Chap 1 : SRI VALLABHACHARYA : A SAINT AND A PHILOSOPHER : AN AVATARA :
Perhaps no other country boasts of so many Saints and Philosophers as Bharat Varsha does. It has not only produced great Saints and Philosophers but also gave birth to original religious thinkers who have revolutionized the very outlook of the nation. Some of the revolutionary founders of independent religious Doctrines are Sri Sankaracharya, Sri Ramanuja, Sri Madhva and Sri Vallabhacharya.
Bharata Varsha has long relationship with the incarnations of divine being. Because of this relationship "Prithvi" bears the form of a devotee. Since "Prithvi" is a woman she can love and care for only beautiful things. The divine being had taken the form of "Varaha" (the first wild boar) to protect "Prithvi" from the clutches of the "Asura" Hiranyaksha. He even carried her on his head but she was not pleased with his contact.
Sri Rama and Sri Krishna are the complete incarnations of the divine being. Prithvi had the great fortune by the contact of their feet when they travelled through only some of the places of Bharat Varsha. Her happiness in their contact was not full and satisfying.
That is why when Sri Vallabhacharya - an incarnation of the face of Sri Krishna - travelled the length and breath of Prithvi for three times on foot, she experienced the sense of gratification and considered herself as a very fortunate being.
PARAMPARA :
In the Parampara (tradition) of Acharyas Sri Sankara stands as the "Adi Acharya" who has revived the vedic love once again in BHarat Varsha. Our country boasts of great thinkers who have established independent philosophical doctrines like "Advaita", "Visista Advaita" and "Dvaita". The founder philosopher of "Sudha Advaita" is Sri Vallabhacharya and Stands as a beacon light to the Pusti MargTya Vaishnavas. Though he is the founder of an independent doctrine called 'Pure Monism', he is at heart a Vaishnava and has established a unique Bhakti System called Pusti Marga. That is why he is a philosopher having established what is known as 'Brahma Vada' and a Saint because of his inflinching devotion towards the cowherd prince of Vraja, 'Sri Krishna'. By his own standing example he has revived the memories of the sportive pastimes (Lilas) of Sri Krishna of Dvaparayuga in Kaliyuga.
Unfortunately very little is known about this great Saint philosopher amongst the English reading Public.
The birth day of Mahaprabhu Sri Vallabhacharya falls on the 11th day of the dark half of the month of Vaishakha in the Samvat year 1535, corresponding to A.D. 1479, just eight days prior to the Jayanti of Adi Sankara.
CONDITIONS PRIOR TO HIS BIRTH :
Before the advent of Sri Vallabha on the horizon this sacred land was under the yoke of Muslim invaders. People followed various religious, all professing that their own system as the best. In the multitude of rituals followed people had forgotten the intensive teachings of the Sastras (scriptures) and they put faith more in sacrifices to propitiate Gods instead of adopting Bhakti Confusion was worse confounded.
ANSCESTORS :
The anscestors of Sri Vallabhacharya 'had originally come from a village called "Kakarvadu" - somewhere in Krishna district of Andhra Pradesh.
Lakshman Bhatji, the father of Sri Vallabha, was a very learned scholar. A pious and religious minded person he came from "Vellanaidu" Sect of South Indian Brahmins.
With a view to visit the sacred places of North India, Lakshman Bhatji had started from his village with a large group of family members and others and ultimately reached Varanasi.
He found the place pervading with peace and poiusness. He decided to stay here and enjoy the daily dips in the sacred waters of Ganga and enjoy the Soul lifting glimpses of the presiding deity, "Sri KashiViswanatha."
During his stay in Varanasi he had performed in all five Somayajnas.
PROMISE TO YAJNA NARAIN BHAT :
Pleased with the unwavering devotion of one of the anscestors of Sri Vallabha, Sri Madan Mohanji (another name for Sri Krishna) bestowed a boon that he would take birth as a child when hundred Somayajnas will be - completed in the family.
On the completion of the fifth Somayajna Sri Lakshman Bhatji had fulfilled the condition stipulated by Sri Madan Mohanji. His heart expanded with anticipation of the birth of a divine child. His happiness knew no hounds when he learnt that his wife "Ellammagaru" was under the way of becoming a mother for a second time.
