Difference between revisions of "Vallabha" - New World Encyclopedia

From New World Encyclopedia
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  </ref> (Pure Non-dualism).
 
  </ref> (Pure Non-dualism).
  
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He is regarded as an [[acharya]] and [[guru]] within the [[Vaishnava]] traditions. Within [[Indian Philosophy]] he is known as the writer of sixteen 'stotras' (tracts) and produced several commentaries on the [[Bhagavata Purana]], which describes the many [[lila]]s (pastimes) of the [[avatar]], [[Krishna]]. Vallabha Acharya occupies a unique place in Indian culture as a scholar, a philosopher and devotional ([[bhakti]]) preacher. He is especially known as a lover and a propagator of  [[Hinduism|Bhagavata Dharma]]. He was born in [[Champaran]] near [[Raipur]] in the Indian state of [[Chhattisgarh]].
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Vallabha is regarded as an [[acharya]] (embodiment of a divine personality) and [[guru]] within the [[Vaishnava]] traditions. Within [[Indian Philosophy]] he is known as the writer of sixteen 'stotras' (tracts) and produced several commentaries on the [[Bhagavata Purana]], which describes the many [[lila]]s (pastimes) of the [[avatar]], [[Krishna]]. Vallabha Acharya occupies a unique place in Indian culture as a scholar, a philosopher and devotional ([[bhakti]]) preacher. He is especially known as a lover and a propagator of  [[Hinduism|Bhagavata Dharma]].  
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==Life==
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===Birth===
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Vallabha was a Telugu Brahmin of South India, born in [[Champaran]] near [[Raipur]] in the Indian state of [[Chhattisgarh]].
  
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==Childhood==
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The ancestors of Vallabha acharya lived in [[Andhra Pradesh]]. According to devotional accounts, 'Sri Thakorji' ([[Krishna]]) announced to Yagnanarayana that He would take birth in his family after completion of one hundred Somayagnas (fire sacrifices). When Laxmana Bhatta, his descendant, completed one hunded yagnas, Vallabhacharya was born in 1479 C.E. (V.S. 1535) on 11th day of the dark half of lunar month of chaitra at Champaranya. The name of his mother was Yallamma garu. Because his mother had suffered from terror and the physical strain of a flight from danger, her infant was born two months prematurely. As the baby did not show signs of life, the parents placed it under a tree wrapped in a piece of cloth. It is believed that Krishna appeared in a dream before the parents of Vallabhacharya and signified that He had taken His birth as the child. The blessed mother extended her arms into the fire unscathed; she received from the fire the divine babe, joyfully to her bosom. The child was named Vallabha, because he was very dear to his parents.
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The ancestors of Vallabha acharya lived in [[Andhra Pradesh]]. According to devotional accounts, 'Sri Thakorji' ([[Krishna]]) commanded  Yagnanarayana that He would take birth in their family after completion of 100 Somayagnas (fire sacrifices). When Laxmana Bhatta, his descendant, completed 100 yagnas then Vallabhacharya was born in 1479 C.E. (V.S. 1535) on 11th day of the dark half of lunar month of chaitra at Champaranya. The name of his mother was Yallamma garu. Due to terror and physical strain of the flight suffered by the mother, there was a premature birth of child, two months in advance. As the child did not show signs of life, the parents placed it under a tree wrapped in a piece of cloth. It is believed that Krishna appeared in a dream before the parents of Vallabhacharya and signified that he had taken his birth as the child. The blessed mother extended her arms into the fire unscathed; she received from the fire the divine babe, gleefully to her bosom. The child was named as Vallabha since he was very dear to his parents.
 
  
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==Education==  
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===Education===  
  
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His education commenced at the age of seven with the study of four [[Vedas]]. He acquired mastery over the books expounding the six systems of [[Indian philosophy]]. He also learnt philosophical systems of [[Adi Sankara]], [[Ramanuja]], [[Madhva]], [[Nimbarka]] along with the Buddhist and Jain schools. He was able to recite hundred mantras, not only from beginning to end but also in reverse order. At Vyankateshwar and Lakshmana Balaji, he made a strong impression on the public as an embodiment of knowledge. He was now applauded as Bala Saraswati.
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Vallabha’s education commenced at the age of seven with the study of four [[Vedas]]. He acquired mastery over the books expounding the six systems of [[Indian philosophy]]. He also learnt philosophical systems of [[Adi Sankara]], [[Ramanuja]], [[Madhva]], [[Nimbarka]] along with the Buddhist and Jain schools. He was able to recite the hundred mantras, not only from beginning to end but also in reverse order. At Vyankateshwar and Lakshmana Balaji, he made a strong impression on the public as an embodiment of knowledge, and was acclaimed as Bala Saraswati.
  
