The Life story of SRI VITHALNATHJI

Chap 3: SRI VITHALNATHJI : A SKETCH ON HIS LIFE AND WORK - COMMAND FROM SRI VITHOBA

If one has to believe the legends the births and deaths of many of the Saints of this great land called "Bharata Varsha" were always shrouded in- mystery. All most all of them had appeared on this planet with an avowed purpose, as a dispensation of divine will.

Had it not been the expressed desire of Lord Vithoba of Pandarpur fame, the founder philosopher of Sudha Advaita and Pusti Marga, Sri Vallabhacharya Mahaprabhuji might have embraced the order of "Sanyasa" (asceticism) like all his predecessor Acharyas of other traditions like
"Sankara", Ramanuja etc.

Sri Vallabhacharya was at Pandarpur when he received the command from the presiding deity of the place i.e. "Sri Vithoba". The lord asked him to give up his order of celibacy (Brahmacharya) and marry as soon as possible for HE said that HE wants to take birth as a child in his family.

For all these years Sri Vallabhacharya had never given any attention to this aspect in his life. He was satisfied with his work of establishing the doctrine of Sudha Advaita and propagating the mission of Pusti Bhakti. On the contrary he had cherished the desire to embrace "Sanyasa" at some
time or other.

This command from the Lord had changed the course of his smooth flow of philosophical and religious life and forced him to contemplate on the question of marriage and bringing up a family.

Here he was in all earnest enjoying the life of a celebate - devouting all his energies in the study of higher realities and propounding revolutionary doctrines which shook the very roots of philosophical thinking of those days. And the Lord commanded him to marry adding : "There is the necessity for a worthy successor to carry on the mission of Pusti Bhakti after you."

MARRIAGE

Giving due respect to the wishes of Sri Vithoba, and though personally the idea was against his wishes, he decided to marry on
returning to Varanasi Sri Vallabhacharya married the daughter of a very respected Sanskrit Scholar called Madhu Mangal. The name of the wife of Sri Vallabhacharya was Mahalakshmi but she was famous as "Akkaji" in the tradition.

In all he had two sons "Sri Gopinathji" and "Sri Vithal Nathji".

BIRTH OF SRI VITHALNATH

Sri Vithal Nathji was born on the ninth day of the dark half of the month of posh in the S. Y. 1572. He was the second child of Sri
Vallabhacharya. In his heart Sri Vallabhacharya was cognizant that this
boy is an incarnation as promised by Sri Vithoba. Hence he named him Vithal Nath.    ;

Even though his elder brother Sri Gopi Nathji lived for a considerable time, the responsibility of propagating the principles of religious life under the system of Pusti ultimately fell on the shoulder of Sri Vithal Nathji alone, as predicted.

CHILDHOOD

The childhood of Sri Vithal Nathji was spent at Adel, a small Suburban village on the banks of the confluence of the three holy rivers viz., Ganga, Jamuna and the extinct Saraswati. (It is believed that the last named river turned underground, still exists, but is not visible).

At that time Sri Vallabha was engaged in writing his commentary (Bhasya) on Sri Bhagavata Puranam. This extensive treatise is one of the best works on Sri Bhagavata and is known as "Sri Subodhiniji".

Various sports of the divine being and multiple incarnations are narrated in such an attractive manner that the young Vithal Nath was very much attracted towards them. It is alleged that he used to read Sri Bhagavata to the exclusion of all other studies and thus neglected them.

At the age of eight he was introduced to the order of celebacy (Brahmacharya) by performing his thread ceremony (Yajnopavita). Soon after that he was initiated into the study of scripture as is the practice in those days. He was put under the able guidance of one Pandit Madhava Saraswati.

 

EARLY COMPOSITION

It is stated that Sri Vithal Nathji had composed a series of verses, even at a tender age, in praise of the divine being and presented same before his illustrious father. Pleased at the purity of expression the venerated father blessed the blushing child.

The same composition is recited in the Vallabha Sampradaya Havelies at the time of the "Arti" at Raja Bhoga". These are known as "Aryas".

ARTISTIC TEMPERAMENT

It is obvious that from an early age Sri Vithal Nath had exhibited great tendency for arts and artistic way of presentation. He was fond of music and perhaps on account of this leaning towards 'lalit-kalas' he had introduced these applied arts in the daily services of 'Sri Thakurji', When he has assumed the reigns of the Sampradaya at a later stage.

At the time of "Asura Vyamoha lila" of his father, Mahaprabhu Sri Vallabhacharya, Sri Vithal Nathji was around 15 years of age. It was believed that the family remained in Adel for some considerable time. It is hard to say how much contribution was made by Sri Gopi Nathji in moulding his younger brother, after the passing away of their father.

CAREFREE

But from the literature available we gather that Sri Vithal Nathji had spent a carefree life till this juncture. It is also evident that one Damodardas Harsani, an able and oldest disciple of Sri Vallabhacharya was instrumental in turning young Vithal Nathji to the seriousness of life.

DAMODARDAS HARSANI

Damodardas was an inseparable companion of Sri Vallabhachafrya. He had the complete grace of his master upon him. It is alleged that Sri Vallabha had made him experience the sporting pastimes (Lila) of Sri Thakurji, as such highly venerated in the tradition. On many occassions his master had told him fervently that he had disclosed the Pusti system for 'Damala's
sake only. There can be no doubt about the devotion of 'Damala' towards his master. It is legendary.

The following incidence is worth mentioning because it has a bearing with_the future life of Sri Vithal Nathji. It was an accepted fact
that Damodardasa would not have been able to survive the loss of Sri Vallabha, because the pangs of separation would have been unbearable for Damodardasa. For this reason Sri Vallabha had to plead with Sri Govardhanl Nathji to allow courage to Damodardas to live after his 'Asura

Vyamohalila'.

 

It is the expressed view of Sri Hariraiji that Sri Vallabha had purposely left behind his disciple Damodardasa so that the latter could guide the young protagonist.

After the departure of Sri Vallabha, when it was observed that young Vithal Nath had not dissuaded from his carefree attitudes he had to be admonished by Damodardasa. Slowly Sri Vithal Nathji began to realize his folly and it seems that he first turned to his mother for guidance. It is alleged that under the instigation of his mother he had finally turned to Damodardasa for guidance on Pusti system.

It is also alleged that as a mark of respect for performing the anniversary rights of his father Damodardasa had divulged the secret experiences he had gained through his master and benefactor on the lilas of Sri Thakurji, to young Vithal Nath. Thus we come to understand that Damodardas had played a great part in moulding the sentiments of young Vithal Nath in grasping the principles of Pusti tradition.

We should not come to the conclusion that Sri Vithal Nath was neglected either by his father or by his elder brother. As said before he was kept under the best tutor's of his times and he had received proper training into not only his father's doctrines of Sudha Advaita but also of all the philosophical theories prevalent then. Otherwise he could not have been completed many of the works which his father left unfinished like Anu Bhasya, Subhodini etc. The only drawback alleged at the time of passing away of his father was his diversion of mind into other fields of activities rather than scrupulously adhering to his studies for which his mother "Akkammagaru" had to chide many times.

Damodardasa was much venerated in the family because of the faith Sri Vallabha had in him. So there is no wonder when Sri Vithal Nathji was asked by his mother to go and seek guidance from Damodardasa. The outcome of all these efforts was that a bud had blossomed into many splendoured beauty. Sri Vithal Nathji had given a broad spectrum to the
practice of seva under pusti system which is flourishing in all its glory,
the way we see his descendent's performing festivals and manoraths in
their havelies of their presiding deities thronged by devout vaishnavas.
The enthusiasm and fervous approach of these delighted devotees has
to be seen to believed.

 

MULTIFACETED APPROACH

There can be no doubt that behind all those divergent activities created so beautifully there was that inner urge of a born artist to give expression to the multifaceted aspects of a complicated system (Marga). What a beautiful Pranali (tradition) had he generated in which the seva (service) of Sri Krishna is performed eight times in a day - known as "Asta Prahara Darshan" or glimpse of Sri Thakurji - twelve months round the year with all the magnificient sportive pastimes (Lilas) represented during all the festivals like - Janmasthami and Nanda Mahostava, like Dasahara and Vijayadasami celebrated for ten days, like Rama Navami and Rathayatra, like the grand festival of Diwali and Annakut which crown the activities of devote fervour of the AcKaryas as well as the followers of Pusti system.

RULES AND REGULATIONS

He had methodically formulated the rules and regulations as to which service should follow the other one, what are the various cookeries (Pakvanna) that should be prepared for each "yama" or period of day, on each day, on every day of the week and on every important festival. Sri Vallabha had provided a system which can be observed in most simplest form, most likely because, he himself never preferred "Adambara" or proud exhibition. But like gold which receives fragrance to its inherent value by the magic touch, Sri Vithal Nathji had added regal splendour befit to the glory of Sri Krishna the undisputed king of yadavas, without changing the very fundamentalism of his venerated father - whom he used to refer in his works with reverence as "Tata Charana". The mode of seva has thus expanded by the efforts of Sri Vithal Nathji alone.

Let us consider how his multifaceted talent had taken a constructive shape. He had divided the work of seva (service) into various well defined departments known as "SaakGhar" - the department of vegetables and fruits; "Khasei Bhandar" or the store room where all essential provisions required are kept to be supplied at the shortest possible notice, "DoodhGhar" or the department where milk and milk products like
"Peda", "Burfi", Doodh Pudi" etc. are prepared to be offered to the deity at the right time; "PanGhar" or the special department where bettle leaves, bettlenut and other spices like cloves, jaji, javitvi (Bark and Nuts of a particular tree) kesar (Vermillion) and other ingredients used in Sringara are kept ready; "Phool Ghar" or a department with unique concept where the flowers of the season are gathered for the preparation of garlands etc. One distinct feature of Pusti Seva is the usage of all the ingreadients dependent upon the season so that Sri Thakurji can enjoy the best of everything. In summer the deity is presented with dresses made out of flowers.