RUMOUR OF INVASION
As things would have it, slowly rumours began to trikle into Varanasi that one Muslim ruler, called Bahulul Lodi was intending to invade the city. Fhis rumour had put panic into the hearts of the citizens. Those (numerable people who had come and settled there, anticipating large scale looting and murders, thought of returning to their places of origin.
So many of the South Indians also decided to leave the city with their families and belongings. Sir Lakshman Bhatji and his family and relatives joined the track back to their birth place.
At this time of narrative Sri "Ellammaguru" was going through her seventh month of pregnancy. The journey was long, tedious and full of hazzards. Travel by bullock carts was slow and back - breaking -considering the distance they had to cover.
One night they were passing through "Champaranya" a forest area in Raipur district in Madhya Pradesh. There is a legend connected with this forest. People believed that if any pregnant woman would pass through this forest during dark hours of the night she is bound to have a miscarriage. Whatever it may be, when Lakshman Bhatji and his family were passing through the forest, Ellammagaru suddenly complained of pains. While the rest of the family members and relatives continued their journey to the nearest town called Chauda Nagar for the fear of being looted by thieves, Sri Lakshmana Bhatji, Sri Ellammagaru and one or two trusted members remained behind waiting for the outcome of labour pains.
A DIVINE CHILD BORN :
Soon after, Sri Ellammagaru gave birth to a male child. It was prematurely born. The whole area was covered in dark. The strain of the long journey had made every one tired and the uncertainity of circumstances that surrounded them made everyone feel dejected. In their anxiety they felt the newly born child was lifeless. There was no movement, nor the child had shown any signs of life. So, believing the child still born the parents had covered the boy with dry leaves and placed him in the hollow of a tall tree (which turned out to be a Shammi Tree) with sad and burdened hearts they moved ahead to join other members of the group.
There they found the whole atmosphere surcharged with elation. The group had learnt from some new arrivals that the impending invasion was thwarted by some militant Naga Sadhus and the situation in Varanasi had again come back to normalcy.
That night in the seclusion of their rooms Sri Lakshman Bhatji had some strong inner urge which commanded him to go back to the forest and claim his son who is no ordinary child. He returned to the forest with Ellammagaru as fast as he could. There to their surprise and elation they found a smiling child surrounded by a ring of fire, radiating with divine glory.
EMERGENCE OF MUKHARAVINDA
Far far away, on the mount of Sri Govardhan, a strange phenomenon had taken place on the very day the birth of Sri Vallabha had taken place. A shepherd boy had witnessed the emergence of a black face of a Swarupa and ran in fear, down the slope to intimate the elders of the town of Anyor.
Thus the birth of Sri Vallabha coincided with the manifestation of the Mukharavinda (lotus like face) of Sri GovardhanNathji. (Later on known as Sri Nathji).
Sri Gosainji - the second son of Sri Vallabha had a strange experience at the time of his father merging with the supreme being in a blaze of light at Hanuman Ghat, Varanasi. He saw a glimpse of Sri Gopijana Vallabha (Sri Nathji) in his father as he vanished into the infinite. Later he wrote in one of his stotrams that Sri Vallabha is not different from Sri Krishna.
Connecting these two incidents - birth of a divine child and the manifestation of the face of Sri Govardhan Nathji - it is popularly believed that Sri Vallabha is the manifestation of the face of Sri Krishna.
There is one more aspect which we should try to understand as it is prevalent in the tradition. It is about his origin with the fire God, known as Vaishvahara, surrounding him at the time of his birth. In reality Vaisawarana is one of the aspects of divine being. These two aspects, give him transcendental character to prove that he is not "Prakrutic" (natural) person like we are all, but divine.
RETURN TO VARANASI :
Now the jubiliant parents and some of the other members had decided to go back to Varanasi instead of proceeding towards their home towns. They stayed in Chauda Nagar for some time to celebrate the birth of the child and after performing the initial "Sanskaras" like namakarana or naming of a child etc; they once again turned their faces towards Varanasi.
CHILDHOOD AND EDUCATION
So Sri Lakshman Bhatji and his family had returned to Varanasi. This time there was a difference in the emotions. When they left they were apprehensive of their departure and were not certain of returning to Varanasi. The return journey was filled with happy thoughts of meeting all those learned Scholars between whom Sri Lakshman Bhatji used to spend a great part of the day. Now they have a newly born child amongst them who according to the family convictions is none other than the divine person.