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==Victory at Vijayanagara==  
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===Victory at Vijayanagara===  
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A sensational debate was conducted at [[Vijayanagara]] between the Vaishnavaites of Madhva and Shankarites over the philosophical question whether God is Dualistic or non-dualistic - Vallabhacharyaji participated in the discussion considering it as a divine call. Vijayanagara was an empire in [[South India]] with its sovereignty over many states. The rulers of Vijaynagara were champions of [[Hinduism]]. Vallabhacharyaji who had earned an epithet of Bala Saraswati, was given the opportunity to discuss the question. The discussion continued for 27 days in the conference hall. The day of victory for Vaishnavas was celebrated with great pomp at Vijaynagara. He was honoured by the kanakabhisheka ceremony. The title of ‘Acharya’ and world preceptor was conferred on him. He was given vessels of gold weighing a hundred [[maunds]]. Vallabhacharya declined to accept them politely and distributed them among the poor brahmins and the learned only after keeping only seven gold mohurs. They were used for preparing the ornaments of their Lord [[Govardhan hill|Govardhananatha]].
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At [[Vijayanagara]], an empire in [[South India]] with sovereignty over many states, whose rulers were champions of [[Hinduism]],  a summit was held between the Vaishnavaites of Madhva and Shankarites to debate the philosophical question of whether God is dualistic or non-dualistic. Vallabhacharyaji felt a divine call to participate in the discussion. Vallabhacharyaji, who had earned the epithet of Bala Saraswati, was given an opportunity to discuss the question. The discussion continued for twenty-seven days in the conference hall. Finally, the Vaishnavas were declared the victors and held a great celebration at Vijaynagara. Vallabhara was honored by the kanakabhisheka ceremony, in which the title of ‘Acharya’ and world preceptor was conferred on him. He was given vessels of gold weighing a hundred [[maunds]], which he distributed among the poor brahmins and the learned, keeping only seven gold mohurs. They were used for preparing the ornaments of their Lord [[Govardhan hill|Govardhananatha]].
  
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==Piligrimage of India==
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===Pilgrimages of India===
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Vallabhacharya performed three pilgrimages of [[India]], barefooted. He wore a simple white [[dhoti]] and a white covering to cover the upper part of his body. (known as ‘Uparano’). He gave discourses on [[Bhagavata]]. He looked very bright, brilliant and his body depicted magnificent brilliance as a [[Celibacy|celibate]]. He gave discourses on Bhagavata at 84 places and explained the subtle meanings of the Puranic text. Even during present day these 84 places are visited by thousands of Hindu pilgrims and are referred to as "Chaurasi Bethak." He used to stay in [[Vrindavan|Vraja]] for four months in each year.
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Vallabhacharya performed three pilgrimages of [[India]], barefooted, and clad a simple white [[dhoti]] and a white covering (uparano) over his torso. His body appeared as that of a magnificently bright celibate. He gave discourses on [[Bhagavata]]. and explained the subtle meanings of the Puranic text at eighty-four locations which are still visited by thousands of Hindu pilgrims and are referred to as "Chaurasi Bethak." For four months in each year he resided in [[Vrindavan|Vraja]].
  
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==Acharya==  
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===Acharya===  
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Acharya, the leader of spiritual preceptors, is one who has written his personal views and comments on the ‘[[Brahma Sutras|Brahmasutra]]’, ‘[[Bhagavad Gita]]’ and ‘[[Upanishads]]’. Shankarcharya, Ramanujacharya and Madhvacharya had written their comments and obtained the designation of ‘Acharya’. Vallabhacharya was the fourth ‘Acharyaji’ of Indian culture. People then addressed him as Shri Vallabhacharya.
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In the [[Hindu]] [[religion]], an acharya (आचार्य) is a ''Divine personality'' (महापुरुश) who is believed to have descended (अवतार) to teach and establish [[bhakti]] in the world and write on the [[philosophy]] (िसद्धांत) of devotion to [[Bhagwan|God]] (भगवान्).<ref>[http://encyclopediaofauthentichinduism.org/glossary.htm]</ref>An acharya is a leader of spiritual preceptors, who has written his personal commentary on the ‘[[Brahma Sutras|Brahmasutra]]’, ‘[[Bhagavad Gita]]’ and ‘[[Upanishads]].’ Vallabhacharya was designated the fourth ‘Acharyaji,’ following Shankarcharya, Ramanujacharya and Madhvacharya, and was then addressed as “Shri Vallabhacharya.”
  
