Vallabha

Vallabha, or Vallabhacharya (Devanagari:

वल्लभाचार्य, IAST: Vallabhācārya, May 7, 1478 – July Vallabha
7, 1530 CE), was an Indian saint and philosopher. He
founded the Kr̥ ṣṇa-centered Puṣṭimārga sect of
Vaishnavism in the Braj (Vraja) region of India, and
propounded the philosophy of Śuddhādvaita.

Vallabha studied Hindu philosophy from early age,

then traveled throughout the Indian subcontinent for
over 20 years. He became one of the important leaders
of the devotional Bhakti movement. He won many
philosophical scholarly debates against the followers
of Advaita Vedānta. He began the institutional worship
of Śrī Nāthajī on Govardhana Hill, and became the
ācārya of the Viṣṇusvāmi school. He acquired many
followers in the Gangetic plain and Gujarat. After his
death, the leadership of his sampradāya passed to his
elder son Gopīnātha. Personal

Vallabha rejected asceticism and monastic life, Born May 7, 1478[note 1]

suggesting that through loving devotion to the deity Died July 7, 1530 (aged 52)
Krishna, any householder could achieve salvation. He Vārāṇasī (now in Uttar Pradesh,
authored many texts including but not limited to, the India)
Aṇubhāṣya (his commentary on the Brahma Sutras), Religion Hinduism (Vaishnavism)
Ṣoḍaśa Grantha or sixteen tracts and several Spouse Mahālakṣmī ​(m. 1502)​
commentaries on the Bhāgavata Purāṇa.
Children Gopīnātha
Viṭṭhalanātha
Life Parents Lakṣmaṇa Bhaṭṭa (father)
Illammāgārū (mother)

Sources Organization

Events from Vallabha's life are recounted in several Order Vedanta

sectarian Puṣṭimārga texts. Among the Braj Bhasha Founder of Puṣṭimārga
sources include the Caurāsī Vaiṣṇavan kī Vārtā, Śrī Philosophy Śuddhādvaita
Nāthajī Prākaṭya kī Vārtā, and Caurāsī Baiṭhak
Caritra. According to Barz the most important Sanskrit source is the Śrīvallabhadigvijaya.[1]

According to Saha, the Caurāsī Baiṭhak Caritra dates to the mid-18th century.[2] However, Ṭaṁḍana,
Bachrach, and several Puṣṭimārga leaders state it was only composed in 19th century. Ṭaṁḍana also
considers the Gharu Vārtā, Nija Vārtā, and Śrī Ācāryajī kī Prākaṭya Vārtā to be 19th century texts which
were based on the older Caurāsī Vaiṣṇavana kī Vārtā and Do Sau Bāvana Vaiṣṇavana kī Vārtā.[3]

The Śrī Nāthajī kī Prākaṭya Vārtā in its current form was likely written in the 1860s, although its
contents were orally known prior to the 19th century. The Vallabha Digvijaya or Yadunātha Digvijaya
claims to have be composed in 1610, however modern scholars state the text was composed around the
turn of the 20th century.[4][5]

Other Sanskrit texts include Gadādhara Dviveda's Sampradāya-Pradīpa (colophon states A.D. 1552–53,
but according to Hawley, actually from the latter half of the 1600s),[6] Muralīdharadāsa's
Śrīvallabhācāryacarita (c. 1573), Prabhucaritaciṁtāmaṇi (attributed to Devakīnaṁdana, which is
baseless according to Bhatt),[7] and the Gujarati poem Vallabhākhyāna by Gopāladāsa (c. 1580). Another
Braj Bhasha work, Saṁpradāyakalpadruma, which is claimed to be composed by Viṭṭhalanātha Bhaṭṭa
(a grandson of Viṭṭhalanātha's second daughter Yamunā)[8] cannot be stated to be of old origin according
to Śāstrī. Other texts by Gokulanātha's followers include Kalyāṇa Bhaṭṭa's Kallola, Keśavadāsa's
Gujarati Vallabhavela, and Gopāladāsa Vyārāvāḷā's Gujarati Prākaṭya-Siddhāṁta.[5]

