HISTORY of Shri Vallabhacharya
ANSCESTORS :
The anscestors of Shri Vallabhacharya had originally come from KANKARWADU, a village on the western banks of river Godavari, in the state what is now, known as Andhra Pradesh.
LAXMAN BHATT, the father of Shri Vallabhacheirya was a very learned, pious and Godfearing person. They belonged to the_Vellanadu sect of Brahmin Community, Bearing the surname KHAMMANPATI, in the tradition of Telugu Speaking people.
PILGRIMAGE :
With a view to visit the sacred places of India, Laxman Bhatt had started from his village. With an entourage of family members and relatives. He had visited several piligrim centres. Finally they reached Kashi or VaranSsi, the eternal abode of KSshi Viswanath.
Finding the place pervading with Peace and piousness, the learned brahman scholar decided to stay in Varanasi and enjoy the daily dips in the Scared waters of river Ganges and experiencing the soul-lifting Darshan of Kashi-Viswanatha. 100 SOMA YAJNAS :
Following the true traditions of his scholastic anscestors, Laxman Bhatt had performed, in all, six Soma-Yajnas, thus completing one hundred Soma-Yajnas in the family.
It is believed that Lord Shri Krishna, pleased with the unstinting devotion of one of the anscestors, named Yajnanarayana Bhatt, bestowed a boon upon him promising to take birth in the family as a son when 100 Soma-Yajnas would be completed in the family.
Shortly-after, when the news was carried to Laxman Bhatt that his wife Ellammagaru was conceiving for a second time, the heart of Laxman Bhatt was filled with some inexplicable happiness.
RUMOUR OF INVASION :
As things would have it, rumour was spread that one Muslim ruler
called Bahulul Lod, was planning to invade Varanasi. Fearing bloodshed
* and loot, many of the south Indian settlers turned towards their southern homes. Laxman Bhatt and his family members were one of the group that fled towards south.
CHAMPARANYA :
Facing many hardships on the way, and mental strain the bullock - cade reached CHAMPARANYA, a thick forest in the district of Raipur, situated in the state of Madhya Pradesh.
According to a legend, it is believed that if any pregnant woman would pass through the forest during dark hours, she would abort the child. When Laxman Bhatt and his family were passing through this forest, Ellammagaru complained of labour pains. Laxman Bhatt remained behind with a selected members of the family, while the rest of the entourage proceeded towards the nearest townships, called CHAUDA NAGAR.
BIRTH OF A MYSTIC :
It was the eleventh day of the dark half of the Hindu month Vaishaka in the S. Y. 1535, corresponding to Christian year 1479 A. D, that Ellammagaru gave birth to what the parents thought a still-born child. Chagrinned at this unexpected turn of events, Laxman Bhatt had wrapped the child in dry leaves and placed him under the spreading branches of a tree, not knowing that it was a SHAMMI VRIKSHA.
With hearts burdened with sadness the bereaved parents were lead to Chauda Nagar. Tired and overpowered with grief all had retired to troubled sleep.
DREAM
It is said that Laxman Bhatt felt some inexplicable elation and saw the room illuminated by peculiar glow. He heard a voice commanding him to go immediately and fetch the child as HE HIMSELF had manifested as Laxman Bhatt's son. He woke up with a start and had hurriedly gathered some of his close relations and accompained by Elammagaru reached the place where they had left the child.
DIVINE CHILD
To the surprise of every one they had found the child radiating with divine glow, with one toe placed in his mouth, with a protecting fire surrounding the divine child. As the overjoyed mother stepped ahead with
outstreached arms the fire gave way and subsided. The parents knew no bounds to their happiness.
The boy was so pleasing and endearing with divine glow on his face that the fond father named him VALLABHA.
INCARNATION OF MUKHARAVINDA :
The followers of Vallabha believe that he is the incarnation of the Mouth of Lord Shri Krishna. The Mukharavinda, as is expressed in Vallabha Sampradaya, of Shri Krishna is a symbol of fire, capable of consuming all sins of the souls. And it is also Lord of Speech. As an incarnation of Mukharavinda, Vallabha is considered both as VACHASPATI and EMBODIMENT of FIRE Vaiswanara.
APPEARANCE OF A SWAROOPA :
That very day Vallabha had manifested, a peculiar phenomenon had taken place on the Mount Govardhana far far away in the North.
But before narrating the event one has to turn the pages of history for nearly hundred years back, for it has a great bearing on the life of Vallabha.
In the S. Y. 1446, a cowherd had observed a peculiar behaviour of one of his cows. In order to find out the reasons for this behaviour, he had followed the cow to the top of mount Govardhan. There he found that milk was flowing from the udder of the cow and washing some unseen object. So the boy ran hastily to advise the elders of the village.
When the elders gathered they observed the bent uplifted left arm of an unseen object. Since the uplifted arm appeared on Nagpanchami day. The villagers named Nagdaman and offered milk and flowers every
day thereafter.
Coming back to S. Y. 1535, a brahmin boy grazing his cattle on the terrain of Mount Govardhan. observed that the face of the uplifted arm was manifesting from the ground. Terrified he ran to the nearest village of ANYOR and told the head of the village, one Saddu Pandya. Believing that it is the face of the Preciding God of Mount Govardhan he named it as DevDaman and offered milk, flowers and sweets daily to the swaroopa.
Thus the birth of Vallabh coincided with the phenomenal appearance of the face of what is known as the swaroop of Sri Govardhan. Nathji in Vallabh Sampradaya.
RETURN TO VARANASl":
Laxman Bhatt had stayed back in Chauda Nagar to allow Ellammagaru to have rest and also to perform the Jat Karma Sanskara of Vallabha. Here the jubiliant family had come to know that the muslim invasion had been successfully averted by some millitant sadhus and peace was restored in Varanasi.
As a part of the entourage proceeded towards south, Laxman Bhatt and his family with some close relations returned to Varanasi.
AKSHARABHYASA :
At the age of six Vallabha was initiated into Aksharabhya~sa. Right from the birth Vallabha had shown a propensity towards learning, and as is fit with the great souls, the child prodigy had mastered all that his preceptors had to offer and was soon surpassing them with his incessive thinking and sharp reasoning.
At such moments the proud parent would feel a surge of emotion in the hinter land of his heart and begin to believe that his son was no just ordinary person. He sometimes used to look at his son with askance when the bright boy's face lighted up with divine glow.
