Vaishnava Guru Dharm Karm

This Jain text, "Vaishnava Guru Dharma Karma" by Gattalalji, published by Sukhsadhak Mumbai in 1885 (Samvat 1942), is a philosophical and theological work primarily focused on the principles and practices of the Vaishnava faith, particularly within the Vallabha Sampradaya. The book compiles the religious discourses and observations made by Goswami Shri Devakinandanacharyaji during his visit to Mumbai.

The text can be broadly summarized by its key themes and chapters:

Introduction and Context (Pages 7-11):

• The book begins by addressing the need to clarify the "Guru Dharma Karma" (duties and actions of the Guru) within the Vaishnava tradition.
• It acknowledges past criticisms and questions raised against the Vallabha Sampradaya, including those from other religious groups and even British officials.
• The author asserts that the book is not intended to denigrate the sampradaya, as the writer himself is a follower.
• A significant portion of the introduction highlights the strength and widespread influence of the Vallabha Sampradaya, despite criticisms and alleged misconduct by some of its leaders.
• It cites the impactful visit of Goswami Shri Devakinandanacharyaji to Mumbai as a catalyst for the book, noting how his adherence to traditional principles resonated positively with many, including reformers who were previously critical of the sampradaya.
• The author expresses gratitude to individuals who assisted in compiling and reviewing the work, particularly Ra. Vitthaldas Rajaram Dalal for meticulously recording the discourses and Ra. Ratiiram Dugaram, B.A., for his critical review of the scriptural references.

Chapter 1: The Importance of Faith and the Principles of Dharma (Pages 11-27):

• This chapter opens with a Sanskrit verse emphasizing the importance of unwavering faith and the power of divine weapons like the "Brahmaastra" and the "Chatak" bird's reliance on the Swati star. This is used as an analogy for having complete faith in God.
• The author reflects on the initial intention to publish a book titled "Vaishnava Guru Dharma Karma" based on the events during Shri Devakinandanacharyaji's visit. However, uncertainty arose about whether the collected notes would truly fulfill the title's promise.
• The chapter also addresses a pamphlet that circulated, posing questions to Shri Devakinandanacharyaji, which the author views as a critical response from those who were unsettled by the Goswami's independent preaching.
• The core of Vaishnava dharma is presented as adherence to the Vedas, Smritis, and the divine commands of Lord Krishna, quoting the Skanda Purana to state that those who disregard these are not true Vaishnavas or devotees of Krishna.
• The text defines a true Vaishnava as one who remains steadfast in their prescribed duties, maintains equanimity towards friends and foes, refrains from stealing or harming others, and keeps their mind focused on God.
• A strong condemnation of adultery is presented, highlighting its detrimental impact on spiritual life and reputation in this world and the next.
• The author decides to present the "Sootrapatra" (circular letter) written by Shri Devakinandanacharyaji himself, believing it to be sufficient to fulfill the book's title.

Goswami Shri Devakinandanacharyaji's "Sootrapatra" (Circular Letter) (Pages 17-23): This significant portion of the book is a letter from Goswami Shri Devakinandanacharyaji to the Vaishnavas of his sampradaya. Key points include:

1. Need for Propagating True Dharma: He stresses the importance of understanding the true nature of Vaishnavism and the Shuddhadwaita Siddhanta, lamenting that many followers have lost this deeper understanding due to worldly pursuits. He advocates for studying scriptures, translating them, writing new books, establishing schools, and for gurus to hold religious discourses.
2. Addressing Criticism: The Goswami acknowledges the public criticism of the sampradaya in the current press and among some well-meaning reformist Vaishnavas. He warns that if they do not actively promote correct dharma, further criticism is inevitable.
3. Shared Responsibility: He points out that the shortcomings of the sampradaya are not solely due to the gurus but also to the followers who encourage corrupt practices.
4. Condemnation of Misconduct: The letter directly addresses the unethical behavior of some gurus, such as inappropriate interactions with disciples' wives, accepting gifts, and claiming to be God-like. He asserts that such actions violate the scriptures and the teachings of Shri Vallabhacharya.
5. Criticism of "Bhavakas": The Goswami criticizes certain "Bhavakas" (devotees) who, by encouraging the gurus' misconduct or discouraging scriptural study, hinder the true progress of the sampradaya. He argues that these well-meaning but misguided individuals are the real enemies of the sampradaya.
6. Qualities of a Guru and Devotee: He outlines the necessary qualities for gurus (constant devotion, freedom from lust, anger, greed, etc.) and devotees (faith in God, scriptures, and gurus, external symbols like tilak and malas).
7. The Power of True Devotion: He highlights the unwavering devotion of Vaishnavas but cautions against misplaced stubbornness that leads away from God. He urges them to study the works of Shri Vallabhacharya and Shri Vitthalnathacharya.

Chapter 2: The Goswami's Arrival in Mumbai and His Public Appearances (Pages 27-41):

• This chapter details Shri Devakinandanacharyaji's arrival in Mumbai, his background as the son of Shri Govindlalji Maharaj, and his reputation for piety and scholarship.
• It describes the enthusiastic welcome he received and the discussions that arose due to his distinct practices, such as sitting on a lion throne, allowing only contact with his sandals instead of direct foot-touching, and the use of Sanskrit instead of mere praise in public gatherings.
• The chapter highlights his regular religious discourses, delivered in Sanskrit by a Shastri and explained in Gujarati by Pandit Shyamji Valji.
• A newspaper report from "Mumbai Samachar" praising the Goswami's character and teachings is included, creating further interest and discussion.
• The invitation to the "Arya Sudharmoday Sabha," an organization founded under the leadership of Pandit Gattalalji to defend the Vallabha Sampradaya against attacks (particularly from Swami Dayanand Saraswati), is discussed.
• The Goswami's decision to accept the invitation, despite initial hesitation by some in the Sabha due to the perceived risks of public engagement, is recounted. His participation in the Sabha's events, including delivering discourses on "Haribhakti" and "Vaidik Dharma ki Avashyakta" (the necessity of Vedic Dharma), is detailed.

