II Shri Gokulendur Jayati II

Amanglanam shamnam mangalanam mahodayam

Gopangnaanaam saubhagyam Gokulendum vayam numah

Chaatur Maas

Chatur Mas is a period consisting of four human months and it begins from the Deva Sayana Ekadasi in Ashada month and ends on Utthana Ekadasi in Kartik Month. The four months of Shravan, Bhadrapad, Ashwina and Kartik are considered as the holiest months in the Hindu calendar. The four months is of great importance to Lord Vishnu devotees as this period is believed to be the sleeping period (Yoga Nitra) of Vishnu.

As Vishnu goes to bed on the Sukla Ekadasi of Asadha, it is called Sayana ekadasi; As He turns on His side on the Sukla ekadasi of Bhadrapada, it is called Parivartana ekadasi and when He wakes up on Sukla ekadasi of Kartika, it is called Uttana ekadasi. [A note of caution has to be sounded about His sleep. It is sleep with a trace of deep awareness. It is not like our sleep. 

2) The Legendary Story:

One year of human beings is one day for the celestial counterparts (Devas and Gods). The first six months from mid Jan to mid July (Utharayana) is the day time and the next six months mid July to mid Jan (Dakshinaayana) is the night time for the Gods. 

The six months of Utharayana are the daytime of gods and the months of Daksinayana are their night time. Once, the gods, who had assembled before the Lord Sri Hari on Mount Meru, took leave of Him as their night set in. Just then, the goddess of their night (Daksinayana) in the guise of a lady of dark complexion, with an axe in hand fell at the feet of god and said, “Oh merciful one! Upanayanas, marriages and other auspicious celebrations are banned during my period; I am branded as an inauspicious one and censured by all. I pray that I may be spared or I shall end my life”. The gods too pleaded on her behalf.

Lord Sri Hari was pleased to grant her the following boon:

“The first 4 months of hers; viz., Sravana, Bhadrapada, Asvina and Kartika shall be more auspicious than all the other months. Any good deeds like Japa, Vow, Gift and so on done in these months shall yield an infinitely greater merit than done in other months. Even in these four, each day is more meritorious than the previous and shall reach its climax in Kartika”. 

The gods and goddess of Daksinayana were all pleased and went to their respective places. From then, the Caturmasya is hailed supreme and so we must make the best use of this period and be benefited in all ways. 

3) Greastness of Chaturmasya:

The puranas and Dharma Sastras describe in detail the greatness and significance of the quadruplet of months. Among the puranas, the Varaha, the Skanda and Aditya are chief. 

Asked by his consort, the goddess of earth, Sri Varaha replies as follows: 

“The so-called four months are the most beloved period of mine. It is one of baths and vows, japas and homas, gifts and sacrifices. What is done in Magha is a 1000 times greater than what is done in other months, and that done in Vaisakha is a thousand times greater than that done in Magha and that done in Caturmasya is definitely greater than that done in Vaisakha”. 

Reff. Skandha Puraan.

दु:संगो भावनाशक:

दु:संगो भाव नाशक:

મહાપ્રભુજી શ્રીવલ્લભાચાર્યજીએ "जीवाः स्वभावतो दुष्टा..." (બાલબોધ ૧૬) કહી ને જીવની સ્વાભાવિક દુષ્ટતાનો વિષય સ્પષ્ટ કર્યો છે. જીવની આ સ્વભાવગત દુષ્ટતાની નિવૃત્તિ માટે શ્રીમહાપ્રભુજીએ ભગવદાજ્ઞાથી જીવોને બ્રહ્મસંબંધ કરાવવાની પરંપરાનો પ્રારંભ કર્યો.

वस्तुतः विशुद्ध् ब्रह्म અર્થાત શ્રીકૃષ્ણ. એવા શ્રીકૃષ્ણની સાથે બ્રહ્મસંબંધ દ્વારા ભાવાત્મક સંબંધ થતા જીવોની દુષ્ટતા નિવૃત થાય છે, તે જીવ ના સ્વભાવગત દોષ દૂર થાય છે, તેનું અંત:કરણ શુદ્ધ બને છે તેમજ તે જીવ ને પ્રભુ પ્રત્યે સ્નેહ ની ઉત્પત્તિ થાય છે.

અહીં શંકા થવી સ્વાભાવિક છે કે બ્રહ્મસંબંધ થયા પછી પણ ઘણા જીવોને ભગવદ અનુભવ નથી થતો તેનું કારણ શું?

કૃષ્ણદાસ મેઘને જ્યારે આ જ પ્રશ્ન શ્રીવલ્લભ સન્મુખ કર્યો ત્યારે આપે શંકા નિવારણ કરતા આજ્ઞા કરી - "બ્રહ્મસંબંધ થયા પછી પણ પોતાની અહંતા-મમતા એટલે કે અહંકાર અને સત્તાનું સમર્પણ કર્યું નથી - હવે હું દાસ થયો, પ્રભુ જ મારા સ્વામિ છે અને હું એમના આધીન છું અને પ્રભુ જે કરે તે જ સર્વોપરી સિદ્ધાંત છે તે ભેદ હજી તેણે જાણ્યો નથી...પોતાને જ યોગ્ય જાણી ભગવદીયોનો સંગ કરતો નથી. પોતાને શ્રેષ્ઠ જાણે તો પ્રભુ અપ્રસન્ન થાય છે. આ માર્ગ તો દીનતાનો છે..." (કૃષ્ણદાસ મેઘન વાર્તા ૮૪|૨)

આવી પરિસ્થતિમાં નથી જીવના સ્વભાવગત દોષોની નિવૃત્તિ થતી, કે નથી થતો સ્વાભાવિક દુષ્ટતાથી છુટકારો.

મહાપ્રભુ શ્રીહરિરાયજી ના વચન અનુસાર “प्रीति शून्यो महादुष्ट:” જે જીવ ભગવદ્પ્રેમથી રહિત છે તેમને મહાદુષ્ટ કહેવામાં આવ્યા છે. આવી વ્યક્તિઓનો સંગ એજ દુ:સંગ કહેવાય છે કે જે સર્વ પ્રકારે ભગવદ્ભાવ નાશક છે. તદુપરાંત આવા ભગવદ્વિમુખ જીવોનો સંગ ક્લેશ-કારક અને સંતાપ આપનારો અને ભગવદ્ધર્મથી વિમુખ કરનારો કહ્યો છે.

ભગવદ્વિમુખ જીવ (૧.) કર્મદુષ્ટ (૨.) જ્ઞાનદુષ્ટ અને (૩.) ભાવદુષ્ટ ના ભેદથી ત્રણ પ્રકારના કહેલા છે કે જેમની દુષ્ટતા વિષેની સમજણ (૧.) આધિભૌતિક (૨.) આધ્યાત્મિક (૩.) આધિદૈવિક આ ત્રણ શ્રેણીયો દ્વારા આપવામાં આવી છે.

