suddadvaitha dharshana

among bhakti schools of vedanta, some schools are more intution based and care less for metaphysics and logic. this darshana of shri Vallabhacharya is a darshana in which the thatva is radha krishna and he is the only reality. " ekam sat viprah bhahudah vadhanti" is quoted by vallabacharya to support that vedas teach of a qualified brahmam called krishna and krishna is seen as many{bhaduhah vadhanti}. krishna leela consists of modifying his body. "satyam gnyanam anantham brahma" this brahmam hides the qualities namely anantham and chith in its body and thus its portion of body that is affected developes localised consciousness called jeevatma that is nothing but brahmam itself . marga is bhakti towards krishna and moksha is in communion with Krishna. the shruthi declares that Brahmam is "paramkamaat" meaning fully satisfied in its own bliss. there are serious questions that are to be answered as to how does the brahmam which is ever perfect suddenly makes its portion of body imperfect? even if it does what is the purpose? to decieve itself that its imperfect? .
this suddhadvaitha is a modified form of advaitha where in ignorance is substituted by volition there by bringing "parinamavadha" . if brahmam cannot be deluded by maya then it should not be deluded by itseif also. this delution seems dangerous as to what if it hides all its qualities and forgets that it is Brahmam? also if brahmam is having a body, then is the body same as that of brahmam or different? if brahmam and its body are same then deluding its body would lead to perdition. if its different then pure monism wont result. this is the problem all the extentions of advaitha face i.e to explain the manifoldness. Ignorance or leela cannot account for a single entity to appear as many. also bhakthi is always meant as pure devotion. and devotion implies difference between experiencer and experienced so on no grounds this metaphysics would stand.