अणुभाष्य (महाप्रभु वल्लभाचार्य - शुद्धाद्वैत वेदान्त ब्रह्मसूत्र महाभाष्य प्रकाश टीका सहित)

नन्वे[?]त्यादि
Wait! Is it "नन्वेतम्येत्यादि" or "नन्वेतन्मत्यादि"?
Wait, look at the letter: 'त' is clear. Then there is a 'म' with a loop, connected to 'ये'?
Wait, could it be "नन्वेतन्मतेत्यादि"? No, there is an e-matra: म्येत्यादि?
Wait, what if it is "नन्वेवमेत्यादि"? No, look at 'त': it has a vertical and left hook. That's 'त'. Then the next letter has a square/loop like 'म' or 'व'?
Wait, is it "नन्वेतन्मन्महे"?
Wait, look at the word: "नन्वेतम्येत्यादि" - look at each glyph:
न-न्वे-त-म्ये-त्या-दि.
Wait! Could it be "नन्वेतस्येत्यादि"?
In some fonts, 'स्य' (sa-ya) looks like 'mya'!
Wait! Look at 'तस्येत्यादि' in line 3: "एतादृशस्येत्यादि" -> 'स्ये' has a loop on left, stroke down, attached to ya with e-matra!
Compare that 'स्ये' in line 3 with the glyph in line 28:
In line 3: 'स्ये' in 'एतादृशस्येत्यादि'.
In

परिशिष्टम् । २९
'स्वे महिम्नी'त्यस्य स्वस्वरूपे व्यापक इत्यर्थः सेत्स्यतीत्यस्वरसमुद्भाव्य पक्षान्तरमाहुः स्वरूपामके
महिम्नीति वेति । अनेनापि प्रकारेण व्याख्याने तत्रासिरित्यर्थः । तथात्वं व्याकुर्वते भगवदित्यादि ।
सर्वभावस्य रसात्मकत्वाद्वगवद्भेदः प्रागेव विवृत इति महिमरूपत्वं विवृण्वन्ति तदितरेत्यादि ।
तथा च भावस्याधिकरणसापेक्षत्वादर्थादेव तत्रासिरिति सोपि पक्षो न दुष्ट इत्यर्थः । एवं सर्वात्मभाव
एवात्रोच्यत इति व्याख्याय पूर्वोक्तशङ्कामपाकर्तुं सर्वात्मभावलिङ्गानि स्फुटीकुर्वन्तः सूत्रस्थं हेतुं
व्याकुर्वन्ति सञ्चित्यादि । त्रिविधा इति द्वितीया निरूप्येत्यनेनान्वेति । तमेवानुबध्नाति,
भृतभक्तं भृतभक्तिनिष्ठं भावमेव वा गोचरयतीत्यर्थः । तत्र हेतुः । तच्छब्देत्यादि । 'स वा एष'
इत्यनेन पुरुष उच्यते, 'एवं पश्य'न्नित्यादिना दर्शनमननादिकर्तृतायोधनेन भाववैशिष्ट्यं च स्फोट्यंत
इति पूर्वोक्तानुबन्धदर्शनात्तादृशभक्तिनिष्ठसर्वात्मभावरूप एव महिमा तत्राभिप्रेत इत्यर्थः । एवं सतीति
भिन्नं वाक्यम् । उक्तरूपे महिम्नि विद्यमान एव श्रुतिसङ्गतिरित्यर्थः । लिङ्गं व्याकर्तुमादिपदार्थमाहुः
आविपदादित्यादि । तत्स्वरूपं विवृण्वन्ति पूर्वमित्यादिना । स्फुटमग्रे । ननूक्तयुक्तिभिरत्र भवतु
सर्वात्मभावस्थाप्यत्र फलत्वेन सर्वग्रन्थिमोक्षस्यैवोक्तत्वात्तस्य च 'भिद्यते हृदयग्रन्थि'रिति श्रुत्यन्तर-
स्वारस्येन परावरदर्शनफलरूपस्यैव ग्राह्यत्वात्तस्य च 'तमेवंविद्वानमृत इह भवती'त्यादिश्रुत्यन्तरे
मुक्तिरूपत्वेनैवोक्तत्वादस्यापि मुक्तावेव यदि पर्यवसानं तदा फलतो न कश्चिद्विशेषः । अथ न, तदा
प्रकृते फलोक्तिविरोध इत्यस्यापि फलबलेन पूर्वविकल्पत्वमेवेत्याशङ्कां हृदिकृत्वा सूत्रांशमवतारयन्ति
ननु सर्वैत्यादि । प्रज्ञान्तरपृथक्त्ववदिति, प्रज्ञान्तरकृतं पृथक्त्वं प्रज्ञान्तरपृथक्त्वं तद्वत् न बाध
इत्यन्वयः । एतमेवार्थं व्याकुर्वन्ति मुमुक्षु भक्तत्यादि । शेषं प्रकटार्थम् । दृष्टश्च तदुक्तमित्यत्रापि
न बाध इत्यन्वयो बोध्यः । एवं च दर्शनान्तरे हृदयग्रन्थिभेदनं नानाविधवृत्त्यनुत्पत्तिरूपम्, अत्र तु
सर्वग्रन्थीनां प्रविमोक्षो नानाचित्युदयेपि तासामबन्धकत्वरूपमिति दर्शनभेदात्फलभेदस्तत्क्रतुन्याया-
दप्युपपन्न इति भावः ।
लिङ्गविरोधपरिहारायाग्रिमं पठतीत्याशयेन सूत्रं पठन्ति न सामान्यादिति । विरोधं
व्युत्पादयन्ति नन्वित्यादि । प्रतिपाद्यत इति । 'सालोक्यसार्ष्टी'ति वाक्ये उच्यते । एवं सतीति,
श्रुतिस्मृत्योर्विरोधे सतीत्यर्थः । उक्तप्रमाणं सालोक्यम् । अनेकश इति, 'आदित्यो यूपः यजमानः
प्रस्तरः स एष एव मृत्युर्य एष एतस्मिन्मण्डले पुरुष' इत्यादावित्यर्थः । प्रकरणादिति, लभ्यत इति
शेषः । अत एवेति, लोकान्तरस्य सूत्युत्पत्यत्वादेवेत्यर्थः ।
परेणेति सूत्रे ॥ श्रुतिवाक्यपदेन, 'न पश्य' इति श्लोको बोध्यः । अनुबन्ध इति, अनु-
पञ्चादुच्यते सम्बध्यत इत्यनुबन्धः । उक्तार्थे अपुष्टार्थत्वं विभाव्यार्थान्तरमाहुः अथवेत्यादि ।
अग्रिमसूत्रभाष्यं तु प्रकटार्थम् । अन्ये त्वेतत्सूत्रमग्रिमाधिकरणे योजयन्ति । तदग्रे विचारणी-
यम् ॥ २५ ॥
एवमेनाधिकरणेनाभिहितभक्तिरूपसर्वात्मभावरूपं तस्य सर्वसाधनोत्कृष्टत्वं तत्फलं च
निर्धारितम् । अतःपरम् ।
१. एतावदेवेोपलब्धमिति । 1997

