Three Pilgrimages during his life

Shri Vallabhacharya decided to go for pilgrimages so as to impart knowledge of concept of Indian Brahama. At that time people were confused in lots of false misconceptions and lots of wrong principles were prevalent in society. Shri Vallabhacharya felt the need to educate the common people and show them a right path, for this purpose he started Spiritual journeys. The approximate time taken for these Journeys was approximately fifteen years. Shri Vallabhacharya ji went for three such spiritual journeys. The purpose of those spiritual journeys was to show human beings their exact position and restoring the principles of Upnishadas and Vedas. He opened the way of Religion to everybody irrespective of Caste, Creed or Sex. He walked down Barefooted approximately Fifteen years for educating the people and for restoring the lost glory of Vedas and Upnishadas¹⁰.

Shri Vallabh completed three pilgrimages during his life. Shri Vallabh's aim of undertaking these pilgrimages was to meet as many people as possible and teach them his philosophy. Shri Vallabh wanted to reach all the Daivi Jeevas (Human beings) who were there on this earth and take them back to God by giving them the Brahma sambandh

Diksha. He met lot of human beings during the three Parikramas and gave them Brahma

His first choice for first pilgrimage was for South India, as south India was the land of the Birth of great Acharyas like Shankara, Ramanuja, Bhaskara, Nimbarka and Madhva. It has many seats where scholars from different parts of India met for discussions and debates on philosophical and religious subjects. It was free from political disturbances, it was the center of Vaishnavism. A large part of south India was ruled by the Hindu Kings of Vijayanagar. He travelled on foot with a few followers. He made brief halts at various places and delivered lectures on Bhagvata and other subjects. Those who come to scoff and to dispute with him, became his true followers¹².

During his first Pilgrimage he proceeded to Chitrakuta and then moved to Champaranya where he gave discourse on the Bhagvata. Then he directed his course to Siddhipada Vriddhunagar and Stambhadipura and finally reached Agrabiara where the sacred thread ceremony of his younger brother Keshava was performed. Next he visited

Vallabhacharya‘s views on the subject assuming sacrificial cult the only means of liberation. After satisfiying Dhondhi, Shri Vallabhacharya visited many places including

Kundinpura, Kalasri, Vyankateshwara, Lakshmana Balaji, Vijaynagar, Pampa Sarovara, Mount Rishyamuka, Prema-madhuri, Shiva-Kanchi, Vishnu-Kanchi, Shri Rangaji,

Chidambaram, Mannar Gudi (Dwarka of the South), Madhurai, Rameshwaram, DhanushKodi, Chandragiri, Dhavalpura and Mathura. He ends the first phase of his 1^st pilgrimage on Thakurani Ghata under a shami tree at Gukula.

During first pilgrimage he had words and discussions with lot of scholars and eminent spiritual gurus. Preached Bhagvata. He preached his theory of Suddhaadvita in a convincing and persuasive manner that people understood the concept very easily and became his followers. He told people that the word is Physical, Spritual and Divine. The theory of unreality is fallacious¹³.

When He reached Gokul his mind was revolving on the important question of restoring people to the right path of devotion. During the first phase of his pilgrimage he observed that people are divided not only politically and culturally but also spiritually and religiously. Besides, the lives of many were not in the consonance with the scriptural teachings. He felt that Vedic rituals had lost their significance and the mantras were ineffective. The holy places lost their sanctity, and priestly class were corrupt and those that betook to religious instructions, lacked purity. He gave a theory of Pushti-marga according to which the ultimate way to attain Moksha is complete devotion towards Lord. The only way is by self-dedication or consecration of self, wealth and all other material things. The limitless love for God and complete devotion towards the Lord is the only key to unison with the lord¹⁴.

