Chap 12 : GOPI, GOPALA AND GOKARA
The true adhikari of Pusti Bhakti Marg is he on whom the Lord showers his grace. As it is the grace of the Lord is not visible. One can realize its presence on the basis of the karya of the Jiva.
The very Ruchi or the interest shown by the Jiva towards Bhagavad Vishayak objects denotes the Grace of the Lord. For it is asserted that without that very Grace the Jiva would never turns towards the Lord.
Sri Vallabhacharya states that this Anugraha or Pusti of Bhagvan Shri Krishna is the end towards which the Bhakta follows the Pusti Marg.
The Jiva must abandon his self-centred attitudes and dedicate himself completely to the seva or service of Shri Krishna; The ability to perform such Seva whole-heartedly as the Dasa or servant of Shri Krishna is a sure sign that one has received the Anugraha. Seva is also called the goal or Pusti Marg.
Sri Vallabhacharya had bifurcated Bhakti-Bhava into four cheif division. Viz., Dasya Bhava, Sakhya Bhava, Vatsalya Bhava and Madhura Bhava.
A Bhakta may perform Seva in the spirit of any one of these Bhakti Bhavas.
The Dasya Bhakti Bhava is the devotional emotion expressed in the manner of Dasa towards his master. In this form the devotee maintains the distance between himself and his Lord. He glorifies the power of the deity or, as it is called, the Swarupa and humbles himself.
However, Shri Vallabhacharya did not attribute much importance to Dasya Bhava as, according to him, it is cold, austere and formal. There should be an emotion more warm and informal.
In Sakhya Bhava the devotee assumes the position of a Sakha or friend of Sri Krisna, as if he were equal in age and status. It is the kind of devotion one observes in the Astha Sakhas of Shri Krishna of Vraj. This very emotion is very often seen as an inspiration for many of the composers of devotional songs, known as kirtans in the Sampradaya.
However, the experience of Sakhya Bhava is confined only to most advanced of the Bhaktas and that Bhakta is treated as having received
The eminent astachhapa poets sang innumerable padas eulogizing the Bhakti Bhava of all the three groups of Gopies. Though the Vatsalaya Bhava is the chief devotional emotion advocated in Pusti Marg, many feel that devotion based in madhura Bhava is also important.
It should not be over-looked that the Gopies represent human souls. Through their single minded, love filled devotion to Shri Krishna they do symbolise the yearning of the Jivas for the union with the Divine Being. The Gopies are also often considered to be fragments of the eternal shakti of Shri Krishna. It is said that Sri Swaminiji is Maya, the shakti or the power by means of which Sri Krishna parabrahma manifests in the world for the playful sport or Lila.
In perfect Bhakti both the Bhavas of Samyoga and Viyoga shouldbe experienced. By the alteration of Samyoga (Union with the beloved) andViraha (Seperation from the beloved) the Bhakta is drawn away from theLaukika existance and brought towards the Alaukika plane of devotion forShri Krishna. .
The Bhakti of Pusti Marg has its outstanding characteristic, i.e. the absolute love for the divine Being. The Bhakta should begin by living in his own family and carrying on his ordinary Business, but without attachment to either, Since both would have been dedicated to that Supreme Being.
Eventually love for Shri Krishna would begin to grow in the heart of such Bhakta until finally this love or prema would overshadow all other wordly and family concerns. No longer these attraction would effect the Bhakta and fail to distract him from the complete absorption in his devotion to Sri Krishna. This complete absorption is called ASKATI.
When the Bhakta has become detached from wordly life he reaches the state of Vyasana. Vyasana is a state marked by addiction to some vice in Laulika sense. But in the Alaulika sense, as it is used by Sri Vallabhacharya, Vyasana refers to that condition of total love for Shri Krishna that overwhelms the devotee as completely as a vice would do to a wicked person. This is the highest point of love that the Bhakta could reach by the Anugraha of the Lord. This is Pusti Marg. It is the way by which the Jiva, relying on the Grace or Divine Being could achieve the true, Alaukika an eternal world or delight in Goloka
The divine Being is beyond all human senses. He is also beyond till human powers of reason. Nevertheless he can be perceived. He can he attained.
Since everything in the manifestation of the supreme Being-except the Jivas' imaginary interpretation of life i.e. his samsara - the attainer Is only realising himself in his true nature.
Shri Krishna in his manifestation as the Jagat is called the Gokara. It means a pasture for cattle. In philosophical usage it refers to the field of the objects of sense perception, The unruly and ungovernable, if they are not kept under control.
The Gokara or the field of wandering senses is not left to anarchy, as there is Shri Krishna-Gopala or the protector or pala of the senses or cows.
In the divine world of Goloka, the senses are finally subdued and tamed and transformed from the laukika to the Alaukika.
The Sakhas and Sakhis who are constantly with Sri Krishna and his shakti Sri Samiminiji are the Gopas and the Gopies - the male and the female controllers of the senses (cows). In other words those who retain their senses under control.
To be a Gopa or Gopi with the master herdsman Gopala in Goloka is the highest state which a Jiva could enjoy and the Bhava of the Gopas and the Gopies is the sublimest of emotions that he can feel.
Thursday, September 10, 2009
11 : SHRI VALLABHACHARYA AND HIS SUDHA ADVAITA :
Chap 11 : SHRI VALLABHACHARYA AND HIS SUDHA ADVAITA :
India is proud of its original religious thinkers. Due to their persistent efforts they have brought the code of religious thinking of vedic period back to this country. Their contributions as commentators on upanishads, Brahma Sutras and Gita have enlivened the then decaying social structure of life.
The credit goes to Adi Sankaracharya for reviving the interest in vedic literature. But it is Sri Vallabhacharya, the fourth in the line of Acharya Parampara, who had blazed the horizon with his scorching criticism of the drawbacks of previous systems of religious thinking and established a profound doctrine in Sudha-advaita or pure monism and has pesented a path of devotion, churning as it is the ocean of milk, which he called Pusti Bhakti. Only a versatile Pandit can deal such a complicated subject like Bhakti Marga. Because in the second canto of Srimad Bhagavatam the Path of Devotion is described as the very essence of all Sruties.
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Shri Vallabhacharya has kept Vrajadhipa Sri Krishna in his heart and expanded the theory that assists the devotee to realise the secrets of Bhakti. He assures that the Lord will not discard such devotee who will dedicate his everything in the seva of Shri Krishna.
Sri Vallabhacharya's "Tatvartha - Dipa - Nibhandha", at large, deals with the principles of Sudha-Advaita and at the same time advocates the value of Bhakti Marg. "Nibhandha" is an original work written in the form of verses - called Karikas - and is so concise and to the point that the author has to provide his own comments to elucidate and elaborate his theories, which is very rare thing to observe in Indian philosophical and religious works. The whole of Sastrardha Prakarana is composed in just hundred and four Karikas. But for his 'Prakasa' this work would have remained shrouded in ambiguity and uncertainty. Perhaps without his own comments and elaborations much of his thoughts on the doctrines might have been lost for ever.
However there are four more commentaries on the work. But they are more or less commentaries on the chief commentary of Sri Vallabhacharya, rather than a further attempt to add to the ingenuity of the original thinker. In a way "Nibhandha" is based on such profound knowledge that there remains nothing to add.
The work under consideration is divided into three chapters called Prakaranas viz., Sastraartha Prakarana, Sarva Nirnaya and Bhagavataartha Prakarana. In the first Prakarana, Sri Vallabhacharya has attempted to elaborate his doctrine of Sudha Avaita based on the chief scriptures, which he quotes in profusion in support of his theories. He does admit that his theories contain nothing new that has not been mentioned in the scriptures. He adds that whoever attempts to deduce his theories outside the scope of the four scriptures - (on which he has relied upon for support of his theories as proof) - will be tress-passing on grounds of conjecture.
The primary sources of Pramana or proofs relied upon by Shri Vallabhacharya are : Vedas, Bhagavad Gita, Brahma Sutras and Srimad Bhagavatam.
Vedas are considered to be the result of sounds emanated with the exileratons of the Supreme Spirit. As such they are considered to be Brahma Vakyas. On the battle field of Kurukshetra Sri Krishna has a long discourse with Partha where he has explained all that has been preached in Vedas.
Upanishads are the works of great sages who have expressed the revealations made by the Supreme Spirit therein. Even though as such they are the works of authority and unique in nature, Shri Vallabhacharya has repudiated them wherever they have deviated from Vedas or wherever any contradiction or doubt has arisen.
Brahma Sutras and Srimad Bhagavatam are the contributions made by the great sage, Veda Vyasa. It is stated that he has composed the latter work in the language of Samadhi, when the sage is engulfed in deep meditation. Whatever has been revealed to him by the Supreme Spirit has been transcribed and hence Srimad Bhagavatam is also treated as the teachings of the Supreme Being.
Vyasa Sutrani are considered to be canonised principles of the profound teachings of Sruties. All the four Acharyas of different systems of philosophy have contributed their own extensive commentaries on Brahma Sutras.
Till the advent of Shri Vallabhacharya, all the three previous Acharayas have greatly relied on the three scriptures only in tending their arguments in proof of their theories. They have given importance to
Vedas, Upanishads and Brahma Sutras in their exposition of their doctrines, neglecting Srimad Bhagavata Puranam. Even amongst Vedas no prominence is given to "Poorvakanda" as it advocates "Karma" or ritualistic practices as a means of realising that Supreme Spirit. Great-reliance is made on "Uttarakanda" as it advocates knowledge as means of realisation of Brahman. Poorvakanda consists of Samhitas and Brahmanas and the subject matter is sacrifies uttarkanda consists of Aranyakas and Upanishads. Shri Vallabhacharya insists that in order to have a comprehensive knowledge of Brahman one has to study both the kandas or parts as a whole otherwise-the picture one may project out of such studies will be incomplete.
Poorvakanda, which exlusively refers to sacrificial rites reveals only a part of Brahman, while Uttarakanda is again partial because it is confined to the aspect of knowledge alone. But Bhagavata Purana describes in full the concept of Brahman, both the work aspect as well as knowledge aspect. Therefore Bhagavata Purana is considered as a complete exposition of Divinity. Vedas consider the existence of Supreme Spirit analytically. But Bhagavata Purana deals the subject synthetically.
Shri Vallabhacharya asserts that all the four proofs referred here in above are unanimous in their conclusions and express single minded meanings giving birth to authentic knowledge. Each of these four verbal proofs is helpful in clarifying the doubts and contradictions and controversies arising out of the understanding of the previous work.
Shri Vallabhacharya states that "Parama Tatva" or Supreme being is the pre-eminent person. HE is the extreme limit of the Universe. This very Supreme Being has incarnated in the form of Shri Krishna and is known as Poorna Purushottama. HE is capable of performing supernatural deeds and can convert the non-means into means. HE assumes different names, forms and shapes and thus sports in this world. This world rpresents HIM in myriad forms. This world is a vast field of sport for the Diving Being.
Shri Vallabhacharya has conclusively proved that Shri Krishna is the primordeal and all encompassing deity. There is an obligation on every person to offer dedicated service to HIM. One should not consider him as an ordinary person but should maintain an understanding of Divinity in HIM. Sri Krishna in HIS true aspect is none other than the Divinity.
Sri Vallabhacharya treats Seva or service towards Divinity both as a means or Sadhana and also as an effect or Phala. He advises all to try to understand the Sastras through proper study and to offer Seva unto HIM with a concentration of mind, body and speech.
In Vedanta that 'Parama Tatva' or Supreme True Substance is known with an emblem as 'Brahman'. This Brahman is both the efficient cause and material cause of this visible Universe. HE is the all pervading soul and spirit of the Universe. HE is the essence from which all created objects are produced and into WHICH they will be absorbed in the end.
The Smruties have praised that same 'Parama Tatva' as Paramatman or the highest spirit or the most exalted soul.
Srimad Bhagavata Purana has depicted this very 'Parama Tatva' as Divine Being or Bhagavan.
The same Divine Being may appear in different forms to different people. These forms may appear inconsistent. But it becomes possible due to supernatural powers of the Divinity. It is asserted that the Divinity is an asylum of contradictory characteristics.
It is averred that the word Dhamna or religion is used to denote scriptual injuctions so that one may accomplish ritualistic practices. In acquiring the knowledge of Dhamna both Sruti (Vedas absorbed through revealations) and Smruti (Vedas drawn out of memory) are treated as utmost evidence.
But one should remember that where the question of the form of Divinity is concerned the above referred four verbal proofs only will be considered as authentic. This Divinity known as Sri Hari is the embodiment of knowledge. On one hand HE represents the mode of leading life (Vrutti Rupa), on the other hand HE stands as a form of subject matter (Visaya Rupa) and HE alone illuminates in the form of Supreme Being (Brahma Rupa).
Sri Vallabhacharya describes "Sayujya Mukti" as a form of liberation wherein a Jiva will enjoy all the cherished desires along with the chief form of Divinity. This Sayuja Mukti is also referred as "Nitya Lila Pravesha" or entering the eternal sports of Divinity which is attained only by the special Grace of Sri Krishna.
The fruits (Phala) of service of Sri Krishna are said to be three fold viz., obtaining super natural capabilities, enjoyment of desires along with the Divinity and attainment of special body that will be helpful in the service of Divinity in places like Vaikuntha.
Further when Seva is rendered to Shri Krishna the emancipation one will receive will be without any attributes attached to it, referred as Nirguna. Similarly knowledge placed in Divine Being (Bhagavan) is also considered to be without any qualities. In the same manner a devotee with dedicated Seva towards Sri Krishna will convert himself into a Nirguna Bhakta.
It is asserted that the form of Divinity is conceived due to HIS having these two elemental qualities "Chit and Ananda". In the doctrines of Brahmavada this attribute called Ananda is understood to be the so called form of Divinity.
With the advent of Kali Yuga all claims and rights of the seekers of knowledge will come to an end. What a person can do is render Seva of Sri Krishna with utmost devotion. In Srimad Bhagavatam it is clearly ••tated that in Kali Yuga, by simply singing the praises of the Divinity, leferred as Hari Kirtan, a person can get detached from worldly interests and can attain ultimate Phala.
This Universe is the creation or Karya of the Supreme Being. It is a variation in form known as Bhagavad Rupa. This Universe has been established by HIS power called Maya. The small world of Jiva is referred as 'Samsara' and is the product of another power of the same Supreme Being known as Avidya.
Maya is nothing but the power of the Supreme Being known as "Sarva Bhavana Samarthya Rupa". It is a form of the capability to exist in all places and dwell everywhere. This power exists within the Divine Being.
Sri Vallabhacharya, writing about the origin of the Universe, has described it as what is known as "Ghatita Poorna Patra Bhadavat" meaning the transformation is like the shape of a full earthen vessel transformed from a lump of clay from the artistic hands of a potter - the clay being the material cause and the potter being the instrumental cause. In a similar way, the Supreme Being has moulded himself into Maya
which has acted as a die and has taken the form of Universe. This has been described in Srimad Bhagavatam as a process of being able to take the forms of Sthula or gross and Sukshma of subtle.
Bruhadaranyaka Upanishad mentions that with a view to sporting the Supreme Spirit has manistested in the form of Universe. Sport here includes manifoldness and diversity. The name Upanishad adds that the sporting activity of the Supreme Spirit can be observed in the form of Universe, in assuming the form of individual souls and in the end in the form of Phala or effect.
Bruhadaranyka Upanishad further narrates the origin of the small world known as Samasara of Jiva as a result of spiritual ignorance (Avidya) and its annihilation by obtaining spiritual knowledge (vidya). Therefore this small samsara of jiva is treated as different from the universe. It is this small world of jiva which is represented as unreal or Asat.
But one has to understand that even in the state of annihilation of ignorance the Universe will continue to exist and it will not be terminated along with the small world of Jiva. This Universe will be terminated only when the Divine Being Sri Krishna will sportively withdraw the creation.
Spiritual ignorance is said to consists of five divisions. It is the creation of Maya. Jiva exists under the influence of this Avidya. The hold of Avidya are completely refuted when the spiritual ignorance will be dispelled. It is suggested that prayers offered to Divinity will act as a means to dispel ignorance.
A correct perception of the form of the Supreme Spirit can be had from Vedas alone. Vedas describe that Brahman is Nirguna and at the same time say HE possesses limitless qualities i.e. Saguna. This contradictory nature is a characteristic of Divinity and is known as 'Virudha Dharma Ashrayah'.
At the beginning of creation, by the very desire of the Divine Being, infmitismal particles of life substances, bearing the prominent attribute of Brahman called "Chidamsa" and at the same time devoid of the highest quality of Brahman known as "Anandamsa" have emerged from this Divine Being like myriads of sparklings that emerge from a ball of fire. In a similar way innumerable inert objects, known as "Jada", have come
into existence, bearing that attribute of Brahman 6alled "Sadamsa".
This word "Amsa" is used to indicate form. Since both Jiva and Jada are bereft of that Amsa called Ananda they are considered to be formless. It is asserted that this Blissful form of Divine Being is something that cannot be divined by human mind.
That form of inner controlling factor in all beings, known as "Antaryamin" or "Antahkaranah" or conscience emerges from that part or Amsa of Divinity recognised as Ananda.
The inert objects known as Jada, all living substances called Jivas and that inner controlling factor referred to as Antaryamin are Amsa of the same Supreme Spirit. Even though all the three represent the very form of Divinity but due to their material differences they are considered as three fold or "Tridha" aspects.
Emancipation or liberation (Moksha) is also a kind of distinctiveness of creation (Srusti). That is a reason why the importance of Vidya or learning is stressed upon. Vidya or Jnana denotes spiritual education and knowledge about Supreme Spirit. The abiding state of Jiva is called acquisition of form. This acquisition is gained through learning. The acquisition of knowledge of body consciousness is gained through ignorance.
Learning i.e. Vidya and ignorance i.e. Avidya are the result of a phenomenon known as manisfestation or "Avirbhava" and non-manifestation or "Tirobhava". When a Jiva gains true spiritual knowledge about its original form or swarupa it is referred as the manifestation of Vidya and disappearance of Avidya. When a Jiva will lose his identity with the Supreme Spirit and will identity with body consciousness it is called disappearance of Vidya and manifestation of Avidya.
When spiritual ignorance i.e. Avidya is eradicted by knowledge i.e. Vidya, Jiva or the individual soul is said to be liberated.
When that part of Bestitude or Anandamsa is established the status of being one with Brahman will be instantly achieved. This union is also known as a state wherein Jiva co-exists with the Divinity and is known as Sayujya.
It has been ascertained that the state of Brahma-bhava can be
attained only when the Divine Being will desire so.
A strong feeling of love and affection towards Divinity or Bhagavan along with profound knowledge of the magnanimity or Mahatmya of Bhagavan is considered to be the form of devotion. It is asserted that no other means is capable of producing same results as devotion. Sandilya Bhakti Sutras describe that extreme attachment in Bhagavan will ultimately yield results.
When the very form Divinity will manifest before the devotee he will be treated as achieving the Phala or effect of his efforts. Sri Vallabhacharya prescribes Seva or service with ardent love for the Divinity as a means or Sadhana for the Divine Being to manifest.
Referring to the myriad manifestations of Divinity, he has stated that though this Divine Spirit assumes many forms HE is not divided and fragmented. Nor is HE different in various manifestations. HE is one, single and equal in all the myriad forms. HE remains in them in HIS entire entity, like a yogi. These myriad manifestations are known as Vibhuties of Divinity.
The Moon is one, His reflection is seen on the surface of water as a part of that original. Due to special circumstances like ripples it will appear as though there are many moons. But even in the multifarious reflections there is no difference between the "Amsa" or part of Moon and the "Amsina" or the reflected.
Some philosophers like Mayavadins maintain that Jivatma is just an "Abhasa" or resemblance or likeness of Divine Being. According to them it is also known as "Pratibimba" or a mirrored reflection of Brahman and nothing else.
Shri Vallabhacharya asserts that Sruties have provided the similie of Moon only to establish the fact of one Supreme Spirit manifesting in multiple forms of Jivas. It is not meant to aver that Jiva is a reflection of that Divinity.
Basing his arguments on Sruties and Brahma Sutras he interprets this aspect as follows. When the third ingredient i.e. "Ananda Amsa" becomes non-manifest or dormant then Jiva is stated to be just "Abhasa Yeva" or semblance only. Brahma Sutras do not intend to emphasize that
Jiva is of an illusory character of semblance.
If the doctrine of illusion is accepted it will contradict the statement of Sruties like "Dwa-Suparna" etc. There are no two views that Brahman alone manifested in the form of Jiva. But when that "Anandamsa" of Brahman remains dormant then the statehood of Jiva will materialise and is recognised as "Jivatma". And when that Amsa of Ananda will become manifest Jiva will assume the statehood of Brahman known as "Brahmatva".
Jiva consists of only two ingredients viz., "Sadamsa" and "Chidamsa". When "Sadamsa" will emerge predominent Jiva will be called "Abhasa" or semblance - otherwise known as fallacious appearance. When both the ingredients viz., "Sadamsa" and "Chidamsa" will become predominent at the same instance then Jiva will be known as "Pratibimba" or reflection. When all the three ingredients of Brahman will become prominent then Jiva will assume the statehood of the Supreme Spirit.
If Jiva is accepted as a reflection of Brahman then he will have to be treated as a witness. In those circumstances Jiva cannot be considered as the enjoyer of fruits. Because if the characteristic of enjoyment cannot be found in that which is reflcted i.e. Brahman how can it be said the same will apply to its reflection ?
When one has to accept to the theory of reflection one will be forced to concede to the fact that emancipation will be a form of annihilation of Jiva. In those circumstances what is known as a state of liberation during a life period called "Jivan Mukti" cannot be achieved.
In the state of Jivan Mukti the existence of the presiding power of Jiva will lose consciousness of his body etc., and will remain in a state of abeyance. This termination of awareness of body functions will not come as a hindrance in normal activities of body like eating etc.