Pandit Gattalalji's Prowess and the "Arya Sudharmoday Sabha" (Pages 36-44):

• A significant portion of this chapter is dedicated to showcasing the extraordinary intellectual and poetic abilities of Pandit Gattalalji.
• His mastery of various Sanskrit scriptures (Vedas, Nyaya, Mimamsa, Tark, Sankhya, Yoga, Grammar, Literature) and his skills as a "Shatavadhani" (one who can simultaneously attend to 100 different things) and a "Shighrakavi" (quick poet) are elaborated upon.
• The text describes the complex methods of Shatavadhana, involving recalling words from different languages and sentences, responding to bell tolls, and composing poetry on the spot, often in specific meters and styles as requested.
• The extraordinary feats of memory and poetic composition are highlighted, even noting Pandit Gattalalji's blindness from a young age, which makes his achievements even more remarkable.
• The chapter also touches upon the charitable work of the "Arya Sudharmoday Sabha" for Pandit Gattalalji's welfare, including the establishment of a trust fund. It expresses regret over the lack of support for such learned individuals in their own community.

Chapter 3: The Goswami's Discourses on "Sanskaradi Dharma" (Pages 44-69):

• This chapter focuses on Shri Devakinandanacharyaji's discourse on "Sanskaradi Dharma" (rites and rituals associated with life stages).
• He begins by emphasizing that Dharma is the primary means to achieve Artha (wealth) and Kama (desire), quoting the Mimamsa to define Dharma as based on scriptural injunctions and prohibitions.
• He reiterates that the Vedas are the ultimate authority and the direct word of Narayana.
• The discourse delves into the four Ashramas (stages of life: Brahmacharya, Grihastha, Vanaprastha, Sannyasa) and their importance.
• A detailed explanation of the sixteen Sanskaras (sacraments) is provided, from Garbhadhana to Antyeshti, highlighting their significance for purification and spiritual development.
• He discusses the concept of Varnas (castes) as divinely ordained and distinct, refuting the idea that they are social constructs created later. He explains how the qualities and duties associated with each Varna are determined by their inherent nature and require specific Sanskaras to manifest fully.
• The Goswami laments the decline of these Sanskaras in contemporary society and the consequent weakening of societal strength and character.
• He draws parallels between the natural order and the importance of following one's Dharma, emphasizing that a loss of these foundational principles has led to the current degradation.

Chapter 4: The Goswami's Impact and the Significance of Scriptural Study (Pages 74-98):

• This chapter documents the impact of the Goswami's discourses, leading to increased interest in the sampradaya and many individuals seeking "Brahm-samarpana" (dedication to the Divine).
• It describes his interactions with prominent Vaishnava scholars in Mumbai, including Pandit Gattalalji, and his efforts to honor and support them.
• The Goswami's advocacy for the establishment of Sanskrit schools and the publication of religious literature is highlighted. He also addressed the practice of "Paduka Pujan" (worship of sandals), clarifying its scriptural basis and addressing doubts.
• The concluding discourses of Shri Devakinandanacharyaji are presented, reiterating the importance of true Vaishnava dharma, scriptural study, and the need for gurus and followers to uphold these principles. He critiques the decline in devotion and the corruption that has infiltrated the sampradaya.
• He draws lessons from the life of Shri Giradharji Maharaj, illustrating how sincere disciples can guide gurus toward the right path. He emphasizes the need for introspection and correction of faults among the spiritual leaders and followers.
• The Goswami stresses the importance of "Bhavakas" (devotees) supporting genuine scholars like Pandit Gattalalji, rather than indulging in mere flattery or criticism. He contrasts the devotion of ancient followers with the current state of affairs.
• He highlights the decline of Dharma in the current age and the critical need for individuals to engage in virtuous actions and devotion to Lord Krishna.

Concluding Remarks and Advertisements (Pages 98-115):

• The book concludes with a final reflection on the depth of Arya Dharma and the need for adherence to its principles in accordance with time and place.
• It reiterates the foundational principles of the sampradaya, as encapsulated in the opening verses: one scripture (Bhagavad Gita), one God (Shri Krishna), one mantra (His names), and one action (service to Him).
• The final pages include advertisements for other religious books published by "Sukhsadhak" and associated organizations, including works by Shri Vallabhacharya, Shri Gusainji, Shri Harirayaji, and Pandit Gattalalji, as well as a monthly journal called "Priyavada." The reviews of the book "Sukha Sadhak" (likely a companion or antecedent work by the same publisher) by various newspapers are also included, praising its moral and societal message against vices like drinking and meat-eating.

In essence, "Vaishnava Guru Dharma Karma" serves as a defense and exposition of the core tenets of the Vallabha Vaishnava tradition, emphasizing the importance of faith, scriptural authority, ethical conduct, and the role of learned gurus and devoted followers in preserving and propagating true Dharma. It also serves as a call to action for reform and a return to the foundational principles laid down by the sampradaya's founders.