THREAD CEREMONY :
When Vallabha was of nine years old, Laxman Bhatt had performed his sons thread ceremony. And soon after Vallabha was initiated into 'Adhyana' of Vedic Scriptures. The best preceptors were engaged to teach
Within a span of two years Vallabha had acquired a mastery on the philosophical systems of Shankara, Ramahuja, Madhva, Nimbarka and Budhistic as well as the Jain schools of thought. The insight was so deep and the profoundly so great that the best of his preceptors were surprised with his original interpretations of the scriptures.
TRAVEL :
At the age of eleven Vallabha had expressed a desire to take a piligrimage of Bharat Varsha on foot and requested his father to allow him to go out into the world and gain experience by meeting and discussing with the scholars and pundits of all the four corners.
Laxman Bhatt himself was thinking in similar terms. He had advanced in years and before he was incapaciated by the merciless hand of Kala he also wanted to visit some of the tilthastnams. So on an auspicious day the family started on what was to be the first of the three pada-yatras of Vallabha. It was the seventh day of the dark half of the month of Margasirsha in the S. Y. 1545.
VICTORY AT JAGANNATH PURI
Proceeding towards East, they had reached Jagadhish Puri, the abode of Lord Jagannath. It was here that young Vallabha had serious discussions with the followers of Maya Vada theory. A long and heated discussion took place and the arguments of the Mayavadins could not stand the incessive reasoning and original interpretations of Vedic Scriptures propounded by Vallabha, and soon they had to accept defeat at the hands of Vallabha.
At the instance of Laxman Bhatt, Vallabha had proceeded towardsSouth and visited the Mandir of Sri Venkateswara. This mandir, situatedon the seven hills of Tirupati, is one of the ancient and venerated places,and a mention of its existence is also made even in Bhagavat puranam,which is by itself 5000 years old. . ,
DEATH OF LAXMAN BHATT
Laxman Bhatt sensing his nearing end, entrusted the responsibilities of his family on the able shoulders of his two sons - Ramakrishna and Vallabha and had passed away peacefully.
ORCHA : FIRST KANAKABHISHEKA
After completion of the obituary rites of his father, Vallabha had lead his family to Vidyahagar and leaving his mother and other family members to the care of him maternal uncle, he turned on his interupted pada yatra with select followers.
Visiting several places he had reached Orcha, the capital of the rulers of Bundelkhand.
Here at the court of the ruler, one Sanskrit Scholar of Avantika, called Ghat Saraswati, who had been alleged to possess Tantric powers, challenged Vallabha for a sastra - artha. The former, as was his practice, invoked the Godess Saraswati in an earthen pot and placed it between himself and vallabha. The discussions continued for several days, and each day finding the Ghat Saraswati weakening in his arguments, and finally faced defeat at the hands of the erudite young scholar. At last the Godess of Speech had found her Lord. The ruler overjoyed with the intrensic knowledge of the divine young brahmachari, had asked his courtiers to annoint him with the sacred waters and weigh him in gold.
It is the practice of Vallabha never to accept any currency in any form. Hence he had requested the ruler to distribute all the gold and valluables offered to him to the deserving. He had remained a simple devouted self to his learning and detested any amassing of wealth.
VRAJ PARIKRAMA
From here Vallabha had moved towards the sacred Vraj BhUmi, where Lord Shri Krishna had engaged the unstinted affections of Mai Jasodaji and Nandraiji and myriads of Gopis and Gopas in Dwaparyuga.
In the S. Y. 1548 he had visited Mathura, a city on the banks of the sacred river Jamuna. In Vallabha Sampradaya Sri Krishna, the sacred Jamuna (queen consort of Sri Krishna) and Vallabha were placed on the same footing for this simple reason that all the three are inherently capable of emancipating the souls from the bondage of life and death.
During his wanderings round the country, Vallabha had observed that the common man had no particular religion to profess, nor the so called pundits made it easy for them to follow any simple system. The upper class Hindus had segregated themselves and followed rituals and sacrifices, while the lower classes had to simply serve them. Even women were denied certain practices.
The ignorant masses were carried away in the currents of life and it appeared as though there was no apparent solution. Since the advent of Kali Yuga the Jeevas had been engulfed with impurities born out of natural causes and also by constant touch with outside world vitiated with mundane things. In order that the Pure paramatman should accept the Jeevas they had to shed their impurities. How best it can be arranged so that they can be converted into acceptable jeevas to the Paramatman, had become one thought uppermost in the mind of Vallabha.
APPEARANCE OF SHRI GOVARDHAN NATHJI
It is said that Sri Kriahna, having taken compassion on him for his self-less intention for the man-kind appeared on the eleventh day of brighter half of the month of Sravan in the S. Y. 1556. He appeared in the Form of Sri Govardhan Nathji and advised Vallabha to preach the path of love and dedication towards HIM. If the Jeevas consecrate themselves to HIM by surrendering every material object including wealth, children, wife and even the Antahkaran itself with all their indriyas, then only they could hope to be accepted by HIM. Humility with Atmasamarpana is the stepping stone to this dedicated service offered to HIM.
THE FIRST BRAHMASAMBANDHA
So it is said that the first Brahmasambandh was initiated by the Lord Himself to Vallabha and he in his turn was ordered to conscecrate DAIVI JEEVAS whom the Lord intends to take under His protection.
The concept of Daivi Jeevas and the Anugraha Marg or the Path of Grace is very unique to Vallabha Sampradaya.
The next day Vallabha had narrated the experience to his best follower Damodardas Harsani and made him his first disciple by giving him Brahmasambandha.
Brahmasambandha is a sort of consecrating procedure by which the Daivi Jeeva offers every material object - including his wealth, children, wife, relatives, his own antaratman with all the indriyayas related thereto - by means of a GADYA MANTRA in the presence of his Guru to the Lord Shri Krishna.
INSTALLATION OF SHRI GOVARDHAN NATHJI
Sometime later when Vallabha and his followers were visiting Jharkhand he was instructed by a Divine voice to visit Jatipura and insvrect HIS swarupa from Mount Govardhan and instal same in a temple thereon. Explaining this inner call to his disciples, he had broken his journey and returned to Mathura. From there he proceeded to the village Anyor and made enquiries with Saddu Pandya, who was .in charge of worship of the Mukharavinda of the unidentified swarupa.
That night Vallabha heard a voice calling Saddu Pandya and recognised it at once as the same voice he had heard at Jharkhand.
The next day Vallabha along with Saddu Pandya and other vrajvasis had reached the top of Mount Govardhan and prostrated before the swarupa that emerged from the Mount. He had named the swarupa as Shri Govardhan Nathji and installed same in a hastily built thatched house. He had explained the nature of Seva of the swarupa and engaged some gauda or Bengalies to attend to the daily duties of the swarupa. It was S. Y. 1550.
