The School of Vallabha

There were several schools of the Vedantic thought before Shankaracharya (A.D. 783-820), and attempts have been made by scholars to collect materials that might throw light on these pre Shankara systems. It is, however, not possible to get a systematic account of their views, and consequently the history of the Vedanta really begins with the system of Shankaracharya. The earliest known critic of Shankaracharya is Bhaskara (ninth century who strongly attacks his doctrine of Maya. later on, a host of critics of Shankara, such as Ramanuja, Nimbarka, Madhava and Vallabha, appeared one after another. These thinker who happened to be followers of the Bhagavata School, could not accept Shankara's interpretation of the basic texts, namely, the Upanishads, the Gita, and the Brahma-.Sutra and offered their own interpretations, thereby enriching the literature on the Vedanta. Moreover, the abstract, philosophical speculations of Shankara could not naturally make much appeal to the masses who found sufficient spiritual food in the bhakti (devotion) Schools of Ramanuja and others. In other words, jnana (knowledge) lost its previous hold and made room for bhakti which had been progressively gaining in strength.

1. Mm. Kuppuswami Shastri, 'Acharya Sundara Pandya', Journal of Oriental Research, Madras, 1.5; 'Baudhayana and Dramidacharya', Proceedings of the Third All-India Oriental Conference, p. 465. Prof. M. Hiriyanna, 'Bhartrprapanca,' Indian Antiquary, June 1924, p. 77. Proceeding of the Third- All-India Oriental Conference, p.449. 'Brahmadatta, Proceedings of the fourth ALL-India Oriental Conference, p. 787. Mm. Dr. P. V. Kane ' Vedanta commentators before Shankaracharya', Proceedings of the Fifth All-India Oriental Conference, pp.937-953. Mm. Dr. Vidhusckhara Bhaltaarya, The Agamasdstra of Gaudapada, Introduction, pp. 103-113.

Shuddhadvaita and Pushti-Marga

Vallabhacharya (A.D. 1473-151), a Tailang of South India, was born in a family with leanings towards Vedic rituals and the worship of Gopala-Krishna. He made more than one extensive tour in India and came in contact with leaders of other religious schools. He showed exceptional ability in philosophical disquisitions, won the title of an Acharya (teacher) in the court of Vijayanagara, and found a good following in all communities. He spent most of his life in places like Kashi and Adel (about two miles from Allahabad), where he carried on his literary old religious activities. He tells. us that, under the command of the Lord Krishna, he devoted himself to the task of faithfully interpreting sacred texts, such as the Upanishad, the Gita, and the Brahma Sutra, which had been misrepresented by Shankara.1 Vallabha had tried to show that these basic works teach beyond doubt the doctrine of Advaita (non-dualism), pure (and simple, without any reference to so called Maya by Shankara. The Advaita of the Upanishads is thus shuddha (pure), unalloyed with Maya, but the cause and the effect being pure and one, Vallabha's system is therefore known from the philosophical point of view as Shuddhadvaita (pure non- dualism).1 As the system, again, strongly emphasizes Pushti(divine grace) as the most powerful and unfailing means of enjoying the highest bliss, is also known from the religious point of view as Pushtimarga (the path of divine grace).

2. Anubhashya on the Brahma-Sutra, II. 2.26.Subodhini, 1.1.1.

3. The term is explained in two ways: (i)-Pure non-dualism and (ii) Non-dualism of the two cause and effect which are pure

Four Basic Works

Vallabha accepted four basic works as authority: (1) the Vedas, (2) the Bhagavad-Gita, (3) the Brahma-Sutra, and (4) the Bhagavata. The order of these works, we are told, is most logical, as the doubts in each preceding work arc removed by the one that follows. The doubts in the Vedas are therefore to be removed in the light of the Gita; those in the Gita in the light of the Brahma Sutra and those in the Brahma-Sutra in the light of the Bhagavata, which has been aptly described as the ripe fruit of the wish-fulfilling tree, namely, the Vedas which have their root in the Gayatri verse (RV. III 62.10) The Upanishads and Brahma Sutra may be classed together; while the Gita and the Bhagwat form another group. Just as the Brahma-Sutra is, in a way, a commentary on the Upanishads, the Bhagavata is to be considered a commentary on the Gita. But though these texts are arranged in two different groups they are at the same time considered to be interconnected; and attempts have been made to show how the Bhagavata really explains and develops all the points of the Brahma-Sutra If fact very Sutra of the latter finds an exact and detailed parallel in the Bhagavata, and so there is a complete harmony between the teaching of these two sacred texts. These texts re thus the highest authority in philosophical matters, and all other texts and the various mean of proof, such as inference, etc., ace considered authoritative only insofar as they follow this highest authority. The Bhagavata, which is a record of all the experiences of Vyasa in meditation and which is therefore otherwise known as Samadhi-bhasha (the Language of meditation), enjoys the most important position in the Shuddhadvaita system.

4. Brahma-Sutra with Shrimad-Bhagavata-bhashya, Calcutta Oriental Series, No.15.

5. Tattvarthadipa Shastrarth, 5.