Sri Vithal Nathji had engaged the services of trained Brahmins in the preparation of varieties of food dishes to be served according to the time of the day. In addition the dishes vary according to the season and also dependent upon the festival that is before him. Even the birth day celebrations of the Acharyas and their family members receive special attention.

Each department is worked out to the minutest detail with an eye to artistic presentation, coupled with the desire to offer maximum comfort to the divine swarupa.

SEVAKRAMA

The actual seva is distributed between the chief priest called Mukhiaji and his able assistants who can carry the seva efficiently even in the absence of the Acharyas. These handpicked persons share the maximum responsibility of not only attending to the seva of the swarupa, but also taking the charge of all valuable articles connected with the service like the 'marble' and silver sanga - machies (a kind of sofa), Hatadies, (domed contraptions on pillars open on all sides), the valuable Jari clothes, Jewellery etc.

One must admit that every department [for want of space I have not described each and every department that plays an important part in carrying on the seva of Sri Thakurji - like the RasoiGhar (Kitchen), Bal Bhoga Department, the Bhandar or the general godown where large quantities of provisions are collected, the darikhana or office which manages the day to day routine work etc - and the management of seva pranai bears the stamp of the eminence of Sri Vithal Nathji because even
to-day the same procedure is observed in its details with perhaps minor changes to suit the present day condition.

ASTACHAPA

Sri Vallabha had four devoted
disciples who used to compose and sing about sportive lilas of Sri Thakurji with spontaneity and abandon. In a similar way Sri Vithal Nathji also had four disciples who composed music. In all, the Sampradaya boasts of eight composers who are famous by the denomination of "Asta Chapa". Suradasa - the born blind poet belonged to Sri Vallabha's period, whereas Sri Govinda Swami was associated with Sri Vithal Nathji Kumbhandasa, Paramananda Dasa, Chaturbhuja Dasa and Chita Swami were some other great composers of those times.

JAGAD GURU

Sri Vithal Nathji was also called 'JagadGuru' like his illustrious father. The former was also a religious leader of high calibre, capable of moulding the minds of millions, and formulating directions to the Sampradaya while he maintained the original form given by Sri Vallabha.

He had toured extensively covering in the West places like Gujarat, Kathiawad and Sri Dwarka, in the East - Magadha Desa, Gauda Desa (Bengal) and Jagannatha Puri; in the North he reached upto Badri-Kasram; his chief purpose was to propagate the message of his father to the farthest corners.

VARTHA SAHITYA

Most of the incidents related to the life of Sri Vithal Nathji are gathered from a literary work known as "Varta Shitya" - containing the episodes of 252 Vaishnavas who were considered to be the handpicked devotees of Sri Vithal Nathji. So also there is a reference to 84 disciples of Sri Vallabha and the work is called 84 "Vaishnava Varta".

WHY SOUTH WAS LEFT OUT

Due to incessant efforts and concentrated approach he had made Gujarat a prominent centre of Vaishnavism. But it is sad to note that neither the founder philosopher of Sudha Advaita, nor Sri Vithal Nathji nor any of his subsequent descendents could reach the South and establish their system even though-Sri Vallabha had claimed a major victory over
the Sankaracharya's Kewala Advaita in the court of Raja Krishna Deva Raya of Vidyanagar fame.

May be this is because of the predominence of "Krishna Cult" in
the North and West India or may be due to lack of concentration of the
energies of the descendents. It is also sad to note that the place where
Sri Vallabha had been weighed in gold for his monumental victory over
his opponents does not boast of any monument to commemorate the
event.

It is recorded that Sri Vithal Nathji had made tours throughout Gujarat for as many as sixteen times between the Samvat years of 1600 and 1638.

CHACHA HARI VAMSA

There is a legend in connection with the tours of Sri Vithal Nathji in Gujarat. It is alleged that he had one disciple hailing from Patan. He was named Harivansa, a Kshatria by birth, Sri Vithal Nathji is said to have deputed his authority to Hari Vansa to initiate Gujaratis into "Asta-Akshara Mantra" Diksha. This person was very adept in turning people into Vaishnavas. It so happened once (the legend goes) that Sri Vithal Nathji could not find a single vaishnava in a particular village and remarked loudly that perhaps Hari Vansa had not passed through this village.

He had been called lovingly as 'Chacha Hari Vansa' by Sri Vithal Nathji and was highly respected.

 

BADSHAH AKBAR

Another important aspect in the life of Sri Vithal Nathji is the recognition he had received from the Mugal Emperor Akbar, the Great. It is said that Sri Vithal Nathji, on the request from the Emperor, had visited Agra - the then capital of Moghuls - twice, once in the S. Y. 1634 and again in the S. Y. 1638.

Akbar was very much impressed by the personality of Sri Vithal Nathji. His deep knowledge of Sastras, his practical approach to the religion and utter devotion towards Sri Govardhan Nathji was phenomenal. The Emperor, it is said, had sought advice on some important state affairs and the pragmatic suggestions advanced had left indelible mark
on the mind of Emperor Akbar.

Akbar had entrusted judicial powers to Sri Vithal Nathji. He also conferred the title of Sri GOSAINJI (which actually means a Saint) and gifted pasture lands in Jatipura. It is also stated that Akbar used to snatch some moments of his official life and visit Gokul to meet Sri Vithal Nathji.

STALWART DISCIPLES

The literature of the Sampradya refers to many important courtiers of Akbar like Taj Bibi, Rai Purushottama Das, Raja Birbal, Raja Todarmal, the famous singer and composer of classical music - Tansen and Shobhavati (daughter of Birbal) who had, apart from the fact that they had accepted him as their Spiritual Guru, very cordial relations.

TRUE RELIGIOUS HEAD

Sri Vallabha had very often stated that in Kali yuga the only Marga (Path) left for the jiva to emancipate from the bonds of Births and death is devotion or Bhakti. Another name for Bhakti is 'dedicated service' of Sri Krishna.

Sri Vithal Nathji was a true born religious head of high order. He is a confirmed devotee of Sri Thakurji. His religious convictions have no comparison in Sampradaya. His attachment towards Sri Govardhan Nathji is beyond the belief of human beings. It is alleged that he could commune with Sri Govardhan Nathji as freely as if you are talking to a companion. He used to address the Swarupa of Sri Nathji as Bawa and it is said that Sri Thakurji used to address him as "Kakaji". These are some incidents in the life of divine people which will remain beyond the perspective capacity of ordinary man. But his life is full of such instances which prove the fact that he could commune with Sri Thakurji.

ROOPA POLIA

This legend is told very often by the elders in the family. Kavi Govinda Swami was a renowned singer of Kirtan before the swarupa of Sri Govardhan Nathji (Sri Nathji), all the eight periods of the day (Asta Prahava). But there was one "Polia" or attendent called Rupa who used to murmur the Kirtan while he used to sweep the fore court of the Mandir in the night - after the last darshan. One day Govinda Swami happened to listen Rupa Polia and admonished him not to sing before Sri Nathji
because the Polia's voice was harsh and he was singing without the knowledge of beat of the music. Poor Rupa stopped singing immediately. The next day when Sri Vithal Nathji opened the portals of the Mandir he saw Sri Thakurji wide awake and his eyes were red with sleeplessness. So Sri Vithal Nathji asked "Bawa ! why are your eyes red !" Sri Nathji said : "Kakaji ! I could not sleep whole night because Govinda stopped Rupa from singing my "lories".

TAJBIBI

Another legend is also very often repeated in the circles of devotees of Sri Vithal Nathji. Sri Vithal Nathji had a staunch disciple in one Muslim lady named Taj Bibi. She is also a composer singer of Kirtans of the Sampradaya and is held in high esteem. She is very much devoted to Sri Nathji. But she used to live far away in Rajasthan.

But every night, it is alleged in the Sampradaya literature that Sri Nathji used to visit her and play Chaupad and Sataranj (two games of the kind of chess) with her till late at night. At one instance when Sri Vithal Nathji opened the portals of the Mandir at Mangala Darshan he found (Sri Nathji lying in a Suthan and Pataka which is a Muslim dress which he had never created for the Swarupa. So he asked : "Bawa what is this ! Where did you get this dress !" Sri Nathji told : "Kakaji ! This is presented to me by Taj Bibi ! I like this dress". From that day the legend goes that Sri Thakurji began to wear a jari Suthan and Patka.

LOVE FOR SWARUPA

There are many incidents in life which prove his ardent love for the Swarupa. It is no longer an icon to Sri Vithal Nathji. It is a living symbol whom he used to worship as if he were present in person during the seva period.

ALL INCLUDED

This utmost dedication towards Sri Thakurji had turned him into a natural religious leader of high order. His selfless approach had opened the doors of devotion to all irrespective of caste, creed and race. He had taken into the fold of Pusti Marga not only low caste Hindus but he also initiated Muslims into Krishna Bakti. The compositions of Saint Poet Rasa Khan are the marvellous compositions of Krishna cult. Some other names that have left indelible prints on the Sands of Bhakti history are
Ali Khan, his daughter Pirjadi and Taj Bibi.

It is also alleged that even thugs (cheats), thieves and pickpockets had given up their end ways and turned strong disciples of Sri Vithal Nathji and adopted Krishna Bhakti.

LITERARY ACHIEVEMENTS

Now we come to his literary achievements best one may come to the conclusion that his contribution to literature was naught. In addition to his intense life of carrying the mission of his father's Pusti principles to the doors of far flung places, he had turned his attention in completing the works of his father like "Anu Bhasya" etc. His independent commentaries on some of the 16 works of Sri Vallabha - known in the Sampradaya as "Shodhas Grantha" throw great light on Vallabha Sidhanta (doctrines). He had also written independent commentaries on some of the Prakaranas (chapters depicting certain principles or aspects) like Janma (Birth), Tamas and Rajas (two aspects of devotional life) of Subodhini.

CHATUS SLOKI

Another important and independent contribution is his commentaries on the last four verses of the fifth chapter of the 6th canto of Sri Bhagavata Purana. This work is both in verse and prose form and is called "Chatus Sloki".

