यहां स्पष्टतया मुक्तियोग्य जीवोंमें से किसीको ब्रह्मानन्द और किसीको
भजनानन्द मिलता है यह निश्चित हुआ है. मर्यादाविधिके अनुसार तीर्थ
आदिद्वारा जिन्हें मुक्ति मिलती है वह भी कृष्णकी मुक्तिदानकी इच्छापर
अवलम्बित है यह भी कहा गया है. इन कारिकाओंपर लिखे गये प्रकाशके
अध्ययन करनेपर भी मर्यादाजीव और पुष्टिजीवों के प्रभेदकी धारणा
स्फुट हो जाती है. यथा- "ये सात्त्विका दैव्यां सम्पदि जाता विध्युपजीविनः
सर्वदा तेषां मुक्तिर्भविष्यति" (प्रका. ४६) तथा "स्वतन्त्रभक्तानां तु
गोपिकादितुल्यानां सर्वेन्द्रियैस्तथान्तःकरणैः स्वरूपेण चानन्दानुभवः अतो
भक्तानां जीवन्मुक्त्यपेक्षया भगवत्कृपासहितगृहाश्रम एव विशिष्यते"
(प्रका. ५०-५१).
इन उद्धरणोंसे यह सिद्ध हो जाता है कि दैवीजीव तथा आसुरीजीव का
भेद और इसी तरह विध्युपजीवी मर्यादाजीव तथा स्वतन्त्र पुष्टिजीव का
अवान्तर प्रभेद भी श्रीमहाप्रभुको निबंधमें भी विवक्षित है ही. ऐसी स्थितिमें
इस पूर्वोक्त आधारपर ग्रन्थका रचनाकाल निर्णीत कर पाना कठिन है.
यह ग्रन्थ किस अवसरपर तथा किस अनुयायीके लिए लिखा गया था यह
पता नहीं चलता. इसके अलावा यह ग्रन्थ पूर्णतया उपलब्ध नहीं होता है.
यह ग्रंथके प्रारम्भमें की गयी प्रतिज्ञासे स्पष्ट हो जाता है. विभिन्न व्याख्याकार
भी इस वातका उल्लेख करते हैं.
सर्गभेद-कारणभेद, फलभेद, मार्ग या साधनभेद तथा जीवोंके स्वरूपा-
दिभेद के आधारपर पुष्टिमार्ग मर्यादामार्ग तथा प्रवाहमार्ग परस्पर भिन्न-भिन्न
हैं. यह श्रीमहाप्रभु इस ग्रन्थके द्वारा हमें समझाना चाहते हैं. उपलब्ध ग्रन्थके
पूर्ण न होनेके कारण यह कह पाना अब कठिन हैं कि इदमित्थतया श्रीमहा-
प्रभुने किस प्रकारसे पूर्वोक्त मार्गोंका पृथक्करण विश्लेषण एवम् वर्गीकरण
किया था. उपलब्ध अंशके अध्ययनसे तीन तरहकी सम्भावनायें प्रकट होती
है. यह सब समानन्यायकी सामान्य युक्तिपर की गयी सम्भावनायें है, जिनका
तुलनात्मक प्रामाण्य अन्य ग्रन्थोंमें श्रीमहाप्रभुके द्वारा इस विषयके बारेमें
किये गये विधानोंके साथ संवादपर अवलम्बित है.

प्रथम सम्भावित वर्गीकरण
जीव
दैवी आसुरी
मार्गाधिकृत चर्षणी चर्षणी मार्गाधिकृत
पुष्टि मर्यादा अज्ञ दुर्ज्ञ
शुद्ध मिश्र
पुष्टि मर्यादा प्रवाह
पुष्टि मर्यादा प्रवाह कुल: १०
द्वितीय सम्भावित वर्गीकरण
जीव
पुष्टि मर्यादा प्रवाह
शुद्ध मिश्र
पुष्टि मर्यादा प्रवाह पुष्टि मर्यादा प्रवाह पुष्टि मर्यादा प्रवाह
कुल: १०
तृतीय सम्भावित वर्गीकरण
जीव
पुष्टि मर्यादा प्रवाह
शुद्ध मिश्र शुद्ध मिश्र शुद्ध मिश्र
पुष्टि मर्यादा प्रवाह पुष्टि मर्यादा प्रवाह पुष्टि मर्यादा प्रवाह
कुल: १२

इनमें श्रीमहाप्रभुको अभिप्रेत वर्गीकरण कौन सा है यह केवल
पुष्टिप्रवाहमर्यादा ग्रन्थके आधारपर निर्विवाद निर्णीत नहीं हो पाता.
