6 : "VALLABHA SIDHANTA"

Chap 6 : "SCANNING THROUGH VALLABHA SIDHANTA"
In the heirarchy of Acharyas, they are referred to as uttama Adhikaries, Madhyama Adhikaries and Kanistha Adhikaries, according to the degree of depth of knowledge of Vedas and their ability to interpret the teachings of Upanishads, Brahma-Sutras, Gita and other scriptures.
Shri Vallabhacha"rya had been described as Poorna adhikari (claimant). His knowledge of Vedas, Sorties, Brahma-Sutras and Bhagavat-Purana was deep and profound. His interpretations of the teachings of the ancient scriptures is true and masterful. He had not attempted to give flight to imagination nor had he given raise to wrong assumptions.
He did not give importance to logical conclusions. Nor did he rely on any of the proofs followed by his predecessors, because their assumptions had gone astray somewhere or other.
He had entirely depended upon the true teachings of the four chief sources of knowledge of Brahman i. e. Upanishads, Brahma-Sutras, Gita and Bhagavat-Purana. His success lay in his strict adherence to the very words of the Lord.
With this brief introduction let me dwell upon the secret of Shri Vallabha's Sidhanta.
He is the founder of a Unique system of Bhakti known as Pusti Bhakti. According to this system the devotee, known as Daivi-Jiva in the Sampradaya, is consecrated before the Swarupa (form) of Lord Krishna. This consecrating process is called as Brahma Sambandha Diksha.
Shri Vallabha had visualised certain scriptural difficulties that would come in the way for the Jiva to be presented in an acceptable form before the Swarupa.
It is believed in the Sampradaya that Lord Krishna appeared before Shri Vallabha, in the Swarupa of Sri Govardhan Nathji, and had ordained him to impart Diksha of Brahma Sambandha to Daivi Jivas.
This had taken place at Gokul in Vraj on the banks of the sacred river Jamuna, at midnight of the eleventh day of the brighter half of the Hindu month Shravan.
This intiation or Diksha process consists of two parts. The first part
























relates to the Diksha mantra - known as Gadya Mantra - to be repeated before the Swarupa, holding Tulasi (basil) leaves in hand and placing same at the feet of the Lord through an Acharya of the Sampradaya.
The second part relates to the effect of the said initiation on the devotee, by which he becomes an adhikari (claimant) in the Seva Marga of Shri Krishna.
It is understood that the necessary qualification of the initiated should be the Grace of Lord referred to as Bhagavat Krupa. This Grace could be inferred from the Jivas' inclination towards the path of the Lord.
Thus the devotee, on whom the Lord had bestowed His Grace (Krupayukta) should try to dedicate everything (Sarwasva) to Lord Krishna and proclaim himself as servant (Dasa) of Shri Krishna.
The dedication contemplated in the Sampradaya has reference to Purna Purushottama Shri Krisna alone.
The Supreme Divinity is described in the Scriptures as Anandamaya, Vaiswanara, Dahar, Sarwakama, Sarwagandha, Asthale Mananu, Neti Neti. Out of the various aspects of the Divinity it has been discovered that Ananda Maya Purushotama is the most suitable aspect.
Now turning to Srusti or creation of the Universe, it is observed that there are two views, namely the illusory character of the world and the Real or Satya aspect of it. But there is no clear reference to the illusory character of Srusti in Upanishads. On the other hand it is described as the Sporting Lila of Shri Krishna.
Badarayana Vyasa distinctly describes Srusti as sport and not as an illusion. Even in Bhagavata Purana it is referred to as Krida or sport for God.
Srusti again is two fold - one referring to the world of Jivas circumscribed by his egoistic living, and the other referring to Jagat or the Universe.
The Jivas come into existence - according to the Vedic passage -from the Supreme Divinity Himself like the sparklings that arise out of fire.
The Jagat is said to have originated from the same Divinity -"Yatova Imani Bhutahi".


























