Enclyopedia of Shuddhaadvaita (Vallabha Vaishnavam)

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Acharya Vallabha and His Pushti Sampradaya

 

 

The period was around 1504 AD. Raja Krishna Dev Raya of Vidya Nagar (Vijaya Nagar) had invited the greatest exponents of his time to deliberate on Hindu scriptures and related six systems. 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 Lord. Every one put forward his views with force and conviction that left the listeners and the judges in dilemma, as it usually happens. At last, the king, after due consideration and deliberations, declared young Vallabha to be the winner. He was honored with gold and riches, and was honored the most prestigious degree of "Universal Teacher (Jagad-Guru) Sri Vallabhacharya". Since then he was known as Acharya Mahaprabhu.

 

Vallabha was contemporary of Chaitannya Mahaprabhu of Bengal, and both of them dedicated their lives for the spread of bhakti path to realize God. Probably that must be the need of the time for the two great souls to come to earth simultaneously. 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 what happened to the 'dead' child but were 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 100 Soma Yajna would be completed; and recently Laxman Bhatta had completed the hundredth Soma Yajna.

 

"It is believed that Acharya Vallabha was incarnation of Lord Krishna and had taken origin from the glorious face of Sri Krishna. Naturally he had supernatural divine powers and knowledge, which later in his life proved to be useful for establishing a Sampradaya or sect known as Pushti Marg."

 

Philosophy

 

According to Acharya Vallabha the absolute Reality - Parabrahma - is of the nature of saguna and sakar 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.

 

Pushti Marga

 

Based on these 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 Acharya Vallabha in this "Kali Yuga" these paths of Jnana, Karma, and Bhakti are very difficult to tread. People have lost the means of spiritual practice, and such helpless Jiva have no other scope or alternative but to totally surrender 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.

 

Conclusion

 

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 in Mathura-Vrindavan. He also had good fortune to witness 'Raas Lila' at Vrindavan. Thus, he proved Sri Krishna as the real incarnation of Absolute Brahman and His Lila with Gopis and Srimati 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 Dwarika to Gangasagar they are still preserved and visited by thousands of Pushtimargis 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, aarati, 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.

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Plurlaism Project

 

 

With the support of a mini-grant from the Pluralism Project, research was begun two years ago on the transplantation of a bhakti sect, the Vallabha Sampradaya, to the United States. The Sampradaya, was formed in the fifteenth century in north India in Rajasthan, soon spreading to the Gujarat. In the sixteenth and seventeenth centuries the tradition spread to contiguous princely states in north India where it experience the continued patronage of rajput rulers. In Mewar, Kishangarh, Bundi and Jaipur, schools of Vallabhacharya art proliferated, supplemented by the writing of eight bhakti poets called astachap. A sectarian headquarters was established in a village which was recreated as a holy city called Nathdwara (literally, "the door way to Sri Nath") which quickly became a pilgrimage site.

 

Known as pushti marg or the "path of grace," the tradition emphasized the role of Sri Nathji who appeared to devotees in a unique form of puja called darshan. According to sectarian mythology, Vallabha (who the faith identifies with the great teachers or acharyas of the Hindu tradition), discovered an image of Sri Nathi that was completely buried, with only an arm protruding above the surface. Recognizing the image as belonging to Krishna, Vallabha enshrined the god and established a regular pattern of worship, experiencing numerous theophanies and developing a special relationship with the deity.

 

Today, darshans within the Vallabhacharya tradition are conducted in India at appointed times during the day and are focused on the deity's needs at that moment. Bhajans or devotional songs are frequently sung in conjunction with ground swells of intense emotion, typical of the bhakti tradition.

 

The Current Project

 

The Vraj project is being developed by Dr. E. Allen Richardson (Associate Professor of Religious Studies) and Dr. Catherine Cameron (Professor of Anthropology) both of Cedar Crest College in Allentown, Pennsylvania. Dr. Richardson conducted graduate research on the history of the Vallabha Sampradaya in India in the seventeenth and eighteenth centuries. Dr. Cameron has conducted ethnographic research in her culture area, the Caribbean, and has a background in community studies. The work of both faculty members is also supported by Cedar Crest College which has made funds available for student research assistants.

 

The "Vraj" research project has had two foci ­ the documentation of the creation of a haveli (Sri Nathji temple) which is the spiritual headquarters of the Vallabha Sampradaya for the western hemisphere and the development of the site as a field research site for a course, "Researching American Communities" (Religion/Anthropology 250 at Cedar Crest College).

 

The course will be taught for the first time using Vraj as a field site during the Spring semester, 2003. The course is also taught by Dr. Catherine Cameron using another field site in Bethlehem, Pennsylvania, focusing on economic transitions in South Bethlehem after the demise of Bethlehem Steel. Both courses explore the role of communities in transition, examining the role of changes in identity that have resulted from economic changes and from immigration patterns and changes in the religious landscape.

 

The Vraj Temple

The Vraj property is a 300 acre site that was purchased by the Vallabha Sampradaya in 1987. Over the last fifteen years existing structures on the property, which was originally developed as a resort, have been restored. A temporary haveli was created in an older structure on the site.

 

With help from the Goswami Tilkayat Sri Indradamanji Maharajshri of Nathdwara, the spiritual head of the Sampradaya in Rajasthan, plans were made for the erection of a more formal haveli. This structure, which is now nearly complete, encompasses over 50,000 square feet and was formally dedicated in a series of ceremonies in May and June, 2002.

 

Beginning on May 25 the dedication ceremonies began with a procession that brought the deity, carved in Rajasthan from a black stone, to the haveli. Figures 1 through 4 show the procession, in which a horse drawn carriage transported the image to its new home, followed by the Goswami in a Rolls Royce. A crowd of 8,000 people attended the initial celebrations.

 

Research on these rituals is focused on a number of concerns including an investigation of the planning process and organizational structure of the temple. The study is exploring design features of the temple as they relate to ritual and use patterns and the perception of the devotees of the new haveli as a sacred place.

 

The Temple and the Community

The research is also focused on community reaction to the presence of the haveli. Beginning in the fall (2002) the researchers will convene focus groups in a number of area churches to gauge reactions. Project staff will also attend community events including a diversity day in Pottsville in October to access the level of understanding about the Vallabhacharya site.

 

This research is important not only for the documentation of the growth of the pushti marg tradition in the United States but also to help understand how communities process diversity. In the case of Pottsville, which is situated within an anthracite coal culture comprised of members of eastern European traditions, the presence of a Hindu pilgrimage site raises not only questions about reactivity and engagement, but also challenges the self-identity of the community.

 

We also hope that the project will become a way of building bridges between the Sampradaya and the wider region. To date some residents have expressed concern about the sect's presence while others are unsure about how to react, knowing little or nothing about the religious tradition that would bring Hindus to rural northeastern Pennsylvania. Contrasts between the two worlds abound. For example, in a large festival in the fall two years ago Vallabhacharya devotees waited patiently in line for a darshan to begin. The line moved slowly, passing two calfs penned so that devotees could pet them in a reminder of the myths associated with Krishna who sported with cowherdesses (gopis), and was incarnated as an entire cow herd. Values of non-violence and compassion for animal life abounded. Yet, in sharp contrast to these Hindu tenets, the silence was punctuated by shots from local hunters in the woods beyond the temple site.

 

The Temple as Sacred Space

The installation of the image of Sri Nathji in the haveli was perceived as a birth by members of the Sampradaya, who thereafter, have understood the haveli to be sacred space. Following rituals conducted by the Goswami, the haveli is only accessible by the high priest and his assistants. Trained in Nathdwara, the priest represents a small number of Brahmin families who have been eligible for this training following the establishment of this bhakti sect by its founder, Vallabhacharya in the fifteenth century.

 

Once dedicated, the entire property is seen as a mirror image of Vraj, extending the authority of the tradition to the western hemisphere. A pond in front of the haveli is recognized as the Yamuna river

 

For devotees, the experience of coming to Vraj is a pilgrimage (yatra) as are the experiences that they have while there. Housed under a tent erected for the occasion are representations of the eighty four "seats" (baithak) of Vallabhacharya, which create panoramas from his three pilgrimages throughout India. Devotees who move through this exhibit complete yet another form of the yatra experience

Summary

As the events surrounding the dedication of the temple continue, our research team of faculty and students (including a member of the tradition who is a Cedar Crest College student) attend each of the major events. Using the discipline of participant observation we engage in darshans, interviewing devotees some of whom have come from India for this unique occasion. Our work is ongoing and increasingly interdisciplinary, involving other faculty from art, social work and psychology. We look forward to the production of case studies and ethnographies from this important pilgrimage site.

 

We continue to meet with the leadership of the Sampradaya and have interviewed the architect of the haveli who supervised the crafting of stone ornaments for the temple in Ahmadabad and their installation in Pennsylvania. The dedication ceremonies have also included extraordinary cultural events attended by over 1500 persons who have experienced popular Indian performers, kirtans and drama.

 

Throughout the events, numerous expressions of bhakti are always visible including impromptu bhajans rarely seen outside of the Indian subcontinent. This level of devotion and excitement is an important characteristic of the transformation of a rural Pennsylvania landscape into sacred space.

 

 

 

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Project Description

Project Update:

The Vraj affiliate research project is documenting the creation of a multi-million dollar temple (haveli) near Pottsville, Pennsylvania which will be the spiritual headquarters in the western hemisphere for the Vallabha Sampradaya, a north Indian bhakti sect. The area of land now known as Vraj was purchased by the Hindu sect from another Hindu group that housed an ashram there, making this a convenient place to begin construction. Vraj is an area designed specifically for pilgrimage. The group has established a home for Sri Nathji (a form of Krishna) that resembles His sacred home in India, a major pilgrimage center for followers of Sri Nathji. The area is an intentional creation of sacred space in a site purchased for convenience. This raises many questions about sacred landscape that are being explored by the research project.

The temple, which is in the final stages of completion, was dedicated in the summer of 2002 over a month long period in which visiting goswamis or spiritual leaders performed rituals that brought life to an image of Sri Nathji. The dedication of Vraj was attended in great numbers: 10-15,000 people on weekends, and at the end of month around 18,000 people visited Vraj. A summer Gujarati language camp was also held at the temple complex.

The research project continues to explore the creation of sacred space in a transplanted North American environment, examining sources of authority within the tradition and in the perception of devotees who are first and second generation immigrants. The principal investigators, Dr. Allen Richardson and Dr. Catherine Cameron both of Cedar Crest College in Allentown, are exploring these relationships on site and are involving their students in the research process.

The project has begun another phase of research examining the relationship between the sect and residents of greater Pottsville which is part of northeastern Pennsylvania's anthracite coal region. This area, where perceptions of religious difference have often been understood as divisions between Roman Catholics and Protestants, is heavily populated with persons of eastern European descent. This phase of the project includes a course (Rel 250 - "Researching American Communities") in which students are conducting first hand research in the context of service learning and bridge building between the temple and the community.

Researchers have found that Vraj is becoming an important economic unit in an area that has suffered many economic setbacks in recent history. Vraj is major employer and employees are treated very well. This has given the Hindu community a very positive image in the surrounding area. Despite this positive image, the Pottsville area remains segregated by religious tradition and there is a strong dynamic of insider-outsider when it comes to Vraj. The project is also assessing the Pottsville community's reactions to Vraj, asking such questions as: what are you hearing, what are you thinking about Vraj? For students, this research project is a constant learning experience.

Original Project Description:

As part of a new course on American Communities (Anth 250), students enrolled in a new program in "Comparative Cultures and Religions" at Cedar Crest College will engage in field work in Pottsville, Pennsylvania. Pottsville is in the heart of the anthracite coal culture and has historically been dominated by Protestant and Catholic forms of Christianity and an older immigrant population. In 1989 leaders of a Hindu devotional tradition, the Vallabha Sampradya, purchased land eight miles outside of Pottsville where they have now erected a 3.5 million dollar temple. The temple is intended to be a pilgrimage center for members of this Krishna centered tradition which holds several major festivals annually which are often attended by 2000 to 5000 people from all over the East Coast.

The research will examine the ways in which the community has responded to this new diversity. While proclaiming their resistance to racism and prejudice, the residents of greater Pottsville have little to guide them in developing relationships with the Hindus who also find themselves in much the same situation. The applied value of the research will be to help the community redefine itself and build bridges between the diverse communities that are now included within it.

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Vallabhacharya, the founder of the Vaishnavite cult of Rajasthan and Gujarat, was born of Lakshmana Bhatta and Illamma in 1479 A.D. at Champaranya, Raipur, in Madhya Pradesh. He was a Telugu Brahmin and a contemporary of Sri Chaitanya Mahaprabhu. He is regarded as an Avatara of Agni.

Vallabha lost his father when he was eleven years of age. He completed, in his twelfth year, his study of the Vedas, the six Darshanas and the eighteen Puranas at Varanasi. From Varanasi he went to Brindavan. Then he visited all the sacred places in India.

Vallabha attended the court of Raja Krishna Deva at Vijayanagar and defeated all the famous Pundits of the court. The Raja was very much pleased with Vallabha for his genius and learning, showered on him gifts of gold and other wealth, and invested him with the title of ‘Vaishnavacharya’. Vallabha’s fame and influence quickly increased. From Vijayanagar Vallabha went to Ujjain and other places.

Vallabha was married at Varanasi and his wife’s name was Mahalakshmi. He had two sons.