Shri Vallabhacharya asserts that the Supreme Spirit is otherwise difficult to be perceived except through his 'Karya'. Hence HIS presence is proved indirectly through HIS performance. It is averred that if one has achieved the knowledge of the single Super Power known as Brahman the rest of the mysteries of the Universe can be grasped. But this single knowledge can not be obtained by uttering the Mantra "TatTvamasi", This Supreme Spirit can be known through Vedas alone. THerefore it is
concluded that the form of that element known as "Brahma Tatva" cannot be comprehended by mere worldly arguments.
In the acqisition of spiritual knowledge meditation forms an anterior division (Poorvanga). Then the statements from Vedas will form cooperative an co-ordinating agents. And finally the Grace of Divinity will remain the foremost object.
It is asserted that even after gaining spiritual knowledge one cannot achieve Mukti, because the origins of both spiritual ignorance and knowledge will take place along with the subjugation in the same manner as it will occur in a state of wakefulness and dreams.
The only means advised to achieve Mukti is worship. For the achievement of Intimate Union (Sayuja) one has to take shelter in the worship of the Divine Being. This will lead to independent devotion. When a person embraces the path of Pusti Bhakti he will not crave even for that intimate Union with Divinity. This Pusti Bhakti is in itself the form of a result known as "Phala Rupa". Since this Bhakti is unique it is called the fifth 'Purushartha'.
It is asserted that the word "Brahman" is used because of HIS powers of abundance and due to HIS capacity to grow or flourish. Sruties describe HIM as one in whom all qualities referred here denote supernatural ones. This Supreme Spirit is non-transient, indestructible, pervasive, all powerful, independent, all knowing and devoid of all earthly attributes.
The word "Vyapaka" or pervasiveness means that which is not circumscribed by any place or region, by time or Kala and by any object or Dravya.
The Supreme Spirit is devoid of all dualism of Sajatiya - who belong to the same species called Jivas, or vijatiyas - those different species called Jada and Swagata - those who relate to one's self called Antaryamin.
This aspect of Jiva being of same lineage is obtained from Mundakopanishad. Its emergence is compared to infinite sparklings emerging from a ball of fire having the same form i.e. Chetanatva or sense perception, Nityatva or perinneal nature and other such qualities observed in Brahman
This aspect of non-lineage or Vijatiya is derived due to its very inert uhmacteristic and non-perinneal nature.
The third aspect concerning Swagata or the quality of reaching inner most spirit known as Antaryamin, even though currently of the same form of .Sat, Chit and Ananda, but it is circumscibed by its capacity of performance known as Karya Kartrutva remains checked or restrained.
But one has to realise that the Supreme Spirit is fastened or linked In all the three aspects. HE alone converts into all the three forms. Sri VHllabhacharya advises one not to consider Jiva, Antaryamin and Jada as n form of Poorna Purushottama but should maintain an understanding of e»qual nature of descent or manisfestation in part.
Srimad Bhagavatam asserted that there is no uncertainty about the existence of Supreme Spirit. He is unparalled reality. The same Brahman, in the form of Maya and the form of Jiva, is divided as the visualiser and visualised. It also emphasied that Maya is only one of the powers of Brahman. There can be no difference between the person who weilded the power and his power.
That this Supreme Spirit is pre-eminent than "Akshara" or the immutable Brahman is obtained from the statements of Chandyogopanishad and Bhagavad gita.
When Supreme Spirit, by HIS own free will and with a desire to sport, has made HIS form of Blissfulness disappear HIS qualities like "Ajeyatva" or blemishlessness will take the form of "Jadatva" or inertness etc., and appear as such. But in HIS causative form i.e. Karana Rupa HE will not appear in the form of inertness etc.
It should be understood clearly that though the characteristics of the original cause will descend to its Karya or work but when they are present in work they will not appear in the very form they will exist in the cause or Karana.
It is coverred that the Divine Being is the inseparable cause called "Samavayi Karana" and HE alone is the instrumental cause or "Nimitta Karana" of this Universe. The inseparable connection or 'Samavaya' is treated as a form of sameness of nature known as "Tadatmya Rupa". Therefore Union is nothing but being the same. There will be no difference In substance.
concluded that the form of that element known as "Brahma Tatva" cannot be comprehended by mere worldly arguments.
In the acqisition of spiritual knowledge meditation forms an anterior division (Poorvanga). Then the statements from Vedas will form cooperative an co-ordinating agents. And finally the Grace of Divinity will remain the foremost object.
It is asserted that even after gaining spiritual knowledge one cannot achieve Mukti, because the origins of both spiritual ignorance and knowledge will take place along with the subjugation in the same manner as it will occur in a state of wakefulness and dreams.
The only means advised to achieve Mukti is worship. For the achievement of Intimate Union (Sayuja) one has to take shelter in the worship of the Divine Being. This will lead to independent devotion. When a person embraces the path of Pusti Bhakti he will not crave even for that intimate Union with Divinity. This Pusti Bhakti is in itself the form of a result known as "Phala Rupa". Since this Bhakti is unique it is called the fifth 'Purushartha'.
It is asserted that the word "Brahman" is used because of HIS powers of abundance and due to HIS capacity to grow or flourish. Sruties describe HIM as one in whom all qualities referred here denote supernatural ones. This Supreme Spirit is non-transient, indestructible, pervasive, all powerful, independent, all knowing and devoid of all earthly attributes.
The word "Vyapaka" or pervasiveness means that which is not circumscribed by any place or region, by time or Kala and by any object or Dravya.
The Supreme Spirit is devoid of all dualism of Sajatiya - who belong to the same species called Jivas, or vijatiyas - those different species called Jada and Swagata - those who relate to one's self called Antaryamin.
This aspect of Jiva being of same lineage is obtained from Mundakopanishad. Its emergence is compared to infinite sparklings emerging from a ball of fire having the same form i.e. Chetanatva or sense perception, Nityatva or perinneal nature and other such qualities observed in Brahman.
This aspect of non-lineage or Vijatiya is derived due to its very inert uhmacteristic and non-perinneal nature.
The third aspect concerning Swagata or the quality of reaching inner most spirit known as Antaryamin, even though currently of the same form of .Sat, Chit and Ananda, but it is circumscibed by its capacity of performance known as Karya Kartrutva remains checked or restrained.
But one has to realise that the Supreme Spirit is fastened or linked In all the three aspects. HE alone converts into all the three forms. Sri VHllabhacharya advises one not to consider Jiva, Antaryamin and Jada as n form of Poorna Purushottama but should maintain an understanding of e»qual nature of descent or manisfestation in part.
Srimad Bhagavatam asserted that there is no uncertainty about the existence of Supreme Spirit. He is unparalled reality. The same Brahman, in the form of Maya and the form of Jiva, is divided as the visualiser and visualised. It also emphasied that Maya is only one of the powers of Brahman. There can be no difference between the person who weilded the power and his power.
That this Supreme Spirit is pre-eminent than "Akshara" or the immutable Brahman is obtained from the statements of Chandyogopanishad and Bhagavad gita.
When Supreme Spirit, by HIS own free will and with a desire to sport, has made HIS form of Blissfulness disappear HIS qualities like "Ajeyatva" or blemishlessness will take the form of "Jadatva" or inertness etc., and appear as such. But in HIS causative form i.e. Karana Rupa HE will not appear in the form of inertness etc.
It should be understood clearly that though the characteristics of the original cause will descend to its Karya or work but when they are present in work they will not appear in the very form they will exist in the cause or Karana.
It is coverred that the Divine Being is the inseparable cause called "Samavayi Karana" and HE alone is the instrumental cause or "Nimitta Karana" of this Universe. The inseparable connection or 'Samavaya' is treated as a form of sameness of nature known as "Tadatmya Rupa". Therefore Union is nothing but being the same. There will be no difference In substance.
The proof to the fact that Supreme Spirit is the instrumental cause is obtained from the statements of Taitteriya Upanishad which proclaims that from this Parama Atman the whole universe is produced.
It is described in Sruties that the purpose of creating this Universe is the desire of the Divine Being to sport. This Divinity sports sometimes within HIMSELF alone and sometimes, with pleasure, sports in the world. When HE will sport within HIMSELF HE will withdraw the world in HIMSELF. When HE will sport in the world HE will expand the Universe.
Thus in the first instance this world will be dissolved in Divinity and in the second instance this world will manifest from HIM.
Sruties describe another aspect of Brahman. Eventhough HE remains within every substance HE will not contact or touch them. He regards all substances as HIS constituent element or "Sarira" and enters those substances and become vivid. But the physical element will not have the cognizance of it. He remains in all the substances in the form of Antaryamin but they will not realise HIM residing in them.
The dual or "Dvaita" aspect of Brahman has been prohibited by Sruties, asserting that "Eka Meva Advitiyam", meaning that HE alone is one and single and without parallel. It is further emphasised that when HE is described as all pervading the singleness of Brahman is indicated. When it is stated that HE has endless forms it points out to HIS manifold nature. Though it appears that these qualities are of contradictory nature but this oneness and manifoldness are to be found in one and same Divinity.
When the Divine Being will descend from HIS celestial abode HE is said to have taken incarnation or "Avatara". Then like fire in an iron ball, the Blissfulness will manifest outside. What will be visible to naked eye is this form alone. The Divine Being can be perused only when HE will desire so and that too in HIS Blissful form.
When pure elementary "Satva" is reflected in the place of Beatitude the latter will take the hue of dark blue shade of the former. This happens because the pure "Satva" bears the colour of blueness like that of a ladden cloud. It is stated that this transformation takes place through the free will of the Divine Being.
It is asserted that the perception of vision of this Divinity could be
harl in two ways. One mode is, when the Divine Being has desired to nppear before some particular person HE will manifest before him. The Hficond mode is when HE desires to appear before all. When the Divinity rlHSires that all people can have an audience of HIM, HE will take an Ineayrnation.
In Bhagavad Gita, Krishna has asserted that HE is the cause behind the creation and that HE is responsible for the annihilation of the world. The question of Vaishamya and Naighrunya (being discriminating and cruel) will not arise as HE himself has manifested in the form of creation i.e. Srusti.
From the evidence available from Sruties and other Sastras it can be observed that Jivas, Brahma and other celestial beings, Purusha, Prakriti, Kala and others are dependent on some other force. As such these cannot be called as "Karta". Brahman alone should be considered as "Karta". Brahman alone should be considered as "Karta" or the author of this world because HE alone is independent or "Swatantra".
Smruties and Puranas use the word "Saguna" with reference to Divinity. This is done because HIS manifestations are endowed with qualities. He is represented as "Saguna" so that one can comprehend the nature of Divinity. These altributes are said to be the cause behind creation etc. Unless attributes are presided over by what is known as an element of awareness (Chetana Tatva) the work of creation cannot be performed. That is why Brahma, Siva and other celestial beings are considered as having qualities.
Since the Supreme Spirit is the chief Karta HE cannot be considered to have endowed with attributes. HE is also the author of Gunas.
According to Srimad Bhagavatam the whole perceivable world and HE who looks at it are one and same. There is no distinction between this world, Jiva and Brahman. A part of HIM is called Prakruti or Nature. He assumes the forms of 'Karya" and 'Karana'. The other part which has the form of Jnana is called "Purusha".
Chandogyopanishad describes three sources of germination viz., those originating from egos of "Andaja", those originating from living beings or "Jivaja" and those sprouting out of seeds or "Udbhija" and aclclfid that all these represented the Divine Being. Bhagavad Gita also
reiterated that Brahman is the source (Beeja) of all beings and that HE is ancient.
The philosophers of Maya Vada used the meaning of the word Maya as of a form of Avidya. This interpretation does not reach the correct depth of the meaning. Their intentions are contrary to truth and are not supported by Sruties. Their contention that this Universe is 'Mithya' or unreal is not supported by Kenopanishad. It is argued by them that some Sruties represented this world as illusory and like the experiences one will feel in dreams. But it is said that this is not the proper interpretation because in all those statements there is no reference to any aspect of dreams.
The Mayavadins attempt to establish a form of 'Bondage' or Bandhana and 'Liberation' or Moksha which exist due to abundance of ignorance. This Avidya possesses a form of impurity. This impurity is enveloped by a curtain. Owing to this obscuring spiritual ignorance the soul has turned itself outward and began to understand that it belongs to the world. In these circumstances the soul is said to have been eclipsed by bondage.
The Mayavadins assert that the liberation of soul can take place through the initiation of the mantra "Tat Tvamasi", obtained through a preceptor. This they illustrate by a maxim of remembering the necklace round the neck which has been forgotten, meaning that liberation is attained by becoming aware of one's own form or swarupa.
Sri Vallabhacharya states that when a person will consider this world as unreal he will be denying the Divine Being as its cause, creator, controller or even as a sovereign etc. Thus the very greatness of Divinity will be annulled.
He further states that if it is accepted that this world is not real then the aspect of emancipation will be lost like an elephant in a dream.
Puranas are like a friend. They do attempt to explain, in a worldly manner, by illustrating that this world is illusory. But the purpose of such allusions is not to doctrinise the illusory character of the world. The intention behind it is to make people avoid agony and to bring about changes of disposition.
It is averred by Sri Vallabhacharya that this world in its very form
is real. When one will attain the highest knowledge, the whole and unbroken, non-dualistic nature of Brahman, with all its inexplicable secrets, will appear as nothing but that Brahman. In the final stage of understanding no congnizance of difference will remain.
Upanishads describe the nondualistic character of Brahman as "Sakhanda" or fragmented and "Akhanda" or in the form of whole. In both the forms of contention the status of the world will remain uncurtailed.
Bhagavad Gita has enumerated the three-fold nature (Trirupakata) of Divinity with difference demarcated as 'Perishable' or 'Kshara', 'Indesctructrible' or 'Immutable' or 'Akshara' and the pre-eminent person or 'Purushottama'.
The first of its form is known as "Purushottama". HE is none other than Shri Krishna, the presiding deity or what is known as Adhi-Deivika Rupa. The second is known as Immutable form called Akshara. This is the spiritual form of Divinity and is recognised as Adhyatmika Rupa. The third is called the World the form of Divinity is established in all the three fold aspects and remains 'one and same.
To a person who has the direct realisation of the fragmented form of non-dualism, the multifarious objects of this world will appear real. Through Sastras he will acquire the knowledge of their being composed of the nature of Brahman.
In a similar way a wise man having the perception of Brahman, when he will attain the Supreme knowledge of the non-fragmented or complete non-dualism, even though he will perceive various forms of Brahman he will not give importance to the other forms.
Referring to the theory of dualism or "Dwaita" Shri Vallabhacharya states that simply because the distinction between material objects is visible to common persons it is not proper to accept the difference as a sublime truth. Direct perceptions and conjectures can lead to erroneous conclusions.
Eventhough in the doctrine of dualism the true status of the Universe is conceded and in a way this doctrine appears to have become a means of promulgating devotion, it must be said against it that it does not receive support from Vedas.
The Sankhya theory is one in which the Divinity is contended as consisting of twenty eight elements.
At the beginning of creation a proper and authentic estimation of value of all objects originated at that time, and its appropriate discrimination is done in the doctrine of Brahmavada. Therefore what is known as Sankhya theory will become a part of that principal doctrine. Samkhya doctrine describes ahout 'Prakruti' and 'mahat' - the great principles of intellect distinguished from 'Manas' or mind - and other elements in a form that is not acceptable to Vedas.
Of the various contentions of Yoga there is only one known as "Sa Beeja Yoga" which advocates meditation upon the Divine Being and is honoured. There is another Yoga called "Nirbeeja Yoga" - a mode of Yoga which helps as a means in acquiring knowledge of the form of Jiva. Only that Yoga which will become a means in assisting meditation upon the Divinity will be treated as authentic.
It is finally advised by Sri Vallabhacharya that a devotee, following the five fold methods of worship i.e., adopting "Vairagya" or asceticism, "Jnana" or spiritual knowledge, "Yoga" or abstract meditation, "Prema" or ardent love and "Tapa" or religious austerities will attain liberation.
Without the absence of worldly desires it will not be possible to achieve devotion. This immense emotion known as "Bhagavad-Avesha" is an essential element to obtain fruits of worship. The correct understanding of the true nature of Divine Being is called spiritual knowledge. Without knowledge convictions cannot be formed. In the absence of belief one cannot make progress.
Yoga has been accepted as an important link in attainment of devotion. Yoga helps in controlling the behaviour patterns of understanding. Where mind remains unsteady how can one concentrate upon the devotion towards Divinity.
In the absence of ardent love or intense sentiments of affections it is not possible to experience that 'Bhava' known as "Rasa".
Without the help of proper practices of religious austerities the body and organs of senses will remain imperfect. Atonement of body and organs of senses will take place by undergoing penances.
Shri Vallabhacharya asserts that it is hard to attain a combination of all the five divisions of devotion. According to his any one of the modes will be sufficient to achieve the desired effects. But he insists that one has to maintain a firm determination when following that mode of worship. There is a mention of only one kind of Laya or annihilation in Sruties. But Puranas mention about three fold Laya.
The first of them is referred as a result of the work of Kala and this Laya is considered as permanent or Nitya Laya. The second is the result of natural calamities like fire or flood and has relation to "Dravya" or substances. This is called Naimittika or instrumental Laya. The third is known as natural or Prakrutik Laya and is the result of the characteristics (Guna) of Dravya.
All the objects change their forms at every stage. From the changing facets it is evident that the great redeemer i.e. Kala has brought about changes. Hence they will take their origin at one moment and will be destroyed at the other.
At the termination of one 'Kalpa' the end of the world will be for the same period as that of the Kalpa. This has been described as a night for Brahman. At that time all the three worlds will be considered to have been dissolved. It is said that then deluge will take place.
Shri Vallabhacharya adds that when the Divinity i.e. Shri Krishna will withdraw HIMSELF sportingly, what will result in the form of annihilation will be for the munificience of all and this is known as Prakrutik Laya. The fourth i.e. "Atyantika Laya" is not different from any of the three kinds already described. It has no independent existence. When the direct congnition of the feelings of Mamata and Ahamta will be destroyed it will be considered that a termination of sensuous enjoyments has taken place.
Referring to the "Adhikaries" or claimants of Devotion, Sri Vallabhacharya state? that devotee will be called a pr-elminent claiment who will perform Seva of Sri Hari according to the doctrine of Brahmavada, harnessed with true knowledge of Brahman and with a firm exhibition of love and adopting the medium of listening etc.
When a devotee will follow the path of devotion without the
sentiment of ardent love he will be known as medium claiment. Even when that part of devotion called knowledge is lacking and still if a devotee will pursue worship he will be called a medium claiment.
But when a person is devoid of any knowledge and his love for Divinity is not in abundance then he will be called a primary or mean (Hina) claimant.
It is further asserted that in the absence of both ardent love and knowledge if a person will worship the Divinity through the means of listening etc., then he will have all his sins destroyed by such listening. It is assured that when a person, having combined religious austerities (Tapa) and asetism (Vairagya) will offer worship through the means of listening etc., then as a consequence of that devotion he will achieve knowledge.
Very often people worship with a view to obtain results. Because people can hope to achieve the desired results from Divinity. He has the power to grant both the worldly results as well as other worldly results. Sruties attribute absolute sovereignty to the Divine Being. No one else has this capacity to grant everything.
It is quite evident from the brief elucidation of the principles of Sudha Advaita that Sri Vallabha Acharya lays emphasis, first on acquiring correct spiritual knowledge, then on gaining knowledge of the true form of the Supreme Spirit, develop intense love towards that Paramatman known as Shri Krishna and render concentrated Seva without even aspiring for the ultimate 'Phala'. And that those ultimate results can be achieved only when that Supreme Spirit desires so.
Even though Sri Vallabhacharya had propounded a sound and deep heritage of philosophical thinking on the lines of his predecessor Acharyas, he laid emphasis on the particular mode of devotion which he called "Sudha Advaita Pusti Bhakti". This particular path of devotion is also known as "Anugraha Marga", because according to his doctrine can hope to obtain that 'Sayujya MuktP only when Shri Krishna Graces him with HIS munificiance. In Vallabha Sampradaya this Pusti Bhakti is considered as unique because it is independent and is in itself both the means and effect - what is known as 'Phala Rupa'.
But for the advent of Sri Vallabhacharya, the controversies and contradictions of Upanishads, Brahma Sutras and other such Sastras would never have been clarified. It is the profound knowledge and razor shap reasoning of Sri Vallabhacharya which has probed deep into the different representations of Sastras and brougnt out the true aspects to the form.
He is not satisfied by establishing a bold and new system. According to him higher knowledge of God-realisation is not going to help the ordinary man. There should be something simple at the same time result oriented because the chief aim of all religious thinkers is to produce the means to be common man by which he can achieve ultimate results. In order to fill this religious vacuum he has evaluated his beautiful Bhakti system which is simple to grasp and easy to follow and effective.
Sri Vallabhacharya has appeared on the eastern horizon, so to speak, and blazed the skies with his brilliance and even as he disappeared in the infinite he left as everlasting impact on mankind with the glow of his lifting spirit. It is alleged that after completing his mission Sri Vallabhacharya has renounced this world and entered Jala-samadhi in River Ganga at Hanuman Ghat, Varanasi. There as he lost in deep meditation on the Supreme Spirit the onlookers had seen burning flame emerging from the body and rasing towards sky and finally disappearing in the infinite. The followers of Sri Vallabhacharya believe that in order to confirm to the principles of nature he has foresaken his body and disappeared but he is eternally in the form of Lila or sport with the Supreme Spirit.
sentiment of ardent love he will be known as medium claiment. Even when that part of devotion called knowledge is lacking and still if a devotee will pursue worship he will be called a medium claiment.
But when a person is devoid of any knowledge and his love for Divinity is not in abundance then he will be called a primary or mean (Hina) claimant.
It is further asserted that in the absence of both ardent love and knowledge if a person will worship the Divinity through the means of listening etc., then he will have all his sins destroyed by such listening. It is assured that when a person, having combined religious austerities (Tapa) and asetism (Vairagya) will offer worship through the means of listening etc., then as a consequence of that devotion he will achieve knowledge.