ESTABLISHING HIS SIDHANTA
Having wandered far and long he had turned towards south and reached Vidya" Nagar where he had left his mother and other family members. It was here that he had learnt that a major debate was going on in the court of Sri Krishna Deva Raya, the then ruler of Vidya Nagar Empire. On one side the pundits of Mayavada~of Shankara System were trying to prove their supremacy over other religious systems, and on the other side the leading Vaishnava system lead by the head of Madhva Sampradaya was vainly trying to prove the efficacy of Bakti cult.
This was something nearest to the heart of Young Vallabha. He had sought permission from the court to take part in the debate through the efforts of his maternal uncle who was in a high office at the court. The fame of Vallabha had already reached Vidhya Nagar as a profound thinker and propounder of unique system. Eventhough he was a believer in Advaita philosophy he deferred greatly from the Mayavada or reflection theory of Sankara. At the same time he was quite opposed to the Dwaita theory of Madhva System. But he decided to take the side of Madhva Acha"rya for he was a heart a vaishnava.
After carefully listening to the arguments of both the sides, Vallabha with the permission of the preciding officer, one Vyasa Thfrtha, rose to put forward his interpretations of the four chief scriptures on which he based his arguments. The four main works on which he relied upon were Upanishads, Brhmasutras, Gita and Bhagavata Puranam. No other Acharya prior to him had ever attempted to rely on the last mentioned treatise.
Vallabha asserted that whatever contraversies were observed in Upanishads were cleared by Brahmasutras. On whatever topics Brahmasutras were silent Gita attempted to clarify. And whatever was left to the conjecture by the Grta Bhagavata Puranam had beyond doubt established. According to him Bhagavat Puranam is the essence of all the scriptures, as such should be given more importance.
His profound and far reaching arguments on the nature of Brahman, relationship of the soul and the world of Brahman and the role played by MAYA, not as envisaged by Sankara, but as it has been meant to represent as an inherent force of the Brahman were so realistic and original that even the pundits opposing his theories had but to assent to the deep grasp of the young scholar of all the original scriptures.
He had preferred such convincing arguments to smother the controversies existing in the scriptures that one and all had to agree to his theories. He had convinced all the pundits gathered there beyond doubt. The supporters of Maya theory could not contradict the verasity of Vallabha's arguments and had to accept defeat ultimately.
SUDHA ADWAITA
This was a major victory for Vallabha's theory known as Sudha-advaita. Here he had established authoritatively the arguments in favour of Brahmavada, thus contradicting the fallacy of Mayavada and had promulgated a new form of Bakti which advocated devotion through Seva or service of Lord Sri Krishna. He had differentiated between the worship or Puja or God, which has to be conducted according to the rules and rights prescribed in Sastras, and the seva or service unto the Lord which is entirely based on emotional reaction towards the Aradhya Swarupa.
POORNA PURUSHOTTAMA
Shri Krishna, the Cowherd Prince of Vraj is the Aradhya Swarupa. He is the Avatara or incarnation of Poorna Purushottama, the Adidaivic swarupa of Brahman. Akshara Brahman is a part of this Purushottama and through HIM the creation or Srusti-Karya is maintained. This form he called the Adhyatmic swarupa of Purushottama. The Jagat or Universe is the Adi-bhautic swarupa of same Purushottama.
JAGAT AND JEEVA
The Supreme Brahaman or Poorna Purushottam possesses three constituents or rupas known, as Sat - chit - Anand or Being - Conscious - Bliss.
HE manifests HIMSELF in the form of JAGAT or Universe by HIS own free will and as a sport or Lila as described in Bhagavat Purina, HE retains the Sat Constituent and remains dorment or in the state of Tirobhava with the other two constituents. Hence there is no Bhinnatva or separate identity between the Jagat and Brahman. It is a part of HIM and at the time of LAYA or deluge reaches its main form.
So also Brahman manifests Himself in the form of Jeevas and while the Sat and Chit constituents of Brahman are retained the third Anand constituent remains in a state of Tirobhava. Because of the absence of this Anand Swarup the Jeeva does not realise its original form.
Knowledge as is understood in general terms is limited only to the attempts Jeeva makes to understand its surrounding or his own little world of Samsara around.
According to Vallabha the real knowledge or Jnana is the means by which the Jeeva strives to realise the Supreme Reality.
PUSTI MARG
When a Jeeva performs rites and sacrifices as per Vedic stipulation, all he hopes to achieve is MOKSHA. But Scriptures clearly state that when the Punya thus acquired wanes the Jeeva has to come back to earth. Even the Brahma Vidya will only allow the Jeeva to identity itself with the Supreme Being and thus losing its identity.
But according to Vallabha, what is really desired is the experiencing of the Supreme Blissful state of the Brahman. This again is possible only when the Jeeva receives the Anugraha or Grace of Pooma Purushottam, Sri Krishna. That is why Vallabha named his devotional system as ANUGRAHA MARGA or PUSTI MARG. And that is how the concept of Daivi Jeeva came into vogue.
Pusti or 'Push' for 'Poshanam' is the support or strenghth which a Jeeva receives from Shi Krishna. And in order that the Jeeva receive the Grace it has to consecrate every material object belonging to him including (wealth, children, wife, Antaratman with all the indriyas related) thereto plus its sambadhinah or relations to Shri Krishna and act as if he were only a servant of the Lord.
STAGES OF BHAKTI
The first stage of Pusti Bhakti is the love or affection towards the swarupa of Shri Krishna. Continuous practice of this will lead to the second stage wherein a greater Aasakti or attachment the Jeeva will feel towards the Swarupa. At this stage the Jeeva will gradually lose interest in worldy things and will be more attracted towards Sri Krishna. When this attraction increases and develops into a stage of 'Vyasana' or addiction the Jeeva would begin to feel the pangs of separation from HIM. Now his thoughts would be concentrated around his beloved Lord and an intense longing would drive him to seek the blissful union.
Vallabha aserts that when Jeeva reaches this final stage Sri Krishna would reveal Himself before the Bhakta and Grace him with the eternal Bliss of Non-separation, the Jeeva now having been completely transformed into a divine essence.
JAGAD GURU VALLABHACHARYA
As Vallabha had concluded his arguments on a note of intense devotion of Bhakti as the only means of realization in Kali Yug, the whole audience rose as in one and extended a thunderous ovation to the young erudite scholar. The judges had decided it as a personal victory for Vallabha and conferred on him the title of Akhanda Bhumandalacharya Jagadguru Shri Vallabhicharya Mahapmbhu for his original commentaries on Upanishads and Brhmasautras. He was annointed with the sacred waters in the traditional form. It is said that Raja Krishna Dev Raya with the consent of learned personalities applied Tilak of Vermillion and weighed him in gold.
