{"id":82,"date":"2019-08-23T04:24:55","date_gmt":"2019-08-23T04:24:55","guid":{"rendered":"http:\/\/icp03.epgpbooks.inflibnet.ac.in\/?post_type=chapter&p=82"},"modified":"2019-08-23T04:25:00","modified_gmt":"2019-08-23T04:25:00","slug":"bhakti-vedanta-of-vallabha-and-sri-krsna-caitanya","status":"publish","type":"chapter","link":"https:\/\/ebooks.inflibnet.ac.in\/icp03\/chapter\/bhakti-vedanta-of-vallabha-and-sri-krsna-caitanya\/","title":{"rendered":"Bhakti Ved\u0101nta of Vallabha and \u015ar\u012b K\u0157\u015f\u0146a Caitanya"},"content":{"raw":"
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Introduction<\/strong><\/p>\r\n \r\n

\u0100c\u0101rya Vallabha, a Telugu Brahman, was born in 1473. Tradition says that he developed the views of Vi\u015f\u0146usv\u0101mi. His view is known as Suddh\u0101dvaita or pure Non-dualism unsoiled by <\/span>m\u0101y\u0101<\/em>. He has written a commentary on the<\/span> Bramas\u016btra <\/em>called<\/span> Anubh\u0101\u015fya, <\/em>which was completed by his son Vi\u0163halan\u0101tha which is the basic text of \u015auddh\u0101dvaita. Vallabha also commented on the <\/span>Bh\u0101gavata<\/em> called <\/span>Subodhini.<\/em> There are also parts of Vallabha\u2019s commentaries on Jaimini\u2019s <\/span>M\u012bm\u0101ms\u0101-s\u016btra<\/em> and the <\/span>Bh\u0101gavata.<\/em> Another important work of his is <\/span>Tattv\u0101rthad\u012bpa-niba\u1e45dha <\/em>with his own gloss<\/span> Prak\u0101\u015ba.<\/em><\/p>\r\n \r\n

His son Vithalanatha wrote <\/span>Vidvanma\u1e45dana<\/em>. <\/span>Puru\u015fottama<\/em> has commented on <\/span>Anubh\u0101\u015bya<\/em> in his <\/span>Bh\u0101\u015byaparik\u015f\u0101.<\/em> Gopesvara has commented on this in his <\/span>Ra\u015fm<\/em>i, and on the <\/span>Subodhini<\/em> and <\/span>Vidvanma\u1e45dana <\/em>in his<\/span> Suvar\u0146as\u016btra. <\/em>The other famous works of this school are the<\/span> Suddh\u0101dvaitam\u0101rt\u0101\u1e45da <\/em>of Giridhara and the<\/span> Prameyaratnarnava <\/em>of Balakrishna Bhatta. Vallabha founded a K\u0157\u015f\u0146a cult. K\u0157\u015f\u0146a Gop\u0101la is the supreme Brahman, in his system also. But the relation between Brahman and the world is not a relation of difference cum non-difference, but one of pure non-difference (Suddh\u0101dvaita). He calls it pure (<\/span>suddha<\/em>), in order to distinguish\u00a0<\/span>his view from that of \u015aankara which is Keval\u0101dvaita. In his opinion Sankara\u2019s Advaita is impure in so far as it has to depend on <\/span>m\u0101y\u0101,<\/em> to explain the world. It is also known as <\/span>Rudrasamprad\u0101ya. <\/em>On the contrary Suddh\u0101dvaita follows<\/span> Pu\u015f\u0163i-m\u0101rga<\/em>.<\/span> Pu\u015f\u0163i <\/em>means of the grace of God which dawns through devotion and is the cause of liberation.<\/span><\/p>\r\n \r\n

2. The Nature of Supreme Reality<\/strong><\/p>\r\n \r\n

To the three <\/span>prasth\u0101nas<\/em> of Ved\u0101nta, Vallabha, like the other Vai\u015f\u0146ava teachers, adds the <\/span>Bh\u0101gavata<\/em>. The four canonical texts are arranged in the following order: (1) the Veda including the Upani\u015fads, (2) the <\/span>Bhavadg\u012bt\u0101<\/em>,(3) <\/span>Brahmas\u016btra<\/em> and (4) the Bh\u0101gavata. To Vallabha these texts are complementary to one another, and whenever doubts arise, each preceding text should be interpreted in the light of the next. The Bh\u0101gavata which comes last, therefore, occupies a unique position in Vallabha\u2019s system. The highest reality, in Vallabha\u2019s Ved\u0101nta, is K\u0157\u015f\u0146a known as Brahman in the Upani\u015fads, and as the supreme self (<\/span>Param\u0101tman)<\/em> in the <\/span>Bh\u0101gavata.<\/em><\/p>\r\n \r\n

