Sambodhi 1996 Vol 20

Author(s): Jitendra B Shah, N M Kansara
Publisher: L D Indology Ahmedabad

Page 34

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MALLISON
SAMBODHI
known as premalaksaņābhakti cultivated (if not imported) by the Vallabhans in Gujarat was already present, for instance, in the poetry of Raje Bhagata (circa 1720) who was a Molesalām muslim and not a Pustimārgi, apparently2. A literary taste shared by Vallabhans became pan-Gujarati. But not only the realın of letters is concerned. Culinary refinements, delicate ornamental display used in the Pustimārgi sevä becanie the daily fare of the Gujarati way of life. The aesthetic model was so compulsory that, for instance, when Divāna Ranachodaji Amaraji (1768-1851), minister of the Bābi dynasty of Junāgadh, wanted to install tlie Saiva cult of a new lingam, Budheśvara, he chose the same complicate and abundant sevā of the Pustimārgi tradition to feed, clothe, put to sleep and entertain the miniature lingam ! Certainly with the Vallabhans, Krishna has travelled a second time to Gujarat and made his home there for ever.
NOTES:
1. See Charlotte VAUDEVILLE, "Braj, Lost and Found", Indo-Iranian Journal, 18
(1976), p. 195-213. 2. Ed. N. SHARMA, Dosau bāvana Vaisnava ki vārtā, Mathura: Śrī Govardhana
granthamālā karyalaya, VS 2022 (1965). On the history of the diffusion of Vallabhism in Gujarat during the sixteenth century, see the introduction of M.T. TELIWALA to his edition of the Vidvanmandananı (Bombay, 1926, p. (1)-(25), again published in K.M. JHAVERI's edition of the Imperial Farmans (A.D. 1577 to A.D. 1805) Granted to the Ancestors of His Holiness the Tikayat Maharaj (Bombay, 1928), at the end, without pagination.
3. "Sectarian Vaisnavism : the Vallabhan Sampradaya" in GAEFFKE Peter and David
A. UTZ, ed, Identity and Division in Cults and Sects in South Asia, Philadelphia :
The University of Pennsylvania, 1984, p.76. 4. See Francoise MALLISON, "Development of Early Krishnaism in Gujarat : Vişnu -
Ranchod - Krsna", in Monika THIEL-HORSTMANN ed., Bhakti in Current Research, 1979-1982, Berlin : Dietrich Reimer, 1983, p. 245-255, and "Early Krsna Bhakti in Gujarāt: The Evidence of Old Gujarati Texts Recently Brought to Light" in A. W. ENTWISTLE and – MALLISON, ed., Studies in South Asian Devotional Literature, Research Papers 1988-1991, New Delhi : Manohar, and Paris : Ecole Francaise d "Extreme-Orient, 1994, p. 50-64.
5. The best known collection is by Lallubhai Chaganlal DESAI : Vividha dhola tathā
padasarigrala in two volumes published in 1916 at Ahmedabad, and regularly