The last message of Vallabhacharya

It is stated in one of the works of Vallabhacharya that he was twice asked by the Lord Krishna to leave the world- once on the confluence of the Ganges and the sea, and once in Mathura in the United Provinces-, but could not carry out that divine command. as his mission was not fulfilled. After travelling more than once, in the whole of India Vallabhacharya spent his days in Adel, a small village two miles away from Allahabad. When the Acharya completed his important literary works, and commanded a good following, he received the third call from the Lord to take Samnyasa. In response to the divine call the Acharya made all preparations for becoming a Samnyasi, took the Tridanda, burnt all his property and lived on the bank of the Ganges, meditating upon the Lord, and desiring to meet Him as early as possible. Later on, the Acharya went to Kasi, and spent about a week on the famous Hanuman Ghat, maintaining complete silence and abstaining from taking food. This was the last week of the order of Samnyasa which continued in all, for about two months. The Acharya has very well expressed his views on Samnyasa in one 2 of his short treatises.

The two sons of Vallabhacharya, Gopalnathaji and Vithalanathaji, who were seventeen and fifteen years old respectively, and the leading followers like Damodaradasaji, waited upon the Acharya even during the period of Samnyasa, and followed him even to Kashi When they saw, on the second day of the bright half of the month of Asadha of the V.S. 1587 (1531 A.D.), that the Acharya was on the point of leaving this world, they requested him to enlighten them as regards their duty in future. As the Acharya was following the vow of silence, he wrote, in Sanskrit, three and a half verses which embody the noblest teaching of the Acharya. These verses are popularly known as Shiksasardhatrayaslok, and are commented upon by one of the later descendants of Vallabhacharya, Dvarikesaji by name, who flourished in the early part of the nineteenth century A.D. The verses in question have been, from the earliest times, a source of inspiration to many descendants and followers of Vallabhacharya. and have exercised such a wonderful influence in the history of the Vallabhacharya School that writers like. Harirayaji (17th century A. D.) could not resist the temptation of writing short treatises on the same subject.

The last instructions, thus given by the Acharya to his cons and followers refer to four points which are most important from the view point of the Shuddhadvaita School. The first point that is properly emphasised is 'not to turn away from the Lord Krishna under any circumstances. There are, generally, four causes of the spirit of indifference to the Lord viz. (1) worshipping deities other than the Lord Krishna; (2) enjoying without dedicating them to the Lord; (3) speaking evil things, and (4) the absence of good company. One, ho under the influence of these four things, neglects the worship of the Lord, invites total ruin, and should therefore try one's bet to be free from this evil influence' The second point, mentioned by the Acharya is that one should not look upon the Lord Krishna as an ordinary master in the world who invariably dismisses his servants when they are found to be guilty. The Lord is always kind to all those who, once for all, surrender themselves to Him, and does not reject these devotees even when they happen to show some weaknesses later on. The next point to which the Acharya draws the attention of his followers is that the Lord never accepts the service of a person who is not completely devoted to him, and whose interest more or less lies in the material world. The Lord should be, of course, worshipped in the manner, shown by the Acharya himself. The last point that is referred to in the message is that one should worship the Lord from all points of view and under all circumstances and the Lord, when thus worshipped, will manage all our things, both here and elsewhere.

After delivering this message to the world, the Acharya entered into the sacred waters of the Ganges, and according to the tradition came out in the form of divine light which went up in the sky. The Acharya lived in this world for fifty eight years, two months and seven days only.

The tradition, again, says that immediately after the disappearance of the Acharya from this world, the Lord Krishna manifested himself before the sons and the followers of the Acharya who were still waiting there mourning over the loss of their spiritual guide, and consoled 6 them by saying that they should not be nervous, that they should have complete confidence in Him, who is dear to the Gopis and to whom the Gopis are dear, and should thereby fulfil their goal. The Lord. further, said that the real liberation of an individual soul consisted in the enjoyment of its natural state after rejecting the material form made up of the twenty-eight elements. The followers of the Acharya could no doubt, gather courage by the words of the Lord and lived up to the highest ideal to u('h an extent that their names are, even now. remembered with due reverence.

The two young sons of the Acharya maintained the best traditions of their father. The whole responsibility of the school revolved on the second son, Vitthalanathaji. after the demise of his elder brother Gopinathaji, and it must be said to the credit of Vitthalanathaji that he not only succeeded in discharging his duties as the son and successor of the Acharya but developed the aesthetic side of the Shuddhadvaita Vedanta, exercised greater influence in the different parts of India, enjoyed the patronage of many ruling prince and secured a greater following. The history of the Vallabhacharya clearly shows that the lat wish of the founder was fulfilled by the followers of the School and whenever there was any undesirable case of departure. the result was most deplorable as predicted by the Acharya. The last message of Vallabhacharya is sufficient by itself to give us a fair idea of the grand ideal set up by him, and to show, at the same time, how the charge of sensualism that is undeservedly levelled against the teaching of Acharya is quite groundless.

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