5 : INTRO TO SRI VALLABHACHARYA'S DOCTRINES

Chap 5 : INTRODUCTION TO SRI VALLABHACHARYA'S DOCTRINES
By Dr. P. KRISHNA KUMAR B. COM., LL. B., M. B. (H)
SUDHA ADVAITA
Sri Vallabhacharya's philosophy is a faithful interpretation of Upanishadic teachings. His philosophy is known as "SUDDHA ADVAITA" or Pure Monism.
Suddha Advaita philosophy differs from KEVALA Advaita or Absolute Monism of Sri Sankaracharya and that of Visishta Advaita or distinguished Monism of Sri Ramanujacharya.
Absolute Monism of Sri Sankaracharya deals with perfect isolation and detachment of soul from matter and identification with the Supreme Being called the emancipation or Beatitude.
Sri Ramanuja regards Brahman and Prakruti as identical and real entities.
Suddhadvaita connotes that this Universe and individual soul are part and parcel of Brahman and there is no difference or dualism.
Brahman exists in pure form both as creator and as created. THREEFOLD ASPECT OF BRAHMAN
Brahman is envisaged with three ingredients known as SACHCHIDANANDA SWARlJPA. They represent: (1) SAT or being (2) CHIT or awarness and (3) ANANDA or blissfulstate.
In Gita Sri Krishna has stated thus : "I am beyond khsara or the perishable, better than Aksara or the Immutable and am known as "Purushottama" or the pre-eminent in persons.
. Gfta" further explained that this Purushottama is both personal as well as impersonal : HE is within and without; HE is movable and immovable; All objects revealing different qualities are only expressive of HIS form.
That is why Sri Vallabha has addressed the Supreme Being as VIRUDDHA DHARMASHRAYA or a recluse of opposite characteristics


























THREE STATES OF BRAHMAN
Sri Vallabha enivisages three states of Purushottama.
The ADI DAIVIC or the transcendental form. The ADHYATMIC or the creative aspect known as AKSHARA BRAHMA or the Immutable. The ADI BHAUTIK or the materialistic aspect consisting of Universe.
Even though HE is manifest in different departments HE is indivisible (Avibhakta). HE is manifest in the Universe as inert aspect (JAD) and as conscious aspect in soul (CHETANA). But HE is never separate from HIS original form (SWARUPA).
Brahman is called SATCHIDANANDA swarupa. SAT means being; CHIT means consciousness; ANANDA is Bliss. These three qualities are integral part of Brahman.
JAGAT : (THE WORLD)
Now the world is the manifestation of that SAT aspect - i.e. being of Brahman. But this manifestation implies the concealment of HIS other two constituents viz., CHIT (awarness) and ANANDA (Bliss). ANANDA (Bliss) form is non-manifest i.e. concealed in it (Tirobhava).
AVIRBHAVA TIROBHAVA
Thus Brahman reveals HIS form and attributes in all objects by HIS two inherent powers known as AVIRBHAVA or manifestation and TIROBHAVA or concealment.
These powers assist each other in order to fulfil the purpose of Brahman. They are made explicit by HIS power of manifestation and implicit by HIS power of concealment.
Brahman as a material cause of the World assumes any form by HIS Will and for his "LJLA" or sportive pastimes. In this LILA every object has a purpose to serve HIS Will.
This world in its myriad objects is a divine play.
Brahman manisfests HIMSELF by HIS own will as cause (Karana) and effect (Karya). But the effect is not different from cause. Only it is known by a different name.
The creative activity belongs to Brahman. HE reveals this world out
























of (HIS self for HIS own sport by HIS Will. NON DUALISM
' It is very important to note that Brahman never exists in dual form (6WAITA) either in souls, known as SAJATlYA or in material objects, known as VIJAffYAS or as ANTARYAMIN or the subconcious awareness.
HIS existence is manifest in all three forms. Only HE becomes three-fold viz., ADI BHAUTIK or materialistic, ADHYATMIK or spiritual and ADHI DAIVIK or transcendental.
KARYA
This world is the KARYA or work of Brahman. The manifestation of Brahman in various forms is not different from its cause but is identical with HIM. Brahman is unchanging like the clay in a pot.
Emergence of the world is no doubt a change. But this change is not modification. It is merely a manifestation of a cause (the clay) into a different form (the finished pot). It is not a prdduct either. The transformation does not effect the real nature of the object undergoing the change.
The change is like that of gold which is transformed into gold ornaments. But before the change it is gold and even after melting the ornaments it will remain gold.
In the same way the world is a transformation from Brahman, but it does not lose its nature of Brahman's form. It will remain same even at the end of disolution.
jfVA
This Universe is the place where Brahman desires to sport HIS LILAS and a Jiva is the medium through which HE would like to sport.
Brahman has six attributes (Gunas). They are known as : (1) ISWARYA or opulence; (2) YASH or fame; (3) SRI or glory; (4) JNANA or spiritual knowledge; (b) VAIRAGYA or detachment and (6) ANANDA or Bliss.
Brahman by HIS own sweet will and with the intention to sport (LILA) allows all the six attributes to disappear and manifest HIMSELF in the form of jiva with only those two qualities called SAT and CHIT in

