Very often people worship with a view to obtain results. Because people can hope to achieve the desired results from Divinity. He has the power to grant both the worldly results as well as other worldly results. Sruties attribute absolute sovereignty to the Divine Being. No one else has this capacity to grant everything.
It is quite evident from the brief elucidation of the principles of Sudha Advaita that Sri Vallabha Acharya lays emphasis, first on acquiring correct spiritual knowledge, then on gaining knowledge of the true form of the Supreme Spirit, develop intense love towards that Paramatman known as Shri Krishna and render concentrated Seva without even aspiring for the ultimate 'Phala'. And that those ultimate results can be achieved only when that Supreme Spirit desires so.
Even though Sri Vallabhacharya had propounded a sound and deep heritage of philosophical thinking on the lines of his predecessor Acharyas, he laid emphasis on the particular mode of devotion which he called "Sudha Advaita Pusti Bhakti". This particular path of devotion is also known as "Anugraha Marga", because according to his doctrine can hope to obtain that 'Sayujya MuktP only when Shri Krishna Graces him with HIS munificiance. In Vallabha Sampradaya this Pusti Bhakti is considered as unique because it is independent and is in itself both the means and effect - what is known as 'Phala Rupa'.
But for the advent of Sri Vallabhacharya, the controversies and contradictions of Upanishads, Brahma Sutras and other such Sastras would never have been clarified. It is the profound knowledge and razor shap reasoning of Sri Vallabhacharya which has probed deep into the different representations of Sastras and brougnt out the true aspects to the form.
He is not satisfied by establishing a bold and new system. According to him higher knowledge of God-realisation is not going to help the ordinary man. There should be something simple at the same time result oriented because the chief aim of all religious thinkers is to produce the means to be common man by which he can achieve ultimate results. In order to fill this religious vacuum he has evaluated his beautiful Bhakti system which is simple to grasp and easy to follow and effective.
Sri Vallabhacharya has appeared on the eastern horizon, so to speak, and blazed the skies with his brilliance and even as he disappeared in the infinite he left as everlasting impact on mankind with the glow of his lifting spirit. It is alleged that after completing his mission Sri Vallabhacharya has renounced this world and entered Jala-samadhi in River Ganga at Hanuman Ghat, Varanasi. There as he lost in deep meditation on the Supreme Spirit the onlookers had seen burning flame emerging from the body and rasing towards sky and finally disappearing in the infinite. The followers of Sri Vallabhacharya believe that in order to confirm to the principles of nature he has foresaken his body and disappeared but he is eternally in the form of Lila or sport with the Supreme Spirit.
India is proud of its original religious thinkers. Due to their persistent efforts they have brought the code of religious thinking of vedic period back to this country. Their contributions as commentators on upanishads, Brahma Sutras and Gita have enlivened the then decaying social structure of life.
The credit goes to Adi Sankaracharya for reviving the interest in vedic literature. But it is Sri Vallabhacharya, the fourth in the line of Acharya Parampara, who had blazed the horizon with his scorching criticism of the drawbacks of previous systems of religious thinking and established a profound doctrine in Sudha-advaita or pure monism and has pesented a path of devotion, churning as it is the ocean of milk, which he called Pusti Bhakti. Only a versatile Pandit can deal such a complicated subject like Bhakti Marga. Because in the second canto of Srimad Bhagavatam the Path of Devotion is described as the very essence of all Sruties.
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Shri Vallabhacharya has kept Vrajadhipa Sri Krishna in his heart and expanded the theory that assists the devotee to realise the secrets of Bhakti. He assures that the Lord will not discard such devotee who will dedicate his everything in the seva of Shri Krishna.
Sri Vallabhacharya's "Tatvartha - Dipa - Nibhandha", at large, deals with the principles of Sudha-Advaita and at the same time advocates the value of Bhakti Marg. "Nibhandha" is an original work written in the form of verses - called Karikas - and is so concise and to the point that the author has to provide his own comments to elucidate and elaborate his theories, which is very rare thing to observe in Indian philosophical and religious works. The whole of Sastrardha Prakarana is composed in just hundred and four Karikas. But for his 'Prakasa' this work would have remained shrouded in ambiguity and uncertainty. Perhaps without his own comments and elaborations much of his thoughts on the doctrines might have been lost for ever.
However there are four more commentaries on the work. But they are more or less commentaries on the chief commentary of Sri Vallabhacharya, rather than a further attempt to add to the ingenuity of the original thinker. In a way "Nibhandha" is based on such profound knowledge that there remains nothing to add.
The work under consideration is divided into three chapters called Prakaranas viz., Sastraartha Prakarana, Sarva Nirnaya and Bhagavataartha Prakarana. In the first Prakarana, Sri Vallabhacharya has attempted to elaborate his doctrine of Sudha Avaita based on the chief scriptures, which he quotes in profusion in support of his theories. He does admit that his theories contain nothing new that has not been mentioned in the scriptures. He adds that whoever attempts to deduce his theories outside the scope of the four scriptures - (on which he has relied upon for support of his theories as proof) - will be tress-passing on grounds of conjecture.
The primary sources of Pramana or proofs relied upon by Shri Vallabhacharya are : Vedas, Bhagavad Gita, Brahma Sutras and Srimad Bhagavatam.
Vedas are considered to be the result of sounds emanated with the exileratons of the Supreme Spirit. As such they are considered to be Brahma Vakyas. On the battle field of Kurukshetra Sri Krishna has a long discourse with Partha where he has explained all that has been preached in Vedas.
Upanishads are the works of great sages who have expressed the revealations made by the Supreme Spirit therein. Even though as such they are the works of authority and unique in nature, Shri Vallabhacharya has repudiated them wherever they have deviated from Vedas or wherever any contradiction or doubt has arisen.
Brahma Sutras and Srimad Bhagavatam are the contributions made by the great sage, Veda Vyasa. It is stated that he has composed the latter work in the language of Samadhi, when the sage is engulfed in deep meditation. Whatever has been revealed to him by the Supreme Spirit has been transcribed and hence Srimad Bhagavatam is also treated as the teachings of the Supreme Being.
Vyasa Sutrani are considered to be canonised principles of the profound teachings of Sruties. All the four Acharyas of different systems of philosophy have contributed their own extensive commentaries on Brahma Sutras.
Till the advent of Shri Vallabhacharya, all the three previous Acharayas have greatly relied on the three scriptures only in tending their arguments in proof of their theories. They have given importance to
Vedas, Upanishads and Brahma Sutras in their exposition of their doctrines, neglecting Srimad Bhagavata Puranam. Even amongst Vedas no prominence is given to "Poorvakanda" as it advocates "Karma" or ritualistic practices as a means of realising that Supreme Spirit. Great-reliance is made on "Uttarakanda" as it advocates knowledge as means of realisation of Brahman. Poorvakanda consists of Samhitas and Brahmanas and the subject matter is sacrifies uttarkanda consists of Aranyakas and Upanishads. Shri Vallabhacharya insists that in order to have a comprehensive knowledge of Brahman one has to study both the kandas or parts as a whole otherwise-the picture one may project out of such studies will be incomplete.
Poorvakanda, which exlusively refers to sacrificial rites reveals only a part of Brahman, while Uttarakanda is again partial because it is confined to the aspect of knowledge alone. But Bhagavata Purana describes in full the concept of Brahman, both the work aspect as well as knowledge aspect. Therefore Bhagavata Purana is considered as a complete exposition of Divinity. Vedas consider the existence of Supreme Spirit analytically. But Bhagavata Purana deals the subject synthetically.
Shri Vallabhacharya asserts that all the four proofs referred here in above are unanimous in their conclusions and express single minded meanings giving birth to authentic knowledge. Each of these four verbal proofs is helpful in clarifying the doubts and contradictions and controversies arising out of the understanding of the previous work.
Shri Vallabhacharya states that "Parama Tatva" or Supreme being is the pre-eminent person. HE is the extreme limit of the Universe. This very Supreme Being has incarnated in the form of Shri Krishna and is known as Poorna Purushottama. HE is capable of performing supernatural deeds and can convert the non-means into means. HE assumes different names, forms and shapes and thus sports in this world. This world rpresents HIM in myriad forms. This world is a vast field of sport for the Diving Being.
Shri Vallabhacharya has conclusively proved that Shri Krishna is the primordeal and all encompassing deity. There is an obligation on every person to offer dedicated service to HIM. One should not consider him as an ordinary person but should maintain an understanding of Divinity in HIM. Sri Krishna in HIS true aspect is none other than the Divinity.
Sri Vallabhacharya treats Seva or service towards Divinity both as a means or Sadhana and also as an effect or Phala. He advises all to try to understand the Sastras through proper study and to offer Seva unto HIM with a concentration of mind, body and speech.
In Vedanta that 'Parama Tatva' or Supreme True Substance is known with an emblem as 'Brahman'. This Brahman is both the efficient cause and material cause of this visible Universe. HE is the all pervading soul and spirit of the Universe. HE is the essence from which all created objects are produced and into WHICH they will be absorbed in the end.
The Smruties have praised that same 'Parama Tatva' as Paramatman or the highest spirit or the most exalted soul.
Srimad Bhagavata Purana has depicted this very 'Parama Tatva' as Divine Being or Bhagavan.
The same Divine Being may appear in different forms to different people. These forms may appear inconsistent. But it becomes possible due to supernatural powers of the Divinity. It is asserted that the Divinity is an asylum of contradictory characteristics.
It is averred that the word Dhamna or religion is used to denote scriptual injuctions so that one may accomplish ritualistic practices. In acquiring the knowledge of Dhamna both Sruti (Vedas absorbed through revealations) and Smruti (Vedas drawn out of memory) are treated as utmost evidence.
But one should remember that where the question of the form of Divinity is concerned the above referred four verbal proofs only will be considered as authentic. This Divinity known as Sri Hari is the embodiment of knowledge. On one hand HE represents the mode of leading life (Vrutti Rupa), on the other hand HE stands as a form of subject matter (Visaya Rupa) and HE alone illuminates in the form of Supreme Being (Brahma Rupa).
Sri Vallabhacharya describes "Sayujya Mukti" as a form of liberation wherein a Jiva will enjoy all the cherished desires along with the chief form of Divinity. This Sayuja Mukti is also referred as "Nitya Lila Pravesha" or entering the eternal sports of Divinity which is attained only by the special Grace of Sri Krishna.
The fruits (Phala) of service of Sri Krishna are said to be three fold viz., obtaining super natural capabilities, enjoyment of desires along with the Divinity and attainment of special body that will be helpful in the service of Divinity in places like Vaikuntha.
Further when Seva is rendered to Shri Krishna the emancipation one will receive will be without any attributes attached to it, referred as Nirguna. Similarly knowledge placed in Divine Being (Bhagavan) is also considered to be without any qualities. In the same manner a devotee with dedicated Seva towards Sri Krishna will convert himself into a Nirguna Bhakta.
It is asserted that the form of Divinity is conceived due to HIS having these two elemental qualities "Chit and Ananda". In the doctrines of Brahmavada this attribute called Ananda is understood to be the so called form of Divinity.
With the advent of Kali Yuga all claims and rights of the seekers of knowledge will come to an end. What a person can do is render Seva of Sri Krishna with utmost devotion. In Srimad Bhagavatam it is clearly ••tated that in Kali Yuga, by simply singing the praises of the Divinity, leferred as Hari Kirtan, a person can get detached from worldly interests and can attain ultimate Phala.
This Universe is the creation or Karya of the Supreme Being. It is a variation in form known as Bhagavad Rupa. This Universe has been established by HIS power called Maya. The small world of Jiva is referred as 'Samsara' and is the product of another power of the same Supreme Being known as Avidya.
Maya is nothing but the power of the Supreme Being known as "Sarva Bhavana Samarthya Rupa". It is a form of the capability to exist in all places and dwell everywhere. This power exists within the Divine Being.
Sri Vallabhacharya, writing about the origin of the Universe, has described it as what is known as "Ghatita Poorna Patra Bhadavat" meaning the transformation is like the shape of a full earthen vessel transformed from a lump of clay from the artistic hands of a potter - the clay being the material cause and the potter being the instrumental cause. In a similar way, the Supreme Being has moulded himself into Maya
which has acted as a die and has taken the form of Universe. This has been described in Srimad Bhagavatam as a process of being able to take the forms of Sthula or gross and Sukshma of subtle.
Bruhadaranyaka Upanishad mentions that with a view to sporting the Supreme Spirit has manistested in the form of Universe. Sport here includes manifoldness and diversity. The name Upanishad adds that the sporting activity of the Supreme Spirit can be observed in the form of Universe, in assuming the form of individual souls and in the end in the form of Phala or effect.
Bruhadaranyka Upanishad further narrates the origin of the small world known as Samasara of Jiva as a result of spiritual ignorance (Avidya) and its annihilation by obtaining spiritual knowledge (vidya). Therefore this small samsara of jiva is treated as different from the universe. It is this small world of jiva which is represented as unreal or Asat.
But one has to understand that even in the state of annihilation of ignorance the Universe will continue to exist and it will not be terminated along with the small world of Jiva. This Universe will be terminated only when the Divine Being Sri Krishna will sportively withdraw the creation.
Spiritual ignorance is said to consists of five divisions. It is the creation of Maya. Jiva exists under the influence of this Avidya. The hold of Avidya are completely refuted when the spiritual ignorance will be dispelled. It is suggested that prayers offered to Divinity will act as a means to dispel ignorance.
A correct perception of the form of the Supreme Spirit can be had from Vedas alone. Vedas describe that Brahman is Nirguna and at the same time say HE possesses limitless qualities i.e. Saguna. This contradictory nature is a characteristic of Divinity and is known as 'Virudha Dharma Ashrayah'.
At the beginning of creation, by the very desire of the Divine Being, infmitismal particles of life substances, bearing the prominent attribute of Brahman called "Chidamsa" and at the same time devoid of the highest quality of Brahman known as "Anandamsa" have emerged from this Divine Being like myriads of sparklings that emerge from a ball of fire. In a similar way innumerable inert objects, known as "Jada", have come
into existence, bearing that attribute of Brahman 6alled "Sadamsa".
This word "Amsa" is used to indicate form. Since both Jiva and Jada are bereft of that Amsa called Ananda they are considered to be formless. It is asserted that this Blissful form of Divine Being is something that cannot be divined by human mind.
That form of inner controlling factor in all beings, known as "Antaryamin" or "Antahkaranah" or conscience emerges from that part or Amsa of Divinity recognised as Ananda.
The inert objects known as Jada, all living substances called Jivas and that inner controlling factor referred to as Antaryamin are Amsa of the same Supreme Spirit. Even though all the three represent the very form of Divinity but due to their material differences they are considered as three fold or "Tridha" aspects.
Emancipation or liberation (Moksha) is also a kind of distinctiveness of creation (Srusti). That is a reason why the importance of Vidya or learning is stressed upon. Vidya or Jnana denotes spiritual education and knowledge about Supreme Spirit. The abiding state of Jiva is called acquisition of form. This acquisition is gained through learning. The acquisition of knowledge of body consciousness is gained through ignorance.
Learning i.e. Vidya and ignorance i.e. Avidya are the result of a phenomenon known as manisfestation or "Avirbhava" and non-manifestation or "Tirobhava". When a Jiva gains true spiritual knowledge about its original form or swarupa it is referred as the manifestation of Vidya and disappearance of Avidya. When a Jiva will lose his identity with the Supreme Spirit and will identity with body consciousness it is called disappearance of Vidya and manifestation of Avidya.
When spiritual ignorance i.e. Avidya is eradicted by knowledge i.e. Vidya, Jiva or the individual soul is said to be liberated.
When that part of Bestitude or Anandamsa is established the status of being one with Brahman will be instantly achieved. This union is also known as a state wherein Jiva co-exists with the Divinity and is known as Sayujya.
It has been ascertained that the state of Brahma-bhava can be
attained only when the Divine Being will desire so.
A strong feeling of love and affection towards Divinity or Bhagavan along with profound knowledge of the magnanimity or Mahatmya of Bhagavan is considered to be the form of devotion. It is asserted that no other means is capable of producing same results as devotion. Sandilya Bhakti Sutras describe that extreme attachment in Bhagavan will ultimately yield results.
When the very form Divinity will manifest before the devotee he will be treated as achieving the Phala or effect of his efforts. Sri Vallabhacharya prescribes Seva or service with ardent love for the Divinity as a means or Sadhana for the Divine Being to manifest.
Referring to the myriad manifestations of Divinity, he has stated that though this Divine Spirit assumes many forms HE is not divided and fragmented. Nor is HE different in various manifestations. HE is one, single and equal in all the myriad forms. HE remains in them in HIS entire entity, like a yogi. These myriad manifestations are known as Vibhuties of Divinity.
The Moon is one, His reflection is seen on the surface of water as a part of that original. Due to special circumstances like ripples it will appear as though there are many moons. But even in the multifarious reflections there is no difference between the "Amsa" or part of Moon and the "Amsina" or the reflected.
Some philosophers like Mayavadins maintain that Jivatma is just an "Abhasa" or resemblance or likeness of Divine Being. According to them it is also known as "Pratibimba" or a mirrored reflection of Brahman and nothing else.
Shri Vallabhacharya asserts that Sruties have provided the similie of Moon only to establish the fact of one Supreme Spirit manifesting in multiple forms of Jivas. It is not meant to aver that Jiva is a reflection of that Divinity.
Basing his arguments on Sruties and Brahma Sutras he interprets this aspect as follows. When the third ingredient i.e. "Ananda Amsa" becomes non-manifest or dormant then Jiva is stated to be just "Abhasa Yeva" or semblance only. Brahma Sutras do not intend to emphasize that
Jiva is of an illusory character of semblance.
If the doctrine of illusion is accepted it will contradict the statement of Sruties like "Dwa-Suparna" etc. There are no two views that Brahman alone manifested in the form of Jiva. But when that "Anandamsa" of Brahman remains dormant then the statehood of Jiva will materialise and is recognised as "Jivatma". And when that Amsa of Ananda will become manifest Jiva will assume the statehood of Brahman known as "Brahmatva".
Jiva consists of only two ingredients viz., "Sadamsa" and "Chidamsa". When "Sadamsa" will emerge predominent Jiva will be called "Abhasa" or semblance - otherwise known as fallacious appearance. When both the ingredients viz., "Sadamsa" and "Chidamsa" will become predominent at the same instance then Jiva will be known as "Pratibimba" or reflection. When all the three ingredients of Brahman will become prominent then Jiva will assume the statehood of the Supreme Spirit.
If Jiva is accepted as a reflection of Brahman then he will have to be treated as a witness. In those circumstances Jiva cannot be considered as the enjoyer of fruits. Because if the characteristic of enjoyment cannot be found in that which is reflcted i.e. Brahman how can it be said the same will apply to its reflection ?
When one has to accept to the theory of reflection one will be forced to concede to the fact that emancipation will be a form of annihilation of Jiva. In those circumstances what is known as a state of liberation during a life period called "Jivan Mukti" cannot be achieved.
In the state of Jivan Mukti the existence of the presiding power of Jiva will lose consciousness of his body etc., and will remain in a state of abeyance. This termination of awareness of body functions will not come as a hindrance in normal activities of body like eating etc.
Shri Vallabhacharya asserts that the Supreme Spirit is otherwise difficult to be perceived except through his 'Karya'. Hence HIS presence is proved indirectly through HIS performance. It is averred that if one has achieved the knowledge of the single Super Power known as Brahman the rest of the mysteries of the Universe can be grasped. But this single knowledge can not be obtained by uttering the Mantra "TatTvamasi", This Supreme Spirit can be known through Vedas alone. THerefore it is
concluded that the form of that element known as "Brahma Tatva" cannot be comprehended by mere worldly arguments.
In the acqisition of spiritual knowledge meditation forms an anterior division (Poorvanga). Then the statements from Vedas will form cooperative an co-ordinating agents. And finally the Grace of Divinity will remain the foremost object.
It is asserted that even after gaining spiritual knowledge one cannot achieve Mukti, because the origins of both spiritual ignorance and knowledge will take place along with the subjugation in the same manner as it will occur in a state of wakefulness and dreams.
The only means advised to achieve Mukti is worship. For the achievement of Intimate Union (Sayuja) one has to take shelter in the worship of the Divine Being. This will lead to independent devotion. When a person embraces the path of Pusti Bhakti he will not crave even for that intimate Union with Divinity. This Pusti Bhakti is in itself the form of a result known as "Phala Rupa". Since this Bhakti is unique it is called the fifth 'Purushartha'.
It is asserted that the word "Brahman" is used because of HIS powers of abundance and due to HIS capacity to grow or flourish. Sruties describe HIM as one in whom all qualities referred here denote supernatural ones. This Supreme Spirit is non-transient, indestructible, pervasive, all powerful, independent, all knowing and devoid of all earthly attributes.
The word "Vyapaka" or pervasiveness means that which is not circumscribed by any place or region, by time or Kala and by any object or Dravya.
The Supreme Spirit is devoid of all dualism of Sajatiya - who belong to the same species called Jivas, or vijatiyas - those different species called Jada and Swagata - those who relate to one's self called Antaryamin.
This aspect of Jiva being of same lineage is obtained from Mundakopanishad. Its emergence is compared to infinite sparklings emerging from a ball of fire having the same form i.e. Chetanatva or sense perception, Nityatva or perinneal nature and other such qualities observed in Brahman
This aspect of non-lineage or Vijatiya is derived due to its very inert uhmacteristic and non-perinneal nature.
The third aspect concerning Swagata or the quality of reaching inner most spirit known as Antaryamin, even though currently of the same form of .Sat, Chit and Ananda, but it is circumscibed by its capacity of performance known as Karya Kartrutva remains checked or restrained.
But one has to realise that the Supreme Spirit is fastened or linked In all the three aspects. HE alone converts into all the three forms. Sri VHllabhacharya advises one not to consider Jiva, Antaryamin and Jada as n form of Poorna Purushottama but should maintain an understanding of e»qual nature of descent or manisfestation in part.