जीवोंके उपर्युक्त वर्गीकरणके अलावा मार्गभेद सर्गभेद एवम् फलभेद
के आधारपर अन्य विशेषताओंका भी निरूपण यहां श्रीमहाप्रभुको अभिप्रेत है.
१) मार्गभेद
पुष्टिमार्ग मर्यादामार्ग तथा प्रवाहमार्ग इन तीनों मार्गोंकी कुछ अपनी-
अपनी विशेषतायें हैं. तदनुसार ये तीनों मार्ग परस्पर भिन्न-भिन्न हैं. तत्तत्
मार्गोंमें जीवोंके स्वरूप, उनके देह, उनकी रुचि, उनके व्यवहार तथा अन्तमें
उन्हें मिलनेवाले फलके तारतम्यको दृष्टिगत करनेपर मार्गभेदको भलीभांति
समझा जा सकता है.
यह मार्गभेदकी धारणा शास्त्रीय प्रमाणोंपर अवलम्बित है. शास्त्रके अनु-
सार सारे लौकिक कर्मोंका उत्स कर्मकर्ता जीवके प्राकृत स्वभावमें तथा
लौकिक प्रयोजनोंकी पूर्तिके प्रयासमें निहित रहता है. वैदिक कर्मोंका अनुष्ठान
स्वभावसे प्राप्त नहीं होता. किन्तु शास्त्रीय आज्ञाओंके अनुसरण करनेकी
मनोवृत्तिसे प्राप्त होता है. फिर भी शास्त्रीय आज्ञायें स्त्री-पुरुष बालक-वृद्ध
या ब्राह्मण-शूद्र आदिके देह और उनसे सम्बन्धित विविध अभिमानों को लक्ष्यमें
रख दी गयी हैं. अतएव "त्रैगुण्यविषयाः वेदाः" कहा जाता है.
इन लौकिक तथा वैदिक कर्मोंसे ऊपर उठनेकी ज्ञानमार्गमें जैसी सन्यासकी
एक शास्त्रीय प्रक्रिया है, वैसी ही निर्गुण भक्तिमार्गीय सर्वसमर्पणकी भी
एक शास्त्रवर्णित प्रक्रिया है. इसी अलौकिक निर्गुणा भक्तिके प्रकारको
'पुष्टिमार्ग' कहा जाता है. गीतामें दैवी सृष्टिसे भिन्न एक आसुरी सृष्टि
दिखलायी गयी है वह प्रवाहमार्ग है. वेदोंमें वैदिक धर्मकी विभिन्न मर्यादाओं
के निरूपण मिलते ही हैं और वह मर्यादामार्ग है.
इससे सिद्ध होता है कि जैसे प्रवाहमार्ग और मर्यादामार्ग परस्पर भिन्न
हैं, वैसे ही इन दोनोंसे पुष्टिमार्ग भी एक भिन्न मार्ग ही है. सभी जीव अतः पुष्टि
मार्गीय नहीं माने जा सकते हैं. लौकिक या वैदिक सभी तरहकी कामनाओं
और प्रयोजनों से ऊपर उठकर जो जीवत्मा केवल भगवान्‌की ही भक्तिमें
परायण हो जाती हैं उन्हें प्रवाहमार्गीय या मर्यादामार्गीय नहीं गिना जा सकता

है. “आत्मभावित भगवान् जिस जीवपर अनुग्रह करते हैं वही जीव लोक-
वेदोंमें अपनी परिनिष्ठत बुद्धिसे छुटकारा पा सकता है” (भागवत) तथा “वेद-
तप-दान-याग आदि किसी भी साधनसे मेरा दर्शन इस तरह कर पाना शक्य
नहीं है, जैसा तुमने पाया है. अर्जुन ! यह तो केवल अनन्य भक्तिके कारण
ही मुझे इस तरह जाना जा सकता है, तत्त्वतः देखा जा सकता है और अन्त
में मुझमें प्रवेश भी पाया जा सकता है” (गीता) इन दो वचनोंसे क्रमशः
विशेष अनुग्रह और तज्जन्य भक्तिका सुस्पष्ट निरूपण हमें मिलता है. इस
तरह अन्यत्र भी ऐसी उत्कृष्ट भक्तिके निरूपणके बलपर उसके कारणभूत
अनुग्रह या पुष्टिमार्ग का अनुमान किया जा सकता है.