This was the second time that Vallabha was weighed in gold as a mark of respect. Raja Krishna Dev Raya had ofered a thali full with one thousand gold pieces. But Vallabha declined to accept the money and requested him to distribute the same between deserving scholars. However, on instance of the Raja Vallabha had accepted seven gold pieces only as a mark of respect to the donor.
PANDARPUR
He stayed in Vidya Nagar for a considerable time along with his mother and other family members. During this period he had been invited to the court many times by the Raja. There he had given several discourse
on Bhagavat Purana and taken the Raja and his family members into the fold of Pusti Marga.
But his wandering lust once again claimed his attention and with the permission of his mother and elders he had proceeded on further Pada Yatra of piligrim centres.
Now visiting several places on the western region he had reached Pandarpur, where the devotees dance with ecstacy and sing in eternal praise of Lord Vithoba. After washing and completing his daily chores Vallabha visited the temple and prostrated before the Icon of Vithoba and His consort Rukmini. As he closed his eyes and offered mental oblations he was overpowered with a single and all consuming thought of marriage. Unable to explain for his strange feeling he felt perturbed. It was his sole intention to renounce the world sooner or later and accept Sanyasa Ashram. He had no attachment for any thing material. His was a simple life dedicated in expounding the truths of the scriptures to mankind and pointing out a solution to the misery of suffering souls.
COMMAND TO MARRY
That night, it is said that Lord Vithoba appeared in a dream and commanded Vallabha to marry and assume Grihastashram. He counselled that in order to propagate the mission he should marry and have children. He further admonished to name one of his sons after him.
Believing that it is the desire of the Lord, Vallabha had decided to accept married status. Accordingly in the S. Y. 1560-61 he had married the daughter of one Madhu Mangalam of Varanasi, named Mahalaxmi. She was known in the Sampradaya as Akka, a synonim for elder sister, in Telugu. Vallabha had two sons and a daughter out of her. Both the sons were initiated by him to Pusti Marga and proved to be worthy of the illustrious father.
PATRAVALLAMBAN
Soon after his marriage he had decided to live in Varanasi. In right earnest he had begun to concentrate his energies in writing various books, both original works like Shodash Granthas and commentaries on Upanishads, Brahmasutras and GTta. His Anubhasyam on Uttar Mimansa is considered as one of the best commentaries.
His best known books were Shodash Granthas, a group of sixteen treatises in verse form explaining the various aspects of his theory of Sudha-advaita and Pusti Bhakti. He had also written a commentary on the purva-Mimansa of Jaimini.
His well known discussions with the pundits of Kashi, who were staunch followers of Shankara system, is contributed in the form of bulletin appearing each day and pasted on the outer wall of the temple of Kashi Vishwanath. It is known as Patravalambana.
He had written score of books, but his commentaries on Bhagavat Purana have no parallel. They are still considered as the best interpretations to-date. It was his ambitious plan to treat the work, word for word, verse by verse and canto by canto. It had turned out so voluminous that before he could complete the fourth canto he had received an inner call from the Lord to come unto HIM, as the mission was completed.
THIRD CALL
As it is Vallabha had received two calls prior to this. The first call came when he was at Gangasagar, on the banks of Ganges, where it is said that the sage Kapil had taught the intricacies of Sankhya Yoga to his mother. But as Vallabha believed that he had still a lot to complete he did not heed the call. He was in Madhuvan when he had received the second call. But then he was also commanded to write commentaries on Bhagavata.
So when the third call came he was hesitant to disregard it. In order to convene with the desire of the Lord he had abandoned the commentaries on the rest of the cantos of Bha"gavata Puranam and concentrated only on the purva and Uttarartha of the tenth canto wherein Vyasa had described the sporting lilas of the cowherd prince Shri Krishna. This commentary is one of the unique contribution to Vallabha Sidhanta and is known as SUBODHINI. SANYASA
According to the tradition one had to obtain permission of one's wife before renouncing the world, if he is married; otherwise he has to receive it from his mother. It is said that Vallabha's wife was hesitant to give the required permission. One day Vallabha was sitting inside his abode in Adel (he had shifted to this place at the later part of his life,
because he needed solitude and peace to complete the works he had undertaken; even then several of his works remained incompleted;) on the banks of Triveni Sangam near Prayag, when fire broke around the house. His wife fearing danger to the life of Vallabha requested him to leave the house. Treating it as a conscent for renouncing he had taken the Diksha of Sanyasa from one Narayanendra Tirtha Swami on the first day of black half of the month of Jyestha on the S. Y. 1587.
Shortly after that he had left Adel and reached Varanasi and stayed at Hanuman Ghat. He spent nearly a month on the banks of Ganges, mostly meditating and singing hymns in praise of his Aradhy Dev Shri Krishna. One week prior to his departure from this material world, Vallabha had taken a vow of silence and was communicating only by writing on the sands.
SIKSHA SLOKAS
As the time was approaching it is said, that his two sons had requested him to show the way to follow his teachings, to which Vallabha had written in the sands a few verses, which are later on known as Siksha Slokas in the sampradya. He wrote that if they keep their faith in their Aradhya Dev Sri Krishna nothing will harm them, otherwise they would be swallowed by the currents of life. Here it is said that the Lord Himself had appeared in person and completed the remaining part of the sloka, stating that if they had faith in HIM they need not have to worry concerning their future, for it would be safe in HIS hands.
ASURAVYAMOHA LILA
Soon after this Vallabha had entered into the waters of Ganges. He was singing unto himself the slokas from Yugala Gita from Bhagavat Puranam. He must be experiencing the pangs of seperations from his beloved Shri Krishna for he was in a trance as he had taken the jalsamadhi. He must be having the vision of his Aradhya Dev, for , a brilliant flame had risen from the waters and carried him away in the sight of hundreds of people who had gathered there to have his last darshan.
It was third day of the brighter half of the month of Ashada, in the S. Y. 1587.
This disappearance of the person of Vallabha is known as Asuravyamoha lila in the Sampradaya.
The life of Vallabha was one long living example of simplicity, utter unshakeable faith in his Aradhya Dev Shri Krishna and reviving the teachings of the sacred scriptures. He had been instrumental in kindling Krishna Consciousness at a time when the Hindu thought was dominated by Budhistic practices of tantric rituals.
It is as though a bright star had risen on the eastern horizon leaving a blaze of brilliance in the wake of thought provoking bhakti marga. A great divine soul had ultimately returned to its main source.
