6 : "VALLABHA SIDHANTA"

Chap 6 : "SCANNING THROUGH VALLABHA SIDHANTA"
In the heirarchy of Acharyas, they are referred to as uttama Adhikaries, Madhyama Adhikaries and Kanistha Adhikaries, according to the degree of depth of knowledge of Vedas and their ability to interpret the teachings of Upanishads, Brahma-Sutras, Gita and other scriptures.
Shri Vallabhacharya had been described as Poorna adhikari (claimant). His knowledge of Vedas, Sorties, Brahma-Sutras and Bhagavat-Purana was deep and profound. His interpretations of the teachings of the ancient scriptures is true and masterful. He had not attempted to give flight to imagination nor had he given raise to wrong assumptions.
He did not give importance to logical conclusions. Nor did he rely on any of the proofs followed by his predecessors, because their assumptions had gone astray somewhere or other.
He had entirely depended upon the true teachings of the four chief sources of knowledge of Brahman i. e. Upanishads, Brahma-Sutras, Gita and Bhagavat-Purana. His success lay in his strict adherence to the very words of the Lord.
With this brief introduction let me dwell upon the secret of Shri Vallabha's Sidhanta.
He is the founder of a Unique system of Bhakti known as Pusti Bhakti. According to this system the devotee, known as Daivi-Jiva in the Sampradaya, is consecrated before the Swarupa (form) of Lord Krishna. This consecrating process is called as Brahma Sambandha Diksha.
Shri Vallabha had visualised certain scriptural difficulties that would come in the way for the Jiva to be presented in an acceptable form before the Swarupa.
It is believed in the Sampradaya that Lord Krishna appeared before Shri Vallabha, in the Swarupa of Sri Govardhan Nathji, and had ordained him to impart Diksha of Brahma Sambandha to Daivi Jivas.
This had taken place at Gokul in Vraj on the banks of the sacred river Jamuna, at midnight of the eleventh day of the brighter half of the Hindu month Shravan.
This intiation or Diksha process consists of two parts. The first part relates to the Diksha mantra - known as Gadya Mantra - to be repeated before the Swarupa, holding Tulasi (basil) leaves in hand and placing same at the feet of the Lord through an Acharya of the Sampradaya.
The second part relates to the effect of the said initiation on the devotee, by which he becomes an adhikari (claimant) in the Seva Marga of Shri Krishna.
It is understood that the necessary qualification of the initiated should be the Grace of Lord referred to as Bhagavat Krupa. This Grace could be inferred from the Jivas' inclination towards the path of the Lord.
Thus the devotee, on whom the Lord had bestowed His Grace (Krupayukta) should try to dedicate everything (Sarwasva) to Lord Krishna and proclaim himself as servant (Dasa) of Shri Krishna.
The dedication contemplated in the Sampradaya has reference to Purna Purushottama Shri Krisna alone.
The Supreme Divinity is described in the Scriptures as Anandamaya, Vaiswanara, Dahar, Sarwakama, Sarwagandha, Asthale Mananu, Neti Neti. Out of the various aspects of the Divinity it has been discovered that Ananda Maya Purushotama is the most suitable aspect.
Now turning to Srusti or creation of the Universe, it is observed that there are two views, namely the illusory character of the world and the Real or Satya aspect of it. But there is no clear reference to the illusory character of Srusti in Upanishads. On the other hand it is described as the Sporting Lila of Shri Krishna.
Badarayana Vyasa distinctly describes Srusti as sport and not as an illusion. Even in Bhagavata Purana it is referred to as Krida or sport for God.
Srusti again is two fold - one referring to the world of Jivas circumscribed by his egoistic living, and the other referring to Jagat or the Universe.
The Jivas come into existence - according to the Vedic passage -from the Supreme Divinity Himself like the sparklings that arise out of fire.
The Jagat is said to have originated from the same Divinity -"Yatova Imani Bhutahi".
The Jagat is the Karya or work of the Supreme Divinity. He is "Sachidananda Swarupa". Sat is Being, Chit is consciousness and Anand is Bliss.
As sparklings the Jivas become parts or Amsas of this Highest Divinity and also possess Sat, Chit and Anand qualities.
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But by a peculiar exigency of sport or Ramana of this Divinity, that part of Blisfull state remains non-manifest in Jivas or becomes dormant.
The result of this is the Jiva forgets that everything of his including himself belongs to HIM. And instead superimposes his Iness or Ahamta and Mineness or Mamata on objects which are not really his.
As a consequence he suffers sorrow and misery. In order to remove this ignorance the vow mentioned in the Gadya Mantra enjoins the devotee to part with his Ahamta and Mamata in all objects and dedicate them to Lord Krishna.
By dedicating sarvaswa, including himself to the Lord the devotee becomes LORD'S. He will be Lord's servant. His Ahamta and Mamata would cease to belonging to Jiva and becomes Bhagavadiya or belonging to the Lord.
As soon as this realisation comes to the Jiva he would know that he has to abide by His will. His will would prevail everywhere. Sorrow and misery caused by ignorance are substituted by Joy and happiness of His Lila or Sport.
Both from the Vedic passages and the verses from Glta it is clear that Jiva is an Amsa or part of the Highest Divinity. In this connection Vedas stipulate that the Amsa should worship that Amsin whose Amsa is he. (Yo yadamsah tarn bhajet).
Hence Shri Vallabha states that the initiated are Amsa or part of the Amsin i. e. Shri Krisna. Shri Krisna is Rasatmak (embodiment of love sentiment). Anandamaya (embodiment of beatitude) Purushottama (Highest Divinity) to whom a reference is made in Taittiriya Upanishad.
This is the highest concept of the Supreme Divinity. The mode suggested to approach this divinity is through guileless (Nirupadhi) unobstructed (Niravadhi) and absolute love sentiment called Prema.