The learned scholars of the Sampradaya observe that no major works on Gita are available, written either by Sri Vallabha, or his illustrious son, Sri Vithal Nathji.

GAYATRI BHASHYA

Another important work of Sri Vithal Nathji is his commentary in verse form on Gayatri. It consists of 34 verses.

VIDWAN MANDANA

His major independent work on the philosophy of Sudha Advaita is known as "Vidvan Mandan". It is generally understood that this work was written prior to his attempts to compose the commentaries on Subodhini and trying to complete Anu Bhasya - left unfinished by his father. The reason for this supposition being that the learned subsequent scholars could find several references to it in the two later works.

A commentary on "Vidvan Mandanam", called "Sidhanta Sobha", was written by Sri Vithal Nathji. But is said that this work was attempted at a later stage when his erudite sons and grandsons used to participate in the discussions. So far we have discussed his contribution towards the doctrines on Sudha Advaita philosophy.

BHAKTI HANSA - BHAKTI HETU

Now turning to the path of devotion we have two works available before us viz., "Bhakti Hansa" and "Bhakti Hetu Nirnaya". He has proved beyond doubt in "Bhakti Hansa" that devotion is on a higher pedestal than the path of Upasana (a form of worship). It is his confirmed belief that without the benign grace of Sri Thakurji a Jiva cannot achieve the highest goals in Bhakti Marga.

SRINGARA
RASAMANDANAM

"Srigara Rasa Mandanam" is another important work written in three different parts. The first is called "Rasa Sarvasva" and contains eleven verses. The second is called "DanaLila" and the third is called "Vratacharya" each consisting of eight verses popularly known as "Astapadi".

OTHERWORKS

Other works credited to him are : "Vijnapthi", "Gita Govinda Vivruti", "Nyasa Desa", "Vivruti", etc.

Sri Vithal Nathji, when he was not on his travels round Gujarat etc., stayed mostly in Gokul where he had constructed several Havelies for the residence of his growing family.

As mentioned earlier the childhood of Sri Vithal Nathji was spent in Adel, a small township near Allahabad (Prayag).

MARRIAGE

He was married to one Sri Rukminiji, the daughter of Sri Visvanath Bhat and Sri Bhavani. It took place when he was seventeen years of age in the S. Y. 1589.

RATHAYATRA

In the S. Y. 1616 he visited JagannathaPuri. Here he had an occasion to come in contact with the direct disciples of Chaitanya
Mahaprabhu. The latter was a contemporary of his father. It appears that Sri Vithal Nathji was much impressed by the extensive seva pranali of Lord Sri Jagannath. During this period he must have absorbed various artistic concepts of other Sampradayas during his travels throughout the length and breadth of the country and had attempted to adjust them in the seva pranali of Pusti Marga. One thing that must have impressed him very much was the prodigious Ratha yatra festival of Sri Jagannatha.

It is said that he brought with him one carpenter called "Rasa" and got constructed a chariot on the pattern of the Ratha (chariot) of Sri Janannatha and celebrated Ratha yatra of his Thakurji once when he was in Adel and the other time when he was staying in Gadha the Capital of Rani Durga Devi.

STAY AT GADHA

We observe from records that he stayed in Adel upto S. Y. 1619. Later on, at the request of the Rani Durga Devi, he stayed in Gadha for some considerable period.

It was here that his wife Sri Rukuminiji passed away after a short illness. In the S. Y. 1620, on pressure from the Rani, he had married for a second time, one Padmavati, the daughter of Sri Krishna Raya Bhatt.

It appears that he stayed in Gadha for over three years. There were rumours of impending invasion by the armies of Akbar Badshaha. Rani Durgavati, anticipating ruthless destruction, requested Sri Vitha! Nathji to leave Gadha. First he went to Prayag. From there he had been to Gokul and from there he reached Mathura, the birth place of Lord Sri Krishna. Here Rani Durgavati had already commanded to construct a huge haveli for the residence of Sri Vithal Nathji and his now large family. This Haveli was populary known as "SatGhara". It appears that he stayed in this Haveli for six years and in S. Y. 1628 shifted once again to Gokul. It is alleged that the township of Gokul and several pasture lands around were gifted to him and his family by Emperor Akbar in the S. Y. 1634. Sri Vithal Nathji stayed there till the end of his life.

CHILDREN

From his first marriage to Rukminiji he had four daughters, viz., Shoba, Yamuna, Kamala and Devaki. In addition he had six sons out of her viz; (1) Sri Girdharji (2) Sri Govinda Raiji (3) Sri Bala Krishnaji (4) Sri
Gokul Nathji (5) Sri Raghu Nathji (6) Sri Yadu Nathji. He had only one son out of his second wife - Padmavatiji - named (1) Ghanasyamji.

SEVEN GADIES

In the name of Seven sons of Sri Vithal Nathji, seven seats have come into existence - generally known as "Gadies" in the Vallabha Sampradaya.

Perhaps Sri Vallabha had never conceived of the shape his Pusti Marga would take one day. To Sri Vallabha the be all and end all of this Marga is his dedication of Sri Krishna. The humbleness and humility propagated by him is proverbial. He believed that without assuming this "Dasya Bhava" (sentiment of servitude) a Jiva can never conceive of shedding its "Ahamta" (ego), "Mamata" (possessiveness) and surrender in utter humility leaving everything to the Mercy of Sri Thakurji.

RAJASI SEVA

But it appears that Sri Vithal Nathji had planned it differently. We must state to his credit that he never deviated from the path of service of Sri Thakurji. But he has introduced "Rajasi Seva" or regal splendor into the department of service. It is no longer a simple mode with no complications in the approach. Grandeur and pomp replaced the simplicity as more and more comforts were added or introduced into service and as the burden increased they have to engage extra hands to shoulder the expanding responsibilities.

And by the time all the seven sons had assumed their respective Gadies after the passing away of Sri Vithal Nathji a new heirarchy of Acharya Parampara (tradition) was born.

SWARUPAS

Sri Vallabha, during his wanderings (he had travelled round Bharat Varsha for three times on foot), had collected ten different Swarupas (icons of different shapes and sizes). He had entrusted the seva of these Swarupas to his personal and able disciples, for he had, very rarely, stayed at any one place for long.

During his life Sri Vithal Nathji had collected all these Swarupas back and had distributed them between his seven sons. Seva of Sri Govardhan Nathji at Jatipura was entrusted to his eldest son Sri Girdharji
and his descendants with a right for all other sons and their descendents to offer seva to Sri Nathji.

The seven Swarupas are known as Nidhies in the Sampradaya Spreading the fragrance of love for Sri Thakurji in all directions Sri Vithal Nathji lived upto a very ripe age.

SRI NATHJI

His attachment towards Sri Govardhan Nathji is phenomenal. As mentioned before he could communicate with the Swarupa of Sri Nathji. It is believed that Sri Nathji used to command his wishes directly and Sri Vithal Nathji used to comply them to the satisfaction of Sri Thakurji. To non-believers all this must be appearing as fabrication and concoction of mind. But the staunch vaishnavas have absolute trust in these matters of religious fervor.

It would fill pages if one begins to narrate the various legends current in Sampradaya. I have already referred to the legend of Taj Bibi where Sri Govardhan Nathji used to visit during the nights when Sri Thakurji is put to rest after the "Sayana Darshan" and how the tradition of wearing a Suthan and Pataka have cropped up in the Sringara (decoration) of the Swarupa and Chopad and Sataranj were introduced to the play kept before the Swarupa on the Khanda Pata (a desk like wooden frame where all the accessories like clubs, ball, toys and animal figures are decorated with taste before Sri Thakurji).

Many such instances are narrated in the "Prakatya Varta" (the episodes on the manifestation) of Sri Govardhan Nathji. Sri Krishna is referred as Sri Thakurji in the Sampradaya and his consort as Sri Swaminiji.

Before I write the word "finish" to this narration one important incident remains to be mentioned in the life of Sri Vithal Nathji.

FAMILY RELATION

Sri Gopi Nathji, the elder brother had a son called Sri Purushottamji. It is said that Sri Gopi Nathji used to spend most of his time outside Gokul. Even though he was quite competent to take the reins of their father's mission into his able hands, it is generally believed, that he allowed his younger brother Sri Vithal Nathji to lead the disciples. May be, Ilke others, he also believed that his brother is an incarnation of Sri Vithoba of Pandarpur and as it is the expressed desire of Vithoba to take birth as the second son and carry the dynasty further, the elder brother must have carried the premonition of his family ending up suddenly whatever it may be he was reluctant to come forward.

From the letters exchanged in between the brothers (some of the letters, though written in Deva Nagari script contained matters in the language of Telugu - their mother tongue) it is obvious that no differences existed and the relations were cordial.

However there is a recorded discordant note which shows that there was considerable antagonism between the wife of Sri Gopi Nathji and the staunch disciples of Sri Vithal Nathji.

It was a general practice with Sri Vithal Nathji to visit Jati Pura daily at the time of Sankhanatha (when the conches are sounded to wake up Sri Thakurji - a practice followed in the Havelies even to-day) and return to Gokul after attending to the service till Sri Thakurji is put into bed in the night.

In those days the management of the affairs of the Mandir was in the hands of one Ramadas who was appointed by Sri Vallabha when the Swarupa of Sri Govardhan Nathji was installed in a Mandir. It is alleged that some kind of misunderstanding had arisen between him and Sri Vithal Nathji.

Finding an opportunity, it is believed in the Sampradaya, that Sri Purushottamji had instructed the Adhikari (Ramadasa) to close the portals of the Mandir to Sri Vithal Nathji. So the next morning, before day break when Sri Vithal Nathji had arrived at the base of the Govardhan Mountain he was prohibited by the servants to enter the premises of the Mandir. This had pained Sri Vithal
Nathji very much because he had never missed an opportunity to offer service to Sri Thakurji. He did not want to contradict either the Adhikari who was an old employee and venerated by all nor his nephew who was a still young child. He knew that his elder brother was somewhere in Puri and had he been there he would not have allowed the things to take an un-savored turn.