predominence. ( =
Thus deprived of the divine qualities a Jiva wades in a quagrhire of ignorance and misery, groping in dark, greedily grasping at tfie mundane objects for his temporary pleasures and sensuous satisfactions.
i, Jiva is_an infinitismal part (Anu) of Brahman. He is like the head
of a grain (Aragramatra). He is part (Amsa) of Brahman all the
Jiva manifests from Brahman in the same way as millions of sparklings (Visphulingas) emerge out of a ball of fire and still retain the > original sparkle.
REALISATION OF BRAHMAN
After understanding the true form (Swarupa) of Brahman and the relationship between the divine being and the Universe and the Jivas let us understand the process of realising HIS true nature.
The procedure advocated by Sri Vallabha is simple, easy and adaptable even by most ordinary man. A person with sufficient intelligence can follow the method and achieve the desired results.
RASA RUPA
The primary aim of a Jiva should not be just attaining liberation (Moksha).
Brahman is described as RASA RDPA or the embodiment of the sentiment of love (here divine love). HE is ANANDA RUPA or personification of Bliss.
The origin of the concept of Jiva emerged from the disappearance of this Blissful state. Any attempt to receive back that Blissful state should be the chief aim of a Jiva.
PUSH BHAKTI
The path of devotion (Bhakti Marga) is the only means by which a Jiva could hope to realise Brahman. But to achieve this the benign grace (Anugraha) of the divine being is essential. Unless Brahman bestows this grace upon a Jiva the latter could never aspire to attain this supreme state of Blissfulness.
This particular system of devotion is known as PUSTI BHAKTI. The






















word PUSTI indicates the support a Jiva receives from Brahman. This system is also called THE PATH OF GRACE or Anugraha Marga.
Pusti Bhakti is something special. It is sublime. It is the means through which a J?va attempts to experience the Blissful form of the RASA RUPA Brahman.
In Pusti Bhakti the devotees never even dreams for the fruits (Phala) of their devotion because it is in itself the means (Sadhana) and the end (Phala).
Pusti Bhakti indicates the unstinted dedication and service to Sri Krishna. Call HIM with whatever name you may like, HE is the same Poorna Purusottama.
Service or SEVA shows our attachment of mental faculties towards Sri Krshna. We turn all our attention towards HIM alone.
TANUJA VITTAJA
Service towards Sri Krishna can be offered either physically or through our monetary means. This aspect of worship is known as TANUJA VITTAJA SEVA.
The service offered physically is the initial stage of devotion. We offer it with our own hands. This has its own results. In only extreme cases of physical inability we are advised to take the assistance of others by using our money.
MANAST SEVA
The best form of service is the spiritual one known as MANASI. When all inner sentiments are concentrated round the one and only REALITY one can achieve detachment from worldly aspects.
When the inner self craves for the union with the Blissful form in HIS eternal sportive moods known as NITYA LILA,jone is said to have attained the spiritual state of service. MANSI SEVA is result oriented.
ASAKTI : VYASANA :
Bhakti or devotion passes through three stages. It begins with ordinary love for the divine person. The second stage envisages the growth of interest and attraction towards Sri Thakurji. This stage is known as ASAKTI. When this ASAKTI gradually develops into a kind of addiction






