The life of Vallabha as depicted in traditional sources contains many miracles and supernatural events, as
Vallabha is considered by followers of the Puṣṭimārga to be a divine incarnation who was born for a
supernatural purpose. Barz (1992) gives biographical account of Vallabha which includes these traditional
elements. His biography has been criticized by Vaudeville for relying solely on English and Hindi
Vallabhite sources and lack of critical analysis of them typical of a Western Indologist.[9][10] Śāstrī also
notes the presence of miracles in Vallabha's biographies. However, he states that since the followers of
Gokulanātha consider him to be God in human form with Vallabha and Viṭṭhalanātha being revered
ācāryas, the texts by Gokulanātha's followers contain no mention of miracles in relation to Vallabha and
Viṭṭhalanātha making them valuable sources. No single text contains a full biography of Vallabha, and
different sources contain inconsistent and contradictory information, likely due to internal fragmentation
of the religious community from the 17th to 19th centuries.[11][12]

Childhood
According to tradition, Vallabha's family were Velanāṭa or
Vellanāḍu Telugu Brahmins who belonged to the Bhāradvāja gotra
and the Taittirīya branch of the Yajurveda. Their ancestral village
was Kāṅkaravāḍa on the southern bank of the Godāvarī River.[14]
Keśvararāma Kāśīrāma Śāstrī identifies the village of Kāṁkara
(Kanker, Chhattisgarh) with Kāṁkarapāṁḍhu or
Kāṁkaravāḍa. [15]

According to some sources such as the Śrīvallabhadigvijaya, Site worshipped as the birthplace of
Vallabha's birth occurred in the forests of Campāraṇya, due to his Vallabha in Campāraṇya, identified
parents fleeing Vārāṇasī in fear of Muslim invasion. These in the late 19th century.[13]
sources depict his birth as miraculous, with his parents initially
leaving the seemingly still-born infant beneath a śamī tree, before
being recalled by a supernatural voice to see Vallabha alive and surrounded by fire. According to other
hagiographies such as Śrī Nāthajī Prākaṭya kī Vārtā, Vallabha appeared in the Agnikuṇḍ ("Pool of Fire")
in Mathurā.[1][16][17]
Most hagiographies date Vallabha's birth to Vaiśākha vada 11, 1535 V.S. (May 7, 1478 CE). Though
conversion of this date into the Gregorian calendar is disputed among scholars (with some putting
Vallabha's birth in 1478 and some in 1479), Hawley confirms the year 1478 after adjusting for the
calendar used in Braj.[1][16][17] The followers of Vallabha's grandson Gokulanātha consider Vallabha's
year of birth to be 1473 CE. G.H. Bhatt, on comparing the two dates, states that the year 1473 CE is
correct. In his view, the sources mentioning 1473 CE are older and more authentic than those mentioning
1478 CE.[18]

Education
Soon after Vallabha's birth his family moved back to Vārāṇasī. His education commenced at the age of
eight, and by the age of eleven had mastered several Sanskrit Hindu texts, with the Bhāgavata Purāṇa
being his favorite.[1]

First pilgrimage
Nearing the end of his life, Lakṣmaṇa Bhaṭṭa decided to take his wife and 10-year-old son along on a
pilgrimage to southern India. They first stopped at the Vaishnava temple of Jagannātha in Purī in 1489.
The local ruler was sponsoring a great philosophical debate where four questions were posed to scholars:
"What is the foremost scripture? Who is the foremost deity? Which is the most effective mantra? What is
the easiest and best action?", to which Vallabha responded with the Bhagavad Gītā, Kr̥ ṣṇa, any of
Kr̥ ṣṇa's names, and sevā (service) to Kr̥ ṣṇa, whereupon Jagannātha wrote a śloka in support of his
response and condemning the supporters of Advaita Vedānta.[19]