• આધિભૌતિક દુષ્ટ: આ જીવ ક્રિયાથી દુષ્ટ હોય છે - દુષ્કર્મમાં જ એની ગતિ છે અને દુરાચરણ એની પ્રવૃત્તિ છે. તે પોતાના દુર્વચનોથી સર્વને કષ્ટ પહોંચાડે છે. આવો જીવ પણ કોઈ સદાચારી વ્યક્તિનો સંગ કરે તો સમયાંતરે પોતાના ક્રિયા અને આચારને શુદ્ધ કરી સુધરી જાય છે.
• આધ્યાત્મિક દુષ્ટ: આ જીવ જ્ઞાન થી દુષ્ટ હોય છે. આ જીવને યથાર્થ જ્ઞાન નહિ પરંતુ અધૂરું જ્ઞાન જ હોય છે. આવો દુષ્ટ શાસ્ત્ર, સિદ્ધાંત, આચાર્ય-વચન ના નામે પોતાને અનુકુળ હોય તેવા મનમાન્યા અર્થઘટન કરી પોતાના અંગત સ્વાર્થને સંતોષે છે. તેનું જ્ઞાન વિપરીત અને તદુપરાંત તે સત્સંગ, ચર્ચા દરમિયાન અન્ય ભગવદીય સાથેના વ્યવહારમાં પણ પોતે જ શ્રેષ્ઠ છે તેવું  પ્રમાણિત કરવાનો મિથ્યા પ્રયત્ન કરે છે - ગુરુજનોથી જીવને દૂર કરવાનો તેનો સતત પ્રયાસ હોય છે. જ્ઞાનના અહંકારમાં અન્યના સાચા મતને સન્માનિત કરવાને બદલે પોતાના જ અજ્ઞાનભર્યા વિચારને પ્રસારિત કરવાનો દુરાગ્રહ રાખે છે. આવો દુષ્ટ પણ દીનતા સભર ભગવદીયોનો સત્સંગ પ્રાપ્ત કરે, ભગવદીયોનું આચરણ જાણે અને ભગવદ્કથાનું શ્રવણ કરી ક્રમશ: સુધરી જાય છે. આ રીતે જ્યારે વૈષ્ણવતાના માર્ગ પર ચાલતો, ગુરૂ-કૃપાથી યથાર્થ જ્ઞાન પ્રાપ્ત થતા તે જ્ઞાન દુષ્ટતાથી મુક્ત થાય છે.
• આધીદૈવિક દુષ્ટ: આ જીવ ભાવથી દુષ્ટ હોય છે. તે સત્ય જાણતા હોવા છતાંય તેનો સ્વીકાર કરતો નથી. ગુરુનો દ્રોહ અને ભગવદીયોની ઈર્ષા કરે છે. દેખાવ પૂરતાં શિષ્ટાચારની આડમાં પોતાની દુષ્ટતા સંતાડી રાખે છે - બહારથી પોતાને મિતભાષી અને વિનયશીલ દર્શાવી અન્યના ભગવદ્ભાવમાં વ્યાઘાત કરતા રહેવાનો તેનો સ્વભાવ હોય છે. આવા જીવ ભગવદ્પ્રેમથી સર્વથા રહિત હોય છે તેથી તેને મહાદુષ્ટ કહેવાય છે. આ કોઈપણ સંજોગોમાં પોતાની બહિર્મુખતાનો ત્યાગ કરવા માગતો નથી - ભગવદીયોના સંગનો પણ તેના પર કોઈ પ્રભાવ હોતો નથી.

વૈષ્ણવોએ આ ત્રણેય પ્રકારની દુષ્ટતા અને દુષ્ટ જીવોથી સાવધાન રહેવું જોઈએ, અને વિશેષ કરી આ જે ત્રીજા પ્રકારના ભાવ-દુષ્ટ જીવનો સંગ તો સર્વથા ત્યજવો જ જોઈએ. તેના પાખંડને ન સમજતા, દેખાવ માત્રથી આકર્ષિત થઈ સત્સંગની જગ્યાએ ઘોર દુસંગમાં ફસાઈ જવાનો ભય સદા રાખવો.

Shri Purushottam Maas

|| श्री पुरुषोत्तम मास ||

सनातन धर्म में अधिक मास का महात्म्य बहुत ही अधिक है कहा भी गया है कि “ अधिकस्य अधिकं फलं “ अधिक में कोई भी पुण्य कार्य का फल भी अधिक ही मिलता है,पूरे वर्ष जो जप,दान,यज्ञ इत्यादि हम करते हैं,और उसका जो फल हमें प्राप्त होता है,वह फल हमें इस एक महीने में ही मिल जाता है,इसकी एक कथा पुराणों में प्रसिद्द है कि इसका नाम पुरुषोत्तम क्यों रखा गया ,वैसे तो इसे अधिक मास या मल मास के नाम से जाना जाता था ,ज्योतिष के अनुसार हर तीसरे वर्ष में १२ महीने कि जगह १३ महीने होते हैं,और हर एक महीने का नाम एक देवता के नाम के साथ जुडा हुआ है,परन्तु इस १३ वे मास को सभी अधिक या तो मल के नाम से बुलाते थे इस से उस मास को बहुत ही क्लेश हुआ और उसने सभी देवताओं से अपना नाम उसे देने कि विनती कि,परन्तु सभी ने मना कर दिया फिर वह दुखी होकर प्रभु के पास गया और उनसे विनती की,प्रभु ने उसे अपना नाम ही दे दिया “पुरुषोत्तम मास” साथ ही यह वर भी दिया कि इस मास में जो पुण्य कार्य किये जायेंगे उनका फल भी अधिक मिलेगा,उस दिन से अधिक का नाम पुरुषोत्तम हो गया.

परन्तु पुष्टिमार्ग में यह मास प्रभु के मनोरथों के साथ  कैसे जुड़ा?उसका कारण यह है कि प्रभु सेवा का प्रकार प्रणालिका के आधार पर चलता है जो श्री गुसांईजी के आज्ञा किये हुए क्रम पर आधारित है,परन्तु इस १३ वे महीने का कोई भी क्रम न होने के कारण यह निश्चित हुआ कि इस पुरुषोत्तम मास में १२ हों महीने के मनोरथ हो सकेंगे एवं श्रृंगार भी इच्छानुसार परन्तु ऋतु को ध्यान में रख कर किये जायेंगे,इस कारण से इस मास में सभी मनोरथ अंगीकार कराये जाते हैं |

यह मास पुष्टि और मर्यादा दोनों का मिश्रण है,इसमें मनोरथ भी होते हैं,प्रभु को नूतन सामग्रियां भी अंगीकार कराई जाती हैं,एकादशी का उपवास भी अवश्य किया जाता है,और दान पुण्य भी होते हैं,परन्तु पुष्टि में फल कि इच्छा से कुछ भी नहीं किया जाता है,सिर्फ प्रभु सुख की भावना से से ही मनोरथ करने चाहिये,और ऋतु को भी ध्यान में रखना चाहिए,प्रभु सुख में ही हमें आनंद होना चाहिए.यही पुष्टिमार्ग की भावना है |

Shreevallabh's Works

Shri Vallabh lived on earth for only a small period of 52 years,but during this short span he wrote as many as 84 granthas(works) but all of them are not avaiable as many were lost or taken away during the 500 plus years history of this rich Sampradaya.A list of some of his works is given below :
The Anubhashya
        The Anubhashya (His treatise on Brahmasutra by Shri Vedavyasa).Any person who is interested in Hindu philosophy finds this epic to be the soundest commentary on the Brahmasutras.