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

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

The practice of this love is known as Ratipatha. Because it is like walking on the edge of a Sharp sword. To those who cannot practice this highest form of Devotion the next best opening is to follow the path of dedication and serve the Divinity like a servant does unto his master.
This is what Shri Vallabha - by the command of the Highest Divinity - has preached in his diksha mantras and sidhahta Rahasya.

PUSTI MARGA Principles

PUSTI MARGA : THE PATH OF ANUGRAHA.

We the Indians are proud of the great heritage passed on to us by the religious and philosophical thinkers of our country. I am referring to the Acharyas originated from south who had revived Vedas and brought the teachings of the learned sages back into circulation by thier monumental commentaries on the Upanishads, Brahma sutras and Gitas.

Jagadguru Sri Vallabhacharya Mahaprabhu was fourth in the Acharya Parampara. He was a great exponent of Vedic thoughts and his rendering of the commentaries show a deep understanding of the four scriptures. He is the Acharya who had brought Bhagavat Purana at parlance with Upanishads, Brahma Sutras and Gita.

In a preamble before propounding his Sudha - advaita sidhanta before an august gathering of learned scholars, pundits and heads of religious systems, hardly when he was fifteen years of age, in the court of Sri Krisna Deva Raya of Vidhyanagar Empire, he had stated that he is basing his arguments on the four verbal proofs (Known as PRAMANA chatustaya in the sampradaya), and outside this nothing is left to the art of logic and deductions. The four proofs he had relied upon were Upanishads, Brahmasutras, Gita and last but not the least Bhagvata purana.

After establishing Sudha-advaita system he had gone a step ahead and propounded a new Bhakti Marga which he named as Pusti Marga or anugraha marga.

According to him the individual soul is an Amsa or part and parcel of the Amsi the whole or the supreme Being. The Supreme Being is referred to as Sat-chit-ananda swarupa by the sruties. While manifesting in the form of soul, HE retains the two constituents i. e. Sat and Chit and the third he keeps dormant.

In order that this soul might find out the means to go back to the main source several marga (paths) have been prescribed in the scriptures. The gyana marga, Karma marga and Bhakti Marga are the chief systems that attempt to guide the soul to regain what is lost in the process of evolution.

