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

INTRODUCTION. 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. (We may give an instance here of this unpardonable apathy and gross negligence. We have got in our possession a manuscript of भाष्यप्रकाश in the handwriting of that powerful author श्रीपुरुषोत्तमजी, and a MSS. of रश्मि, a wonderful and elaborate commentary on it, written by योगि- श्रीगोपेश्वरजी in his own hand. Both of these works are extremely rare, there being only one copy of रश्मि in the whole world. For the last seven years, we have been dinning into the ears of Maharajas and rich Vaishnavas to arrange for funds, about Rs. 32,000, for the publication of this magnum opus-great work, but as yet, there is no response. The work can be divided into 4 अध्यायs, and again each अध्याय can be divided into 4 parts. Are there not 16 persons in our सम्प्रदाय, from among महाराजs and वैष्णवs, who can afford to give Rs. 2000 each, for this monumental work, the foundation of our सम्प्रदाय? We hope our appeal will be immediately heard, and we shall be able to send to the press one or two parts at once). During his visit to Vraja, Vallabha set up the Shrine of S'ri Nathaji on the holy hill Govardhan in a temple built for that purpose by one Purna Malla Kshatriya. During his stay in Vraja, on the midnight of 11th day of the bright half of S'rāvaṇa, 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 Tulsi-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 Mārga of Lord S'ri Krishna. The Subject of the present treatise is the same. In the notorious Maharaja Libel case, this work with its commentary by Gokulanathji was cited by the defendant to show that the religious tenets preached by Vallabhacharya and his grandson sanctioned immoral practices. This is the most perverted use made of the noblest of works. At this distance of time it is difficult for us to see how such a monstrous suggestion could have been made. Vallabhacharya's whole life was based on Vairagya. In all his works, he insists on वैराग्य as the first भगवद्धर्म. His learned descendant Purushottamaji says 'आचार्याणां तात्पर्यं त्याग एव'. It was unfortunate that all the materials available were not placed before the court. The court was prejudiced by the highly coloured testi- mony of the defendant's witnesses. General ignorance of the tenets of Vallabha- charya, and a desire not to give publicity to the works of the Sampradaya helped to create an atmosphere prejudicial to the reputation of the Sampradaya. To add to this, the life led by a few of the priestly class, suggested an inference against them. Of course, we have no doubt that Yadunathji Maharaja, who instituted the libel case has not got justice in court. By a perusal of the evidence led in the case against the Maharaja, we are driven to the conclusion that the verdict of the court as regards Vallabhacharya's teachings is entirely wrong. We are of opinion that the publicati- on of this whole work with all the commentaries is the best answer to all the misconceptions about, and false allegations against the सम्प्रदाय. Let us first see what is taught by Vallabhacharya and his grandson Gokulanatha and others. In the Sampradaya, there are two rites generally performed, viz. शरणमंत्रोपदेश and आत्मनिवेदन. The first gives recognition as a Vaishnava and the second makes one Adhikāri in the Sevā Mārga. The first initiation is given by a descendant of Vallabhacharya by repetition of the mantra श्रीकृष्णः शरणं मम in the ears