• The Tattvartha-Dip Nibandh        His second most valuable grantha (work) is the Tattvartha-Dip-Nibandh which contains three chapters : 
• The Shastrarth Prakaran : It is related to the propogation of the Shhudhadwaita philosophy.
• The Sarva Nirnaya Prakarana : It deals with all the principle schools of Hindu philosophy. 
• The Bhagwatarth Prakaran : It consists of a lucid explaination of the meaning of Shrimad Bhagwat.
• Shri Subodhiniji

        Shri Vallabh had also writen an in depth commentary on Shrimad Bhagwat, the Subodhini.Though Shri Vallabh was not able to write on all the skandhs(cantos),it still stands out as a very masterly and critical work.The meaning which the author of Shrimad Bhagwat wanted to convay to the people have been explained in a very masterly manner in this work.
The Shodash Granthas
        The Shodash Granthas are a collection of sixteen works of Shri Vallabh in which Shri Vallabh has discussed a spectrum of subjects starting from salutation to Shri Yamunaji in Shri Yamunashtakam and ending with the grantha Seva-falam in which Shri Vallabh has discussed about the fruits of performing the seva of Lord Shrinathji.The Shodash granthas are most important for any Vaishnava as they teach him to live life according to Pushtimarg.This is the reason why the Shodash Granthas are also known by the name Vallabh Gita.As in the Bhagwad Gita Lord Krishna taught Arjuna to look at life from a new perspective and to know the truth about life Shri Vallabh has also taught his disciples,the Vaishnavas to live a pious, peaceful life and to achieve the true goal of life which is the attainment of God in these sixteen granthas A list of the sixteen in a chronological manner is given below.
The Shodash Granthas

1.Shri Yamunashtakam

2.Shri Balabodha

3.Shri Siddhant Muktavali

4.Shri Pushtipravahamaryada Bheda 

5.Shri Siddhant Rahasya

6.Shri Navratna

7.Shri Antahkaran prabodha

8.Shri Vivek-Dhairya-Ahsraya

9.Shri  Krishnashraya 

10.Shri Chatuh-Shloki

11.Shri Bhakti Vardhini 

12.Shri Jalbheda

13.Shri Panch Padyani

14.Shri Sanyasa Nirnayam

15.Shri Niridh Lakshanam

16.Shri Seva-falam

• The Purshottam Sahstranam Stotra .This stotra of Shri Vallabh needs special mention because it has a unique place amogst the vaishnavas of Pushtimarg.A very interesting tale is related to the making of this grantha.

 Shri Gopinathji had a principle that he would eat only after completing the Bhagwat Parayan (reading the whole Bhagwat once which means reading 567000 letters or 18000 shlokas or 334 chapters).It would take Shri Gopinathji one and a half days to complete this Parayan and so he ate once in one and a half days.Due to this Shri Vallabh became worried as this would have affect on Shri Gopinathji's health.So he decided to create  a stotra which would contain the summary of all the Avtars and lilas described in Shrimad Bhagwat.With this in mind he created the Purshottam sahastranam stotra.This stotra of 252 shlokas is equivalent to Shrimad Bhagwat and the vaishnavas of Pushtimarg recite this stotra regularly even today.

• Some Other Works

        During his stay in northern India,Shri Vallabhacharyaji came into contact with Keshav Kashmiri,the famous Nimbarka scholar.Keshav Kashmiri presented his pupil Madhav Bhatt Kashmiri to Shri Vallabh as a Dakshina as he had studied/heard Bhagwat from Shri Vallabh.Madhav Bhatt Kashmiri became a devout disciple of Shri Vallabh and acted as his scribe.Madhav Bhatt Kashmiri composed many granthas for Shri Vallabh.During this peroid Shri Vallabh wrote Purvamimansa Bhashya,Brahma Sutra and Sukshma Tika.Only a fragment of Purvamimansa Bhashya is available now while Sukshma Tika is almost lost.

 

Shreevallabh's Diciples

The 84 Vaishnavas
Shri Vallabh during his lifetime gave Brahmasambandh to many Vaishnavas but from them Shri Hariraiji picked 84 Vaishnavas as the ideal Vaishnavas and their tales (known as the Vartas)have been written so that the Vaishnavas of today can follow Pushtimarg in the same way that these 84 Vaishnavas had done.
        Four of the Ashta sakhas of Pushtimarg,namely Shri Surdasji,Shri Kumbhandasji,Shri Krishnadasji & Shri Paramananddasji were the disciples of Shri Vallabh (the remaining four were the disciples of his son Shri Gusainji).All of the Ashta Sakhas have composed beautiful Kirtans (devotional songs) in the praise of Lord Shrinathji,these Kirtans are still sung in the temples of Pushtimarg by the Kirtaniyas (The Vaishnavas who sing these Kirtans).The Bhav in these Kirtans is uncompeted to this very day.These Kirtans form a huge part of the Vraj-Bhasha literature in India and are respected by the disciples of other religions as well.Shri Surdasji is the most famous amongst the Ashta Sakhas,He composed 125000 Kirtans during his lifetime(108 Years).
The 84 Vaishnavas Of Pushtimarg
(1)    Damodardas Harsani (22)  Jaydas Suri (43)  Uttamsholkdas (64)  A Kshatrani of Singhnand

(2)    Krishnadas Maghan (23)  Deva Kapur,Kshatri (44)  Ishwar Dube,Sanchora (65)  Virbai (Damodardas' mother)

(3)    Damodardas Sambhalware (24)  Dinkar Sheth (45)  Vasudevdas Chhakada (66)  Husband-wife from Singhnand

(4)    The Londi (Girl) (25)  Dinkaddas Mukunddas (46)  Baba Venu,Krishnadas Gheri & Jadav Khavas (67)  A carpenter of Adel

(5)    Padmanabhdas (26)  Prabhudas Jalota (47)  Jagatanand Brahmin (68)  A Kshatri

(6)    Tulsa (27)  Prabhudas Bhaat (48)  Ananddas Vishvambhardas (69)  Laghu Purshottamdas Kshatri

(7)    Parvati (28)  Purshottamdas (husband-wife) (49)  A Brahmini of Adel (70)  Kaviraj Bhaat

(8)    Raghunathdas (29)  Tripurdas Kayasth (50)  A Kshatrani of Prayag (71)  Gopaldas of Punjab

(9)    Rajo Kshatrani (30)  Puranmal Jeval Kshatri (51)  Goraja & Samarai (A lady and her daughter-in-law) (72)  Janardhandas Chopra,Kshatri

(10)  Sheth Purshottamdas (31)  Jadvendradas Kumhar (52)  Krishnadasi (73)  Gadu Swami,Sanadya

(11)  Rukmini (32)  Gusaindas Saraswat (53)  Bula Mishra (74)  Kanhaiyalal Kshatri

(12)  Gopaldas (33)  Madhav Bhatt,Kashmiri (54)  Ramdas Mevada (75)  Narhar Gaudiya