At the age of six Sri Vallabha was initiated into what is known as Aksharabhyasa or entering school to learn his alphabets. Right from the birth the promising child had shown propensities towards learning and as is fit with the great souls of Bharat Varsha, Sri Vallabha had mastered all that his teachers could offer in so short a time that a[J wondered at his prodigality. Soon he had surpassed his teachers with his incessive thinking and sharp reasoning.
At such moments of erudition the proud parent would feel a surge of emotion somewhere in the very hinter-land of his heart, and begin to believe that this child was not just an ordinary one. He used to look at his son with askance (awe-fear) when the bright boy's face lighted up with divine glory. But even as Sri Nandaraiji and Sri Yasodamai - having a glimpse of divine sprit in their son - preferred to believe him as their darling son, Lakshman Bhatji and Ellammagaru forgot about his divine origin and were happy to treat him as their dear Vallabha.
When Sri Vallabha was nine years of age his father had performed the thread ceremony of his two sons. (Lakshman Bhatji had already one son called Ramachandra Bhatji). Soon after they were initiated into AdhyatmaVidya (education in Veda Sastras) in right earnest. Best teachers were engaged to teach all the Six philosophical systems of Bharat known as "Shut darshan". Within two years the brilliant scholar had learnt all his teachers could impart to him. On the other hand he had already started discussing the intricacies of the meaning of various doctrines, like Kewal Advaita, Visista Advaita, Dwaita in a most critical manner that surprised all.
FIRST PILIGRIMAGE
His thirst for emassing knowledge was so great that he wanted to travel the length and breadth of the country to meet the scholars of all shades of the land and express his already formulated theories on the interpretation of vedas etc. So he expressed a desire to go on a piligrimage. His father Sri Lakshman Bhatji also wanted to take this opportunity of visiting sacred places.
Thus the first piligrimage of Sri Vallabha started on the 7th day of dark half of the month of Marga Shirsha, corresponding to A. D. 1491.
VICTORY AT JAGANNADHAPURI
The abode of Lord Jagadhisha was a centre for the best scholars of the times because the ruler, himself a past exponent of various religious systems, encouraged free discussions by the then scholars to establish their doctrines.
In those days the doctrine of Mayavada of Sri Sankara was in ascendence and the vaishnava cult was always at a disadvantage because of the Sankarites erudition. So the vaishnavas were happy when this young celebate expressed his desire to challenge the theories of Mayavadins.
The discussions were arranged in the courtyard of the Temple of Jagannadha. The ruler himself presided over the exchange of views and strong arguments on either side were put forward. It went on for
considerable time and inthe end the scholars of Mayavada could not provide answeres to the razor sharp reasoning of the youngest scholar present in the meeting.
WHO WILL DECIDE
Then the ruler had put four questions before both the sides and asked for their opinions on which he would decide the winners. The questions were :
1) Which is the chief and valid Sastra ?
2) Who is the Primary Deva ?
3) Which is the Mantra that can yield fruits ?
4) Which is the best and simplest action ?
Again the Mayavadins got themselves engaged in futile attempt to put forward theories in their support. But Sri Vallabha giving his views on the system of Bhakti gave answers which satisfied the ruler and other judges.
But the Mayavadins were not willing to lose their hold on the ruler. So they stipulated that if the Lord Jagannatha would support the answers of Sri Vallabha they would accept them. So a parchement (paper) pen and ink were placed before the Icon (Swarupa) and the doors were closed. When they were opened after a short time all were surprised to find the following answers in support of what Sri Vallabha had put forward.
"Ekam Sastram Devaki Putra Gitam Eko Devo Devaki Putra Eva Mantro Pyekostasya Namani Yani Kamnapykam Tasya Devasya Seva"
JOURNEY TOWARDS SOUTH :
From Sri Jagannath Puri, Sri Vallabha turned towards South ; as his father desired to have a glimpse of Sri Venkateswar of Tirupati. This is an ancient temple and finds a mention in Srimad Bhagavata of Vyasa Maharishi.
Sri Lakshman Bhatji had sensed his nearing end and asked Sri Vallabha to take the responsibility of the family and passed away peacefully on the 9th day of black half of the month of chaitra in the S. V, 1B48 corresponding to A. D. 1491.
After completing the final rites of his departed father Sri Vallabha llfld hla family to Vidyanagar and leaving his family members in the able hands of his maternal uncle, proceeded on his interrupted padayatra with a few selected followers.