ANSCESTORS :
The anscestors of Shri Vallabhacharya had originally come from KANKARWADU, a village on the western banks of river Godavari, in the state what is now, known as Andhra Pradesh.
LAXMAN BHATT, the father of Shri Vallabhacheirya was a very learned, pious and Godfearing person. They belonged to the_Vellanadu sect of Brahmin Community, Bearing the surname KHAMMANPATI, in the tradition of Telugu Speaking people.
PILGRIMAGE :
With a view to visit the sacred places of India, Laxman Bhatt had started from his village. With an entourage of family members and relatives. He had visited several piligrim centres. Finally they reached Kashi or VaranSsi, the eternal abode of KSshi Viswanath.
Finding the place pervading with Peace and piousness, the learned brahman scholar decided to stay in Varanasi and enjoy the daily dips in the Scared waters of river Ganges and experiencing the soul-lifting Darshan of Kashi-Viswanatha. 100 SOMA YAJNAS :
Following the true traditions of his scholastic anscestors, Laxman Bhatt had performed, in all, six Soma-Yajnas, thus completing one hundred Soma-Yajnas in the family.
It is believed that Lord Shri Krishna, pleased with the unstinting devotion of one of the anscestors, named Yajnanarayana Bhatt, bestowed a boon upon him promising to take birth in the family as a son when 100 Soma-Yajnas would be completed in the family.
Shortly-after, when the news was carried to Laxman Bhatt that his wife Ellammagaru was conceiving for a second time, the heart of Laxman Bhatt was filled with some inexplicable happiness.
RUMOUR OF INVASION :
As things would have it, rumour was spread that one Muslim ruler
called Bahulul Lod, was planning to invade Varanasi. Fearing bloodshed
* and loot, many of the south Indian settlers turned towards their southern homes. Laxman Bhatt and his family members were one of the group that fled towards south.
CHAMPARANYA :
Facing many hardships on the way, and mental strain the bullock - cade reached CHAMPARANYA, a thick forest in the district of Raipur, situated in the state of Madhya Pradesh.
According to a legend, it is believed that if any pregnant woman would pass through the forest during dark hours, she would abort the child. When Laxman Bhatt and his family were passing through this forest, Ellammagaru complained of labour pains. Laxman Bhatt remained behind with a selected members of the family, while the rest of the entourage proceeded towards the nearest townships, called CHAUDA NAGAR.
BIRTH OF A MYSTIC :
It was the eleventh day of the dark half of the Hindu month Vaishaka in the S. Y. 1535, corresponding to Christian year 1479 A. D, that Ellammagaru gave birth to what the parents thought a still-born child. Chagrinned at this unexpected turn of events, Laxman Bhatt had wrapped the child in dry leaves and placed him under the spreading branches of a tree, not knowing that it was a SHAMMI VRIKSHA.
With hearts burdened with sadness the bereaved parents were lead to Chauda Nagar. Tired and overpowered with grief all had retired to troubled sleep.
DREAM
It is said that Laxman Bhatt felt some inexplicable elation and saw the room illuminated by peculiar glow. He heard a voice commanding him to go immediately and fetch the child as HE HIMSELF had manifested as Laxman Bhatt's son. He woke up with a start and had hurriedly gathered some of his close relations and accompained by Elammagaru reached the place where they had left the child.
DIVINE CHILD
To the surprise of every one they had found the child radiating with divine glow, with one toe placed in his mouth, with a protecting fire surrounding the divine child. As the overjoyed mother stepped ahead with
outstreached arms the fire gave way and subsided. The parents knew no bounds to their happiness.
The boy was so pleasing and endearing with divine glow on his face that the fond father named him VALLABHA.
INCARNATION OF MUKHARAVINDA :
The followers of Vallabha believe that he is the incarnation of the Mouth of Lord Shri Krishna. The Mukharavinda, as is expressed in Vallabha Sampradaya, of Shri Krishna is a symbol of fire, capable of consuming all sins of the souls. And it is also Lord of Speech. As an incarnation of Mukharavinda, Vallabha is considered both as VACHASPATI and EMBODIMENT of FIRE Vaiswanara.
APPEARANCE OF A SWAROOPA :
That very day Vallabha had manifested, a peculiar phenomenon had taken place on the Mount Govardhana far far away in the North.
But before narrating the event one has to turn the pages of history for nearly hundred years back, for it has a great bearing on the life of Vallabha.
In the S. Y. 1446, a cowherd had observed a peculiar behaviour of one of his cows. In order to find out the reasons for this behaviour, he had followed the cow to the top of mount Govardhan. There he found that milk was flowing from the udder of the cow and washing some unseen object. So the boy ran hastily to advise the elders of the village.
When the elders gathered they observed the bent uplifted left arm of an unseen object. Since the uplifted arm appeared on Nagpanchami day. The villagers named Nagdaman and offered milk and flowers every
day thereafter.
Coming back to S. Y. 1535, a brahmin boy grazing his cattle on the terrain of Mount Govardhan. observed that the face of the uplifted arm was manifesting from the ground. Terrified he ran to the nearest village of ANYOR and told the head of the village, one Saddu Pandya. Believing that it is the face of the Preciding God of Mount Govardhan he named it as DevDaman and offered milk, flowers and sweets daily to the swaroopa.
Thus the birth of Vallabh coincided with the phenomenal appearance of the face of what is known as the swaroop of Sri Govardhan. Nathji in Vallabh Sampradaya.
RETURN TO VARANASl":
Laxman Bhatt had stayed back in Chauda Nagar to allow Ellammagaru to have rest and also to perform the Jat Karma Sanskara of Vallabha. Here the jubiliant family had come to know that the muslim invasion had been successfully averted by some millitant sadhus and peace was restored in Varanasi.
As a part of the entourage proceeded towards south, Laxman Bhatt and his family with some close relations returned to Varanasi.
AKSHARABHYASA :
At the age of six Vallabha was initiated into Aksharabhya~sa. Right from the birth Vallabha had shown a propensity towards learning, and as is fit with the great souls, the child prodigy had mastered all that his preceptors had to offer and was soon surpassing them with his incessive thinking and sharp reasoning.
At such moments the proud parent would feel a surge of emotion in the hinter land of his heart and begin to believe that his son was no just ordinary person. He sometimes used to look at his son with askance when the bright boy's face lighted up with divine glow.