The important works of Vallabha are Vyasa Sutra Bhashya, Jaimini Sutra Bhasya, Bhagavata Tika Subodhini, Pushti Pravala Maryada and Siddhanta Rahasya. All these books are in Sanskrit. Vallabha has written many books in Brij Bhasha also.

Vallabha’s followers have built a temple on the spot of his birth at Champaranya. This temple is very popular and is much visited by them as a place of pilgrimage.

Vallabha spent his last days at Varanasi. He thought that his life’s mission had been accomplished. He went one day to bathe in the Ganges at Hanuman Ghat. There the people saw a brilliant light ascending the sky from the earth. In the presence of a host of spectators he ascended the sky and disappeared. This took place in 1531 A.D. in Vallabha’s fifty-second year.

Vallabhacharya was the exponent of pure Monism or the Shuddhadvaita school of philosophy. Sri Krishna is the highest Brahman. His body consists of Satchidananda. He is called Purushottama. Vallabha’s followers worship Bala Krishna (Vatsalya Bhava). Vallabha laid great stress on Pushti (grace) and Bhakti (devotion). Maha Pushti is the highest grace or Anugraha which helps the aspirant to attain Godhead. Things come out of the Akshara (Satchidananda) like sparks from fire. These are his salient teachings.

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The Suddhadvaita Philosophy Of Sri Vallabha

Introduction

The philosophy of Sri Vallabhacharya is Suddha-Advaita or pure monism, because he does not admit Maya like Sankara, and believes that the whole world of matter and souls is real and is only a subtle form of God. Those who bring Maya for the explanation of the world are not pure Advaitins, because they admit a second to Brahman. Vallabha holds that Brahman can create the world without any connection with such a principle as Maya, but Sankara traces the universe to Brahman through the power of Maya. Hence the philosophy of Vallabha is called pure monism or Suddhadvaita. Vallabha expounded that system in the Anu-Bhashya, his commentary on the Brahma Sutras. He called it Suddha-Advaita or pure monism as against Sankara’s Kevala Advaita and Ramanuja’s Visishta-Advaita. Vallabha was a Telugu Brahmin of South India. He migrated to the north and developed the views of Vishnuswamin who belonged to the thirteenth century. His system of thought is known by the name Brahma-Vada.

Vallabha says that the entire universe is real and is subtly Brahman. The individual souls and the world are, in essence, one with Brahman. Jiva, Kala (time) and Prakriti or Maya are eternal existences, but they have no separate existence apart from Brahman.

Vallabha was a great Sanskrit scholar. He settled down first at Mathura and then at Varanasi. He preached with great zeal the Vaishnava cult and philosophy. He was the founder of the great Vaishnava Mutts of Rajasthan and Gujarat. His followers are found in great numbers in Nathdwara.

Important Works of Vallabha

Vallabha accepts the authority not only of the Upanishads, the Bhagavad-Gita and the Brahma Sutras, but also of the Bhagavata Purana. The important works of Vallabha are Vyasa-Sutra Bhashya (Anu-Bhashya), Jaimini Sutra Bhashya, Bhagavata-Tika Subodhini, Pushti-Pravaha-Maryada and Siddhanta-Rahasya. All these books are in Sanskrit. He has written many books in Braj Bhasha also. The scriptures are the final authority for Vallabha.

Stress on Worship and Grace

Vallabha’s religion is a religion addressed to the worship of Vishnu in the form of Krishna. It was derived chiefly, like the system of Chaitanya, from the Vaishnava philosophy propounded by Ramanuja. It is centred round the conception of a personal and beneficent God who is Sat-Chit-Ananda. Lord Krishna is the highest Brahman. His body consists of Sat-Chit-Ananda. He is called Purushottama.

Vallabha’s followers worship Bala-Krishna (Krishna as a lad). They have Vatsalya-Bhava (the attitude which regards God as a child). Vallabha lays great stress on Pushti (grace) and Bhakti (devotion). Maha-Pushti is the highest grace or Anugraha which helps the aspirants to attain God-realisation.

God-The Only Being

According to Vallabha, God is the Absolute or the Purushottama. He is perfect. He is Sat-Chit-Ananda. He is infinite, eternal, omnipresent, omniscient and omnipotent. He has all the auspicious qualities also. The Sruti texts which say that He has no attributes, mean only that He has not the ordinary qualities.

God is real. There is no other reality besides Him. He is the only Being. He is the source for this universe and all souls. He is the first cause and the only cause. God is the material as well as the efficient cause of the universe. He creates the world by the mere force of His Will. Brahman manifests Himself, of His own Will, as the universe and the individual souls, but He does not undergo any change in His essential nature. Things come out of the Akshara (Sat-Chit-Ananda), like sparks from fire. Brahman is the Creator of the world. He is also the world itself.

God is personified as Krishna, when He possesses the qualities of wisdom and action. He appears in various forms to please His devotees.

The World Of Nature And The World Of False Relations

Creation is manifestation of Brahman. The universe is the effect of Brahman. The universe is as eternal and real as Brahman Himself. The inanimate universe is filled with Brahman. The world is not an illusory appearance. It is not different from Brahman in essence.

Jagat is the world of Nature. It is not illusory. It is real. It is God Himself in one form. But, the Samsara or temporal involvement is illusory. This is created by the soul around its ‘I-ness’ and ‘mine-ness’. The separation from God on account of egoism makes the soul forget its original, true, divine nature. Samsara is a product of the soul’s imagination and action which play round its ‘I-ness’ and ‘mine-ness’. On account of its selfishness, it puts itself in wrong relations with other souls and with the objective universe. It creates a web of its own and gets itself entangled in it. This is an illusion, because the web has no reality. This Samsara, the world of false relations created by the soul, is alone Maya. Samsara or Maya rises because the soul, which is not apart from God, tries to set itself up as an independent reality or entity in its own right. The self which is something apart from God is illusory. Its body is illusory and its world also is illusory. All this is Samsara. It is very different from the world of Nature.

Jiva And Brahman

Analogy of the Spark and the Fire

The Jivas are not effects. They are Amsas or parts of God. They issue from Him spontaneously as sparks from fire. Brahman is the whole. The Jiva or the individual soul is part; but, there is no real difference between Brahman and the individual soul, because the individual soul is of identical essence with Brahman.(According to Ramanuja, the parts are really different from the whole.) The soul is one with Brahman. It is as real and eternal as Brahman.

The individual soul is not Brahman screened by the veil of Avidya. It is itself Brahman, with the attribute ‘bliss’ being obscured or suppressed. Ananda or bliss is suppressed or obscured in the individual soul. Ananda and consciousness are suppressed or obscured in matter or the inanimate world. When the soul attains bliss, and the inanimate world attains both consciousness and bliss, the difference between Brahman and these vanishes.

The soul is both a doer and an enjoyer. It is atomic in size, but it pervades the whole body by its quality of intelligence, just as sandalwood pervades even the places where it does not exist by its sweet fragrance and just as a lamp, though confined only to a part of a room, illuminates the whole room.

Classification Of Souls

There are three kinds of souls: (i) The pure (Suddha) Jivas. The divine qualities (Aisvarya) are not obscured in these souls by ignorance. (ii) The worldly Jivas (Samsarin). These souls are caught in the net or clutches of Avidya or ignorance. They experience births and deaths on account of their connection with gross and subtle bodies. (iii) Mukta Jivas or liberated souls. These souls are freed from the bonds of Samsara through Vidya or Knowledge. When the soul attains the final emancipation, it recovers its suppressed qualities and becomes one with God or Brahman. The world appears as Brahman to one who has realised the Truth or Brahman.

There is another classification of souls, viz., Pushti souls, Maryada souls and Pravahika souls. All these are different from one another in their origin, nature and final end. They all issue from God with their differences.

The Pushti souls are the highest, as they issue from the Ananda-Kaya or the bliss-body of God. These souls are the Amsa (parts) of His body. God is the Amsi (the whole). These are the souls of grace. They have the divine seed in them which bears fruit in the end. They ultimately reach the goal through the grace of the Lord. They have communion and fellowship with Lord Krishna. They develop Bhakti through the grace of the Lord. Bhakti is the means and the end in itself.

The Maryada souls are generated from the Vak or the Word of God. They are governed by law, not by grace. They perform their ritualistic duties, at first with selfish interests. Later on, they develop Nishkama-Bhava (unselfish attitude) and do their ritualistic routine without any self-interest. This purifies their mind. They reach the Akshara, which is a kind of vestibule to the abode of God. Afterwards they attain the supreme abode of God.

The Pravahika souls issue from the mind of God. They are the Samsaric Jivas. They are souls neither of grace nor of law. They are in continuous motion (Pravaha).

These three kinds of souls have further sub-divisions and cross-divisions into Pushti-Pushti, Pushti-Maryada, Pushti-Pravahika, Maryada-Maryada, Maryada-Pushti, Maryada-Pravahika, Pravahika-Pravahika, Pravahika-Pushti and Pravahika-Maryada.

Pushti Marga Or The Way Of Grace

The way of life and salvation, preached by Vallabha is called Pushti Marga. The soul of man has become weak and lean on account of sin. It is, therefore, in dire need of the grace of God for its upliftment and emancipation. God’s grace gives Pushti (nourishment) and Poshana (strength); and hence the name Pushti Marga or the Way of Grace.

The individual soul can attain the final emancipation only through the grace of God. Bhakti is the chief means of salvation. Jnana is useful. Maha Pushti or the highest grace removes great obstacles and helps in the attainment of God. The Bhakti generated by special grace is known as Pushti Bhakti.

The Four Kinds of Bhakti

This Pushti-Bhakti is of four kinds: (i) Pravaha Pushti-Bhakti, (ii) Maryada Pushti-Bhakti, (iii) Pushti Pushti-Bhakti and (iv) Suddha Pushti-Bhakti. Pravaha Bhakti is the path of those who while leading the worldly life, perform works which will lead to the attainment of God-realisation. Worldly life is compared to the flow of a river (Pravaha). Maryada Bhakti is the path of those who are rendered fit to attain knowledge which is useful for worship, through the grace of the Lord. They know all about the ways of God. They depend upon their own efforts to obtain knowledge. In Pushti Bhakti, the devotees lead a life of self-restraint. They hear discourses about the Lord. They do Kirtana and sing His Name. They do Japa of Mantra.

Suddha Pushti-Bhakti or the Purest Type of Devotion

In Suddha Pushti-Bhakti, the devotees do Kirtana and sing the Lord’s Name. They praise God. They develop a strong passion for doing these. This kind of devotion is generated by the Lord Himself. The Lord’s grace descends on the devotees. Then they develop a liking for God. This liking grows into Prema Bhakti (taste for God). The devotees acquire knowledge about God. Then they get attachment to God (Asakti). Then they develop a strong passion for attaining God. This is the ripe condition of love and Asakti. It is called Vyasana. This strong passion, or Vyasana, leads to the attainment of the highest bliss, the summum bonum or the end.

When love for Sri Krishna becomes intense, the devotee sees Lord Krishna everywhere. Hence everything becomes an object of love for him. He identifies himself with everything. The Gopis had this experience. They saw Krishna everywhere. They saw themselves also as Krishna. This is Para Bhakti or supreme devotion which becomes akin to the knowledge or Brahman-Jnana of the Vedantins or Jnanins. The inner and outer world is full of Krishna or Purushottama for such devotees. The fruit of this devotion is admission to the eternal sports or Lilas of Sri Krishna.

The supreme goal is not Mukti or emancipation. The highest goal is eternal service of Lord Krishna and participation in His sports in the celestial Vrindavana. Those who have developed Vyasana, or strong passion for God, reject with scorn the four kinds of Mukti. The Maryada-Bhaktas attain Sayujya Mukti, i.e., they become one with Sri Krishna. The Pushti-Bhaktas reject Mukti and take part in the sports or Lilas of Sri Krishna. They choose with intense delight the eternal service of Sri Krishna. The Bhaktas assume the forms of cows, birds, trees and rivers and enjoy the company of Sri Krishna, which bestows infinite joy. These sports are similar to those which Sri Krishna did in Vraja and Vrindavana. Some of the devotees become Gopas and Gopis and join the sports in the celestial Vrindavana.

Different Kinds of Liberated Souls

The liberated souls are of different kinds. Some have freed themselves like Sanaka. Some dwell in the city of God and attain salvation through the grace of the Lord. Some others develop perfect love and become the associates of God.

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VALLABHACHARYA

VALLABHACHARYA lived about found hundred years ago. His parents had their home at a place called Champaranya. His father was Lakshmana Bhatta and his mother Ilamma. They were Telugu Brahmins.

For several generations, the family of Lakshmana Bhatta had been performing Soma Yaga, a kind of sacrifice to God.

When a family performs a hundred such Yagas, they say God himself takes birth in that family.

At the end of the hundredth Soma Yaga, the parents went to Kasi to feed a lakh of Brahmins. On the way Vallabha was born. So every one said that Agni or the Fire- God Himself came to be born as Vallabha.

After taking the sacred thread, Vallabha studied the Vedas and Sastras at Kasi for twelve years under a teacher named Madhavendra.

God came to Vallabha in a dream and asked him to marry.

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Shri Vallabhacharyaji and his mission

- By Mulchandra Telivala

 

 

Introduction :

Shri Mulcnandra Telivala ( 1887-1927), was a formest scholar and exponent of the Suddhadvaita brahmavada of Shri Vallabhachapaji. He was possessed or indefatigable energy, indomitable will and unflinching faith in God and the higher values of life and, thouqh he left for heavenly abode at the early age of thirtynine years, he collected manucripts of Vallabhacharyaji's works from various sources, throughly researched them, edited with all the available commentaries, and published them with the financial help from different sources .