KANAKABHISEKHA AT ORCHA
Visiting various places, taking part in discussions with learned pundits of those places, stressing upon the virtuous qualities of Bhakti Marga and preaching the correct interpretations of Vedic literature the young Brahmachari reached the city of Orcha - the capital of Bundelkhand
The King of Orcha had already come to know about the scholastic achievements of Sri Vallabha. So he went ahead to welcome him to his palace.
In those days there was a pandit of redoubtable renown -highly Vtnurstl and at the same time feared because of his tantric powers called 'Ghata Saraswati'. It is alleged that he had by his tantric powers had a hold on Goddess 'Saraswati' and on the strength of her support used to defeat scholars however highly informed they might be.
Discussions were arranged between the stalwart pandit and the youngest scholar 'Sri Vallabha', in the presence of the king who was also well versed in all current Sastras. Sri Vallabha is a staunch opponent of Mayavada system of 'Sankara' - which doctrines were the most prevelant In those days and it was no mean achievement to defeat a follower of Sankara Mata. Apart from Scholastic achievements Mayavadins were the most aggressive opponents. But with all the arguments he could muster Ghata Saraswati could not contradict the doctrines of Vallabha's Sudha Advaita and Brahma Vada. Out of sheer desperation he invoked goddess Saraswati in a pot which he used to keep between himself and the opponents. But to his surprise Saraswati remained silent. When pleaded she admitted that she cannot speak because Sri Vallabha is Vaschaspati meaning thereby that he is her master. Ultimately Ghata Saraswati had to concede defeat at the hands of Sri Vallabha.
As a mark of respect to the victorious young scholar the king had annointed him and weighed him in gold - a process called Kanakabhisekha.
VRAJBHUMI :
From here Sri Vallabha moved towards the sacred Vrajbhumi where Sri Krishna, as a darling of Sri Jasoda Maiya and Sri Nanda Bawa, had performed many many sportive pastimes called Lilas Vraj is also known as the 'Lila Bhumi' (land of sport) of Sri Krishna and Sri Swaminiji. (consort)
In the S. Y. 1548 Sri Vallabha visited Mathura - a city on the banks of the sacred river Sri Yamunaji.
In this Sampradaya - Sri Krishna, Sri Jamuna Maiya and Sri Vallabha were placed on equal footings. Perhaps no other incarnation -barring Sri Ramachandraji - has been etched on the mind of people of this land as is done by Sri Krishna of Dvaparyuga. Why were all three placed on the same platform ? Because all the three have the ability to save the souls from the bondage of Avidya (spiritual ignorance) and allow them to experience the highest Bliss (Ananda).
Performing miracles is part of the nature of the Acharyas of this land. Sometimes they have to convince the opponents of their mystic powers inherent in them. So we have many anecdotes in Vaishnava literature where Sri Vallabha also had performed such miracles. One of such is narrated about him when he was in Mathura.
It is believed that the Kaji of Mathura - with a view to and intimidate religious minded people - built a tantric yantra on the Arches of Visram Ghat. As a consequence when Hindus passed under the Arches they would lose their sacred tufts on the head and instead a beard would appear on the chin.
But to their very surprise when Sri Vallabha passed under the Archeway no such untoward event took place. When asked he said if a person can have unwavering faith in Sri Krishna no tantric can harm him. But the ignorant people pleaded with him to help them from this predicament which he did by providing a Counter tantric yantra. It was said that as a consequence of this the Kaji had asked his yantra to be removed.
READING OF BHAGAVATA PURANA
Sri Vallabha remained in Gokul at Thukaranighat for sometime meditating on the infinite and giving discourses on Sri Bhagavata Purana. He considered Srimad Bhagavatam as an embodiment of Sri Purushottama because It contains various Lilas (sport) of the avataras of (incarnations) devine being. As such he held it in great veneration.
MIDNIGHT APPEARANCE OF SRINATHJI
Very often Sri Vallabha observed that the man in the street has no particular religion to profess. The so called pandits had not made it easy for them to follow any simple religious faith. No one was interested in helping the common man in worldly sufferings. The ignorant masses were carried away in the currents of life.
