Sri Vallabha's Shudhadvaita

[Jahnava Nitai Das 2]

Here is an article on Sri Vallabhacharya's shudhadvaita philosophy that I believe was published by Bhaktivedanta Academy many years ago.

 

Suddhadvaita of Vallabhacarya

 

Introduction:

 

Suddhadvaita means the non-duality of Brahman which is pure, free

from "maya". Thus the jiva and acit are essentially the same as Brahman,

without involving the idea of maya. According to Sankara, for instance,

Brahman creates this world only when it is conditioned by illussion, maya;

but according to Vallabha, it is Brahman, pure without any connection to

illussion, that creates the world.

 

Source Of Knowledge:

 

The highest authority is Veda in the system of Vallabhas"s

philosophy. For metaphysical teachings he accepts the authority of

Upanisads. He accepts Smrtis only if they agree with the Vedas like Manu"s

book of law. From philosophical sutras, only the sutr as composed by Krsna

in His incarnation as Vyasa are worthy of importance. For the same reason

he accepts Mahabharata. Srimad Bhagavad-gita possesses unique significance

in his philosopy. The Ramayana possesses full authority, because Valmiki

composed it in "Samadhi bhasa". Puranas form a needful supplement to Sruti

and Smrti; if the latter are like eyes, then the former is like the heart

for knowledge. The Bhagavata is the highest means of help for salvation,

because it calls forth the love for Krsna, wh ich warrants welfare; and

brings us to maturity. No other book is so highly valued by Vallabha.

 

The works of Pancaratra are expressly pointed out as authoritative

and cited so often.

 

Thus, the Upanisads, the Brahma-sutras and Gita are the pillars on

which Vallabha erects his building of doctorines. To these 3 "prasthanas",

the Bhagavata is joined as the fourth one, which he considers to be

expressly of the similar worth because it wa s told by Vyasa in "samadi

bhasa". The four holy scriptures complete and explain each other in a

reciprocating way (i.e, they supplement and complement each other); as the

Bhagavata explains the Brahma-sutras, these explain the Gita and the Gita

explains the Veda.

 

Definitions:

 

1. Brahman:

 

According to Sri Vallabhacarya"s doctrine of "suddhadvaita",

Brahman is a pure entity, free from "maya". It is conceived as non dual,

one without a second. The universe with souls and matter, "maya" or

"prakrti", "kala" or time, exists in one Supreme Rea lity. All these

constitute the being of Brahman and as parts of the Brahman are not

distinct from Him.

 

Brahman is free from the 3 kinds of difference known as

"svajatiya-bheda" (difference which appears between things of the same

category), "vijatiya-bheda" (difference which appears between things of

different category) and "svagata-bheda" (difference whi ch manifests

itself in one and the same thing, either between its essence and form or

between its component parts). It is omniscient and omnipotent and

possesses an infinite number of attributes. It has marvellous powers

("aisvarya") by virtue of which it can even hold together things or

attributes which are mutually opposed. Thus it is both qualified

("saguna") and unqualified ("nirguna"). It is one, eternal, omniscient,

omnipotent, possessed of an infinite number of attributes, and essentially

of the na ture of "sat" (existence), "cit"(intelligence) and

"ananda"(bliss). It is "suddha" (pure), i.e, never contaminated by

connection with maya".

 

Brahman has three forms, (i) the highest divine form

("adhidaivika") as Krsna or Purusottama, possessing an infinite number of

auspicious attributes, attainable by a devotee; (ii) the "aksara" form

("adhyatmika"), in which all the attributes have become non-manifest and

which alone is attainable by sages ("jnanin"), and (iii) the "antaryamin"

form as seen in the incarnation or avataras of Visnu.

 

Jiva and the world are identical with Brahman. Jiva is Brahman

with the quality of bliss obscured and the physical world is Brahman with

the quality of both bliss and intelligence obscured. Creation and

destruction in their case mean the appearance ("avi rbhava") and

disappearace ("tiraobhava") of Brahman in these forms. Brahman is both

material and efficient cause of jiva and the world, manifesting itself in

these forms simply for the purpose of sport ("lila"). In doing so, it does

not undergo any change in essence. It is just like snake forming itself

into coils.

 

2. Jiva:

 

Jiva is an atomic part of Brahman, produced from its "cit"

(intelligence) part, just as sparks are produced from fire. It is not an

adjective of Brahman, but Brahman under limit. Jiva, being identical with

Brahman, is endowed with all the divine powers ( "aisvarya"). It is bound

by "avidya" when, by the will of Brhaman, its divine powers are obscured.

 

There are three categories of jiva: "suddha" (pure), "samsarin"

and "mukta". Jiva is "suddha" when its divine qualities, such as

"aisvarya", are not obscured by "avidya" (ignorance); "samsarin" when, by

the will of Brahman, its divine qualities are obscu red and it comes in

contact with "avidya", identifying itself with the gross and subtle

bodies; and "mukta" when, again by the will of Brahman, it is freed from

bondage by "vidya".