(13)  Ramdas Saraswat (34)  Gopaldas of Banswada (55)  Ramdas Chauhan (76)  Narhar Sanyasi

(14)  Gadadhardas (35)  Padma Raval,Sanchora (56)  Ramanand Pandit (77)  Saddu Pande,Bhavani & Naro

(15)  Benidas Madhavdas (36)  Purshottam Joshi,Sanchora (57)  Vishnudas Chhipa (78)  Gopaldas Jatadhari

(16)  Harivansh Pathak (37)  Jagannath Joshi (58)  Jivandas Kshatri (79)  Krishnadas (husband-wife)

(17)  Govinddas Bhalla (38)  Narhari Joshi (59)  Bhagvandas Saraswat (80)  Santdas Chopra,Kshatri

(18)  Amma Kshatrani (39)  Rana Vyas,Sanchora (60)  Bhagvandas Sanchora (81)  Sundardas Madhavdas

(19)  Gajjan Dhaavan (40)  Ramdas Sanchora (61)  Achyutdas Sanadya (82)  Mavji Patel

(20)  Narayandas Brahmachari (41)  Govind Dube,Sanchora (62)  Narayandas Kayasth (83)  Gopaldas Kshtri of Naroda

(21)  A Kshatrani (42)  Raja Dube,Madhav Dube (63)  Narayandas Lohana,Diwan (84)  Badarayandas

Shreevallabh's Birth and Life

• Birth

Shri Vallabh was born in the year 1478 A.D.(Vik.Sam.1535) in Champaranya near Raipur in Central India.He was the son Of Shri Laxman Bhatt and Illama garu.Shri Laxman Bhattji was the descandent of Yagnanarayan Bhatt,to whom the Lord had promised on the completion of a 100 Somayagnas that the Lord himself would be born in his family.
        In the Year in which Shri Vallabh was born there was a rumour that there was going to be an invasion in the city of Benaras(Varanasi).So shri Laxman Bhattji left Benaras with his wife, who was pregnant, and started from their house at Hanuman Ghat in Benaras to go to his native village in Andhra Pradesh (South India).
        On the way when they came to the little forest of Champaranya Shri Illamaji had severe labour pain and gave birth to Shri Vallabh.This was only the seventh month of the pregnency period so all were not sure whether the child would survive.At first Shri Vallabh did not cry or make any sort of movement that a new born baby makes.Even when Shri Laxman Bhattji tried a few things he did not respond.So all of them thought that the child was born dead and so they continued with their journey leaving Shri Vallabh behind in the forest.
        At night the Lord himself came to Shri Laxman Bhattji and told him to go back and pick up the child who was the incarnation of the Lord himself.Shri Laxman Bhattji sat up from his sleep and decided to go back to the spot where he had left Shri Vallabh,though he thought that the child might have perished alone in that forest.On returning to that place all of them saw that Shri Vallabh was playing and had the thumb of his leg in his mouth and a ring of fire was lit up around him to protect him.All those present, along with Shri Laxman Bhattji himself, were astonished on seeing this scene.After a while all of them regained their senses and Shri Illamaji picked Shri Vallabh in her hands as the ring of fire disappeared.
        They took Shri Vallabh back to Varanasi instead of going to their native place.On their way they stayed in Chauda Nagar for performing some of the initial sanskaras such as the namkaran (naming of a child).After a few days they returned to varanasi.

• Education

        Shri Vallabh was interested in studies from his early childhood.When all the other children of his age were busy playing with toys, Shri Vallabh used to play with books.When he was 6 years old Shri Laxman Bhattji engaged good teachers to teach Aksharbhashya to Shri Vallabh.In no time Shri Vallabh had learnt all the things that the teachers could teach at times surpassing his teachers with his sharp reasoning and brilliant thinking powers.
        When Shri Vallabh was nine years old Shri Laxman Bhattji performed the Yagyopavit Sanskara (thread ceremony) of his two sons (Shri Vallabh had an elder brother,Shri Ramchandra Bhattji).Soon afterwards the best teachers were employed to teach subjects such as Adhyatma Vidya (education of the Vedas) and Shad Darshan (six systems of Indian Philosophy) to them.Shri Vallabh acquired command on these subjects within only two years of initiationAt the tender age of 11 years Shri Vallabh began discussing the intricacies of the meaning of the various doctrines such as Vishishtadwaita,Kewaladwaita,Dwaita,etc.in a most critical manner.This surprised all those who met him.
        From this we can see that Shri Vallabh was a very bright and good student of all the aspects of the Hindu society and achieved their thorough knowledge at a very tender age.
The dialogue of Vidyanagar
When Shri Vallabh went to visit his uncle in Vidyanagar a Shastrarth (discussion) was going on between the Vaishnavas and the Mayavadins.Shri Vallabh came to know from the locals that the Mayavadins were going to win in a day or two.On hearing this Shri Vallabh himself decided to the palace of Maharaja Krishnadev Rai where the discussion was taking place.
        When Shri Vallabh entered the palace the courtieres present and those who were discussing were so astonished to see divine beauty of Shri Vallabh that they were left speechless.They were equally amazed to know that a child of such a small age was ready to enter into a discussion with such learned men.Shri Vallabh then started asking questions to the Mayavadins, who till then were on the verge of winning the discussion.The Mayavadins had no answer to the questions asked by Shri Vallabh and they finally accepted defeat after - days.On this day Shri Vallabh established a new school of thought known as the Shhudhadvaita.
        Krishnadev Rai then decided to perform a Kanakabhishek (a bath in water of pure gold) of Shri Vallabh.He not only weighed Shri Vallabh with gold but also gave him vast wealth.But Shri Vallabh took only 7 gold coins because he wanted to construct a temple of Shrinathji and gave the remaining wealth to the poor.

• The Prithvi Parikramas

Shri Vallabh completed 3 Prithvi Parikramas during his life (A parikrama means to circum-navigate an area which is considered pious.The word Prithvi though refers to the world as a whole but here it is meant to include only India).Shri Vallabh's aim of undertaking these parikramas was to meet as many people as possible and teach them his philosophy.Shri Vallabh wanted to reach all the Daivi Jeevas who were there on this earth and take them back to God by giving them the Brahmasambandh Diksha.He met those Daivi Jeevas duing the three Parikramas and gave them Brahmasambandh whereby they were accepted by Lord Krishna.
        There is a tale regarding the parikramas.When Shri Vallabh decided to start his first Parikrama he was only 13 years old.In India there is a tradition to take leave of  one's parents before going out so Shri Vallabh approached his widowed mother and told her that he wanted to go on a parikrama.On hearing this Shri Illamaji (Shri Vallabh's mother) was shocked and refused to give him the permission to do so.But it was necessary for Shri Vallabh to go to Vraj where Lord Shrinathji was waiting for him so Shri Vallabh thought a way out.Shri Vallabh was the incarnation of Agni (Fire) and so on his wish his own house caught fire.Shri Illamaji quickly ran out of the house but Shri Vallabh stayed inside.On seeing his son not coming out Shri Illamaji started screaming "Get out!Get out of the house!!".Shri Vallabh took his mother's sentence (Get out of the house) as her permission to go on a parikrama.This is all Shri Vallabh wanted to hear and he set out for Vraj.Before setting out Shri Vallabh promised Shri Illamaji that he would be by her bedside when she would pass away(He did keep this promise too!).
        Shri Vallabh completed the three parikramas and settled in Adel near Allahabad.
        During all the three parikramas Shri Valabh imposed three ardous rules on himself.They were :

• Do the parikrama barefooted.(He walked 12000 kms. barefooted in his life)
• Never enter a village or city but always stay on it's outskirts.
• Never wear stitched clothes.(He wore only a dhoti and a small piece of cloth known as a Uparana throughout his life).