Srimad Bhagavatam asserted that there is no uncertainty about the existence of Supreme Spirit. He is unparalled reality. The same Brahman, in the form of Maya and the form of Jiva, is divided as the visualiser and visualised. It also emphasied that Maya is only one of the powers of Brahman. There can be no difference between the person who weilded the power and his power.
That this Supreme Spirit is pre-eminent than "Akshara" or the immutable Brahman is obtained from the statements of Chandyogopanishad and Bhagavad gita.
When Supreme Spirit, by HIS own free will and with a desire to sport, has made HIS form of Blissfulness disappear HIS qualities like "Ajeyatva" or blemishlessness will take the form of "Jadatva" or inertness etc., and appear as such. But in HIS causative form i.e. Karana Rupa HE will not appear in the form of inertness etc.
It should be understood clearly that though the characteristics of the original cause will descend to its Karya or work but when they are present in work they will not appear in the very form they will exist in the cause or Karana.
It is coverred that the Divine Being is the inseparable cause called "Samavayi Karana" and HE alone is the instrumental cause or "Nimitta Karana" of this Universe. The inseparable connection or 'Samavaya' is treated as a form of sameness of nature known as "Tadatmya Rupa". Therefore Union is nothing but being the same. There will be no difference In substance.
concluded that the form of that element known as "Brahma Tatva" cannot be comprehended by mere worldly arguments.
In the acqisition of spiritual knowledge meditation forms an anterior division (Poorvanga). Then the statements from Vedas will form cooperative an co-ordinating agents. And finally the Grace of Divinity will remain the foremost object.
It is asserted that even after gaining spiritual knowledge one cannot achieve Mukti, because the origins of both spiritual ignorance and knowledge will take place along with the subjugation in the same manner as it will occur in a state of wakefulness and dreams.
The only means advised to achieve Mukti is worship. For the achievement of Intimate Union (Sayuja) one has to take shelter in the worship of the Divine Being. This will lead to independent devotion. When a person embraces the path of Pusti Bhakti he will not crave even for that intimate Union with Divinity. This Pusti Bhakti is in itself the form of a result known as "Phala Rupa". Since this Bhakti is unique it is called the fifth 'Purushartha'.
It is asserted that the word "Brahman" is used because of HIS powers of abundance and due to HIS capacity to grow or flourish. Sruties describe HIM as one in whom all qualities referred here denote supernatural ones. This Supreme Spirit is non-transient, indestructible, pervasive, all powerful, independent, all knowing and devoid of all earthly attributes.
The word "Vyapaka" or pervasiveness means that which is not circumscribed by any place or region, by time or Kala and by any object or Dravya.
The Supreme Spirit is devoid of all dualism of Sajatiya - who belong to the same species called Jivas, or vijatiyas - those different species called Jada and Swagata - those who relate to one's self called Antaryamin.
This aspect of Jiva being of same lineage is obtained from Mundakopanishad. Its emergence is compared to infinite sparklings emerging from a ball of fire having the same form i.e. Chetanatva or sense perception, Nityatva or perinneal nature and other such qualities observed in Brahman.
This aspect of non-lineage or Vijatiya is derived due to its very inert uhmacteristic and non-perinneal nature.
The third aspect concerning Swagata or the quality of reaching inner most spirit known as Antaryamin, even though currently of the same form of .Sat, Chit and Ananda, but it is circumscibed by its capacity of performance known as Karya Kartrutva remains checked or restrained.
But one has to realise that the Supreme Spirit is fastened or linked In all the three aspects. HE alone converts into all the three forms. Sri VHllabhacharya advises one not to consider Jiva, Antaryamin and Jada as n form of Poorna Purushottama but should maintain an understanding of e»qual nature of descent or manisfestation in part.
Srimad Bhagavatam asserted that there is no uncertainty about the existence of Supreme Spirit. He is unparalled reality. The same Brahman, in the form of Maya and the form of Jiva, is divided as the visualiser and visualised. It also emphasied that Maya is only one of the powers of Brahman. There can be no difference between the person who weilded the power and his power.
That this Supreme Spirit is pre-eminent than "Akshara" or the immutable Brahman is obtained from the statements of Chandyogopanishad and Bhagavad gita.
When Supreme Spirit, by HIS own free will and with a desire to sport, has made HIS form of Blissfulness disappear HIS qualities like "Ajeyatva" or blemishlessness will take the form of "Jadatva" or inertness etc., and appear as such. But in HIS causative form i.e. Karana Rupa HE will not appear in the form of inertness etc.
It should be understood clearly that though the characteristics of the original cause will descend to its Karya or work but when they are present in work they will not appear in the very form they will exist in the cause or Karana.
It is coverred that the Divine Being is the inseparable cause called "Samavayi Karana" and HE alone is the instrumental cause or "Nimitta Karana" of this Universe. The inseparable connection or 'Samavaya' is treated as a form of sameness of nature known as "Tadatmya Rupa". Therefore Union is nothing but being the same. There will be no difference In substance.
The proof to the fact that Supreme Spirit is the instrumental cause is obtained from the statements of Taitteriya Upanishad which proclaims that from this Parama Atman the whole universe is produced.
It is described in Sruties that the purpose of creating this Universe is the desire of the Divine Being to sport. This Divinity sports sometimes within HIMSELF alone and sometimes, with pleasure, sports in the world. When HE will sport within HIMSELF HE will withdraw the world in HIMSELF. When HE will sport in the world HE will expand the Universe.
Thus in the first instance this world will be dissolved in Divinity and in the second instance this world will manifest from HIM.
Sruties describe another aspect of Brahman. Eventhough HE remains within every substance HE will not contact or touch them. He regards all substances as HIS constituent element or "Sarira" and enters those substances and become vivid. But the physical element will not have the cognizance of it. He remains in all the substances in the form of Antaryamin but they will not realise HIM residing in them.
The dual or "Dvaita" aspect of Brahman has been prohibited by Sruties, asserting that "Eka Meva Advitiyam", meaning that HE alone is one and single and without parallel. It is further emphasised that when HE is described as all pervading the singleness of Brahman is indicated. When it is stated that HE has endless forms it points out to HIS manifold nature. Though it appears that these qualities are of contradictory nature but this oneness and manifoldness are to be found in one and same Divinity.
When the Divine Being will descend from HIS celestial abode HE is said to have taken incarnation or "Avatara". Then like fire in an iron ball, the Blissfulness will manifest outside. What will be visible to naked eye is this form alone. The Divine Being can be perused only when HE will desire so and that too in HIS Blissful form.
When pure elementary "Satva" is reflected in the place of Beatitude the latter will take the hue of dark blue shade of the former. This happens because the pure "Satva" bears the colour of blueness like that of a ladden cloud. It is stated that this transformation takes place through the free will of the Divine Being.
It is asserted that the perception of vision of this Divinity could be
harl in two ways. One mode is, when the Divine Being has desired to nppear before some particular person HE will manifest before him. The Hficond mode is when HE desires to appear before all. When the Divinity rlHSires that all people can have an audience of HIM, HE will take an Ineayrnation.
In Bhagavad Gita, Krishna has asserted that HE is the cause behind the creation and that HE is responsible for the annihilation of the world. The question of Vaishamya and Naighrunya (being discriminating and cruel) will not arise as HE himself has manifested in the form of creation i.e. Srusti.
From the evidence available from Sruties and other Sastras it can be observed that Jivas, Brahma and other celestial beings, Purusha, Prakriti, Kala and others are dependent on some other force. As such these cannot be called as "Karta". Brahman alone should be considered as "Karta". Brahman alone should be considered as "Karta" or the author of this world because HE alone is independent or "Swatantra".
Smruties and Puranas use the word "Saguna" with reference to Divinity. This is done because HIS manifestations are endowed with qualities. He is represented as "Saguna" so that one can comprehend the nature of Divinity. These altributes are said to be the cause behind creation etc. Unless attributes are presided over by what is known as an element of awareness (Chetana Tatva) the work of creation cannot be performed. That is why Brahma, Siva and other celestial beings are considered as having qualities.
Since the Supreme Spirit is the chief Karta HE cannot be considered to have endowed with attributes. HE is also the author of Gunas.
According to Srimad Bhagavatam the whole perceivable world and HE who looks at it are one and same. There is no distinction between this world, Jiva and Brahman. A part of HIM is called Prakruti or Nature. He assumes the forms of 'Karya" and 'Karana'. The other part which has the form of Jnana is called "Purusha".
Chandogyopanishad describes three sources of germination viz., those originating from egos of "Andaja", those originating from living beings or "Jivaja" and those sprouting out of seeds or "Udbhija" and aclclfid that all these represented the Divine Being. Bhagavad Gita also
reiterated that Brahman is the source (Beeja) of all beings and that HE is ancient.
The philosophers of Maya Vada used the meaning of the word Maya as of a form of Avidya. This interpretation does not reach the correct depth of the meaning. Their intentions are contrary to truth and are not supported by Sruties. Their contention that this Universe is 'Mithya' or unreal is not supported by Kenopanishad. It is argued by them that some Sruties represented this world as illusory and like the experiences one will feel in dreams. But it is said that this is not the proper interpretation because in all those statements there is no reference to any aspect of dreams.
The Mayavadins attempt to establish a form of 'Bondage' or Bandhana and 'Liberation' or Moksha which exist due to abundance of ignorance. This Avidya possesses a form of impurity. This impurity is enveloped by a curtain. Owing to this obscuring spiritual ignorance the soul has turned itself outward and began to understand that it belongs to the world. In these circumstances the soul is said to have been eclipsed by bondage.
The Mayavadins assert that the liberation of soul can take place through the initiation of the mantra "Tat Tvamasi", obtained through a preceptor. This they illustrate by a maxim of remembering the necklace round the neck which has been forgotten, meaning that liberation is attained by becoming aware of one's own form or swarupa.
Sri Vallabhacharya states that when a person will consider this world as unreal he will be denying the Divine Being as its cause, creator, controller or even as a sovereign etc. Thus the very greatness of Divinity will be annulled.
He further states that if it is accepted that this world is not real then the aspect of emancipation will be lost like an elephant in a dream.
Puranas are like a friend. They do attempt to explain, in a worldly manner, by illustrating that this world is illusory. But the purpose of such allusions is not to doctrinise the illusory character of the world. The intention behind it is to make people avoid agony and to bring about changes of disposition.
It is averred by Sri Vallabhacharya that this world in its very form
is real. When one will attain the highest knowledge, the whole and unbroken, non-dualistic nature of Brahman, with all its inexplicable secrets, will appear as nothing but that Brahman. In the final stage of understanding no congnizance of difference will remain.
Upanishads describe the nondualistic character of Brahman as "Sakhanda" or fragmented and "Akhanda" or in the form of whole. In both the forms of contention the status of the world will remain uncurtailed.
Bhagavad Gita has enumerated the three-fold nature (Trirupakata) of Divinity with difference demarcated as 'Perishable' or 'Kshara', 'Indesctructrible' or 'Immutable' or 'Akshara' and the pre-eminent person or 'Purushottama'.
The first of its form is known as "Purushottama". HE is none other than Shri Krishna, the presiding deity or what is known as Adhi-Deivika Rupa. The second is known as Immutable form called Akshara. This is the spiritual form of Divinity and is recognised as Adhyatmika Rupa. The third is called the World the form of Divinity is established in all the three fold aspects and remains 'one and same.
To a person who has the direct realisation of the fragmented form of non-dualism, the multifarious objects of this world will appear real. Through Sastras he will acquire the knowledge of their being composed of the nature of Brahman.
In a similar way a wise man having the perception of Brahman, when he will attain the Supreme knowledge of the non-fragmented or complete non-dualism, even though he will perceive various forms of Brahman he will not give importance to the other forms.
Referring to the theory of dualism or "Dwaita" Shri Vallabhacharya states that simply because the distinction between material objects is visible to common persons it is not proper to accept the difference as a sublime truth. Direct perceptions and conjectures can lead to erroneous conclusions.
Eventhough in the doctrine of dualism the true status of the Universe is conceded and in a way this doctrine appears to have become a means of promulgating devotion, it must be said against it that it does not receive support from Vedas.
The Sankhya theory is one in which the Divinity is contended as consisting of twenty eight elements.
At the beginning of creation a proper and authentic estimation of value of all objects originated at that time, and its appropriate discrimination is done in the doctrine of Brahmavada. Therefore what is known as Sankhya theory will become a part of that principal doctrine. Samkhya doctrine describes ahout 'Prakruti' and 'mahat' - the great principles of intellect distinguished from 'Manas' or mind - and other elements in a form that is not acceptable to Vedas.
Of the various contentions of Yoga there is only one known as "Sa Beeja Yoga" which advocates meditation upon the Divine Being and is honoured. There is another Yoga called "Nirbeeja Yoga" - a mode of Yoga which helps as a means in acquiring knowledge of the form of Jiva. Only that Yoga which will become a means in assisting meditation upon the Divinity will be treated as authentic.
It is finally advised by Sri Vallabhacharya that a devotee, following the five fold methods of worship i.e., adopting "Vairagya" or asceticism, "Jnana" or spiritual knowledge, "Yoga" or abstract meditation, "Prema" or ardent love and "Tapa" or religious austerities will attain liberation.
Without the absence of worldly desires it will not be possible to achieve devotion. This immense emotion known as "Bhagavad-Avesha" is an essential element to obtain fruits of worship. The correct understanding of the true nature of Divine Being is called spiritual knowledge. Without knowledge convictions cannot be formed. In the absence of belief one cannot make progress.
Yoga has been accepted as an important link in attainment of devotion. Yoga helps in controlling the behaviour patterns of understanding. Where mind remains unsteady how can one concentrate upon the devotion towards Divinity.
In the absence of ardent love or intense sentiments of affections it is not possible to experience that 'Bhava' known as "Rasa".
Without the help of proper practices of religious austerities the body and organs of senses will remain imperfect. Atonement of body and organs of senses will take place by undergoing penances.
Shri Vallabhacharya asserts that it is hard to attain a combination of all the five divisions of devotion. According to his any one of the modes will be sufficient to achieve the desired effects. But he insists that one has to maintain a firm determination when following that mode of worship. There is a mention of only one kind of Laya or annihilation in Sruties. But Puranas mention about three fold Laya.
The first of them is referred as a result of the work of Kala and this Laya is considered as permanent or Nitya Laya. The second is the result of natural calamities like fire or flood and has relation to "Dravya" or substances. This is called Naimittika or instrumental Laya. The third is known as natural or Prakrutik Laya and is the result of the characteristics (Guna) of Dravya.
All the objects change their forms at every stage. From the changing facets it is evident that the great redeemer i.e. Kala has brought about changes. Hence they will take their origin at one moment and will be destroyed at the other.
At the termination of one 'Kalpa' the end of the world will be for the same period as that of the Kalpa. This has been described as a night for Brahman. At that time all the three worlds will be considered to have been dissolved. It is said that then deluge will take place.
Shri Vallabhacharya adds that when the Divinity i.e. Shri Krishna will withdraw HIMSELF sportingly, what will result in the form of annihilation will be for the munificience of all and this is known as Prakrutik Laya. The fourth i.e. "Atyantika Laya" is not different from any of the three kinds already described. It has no independent existence. When the direct congnition of the feelings of Mamata and Ahamta will be destroyed it will be considered that a termination of sensuous enjoyments has taken place.
Referring to the "Adhikaries" or claimants of Devotion, Sri Vallabhacharya state? that devotee will be called a pr-elminent claiment who will perform Seva of Sri Hari according to the doctrine of Brahmavada, harnessed with true knowledge of Brahman and with a firm exhibition of love and adopting the medium of listening etc.
When a devotee will follow the path of devotion without the
sentiment of ardent love he will be known as medium claiment. Even when that part of devotion called knowledge is lacking and still if a devotee will pursue worship he will be called a medium claiment.
But when a person is devoid of any knowledge and his love for Divinity is not in abundance then he will be called a primary or mean (Hina) claimant.
It is further asserted that in the absence of both ardent love and knowledge if a person will worship the Divinity through the means of listening etc., then he will have all his sins destroyed by such listening. It is assured that when a person, having combined religious austerities (Tapa) and asetism (Vairagya) will offer worship through the means of listening etc., then as a consequence of that devotion he will achieve knowledge.
Very often people worship with a view to obtain results. Because people can hope to achieve the desired results from Divinity. He has the power to grant both the worldly results as well as other worldly results. Sruties attribute absolute sovereignty to the Divine Being. No one else has this capacity to grant everything.
It is quite evident from the brief elucidation of the principles of Sudha Advaita that Sri Vallabha Acharya lays emphasis, first on acquiring correct spiritual knowledge, then on gaining knowledge of the true form of the Supreme Spirit, develop intense love towards that Paramatman known as Shri Krishna and render concentrated Seva without even aspiring for the ultimate 'Phala'. And that those ultimate results can be achieved only when that Supreme Spirit desires so.
Even though Sri Vallabhacharya had propounded a sound and deep heritage of philosophical thinking on the lines of his predecessor Acharyas, he laid emphasis on the particular mode of devotion which he called "Sudha Advaita Pusti Bhakti". This particular path of devotion is also known as "Anugraha Marga", because according to his doctrine can hope to obtain that 'Sayujya MuktP only when Shri Krishna Graces him with HIS munificiance. In Vallabha Sampradaya this Pusti Bhakti is considered as unique because it is independent and is in itself both the means and effect - what is known as 'Phala Rupa'.
But for the advent of Sri Vallabhacharya, the controversies and contradictions of Upanishads, Brahma Sutras and other such Sastras would never have been clarified. It is the profound knowledge and razor shap reasoning of Sri Vallabhacharya which has probed deep into the different representations of Sastras and brougnt out the true aspects to the form.
He is not satisfied by establishing a bold and new system. According to him higher knowledge of God-realisation is not going to help the ordinary man. There should be something simple at the same time result oriented because the chief aim of all religious thinkers is to produce the means to be common man by which he can achieve ultimate results. In order to fill this religious vacuum he has evaluated his beautiful Bhakti system which is simple to grasp and easy to follow and effective.
Sri Vallabhacharya has appeared on the eastern horizon, so to speak, and blazed the skies with his brilliance and even as he disappeared in the infinite he left as everlasting impact on mankind with the glow of his lifting spirit. It is alleged that after completing his mission Sri Vallabhacharya has renounced this world and entered Jala-samadhi in River Ganga at Hanuman Ghat, Varanasi. There as he lost in deep meditation on the Supreme Spirit the onlookers had seen burning flame emerging from the body and rasing towards sky and finally disappearing in the infinite. The followers of Sri Vallabhacharya believe that in order to confirm to the principles of nature he has foresaken his body and disappeared but he is eternally in the form of Lila or sport with the Supreme Spirit.
sentiment of ardent love he will be known as medium claiment. Even when that part of devotion called knowledge is lacking and still if a devotee will pursue worship he will be called a medium claiment.
But when a person is devoid of any knowledge and his love for Divinity is not in abundance then he will be called a primary or mean (Hina) claimant.
It is further asserted that in the absence of both ardent love and knowledge if a person will worship the Divinity through the means of listening etc., then he will have all his sins destroyed by such listening. It is assured that when a person, having combined religious austerities (Tapa) and asetism (Vairagya) will offer worship through the means of listening etc., then as a consequence of that devotion he will achieve knowledge.
Very often people worship with a view to obtain results. Because people can hope to achieve the desired results from Divinity. He has the power to grant both the worldly results as well as other worldly results. Sruties attribute absolute sovereignty to the Divine Being. No one else has this capacity to grant everything.
It is quite evident from the brief elucidation of the principles of Sudha Advaita that Sri Vallabha Acharya lays emphasis, first on acquiring correct spiritual knowledge, then on gaining knowledge of the true form of the Supreme Spirit, develop intense love towards that Paramatman known as Shri Krishna and render concentrated Seva without even aspiring for the ultimate 'Phala'. And that those ultimate results can be achieved only when that Supreme Spirit desires so.
Even though Sri Vallabhacharya had propounded a sound and deep heritage of philosophical thinking on the lines of his predecessor Acharyas, he laid emphasis on the particular mode of devotion which he called "Sudha Advaita Pusti Bhakti". This particular path of devotion is also known as "Anugraha Marga", because according to his doctrine can hope to obtain that 'Sayujya MuktP only when Shri Krishna Graces him with HIS munificiance. In Vallabha Sampradaya this Pusti Bhakti is considered as unique because it is independent and is in itself both the means and effect - what is known as 'Phala Rupa'.
But for the advent of Sri Vallabhacharya, the controversies and contradictions of Upanishads, Brahma Sutras and other such Sastras would never have been clarified. It is the profound knowledge and razor shap reasoning of Sri Vallabhacharya which has probed deep into the different representations of Sastras and brougnt out the true aspects to the form.
He is not satisfied by establishing a bold and new system. According to him higher knowledge of God-realisation is not going to help the ordinary man. There should be something simple at the same time result oriented because the chief aim of all religious thinkers is to produce the means to be common man by which he can achieve ultimate results. In order to fill this religious vacuum he has evaluated his beautiful Bhakti system which is simple to grasp and easy to follow and effective.
Sri Vallabhacharya has appeared on the eastern horizon, so to speak, and blazed the skies with his brilliance and even as he disappeared in the infinite he left as everlasting impact on mankind with the glow of his lifting spirit. It is alleged that after completing his mission Sri Vallabhacharya has renounced this world and entered Jala-samadhi in River Ganga at Hanuman Ghat, Varanasi. There as he lost in deep meditation on the Supreme Spirit the onlookers had seen burning flame emerging from the body and rasing towards sky and finally disappearing in the infinite. The followers of Sri Vallabhacharya believe that in order to confirm to the principles of nature he has foresaken his body and disappeared but he is eternally in the form of Lila or sport with the Supreme Spirit.