EDITOR'S NOTE.
After the publication of the first two Pādas of the Adhyāya III of the
Aṇu Bhāshya with Bhashya-Prakās'a and Ras'mi, we have been fortunate in
the further acquisition of manuscripts by the Grace of Lord Kṛishṇa. In the
introduction to Pāda I we stated that the Bhāshya Prakās'a the original of
which in the author's own hand is in our possession missed the final revision
made by the author himself, and the additional portions found in some copies of
of the Prakās'a were of the authorship of S'rī Purushottamaji himself even though
not found in the original manuscript. This inference was based merely on our
familiarity with the style of Purushottamaji, which was apparent in those
passages. Our diffidence was the more because the learned author of Ras'mi
had not chosen to write his commentary on those passages. Gopes'varaji has
based his Ras'mi on the original manuscript of Prakās'a which came in his
possession through his father Gokulotsavaji who was adopted in the Purusho-
ttamaji's house by Mahāraṇi Vahuji at Surat. Gopes'varaji would seem to look
upon the passages of Prakās'a not found in the above original with an eye of
suspicion, and we find him in the Pāda III throwing doubt on those passages of
Prakās'a on the ground of their not being found in the original in his possession.
In his Ras'mi also he omits commenting on those passages. This decision of
Gopes'varaji was rather unfortunate. As will be presently seen these passages
of Prakās'a are Purushottamaji's own, and Gopes'varaji's omission to comment
on them has increased our difficulties in approaching those passages for a
thorough understanding.
It was rather a happy coincidence that in basing the text of the Prakās'a
for our edition we did not follow Gopes'varaji's view. We always felt that those
additional passages of the Prakās'a, though not found in the original, were of
the authorship of Purushottamaji. Our surmise was that Purushottamaji's
original must have been got copied fair, and a final revision on the same must
have been made by Purushottamaji himself. Thus these additional passages were
due to a final revision and as such ought to be included in the authentic
text of the Prakās'a. Hence we have acted accordingly from the very beginning.
Our conjecture as to the final revision has happily turned out to be true.
Through the kindness of Mr. Natavaralal Iccharam Desai B. A. of the famous
Gujarati Press we have been able to secure that very copy of the Prakās'a in
which Purushottamaji has made additions and revisions in his own hand and
which are not found in the original wholly written in his own hand. Except
these additions and revisions the rest of this manuscript is written in neat hand-
writing by a scribe. This neatly written portion contains the whole of Purusho-
ttamaji's Prakās'a original, while the additions and revisions seem to have been
made by Purushottamaji himself in his own hand when he finally revised his
Bhashya-Prakās'a. The text of the Prakās'a of the present Pāda is based on
the original so far as its text was common with the above-mentioned fair copy
and for portions not found in the above-mentioned original, it is based on the

II EDITOR'S NOTE.
additions in Purushottamaji's hand in the fair copy. Thus the whole text of the
Prakāś'a is based on the most authentic basis. The same lines will be followed in
the edition of the subsequent portions.
Another thing to note is this. The last Adhyāya and a half, though the
authorship of the same is attributed to Vallabhacharya, is actually from the pen
of Vitthaleś'vara, his second son. Scholars like Krishnachandraji and Purusho-
ttamaji have mentioned this fact in their works Vritti and Prakās'a respectively
III. 2-34. B. S. The Sāmpradayika Gatha also states that the last two Adhyā-
yas of Aṇu-Bhashya were composed by Vitthaleś'vara under the directions of
his father. But we did not learn from the above the materials on which their
suggestion was based. The statement of Purushottamaji that the second Varṇa-
ka of the Anandamayādhikaraṇa and the Aṇu-Bhāshya from III. 2-33 was
Vitthales'vara's, appeared to be perfectly correct from the style and views express-
ed there in. Any one familiar with the language of Vallabhacharya could without
doubt say that the passage 'क्वचित् गोकुल' etc in III. 3-1 was not of the authorship
of Vallabhacharya. This difficulty has been now solved beyond any doubt. In
search of MSS. of the missing portions of Ras'mi, we again went on a tour to
Nathadwara. Through very great kindness of H. H. Tiket S'ri Govardhana-
lalji Maharaja and his son Lalbava Saheb S'ri Damodaralalji we got access to
the original MSS. carefully preserved there. To our great delight and satis-
faction we found an almost complete Manuscript of the Aṇu-Bhāshya Adhyā-
ya IV and three last pages of Adhyāya III Pāda IV and second interpretation
of III, 4-19. 'अनुज्ञेयं' in the handwriting of Vitthaleś'vara himself. This unexpec-
ted discovery of the original Manuscript of the Anu-Bhāshya has been fruitful
of many far-reaching results. It has put beyond the shadow of doubt the
authorship of the last two Adhyāyas of the Anu-Bhashya. Purushottamaji's
statement in Prakās'a III. 2-24. 'इत आरभ्य प्रभुभाषित' is based on a firm and
reliable basis. He, it seems, had access to the above original of the Aṇu-
Bhashya. On the leaves of this original MSS. there are fine paper-slips. On these
paper-slips there are remarks pointing out the portions of the Aṇu-Bhāshya to
which those pages belonged. These remarks, it appears to us, are in Purusho-
ttamaji's own handwriting. This fact has led us to prefer Prakās'a's readings
of the Aṇu-Bhāshya in preference to others. This original Manuscript with all
its additions and revisions taken into consideration proves beyond doubt that
Vitthaleś'vara is the author of the last Adhyāya and a half of Aṇu-Bhāshya,
though the 'इतिश्री' in the name of Vallabhacharya in Vitthaleś'vara's own hand
would suggest that he himself desired to allow the public to know that Vallabha-
charya was also the author of the same. The ambiguous verse 'भाष्यपुष्पाञ्जलिः
श्रीमदाचार्यचरणाम्बुजे । निवेदिता तेन तुष्टा भवन्तु मयि ते सदा' is consistent both with the author-
ship of Vallabhacharya and Vitthaleś'vara. In one case we have to understand
the word Acharya as referring to Badarayaṇa and in the other to Vallabhacharya.
This fact explains the references to Vitthaleś'vara's Vidvanmaṇḍana and Bhakti-
Hansa in this portion of the Aṇu-Bhāshya. References to the Adhyāyas III
and IV in Subodhini and Nibandha would go to show that Vallabhacharya
himself wrote complete Bhashyas on both the Mīmāṁsās. But it seems Vittha-
1999

