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.