 

The jiva, though atomic can pervade the whole body by virtue of

its quality of intelligence ("caitanya"), just as sandal-wood can by its

fragrance make its existence known even where it does not exist.

 

The souls to be found in "samsara" fall in 3 classes viz. (i) the

divine ("daivi") souls, whch are fit for salvation ("mukti yogya"), (ii)

the middle ("madhyama") or human souls who are destined for wandering

("srusti yogya") and (iii) the demoniac ("dan ava") souls who are

condemned to gloom or darkness. This division of souls finds its reference

in the old "Pancaratra" texts.

 

The souls are also classified in another way in "pusti-pravah

maryada bheda". Here four sorts of souls are distinguished. (i) Pusti

souls which are redeemed by grace of God, (ii) maryada souls who attain

salvation by following the Vedic precepts in the w ay of knowledge, (iii)

pravaha souls who swim in the "current" of samsara in a demoniac way, and

are (a) either "durgna" or bad nature and therefore sink down in darkness

in the end, or (b) "agna" who are led astray at times by other demoniac

("asuras") p eople, but who can be improved again later, and lastly (iv)

sambandhin souls, that is such as are without fixed character, who do not

come out of samsara, let themselves be driven here and there, just like

corrupt women ("charsani") who throw themselves i n the arms of this and

that paramour now and then.

 

As a matter of salvation, the pusti souls can enter into Goloka

and participate in the joyful nature of God. Maryada souls carry in them

only the spiritual, not the joyful nature of God, and are therefore

capable of only intellectual salvation - the entr ance in the soul of the

world ("aksara"). The pravaha souls have nothing to do, either with God"s

joyful body, or with his spiritual nature, they can neither attain a

commonplace with the Purusottama, nor enter the "aksara" but dissolve

themselves in the blind darkness, an existence free from joy and spirit.

There no question of salvation for the fourth class.

 

Thus it follows that according to Vallabha only a few souls are

fit for salvation, while others remain continuously in samsara or enter

the darkness for ever. Vallabha also teaches the perpectual damnation of

abandonded souls.

 

3. Jada:

 

The inanimate world ("jada") is created from the "sat" (existence)

part of Brahman. It is, therefore as real as Brahman. But the jiva, under

the influence of "avidya", endows it with illusory forms. The world is

real, but its appearance ("pratiti") to th e jiva under the spell of

"avidya", is erroneous. It is like a man sitting on a moving boat

perceiving a tree on the bank, to whom the tree appears to be in motion.

The tree is real, but the perception of the motion of the tree is

illusory. Similarly, the world which is essentially of the nature of

Brahman and, therefore, purely subjective and free from difference, is

real, but the objectivity and multiplicity, which the jiva in ignorance

perceived in it, are unreal.

 

Brahman is the non-different material and efficient cause of the

Universe. Vallabha however does not use the term "upadana". He has

described Brahman as the "samavayikarana". Beacause, "upadana" involves

change while Brahman is unchangeable. The word "sa mavaya" implies

identity. Thereby Vallabha stresses the complete identification of Brahman

with the world.

 

Brahman creates the cosmos not like a potter, who creates a pot

from material different from that of his own self, and by turning the

potter"s wheel which is something found outside his ownself, but He

creates without any stuff and without instruments; like a yogin, He turns

"Himself" into the world; just as milk becomes sour-milk of its own

accord. This thesis of the enfolding of Brahman to the world finds its

proof in the "satkaryavada", which accepts a universal identiy of cause

and work. Just as an unrolled piece of cloth is not different from a

rolled up one, so also the world is not different from Brahman. The

plurality of appearances in the world says nothing against the being of

God at their bottom: a bangle and a ring are different from each ot her,

but both of them have the same material basis, namely gold. Thus the world

created from Brahman ("brahma-karya") in the sense that Brahman itself is

manifested in the form of the gross world. Thus the creation and

destruction of Objects in this world mean only the manifestation

("avirbhava") and disappearance ("tirobhava") of the Brahman in those

forms; and when Brahman appears as a product and as capable of being

experienced ("anubhavayogya") the world is created; but when it goes back

to its causal form and ceases to be the object of ordinary experience, the

world is destroyed. The world is, therefore, as eternal and real as the

Brahman itself, its creation and destruction being nothing but powers

("saktis") of Brahman. It is neither illusory nor e ssentially different

from the Brahman.

 

Vallabha accepts 23 tattvas in the creation of the world. They are

Purusa, prakriti, 3 gunas, mahat, ahankara, manas, 5 jnanendriyas, 5

karmendriyas and the pancamahabhutas. It is characteristic in this

enumeration that no difference is made between Puru sa and prakrti and

their forms of development, because according to the of system of Vallabha

both are only different ways of manifestation of God.

 

4. Bondage:

 

According to Vallabha, the jiva"s association with "avidya", as

well as his bondage and freedom, are brought about by the free will of

Brahman for the purpose of sport.