But for him, we would have lost most of the valuable works of Acharya due to negligence and indifference. This article is reprinted form - Suddhadwaita Brahmavada (The complete work of M. T. Teliwala) - published by Anand Prakasan Santhan (Varanasi) in 1980 and edited by Shri Kedarnath Mishra. Which we are grateful to acknowledge here with.

Shrjmad Vallabhacharyaji, the great Acharya, Propont of PustiMarga was born on the 11th day of the dark half of the Chaitra, v.s 1535 (1479 A. D), in the forest of Champa near Raipur. His father was Laksmana Bhatta, and Yallammagaru was his mother. He was a Telugu Brahmana studying the Taittiriya Sakha of the Black Yajurveda, Vallabha's birth is shrouded in the mysteries of the devotional beliefs of his followers but one thing is certain that his followers believed that he was commissioned by god to inaugurate a great religious revival in India, From the writing of Vallabha which are available now, we can say that this belief was shared by himself also. It is not an uncommon phenomenon in India. Ramanuja, Madhav, Nimbarka, Chaitanya, and several other great teachers did believed in their special missions to the world.

Vallabha's ancestors were Dikisitas, and were devoted to Krishna in the form of Gopala, The svarupa of Madana-mohanaji in the seventh Pithas the one which came to him from his sixth ancestor Yajna Narayana Bhatta. It is possible that Vallabha's father Laksmana Bhatta and his ancestors were the Upasakas of Gopala according to the cult of Visnusvamin.

The early years of Vallabha were passed by him with his father at Benares, where he is said to have mastered all the Vedas, six Darsanas, and all schools of Astika and Nastika thinkers. He studied the Saiva and Vaisnava agamas. When Vallabha was comparatively young, his father died. Vallabha wanted to study the Vaisnava system of Madhva, Ramanuja, Nimbarka and others, and seeing that they were not prevalent there, in orders to have direct knowledge, he is said to have proceeded to the south. Vallabha's desire to go to the south of Indian was very natural. During that time there was the powerful Hindu kingdom of Vijayanagara or Vidya-nagara, over which ruled the mighty monarch Krsnadeva-raya, himself a great Vaisnava.

During his time, it seems a convention was held of the representatives of all the existing Sampradayas. The session seems to have been going on when Vallabha visited Vijaya-nagara. The main dispute seems to have been between Vyasa-tirtha, the Madhva, and some representatives of Mayavadins. It seems also clear that the Dvaita philosophy of th Madhvas could not hold its own against the attacks of Sankaras. At this juncture Vallabha seems to have baffled all by his great learning and powerful arguments. We see no reason to doubt this fact. The author of a recently discovered work Vyasa-yoga-caritam, from Vyasa-raya Matha, does chronicle the fact that Vallabacharya was honoured by the king Krsnadeva-raya under the presidentship of the then famous Madhva Swami Vyasa-tirtha.

Vallabha's position was peculiar. He accepted Advaita pure and simple without the interference of the Mayavada of Sankara; hence all the attacks advanced by Madhvas and others against Advaita lost their force as against him. His acceptance of 'advaita-purvaka-bhakti' disarmed the opposition of both Vaisnavas and Sankaras.

The position taken up by Vallabha was not all together singular. We believe that Narayana Bhatta, the author of the famous drama Venisamhara, was the follower of a system of philosophy which combined in itself the pure Advaita of the Upanisads and the Bhakti-marga.

Whatever that may be , it is certain that Vallabha made a great impression on king Krishnadeva, Vyasa-tirtha and others who were present there. In consequence of this session, the king performed a 'Kanakabhiseka' with hundred maunds of gold. It is said that Vallabha did not accept this gold and began to commence his travels. This abstinence on the part of Vallabha added to the admiration of all those present for him. Vyasa-tirtha, the Madhva, actually requested him to be the head priest of his matha after him.

Vyasa-tirtha with king Krishna-deva again approached Vallabha and presented him with a good many valuables. From these presents Vallabha is said to have prepared a golden mekhala set with diamonds, rubies etc., and presented the same to shri Vitthala in the Vitthala-swami temple at Vijaya-nagar. Ultimately, it appears Vallabha could not conscientiously accept the offer of Vyasa-tirtha, but from this time Vallabha came to be regarded as a great Acharya,

 

Before this, he seems to have met with great opposition from the Mayavadi Pandits of Benares. In order to silence them for ever, Vallabha wrote out a pamphlet in mixed verse and prose and affixed the same to the doors of the Kasi Visvanatha Temple, with a challenge to Benaras's Pandits to refute the same, if they could. One Upendra was the leader of the opposition. It seems this discussion ended into threats of personal violence, as a consequence of which Vallabha left Benares and moved over to Adel on the opposite bank of the Ganga.

This work seems to have created a great stir in the world of scholars then living. It would be rather hazardous to say that the true view of Vyasa can be determined from the statement of the opponents. Assuming however that it is so, the opponents mention both Parinama and Vivarta as the view of Vyasa. Hence from the statements of opponent Sankhyas and Naiyayikas it is impossible to come to the conclusion that Vyasa teaches Vivarta alone in his Brahma-stitras.

 

The last days of his life was passed at Adel, where be finished his works which were begun by him during his travels, and served Lord Krishna with the love and devotion of Gopis, and founded his systems on it. At the age of 52 he left his parnsala, joined the samnyasa asrama and came to Benaras. For a month he observed fast, and for the last eight day he observed mauna-vrata, and on the 2nd day of the bright half of Asadha Samvat 1587, he left this world in the mid-day - Ashurvyamoh Lila.

 

Vallabha married one Maha-lakshmi. By her he had two sons, Gopinatha and Vitthalesvara. Gopinatha had one son named Purusottam, after whom his line became extinct, Vitthalesvara lived over seventy years. He had seven sons. During his time the sampradaya flourished very considerably. Todarmal, Birbal, and Raya Purusottama seem to have come under his infuence. Akbar also presented him with Gokula and Jatipura in Vraja. All the present Goswamis are direct descendants of Vitthalesvara.

 

While he was staying in the north of India, Vallabhacharya came into contact with Kesava Kasmiri, the famous Nimbarka scholar,and Chaitanya, the Bengal saint. They were both Krusnopasahas, and it seems from sampradayika granthas that their relations were very cordial. Kesava presented his pupil Madhava Bhatta' Kasmiri to Vallabha in Daksina of Bhagavata-katha-sravana. He became his devout disciple, and during his whole life acted as the scribe of Shri Vallabha.

It seems that during Madhava Bhatta's stay with him at Adel, Vallabha composed his numerous works. During that interval Vallabha wrote Purva-mimamsa-bhasya, Brahma-sutra-bhasya, Tattva-dipa-nibandha with his own commentary, Suksma-tika and Subodhini on Srimad-bhagavata, and the sixteen Prakarana-grantha giving in brief the essence of his views. It is really unfortunate that only a fragment of his Purva-mimamsa-bhasya is available now.

Anu-bhasya, as we have it now, is not wholly written by him. The last adhyaya and a half of the Bhasya is finished by his son Vitthalesvara. Suksma-tika is almost lost. Even Pusti-pravaha-maryada-bheda, one of the minor prakaranas, is not available as a whole. The Bhagavata- subodhini is available only on the 1 st, 2nd, 3rd, 10th and a portion of 11 th skandhas. It is possible that Vallabha wrote on all the skandhas. The loss of these valuable works seems to have been due partly to the apathy of his descendants and followers.

 

During his visit to Vraja, Vallabha set up the shrine of Shri Nathaji on the holy hill Govardhana in a temple built for that purpose by Purna-malla-ksatriya. There Vallabhacharya used to pass his chatur-masa i-e, Asadha sukia eleventh to Kartika sukla eleventh every year. Here he developed the asthetic side of Vaisnavism by refining and perfecting the mode of worship - Seva-marga. During his stay in Vraja, on the midnight of 11th day of the bright half of Sravana, he says he had holy communion with Lord Krishna, who commanded him to initiate jivas in his service.

This initiation consists of two parts; one is the formula to be repeated by the aspirant before the deity by holding Tulasi-leaves in hand and afterwards placing the same at the feet of the deity through Acharya, and the other part is

the effect of the same, on the devotee, by which he becomes th adhikari in the seva-marga of Lord Shrikrushna.

 

In the introduction to Siddhanta-rahasya we have at length explained the ceremony of initation and philosophical reasoning on which it was based. A person so initated was considered to be a member of the Pustimarga, a path to approach God through his singular grace alone. In "Pustipravah Maryada" Vallabhacharya tries to distinguish this pusti-marga from the so called Maryada-marga and Pravaha-marga. By a description of the characteristic features of these Margas, he tries to bring out the excellence of the Pusti- marga as compared with the Maryada and Pravaha.

The conditons political, social and religious then prevailing in India seem to have made Vallabhacharya very sceptical and nervous as to the future of the Vedamarga or Maryada-marga as he calls it. A vivid picture of this degradation is drawn by him in another of his Prakarana-grantha Krishnsharya. The country surrounding the holy rivers the Yamuna and the Ganga was over run by Mohammedans.

The kingdom of the great Krishnadeva Raya in whose court at Vijaya-nagara Vallabhacharya gained distinction as one of the greatest Acharya then living, was under the perpetual terror of neighbouring Mohammedan kingdoms of the Bahamani Dynasty, and its disruption appeared to him to be a question of time.

After the death of Krishnadeva Raya, such a time did arrive, and during the regime of weaklings who succeeded Krishnadeva, we find the five Mohammedan kings of the Bahamani Dynasty did combine to overthrow the Hindi Kingdom of Vijaya-nagara and they actually succeeded in destroying the same in 1565 A. D., in the battle of Talikota.

 

This being the condition of India the very existence of the Vedic civilisation seemed to Vallabhacharya to be in peril. Numerous writers before him had painted the picture of Vedic religion in colourswhich made it difficult, if not impossible, to be recognized. Even then after removing all the false colours and showing it in true perspective, it was a great problem to put the same in practice in an acceptable form, having regard to the disturbed state of society then existing in India. Vallabhacharya seems to have devoted much anxious thought to this problem.

The problem before him was two-fold, first how he was to present the true pictures of Vedic religion, and secondly how he was to save mankind, degenerated and distracted as it was, on the basis of the same. These questions seem to have troubled him most. He found it impossible to solve this problem through human agency. It was in the moments of holy communion and divine inspiration, that a mode of worship was revealed to Vallabha. Divine grace was the essence of this mode of worship. Hence following "posanam tadanugrahah" (Bha. 11.10.4) a sentence in the Bhagavata, he named this mode as Pusti-marga.

 

The conception of this pusti-marga was based on a very broad basis. Traivarnikas and Non-traivarnikas, males and females can equally be adhikari in this path. The position of the female was elevated to an extent unknown to Vedic times. The conceptions of the Highest Deity, human soul, universe etc. were accepted on the basis of the Vedic doctrine of Brahma-vada, but the process of sadhana was based purely on love generated by the singular grace of the Supreme Deity.

The Grace Divine was to act in inverse ratio of the individual's attachment to Veda and Loka. The lesser the attachment to Loka and Veda, the deeper became the attachment's to the Supreme Deity. Such love devoid of upadhi and badhi was the index of the Divine Grace. Without love the mode of worship was not seva, but a puja. Hence the first requisite was the Grace Divine, which in its turn generated love towards the Supreme Deity and non- attachment towards the allurements of Veda and loka.

This could be achieved only by a complete self-surrender to the Supreme Deity. Hence this vow of samarpana, the sadhaka had to take at the time of initiation. Taking, this vow as the beginning, and realisation of the Supreme was the end of this Pusti-marga, while the stage between the two ends was to be passed through the process of what are called tanuja and vittaja seva. This process gradually eliminates the objectionable features of Ahanta and mamata, and generates a mental attitude in which the presence of the Supreme Deity is always experienced.

 

To distinguish this Pusti-marga from the Maryada and the Pravaha, Vallabhacharya first explained the existence of these margas. The existence of Bhakti-marga-path of devotion pre- supposes the existence of Pusti which itself is the finest flower of the Bhakti-marga. The observance of the Vedic rites and Vedic Jnana proves the existence of Maryada-marga. Those who follow only worldly pursuits are said to follow the Pravaha-marga. The bhajana in Pusti-marga is due to love alone. This bhajana is not based on the injunctions of the Veda, nor on worldly selfishness.

Hence the devotee who becomes the recipient of the singular grace of the Supreme Deity gives up his faith (astha) both in Loka and Veda. The soul elect attains his status through Divine Grace alone unfettered by Vedic rules and worldly demands. Such a soul is the specially favoured one and naturally he is considered to have reached the highest stage. The difficulty to reach this stage is emphasized by Krushna in "Kaseideva hi bhakto hi yo madbhakta itiranat.

Thus the Pusti-Soul is distinct from the Maryada-Soul as well as Pravaha-Soul. The distinction was first inferred from the fact that the Pusti-Soul's sole dependence is on the grace of the Supreme Deity, that of Maryada-Soul on Vedic injuction, that of Pravaha-Soul on worldly pursuit. This distinction is due to difference in the mode of creation of each of these Souls. The Highest Deity is sat, chit, ananda. He creates Pravaha-srusti through manas, maryada-srusti through vachas, and pusti-srusti through kaya or ananda sri-anga. Pravaha- srustri is sadamsa pradhana, maryada-srusti chidama's pradhana, while pusti-srusti is anandama's pradhana. The pusti-Soul is guided by the dictates of love of God, Maryada-Soul by vachas - Words of God spoken in Veda and Pravaha-Soul by the will -manas of Lord.