 
==Establishment of Pushti Marg==  
 
==Establishment of Pushti Marg==  
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It is believed that when Vallabhacharya entered [[Vaikuntha|Gokul]], he thought about the important question of restoring people to the right path of devotion. He meditated on [[Krishna]] who appeared to him in a vision in the form of [[Shrinathji]]. He is said to have heard the BrahmaSambandha, [[mantra]], a mantra of self dedication or consecration of self to Krishna. Vallabha Acharya related this experience to his worthiest and most beloved disciple, in the early morning,“Damala, did you hear any voice last night” ? Damodaradasa replied in negative. He became the first vaishnava. He wanted to preach his message of devotion to God and God’s grace called Pushti - Marga. He undertook three pilgrimages of India. He performed the initiation ceremony of religious rite by conferring on them ‘NamaNivedana’ mantra or ‘Brahma Sambandha’ mantra. Thousands of persons became his disciples but 84 devoted servants are famous and it is known as ‘Story of 84 Vaishnavas’.
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It is believed that when Vallabhacharya entered [[Vaikuntha|Gokul]], he reflected how to  restore people to the right path of devotion. He meditated on [[Krishna]], who appeared to him in a vision in the form of [[Shrinathji]], and is said to have heard the BrahmaSambandha [[mantra]], a mantra of self-dedication or consecration of the self to Krishna. Early the next morning, Vallabha Acharya related this experience to his worthiest and most beloved disciple, asking “Damala, did you hear any voice last night?” Damodaradasa replied that he had not. Vallabha became the first vaishnava, preaching a message of devotion to God and God’s grace called Pushti - Marga. He performed an initiation ceremony, or religious rite, in which he conferred on the people the ‘NamaNivedana,’ or ‘Brahma Sambandha,’ mantra. Thousands became his disciples but eighty-four devoted servants are particularly famous, and their story is known as the ‘Story of 84 Vaishnavas.’
  
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==Family==
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===Family===
 
Vallabhacharyaji strictly adhered to three rules :
 
Vallabhacharyaji strictly adhered to three rules :
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#He would not wear stiched clothes and hence always wore Dhoti and uparna (a cloth covering the torso)
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#He would not wear stitched clothes and hence always wore Dhoti and uparna (a cloth covering the torso)
 
#He always performed pilgrimages bare footed
 
#He always performed pilgrimages bare footed
 
#He always resided at the outskirts of the village. His sons and their descendants are known as ''"Goswami Maharajas"''.  
 
#He always resided at the outskirts of the village. His sons and their descendants are known as ''"Goswami Maharajas"''.  
  
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He was to remain a life-long celibate but the [[guru]] Vitthalanatha of Pandharipur commanded him to marry and live the life of householder. He married a woman named ‘Mahakanya’ and had two sons: Gopinatha and Vitthalanatha (also known as Shri Gusainji).
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Initially he vowed to remain a life-long celibate but the [[guru]] Vitthalanatha of Pandharipur commanded him to marry and live the life of householder. He married a woman named ‘Mahakanya’ and had two sons: Gopinatha and Vitthalanatha (also known as Shri Gusainji).
  
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==Asura Vyamoha Lila==  
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===Asura Vyamoha Lila===  
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In 1530 C.E. [[Shrinathji]] commanded Vallabha acharya to leave the worldly life and to come near Him. Shrinathji had commanded previously to abandon worldly life at Madhuvamji and Gangasagarji. The third command was accepted by him as the last verdict. He reached [[Kasi]] and lived in a Parna Kutira (a cottage of leaves) on the [[Hanuman]] [[ghat]] for about a week. He spent his last days in contemplation of Vishnu and suffered agonies of separation from Him. The members of his family assembled near him for his last [[darshan]]. He wrote in the form of three verses and a half on sand by way of counsel. Krishna manifested visually on the spot and wrote in the form of a verse and a half. It is known as ‘ShikshaSloki’. He entered into the waters of the [[Ganges]] on the day of [[Rath Yatra]] (A festival that is celebrated on the second or third day of the bright side of the lunar month of ''Ashadha''). A brilliant flame in the form of God arose from the water and it ascended to heaven and was lost in the firmament. This divine brilliant flame lived in the sky for three hours and it finally entered the cave of Giriraj mountain near ''Dandavati Shila''. This episode is known as ''AsurVyamohLila''. The forms of divine give up their lives at their sweet will and reach the region of permanent abode of the Divine. Goswami Maharajas and [[Vaishnava]] Society are indispensable part of Indian culture. Grace of God and love of God must go hand-in-hand. They make him as the be-all and end-all of all their desires, aspirations and efforts. They consider Krishna as the Supreme God, Supreme Transcendental Divine and Supreme Spirit.
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In 1530 C.E. [[Shrinathji]] commanded Vallabhacharya to leave the worldly life and to approach Him. Shrinathji had commanded him twice previously to abandon worldly life, at Madhuvamji and Gangasagarji. He accepted the third and final command, and  reached [[Kasi]], where he lived in a Parna Kutira (a cottage of leaves) on the [[Hanuman]] [[ghat]] (mountain) for about a week. He spent his last days in contemplation of Vishnu and suffered agonies of separation from Him. The members of his family assembled near him for his last [[darshan]] (experience of the divine). He wrote three-and-a-half verses on the sand; then Krishna manifested visually on the spot and wrote a verse and a half. This text is known as ‘ShikshaSloki.’  
  
