षोडश ग्रन्थाः (महाप्रभु वल्लभाचार्य - पुष्टिमार्ग सिद्धान्त एवं सान्वय हिन्दी व्याख्या)

The last Adhyaya and a half of the Bhashya is finished by his son Vitthales'wara. Sūkshma tika is almost lost. Even Pushti-Pravaha- Maryada Bheda, one of the minor Prakaraņas, here printed, is not available as a whole. The Bhagavata Subodhini is available only on the 1st, 2nd, 3rd, 10th and a portion of 11th Skandhas. It is possible that Vallabha wrote on all the Skandhas. The loss of these valuable works seems to have been due partly to the apathy of his descendants and followers. It is a pity that no one seems to take care to preserve even those of the writings of Vallabhacharya and his descendants which are available at present. Stray efforts like ours are hardly commensurate with the task which is of immense magnitude, requiring the collaboration of Scholars, Maharajas, and rich Vaishnavas coupled with earnestness of purpose. During his visit to Vraja, Vallabha set up the Shrine of S'rī Nathaji on the holy hill Govardhan in a temple built for that purpose by one Purņa Malla Kshatriya. There Vallabhacharya used to pass his Chātura-Māsa i. e. Āshādha S'ukla eleventh to Kārtik S'ukla eleventh every year. Here he developed the asthetic side of Vaishnavism by refining and perfecting the mode of worship Sevā Mārga. During his stay in Vraja, on the midnight of 11th day of the bright half of S'rāvana, he says he had holy communion with Lord Krishna, who commanded him to initiate Jivas in his service. This initiation consists of two parts: one is the formula to be repeated by the aspirant before the deity by holding Tulasi-leaves in hand and afterwards placing the same at the feet of the deity through Acharya, and the other part is the effect of the same, on the devotee, by which he becomes the Adhikari in the Sevā Marga of Lord S'rī Krishna. In the introduction to Siddhānta-Rahasya we have at length explained the ceremony of initiation and philosophical reasoning on which it was based. A person so initiated was considered to be a member of the Pusti-Marga, a path to approach God through his singular grace alone. In this Prakaraņa Grantha Vallabhacharya tries to distinguish this Pushti-Marga from the so-called Maryada-Marga and Pravaha-Marga. By a description of the characteristic features of these Margas, he tries to bring out the excellences of the Pushti- Marga as compared with the Maryādā and Pravāha. The conditions political social and religious then prevailing in India seem to have made Vallabhacharya very sceptical and nervous as to the future of the Veda-Marga or Maryada-Marga as he calls it here. A vivid picture of this degredation is drawn by him in another of his Prakarana Grantha