Shreevallabh's Philosophy and Works

        Shri Vallabhacharyaji was the initiator of Pushtimarga-the path of divine grace of God-as well as the founder of Shhudhadvaita-the Vaishnav school of thought which believed in pure non-duailsm.
        In the path shown by Shri Vallabh one could achieve salvation or Mukti only through the devotion to Lord Shri Krishna,who is the creator of the universe as well as who is omnipresent in each and every molecule of this universe.Shri Vallabha told the world that Shri Krishna was the supreme being and so there was nothing we could give to him Him so as to please Him.The only thing a mere living being could do was to serve Lord Krishna whereby he could please Lord Krishna and get blessings and could get out of the Sansar which is created around him and is misleading him.
Shri Vallabh's philosophy is based on the teachings of the Upanishads.Shri Vallabh considers only four scriptures as pramans (proofs) for supporting his philosophy,they are:

• The Vedas
• Shrimad Bhagwad Gita.
• Vyas Sutras.
• Shrimad Bhagwatji

Based on these four pramans Shri Vallabh propogated a new system of philosophy known as the Shhudhadvaita.For the re-unision of the vaishnavas with Lord Shrinathji he started the sewa pranali of Lord Shrinathji on the order of the Lord himself.

• Shhudhadvaita

The word Shhudhadvaita is made up of Shhudh and Advaita.Shhudh means pure and Advaita means one.Shri Vallabh teaches that jiva is a part of Parabrahman.Parabrahman and jiva are one.There exists Advaita between the two.This Advaita is pure,natural and everlasting so it is called Shhudh.
According to Shhudhadvaita this world is a creation of Parabrahman (the supreme soul) himself.Infact,Parabrahman is present in each and every molecule of this world.

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

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

• Sewa

 The philosophy of sewa shown by Shri Vallabh is unique.It is quite different from the general concept of Pooja as seen in the Sanatan Dharm.Shri Vallabh tells us that it is our foremost

duty to serve Shri Krishna as he is Lord(swami) and we are his servants(sewak).This is the main concept of sewa.Shri Vallabh has preached this to his vaishnavas.In Chatushloki (the grantha in which the Dharma,Arth,Kama & Moksha of a vaishnava are described) Shri vallabh has taught this thing in the first shloka itself.It is written as such :Sarvadaa sarvabhaaven bhajaniyo vrajaadhipah

Swasyaaymev dharmohi naanyah kvaapi kadaachana

    The meaning of this shloka is that the Dharma (prime duty) of a vaishnava is to always do the sewa of Vrajaadhip Shri Krishna whole-heartedly,barring this there is nothing else a vaishanva must do!!

Pushtimarg

All the Jeeva (and the jeeva are many,not one),in Shri Vallabh’s thought,are equal,since all are equally part of Brahma,however in order to perform the divine leela,that play that is beyond human consideration,Shri Thakurji manifest some jeeva with potential, different with potential of other jeeva.The jeeva fall according to Shri Vallabh,in to three categories.
One is the “Pushti” (well nourished,complete,blessed with Shri Thakurji’s anugrah). The second is the “Maryada”,(those within the limits of the action required by the Veda),and third is the “Pravah” (those in the streams or current (Pravah) of continuous action.

Each type of jeev follows the course of life named after it’s particular type ; the Pravaah jeev follow the Pravaah Marg,the Maryada jeev follow the Maryada Marg,the Pushti Jeev follow the Pushti Marg. The Pushti Jeev and Maryada Jeev are together called Daivi Jeev (divine souls,that have the potential for uddhara) by Shri Vallabh. It was for the uddhara of these Daivi Jeev that Shri Vallabd and Shri Gusainji appeared on earth. The Pravaah Jeev are demonic (aasur)and have little potential for uddhara; there are two kinds of demonic (pravaah) jeev; those that are knowingly evil and those that are unknowingly evil. The later ones have atleast little hope of uddhara by Satsang and Prabhu-Guru kripa.Pushti Jeev has originated from body of Shri Krishna,there is great deal of significance in the origin of Pushti Jeev. The body of Shri Krishna is not made of ordinary , destructible material, but is made of the “anand” portion of his being and is, therefore, is the essence of eternal delight. Those who are part of the Pravah Marg crave riches and sensual pleasures on earth, those who follow the Maryada Marg live in expectation of the of the rewards that the veda promises in heaven, or else find austere union with akshara Brahma. But those who follow the Pushtimarg are satisfied only with direct experience or the anand they get from the seva of Shri Krishna. According to Shri Vallabh there are three forms of seva,the first is done by the body,the second is done by means of wealth and the third is Maansi seva,the natural effortless flowing of the thoughts to Shri Thakurji.Of these three, all of which are to be practiced, Shri Vallabh teaches that Maansi seva is it’s own reward (Fal), one who does Maansi seva of Shri Thakurji does not desire anything more , because by Shri Prabhu kripa he is already experiencing the Fal.

The act of Pooja according to Shri Vallabh is a giving of an offering to the God in expectation of receiving a reward from the Divine. In doing Pooja one does not think of the comfort of the divinity except in that the giving the something beneficial to the God will bring God’s aid to the giver. Seva on the other hand is service (Seva), selfless service to the God, simply because it is the duty and the delight of man to serve the divine, and not because of desire for some benefit from the Divine (Shri Thakurji).

“Poshnam Tat Anugrah "

This phrase which means “the anugrah (grace) of Shri Thakurji is poshan . Shri Vallabh considers anugrah and pushti to be synonymous, both refer to the Divine grace, which is the only source of support for the jeev,the only source of strength for the jeev,and the only means by which the jeev can successfully reach the goal of the Pushtimarg, which is eternal association with Shri Thakurji in his leela.