All great thinkers admit that in order to save the mankind from the eternal bondage of birth and death the only available marga in kaliyug is Bhakti. Even in the mahapurana i.e Bhagvata it is clearly stated that in kali yuga man or a jiva could hope to salvage his soul only by means of smarana or remembarance and sankirtana or singing praises of the name of the lord.

In one of his Stotras in praise of the cowherd Prince Sri Krishna, Sri Vallabhacharya has stated that when all the dharmas are lost, when predominance of Khala or bad persons is there in Kali Kala and the world is full of pakhandas or evil doers, the only refuse to me is Sri Krishna.

He has evolved a system of Bhakti which has a predominance of love towards Sri Krishna of Vraj. According to him Sri Krishna of Vraj is the embodiment of Poorna Purushottama referred to in Vedas and Upanishads. He advises the workship of this Adhi-daiva. This workship he calls 'the dedicated Seva'. The swarupa to whom the Seva is rendered is none other than 'Sri Krishna'. The image is not a pratika or Simbol but Swarupa and whatever is offered by way of delicious food, Valuable jewels and beautiful dresses is presented to the lord, HIMSELF.

What is Pusti and what is meant by Pusti-marga ? In Bhagavata Sri Sukhadevji comments - "Poshanam Tadanugraha"- Basing on this scriptural statement Sri Vallabhacharya asserts that the Bhagavata - dharma in the form of anugraha or Grace of the lord Sri Krishna is called Pusti.

Pusti marga is a unique means of attaining Laukika and Alaukika results. The importance of Pusti is realised by the attainment of creditable results even by a person bereft of the Sadhana or means.

How can the Grace of the Lord be felt or realised ? Sri Vallabhacharya describes this Anugraha as Gudha or non-apparent, but it is felt by the apparent results in the worldy affairs. The example cited is the case of Ajamila, who in spitse of his detestable life by mere mentioning the name of the Lord had been emancipated; similarly because of the Grace of the Lord, Indra was forgiven and protected even though he had killed karma Nistha Viswarupa, Jnani Dadhichi and Bhaktavar Vrutra.

That Anugraha is called Pusti which removes all obstructions and obstacles from the path of attaining or realising the Lord and becomes the sa"dhana or means of achieving HIS Lotus Feet.

It is stated that this Anugraha transcends the limits of Kala or time, Karma or actions and swabhava or nature. Since Indra had been Graced he had been saved from undergoing the bad effects of his Karma. Similarly the fetus in the uterus of Diti was saved from destruction by the Vajra Aghata of Indra.

This Pusti is capable of fulfilling the four purushardhas in life. By utterring the name of the Lord, by mediating upon Him and by dedicated seva not only Devatas but even mortals could transcend the limits of Kala, Karma and swabhava. The examples given herein above relate to the simple Grace of the Lord.

There is a special kind of Anugraha which enables the mortals to achieve Bhagvad-swarupa. Therefore the Bhakti that is the result of this Special Anugraha is known as Pusti Bhakti.

In Sidhantamuktavali - a treatise on his sidhanta by Sri Vallabha~charya, he states that in Pusti Marga Anugraha is the controlling factor. Here Pusti Marga includes Pusti Bhakti Marga. Sri Vithalnathji, in his monumental work "Bhaktihetu Nirnaya" had reverently stated that he would salute those Ananya Bhaktas who had received the Grace of the Lord.

Even as the Ganga breaks through the ranges of Himalayas and ultimately merges with the Ocean, so also the actions of mortals should set aside the limits and obstacles of their lives and progress towards the ultimate Reality. And this attempt is known as Bhakti yoga.

This Bhakti Yoga is of two kinds. Maryada Bhakti and Pusti bhakti. Pusti Bhakti is the result of the special Grace received from the Lord. This is recognised by the single factor that the devotee does not desire for any other phala or effect other than attaining the Bhagavad swarupa.

It is clearly stated in Bhagavata that a Pusti Bhakt who has dedicated everthing to the Lord does not cherish any material gains nor even Kaivalya. The Vraj-Balas are the personification of this Pusti Bhakti. A graphic description of their unfettered love for Lord Sri Krishna is made in the tenth Canto of Bhagvata Purana.