Shri Vallabhacharya started his second pilgrimage from Pushkara (near Ajmer) which has a temple dedicated to God Brahma and then entered a forest known as Ambica-Vana on Mount Abu on the northern border of Gujarat. Proceeding southwards, he crossed Rajputana (Rajasthan). Siddhapur was the first place visited by him. Here he had discussions with Mayavadins. Then he visited Patan which was a stronghold of

Jainism. Here he had discussions with Jain Sadhus. At Patan he preached his doctrine of

Pushti-Marga to the Vishnavas and made them his followers by the Brhma-Sambandha Ceremony. From Patan he proceeded to Vadanagar and Visnagar and finally reached Khelaru. From Kheralu he proceeded Dakor, then to Bharuch and reached Surat which is on the southern banks of river Tapi. Going further he halted at Durvasa-Kshetra (Dumas), here he had discussion with a person practicing penance for attaining God. Penance is physical self-torture. Shri Vallabhacharya explained that for God-realization, only love of God is essential. He explained that The Gita says- God cannot be seen through penance or though the study of the Vedas or by the rituals. God can be realized through singleminded devotion¹⁵.

His next halt was at Bhanu Kshetra (Jambusar) in Baruch district. Here he gave a religious talk to the Jambuvat Brahmins of the place and then reached Kapisha Kshetra known as Kavi. At this place he had discussions with Samkhya School on the topic of Prakriti (Matter). His next visit was at Bahucharaji. Here he came into conflict with the followers of Vama Marga who used wine and flesh in religious ceremonies. Acharyaji told them that wine drinking is a sin and eating of flesh is forbidden by the Scriptures¹⁶.

Then he went to Tagadi, a place near Dhanuhdka. Hundreds of people were attracted to his religious discourses here. He spoke about the Lila of Lord Krishna in his childhood as described in the Bhagvata. He taught the parents how they should treat their children. He said that the children should be loved as the images of God. Even if they are mischievous they should not be punished. Corrective punishment is not justified. Children will improve of their own accord in obedience and service by love of their elders. He gave them a new approach towards their children¹⁷.

From Dhandhuka, acharyaji proceeded to Veravaal, the place which is associated with the memory of the Hindus as a place where Lord Krishna passed away from the world. On the way he visited Junagarh, the birth place of Narsinh Mehta, a great Vaishnava saint and Poet. Preaching his doctrine of love and grace of God, Acharyaji reached Dwarka where he had controversy with the followers of Shankaracharya on the authenticity of the Bhagvata. Here her met with lot of people and give them their teachings. Acharyaji then proceeded to Rohari in Sindh, then to Mount Prahlad on way to Punjab. First he visited Kurukshatra and had discussions with various schools of Bhagvata like Jagadananda, Vasudeva, Ramananda, Shankarananda, attended his discourses on Bhagvata. In Kurukshetra he found lots of scholars who worked well in Vedas and Upnishdas, but not in Bhagvata, whereas to Acharyaji, Bhagvata is the greatest and holiest book. He had discussions regarding the true nature and form of Bhagvata with the scholars in Kurukshetra. From Kurukshetra Acharyaji proceeded to Haridwar, Lakshman-Jhoola, Kedarnath and finally Badrinath. Spent some time writing books. He visited Kanoja next, at Naimisharayna he gave a talk to a large audience, on the importance of Devotion. He said, ―Knowledge without devotion is useless. Knowledge has for its goal, liberation, which is not the goal of the devotee. He seeks the Grace of God which is possible only through sublime self-less love. On the authority of The Gita, one can say positively that devotion is a better means to God-realization than knowledge¹⁸.

He turned to eastwards visiting Sivaganga, Manikarnika, Harihar-Kshetra, Gaya, Gangasar, Vaitrani and Jagannath-Puri. Here he answered four controversial questions asked to him by giving proper explanations and references. He answered all the four questions in one verse which says, ―The Gita is the Chief Scripture, Lord Krishna is the chief God, ‗Lord Krishna is my refuge‘ is the chief religious discipline.‖ and service to Lord Krishna is the chief religious discipline. After that Acharyaji‘s next visited Mount Mahendra and crossing the river Godavari, returned to his village, Agrahara. Here ends the second phase of his pilgrimage¹⁹.