The phala of Pravaha-Soul depends on muleccha - will of God, that of Maryada-Soul on the Vedic words, and that of Pusti-Soul on Purusottama - ananda-kaya. The Pravaha-Soul gets only birth and death, the Maryada-Soul Vedic moksa, and the Pusti-Soul pravesa - entrance in lila-srusti. From this it appears that Vallabhacharya regards the Pusti-Soul as different both from Maryada-Soul and Pravaha Soul.

 

The Pusti-Soul is meant for the service of the svarupa of Lord, and for no other objects. Between Pusti-Soul who has reached the highest stage and the Supreme Deity there is no taratamya so far as svarupa, avatara, external sign, attributes, action or vigraha except that which is absolutely essential for the perfection of the Divine play. Such a soul being created from kaya (kaya anandah), ananda-svarupa essentially resembles the lord in svarupa. He is like Him atirohta saccidananda. Just as the Lord comes down in the world making sattva as His adhistana or basis, so also has he in this world sattva as his basis. Like the lord has also marks such as kamala, dhvaja, vajra, ankus'a etc. Like the lord he has six gunas aisverya etc. Sruit's like "eko'ham, 'bahu syam', 'sa..ekaki na ramate, sa dvityam aicchat. patisca paint cabhavatam', refer to such a soul. The Pusti- Soul is mukta and suddha. He is Lila-srustisha. He is the true recipient of the Divine Grace-pusti. Avirbhava - manifestation of the Lord is his phala and not moksa.

 

The Pusti-Soul of this pure type is an extremely rare thing. In the mass we find souls whose inclinations are mixed. Such mixed souls have also their scope in the Divine Fair. Pusti-Souls with pusti become sarvajna. Pusti-Souls with Pravaha become engrossed in actions pertaining to God, and those with maryada devote themselves to gunas of God while a Pusti-Soul with love alone is rare.

 

To the Pusti-Soul God manifested is phal in this and the next life. A Pusti-Soul very often becomes subjected to other influences, then he is called Misra-Pusti-Soul. He does not ultimately suffer even when there is a curse in case of Egotism. He has to suffer for a purpose and when that purpose is served, he also becomes pure.

His pari-nistha being in God alone, the laukika and Vedic activities followed by him are without astha. He is placed in that position, so he seems to follow those activities, though his goal is bhagavat-prapatti alone. His vaisnavatva is sahaja - natural, while his other activities are due to the cirumstances in which he is some how placed. A Pusti- Soul having come in Pravaha does not ultimately suffer from the shortcomings of Pravaha; the grace of Lord on which he depends, saves him there also.

 

After describing the characteristics of a Pusti-Soul, Vallabhacharya describes who are called Sambandhi-Souls. They wander always. They don't really belong to any class, but becomessuch on account of their contact with souls of such a class. They are known as charsani. They have no definite inclination. They have their fruits according to their actions.

 

Pravaha-Souls are described by Krishna in 'Pravrttim. They are of two sorts. One class is known as durjna and other as ajna. The durjnas are real asuras, while ajnas are those who follow durjnas. Thus asuratva of ajna being due to an extraneous cause, may disappear, while the durjnas disappear into maya.

 

The soul elect is a peculiar soul who though appearing sometimes different, never ceases to be as such. His pramana, prameya, sadhana and phala is Lord Krishna alone. Such a soul may belong to any sex, class, or race, but if he has the requiste prapatti - sole dependence on God, He alone saves him. Such dependence is not possible in the absence of the purest love, andsuch love is impossible in the absence of the Grace of God. For this reason Vallabhacharya declares that the sine quo non of the adhikari in Pusti-Marga is the anugraha of the Supreme Deity.

 

This article was written as a preface to the edition of Pustipravahmaryada Granth.

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Agni and the Fire of Self-Inquiry

Self-inquiry (Atma-vichara), such as taught by Bhagavan Ramana Maharshi, is regarded as the simplest and most direct path to Self-realization. However, Self-inquiry is also very subtle and can be hard to accomplish even after years of dedicated practice. It depends upon a great power of concentration and acuity of mind along with an intense longing for liberation. One might say metaphorically that Self-inquiry requires a certain flame. It requires that we ourselves become a flame and that our lives become an offering to it. Without such an inner fire, Self-realization may elude us whatever else we may attempt. Therefore, it is important to look at Self-inquiry not simply as a mental practice but as an energetic movement of consciousness like the rising up of a great fire.

The Search for the Universal Self

In this psychological age, particularly seekers coming from the West tend to confuse Self-inquiry with a kind of psychological self-examination, a looking into our temporal, bodily or ego self and its fears and desires as constituting a true search for the higher Self. One examines ones personal traumas and sorrows and looks for a psychological state of peace, clarity and joy, which is a kind state of personal integration, as if it were true Self-realization.

However, according to Vedanta, the true Self that we are seeking to realize is not our human self but the universal Self, the Self that is present in all beings, in all bodies and in the entire world. It is the Self that is the witness of all time and space and transcends our psychology, which consists mainly of the incidentals and peculiarities of our personal circumstances and proclivities in life. The true Self resembles more the great powers of nature like fire, wind or sun than it does our personal thoughts and feelings. The search for this transcendent Self is very different than any psychological self-examination, which is at best a preliminary stage in its approach.

Other seekers with a more intellectual background tend to approach the Self in a conceptual or philosophical way, as if it were some category of cosmic existence to be appreciated by the rational mind. This too generally misses the living reality of the Self which has the power to consume the mind and cannot be approached by any mere logic or dialectic.

To question deeply about who we really are is to create a friction at the core of the mind that naturally gives rise to an inner fire. The inquiry ‘Who Am I?’ is the ultimate stirring of the mind that brings forth an inner flame that can consume all other questions and doubts, like a fire burning dry grass. It takes us back to the core fire at the core of the mind, which is the inextinguishable light of the supreme I AM. That universal Self of pure light and consciousness shining deep within us is the real goal of our search.

Self Inquiry as a Yajna or Fire Sacrifice

The Self in the Vedas and Upanishads is often symbolized by fire (Agni). The Rig Veda begins with the worship of Agni, who is the deity of the sacrifice. But who is this Agni and what is the nature of the sacrifice to be offered to it?

There are many forms of Agni in Vedic thought. Agni outwardly as fire and light and inwardly as life and consciousness pervades all things in the universe. In the Vedic view, Agni has three main cosmic (adhidaivic) or world forms as fire, lightning and sun which are the ruling forces in the three worlds of earth, atmosphere and heaven. These are the three lights in the world of nature and the three manifestations of Paramatman, the Supreme Self that is the Divine Light and the light of all the worlds.

In addition, Agni has three main internal (adhyatmic) forms as speech (vak), prana and intelligence (buddhi), which are the ruling forces in the three aspects of our being as body, life and mind. They are the three lights of our internal nature and the three manifestations of the Soul or Jivatman, the consciousness or light principle within us.

These three internal forms of Agni create the three main paths of Yoga practice. Agni’s speech form is the basis of Mantra Yoga or the repetition of sacred sounds like OM or longer prayers like the Gayatri mantra. Mantra practice creates an internal fire that helps purify the subconscious mind and make the mind receptive to meditation. Agni’s prana form is the basis of Prana Yoga or yogic breathing practices of pranayama. Pranayama increases the fire of prana (Pranagni) within us that cleanses the nadis of the subtle body and helps unloosen the knots or granthis of the heart. Agni’s mind form is the basis of Dhyana Yoga or the yoga of meditation. The mind form of Agni or the buddhi is the discriminating part of the mind that allows us to distinguish truth from falsehood, reality from unreality and the Self from the not Self. These three forms of Agni and their related yogic paths take us to the Jivatman or our individual Self and help us understand its basis in the Paramatman or Supreme Self.

There are many Vedic yajnas or fire-sacrifices both external and internal. External yajnas consist of offerings of special substances of wood, ghee, milk or rice into the sacred fire. Internal yajnas consist of offerings of speech (mantra), breath (prana), and mind (meditation) into our internal fires. Vedic Yoga practices of mantra, pranayama and meditation are the main internal yajnas. Yoga itself is the inner sacrifice in all of its forms. The fourth chapter of the Bhagavad Gita explains these different internal sacrifices which reflect the different practices of Yoga including pranayama (Prana-yajna), pratyahara (Indriya-yajna), dharana (Mano-yajna) and dhyana (Buddhi-yajna). Each relates to a different form or aspect of Agni on the levels of body, breath and mind.

The highest Yajna is the Atma-Yajna or Self-sacrifice in which we offer the ego into the Self. This is the also the highest form of meditation or the mind-sacrifice, as the ego is the root of the mind. For this Yajna, the Agni is the Atman or true Self in the heart. Self-inquiry is perhaps the ultimate form of this Atma-Yajna or Self-sacrifice, in which the ego can be directly consumed. It is also called the knowledge-sacrifice (Jnana-yajna) that proceeds through the power of the fire of Self-knowledge (Jnanagni)

As the Gita states:

Preferable to the material sacrifices is the knowledge-sacrifice (Jnana-yajna). All actions are comprehended in knowledge.

As a fire when enkindled burns up dry wood and turns it to ashes, so the fire of knowledge (Jnana-agni) turns all our karmas to ashes.

Bhagavad Gita IV. 33, 37

In this Self-sacrifice, the Self is not only the offering; the Self is the offerer and the fire in which the offering is given. In this regard we are again reminded of the words of the Gita.

Brahman is the process of offering. Brahman is the substance offered. Brahman is the offerer, who places the offering into the fire of Brahman. Brahman alone is attained by this action of absorption in Brahman.

Gita IV.24.

If we look at Self-inquiry as a Self-sacrifice or Atma-yajna, we gain a new perspective to take our practice to a deeper level beyond the complications of the outer mind.

The Flame in the Heart

The Vedas not only equate the Self with fire, they also equate the heart, which is the seat of the Self, with fire. The Self is said to exist like a flame the size of a thumb in the heart. This small flame in the heart is the real person, power and presence that allows the body and mind to function. It is like the pilot light in a stove that lights all the other burners on the stove. The light of the Self lights all the other fires of the body, prana, senses and mind. Even the digestive fire can only work with its support.

This flame of the Self sustains us through all our states of waking, dream and deep sleep and through the entire process of birth or death. Even prana or the life-force is but its manifestation or shadow. This flame leaves the body at death and carries the samskaras that propel us on to another birth. Only for those who are fully Self-realized, who have totally merged into their inner fire, are able to escape this process.

This Self in the heart is clearly explained in the Narayana Sukta which states:

"In the middle of the heart is a great fire (Mahan Agni) that carries all light and looks to every side. It is the first eater and dwells apportioning our food, the undecaying seer.

He gives heat to the entire body from the feet to the head.

In the middle of this fire is the subtle crest of a flame pointed upwards, shining like a streak of lightning from a dark blue rain cloud.

In the middle of the crest of this flame the Paramatman dwells. He is Brahma (Creator), Shiva (Transformer), Vishnu (Preserver), Indra (Ruler), OM and the supreme Lord."

The great fire (Mahan Agni) in the heart is the subtle body (or linga) and the being behind it of lightning-like appearance is the individual soul or Jivatman. At its core is the atomic point of the Supreme Self which is the doorway into the infinite light, the Sun of suns, the God of Gods. Indeed we could say that the hridaya or heart that Ramana emphasizes is also this flame that dwells there. The heart, Agni and Atman are ultimately three ways of looking at the same supreme truth.

Ramana, Agni and Skanda

Not surprisingly as the great teacher of Self-Inquiry, Ramana himself was regarded as an incarnation of Agni. He was identified with Skanda, the younger son of Shiva and Parvati, who himself is the child of fire or Agni. Skanda is born of Agni and carries his form and his powers. Skanda is also called Kumara, the Divine fire child. This six day old child has the power to destroy all the negative forces of time and ignorance symbolized by the demon Taraka. He is also called Guha or the one who dwells in the cavity of the heart. To find him, we must trace our way back to the cavity of the heart, which is to trace our thoughts back to their origin in the I behind the I. This process is explained as early as the Rig Veda I. 65-73 in the hymns of the great Rishi Parashara, though in cryptic Vedic mantras.

In the Vedas, Agni is called Jatavedas or the knower of all births as he knows the births of all creatures as their indwelling Self. Jatavedas is the Jiva or the individual soul hidden in the body. This Jiva when awakened discovers its unity with the Supreme. Then it becomes Vaishvanara or the universal person, which symbolizes the liberated soul. Jatavedas or the individual fire becomes Vaishvanara, the fire of the universal Self, which is the other main Vedic name of Agni (not to be confused with Vaishvanara as merely the soul of the waking state in later Vedantic thought). Vaishvanara is this Divine child who has realized its unity with the Divine Father, Shiva.