This Pusti bhakti is sub-divided into four divisions viz. (1) Pravaha Pusti Bhakti (2) Maryada Pusti Bhakti (3) Pusti Pusti Bhakti (4) Sudha Pusti Bhakti.

Among the four fold Pusti Jeevas, the Pusti Misra Jeeva is said to
be sarvagyana or all knowing. The Pravaha misra Jeeva is dedicated to karma or action and the Maryada Misra Jeeva is the embodiment of good qualities or Gunajna. The Sudha Jeevas are Durlabha or very rare to be seen.

Enlarging on the meaning of Sarvajnas it is said that Pusti Misra Jeevas are those who would have" a balanced knowledge of all objects in life and adopt their life in the dedication of lord.

Similarly the Pravaha Misra Jeevas distinguish the difference between the Ahamta and Mamatatmak world and instead of just keeping an interest only in karma kanda they convert their energies in actions oriented in Bhagavada seva.

And the maryada Misra Jeevas turn their minds from such actions-born out of raga or attraction towards wordly or celestial gains and converge towards nivritti Margiya dharmas, Such Jeevas instead of being interested in Vishayasakti activities, turn their concentration in listening to the legends of the Lord with an exuberance of Sneha or love. They are the best Bhaktas.

It is already mentioned that a Sudha Jeeva is always immersed in divine love. Such Jeevas, who are very rare, devote their time in the service of the Lord with an exuberance of Sneha (love). They are the preeminent Bhaktas.

It is advised by Sri Vallabhacharya that the ordinary Jeevas should strive for achieving Pusti Pusti Bhakti. Try to acquire that knowledge which is helpful in advancing Bhagavad Bhakti and turn their mind to a dedicated service of Lord Krishna.

The fourth kind of Sudha Bhakhti is something very rare and only selected Jeevas receiving the unprecedented Anugraha of the lord hope to attain. Even the queen consorts of Sri Krishna might not have boasted of the experience of undying love which the Vrajanganas had received as a gift from the cowherd Prince of Vraj, at the time of Rasa CFla on the banks of Jamuna and on the outskirts of Kadamba Forests.

That is the Vaillakshana of Sudha Pusti Bhakhti and Vaishistaya of the Anugraha. Therefore it is asserted that Pusti Bhakhti is attainable only when there is a special Anugraha. When the Jeeva attains that

highest state of Anugraha it is said that even the Lord becomes subjected to his Bhakta. Commenting on the Subject Sri Vithalnathji has said that the Lord submits himself to the will of his Bhaktas is evident from the Damodar Lila when He had allowed Himself to be tied by a rope to the Ulukhala. (Mortar)

Enlarging upon the theme of Anugraha Sri Vallabhachirya stated that even when all the sadhanas are lacking the very intensity of the longing of the Sudha Pusti Bhaktas (as in the case of the Gopis who began to cry on the disappeance of the Sri Krishna) would ultimately lead them to reach their goal.

In this particular Bhakti Marga all other sadhanas become of secondary importance. By the Anugraha of the Lord alone all the sidhies (fulfilments) available inthe world and mentioned in Vedas would be achieved. That is how all the Vrajavasies had attained Vaikuntha. The Lord had treated them as swajanas and lead them to Vaikuntha. In this Bhakti the Lord never considers the qulifications or Yogyatas of His Bhaktas, nor does He delay in according them. That is why Sri Krishna had accepted not only the Gopis but even the cows, birds, deer etc; which otherwise could never have achieved moksha. (liberation)

A Pusti Bhakta never craves for any material benefits nor does he long for celestial gains. He does not even care for the fruits of his actions. All he cherishes is that Blissful state of his beloved Lord. That is why Udhava wondered how the Vrajbalas could forsake all material desires, give up all Dehadhyasa (awarness of body) and pine for the ultimate Darshan of Sri Krishna. What else a Pusti Bhakti Jeeva could crave for when the Lord Himself extends HIS Grace. Blessed are they who are the recipients of such special Anugraha. Even an Ayogya (meritless) Pulindini, though bereft of all sadhana sampatties, could still receive His Grace.