or VYASANA, the devotee would begin to feel detached from the family and worldly bonds. An inner urge will drive him to seek the presense of Sri Thakurji. When he will fail to have a glimpse of HIM he will begin to feel the pangs of seperation. Nothing remains of any importance for the agonised soul except to receive that transcendental experience.
It is contended that this highest state of experiencing the blissful form is possible only when the Supreme Being showers HIS grace upon that soul.
SWARUPA APATTI
There is one more aspect of experiencing this Bliss (Ananda). It is known as SWARDPA APATTI. What does it mean ? When the divine being bestows HIS Grace upon such a Pusti Jiva, HE imparts HIS blissful state into that body, indriyas or sense organs and Antahkarana or the sub-conscience and replaces that soul into HIS original form.
VEDAS
Vedas are the revealations made by the Brahman for the benefit of mankind - The first person to whom the revealations are made was Bramha. He taught these divine revealations to.his various disciples. These were known as SRUTIS. (These desciples have expressed these divine teachings to their pupils out of their memory and are known as Smrtis.)
The Vedas are divided into two divisions i. e. PUrva Mimamsa and Uttar Mimamsa. The Purva MTmamsa consisted of that part of Vedas which advocates various"KARMA KANDA" or the ritualistic part where importance is given to performing of sacrifices known as Yagnas and Yagas.These were recommended with the set purpose of providing purification of mind and body to pave the way for richer life on material plane as well as on the spiritual level. This part prescribes modes of living by observing various rites for various purposes so that one can achieve higher spiritual results.
Uttara Mimams'a or the second part purely dwells upon JNANA YOGA or spiritual knowledge as a basis of attaining higher realities. It anticipates a higher level of mental adaptability, a thrusting mental faculty to probe into spiritual truths. It's aim is to prove beyond doubt the existence of a Supreme Power behind all the activity of the Universe. It























attempts to carry reasoning beyond the reach of logical assumptions and establish the TRUTH.
SrfVallabhacharya holds that both are integral parts of Vedas. Both help us in the realisation of the Supreme Being. The former assists us in the realisation of the Supreme Being. The former also assists us in cleansing the impurities of our mind and body. The latter helps the soul to reach the inner most depths of consciousness and probe the TRUTH.
To understand the concept of a Supreme Being one requires a deep study of Vedas. Even then it is not easy to grasp the subtilities of the concept of one Supreme Power as the cause behind the creation of the whole Universe.
ACHARYAS ON VEDAS
All the four Acharyas i. e. Sri Sankaracharya, Sri Ramanuja, Sri Madhwa and Sri Vallabha who have established their doctrines have expressed their systems as they have understood and interpreted the teachings of Vedas accordingly. The utterings of the Divine Being are deep and unfathomable. Hence each had opinionated as he had the revealations made to him, basing on their claims (Adhikara) to the subject. That is why we find divergence of opinion and diversity of doctrines, even though they rjave based their theories on the same Vedas and allied scriptures. .
We are concerned with the doctrines of Sri Vallabhacharya to whom the clear interpretations of Vedas, Upanishads, Sruties, Gita and Bhagavata Purana were divulged by divine being.
In an unanimous attempt all the three preceding Acharyas like Sri Sankara, Sri Ramanuja and Sri Madhwa have deliberately avoided Srimad Bhagavata as a proof to support their theories.
But Sri Vallabha dis-agreed with their contentions and included it stating that it explains that aspect of SAKARA BRAHMA or a divine being with a form or SWARUPA.
The result of this probe is a clear all round picture of the Entity called Brahman. It explains with exactness both the aspects of a formless Brahman and a Brahman with a form and stresses that this is possible because of this one exceptional attribute of divine being viz., VIRUDHA

























DHARMA ASHRAYA or a bundle of contradictory characteristics. PURNA PURUSHOTTAMA
Brahman has one more epithet known as PURNA PURUSHOTTAMA or the sublime of all persons.
The Sastras depict HIM as NIRDHOSHA or without any flaws. HE is complete. HE is controller of all qualities (Guna Vigraha). HE is also independent (Atma Tantra).
Brahman has been aptly described by Sruties as NISCHETANATMAK SARIRA GUNAS meaning that HE does not have the qualities of a materialistic body. HE is also said to be an extention of the very Bliss.
There is one distinguishing aspect about HIM known as TRIVIDHA BHEDA VARJITA meaning that there is no duality of Brahman in any of the three concepts of manifestation viz., SAJATIYAS or Jivas, VIJATIYAS or the material objects and SWAGATA or otherwise known as ANTARYAMIN or the inner and subtle subconsciousness.
MAYA
HE is said to be the basis of the whole Universe. MAYA or the power of creation is only an inherent ability of the divine being and is within HIM. It is not an outside, independent agent as is generally understood.
HE is APRAKRUTA i.e. beyond nature which can be seen and perceived. HE is personification of Ananda in the sense that this very Ananda itself assumes the form HE desires. HE is AVIKARI or without any modification or change. HE is embodiment of limitless attributes that are transcendental but not materialistic.
Sruties proclaim that ANANDA BRAHMAETI i. e. know all that this very state of Beatitude is Brahman. Brahma Sutras delcare that Brahman is SATYA RUPA, JNANA RUPA, ANANTA (REALITY - KNOWLEDGE -INFINITE).
But when Sruties assert that HE has a form and endless qualities, it does not refer to the worldly (Laukika) form and materialistic qualities of which we are aware of. The qualities and the form to which Sruties refer are transcendental - Alaukika.




