LIFE IN PARASOLI

So he quietly turned his horse towards a nearby village called Parasoli on the bank of lake "Chandra sarovar". As a mark of penance he had given up cooked food and taken a vow that he would not return to Gokul unless I, is allowed to have a glimpse of Sri Thakurji. It is believed that he stayed in the village in a state of viraha i. e. pining for a Darsan for as many as six months.

When the news of this obnoxious attitude of the Adhikari had reached Gokul, the eldest son of Sri Vithal Nathji was very much vexed. In a fit of anger he obtained an order from the Badshah (Emperor) at Agra for the arrest of the Adhikari. Information was also sent post haste to Sri Gopi Nathji at Puri on the strength of the orders from Agra Sri Girdhariji has caused the arrest of the Adhikari and got the gates opened for Sri Vithal Nathji.

VIJNAPATI

It was the S. Y. 1605 and during this period of separation (Viraha) from Sri Thakurji. Sri Vithal Nathji had composed series of verses known in the Sampradaya as "Vijnapaties".

SEVAPRANALI

The Sampradaya owes much to the originality of this dedicated religious leader. The present form of Seva Pranali as it is observed is the creation of Sri Vithal Nathji. He has brought coherence and a systematic and uniform procedure to seva.

LAST DAYS

The last days of Sri Vithal Nathji were spent in Jati Pura at the Lotus like feet of Sri Govardhan Nathji. His end came peacefully when he reached more than 70 years of age.

On the six day of the black half of the month of Magha in the S. Y. 1642, It is believed that Sri Vithal Nathji had entered the cave of the Mount Giri Raiji never to return.

On this event the legend goes like this. When the venerated old father began to enter the cave his sons had requested him to leave some mortal symbol to which they could administer the best rites as he was going without leaving his body, so that they can maintain the Laukika achara (observation of wordly practices). So it is alleged that he had left behind his "uttariya" (the upper cloth with which he used to cover his
torso) with a final request that it is be taken to the burning ghat dragged In the reti of Vraj. (Reti is fine dust).

THE END OF SRI GOSAINJI

The great evolved souls come into this world with avowed purpose. Their lives are shrouded in mystery and these divine persons should not be equated with ordinary mortals. But for the advent of this great Soul Vallabh Sampradaya would have gone the same way like the imprints of many of the traditions vanished on the sands of time. We observe the stamp of his personality in every department of seva followed even to-day, after the lapse of five hundred years. The only tribute we can offer as a mark of respect to his great contribution to the Sampradaya is to salute him every morning before getting out of bed.

 

12 : GOPI, GOPALA AND GOKARA

Chap 12 : GOPI, GOPALA AND GOKARA
The true adhikari of Pusti Bhakti Marg is he on whom the Lord showers his grace. As it is the grace of the Lord is not visible. One can realize its presence on the basis of the karya of the Jiva.
The very Ruchi or the interest shown by the Jiva towards Bhagavad Vishayak objects denotes the Grace of the Lord. For it is asserted that without that very Grace the Jiva would never turns towards the Lord.
Sri Vallabhacharya states that this Anugraha or Pusti of Bhagvan Shri Krishna is the end towards which the Bhakta follows the Pusti Marg.
The Jiva must abandon his self-centred attitudes and dedicate himself completely to the seva or service of Shri Krishna; The ability to perform such Seva whole-heartedly as the Dasa or servant of Shri Krishna is a sure sign that one has received the Anugraha. Seva is also called the goal or Pusti Marg.
Sri Vallabhacharya had bifurcated Bhakti-Bhava into four cheif division. Viz., Dasya Bhava, Sakhya Bhava, Vatsalya Bhava and Madhura Bhava.
A Bhakta may perform Seva in the spirit of any one of these Bhakti Bhavas.
The Dasya Bhakti Bhava is the devotional emotion expressed in the manner of Dasa towards his master. In this form the devotee maintains the distance between himself and his Lord. He glorifies the power of the deity or, as it is called, the Swarupa and humbles himself.
However, Shri Vallabhacharya did not attribute much importance to Dasya Bhava as, according to him, it is cold, austere and formal. There should be an emotion more warm and informal.
In Sakhya Bhava the devotee assumes the position of a Sakha or friend of Sri Krisna, as if he were equal in age and status. It is the kind of devotion one observes in the Astha Sakhas of Shri Krishna of Vraj. This very emotion is very often seen as an inspiration for many of the composers of devotional songs, known as kirtans in the Sampradaya.
However, the experience of Sakhya Bhava is confined only to most advanced of the Bhaktas and that Bhakta is treated as having received




The eminent astachhapa poets sang innumerable padas eulogizing the Bhakti Bhava of all the three groups of Gopies. Though the Vatsalaya Bhava is the chief devotional emotion advocated in Pusti Marg, many feel that devotion based in madhura Bhava is also important.
It should not be over-looked that the Gopies represent human souls. Through their single minded, love filled devotion to Shri Krishna they do symbolise the yearning of the Jivas for the union with the Divine Being. The Gopies are also often considered to be fragments of the eternal shakti of Shri Krishna. It is said that Sri Swaminiji is Maya, the shakti or the power by means of which Sri Krishna parabrahma manifests in the world for the playful sport or Lila.
In perfect Bhakti both the Bhavas of Samyoga and Viyoga shouldbe experienced. By the alteration of Samyoga (Union with the beloved) andViraha (Seperation from the beloved) the Bhakta is drawn away from theLaukika existance and brought towards the Alaukika plane of devotion forShri Krishna. .
The Bhakti of Pusti Marg has its outstanding characteristic, i.e. the absolute love for the divine Being. The Bhakta should begin by living in his own family and carrying on his ordinary Business, but without attachment to either, Since both would have been dedicated to that Supreme Being.
Eventually love for Shri Krishna would begin to grow in the heart of such Bhakta until finally this love or prema would overshadow all other wordly and family concerns. No longer these attraction would effect the Bhakta and fail to distract him from the complete absorption in his devotion to Sri Krishna. This complete absorption is called ASKATI.
When the Bhakta has become detached from wordly life he reaches the state of Vyasana. Vyasana is a state marked by addiction to some vice in Laulika sense. But in the Alaulika sense, as it is used by Sri Vallabhacharya, Vyasana refers to that condition of total love for Shri Krishna that overwhelms the devotee as completely as a vice would do to a wicked person. This is the highest point of love that the Bhakta could reach by the Anugraha of the Lord. This is Pusti Marg. It is the way by which the Jiva, relying on the Grace or Divine Being could achieve the true, Alaukika an eternal world or delight in Goloka
The divine Being is beyond all human senses. He is also beyond till human powers of reason. Nevertheless he can be perceived. He can he attained.
Since everything in the manifestation of the supreme Being-except the Jivas' imaginary interpretation of life i.e. his samsara - the attainer Is only realising himself in his true nature.
Shri Krishna in his manifestation as the Jagat is called the Gokara. It means a pasture for cattle. In philosophical usage it refers to the field of the objects of sense perception, The unruly and ungovernable, if they are not kept under control.
The Gokara or the field of wandering senses is not left to anarchy, as there is Shri Krishna-Gopala or the protector or pala of the senses or cows.
In the divine world of Goloka, the senses are finally subdued and tamed and transformed from the laukika to the Alaukika.
The Sakhas and Sakhis who are constantly with Sri Krishna and his shakti Sri Samiminiji are the Gopas and the Gopies - the male and the female controllers of the senses (cows). In other words those who retain their senses under control.
To be a Gopa or Gopi with the master herdsman Gopala in Goloka is the highest state which a Jiva could enjoy and the Bhava of the Gopas and the Gopies is the sublimest of emotions that he can feel.

11 : SHRI VALLABHACHARYA AND HIS SUDHA ADVAITA :

Chap 11 : SHRI VALLABHACHARYA AND HIS SUDHA ADVAITA :
India is proud of its original religious thinkers. Due to their persistent efforts they have brought the code of religious thinking of vedic period back to this country. Their contributions as commentators on upanishads, Brahma Sutras and Gita have enlivened the then decaying social structure of life.
The credit goes to Adi Sankaracharya for reviving the interest in vedic literature. But it is Sri Vallabhacharya, the fourth in the line of Acharya Parampara, who had blazed the horizon with his scorching criticism of the drawbacks of previous systems of religious thinking and established a profound doctrine in Sudha-advaita or pure monism and has pesented a path of devotion, churning as it is the ocean of milk, which he called Pusti Bhakti. Only a versatile Pandit can deal such a complicated subject like Bhakti Marga. Because in the second canto of Srimad Bhagavatam the Path of Devotion is described as the very essence of all Sruties.
••v
Shri Vallabhacharya has kept Vrajadhipa Sri Krishna in his heart and expanded the theory that assists the devotee to realise the secrets of Bhakti. He assures that the Lord will not discard such devotee who will dedicate his everything in the seva of Shri Krishna.
Sri Vallabhacharya's "Tatvartha - Dipa - Nibhandha", at large, deals with the principles of Sudha-Advaita and at the same time advocates the value of Bhakti Marg. "Nibhandha" is an original work written in the form of verses - called Karikas - and is so concise and to the point that the author has to provide his own comments to elucidate and elaborate his theories, which is very rare thing to observe in Indian philosophical and religious works. The whole of Sastrardha Prakarana is composed in just hundred and four Karikas. But for his 'Prakasa' this work would have remained shrouded in ambiguity and uncertainty. Perhaps without his own comments and elaborations much of his thoughts on the doctrines might have been lost for ever.
However there are four more commentaries on the work. But they are more or less commentaries on the chief commentary of Sri Vallabhacharya, rather than a further attempt to add to the ingenuity of the original thinker. In a way "Nibhandha" is based on such profound knowledge that there remains nothing to add.



