Ganapati Muni, Ramana’s disciple and spiritual brother, the great mantric seer who knew both the Vedas and the Puranas, not only lauded Ramana as Skanda, he spoke of the unity of Skanda and Agni, and identified Ramana with Agni. He states in his Agni-Devata-Tattva-Nirupanam (The elucidation of the truth of the deity Agni) that "Agni Vaishvanara, who dwells in the cave of the heart, is indeed Ramana. Ramana is not different from Kumara. Vaishvanara is Sanat Kumara. "

This means that Agni, Skanda and Ramana are the same. Skanda as Kumara is also Sanat Kumara or the eternal child. Sanat Kumara is the primal or adi guru for humanity in Vedic and Upanishadic thought. He is the guru of all gurus and the inner guru that we must all eventually contact. Ramana is the incarnation of that supreme Guru within us. This all-seeing flame in the heart is the true Guru of all that took a wonderful outer manifestation in the form of Bhagavan Sri Ramana Maharshi.

As the guru of the heart, Ramana did not put much emphasis on outer formalities. As the incarnation of the inner fire he showed how all teachings and practices could be consumed like fuel in the great fire of Self-knowledge.

Cultivating the Inner Fire

Self-inquiry is a lot like cultivating a fire. Our awareness grows by offering our speech, breath and mind into the witnessing Self that is the eternal and inextinguishable flame within us. It is the quality and consistency of our offering that is the main factor in growing this flame, not any outer formulas or formalities. We must maintain our awareness like a fire, keeping it from going out even for an instant by continually offering our mental modifications into it as its fuel.

Indeed we could say that the modifications of the mind are nothing but the smoke coming forth from an improperly burning fire of awareness. When that inner flame burns cleans and consistently then there is only pure light and the mind itself gets merged in its source.

For Self-inquiry to be a living process we must invoke and incarnate that inner flame of knowing in our daily lives. Self-inquiry is not a matter of ordinary thinking or logic. It is not a matter of emotion or feeling either. It is not a matter of just blanking or stopping the mind as it is. Nor is it some esoteric intuition. It is the most fundamental form of knowledge, perception or consciousness that we have. It is cultivating the pure light behind all the glitter and shadow of the mind and senses. The Self is the mind behind the mind, the eye behind the eye, the speech behind speech and the prana behind prana as the Upanishads so eloquently state.

Behind all of our senses through which we perceive the external world is a more primary internal sense of self-being through which we know that we exist and through which we are one with all existence. This self-sense is more immediate than all the outer senses which are only possible through it. But it is so immediate and given, our very sense of being, that we take it for granted and ignore it. In the maze of sensory information we lose track of who we really are. We get caught in the movements of the body and the mind and forget our true nature that transcends them and for which alone they work.

We must remember this very subtle inner fire through which the mind and senses shine and reveal their objects of perception. Cultivating this direct awareness of the Self (aparoksha anubhava of Vedanta) is a lot like conducting a fire sacrifice. Behind all of our states of mind, even the most ignorant or confused, like a flame hidden in darkness, the Self shines as the eternal witness of all. What is important is to bring that flame out, like a fire hidden in wood, through the friction of inquiry.

This Self within the heart transcends all the worlds. As the supreme Agni or digestive power, it has the capacity to eat or absorb the entire universe. As the Taittiriya Upanishad ends;

I am food. I am food. I am food.

I am the eater of food. I am the eater of food. I am the eater of food.

I consume the entire universe. My light is like the sun!

[gokulkr 1]

Mahaprabhuji Prakatya Utsav II Time: 11th day of dark Chaitra.

Akshay Trutiya II Time: 3rd day of bright Vaishakh.

II Narshi Chaudas II Time: Vaishakh sud Chaturdashi (14)

II Ganga Dashami II Time: 3rd day of bright Vaishakh.

II Rath Yatra II Time: Ashad Sud Bij (Pushya Nakshatra)

II Snan Yatra II Time: Jeth Sud Poonam (Jeshta Nakshatra)

II Pavitra AgiyarasII Time: Shravan Sud Ekadashi

II Pavitra BarasII Time: Shravan Sud Baras

II Raksha BandhanII Time: Shravan Sud Poornima

II Janmashtami II Time: Shravan Vad Atham

II Radhashtami II Time: Bhadarva Sud Atham

II Daan Ekadashi II Time:Bhadarva Sud Ekadashi

II Vaman Dwadashi II Time:Bhadarva Sud Dwadashi

II Navratri II Time: Aso sud ekam to navam

II Dassera II Time: Aso Sud Dasam

II Sharad Purnima II Time: Aso Sud Purnima (Full moon in the month of Ashwin)

II Dhan Teras II Time:Aso Vad 13

II Roop Chaturdashi II Time:Aso Vad 14

II Diwali II Time:Aso Vad Amas

II Anna Kut II Time: Kartak Sud Ekam

II Bhai Bij II Time : Kartak Sud Bij

II Gopashtami II Time: Kartak Sud Ashtami

IIPrabodhini II Time : Kartak Sud Ekadashi

II Shri Gusaiji's Prakatya Utsav II Time: Magshar Vad Navam

II Vasant Panchmi II Time: Mahasud Panchmi

 

[gokulkr 1]

The history of Pushti Sampradaya is spread throughout India with respect to place, about 525 years with respect to time and millions of devotees chosen by God out of His grace to perform His seva with respect to Jivas (beings). The ancient Acharyas have traveled throughout the country for propagating the Sampradaya and took in their refuge many Pushti Jivas mainly in West India and motivated them to follow the path of Pushti Bhakti. We are proud of these ancient followers who by living devotional life in the difficult circumstances have given great dignity to the Sampradaya. We have included the events related to their life, the Sampradayik places, their episodes with the Acharyas etc. in this link from the ancient literature. We heartily wish that the visitor of the site studying and following this will make his life worthy of living.

[gokulkr 1]

Shri Gopinathji

Date of Birth:

12th day dark half of the month Ashvin V.S. 1567 (A.D. 1511)

 

Place of Birth:

At Adel.

 

Left the World:

During his pilgrimage, he visited Jagannathpuri and it is said that there he merged into the idol of Shri Jagannathji while beholding the deity.

 

Family:

He was the elder son of Shri Vallabhacharya. He had a son, Shri Purushottamaji (V.S. 1588 - 1620) and two daughters Shri Satyabhama-betiji and Lakshmi-betiji.

 

Different aspects of personalities:

As a son:

Shri Gopinathji was trained under the guidance of his father Shri Vallabhacharyaji. He shouldered the complete responsibility of being the head of the Sampradaya very capably at a very small age of twenty years when his father left this world. He used to take his daily prasad only after reciting all 18,000 verses of Bhagwat Puran. For this reason, very often he used to take his food at the interval of about two days. To avoid this, Shri Vallabhacharyaji composed Shri Purushottamsahastranaam Stotra, a hymn as the essence of the Bhagwat Puran and instructed Shri Gopinathji to recite this stotra instead of the whole Bhagwat Puran. Shri Gopinathji accepted the instructions and then started reciting Shri Purushottamsahastranaam.

 

As a Guru:

Shri Gopinathji composed Sadhan-Deepika which guides a disciple in living his daily life by maintaining delicate balance between devotional duties and vaidic and worldly duties. In Sadhan-Deepika he has clearly mentioned that one should have respect for one's Guru.

 

Balya Avastha:

Before he became twenty, he completed the study of all scriptures under the guidance of Shri Vallabhacharya. He used to take his daily Prasada (left over of the divine food offered to Bhagwan) only after reciting the entire Bhagavat-Purana with all its 18000 verses.

 

Episodes:

From his early childhood Shri Gopinathaji was keenly devoted to the divine worship and remembrance of Bhagwan. He used to take his daily Prasada (left over of the divine food offered to Bhagwan) only after reciting the entire Bhagavat-Purana with all its 18000 verses. For this reason, very often he could take his Prasada at the interval of about two days. This was very sad-sorrowful for his mother. Shri Vallabhacharya took a note of this and composed Shri Purushottama-Sahasranama-Stotra i.e. hymn of one thousand names of Shri Krshna, as the essence of the whole of Bhagavat-Purana for Shri Gopinathaji. Today Shri Purushottama-Sahasranama-Stotra is being recited as a daily routine in this tradition.

 

Post Balya Avastha:

Shri Vallabhacharya left this world and went to his abode when Shri Gopinathaji was twenty. At this small age, too, he shouldered complete responsibility of becoming the head of the Sampradaya. His love for the worship of Bhagwan is quite well known. Since he was trained under the guidance of Shri Vallabhacharya himself there remains nothing to say about his scholarship Since childhood his nature was very calm and always attached with Prabhu seva, pilgrimage and devotional scriptures. He used to visit Shri Jagannathpuri and Vrajbhumi very often. He offered all the wealth obtained during his first traveling to the service of Shrinathji. After untimely death of son Shri Purushottamaji, Shri Gopinathaji went for pilgrimage. During this he visited Shri Jagannathpuri. It is said the there he merged into the idol of Shri Jaggannathji while beholding Him. He lived in this world for very few years.

 

Kirtan:

By: For:

The greatness and importance of Shri Gopinathaji in Shuddhadvaita Pushtibhakti Sampradaya becomes apparent by seeing following verses. Shri Vitthalanathaji pays his obeisance to his elder brother Shri Gopinathaji and extols him in the following verse:

Yadanugrahato jantuh, sarva-duhkha-tigo bhavet;

Tamaham sarvada vande; shrimad Vallabha-nandanam.

 

A being, by whose grace, does go beyond all the miseries of the world, To him, always my obeisance be, the son of Mahaprabhu Shri Vallabha.

 

Meaning:

I always prostrate to Shri Vallabhacharya's illustrious son Shri Gopinathji, by whose divine grace, the beings go beyond all the worldly sufferings.

 

Similarly, Shri Purushottamji delineates the character of Sri Gopinathaji:

 

Shri Vallabha-pratinidhim, tejorashim dayarnavam;

Gunatitam gunanidhim; shrigopinatham-ashraye.

 

The Representative of Shri Vallabha, The storehouse of effulgence, The ocean of compassion, Who is beyond worldly attributes, The treasure of transcendental attributes, I take refuge in Shri Gopinathaji.

 

Meaning: I take refuge in Shri Gopinathaji, who is the representative of Mahaprabhu Shri Vallabhacharya, who is the storehouse of effulgence, the ocean of compassion, who is beyond all earthly attributes and who is the very treasure of divine attributes.

 

 

Granthas:

Sadhana-deepika:

Shri Vallabhacharya had composed a number of works to explain philosophy, doctrines, devotional course and fruit of the Pushti sect. But no independent work had been composed by Shri Vallabhacharya that may guide a disciple in living his daily life by maintaining delicate balance between devotional duties and worldly and Vaidic duties. Shri Gopinathaji accomplished this extremely important work by composing a fine small-book named 'Sadhan-deepika'. If the instructions narrated in this work are followed in life, one can be a follower of Pushti sect in the true sense of the term.

 

Glimpses from Sadhan-deepika:

 

One should perform the worship of Shri Krshna, who is the origin of all.

 

If one spends even a moment without the remembrance of Bhagwan, one is flung far from Bhagwan.

 

Devotion cannot be obtained without the grace of God, Guru, good company and the study of Shri Bhagwat.

 

One should have respect for one's Guru.

 

Devotion can be obtained in an early stage if one performs the worship and remembrance of Bhagwan with reality, purity, faith, truth, mercy-charity and control over senses.

 

Consciousness about the negative and harmful aspects of the objects, control over senses and contentment in what one has obtained these three are the remedies to develop detachment.

 

One should always be conscious so as not to be deviated from Bhagwan.

 

Worldly I-ness and My-ness cause hindrance in devotion.

 

Company of a non-Vaishnava should not be sought.

 

All worldly and Vaidic duties be performed through the offered objects to Bhagwan.

 

A Vaishnava should welcome guests and help miserable.

 

One should not make exhibition of idol, worship and offerings of Bhagwan. (One who is closed but is not a Vaishnava, and one who is a Vaishnava but not close, both of them should not be allowed to behold worship or Svarupa i.e. idol).

 

Only those who are very much close to one who is worshipping should be allowed to behold his idol.

 

One should attentively study Shri Bhagwat in ex-worship time.

 

Pushti Bhakti Prachar:

By composing Sadhan Deepika Shri Gopinathji made Pushti Bhakti followers, follow the sect in its true term.

[gokulkr 1]

Shri Gusaiji

Date of Birth:

On 9th day of the dark half of month Pausha in V.S. 1572 (A.D. 1516).

 

Place of Birth:

He was born at the village of Charanadri (Charanat / Chunara) near Varanasi

In his time of manifestation of nearly 72 years Shri Vitthalanathaji unceasingly persevered for the all-round promotion of the sect. Knowing that his mission on the earth was over, he entered the cave of mount Giriraja and disappeared in V.S. 1644 / 1642.

 

Family:

Shri Vitthalanathaji was the younger son of Shri Vallabhacharya. His elder brother was Shri Gopinathji. He had seven sons. Shri Padmavatiji was his wife.

 

Different aspects of personalities:

As a son:

He carried on the efforts put by his father Shri Vallabhacharya for the sect. His father left the world when he was just fifteen years old. He was attracted to Shri Dwarkadhisha as Shri Vallabhacharya used to love Him.

 

As a Father:

Raghunathji, the fifth son of Shri Vitthalanathaji, in his childhood, used to start his daily routine only after seeing his father's face. Therefore, he would go to Shri Vitthalnathji's room with closed eyes. Once, while going towards the room of his father, he was struck badly by a lower rod of the door on his forehead. When Shri Vitthalanathaji noticed injured forehead of his son, he drew a self-portrait, gave it to Shri Raghunathji with the instruction to see that picture first in the morning and stopped him for walking with shut eyes. Unfortunately this self-portrait of Shri Vitthalanathaji was burnt in the fire.