Gita mentions about one, single divine person who has created the earth, sky etc. and who protects the whole Universe.
BRAHMA SAM BAND HA
Consecration of a dedicated Jiva at the feet of Sri Krishna is an innovation initiated first by Sri Vallabhacharya and is known as BRAHMA SAMBANDHA.
This initiation consists of two parts known as DIKSHA in Sri Vallabha tradition. The first one deals with the recitation of the chant (Mantra) repeated in prose form and called GADYA MANTRA, before the Swarupa of Sri Krishna, with basil leaves (Tulasi) in hands and placing same at the feet of the Swarupa through the initiating Guru.
The second part is the effect of the initiation on the devotee. On receiving this initiation he is authorised to offer service to Sri Krishna.
Tyaga and Vairagya (sacrifice and detachment) are the stepping stones to a righteous religious life known as Bhagavad Dhamna.
There are two phases of this initiation. The first is receiving the initiation known as SARANA MANTROPA DESA or the Mantra of the final resort. The second phase is ATMA NIVENDANA. It means dedicating everything at the feet of Sri Krishna. The first gives recognition as a Vaishnava and the second gives the right to the system of seva or service.
The dedication contemplated in Vallabha tradition has a reference to Plirna Purushottama, Sri Krishna alone.
PUSH BHAKTI
Sri Vallabha wanted to find out a path through which a Jiva could approach Sri Krisna. Sri Krisna is described in Sruties with different names like ANANDA MAYA, VAISHWANARA, SARVAKAMA, SARVAGANDHA, NETI NETI etc. Out of these various aspects of divinity_which will be agreeable to all. So Sri Vallabha discovered that ANANDAMAYA Purushottama is the best aspect.
Upanishads describe the creative activity of the divine being as RAMANA or LILA or the pastime.
Creation (Srusti) is two-fold; One referring to human souls and the






















DHARMA ASHRAYA or a bundle of contradictory characteristics. PURNA PURUSHOTTAMA
Brahman has one more epithet known as PURNA PURUSHOTTAMA or the sublime of all persons.
The Sastras depict HIM as NIRDHOSHA or without any flaws. HE is complete. HE is controller of all qualities (Guna Vigraha). HE is also independent (Atma Tantra).
Brahman has been aptly described by Sruties as NISCHETANATMAK SARIRA GUNAS meaning that HE does not have the qualities of a materialistic body. HE is also said to be an extention of the very Bliss.
There is one distinguishing aspect about HIM known as TRIVIDHA BHEDA VARJITA meaning that there is no duality of Brahman in any of the three concepts of manifestation viz., SAJATIYAS or Jivas, VIJATIYAS or the material objects and SWAGATA or otherwise known as ANTARYAMIN or the inner and subtle subconsciousness.
MAYA
HE is said to be the basis of the whole Universe. MAYA or the power of creation is only an inherent ability of the divine being and is within HIM. It is not an outside, independent agent as is generally understood.
HE is APRAKRUTA i.e. beyond nature which can be seen and perceived. HE is personification of Ananda in the sense that this very Ananda itself assumes the form HE desires. HE is AVIKARI or without any modification or change. HE is embodiment of limitless attributes that are transcendental but not materialistic.
Sruties proclaim that ANANDA BRAHMAETI i. e. know all that this very state of Beatitude is Brahman. Brahma Sutras delcare that Brahman is SATYA RUPA, JNANA RUPA, ANANTA (REALITY - KNOWLEDGE -INFINITE).
But when Sruties assert that HE has a form and endless qualities, it does not refer to the worldly (Laukika) form and materialistic qualities of which we are aware of. The qualities and the form to which Sruties refer are transcendental - Alaukika.
Gita mentions about one, single divine person who has created the earth, sky etc. and who protects the whole Universe.
BRAHMA SAM BAND HA
Consecration of a dedicated Jiva at the feet of Sri Krishna is an innovation initiated first by Sri Vallabhacharya and is known as BRAHMA SAMBANDHA.
This initiation consists of two parts known as DIKSHA in Sri Vallabha tradition. The first one deals with the recitation of the chant (Mantra) repeated in prose form and called GADYA MANTRA, before the Swarupa of Sri Krishna, with basil leaves (Tulasi) in hands and placing same at the feet of the Swarupa through the initiating Guru.
The second part is the effect of the initiation on the devotee. On receiving this initiation he is authorised to offer service to Sri Krishna.
Tyaga and Vairagya (sacrifice and detachment) are the stepping stones to a righteous religious life known as Bhagavad Dhamna.
There are two phases of this initiation. The first is receiving the initiation known as SARANA MANTROPA DESA or the Mantra of the final resort. The second phase is ATMA NIVENDANA. It means dedicating everything at the feet of Sri Krishna. The first gives recognition as a Vaishnava and the second gives the right to the system of seva or service.
The dedication contemplated in Vallabha tradition has a reference to Plirna Purushottama, Sri Krishna alone.
PUSH BHAKTI
Sri Vallabha wanted to find out a path through which a Jiva could approach Sri Krisna. Sri Krisna is described in Sruties with different names like ANANDA MAYA, VAISHWANARA, SARVAKAMA, SARVAGANDHA, NETI NETI etc. Out of these various aspects of divinity_which will be agreeable to all. So Sri Vallabha discovered that ANANDAMAYA Purushottama is the best aspect.
Upanishads describe the creative activity of the divine being as RAMANA or LILA or the pastime.
Creation (Srusti) is two-fold; One referring to human souls and the





