10 : SRI DWARAKESO JAYATI VALLABHA PHILOSOPHY - IN A NUTSHELL
Chap 10 : SRI DWARAKESO JAYATI VALLABHA PHILOSOPHY - IN A NUTSHELL
WESTERN OUTLOOK
To the Western thinkers the word philosophy generally means meta physics dealing with knowledge only. But Hindu philosophers do not restrict it to this sense alone. To Hindus it is chiefly knowledge about God - the ultimate reality.
HINDU VIEW POINT
It deals with knowledge about how an individual soul could free itself from ignorance and worldly bondage and realise God.
It is known as Vidya. Vidya i. e. knowledge about Brahman. He is the final aim of realisation.
WHAT VALLABHA STATES
Sri Vallabha asserts that knowing about Brahman is realising God. In establishing this Brahma Vidya Sri Vallabha has relied on four main scriptures viz., (1) Upanishads, (2) Brahma Sutras, (3) Gita and (4) Srimad Bhagavata Puranam Sri Vallabha treats the last mentioned as the ultimate for Jnana and Bhakti.
SUDHA ADVAITA
The philosophy founded by him is known as Sudha - Advaita. It connotes that Jagat (world) and Jiva (soul) are part and parcel (amsa) of Brahman and there is no Bhinnatva (difference). Brahman exists in Sudha (Pure) form as creator and created. This aspect is known as Karana Rupa and Karya Rupa.
SACCHIDANDA RUPA
Brahman is "Sachicdananada" Rupa, Sat shows existence Chit is awareness. Ananda is Bliss. Whether one understands him in Nirvishesha Nirguna or Savishesa or Saguna, he is one and same. Gita and upanishads treat Para Brahma as Purushottama. He is beyond the perishable world known as "Kshara" and above the imperishable "Akshara".
VARIOUS NAMES
Mundaka upanished describes HIM as divine, omnipotent, and
ommlslent. Sri Vallabha had introduced this Supreme form as the most worshipable in the Sampradaya and added that He is the recluse of contradictory characteristics (Virudha dharma ashraya). HE is infinite than atoms. Sublime Embodiment of Jnana, creator of the universe.
PRARUPAS
Sri Vallabha envisages three stages called 'Prarupas' of Purushottama viz., (1) Adhi Daiyik (2) Adhyatmic (3) Adhibhautic. Though HE is manifest in different 'vibhagas' (Dapartments) he HIMSELF is Avibhakta or indivisible from the Zad Jagat (World) or jiva. In the form of Jagat the sat constituent of Brahman is apparent while chit and Ananda are dormant. In Jiva the constituents of Sat and Chit are in apparent state while the third Ananda is non-manifest. This aspect is known as Tirobhavana of divine qualities and Avirbhava of same.
NON DUAL FORM
Brahman never exists in dual form either in Sajathiyas i.e. Jiva or Vijatiyas i.e. Jad and Antaryamin or Brahman HIMSELF. HIS existence in all three forms is experienced in the form of "Trirupa".
By HIS own free will HE discards a part of HIS Bliss (Ananda) constituent and manifests as "Akshara Brahma" - the creator of the universe - and this is known as HIS "Adhyatmik Swarupa".
HIS Adhi Daivik ParaBrahma Swarupa is Purna Purushottama. The Karana Rupa Jagat is HIS Adhi Bhautik form. KARYA
Sri Vallabha asserts that this world is HIS 'Karya' or work, neitherprakruti (Nature) nor the atoms are behind the creation. The world is nota production but a manifestation revealed for God's own sport and by HISwill.ANALOGY -
On the analogy of clay and Jar, Brahman is the material cause (Samavaikarana) of the world. It has come out of HIM in whom it existed as HIS constituent of Being (Sat). In this form Brahmin is not lord. It is Brahman without chit (awareness) and Ananda (Bliss).
MAYA
Even Maya, which is considered to be the source from which the creation is done, is not an independent power, outside Brahman. It is the force through which Brahman manifests in myriad things and is an inherent power of God.
In order to deny that Brahman is without any modification (Vikara rahita). Sri Sankaracharya had to assert that this world is Mithya or unreal. But here Sri Vallabha differed with Sri Sankara. He states that though Brahman manifests in multiple forms in the world HE is changeless (Avikari). The example he gave to support his theory is the case of precious metal gold, which though converted into many forms of jewellery, like necklaces, earrings, bracelets etc., inherently remains gold. This process is known as "Avikrita Parina"ma". That is, the "Karana Rupa" is gold and the "Karya Rupa" is the jewellery, when melted returns to the Karana Rupa. In the same way the Karya Rupa Jagat (world) returns back to the Karana Rupa Brahman in the state of delusion known as "Laya Avastha".
JAGAT : SAMSARA
Sri Vallabha differenciates between the universe (jagat) and the small world of a family holder - known as "Sams'ara". This "Samsefra" is the creation of a Jiva, out of ignorance called Avidya, Maya" and Avidya should not be confused with each other. Maya" is an inherent force of Brahman through which HE creates the universe. Whereas Avidya is the creation of Jiva. Jagat is Brahmatmaka while Sams'ara is Jivatmaka. The result of Avidya is "Ahamta" (egoness) and Mamata (Possessiveness).
AVIDYA
Due to spiritual ignorance (Avidya) Jiva believes that he is the Karta or doer and as a result he will enjoy the fruits of his action.
VIDYA
The remedy to thwart the influence of Aviday is spiritual knowledge called vidya or Tatva Jnana. But one should not forget that the world (Jagat) is envisaged in Brahman (Brahmatmaka) and it cannot be liberated like Jiva, on attaining Mukti (emancipation) the Sams'ara of a Jiva will be annihilated. What is in fact the unreal one is this egoistic and egotistical Samsara of a Jiva.
l.tlas
Sri Vallabha asserts that the Jagat (the universe) is the place where Brahman desires to sport HIS Lilas and Jiva is the medium through which HE likes to sport. SIX ATTRIBUTES
Brahman has six divine attributes known as (1) Iswarya or Soveriengnity; (2) yash or glory; (3) Sri or Wealth; (4) Jnana or Knowledge; (5) Vairagya or detachment and (6) Ananda (Bliss). Now Sri Vallabha explains how Brahman assumes Jiva Bhava or the sentiment of a Jiva. While explaining this aspect Sri Vallabha uses one word i. e. Tirobhava (disappearance) very often. TIROBHAVA ITS CONSEQUENCE
When the first attribute Iswarya disappears Jiva attains humbleness (Dinata). When the 2nd quantity "yash" vanishes Jiva develops meanness (Hinata). On the disappearance of the third quality Jiva comes under the causation of Births and death and becomes susceptible to other aflictions. When the fouth quality - Jnana - disappears Jiva begins to identify himself with his body and senses. On the disappearance of fifth quality, Vairagya, a Jiva develops sensuous propensities. When the sixth attribute - Ananda - becomes "Tirobhava" or disappears the very Jiva Bhava (sentiment) reaches abysmal depth of wretchedness.
SPARKLINGS
Sri Vallabha asserts that greediness in a Jiva is the result of the absence of Ananda or Bliss. Jiva manisfests from Brahman on the same way as millions of sparklings that emerge from a ball of fire. But since jiva is not a reproduction of Brahman the former is Nitya or eternal. Jiva retains certain qualities of Brahman. FORM OF Jh/A
The form of Jiva is infinitismal and minute. HE is compared to the head of a grain. He is an Amsa or part of Brahman HE is not a reflection like Sri Sankara wanted to believe. MEANS OF REALISATION
Now the question arises as to how best one can find the means
to attain Brahman. The procedure advocated is simple and easily adoptable Sri Vallabha states that the aim of Jiva should not be to attain simple Moksha or liberation.
RASARUPA
To Sri Vallabha Brahman is "Rasa Rupa" or having the form of sentiment of Love. It represents HIS Ananda manifest outside HIM. When a Jiva attempts to regain that lost quality called Ananda he achieves the final aim of life.
THREE PATHS " s •
In consonant with the "Trividha Rupa" of Brahman, Jiva has three paths available to him viz., (1) Karma Marga or the path of sacrificial rites; (2) Jnana Marga or the path of spiritual knowledge and (3) Bhakti Marga or the path of devotion.
Karma Marga advocates performances of sacrificial rites as envisaged by vedas. This has the aspect of worshipping the AdhiBhautick rupa of Brahman.
Following Jnana Marga has a reference to the Adhyatmik rupa of Brahman.
PUSTI BHAKTI
Bhakti Marga is related to the Adhi Daivik rupa of Brahman Sri Vallabha divides Bhakti into (1) Maryada Bhakti and (2) Pusti Bhakti. In Maryada Bhakti a Jiva attempts to receive the Grace of Brahman. HIS aim is to finally break the bonds of birth and death and be one with HIM or be absolved in Para Brahman.
But Pusti Bhakti, on the other hand, means that when a Jiva receives the Grace (Anugraha) of Brahman it provides spiritual strength to the jiva. The aim under Maryada Bhakti is to attain Sayujya Mukti (union with Brahman) through spiritual knowledge. But the aim of Pusti Bhakti is somethig special and sublime. It is the final experiencing of the Blissful State of the Rasa Rupa Brahman.
MARYADA BHAKTI
Maryada Bhakti is always attached with the desire for the fruits of the Jiva's action whereas in Pusti Bhakti a Jiva never dreams for the fruits
of his devotion Maryada Bhakti is the mode of achievement and is called a "Sadhana" whereas Pusti Bhakti itself is what is known as Sadhya i.e. that which is attained. In other words it is the end in itself.
SEVA
Sri Veillabha states that the service (Seva) rendered to Sri Krishna with absolute dedication and Surrender is Bhakti (devotion). The very supreme being is denominated as Brahman, Bhagavan and Purushottama. HE is also known as ParaPurusha Call HIM with whatever name HE is same divine being GTta and Btiagavata Purana refer to HIM as PHrna Purushottama Sri Krishna. Sri Vallabha had chosen this aspect of divinity for seva in the Sampradaya.
Seva (service) to Sri Krishna is the spiritual attachment extended towards HIM in all walks of life. When the seva reaches the stage of "Manasi Asakti" a Jiva achieves highest state of devotion turning the attachment into infatuation or vice called Vyasana in the Sampradaya. In the state of Vyasana a devotee experiences the pangs of seperation from Sri Krishna. It is a kind of inexplicable urge wherein he thirsts for the glimpse of God. Vyasana makes a devotee to lose all interest in worldly objects. His activities turn inward and lives to receive the "Alaukika" (transcendental) Grace of the divine person.
SARANAGATI
The chief aspects of Pusti Bhakti are surrender of self and complete dedication known as "Poorna SarariaGati". Sri Krishna is "Phala Rupa" or the bestower of fruits. When the aspirations of a Jiva are fructified it is said that Sri Thakurji has showered HIS compassion on that jiva. In this Sampradaya there is this uniqueness namely that the very means we adopt are the ultimate fruits we hope to gain.
ANUGRAHA
Sri Vallabha insisted that this highest state of experiencing the divine Bliss is possible only if the divine being turns HIS Grace (Anugraha) upon the devotee. That is why he calls Pusti Marga as Anugraha Marga I.e. without HtS Grace the sublime Bliss cannot be achieved.
Now the question is how do we receive this Anugraha of God. This Is achieved by undivided love towards Sri Thakurji and by surrendering
every thing that belongs to Jiva to HIM. When you continue seva with these two aspects foremost in your life for a long long time, you can some day hope to receive HIS Anugraha. On that day you may experience the Blissful state of Sri Thakurji who is Rasa Rupa or embodiment of the sentiment of love.
RASAULA
To participate in the "Rasa Lila" i.e. the sublime dance sport of Sri Krishna with the Gopies - is the ultimate aim of a Pusti Jiva.
SWARUPAPATTI
There is one aspect of Pusti Bhakti which we should try to understand. This is known as "Swarupapatti". What does it mean ? When the divine being bestows HIS Grace upon a pusti Jiva He imparts HIS Blissful state in the body, indriyas (sense organs) and the Antahkarana (Subconscious mind) of that Jiva and replaces, the latter in his original form.
FINALE
While enunciating the principles by which a jiva can understand the intricacies of Brahma Vidya. Sri Vallabha had also advocated the simplest means by which a Jiva could break through the shackles of Births and deaths to live in an eternal state of Blissful unision.
WESTERN OUTLOOK
To the Western thinkers the word philosophy generally means meta physics dealing with knowledge only. But Hindu philosophers do not restrict it to this sense alone. To Hindus it is chiefly knowledge about God - the ultimate reality.
HINDU VIEW POINT
It deals with knowledge about how an individual soul could free itself from ignorance and worldly bondage and realise God.
It is known as Vidya. Vidya i. e. knowledge about Brahman. He is the final aim of realisation.
WHAT VALLABHA STATES
Sri Vallabha asserts that knowing about Brahman is realising God. In establishing this Brahma Vidya Sri Vallabha has relied on four main scriptures viz., (1) Upanishads, (2) Brahma Sutras, (3) Gita and (4) Srimad Bhagavata Puranam Sri Vallabha treats the last mentioned as the ultimate for Jnana and Bhakti.
SUDHA ADVAITA
The philosophy founded by him is known as Sudha - Advaita. It connotes that Jagat (world) and Jiva (soul) are part and parcel (amsa) of Brahman and there is no Bhinnatva (difference). Brahman exists in Sudha (Pure) form as creator and created. This aspect is known as Karana Rupa and Karya Rupa.
SACCHIDANDA RUPA
Brahman is "Sachicdananada" Rupa, Sat shows existence Chit is awareness. Ananda is Bliss. Whether one understands him in Nirvishesha Nirguna or Savishesa or Saguna, he is one and same. Gita and upanishads treat Para Brahma as Purushottama. He is beyond the perishable world known as "Kshara" and above the imperishable "Akshara".
VARIOUS NAMES
Mundaka upanished describes HIM as divine, omnipotent, and
ommlslent. Sri Vallabha had introduced this Supreme form as the most worshipable in the Sampradaya and added that He is the recluse of contradictory characteristics (Virudha dharma ashraya). HE is infinite than atoms. Sublime Embodiment of Jnana, creator of the universe.
PRARUPAS
Sri Vallabha envisages three stages called 'Prarupas' of Purushottama viz., (1) Adhi Daiyik (2) Adhyatmic (3) Adhibhautic. Though HE is manifest in different 'vibhagas' (Dapartments) he HIMSELF is Avibhakta or indivisible from the Zad Jagat (World) or jiva. In the form of Jagat the sat constituent of Brahman is apparent while chit and Ananda are dormant. In Jiva the constituents of Sat and Chit are in apparent state while the third Ananda is non-manifest. This aspect is known as Tirobhavana of divine qualities and Avirbhava of same.
NON DUAL FORM
Brahman never exists in dual form either in Sajathiyas i.e. Jiva or Vijatiyas i.e. Jad and Antaryamin or Brahman HIMSELF. HIS existence in all three forms is experienced in the form of "Trirupa".
By HIS own free will HE discards a part of HIS Bliss (Ananda) constituent and manifests as "Akshara Brahma" - the creator of the universe - and this is known as HIS "Adhyatmik Swarupa".
HIS Adhi Daivik ParaBrahma Swarupa is Purna Purushottama. The Karana Rupa Jagat is HIS Adhi Bhautik form. KARYA
Sri Vallabha asserts that this world is HIS 'Karya' or work, neitherprakruti (Nature) nor the atoms are behind the creation. The world is nota production but a manifestation revealed for God's own sport and by HISwill.ANALOGY -
On the analogy of clay and Jar, Brahman is the material cause (Samavaikarana) of the world. It has come out of HIM in whom it existed as HIS constituent of Being (Sat). In this form Brahmin is not lord. It is Brahman without chit (awareness) and Ananda (Bliss).
MAYA
Even Maya, which is considered to be the source from which the creation is done, is not an independent power, outside Brahman. It is the force through which Brahman manifests in myriad things and is an inherent power of God.
In order to deny that Brahman is without any modification (Vikara rahita). Sri Sankaracharya had to assert that this world is Mithya or unreal. But here Sri Vallabha differed with Sri Sankara. He states that though Brahman manifests in multiple forms in the world HE is changeless (Avikari). The example he gave to support his theory is the case of precious metal gold, which though converted into many forms of jewellery, like necklaces, earrings, bracelets etc., inherently remains gold. This process is known as "Avikrita Parina"ma". That is, the "Karana Rupa" is gold and the "Karya Rupa" is the jewellery, when melted returns to the Karana Rupa. In the same way the Karya Rupa Jagat (world) returns back to the Karana Rupa Brahman in the state of delusion known as "Laya Avastha".
JAGAT : SAMSARA
Sri Vallabha differenciates between the universe (jagat) and the small world of a family holder - known as "Sams'ara". This "Samsefra" is the creation of a Jiva, out of ignorance called Avidya, Maya" and Avidya should not be confused with each other. Maya" is an inherent force of Brahman through which HE creates the universe. Whereas Avidya is the creation of Jiva. Jagat is Brahmatmaka while Sams'ara is Jivatmaka. The result of Avidya is "Ahamta" (egoness) and Mamata (Possessiveness).
AVIDYA
Due to spiritual ignorance (Avidya) Jiva believes that he is the Karta or doer and as a result he will enjoy the fruits of his action.
VIDYA
The remedy to thwart the influence of Aviday is spiritual knowledge called vidya or Tatva Jnana. But one should not forget that the world (Jagat) is envisaged in Brahman (Brahmatmaka) and it cannot be liberated like Jiva, on attaining Mukti (emancipation) the Sams'ara of a Jiva will be annihilated. What is in fact the unreal one is this egoistic and egotistical Samsara of a Jiva.
l.tlas
Sri Vallabha asserts that the Jagat (the universe) is the place where Brahman desires to sport HIS Lilas and Jiva is the medium through which HE likes to sport. SIX ATTRIBUTES
Brahman has six divine attributes known as (1) Iswarya or Soveriengnity; (2) yash or glory; (3) Sri or Wealth; (4) Jnana or Knowledge; (5) Vairagya or detachment and (6) Ananda (Bliss). Now Sri Vallabha explains how Brahman assumes Jiva Bhava or the sentiment of a Jiva. While explaining this aspect Sri Vallabha uses one word i. e. Tirobhava (disappearance) very often. TIROBHAVA ITS CONSEQUENCE
When the first attribute Iswarya disappears Jiva attains humbleness (Dinata). When the 2nd quantity "yash" vanishes Jiva develops meanness (Hinata). On the disappearance of the third quality Jiva comes under the causation of Births and death and becomes susceptible to other aflictions. When the fouth quality - Jnana - disappears Jiva begins to identify himself with his body and senses. On the disappearance of fifth quality, Vairagya, a Jiva develops sensuous propensities. When the sixth attribute - Ananda - becomes "Tirobhava" or disappears the very Jiva Bhava (sentiment) reaches abysmal depth of wretchedness.
SPARKLINGS
Sri Vallabha asserts that greediness in a Jiva is the result of the absence of Ananda or Bliss. Jiva manisfests from Brahman on the same way as millions of sparklings that emerge from a ball of fire. But since jiva is not a reproduction of Brahman the former is Nitya or eternal. Jiva retains certain qualities of Brahman. FORM OF Jh/A
The form of Jiva is infinitismal and minute. HE is compared to the head of a grain. He is an Amsa or part of Brahman HE is not a reflection like Sri Sankara wanted to believe. MEANS OF REALISATION
Now the question arises as to how best one can find the means
to attain Brahman. The procedure advocated is simple and easily adoptable Sri Vallabha states that the aim of Jiva should not be to attain simple Moksha or liberation.
RASARUPA
To Sri Vallabha Brahman is "Rasa Rupa" or having the form of sentiment of Love. It represents HIS Ananda manifest outside HIM. When a Jiva attempts to regain that lost quality called Ananda he achieves the final aim of life.
THREE PATHS " s •
In consonant with the "Trividha Rupa" of Brahman, Jiva has three paths available to him viz., (1) Karma Marga or the path of sacrificial rites; (2) Jnana Marga or the path of spiritual knowledge and (3) Bhakti Marga or the path of devotion.
Karma Marga advocates performances of sacrificial rites as envisaged by vedas. This has the aspect of worshipping the AdhiBhautick rupa of Brahman.
Following Jnana Marga has a reference to the Adhyatmik rupa of Brahman.
PUSTI BHAKTI
Bhakti Marga is related to the Adhi Daivik rupa of Brahman Sri Vallabha divides Bhakti into (1) Maryada Bhakti and (2) Pusti Bhakti. In Maryada Bhakti a Jiva attempts to receive the Grace of Brahman. HIS aim is to finally break the bonds of birth and death and be one with HIM or be absolved in Para Brahman.
But Pusti Bhakti, on the other hand, means that when a Jiva receives the Grace (Anugraha) of Brahman it provides spiritual strength to the jiva. The aim under Maryada Bhakti is to attain Sayujya Mukti (union with Brahman) through spiritual knowledge. But the aim of Pusti Bhakti is somethig special and sublime. It is the final experiencing of the Blissful State of the Rasa Rupa Brahman.
MARYADA BHAKTI
Maryada Bhakti is always attached with the desire for the fruits of the Jiva's action whereas in Pusti Bhakti a Jiva never dreams for the fruits
of his devotion Maryada Bhakti is the mode of achievement and is called a "Sadhana" whereas Pusti Bhakti itself is what is known as Sadhya i.e. that which is attained. In other words it is the end in itself.
SEVA
Sri Veillabha states that the service (Seva) rendered to Sri Krishna with absolute dedication and Surrender is Bhakti (devotion). The very supreme being is denominated as Brahman, Bhagavan and Purushottama. HE is also known as ParaPurusha Call HIM with whatever name HE is same divine being GTta and Btiagavata Purana refer to HIM as PHrna Purushottama Sri Krishna. Sri Vallabha had chosen this aspect of divinity for seva in the Sampradaya.