The Pusti Bhakta is only aware of his or her intense attachment for the Lord. All other mundane things like fear of criticism from the dear ones or the fear of punishment in the world becomes lost to the Bhakta. Where the mind is entangled emotionally with the Supreme Being the very relationship that arises is capable of producing effects. Bhetgavata gives many instances where such Sudha Pusti Bhakti had direct communion with the Lord.

Whether such Bhaktha enjoys the Bliss in Samyoga state (union)
or bears pangs from Viyoga, (separation) they always treat their body as a sefdhana or means meant for the seva or service of the Lord. This is evident from the statement of the Gopis who declare that they were sustaining their bodies for HIS sake with the hope that they would encounter HIM someday.

Such Bhakhta, while offering service to the Lord, never for even a moment desire for any prati-phala or benefit in return. And it is said that he would only enhance the Bhagavad Vishayak Bhlva in their hearts. For example when Sri Krishna protested the Vrajvasies from worshipping Indra, He was only installing the deep Bhakhti for HIM alone.

It is believed that in this Bhakhti Marga the intensity of the longing to be one with the Supreme Being would be more when the Sudha Jeeva pines for the lord than the Blissful state he enjoys when he is in personal communion with HIM. IN order that the Gopis might experience the pangs of seperation, Lord Krishna had gone to Mathura. Instead of appearing before them he had allowed them to pine for HIM so that they could continue in an eternal state of Vikalata or distress.

The Sudha Bhakti Marga is described as one in which Sadhana and Phala would stand in equal status. It is the Sneha-bhava or love (it is called Nirupadhi Sneha-relating to the Supreme Being). But the same Bhava is said to be the means of gaining Swarupa-ananda. The Sneha Bhava which is Sadhna converts into Phala when it is released. One obtains this Bhava when HE ordains. Hence HE is called Phala-rupa. And the only means of obtaining the said Bhava is the supreme Being. Thus the Viparitata (contrariness) is obvious.

In ordinary course the Bhakti Bhava is the sadhana and the lord is the saclhya or prapya or the attainable. But in this Marge the Vaishistya or speciality is the Viparitata of the order. As an example the anecdote of Vrutrasura is cited, when he begs the Lord to give him the strength to possess Bhagavad Vishayak Bhava only.

Just as Samyoga or Milan or communion with the person of the Supreme Being gives raise to Mithya or pride, so also Viyoga or seperation creates deenata or humility. The Dainya Bhava born out of Viraha assists in manifestation of the lord. Hence this Deenata is always saught by the Bhaktas.

As an ultimate sacrifice the Bhakta relinqishes every material object and dedicates it to the Lord. The Bhakta no longer cherishes any Laukika (material) desires. He dedicates his life with Sarva-Bhavana and sarvatmana at the lotus feet of the Lord. The Vrajanganas had pleaded in utter humility that they had relinquished their homes and every material objects and had come unto Him for shelter.

When Pusti Bhakti Jeeva raises above all the Visaya asakties or attachment towards material objects, frees himself from Ahamta and Mamata and accepts the life only as a mode of living essential in assisting him to serve the Lord with dedication, subjects himself to the governance of principles of Atma Nivedana and Atma samarpana he could be said to have achieved the most important goal in life, - for then he becomes an object of Smarana or remembering by the Sarvatfnana Bhagavan. The Bhakti of such Bhakta receives fulfillment when he is remembered by the Lord.

 

The Life story of Sri Gopinathji

Chap 2 : SRI GOPINATHJI : PARAMA BHAGAVATA :

It is said that the birth of Sri Gopinathji had taken place on the 12th day of the black half of the month of Asvin in the S. Y. 1568, soon after when Sri Vallabhacharya had completed a "Soma yajna" and was residing in the village called ADEL, near Prayaga.