The Jagat is the Karya or work of the Supreme Divinity. He is "Sacnidananda Swarupa". Sat is Being, Chit is consciousness and Anand is Bliss.
As sparklings the Jivas become parts or Amsas of this Highest Divinity and also possess Sat, Chit and Anand qualities.
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But by a peculiar exigency of sport or Ramana of this Divinity, that part of Blisfull state remains non-manifest in Jivas or becomes dormant.
The result of this is the Jiva forgets that everything of his including himself belongs to HIM. And instead superimposes his Iness or Ahamta and Mineness or Mamata on objects which are not really his.
As a consequence he suffers sorrow and misery. In order to remove this ignorance the vow mentioned in the Gadya Mantra enjoins the devotee to part with his Ahamta and Mamata in all objects and dedicate them to Lord Krishna.
By dedicating sarvaswa, including himself to the Lord the devotee becomes LORD'S. He will be Lord's servant. His Ahamta and Mamata would cease to belonging to Jiva and becomes Bhagavadiya or belonging to the Lord.
As soon as this realisation comes to the Jiva he would know that he has to abide by His will. His will would prevail everywhere. Sorrow and misery caused by ignorance are substituted by Joy and happiness of His Lila or Sport.
Both from the Vedic passages and the verses from Glta it is clear that Jiva is an Amsa or part of the Highest Divinity. In this connection Vedas stipulate that the Amsa should worship that Amsin whose Amsa is he. (Yo yadamsah tarn bhajet).
Hence Shri Vallabha states that the initiated are Amsa or part of the Amsin i. e. Shri Krisna. Shri Krisna is Rasatmak (embodiment of love sentiment). Anandamaya (embodiment of beatitude) Purushottama (Highest Divinity) to whom a reference is made in Taittiriya Upanishad.
This is the highest concept of the Supreme Divinity. The mode suggested to approach this divinity is through guileless (Nirupadhi) unobstructed (Niravadhi) and absolute love sentiment called Prema.























Sri Vallabha has prescribed a typical Seva Marg for the initiated in to the system. This Seva presupposes Love (Prema). Hence he recommends Prema purvak Seva of Shri Krishna.
But at this crucial juncture Sri Vallabha projects a beautiful concept relating to this aspect of inseparableness. Though inseparable it does not come in the way of Bhagavad Lila. By the very Will of this Divinity - referred to as abhidhyana - Jivas 'Anandamsa' and 'Bhagavatva' (that constituent part of Bliss and being one with Bhagavan) remain dormant.
By this singular loss of 'Bhagavatva' the Jiva foregoes the_Six qualities of the Supreme Divinity i. e. 1. Iswarya or sovereignty 2. Virya or power 3. Yasha or glory 4. Shree or splendour or super human power 5. Jnana or knowledge 6. Vairagya or absence of desire and becomes dina or pitiable and Para dhina or dependent, an object of all sorrows and despicability and subject to the calamity of birth and death.
The loss of the first four qualities cause him bondage. The loss of Jnana generates in him arrogance. When he loses Vairagya he grovels in banalities. The loss of the last two will result in susceptibility to errors.
The loss of Anandamsa causes jTvabhava and as a consequence he becomes Katnamaya or full of desires. According to Vedic teachings Kama or desire is opposed to Ananda.
So there is no possibility for Jiva - with all his imperfections - to serve the Highest Divinity - with all His perfections.
In order to overcome this difficulty, Shri Vallabha suggests conscecration of Brahma Sambandha, which gives the Jiva the right to Seva.
This Seva, in the initial stages could be Vittaja and Tanuja. The initiated could offer seva himself or by means of his wealth, by engaging persons to do the seva on his behalf. By a gradual process the initiated may transfer his Ahamta and Mamata in HIM and convert them into Bhagavadiya or belonging to the Divinity. Then his mind would also bflcome Bhagavadiya.
When once the mind of the initiated becomes Bhagavadiya his dnllverance is certain. Such initiated need not mind the fivefold defects I. fl. Natural or Sahaja; arising out of place and time; those stipulated in
























Vedas and observed in worldly practice; arising out of contact; or sparsaja; and lastly those that are the result of coincidence or samyogaja.
When once the initiated dedicates his everything, including himself, no hindrance comes in his way of service to the Divinity.
Shri Vallabha had shown a sure and certain Sevamarga. It circumvents and foresees and provides for all the defects enumerated hereinabove and guides to a result oriented path of service.
One may belong to any country; he may be of whatever age; he may belong to any community; it has no bar as long as he keeps the Divinity before him and acts as though he is carrying on HIS behalf. One may follow any pursuit. But he should not forget that he is only an instrument and whatever he does is on HIS behalf and for HIS Grace only.
the Highest Divinity is not merely a Creator, Destroyer or Sustainer. But HE is the object of the most fervent warmth of love known as Utkrustaprema.
Blessed are those who realised and enjoyed this Rasa or sentiment of love in its pure form. The women of Vraj (Gopis) had realised the same ideal in their Eternal, loveable, Personification of Beatitude - Shri Krsna. To have a glimpse of this divine love the great Udhava - forsaking the Brahma jnana had pined to be Gulimalatas or climbers in Vraj where the Divinity had played so sportively.
For this reason the Vrajwasins are considered greater than Jrianins, greater than Bhaktas and greater than Munis.
The practice of this love is known as Ratipatha. Because it is like walking on the edge of a Sharp sword. To those who cannot practice this highest form of Devotion the next best opening is to follow the path of dedication and serve the Divinity like a servant does unto his master.
This is what Shri Vallabha - by the command of the Highest Divinity - has preached in his diksha mantras and sidhahta Rahasya.