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On the day of  [[Rath Yatra]] (A festival that is celebrated on the second or third day of the bright side of the lunar month of ''Ashadha''), Vallabhachrya entered into the waters of the [[Ganges]]. A brilliant flame in the form of God arose from the water, ascended to heaven and was lost in the firmament. This divine brilliant flame lived in the sky for three hours and it finally entered the cave of Giriraj mountain near ''Dandavati Shila.'' This episode is known as ''AsurVyamohLila,''  and is an illustration of the way in which embodiments of the divine give up their lives at will, and reach the region of permanent abode of the Divine.
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==Thought and Works==
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Vallabha is regarded as an [[acharya]] (embodiment of a divine personality) and [[guru]] within the [[Vaishnava]] traditions. Within [[Indian Philosophy]] he is known as the writer of sixteen 'stotras' (tracts) and produced several commentaries on the [[Bhagavata Purana]], which describes the many [[lila]]s (pastimes) of the [[avatar]], [[Krishna]]. Vallabha Acharya occupies a unique place in Indian culture as a scholar, a philosopher and devotional ([[bhakti]]) preacher. He is especially known as a propagator of  [[Hinduism|Bhagavata Dharma]]. 
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Tradition says that Vallabha developed the views of Vişņusvāmin, who belonged to the thirteenth century <ref>Sharma, Chandrahar. 2003. ''A Critical Survey of Indian Philosophy''. Delhi, Motilal Banarsidass.  ISBN 8120803647  ISBN 8120803655
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p. 377</ref> His view is now known as [[Shuddhadvaita]] (Pure non-Dualism, as distinct from Samkara’s Kevalādvaita). His school is also known as  Rudrasampradāya or [[Pushtimarg]] (“Pusti” means the grace of God, which dawns through devotion and is the cause of liberation). Vallabha accepted the authority not only of the Upanishads, the Bhagavad Gita, and the Brahmasutra but of the Bhagavata Purana. He wrote a commentary on the Brahmasutra called Aņubhāsya, a commentary on the Bhāgavata called Bhāgavata-tikāsubhodini, and Siddhāntarahasya. His son, Vitthalanatha, wrote Vidvanmandana.<ref>Ibid. p. 378</ref>
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===Non-Dualism===
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Vallabha offered a theistic interpretation of the Vedanta which differs from the interpretations of Samkara and Ramanuja. He declared that the whole world is real and is subtly Brahman. <ref>*Radhakrishnan, Sarvepalli. 1998. ''Indian Philosophy, Volume II''. New Delhi, Manzar Khan, Oxford University Press. ISBN 0195638190  p. 756</ref>  Brahman is the independent  reality, and is personified as Krishna when he is endowed with the qualities of wisdom and (jnana) and action (kriya). The essence of Brahman is Existence (sat), Knowledge (chit) and Bliss (ananda). Souls and matter are real manifestations of Brahman, they are his parts. Brahman is the abode of all good quality and even the seemingly contradictory qualities; He is the smallest and the greatest, the one and the many. Through His will He manifests Himself as matter and as souls, revealing his nature of Existence, Knowledge and Bliss in varying proportions. Avidya (ignorance, absence of knowledge) is His power, by which He manifests as many. The manifestation is not an illusion, but is a real manifestation. Neither does it involve a transformation (parinama); the universe is a natural emanation from God and does not involve any notion of change. Substance and its attributes, cause and effect are one and the same. The substance really appears as its attributes, and the cause appears as its effects. Brahman is the material cause (samavayi-karana) of the universe and also its efficient cause <ref>Ibid.</ref>, agent (karta) and enjoyer (bhokta).
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===Soul===
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Vallabha views God as the whole and the individual as part, but since the individual is of identical essence with God, there is no real difference between the two. <ref>Hp p. 758</ref> All things are Existence, Knowledge and Bliss in varying proportions. In animal and human souls, the quality of Bliss (ananda) is suppressed; in matter both Knowledge and Bliss are suppressed, leaving only the quality of existence. Vallabha distinguishes three kinds of jivas or human souls: pure (suddha) souls whose lordly qualities are not obscured by ignorance (avidya); mundane (samsarin) souls who, caught up in ignorance, experience the cycles of birth and death, and liberated (mukta) souls who are freed from the bondage of samsara (birth and death) through insight. When a soul is liberated, it recovers its suppressed qualities (Bliss) and becomes one with God.
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===Liberation===
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Vallabha distinguishes between jagat or prapancha, the real manifestation of God; and samsara, the cycle of births and deaths.  Samsara is imagined by the soul, which suffers from five-fold ignorance: ignorance of the real nature of the soul; and false identification with the body, with the senses, with the vital breaths, and with the internal organs. With the dawn of knowledge, ignorance vanishes, and with it, samsara.
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According to Vallabha, bhakti, a firm and all-surpassing affection (sneha) for God, with a full sense of His greatness, is the only means of salvation. <ref>Sharma, Chandrahar. 2003. ''A Critical Survey of Indian Philosophy''. Delhi, Motilal Banarsidass.  ISBN 8120803647  ISBN 8120803655 p. 379</ref> Bhakti means an attachment to God which presupposes detachment from everything else. It is not knowledge, or worship, but affection and loving service of God. The feelingof oneness with God is not its culmination; the feeling of affection is gained through the grace of God, which is attracted by purity of heart. In other Vedantic schools, bhakti is attained through making effort to destroy individual sin. In Pusti-marga, bhakti is attained simply by the grace of God, which automatically destroys sin. God, pleased by the devotion takes the devotee within Himself, or brings him near to enjoy the sweetness of his service. <ref>Ibid. p. 380</ref>
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==Notes==
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<references />
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==References==
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*Klostermaier, Klaus K. 2000. Hinduism: a short introduction. Oxford: Oneworld. ISBN:1851682201 9781851682201
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*Radhakrishnan, Sarvepalli. 1998. ''Indian Philosophy, Volume I''. New Delhi, Manzar Khan, Oxford University Press. ISBN 0195638190
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*Sharma, Chandrahar. 2003. ''A Critical Survey of Indian Philosophy''. Delhi, Motilal Banarsidass.  ISBN 8120803647  ISBN 8120803655
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*Shah, Jethalal Govardhandas. 1969. Shri Vallabhacharya: his philosophy and religion. Nadiad: Pushtimargiya Pustakalaya.
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*Vallabhācārya. 2003. Collected works of Shri Vallabhachārya. Delhi: Sri Satguru Publications. ISBN:8170307708 9788170307709 8170307767 9788170307761 8170307775 9788170307778 8170307880 9788170307884 8170307899 9788170307891 8170307902 9788170307907 8170307929 9788170307921 817030802X 9788170308027 8170308038 9788170308034 8170308062 9788170308065 8170308240 9788170308249 8170308291 9788170308294 8170308305 9788170308300 817030833X 9788170308331 8170308348 9788170308348 8170308437 9788170308430 8170307716 9788170307716
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*Vallabhācārya. 2003. Śrīsubodhinī = Sri Subodhini : commentary on Srimad Bhāgavata PurEana. Delhi: Sri Satguru Publications. ISBN:8170307708 9788170307709 8170307767 9788170307761 8170307775 9788170307778 8170307880 9788170307884 8170307899 9788170307891 8170307902 9788170307907 8170307716 9788170307716 8170308038 9788170308034 8170308062 9788170308065
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==See also==
 