यहां यह शंका उठ सकती है कि मार्ग भिन्न-भिन्न नहीं मानने चाहिये
किन्तु इनमें उत्तरोत्तर उत्कृष्ट होनेके सोपानोंका सा सम्बन्ध मानना चाहिये
प्रवाहके सोपानसे उत्कृष्ट मर्यादाका सोपान है तथा सर्वोत्कृष्ट सोपान
निर्गुणावस्थाका है. यह शंका उचित नहीं है. क्योंकि श्रौत युक्ति तथा
ब्रह्मसूत्र दोनोंसे उक्त धारणा विपरीत है.
जैसे आसुरी जीव तथा दैवी जीवों का नित्यभेद श्रुतिसिद्ध है. उनके देह
तथा कर्मों की भिन्नता भी श्रुतियोंमें वर्णित है. इसी तरहसे दैवी जीवोंके
अन्तर्गत पुष्टिजीव और मर्यादाजीवों के स्वरूप देह तथा कर्मों में भी परस्पर
भिन्नता स्वीकारनी चाहिये. अतः पुष्टिमार्ग मर्यादामार्ग तथा प्रवाहमार्ग का
भेद प्रमाणसिद्ध ही है.
२) सर्गभेद
पुष्टिमार्ग मर्यादामार्ग तथा प्रवाहमार्ग के प्रमाणसिद्ध भेदके विचारके
बाद अब इन मार्गोंकी सृजनप्रक्रियाके भेदको भी समझ लेना चाहिये.
भगवान् स्वयम्‌के मनके द्वारा प्रवाहमार्गका सृजन प्रवर्तन तथा नियमन
करते हैं. अतः प्रवाहमार्गीय जीवोंके विशिष्ट स्वरूप देह तथा व्यवहार की
नियति केवल ब्रह्मकी इच्छापर ही निर्भर है. वैदिक मर्यादामार्गीय जीवोंके
विशिष्ट स्वरूप देह तथा व्यवहार का भगवान् वेदरूपा वाणीके द्वारा सृजन
प्रवर्तन तथा नियमन करते हैं. पुष्टिमार्गीय जीवोंके विशिष्ट स्वरूप देह तथा
व्यवहार का सृजन प्रवर्तन तथा नियमन श्रीकृष्ण अपने प्रकट आधिदैविक
स्वरूपके द्वारा करते हैं.

इस तरह इन मार्गोंमें सर्गभेद अथवा सृजनकी प्रक्रियामें भी भेद है.
३) फलभेद
प्रवाहमार्गीय जीवोंकी कामना एवम् आचरण के अनुकूल या प्रतिकूल
फल प्रभु स्वयम् अपनी इच्छानुसार निर्धारित करते हैं तथा उन्हें प्रदान करते
हैं. मर्यादामार्गीय जीवोंके वेदविहित धर्मार्थकामरूप पुरुषार्थोंके अनुष्ठानका
फल वेदादि शास्त्रोंमें निरूपित विविध मोक्षोंके रूपमें प्रभु देते हैं. पुष्टिमार्गीय
जीवोंके भजनानन्द-सम्बन्धी मनोरथोंकी पूर्ति श्रीकृष्ण अपने आधिदैविक
स्वरूपके द्वारा करते हैं.
"में उन आसुरी जीवोंको निरन्तर अशुभ योनिमें डालता रहता हूं"
(गीता). इस वचनके आधारपर निरन्तर अशुभ भवप्रवाहमें बहनेवाले प्रवाही
जीवोंसे मर्यादायार्गीय जीव तथा पुष्टिमार्गीय जीवों के फलको भिन्न
मानना पड़ता हे. क्योंकि इन्हें भवप्रवाहमे छुड़ाया जाता है तथा मोक्ष प्रदान
किया जाता है.
(क-१) पुष्टिमार्ग
इस तरह मार्गभेद सर्गभेद एवम् फलभेद के आधारपर पुष्टिमार्गीय
जीवोंको अन्य जीवोंसे भिन्न मानना ही चाहिये.
यह पुष्टिसृष्टि भगवान्‌के आधिदैविक स्वरूपकी सेवाके लिए ही प्रकट
की गयी हैं. अतः भगवत्सेवाके अतिरिक्त अन्यत्र किसी कर्म या प्रयोजन में
पुष्टिसृष्टिके जीवोंका तत्पर होना भगवानको अभिप्रेत नहीं है. बाह्य दृष्टिसे
पुष्टिमार्गीय जीवोंके स्वरूप देह स्वभाव एवम् व्यवहार तो सभी जीवोंके
समान ही प्रतीत होते हैं. परंतु अन्ततः आधिदैविक स्वरूपके भजनानन्दमें ही
इन पुष्टिजीवोंको आकर्षण और संतोष का अनुभव होगा. क्योंकि इनसे यही
काम प्रभु लेना चाहते हैं.