Seva (service) to Sri Krishna is the spiritual attachment extended towards HIM in all walks of life. When the seva reaches the stage of "Manasi Asakti" a Jiva achieves highest state of devotion turning the attachment into infatuation or vice called Vyasana in the Sampradaya. In the state of Vyasana a devotee experiences the pangs of seperation from Sri Krishna. It is a kind of inexplicable urge wherein he thirsts for the glimpse of God. Vyasana makes a devotee to lose all interest in worldly objects. His activities turn inward and lives to receive the "Alaukika" (transcendental) Grace of the divine person.
SARANAGATI
The chief aspects of Pusti Bhakti are surrender of self and complete dedication known as "Poorna SarariaGati". Sri Krishna is "Phala Rupa" or the bestower of fruits. When the aspirations of a Jiva are fructified it is said that Sri Thakurji has showered HIS compassion on that jiva. In this Sampradaya there is this uniqueness namely that the very means we adopt are the ultimate fruits we hope to gain.
ANUGRAHA
Sri Vallabha insisted that this highest state of experiencing the divine Bliss is possible only if the divine being turns HIS Grace (Anugraha) upon the devotee. That is why he calls Pusti Marga as Anugraha Marga I.e. without HtS Grace the sublime Bliss cannot be achieved.
Now the question is how do we receive this Anugraha of God. This Is achieved by undivided love towards Sri Thakurji and by surrendering
every thing that belongs to Jiva to HIM. When you continue seva with these two aspects foremost in your life for a long long time, you can some day hope to receive HIS Anugraha. On that day you may experience the Blissful state of Sri Thakurji who is Rasa Rupa or embodiment of the sentiment of love.
RASAULA
To participate in the "Rasa Lila" i.e. the sublime dance sport of Sri Krishna with the Gopies - is the ultimate aim of a Pusti Jiva.
SWARUPAPATTI
There is one aspect of Pusti Bhakti which we should try to understand. This is known as "Swarupapatti". What does it mean ? When the divine being bestows HIS Grace upon a pusti Jiva He imparts HIS Blissful state in the body, indriyas (sense organs) and the Antahkarana (Subconscious mind) of that Jiva and replaces, the latter in his original form.
FINALE
While enunciating the principles by which a jiva can understand the intricacies of Brahma Vidya. Sri Vallabha had also advocated the simplest means by which a Jiva could break through the shackles of Births and deaths to live in an eternal state of Blissful unision.
9 : PUSTI BHAKTI A SIMPLE WAY OF VAISHNAVA LIVING
Chap 9 : PUSTI BHAKTI A SIMPLE WAY OF VAISHNAVA LIVING
What is meant by Pusti marga ? The Scriptures describe "Pusti" as Poshanam Tadanugraha; translated it means : "To receive the Grace of the Lord".
Basing on these scriptural writings, Sri Vallabhacharya, - the founder of the PustiBhakti Marga - asserted that "Bhagavad dharma" or the system of religious life is a form of His Grace and called it "Pusti".
The importance of "Pusti" is realised when a person attains creditable results though he is left without any means.
This 'Grace of the Lord' removes all obstructions and obstacles that come in the way of attaining or realising the Lord.
It is stated that this 'Grace of the Lord' transcends the limits of Time, actions and nature.
There is a unique kind of Grace which enables mortals to achieve the form of the Divine Being. The form of devotion which is the result of this special Grace is known as "Pusti Bhakti". In this system Grace is the controlling factor.
Even as Ganges transcends the ranges of Himalayas and finally merges with the ocean, the actions of mortals should set aside the limits and obstacles that come in the way of his life and progress towards the ultimate reality. This attempt is known as Bhaktiyoga.
The Pusti Bhakti is recognised by the single fact that the devotee desires for no other effect than attaining the form of the Supreme Being.
Sri Vallabhacharya has described the four-fold aspect of "Pusti Bhakti". The first is "Pusti Misra Jiva" who is all knowing; the second one is "Pravaha Misra Jiva" who is dedicated to action; the third one is "Maryada Misra Jiva", who is the embodiment of good qualities.
The fourth is unique and called "Sudha Jiva" and is bathed in love - love for the Divine Being. He advises the ordinary jivas to strive and achieve "Pusti Bhakti" and try to acquire that knowledge which helps in advancing devotion towards the Lord. The aim of the devotee should be Service of the Lord. He further adds that "Sudha-Bhakti" is very rare and
only selected few receive the unprecedented Grace of the Lord.
In this particular Bhakti system all other means become of secondary importance. By the Grace of the Lord alone all accomplishments available in the world and mentioned in Vedas could be achieved. In this system the Lord would never consider the qualification of devotee nor will HE delay in accepting him.
The most unique part of this system is that a devotee will never attempt to find any drawbacks in the creation or actions of the Lord.
Again in this system a devotee will never crave for material benefits nor seek for celestial gains. He will not care for the fruits of his actions. He will desire for the joyful state of his Divine Lord. What else a Pusti Bhakti Jiva ask for when the Lord extends HIS Grace even without the worthiness of the jiva and of HIS free will woo him.
Where the pure Pusti Bhakti sentiment is at ascendence a devotee need not even to seek direct communion with the Lord to experience the "Rasa Bhava" (an emotion of love sentiment) of "Sachidahanda" Swarupa.
A devotee will be aware of his intense attachment for the Lord. All other mundane things will be lost to him. When a Pusti Jiva will concentrate all his sense organs, mind and the subconscionsness into one Reality, that unity is in itself capable of producing results. There will be no wonder if such Sudha Pusti Jiva will claim of direct communion with the Lord.
Whether they enjoy the Bliss (Ananda) in union with the Lord or suffer pangs in separation with HIM, a Sudha Pusti Bhakti Jiva will always treat his body as a means for the service of the Lord.
It is said that in this Bhakti Marga the intensity of the longing to be one with the Supreme Being would be more when the devotee pines for the Lord than when he will remain in constant union with HIM, union with the person of the Lord gives rise to pride while separation from HIM generates humility. Humility born out of separation assists in the manifestation of the Lord, Hence it is sought by the devotees.
As an ultimate sacrifice a devotee relinquishes all material objects and dedicates everything to the Lord. The devotee no longer cherishes any material desires. He dedicates his life with utter surender at the feet of Lord.
The day a Pusti devotee raises above all material passions and frees himself from 'I' ness and mineness and accepts the life as a mode of living essential in helping him in the service of the Lord, then it is said that he has achieved the impossible.
The true claimant of Pusti Bhakti is he on whom the Lord showers HIS Grace. The Grace of the Lord is not visible. Its presence can be guessed on the basis of the actions of a jiva. The very interest shown towards the objects related to HIM, denote, the Grace of Lord. For without that very Grace a jiva will never turn his mind towards the Lord.
What is meant by Pusti marga ? The Scriptures describe "Pusti" as Poshanam Tadanugraha; translated it means : "To receive the Grace of the Lord".
Basing on these scriptural writings, Sri Vallabhacharya, - the founder of the PustiBhakti Marga - asserted that "Bhagavad dharma" or the system of religious life is a form of His Grace and called it "Pusti".
The importance of "Pusti" is realised when a person attains creditable results though he is left without any means.
This 'Grace of the Lord' removes all obstructions and obstacles that come in the way of attaining or realising the Lord.
It is stated that this 'Grace of the Lord' transcends the limits of Time, actions and nature.
There is a unique kind of Grace which enables mortals to achieve the form of the Divine Being. The form of devotion which is the result of this special Grace is known as "Pusti Bhakti". In this system Grace is the controlling factor.
Even as Ganges transcends the ranges of Himalayas and finally merges with the ocean, the actions of mortals should set aside the limits and obstacles that come in the way of his life and progress towards the ultimate reality. This attempt is known as Bhaktiyoga.
The Pusti Bhakti is recognised by the single fact that the devotee desires for no other effect than attaining the form of the Supreme Being.
Sri Vallabhacharya has described the four-fold aspect of "Pusti Bhakti". The first is "Pusti Misra Jiva" who is all knowing; the second one is "Pravaha Misra Jiva" who is dedicated to action; the third one is "Maryada Misra Jiva", who is the embodiment of good qualities.
The fourth is unique and called "Sudha Jiva" and is bathed in love - love for the Divine Being. He advises the ordinary jivas to strive and achieve "Pusti Bhakti" and try to acquire that knowledge which helps in advancing devotion towards the Lord. The aim of the devotee should be Service of the Lord. He further adds that "Sudha-Bhakti" is very rare and
only selected few receive the unprecedented Grace of the Lord.
In this particular Bhakti system all other means become of secondary importance. By the Grace of the Lord alone all accomplishments available in the world and mentioned in Vedas could be achieved. In this system the Lord would never consider the qualification of devotee nor will HE delay in accepting him.
The most unique part of this system is that a devotee will never attempt to find any drawbacks in the creation or actions of the Lord.
Again in this system a devotee will never crave for material benefits nor seek for celestial gains. He will not care for the fruits of his actions. He will desire for the joyful state of his Divine Lord. What else a Pusti Bhakti Jiva ask for when the Lord extends HIS Grace even without the worthiness of the jiva and of HIS free will woo him.
Where the pure Pusti Bhakti sentiment is at ascendence a devotee need not even to seek direct communion with the Lord to experience the "Rasa Bhava" (an emotion of love sentiment) of "Sachidahanda" Swarupa.
A devotee will be aware of his intense attachment for the Lord. All other mundane things will be lost to him. When a Pusti Jiva will concentrate all his sense organs, mind and the subconscionsness into one Reality, that unity is in itself capable of producing results. There will be no wonder if such Sudha Pusti Jiva will claim of direct communion with the Lord.
Whether they enjoy the Bliss (Ananda) in union with the Lord or suffer pangs in separation with HIM, a Sudha Pusti Bhakti Jiva will always treat his body as a means for the service of the Lord.
It is said that in this Bhakti Marga the intensity of the longing to be one with the Supreme Being would be more when the devotee pines for the Lord than when he will remain in constant union with HIM, union with the person of the Lord gives rise to pride while separation from HIM generates humility. Humility born out of separation assists in the manifestation of the Lord, Hence it is sought by the devotees.
As an ultimate sacrifice a devotee relinquishes all material objects and dedicates everything to the Lord. The devotee no longer cherishes any material desires. He dedicates his life with utter surender at the feet of Lord.
The day a Pusti devotee raises above all material passions and frees himself from 'I' ness and mineness and accepts the life as a mode of living essential in helping him in the service of the Lord, then it is said that he has achieved the impossible.
The true claimant of Pusti Bhakti is he on whom the Lord showers HIS Grace. The Grace of the Lord is not visible. Its presence can be guessed on the basis of the actions of a jiva. The very interest shown towards the objects related to HIM, denote, the Grace of Lord. For without that very Grace a jiva will never turn his mind towards the Lord.
8 : PUSTI MARGA : THE PATH OF ANUGRAHA.
Chap 8 : PUSTI MARGA : THE PATH OF ANUGRAHA.
We the Indians are proud of the great heritage passed on to us by the religious and philosophical thinkers of our country. I am referring to the Acharyas originated from south who had revived Vedas and brought the teachings of the learned sages back into circulation by thier monumental commentaries on the Upanishads, Brahma sutras and Gitas.
Jagadguru SriVallabhacharya Mahaprabhu was fourth in the Acharya Parampara. He was a great exponent of vedic thoughts and his rendering of the commentaries show a deep understanding of the four scriptures. He is the Acharya who had brought Bhagavat Purana at parlance with Upanishads, Brahma Sutras and Gita.
In a preamble before propounding his Sudha-advaita sidhaVita before an august gathering of learned scholars, pundits and heads of religious systems, hardly when he was fifteen years of age, in the court of Sri Krisna Deva Raya of Vidhyanagar Empire, he had stated that he is basing his arguments on the four verbal proofs (Known as PRAMANA chatustaya in the sampradaya), and outside this nothing is left to the art of logic and deductions. The four proofs he had relied upon were Upanishads, Brahmasutras, Gita and last but not the least Bhagvata puraha.
After establishing Sudha-advaita system he had gone a step ahead and propounded a new Bhakhti Marga which he named as Pusti Marga or anugraha maYga.
According to him the individual soul is an Amsa or part and parcel of the Amsi the whole or the supreme Being. The Supreme Being is referred to as Sat-chit-ananda swarupa by the sruties. While manifesting in the form of soul, HE retains the two constituents i. e. Sat and Chit and the third he keeps dormant.
In order that this soul might find out the means to go back to the main source several marga (paths) have been prescribed in the scriptures. THe jnaha marga, Karma marga and Bhakhti Marga are the chief systems that attempt to guide the soul to regain what is lost in the process of evolution.
All great thinkers admit that in order to save the mankind from the eternal bondage of birth and death the only available marga in kaliyug is
Bhakti. Even in the mahapurana i.e Bhagvata it is clearly stated that in kali yuga man or a jiva could hope to salvage his soul only by means of smarana or remembarance and sankirtana or singing praises of the name of the lord.
In one of his Stotras in praise of the cowherd Prince Sri Krishna, Sri Vallabhacharya has stated that when all the dharmas are lost, when predominance of Khala or bad persons is there in Kali Kala and the world is full of pakhandas or evil doers, the only refuse to me is Sri Krishna.
He has evolved a system of Bhakti which has a predominance of love towards Sri Krishna of Vraj. According to him Sri Krishna of Vraj is the embodiment of Poorna Purushottama referred to in Vedas and Upanishads. He advises the workship of this Adhi-daiva. This workship he calls 'the dedicated Seva'. The swarupa to whom the Seva is rendered is none other than 'Sri Krishna'. The image is not a pratika or Simbol but Swarupa and whatever is offered by way of delicious food, Valuable jewels and beautiful dresses is presented to the lord, HIMSELF.
What is Pusti and what is meant by Pusti-marga ? In Bhagavata Sri Sukhadevji comments - "Poshanam Tadanugraha"- Basing on this scriptural statement Sri Vallabhacharya asserts that the Bhagavata-dharma in the form of anugraha or Grace of the lord Sri Krishna is called Pusti.
Pusti marga is a unique means of attaining Laukika and Alaukika results. The importance of Pusti is realised by the attainment of creditable results even by a person bereft of the Sadhana or means.
How can the Grace of the Lord be felt or realised ? Sri Vallabhacharya describes this Anugraha as Gudha or non-apparent, but it is felt by the apparent results in the worldy affairs. The example cited is the case of Ajamila, who in spitse of his detestable life by mere mentioning the name of the Lord had been emancipated; similarly because of the Grace of the Lord, Indra was forgiven and protected even though he had killed karma Nistha Viswarupa, Jnani Dadhichi and Bhaktavar Vrutra.
That Anugraha is called Pusti which removes all obstructions and obstacles from the path of attaining or realising the Lord and becomes the sa"dhana or means of achieving HIS Lotus Feet.
It is stated that this Anugraha transcends the limits of Kala or time,
Karma or actions and swabhava or nature. Since Indra had been Graced he had been saved from undergoing the bad effects of his Karma. Similarly the fetus in the uterus of Diti was saved from destruction by the Vajra Aghata of Indra.
This Pusti is capable of fulfilling the four purushardhas in life. By utterring the name of the Lord, by mediating upon Him and by dedicated seva not only Devatas but even mortals could transcend the limits of Kala, Karma and swabhava. The examples given herein above relate to the simple Grace of the Lord.
There is a special kind of Anugraha which enables the mortals to achieve Bhagvad-swarupa. Therefore the Bhakti that is the result of this Special Anugraha is known as Pusti Bhakti.
In Sidhantamuktavali - a treatise on his sidhanta by Sri Vallabha~charya, he states that in Pusti Marga Anugraha is the controlling factor. Here Pusti Marga includes Pusti Bhakti Marga. Sri Vithalnathji, in his monumental work "Bhaktihetu Nirnaya" had reverently stated that he would salute those Ananya Bhaktas who had received the Grace of the Lord.
Even as the Ganga breaks through the ranges of Himalayas and ultimately merges with the Ocean, so also the actions of mortals should set aside the limits and obstacles of their lives and progress towards the ultimate Reality. And this attempt is known as Bhakti yoga.
This Bhakti Yoga is of two kinds. Maryada Bhakti and Pusti bhakti. Pusti Bhakti is the result of the special Grace received from the Lord. This is recognised by the single factor that the devotee does not desire for any other phala or effect other than attaining the Bhagavad swarupa.
It is clearly stated in Bha"gavata that a Pusti Bhakta who has dedicated everthing to the Lord does not cherish any material gains nor even Kaivalya. The Vraj-Balas are the personification of this Pusti Bhakti. A graphic description of their unfettered love for Lord Sri Krishna is made in the tenth Canto of Bhlgvata Purana.
This Pusti bhakti is sub-divided into four divisions viz. (1) Pravaha Pusti Bhakti (2) Maryada Pusti Bhakti (3) Pusti Pusti Bhakti (4) Sudha Pusti Bhakti.
Among the four fold Pusti Jeevas, the Pusti Misra Jeeva is said to
be sarvajna or all knowing. The Pravaha misra Jeeva is dedicated to karma or action and the Maryada Misra Jeeva is the embodiment of good qualities or Gunajna.
The Sudha Jeevas are Durlabha or very rare to be seen.
Enlarging on the meaning of Sarvajnas it is said that Pusti Misra Jeevas are those who would have" a balanced knowledge of all objects in life and adopt their life in the dedication of lord.
Similarly the Pravaha Misra Jeevas distinguish the difference between the Ahamta and Mamatatmak world and instead of just keeping an interest only in karma kanda they convert their energies in actions oriented in Bhagavada seva.
And the maryada Misra Jeevas turn their minds from such actions-born out of raga or attraction towards wordly or celestial gains and converge towards nivritti Margiya dharmas, Such Jeevas instead of being interested in Vishayasakti activities, turn their concentration in listening to the legends of the Lord with an exuberance of Sneha or love. They are the best Bhaktas.
It is already mentioned that a Sudha Jeeva is always immersed in divine love. Such Jeevas, who are very rare, devote their time in the service of the Lord with an exuberance of Sneha (love). They are the preeminent Bhaktas.
It is advised by Sri Vallabhacharya that the ordinary Jeevas should strive for achieving Pusti Pusti Bhakti. Try to acquire that knowledge which is helpful in advancing Bhagavad Bhakti and turn their mind to a dedicated service of Lord Krishna.
The fourth kind of Sudha Bhakhti is something very rare amd only selected Jeevas receiving the unprecedented Anugraha of the lord hope to attain. Even the queen consorts of Sri Krishna might not have boasted of the experience of undying love which the Vrajanganas had received as a gift from the cowherd Prince of Vraj, at the time of Rasa CFla on the banks of Jamuna and on the outskirts of Kadamba Forests.
That is the Vaillakshana of Sudha Pusti Bhakhti and Vaishistaya of the Anugraha. Therefore it is asserted that Pusti Bhakhti is attainable only when there is a special Anugraha. When the Jeeva attains that
highest state of Anugraha it is said that even the Lord becomes subjected to his Bhakta. Commenting on the Subject Sri Vithalnathji has said that the Lord submits himself to the will of his Bhaktas is evident from the Damodar Lila when He had allowed Himself to be tied by a rope to the Ulukhala. (Mortar)
Enlarging upon the theme of Anugraha Sri Vallabhachirya stated that even when all the sadhanas are lacking the very intensity of the longing of the Sudha Pusti Bhaktas (as in the case of the Gopis who began to cry on the disappeance of the Sri Krishna) would ultimately lead them to reach their goal.
In this particular Bhakti Marga all other sadhanas become of secondary importance. By the Anugraha of the Lord alone all the sidhies (fulfilments) available inthe world and mentioned in Vedas would be achieved. That is how all the Vrajavasies had attained Vaikuntha. The Lord had treated them as swajanas and lead them to Vaikuntha. In this Bhakti the Lord never considers the qulifications or Yogyatas of His Bhaktas, nor does He delay in according them. That is why Sri Krishna had accepted not only the Gopis but even the cows, birds, deer etc; which otherwise could never have achieved moksha. (liberation)
A Pusti Bhakta never craves for any material benefits nor does he long for celestial gains. He does not even care for the fruits of his actions. All he cherishes is that Blissful state of his beloved Lord. That is why Udhava wondered how the Vrajbalas could forsake all material desires, give up all Dehadhyasa (awarness of body) and pine for the ultimate Darshan of Sri Krishna. What else a Pusti Bhakti Jeeva could crave for when the Lord Himself extends HIS Grace. Blessed are they who are the recipients of such special Anugraha. Even an Ayogya (meritless) Pulindini, though bereft of all sadhana sampatties, could still receive His Grace.
The Pusti Bhakta is only aware of his or her intense attachment for the Lord. All other mundane things like fear of criticism from the dear ones or the fear of punishment in the world becomes lost to the Bhakta. Where the mind is entangled emotionally with the Supreme Being the very relationship that arises is capable of producing effects. Bhetgavata gives many instances where such Sudha Pusti Bhakti had direct communion with the Lord.
Whether such Bhaktha enjoys the Bliss in Samyoga state (union)
or bears pangs from Viyoga, (separation) they always treat their body as a sefdhana or means meant for the seva or service of the Lord. This is evident from the statement of the Gopis who declare that they were sustaining their bodies for HIS sake with the hope that they would encounter HIM someday.
Such Bhakhta, while offering service to the Lord, never for even a moment desire for any prati-phala or benefit in return. And it is said that he would only enhance the Bhagavad Vishayak Bhlva in their hearts. For example when Sri Krishna protested the Vrajvasies from worshipping Indra, He was only installing the deep Bhakhti for HIM alone.
It is believed that in this Bhakhti Marga the intensity of the longing to be one with the Supreme Being would be more when the Sudha Jeeva pines for the lord than the Blissful state he enjoys when he is in personal communion with HIM. IN order that the Gopis might experience the pangs of seperation, Lord Krishna had gone to Mathura. Instead of appearing before them he had allowed them to pine for HIM so that they could continue in an eternal state of Vikalata or distress.