 

5. Moksa:

 

The moksa which consists in the absolute cessation of all misery

and the experiencing of the bliss which was observed in the condition of

samsara, can be attained by two means, bhakti (devotion) and jnana

(knowledge). Of these the former is superior, sin ce it leads to the

realisation of the divine form of the Brahman as Krsna or Purusottama, in

which the anandamsa is at its best; while the latter is inferior, as it

leads to the realisation of the second or non-determinate form of Brahman

where the ananda msa is of an inferior order. Bhakti itself is of two

degrees, "maryadabhakti" and "pustibhakti". In the former, the devotee

attains moksa by practice of means ("sadhana") on his own part, such as,

the disciplines laid down in the sastra, which produce an aversion to

worldy things, or worship and prayer of Bhagavan. In the latter-and this

is the higher kind of bhakti - the devotee, without having recourse to any

sadhanas, depends upon nothing but pure and simple love of Him; his goal

is only the service of Hari; his highest pleasure is to become one of the

associated of Hari and to sport with him in the celestial Vrndavana. This

"pustibhakti" is the privilege of only him whom Bhagavan is pleased to

favour; it begins with "prema" which removes a liking for anything but

Hari, and passing through "asakti" which produces a positive aversion to

objects not connected with Hari, culminates in "vyasana" or entire

devotion to Hari.

 

 

[Guest guest]

Thanks for the subject matter, Jndas. Very conciliatory indeed. But one should notice that this text is made by some Gaudiyas, and therefore it is an analysis of Pusti-marga and Sri Vallabha's works somewhat biased, as Gaudiyas' theologians use to be offensive towards Sri Vallabhacarya.

 

We observe that the classification of jivas made by Sri Vallabha that you had present is not exact.

 

In his Pushti Pravaha Maryada, Sri Vallabha distinguishes different kinds of souls with Pushti souls. Just like Sri Rupa and others has done while to stress the adhikara of people to the practice of raganuga-bhakti. It is not that the souls are eternally stationary in a position, as this precept would deny sruti texts that are the origin of sanatana-dharma evolution of every soul. But it is not all sort of souls that may practice pusti-marga, as well as that is not all sort of souls that may practice raganuga-bhakti according to Gaudiya theology.

 

Sri Vallabha's classification of jivas in Pusti-pravaha-maryada is:

 

1. Worldly souls, called Pravaha perform differently from other souls due to their nature, behavior, possessions of wealth, power, fame etc. Their outlook of life is materialistic.

 

2. The Maryada (higher than pravaha) or religious minded/spiritual conform to the authority of the scriptures and the counsels the wise men. Their pursuits are intended for the goal of others and of their own soul.

 

3. Superior to these and the highest of all are the Pushti souls who live only for the Pushti (grace) of Hari They despise worldly pos-sessions and are indifferent even to Moksha, Their aim is parti-cipation in the joy of Hari in the state of union with Hari. They (The Pushti souls) are dearest to Hari because they have nothing in their life except love of Hari.

But all the souls falling under the Pushti division are not alike. They have also differences among them. ShriVallabha therefore divides all Pushti souls into two broad divisions: (l) Pure Pushti souls and (2) Mixed Pushti souls

 

[jijaji 0]

 

[This message has been edited by jijaji (edited 07-19-2001).]

[jijaji 0]

For ya all......

 

The Coolist Pusti-marga site on the Web..!

 

(some fonts to download)

 

 

http://www.vallabhadigvijaya.com

 

 

 

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PEACE NOW

 

[This message has been edited by jijaji (edited 07-19-2001).]

[jijaji 0]

Shhudhadvaita

 

The word Shhudhadvaita is made up of Shhudh and Advaita.Shhudh means pure and Advaita means one.Shri Vallabh teaches that jiva is a part of Parabrahman.Parabrahman and jiva are one.There exists Advaita between the two.This Advaita is pure,natural and everlasting so it is called Shhudh.

 

According to Shhudhadvaita this world is a creation of Parabrahman (the supreme soul) himself.Infact,Parabrahman is present in each and every molecule of this world.

Parabrahman exists in all the living and non-living beings that we see in this world.The Parabrahman is made up of three different gunas (characteristics) - Sat (matter), Chit (liveliness) & Anand (happiness).Any non-living thing like a stone or a house possesses only the Sat guna.It neither contains liveliness nor happiness.On the other hand any living being (Jiva)like man or any animal possesses two gunas i.e. the Sat and Chit.The Chit guna in a man makes him a living being.The only guna man doesn't possess is the Anand.It because of the lack of Anand in man that we find people running here and there in search of happiness and peace of mind.And lastly only God possesses all the three gunas viz.Sat,Chit and Anand.There is nothing according to Vallabhacharya lacking in God.According to Shri Vallabh any being possessing these three gunas is God.If man is successful in achieving the Anand guna,then he re-unites with God.So the effort of Shri Vallabh through Pushtimarg is to help man achieve Anand.