Kaliyuga had brought with it impurities born out of nature and also by contact with vitiated world. How can the Parabrahma who is pure can accept a Jiva full of impurities. It. is believed that Sri Govardhan Nathji, taking compassion on Sri Vallabha for his concern for the.emancipation of Mankind, appeared at midnight on the 11th day of the brighter half of the month of 'Sravana' In the S. Y. 1550 corresponding to A. D. 1494 and conscecrated him into what Is known as 'Brahma Sambandha' or the process in which a Jiva finds a way for his relationship with Sri Krishna, Sri Vallabha, it seems, has codified this process into a Gandya Mantra a chant in Prose and began to take the "daivi jivas" into his shelter known as "Saranagati".
The Brahman Sambandha process has two parts. One is called the "Nivedana" ie. dedicating everything that belongs to a Jiva along with his wife, son, relations, even his body and indriyas and "Antahkarana" to Sri Krishna. The second part is called "Saranagati" or taking the final shelter of Sri Krishna.
The service offered to Sri Krishna under this system is known as Pushtiseva. In Pusti Marga a Jiva achieves the results of his efforts only when he receives the Grace or Anugraha of Sri Krishna. The first vaishnav consecrated under Pusti system was Damodar Das Harsani, a staunch lifelong companion disciple of Sri Vallabha.
VIDYANAGAR
After covering the Chaurasi Kosa Parikrama - (the area of the Vraj is measured in Kosa which is 84 in number). (This number 84 has its, own merits and the prominent desciples of Sri Vallabha are also numbered 84)] - he turned once again towards South now reaching Vidyanagar where he had left his mother and other members of family.
Vidyanagar was the capital of the strong ruler Sri Krishna Deva Raya. He was famous not only for his valour but also for his love for arts and literature. He also treated well all the religious heads of various systems like Sankara Mata, Ramanuja Mata, Madhva Mata etc. People were free to embrace the religion they liked. He was so generous that no one returned empty handed.
MAJOR VICTORY : 2ND KANAKA ABHISEKH :
When Sri Vallabha reached Vidyanagar he found to his joy that a prolonged battle of wits was continuing between the Mayavadins of Shankara system on one hand and the supporters of Vaishnava philosophy, lead by one VyasaTirtha of Madhva Sampradaya. It was said that there was a gathering of top religions heads at the court of Sri Krishna Deva Raja at that time.
The fame of Sri Vallabha had already reached the court of the ruler. As such when the former requested for permission to Partake in the discussions he had received same without any hesitation. At this juncture the Pandits of Madhva system were finding it hard to maintain an upper position before the stalwarts of Sankara fraction and felt that if the discussions continued for any longer time they would have to accept defeat at the hands of Mayavadins.
The appearance of Sri Vallabha was God sent for them because even though he was a staunch believer of the non-dualistic aspect of the divine being he was a strong Vaishnava at heart. A fresh wave of enthusiasm had passed through the veins of Vaishnava circle and they stood as one in ovation of Sri Vallabha.
Asked as to what proof, the young celebate would offer in support of his theories Sri Vallabha said that he would rely on Upanishads, Brahma Sutras, Gita and Srimad Bhagavata. All the Stalwarts so far had relied upon the first three of the proofs. But Sri Vallabha included Bhagwata Purana in the list of his scriptural proofs. When the presiding officer objected to the inclusion of Srimad Bhagavata (Which is only a Sri Vallabha offered conclusive proofs for its being the "vani" or of divine being and he had clarified how it had answered the doubtful aspects found in all the other three proofs on which all the previous Acharyas had relied upon.
When all the formalities had been settled Sri Vallabha stood up to offer his interpretation of the chief sastras. His profound and far reaching arguments, on the nature of Brahman, the relationship of the soul and this world to Brahman and the role played by Maya, not as conceived by the Mayavadins, but as has been meant to be represented as an inherent force of Brahman were so realistic and original that even the Pandits who gathered there to oppose his theories had to concede to his power of deep understanding of the sastras. He had offered such convincing arguments to smother the controversies existing in the scriptures that one and all had to concede to his theories. He had convinced all the pandits gathered there beyond doubt and the MayaVadins had no answers to contradict the versatility of this young erudite scholar. They had to concede defeat at his hands.
This is the 2nd major victory for Sri Vallabha. He had established his doctrine known as 'Brahma Vada' before the stalwarts of all religions. His theories on 'Sudha Advaita' had been accepted by the presiding officer as original documents. He had defeated Mayavadin's doctrines on the illusory aspects of the world. He had pronounced before the august gathering his new form of Bhakti which he named as 'Pusti Bhakti' in which service to Sri Krishna is be all and end all of man's existence. He had clarified the Trividha Rupa Bhava of divine being as the Adhi Daivic aspect, Adhyatmic aspect and AdhiBhautik aspect which represented the Purna Purushottama, the Akshara Brahma and the universe respectively.
