1) His Material Thinking (Adhibhautik) – Anubhashya – Tamas – Pramanatmak.
2) His Spiritual Thinking (Adhiyatmik) – Tattvartha-deep Nibandh – Rajas –Prameyatmak.
3) His Divine Thinking (Adhidaivik) – Subodhini – Satvik – Falatmak.
4) His Own Empirical Thinking – Sodas Granth – Nirgun – Sadhanatmak.
There are many works of Shri Vallabhacharya, out of which only Patravlamban, Sodas Granth and Tattvartha-deep Nibandh is existed today.
Patravlamban existed today is not complete. At Patravlamban, Shri Vallabhacharya has established the principle of Brahmavada, in this work and discarded the view that the meaning of the first part of Veda (Karma Kand or Purva Mimamsa) and the second part of Veda (Vedanta, Upanishad or Uttar Mimamsa) is different.
Sodas Granth shows the doctrine of Pustimarg in which all the topics are not shown.
In this view Tattvartha-deep Nibandh helps to judge our philosophy and helps to understand it. Tattvartha-deep Nibandh is a last work of Shri Vallabhacharyaji. But to enter in to Pushtimargiya sahitya and also to understand the secrets of Bhagwat, this Granth is given more priority than others.
God is always ready to uplift the soul. Therefore he incarnated himself in the form of Veda-vyas and wrote Bhagwat so that he can give proper knowledge of god and showing them the proper path. Then he himself incarnated in the form of Shri Vallabhacharyaji and showed the light of Bhagwat in Tattvartha-deep Nibandh.
Anubandhchatushtaya:
It is a tradition to show Anubandhchatushtaya in Manglacharan. It was also very essential to keep in mind 4 fundamental principles before writing any book of religion in Sanskrit at that time. This style of writing is called “Anubandhchatushtaya” Viz;
1) Subject matter (Prayojan) – Shri Krishna is an ultimate goal.
2) Right Person (Adhikaari) – Curious devotee.
3) Relation (Sambandha) – Explanation of principles and establishment of the true impression upon the mind of the devotee about Shri Krishna i.e. Pratipad and Pratipad Bhaav.
4) Purpose (Vishay) – Success is sure at final stage through strong devotion.
TATTVARTHA-DEEP NIBANDH:
Why the name Tattvartha-deep Nibandh?
The light which is present in the elements of Veda is known as Tattvartha-deep, On the basis of Praman the element (Pramay) which is known is Tattvartha-deep.
Tattvartha-deep Nibandh is an independent work of Shri Vallabhacharyaji. It is also famous in the name of Nibandh. It is non-dual Granth. On the basis of different views he showed his own doctrine. Therefore can be accepted as Epistemology.
This Granth is divided in to 3;
1) Shastrartha Prakarana
2) Sarva Nirnaya Prakarana
3) Bhagwatarth Prakarana
Shri Vallabhacharya wrote commentary on this in the form of ‘Karikas’ and further tried to write in text called ‘Prakasha’ as it is in the form of Aphorisms.
1) Shastrartha Prakarana:
According to serial number Shastrartha Prakarana should have been written first, because what next he is going to show further is written here by Shri Vallabhacharyaji. In this 104 karika’s are there. The devotees with the attributes of sat etc are the beholders of this text, as they have strong Epistemology due to which they think and understand verbal testimony in Shastrartha Prakarana.
Thus 4 scriptures are considered as Epistemology. This is known as Praman Chatushtaya.
“Veda Shri Krishna Vakyani Vyasa Sutrani Chaiva Hi I
Samadhi Bhasha Vyasasya Pramana Chatushtayam II”
All the 4 scriptures are not at all contradictory to each other. Any thing contradictory to this should not be considered as Epistemology.
According to Shri Mahaprabhuji, Shastrartha means ‘Meaning of Shashtra’s’. This is very beautifully explained in the following verses:
“Ekam Shashtram Devaki Putra GitamEko Devo Devaki putra Eva; Mantropyekas Tasya Namani Yani, Karmopyekam Tasya Devasya seva”
Meaning: Gita sung by Sri Krishna, son of Devaki, is the best scripture.Sri Krishna, son of Devaki, is the best deity.Names of Sri Krishna are the best Mantra.Service of Sri Krishna is the best duty.