TRAINED BY FATHER

Being the elder son he had received the fond care of his father and also full guidance in his education, ft is very obvious that his father had left long and deep impression on the young heir apparent.

SIMPLICITY PERSONIFIED

As one goes through the life of Sri Gopinathji - from whatever little evidence is available from the records - one would be compelled to believe that a course of simplicity ran through his veins. It appears that to him the teachings of his father were not mere doctrines to be studied and talked about in eloquence, but principles to be followed sedulously.

BIRTH OF SRI VITHALNATHJI

The birth of his younger brother Sri Vithalnathji took place four years later, on the 9th day of the black half of the month of Poush in S. Y. 1572.

It is believed that soon after completing the "Jata Karma Sanskaras" (Ceremonies connected with birth) of the 2nd son, Sri Vallabhacharya had taken both the children to Mount Sri Girraiji and had the "Charanasparsa" (touching the feet) of Sri Govardhannathji.

YAJNOPAVITA

The "Yajnopavita Sanskara" (thread ceremony) of Sri Gopinathji was said to have been performed in the S. Y. 1573 (no exact date was available) when Sri Vallabhacharya was staying in Varanasi. Soon after, as is the practice in cultured Hindu Brahmin families in those times, the real education of the young celebate into Vedic lore began in right earnest

COMPARATIVE STUDIES

Apart from the studies of the comparative systems of other doctrines he was trained in Anu Bhasyam, Subodhini and other works composed by his father.

The simple, Satvik and scholastic life of his father must have moulded the young mind of Sri Gopinathji into adopting to a life of self discipline and sacrifice.

NO CHRONOLOGICAL EVIDENCE

Just as it is difficult to put forth the life of Sri Vallabhacharya in a chronological order, so also it is next to impossibility to trace the events of the life of Sri Gopinathji for want of authentic documentary evidence.

MARRIAGE

But it is evident that the marriage of Sri Gopinathji took place at an early age before Sri Vallabhacharya had renounced and left the world. It is said that his marriage was performed in South Sri Gopinathji had one son, Sri Purushottamji and two daughters, Satyabhama and Lakshmi.

ACHARYA PITHA

It is mentioned briefly in Sri Yadunathji's "Vallabha Digvijaya", that after the passing of Sri Vallabhacharya Sri Gopinathji had adorned the seat of Acharya of the Sampradaya and that he was much venerated by various desciples. It is believed that he has done much for the propagation of Srimad Bhagavata Purana.

After completing the ceremonial rites of his father in Varanasi, he had returned to ADEL with his younder brother, mother and other members of family.

BENGALIS REMOVED

During this period he had received a complaint from the Adhikari Ramadasa that the Gauda Bengalies, to whom Sri Vallabhacharya had entrusted the seva of Sri Govardhannathji, were not fulfilling their duties faithfully. They had installed an Icon of a Devi called Brinda near Sri Govardhannathji inspite of the protests from the management.

In spite of the best efforts of Sri Gopinathji and Sri Vithalnathji the Bengalis refused to mend their ways and persisted in continuing the worship of Brinda, thus misusing the funds of the Mandir. At last the Adhikari was compelled to adopt coercive tactics. One day for some mysterious reason fire broke out in the tenements of Bengalis. So they ran helter-skelter to save their belongings. Taking this opportunity the Adhikari had the gates of the Mandir closed against them and thereafter entrusted the seva to Vaishnavas.

 

SEVA GIVEN TO SANCHIHARAS

At this juncture, it is understood that Sri Gopinathji and Sri Vithalnathji had offered the interior seva of Sri Govardhannithji like cooking etc., to their relatives. But it appears that this offer was declined by them. As such the two brothers had entrusted the seva to Sanchihara Brahmin.

Retaining Krishnadasa as the overall supervisor of the management of the mandir, they had returned to ADEL. Thereafter they had made it a practice that when one of the brothers was engaged in travels the other would take care of the seva of Sri GovardhaTinathji.