(क-२) पुष्टिसर्ग
इस पुष्टिसृष्टि के पुनः दो अवान्तर भेद होते है:
१) शुद्ध पुष्टिसृष्टि
२) मिश्र पुष्टिसृष्टि

मिश्र पुष्टिसृष्टिके तीन अवान्तर भेद होते हैं. यथा :
१) पुष्टि-पुष्टिसृष्टि
२) मर्यादा-पुष्टिसृष्टि
३.) प्रवाह-पुष्टिसृष्टि
१) पुष्टि-पुष्टिसृष्टिके जीव सर्वविध माहात्म्यज्ञानयुक्त तथा सुदृढ़
सर्वतोधिक स्नेहपूर्वक कृष्णसेवामें परायण होते हैं.
२) मर्यादा-पुष्टिसृष्टिके जीव भगवान् श्रीकृष्णकी लीलाकथाओंके द्वारा
भगवान्‌के गुणोंके प्रेमपूर्वक चिन्तन (श्रवण-स्मरण-कीर्तन) में परायण हो
जाते हैं.
३) प्रवाह-पुष्टिसृष्टिके जीवोंमें न तो भलीभांति माहात्म्यज्ञान ही होता
है और न उत्कट स्नेह ही. फिर भी कृष्णभजनके क्रियात्मक बाह्यरूपमें
इनकी रुचि एवम् तत्परता होती है.
मिश्र पुष्टिसृष्टिके इन तीनों प्रकारोंसे विलक्षण शुद्ध पुष्टिसृष्टिके जीव
होते हैं. इन्हें भगवान्‌के प्रति स्नेह किसी प्रमाणबलके आधारपर नही होता
किन्तु भगवान् इनके समक्ष स्वयम् प्रकट होकर अपने आधिदैविक स्वरूपके
प्रमेयबलसे इन्हें अपनी ओर आकृष्ट कर लेते हैं. इनका भगवान्‌के प्रति स्नेह
उत्कृष्ट सहज एवम् शुद्ध अर्थात् अन्य किसीभी भाव या प्रयोजन से अभि-
श्रित रहता है. यह अतिदुर्लभ प्रकारकी पुष्टिसृष्टि है.
(क-३) पुष्टिफल
पुष्टिमार्गीय जीवोंका साधन जैसे भगवान्‌की पुष्टि या अनुग्रह है वैसे ही
फल एकमात्र स्वयम् भगवान ही हैं.
तत्तद् भक्तोंके लिए गुण और स्वरूप के भेदोंके अनुसार जैसे-जैसे रूप
धारण कर भगवान् प्रकट होते हैं, उन-उन निजी भगवद्-रूपोंके साथ पुष्टि-
सृष्टिके विभिन्न जीवोंकी फलानुभूति सम्पन्न होती है. इन निजी भगवद्-
रूपोंसे अतिरिक्त अन्यत्र कहीं भी पुष्टिमार्गीय जीवकी आसक्ति जब भगवान्
देखते हैं तो शाप भी दिलवाते हैं. कभी-कभी इन्हें साहंकार देखकर भी
भगवान् शाप दिलवाते हैं. और तब ये पुष्टिजीव भूतलपर प्रकट होते हैं.
कभी-कभी भूतलपर पुष्टिमार्गको प्रकट करनेके लिए भी पुष्टिजीवोंको भूतल-
पर प्रकट किया जाता है, लोकमें आनेपर भी ये दैहिक रोगादिके उपद्रव

अथवा मानसिक पाषण्डता आदिके उपद्रवसे ग्रस्त नहीं हो जाते. इन महानु-
भावोंका भूतलपर प्राकट्य, चाहे शापवश भी क्यों न हो, होता है प्रायः
शुद्धताके लिए ही. भगवान् इन जीवोंके लिए अपने स्वरूप तथा अपनी लीला
में जैसा तारतम्य प्रकट करते हैं तदनुसार इन भक्तोंमें भी तारतम्य घटित
हो जाता है. लौकिक व्यवहारका निर्वाह तथा वैदिक कर्तव्योंका पालन ये
महानुभाव लोकमें बुद्धिभेद न पैदा हो जाये. एतदर्थ अर्थात् लोकसंग्रहार्थ ही
करते हैं. इनकी सहज तथा उत्कट रूचि तो अपनी वैष्णवताके निर्वाहमें ही
ही होती है—लौकिकता या वैदिकता के निर्वाहमें नहीं.