In 1490, they reached the temple of Veṅkaṭeśvara at Tirupati, where Lakṣmaṇa Bhaṭṭa died, and
Illammāgārū began to live with her brother in Vijayanagara.[20]

Reception of the Brahmasambandha mantra and installation of Śrī Nāthajī

In 1493, Vallabha is said to have had a dream where Kr̥ ṣṇa
ordered him to go to Govardhana Hill and establish proper service
(sevā) to his image (svarūpa) which had appeared there years ago.
When he arrived in Gokula in 1494, Vallabha had a vision where
Kr̥ ṣṇa appeared before him and bestowed upon him the
Brahmasambandha mantra, which was to be used to clean the
flaws of a human soul. The next morning, Vallabha administered
the mantra to his companion Dāmodaradāsa Harasānī, who
Vallabha giving Kr̥ ṣṇa a sacred
became the first member of the Puṣṭimārga (Vallabha thread after receiving the
Sampradaya).[1][21] Most sources state these events occurred in Brahmasambandha mantra.
Gokula, except the Śrī Nāthajī Prākaṭya kī Vārtā which states it Dāmodaradāsa Harasānī on the
happened in Jharkhand.[22] right.

When Vallabha came to Govardhana Hill, he went to the house of

Saḍḍu Pāṇḍe. Saḍḍu Pāṇḍe had received a vision from Kr̥ ṣṇa years earlier that told him a stone that
had appeared on Govardhana Hill was his own svarūpa and that he should give offerings to it. The image
was known as Devadamana; Vallabha announced that it was actually the svarupa of Śrī
Govardhananāthajī (shortened to Śrī Nāthajī) and initiated an
ascetic named Rāmdās Chauhān to perform the regular
worship.[1][23] In 1499 a wealthy merchant from Ambālā named
Pūrṇamalla Khatrī began building a temple for Srī Nāthajī.[1][23]

Personal life
Vallabha may have intended to remain a lifelong celibate
brahmacārī, but during his second pilgrimage of India between Vallabha finds Shrinathji at
1501 and 1503, he had gone to Paṁḍḥarapura to view the god Govardhan Hill.
Viṭṭhala or Viṭhobā (a form of Kr̥ ṣṇa). There Vallabha was
ordered by Viṭṭhala to marry. Some sectarian sources assert this
was because Viṭṭhala wanted to take birth as his son, and others say it was to create a line of descendants
to preserve and promote Vallabha's version of bhakti-mārga.[1][24]

Obeying this, following his caste traditions and practices, Vallabha married Mahālakṣmī (aka Akkājī)[25]
sometime between 1502 and 1504, a Vārāṇasī girl of his own caste who began living with him upon
maturity c. 1510–1512.[26][27][28] Vallabha had two houses, one at Aṛaila on the Yamunā river across
Prayāgarāja, and at Caranāṭa near Vārāṇasī. According to Saha, the location of his home provided a
central location which allowed him to access to preach and convert throughout northern and central
India.[29][30]

His first son, Gopīnātha, was born in 1512 at Aṛaila and according to sectarian tradition was the avatāra
of Balarāma, elder brother of Kr̥ ṣṇa. His second son, Viṭṭhalanātha, was born in 1515 at Caranāṭa, and is
considered the avatar of Viṭṭhala.[1][28]

Grand victory at Vijayanagara

When Vallabha was living in his ancestral village of Kāṅkaravāḍa, he heard of a philosophical debate
(śāstrārtha) being held in at the court of King Kr̥ ṣṇadevarāya of Vijayanagara, and that the Vaiṣṇava
schools of thought were being beaten by Advaita Vedānta philosophers. Vallabha immediately went to
Vijayanagara to join the debate, and entered the Vaiṣṇava camp led by Vyāsatīrtha of the Mādhva school.
Vallabha through his erudition and debate skills defeated the Advaita philosophers, and was rewarded by
Kr̥ ṣṇadevarāya with large amounts of gold (most of which he distributed among Brahmins).[31]

