Shuddhadvaita

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Vallabhacharya
, who propounded the philosophy of Shuddadvaita
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Shuddadvaita (

Advaita. The Shrinathji temple at Nathdwara, and compositions of eight poets (aṣṭachap), including Surdas, are central to the worship by the followers of the sect.[1]

Location

The tradition is founded by Vishnu swamy in Southern India. He is known as the early founder of the Rudra sampradaya, one of the four main traditions of Vaishnavaites.[2]

Vallabhacharya founded the Krishna-centered Pushti-Marga sect of Vaishnavism in the Braj(Vraj) region of India.[3]

In modern times followers of Shuddadvaita are concentrated in the states of Rajasthan and Gujarat.[4]

Central Topics

In the ancient Vedic tradition of knowledge and comprehension of reality, the central theme would be experiencing the Supreme Entity or Brahman. Vedas primarily contain references to the advaita nature of Brahman. However, depending on how a scholar perceives those verses, they might see duality— dvaita aspect as well. This ambiguity has led to several philosophical traditions in the Indian history, such as:

Vallabhacharya

Main article:
Vallabhacharya

advaita
scholars from a young age.

In 1493-94

Govardhan hill at Braj. This image, now called Shrinathji and located at Nathdwara, Rajasthan, is central to the worship by Vallabha followers.[5]

Initiating mantra

According to Vallabha tradition, one night in 1494,

Vallabhacharya received the Brahmasambandha mantra (the mantra that binds one with Brahman, or Krishna) from Krishna himself (hence the name, mukhāvatāra) at Gokula. The eight-syllable mantra, śri kṛṣṇaḥ śaraṇaṃ mama (Lord Krishna is my refuge), is passed onto new initiates in Vallabh sampradaya. It is believed that the divine name has the power to cleanse the recipient of all impurities of the soul (doṣas).[4][5]

Philosophy

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Closeup of Vishnu, seated in the lotus position on a lotus. From depiction of the poet Jayadeva bowing to Vishnu, Gouache on paper Pahari, The very picture of devotion, bare-bodied, head bowed, legs crossed and hands folded, Jayadeva stands at left, with the implements of worship placed before the lotus-seat of Vishnu who sits there, blessing the poet.
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The school of in-essence

avidya, but is itself Brahman
, with one attribute (ananda) rendered imperceptible. The soul is both a doer and enjoyer. It is atomic in size, but pervades the whole body through its essence of intelligence (like sandalwood makes its presence felt through its scent even if sandalwood can't be seen).

Unlike Advaita, the world of

Maya is not regarded as unreal, since Maya is nothing else than a power of Ishvara. Ishvara is not only the creator of the universe but is the universe itself. Vallabha cites the Chandogya Upanishad sections 6.1 - 6.4, that Brahman
desired to become many, and he became the multitude of individual souls and the world. Although Brahman is not known, He is known when He manifests Himself through the world .

As is customary in Vaishnavism,

Jnana is also useful. Karmas (understood as daily and occasional ritual acts) precede knowledge of the Supreme, and are present even when this knowledge is gained. The liberated perform all karmas. The highest goal is not Mukti or liberation, but rather eternal service of Krishna and participation along with His activities in His Divine abode of Vrindavana. Vallabha distinguishes the transcendent consciousness of Brahman as Purushottama
. Vallabha lays a great stress on a life of unqualified love and devotion towards God.

In all the philosophical traditions, it is common practice to describe how the Supreme Entity Brahman is related to us and our surroundings. In Suddhadavaita, otherwise known as Brahmvaad, the One, secondless Ultimate Reality is the only category. Every other thing has proceeded from it at the time of creation, is non-different from it during creation and merges into it at the time of dissolution. The two other well known categories namely the animate souls and the inanimate objects are respectively its parts and modifications. The animate souls are its parts because they retain to some extent the essential qualities thereof namely consciousness and joy. The inanimate objects are its modification because the above said qualities are absent therein.[6]

Everything is Krishna's Leela

According to the version of

Satya-loka, the abode of Brahma the Creator, and Kailas, the abode of Shiva
. Creation is His sport.