 

Along with Shri Vallabhacharyaji many other acharyas believed in the philosophy that advaita i.e. jiva and Parabrahman are eventually one.Ramanujacharyaji's philosophy is called Vishishtadvaita, Nimbarkacharyaji's philosophy as Dvaitadvaita and Shankaracharyaji's philosophy as Kevaladvaita .Only Madhvacharyaji deferred regarding the philosophy of advaita.He believed in dvaita i.e.Jiva and Parabrahman are different from one another.

 

 

 

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PEACE NOW

[Jahnava Nitai Das 2]

Originally posted by Satyaraja dasa:

Thanks for the subject matter, Jndas. Very conciliatory indeed. But one should notice that this text is made by some Gaudiyas, and therefore it is an analysis of Pusti-marga and Sri Vallabha's works somewhat biased, as Gaudiyas' theologians use to be offensive towards Sri Vallabhacarya.

That is speculation on your part. The text is published by Bhaktivedanta Academy (affiliated with the Gaudiya line), but you do not know who the author is. You presume him to be a Gaudiya, and therefore you consider it biased.

 

Regardless, one should look at the subject matter. It is possible to write on a topic in a scholarly manner without letting one's personal opinions influence the subject. Thus one could even be a Christian, Muslim or Hindu and write about Sri Vallabha's Pushti marga in an accurate and non-distorted manner.

 

Coming from someone who thinks Vallabha taught that:

 

For these reason only supreme power has created powers like Vishnu and Shiva. And these powers are called Gods and they are proficient in their defined work.

Thus I don't give much weight to your view on what Pushti marga actually says. And your analysis of the above post is childish (especially considering what you have attributed to Vallabha). Please have a look at the quoted message you posted in an earlier thread and think seriously if it had anything to do with Vallabha's teachings. Perhaps you should go post a correction for the benefit of the public. Anyway, I don't have time to point out such things everytime they occur.

 

 

[This message has been edited by jndas (edited 07-19-2001).]

[Guest guest]

Jnadas: Thus I don't give much weight to your view on what Pushti marga actually says. And your analysis of the above post is childish (especially considering what you have attributed to Vallabha). Please have a look at the quoted message you posted in an earlier thread and think seriously if it had anything to do with Vallabha's teachings...

 

Satyaraj: The subject matter of post in the other thread was extracted from Pushti-marg web-side. It is from a work by Sri Vallabha called BALBODH. There Shri Mahaprabhuji (Sri Vallabha) addresses all the juniors devotees in the pathway of spiritual life. He addresses all the principles in short and sweet type of form. He also describes the form of Hari with all happiness and capability of Hari to take away all the worries of a person. As most of the juniors devotees at his time were Hindus with some notion on Vaisnavism, Sri Vallabha is giving instructions to this kind of people. As you are a very advanced Vaisnava, for certain you found it childish.

 

The original verse in Baldobha is:

 

brahmeiva tadrusham yasmat, sarvatmak tayoditau

 

"For these reason only supreme power has created powers like Vishnu and Shiva. And these powers are

called Gods and they are proficient in their defined work."

 

 

 

[Guest guest]

Jndas: The text is published by Bhaktivedanta Academy (affiliated with the Gaudiya line), but you do not know who the author is. You presume him to be a Gaudiya, and therefore you consider it biased.... Thus I don't give much weight to your view on what Pushti marga actually says.

 

Satyaraj: As there may be divergences of opinions on the bias or the unbias tendency of this essay, and as I am not qualified to give answers on Pushti-marg, I sent the whole essay to my Pushti-marg's preceptors for comment. As soon as they give their answer I will post it in this thread.

 

[Jahnava Nitai Das 2]

Is that the site that says "the supreme power creates other powers like Vishnu and Shiva", which is 100% bogus and against the shruti?

 

This is what I objected too, and I still do. No matter who claims that this is the teaching of Vallabha, it is either a lie or a misrepresentation. What Vallabha says and the "translation" given are absolutely different, and the translation does not conform to Sri Vallabha's siddhanta, but instead to modern Hinduism. Modern Hinduism did not exist during the time of Sri Vallabha, thus an argument that he was trying to give instructions to Hindus is again misleading. At the time of Vallabha, the sects of sanatana dharma were still well defined, unlike today.

 

Again, here is the exact quote which I objected too:

 

For these reason only supreme power has created powers like Vishnu and Shiva. And these powers are called Gods and they are proficient in their defined work.

But on the positive side, this is very close to what Swami Vivekananda taught. And some consider him a great saint, others as a religious politician.

 

[jijaji 0]

Siddhant Rahasya

 

Of the sixteen "granthas", this is one of the most fundamental in Pushti Marg. It describes the events of the night when Lord Shri Krshna first instructed Shri MahaPrabhu Vallabhacharyaji to initiate people in to a new sect, to be called the "Pushti Marg". The stotra or paatha (hymn)describes how the Lord graced Shri Acharya with his own mantra, and set out the fundamental values and rules of the sect to him.