LONG YATRA

It is said that thereafter Sri Gopinathji had gone on a long trip of the whole of North, including Jagannathpuri, where his father had won a major victory over erudite scholars of Sankaramata. He started in the S. Y. 1595 and after visiting several piligrim centres and establishing the greatness of Sri Bhagavata Purana, had returned to ADEL in S. Y. 1601.

SOMA YAJNA

He had performed one Somayajna in the tradition of the family and later performed one Vishnuyajna. It is said that Sri Gopinathji had collected a lakh of rupees during this long trip. He had utilised the amount in increasing the seva of Sri Govardhannathji at Jatipura.

BHAGAVATA PURANA

It would not be out of place to mention an incident in the life of Sri Gopinathji connected with his zeal towards Bhagavata Purana. It was a practice with him, right from his youth, to read Sri Bhagavata Purana regularly. He was so obsessed with its reading that he would not even eat unless he would complete Sri Bhagavata.

PURUSHOTTAM SAHASRANAMA

Very much worried about this adamant attitude of Sri Gopinathji, Sri Vallabhacharya had composed one Stotra (a book praising the greatness) containing one thousand names of Purna Purushottama, all extracted from Sri Bhagavata Purana, and advised his son to read this work daily so that
he could have the same complete effect of reading Sri Bhagavata Purana. This "Purushottama Sahasranama Stotra", is one of the original works of Sri Vallabhacharya and is much venerated.

SECOND TOUR

Again in S. Y. 1618 he went on a long tour of Gujarat, Sindh and Dwaraka. During this period one very untoward incident had taken place when Sri Vithalnathji was at Jatipura attending to the seva of Sri Govardhannathji.

ADHIKARI KRISHNADASA

It is believed that the Adhikari Krishnadasa was having some relationship with one Gangabai, who was connected with the seva. This, it appears, Sri Vithalnathji resented. Adhikari was asked not to allow Gangabai into service. The Adhikari did not relish this interference into his personal life. So one day when Sri Vithalnathji was about to enter the premises of the Mandir to offer seva to Sri Govardhannathji he was prevented from entering the mandir.

STAY AT PARASOLE

Even though shocked by this unexpected treatment Sri Vithalnathji did not protest. Instead he went to stay in a nearby village called Parasole near Chandra Sarovar (a lake with that name). There, it is said, that he had spent a long time period thirsting for the glimpse of Sri Govardhannathji.

WRONG RECTIFIED

The news of this shocking treatment reached Sri Girdharji, the eldest son of Sri Vithalnathji. He immediately communicated with his uncle through courier, who was somewhere in Gujarat at that time. On receiving instructions from him, 'Sri Girdharji obtained court orders from Mathura and on the strength of it got the Adhikari arrested and allowed his father once again to have the benefit of seva and darshan of Sri Govardhannathji.

SRI PURUSHOTTAMJI

It had been stated already that Sri Gopinathji had been blessed with a son. But very little is known about him. Even the date of his birth was ambiguous since there were two versions of it. But one thing is certain that whenever Sri Gopinathji had gone out of ADEL on his regular
wanderings of the country (most probably following his tattlers instincts in this respect) he used to leave his son with his younger brother Sri Vithalnathji. One reason for this could be that since Sri Purushottamji was very young and the only son it might have been cumbersome to move around with a child, when the boy could find comparative comfort and companionship as Sri Vithalnathji had reared a considerably big family. Another reason might be that the young child was said to be of delicate health.

DEATH OF SRI PURUSHOTTAMJI

From the records available it is evident that this young and delicate boy passed away before Sri Gopinathji had returned from his travels of Gujarat. From whatever evidence could be gathered on the date of birth of this unfortunate child we observe that he passed away at the age of 12 in the S. Y. 1620.

A DEJECTED FATHER

Either Sri Gopinathji had been informed of the sad demise of his son by his brother through courier or he might have come to know about the unfortunate event when he returned after a lapse of nearly three years. When finally he had come to know about it he was completely dejected and might have felt that there was divine hand behind all this heart rending incident.