He is <\/span>Puru\u015fottama<\/em>, the supreme person. He is Existence (<\/span>sat<\/em>), consciousness <\/span>(cit)<\/em> bliss (<\/span>\u0101nanda<\/em>) and sentiment (<\/span>rasa<\/em>).He possesses all qualities\u2014even contradictory qualities. Though eternal and unchanging, he becomes all things through his power of <\/span>m\u0101y\u0101<\/em> (<\/span>m\u0101y\u0101-\u015bakti<\/em>).He is not different from the world which he creates. He is not different from the souls which emanate from him. Vallabha teaches that the supreme Brahman appears as (1) the inner ruler (the <\/span>Antary\u0101min<\/em>) and as (2) the immutable Brahman (the<\/span> Ak\u015fara<\/em>-Brahman).Brahman dwells in the souls as <\/span>Antary\u0101min<\/em>, limiting its bliss.<\/span><\/p>\r\n \r\n

Ak\u015fara<\/em>-Brahman also is a form where the bliss nature is limited. The wise meditate upon this<\/span> Ak\u015fara<\/em>-Brahman as their goal. The negative texts of Scripture apply only to<\/span> Ak\u015fara<\/em>. The devotees look upon the <\/span>Ak\u015fara<\/em> as the foot and abode of Sri Krsna. <\/span>Ak\u015fara<\/em> is the foot (<\/span>cara\u0146a<\/em>), the supreme abode (<\/span>parama-dh\u0101man<\/em>), or sky (<\/span>vyoman<\/em>) of the Supreme. It appears as <\/span>prak\u0157ti<\/em> and purusa and becomes the cause of everything. It is also called principal soul (<\/span>mukhya-j\u012bva<\/em>). It is superior to the souls.<\/span><\/p>\r\n \r\n

In the beginning, God was alone, and he desired to become many. As a consequence, he created the world out of mere pleasure, as a sport (lila).Thus the world is a transformation of the very essence (<\/span>svar\u016bpa-pari\u0146\u0101ma<\/em>) of God. In this process, God is not affected. He does not suffer any change within himself (<\/span>avik\u0157ta-pari\u0146\u0101ma<\/em>). The element of sat (existence) is manifest in the world, while the other elements of cit (consciousness) and <\/span>\u0101nanda<\/em> (bliss) are latent. The world (<\/span>jagat<\/em>) is not unreal or illusory but is in fact, non-different from Brahman. <\/span>Sams\u0101ra<\/em> is\u00a0<\/span>unreal. It is consisting of the soul\u2019s notions of \u2018I\u2019 and \u2019mine\u2019. It is this notion that has to be destroyed by knowledge, not the world. The soul is a part (<\/span>ams\u0101<\/em>) of Brahman. It is eternal. At the beginning of world-creation, the souls issue out of the <\/span>Ak\u015fara<\/em>, as sparks from fire. They are cognizers, agents and experients.<\/span><\/p>\r\n \r\n

3. The Souls<\/strong><\/p>\r\n \r\n

The souls are atomic, but pervade their bodies through their attribute of intelligence. In them the sat and cit aspects are manifest, while the <\/span>\u0101nanda<\/em> aspect remains latent. There are three classes of souls (1) those that wallow in the stream <\/span>(prav\u0101ha<\/em>) of <\/span>sams\u0101ra<\/em>, (2) those that follow the Vedic path (<\/span>mary\u0101da<\/em>),and (3) those that worship God out of pure love, having received his grace (<\/span>pu\u015f\u0163i<\/em>).<\/span><\/p>\r\n \r\n

The distinction between the path of maryada and pusti is very important. In <\/span>mary\u0101da-m\u0101rga<\/em> release is obtained gradually. One has to advance step by step, and go through the path of the gods (<\/span>devay\u0101na<\/em>) to the world of Brahma, and there attain release. The <\/span>pu\u015f\u0163i<\/em>-<\/span>m\u0101rga<\/em> yields immediate release because it depends entirely on the grace of God. The milk-maids of B\u0157nd\u0101vana are the best examples of <\/span>pu\u015f\u0163i<\/em>-<\/span>m\u0101rga<\/em>. The highest stage in liberation is to join the Lord in his sport and enjoy his bliss eternally. The divine husband of all souls is K\u0157\u015f\u0146a. The <\/span>r\u0101sal\u012bla <\/em>(ring dance) in Gokula to which he beckons the soul is an eternal dance. It is not mere union but it is the privilege of enjoying the company of the Lord through love.<\/span><\/p>\r\n \r\n