The Sudha Bhakti Marga is described as one in which Sadhana and Phala would stand in equal status. It is the Sneha-bhava or love (it is called Nirupadhi Sneha-relating to the Supreme Being). But the same Bhava is said to be the means of gaining Swarupa-ananda. The Sneha Bhava which is Sadhna converts into Phala when it is released. One obtains this Bhava when HE ordains. Hence HE is called Phala-rupa. And the only means of obtaining the said Bhava is the supreme Being. Thus the Viparitata (contrariness) is obvious.
In ordinary course the Bhakti Bhava is the sadhana and the lord is the saclhya or prapya or the attainable. But in this Marge the Vaishistya or speciality is the Viparitata of the order. As an example the anecdote of Vrutrasura is cited, when he begs the Lord to give him the strength to possess Bhagavad Vishayak Bhava only.
Just as Samyoga or Milan or communion with the person of the Supreme Being gives raise to Mlha or pride, so also Viyoga or seperation creates deenata or humility. The Dainya Bhava born out of Viraha assists in manifestation of the lord. Hence this Deenata is always saught by the Bhaktas.
As an ultimate sacrifice the Bhakta relinqishes every material object and dedicates it to the Lord. The Bhakta no longer cherishes any Laukika (material) desires. He dedicates his life with Sarva-Bhavana and sarvatmana at the lotus feet of the Lord. The Vrajanganas had pleaded in utter humility that they had relinquished their homes and every material objects and had come unto Him for shelter.
When Pusti Bhakti Jeeva raises above all the Visaya asakties or attachment towards material objects, frees himself from Ahamta and Mamata and accepts the life only as a mode of living essential in assisting him to serve the Lord with dedication, subjects himself to the governance of principles of Atma Nivedana and Atma samarpana he could be said to have achieved the most important goal in life, - for then he becomes an object of Smarana or remembering by the Sarvatfnana Bhagavan. The Bhakti of such Bhakta receives fulfilment when he is remembered by the Lord.
We the Indians are proud of the great heritage passed on to us by the religious and philosophical thinkers of our country. I am referring to the Acharyas originated from south who had revived Vedas and brought the teachings of the learned sages back into circulation by thier monumental commentaries on the Upanishads, Brahma sutras and Gitas.
Jagadguru SriVallabhacharya Mahaprabhu was fourth in the Acharya Parampara. He was a great exponent of vedic thoughts and his rendering of the commentaries show a deep understanding of the four scriptures. He is the Acharya who had brought Bhagavat Purana at parlance with Upanishads, Brahma Sutras and Gita.
In a preamble before propounding his Sudha-advaita sidhaVita before an august gathering of learned scholars, pundits and heads of religious systems, hardly when he was fifteen years of age, in the court of Sri Krisna Deva Raya of Vidhyanagar Empire, he had stated that he is basing his arguments on the four verbal proofs (Known as PRAMANA chatustaya in the sampradaya), and outside this nothing is left to the art of logic and deductions. The four proofs he had relied upon were Upanishads, Brahmasutras, Gita and last but not the least Bhagvata puraha.
After establishing Sudha-advaita system he had gone a step ahead and propounded a new Bhakhti Marga which he named as Pusti Marga or anugraha maYga.
According to him the individual soul is an Amsa or part and parcel of the Amsi the whole or the supreme Being. The Supreme Being is referred to as Sat-chit-ananda swarupa by the sruties. While manifesting in the form of soul, HE retains the two constituents i. e. Sat and Chit and the third he keeps dormant.
In order that this soul might find out the means to go back to the main source several marga (paths) have been prescribed in the scriptures. THe jnaha marga, Karma marga and Bhakhti Marga are the chief systems that attempt to guide the soul to regain what is lost in the process of evolution.
All great thinkers admit that in order to save the mankind from the eternal bondage of birth and death the only available marga in kaliyug is
Bhakti. Even in the mahapurana i.e Bhagvata it is clearly stated that in kali yuga man or a jiva could hope to salvage his soul only by means of smarana or remembarance and sankirtana or singing praises of the name of the lord.
In one of his Stotras in praise of the cowherd Prince Sri Krishna, Sri Vallabhacharya has stated that when all the dharmas are lost, when predominance of Khala or bad persons is there in Kali Kala and the world is full of pakhandas or evil doers, the only refuse to me is Sri Krishna.
He has evolved a system of Bhakti which has a predominance of love towards Sri Krishna of Vraj. According to him Sri Krishna of Vraj is the embodiment of Poorna Purushottama referred to in Vedas and Upanishads. He advises the workship of this Adhi-daiva. This workship he calls 'the dedicated Seva'. The swarupa to whom the Seva is rendered is none other than 'Sri Krishna'. The image is not a pratika or Simbol but Swarupa and whatever is offered by way of delicious food, Valuable jewels and beautiful dresses is presented to the lord, HIMSELF.
What is Pusti and what is meant by Pusti-marga ? In Bhagavata Sri Sukhadevji comments - "Poshanam Tadanugraha"- Basing on this scriptural statement Sri Vallabhacharya asserts that the Bhagavata-dharma in the form of anugraha or Grace of the lord Sri Krishna is called Pusti.
Pusti marga is a unique means of attaining Laukika and Alaukika results. The importance of Pusti is realised by the attainment of creditable results even by a person bereft of the Sadhana or means.
How can the Grace of the Lord be felt or realised ? Sri Vallabhacharya describes this Anugraha as Gudha or non-apparent, but it is felt by the apparent results in the worldy affairs. The example cited is the case of Ajamila, who in spitse of his detestable life by mere mentioning the name of the Lord had been emancipated; similarly because of the Grace of the Lord, Indra was forgiven and protected even though he had killed karma Nistha Viswarupa, Jnani Dadhichi and Bhaktavar Vrutra.
That Anugraha is called Pusti which removes all obstructions and obstacles from the path of attaining or realising the Lord and becomes the sa"dhana or means of achieving HIS Lotus Feet.
It is stated that this Anugraha transcends the limits of Kala or time,
Karma or actions and swabhava or nature. Since Indra had been Graced he had been saved from undergoing the bad effects of his Karma. Similarly the fetus in the uterus of Diti was saved from destruction by the Vajra Aghata of Indra.
This Pusti is capable of fulfilling the four purushardhas in life. By utterring the name of the Lord, by mediating upon Him and by dedicated seva not only Devatas but even mortals could transcend the limits of Kala, Karma and swabhava. The examples given herein above relate to the simple Grace of the Lord.
There is a special kind of Anugraha which enables the mortals to achieve Bhagvad-swarupa. Therefore the Bhakti that is the result of this Special Anugraha is known as Pusti Bhakti.
In Sidhantamuktavali - a treatise on his sidhanta by Sri Vallabha~charya, he states that in Pusti Marga Anugraha is the controlling factor. Here Pusti Marga includes Pusti Bhakti Marga. Sri Vithalnathji, in his monumental work "Bhaktihetu Nirnaya" had reverently stated that he would salute those Ananya Bhaktas who had received the Grace of the Lord.
Even as the Ganga breaks through the ranges of Himalayas and ultimately merges with the Ocean, so also the actions of mortals should set aside the limits and obstacles of their lives and progress towards the ultimate Reality. And this attempt is known as Bhakti yoga.
This Bhakti Yoga is of two kinds. Maryada Bhakti and Pusti bhakti. Pusti Bhakti is the result of the special Grace received from the Lord. This is recognised by the single factor that the devotee does not desire for any other phala or effect other than attaining the Bhagavad swarupa.
It is clearly stated in Bha"gavata that a Pusti Bhakta who has dedicated everthing to the Lord does not cherish any material gains nor even Kaivalya. The Vraj-Balas are the personification of this Pusti Bhakti. A graphic description of their unfettered love for Lord Sri Krishna is made in the tenth Canto of Bhlgvata Purana.
This Pusti bhakti is sub-divided into four divisions viz. (1) Pravaha Pusti Bhakti (2) Maryada Pusti Bhakti (3) Pusti Pusti Bhakti (4) Sudha Pusti Bhakti.
Among the four fold Pusti Jeevas, the Pusti Misra Jeeva is said to
be sarvajna or all knowing. The Pravaha misra Jeeva is dedicated to karma or action and the Maryada Misra Jeeva is the embodiment of good qualities or Gunajna.
The Sudha Jeevas are Durlabha or very rare to be seen.
Enlarging on the meaning of Sarvajnas it is said that Pusti Misra Jeevas are those who would have" a balanced knowledge of all objects in life and adopt their life in the dedication of lord.
Similarly the Pravaha Misra Jeevas distinguish the difference between the Ahamta and Mamatatmak world and instead of just keeping an interest only in karma kanda they convert their energies in actions oriented in Bhagavada seva.
And the maryada Misra Jeevas turn their minds from such actions-born out of raga or attraction towards wordly or celestial gains and converge towards nivritti Margiya dharmas, Such Jeevas instead of being interested in Vishayasakti activities, turn their concentration in listening to the legends of the Lord with an exuberance of Sneha or love. They are the best Bhaktas.
It is already mentioned that a Sudha Jeeva is always immersed in divine love. Such Jeevas, who are very rare, devote their time in the service of the Lord with an exuberance of Sneha (love). They are the preeminent Bhaktas.
It is advised by Sri Vallabhacharya that the ordinary Jeevas should strive for achieving Pusti Pusti Bhakti. Try to acquire that knowledge which is helpful in advancing Bhagavad Bhakti and turn their mind to a dedicated service of Lord Krishna.
The fourth kind of Sudha Bhakhti is something very rare amd only selected Jeevas receiving the unprecedented Anugraha of the lord hope to attain. Even the queen consorts of Sri Krishna might not have boasted of the experience of undying love which the Vrajanganas had received as a gift from the cowherd Prince of Vraj, at the time of Rasa CFla on the banks of Jamuna and on the outskirts of Kadamba Forests.
That is the Vaillakshana of Sudha Pusti Bhakhti and Vaishistaya of the Anugraha. Therefore it is asserted that Pusti Bhakhti is attainable only when there is a special Anugraha. When the Jeeva attains that
highest state of Anugraha it is said that even the Lord becomes subjected to his Bhakta. Commenting on the Subject Sri Vithalnathji has said that the Lord submits himself to the will of his Bhaktas is evident from the Damodar Lila when He had allowed Himself to be tied by a rope to the Ulukhala. (Mortar)
Enlarging upon the theme of Anugraha Sri Vallabhachirya stated that even when all the sadhanas are lacking the very intensity of the longing of the Sudha Pusti Bhaktas (as in the case of the Gopis who began to cry on the disappeance of the Sri Krishna) would ultimately lead them to reach their goal.
In this particular Bhakti Marga all other sadhanas become of secondary importance. By the Anugraha of the Lord alone all the sidhies (fulfilments) available inthe world and mentioned in Vedas would be achieved. That is how all the Vrajavasies had attained Vaikuntha. The Lord had treated them as swajanas and lead them to Vaikuntha. In this Bhakti the Lord never considers the qulifications or Yogyatas of His Bhaktas, nor does He delay in according them. That is why Sri Krishna had accepted not only the Gopis but even the cows, birds, deer etc; which otherwise could never have achieved moksha. (liberation)
A Pusti Bhakta never craves for any material benefits nor does he long for celestial gains. He does not even care for the fruits of his actions. All he cherishes is that Blissful state of his beloved Lord. That is why Udhava wondered how the Vrajbalas could forsake all material desires, give up all Dehadhyasa (awarness of body) and pine for the ultimate Darshan of Sri Krishna. What else a Pusti Bhakti Jeeva could crave for when the Lord Himself extends HIS Grace. Blessed are they who are the recipients of such special Anugraha. Even an Ayogya (meritless) Pulindini, though bereft of all sadhana sampatties, could still receive His Grace.
The Pusti Bhakta is only aware of his or her intense attachment for the Lord. All other mundane things like fear of criticism from the dear ones or the fear of punishment in the world becomes lost to the Bhakta. Where the mind is entangled emotionally with the Supreme Being the very relationship that arises is capable of producing effects. Bhetgavata gives many instances where such Sudha Pusti Bhakti had direct communion with the Lord.
Whether such Bhaktha enjoys the Bliss in Samyoga state (union)
or bears pangs from Viyoga, (separation) they always treat their body as a sefdhana or means meant for the seva or service of the Lord. This is evident from the statement of the Gopis who declare that they were sustaining their bodies for HIS sake with the hope that they would encounter HIM someday.
Such Bhakhta, while offering service to the Lord, never for even a moment desire for any prati-phala or benefit in return. And it is said that he would only enhance the Bhagavad Vishayak Bhlva in their hearts. For example when Sri Krishna protested the Vrajvasies from worshipping Indra, He was only installing the deep Bhakhti for HIM alone.
It is believed that in this Bhakhti Marga the intensity of the longing to be one with the Supreme Being would be more when the Sudha Jeeva pines for the lord than the Blissful state he enjoys when he is in personal communion with HIM. IN order that the Gopis might experience the pangs of seperation, Lord Krishna had gone to Mathura. Instead of appearing before them he had allowed them to pine for HIM so that they could continue in an eternal state of Vikalata or distress.
The Sudha Bhakti Marga is described as one in which Sadhana and Phala would stand in equal status. It is the Sneha-bhava or love (it is called Nirupadhi Sneha-relating to the Supreme Being). But the same Bhava is said to be the means of gaining Swarupa-ananda. The Sneha Bhava which is Sadhna converts into Phala when it is released. One obtains this Bhava when HE ordains. Hence HE is called Phala-rupa. And the only means of obtaining the said Bhava is the supreme Being. Thus the Viparitata (contrariness) is obvious.
In ordinary course the Bhakti Bhava is the sadhana and the lord is the saclhya or prapya or the attainable. But in this Marge the Vaishistya or speciality is the Viparitata of the order. As an example the anecdote of Vrutrasura is cited, when he begs the Lord to give him the strength to possess Bhagavad Vishayak Bhava only.
Just as Samyoga or Milan or communion with the person of the Supreme Being gives raise to Mlha or pride, so also Viyoga or seperation creates deenata or humility. The Dainya Bhava born out of Viraha assists in manifestation of the lord. Hence this Deenata is always saught by the Bhaktas.
As an ultimate sacrifice the Bhakta relinqishes every material object and dedicates it to the Lord. The Bhakta no longer cherishes any Laukika (material) desires. He dedicates his life with Sarva-Bhavana and sarvatmana at the lotus feet of the Lord. The Vrajanganas had pleaded in utter humility that they had relinquished their homes and every material objects and had come unto Him for shelter.
When Pusti Bhakti Jeeva raises above all the Visaya asakties or attachment towards material objects, frees himself from Ahamta and Mamata and accepts the life only as a mode of living essential in assisting him to serve the Lord with dedication, subjects himself to the governance of principles of Atma Nivedana and Atma samarpana he could be said to have achieved the most important goal in life, - for then he becomes an object of Smarana or remembering by the Sarvatfnana Bhagavan. The Bhakti of such Bhakta receives fulfilment when he is remembered by the Lord.
7 : A BIRDS'S EYE VIEW ON NIRODA
Chap 7 : A BIRDS'S EYE VIEW ON NIRODA
When the Saranagat Bhakta feels intense Klesa or distress, the Supreme Divinity manifests Himself outside to allow His Bhakta (devotees) realise the taste of Anandarupa Lord residing in his heart. In order that a Bhakta reach this state of intense suffering in the absence of his beloved Shri Krishna he has to train and control his 'Chittavritti' (activity of mind). This control of mind is called Nirodha.
Nirodha has been described differently in various contexts.
Many anecdotes narrated in Bhagavata Puranam in its tenth Canto come under the heading of Nirodha Lila. Nirodha Lila is described by Shri Vallabhacharya as that stage wherein a pustimargiya Bhakta forgets himself in the Divinity and the Divinity becomes one with the Bhakta.
Those Bhaktas who woo Shri Krishna from the depth of their hearts forget the outside world and live in a constant awareness of the beatitude - whether they sleep, sit on a 'Asana', prattle, play or engage in washing etc.
In most ordinary context Nirodha is treated as a practice - a yoga practice - by which one could control the activity of mind. But in Bhakti marga it is considered inadequate to just control the flight of imagination.
In Pusti Bhakti Nirodha denotes experiencing the emotions of conjugation (Samyoga) and separation (Viyoga). The immersion of not only the activity of mind (Chittavritti) but also of the body, senses, vital force, intellect, ego, subconcious mind and the soul with all the dear things in life at the lotus feet of Shri Krishna is treated as pustimargiya Nirodha.
The second Canto of Bhagavat Puranam describes the cause of Nirodha as the desire of Shri Krishna to manifest and sport in the universe with all the powers of the Divinity.
Many hold that The Divinity - in order to protect and emancipate His Bhaktas - assumes Krodha or anger and this anger is called Nirodha. Instances are quoted from the ninth Canto of Bhagavata Puranam. It is held that when Shri Krishna ultimately accepted His Bhaktas HE breaks all the shackles of this world. Even an iota of attachment to this world Is deterimental to the purity of devotion. Hence it is essential that Shri Krishna shoould keep HIS Bhaktas in control (Nirodha).
The final result or phala described inthe tenth Canto of every sport of the Divinity points out to the intense attraction the Bhakta experiences towards Shri Krishna and as a result of which the former becomes unaware of his surroundings and remains attached to HIM alone.
Take the case of Nandariiji and Mai Yasoda; they were overwhelmed with the sentiment of parental love known as Vatsalyabhava; or the case of shepherd boys - Gopabalakas; they were engrossed inthe deep emotion of friendship described as Sakhyabhava; or the case of the milk maids or Gopikas; they had forgotten everything in a single sentiment called Madhuryabhava - the passion towards the beloved. Why even the animals, birds and even inanimate objects like trees and mountains are said to have been affected by all pervading presence of Shri Krishna.
It has been explained by Shri Vallabhacharya that the cause of Nirodha in the Divinity itself is the Lila or sport of the Supreme Divinity. In this Lila the Bhaktas remain unconscious of the worldly affairs and continue in a state of entanglement in HIM with a concentration par excellence.
The tenth canto of Bhagavata puranam describes sporting Lilas of this divinity in many splendoured glory and the condition of Nirodha of the Bhakhtas during the peiod of manifestation, refered to by Shri Vallabhacharya as Avatarakala.
He puts a question. Is there any possibility of the Bhakhtas achieving this supreme state called Nirodha, in our modern age ? And provides the answer. In that famous work called Bhagavatartha Nibandha he clearly states that if a Bhaktha could remain in constant state of Sravana (Listening), Smarana (remembering), and Khtana (singing the praise of the Gunas (Qualities) of the Divinity he could attain this state of Nirodha.
There is a big IF. Shri Vallabhacharya clarifies the position by a proposition of denial of the theory that the Supreme Divinity known as Paramatma is without qualities, (Nirguna) and without any residue (Nirvishesha). If we accept the negative aspect of the Divinity the sporting Lllas of Shri Krshna so monumentally narrated by Vyasa would prove only illusory and melodramatic.
Similarly if one does not accept Shri Krishna as the original form
(Mula Purusha) of the Supreme Divinity known_as Parmatma, then also the impotance of the divine quality known as Adhidaivikamahatta of the multitudes of Lilas of the Divinity described in the tenth Canto would crumble down.
Hence Shri Vallabhacharya emphasises that the Supreme Divinity, whether you call Him as Parabrahma, Paramatma, Bhagavan, is HIMSELF SHRI KRISHNA possessing all the qualities and with form referred to as SASARIRA, SAGUNA.
In order to prove this Shri Vallabhacharya had described the six divine qualities of the Divinity - Ishwarya, VTrya, Yash, Shri, Jnana and Vairagya - in the six chapters of the above reffered work.
This mode of seva (physical attendance of the Bhakta to vouchsafe all comforts to the Divinity) would help the Bhakta in experiencing varied emotions of seperation as well conjugation in an incessant circle and when this is perfected you can fairly say that you have progressed in the direction of attaining Nirodha.
Hence in the recess periods of Seva (Anavasara) it is advocated to listen to Bhagavata Katha.
Shri Vallabhacharya in some of those rare moments of intense suffering cried in agony begging Shri Krishna when HE would grantj)n him the moments of beatitude received by the foster parents Nandarajji and Yasodamai and also the glow of happiness experienced by the Gopikas on seing HIM coming from Brindavan herding the cattle.
When the Saranagat Bhakta feels intense Klesa or distress, the Supreme Divinity manifests Himself outside to allow His Bhakta (devotees) realise the taste of Anandarupa Lord residing in his heart. In order that a Bhakta reach this state of intense suffering in the absence of his beloved Shri Krishna he has to train and control his 'Chittavritti' (activity of mind). This control of mind is called Nirodha.
Nirodha has been described differently in various contexts.
Many anecdotes narrated in Bhagavata Puranam in its tenth Canto come under the heading of Nirodha Lila. Nirodha Lila is described by Shri Vallabhacharya as that stage wherein a pustimargiya Bhakta forgets himself in the Divinity and the Divinity becomes one with the Bhakta.
Those Bhaktas who woo Shri Krishna from the depth of their hearts forget the outside world and live in a constant awareness of the beatitude - whether they sleep, sit on a 'Asana', prattle, play or engage in washing etc.
In most ordinary context Nirodha is treated as a practice - a yoga practice - by which one could control the activity of mind. But in Bhakti marga it is considered inadequate to just control the flight of imagination.
In Pusti Bhakti Nirodha denotes experiencing the emotions of conjugation (Samyoga) and separation (Viyoga). The immersion of not only the activity of mind (Chittavritti) but also of the body, senses, vital force, intellect, ego, subconcious mind and the soul with all the dear things in life at the lotus feet of Shri Krishna is treated as pustimargiya Nirodha.
The second Canto of Bhagavat Puranam describes the cause of Nirodha as the desire of Shri Krishna to manifest and sport in the universe with all the powers of the Divinity.