The work under consideration is divided into three chapters called Prakaranas viz., Sastraartha Prakarana, Sarva Nirnaya and Bhagavataartha Prakarana. In the first Prakarana, Sri Vallabhacharya has attempted to elaborate his doctrine of Sudha Avaita based on the chief scriptures, which he quotes in profusion in support of his theories. He does admit that his theories contain nothing new that has not been mentioned in the scriptures. He adds that whoever attempts to deduce his theories outside the scope of the four scriptures - (on which he has relied upon for support of his theories as proof) - will be tress-passing on grounds of conjecture.
The primary sources of Pramana or proofs relied upon by Shri Vallabhacharya are : Vedas, Bhagavad Gita, Brahma Sutras and Srimad Bhagavatam.
Vedas are considered to be the result of sounds emanated with the exileratons of the Supreme Spirit. As such they are considered to be Brahma Vakyas. On the battle field of Kurukshetra Sri Krishna has a long discourse with Partha where he has explained all that has been preached in Vedas.
Upanishads are the works of great sages who have expressed the revealations made by the Supreme Spirit therein. Even though as such they are the works of authority and unique in nature, Shri Vallabhacharya has repudiated them wherever they have deviated from Vedas or wherever any contradiction or doubt has arisen.
Brahma Sutras and Srimad Bhagavatam are the contributions made by the great sage, Veda Vyasa. It is stated that he has composed the latter work in the language of Samadhi, when the sage is engulfed in deep meditation. Whatever has been revealed to him by the Supreme Spirit has been transcribed and hence Srimad Bhagavatam is also treated as the teachings of the Supreme Being.
Vyasa Sutrani are considered to be canonised principles of the profound teachings of Sruties. All the four Acharyas of different systems of philosophy have contributed their own extensive commentaries on Brahma Sutras.
Till the advent of Shri Vallabhacharya, all the three previous Acharayas have greatly relied on the three scriptures only in tending their arguments in proof of their theories. They have given importance to


























Vedas, Upanishads and Brahma Sutras in their exposition of their doctrines, neglecting Srimad Bhagavata Puranam. Even amongst Vedas no prominence is given to "Poorvakanda" as it advocates "Karma" or ritualistic practices as a means of realising that Supreme Spirit. Great-reliance is made on "Uttarakanda" as it advocates knowledge as means of realisation of Brahman. Poorvakanda consists of Samhitas and Brahmanas and the subject matter is sacrifies uttarkanda consists of Aranyakas and Upanishads. Shri Vallabhacharya insists that in order to have a comprehensive knowledge of Brahman one has to study both the kandas or parts as a whole otherwise-the picture one may project out of such studies will be incomplete.
Poorvakanda, which exlusively refers to sacrificial rites reveals only a part of Brahman, while Uttarakanda is again partial because it is confined to the aspect of knowledge alone. But Bhagavata Purana describes in full the concept of Brahman, both the work aspect as well as knowledge aspect. Therefore Bhagavata Purana is considered as a complete exposition of Divinity. Vedas consider the existence of Supreme Spirit analytically. But Bhagavata Purana deals the subject synthetically.
Shri Vallabhacharya asserts that all the four proofs referred here in above are unanimous in their conclusions and express single minded meanings giving birth to authentic knowledge. Each of these four verbal proofs is helpful in clarifying the doubts and contradictions and controversies arising out of the understanding of the previous work.
Shri Vallabhacharya states that "Parama Tatva" or Supreme being is the pre-eminent person. HE is the extreme limit of the Universe. This very Supreme Being has incarnated in the form of Shri Krishna and is known as Poorna Purushottama. HE is capable of performing supernatural deeds and can convert the non-means into means. HE assumes different names, forms and shapes and thus sports in this world. This world rpresents HIM in myriad forms. This world is a vast field of sport for the Diving Being.
Shri Vallabhacharya has conclusively proved that Shri Krishna is the primordeal and all encompassing deity. There is an obligation on every person to offer dedicated service to HIM. One should not consider him as an ordinary person but should maintain an understanding of Divinity in HIM. Sri Krishna in HIS true aspect is none other than the Divinity.



























Sri Vallabhacharya treats Seva or service towards Divinity both as a means or Sadhana and also as an effect or Phala. He advises all to try to understand the Sastras through proper study and to offer Seva unto HIM with a concentration of mind, body and speech.
In Vedanta that 'Parama Tatva' or Supreme True Substance is known with an emblem as 'Brahman'. This Brahman is both the efficient cause and material cause of this visible Universe. HE is the all pervading soul and spirit of the Universe. HE is the essence from which all created objects are produced and into WHICH they will be absorbed in the end.
The Smruties have praised that same 'Parama Tatva' as Paramatman or the highest spirit or the most exalted soul.
Srimad Bhagavata Purana has depicted this very 'Parama Tatva' as Divine Being or Bhagavan.
The same Divine Being may appear in different forms to different people. These forms may appear inconsistent. But it becomes possible due to supernatural powers of the Divinity. It is asserted that the Divinity is an asylum of contradictory characteristics.
It is averred that the word Dhamna or religion is used to denote scriptual injuctions so that one may accomplish ritualistic practices. In acquiring the knowledge of Dhamna both Sruti (Vedas absorbed through revealations) and Smruti (Vedas drawn out of memory) are treated as utmost evidence.
But one should remember that where the question of the form of Divinity is concerned the above referred four verbal proofs only will be considered as authentic. This Divinity known as Sri Hari is the embodiment of knowledge. On one hand HE represents the mode of leading life (Vrutti Rupa), on the other hand HE stands as a form of subject matter (Visaya Rupa) and HE alone illuminates in the form of Supreme Being (Brahma Rupa).
Sri Vallabhacharya describes "Sayujya Mukti" as a form of liberation wherein a Jiva will enjoy all the cherished desires along with the chief form of Divinity. This Sayuja Mukti is also referred as "Nitya Lila Pravesha" or entering the eternal sports of Divinity which is attained only by the special Grace of Sri Krishna.



























The fruits (Phala) of service of Sri Krishna are said to be three fold viz., obtaining super natural capabilities, enjoyment of desires along with the Divinity and attainment of special body that will be helpful in the service of Divinity in places like Vaikuntha.
Further when Seva is rendered to Shri Krishna the emancipation one will receive will be without any attributes attached to it, referred as Nirguna. Similarly knowledge placed in Divine Being (Bhagavan) is also considered to be without any qualities. In the same manner a devotee with dedicated Seva towards Sri Krishna will convert himself into a Nirguna Bhakta.
It is asserted that the form of Divinity is conceived due to HIS having these two elemental qualities "Chit and Ananda". In the doctrines of Brahmavada this attribute called Ananda is understood to be the so called form of Divinity.
With the advent of Kali Yuga all claims and rights of the seekers of knowledge will come to an end. What a person can do is render Seva of Sri Krishna with utmost devotion. In Srimad Bhagavatam it is clearly ••tated that in Kali Yuga, by simply singing the praises of the Divinity, leferred as Hari Kirtan, a person can get detached from worldly interests and can attain ultimate Phala.
This Universe is the creation or Karya of the Supreme Being. It is a variation in form known as Bhagavad Rupa. This Universe has been established by HIS power called Maya. The small world of Jiva is referred as 'Samsara' and is the product of another power of the same Supreme Being known as Avidya.
Maya is nothing but the power of the Supreme Being known as "Sarva Bhavana Samarthya Rupa". It is a form of the capability to exist in all places and dwell everywhere. This power exists within the Divine Being.
Sri Vallabhacharya, writing about the origin of the Universe, has described it as what is known as "Ghatita Poorna Patra Bhadavat" meaning the transformation is like the shape of a full earthen vessel transformed from a lump of clay from the artistic hands of a potter - the clay being the material cause and the potter being the instrumental cause. In a similar way, the Supreme Being has moulded himself into Maya



























which has acted as a die and has taken the form of Universe. This has been described in Srimad Bhagavatam as a process of being able to take the forms of Sthula or gross and Sukshma of subtle.
Bruhadaranyaka Upanishad mentions that with a view to sporting the Supreme Spirit has manistested in the form of Universe. Sport here includes manifoldness and diversity. The name Upanishad adds that the sporting activity of the Supreme Spirit can be observed in the form of Universe, in assuming the form of individual souls and in the end in the form of Phala or effect.
Bruhadaranyka Upanishad further narrates the origin of the small world known as Samasara of Jiva as a result of spiritual ignorance (Avidya) and its annihilation by obtaining spiritual knowledge (vidya). Therefore this small samsara of jiva is treated as different from the universe. It is this small world of jiva which is represented as unreal or Asat.
But one has to understand that even in the state of annihilation of ignorance the Universe will continue to exist and it will not be terminated along with the small world of Jiva. This Universe will be terminated only when the Divine Being Sri Krishna will sportively withdraw the creation.
Spiritual ignorance is said to consists of five divisions. It is the creation of Maya. Jiva exists under the influence of this Avidya. The hold of Avidya are completely refuted when the spiritual ignorance will be dispelled. It is suggested that prayers offered to Divinity will act as a means to dispel ignorance.
A correct perception of the form of the Supreme Spirit can be had from Vedas alone. Vedas describe that Brahman is Nirguna and at the same time say HE possesses limitless qualities i.e. Saguna. This contradictory nature is a characteristic of Divinity and is known as 'Virudha Dharma Ashrayah'.
At the beginning of creation, by the very desire of the Divine Being, infmitismal particles of life substances, bearing the prominent attribute of Brahman called "Chidamsa" and at the same time devoid of the highest quality of Brahman known as "Anandamsa" have emerged from this Divine Being like myriads of sparklings that emerge from a ball of fire. In a similar way innumerable inert objects, known as "Jada", have come


