les'vara got Vallabhacharya's Bhashya on the Brahma-Sûtras upto III-2-33. It
seems this was the only portion in his possession when he composed his Vidvan-
maņdana. It was at a late stage, after he adopted Gokula near Muttra as his
permanent residence, and when he seems to have lost all hopes of securing a
complete manuscript of his father's Brahma-Sūtra-Bhashya, that he undertook
to complete the Bhashya fragment of his father on the Brahma-Sūtras. In order
to distinguish this Bhashya from that of his father, he seems to have named it
Aņu-Bhāshya. In Subodhini Vallabhacharya does not refer to his commentary
on Brahma-Sūtra as Aņu Bhashya, but only as Bhāshya without the word Aņu.
The absence of any pungent expressions, which we find in the Vidvanmaņdana,
against opponents in the Aņu-Bhāshya portion of Vitthales'vara would clearly
show that the portion of the Aņu-Bhāshya by Vitthales'vara is the work of
his mature age.
We express our heartfelt obligations to H. H. S'rî Govardhanalalji Maharaja
of Nathadwara and his son S'rî Damodaralalji for allowing us the use of the said
original manuscript of the Aņu-Bhāshya, and for giving us photographs of some
of its pages. In due course photo-blocks of the same will be ready, when the
Vaishņava public will be in a position to know Vitthales'vara's handwriting.
A picture of Purushottamaji is placed in this volume. The original was
obtained by us from S'rî Dwarkanathaji's Mandira at Kankroli in Mewar, through
the kindness of H. H. S'rîmad Goswamini S'rî Saundaryavati Vahuji, the mother
of S'rî Vraja Bhushaņaji, the present occupant of the seat. We also thank Seth
Lalji Naranji J. P. for having given his consent on behalf of the trustees for
defraying the cost of getting the blocks made and printed.
One of the manuscripts utilised in basing the text of this Pāda-Bhashya
has turned out to be of S'rî Kalyāņarayaji, the frther of the Great S'rî Harirayaji.
This Kalyāņarayaji is the first grandson of Vitthales'vara. We beg to draw the
attention of the scholars of the Sampradāya as well as others to the Paris'ishta
printed here. It is almost a complete commentary on the Guņopasaṁhāra
Pāda of the Aņu-Bhashya. It was made available to us by the late Mr. Tansu-
khram M. Tripathi B. A., the veteran scholar of Gujarat. On a comparison of the
same with the Prakās'a, we find that almost the whole of it is incorporated in the
Prakās'a. It seems possible from the style of expression and method of writing
that Purushottamaji owes much to this. Its style resembles that of Krishņacha-
ndraji's Vŗitti. If so, the comparative method of exposition followed by him
in Prakās'a owes its origin to the genius of Krishņachandraji. This Krishņa-
chandraji was born on the 7th day of Dark half of S'ravaņa 1655 Samvat. He was
the guru of Purushottamaji both in name and fact. It is possible that Krishņa-
chandraji wrote his commentary from the very beginning, and the same is incor-
porated in the Prakās'a as here. We request scholars to make a search for the
same. If found, it will be the oldest commentary on the Aņu-Bhāshya. The
copy of the Guņopasaṁhāra-Pāda-Vivaraņa printed in the Paris'ishta seems to
be the original in Krishņachandraji's own hand.

$\left.{l} Bombay,
27-4-27. \right}$ \hspace{4em} 2000 \hspace{8em} M. T. Telivala.

श्रीकृष्णाय नमः ।
श्रीमद्ब्रह्मसूत्राणुभाष्यम् ।
शुद्धाद्वैतब्रह्मवादनिर्गुणभक्तिमार्गप्रवर्तकाचार्यचक्रचूडामणि-
श्रीमद्वल्लभाचार्यचरणप्रणीतम् ।
दशदिगन्तविजयिश्रीमद्गोस्वामिश्रीपुरुषोत्तमचरणप्रणीत-
भाष्यप्रकाशसम्पूर्णवेत्तृश्रीमद्गोस्वामिश्रीगोपेश्वरजि-
चरणप्रणीतभाष्यप्रकाशरश्मिपरिवृंहितम् ।
तृतीयाध्यायस्य चतुर्थः पादः ।
'भगवद्धर्मपरायण सद्गत श्रेष्ठि गोवर्धनदास सुन्दरदास' इत्यस्य पुष्टिमार्गीय-
संस्कृतसाहित्यसमुद्धारार्थं निर्दिष्टद्रव्यसङ्ग्रहतः 'प्राप्तभगवत्पद
मूलचन्द्र तुलसीदास तेलीवाला, बी. ए., एलएल. बी.,
वकील, हाइ कोर्ट' इत्येतेषां सुहृद्भिः
संशोध्य 'निर्णयसागर' मुद्रणालये
मुद्रयित्वा प्रकटीकृतम् ।
श्रीवल्लभाब्दाः ४४९. संवत् १९८४.
मूल्यमेकमुद्रिका ।

S'rī Vitthales'vara and Aṇu Bhāshya.
S'rī Vitthales'vara Dīkshita, the author of the last Adhyāya and a half
of the Aṇu Bhāshya was the second son of S'rī Vallabhāchārya. He was
born at Charaṇāta near Allahabad on the 9th day of the dark half of
Mārgas'īrsha, 1572, Saṁvat. Vallabhāchārya in his later life adopted
Adel as his permanent residence, and therefore Vitthales'vara passed
his childhood there. When Vallabhāchārya took up Tridaṇḍa-Sannyāsa
in 1587, Vitthales'vara was a boy, fifteen years old. His elder brother
S'rī Gopīnātha was senior to him by five years. His Upanayana ceremony
was performed by Vallabhāchārya, but his early education seems to
have been of a desultory character. A Gāthā current in Sampradāya
states that 'Vitthales'vara in his childhood was given to playfulness.
He did not seem to realise the heavy responsibility that lay on his
shoulders, so Dāmodaradāsa, the chief among Vaishṇavas, is said to have
remonstrated with young Vitthales'vara and persuaded him to study, and
thus be fit to bear the responsibility of the Sampradāya as the worthy son of a
worthy father. There is no doubt that Dāmodaradāsa had his share in turning
'Vitthales'vara ffom worldly playfulness to the meditation of Krishṇa-Leelā.
Chāchā Harivaṁs'ajī was another personality who influenced Vitthales'vara
in the successful discharge of his duties as Āchārya. Chāchā Harivaṁ-
s'ajī's proselytizing tendencies were great. It was he who generally visited
a place in advance and prepared it for the acceptance of Vitthales'vara's
teachings. It is not known from whom Vitthales'vara got direct help in
the profound learning which is manifest in his works which are available
now. A Gāthā says that Vitthales'vara was sent by Vallabhāchārya to
Mādhava Sarasvatī for his studies, but instead of studying anything at his
place, he devoted his time to reading S'rīmad Bhāgavata. Whatever may
be the truth in the above Gāthā, it is an undisputed fact that like his father,
Vitthales'vara had a very great hold on and absorbing attachment to S'rīmad
Bhāgavata. After Vallabhāchārya passed away in 1587, Gopīnātha and
Vitthales'vara lived together at Adel. Except perhaps two small works
named Sādhanadīpaka and Sevāpaddhati, we are not aware of any important
work of S'rī Gopīnātha, and so we have not got materials to decide how far
Vitthales'vara was indebted to his elder brother S'rī Gopīnātha, for his
future literary activities. S'rī Gopīnātha and his son Purushottama seem
to have passed away between 1590 and 1600. After this, Vitthales'vara
became the recognised representative of his father, and thereafter he seems
to have planned various tours, and thought of writing works for the
propagation of the Sampradāya.
Unlike S'aṅkara, Rāmānuja, Madhva, Chaitanya, and a host of others,
Vallabhāchārya preferred to follow the Aupanishada traditions, and like
Yājnyavalkya and others, became a Grihastha Āchārya. After him, his