Siddhanta = Fundamental value(s)

Rahasya = Secret / confidential

 

 

--

 

Siddhanta Rahasya

 

Shravana shyamalae puckshae, aka dashyam mahanishi

Sakshad Bhagvada proktam, tadaksharacha ucchayatae. 1

 

Here I state, word by word, what the Lord Shri Krshna said to me on the mid-night of the eleventh day of the dark fortnight of the month of Shravan (monsoon season).

 

Brahama sambandha karnaate, sarvesha deha jivayo

Sarva dosha nivrutirhi, dosha pancha vidha smrutaha. 2

 

By the virtue of being initiated by the "Brahma Sambandha" mantra (sacred mantra, given separately to Shri Acharya), all the sins of the body and the soul are destroyed. Hence, the five obstacles (mentioned in the Vedas and Puranas) to service / "seva" of the divine are also removed.

 

Sahaja desha kalotha, lokaveda nirupita

Saiyogajha spurshajascha, na mantavya kathanchana. 3

 

These obstacles, viz (1) body and it's various states and pure/ impure conditions, (2) your environs, eg country or general state of the area around you (e.g desert, mountains, foreign country etc.) And influence of Kala or "time" ie age, time of day / night etc. (3) Instructions as set by the society at large and the scriptures (Vedas) etc. (4) Influence of your friends and company in general. (5) Impurity incurred by touching impure / inauspicious things. Let none of these stand in your way of service to the Lord.

 

Anyatha sarva doshanam, na nivrutihi kathanchana

Asummerpita vastunam, tasmad varjanamm acharet. 4

 

Apart from Brahma Sambandha (relationship with the Lord), there is no way to destroy one's sins. Hence, discard all things that have not been offered to the Lord.

 

Nivedibhi summerpaiya, sarva kurya ditisthiihi

Na mantam devadevasya, saami bhuktam summerpanam. 5

 

Those devoted to me, after having taken the Brahma Sambandha, must offer up all their actions and fruits of their deeds un-to me. Lord Shri Krshna, God of all the gods, should never be offered anything that has already been offered to others, or used by others.

 

Tasmad dadoo sarva karyai, sarva vastu summerpanam

Dattapahar vachanam, tathacha suckalum haraeh.

Na grahiya miti vakyamhi, bhinna marga parammatam. 6.5

 

Therefore, a devotee must offer everything to the Lord before beginning any project (this includes the "desire to do the work", all the physical objects required to do the work) and also the fruits (success or otherwise) of the work to the Lord. Some sects believe that those things offered up to the Lord are Lord's possessions and can not be used by them. But this is not the view of the Pushti Marga. All things must be offered to the Lord before utilising them yourself.

 

Sevakanam yatha loke, vyahavarah prasidhyati

Tatha karya summerpaiva, sarvesham Brahmataa taaha. 7.5

 

In a worldly relationship, an employee always seeks guidance and approval of his employer, similarly, always seek guidance and approval of the Lord in all your actions. By offering all your actions un-to Him, your actions will also become as pure and divine like Him.

 

Ganagatvam sarva dohshanam, guna doshadivarna na

Gangatvana nirupya sayaat, taad dattrapi chaivahi. 8.5

 

Like the great Ganges, the Lord purifies all those who come to Him. Muddy / dirty waters of a spring, when they meet the Ganges, are purified by Her divine touch and hence-forth the waters of that spring are given the same respect as the Ganges. Similarly, once a soul merges with the Lord, no matter what his/ her previous state, he/ she becomes as pure as the Lord Himself.

 

 

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PEACE NOW

[Guest guest]

Jijaji has posted Sri Vallabha's main stotras above. These are the stotras that Pushti Marg adherents are suppose to recite on a regular basis.

[Guest guest]

Here there are some answers on the article about Pushti-marga made by Gaudiyas. It was sent to me by a senior Pushti-marg Vaisnava:

 

Pushti-marg: The article is very good in that it sums up much of the philosophy correctly. There are some errors - as far as I can see.

 

Article: Thus it follows that according to Vallabha only a few souls are fit for salvation, while others remain continuously in samsara or enter the darkness for ever. Vallabha also teaches the perpectual damnation of abandonded souls.

 

 

Pushti-marg: Not possible - as all souls come from Him, therefore they must return to Him during Pralaya when the entire Universe is unmade and merges back into the Lord in His primodial state. When a goldsmith makes a mistake, he re-melts the gold ornament and it becomes gold again ! To be reused next time.

 

Article:The Pushti Pravah Maryada Stotra is used often as a way of one-up-manship by Pushti followers. They are hence better than the rest and so are elligable for ultimate union with the Lord whereas everyone else is condemded to wonder around in ever decreasing circles.