==See also==
 
* [[Ramanuja]]
 
* [[Ramanuja]]
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* [[Champaran (Chhattisgarh)]] (birthplace)
 
* [[Champaran (Chhattisgarh)]] (birthplace)
  
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==References==
 
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<references />
 
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* ''Shri Vallabhacarya, His Philosophy and Religion'' - J.G.Shah, Nadiad Pushtimargiya Pustakalaya, 1969.
 
  
 
==External links==
 
==External links==
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[[Category:Indian philosophers]]
 
[[Category:Indian philosophers]]
 
[[Category:Vaishnavism]]
 
[[Category:Vaishnavism]]
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{{credits|Vallabha_Acharya|158125753}}
 
{{credits|Vallabha_Acharya|158125753}}

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Indian philosophy
Ancient philosophy
Shri mahaprabhuji.jpg
Name: Akhand Bhoomandalacharya Jagadguru Mahaprabhu Shrimad Vallabhacharyachaji
Birth: 1479 (Champaranya. Near Raipur, Chhattisgarh, India)
Death: {{{death}}}
School/tradition: Hindu_philosophy, Shuddhadvaita, Pushtimarg, Vedanta
Main interests
{{{main_interests}}}
Notable ideas
{{{notable_ideas}}}
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Adi Shankara · Ramanuja
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Satyananda · Chinmayananda

Vallabha or Sri Vallabhacharya (1479 - 1531) was a devotional philosopher, who founded the Pushti sect in India, and the philosophy of Shuddha advaita[1] [2] (Pure Non-dualism).