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elder son-too, became a Grihastha Āchārya. S'rī Gopīnātha got Vitthales'vra
married to S'rī Rukmiṇī, a daughter of Vis'vanātha Bhatta and Bhawānī of
his own caste. The relations of the two brothers were of a very cordial
nature. A letter* addressed by Vitthales'vara to his elder brother reveals
the high regard which he had for him.
When Gopīnātha and his son Purushottama passed away, Vitthale-
s'vara seems to have begun his tours. His first visit was from Adel to
Gujarāt in the year 1600, and his second visit to Gujarāt was also from Adel
in 1613. In Gujarāt his activities were chiefly confined to Ahmedabad,
Cambay and Godhra. In Godhra, one Nāgajī Bhatta was initiated in the
Sampradāya by him. This Nāgajī Bhatta was, it is said, a state-officer, and
the name Pancha Mahals owes its origin to his activities. He was a
Sāthodrā Brahmin. Mr. Kes'havalāl Harshadraya Dhruva, the veteran
Gujarātī scholar, is said to be a descendant of this Nāgajī Bhatta. When-
ever Vitthales'vara visited Gujarāt, Nāgajī Bhatta always took advantage of
his company. A few of the original letters addressed by Vitthales'vara to
Nāgaji Bhatta are preserved even to this day at Nathadwara in Mewar.
Nāgajī Bhatta seems to have been a very intelligent follower. Various
questions seem to have been put by him to Vitthales'vara. He seems to
have been a very active agent in spreading the doctrines of Vallabhāchārya
in his country. After having read Subodhinī, Nibandha etc., he wanted to
know as to what was the kernel of Vallabhāchārya's teachings. In answer
to this query, Vitthales'vara sent to him a beautiful couplet which sum-
marises the doctrine in the choicest words. It runs as follows:—
श्रीवल्लभाचार्यमते फलं तच्चात्मसमर्पणमव्यभिचारिहेतुः ।
प्रेमैव तच्चित्तवचोधनक्रियान्योन्योपयोगोऽखिलसाधनानाम् ॥
According to the view of Vallabhāchārya, भगवत्प्राप्य is the फल, and the
unfailing remedy for it is love for Him, while all other Sādhanas are useful in
generating this love. Nāgajī Bhatta remained in company of Vitthales'vara
not only in Gujarāt, but he often visited Adel to pay his respects to him.
He is said also to have visited the shrine of S'rī Nāthajī-Govardhanadhara-
at Jatīpura on the Govardhana Hill, and stayed there for a couple of months.
Thus it would seem that Nāgajī Bhatta was familiar both with the practice
and theory of the Sampradāya, and he was instrumental in the rapid spread
of the Sampradāya from Samvat 1600 onwards in Gujarāt.
Another personality who helped in the spread of Sampradāya was
*The letter runs as follows:—
स्वस्ति श्रीमन्महेन्द्रभ्रातृचरणकमलेषु यवीयसो विठ्ठलस्य प्रणामकोदिनिवेदनमेवं परम्परतः । समिह, भगवत्प्रसादात्थे ।
अहं भगवदाज्ञया रासोत्सवपर्यन्तं श्रीगोवर्धनवरधरचरणारविन्दसंनिकटे स्थितोऽस्मि । हरिद्वारे प्रसादा न वाट्येति न
मन्तव्यम् । अत्र ममास्वास्थ्यं बहु जातमासीत् । उपवासदशकं कृतम् । अधुना भगवत्कृपयया च नैरुज्यं जातमस्ति । कापि
चिन्ता न कार्या । अद्या-अम्बा-अष्टादशपर्वसु गन्तव्यः । अद्या यथा दुःखं न करोति ममास्वास्थ्यं श्रुत्वा तादृक् कर्तव्यम् ।
अत्रापि कापि चिन्ता न कार्या मम, अश्वादि सर्वत्र । यादवेन्द्रपुरीषु महात्मनेषु दीक्षितेषु हरिहरवाग्भटायण्णूआदिषु
हास्यकथाः । ...भिक्षाप्रसादिप्रसादिभिः । अस्मत्संबन्धिनाम्नां मन्तव्यः ।
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Bhāilā Kothārī of As'arvā near Ahmedabad. When Vitthales'vara visited
Dwarka or Gujarāt, he used to put up with him for a couple of months.
Bhāilā's son-in-law Gopāladāsa has given the Sampradāya a charming and
unique poem in Navākhyāna. The Sampradāyika Gāthā relates that this
Gopāladāsa was Narsinha Mehtā in his preceding birth. Whatever that may
be, it helps one in furnishing the latest date of Narsinha Mehtā. Vitthale-
s'vara's first visit to Gujarāt was in 1600 St, and Gopāladāsa was then nine
years old. The poem of Gopāladāsa (Navā Khyāna) has been the most
popular and revered among Vaishṇavas. Every Vaishṇava, male and female,
recites it. Commentaries in Sanskrit and Vraja Bhāshā are written on it.
The commercial people of Gujarāt have been fascinated by it. This poem,
it seems, has been instrumental in shaping Vaishṇava attitude towards the
Mahārājas. The intensely tender feelings with which the Mahārājās are
looked upon have their genesis in the spread of this lyric. It speaks of
Vitthales'vara as Goswāmiji. He assumed the surname of Goswāmi in 1634,
after he was granted permission by Emperor Akabar to graze his cattle on
all lands including the Royal ones. From this it would seem that this poem
of Gopāladāsa could not have been composed before 1634. The Sāmpra-
dāyika Gāthā informs us that the inspiration of this poem came to Gopāladāsa
from Vitthales'vara himself. It is said that Gopāladāsa, who was dumb,
miraculously got his powers of speech as a result of the chewing of the
betelleaf offered by Vitthales'vara. When he visited Bhāilā's house,
numerous persons came to see him and joined his Sāmpradāya.
In Cambay, Jivā Pārekh, a celebrated Baniā merchant was instru-
mental in the early spread of Vaishṇavism. On the whole the spread of
Vaishṇavism in Gujarāt was not only rapid but complete. Numerous castes
and sub-castes wholly embraced the Vaishṇava Cult. This continued in
increasing proportions during the times of the succeeding generations of
Vitthales'vara.
Vitthales'vara himself visited Gujarāt not less than six times. His
first visit was in 1600 from Adel. The second one was also from Adel in
1613. The third one was from Gaḍā in 1619. The fourth one was from
Mathurā in 1623. The fifth one was in 1631 from Gokula. And his sixth
and last visit was also from Gokula in 1638. This would show that for
nearly forty years Vitthales'vara exercised his influence over Gujarāt and
Kathiāwād. The visits to Gujarāt were incidental to his visit to the shrine
of Dwārkānāthaji at Dwārkā. His desire for and interest in Dwārakā and
Gujarāt were created by the early reception of his father and his elder
brother S'rī Gopīnātha. Rānā Vyāsa, a learned pupil of Vallabhāchārya,
was an active worker at Siddhāpura. So also there was one Gopāladāsa of
Naroda. Vallabhāchārya himself had visited Dwārakā not less than three
times, his last visit being in 1585. He is said to have stayed at Dwārakā
for over six months. The Swarūpa of Dwārkānāthaji at Bet-Dwārkā was
installed there by Vallabhāchārya.
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In the year 1616, on Māhā Vad 13th, Vitthales'vara visited the shrine of