इस तरह पुष्टिजीवोंके मार्ग सर्ग एवम् फल का निरूपण सम्पूर्ण हुआ.
कभी-कभी इन पुष्टिमार्गीय जीवोंके साथ सदा-सर्वदा भटकते रहनेवाले
चर्षणी जीव भी सम्मिलित हो जाते हैं. अतः उनके स्वरूपका भी थोडा-बहुत
निरूपण यहां अप्रसंगोपात्त न होगा.
चर्षणी जीव
दैवी जीवोंके संगके कारण कुछ अदैवी जीवोंमें भी कभी-कभी तात्कालिक
रूपमें दैवी लक्षण दिखलायी देने लगते है. पर ये लक्षण उन जीवोंमें चिरस्थायी
नहीं होते. ऐसे जीवोंको 'चर्षणी जीव' कहा जाता है. चर्षणी प्रतिदिन नये-नये
मार्गोंपर भटकते रहते हैं—नये नये रंग बदलते रहते है. इनका अपना कोई
स्थायी रंग अथवा स्वभाव नहीं होता. जिनके साथ सम्मिलित हो जाते है,
उतने समयके लिए उनके गुण-धर्मोंको अपना लेते हैं. अपने नित्यनूतन बदलते
हुए रंगोंमें कुछ न कुछ तात्कालिक फल अथवा अनुभूतियां इन्हें होती रहती
हैं. दैवी जीवोंका संग पाकर दैवी शील प्रकट करते हैं तथा आसुरी जीवोंका संग
पाकर ये आसुरी शील प्रकट करते हैं. स्थिर ये कहीं भी नहीं हो पाते.
(ख—१) प्रवाहमार्ग
प्रवाहमार्गीय जीवोंके स्वरूप देह एवम् व्यवहार का अब निरूपण किया
जाता हैं.
सभी आसुरी सृष्टिके जीवोंको प्रवाहमार्गीय समझना चाहिये. गीतामें
इनका निरूपण—"इन्हें न उचित प्रवृत्तिका और न उचित निवृत्तिका ही
बोध होता है." कहकर किया गया हैं. प्रवाही जीवोंके दो अवान्तर भेद होते
हैं.

यथा :
१) अज्ञ प्रवाही जीव
२) दुर्ज्ञ प्रवाही जीव
१) आसुरी सृष्टिके जिन जीवोंका वर्णन भगवान्ने गीतामें किया हैं उन्हें
दुर्ज्ञ प्रवाही जीव समझना चाहिये.
२) इन दुर्ज्ञ प्रवाही जीवोंके संगवशात् प्रवाही स्वभाव या लक्षण प्रकट
करनेवाले जीवोंको 'अज्ञ प्रवाही जीव' कहा जाता है.
पुष्टि जीव जैसे प्रवाहमार्गीय कुलमें जन्मग्रहण करनेपर भी प्रवाह-
मार्गीय वातावरणमें अपना तालमेल नहीं बैठा पाता, ठीक उसी तरह प्रवाह-
मार्गीय जीव पुष्टिमार्गीय कुलमें भी जन्मग्रहण करले परन्तु पष्टिमार्गीय
वातावरणके साथ वह अपना तालमेल नहीं बैठा पायेगा... (यहांसे ग्रन्थ त्रुटित
हो जाता हैं.)
ग्रन्थके प्रारूपके अनुसार अधोलिखित विषयोंपर प्रकाश अपेक्षित हैं:
(ख--१) प्रवाहमार्गीय जीवोंके देह एवम् व्यवहार का निरूपण.
(ख--२) प्रवाहसर्ग
(ख--३) प्रवाहफल
(ग--१) मर्यादामार्ग
(ग--२) मर्यादासर्ग
(ग--३) मर्यादाफल
(घ) तथा उपसंहार
प्रस्तुत संस्करण वि. सं. १९८१ में प्रकाशित संस्करणका ऑफसेट
प्रॉसेस द्वारा पुनर्मुद्रित रूप है. उस संस्करण के सम्पादक तथा प्रकाशक श्रीमूल-
चंद्र तुलसीदास तेलीवाला तथा श्रीधीरजलाल व्रजदास सांकलिया महानुभा-
वोंका हम इस पुनर्मुद्रणावसरपर कृतज्ञताके साथ स्मरण करते हैं. इतिशम्.