into existence, bearing that attribute of Brahman 6alled "Sadamsa".
This word "Amsa" is used to indicate form. Since both Jiva and Jada are bereft of that Amsa called Ananda they are considered to be formless. It is asserted that this Blissful form of Divine Being is something that cannot be divined by human mind.
That form of inner controlling factor in all beings, known as "Antaryamin" or "Antahkaranah" or conscience emerges from that part or Amsa of Divinity recognised as Ananda.
The inert objects known as Jada, all living substances called Jivas and that inner controlling factor referred to as Antaryamin are Amsa of the same Supreme Spirit. Even though all the three represent the very form of Divinity but due to their material differences they are considered as three fold or "Tridha" aspects.
Emancipation or liberation (Moksha) is also a kind of distinctiveness of creation (Srusti). That is a reason why the importance of Vidya or learning is stressed upon. Vidya or Jnana denotes spiritual education and knowledge about Supreme Spirit. The abiding state of Jiva is called acquisition of form. This acquisition is gained through learning. The acquisition of knowledge of body consciousness is gained through ignorance.
Learning i.e. Vidya and ignorance i.e. Avidya are the result of a phenomenon known as manisfestation or "Avirbhava" and non-manifestation or "Tirobhava". When a Jiva gains true spiritual knowledge about its original form or swarupa it is referred as the manifestation of Vidya and disappearance of Avidya. When a Jiva will lose his identity with the Supreme Spirit and will identity with body consciousness it is called disappearance of Vidya and manifestation of Avidya.
When spiritual ignorance i.e. Avidya is eradicted by knowledge i.e. Vidya, Jiva or the individual soul is said to be liberated.
When that part of Bestitude or Anandamsa is established the status of being one with Brahman will be instantly achieved. This union is also known as a state wherein Jiva co-exists with the Divinity and is known as Sayujya.
It has been ascertained that the state of Brahma-bhava can be

























attained only when the Divine Being will desire so.
A strong feeling of love and affection towards Divinity or Bhagavan along with profound knowledge of the magnanimity or Mahatmya of Bhagavan is considered to be the form of devotion. It is asserted that no other means is capable of producing same results as devotion. Sandilya Bhakti Sutras describe that extreme attachment in Bhagavan will ultimately yield results.
When the very form Divinity will manifest before the devotee he will be treated as achieving the Phala or effect of his efforts. Sri Vallabhacharya prescribes Seva or service with ardent love for the Divinity as a means or Sadhana for the Divine Being to manifest.
Referring to the myriad manifestations of Divinity, he has stated that though this Divine Spirit assumes many forms HE is not divided and fragmented. Nor is HE different in various manifestations. HE is one, single and equal in all the myriad forms. HE remains in them in HIS entire entity, like a yogi. These myriad manifestations are known as Vibhuties of Divinity.
The Moon is one, His reflection is seen on the surface of water as a part of that original. Due to special circumstances like ripples it will appear as though there are many moons. But even in the multifarious reflections there is no difference between the "Amsa" or part of Moon and the "Amsina" or the reflected.
Some philosophers like Mayavadins maintain that Jivatma is just an "Abhasa" or resemblance or likeness of Divine Being. According to them it is also known as "Pratibimba" or a mirrored reflection of Brahman and nothing else.
Shri Vallabhacharya asserts that Sruties have provided the similie of Moon only to establish the fact of one Supreme Spirit manifesting in multiple forms of Jivas. It is not meant to aver that Jiva is a reflection of that Divinity.
Basing his arguments on Sruties and Brahma Sutras he interprets this aspect as follows. When the third ingredient i.e. "Ananda Amsa" becomes non-manifest or dormant then Jiva is stated to be just "Abhasa Yeva" or semblance only. Brahma Sutras do not intend to emphasize that
Jiva is of an illusory character of semblance.
If the doctrine of illusion is accepted it will contradict the statement of Sruties like "Dwa-Suparna" etc. There are no two views that Brahman alone manifested in the form of Jiva. But when that "Anandamsa" of Brahman remains dormant then the statehood of Jiva will materialise and is recognised as "Jivatma". And when that Amsa of Ananda will become manifest Jiva will assume the statehood of Brahman known as "Brahmatva".
Jiva consists of only two ingredients viz., "Sadamsa" and "Chidamsa". When "Sadamsa" will emerge predominent Jiva will be called "Abhasa" or semblance - otherwise known as fallacious appearance. When both the ingredients viz., "Sadamsa" and "Chidamsa" will become predominent at the same instance then Jiva will be known as "Pratibimba" or reflection. When all the three ingredients of Brahman will become prominent then Jiva will assume the statehood of the Supreme Spirit.
If Jiva is accepted as a reflection of Brahman then he will have to be treated as a witness. In those circumstances Jiva cannot be considered as the enjoyer of fruits. Because if the characteristic of enjoyment cannot be found in that which is reflcted i.e. Brahman how can it be said the same will apply to its reflection ?
When one has to accept to the theory of reflection one will be forced to concede to the fact that emancipation will be a form of annihilation of Jiva. In those circumstances what is known as a state of liberation during a life period called "Jivan Mukti" cannot be achieved.
In the state of Jivan Mukti the existence of the presiding power of Jiva will lose consciousness of his body etc., and will remain in a state of abeyance. This termination of awareness of body functions will not come as a hindrance in normal activities of body like eating etc.
Shri Vallabhacharya asserts that the Supreme Spirit is otherwise difficult to be perceived except through his 'Karya'. Hence HIS presence is proved indirectly through HIS performance. It is averred that if one has achieved the knowledge of the single Super Power known as Brahman the rest of the mysteries of the Universe can be grasped. But this single knowledge can not be obtained by uttering the Mantra "TatTvamasi", This Supreme Spirit can be known through Vedas alone. THerefore it is



























concluded that the form of that element known as "Brahma Tatva" cannot be comprehended by mere worldly arguments.
In the acqisition of spiritual knowledge meditation forms an anterior division (Poorvanga). Then the statements from Vedas will form co­operative an co-ordinating agents. And finally the Grace of Divinity will remain the foremost object.
It is asserted that even after gaining spiritual knowledge one cannot achieve Mukti, because the origins of both spiritual ignorance and knowledge will take place along with the subjugation in the same manner as it will occur in a state of wakefulness and dreams.
The only means advised to achieve Mukti is worship. For the achievement of Intimate Union (Sayuja) one has to take shelter in the worship of the Divine Being. This will lead to independent devotion. When a person embraces the path of Pusti Bhakti he will not crave even for that intimate Union with Divinity. This Pusti Bhakti is in itself the form of a result known as "Phala Rupa". Since this Bhakti is unique it is called the fifth 'Purushartha'.
It is asserted that the word "Brahman" is used because of HIS powers of abundance and due to HIS capacity to grow or flourish. Sruties describe HIM as one in whom all qualities referred here denote supernatural ones. This Supreme Spirit is non-transient, indestructible, pervasive, all powerful, independent, all knowing and devoid of all earthly attributes.
The word "Vyapaka" or pervasiveness means that which is not circumscribed by any place or region, by time or Kala and by any object or Dravya.
The Supreme Spirit is devoid of all dualism of Sajatiya - who belong to the same species called Jivas, or vijatiyas - those different species called Jada and Swagata - those who relate to one's self called Antaryamin.
This aspect of Jiva being of same lineage is obtained from Mundakopanishad. Its emergence is compared to infinite sparklings emerging from a ball of fire having the same form i.e. Chetanatva or sense perception, Nityatva or perinneal nature and other such qualities observed in Brahman



























This aspect of non-lineage or Vijatiya is derived due to its very inert uhmacteristic and non-perinneal nature.
The third aspect concerning Swagata or the quality of reaching inner most spirit known as Antaryamin, even though currently of the same form of .Sat, Chit and Ananda, but it is circumscibed by its capacity of performance known as Karya Kartrutva remains checked or restrained.
But one has to realise that the Supreme Spirit is fastened or linked In all the three aspects. HE alone converts into all the three forms. Sri VHllabhacharya advises one not to consider Jiva, Antaryamin and Jada as n form of Poorna Purushottama but should maintain an understanding of e»qual nature of descent or manisfestation in part.
Srimad Bhagavatam asserted that there is no uncertainty about the existence of Supreme Spirit. He is unparalled reality. The same Brahman, in the form of Maya and the form of Jiva, is divided as the visualiser and visualised. It also emphasied that Maya is only one of the powers of Brahman. There can be no difference between the person who weilded the power and his power.
That this Supreme Spirit is pre-eminent than "Akshara" or the immutable Brahman is obtained from the statements of Chandyogopanishad and Bhagavad gita.
When Supreme Spirit, by HIS own free will and with a desire to sport, has made HIS form of Blissfulness disappear HIS qualities like "Ajeyatva" or blemishlessness will take the form of "Jadatva" or inertness etc., and appear as such. But in HIS causative form i.e. Karana Rupa HE will not appear in the form of inertness etc.
It should be understood clearly that though the characteristics of the original cause will descend to its Karya or work but when they are present in work they will not appear in the very form they will exist in the cause or Karana.
It is coverred that the Divine Being is the inseparable cause called "Samavayi Karana" and HE alone is the instrumental cause or "Nimitta Karana" of this Universe. The inseparable connection or 'Samavaya' is treated as a form of sameness of nature known as "Tadatmya Rupa". Therefore Union is nothing but being the same. There will be no difference In substance.
























concluded that the form of that element known as "Brahma Tatva" cannot be comprehended by mere worldly arguments.
In the acqisition of spiritual knowledge meditation forms an anterior division (Poorvanga). Then the statements from Vedas will form co­operative an co-ordinating agents. And finally the Grace of Divinity will remain the foremost object.
It is asserted that even after gaining spiritual knowledge one cannot achieve Mukti, because the origins of both spiritual ignorance and knowledge will take place along with the subjugation in the same manner as it will occur in a state of wakefulness and dreams.
The only means advised to achieve Mukti is worship. For the achievement of Intimate Union (Sayuja) one has to take shelter in the worship of the Divine Being. This will lead to independent devotion. When a person embraces the path of Pusti Bhakti he will not crave even for that intimate Union with Divinity. This Pusti Bhakti is in itself the form of a result known as "Phala Rupa". Since this Bhakti is unique it is called the fifth 'Purushartha'.
It is asserted that the word "Brahman" is used because of HIS powers of abundance and due to HIS capacity to grow or flourish. Sruties describe HIM as one in whom all qualities referred here denote supernatural ones. This Supreme Spirit is non-transient, indestructible, pervasive, all powerful, independent, all knowing and devoid of all earthly attributes.
The word "Vyapaka" or pervasiveness means that which is not circumscribed by any place or region, by time or Kala and by any object or Dravya.
The Supreme Spirit is devoid of all dualism of Sajatiya - who belong to the same species called Jivas, or vijatiyas - those different species called Jada and Swagata - those who relate to one's self called Antaryamin.
This aspect of Jiva being of same lineage is obtained from Mundakopanishad. Its emergence is compared to infinite sparklings emerging from a ball of fire having the same form i.e. Chetanatva or sense perception, Nityatva or perinneal nature and other such qualities observed in Brahman.