4. Vallabha\u2019s Ved\u0101nta<\/strong><\/p>\r\n \r\n

Brahman is the independent reality and is identified with \u015ar\u012b K\u0157\u015f\u0146a. His essence is the Existence (<\/span>sat),<\/em> Knowledge (<\/span>cit<\/em>) and Bliss (<\/span>\u0101nanda<\/em>). Souls and matter are his real manifestations. They are His parts. He is the abode of all good qualities and includes even the seemingly contradictory qualities. He is smaller than the smallest and greater than the greatest. He is one as well as many. It is by His will that He manifests Himself as matter and as souls revealing His tripartite nature of Existence, knowledge and Bliss in different proportions. He manifests Himself as many through His power of Maya. This manifestation is neither an error nor an illusion. It is a real manifestation. Vallabha\u2019s view is neither <\/span>vivarta<\/em> nor <\/span>pari\u0146\u0101ma<\/em>. It is something between the two and is called <\/span>avik\u0157taparin\u0101mav\u0101da.<\/em> The universe is not a <\/span>vivarta<\/em> for it is a real manifestation and not an unreal appearance. But it is also not <\/span>a parin\u0101ma<\/em> for this manifestation does not involve any change or transformation. The universe is a natural emanation from God which does not involve any notion of change and is, therefore, called <\/span>avik\u0157taparin\u0101ma<\/em>.<\/span><\/p>\r\n \r\n

The substance and its attributes, the cause and its effects are identical. The substance really appears as its attributes. And the same cause really appears as its effects. Vallabha prefers the expression <\/span>samavayik\u0101\u0157a\u0146a<\/em> to denote the notion of material cause. Brahman is the material or inherent cause (<\/span>samavayik\u0101ra\u0146a<\/em>) of this universe and He is also its efficient cause. Brahman really manifests Himself as this universe without undergoing any change. It is pervaded by Brahman. Creation means manifestation of God as this universe in multifarious forms without undergoing change. God reveals His tripartite nature of Existence, Knowledge and Bliss in different proportions in this manifestation. Dissolution means withdrawal of this manifestation by God within Himself. The universe springs forth from Brahman as sparks spring forth from fire as luster emanates from a jewel or rays shoot forth from a lamp. Just as cotton spreads itself as threads so does God spreads Himself as this universe. From His nature as Existence spring forth life (<\/span>pr\u0101\u0146a<\/em>), senses and bodies etc. which act as the elements of bondage for the souls. From His nature as Knowledge spring forth the atomic souls which are the subjects of bondage. And from His nature of Bliss spring forth the <\/span>antary\u0101mins<\/em> which are the presiding deities of the souls and are as many in numbers as the latter. God is the supreme <\/span>Antary\u0101min<\/em> the inner ruler of the universe. In the material world only the Existence aspect of God is manifested, while His aspects of Knowledge and Bliss remain obscured. In the individual souls the aspects of Knowledge and Existence are manifested while the aspect of Bliss remains obscured. In the <\/span>antary\u0101mins <\/em>all the aspects are manifested. All these three forms \u2013<\/span> jagat<\/em>,<\/span> j\u012bva <\/em>and<\/span> antary\u0101mi <\/em>\u2013 are essentially identical with God. <\/span>Jagat<\/em> is dissimilar to Him (<\/span>vij\u0101tya<\/em>); <\/span>j\u012bvas<\/em> are similar to Him (<\/span>saj\u0101t\u012bya<\/em>); and <\/span>antary\u0101mins<\/em> are inside Him <\/span>(svagata<\/em>). He runs through all the forms which are non-different from Him. There is no difference either homogeneous or heterogeneous or internal in God.<\/span><\/p>\r\n \r\n

Vallabha Distinguishes between <\/span>jagat<\/em> or <\/span>prapa\u0148ca<\/em> and <\/span>sams\u0101ra. Jagat<\/em> is the real manifestation of God, while <\/span>sams\u0101ra<\/em> or the cycle of births and deaths is imagined by the soul on account of ignorance which is fivefold \u2013 (i) ignorance of the real nature of the soul, (2) false identification with the body, (3) with the senses, (4) with vital breaths, and 5 with the internal organ. When knowledge dawns ignorance vanishes and with it vanishes <\/span>sams\u0101ra<\/em>. But the world, the <\/span>jagat<\/em>, continues because it is real manifestation of God.<\/span><\/p>\r\n \r\n