THREAD CEREMONY :
When Vallabha was of nine years old, Laxman Bhatt had performed his sons thread ceremony. And soon after Vallabha was initiated into 'Adhyana' of Vedic Scriptures. The best preceptors were engaged to teach
Within a span of two years Vallabha had acquired a mastery on the philosophical systems of Shankara, Ramahuja, Madhva, Nimbarka and Budhistic as well as the Jain schools of thought. The insight was so deep and the profoundly so great that the best of his preceptors were surprised with his original interpretations of the scriptures.
TRAVEL :
At the age of eleven Vallabha had expressed a desire to take a piligrimage of Bharat Varsha on foot and requested his father to allow him to go out into the world and gain experience by meeting and discussing with the scholars and pundits of all the four corners.
Laxman Bhatt himself was thinking in similar terms. He had advanced in years and before he was incapaciated by the merciless hand of Kala he also wanted to visit some of the tilthastnams. So on an auspicious day the family started on what was to be the first of the three pada-yatras of Vallabha. It was the seventh day of the dark half of the month of Margasirsha in the S. Y. 1545.
VICTORY AT JAGANNATH PURI
Proceeding towards East, they had reached Jagadhish Puri, the abode of Lord Jagannath. It was here that young Vallabha had serious discussions with the followers of Maya Vada theory. A long and heated discussion took place and the arguments of the Mayavadins could not stand the incessive reasoning and original interpretations of Vedic Scriptures propounded by Vallabha, and soon they had to accept defeat at the hands of Vallabha.
At the instance of Laxman Bhatt, Vallabha had proceeded towardsSouth and visited the Mandir of Sri Venkateswara. This mandir, situatedon the seven hills of Tirupati, is one of the ancient and venerated places,and a mention of its existence is also made even in Bhagavat puranam,which is by itself 5000 years old. . ,
DEATH OF LAXMAN BHATT
Laxman Bhatt sensing his nearing end, entrusted the responsibilities of his family on the able shoulders of his two sons - Ramakrishna and Vallabha and had passed away peacefully.
ORCHA : FIRST KANAKABHISHEKA
After completion of the obituary rites of his father, Vallabha had lead his family to Vidyahagar and leaving his mother and other family members to the care of him maternal uncle, he turned on his interupted pada yatra with select followers.
Visiting several places he had reached Orcha, the capital of the rulers of Bundelkhand.
Here at the court of the ruler, one Sanskrit Scholar of Avantika, called Ghat Saraswati, who had been alleged to possess Tantric powers, challenged Vallabha for a sastra - artha. The former, as was his practice, invoked the Godess Saraswati in an earthen pot and placed it between himself and vallabha. The discussions continued for several days, and each day finding the Ghat Saraswati weakening in his arguments, and finally faced defeat at the hands of the erudite young scholar. At last the Godess of Speech had found her Lord. The ruler overjoyed with the intrensic knowledge of the divine young brahmachari, had asked his courtiers to annoint him with the sacred waters and weigh him in gold.
It is the practice of Vallabha never to accept any currency in any form. Hence he had requested the ruler to distribute all the gold and valluables offered to him to the deserving. He had remained a simple devouted self to his learning and detested any amassing of wealth.
VRAJ PARIKRAMA
From here Vallabha had moved towards the sacred Vraj BhUmi, where Lord Shri Krishna had engaged the unstinted affections of Mai Jasodaji and Nandraiji and myriads of Gopis and Gopas in Dwaparyuga.
In the S. Y. 1548 he had visited Mathura, a city on the banks of the sacred river Jamuna. In Vallabha Sampradaya Sri Krishna, the sacred Jamuna (queen consort of Sri Krishna) and Vallabha were placed on the same footing for this simple reason that all the three are inherently capable of emancipating the souls from the bondage of life and death.
During his wanderings round the country, Vallabha had observed that the common man had no particular religion to profess, nor the so called pundits made it easy for them to follow any simple system. The upper class Hindus had segregated themselves and followed rituals and sacrifices, while the lower classes had to simply serve them. Even women were denied certain practices.
The ignorant masses were carried away in the currents of life and it appeared as though there was no apparent solution. Since the advent of Kali Yuga the Jeevas had been engulfed with impurities born out of natural causes and also by constant touch with outside world vitiated with mundane things. In order that the Pure paramatman should accept the Jeevas they had to shed their impurities. How best it can be arranged so that they can be converted into acceptable jeevas to the Paramatman, had become one thought uppermost in the mind of Vallabha.
APPEARANCE OF SHRI GOVARDHAN NATHJI
It is said that Sri Kriahna, having taken compassion on him for his self-less intention for the man-kind appeared on the eleventh day of brighter half of the month of Sravan in the S. Y. 1556. He appeared in the Form of Sri Govardhan Nathji and advised Vallabha to preach the path of love and dedication towards HIM. If the Jeevas consecrate themselves to HIM by surrendering every material object including wealth, children, wife and even the Antahkaran itself with all their indriyas, then only they could hope to be accepted by HIM. Humility with Atmasamarpana is the stepping stone to this dedicated service offered to HIM.
THE FIRST BRAHMASAMBANDHA
So it is said that the first Brahmasambandh was initiated by the Lord Himself to Vallabha and he in his turn was ordered to conscecrate DAIVI JEEVAS whom the Lord intends to take under His protection.
The concept of Daivi Jeevas and the Anugraha Marg or the Path of Grace is very unique to Vallabha Sampradaya.
The next day Vallabha had narrated the experience to his best follower Damodardas Harsani and made him his first disciple by giving him Brahmasambandha.
Brahmasambandha is a sort of consecrating procedure by which the Daivi Jeeva offers every material object - including his wealth, children, wife, relatives, his own antaratman with all the indriyayas related thereto - by means of a GADYA MANTRA in the presence of his Guru to the Lord Shri Krishna.
INSTALLATION OF SHRI GOVARDHAN NATHJI
Sometime later when Vallabha and his followers were visiting Jharkhand he was instructed by a Divine voice to visit Jatipura and insvrect HIS swarupa from Mount Govardhan and instal same in a temple thereon. Explaining this inner call to his disciples, he had broken his journey and returned to Mathura. From there he proceeded to the village Anyor and made enquiries with Saddu Pandya, who was .in charge of worship of the Mukharavinda of the unidentified swarupa.
That night Vallabha heard a voice calling Saddu Pandya and recognised it at once as the same voice he had heard at Jharkhand.
The next day Vallabha along with Saddu Pandya and other vrajvasis had reached the top of Mount Govardhan and prostrated before the swarupa that emerged from the Mount. He had named the swarupa as Shri Govardhan Nathji and installed same in a hastily built thatched house. He had explained the nature of Seva of the swarupa and engaged some gauda or Bengalies to attend to the daily duties of the swarupa. It was S. Y. 1550.