Vallabha was also offered the prestigious title of ācārya from the Mādhva sampradāya and the
Viṣṇusvāmī sampradāya. Vallabha chose to become ācārya of the Viṣṇusvāmī school. Very little is
known of the Viṣṇusvāmī school, and by Vallabha's time its followers were few. The majority view is
that Vallabha chose to become ācārya of that school in order to make his own doctrines more prestigious,
and that there is likely no real connection between the ideas of Viṣṇusvāmī and Vallabha.[31] According
to Keśvararāma Kāśīrāma Śāstrī, Vallabha himself did not claim to belong to Viṣṇusvāmī's school. He
notes that in Vallabha's Subodhini, he claims Viṣṇusvāmī's devotional path belongs to the tamāsa guṇa,
while his own is nirguṇa. Only later writers such as Gosvāmī Puruṣottama, Yogī Gopeśvara, and
Gadādharadāsa link Vallabha's and Lakṣmaṇa Bhaṭṭa's philosophical school to Viṣṇusvāmī. It is also
stated in traditional biographies that Bilavamaṁgala (a scholar of Viṣṇusvāmī's school) waited 700 years
for Vallabha to take his seat. Rather Vallabha himself states that despite Bilvamaṁgala's Māyāvāda
tendencies, through his devotion he can achieve mokṣa.[32]
According to sectarian literature, this debate occurred shortly after Lakṣmaṇa Bhaṭṭa's death in 1490;
however, Kr̥ ṣṇadevarāya only became king of Vijayanagara in 1509, which is when scholars believed the
debate likely occurred historically.[31] The debate is first mentioned in the Caurāsī Baiṭhak Caritra and is
not mentioned in independent historical sources. According to Saha, this story is meant to portray "the
image of a victorious Vallabha winning the subcontinent for Kr̥ ṣṇa".[33]

Pilgrimages and preaching tours of India

Vallabha made three pilgrimages throughout India which are documented in later sectarian sources. These
pilgrimages are stated to have taken place between 1479 and 1530, although Saha doubts the accuracy of
the dates. At pilgrimage sites such as Dvārakā, Kannauja, Purī, Mathurā, Gokula, and Govardhana,
Vallabha had theological debates and attracted followers and devotees. He made extensive conversion
campaigns in the Gangetic Plain and Gujarat, where he attracted converts from various castes including
Bhumihars, Rajputs, Gurjars, Ahirs, Kurmis, and Vaniyas, Bhatias, Kanbis, and Patidars respectively.[34]
In the Caurāsī Vaiṣṇavan kī Vārtā, the lives of eighty-four of Vallabha's most notable devotees are
narrated. Of the 84 devotees, 39 were Brahmins, 36 were mercantile or landowning Kshatriyas, 5 were
Vaishyas, and 6 were Shudras.[35]

Only scholarly theory for why Vallabha's theology was attractive to these groups was that of social
mobility. For agrarian castes, particularly in Gujarat, the emphasis on purity gave higher status. For
mercantile castes, purity as well as the emphasis on restraint and frugality in daily life elevated their
status, while wealth could then be funnelled toward religiously meritorious sevā to Kr̥ ṣṇa.[36]

Another reason was that Vallabha promoted a househoulder life-affirming, socially conservative view that
appealed to castes that depended on social and political stability for their livelihoods, notably in the
context of splintering Muslim sultanates in India.[36]

Death
In 1530, Vallabha took a vow of renunciation and withdrew to the banks on the Gaṅgā river in Vārāṇasī.
After a month, he summoned his sons Gopīnātha and Viṭṭhalanatha, and designated the 18 or 19 year old
Gopīnātha as his successor. According to sectarian accounts, he walked in the Gaṅgā and vanished in a
flash of light.[1][37] This is event is said to have occurred on Āṣāḍha suda 3, 1587 V.S. (July 7, 1530).[38]

Literary works
Vallabhācārya composed many philosophical and devotional books during his lifetime which
include:[1][39][40]