FATHER'S PREDICTION

At this turn of events in his life he might have recollected the words of his father who had predicted in confidence that the dynasty of Sri Gopinathji will not run long and that it would be only Sri Vithalnathji and his family members who would take the responsibility of carrying his tradition of Pusti Sampradaya.

MERGING IN SRI BALADEVJI

After this it appears that Sri Gopinathji had taken this shock very seriously. Soon after he had entrusted the reigns of the Sampradaya into the able hands of his brother and turned his face once again on wanderings. It is believed in the Sampradaya that during this period he had gone to Jagnnathpuri purposely and merged with the Swarupa of Sri Baladevji (the legendery brother of Sri Krishna) and disappeared.

Perhaps this event has given rise to the assumption in the tradition that Sri Gopinathji was an incarnation of Baladevji a Maryada Purusha (a person who strictly lives according to the concepts of Vedic Scriptures) contrary to what is believed to be Pusti Purushottama. Sri Vithalnathji is believed to be an incarnation of Pusti Purushottama like his divine father.

NO FRICTION

On going through the records available we find no evidence to show that there existed any kind of friction between the two brothers. In one of his letters written to his brother, Sri Vithalnathji had sent salutations and wrote thus : "I have stayed at the feet of Sri Govardhannathji till the end of festival of "Rasa". Since you have asked me not to go to Haridwara I have not gone. I was ill for some time and had to fast for ten days. But I have recovered and am well. There is nothing to worry. My oblations be conveyed to "Akka Amma" and others. The Vaishnavas here are sending their respects etc." Thus it is evident from the letters exchanged that Sri Vithalnathji had held his elder brother in high esteem and obeyed his instructions to the letter.

WIFE'S RESENTMENT

But from the way the wife of Sri Gopinathji had exhibited her resentment towards Sri Vithalnathji and Vaishnava disciples it can be assumed that she did not like the control of Sampradaya going into the hands of her brother-in-law.

TWO VERSIONS

There were two versions of this aspects. One version believes that Sri Purushottamji was existing and stayed with Sri Vithalnathji when Sri Gopinathji had gone on his final yatra and ultimately merged with the icon of Sri Baladevji at Jagnnatha Puri. Finding the boy young to hold the reigns of the Sampradaya a particular section of vaishnavas had requested Sri Vithalnathji to take charge of the Sampradaya.

Resenting to the attitude, it is alleged that she had gathered all the works of Sri Valabhacharya and also probably the works of Sri Gopinathji and went away to her parents house in South. There is no record of her ever returning back to either to Adel house or to the house at charanaut. How far this version is true we cannot say. It is said that all the works of Sri Vallabhacharya are available.

The second version is already mentioned on a previous occasion where Sri Vallabhacharya had fore-told Sri Gopinathji about the coming events in his life.

AWARENESS OF COMING EVENTS

It is quite possible that Sri Gopinathji was aware of how the events would take a turn in his life. It is quite apparent that from the very beginning he had turned his mind away from the household responsibilities and adapted a career of Vairagya or detachment inwardly, allowing his brother to take the greater part of the burden of the management of family and carrying the Sampradaya to its rightful course.

NO RECORDED DISCIPLES

There are no recorded disciples of Sri Gopinathji as can be found in the case of his father, the 84 prominent Vaishnavas, and also in the case of Sri Vithalnathji who had a recorded "252 Vaishnavas".

SADHANA DIPIKA : ONLY ONE WORK

Even though he was no mean scholar, (he had his primary education from his father himself) only one work credited to him is available. It is titled as "Sadhana Dipika". Even if he had written any other works we do not know for certain whether they were taken away by his wife. Even though the marriage of Sri Gopinathji with this lady was consummated through the efforts of Sri Janardana Bhatji, the brother of Sri Lakshman Bhatji, the father of Sri Vallabhacharya, who remained back in South to take care of the lands and properly of the ancestors of Sri Vallabhacharya there is no record to show to trace the whereabouts of the wife of Sri Gopinathji.

WAYS OF DIVINE BEING

The ways of the divine being are very strange and it is not for us to probe into reasons for divine will.

 

The life story of SRI VALLABHACHARYA

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 11^th 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.