 

As a Guru:

Apart from writing many doctrinal works, Shri Vitthalnathji went on pilgrimage to show the path of devotion to the Pushti beings, despite the fact that there were no proper means of transport then. During these pilgrimages he took a number of divine beings in his refuge. Among his disciples there were people from different classes and societies. He took in his refuge people like thieves, prostitutes, hunters, fishermen etc. and turned them to the path of Pushti. He took in his refuge and uplifted people born in the casts like Muslim, Pathan etc. He taught his disciples to abandon wealth and if not possible to use it for Bhagwan. By this way he took all his disciples away from the ill effects of having wealth.

 

Balya Avastha:

When he was only 15 years old Shri Vallabhacharya went to the eternal abode. He had extreme love and respect for his elder brother Shri Gopinathaji and would commence all works after taking permission from Shri Gopinathji.

 

Divine Renouncement:

Shri Vitthalanathaji was fond of arts of music, painting, horse-riding etc. He regularly plays Vina (stringed music instrument) before Shri Thakorji awoke. His fingers had hardened because of friction with strings of Vina. Having seen this, one day his father Shri Vallabhacharya said a word that Shri Thakorji would feel uneasy at the touch of such tough fingers. Everything is insignificant before the happiness of deity. From that day onwards he stopped playing Vina.

Once Shri Vitthalanathaji was offering ornaments to his deity. At that time a disciple brought a big amount of money as a present. When the coins were dropped down, it made a loud sound. On account of this Shri Vitthalnathji's mind was deviated from his deity for a moment. What would happen by using the wealth if at the mere sound of which ones mind is deviated from Bhagwan! With this thought in his mind, Shri Vitthalanathaji refused to accept all that money.

 

 

Episodes:

Compassion for Every Being:

Shri Vitthalnathji's disciple Shri Narayandas was the minister of the Emperor. Once Shri Narayandas employed a disciple of Pushti-sect named: Shri Vitthaldas. If he got job by showing that he was a disciple of Pushti-sect, it would be the ill-usage of his faith. Thinking so, Shri Vitthaldas never said that he was a disciple of Pushti-sect. Once Shri Vitthaldas made a mistake in the job. Shri Narayandas imprisoned him and passed a sentence of one hundred lashes. Some days after this incident, Shri Vitthalanathaji happened to come to a nearby village. So, both Shri Narayandas and Shri Vitthaldas accidentally gathered before Shri Vitthalanathaji. At the time of meal, Shri Vitthalanathaji saw the signs of lashes on the body of Shri Vitthaldas. When asked, he told Shri Vitthalanathaji everything that had happened. On hearing this, Shri Vitthalanathaji scolded Shri Narayandas: "What if you did not know him a disciple of Pushti-sect; you at least knew that he is a living being. Such cruelty is not good for a Vaishnav. A disciple of the Pushti-sect should be merciful towards every being".

 

Post Balya Avastha:

The Judge:

Besides religious community and administrators ruler Akabar himself was enormously impressed by Shri Vitthalanathaji. It is said that Akabar honored Shri Vitthalanathaji by awarding him with the reputation of an adjudicator. He used to invite him in the royal court to settle complicated disputes. As a mark of respect Akabar and the members of the royal family had not only gifted many immovable properties to Shri Vitthalanathaji but also they exempted him from all kinds of taxes. It was the strict order not to kill birds and animals in the jungle of Mahavan and Jatipura. Cows of Shri Vitthalanathaji were free for grazing anywhere in that area. Wearing royal costumes was considered as a great offence for the citizens. However Shri Vitthalanathaji was exempted from that.

 

Pilgrimage:

Along with the writing of doctrinal and devotional works Shri Vitthalanathaji went to pilgrimage to show the devotional path of Pushti to divine Pushti-beings. No other means of carriages for pilgrimage were available at that time except chariots and carts. Even in such condition he went from Vraj to visit Dwaraka at the farthest end of Gujarat for not less than six times. Shri Dwarakadhisha asked Shri Vallabhacharya to excavate Him from the well in Ladava village near Dwaraka and enshrine in an empty temple of Dwaraka. Bhagwan Shri Dwarakadhisha at present seated in an island: Shankhoddhara (Bet). On account of Shri Vallabhacharya's love for Shri Dwarakadhisha, Shri Vitthalanathaji also was attracted towards Shri Dwarakadhisha. This was the reason why Shri Vitthalanathaji so frequently visited Dwaraka. During these pilgrimages he took a number of divine beings in his refuge. Among his disciples there were people from different classes and societies. He took in his refuge people like thieves, prostitutes, hunters, fishermen etc. and turned them to the path of Pushti. He took in his refuge and uplifted people born in the casts like Muslim, Pathan etc. The effulgent character of Shri Vitthalanathaji can be seen in detail in book "252 Vaishnava vaarta" and devotional songs of the disciples.

 

Settled at Gokul:

In those days political condition was very unstable in north India. When cruel Mughal intruders attacked Prayag Shri Vittalanathaji left Adel and settled in Gokul at around V.S. 1623.

 

Seva:

Extension of worship for the dedication of everything:

 

Shri Vallabhacharya says in his work " Tatvarth-Dipa-Nibandha" :

Dhanam sarvatmana tyajyam, taccet tyaktum na sakyate;

Krsnartham tat niyunjita, Krsno'narthasya varakah.

 

Wealth, by all means be abandoned;

if its not possible to abandon it,

be it used in the worship of Bhagwan,

Krshna is remover of all evils.

 

Meaning:

Wealth leads ones mind away from Bhagwan and so, by all means, it should be abandoned. But in case, it is not possible to give up wealth, it should be employed in the worship of Bhagwan. If it is done, Bhagwan Shri Krshna will remove all evils that issue forth from wealth.

Through the initiation of Self-Dedication a disciple dedicates to Shri Krshna everything including his body, members of his family, house, wealth etc., verbally. In order to dedicate, physically, all objects in the worship of Bhagwan as he promised at the time of initiation by holding Tulsi-leaves in his hands, Shri Vallabhacharya showed the way of worshipping Bhagwan in one's home. But, here one problem arises. Living in house with family requires money and as seen earlier the accumulation of wealth spoils the mind of devotee, what to do then? As a solution of this problem Shri Vitthalanathaji prescribed the kind of worship with all the pomp of rich food, wealth and embellishment in worship so that a devotee can dedicate to Bhagwan everything as promised. If one performs worship of Shri Krshna in his home by dedicating all his belongings then all that is dedicated to Shri Krshna will become divine. Dedicated things lose their harmfulness. Now, a devotee can use those dedicated things as a leftover of Shri Krshna without fear.

 

 

Granthas:

Composition of Works:

Shri Vitthalanathaji composed independent works like for the better understanding of the doctrines of the Path of Pushti. As Shri Vallabhacharya's Commentary on the Brahmasutra was not available completely, Shri Vitthalanathaji wrote the commentary on the remaining Sutras. The style of Shri Vallabhacharya's writing is compact, it says much more in a few words. For this reason Shri Vitthalanathaji wrote commentaries on various principle works of Shri Vallabhacharya so that nobody can misinterpret the doctrines of Shri Vallabhacharya

Bhashya on Brahma Sutras, which Shri Vallabhacharya could not complete.

 

'Tippani' Commentary on Subodhiniji of Shri Vallabhacharya.

'Prakasha' Commentary on Bhagwat-Tatvadipa-nibandha, which Shri Vallabhacharya could not complete.

Commentary on Gayatri Mantra Bhashya

Commentary on Yamunashtakam of Shri Vallabhacharya

 

Commentary on Siddhantamuktavali of Shri Vallabhacharya

Commentary on Navaratnam of Shri Vallabhacharya

Commentary on Premamritam of Shri Vallabhacharya

Commentary on Nyasadesha

Commentary on the Bhasya of Gayatri by Shri Vallabhacharya

Commentary on Madhurashtakam by Shri Vallabhacharya

Commentary on Vratrasura-chatusshloki

Commentary on 1st chapter of Gitagovindam

Vidvan-mandanam

Bhaktihetunirnaya

Bhaktihamsa

Gitatatparyam

Gitartha-vivranam

Purushottama-pratistha-prakar

Letters to his elder brother

Letters to his sons

Various 'Vigyapti'

Vrajacharyashtapadi

Svapnadarshanam

Guptarasa

Saundarya-padyam

Rakshasmaranam

Rasa-sarvasvam

Chaturshloki

2nd Chaturshloki

Utsava-nirnaya etc.

Seva-shlokah Shrngararasamandanam

 

Pushti Bhakti Prachar:

He did the prachar of the sect in all the possible ways he could. He lead such principles by which the Pushti beings were enlightened to the devotion of Bhagwan. Also that during his pilgrimage, he took a number of divine beings in his refuge. Among his disciples there were people from different classes and societies. He took in his refuge people like thieves, prostitutes, hunters, fishermen etc. and turned them to the path of Pushti. He took in his refuge and uplifted people born in the casts like Muslim, Pathan etc. The effulgent character of Shri Vitthalanathaji can be seen in detail in book "252 Vaishnava vaarta" and devotional songs of the disciples.

 

Stotra:

Shri Sarvottamastotram

Shri Vallabhashtakam

Shri Sphurat-Krsnapremamrtam / Saptashloki

4 Arya

2 Paryamka

Shri Yamunashtapadi

Bhujangaprayatashtakam

 

Shri Radha-prarthana-chatuhshloki

Shri Gokulashtakam

Shri Lalitatribhangi-stotram

Shri Swamini-prarthana

Swaminyashtakam

Shri Balakrshnashtakam

Shri Swamini-stotram

[gokulkr 1]

Shri Giridharji

Date of Birth:

Born on 12th day of bright half of the month Kartik in V.S.1597.

 

Family:

He was the eldest son of Shri Vitthalnathji. He had three sons from Shri Bhamini Bahuji (wife).

Shri Muralidharaji (V.S. 1630)

Shri Damodarji (V.S. 1632)

Shri Gopinathaji (Dikshitaji V.S. 1634)

 

Different aspects of personalities:

As a son:

He was having divine characters similar to Shri Vallabhacharya & Shri Vitthalnathji. He had deep knowledge of the scriptures. When Shri Vitthalanathaji wrote a critical philosophical work 'Vidvan-mandanam' Shri Giridharji helped him by raising questions as an opponent from the view point of Advaita of Shri Shankaracharya.

 

As a father:

When Shri Padmavatiji, Shri Vitthalnathji's wife, left the world, her son Shri Ghanshyamji was of tender age. That time Shri Bhamini Bahuji, the wife of Shri Giridharji, brought him up in such a way that she never let Ghanshyamji feel the absence of his mother. Shri Ghanshyamji was quite healthy. Once, in childhood, Shri Ghanshyamji sat in the lap of Shri Vitthalnathji he couldn't recognize the child due to the weak eyesight and his old age. So he asked who the child was. Hearing that the child was his own son Ghanshyamji, he pleasantly blessed that - "Let you ever blessed with sons and grandsons". He had three sons from Shri Bhamini Bahuji (wife).

 

 

Shri Muralidharaji (V.S. 1630)

Shri Damodarji (V.S. 1632)

Shri Gopinathaji (Dikshitaji V.S. 1634) Presently, quite a number of Acharyas are his descendants.

 

As a Brother:

Due to his humble and affectionate nature he was the most respected member of the family. Because of having divine characters similar to Shri Vallabhacharya and Shri Vitthalnathji, his younger brother, Shri Gokulnathaji used to respectfully place Shri Giridharji's Paduka along with the Paduka of Shri Vallabhacharya and Shri Vitthalnathji.

 

Balya Avastha:

His nickname was 'Govardhan'.

 

Episodes:

Due to his characters of solitude, renunciation, knowledge and divine powers he was well known by the name 'Yatiji'. Today Gopalpur is well known by the name 'Jatipura' after his name only.

 

Post Balya Avastha:

He was very calm by nature. His physique was in very good shape. He had the knowledge of the secret formula of making the dead alive. However he had never used that power commonly. He once denied the request of Shri Gokulnathji, his younger brother, to show some miracle, as it was not the valid way in the sect. He had initiated very few persons. It is said that all of them went to the abode of Shri Krshna immediately after obtaining initiation.

 

Granthas:

He had deep knowledge of the scriptures. When Shri Vitthalnathji wrote a critical philosophical work 'Vidvan-mandanam' Shri Giridharji helped him by raising questions as an opponent from the view point of Advaita of Shri Shankaracharya. His independent works are:

Comm. on initiation Mantra

Utsavanirnaya

Various Stotra etc.

 

Pushti Bhakti Prachar:

He had initiated very few persons. It is said that all of them went to the abode of Shri Krshna immediately after obtaining initiation.

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Shri Govindraiji

Date of Birth:

Born on eighth day of dark fortnight of Kartik in V.S.1599.

 

Family:

He was the second son of Shri Vitthalnathji. He had four sons from Shri Rani Bahuji.

 

Balya Avastha:

His nickname was 'Rajaji'. Today Goswamy Acharyas are often addressed as 'Raja'.

 

He was an eminent scholar of Sanskrit Grammar. He had such a great attachment for Krshna worship that he hadn't even attended the marriage procession of his son Kalyanraiji to avoid being apart from worship. He served his deity Shri Vitthalnathji devotedly throughout his life.