Aṇubhāṣya, a partial commentary on the Gāyatrībhāṣya

Brahmasūtra of Bādarāyaṇa (up to 1.21) Madhurāṣṭaka
Ācāryakārikā Maṅgalavāda
Ānandādhikaraṇa Nyāsadeśa
Bhaktisiddhānta Parivṛdhāṣṭaka
Brahmavādasaṃgraha Patrāvalambana
Ekāntarahasya
 Puruṣottamanāmasāhasra 1. Antaḥkaraṇaprabodha (and its vivṛti)
Pūrvamīmāṃsākārikā 2. Bhaktivardhinī
Sarvottamastotraṭippaṇī 3. Bālabodha
4. Catuḥślokī
Sākṣātpuruṣottamavākya
Śrutisāra 5. Jalabheda
Subhodhinī, a partial commentary on the 6. Kṛṣṇāśraya
Bhāgavata Purāṇa (Books 1-3, 10-11) 7. Navaratna
Subodhanīkārikā 8. Nirodhalakṣaṇa
Svāminyaṣṭaka 9. Pañcapadyāni
Tattvadīpikā on the Bhagavadgītā 10. Puṣṭipravāhamaryādābheda
Tattvārthādhikaraṇa or 11. Saṃnyāsanirṇaya
Tattvārthadīpanibandha along with its 12. Sevāphala (and its vivaraṇa)
commentary called the Prakāśa.
13. Siddhāntamuktāvalī
Ṣoḍaśagrantha, sixteen treatises on
14. Siddhāntarahasya
important facets of Śuddhādvaita and
15. Vivekadhairyāśraya
theology of the Puṣṭimārga
16. Yāmunāṣṭaka

Philosophy
Vallabha formulated the philosophy of Śuddhādvaita, in response to Śaṅkara's Ādvaita Vedānta, which he
called Maryādā Mārga or Path of Limitations. Vallabha asserted that religious disciplines focusing on
Vedic sacrifices, temple rituals, puja, meditation, and yoga held limited value. Additionally Vallabha
rejected the concept of Māyā, stating that the world was a manifestation of the Supreme Absolute and
could neither be tainted nor change.[41] The school rejects the ascetic lifestyle and cherishes householder
lifestyle, wherein followers see themselves as participants and companions of Kr̥ ṣṇa, viewing their daily
lives as an ongoing raslila.[42]

Brahman
According to Vallabha, Brahman consists of existence, consciousness, and bliss (sat-cit-ānanda), and
when manifested completely, as Kr̥ ṣṇa himself. The purpose of this tradition is to perform sevā (selfless
service) out of love for Kr̥ ṣṇa. According to Vallabha, through single minded religiosity, a devotee would
achieve awareness that there is nothing in the world that is not Kr̥ ṣṇa.[41]

Puṣṭi
According to Vallabha there are three kinds of souls: puṣṭi, maryāda, and pravāha. The puṣṭi and
maryāda souls are divine souls that have potential of upliftment or salvation. The puṣṭi ("complete" or
"well-nourished") souls rely on Kr̥ ṣṇa's grace as the sole effective means to achieve devotion, and other
efforts are insignificant without God's grace.[43][44]

Vallabha distinguishes between two aspects of devotion: the maryāda and the puṣṭi. Maryāda followers
rely on their actions and God's judgment for spiritual rewards, aligning with scriptural injunctions. In
contrast, Puṣṭi followers rely solely on God's grace, prioritizing complete devotion and surrender without
personal effort, embodying unconditional love and faith towards God. Vallabha also emphasizes that the
path of pusti is open to all, regardless of caste or gender. He cautions against seeing this path as too
focused on pleasure, saying it is about pure, divine devotion without being attached to worldly desires.[45]