 

Pushti-marg: I don't agree. Shri Vallabh wrote this with a purpose of his own. I am not sure what it

was, but it could not have been to isolate souls from the Lord. Compassion and grace are the corner stones of this sect, how can eternal damnation feature in this ? Also, if the Lord is everything - and totally everything - like the Gold in the ornament - than He is the Pushti soul, He is the Prvahi soul and He is the soul that is demonic too ! He lives in heaven, He lives in Hell (if there is one !) - as He is one and all !!! This is the uniqueness of Shri Vallabh's theory - there is only God and nothing but God in the entire universe ! In his theory, there is no maya and no Mura to blame for the woes of the world. The Lord has willed it, and the Lord is it ! Happiness and sadness are all part of lila. Just as an actor may play the part of the saint and the drunkard, the Lord plays all these roles in the universe to please Himself !

 

 

Article:... favour; it begins with "prema" which removes a liking for anything but Hari, and passing through "asakti" which produces a positive aversion to objects not connected with Hari, culminates in "vyasana" or entire devotion to Hari.

 

Pushti-marg: Vyasana = addiction. An addict can not live without his object of addiction. So, you should be so addicted, you can not live without God ! But, the real gem is, if your love and addiction for God gets so strong, that the Lord gets addicted to you and He can not live without you ! That is the ultimate addiction when the object of our addiction can not live with us !!!!!

 

That is pushti bhakti at its peak.

 

 

[This message has been edited by Satyaraja dasa (edited 07-20-2001).]

[talasiga 0]

Originally posted by Satyaraja dasa:

(Quote from Pushti-margi respected by Satyaraja): Also, if the Lord is everything - and totally everything - like the Gold in the ornament - than He is the Pushti soul, He is the Prvahi soul and He is the soul that is demonic too ! He lives in heaven, He lives in Hell (if there is one !) - as He is one and all !!! This is the uniqueness of Shri Vallabh's theory - there is only God and nothing but God in the entire universe !

Even so, Satyaraja rejected Talasiga when Talasiga said,

 

The ferry of devotion

finds Radha waiting

at every shore

 

and

 

If Satyaraja accepts

that Hari is All

It follows that Hari is

the ferry

the devotion

the waiting of Radha

and every shore

And also that

Hari is the Difference

between them All

 

Perhaps Satyaraja might put me in touch

with these Pushti (yes "Pushti" not "Pusti") preceptors directly.

 

Thank You very much.

[jijaji 0]

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Acharya Vallabha and His Pushti Sampradaya

 

 

Introduction

 

 

The period was around 1504 AD. Raja Krishna Dev Raya of Vidya Nagar (Vijaya Nagar, South Indian State) had invited the greatest exponents of his time to deliberate on Hindu scriptures and related six systems of philosophy. Acharya Hanumant was representing Vishithadvaita of Ramanuja; Acharya Vyastirtha was seated to represent Dvaita of Madhva, of Nimbarka sect was present Keshavabhatta, and Sri Vidyatirtha was to represent Mayavada of Shankara. The fifth seat of Vaishnava sect was vacant, and hence twenty-five year bright Vallabha was invited to put forward his views.

 

The debate continued for twenty-seven days with no clear result in sight. The royal hall was full with expectations, the learned pundits and intellectuals were eager to know the outcome of the debate. The debate related to the correctness of philosophy that could explain the nature of Brahman and the path to reach the Truth. Every one put forward his views with force and conviction that left the listeners and the judges in dilemma. At last, the king, after due consideration and deliberations, declared young Vallabha to be the winner. He was honored with gold and riches, and the most prestigious degree of 'Universal Teacher (Jagad-Guru) Acharya Vallabhacharya'. Since then he was also known as Mahaprabhuji.

 

Life and Work

 

Under peculiar circumstances, Vallabha was born as a premature child who was left out under a tree, for there were no signs of life in the newly born baby. The day was eleventh day of Chaitra, 1535 according to Hindu calendar corresponding to the month of April of 1478 AD. Next day the mother Ellamma and father Laxman Bhatta went to see the condition of 'the dead' child, but, instead were pleasantly surprised to see the boy playing and sucking his great toe; well protected by a ring of fire around him! The parents were immensely happy and then Laxman Bhatta recollected the words of Lord Vishnu who had promised to take birth in his lineage, when one hundred Soma Yajnas would be completed. And as it happened, recently Laxman Bhatta had completed the hundredth Soma Yajna!

 

Vallabhacharya traveled all over India thrice. From north to south and east to west he preached the doctrine of selfless bhakti - para bhakti - as the sole means to seek God. He realized God and had vision of Shri Nathji at Govardhan Parvat (small mountain) in Mathura-Vrindavan. He also had good fortune to witness 'Rass Lila' of Sri Krishna and the Gopis at Vrindavan. Thus, he proved Sri Krishna as the real incarnation of Absolute Brahman and His Lila with Gopis and Radha to be true. He lectured on such difficult philosophical complexities in simple language that the masses could understand. These places where he lectured are known as 'Baithakji'. From Rameshwaram to Badri-Kedar, and Dwaraka to Gangasagar they are still preserved and visited by thousands of Pushti Margis as places of worship and pilgrimage.