He had made a difference between Upasana or a kind of worship (Pooja) and seva or service to Sri Krishna. The cowherd prince, "Vraja~dhipa" Is the worshipable deity (Aradhya Swarupa) recommended by Sri Vallabha.
Out of the three constituents of the divine being viz. "Sat chit Anand" Jagat is manisfested out of his "Sat" (existence) quality, Jiva is manisfested out of the two qualities viz., "sat" (being) "chit" (awareness) with the third quality "Anand" (Bliss) being dormant (Tirobhava) in both.
On account of the disappearance of this most important attribute - ie. Ananda - jiva does not realise his original form. Sri Vallabha states that the real spiritual knowledge is the means through which jiva attempts to attain the real Tatva (eliment). What jiva achieves by performing rituals and sacrifices is liberation (Moksha). That is the fruits of his action.
But Sri Vallabha asserts that this is not what is desired. Even Brahma Vidya (knowledge about the supreme being) will only allow you to identify the nature of soul in relation to Brahman. But what is really cherished is the experiencing of the Blissful State (Ananda" nubhuti) of the divine being which is possible only when the supreme. Being shows his Grace upon the, Jiva known as (Anugraha).
As Sri Vallabha concluded his arguments and the debates came to an end in favour of the young Brahmachari the hall reverberated with the thunderous applause meeted out to him spontaneously by one and all.
AKHANDA BHUMANDALACHARYA
All the religious heads who gathered there and those learned pandits who took part in the whole proceedings were unanimous in delcaring Sri Vallabha as the founder of a new system of philosophy and conferred upon him the title of "Akhanda Bhumandala charya Jagad Guru Mahaprabhu Sri Vallabhacharya".
With mutual consent it was agreed that Sri Vallabhacharya would be annointed and applied Tilak of Vermillion (a mark of respect) and weighed in gold - for a second time.
Sri Vallabhacharya stayed in Vidyanagar for sometime with his mother and other family members. But he did not want to rest on the platitudes & laurels received from the royal court and distinguished pandits. His inner urge to wander through Bharatvarsha was so great that he once again moved out on his journey of the piligrim centres.
INSTALLATION OF SRI GOVERDHAN NATHJI
When he was in Jharkhand he received a command from Sri Thakurji to visit Sri Gir Rajji and install his Swarupa (Icon) on Mount Govardhan. So he broke his journey and returned to Mathura for a second time. From there he reached the village of Anyor on the terrain of Mount Govardhan and made enquiries.
The next day he reached the top of the mount along with some prominent people of the village and offered his oblations to the Mukharavinda which had emerged at the time of his birth. He named the Swarupa as Sri Govardhan Nathji and installed it in a hastily built hut and explained how the worship of the Swarupa should be conducted and again moved on his interrupted journey.
PANDHARPUR
It was when he was in Pandharpur, the presiding deity Sri Vithoba had commanded him in a dream that Sri Vallabhacharya should adopt householder's order (Gruhastha Dharma) so that the pusti marga could be propagated for generation after generation. Sri Vallabhacharya's intentions were to renounce the world sooner or later and embrace the order of asceticism (Sanyasa Ashram). But now that he was commanded to marry he could not disobey the orders of divine being.
MARRIAGE
Accordingly in the S. Y. 1560-61 he had married the daughter of one Madhu Mangalam of Varanasi. Her name was Sri Mahalaxmi. In the Sampradaya she is known as "Akkaji".
Sri Vallabhacharya had two sons out of her. The elder was named Sri Gopinathji and the second was named Sri Vithalnathji in reverence to Sri Vithoba of Pandharpur, whose incarnation he was believed to be. The eldest son was born in the S. Y. 1568 and the second in S. Y. 1572. Both the children received the initial education from their illustrious father.
LIFE IN VARANASI
Soon after his marriage he had decided to live in Varanasi and there he had concentrated his energy in writing original works as well as in writing commentaries (Bhasya) on upanishads, Vyasa Sutras, and Gita. It was said that one Madhavpuri Kashmir! had been a great help to Sri Vallabhachlrya as he used to take down dictations. His Bhasyas on Brahma Sutras and upanishads were considered to be the best on the subjects. However many of his works remained incomplete. Some of them were completed by his 2nd son Sri Vithalnathji.