Jagannātha in Puri ( Orissa ). He was there accompanied by his wife
Rukmiṇī, his eldest daughter S'obhājī and his eldest son Giridharajī. He
stayed there for nearly six months. After witnessing the Rathotsava at
Puri, he seems to have returned to Adel. During his visit to Puri he had
taken with him a carpenter by name Rāsā. This was with a view to see the
model of the Jagannātha Car. It is said that when Vitthales'vara returned
to Adel, he got a car prepared of a similar model, and took his deity round
the village of Adel in a procession. During his stay at Gaḍā also he
celebrated a Rathotsava similarly. But when he shifted his abode to
Mathurā he had to give up the public celebration of Rathotsava on account
of the Mahomedan fanaticism. During his stay in Jagannātha, Vitthale-
s'vara came in contact with the immediate followers of Chaitanya, living
there. It is possible that the composition of Swāminyashtaka ( स्वामिन्यष्टक )
Swāminīstotra ( स्वामिनीस्तोत्र ) and several other minor stotras, in which the
Eternal consort-Rādhā-of S'ree Krishna is extolled, date from this period;
or their composition may be due to the direct or indirect influences of
Chaitanya saints. There is no stotra or writing of Vallabhāchārya to our
knowledge where Rādhā is extolled in the strain in which Vittales'vara has
done. How far and how much of this influence was retained by Vitthale-
s'vara it is difficult for us to determine from the materials available, though
the conclusion of the Aṇu-Bhāshya where Navanīta-priya ( नवनीतप्रिय ) and
Govardhanadhara ( गोवर्धनधर ) only are remembered would show that
Vitthales'vara in later times had completely freed himself from the Chaitanya
influences. His commentary on Krishṇapremāmṛita ( कृष्णप्रेमामृत ) and S'ringāra-
rasamaṇḍana ( शृङ्गाररसमण्डन ) may be due to Chaitanya mould of thought.
Or that was the time when the wave of Rādhā-Kṛishṇa worship
swept over the whole of India, and it would be difficult to say exactly how
far the influence of Chaitnya thought there is in the above Stotra. The
originality of thought and method of expression are Vitthales'vara's own.
But we would not be wrong if the composition of the above Stotras was
assigned to this period. It is possible that these Stotras are due to Sarasvatī-
Saṁvāda and nothing else.
After his return from Puri, Vitthales'vara seems to have resided at
Adel from Samvat 1616 Āshāḍh to the beginning of 1619. On the analogy
of Jagannātha, car-festivel was celebrated here. It was during this period,
that he composed his Vidvanmaṇḍana. A manuscript dating from वैशाख शु. १२
सं. 1619 leads us to this inference. In any case, we cannot assign any later
date than this to the composition. In 1619 it appears that Mahomedan
invasion made Vitthales'vara give up his abode at Adel for good.
From Adel, after his stay at two or three places, he seems to have
moved over to the kingdom of Bāndhe Gaḍhā. Rāmachandra, a Waghela
Rajput, was the king of the place. He seems to have received Vitthale-
s'vara well, who stayed at this place for a couple of months. The relations
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of Giridharaji the eldest son of Vitthales'vara were very cordial with this
prince. The eldest son of Giridharaji by name Muralidharaji was born here
on Vijaya Das'amī day. Tānsen the famous minstrel was formerly a musician
of king Rāmachandra, but he had to hand him over to Emperor Akbar. This
Tānsen seems to have come into contact with Vitthales'vara here. But
Vitthales'vara did not stay here long. In later days when Vitthales'vara
adopted Gokula as his permanent residence, this king Rāmachandra visited
Gokula. He was well received by Vitthales'vara and Giridharaji then.
From Bandhe-Gadhā, Vitthales'vara seems to have moved over to Gadhā.
It is difficult to say whether the modern Jubbulpore on the banks of the
Narbadā was Gadhā of those times. Vitthales'vara's Bethak near Jubbulpore
would go to show that Gaḍā was situated somewhere there. The havoc
wrought by Akbar's general Asafkhan is so complete that it has become
difficult to identify the place. Vitthales'vara's desire to go to Gaḍa was
natural. Gadhā was ruled over by queen Durgāvati. She was a princess of
great reputation. She was married to Dalpatishah in a very romantic
manner and out of this union a son was born. When he was three years
old, Dalpatishāh died. Since then Rāṇi Durgāvati was the de facto ruler
of Gadhā acting as Regent for her son Vīra Nārāyaṇa. Even after he was of
age she continued to rule over the kingdom. Fiftytwo Gaḍhas (fortresses)
were included in her kingdom. She fought many battles, and on account of
her exceptional valour she was called Durgashāh. She was very religious
and patronised numerous learned Brahmins. Some of the Telugu Brahmin
families who were connected with Vitthales'vara's family by marital ties
lived there. Besides, next to Vijayanagara, the only independent Hindu
kingdom where Vallabhāchārya was recognised as the greatest Āchārya by
the then ruling king Krishṇadeva, this princess Durgāvati was the only
independent Hindu princess in whose kingdom Brahmins were encouraged
and people were extremely happy. Her government was a faultless one and
Akbar's attack on this princess is considered by competent historians to be
nothing more than wanton destruction for self-aggrandizement. When
Vitthales'vara came to her Capital first of all, he put up on the banks of
Jammniya-talao or the Rāni-talao. Durgāvati was so much impressed with
his saintly character, high learning and sublime devotion to Krishṇa that
she visited his Ās'rama frequently and requested him to accept Gadhā as
his permanent residence. Suitable arrangements were made for his stay.
During his three years' stay the relations between him and the Queen were
very cordial. Vitthales'vara's first wife Rukmiṇī passed away about this
time, and he had absolutely no desire to marry again. But under the
pressure of Rāṇi Durgāvati Vitthales'vara had to marry Padmāwati daughter
of Krishnāraya Bhatta on Akshaya.Tritiya day of 1620. On another
occasion Durgāvati gave a gift of 108 villages to Vitthales'vara which were in
their turn gifted away by him to Bhattas, his caste people, who were living
there and whose descendants to this day are said to be in the enjoyment of
the same. During his stay at Gadhā, a Brahmin by name Brahmadāsa came
2005