Vallabha is regarded as an acharya (embodiment of a divine personality) and guru within the Vaishnava traditions. Within Indian Philosophy he is known as the writer of sixteen 'stotras' (tracts) and produced several commentaries on the Bhagavata Purana, which describes the many lilas (pastimes) of the avatar, Krishna. Vallabha Acharya occupies a unique place in Indian culture as a scholar, a philosopher and devotional (bhakti) preacher. He is especially known as a lover and a propagator of Bhagavata Dharma.

Life

Birth

Vallabha was a Telugu Brahmin of South India, born in Champaran near Raipur in the Indian state of Chhattisgarh.

The ancestors of Vallabha acharya lived in Andhra Pradesh. According to devotional accounts, 'Sri Thakorji' (Krishna) announced to Yagnanarayana that He would take birth in his family after completion of one hundred Somayagnas (fire sacrifices). When Laxmana Bhatta, his descendant, completed one hunded yagnas, Vallabhacharya was born in 1479 C.E. (V.S. 1535) on 11th day of the dark half of lunar month of chaitra at Champaranya. The name of his mother was Yallamma garu. Because his mother had suffered from terror and the physical strain of a flight from danger, her infant was born two months prematurely. As the baby did not show signs of life, the parents placed it under a tree wrapped in a piece of cloth. It is believed that Krishna appeared in a dream before the parents of Vallabhacharya and signified that He had taken His birth as the child. The blessed mother extended her arms into the fire unscathed; she received from the fire the divine babe, joyfully to her bosom. The child was named Vallabha, because he was very dear to his parents.

Education

Vallabha’s education commenced at the age of seven with the study of four Vedas. He acquired mastery over the books expounding the six systems of Indian philosophy. He also learnt philosophical systems of Adi Sankara, Ramanuja, Madhva, Nimbarka along with the Buddhist and Jain schools. He was able to recite the hundred mantras, not only from beginning to end but also in reverse order. At Vyankateshwar and Lakshmana Balaji, he made a strong impression on the public as an embodiment of knowledge, and was acclaimed as Bala Saraswati.

Victory at Vijayanagara

At Vijayanagara, an empire in South India with sovereignty over many states, whose rulers were champions of Hinduism, a summit was held between the Vaishnavaites of Madhva and Shankarites to debate the philosophical question of whether God is dualistic or non-dualistic. Vallabhacharyaji felt a divine call to participate in the discussion. Vallabhacharyaji, who had earned the epithet of Bala Saraswati, was given an opportunity to discuss the question. The discussion continued for twenty-seven days in the conference hall. Finally, the Vaishnavas were declared the victors and held a great celebration at Vijaynagara. Vallabhara was honored by the kanakabhisheka ceremony, in which the title of ‘Acharya’ and world preceptor was conferred on him. He was given vessels of gold weighing a hundred maunds, which he distributed among the poor brahmins and the learned, keeping only seven gold mohurs. They were used for preparing the ornaments of their Lord Govardhananatha.

Pilgrimages of India

Vallabhacharya performed three pilgrimages of India, barefooted, and clad a simple white dhoti and a white covering (uparano) over his torso. His body appeared as that of a magnificently bright celibate. He gave discourses on Bhagavata. and explained the subtle meanings of the Puranic text at eighty-four locations which are still visited by thousands of Hindu pilgrims and are referred to as "Chaurasi Bethak." For four months in each year he resided in Vraja.

Acharya

In the Hindu religion, an acharya (आचार्य) is a Divine personality (महापुरुश) who is believed to have descended (अवतार) to teach and establish bhakti in the world and write on the philosophy (िसद्धांत) of devotion to God (भगवान्).[3]An acharya is a leader of spiritual preceptors, who has written his personal commentary on the ‘Brahmasutra’, ‘Bhagavad Gita’ and ‘Upanishads.’ Vallabhacharya was designated the fourth ‘Acharyaji,’ following Shankarcharya, Ramanujacharya and Madhvacharya, and was then addressed as “Shri Vallabhacharya.”