Annubhasya, Subodhini, Shodash Granthas, Tatvardha Dipa Nibandha are some of the prominent works of Sri Vallabhacharya. His well known discussion with the pandits of Varanasi (who were the followers of Sri Sankaracharya's Kevala Advaita) are contributed in the form of letters, appearing everyday and pasted on the outer walls of the Sri Kashinath Mandir. Later these papers were collected in a book form and named "Patravalambana".
He had written innumerable books but his commentaries on Srimad Bhagavata Purana are considered as the best interpretation on the subject.
COMMANDS FROM SRINATHJI
This work called Subhodhiniji was a very voluminous work he had undertaken on hand. In the meantime he had received calls from Sri Nathji that the former's mission was completed and as such he should return to HIS abode. In all Sri Vallabhacharya had received three calls. The first time it happened when he was at Ganga Sagar. But as he had to accomplish a lot he had neglected to obey the first call. The second time he was at Madhuvan when he was once again asked to return back. Then also he could not oblige. But when he received the command for the third time he was hesitant to disobey it. So he had given up writing the commentaries on 5th to 9th Cantos and had straight away undertaken to write the 1st and 2nd part of 10th Canto of Sri Bhagavata. Wherein Vyasa Maharshi (sage) had described the sporting pastimes (Lilas) of Sri Krishna as the cowherd prince of Vraj.
SANYASA
According to the order of asceticism (Sanyasa) a householder had to receive the consent of his wife and in her absence he should receive it from mother. It is believed that Sri Vallabhacharya's wife was reluctant to give the consent when he asked for it so he waited patiently. In those days he was living in Adel - a Suburban town near Prayag - Allahabad. One day for no apparent reason fire broke out around the house when barring Sri Vallabhacharya all others were outside the house. So his wife shouted requesting him to leave the house. Treating this as a consent for renouncing the world he had taken the Diksha of Sanyasa from one Sri Narayanendra Tirtha Swami of Prayag. It was the first day of the black half of the month of Jyestha in the S. Y. 1587. Shortly thereafter he had left Adel and stayed at Hanuman Ghat in Varanasi.
ASURA VYAMOHALILA
He spent most of the time in meditation and singing the songs of praise of Sri Krishna. One week prior to his departure from this material world Sri Vallabhacharya took a vow of silence.
His two sons requested him to guide them. To this he wrote a few verses in the sand. He had written that if they had faith in HIM - and at this juncture Sri Gopijana Vallabha (Sri Krishna) had appeared and completed the verse saying that they would never have to look back in life - thus making them realise that there is no difference between the Gopijana Vallabha and Sri Vallabhacharya, confirming the belief that Sri Vallabhacharya is an avatara of the face of Sri Krishna.
By mid day Sri Vallabhacharya had entered the waters of Ganga. He began to sing in praise of the very divine being of which he was a staunch devotee. The waters of Ganga began to raise step by step. It was the 2nd day of the brighter half of the month Ashadha in the S. Y. 1587. A host of desciples, relations and onlookers gathered on the banks to witness the phenomenon. As Ganga covered his body with her sacred waters a blaze of brilliant light emerged from his body and sped towards the sky vanishing in the infinite. This departure of Sri Vallabhacharya to the abode of Sri Govardhannathji is known as Asura Vyamohallla in the Sampradaya. (tradition)
CONCLUSION
It is thus a scholastic person had risen on the eastern horizon of Bharatvarsha and leaving a blaze of brilliant thought provoking System behind hastened to merge with the very form from which he has emerged.
Before I conclude I want to state something about his Trividha Rupabhava. Sri Vallabhacharya had represented that quality of supreme spirit - called "Sat", the first of the three qualities viz., "Sachchidananda". Because of this divine quality his body does not represent worldly five-fold characteristics known as "Panchbutani". But the five-fold transcendental characters represent the cause, so that "Sat" quality in him stands for cause. It also adds beauty to the form. That is why he is called "Sadrupa".
The name Vaiswanara indicates that "chit" quality in him which gives discriminating ability to him.The name "Ananda" shows the transcedental Bliss in him which he can pass on to his deserving disciples in the form of Paramananda.
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