ESTABLISHING HIS SIDHANTA
Having wandered far and long he had turned towards south and reached Vidya" Nagar where he had left his mother and other family members. It was here that he had learnt that a major debate was going on in the court of Sri Krishna Deva Raya, the then ruler of Vidya Nagar Empire. On one side the pundits of Mayavada~of Shankara System were trying to prove their supremacy over other religious systems, and on the other side the leading Vaishnava system lead by the head of Madhva Sampradaya was vainly trying to prove the efficacy of Bakti cult.
This was something nearest to the heart of Young Vallabha. He had sought permission from the court to take part in the debate through the efforts of his maternal uncle who was in a high office at the court. The fame of Vallabha had already reached Vidhya Nagar as a profound thinker and propounder of unique system. Eventhough he was a believer in Advaita philosophy he deferred greatly from the Mayavada or reflection theory of Sankara. At the same time he was quite opposed to the Dwaita theory of Madhva System. But he decided to take the side of Madhva Acha"rya for he was a heart a vaishnava.
After carefully listening to the arguments of both the sides, Vallabha with the permission of the preciding officer, one Vyasa Thfrtha, rose to put forward his interpretations of the four chief scriptures on which he based his arguments. The four main works on which he relied upon were Upanishads, Brhmasutras, Gita and Bhagavata Puranam. No other Acharya prior to him had ever attempted to rely on the last mentioned treatise.
Vallabha asserted that whatever contraversies were observed in Upanishads were cleared by Brahmasutras. On whatever topics Brahmasutras were silent Gita attempted to clarify. And whatever was left to the conjecture by the Grta Bhagavata Puranam had beyond doubt established. According to him Bhagavat Puranam is the essence of all the scriptures, as such should be given more importance.
His profound and far reaching arguments on the nature of Brahman, relationship of the soul and the world of Brahman and the role played by MAYA, not as envisaged by Sankara, but as it has been meant to represent as an inherent force of the Brahman were so realistic and original that even the pundits opposing his theories had but to assent to the deep grasp of the young scholar of all the original scriptures.
He had preferred such convincing arguments to smother the controversies existing in the scriptures that one and all had to agree to his theories. He had convinced all the pundits gathered there beyond doubt. The supporters of Maya theory could not contradict the verasity of Vallabha's arguments and had to accept defeat ultimately.
SUDHA ADWAITA
This was a major victory for Vallabha's theory known as Sudha-advaita. Here he had established authoritatively the arguments in favour of Brahmavada, thus contradicting the fallacy of Mayavada and had promulgated a new form of Bakti which advocated devotion through Seva or service of Lord Sri Krishna. He had differentiated between the worship or Puja or God, which has to be conducted according to the rules and rights prescribed in Sastras, and the seva or service unto the Lord which is entirely based on emotional reaction towards the Aradhya Swarupa.
POORNA PURUSHOTTAMA
Shri Krishna, the Cowherd Prince of Vraj is the Aradhya Swarupa. He is the Avatara or incarnation of Poorna Purushottama, the Adidaivic swarupa of Brahman. Akshara Brahman is a part of this Purushottama and through HIM the creation or Srusti-Karya is maintained. This form he called the Adhyatmic swarupa of Purushottama. The Jagat or Universe is the Adi-bhautic swarupa of same Purushottama.
JAGAT AND JEEVA
The Supreme Brahaman or Poorna Purushottam possesses three constituents or rupas known, as Sat - chit - Anand or Being - Conscious - Bliss.
HE manifests HIMSELF in the form of JAGAT or Universe by HIS own free will and as a sport or Lila as described in Bhagavat Purina, HE retains the Sat Constituent and remains dorment or in the state of Tirobhava with the other two constituents. Hence there is no Bhinnatva or separate identity between the Jagat and Brahman. It is a part of HIM and at the time of LAYA or deluge reaches its main form.
So also Brahman manifests Himself in the form of Jeevas and while the Sat and Chit constituents of Brahman are retained the third Anand constituent remains in a state of Tirobhava. Because of the absence of this Anand Swarup the Jeeva does not realise its original form.
Knowledge as is understood in general terms is limited only to the attempts Jeeva makes to understand its surrounding or his own little world of Samsara around.
According to Vallabha the real knowledge or Jnana is the means by which the Jeeva strives to realise the Supreme Reality.
PUSTI MARG
When a Jeeva performs rites and sacrifices as per Vedic stipulation, all he hopes to achieve is MOKSHA. But Scriptures clearly state that when the Punya thus acquired wanes the Jeeva has to come back to earth. Even the Brahma Vidya will only allow the Jeeva to identity itself with the Supreme Being and thus losing its identity.
But according to Vallabha, what is really desired is the experiencing of the Supreme Blissful state of the Brahman. This again is possible only when the Jeeva receives the Anugraha or Grace of Pooma Purushottam, Sri Krishna. That is why Vallabha named his devotional system as ANUGRAHA MARGA or PUSTI MARG. And that is how the concept of Daivi Jeeva came into vogue.
Pusti or 'Push' for 'Poshanam' is the support or strenghth which a Jeeva receives from Shi Krishna. And in order that the Jeeva receive the Grace it has to consecrate every material object belonging to him including (wealth, children, wife, Antaratman with all the indriyas related) thereto plus its sambadhinah or relations to Shri Krishna and act as if he were only a servant of the Lord.
STAGES OF BHAKTI
The first stage of Pusti Bhakti is the love or affection towards the swarupa of Shri Krishna. Continuous practice of this will lead to the second stage wherein a greater Aasakti or attachment the Jeeva will feel towards the Swarupa. At this stage the Jeeva will gradually lose interest in worldy things and will be more attracted towards Sri Krishna. When this attraction increases and develops into a stage of 'Vyasana' or addiction the Jeeva would begin to feel the pangs of separation from HIM. Now his thoughts would be concentrated around his beloved Lord and an intense longing would drive him to seek the blissful union.
Vallabha aserts that when Jeeva reaches this final stage Sri Krishna would reveal Himself before the Bhakta and Grace him with the eternal Bliss of Non-separation, the Jeeva now having been completely transformed into a divine essence.
JAGAD GURU VALLABHACHARYA
As Vallabha had concluded his arguments on a note of intense devotion of Bhakti as the only means of realization in Kali Yug, the whole audience rose as in one and extended a thunderous ovation to the young erudite scholar. The judges had decided it as a personal victory for Vallabha and conferred on him the title of Akhanda Bhumandalacharya Jagadguru Shri Vallabhicharya Mahapmbhu for his original commentaries on Upanishads and Brhmasautras. He was annointed with the sacred waters in the traditional form. It is said that Raja Krishna Dev Raya with the consent of learned personalities applied Tilak of Vermillion and weighed him in gold.