Jagat
Vallabha viewed the world (jagat) as intricately linked to the belief that the world is an expression and
manifestation of Brahman. He accepts the idea that Brahman manifested itself as both the individual souls
(jivas) and the world. Vallabha argued that Brahman desired to become many to express His playful
nature (lila) and hence created the world. Vallabha emphasizes that the world is not illusory but as real as
Brahman itself, which manifests by temporarily suppressing its attributes of bliss and consciousness.
When jivas, through ignorance, misunderstand or misinterpret the world as distinctly real and plural, they
fall into the trap of samsara, which is unreal.[46]

Postage stamp
The Indian postal department of the Government of India issued a commemorative stamp bearing the
image of Vallabhācārya on April 14, 1977.[47][48]

See also
Bhagavata Shrinathji Madhvacharya
Vyasa Para Brahman Nimbarka
Champaran (Chhattisgarh) Pushtimarg Shuddhadvaita
Krishna Ramanuja Brahma Sutras

Notes
1. All Vikram Samvat life event dates in this article have been converted into the Gregorian
calendar using https://www.harysdalvi.com/calcalc .

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5. Śāstrī 1977, pp. 8–9.
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Commemorative and definitive stamps, Service Postage Stamps, Philately Offices, Philatelic
Bureaux and counters, Mint stamps" (https://postagestamps.gov.in/CommemorativePostage
Stamps.aspx). postagestamps.gov.in. Retrieved 10 October 2024.

Sources

English
Barz, Richard K. (1992) [1976]. The Bhakti Sect of Vallabhācārya (https://books.google.com/bo
oks?id=Ss7QxQEACAAJ). New Delhi: Munshiram Manoharlal.
Barz, Richard (2018). "Vallabha". In Jacobsen, Knut A.; Basu, Helene; Malinar, Angelika;
Narayanan, Vasudha (eds.). Brill's Encyclopedia of Hinduism Online. Brill.
Entwistle, Alan W. (1987). Braj, Centre of Krishna Pilgrimage (https://brill.com/view/title/24047).
Groningen: Egbert Forsten. doi:10.1163/9789004646599 (https://doi.org/10.1163%2F97890
04646599). ISBN 978-90-6980-016-5.
Hawley, John Stratton (2015). A Storm of Songs: India and the Idea of the Bhakti Movement (htt
ps://books.google.com/books?id=AhS9BgAAQBAJ). Harvard University Press. ISBN 978-0-
674-18746-7.
Marfatia, Mrudula I. (1967). The Philosophy of Vallabhācārya (https://books.google.com/books?i
d=0xQgAAAAMAAJ). Delhi: Munshiram Manharlal. ISBN 978-81-215-0406-5.
Saha, Shandip (2004). Creating a Community of Grace: A History of the Pusti Marga in
Northern and Western India (1493–1905) (https://www.academia.edu/9013858) (Thesis).
University of Ottawa.

Gujarati
Śāstrī, Keśavarāma Kāśīrāma (1977). Śrīvallabhācārya mahāprabhujī : aitihyamūlaka jīvanī (htt
ps://search.library.wisc.edu/catalog/999562792602121). Śrī Sayājī Sāhityamāḷā (in
Gujarati). Vaḍodarā: Prācyavidyā Mandira, Mahārājā Sayājīrāva Viśvavidyālaya.
External links
Works by or about Vallabha (https://archive.org/search.php?query=%28%28subject%3A%2
2Vallabhacharya%22%20OR%20creator%3A%22Vallabhacharya%22%20OR%20descriptio
n%3A%22Vallabhacharya%22%20OR%20title%3A%22Vallabhacharya%22%29%20OR%2
0%28%221479-1531%22%20AND%20Vallabhacharya%29%29%20AND%20%28-mediatyp
e:software%29) at the Internet Archive
Vallabha (https://www.britannica.com/biography/Vallabha) at Encyclopædia Britannica
The Philosophy of Vallabha (https://www.wisdomlib.org/hinduism/book/a-history-of-indian-ph
ilosophy-volume-4/d/doc73874.html), Surendranath Dasgupta, 1940
Pushtipedia.com (https://www.pushtipedia.com) at Encyclopedia on Pushtimarga

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