 

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Shri Balkrshnaji

Date of Birth:

Wednesday 13th day of dark fortnight of the month Ashwin, in V.S.1606.

 

Left the World:

He left the earth in V.S. 1645 / 1650.

 

Family:

He was the third son of Shri Vitthalanathaji. He married Kamlavati Bahuji in 1623. He had six sons and a daughter.

 

Different aspects of personalities:

Balya Avastha:

Since his eyes were so beautiful, he was called by the nickname 'Rajiv-lochan' (Rajiva=Lotus Lochana=eye).

 

Post Balya Avastha:

He had studied Anubhashya, Subodhini, Nibandha etc. deeply. He married Kamlavati Bahuji in 1623. He had six sons and a daughter.

 

Stotra:

Swapna Drashta Swamini Strotra

Commentary on Gupta Swamini Strotra

Commentary on Bhaktivardhini Strotra

Commentary on Prasad Vagisha Bhashya Commentary on Sarvottam Stotra

[gokulkr 1]

Shri Gokulnathji

Date of Birth:

The seventh day of the bright fortnight of the month Margshirha in V.S.1608.

 

Left the world:

left the earth after being on the earth for 89 years, 2 months and 9 days.

 

Family:

He was the fourth son of Shri Vitthalnathji.

 

Different aspects of personalities:

As a Guru:

He always tried to protect the sect from the evil. He managed to convince Baadshah Jehangir who had ordered Vaishnavas to remove their Mala & Tilaka. He with his thorough wisdom was able to do it.

His nickname was 'Vallabha'.

 

Episodes:

Once Badshah Jahangir, provoked by an arrogant and envious Sanyasi named Chidrup, commanded Vaishnavas to remove Mala (Sacred thread with Tulasi wood) & Tilak (a mark on the forehead). This brutal order badly hurt religious feelings of the Vaishnavas. When Shri Gokulnathji came to know this, he made up his mind to find way to come out of this tyrannical situation.

Committed Vaishnavas refused to remove Mala from their neck since it was as important as their life. Devabhai, a disciple of Shri Gokulanathaji, was truly devoted and last to lose patience. He was quite stable and patient even at the time when he was about to be crushed under the leg of an elephant for not removing Mala-Tilak. By God's grace, the elephant couldn't approach him. On the contrary it destroyed many enemies on way back. The opposition, somehow, understood the greatness of the religion. Lord Krshna has said in Geeta 2/ 40 "Even a little truth of religion saves from the biggest trouble".

 

In 1675 on way back to Agra a meeting of Shri Gokulnathji with Badshah was held at Sikri. Badshah regretted for his commandment after seeing the generous attitude of Shri Gokulnathji.

 

Chidrup came to Mathura to continue his evil deeds. There he happened to meet Shri Gokuleshji. He was spell bound to see him. Shri Gokulanathaji answered his questions fighting fit and clarified the importance of Mala-Tilak to Vaishnavas. Though Chidrup was answerless, he insisted on his view. Shri Gokulanathaji left the place showing readiness to deal with the Badshah.

 

Shri Gokulnathji traveled from Gokul to Kashmir, which was too tough (nearly 1500 KM) at the age of 70 years. It took 91 days. It, indeed, indicates his extreme love to his religion. He had faced too many obstacles on the way but his mission was to find out a peaceful solution to the issue of Mala-Tilak.

 

Ultimately he showed readiness to Badshah even to leave Gokul for protection of his religion. Badshah agreed. Gokuleshji also convinced to put up at Soramji. Later on Badshah fell sick. Many evil deeds of Chidrup came to the light. Badshah knew the truth that Chidrup was hypocrite. He lifted his brutal order and permitted Shri Gokulanathaji to dwell in Gokul. This is how the dispute ended.

 

Post Balya Avastha:

He was an eminent scholar of Shuddhadvaita-Pushti-bhakti-Sampradaya. He, the greatly capable protector of the sect His 78 disciples also left the world immediately on hearing about his death.

 

Granthas:

His works are:

Commentary on Shodashgrantha:

Siddhantamuktavali, Pushtipravahamaryada, Siddhantarahasya, (Purushottamasiddhanta-vivrti) Antahkaranaprabodha, Bhaktivardhini, Sannyasanirnaya.

 

Commentary on initiation Mantra

Commentary on Sarvottama-stotra

Commentary on Guptarasa(!)

Commentary on "Asmat Kul Nishkalankam" Shloka

Commentary on Shri Vallabhashtak

Commentary on Madhurashtakam

Utsavanirnaya

Bhava-rasayanam (!)

Various Stotra

Literature on Bhav

Characterization of 84 & 252 Vaishnavas

Nija-varta of Shri Vallabhacharya

Seva Bhavana etc.

 

Pushti Bhakti Prachar:

He had the knowledge of the secret formula of making the dead alive. However he had never shown that power commonly. He had initiated very few persons. It is said that all of them went to the abode of Shri Krshna immediately after obtaining initiation.

[gokulkr 1]

Shri Kalyanraiji

 

Date of Birth:

7th day of the dark half of month Margashirsha in V.S. 1625.

 

Family:

He was the son of the second son of Shri Vitthalanatha-prabhucharana, Shri Govindraiji and father of well known Acharya Shri Hariraiji and Shri Gopeshwarji.

 

Episodes:

The incident of Shri Keshavapuri in his regard is well known. One of Shri Vallabhacharya’s brothers had taken Sannyas and was named Shri Keshavapuri. Once Keshavpuri came to Gokul to see Shri Vitthalanatha-Prabhucharana with a view to adopt one of his sons to his Ashram as his successor. Shri Kalyanaraiji heard that talk. Being of tender age he remained worried whole night. The next morning he requested Shri Vitthalnatha-prabhucharana by a historical Kirtan with full heart “Hon Vraja Manganoju Vraja taja anat na jaun” (Let me forgive I don’t go away from Vraj, I beg my living in Vraj from you). Hearing this, Shri Vitthalanatha-prabhucharana took him to his lap very lovingly and assured him not to hand him over to anyone.

 

 

Post Balya Avastha:

Granthas:

Commentary on Shodashagrantha

Siddhantamuktavali

Pushtipravahamaryada

Siddhantarahasya

Krshnashraya

Bhaktivardhini

Jalabheda

Sevaphalam

 

 

 

[gokulkr 1]

Shri Kalyanraiji

Date of Birth:

7th day of the dark half of month Margashirsha in V.S. 1625.

 

Family:

He was the son of the second son of Shri Vitthalanatha-prabhucharana, Shri Govindraiji and father of well known Acharya Shri Hariraiji and Shri Gopeshwarji.

 

Episodes:

The incident of Shri Keshavapuri in his regard is well known. One of Shri Vallabhacharya’s brothers had taken Sannyas and was named Shri Keshavapuri. Once Keshavpuri came to Gokul to see Shri Vitthalanatha-Prabhucharana with a view to adopt one of his sons to his Ashram as his successor. Shri Kalyanaraiji heard that talk. Being of tender age he remained worried whole night. The next morning he requested Shri Vitthalnatha-prabhucharana by a historical Kirtan with full heart “Hon Vraja Manganoju Vraja taja anat na jaun” (Let me forgive I don’t go away from Vraj, I beg my living in Vraj from you). Hearing this, Shri Vitthalanatha-prabhucharana took him to his lap very lovingly and assured him not to hand him over to anyone.

 

 

Post Balya Avastha:

Granthas:

Commentary on Shodashagrantha

Siddhantamuktavali

Pushtipravahamaryada

Siddhantarahasya

Krshnashraya

Bhaktivardhini

Jalabheda

Sevaphalam

 

 

[gokulkr 1]

Shri Raghunathji

Date of Birth:

12th day of Kartik in 1611

 

 

Family:

He was the fifth son of Shri Vitthalanathaji

 

Special Features :

His nickname was ‘Ramchandra’. He was extremely attached to Shri Vitthalnathji

 

 

Different aspects of personalities:

As a son:

As a son, he was very much attached to Shri Vitthalnathji, his father. His attachment towards him was so much that he used to see his father’s face first after waking up. Once he was struck by the lower rod of the door on his forehead while going to his father’s room with eyes closed.

[gokulkr 1]

Shri Yadunathji

Date of Birth:

6th day of bright half of Chaitra in 1615.

 

Family:

He was the Sixth son of Shri Vitthalanathaji.

 

Special Features :

His nickname was ‘Maharajaji’.

 

Granthas:

Vallabha-digvijaya

[gokulkr 1]

Shri Ghanshyamji

Date of Birth:

13th day of the dark half of Kartik in 1628

 

Family:

He was the seventh son of Shri Vitthalnathji. He was born by Padmavatiji, second wife of Shri Vitthalnathji.

 

Special features:

His nickname was ‘Pranvallabh’.

 

Episodes:

He was fully dedicated in the service of his deity. He used to fan his deity throughout the night in summer with closed eyes. Once upon a time some thieves entered the temple with a view to taking away Madanmohanlalji and Swaminiji, the deities. Some movement was heard but he didn’t open his eyes. When he opened his eyes in the morning he found the absence of both deities. He was deeply grieved and stopped taking water as well as food. He ended his life in the grief of his deity after seven days and entered into an eternal abode of Lord Shri Krishna.

 

Granthas:

Commentary on Madhurashtakam

Commentary on Guptarasah

[gokulkr 1]

Shri Hariraiji

Date of Birth:

Fifth day of the dark half of Bhadrapad in 1647.(A.D. 1591)

 

Left the world:

1772 (A.D. 1716)

 

Family:

Shri Hariraiji was the son of Shri Kalyanraiji (the great grand son of Shri Vitthalanathaji).

 

Special features:

He was a poet-scholar.

 

Different aspects of personalities:

As a brother:

Shri Hariraiji knew that Shri Gopeshwarji’s wife was unlikely to live longer. Also he was well aware of the grief, his brother was to face. He started writing letters to enable him to come out of worldly grief.

 

Episodes:

Shri Harirayji’s younger brother Shri Gopeshwaraji was very devoted to the worship of Shri Krshna. His wife too was very co-operative in the worship. Shri Hariraiji by his divine power knew that Shri Gopeshwarji’s wife was unlikely to live longer. Also he was well aware of the grief his brother was to face. He started writing letters to enable him to come out of worldly grief. As Shri Gopeshwarji always kept himself busy serving God, he hardly got time to go through the letters. But when the tragedy took place, he read the letters on appeal of some follower and that drastically helped him to come out of worldly grief. Very soon he got back to his former divine activities. The principles propounded in Bhashya, Shodashgranth, Subodhiniji etc. are illustrated in the Shikshapatra in very lucid and simple way.

 

Post Balya Avastha:

His lifestyle was extraordinarily different. He used to avail every moment of his life in the best way and preferred himself to be called ‘Haridas’ ( = Servant of Shri Krshna). He always gave supremacy to sentiment of surrender for Shri Krshna. In spite of being born in the lineage of Acharya (preceptor) he had extreme respect for the follower Vaishnavas.

Shri Hariraiji enriched the sect with Sanskrit and Vraj literature. Out of his numerous works, ‘Shikshapatra’ is extremely popular. Gathering of Vaishnava for religious reading, generally, ends with reciting Shikshapatra.

Shri Hariraiji lived on the earth for nearly 125 to 128 years. Many of Goswami Acharyas of that time used to go to him to find the solution of doubtful matters.

Shri Hariraiji was present on the earth till 1772. Vraj language was benefited greatly under his leadership. He brought essential changes in the worship method of Shri Ranchodraiji in Dakor, Gujarat.

 

Granthas:

Commentary on Shodashagrantha

 

 

Yamunashtakam

 

Siddhantmuktavali

 

Siddhantrahasya

 

Antahkaranprabodha

 

Bhaktivardhini

 

Jalabheda

 

Pamchapadyani

 

Nirodhalakshana (2)

 

Sevaphalam

 

 

Commentary on Vrtrasura Chaturshloki

 

More then 200 small works.