For \u015ar\u012b R\u0101m\u0101nuja, the soul, though different from God, is essentially identical with Him as forming His body. For Madhva, the soul, though a dependent part of God is essentially different from Him. For Nimb\u0101rka, the soul is limited, dependent and different from God, though as the\u00a0<\/span>power of God it is identical with Him. For Bh\u0101skara, the soul is naturally identical with God and through limiting conditions appears as different from Him. For Vallabha, the soul as a part of God is identical with Him and appears as different on account of the limited manifestation of some divine aspects and obscuration of others.<\/span><\/p>\r\n \r\n

Bhakti <\/em>which is defined as a firm and all-surpassing affection<\/span> (sneha<\/em>) for God with a full sense His Greatness is the only means of salvation. It is the \u2018loving service\u2019 of God. It means attachment to God which presupposes detachment from all other things. It is neither worship nor knowledge. Affection or <\/span>prema<\/em> is its dominant phase (<\/span>sth\u0101y\u012bbh\u0101va<\/em>). The feeling of oneness with God is not its culmination. It is gained through the grace of God which is won by the purity of heart. The <\/span>mary\u0101da-m\u0101rga<\/em> is the Vedic path in which <\/span>bhakti<\/em> is attained by karma and <\/span>j\u0148\u0101na<\/em> and <\/span>up\u0101sana <\/em>when through individual efforts sins are destroyed. But in<\/span> pu\u015f\u0163i<\/em>-<\/span>m\u0101rga bhakti <\/em>is attained without any individual effort simply by the grace of God which destroys sins forthwith. God, pleased by devotion, takes the devotee within Himself, or, when He is highly pleased keeps him near Himself to enjoy the sweetness of service.<\/span><\/p>\r\n \r\n

5.\u00a0 Acintya-bhed\u0101bheda <\/em>of Caitnya<\/strong><\/p>\r\n \r\n

The leader of Bengal Vai\u015f\u0146avism is Caitanya (fifteenth century). R\u0101dha K\u0157\u015f\u0146a is the supreme reality, according to him. His teachings are to be found in a poem of ten verses, <\/span>Da\u015bam\u016bla<\/em> \u015bloka<\/em>, ascribed to him. J\u012bva Gosvami and Baladeva, among others have expounded Caitanya\u2019s philosophy in a systematic way. The most important work of Jiva Gosvami is <\/span>Satsa\u1e45darbha<\/em> with a commentary by himself called <\/span>Sarvasamvadini.<\/em> Baladeva\u2019s Govindabhasya on the <\/span>Brahma-s\u016btra <\/em>is quite a useful guide. The Upani\u015fadic definition of Brahman as<\/span> sat-cit \u0101nanda <\/em>is accepted by the Caitanya school. But <\/span>sat-cit-\u0101nanda<\/em> Brahman is not a bare distinctionless identity. He has an infinite number of <\/span>\u015baktis<\/em> (powers), which are supernormal (<\/span>para<\/em>) and inseparable (<\/span>svabh\u0101viki<\/em>) from him. Of these, three are the main powers, viz., <\/span>svar\u016bpa-\u015bakti,<\/em> m\u0101y\u0101-\u015bakti <\/em>and<\/span> j\u012bva-\u015bakti.<\/em><\/p>\r\n \r\n

The Lord\u2019s <\/span>svar\u016bpa-\u015bakti<\/em> (self-power), which is also called <\/span>cit-\u015bakti<\/em>, exists in him eternally, and is responsible for all his <\/span>l\u012blas<\/em> (sports); hence, it is his internal power (<\/span>antaranga-\u015bakti<\/em>). Corresponding to the three elements in God\u2019s nature, <\/span>sat, cit<\/em> and <\/span>\u0101nanda<\/em>, there are three aspects of his <\/span>\u015bakti<\/em>, viz., <\/span>sandhini, samvit<\/em> and <\/span>hl\u0101dini<\/em>. By these he supports, knows, and enjoys his own as well as other beings\u2019 existence, consciousness, and bliss. What is known as pure being (<\/span>suddha-sattva<\/em>) is composed of these three <\/span>\u015baktis<\/em>; it is called <\/span>suddha,<\/em> because it is unmixed with <\/span>m\u0101y\u0101<\/em>. <\/span>M\u0101y\u0101-\u015bakti is<\/em> the Lord\u2019s inconscient power which is responsible for the\u00a0<\/span>material universe. As it is inert <\/span>(jada<\/em>),it is opposed to <\/span>cit-\u015bakti,<\/em> and yet cannot function without its aid. It is God\u2019s external power (<\/span>bahiranga-\u015bakti<\/em>), and has two aspects, cosmic (<\/span>gu\u0146a-m\u0101y\u0101<\/em>) and individual <\/span>(j\u012bva-m\u0101y\u0101).<\/em>By the former, it creates the universe out of <\/span>sattva, rajas<\/em> and <\/span>tamas;<\/em> by the latter it makes the <\/span>j\u012bva<\/em> forget its self-nature and tastes the sweets and bitters of life. God\u2019s <\/span>j\u012bva-sakti <\/em>forms the essence of the finite souls, and stands between the other two<\/span> \u015baktis.<\/em><\/p>\r\n \r\n