This was the second time that Vallabha was weighed in gold as a mark of respect. Raja Krishna Dev Raya had ofered a thali full with one thousand gold pieces. But Vallabha declined to accept the money and requested him to distribute the same between deserving scholars. However, on instance of the Raja Vallabha had accepted seven gold pieces only as a mark of respect to the donor.
PANDARPUR
He stayed in Vidya Nagar for a considerable time along with his mother and other family members. During this period he had been invited to the court many times by the Raja. There he had given several discourse
on Bhagavat Purana and taken the Raja and his family members into the fold of Pusti Marga.
But his wandering lust once again claimed his attention and with the permission of his mother and elders he had proceeded on further Pada Yatra of piligrim centres.
Now visiting several places on the western region he had reached Pandarpur, where the devotees dance with ecstacy and sing in eternal praise of Lord Vithoba. After washing and completing his daily chores Vallabha visited the temple and prostrated before the Icon of Vithoba and His consort Rukmini. As he closed his eyes and offered mental oblations he was overpowered with a single and all consuming thought of marriage. Unable to explain for his strange feeling he felt perturbed. It was his sole intention to renounce the world sooner or later and accept Sanyasa Ashram. He had no attachment for any thing material. His was a simple life dedicated in expounding the truths of the scriptures to mankind and pointing out a solution to the misery of suffering souls.
COMMAND TO MARRY
That night, it is said that Lord Vithoba appeared in a dream and commanded Vallabha to marry and assume Grihastashram. He counselled that in order to propagate the mission he should marry and have children. He further admonished to name one of his sons after him.
Believing that it is the desire of the Lord, Vallabha had decided to accept married status. Accordingly in the S. Y. 1560-61 he had married the daughter of one Madhu Mangalam of Varanasi, named Mahalaxmi. She was known in the Sampradaya as Akka, a synonim for elder sister, in Telugu. Vallabha had two sons and a daughter out of her. Both the sons were initiated by him to Pusti Marga and proved to be worthy of the illustrious father.
PATRAVALLAMBAN
Soon after his marriage he had decided to live in Varanasi. In right earnest he had begun to concentrate his energies in writing various books, both original works like Shodash Granthas and commentaries on Upanishads, Brahmasutras and GTta. His Anubhasyam on Uttar Mimansa is considered as one of the best commentaries.
His best known books were Shodash Granthas, a group of sixteen treatises in verse form explaining the various aspects of his theory of Sudha-advaita and Pusti Bhakti. He had also written a commentary on the purva-Mimansa of Jaimini.
His well known discussions with the pundits of Kashi, who were staunch followers of Shankara system, is contributed in the form of bulletin appearing each day and pasted on the outer wall of the temple of Kashi Vishwanath. It is known as Patravalambana.
He had written score of books, but his commentaries on Bhagavat Purana have no parallel. They are still considered as the best interpretations to-date. It was his ambitious plan to treat the work, word for word, verse by verse and canto by canto. It had turned out so voluminous that before he could complete the fourth canto he had received an inner call from the Lord to come unto HIM, as the mission was completed.
THIRD CALL
As it is Vallabha had received two calls prior to this. The first call came when he was at Gangasagar, on the banks of Ganges, where it is said that the sage Kapil had taught the intricacies of Sankhya Yoga to his mother. But as Vallabha believed that he had still a lot to complete he did not heed the call. He was in Madhuvan when he had received the second call. But then he was also commanded to write commentaries on Bhagavata.
So when the third call came he was hesitant to disregard it. In order to convene with the desire of the Lord he had abandoned the commentaries on the rest of the cantos of Bha"gavata Puranam and concentrated only on the purva and Uttarartha of the tenth canto wherein Vyasa had described the sporting lilas of the cowherd prince Shri Krishna. This commentary is one of the unique contribution to Vallabha Sidhanta and is known as SUBODHINI. SANYASA
According to the tradition one had to obtain permission of one's wife before renouncing the world, if he is married; otherwise he has to receive it from his mother. It is said that Vallabha's wife was hesitant to give the required permission. One day Vallabha was sitting inside his abode in Adel (he had shifted to this place at the later part of his life,
because he needed solitude and peace to complete the works he had undertaken; even then several of his works remained incompleted;) on the banks of Triveni Sangam near Prayag, when fire broke around the house. His wife fearing danger to the life of Vallabha requested him to leave the house. Treating it as a conscent for renouncing he had taken the Diksha of Sanyasa from one Narayanendra Tirtha Swami on the first day of black half of the month of Jyestha on the S. Y. 1587.
Shortly after that he had left Adel and reached Varanasi and stayed at Hanuman Ghat. He spent nearly a month on the banks of Ganges, mostly meditating and singing hymns in praise of his Aradhy Dev Shri Krishna. One week prior to his departure from this material world, Vallabha had taken a vow of silence and was communicating only by writing on the sands.
SIKSHA SLOKAS
As the time was approaching it is said, that his two sons had requested him to show the way to follow his teachings, to which Vallabha had written in the sands a few verses, which are later on known as Siksha Slokas in the sampradya. He wrote that if they keep their faith in their Aradhya Dev Sri Krishna nothing will harm them, otherwise they would be swallowed by the currents of life. Here it is said that the Lord Himself had appeared in person and completed the remaining part of the sloka, stating that if they had faith in HIM they need not have to worry concerning their future, for it would be safe in HIS hands.
ASURAVYAMOHA LILA
Soon after this Vallabha had entered into the waters of Ganges. He was singing unto himself the slokas from Yugala Gita from Bhagavat Puranam. He must be experiencing the pangs of seperations from his beloved Shri Krishna for he was in a trance as he had taken the jalsamadhi. He must be having the vision of his Aradhya Dev, for , a brilliant flame had risen from the waters and carried him away in the sight of hundreds of people who had gathered there to have his last darshan.
It was third day of the brighter half of the month of Ashada, in the S. Y. 1587.
This disappearance of the person of Vallabha is known as Asuravyamoha lila in the Sampradaya.
The life of Vallabha was one long living example of simplicity, utter unshakeable faith in his Aradhya Dev Shri Krishna and reviving the teachings of the sacred scriptures. He had been instrumental in kindling Krishna Consciousness at a time when the Hindu thought was dominated by Budhistic practices of tantric rituals.
It is as though a bright star had risen on the eastern horizon leaving a blaze of brilliance in the wake of thought provoking bhakti marga. A great divine soul had ultimately returned to its main source.
No comments:
Post a Comment