 

1. Margasvarupa-nirnayah

 

2. Svamargiya-kartavya-nirupanam

 

3. Svamargiya-sadhana-nirupanam

 

4. Bhaktimarge Pushtimargatva-nirupanam

 

5. Bhaktidvaividhya-nirupanam

 

6. Svamargiya-bhaktidvaividhya-vivekah

 

7. Svamargiya-muktidvaividhya-nirupanam

 

8. Svamargiya-sevaphala-nirupanam

 

9. Pushtimargiya-svarupa-nirupanam

 

10. Svamargiya-svarupa-sthapan-prakarah

 

11. Shrimat-prabhosh-chintan-prakarah

 

12. Svamargiya-sharana-samarpana-seva-adi-nirupanam

 

13. Pushtipatha-marma-nirupanam

 

14. Shri-pushtimarga-lakshanani

 

15. Brahmasambandha-vakya-kathinamsa-vivechanam

 

16. Sarvatmabhava-nirupanam

 

17. Nivedana-tatparyarthah

 

18. Gadyarthah

 

19. Ashtakshara-mantrarthah

 

20. Ashtakshara-sharanamantra-purvapaksha-nirasah

 

21. Svamarga-maryada-nirupanam

 

22. Svamarga-rahasya-nirupanam

 

23. Madhurashtaka-tatparyam

 

24. Svamarga-mula-nirupanam

 

25. Mularupa-samshaya-nirakaranam

 

26. Shrimat-prabhu-prakatya-hetu-nirnayah

 

27. Shrimat-purushottama-svarupa-avibhava-nirnayah

 

28. Bhagavt-pradurbhava-siddhantah

 

29. Prabhu-pradurbhava-vicharah

 

30. Prabhu-prakatya-samay-vicharah

 

31. Chaturbhuja-svarupa-vicharah

 

32. Svamargiya-bhavana-svarupa-nirupanam

 

33. Svarupa-taratamya-nirnayah

 

34. Antaranga-bahiranga-prapancha-vivekah

 

35. Bhava-sadhaka-badhaka-nirupanam

 

36. Shrikrishna-shabdartha-nirupanam

 

37. Shrimatprabhoh Sarvantaratva-nirupanam

 

38. Shrimatprabhoh Pradurbhava-prakara-nirupanam

 

39. Sarvabhogyasudha-adhikya-nirupanam

 

40. Shrimat-prabhor Vayor Nirupanam

 

41. Pushtimargiya-dhyana-prakara-vivechanam

 

42. Japa-samaye Svarupadhyanam

 

43. Svamarga-sharanadvaya-nirnayah

 

44. Svamargiya-sannyasa-vailakshanya-nirupanam

 

45. Janma-vaiphalya-nirupanashtakam

 

46. Duhsang-vijnana-prakara-nirupanam

 

47. Kamakhya-dosha-vivaranam

 

48. Nishkama-lila

 

49. Bahirmukhatva-nirupanam

 

50. Bahirmukhatva-nivrattih

 

51. Bhagavat-prakrati-varnanam

 

52. Katha-shravana-badhaka-nirnayah

 

53. Satsanga-nirnaya

 

54. Karpanyoktih

 

55. Madatyaga-hetuh

 

56. Shri-Nijacharyashtakam

 

57. Shri-Vallabha-Panchakshara-Stotram

 

58. Shri-Vallabha-bhavashtakam

 

59. Prabhatashtakam

 

60. Shri-Gokulesha-sevahnikam

 

61. Shri-Mandokuchandrashtakam

 

62. Shri-Navanitapriyashtakam

 

63. Bhujangaprayatashtakam

 

64. Smaranashtakam

 

65. Svaprabhu-Vijnapti

 

66. Dvitiya-Svaprabhu-Vijnapti

 

67. Shrikrishnacharana-Vijnapti

 

68. Vijnapti

 

69. Dainyashtakam

 

70. Stotram

 

71. Shodasha-Stotram

 

72. Shrikrishna-Sharanashtakam

 

73. Dvitiya Shrikrashna-Sharanashtakam

 

74. Panchamratagarbha-Stotram

 

75. Bhagavccharana-chihna-varnanam

 

76. Naiivedya-sambandhi-stotram

 

77. Madhyahnalila

 

78. Shrigokula-pravesha-lila

 

79. Pramanikashtakam

 

80. Shri Giridharashtakam

 

81. Prarthanashtakam

 

82. Shri-Gopijanavallabhashtakam

 

83. Prataryugalasmaran

 

84. Shri Nagari-Nagara-Stotram

 

85. Viparita-shrangara-phalam

 

86. Shrimad-Radhashtakam

 

87. Shri-Mukhya-Shakti-stotram

 

88. Shri Svaminiprarthanashtakam

 

89. Shri Yamuna-Vijnapti

 

90. Shri Vallabha-sharanashtakam

 

91. Shri Vallabhacharana-vijnapti

 

92. Dainyashtakam

 

93. Ha Ha Dainyashtakam

 

94. Shri Vallabhabhavashtakam

 

95. Shri Vaishvanarashtakam

 

96. Shrimadacharya-sakala-avatara-samya-nirupanam

 

97. Shri mahaprabhor-ashtottarashata-namani

 

98. Sva-svami-paniyugalashtakam

 

99. Shrimadachrya-chintanam

 

100. Pratah-samaranam

 

101. Shri Vitthaleshvara-ashtottarashata-namavali

 

102. Shri Gurudevashtakam

 

103. Prabhusvarupa-nirupanashtakam

 

104. Shri Gokuleshasvarupa-nirupanam

 

105. Svaprabhu-vijnapti

 

106. Rasatmaka-bhavasvarupa-vijnapti

 

107. Chatur-shloki

 

108. Prathamam Bhagavadiya-parishikshanam

 

109. Dvitiyam Bhagavadiya-parishikshanam

 

110. tratiyam Tadiyanam Shikshanam

 

111. Prathamam Siddhanta-samkhsepa-nirupanam

 

112. Dvitiyam ,, ,, ,, ,,

 

113. Tratiyam ,, ,, ,, ,,

 

114. Svamarga-sarvasvam

 

115. Garvapaharashtakam

 

116. Rajabhoga-bhavana

 

117. Vitika-samarpana-bhava-nirupanam

 

118. Svatantra-Lekhah

 

119. Phala-vivekah

 

120. Bhagavacchastra-nirnaya

 

121. Vakchakshur-mukhyatva-nirupanam

 

122. Sarvabhogyasudha-adhikya-nirupanam

 

123. Chaturbhujasvarupavicharah

 

124. Bhavaposhakam

 

125. Gopivachanadinanirvahakam

 

126. Bhaktanam-svarupabhedanirupanam

 

127. Dasyashtakam

 

128. Shri nrasimha-vamana-jayantyutsava-vrata-vaishishtya-nirupanam

 

129. Sarvottamahetu-nirupanam

 

130. Shri Bhagavatpustaka-nitya-pujana-vidhih

 

131. Shashthir-aparadhah phalani tatprayashittani cha

 

132. Ashtakshara-gadyamantra-vivratih

 

133. Ashtapadidvayam

 

134. Dvadasha padani (Prabhoh Stavan-rupani)

 

135. Padachatushtayam (Shrimad-acharyastavanarupam)

 

136. Padam (Shrivitthaleshastavanrupam)

 

137. Samsarashiksha

 

Brhmavada

 

‘Vivrti’ by Gopalakrishna Bhatt

 

Shikshapatrani

 

Sahasri-Bhavana

 

Kirtan in Vraj language.

[gokulkr 1]

Yogi Shri Gopeshwarji

Date of Birth:

5th day of the bright half of the month Jyestha in 1836.(A.D. 1780)

Left the World:

He left the earth in A.D. 1830

Family:

He was from the generation of the second son of Shri Vitthalanatha-prabhucharana.

Post Balya Avastha:

His name comes on the top among the knowledgeable Acharyas after Shri Purushottamji.

Shri Ichharam Bhattji by whom poet of Gujarat Shri Dayarambhai acquired knowledge of Pushti sect used to go to Shri Gopeshwarji to study Anu-bhashya.

His routine was mystic. He avoided unnecessary talks. That is why his nickname was ‘Yogi’.

He was honored in the learned world as (Sarvagna) knower of all’ & as one ‘who experienced or realized God in his heart’. He was a master scholar of his time- not that he was conversant with all the Shastras, but studied them well.

Granth:

Rashmi’ Commentary on Anubhashya of Shri Vallabhacharya

‘Bubhutsubodhika’ Commentary on Subodhini of Shri Vallabhacharya

Vaada-grantha

Bhaktimartanda

Adhikaranamala

Bhashya on Upanishadas

Bhaktiratna-tika

Commentary on Shodashgrantha

Bhaktivardhini

Sannyasanirnaya

Commentary on Mimamsa Sutra.

Commentary called ‘Navarthi’ on Taitiriya Samhita of Krshna Yajurved.

[gokulkr 1]

Shri Purushottam-charan

Date of Birth:

11th day of bright half of the month of Bhadrapad in 1724.(A.D. 1668)

 

 

Left the World:

He lived on the earth till 1820.(A.D 1781)

 

Balya Avastha:

Episodes:

It is interesting to know how he attained Scholarship. A greatly learned Pundit of Kashi happened to go to his place in Surat, Gujarat when he was just seven years old. Pundit, belonging to other sect, tried to induce Vaishnavas of Pushti sect to follow his sect by various means. Not only that, he also challenged Acharyas of Pushti sect for debate on the supremacy of Shri Krishna as a Lord. Taking up the challenge, Shri Purushottama-charana’s mother assured her child’s readiness within just three days. When Shri Purushottama-charana knew it, he went to the refuge of Shri Vallabhacharya by reciting Shri Sarvottamastotra non-stop for three days in the basement of the residence. The third day Shri Vallabhacharya himself granted him the boon of fulfillment of his desire. Debate was arranged. At the end of the debate Pundit accepted his defeat.

His contribution in the field of literature is of nearly one million Shlokas. His scholarship was unique. Whenever he had to travel, it is said that three carts full of scriptural books and some stenos used to be with him. He would dictate two-three treatises simultaneously.

 

Life of Shri Purushottama-charana was extremely simple. It was his mission to write commentary on each and every work of the founders of Shuddhadvaita Pushti bhakti Sampradaya, mainly Shri Vallabhacharya and Shri Vitthalanatha-prabhucharana. Not only this he also wrote many comparative and critical works for the clarification of the stand of Shuddhadvaita Pushti bhakti Sampradaya on various philosophical and theological issues. He used to supply his works to the scholars of other systems to understand their reactions and to continue dialog in pure academic spirit.

 

 

Granth:

o ‘Prakasha’ Commentary on Anu-Bhashya of Shri Vallabhacharya on Brahmasutra. o Commentary on Bhavarthapada-Bhashya of Shri Vallabhacharya.

o ‘Avaranabhanga’ Commentary on Tatvarthdipanibandha.

 

o ‘Prakasha’ Commentary on Subodhini.

 

o ‘Vivrti’ Commentary on Mimamsakarika.

 

o ‘Vivarana’ Commentary on Patravalambanam.

 

o Commentary on Shodashgrantha.

 

1. Yamunastakam

 

2. Balabodha

 

3. Siddhantamuktavali

 

4. Pushtipravahamaryada

 

5. Siddhantarahasya

 

6. Navaratnam

 

7. Antahkaranaprabodha

 

8. Bhaktivardhini

 

9. Jalabheda

 

10. Panchapadyani

 

11. Nirodhalakshana

 

12. Sevaphalam

 

o Commentary on Vrtrasura Chatuhshloki

 

o Commentary on Vidvan-mandanam of Vitthalnathji.

 

o ‘Tritha’ Commentary on ‘Tarangini’ Commentary Of Sri Raghunathji on Bhaktihamsa of Vitthalnathji.

 

o ‘Viveka’ on Bhaktihamsa of Vitthalnathji.

 

o Commentary on Gayatryartha-Karika of Vitthalnathji.

 

o Commentary on Nyasadesha-Vivarana by Vitthalnathji.

 

o Commentary on Vallabhashtakam.

 

o Vedantadhikarana-mala (Reprinted by Goswami Shyam Manoharji)

 

o Bhavaprakashika (Reprinted by Goswami Shyam Manoharji)

 

o 24 Vaadas / Vaadavali

 

1. Prahast-Vada (Commented himself)

 

2. Panditkarabhindipal-Vada

 

3. Avirbhav-tirobhav-Vada

 

4. Khyati-Vada

 

5. Srshtibheda-Vada

 

6. Bhedabheda-svarupanirnaya-Vada

 

7. Abhava-Vada (Not available)

 

8. Pratibimba-Vada

 

9. Andhakara-Vada

 

10.Brahmanatvadidevata-Vada

 

11.Jivavyapakatva-khandana-Vada / Jivanutva-Vada (Unpublished)

 

12.Jivapratibimbatvakhandana-Vada

 

13.Bhagavat-svarupavishayaka-shankanirasa-Vada

 

14.Svavrtti-Vada

 

15.Bhagavat-pratikrti-pujana-Vada

 

16.Nama-phaladi-prakara-Vada

 

17.Tulasimala-dharana-Vada

 

18.Shankha-chakra-dharana-Vada

 

19.Urdhvapundra-dharana-Vada

 

20.Jayasrikrishna-uccharana-Vada (Unpublished)

 

21.Upadesha-vishayaka-shankanirasa-Vada

 

22.Vastraseva-Vada (Unpublished)

 

23.Bhaktyutkarsha-Vada

 

24.Bhakti-rastva-Vada

 

o Prasthanaratnakara (Reprinted by Goswami Shyam Manoharji)

 

o Upanishd-artha-samgraha on

 

o Brhmopanishad

 

o Kaivalyopanishad

 

o Mandukyopanishad-Dipika

 

o Nrsimhottara-tapinyupanishad-Dipika

 

o Murtipujana Vaada

 

o Utsavapratan

 

o Shodashagranthanam Prakarana Samgati

 

o ‘Amrta-tarmgini’ Commentary on Gita

 

o Khalalapana-vidhvamsa-vaada

 

o Dvatrimshad-aparadha-khsamapana-tika

 

o Dravyashuddhi etc

 

[gokulkr 1]

Goswami Shri Gopeshwarji Maharaj

Date of Birth:

V.S. 1648 Jeth Sud 14.

 

Family:

He happens to be the younger brother of Shri Hariraiji.

 

Episodes:

When Shri Hariraiji came to Khimnor to experience the saga of separation, thereafter he used to help in Shri Vitthalnathji's Seva. When he did Leela, he was in a shock because earlier he could hear the happiness of God, but then he could not. Earlier he used to be so much engrossed in seva that he used to keep the Shiksha Patras sent by Shri Hariraiji in one purse. Then in sutak when the seva could not be performed, at that time he started reading the Shiksha Patras. After reading that he was very relaxed. He liked the Patras so much that he wrote commentaries on that patras in Vraj language. Today these commentaries are read as Bhagwad stories everywhere.