As per this shloka, Shastra means Geeta, The verses of Geeta sung by Lord Krishna or Gitopnishad. Therefore, this prakarana is also known as ‘Geetarth Prakarana’. Thus Shri Vallabhacharyaji did not use the same verses of Geeta, but explained us in his own way what God wanted to convey.
Hence we can say that;
“Shrimad Bhagwat is a commentary written by Vyasa on the basis of Bhagwat Geeta;
Shastrartha Prakarana is a commentary written by Shri Vallabhacharyaji on the basis of Bhagwat Geeta”.
Shastrartha Prakarana is mainly to understand the philosophy of Bhagwat Geeta. The form of soul and ultimate reality, characteristics of devotees, form of universe and how the universe emerged etc is described at Geeta and this is further included in Shastrartha Prakarana.
2) Sarva Nirnaya Prakarana:
In this Pramaye (Means of knowledge) is discussed. By taking the refuge of strong Means of knowledge all elements are decided. ‘Pramaybal’- Strong means of knowledge, means gods attributes can be known only through Veda. Everything is Brahma, they are not indifferent. A deep description is given for these things which are included and the reason for being it so. There are 2 main aims of Sarva Nirnaya Prakarana;
1) Clearing of Doubts.
2) Resolving of Differences.
At last, Shri Vallabhacharya describes his view on devotion that without the knowledge of Bhagwat, Devotion will not arise in the heart of devotee. Therefore, the 3rd prakarana is Bhagwatarth Prakarana in which he showed the in-depth meaning of Bhagwat.
3) Bhagwatarth Prakarana:
The in-depth meaning of Bhagwat is described here. God incarnated himself to uplift the souls. Similarly Shri Vallabhacharya in the form of ‘Fire’ came on earth to explain the deep meaning of Bhagwat and to establish the path of grace. Subodhiniji Granth can be understood easily after understanding Bhagwatarth Prakarana.
We are chit ansh of Brahma. Anand is concealed i.e. divine bliss. Here Shri Mahaprabhuji emphasizes on bhakti on the basis of 1) Purva Mimansa (Jaimini) i.e. Dharma Nishtha or Karma Nishtha and 2) Uttara Mimansa (Gaund Sankara) i.e. Gyana Nishtha.
Shri Vallabhacharya emphasis Bhakti Nishtha.
a) Gyana Nishtha – Sarva Gyana
b) Dharma Nishtha – Chitta Prasannata
c) Bhakti Nishtha – Krishna Prasannata
Note: Bhakti Nishtha: ‘I Thou’ relation with Bhakti. By devoting Shri Krishna, Grace comes automatically. Here divine state is Aatmanivedan.
In this 3 Prakarana Tattvartha-deep Nibandh gets end. It is the over all extract of Veda and it’s therefore an important grantha. This is said as an important Nibandha as it explains in-depth knowledge of Bhagwat which is not at all contradictory to Veda. Veda and Bhagwat are indifferent.
ANUBHASHYA:
Brahma Sutra Bhashya is also known as ‘Anubhashya’. Brahma sutra was written by Badarayana (Veda Vyasa) further Shri Mahaprabhuji wrote commentary on it which was known as Anubhashya. Also other Acharyas wrote commentary on Brahma Sutra i.e. Shankaracharya wrote Shararik Bhashya, Nimbarkacharya wrote Parijat Saurabh Bhashya, Ramanujacharya wrote Shri Bhashya and Madhvacharya wrote Pragya Purna Bhashya. In order to get the status of Acharya one has to write commentary on Brahma Sutra and they had to establish there scholarliness amongst the seers and general mass.
Anubhashya is the most significant work from Philosophical point of view.
Who is a real author of Anubhashya?
It is traditionally believed that 3-2-33 was written by Shri Vallabhacharyaji and rest was completed by Shri Vitthalnathji (2nd son of Shri Vallabhacharyaji).
Why Shankaracharya’s Bhashya is called Shararik Bhashya?
2) According to Shankaracharya Jiva is ‘Vibhu’ which is omnipresent and is Brahma.
3) Once the nescience is over, jiva himself forms in the form of Brahma Such view of Sankara’s Kevaladvaita Philosophy.
Shri Vallabhacharya’s Philosophy is exactly opposite to the philosophy of Shankaracharya.
1) Here Jivatma is considered as a part of Brahma Jiva is automatic in nature and so it is known as ‘Anu’
2) If Jiva is Anu it means it is a part of god and it remains in service of god which is ‘Bruhad’.
3) Hence liberation is possible through worship of god and not through Karma and Gyana.
