananda) rendered imperceptible.
The soul is both a doer and enjoyer.
It is atomic in size, but pervades the whole body through its essence of intelligence (like sandalwood makes its presence felt through its scent even if sandalwood can't be seen).

Unlike Advaita, the world of Maya is not regarded as unreal, since Maya is nothing else than a power of Ishvara.
He is not only the creator of the universe but is the universe itself.
Vallabha cites the Brihadaranyaka Upanishad account, that Brahman desired to become many, and he became the multitude of individual souls and the world.
Although Brahman is not known, He is known when He manifests Himself through the world.

Bhakti is the means of salvation, though Jnana is also useful.
Karmas precede knowledge of the Supreme and are present even when this knowledge is gained.
The liberated perform all karmas.
The highest goal is not Mukti or liberation, but rather eternal service of Krishna and participation along with His activities in His Divine abode of Vrindavana. Vallabha distinguishes the transcendent consciousness of Brahman as Purushottama.
Vallabha lays a great stress on a life of unqualified love and devotion towards God.

In all the philosophical traditions, it is common practice to describe how the Supreme Entity Brahm is related to us and our surroundings. In the system of Suddhadwait Vedant, otherwise known as Brahmvaad, 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.
The two other well-known categories namely the animate souls and the inanimate objects are respectively its parts and modifications.

The animate souls are its parts because they retain to some extent the essential qualities thereof namely consciousness and joy. The inanimate objects are its modification because the above said qualities are absent therein.