Besides being sat, cit and <\/span>\u0101nanda,<\/em> God is rasa (aesthetic sentiment) as well as <\/span>rasika<\/em> (enjoyer of sentiment).It is for this reason that he is called Krsna.In him felicity is perfect and complete. His <\/span>\u015bakti<\/em> is R\u0101dha with whom he is united in love. R\u0101dha and K\u0157\u015f\u0146a are two-in-one, inseparably bound together. The <\/span>antary\u0101min<\/em> is the immanent aspect of K\u0157\u015f\u0146a, and is pervasive of the universe. Lower than that is the <\/span>nirvi\u015be\u015fa<\/em> Brahman, the distinctionless being which is only an adjectival aspect of the supreme. In between K\u0157\u015f\u0146a and the <\/span>antary\u0101min<\/em> there are innumerable grades of <\/span>svar\u016bpa-\u015bakti<\/em>; at each level the Divine Lord sports himself with its playmates, who are all parts of him.<\/span><\/p>\r\n \r\n

The universe has God as its material as well as efficient cause. Brahman is of the nature of the universe, but is not exhausted by it. As we have already seen, the world is created by God through his <\/span>m\u0101y\u0101-\u015bakti.<\/em> He is, however, untouched by <\/span>m\u0101y\u0101,<\/em> and so is undefiled by the defects of the world. The world of nature provides the soul with a location, instruments and objects of enjoyment etc. The souls are related to God as sparks to fire, or as parts to a whole. They are knowers as well as doers. Although their power is derived from God, they are tentatively separate from God, and are eternal. Even after release they maintain their separateness. Their true joy consists in serving the Lord (<\/span>sev\u0101nanda).<\/em><\/p>\r\n \r\n

Better than knowledge or contemplation is the path of devotion. The culmination of devotion is a complete self-giving, an unconditional self-surrender to God. <\/span>Kevala<\/em> or <\/span>suddha bhakt<\/em>i is not merely a means; it is the final human end as well, even transcending release. One who realizes it desires nothing but exclusive service of K\u0157\u015f\u0146a.<\/span><\/p>\r\n \r\n

The relation between the souls and the world on the one hand, and God on the other is <\/span>acintya<\/em>-<\/span>bheda <\/em>a<\/span>bheda<\/em>(incomprehensible difference and non-difference).This is the relation that obtains between cause and effect, whole and part, possessor of power (<\/span>\u015baktima<\/em>t) and power( <\/span>\u015bakti<\/em>).The relation is one of simultaneous difference and non-difference. This is, of course, inexplicable or incomprehensible. But that is a fact and cannot be denied. The example of fire and heat may be, in this connection, given. Heat is neither identical with fire, nor different from it. So is the\u00a0<\/span>relation of the world of souls and matter to God. It is impossible to think of this relation as falling under either of the categories, absolute difference and absolute non-difference.<\/span><\/p>\r\n \r\n

6. Caitanya and His Followers<\/strong><\/p>\r\n \r\n

The school of Bengal Vai\u015f\u0146avism of Caitanya (1485 - 1533) is known as <\/span>Acintyabhedabheda<\/em> or identity-in-difference the nature of which is essentially indescribable and unthinkable due to the unthinkable power of God. Historically the school is associated with Madhvism and is also called Madhva-Gaudiya school. But on account of certain fundamental philosophical differences with Madhvism, it should be regarded as an independent school. Chaitanya Mahaprabhu wrote no works.His disciple Shri Rupa Gosvami has written <\/span>Ujjvalan\u012blama\u0146i<\/em> and <\/span>Bhakti-ras\u0101mrta-sindhu<\/em>. Sri Jiva Gosvami has commented on both these works and has written his great work <\/span>Satsa\u1e45darbha <\/em>together with its running commentary,<\/span> Sarvasamvadini. <\/em>Baladeva, Vidyabhusana have written a commentary on the <\/span>Brahmas\u016btra<\/em> called <\/span>Govindabh\u0101\u015bya,<\/em> the introduction of which is known as <\/span>Siddh\u0101ntaratna<\/em>. Rupa and Jiva and Baladeva have furnished philosophical basis for the teachings of Caitanya which are mainly based on the <\/span>Bh\u0101gavata.<\/em><\/p>\r\n \r\n