This period extends approximately over four years. During this period Acharyaji revisited some of the places of his first and second pilgrimage and renewed his earlier associations and contacts with his followers. Giving his religious teachings and showing right path to people confused in various superstitions he successfully completed his third pilgrimage. He returned to Varanasi where he stayed for some days. He studied a lot and wrote many books here which are showing path to the following generations.

During all the three parikramas Shri Valabh imposed three arduous rules on himself. They were:

3. Never wear stitched clothes. (He wore only a dhoti and a small piece of cloth known as an Uparana throughout his life)²⁰

Shree Vallabhacharya used to meditate and talk to his followers in a peaceful surrounding areas. The places he used to stay during his spiritual journeys are called

Baithaks and there are total eighty four ―Baithaks‖ all over India and they are still regarded with great reverence by the Vaishnavas. He undertook various pilgrimage tours to various places expanding his teachings and perfecting his doctrines.²¹

Acharyaji now settled in Varanasi and accepted Mahalakshmi, the daughter of a Brahmin named Devambhatta, in marriage, after duly consulting his mother. The marriage was celebrated on an auspicious day in the presence of a large gathering of relatives and followers²².

When he was in Pandharpur, Shri Vitobha told him to adopt (Gruhastha Dharma) i.e. to get married so that the Pushti Marg could be propagated for generation after generation. Shree Vallabhacharya settled down in Varanasi and accepted Mahalakshmi the daughter of a Brahmin called Madhu Mangalam He had two sons.²³

Shri Vallabhacharya being a great scholar had written innumerable books²⁴. It occurred to him that if he wanted to preach his message of devotion to God and God‘s grace called Pushti-Marga, he should put his thoughts in writing. He embodied each principle of his doctrine that illumined his mind each in a small tract. He wrote 16 tracts

Shri Vallabhacharya ji devoted his entire life to educate, Bhagwad seva and Pushti-Marg He is a great Teacher, Philosopher and a religious Guru and wrote many books. In between he got suffered with illness at the place of Ganga Sagar Sangam. But he struggled with these diseases with great confidence. But irrespective of diseases he continued with work of literature and commentaries on religious granths. During this time he again caught in certain disease. So now he came to know that his last time has come. So he decided to take Bhaktimargiye sanyas. As he believes Karam margiye sanyas not good. He also wrote a book named Sanyas Nirnaye condemning Karam margiye sanyas. So he went to his wife for seeking her permission for Bhaktimargiye

Sanyas. But she refused, then he left Adele to Paryag in 1530, where he took Sanyas

At this time Gopinath ji and other people came and asked for his last words. Then he wrote Three and a Half Shaloka on a sand.²⁸ He did all this because of his great love for lord Krishna.

He treat everyone equal. Every human was equal for him.²⁹ He opened the way of Bhakti for all irrespective of Caste and Creed. Out of 84 Mahanubhavas of Viashnav Prampara were from different castes and creeds. He opened doors to all for bhakti.³⁰ His message about Pushti-Marga-the path of God‘s Grace- universal religion of love embracing all kinds of people, was intended for all the rich and the poor, the Brahmins and the untouchables, the young and the old, the learned and the illiterate and even for those ostracized from society for immoral conduct.³¹ He combined three aspects i.e.

Bhakti, Gyan and Karma so gave a new dimension to the society and Devotion.³² He Contradicted Misconceptions prevalent in society and tried to fetch people from darkness to light.³³ He taught the parents how they should treat their children. He said that the children should be loved as the images of God. Even if they are mischievous they should not be punished. Corrective punishment is not justified. Children will improve of their own accord in obedience and service by love of their elders. The way of punishment will only make them worse. Criticism and fault-finding will only develop a hate –complex in them and will make them hostile and disobedient in later life. He gave them a new approach towards their children.³⁴

He explained that suicide is the greatest sin against God. It cannot be justified under any circumstances. It is also a violence against human nature for love of life exists in every man. There is no justification for suicide. It is self-inflicted, One‘s body is the temple of God, and one is supposed to be its protector. Thus religiously and morally suicide is the greatest sin to God and the society. ³⁵

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