Shri Giri-Govardhan Sthaapan Mahotsav

Pushtimarg Lakshnani 15-21

यत्र वा सुखसम्बंधो वियोगे संगमादपि ||
सर्वलीलानुभवत:पुष्टिमार्ग:स कथ्यते ||१५||

जिस मार्ग में प्रभु की वियोग दशा में भी उनकी सभी लीलाओं का अनुभव जीव को होने से, संयोग से भी अधिक आनंद की अनुभूति होती है,क्योंकि संयोग में तो प्रभु की उसी लीला के दर्शन होते हैं जो संयोग के समय हो रही है,परंतु वियोग में तो जीव प्रभु की जिस लीला का स्मरण करता है,उसी लीला के दर्शन उसे होते हैं,जिस मार्ग में वियोग में भी आनंद है,वही शुद्धपुष्टिभक्तिमार्ग है ||१५||
फले च साधने चैव सर्वत्र विपरीतता ||
फलं भाव:साधनं पुष्टिमार्ग:स कथ्यते ||१६||

जिस मार्ग में प्रभु की लीला का दर्शन फल रूप है,परंतु हृदय में उस लीला के दर्शन का भाव होना साधन दशा है,इसलिये साधन एवं फल में विपरीतता दिखाई देती है,परंतु हृदय में ऐसा भाव होने में प्रभु कृपा ही साधन है,एवं लीला का दर्शन रूपी फल भी प्रभु कृपा से ही प्राप्त होता है,अर्थात जिस मार्ग में विपरीतता में भी एकता है,अर्थात फल और साधन विपरीत होते हुए भी एक ही हैं,ऐसा विलक्षण मार्ग पुष्टिभक्तिमार्ग है.||१६||

पश्चात्ताप:सदा यत्र तत्सम्बंधिकृतावपि ||
दैन्योद्बोधाय सततं पुष्टिमार्ग:स कथ्यते ||१७||

जिस मार्ग में प्रभु की सभी लीलाओं का अनुभव होते हुए भी अपनी दीनता को जागृत करने के लिये भक्त सदैव ( प्रभु की अन्य लीलाओं से वंचित रहने के कारण ) पश्चाताप किया करता है, गोपियां भी प्रभु की माखन चोरी इत्यादि लीलाओं के दर्शन करते हुए भी गौ चारण लीला के दर्शन से वंचित रहने के कारण पश्चाताप करती थीं.दीनता से जीव में नि:साधनता आती है,और नि:साधन जीव पर प्रभु अवश्य ही कृपा करते हैं. ऐसी दीनता की प्रमुखता जिस मार्ग में है, वही शुद्धपुष्टिभक्तिमार्ग है. ||१७||

आविर्भाव न सापेक्ष्यं दैन्यं यत्र हि साधनं ||
फलं वियोगजं दैन्यं,पुष्टिमार्ग:स कथ्यते ||१८||

जिस मार्ग में भगवद्दर्शन से पहले भक्त को होने वाला दैन्य भगवद्दर्शन का निरपेक्ष साधन है, निरपेक्ष इसलिये कि भक्त जो दीनता पूर्वक भक्ति=सेवा करता है, वहां तो उसे प्रभु के दर्शन की भी अपेक्षा नहीं है, उसे तो सिर्फ तत्सुख की ही भावना है, प्रभु भक्त की दीनता और निरपेक्षता से प्रसन्न हो कर उसे स्वानुभव कराते हैं,
परंतु स्वानुभव के पश्चात भक्त को प्रभु का जो वियोग होता है, उससे उत्पन्न होने वाली दीनता फल है, क्योंकि संयोग मान को जन्म देता है और वियोग दीनता को, और उस विरह जन्य दैन्य के कारण ही प्रभु कृपा करते हैं, इसीलिये विरह जन्य दीनता फल रूप है, ऐसे दीनता के दो प्रकार जिस मार्ग में हैं वह शुद्धपुष्टिभक्तिमार्ग है ||१८||

समस्तविषयत्याग:सर्वभावेन यत्र हि ||
समर्पणं च देहादे:पुष्टिमार्ग:स कथ्यते ||१९||

जिस मार्ग में भक्त द्वारा समस्त विषयों का त्याग कर दिया जाता है, (विषय से यहां लौकिक विषय मतलब है ) अर्थात घर,परिवार,द्रव्य,धंधा इत्यादि सभी लौकिक विषयों से आसक्ति हटा कर सिर्फ प्रभु में ही उसे लगाया जाता है,और बाकि सभी कार्य सिर्फ कर्तव्य भावना से ही किये जाते हैं. ऐसा ही देह के विषय में भी है, कि देह का उपयोग सिर्फ प्रभु सेवार्थ ही किया जाता है, बाकि उसका उपयोग सिर्फ कर्तव्य भावना से ही किया जाता है. ऐसा समस्त विषयों और देह का जिस मार्ग में सर्वात्मना समर्पण सिर्फ प्रभु सेवार्थ ही कहा गया है, वह शुद्धपुष्टिभक्तिमार्ग है.||१९||

विषयत्वेन तत्तयाग:स्वस्मिन् विषयता स्मृते: ||
यत्र वै सर्वभावेन पुष्टिमार्ग:स कथ्यते ||२०||

जिस मार्ग में भक्त द्वारा विषयों का विषय के रूप में त्याग किया जाता है, तथा उन्हें भगवदीय (वे भगवान के हैं ) के रूप में गृहीत किया जाता है, अर्थात विषयों में ममता न रखते हुए, वे प्रभु के ही हैं, इस रूप में उनका ग्रहण है. एवं जहां प्रभु के द्वारा भक्त का स्मरण किया जाता है, ( जब प्रभु भक्त का स्मरण करते हैं तब उसकी भक्ति=सेवा सफल होती है ). यह विलक्षणता जिस मार्ग में है,वह शुद्धपुष्टिभक्तिमार्ग है ||२०||

एवंविधैर्विशेषेण प्रकारैस्तु सदाश्रितै: ||
हृदि कृत्वा निजाचार्यान पुष्टिमार्गो हि बुध्यताम् ||२१||

अब श्री हरिरायजी उपसंहार करते हैं कि, भगवदाश्रित जीवों को,जो विशेषतायें इस ग्रंथ में बताई गई हैं, उससे युक्त जो पुष्टिमार्ग है, उसे एवं श्री वल्लभ को सदैव हृदय में धारण करना चाहिये एवं उनका माहात्म्य समझना चाहिये. तभी उनके जीवन की सार्थकता है. ||२१||   || इति श्री पुष्टिमार्गलक्षणानि ||

Pushtimarg Lakshnani 8-14

|| श्री पुष्टिमार्ग लक्षणानि ||

यत्र स्वतंत्रता भक्तेराविर्भावानपेक्षणात् ||
सर्वानुभवरूपत्वं पुष्टिमार्ग:स कथ्यते ||८||

जिस मार्ग में प्रभु प्रकट होकर रसदान करें ऐसी भी अपेक्षा भक्त द्वारा नहीं रखी जाती,एवं भगवद् गुणगान द्वारा स्वतंत्र भक्ति की जाती है वही शुद्धपुष्टिभक्तिमार्ग है. विवरण:- भक्ति दो प्रकार की हैं, संयोगजन्य एवं विप्रयोगजन्य,संयोग भक्ति में प्रभु की भक्त के सन्मुख उपस्थिति आवश्यक है,उसमें प्रभु एवं भक्त
दोनों परस्पर बंध जाते हैं,जब कि विप्रयोग भक्ति में प्रभु भक्त के सन्मुख उपस्थित रहें ऐसा आवश्यक नहीं है,इसीलिये इसे स्वतंत्र भक्ति भी कहा गया है,संयोग भक्ति में जो लीला हो रही है उसी का अनुभव होता है,परंतु विप्रयोग भक्ति में तो प्रभु कृपा से सभी लीलाओं का अनुभव होता है,ऐसी विप्रयोग भक्ति जिस मार्ग में है,वही शुद्धपुष्टिभक्तिमार्ग है ||8||

