Metaphysics The school of in-essence
monism or purified non-dualism of Vallabha sees equality in "essence" of the individual self with God. There is no real difference between the two (like the analogy of sparks to fire). However, unlike Shankara's Advaita, Vallabha does not deny God as the whole and the individual as the part. The individual soul is not the Supreme (
Satcitananda) clouded by the force of
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,
bhakti is the means of salvation, though
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. Devotees are to serve God without any personal motives. 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 Brahmavaad, 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.
Moksha (liberation) In Shuddhadvaita philosophy, the concept of Moksha (liberation) is categorized based on a hierarchy of bliss and the qualification of the soul. Standard liberation, described as the removal of suffering or merging into the impersonal Absolute (Brahmanand), is a recognized goal.Shuddhadvaita texts, however, describe this as trivial (tuccha) compared to Bhagavat-prapti (attaining the personal Lord). In the
Kali Yuga, it is believed that the forms of bhakti mentioned in the scriptures are nearly impossible to practice, so the 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. Vallabhacharya established that liberation is only possible due to God's grace.
Everything is Krishna's Leela According to the version of
Vaishnava Theology Vallabhacharya espoused; the glorious
Krishna in His "
Satcitananda" form is the Absolute,
Svayam Bhagavan. He is permanently playing out His sport (leela) from His seat in the Goloka which is even beyond the divine
Vaikuntha, the abode of
Vishnu and
Satya-loka, the abode of
Brahma the Creator, and
Kailas, the abode of
Shiva. Creation is His sport.
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 (1545 CE), Vallabhacharya's son Vitthalnath, also known as Gusainji, established the eight-fold system of singing the name and glory of Shrinathji (Kirtana). He entrusted this responsibility to eight poet-disciples of Vallabhacharya and his own. They are called the ashta-chhaap, or Eight Seals, after the eight divine services to Shrinathji from morning until he is put 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==