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in his contact. He was blessed by Vitthales'vara by giving him his own
waist-coat. From this day the fortunes of this Brahmadāsa began to rise
and ultimately he became one of the trusted advisers of Emperor Akbar
under the now well-known name of Birbal (बिरबल). This Birbal's relations
with Giridharaji were very intimate, as could be gathered from the letters
of Vitthales'vara. He seems to have helped Vitthales'vara a great deal
when the possession and control of the shrine of Shree Nāthaji on the
Govardhana Hill were taken over by Vitthales'vara some time later from
the Bengālee worshippers.

After his stay for about three years, Vitthales'vara perhaps noticed
that even this kingdom of Durgāwati would ultimately be invaded by
Akabar's armies. In samvat 1621 (1564 A. D.) a pretext was found out
by Asafkhan by demanding from her, her favourite elephant Gurudār. She
naturally refused to comply with the demand. The attack of Asafkhan is
the more glaring because Durgāvati's prime minister Adhāradasa was
deputed by her to the court of Akbar. This seems to have influenced
Vitthales'vara in giving up his residence at Gaḍhā. He therefore expressed
his desire to Rāṇi Durgāvati that he wanted to go and reside on the banks
of the Yamunā (Jumna). To meet Vitthales'vara's desire Rani Durgāvati
caused to be built at Mathurā the Seven Houses which became ultimately
known as 'Sat-garā'. Vitthales'vara and his seven sons lived at Mathurā
in this Satgarā. It was in these Satgarā that for about two months or so
S'ree Nathaji was brought on Fālgun Kṛishṇa 7, 1623 from the Govardhana
Hill by Giridharaji when Vitthales'vara was on his visit to Gujarāt. These
seven houses do not exist now, but the place on which they stood is to this
day known as Sat-garā at Mathurā. It is situated behind Chhattā Buzaar on
the west, and the pilgrims for Parikramā start from this place. At Gaḍhā,
Vitthales'vara had very pleasant times. He celebrated the Rathotsava
festival. The car was taken in a big procession round the capital in which
Rāṇi Durgāvati took part with all the nobles of her court. In fact all
the resources of the state were requisitioned for the celebration of the
Rathotsava.

When Vitthales'vara left Gaḍhā, Rāṇi Durgāvati sent her minister
Adhardāsa, to accompany him with a large escort.

After he left Gaḍhā Vitthales'vara does not seem to have been visited
by Rāṇi Durgāvati. She lost her life while fighting valiantly with Asaf-
khan, and her son Veeranārāyana also seems to have met with a similar fate.
The rich treasures of the Royal treasury were looted by Asafkhan, and were
carried away by him. The ravage done was so complete that no definite
marks of this illustrious princess's kingdom could now be traced by
historians. The traces of Vitthales'vara's stay in Gaḍhā are fortunately
preserved by his Bethak, near Jubbulpore which is said to be the place where
his second marriage with Padmāvati was celebrated as mentioned above.

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From Gaḍhā,¹ Vitthales'vara seems to have migrated to Prayāga
(Allahābad). Here he stayed for some time in great happiness. He
engaged himself in the worship of Krishṇa and the performance of Somayāga.
From Prayāga Vitthales'vara seems to have migrated to Gokula on
भाद्रपदकृष्णा 3, 1622. Here he resided in a place where his father and his elder
brother used to reside during their visits in Chāturamāsa. Vitthales'vara
is said to have stayed in Gokula for about 84 days. Then on कार्तिकशुक्ल 11,
1623 he seems to have removed to Mathurā. He lived in Sat-garā built by
Rāṇī Durgāvati. From 1623 to 1629 Vitthales'vara passed his time in
Mathurā. In 1623 when he visited Gujarāt, the image of S'ree Nathaji was
brought by Giridharaji from the Govardhana Hill to his house and was
installed in his house in Sat-gara. The image continued to be wor-
[L14