लोकवेदभयाभावो यत्र भावातिरेकत:||
सर्वबाधकतास्फूर्ति​:पुष्टिमार्ग:स कथ्यते ||९||

जिस मार्ग में प्रभु के प्रति जीव का भाव (प्रेम) इतनी उच्च कोटि (व्यसन दशा) पर पहूंच जाता है कि फिर उसे लौकिक और वैदिक की जरा भी परवाह नहीं रहती इतना ही नहीं बल्कि उसके लिये भगवत्संबंधरहित वस्तु मात्र दु:ख जनक हो जाती है़,ऐसा उच्च कोटि का भगवद्भाव जिस मार्ग में है वह शुद्धपुष्टिभक्तिमार्ग है ||९||

सम्बंध:साधनं यत्र फलं सम्बंध एव हि |
सोपि कृष्णेच्छया जात: पुष्टिमार्ग:स कथ्यते ||१०||

जिस मार्ग में प्रभु से सम्बंध होना साधन रूप भी है एवं फल रूप भी.साधनरूप = ब्रह्मसम्बंध एवं फलरूप = प्रभु की लीला का साक्षात्कार.इन साधन एवं फल की प्राप्ति में भी प्रभु की कृपा ही एकमात्र कारण है न कि जीव का प्रयत्न या पुरुषार्थ.ऐसा प्रभु कृपा का माहात्म्य जिस मार्ग में है,वही शुद्धपुष्टिभक्तिमार्ग है. ||१०||

तत्संबधिषु तद्भावस्तद्भिन्नेषु विरोधिता ||
उदासीनेषु समता पुष्टिमार्ग:स कथ्यते ||११||

जिस मार्ग में प्रभु के जो भक्त हैं उनसे प्रेम एवं जो प्रभु के विरोधी हैं उनसे विरोध,एवं जो प्रभु के प्रति उदासीनता रखते हैं उनसे उदासीनता ऐसी समता का व्यवहार होता हो,अर्थात जहां लौकिक व्यवहार में भी प्रभु की ही प्रधानता रखी जाती हो वही शुद्धपुष्टिभक्तिमार्ग है. ||११||

विध्यमानस्य देहादेर्न स्वीयत्वेन भावनं ||
परोक्षेपि तदर्थित्वं पुष्टिमार्ग:स कथ्यते ||१२||

जिस मार्ग में देह,इंद्रिय,इत्यादि में ममता न रखते हुए सिर्फ प्रभु सेवा के उद्देश्य से ही उनका पोषण किया जाता है एवं विप्रयोग में भी देह इत्यादि की सम्भाल इसलिये रखी जाती है कि वह प्रभु दर्शन में सहायक होगी.जिस मार्ग में जीव की आसक्ति सिर्फ प्रभु में ही केन्द्रित होती है,और उसके जीवन का उद्देश्य सिर्फ प्रभु सेवा ही होता है वह मार्ग ही शुद्ध पुष्टिभक्तिमार्ग है ||१२||

भजने यत्र सेव्यस्य नोपकारकृति:क्वचित ||
पोषणं भावमात्रस्य पुष्टिमार्ग:स कथ्यते ||१३||

जिस मार्ग में “मैं प्रभु के लिये इतना कर रहा हूं“ऐसा अहंकार नहीं रखा जाता बल्कि प्रभु ही कृपा करके मेरे भाव का पोषण कर रहे हैं ऐसी भावना ही सतत रहती है | मर्यादा मार्ग में तो प्रभु से भी अपेक्षा रखी जाती है, और पुष्टिमार्ग में तो यही भावना रखी जाती है कि “प्रभु कृपा करके मेरी सेवा का स्वीकार कर रहे हैं“ऐसी दीनता की भावना जहां हमेशा जीव के हृदय में रहती है, वही शुद्धपुष्टिभक्तिमार्ग है ||१३||

भजनस्य अपवादो न क्रियते फलदानत: ||
प्रभुणा यत्र तद्भावात् पुष्टिमार्ग:स कथ्यते ||१४||

जिस मार्ग में प्रभु के द्वारा दिये गये फल के कारण भक्त द्वारा प्रभु के भजन = सेवा का अपवाद नहीं किया जाता,अर्थात प्रभु की सेवा भक्त जिस प्रकार से एवं जिस भाव से कर रहा है वैसे ही स्थिर भाव से करता रहता है,एवं प्रभु के द्वारा दिये गये कैसे भी फल से उस के भाव में फर्क नहीं आता,वह उस फल को प्रभु की कृपा ही समझ कर स्वीकार करता है,जिस मार्ग में ऐसा शुद्ध एवं दृढ भाव भक्त के हृदय में रहता है वही शुद्धपुष्टिभक्तिमार्ग है ||१४||

Pushtimarg Lakshnani 1-7

II श्री पुष्टिमार्ग लक्षणानि II

सर्वसाधनराहित्यम फलाप्तौ यत्र साधनम्,फलं वा साधनं यत्र पुष्टिमार्ग: स: कथ्यते II१II

जिस मार्ग में लौकिक तथा अलौकिक सभी साधनों का अभाव पूर्ण आनंदरूप श्री कृष्ण की प्राप्ति में साधन रूप है,अर्थात सिर्फ दीनता ही जहाँ साधन है,एवं जहाँ उसी दीनता के माध्यम से फल रूप प्रभु स्वयं साधन बन जाते हैं,अर्थात स्वयं कृपा कर जीव के ह्रदय में पधारते हैं,जहाँ फल ही साधन है वही शुद्ध पुष्टिभक्ति मार्ग है .

अनुग्रहेणैव सिद्धि:लौकिकी यत्र वैदिकी,न यत्नादन्यथा विघ्न: पुष्टिमार्ग: स कथ्यते II2II

जिस मार्ग में लौकिक तथा वैदिक सिद्धि प्रभु कृपा से ही प्राप्त होती हैं,प्रभु का आश्रय छोड स्वयं के पुरुषार्थ से उन्हें प्राप्त करने का प्रयत्न करने पर सिर्फ विघ्न ही प्राप्त होते हैं,ऐसा प्रभु का अनन्य आश्रय जिस मार्ग में कहा गया है वही शुद्ध पुष्टिभक्ति मार्ग है,पुष्टिमार्ग में सब कुछ भगवत्कृपाधीन है. II 2 II

यत्रांगीकरणे नैव योग्यतादिविचारणं,अविलम्ब:प्रभु

कृत:पुष्टिमार्ग:स कथ्यते ||

जिस मार्ग में प्रभु जब जीव का अंगीकार करते हैं तब जीव की योग्यता का विचार नहीं करते सिर्फ स्वयं की इच्छा से ही जीव का अविलम्ब अंगीकार करते हैं,जहां सिर्फ प्रभु कृपा ही जीव के अंगीकार में कारण है,वही शुद्ध पुष्टिभक्तिमार्ग है ||3||

