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Vallabha composed several texts during his lifetime (all in Sanskrit) most notable of which are: [2] [43] Aṇubhāṣya , a partial commentary on the Brahma Sūtra-s up to III.23 Subodhini , a partial commentary on the Bhāgavata Purāṇa (full commentary on skandha s 1-3 and 10, and partial commentary on skandha s 4,7, and 11)
Viṭṭhalanātha's father Vallabha had founded the sampradāya. At the age of sixteen Gokulanātha married an eight-year-old girl named Pārvatī. Gokulanātha had six children, the last three of which were boys: Gopāla, Viṭṭhalarāya, and Vrajaratana, of which only Viṭṭhalarāya had any male issue.
The name Vallabha means lover or beloved in Sanskrit. It is a name of Vishnu. It is sometimes spelled as Vallabh or Vallava. [citation needed] Notable people with this name include: Vallabha (philosopher), an ancient Indian philosopher and acharya; Vallabharaja, a king of Gujarat; Lakshmi Vallabha, a name for Vishnu; Vallabha Devi, Thai princess
Painting of the discovery of Śrī Nāthajī and his meeting with Vallabha, 19th century. Vallabha was born into a Telugu Brahmin family in South India. [9] He received a traditional education in Sanskrit scriptures and was a precocious student.
Sripada Sri Vallabha (Telugu: శ్రీపాద శ్రీవల్లభ) is an Indian guru of the Dattatreya sampradaya (lineage) who is an incarnation of Dattatreya. He is considered as one of the first complete avatars (incarnations) of the deity Dattatreya in Kali Yuga .
The Radha Vallabha Sampradaya (Sanskrit: श्री राधावल्लभ सम्प्रदाय, romanized: Rādhāvallabha sampradāya) [4] is a Vaishnava Hindu denomination which began in 1535 at Vrindavan, with the Sant Hith Harivansh Mahaprabhu (1502–1552). [5]
Shuddadvaita (Sanskrit: śuddhādvaita "pure non-dualism") is the "purely non-dual" philosophy propounded by the Hindu philosopher Vallabha (1479-1531 CE), the founder of Puṣṭimārga ("The path of grace"), a Vaishnava tradition focused on the worship of the deity Krishna. Vallabhacharya's pure form philosophy is different from Advaita
Vallabha opposed renunciation of monistic sannyasa as ineffective and advocates the path of devotion (bhakti) rather than knowledge (jnana). The goal of bhakti is to turn away from ego, self-centered-ness and deception, and to turn towards the eternal Krishna in everything continually offering freedom from samsara .