This aspect of non-lineage or Vijatiya is derived due to its very inert uhmacteristic and non-perinneal nature.
The third aspect concerning Swagata or the quality of reaching inner most spirit known as Antaryamin, even though currently of the same form of .Sat, Chit and Ananda, but it is circumscibed by its capacity of performance known as Karya Kartrutva remains checked or restrained.
But one has to realise that the Supreme Spirit is fastened or linked In all the three aspects. HE alone converts into all the three forms. Sri VHllabhacharya advises one not to consider Jiva, Antaryamin and Jada as n form of Poorna Purushottama but should maintain an understanding of e»qual nature of descent or manisfestation in part.
Srimad Bhagavatam asserted that there is no uncertainty about the existence of Supreme Spirit. He is unparalled reality. The same Brahman, in the form of Maya and the form of Jiva, is divided as the visualiser and visualised. It also emphasied that Maya is only one of the powers of Brahman. There can be no difference between the person who weilded the power and his power.
That this Supreme Spirit is pre-eminent than "Akshara" or the immutable Brahman is obtained from the statements of Chandyogopanishad and Bhagavad gita.
When Supreme Spirit, by HIS own free will and with a desire to sport, has made HIS form of Blissfulness disappear HIS qualities like "Ajeyatva" or blemishlessness will take the form of "Jadatva" or inertness etc., and appear as such. But in HIS causative form i.e. Karana Rupa HE will not appear in the form of inertness etc.
It should be understood clearly that though the characteristics of the original cause will descend to its Karya or work but when they are present in work they will not appear in the very form they will exist in the cause or Karana.
It is coverred that the Divine Being is the inseparable cause called "Samavayi Karana" and HE alone is the instrumental cause or "Nimitta Karana" of this Universe. The inseparable connection or 'Samavaya' is treated as a form of sameness of nature known as "Tadatmya Rupa". Therefore Union is nothing but being the same. There will be no difference In substance.



















The proof to the fact that Supreme Spirit is the instrumental cause is obtained from the statements of Taitteriya Upanishad which proclaims that from this Parama Atman the whole universe is produced.
It is described in Sruties that the purpose of creating this Universe is the desire of the Divine Being to sport. This Divinity sports sometimes within HIMSELF alone and sometimes, with pleasure, sports in the world. When HE will sport within HIMSELF HE will withdraw the world in HIMSELF. When HE will sport in the world HE will expand the Universe.
Thus in the first instance this world will be dissolved in Divinity and in the second instance this world will manifest from HIM.
Sruties describe another aspect of Brahman. Eventhough HE remains within every substance HE will not contact or touch them. He regards all substances as HIS constituent element or "Sarira" and enters those substances and become vivid. But the physical element will not have the cognizance of it. He remains in all the substances in the form of Antaryamin but they will not realise HIM residing in them.
The dual or "Dvaita" aspect of Brahman has been prohibited by Sruties, asserting that "Eka Meva Advitiyam", meaning that HE alone is one and single and without parallel. It is further emphasised that when HE is described as all pervading the singleness of Brahman is indicated. When it is stated that HE has endless forms it points out to HIS manifold nature. Though it appears that these qualities are of contradictory nature but this oneness and manifoldness are to be found in one and same Divinity.
When the Divine Being will descend from HIS celestial abode HE is said to have taken incarnation or "Avatara". Then like fire in an iron ball, the Blissfulness will manifest outside. What will be visible to naked eye is this form alone. The Divine Being can be perused only when HE will desire so and that too in HIS Blissful form.
When pure elementary "Satva" is reflected in the place of Beatitude the latter will take the hue of dark blue shade of the former. This happens because the pure "Satva" bears the colour of blueness like that of a ladden cloud. It is stated that this transformation takes place through the free will of the Divine Being.
It is asserted that the perception of vision of this Divinity could be

























harl in two ways. One mode is, when the Divine Being has desired to nppear before some particular person HE will manifest before him. The Hficond mode is when HE desires to appear before all. When the Divinity rlHSires that all people can have an audience of HIM, HE will take an Ineayrnation.
In Bhagavad Gita, Krishna has asserted that HE is the cause behind the creation and that HE is responsible for the annihilation of the world. The question of Vaishamya and Naighrunya (being discriminating and cruel) will not arise as HE himself has manifested in the form of creation i.e. Srusti.
From the evidence available from Sruties and other Sastras it can be observed that Jivas, Brahma and other celestial beings, Purusha, Prakriti, Kala and others are dependent on some other force. As such these cannot be called as "Karta". Brahman alone should be considered as "Karta". Brahman alone should be considered as "Karta" or the author of this world because HE alone is independent or "Swatantra".
Smruties and Puranas use the word "Saguna" with reference to Divinity. This is done because HIS manifestations are endowed with qualities. He is represented as "Saguna" so that one can comprehend the nature of Divinity. These altributes are said to be the cause behind creation etc. Unless attributes are presided over by what is known as an element of awareness (Chetana Tatva) the work of creation cannot be performed. That is why Brahma, Siva and other celestial beings are considered as having qualities.
Since the Supreme Spirit is the chief Karta HE cannot be considered to have endowed with attributes. HE is also the author of Gunas.
According to Srimad Bhagavatam the whole perceivable world and HE who looks at it are one and same. There is no distinction between this world, Jiva and Brahman. A part of HIM is called Prakruti or Nature. He assumes the forms of 'Karya" and 'Karana'. The other part which has the form of Jnana is called "Purusha".
Chandogyopanishad describes three sources of germination viz., those originating from egos of "Andaja", those originating from living beings or "Jivaja" and those sprouting out of seeds or "Udbhija" and aclclfid that all these represented the Divine Being. Bhagavad Gita also




























reiterated that Brahman is the source (Beeja) of all beings and that HE is ancient.
The philosophers of Maya Vada used the meaning of the word Maya as of a form of Avidya. This interpretation does not reach the correct depth of the meaning. Their intentions are contrary to truth and are not supported by Sruties. Their contention that this Universe is 'Mithya' or unreal is not supported by Kenopanishad. It is argued by them that some Sruties represented this world as illusory and like the experiences one will feel in dreams. But it is said that this is not the proper interpretation because in all those statements there is no reference to any aspect of dreams.
The Mayavadins attempt to establish a form of 'Bondage' or Bandhana and 'Liberation' or Moksha which exist due to abundance of ignorance. This Avidya possesses a form of impurity. This impurity is enveloped by a curtain. Owing to this obscuring spiritual ignorance the soul has turned itself outward and began to understand that it belongs to the world. In these circumstances the soul is said to have been eclipsed by bondage.
The Mayavadins assert that the liberation of soul can take place through the initiation of the mantra "Tat Tvamasi", obtained through a preceptor. This they illustrate by a maxim of remembering the necklace round the neck which has been forgotten, meaning that liberation is attained by becoming aware of one's own form or swarupa.
Sri Vallabhacharya states that when a person will consider this world as unreal he will be denying the Divine Being as its cause, creator, controller or even as a sovereign etc. Thus the very greatness of Divinity will be annulled.
He further states that if it is accepted that this world is not real then the aspect of emancipation will be lost like an elephant in a dream.
Puranas are like a friend. They do attempt to explain, in a worldly manner, by illustrating that this world is illusory. But the purpose of such allusions is not to doctrinise the illusory character of the world. The intention behind it is to make people avoid agony and to bring about changes of disposition.
It is averred by Sri Vallabhacharya that this world in its very form
























is real. When one will attain the highest knowledge, the whole and unbroken, non-dualistic nature of Brahman, with all its inexplicable secrets, will appear as nothing but that Brahman. In the final stage of understanding no congnizance of difference will remain.
Upanishads describe the nondualistic character of Brahman as "Sakhanda" or fragmented and "Akhanda" or in the form of whole. In both the forms of contention the status of the world will remain uncurtailed.
Bhagavad Gita has enumerated the three-fold nature (Trirupakata) of Divinity with difference demarcated as 'Perishable' or 'Kshara', 'Indesctructrible' or 'Immutable' or 'Akshara' and the pre-eminent person or 'Purushottama'.
The first of its form is known as "Purushottama". HE is none other than Shri Krishna, the presiding deity or what is known as Adhi-Deivika Rupa. The second is known as Immutable form called Akshara. This is the spiritual form of Divinity and is recognised as Adhyatmika Rupa. The third is called the World the form of Divinity is established in all the three fold aspects and remains 'one and same.
To a person who has the direct realisation of the fragmented form of non-dualism, the multifarious objects of this world will appear real. Through Sastras he will acquire the knowledge of their being composed of the nature of Brahman.
In a similar way a wise man having the perception of Brahman, when he will attain the Supreme knowledge of the non-fragmented or complete non-dualism, even though he will perceive various forms of Brahman he will not give importance to the other forms.
Referring to the theory of dualism or "Dwaita" Shri Vallabhacharya states that simply because the distinction between material objects is visible to common persons it is not proper to accept the difference as a sublime truth. Direct perceptions and conjectures can lead to erroneous conclusions.
Eventhough in the doctrine of dualism the true status of the Universe is conceded and in a way this doctrine appears to have become a means of promulgating devotion, it must be said against it that it does not receive support from Vedas.
























