Avantika ke Singhhasthaparva par jo Vaishnavta ke darshan hue isse esa prateet hota hai ki jeevan mein vaishnavta evam swadharma bhavna se nahi apnai gai. Aaj jo bhi bahri pradarshan kiya ja raha hai usse antahkaran ki vritti ka sudhar sambhav nahi hai.

        Kisi bhi vastu athwa vishay par nirantar sochne ka esa prabhav jeevan ke andar aur bahar hota hai. Yah lok-Chintan evam vyavahar ki pratikriya aur samaj par bhinna roop se prakta hoti hain.

        Dharmik chintan aur manan ka madhyam jab lok-Vyavahar dwara ho to dharma ke sundar swaroop ka man mein Shudha Chintan nahi ho sakta. Isliye swadharma vicharon mein goon ho jata haiaur Vyavahar ki Vishamta se pidit vyakti dharmik sthano par bhi uchit laabh nahin le sakta aur uski seva evam smarpan ki bhawna ko swarth ka aavkaran dhank leta hai. Iski sampoorna abhivyakti bhavatmak parivartan ke roop mein sharir aur vicharon dwara hoti hai. Jiska aacha ya Bura Prabhav Avchaten mastishka par hota hai. Isliye dharma mein shradha aur bhavna ka smanvya Shree Vallabhacharya karte hain.Yadi vaishnavta ke sacche swaroop evam seva aur smarpan ke nishkam bhav swaroop ko samaj kar hamara samaj oyavasthit ho jay tabhi vaishnavta ka roop sakar hoga aur vishwa jansamuday ko nirgun bhakti marg dwara anukarniya aalokik smarpit kar sakega.

         Isi se shreemadvallabh hamein swaroopsthith hone ka updesh dete hain. Vaishnav jeevan ki nishkaam seva ka apna vaishishta hain. is vishesta ho ham pahchane aur jeevan aur vyavahar ko dharma budhi par aadharit karen, tabhi iska suphal bhagwan ke anugrah se prapt hoga. Vaishnavta ka pavitravesh hi patkon ki navritti hai.Itna hi nahin isme tribhuvan paramprem ke prakash se prakashit hota hai.yah baton tak simit siddhant nahin hai. Ismein dharma ke dono swaroopon ka sundar smanvay hain. Jisnein Aachar (Pratham Dharma) evam Vichar ka Aantardharma dono hi Prabhu Shreehari ke shreecharno mein sehaj smarpit hate hain. Yeh veh pranali hai jisse Prapanch mein Prabhudarshan ka nirdrishta drishtikon prapta hota hai. Hamein prabhu mein mein prapanch nahin dekhna hai, Yah man mein nishchit karne se hi aatmabal Prapta Hoga.

         Aaj sabhi sthanon par dhanikon ki manswita par hi dharma ka sanchalan ho raha hai. Ise Pushtimargiya bhavna ka jhutha naam de rahe hain. Kyonki jis bhavna se bhavnatmak bhagwan ka sakshat hota hai vah esi manswita ya kalpna par aadharit nahin ho sakti. Yadi esa hota hai to aacharyashree ise nissadhano ka sadhan nahin kehte. Esi pranali se aaj bhagwatswaroop ki dharmik maryada ki smapta hoti ja rahi hai. Jab bhi bhawna par dharmik niyantrana uth jata hai aur aacharya dhan ya shishyon ke adheen unke jhoothe samman ke liye badhya hota hai, tab dharmikta ki sthiti dayaniya ho jati hai. Yah ek Shudh vyavyasay ka swaroop hai jahan grahak ki iccha pradhan hai.

         Aaj vaishnav dharma seekne nahin seekhane aate hain. Yah vritti Shishyabhavki apeksha dhanmad ki hi parichayak hai. Bade aadmi aacharya athwa santon ke darshanarth nahin unse milne jate hai. Itni hi isme kami hai ki ve bhagwan se milne nahin ja saktekyonki uske liye parlok gaman karna hoga aur iske liye unki tayyari nahin hai. Sath hi sammukh prabhu ka swaroop aadarniya pashan pratima hi hai. Usme swaroop ka bodh inko nahin ho sakta kyonki bhagwat swaroop ka gyan hi aadambar shoonya vyakti ko hoga; asi shastriya drid manyata hai. Ise yah sapashta ho jata hai ki shstriya maryada anusar ese vyakti aacharya se aagya lene nahin, unko aagya dene aate hain, jise aacharya ko natmastak hokar sweekar karna unka dharma hai. Yahi Sthiti Sanskar karane valon hai.

         Aise hi log shakti ke jhukte hain va bhakti bhakti ke aage nakmastak nahin hote. Jab ki Shree Vallabhacharya updesh aur shakti se nahin, bhakti se sarvasva samarpan karte hain. Sikandra Lodi ke kaal mein Mahaprabhu ne shaskon ko yahi samajaya tha ki talwar ke bal se matha kata ja sakta hai kintu dharma nahin sikhaya ja sakta. Na  is prakar se manovritti ka hi parivartan ho sakta hai. Phir bhi jo kaam shastra nahi kar sake vah dhan aur chal ne swabhimanpurvak kar diya. Aaj Bhartiyon ko dharmpalan mein to appatti hai parantu anaitikta mein kisi prakar ka antar virodh nahin hai. Yah videshi se Bhyankar daasta hai jo desh ke aarsh evam aarsh parampra ka hi vicched karne par utaru hain. Yah bahari roop ki chalna hai jiska parinam samne hote hue bhi samaj uska parityag nahin kar sakta. Aaj yah hamare samajik utthan ke liye bhi aavashyak hai ki vaishnav samaj iski hriday mein dharna kare.

         Aaj ka vigyan jiska aadhar lekar manas par prabhav dal raha hai aur jo uski pramanikta andhshradhaluon  hokar sweekar karte hain jinko bar-bar vaigyanik ya scientific  kehne ka phobia (sanak) ho gaya hai unko yah samaj lena chahiye ki vaigyanik grutherstate ke matanusar apni saman upyogita ke siddhant ke aadhar par svayam hasya ki aur nahin ja raha usse samaaj aur jeevan evam aadhatmik chintan ke sath hi naitik stara ko bhi apne sath keenchkar vinash ki aur le ja raha hai. Jise aaj vikasvas kaha ja raha hai vah vastutah hasya ya vinash vaad hokar samast naitikta aur aatmik vivek ko smapta karne par tula hai chahe manavta ki aad lekar katuniti vicharak kitni hi shiksha dene ka prayas karen, vah unhin ke dwara aaj viphalta ka varan kar rahi hai. Jis Nishtha ko dharma ne samanya roop se lok manas mein jagrat kiya tha, uska nash karke samaj ko dharmik dasta aur aatmapatan hi uphar mein mila hai.