Many hold that The Divinity - in order to protect and emancipate His Bhaktas - assumes Krodha or anger and this anger is called Nirodha. Instances are quoted from the ninth Canto of Bhagavata Puranam. It is held that when Shri Krishna ultimately accepted His Bhaktas HE breaks all the shackles of this world. Even an iota of attachment to this world Is deterimental to the purity of devotion. Hence it is essential that Shri Krishna shoould keep HIS Bhaktas in control (Nirodha).
The final result or phala described inthe tenth Canto of every sport of the Divinity points out to the intense attraction the Bhakta experiences towards Shri Krishna and as a result of which the former becomes unaware of his surroundings and remains attached to HIM alone.
Take the case of Nandariiji and Mai Yasoda; they were overwhelmed with the sentiment of parental love known as Vatsalyabhava; or the case of shepherd boys - Gopabalakas; they were engrossed inthe deep emotion of friendship described as Sakhyabhava; or the case of the milk maids or Gopikas; they had forgotten everything in a single sentiment called Madhuryabhava - the passion towards the beloved. Why even the animals, birds and even inanimate objects like trees and mountains are said to have been affected by all pervading presence of Shri Krishna.
It has been explained by Shri Vallabhacharya that the cause of Nirodha in the Divinity itself is the Lila or sport of the Supreme Divinity. In this Lila the Bhaktas remain unconscious of the worldly affairs and continue in a state of entanglement in HIM with a concentration par excellence.
The tenth canto of Bhagavata puranam describes sporting Lilas of this divinity in many splendoured glory and the condition of Nirodha of the Bhakhtas during the peiod of manifestation, refered to by Shri Vallabhacharya as Avatarakala.
He puts a question. Is there any possibility of the Bhakhtas achieving this supreme state called Nirodha, in our modern age ? And provides the answer. In that famous work called Bhagavatartha Nibandha he clearly states that if a Bhaktha could remain in constant state of Sravana (Listening), Smarana (remembering), and Khtana (singing the praise of the Gunas (Qualities) of the Divinity he could attain this state of Nirodha.
There is a big IF. Shri Vallabhacharya clarifies the position by a proposition of denial of the theory that the Supreme Divinity known as Paramatma is without qualities, (Nirguna) and without any residue (Nirvishesha). If we accept the negative aspect of the Divinity the sporting Lllas of Shri Krshna so monumentally narrated by Vyasa would prove only illusory and melodramatic.
Similarly if one does not accept Shri Krishna as the original form
(Mula Purusha) of the Supreme Divinity known_as Parmatma, then also the impotance of the divine quality known as Adhidaivikamahatta of the multitudes of Lilas of the Divinity described in the tenth Canto would crumble down.
Hence Shri Vallabhacharya emphasises that the Supreme Divinity, whether you call Him as Parabrahma, Paramatma, Bhagavan, is HIMSELF SHRI KRISHNA possessing all the qualities and with form referred to as SASARIRA, SAGUNA.
In order to prove this Shri Vallabhacharya had described the six divine qualities of the Divinity - Ishwarya, VTrya, Yash, Shri, Jnana and Vairagya - in the six chapters of the above reffered work.
This mode of seva (physical attendance of the Bhakta to vouchsafe all comforts to the Divinity) would help the Bhakta in experiencing varied emotions of seperation as well conjugation in an incessant circle and when this is perfected you can fairly say that you have progressed in the direction of attaining Nirodha.
Hence in the recess periods of Seva (Anavasara) it is advocated to listen to Bhagavata Katha.
Shri Vallabhacharya in some of those rare moments of intense suffering cried in agony begging Shri Krishna when HE would grantj)n him the moments of beatitude received by the foster parents Nandarajji and Yasodamai and also the glow of happiness experienced by the Gopikas on seing HIM coming from Brindavan herding the cattle.
6 : "VALLABHA SIDHANTA"
Chap 6 : "SCANNING THROUGH VALLABHA SIDHANTA"
In the heirarchy of Acharyas, they are referred to as uttama Adhikaries, Madhyama Adhikaries and Kanistha Adhikaries, according to the degree of depth of knowledge of Vedas and their ability to interpret the teachings of Upanishads, Brahma-Sutras, Gita and other scriptures.
Shri Vallabhacha"rya had been described as Poorna adhikari (claimant). His knowledge of Vedas, Sorties, Brahma-Sutras and Bhagavat-Purana was deep and profound. His interpretations of the teachings of the ancient scriptures is true and masterful. He had not attempted to give flight to imagination nor had he given raise to wrong assumptions.
He did not give importance to logical conclusions. Nor did he rely on any of the proofs followed by his predecessors, because their assumptions had gone astray somewhere or other.
He had entirely depended upon the true teachings of the four chief sources of knowledge of Brahman i. e. Upanishads, Brahma-Sutras, Gita and Bhagavat-Purana. His success lay in his strict adherence to the very words of the Lord.
With this brief introduction let me dwell upon the secret of Shri Vallabha's Sidhanta.
He is the founder of a Unique system of Bhakti known as Pusti Bhakti. According to this system the devotee, known as Daivi-Jiva in the Sampradaya, is consecrated before the Swarupa (form) of Lord Krishna. This consecrating process is called as Brahma Sambandha Diksha.
Shri Vallabha had visualised certain scriptural difficulties that would come in the way for the Jiva to be presented in an acceptable form before the Swarupa.
It is believed in the Sampradaya that Lord Krishna appeared before Shri Vallabha, in the Swarupa of Sri Govardhan Nathji, and had ordained him to impart Diksha of Brahma Sambandha to Daivi Jivas.
This had taken place at Gokul in Vraj on the banks of the sacred river Jamuna, at midnight of the eleventh day of the brighter half of the Hindu month Shravan.
This intiation or Diksha process consists of two parts. The first part
relates to the Diksha mantra - known as Gadya Mantra - to be repeated before the Swarupa, holding Tulasi (basil) leaves in hand and placing same at the feet of the Lord through an Acharya of the Sampradaya.
The second part relates to the effect of the said initiation on the devotee, by which he becomes an adhikari (claimant) in the Seva Marga of Shri Krishna.
It is understood that the necessary qualification of the initiated should be the Grace of Lord referred to as Bhagavat Krupa. This Grace could be inferred from the Jivas' inclination towards the path of the Lord.
Thus the devotee, on whom the Lord had bestowed His Grace (Krupayukta) should try to dedicate everything (Sarwasva) to Lord Krishna and proclaim himself as servant (Dasa) of Shri Krishna.
The dedication contemplated in the Sampradaya has reference to Purna Purushottama Shri Krisna alone.
The Supreme Divinity is described in the Scriptures as Anandamaya, Vaiswanara, Dahar, Sarwakama, Sarwagandha, Asthale Mananu, Neti Neti. Out of the various aspects of the Divinity it has been discovered that Ananda Maya Purushotama is the most suitable aspect.
Now turning to Srusti or creation of the Universe, it is observed that there are two views, namely the illusory character of the world and the Real or Satya aspect of it. But there is no clear reference to the illusory character of Srusti in Upanishads. On the other hand it is described as the Sporting Lila of Shri Krishna.
Badarayana Vyasa distinctly describes Srusti as sport and not as an illusion. Even in Bhagavata Purana it is referred to as Krida or sport for God.
Srusti again is two fold - one referring to the world of Jivas circumscribed by his egoistic living, and the other referring to Jagat or the Universe.
The Jivas come into existence - according to the Vedic passage -from the Supreme Divinity Himself like the sparklings that arise out of fire.
The Jagat is said to have originated from the same Divinity -"Yatova Imani Bhutahi".
The Jagat is the Karya or work of the Supreme Divinity. He is "Sacnidananda Swarupa". Sat is Being, Chit is consciousness and Anand is Bliss.
As sparklings the Jivas become parts or Amsas of this Highest Divinity and also possess Sat, Chit and Anand qualities.
•
But by a peculiar exigency of sport or Ramana of this Divinity, that part of Blisfull state remains non-manifest in Jivas or becomes dormant.
The result of this is the Jiva forgets that everything of his including himself belongs to HIM. And instead superimposes his Iness or Ahamta and Mineness or Mamata on objects which are not really his.
As a consequence he suffers sorrow and misery. In order to remove this ignorance the vow mentioned in the Gadya Mantra enjoins the devotee to part with his Ahamta and Mamata in all objects and dedicate them to Lord Krishna.
By dedicating sarvaswa, including himself to the Lord the devotee becomes LORD'S. He will be Lord's servant. His Ahamta and Mamata would cease to belonging to Jiva and becomes Bhagavadiya or belonging to the Lord.
As soon as this realisation comes to the Jiva he would know that he has to abide by His will. His will would prevail everywhere. Sorrow and misery caused by ignorance are substituted by Joy and happiness of His Lila or Sport.
Both from the Vedic passages and the verses from Glta it is clear that Jiva is an Amsa or part of the Highest Divinity. In this connection Vedas stipulate that the Amsa should worship that Amsin whose Amsa is he. (Yo yadamsah tarn bhajet).
Hence Shri Vallabha states that the initiated are Amsa or part of the Amsin i. e. Shri Krisna. Shri Krisna is Rasatmak (embodiment of love sentiment). Anandamaya (embodiment of beatitude) Purushottama (Highest Divinity) to whom a reference is made in Taittiriya Upanishad.
This is the highest concept of the Supreme Divinity. The mode suggested to approach this divinity is through guileless (Nirupadhi) unobstructed (Niravadhi) and absolute love sentiment called Prema.
Sri Vallabha has prescribed a typical Seva Marg for the initiated in to the system. This Seva presupposes Love (Prema). Hence he recommends Prema purvak Seva of Shri Krishna.
But at this crucial juncture Sri Vallabha projects a beautiful concept relating to this aspect of inseparableness. Though inseparable it does not come in the way of Bhagavad Lila. By the very Will of this Divinity - referred to as abhidhyana - Jivas 'Anandamsa' and 'Bhagavatva' (that constituent part of Bliss and being one with Bhagavan) remain dormant.
By this singular loss of 'Bhagavatva' the Jiva foregoes the_Six qualities of the Supreme Divinity i. e. 1. Iswarya or sovereignty 2. Virya or power 3. Yasha or glory 4. Shree or splendour or super human power 5. Jnana or knowledge 6. Vairagya or absence of desire and becomes dina or pitiable and Para dhina or dependent, an object of all sorrows and despicability and subject to the calamity of birth and death.
The loss of the first four qualities cause him bondage. The loss of Jnana generates in him arrogance. When he loses Vairagya he grovels in banalities. The loss of the last two will result in susceptibility to errors.
The loss of Anandamsa causes jTvabhava and as a consequence he becomes Katnamaya or full of desires. According to Vedic teachings Kama or desire is opposed to Ananda.
So there is no possibility for Jiva - with all his imperfections - to serve the Highest Divinity - with all His perfections.
In order to overcome this difficulty, Shri Vallabha suggests conscecration of Brahma Sambandha, which gives the Jiva the right to Seva.
This Seva, in the initial stages could be Vittaja and Tanuja. The initiated could offer seva himself or by means of his wealth, by engaging persons to do the seva on his behalf. By a gradual process the initiated may transfer his Ahamta and Mamata in HIM and convert them into Bhagavadiya or belonging to the Divinity. Then his mind would also bflcome Bhagavadiya.
When once the mind of the initiated becomes Bhagavadiya his dnllverance is certain. Such initiated need not mind the fivefold defects I. fl. Natural or Sahaja; arising out of place and time; those stipulated in
Vedas and observed in worldly practice; arising out of contact; or sparsaja; and lastly those that are the result of coincidence or samyogaja.
When once the initiated dedicates his everything, including himself, no hindrance comes in his way of service to the Divinity.
Shri Vallabha had shown a sure and certain Sevamarga. It circumvents and foresees and provides for all the defects enumerated hereinabove and guides to a result oriented path of service.
One may belong to any country; he may be of whatever age; he may belong to any community; it has no bar as long as he keeps the Divinity before him and acts as though he is carrying on HIS behalf. One may follow any pursuit. But he should not forget that he is only an instrument and whatever he does is on HIS behalf and for HIS Grace only.
the Highest Divinity is not merely a Creator, Destroyer or Sustainer. But HE is the object of the most fervent warmth of love known as Utkrustaprema.
Blessed are those who realised and enjoyed this Rasa or sentiment of love in its pure form. The women of Vraj (Gopis) had realised the same ideal in their Eternal, loveable, Personification of Beatitude - Shri Krsna. To have a glimpse of this divine love the great Udhava - forsaking the Brahma jnana had pined to be Gulimalatas or climbers in Vraj where the Divinity had played so sportively.
For this reason the Vrajwasins are considered greater than Jrianins, greater than Bhaktas and greater than Munis.
The practice of this love is known as Ratipatha. Because it is like walking on the edge of a Sharp sword. To those who cannot practice this highest form of Devotion the next best opening is to follow the path of dedication and serve the Divinity like a servant does unto his master.
This is what Shri Vallabha - by the command of the Highest Divinity - has preached in his diksha mantras and sidhahta Rahasya.
In the heirarchy of Acharyas, they are referred to as uttama Adhikaries, Madhyama Adhikaries and Kanistha Adhikaries, according to the degree of depth of knowledge of Vedas and their ability to interpret the teachings of Upanishads, Brahma-Sutras, Gita and other scriptures.
Shri Vallabhacha"rya had been described as Poorna adhikari (claimant). His knowledge of Vedas, Sorties, Brahma-Sutras and Bhagavat-Purana was deep and profound. His interpretations of the teachings of the ancient scriptures is true and masterful. He had not attempted to give flight to imagination nor had he given raise to wrong assumptions.
He did not give importance to logical conclusions. Nor did he rely on any of the proofs followed by his predecessors, because their assumptions had gone astray somewhere or other.
He had entirely depended upon the true teachings of the four chief sources of knowledge of Brahman i. e. Upanishads, Brahma-Sutras, Gita and Bhagavat-Purana. His success lay in his strict adherence to the very words of the Lord.
With this brief introduction let me dwell upon the secret of Shri Vallabha's Sidhanta.
He is the founder of a Unique system of Bhakti known as Pusti Bhakti. According to this system the devotee, known as Daivi-Jiva in the Sampradaya, is consecrated before the Swarupa (form) of Lord Krishna. This consecrating process is called as Brahma Sambandha Diksha.
Shri Vallabha had visualised certain scriptural difficulties that would come in the way for the Jiva to be presented in an acceptable form before the Swarupa.
It is believed in the Sampradaya that Lord Krishna appeared before Shri Vallabha, in the Swarupa of Sri Govardhan Nathji, and had ordained him to impart Diksha of Brahma Sambandha to Daivi Jivas.
This had taken place at Gokul in Vraj on the banks of the sacred river Jamuna, at midnight of the eleventh day of the brighter half of the Hindu month Shravan.
This intiation or Diksha process consists of two parts. The first part
relates to the Diksha mantra - known as Gadya Mantra - to be repeated before the Swarupa, holding Tulasi (basil) leaves in hand and placing same at the feet of the Lord through an Acharya of the Sampradaya.
The second part relates to the effect of the said initiation on the devotee, by which he becomes an adhikari (claimant) in the Seva Marga of Shri Krishna.
It is understood that the necessary qualification of the initiated should be the Grace of Lord referred to as Bhagavat Krupa. This Grace could be inferred from the Jivas' inclination towards the path of the Lord.
Thus the devotee, on whom the Lord had bestowed His Grace (Krupayukta) should try to dedicate everything (Sarwasva) to Lord Krishna and proclaim himself as servant (Dasa) of Shri Krishna.
The dedication contemplated in the Sampradaya has reference to Purna Purushottama Shri Krisna alone.
The Supreme Divinity is described in the Scriptures as Anandamaya, Vaiswanara, Dahar, Sarwakama, Sarwagandha, Asthale Mananu, Neti Neti. Out of the various aspects of the Divinity it has been discovered that Ananda Maya Purushotama is the most suitable aspect.
Now turning to Srusti or creation of the Universe, it is observed that there are two views, namely the illusory character of the world and the Real or Satya aspect of it. But there is no clear reference to the illusory character of Srusti in Upanishads. On the other hand it is described as the Sporting Lila of Shri Krishna.
Badarayana Vyasa distinctly describes Srusti as sport and not as an illusion. Even in Bhagavata Purana it is referred to as Krida or sport for God.
Srusti again is two fold - one referring to the world of Jivas circumscribed by his egoistic living, and the other referring to Jagat or the Universe.
The Jivas come into existence - according to the Vedic passage -from the Supreme Divinity Himself like the sparklings that arise out of fire.
The Jagat is said to have originated from the same Divinity -"Yatova Imani Bhutahi".
The Jagat is the Karya or work of the Supreme Divinity. He is "Sacnidananda Swarupa". Sat is Being, Chit is consciousness and Anand is Bliss.
As sparklings the Jivas become parts or Amsas of this Highest Divinity and also possess Sat, Chit and Anand qualities.
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But by a peculiar exigency of sport or Ramana of this Divinity, that part of Blisfull state remains non-manifest in Jivas or becomes dormant.
The result of this is the Jiva forgets that everything of his including himself belongs to HIM. And instead superimposes his Iness or Ahamta and Mineness or Mamata on objects which are not really his.
As a consequence he suffers sorrow and misery. In order to remove this ignorance the vow mentioned in the Gadya Mantra enjoins the devotee to part with his Ahamta and Mamata in all objects and dedicate them to Lord Krishna.
By dedicating sarvaswa, including himself to the Lord the devotee becomes LORD'S. He will be Lord's servant. His Ahamta and Mamata would cease to belonging to Jiva and becomes Bhagavadiya or belonging to the Lord.
As soon as this realisation comes to the Jiva he would know that he has to abide by His will. His will would prevail everywhere. Sorrow and misery caused by ignorance are substituted by Joy and happiness of His Lila or Sport.
Both from the Vedic passages and the verses from Glta it is clear that Jiva is an Amsa or part of the Highest Divinity. In this connection Vedas stipulate that the Amsa should worship that Amsin whose Amsa is he. (Yo yadamsah tarn bhajet).
Hence Shri Vallabha states that the initiated are Amsa or part of the Amsin i. e. Shri Krisna. Shri Krisna is Rasatmak (embodiment of love sentiment). Anandamaya (embodiment of beatitude) Purushottama (Highest Divinity) to whom a reference is made in Taittiriya Upanishad.
This is the highest concept of the Supreme Divinity. The mode suggested to approach this divinity is through guileless (Nirupadhi) unobstructed (Niravadhi) and absolute love sentiment called Prema.
Sri Vallabha has prescribed a typical Seva Marg for the initiated in to the system. This Seva presupposes Love (Prema). Hence he recommends Prema purvak Seva of Shri Krishna.
But at this crucial juncture Sri Vallabha projects a beautiful concept relating to this aspect of inseparableness. Though inseparable it does not come in the way of Bhagavad Lila. By the very Will of this Divinity - referred to as abhidhyana - Jivas 'Anandamsa' and 'Bhagavatva' (that constituent part of Bliss and being one with Bhagavan) remain dormant.
By this singular loss of 'Bhagavatva' the Jiva foregoes the_Six qualities of the Supreme Divinity i. e. 1. Iswarya or sovereignty 2. Virya or power 3. Yasha or glory 4. Shree or splendour or super human power 5. Jnana or knowledge 6. Vairagya or absence of desire and becomes dina or pitiable and Para dhina or dependent, an object of all sorrows and despicability and subject to the calamity of birth and death.
The loss of the first four qualities cause him bondage. The loss of Jnana generates in him arrogance. When he loses Vairagya he grovels in banalities. The loss of the last two will result in susceptibility to errors.
The loss of Anandamsa causes jTvabhava and as a consequence he becomes Katnamaya or full of desires. According to Vedic teachings Kama or desire is opposed to Ananda.
So there is no possibility for Jiva - with all his imperfections - to serve the Highest Divinity - with all His perfections.
In order to overcome this difficulty, Shri Vallabha suggests conscecration of Brahma Sambandha, which gives the Jiva the right to Seva.
This Seva, in the initial stages could be Vittaja and Tanuja. The initiated could offer seva himself or by means of his wealth, by engaging persons to do the seva on his behalf. By a gradual process the initiated may transfer his Ahamta and Mamata in HIM and convert them into Bhagavadiya or belonging to the Divinity. Then his mind would also bflcome Bhagavadiya.
When once the mind of the initiated becomes Bhagavadiya his dnllverance is certain. Such initiated need not mind the fivefold defects I. fl. Natural or Sahaja; arising out of place and time; those stipulated in
Vedas and observed in worldly practice; arising out of contact; or sparsaja; and lastly those that are the result of coincidence or samyogaja.
When once the initiated dedicates his everything, including himself, no hindrance comes in his way of service to the Divinity.
Shri Vallabha had shown a sure and certain Sevamarga. It circumvents and foresees and provides for all the defects enumerated hereinabove and guides to a result oriented path of service.
One may belong to any country; he may be of whatever age; he may belong to any community; it has no bar as long as he keeps the Divinity before him and acts as though he is carrying on HIS behalf. One may follow any pursuit. But he should not forget that he is only an instrument and whatever he does is on HIS behalf and for HIS Grace only.
the Highest Divinity is not merely a Creator, Destroyer or Sustainer. But HE is the object of the most fervent warmth of love known as Utkrustaprema.
Blessed are those who realised and enjoyed this Rasa or sentiment of love in its pure form. The women of Vraj (Gopis) had realised the same ideal in their Eternal, loveable, Personification of Beatitude - Shri Krsna. To have a glimpse of this divine love the great Udhava - forsaking the Brahma jnana had pined to be Gulimalatas or climbers in Vraj where the Divinity had played so sportively.
For this reason the Vrajwasins are considered greater than Jrianins, greater than Bhaktas and greater than Munis.
The practice of this love is known as Ratipatha. Because it is like walking on the edge of a Sharp sword. To those who cannot practice this highest form of Devotion the next best opening is to follow the path of dedication and serve the Divinity like a servant does unto his master.
This is what Shri Vallabha - by the command of the Highest Divinity - has preached in his diksha mantras and sidhahta Rahasya.
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