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From the the year 1628 upto his passing away in 1642 Vitthales'vara
resided at Gokula and carried on his literary and other religious activities.
Emperor Akbar took delight in discussion of questions relating to the world
beyond. He is said to have paid a visit to Goswāmis of Brindāwan by
this time. Vitthales'vara Dīkshita was invited by Emperor Akbar for the
elucidation of the nature of the Supreme Being. Akbar was much pleased
with his explanations, and he requested him to ask for a gift. Vitthales'vara
asked the Emperor to give him Gokula, which being a quiet place was
congenial to his tastes and requirements, being situated on the banks of the
river Yamunā near Mahā Vana. Thereupon Emperor Akbar made a grant
to him of Gokula under his Royal Seal and handed over the Firman to
Vitthales'vara in the year samvat 1634 corresponding with 29th of Jamādi
the 2nd, A. H. 985 ( 1577 A. D. ). Vitthales'vara was the recipient of three
other Firmans granting him the privilege of grazing his cattle on all
lands including Khālsā or Jāgir. Another Firmān was granted to him by
Hamīdah Bānu Begum, mother of Emperor Akbar. He was also the
recipient of the grant of the Jatīpurā village where the Shrine of Govar-
dhanadhara was situated. During his stay at Gokula he visited Gujarāt
twice, once in the year 1631, and then in 1639. It was perhaps during this
last visit that Gopāladāsa, the author of Navākhyāna, came into his contact
and wrote his beautiful poem describing in the last chapter the whole family
of Vitthales'vara. This last chapter mentions seven sons of Vitthales'vara
and their wives. It does not mention the names of either of the wives of
Vitthales'vara. The inference is that this poem is written after Vitthale-
s'vara's both wives had passed away and his youngest son Ghanas'yāma,
if not actually married, was betrothed to Krishnāvatī. All his four
daughters were married, and the two widowed daughtets of his elder brother
Gopinātha, Lakshmī and Satyabhāmā, were residing with him, and passed
their widowhood in complete happiness in the service of S'ree Navanītapriya.
Thus from the year 1629 to 1642 Vitthales'vara lived at Gokula in
complete tranquility. During his stay there, he carried on and perfected
the mode of worship (Sevā-Prakāra), both at Govardhandhara's temple at
Jatīpurā and in Navanītapriya's temple at Gokula. Poet Gopāladāsa
describes beautifully how Vitthales'vara daily went on horseback from
Gokula to Govardhana. 'तुरग चाल्यो वायुवेगे उताबळो, जाणे नौका चाली सिन्धु तरवा.' Vitthale-
s'vara translated his father's teachings into actual practice and turned
them into a divine religion. His father mentioned two alternatives in the
verse गृहं सर्वात्मना त्याज्यं तच्चेत्त्यक्तुं न शक्यते । कृष्णार्थं तद्विनियुञ्जीत कृष्णोऽनर्थस्य मोचकः ॥ ( विवेकधै. ).
The first alternative of त्याग (complete renunciation) cannot be translated
into practice as an inflexible rule, by everyone. Hence Vitthale-
s'vara accepted the second alternative of अत्याग by which every thing was to
be utilised for Krishņa, thereby ultimately the goal enunciated in the first
alternative of त्याग was to be gradually reached. With this end in view he
promulgated an elaborate mode of rituals for the Sevā-mārga. The Sevā-
mārga was based purely on the dictates of the finer sentiments of heart.
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The result was that the very household of Vitthales'vara became free
from the experiences of the miserable surroundings of the worldly life.
The mode of worship was carried on in such a way that all the members
of his family, young and old, males and females, could take part in the
daily worship with such fervour and pleasantness that his house was a
sight which gods would envy. The poet Gopāladāsa gives expression to
this fact in the following couplets:—
हारकंकणकर्णभूषणमाद् नाना हींडतां । गान गाये स्वर सुहाये श्रीनवनीतप्रियजीने पोढतां ॥
सन्ध्यासमे शृंगार नूतन फूल गुंथे सौ मली । सदनशोभा निरखतां ते लक्ष्मी मन पाम्यां रली ॥
Emperor Akbar's two ministers Todarmall and Bīrbal seem to have
come into closer contact with him during this time and gave him their
help whenever required. The shrine of S'ree Nāthajī came into exis-
tence under circumstances in which the followers of Vallabhāchārya and
those of the Gaud school both worshipped it with equal reverence. S'ree
Nāthajī or Govardhanadhara was worshipped by the local people as
Devadamana ( देवदमन ). It is alleged that originally this shrine was set
up by king Vajra of the Yādava race who was brought to Muttrā by
Arjuna after the destruction of the Yādava race. The said image which
remained under-ground was then discovered. When Vallabhāchārya
visited Vraja, he installed this image of Govardhanadhara or S'ree
Nāthajī in the year 1576, अक्षयतृतीया. He appointed Mādhavendra-puri a
Tailanga Brāhmana Sannyāsi of the Mādhva school to carry on the worship
of Govardhana-dhara. This Mādhavendra-puri was a Krishna-worshipper.
He was the guru of Ishvarapuri who initiated the Bengal saint Chaitanya
into Krishna-worship. Mādhavendra-puri was instrumental in introducing
Krishna-worship in Bengal. To carry on the daily worship of S'ree
Nāthajī was a task difficult for a single individual. Hence he kept some
Bengāli Vaishnavas to help him. Rāmdāsa, another saint, was commissioned
by Vallabhāchrāya to act as first मुख्यप्रचारक. He was a Chauhana Rajput.
Krishnadās was appointed as the Adhikāri. Vallabhāchārya and his son
Gopīnātha used to visit Vraja during the Chātur-māsya of every year,
and during their absence they used to carry on the Sevā themselves. After
the passing away of Vallabhāchārya and Gopīnātha, some disagreement
seems to have arisen between the Bengāl Vaishnavas and Vallabha
Vaishnavas. So long as Mādhavendra-puri was there, no disagreement
seems to have arisen. The image is spoken of as Gopāla and described as
such in the works of Chaitanya writers. When Mādhavendra-puri went to
the south to fetch Malayāgaru chandana (sandal-wood) he passed away
there at an advanced age of about 130 years and the Bengāl Vaishnavas used
to carry on the worship of S'ree Nāthajī under the control and supervision
of Krishnadāsa Adhikārī. Gopinātha's visit to Gujarāt brought him about
a lakh of rupees as Sevā. The same was dedicated by him to S'ree
Nāthaji. Vitthales'vara's frequent visits to Gujarāt attracted its rich people
to visit the shrine of S'ree Nāthaji and they made rich presents to the Deity.
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It seems, Bengal Vaishṇavas who used to carry on the worship, secretly
carried away these presents to their Goswāmis who lived at Brindāvan.
This created great dissatisfaction among the Vaishṇavas of Gujarāt. One
Anantadāsa raised an emphatic protest against this misuse of the offerings
to the Deity. He persuaded Krishṇadāsa Adhikārī to put a stop to this and
drive out the said Bengali worshippers. Krishṇadāsa could not do it
unless he had the sanction of Vitthales'vara. For this purpose he was
persuaded to approach Vitthales'vara, who at first hesitated, because these
Bengalees were appointed by his father. But after some deliberations,
Krishṇadāsa succeeded in obtaining a letter of recommendation to Rājā
Birbal to help him in his mission. With this letter Krishṇadāsa saw
Birbal, then collected a number of men with him and set fire to the
huts of the Bengalees. The moment the latter came to know of this,
they came down from the Govardhana hill where the shrine was situated.
At first they offered great resistance to Krishṇadāsa, but ultimately
yielded, and he got exclusive control and possession of the shrine. Rājā
Birbal was intimate with Giridharajī, the eldest son of Vitthales'vara.
Perhaps to establish his absolute control, Giridharajī brought the shrine of
Gopāla-S'ree Nāthajī to his own house in Mathurā in 1623. From this date
the mode of worship was greatly elaborated by Vitthales'vara. It became
the exclusive resort of Vallabha Vaishṇavas, and Bengal Vaishṇavas began
to forget their early connection with it. The personal relations of Valla-
bhāchārya and Chaitanya were very cordial as can be inferred from
the above facts regarding the setting up of the shrine of S'ree Nāthajī.
The Chaitanya writers, and especially Krishṇadāsa, who lived in Bengal
and who is the author of Chaitanya-Charitāmrita perhaps felt bitterly this
loss of the control of the above shrine. In their zeal to extol Chaitanya
they try to belittle the achievements of Vallabhāchārya. Vallabhāchārya's
records are singularly devoid of any unpleasant reference to Chaitanya,
while the statement of Chaitanya writers that Vallabhāchārya, though praising
Chaitanya, slighted his companions, and that he had to take lessons in Bhā-
gavata at Puri from Jagadānanda, pupil of Chaitanya, seems to be due merely
to some sort of prejudice and historically impossible. There can be no greater
nonsense than this. The present Bengal writers like Dr. Sen and others
who copy this, seem to be rather uncritical. We believe the above
statements are the result of the disappointment felt by Chaitanya Goswāmis
of Brindābana on account of the loss of S'ree Nāthajī as mentioned above.
We are told that in an early work, Brindāvandāsa's Chaitanya Bhāgavata,
there is no reference to the incident of Puri. The transference of the
control of the shrine to Vitthales'vara had very marked results. Emperor
Akbar presented the Jatipurā village to Vitthales'vara by a special Firmān.
The inner worship became confined to the agnates of Vitthales'vara and their