Brahman or Sri K\u0157\u015f\u0146a is essentially <\/span>Sachchid\u0101nanda<\/em> and is the auspicious abode of infinite good qualities and powers. The attributes are identical with the substance, though they also appear differently. The concept of <\/span>vi\u015be\u015fa<\/em> is borrowed from Madhva to explain the unity which appears as different. The concept of unthinkability is accepted to reconcile the apparent contradictions in the nature of Brahman. God is free from all differences-homogeneous, heterogeneous and internal, and yet He really manifests Himself as the world and the souls through His powers which are identical and yet different from Him. In Himself, He is the efficient cause of the universe, while in association with His powers, He is the material cause.<\/span><\/p>\r\n \r\n

His inner power which forms His essence is called <\/span>antaranga-svar\u016bpa-\u015bakti<\/em> and manifests itself as threefold power--as <\/span>Sandhini<\/em> which is <\/span>Sat<\/em> or Existence, as <\/span>Samvit<\/em> which is <\/span>Cit<\/em> or knowledge, and as <\/span>Hladini<\/em> which is <\/span>\u0100nanda<\/em> or Bliss. The power through which He manifests Himself in the form of the atomic souls is called <\/span>tatastha-\u015bakti<\/em> or <\/span>j\u012bva-\u015bakti.<\/em> The power through which He manifests Himself as the material world is called <\/span>m\u0101y\u0101-\u015bakti<\/em> and is said to be His external power (<\/span>bahiranga-\u015bakti<\/em>). God as Bliss is the qualified, while all His powers are His qualifications or manifestations. The atomic souls are innumerable and remain distinct even in liberation. They emanate from Him, like rays from the Sun, and are absolutely dependent on Him. The world is the manifestation of His external power and is not false. The impurities and\u00a0<\/span>defects of the world do not affect Him at all. In liberation, the wrong notions and the ignorance of the soul vanish, though the world as the power of God remains.<\/span><\/p>\r\n \r\n

Bhakti <\/em>is the sole means of liberation. It is of two kinds\u2014<\/span>vidhi-bhakti <\/em>which is according to the Vedas and the <\/span>\u015bastras<\/em>, and <\/span>ruchi-bhakti<\/em> or affection. <\/span>Bhakti<\/em> is the affectionate service of God for His sake alone. <\/span>Ruchi bhakti<\/em> is the end. It consists in the intense spiritual love for God like that of the Gopis and culminates in the love of R\u0101dha. To love God as one\u2019s lover and to regard oneself as the beloved of God and to brook no separation from Him is the highest <\/span>bhakti<\/em>. Liberation consists in the eternal enjoyment of this blissful love for K\u0157\u015f\u0146a in His <\/span>Nityavrind\u0101vanadh\u0101ma<\/em>.<\/span><\/p>\r\n \r\n

Summary<\/span><\/strong><\/p>\r\n \r\n

Suddh\u0101dvaita of Vallabha and Acintya-bhed\u0101bheda of Caitnya represent the neo-vai\u015f\u0146va tradition. In other words, they represent the theistic form of Ved\u0101nta. The supreme Lord for both the traditions is Lord Vi\u015f\u0146u as incarnated in the form of Lord \u015ar\u012b K\u0157\u015f\u0146a. Apparently both Vallabha and Caitnya propagated the <\/span>bhakti<\/em> tradition. According to them, the way to attain the grace of lord is through devotion. There is no other substitute for it.<\/span><\/p>\r\n\r\n<\/div>\r\n\r\n\r\n\r\n
you can view video on Bhakti Ved\u0101nta of Vallabha and \u015ar\u012b K\u0157\u015f\u0146a Caitanya <\/strong><\/td>\r\n\"\"<\/a><\/td>\r\n<\/tr>\r\n<\/tbody>\r\n<\/table>\r\nWeb links<\/strong>\r\n