 

As the practical side of his teachings Acharya formulated 'seva' or ritual and worship for his followers to undertake at home itself. The fear of Muslim atrocities and unsafe time forced the Acharya to device such seva of Sri Krishna in the aspect of Vatsalya Bhava of Yashoda. Thus many devotees started worship of various 'Lila' of child Krishna. From morning to evening eight Lilas were enacted of child Krishna: getting up, taking breakfast and getting ready to go to forest to tend the cows, coming back and taking his meals of milk and butter, take rest, arati, and going to sleep.

 

Acharya also entrusted his devotees with Brahma Sambhandha -connecting with Brahman - which included initiation with mantra and also vows of purity, austerities, surrender, and simplicity. Today the influence of Pushti Marg is seen as the flourishing pilgrimage of thousands of devotees to their temple of Shrinathji at Nathdwara in Rajasthan near Udaipur. Most of Pushti Margis are Gujaratis scattered all over India. Almost every house comes alive with morning sweetness of singing of glories of Sri Krishna as naughty child of Yashoda and Lord of Gopis.

 

Pushti Marga

 

Based on his spiritual realizations, Acharya Vallabha propounded path of 'Nirguna Bhakti', which also came to be known as 'Pushti Marga'. According to the scriptures, Jnana, Karma, and Bhakti are threefold means to realize God and Liberation. (Raja Yoga is the fourth path). But according to the Acharya, in this 'Kali Yuga' these paths of Jnana, Karma, and Bhakti were very difficult to tread. People had lost the means of spiritual practice, and such helpless Jiva had no other scope or alternative but to surrender totally at the holy feet of Sri Hari for its liberation. Shelter and refuge in the name and form of Sri Krishna is the easiest way to reach the Lord and realize its Blissful Grace. This Graceful Devotion with mental surrender to Lord Krishna is called as 'Pushti Marga'. To such Jiva who try to reach the Lord with absolute selfless devotion and surrender the Lord grants Grace and vision of His Form.

 

Philosophy

 

According to Acharya Vallabha the absolute Reality - Parabrahman - is of the nature of saguna and sakara where Ananda or Bliss itself is its form and nature. From toe to face Brahman is all blissful. According to Acharya, 'Brahman' can be perceived in three forms: 1) Jiva, 2) Jagat, and 3) Swagat or Indwelling Self; but in fact all these three aspects are none other than Brahman in its differing manifestations. There is no 'Dvaita' or duality in such interpretation. In these three aspects the substratum always is all pervading Parabrahma. It is immanent as Aadhibhautik form in Jagat (universe), in its Adhyatmik form it is known as 'Aksharbrahman, and the term Purushottama is applied when it manifests as 'Aadhidaivik form of Sri Krishna. Brahman has capacity to express as well as to hide its nature. Thus, out of three qualities of Sat (Existence), Chit (Consciousness), and Ananda (Bliss), Jiva or ordinary soul fails to manifest Ananda and both Ananda and Consciousness are hidden in jada or insentient beings. Full manifestation of all the three expresses the true nature of Brahman. Thus, Brahman is Truth in all its threefold expressions and as such there is no scope to call any of its manifestation as 'illusory' or 'mithya'. This is the main basis of 'Shuddhadvaita Philosophy ' of Vallabha, and also the point to defeat the 'Mayavada' of Shankara.

*

C. S. Shah

 

 

 

------------------

PEACE NOW

[Guest guest]

 

Sri Vallabha's doctrine is that of suddha-advaita-vada. Pure monism. Wherever one sees difference actually he is seeing only Hari's absoluteness, as no dualism is present in that doctrine. Even maya is part of Hari, while

Sankar's opinion of monism places maya as something different from Hari.

 

This doctrine would reject Sri Caitanya's doctrine of simultaneous acintya bedha-abheda because the later can be related only to the three phases of time. In a timeless circumstance, (an absolute time where the concept of 'simultaneous' is meaningless) this theory is meaningless.

 

 

[talasiga 0]

Originally posted by Satyaraja dasa:

Sri Vallabha's doctrine is that of suddha-advaita-vada. Pure monism. Wherever one sees difference actually he is seeing only Hari's absoluteness, as no dualism is present in that doctrine. Even maya is part of Hari, while

Sankar's opinion of monism places maya as something different from Hari.

 

This doctrine would reject Sri Caitanya's doctrine of simultaneous acintya bedha-abheda because the later can be related only to the three phases of time. In a timeless circumstance, (an absolute time where the concept of 'simultaneous' is meaningless) this theory is meaningless.

 

 

Yes ! This is fantastic stuff !

 

According to this

God who is All

cannot include achintya bhed abhed

Therefore achintya bhed abhed

must be beyond God

It is higher

It is the True God.

 

 

 

[This message has been edited by talasiga (edited 07-25-2001).]

[talasiga 0]

Originally posted by Satyaraja dasa:

In a timeless circumstance, (an absolute time where the concept of 'simultaneous' is meaningless) this theory is meaningless.

 

If the simultaneity is meaningless,

what about "timeless circumstance" which is an oxymoron?