Why Anubhashya is Pramanatmak Granth?
As far as the view of Shri Vallabhacharya is concerned it is very clear that it is Pramanatmak written on the basis of Brahma Sutra which itself is one of the Pramana. Veda Vyasa also considered it as Pramana during the philosophical debates with other seers.
Outline of Anubhashya:
According to Shri Vallabhacharyaji there are 554 Sutra’s on which Anubhashya is written. They are divided into 4 chapters called Adhyaya. These are further divided into 4 Pada’s and further sub divided in to Adhikarans – Unequal number of Sutra’s i.e. section.
Approach of Anubhashya:
Initially it is blamed that Indian Philosophy is not rational and also not founded well or can say its non analytical but it’s not true. Whenever, there is a discussion what topics are raised, different type of discussion, proper Epistemology is to be selected and the topic should be further dealt with and bring in to conclusion. This type of theory is accepted by Shri Vallabhacharyaji in his Anubhashya Granth i.e. every time new point arises out of the main topic of subject and is discussed in separate chapter so the topic gets very much clear.
Things to be remembered while discussion;
1) Vishay (Topic):
When we are dealing in any new discussion the main thing is topic.
2) Vishesh (Importance):
Registering the opposition or to know opponents view point.
3) Purva Paksha (Questioner):
Presentation of the subject from the opponents views point.
4) Uttar Paksha (Answerer):
Refutation of opponents views point and representation of the authors view point and representation of the author’s point of view.
5) Sangati (Reference):
Consistency is in support to the authors view on the basis of epistemology which he took as a base of discussion.
Content of Anubhashya:
Anubhashya is divided in to 4 chapters;
1) Samanvaya Adhyaya:
It is also known as ‘Praman Adhyaya’. Samanvaya means ‘to reconcile’. In this Shri Vallabhacharya shows the harmony against the different principles. The relation of god is shown at different scripture, to which Shruti defines as Brahma, in Smruti as Parmatma and in Bhagwat as Parabrahma or Bhagavan. All this mean same as referring to god is stated well in Upanishad. The first chapter of this chapter is—“Ataha toh Brahma Jigyasa”, this shows the curiosity to know the nature of Brahma. The nature of Brahma is to be determined correlating all the scriptures.
2) Avirodha Adhyaya:
It is also known as ‘Prameya Adhyaya’. Here the form of Brahma is discussed the sentences shown at different Scriptures are not at all contradictory is shown in this chapter. It deals with 2 things,
a) Presentation of the diverse views of the other schools like Yoga, Sankhya etc.
b) Refutations of others view point and propounding one’s own theory.
3) Sadhana Adhyaya:
It is a description and evaluation of various means of liberation.
4) Phala Adhyaya:
It deals with the Final Goal i.e. truth of knowledge and truth of devotion is Parabrahma and Pusti Bhakti.
There are 36 commentaries written on Anubhashya out of which 12 are published and 24 are unpublished.
On the basis of Anubhashya, Shri Vallabhacharya expounded his Philosophical theory of Suddhadvaita also known as Brahmavada.
SUBODHINI:
Shri Vallabhacharyaji had also written an in depth commentary on Shrimad Bhagwat, the Subodhini. Though Shri Vallabhacharyaji was not able to write on all the Skandha (cantos), it still stands out as a very masterly and critical work. The meaning which the author of Shrimad Bhagwat wanted to convey to the people has been explained in a very masterly manner in this work.
'Subodhini' a commentary on Bhagavat Purana (Incomplete) it is the commentary on Bhagavata. This is a masterly work. Unfortunately this commentary is not fully available. It is available on the first three Skandha (books), a part of the fourth Skandha (Viz. Six chapters and a portion-13 verse only of the seventh chapter), the tenth Skandha, and a part of the eleventh Skandha (first four chapters and only one verse of the fifth chapter).
It is worthy to be noted that Shri Vallabhacharya has described the meaning of Bhagavat Purana from seven different angles. These seven angles are:
1) Shastra (Scripture Viz. Bhagavata as a whole)
2) Skandha
3) Prakarana
4) Adhyaya
5) Vakya
6) Padas
7) Akshara.
It may be noted that the meaning of the first four parts is given in the Bhagavatarth, third chapter of the Tattvartha-deep Nibandh, while that of the last three parts is given in 'Subodhini' commentary.
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1 comment:
Great list of Shri Vallabh's writings.
Thanks.
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