Establishment of Pushti Marg

It is believed that when Vallabhacharya entered Gokul, he reflected how to restore people to the right path of devotion. He meditated on Krishna, who appeared to him in a vision in the form of Shrinathji, and is said to have heard the BrahmaSambandha mantra, a mantra of self-dedication or consecration of the self to Krishna. Early the next morning, Vallabha Acharya related this experience to his worthiest and most beloved disciple, asking “Damala, did you hear any voice last night?” Damodaradasa replied that he had not. Vallabha became the first vaishnava, preaching a message of devotion to God and God’s grace called Pushti - Marga. He performed an initiation ceremony, or religious rite, in which he conferred on the people the ‘NamaNivedana,’ or ‘Brahma Sambandha,’ mantra. Thousands became his disciples but eighty-four devoted servants are particularly famous, and their story is known as the ‘Story of 84 Vaishnavas.’

Family

Vallabhacharyaji strictly adhered to three rules :

  1. He would not wear stitched clothes and hence always wore Dhoti and uparna (a cloth covering the torso)
  2. He always performed pilgrimages bare footed
  3. He always resided at the outskirts of the village. His sons and their descendants are known as "Goswami Maharajas".

Initially he vowed to remain a life-long celibate but the guru Vitthalanatha of Pandharipur commanded him to marry and live the life of householder. He married a woman named ‘Mahakanya’ and had two sons: Gopinatha and Vitthalanatha (also known as Shri Gusainji).

Asura Vyamoha Lila

In 1530 C.E. Shrinathji commanded Vallabhacharya to leave the worldly life and to approach Him. Shrinathji had commanded him twice previously to abandon worldly life, at Madhuvamji and Gangasagarji. He accepted the third and final command, and reached Kasi, where he lived in a Parna Kutira (a cottage of leaves) on the Hanuman ghat (mountain) for about a week. He spent his last days in contemplation of Vishnu and suffered agonies of separation from Him. The members of his family assembled near him for his last darshan (experience of the divine). He wrote three-and-a-half verses on the sand; then Krishna manifested visually on the spot and wrote a verse and a half. This text is known as ‘ShikshaSloki.’

On the day of Rath Yatra (A festival that is celebrated on the second or third day of the bright side of the lunar month of Ashadha), Vallabhachrya entered into the waters of the Ganges. A brilliant flame in the form of God arose from the water, ascended to heaven and was lost in the firmament. This divine brilliant flame lived in the sky for three hours and it finally entered the cave of Giriraj mountain near Dandavati Shila. This episode is known as AsurVyamohLila, and is an illustration of the way in which embodiments of the divine give up their lives at will, and reach the region of permanent abode of the Divine.

Thought and Works

Vallabha is regarded as an acharya (embodiment of a divine personality) and guru within the Vaishnava traditions. Within Indian Philosophy he is known as the writer of sixteen 'stotras' (tracts) and produced several commentaries on the Bhagavata Purana, which describes the many lilas (pastimes) of the avatar, Krishna. Vallabha Acharya occupies a unique place in Indian culture as a scholar, a philosopher and devotional (bhakti) preacher. He is especially known as a propagator of Bhagavata Dharma.

Tradition says that Vallabha developed the views of Vişņusvāmin, who belonged to the thirteenth century [4] His view is now known as Shuddhadvaita (Pure non-Dualism, as distinct from Samkara’s Kevalādvaita). His school is also known as Rudrasampradāya or Pushtimarg (“Pusti” means the grace of God, which dawns through devotion and is the cause of liberation). Vallabha accepted the authority not only of the Upanishads, the Bhagavad Gita, and the Brahmasutra but of the Bhagavata Purana. He wrote a commentary on the Brahmasutra called Aņubhāsya, a commentary on the Bhāgavata called Bhāgavata-tikāsubhodini, and Siddhāntarahasya. His son, Vitthalanatha, wrote Vidvanmandana.[5]

Non-Dualism

Vallabha offered a theistic interpretation of the Vedanta which differs from the interpretations of Samkara and Ramanuja. He declared that the whole world is real and is subtly Brahman. [6] Brahman is the independent reality, and is personified as Krishna when he is endowed with the qualities of wisdom and (jnana) and action (kriya). The essence of Brahman is Existence (sat), Knowledge (chit) and Bliss (ananda). Souls and matter are real manifestations of Brahman, they are his parts. Brahman is the abode of all good quality and even the seemingly contradictory qualities; He is the smallest and the greatest, the one and the many. Through His will He manifests Himself as matter and as souls, revealing his nature of Existence, Knowledge and Bliss in varying proportions. Avidya (ignorance, absence of knowledge) is His power, by which He manifests as many. The manifestation is not an illusion, but is a real manifestation. Neither does it involve a transformation (parinama); the universe is a natural emanation from God and does not involve any notion of change. Substance and its attributes, cause and effect are one and the same. The substance really appears as its attributes, and the cause appears as its effects. Brahman is the material cause (samavayi-karana) of the universe and also its efficient cause [7], agent (karta) and enjoyer (bhokta).