The Sankhya theory is one in which the Divinity is contended as consisting of twenty eight elements.
At the beginning of creation a proper and authentic estimation of value of all objects originated at that time, and its appropriate discrimination is done in the doctrine of Brahmavada. Therefore what is known as Sankhya theory will become a part of that principal doctrine. Samkhya doctrine describes ahout 'Prakruti' and 'mahat' - the great principles of intellect distinguished from 'Manas' or mind - and other elements in a form that is not acceptable to Vedas.
Of the various contentions of Yoga there is only one known as "Sa Beeja Yoga" which advocates meditation upon the Divine Being and is honoured. There is another Yoga called "Nirbeeja Yoga" - a mode of Yoga which helps as a means in acquiring knowledge of the form of Jiva. Only that Yoga which will become a means in assisting meditation upon the Divinity will be treated as authentic.
It is finally advised by Sri Vallabhacharya that a devotee, following the five fold methods of worship i.e., adopting "Vairagya" or asceticism, "Jnana" or spiritual knowledge, "Yoga" or abstract meditation, "Prema" or ardent love and "Tapa" or religious austerities will attain liberation.
Without the absence of worldly desires it will not be possible to achieve devotion. This immense emotion known as "Bhagavad-Avesha" is an essential element to obtain fruits of worship. The correct understanding of the true nature of Divine Being is called spiritual knowledge. Without knowledge convictions cannot be formed. In the absence of belief one cannot make progress.
Yoga has been accepted as an important link in attainment of devotion. Yoga helps in controlling the behaviour patterns of understanding. Where mind remains unsteady how can one concentrate upon the devotion towards Divinity.
In the absence of ardent love or intense sentiments of affections it is not possible to experience that 'Bhava' known as "Rasa".
Without the help of proper practices of religious austerities the body and organs of senses will remain imperfect. Atonement of body and organs of senses will take place by undergoing penances.

























Shri Vallabhacharya asserts that it is hard to attain a combination of all the five divisions of devotion. According to his any one of the modes will be sufficient to achieve the desired effects. But he insists that one has to maintain a firm determination when following that mode of worship. There is a mention of only one kind of Laya or annihilation in Sruties. But Puranas mention about three fold Laya.
The first of them is referred as a result of the work of Kala and this Laya is considered as permanent or Nitya Laya. The second is the result of natural calamities like fire or flood and has relation to "Dravya" or substances. This is called Naimittika or instrumental Laya. The third is known as natural or Prakrutik Laya and is the result of the characteristics (Guna) of Dravya.
All the objects change their forms at every stage. From the changing facets it is evident that the great redeemer i.e. Kala has brought about changes. Hence they will take their origin at one moment and will be destroyed at the other.
At the termination of one 'Kalpa' the end of the world will be for the same period as that of the Kalpa. This has been described as a night for Brahman. At that time all the three worlds will be considered to have been dissolved. It is said that then deluge will take place.
Shri Vallabhacharya adds that when the Divinity i.e. Shri Krishna will withdraw HIMSELF sportingly, what will result in the form of annihilation will be for the munificience of all and this is known as Prakrutik Laya. The fourth i.e. "Atyantika Laya" is not different from any of the three kinds already described. It has no independent existence. When the direct congnition of the feelings of Mamata and Ahamta will be destroyed it will be considered that a termination of sensuous enjoyments has taken place.
Referring to the "Adhikaries" or claimants of Devotion, Sri Vallabhacharya state? that devotee will be called a pr-elminent claiment who will perform Seva of Sri Hari according to the doctrine of Brahmavada, harnessed with true knowledge of Brahman and with a firm exhibition of love and adopting the medium of listening etc.
When a devotee will follow the path of devotion without the


























sentiment of ardent love he will be known as medium claiment. Even when that part of devotion called knowledge is lacking and still if a devotee will pursue worship he will be called a medium claiment.
But when a person is devoid of any knowledge and his love for Divinity is not in abundance then he will be called a primary or mean (Hina) claimant.
It is further asserted that in the absence of both ardent love and knowledge if a person will worship the Divinity through the means of listening etc., then he will have all his sins destroyed by such listening. It is assured that when a person, having combined religious austerities (Tapa) and asetism (Vairagya) will offer worship through the means of listening etc., then as a consequence of that devotion he will achieve knowledge.
Very often people worship with a view to obtain results. Because people can hope to achieve the desired results from Divinity. He has the power to grant both the worldly results as well as other worldly results. Sruties attribute absolute sovereignty to the Divine Being. No one else has this capacity to grant everything.
It is quite evident from the brief elucidation of the principles of Sudha Advaita that Sri Vallabha Acharya lays emphasis, first on acquiring correct spiritual knowledge, then on gaining knowledge of the true form of the Supreme Spirit, develop intense love towards that Paramatman known as Shri Krishna and render concentrated Seva without even aspiring for the ultimate 'Phala'. And that those ultimate results can be achieved only when that Supreme Spirit desires so.
Even though Sri Vallabhacharya had propounded a sound and deep heritage of philosophical thinking on the lines of his predecessor Acharyas, he laid emphasis on the particular mode of devotion which he called "Sudha Advaita Pusti Bhakti". This particular path of devotion is also known as "Anugraha Marga", because according to his doctrine can hope to obtain that 'Sayujya MuktP only when Shri Krishna Graces him with HIS munificiance. In Vallabha Sampradaya this Pusti Bhakti is considered as unique because it is independent and is in itself both the means and effect - what is known as 'Phala Rupa'.





























But for the advent of Sri Vallabhacharya, the controversies and contradictions of Upanishads, Brahma Sutras and other such Sastras would never have been clarified. It is the profound knowledge and razor shap reasoning of Sri Vallabhacharya which has probed deep into the different representations of Sastras and brougnt out the true aspects to the form.
He is not satisfied by establishing a bold and new system. According to him higher knowledge of God-realisation is not going to help the ordinary man. There should be something simple at the same time result oriented because the chief aim of all religious thinkers is to produce the means to be common man by which he can achieve ultimate results. In order to fill this religious vacuum he has evaluated his beautiful Bhakti system which is simple to grasp and easy to follow and effective.
Sri Vallabhacharya has appeared on the eastern horizon, so to speak, and blazed the skies with his brilliance and even as he disappeared in the infinite he left as everlasting impact on mankind with the glow of his lifting spirit. It is alleged that after completing his mission Sri Vallabhacharya has renounced this world and entered Jala-samadhi in River Ganga at Hanuman Ghat, Varanasi. There as he lost in deep meditation on the Supreme Spirit the onlookers had seen burning flame emerging from the body and rasing towards sky and finally disappearing in the infinite. The followers of Sri Vallabhacharya believe that in order to confirm to the principles of nature he has foresaken his body and disappeared but he is eternally in the form of Lila or sport with the Supreme Spirit.



































sentiment of ardent love he will be known as medium claiment. Even when that part of devotion called knowledge is lacking and still if a devotee will pursue worship he will be called a medium claiment.
But when a person is devoid of any knowledge and his love for Divinity is not in abundance then he will be called a primary or mean (Hina) claimant.
It is further asserted that in the absence of both ardent love and knowledge if a person will worship the Divinity through the means of listening etc., then he will have all his sins destroyed by such listening. It is assured that when a person, having combined religious austerities (Tapa) and asetism (Vairagya) will offer worship through the means of listening etc., then as a consequence of that devotion he will achieve knowledge.
Very often people worship with a view to obtain results. Because people can hope to achieve the desired results from Divinity. He has the power to grant both the worldly results as well as other worldly results. Sruties attribute absolute sovereignty to the Divine Being. No one else has this capacity to grant everything.
It is quite evident from the brief elucidation of the principles of Sudha Advaita that Sri Vallabha Acharya lays emphasis, first on acquiring correct spiritual knowledge, then on gaining knowledge of the true form of the Supreme Spirit, develop intense love towards that Paramatman known as Shri Krishna and render concentrated Seva without even aspiring for the ultimate 'Phala'. And that those ultimate results can be achieved only when that Supreme Spirit desires so.
Even though Sri Vallabhacharya had propounded a sound and deep heritage of philosophical thinking on the lines of his predecessor Acharyas, he laid emphasis on the particular mode of devotion which he called "Sudha Advaita Pusti Bhakti". This particular path of devotion is also known as "Anugraha Marga", because according to his doctrine can hope to obtain that 'Sayujya MuktP only when Shri Krishna Graces him with HIS munificiance. In Vallabha Sampradaya this Pusti Bhakti is considered as unique because it is independent and is in itself both the means and effect - what is known as 'Phala Rupa'.





























But for the advent of Sri Vallabhacharya, the controversies and contradictions of Upanishads, Brahma Sutras and other such Sastras would never have been clarified. It is the profound knowledge and razor shap reasoning of Sri Vallabhacharya which has probed deep into the different representations of Sastras and brougnt out the true aspects to the form.
He is not satisfied by establishing a bold and new system. According to him higher knowledge of God-realisation is not going to help the ordinary man. There should be something simple at the same time result oriented because the chief aim of all religious thinkers is to produce the means to be common man by which he can achieve ultimate results. In order to fill this religious vacuum he has evaluated his beautiful Bhakti system which is simple to grasp and easy to follow and effective.
Sri Vallabhacharya has appeared on the eastern horizon, so to speak, and blazed the skies with his brilliance and even as he disappeared in the infinite he left as everlasting impact on mankind with the glow of his lifting spirit. It is alleged that after completing his mission Sri Vallabhacharya has renounced this world and entered Jala-samadhi in River Ganga at Hanuman Ghat, Varanasi. There as he lost in deep meditation on the Supreme Spirit the onlookers had seen burning flame emerging from the body and rasing towards sky and finally disappearing in the infinite. The followers of Sri Vallabhacharya believe that in order to confirm to the principles of nature he has foresaken his body and disappeared but he is eternally in the form of Lila or sport with the Supreme Spirit.