Path to bliss in the Kali Yuga

Followers of

Vallabhacharya
recommend pushti bhakti – which is the end itself and not means to an end, giving moksha, joy and oneness with Shree Krishna. It illustrates oneness with Shree Krishna can be achieved merely by having true belief and love for Shree Krsna and recitation of the Brahmasambandha mantra.

Atma-nivedana

It is that bhakti which gives itself up body, heart and soul to the cause of God. It is considered to be the fullest expression of what is known as Atma-nivedana (= giving-up of oneself) among the nine forms of bhakti (Navadha Bhakti). It is the bhakti of the devotee who worships God not for any reward or presents but for His own sake. Such a devotee goes to Goloka after leaving this body and lives in eternal bliss enjoying the sports of the Lord. The classical example of this complete self-effacement is that of the cow-herdesses towards Krishna. They spoke no word except prayer and they moved no step except towards Krishna. Their supreme-most meditation was on the lotus-feet of Krishna.Thus it is by God's grace alone that one can obtain release from bondage and attain Krishna's heaven, Goloka.

Ashta-chhaap

In V.S. 1602, his son Vitthalnath, also known as

Vallabhacharya and his own, called the ashta-chhaap after the eight divine services to Shrinathji from morning until going to sleep. Foremost among them was Surdas, the blind poet of Agra
.

These are Surdas, Krishna Das, Paramanand Das, Kumbhan Das, Chaturbhuj Das, Nand Das, Chhitswami, and Govind Das. The first four poets and singers were Vallabhacharya's disciples, while the other four were Gusainji's.

Shuddhadwait Martand

Shuddhadwait is defined more thoroughly in verse 27-28 from Shuddhadwait Martand:

शुद्धाद्वैतापदे ज्ञेय: समास: कर्मधारय: I

अद्वैतं शुद्धयो: प्राहुः षष्ठी तत्पुरुषमं बुधा: II

मायासंबंधरहितमं शुद्धमित्युच्यते बुधै: I

कार्यकरणरूपमं हि शुद्धं ब्रह्म न मायिकम़् II [7]

"It is Karmdharay samaas : Shuddham ch tat adwaitam (The Pure and its non-dualism). Or, it is the Shashti Tatpurush samaas Shuddhyoh adwaitam (The Non-dual is pure). In this system, the combination of Maya with Brahm is done away with; therefore the cause of this world is not Brahm covered by Maya. But the pure Brahm and only pure Brahm is the effect and cause of this world."[8]

The Shuddhadvaita philosophy has also been explained by various scholars of the sect, such as Devarshi Ramanath Shastri, who has enunciated the tenets of this philosophy in his books ‘Shuddhadvait Siddhantasaar’ (Hindi and Gujarati) and Shuddhadvaita Darshan.[9][10]

Notes

  1. ^ Martin, Nancy M., "North Indian Hindi devotional literature" in Flood 2003, pp. 182–198
  2. ISBN 978-81-261-0108-5
    .
  3. S2CID 247906664
    .
  4. ^ a b Beck 1993, pp. 194–195
  5. ^ a b Colas, Gerard, "History of Vaiṣṇava traditions" in Flood 2003, pp. 229–270
  6. ^ PhD thesis,"The system of Shuddhadwait Vedant of Vallabhacharya" Archived 4 April 2016 at the Wayback Machine by Goswami Raghunathji
  7. ^ Shuddhadwait Martand, verse 27-28
  8. ^ Anubhashya on Brahmsutras, 2005, Introduction pp. iv
  9. ^ Shuddhadvait Darshan (vol.2), Pub. Mota Mandir, Bhoiwada, Mumbai, 1917
  10. ^ Shuddhadvait Darshan (in 3 Vols.)(New Edition), Pub. Vidya Vibhag, Nathdwara,2000

References

External links
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