Soul

Vallabha views God as the whole and the individual as part, but since the individual is of identical essence with God, there is no real difference between the two. [8] All things are Existence, Knowledge and Bliss in varying proportions. In animal and human souls, the quality of Bliss (ananda) is suppressed; in matter both Knowledge and Bliss are suppressed, leaving only the quality of existence. Vallabha distinguishes three kinds of jivas or human souls: pure (suddha) souls whose lordly qualities are not obscured by ignorance (avidya); mundane (samsarin) souls who, caught up in ignorance, experience the cycles of birth and death, and liberated (mukta) souls who are freed from the bondage of samsara (birth and death) through insight. When a soul is liberated, it recovers its suppressed qualities (Bliss) and becomes one with God.


Liberation

Vallabha distinguishes between jagat or prapancha, the real manifestation of God; and samsara, the cycle of births and deaths. Samsara is imagined by the soul, which suffers from five-fold ignorance: ignorance of the real nature of the soul; and false identification with the body, with the senses, with the vital breaths, and with the internal organs. With the dawn of knowledge, ignorance vanishes, and with it, samsara.

According to Vallabha, bhakti, a firm and all-surpassing affection (sneha) for God, with a full sense of His greatness, is the only means of salvation. [9] Bhakti means an attachment to God which presupposes detachment from everything else. It is not knowledge, or worship, but affection and loving service of God. The feelingof oneness with God is not its culmination; the feeling of affection is gained through the grace of God, which is attracted by purity of heart. In other Vedantic schools, bhakti is attained through making effort to destroy individual sin. In Pusti-marga, bhakti is attained simply by the grace of God, which automatically destroys sin. God, pleased by the devotion takes the devotee within Himself, or brings him near to enjoy the sweetness of his service. [10]

Notes

  1. ↑ Shuddha-advaita Brahmvaad - Philosophy of Shree Vallabhacharyaji. Kankroli based Shri Vakpati Foundation. Retrieved 2007-06-06.
  2. ↑ [Govardhana] and Pravinacandra Cimanalala Parikha (1993-01). Vedanta Cintamanih of Bharatamartanda Pandita. Param Publications. ISBN 8186045007. 
  3. ↑ [1]
  4. ↑ Sharma, Chandrahar. 2003. A Critical Survey of Indian Philosophy. Delhi, Motilal Banarsidass. ISBN 8120803647 ISBN 8120803655 p. 377
  5. ↑ Ibid. p. 378
  6. ↑ *Radhakrishnan, Sarvepalli. 1998. Indian Philosophy, Volume II. New Delhi, Manzar Khan, Oxford University Press. ISBN 0195638190 p. 756
  7. ↑ Ibid.
  8. ↑ Hp p. 758
  9. ↑ Sharma, Chandrahar. 2003. A Critical Survey of Indian Philosophy. Delhi, Motilal Banarsidass. ISBN 8120803647 ISBN 8120803655 p. 379
  10. ↑ Ibid. p. 380

References
ISBN links support NWE through referral fees

  • Klostermaier, Klaus K. 2000. Hinduism: a short introduction. Oxford: Oneworld. ISBN:1851682201 9781851682201
  • Radhakrishnan, Sarvepalli. 1998. Indian Philosophy, Volume I. New Delhi, Manzar Khan, Oxford University Press. ISBN 0195638190
  • Sharma, Chandrahar. 2003. A Critical Survey of Indian Philosophy. Delhi, Motilal Banarsidass. ISBN 8120803647 ISBN 8120803655
  • Shah, Jethalal Govardhandas. 1969. Shri Vallabhacharya: his philosophy and religion. Nadiad: Pushtimargiya Pustakalaya.
  • Vallabhācārya. 2003. Collected works of Shri Vallabhachārya. Delhi: Sri Satguru Publications. ISBN:8170307708 9788170307709 8170307767 9788170307761 8170307775 9788170307778 8170307880 9788170307884 8170307899 9788170307891 8170307902 9788170307907 8170307929 9788170307921 817030802X 9788170308027 8170308038 9788170308034 8170308062 9788170308065 8170308240 9788170308249 8170308291 9788170308294 8170308305 9788170308300 817030833X 9788170308331 8170308348 9788170308348 8170308437 9788170308430 8170307716 9788170307716
  • Vallabhācārya. 2003. Śrīsubodhinī = Sri Subodhini : commentary on Srimad Bhāgavata PurEana. Delhi: Sri Satguru Publications. ISBN:8170307708 9788170307709 8170307767 9788170307761 8170307775 9788170307778 8170307880 9788170307884 8170307899 9788170307891 8170307902 9788170307907 8170307716 9788170307716 8170308038 9788170308034 8170308062 9788170308065


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