wives and daughters only. Among Brāhmaṇas, Geernārās and Sāchorās
who early joined the Faith were allowed to take part in the worship. But
the mass of Vaishṇavas were henceforth excluded from coming into direct
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contact with the holy shrine, a result which it is doubtful whether Vallabhā-
chārya or Vitthales'vara could have had in their minds, when Vallabhāchārya
installed the shrine and Vitthales'vara got its exclusive control. His
immediate object then was to exclude the Bengalees only. Perhaps it
would not be out of place to remark that this was the occasion when
Vitthales'vara lost all traces of Chaitanya thought which he had gained
during his visit to Jagannātha in 1616.
During his stay at Gokula in Samvat 1629, Rājā Todarmal paid a
visit to Vitthales'vara. He was ordered by Emperor Akbar to take the
command of the Imperial forces in Behar against king Daud. This was
an onerous task and before setting out on his expedition, Todarmall came
to Vitthales'vara to invoke his blessings. He was given by Vitthales'vara,
a 'Pītāmbara' which Todarmall tied over his head, while he started on
his expedition. This would show that Todarmall held Vitthales'vara in
very high esteem.
Rājā Birbal's connections with Vitthales'vara were equally intimate
as stated above. When Vitthales'vara was on his visit to Gujarāt, a
controversy seems to have arisen as regards the date on which the
Janmāshtami fast was to be observed. On his return he came to know
about this and composed a work named जन्माष्टमीनिर्णय stating his view
about it with reasons. Possibly the रामनवमीनिर्णय was also written by him
under similar circumstances. Having quietly settled at Gokula, he gave
definiteness to the religious practices initiated by his father.
After Vallabhāchārya, Vitthales'vara's elder brother S'ri Gopīnātha
succeeded as Achārya. S'ri Gopīnātha was a great devotee. Vittha-
les'vara entertained great respect for his brother. We have not got
materials enough to learn how S'ri Gopīnātha understood and expounded
the tenets promulgated by his father. We know that he used to reside at
Adel for the most part of the year and like his father used to visit Vraja
during the monsoon. There he used to perform Gopāla-upāsanā. There is
a work called Sādhana-Deepaka, the authorship of which is attributed
to him. From this work we do not learn much. One rule laid down
in it is that a widow is to worship Krishņa with Bāla-bhāva, while a
woman whose husband is living, is to worship Krishņa with Bhartri-bhāva.
Though we have failed to trace this distinction to any of the writings of
Vallabhāchārya which are extant, we feel that there is some ground for
the above rule which is based on common sense. Again, this work, though
purporting to detail Sādhanas a Bhakta has to follow, omits any
reference to the process of Nivedana which is practised in the Sampradāya
even to this day. Beyond this, there is not much in this work elucidating
any other point of Vallabhāchārya's philosophy. It seems therefore
clear that Vitthales'vara had to depend on his own exertions to under-
stand the works of his father. In this effort an unfortunate incident seems
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to have damaged the cause of the Sampradāya to a considerable extent, and
in spite of Vitthales'vara's attempts, one would feel that the loss to the
Sampradāya is irreparable.
It is not certain when S'rī Gopīnātha passed away. It seems
after his death some unpleasantness was caused between Vitthales'vara
and his sister-in-law, and these feelings of unpleasantness became
more embittered on the part of the sister-in-law when her only
son S'rī Purushottama also passed away soon after. The result of
this was that the original works of Vallabhāchārya which were in
possession of S'rī Gopīnātha as the eldest son of Vallabhāchārya were
consigned to oblivion by her. The greatness of Vallabhāchārya's personality
was so much felt by his devotees during his life-time that none of
them seems to have contributed anything to the composition of his works.
In the case of S'ankarāchārya and Rāmānujāchārya one feels that their
respective Bhāshyas are written, re-written, revised and recast with
the collaboration of their learned pupils. In the case of Vallabhāchārya
the distance felt by the devotees was so great that none has upto this
day ventured to add or subtract anything from them. This being the
position and the devotees being wholly engrossed in Krishṇa-worship as
taught by Vallabhāchārya, they did not try to get the copies of his writings.
Another reason for the loss of the original works of Vallabhāchārya seems to
be the great fire which destroyed almost the whole village of Adel at the
time he took to Sannyāsa. When the helm of the Sampradāya came into the
hands of Vitthales'vara it was a problem to him as to how he should get
authentic texts of his father's works. On the side of Adel counter influences
were working, and it was difficult, if not impossible, to get all the works.
He seems to have secured the original copy of the Brahmasūtra-Bhāshya
of his father upto 3-2-34. Nibandha seems to have been secured by
him, and he has attempted to finish Prakās'a on Nibandha by writing
commentaries on the Fourth skandha, and a portion of the Fifth of the
Bhāgavatārtha-prakaraṇa. From Gujarāt Vaishṇava Rāṇā Vyāsa
he secured the Subodhinī, a commentary on S'rīmad Bhāgavata of
Vallabhāchārya. We have no materials to learn whether he got
Pūrva-mīmāñsa Bhāshya of Vallabhāchārya, though there is plenty of
evidence in Aṇu-Bhāshya to show his great hold on the Sūtras of Jaimini,
to which he refers as a master. It is possible, as Purushottamji says,
that the Pūrva-mīmāñsa Bhāshya became उत्सन्न in his times. We may
infer from this that Vitthales'vara might have been in possession of the
Purva-mimansa-Bhashya of S'rī Vallabhāchārya, which became lost to us
during the period, so to say, of interregnum, between 1642 and 1724
Samvat. Thus it would seem that Vitthales'vara had before him almost
all the works of S'rī Vallabhāchārya which are now available to us.
From these materials we shall presently see how he has developed the
system promulgated by his father, both on the practical as also the
theoretical side.
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On the formation of the Sāmpradāyika practices Vitthales'vara's
influence seems to be very marked, the nucleus having been supplied
by his elder brother Gopinātha in his Sevā-Paddhati. Vallabhāchārya
established the shrine of S'ri Nāthajī on the holy mount of Govardhana
and initiated a mode of worship which was extremely simple. This shrine
was entrusted by him to the devotees who resided there. The initiation
of Vaishṇavas was a very simple formula, as he puts it somewhere in his
Subodhinī, viz; Krishna, I am Thine. कृष्ण तवास्मि. This would seem to
be the ordinary mode of initiation as communicated to Vallabhāchārya
by Lord S'rī Krishṇa. But for the practical purposes of the Sampradāya,
some solemn declaration was a necessity, and hence we feel it is possible
that the language used in the explanation incorporated in the Gadya
formula ( सहस्रपरिवत्सरमितकालजातकृष्णवियोगजनिततापक्लेशानन्दतिरोभावोऽहं भगवते कृष्णाय देहेन्द्रियप्राणान्तः-
करणानि तद्धर्मांश्च दारागारपुत्राप्तवित्तेहापराव्यात्मना सह समर्पयामि, दासोऽहम्, 'कृष्ण तवास्मि ।') is the work
of S'rī Vitthales'vara. For the Sampradāya which was expanding in all
directions, some grave and solemn declaration appeared to Vitthales'vara
to be a necessity, and he without adding or subtracting anything to the sense
of कृष्ण तवास्मि added a solemn declaration by which the sense of the Mantra
became abundantly clear. The Sāmpradāyikas do understand that the
portion of the Gadya preceding कृष्ण तवास्मि is explanatory of the same. This
being an explanation coming from Vitthales'vara accounts for the difference
in the readings of the formula among his seven sons. This change was
most essential as it added to the solemnity of the initiation ceremony.
Vitthales'vara's personality was second to none in the Sampradāya after
S'ri Vallabhāchārya, and one feels admiration for his wisdom when he sees
how he has added to the gravity without sacrificing the sense of the original.
We are informed by Goswāmi S'rī Gokulanāthajī Mahārāja of
Bombay that the whole Gadya in the handwriting of S'ri Vallabhāchārya is
preserved in the daily worship in the temple of S'rī Damodaraji at
Junagadha in Kāthiāwār. We have not been able to satisfy ourselves as
to the authenticity of the same, but if it were so, the above reasoning
would be inapplicable.
It is rather difficult now to appreciate how much Vitthales'vara
contributed to the development of the aesthetics in the mode of worship,
Sevā-Prakāra. All the fine arts were requisitioned in the performance
of the daily worship. Vitthales'vara was himself a master-musician. He
knew both the theory and practice of the Indian Music. Some of the
most charming songs which are sung before the deity were composed
by him. The song 'मंगल मंगलम्' is daily sung in every Pushtimārgīya temple
in the early morning when the ( स्वरूप ) is made to awake. The famous
Prabodha is also daily recited. Another song 'प्रेङ्खपर्यङ्कशयनम्' is always sung in
'Rāmakalī' in the morning when the ( स्वरूप ) is swung in the cradle
(Palnā). During the Vasanta season an Ashtapadi 'मञ्जुलविकलवेगे' is daily
sung when Vasanta is being played during the Rāja Bhoga Dars'ana. This
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