स्वरूपमात्रपरता तात्पर्यज्ञानपूर्वकं,धर्मनिष्ठ

ा यत्र नैव पुष्टिमार्ग: स कथ्यते

जिस मार्ग में शास्त्रों में कहे हुए सभी धर्मों का तात्पर्य सिर्फ प्रभु में ही है,अर्थात सभी धर्म प्रभु में ही रहे हुए हैं,ऐसा जानकर एवं प्रभु प्राप्ति में बाधा बन ने वाले सभी धर्मों का त्याग कर केवल प्रभु में ही निष्ठा रखी जाती है,वही शुद्ध पुष्टिभक्तिमार्ग है ||4||

यत्र प्रभुकृतौ नैव गुणदोषविचारणं,तत्कृतौ उत्तमत्वज्ञा:पुष्टिमार्ग:स कथ्यते

जिस मार्ग में प्रभु के गुण एवं दोषों का विचार नहीं किया जाता ,(क्योंकि प्रेम यदि गुण-दोषों पर आधारित है तो वह भी गुण के साथ बढेगा और दोष देख कर घटेगा )परंतु प्रभु की सभी लीलायें उत्तम ही हैं,यही विचार हमेशा मन में रहता है,वही मार्ग शुद्ध्पुष्टिभक्ति मार्ग है,इसीलिये जीव को यह विचार हमेशा मन में रखना चाहिये कि सुख एवं दु:ख भी भगवत्कृत हैं,अत: उन्हें आनंद से स्वीकारना चाहिये ||5||

न लोकवेदसापेक्ष्यं सर्वथा यत्र वर्तते,सापेक्षता स्वामिसुखे पुष्टिमार्ग:स कथ्यते.

जिस मार्ग में सेवक द्वारा स्वयं के स्वामी प्रभु के सुख को ही प्रधानता दी जाती है,तथा लोक एवं वेद से प्राप्त होने वाले किसी भी तरह के फल की अपेक्षा नहीं रखी जाती,जहां सिर्फ "तत्सुख" की ही प्रधानता है,वही शुद्ध पुष्टिभक्तिमार्ग है ||6||

वरणे द्रश्यते यत्र हेतुर्नाणुरपि स्वत: |
वरणं च निजेच्छात: पुष्टिमार्ग:स कथ्यते ||

जिस मार्ग में प्रभु जीव के किसी भी साधन का विचार किये बिना सिर्फ उसकी नि:साधनता देख कर अपनी इच्छा से उसका अंगीकार करते हैं (क्योंकि साधन संपन्नता से अभिमान आता है ) वही शुद्धपुष्टिभक्तिमार्ग है ||7||

ें प्रभु एवं भक्त दोनों परस्पर बंध जाते हैं,जब कि विप्रयोग भक्ति में प्रभु भक्त के सन्मुख उपस्थित रहें ऐसा आवश्यक नहीं है,इसीलिये इसे स्वतंत्र भक्ति भी कहा गया है,संयोग भक्ति में जो लीला हो रही है उसी का अनुभव होता है,परंतु विप्रयोग भक्ति में तो प्रभु कृपा से सभी लीलाओं का अनुभव होता है,ऐसी विप्रयोग भक्ति जिस मार्ग में है,वही शुद्धपुष्टिभक्तिमार्ग है ||8||

Siddhantrahasyam

Prologue

        This is one of the most important works of Shri Mahaprabhuji. In this granth Shri Vallabh has laid the foundation of Pushtimarg.

        Shri Vallabh took birth in this world to take back the daivi jivas (pure souls) to the heavenly abode of prabhu - Gauloka. But on coming to earth Shri Vallabh became worried that jiva is full of vices (doshas) and prabhu is so pure, how can both be associated because there is no way to make a jiva nirdosh (pure) for meeting God. During his second Prithvi Parikrama Shri Vallabh was in Gokul and on the 11th day of the bright half of Shravana month he was lying down at Govind Ghat but he was very much engrossed in the above mentioned problem. There Shri Thakorji himself appeared and promised Shri Vallabh that he will accept jiva initiated by Shri Vallabh or his descendants through 'Brahma-sambandh' mantra, irrespective of the jivas failings or impurities.  Shri Vallabh has described the whole episode, word by word, in the grantha 'Siddhant Rahasya'. Shri Vallabh initiated Shri Damodardasji as the first vaishnav of Pushtimarg the following morning.

Shloka 1

Shravansyamlepakshe ekadashyam mahanishi I
Sakshaat Bhagwataaproktam tadaksharasha uchyate II1II

On the midnight of the 11th day during the bright half of the month of Shravana, what Lord Krishna told me, I will recite verbatimII1II (Note : By stating time etc. Shri Vallabh declares that this path of divine grace is revealed to him by God himself though bhakti is described in scriptures.)

 

Shloka 2

Brahma-sambandh karanaat sarveshaam dehjivayoho I
Sarvadoshnivritirhi doshaha panchvidha smritaha II2II

Shri Krishna told me that after dedicating himself and all his belongings to God i.e after Brahma-sambandh the impurities of the soul are totally removed. It is said that there are five types of impuritiesII2II

 

Shloka 3

Sahajadeshkaalotha lokvedniroopitaha I
Sainyogajasparshjashcha na nivriti kathanchana ll3ll

Impurities mentioned in the Vedas and world are 1) By Birth 2) Place 3) Time 4) Circumstance 5) Physical contact. All the five doshas (impurities) are not counted after taking Brahma-sambandh.

 

Shloka 4

Anyathasarvadoshnam na nivriti kathanchana I
Asamarpitvastoonam tasmadvarjanamachreta II4II

These impurities can never be removed without contact with Brahma through Brahma-sambandh. Therefore anything not offered to or used by the brahma i.e God should not be used by us alsoII4II

 

Shloka 5

Nivedibhi samarpyaiva sarvamkuryaditisthiti I
Na matam devadevasya swamibhuktsamarpanam II5II

Dedicated souls (Brahma-sambandhi jivas) should perform all actions & activities by first dedicating them to God, this should be the way of life for a bhakta (devotee). Any article which we had used previously should never be offered to God as it is considerd 'Swami-Bhukta' (half-eaten/used).

 

Shloka 6

Tasmaadadausarvakarye sarvavastusamarpanam I
Dataapaharavachanam tathaacha sakalam hareh II6II
Na Grahyamitivaakyam hi bhinamargam param matam l

Before doing any activity all should be offered to God, the statement that says that "We cannot use articles which we had offered to God" are not related to Pushtimarg but to some other form of bhakti. (In fact in Pushtimarg we must use every article believing it to be the prasad of God)II6II

 

Shloka 7

Sevakanamyatha loke vyavahar prasidhyati ll7ll
Tathakaryamsamarpyaiva sarveshaambrahmataatatha l

Like good servant are known in world for selfless service, so are the devotees of God. By doing so (offering everything to God first) everything becomes godly for the devotee and everything offered becomes free from impuritiesII7II

 

Shloka 8

Gangatvamsarvadoshnam gunadoshaadi varnana ll8ll
Gangatvena niroopyasyat tadvadatraapi chaiva hi l

Just as impure water becomes Ganga after coming into contact with river Ganga, it is no longer known by it's good or bad attributes but as river Ganga only. Similarly anything offered to God becomes pure & perfectly divine once God accepts itII8II