other to the world.
Vedas describe the emergence of souls as YATHAGNAEH KSHUDRA VISPHULINGAS or like the myriad of sparklings that emerge from a ball of fire.
The Universe is said to have originated from the divine being -YATOVA IMANI BHUTAN! - or from which all the worldly objects have come.
The Universe is the work of Sri Krisna. HE is envisaged with three constituents known as SAT or being, CHIT or awareness and ANANDA or Bliss. But by a peculiar exigency of the sport of divine being HIS Anandamaya part remains non-manifest in the souls. The result of this is that the soul forgets that everything of his belongs to the divine being. And instead superimposes his ego over this divine quality. The consequence of this is that he suffers sorrows and misery.
In order to remove this ignorance the vow a pusti Jiva takes through the Mantra in prose enjoins him to part with Iness and Mineness (Ahanta and Mamta) and dedicate everything to Sri Krisna.
What is the result of this dedication ? The Jiva will no longer be master of all that he possesses. Even the Jiva is no longer the master of himself. He belongs to Sri Krisna. HE will realise that the will of Sri Krisna prevails over his actions. Sorrow and misery caused by ignorance are substituted by joy and happiness. He becomes a part of the sportive activity of Prabhu (master).
So Sri Vallabha clearly concluded that the initiated are part of that Ansin, the divine being.
Taittariya Upanishad refers this "Ansin" (Sri Krisna) as RASATMAK, ANANDAMAYA, PURUSHOTTAMA - meaning that HE is envisaged with Bliss, HE is Supernatural being.
This is the highest concept about divine being, where HE is described as Ananda and Rasamaya i. e. envisaged in sentiment of love.
The mode suggested to approach HIM is only through NIRUPADHI or guileless and NIRAVADHI or limitless sentiment known as divine love.
Pusti Marglya Seva Pranali is a sure path to follow. It circumvents, foresees, provides for all the flaws conceivable in mind. It guides the























devotee to a result oriented system of service (Seva).
The initiated should serve Sri Krisna with dedication and a sense of surrender. It is the aim of all great sages like Narada, Sandilya and others to show the path to the suffering human souls as to how to elevate it so that it can strive to be nearer to the highest divinity.
A devotee should not forget that whatever pursuits he may follow he is only an instrument and whatever he does he does it on behalf of Sri Krisna only.
The highest divinity is not a mere creator. HE is also the destroyer and sustainer of the Universe. But we should not forget that HE is the object of the most fervent warmth of love known as PREMA.
Blessed are those who realise and experience this love known as RASA in its pure form.
The women of Vraj (Gopies) had realised the same ideal in the eternal lovable personification of Bliss - Sri Krisna - (Nitya Priya Rasa Ananda Rupa Krsna).
In order to experience this divine love the great Udhava preferred to live as bowers (Kunja) and plants (Lata) of Vraj where the divine being sported with abandon.
The practice of this love is like walking on a sharp edge of a sword (Rati Patha). Those who cannot observe this highest form of devotion can choose the path of dedication and serve divinity like a servant does to his master.