 

 

 

[talasiga 0]

Originally posted by Satyaraja dasa:

Even maya is part of Hari, while

Sankar's opinion of monism places maya as something different from Hari.

 

One needs to be careful

to distinguish Shankara's exposition

on advaita vedaanta

from Prakaashaananda's exposition

which was clearly maayaavaadi.

 

 

 

[This message has been edited by talasiga (edited 07-25-2001).]

[Jahnava Nitai Das 2]

In a timeless circumstance, (an absolute time where the concept of 'simultaneous' is meaningless) this theory is meaningless.

I don't know if your argument is serious or not.

 

Simultaneous is on the plane of existence (sat), the eternal present. It has nothing to do with the three phases of time which exist in the material world.

 

By your logic, nothing could 'simultaneously' exist in the Lord since according to you 'simultaneous' indicates material time. Maybe read your statement again and decide if you're serious about it. Your logic would extend to every aspect of the absolute. God could not be simultaneously black and white, God could not be simultaneously oppulent and loving, God could not be simultaneously eternal and full of bliss. In other words, you are proposing nirvishesha, absolute nonduality.

 

That is not the teaching of Vallabha. Please send an email to your Vallabha website friend and confirm with him.

 

 

[This message has been edited by jndas (edited 07-25-2001).]

[Maitreya 0]

Originally posted by Satyaraja dasa:

 

This doctrine would reject Sri Caitanya's doctrine of simultaneous acintya bedha-abheda because the later can be related only to the three phases of time. In a timeless circumstance, (an absolute time where the concept of 'simultaneous' is meaningless) this theory is meaningless.

 

 

Or just the exact opposite Satyaraja.

 

American Heritage Dictionary says:

Simultaneous 1.Happening,existing, or done at the same time.

 

In terms of transcendance, the eternal now.Unity in diversity.

 

Time to change hats back.The 'one size fits all' one you tried on doesn't fit.

 

[talasiga 0]

Originally posted by Maitreya:

Or just the exact opposite Satyaraja.

 

American Heritage Dictionary says:

Simultaneous 1.Happening,existing, or done at the same time.

 

 

Maitreya's dictionary tends to support Satyaraja's point because it provides a definition using time as the primary reference or criterion. Satyaraja's point is that the timeless cannot be defined in terms of time.

 

One must play Satyaraja at his own game to beat him.....

 

 

[Jahnava Nitai Das 2]

Originally posted by talasiga:

Maitreya's dictionary tends to support Satyaraja's point because it provides a definition using time as the primary reference or criterion. Satyaraja's point is that the timeless cannot be defined in terms of time.

I disagree, for the eternal present, to which simultaneous can belong, has no connection with the limiting threefold time of the material world.

 

No acharya has denied the existence of Brahman; simultaneous existence of various auspicious qualities is the description of Brahman given by many.

 

The use of the word 'time' is not necessarily in reference to past and future, or the three limiting features. Eternal existence also functions in the present tense.

[Maitreya 0]

Yes. Talasiga note again the definition.

 

Happening,existing,or done at the same time.

[talasiga 0]

Originally posted by Maitreya:

Yes. Talasiga note again the definition.

 

Happening,existing,or done at the same time.

Yes it is Satyaraja who you need to convince, not Talasiga.

 

Talasiga has already countered Satyaraja

with an earlier post wherein Talasiga suggested that Satyaraja's expression "timeless circumstance" is itself an oxymoron if we play his game.

 

(Satyaraja is so clever - even his opponents are divided: bhed abhed )

 

 

[Guest guest]

Talasiga:

 

According to this

God who is All

cannot include achintya bhed abhed

Therefore achintya bhed abhed

must be beyond God

It is higher

It is the True God.

 

Satyaraj:Indeed a beautiful sloka, made by a Hari's lover, but a passionate smrti (inference).

 

I hope all the opponent parties let aside any belligerent mood while discussing these topics. Hari is the cause of all philosophic doctrines. The scope of such philosophies is always to remember Hari and never to forget Him. He is giving us a chance to glorify Him with our intelligence while discussing these topics.

 

To the concepts of difference and non-difference Vallabha offers the concept of absoluteness. For example, there is an absolute distinction between the worldly, common, profane, false (laukika) and the extraordinary, supernatural, sacred, true (alaukika).

 

This absolute distinction is not conditioned to any simultaneousness between bheda and abheda.

 

Brahma is always an Absolute Truth, and distinctions such as difference and non-difference are made according to one's personal level of realization.

 

There are three levels of reality, and Vallabha uses an image of three possible human attitudes in order to explain them. A person who goes to the banks of the Ganges may see before him/her merely water in movement; or he/she may see a holy river which is to be revered as able to purify from sin; or he/she may simply recognize and praise a divine reality with no thought of any spiritual benefit.

 

These responses are analogie for three leves of reality. The first is the material (adhibautika); the second is the spiritual (adhyatmika); the third, in which the true form of the river is recognized and responded to selflessly, is the divine (adhidaivika).