S'RĪMAD VALLABHACHARYA
AND
HIS MISSION.
S'rīmad Vallabhacharya, the author of this little treatise 'Pushti-
Pravāha-Maryādā', was born on the 11th day of the dark half of
Chaitra, 1535 Samvat, (1479. A. D,) in the forest of Champa near
Raipur. His father was Lakshmaṇa Bhatta, and Yallammagaru was
his mother. He was a Telugu Brahmin studying the Taitiriya S'ākhā
of the Black Yajur-Veda. Vallabha's birth is shrouded in the mysteries
of the devotional beliefs of his followers, but one thing is certain that
his followers believed that he was commissioned by God to inaugurate
a great religious revival in India. From the writings of Vallabha
which are available now, we can say that this belief was shared by
himself also. It is not an uncommon phenomenon in India. Rama-
nuja, Madhva, Nimbarka, Chaitanya, and several other great teachers
did believe in their special messages to the world. Vallabha's ancestors
were Deekshitas, and were devoted to Krishna in the form of Gopāla.
The Swarūpa of Madana Mohanaji in the Seventh Pitha is the one
which came to him from his Sixth ancestor Yajna Narayana Bhatta.
It is possible that Vallabha's father Lakshamana Bhatta and his
ancestors were the Upāsakas of Gopāla according to the cult of Vishṇu-
swami. The early years of Vallabha were passed by him with his
father at Benares, where he is said to have mastered all the Vedas,
Six Dars anas, and all schools of Āstika and Nāstika thinkers. He
studied the S'aiva and Vaishṇava Āgamas. When Vallabha was
comparatively young, his father died. Vallabha wanted to study the
Vaishṇava systems of Madhva, Ramanuja, Nimbarka and others, and
seeing that they were not prevalent there, in order to have direct
knowledge, he is said to have proceeded to the south. Vallabha's
desire to go to the south of India was very natural. During that time
there was the powerful Hindu kingdom of Vijaya Nagar or Vidya-
Nagar, over which ruled the mighty monarch Krishnadeva-Raya,
himself a great Vaishṇava. During his time, it seems a convention
was held of the representatives of all the existing Sampradāyas. The
session seems to have been going on when Vallabha visited Vijaya-Nagar.
The main dispute seems to have been between Vyāsa Tirtha, the
Mādhva, and some representative of Mayavadins. It seems also clear
that the Dwaita philosophy of the Mādhvas could not hold its own

against the attacks of S'ānkaras. At this juncture Vallabha seems to
have baffled all by his great learning and powerful arguments. We
see no reason to doubt this fact. The author of a rcently discovered
work Vyāsa-Yoga-Charitam, from Vyāsa Raya Matha, does chronicle
the fact that Vallabhacharya was honoured by the king Krishṇadeva
Raya under the presidentship of the then famous Mādhva Swami
Vyasa Tirtha. Vallabha's position was peculiar. He accepted Adwaita
pure and simple without the interference of the Mayavada of S'ankara;
hence all the attacks advanced by Mādhvas and others against Advaita
lost their force as against him. His acceptance of ‘अद्वैतपूर्वकभक्ति’ disarmed
the opposition of both Vaishṇavas and S'ānkaras. The position taken
up by Vallabha was not altogether singular. We believe that Narayana
Bhatta, the author of the famous drama Veṇisanhara, was the follower
of a system of Philosophy which combined in itself the Pure Adwaita
of the Upanishads and the Bhakti Mārga. Whatever that may be,
it is certain that Vallabha made a very great impression on king
Krishnadeva, Vyasa-Tirtha and others who were present there. In
consequence of this session, the king performed a 'Kanakābhisheka' with
hundred Maunds of Gold. It is said that Vallabha did not accept this
gold and began to commence his travels. This abstinence on the
part of Vallabha added to the admiration of all those present for him.
Vyāsa Tirtha, the Madhva, actually requested him to be the head-priest
of his matha after him. Vyasa-Tirtha with king Krishna-deva again
approached Vallabha and presented him with a good many valuables.
From these presents Vallabha is said to have prepared a gold Mekhala
set with diamonds, rubies etc., and presented the same to S'ri Vitthala
in the Vitthala Swami Temple at Vijaya-Nagara. Ultimately, it appears,
Vallabha could not conscientiously accept the offer of Vyasa-Tirtha,
but from this time Vallabha came to be regarded as a great Acharya.
Before this, he seems to have met with great opposition from the
Mayavadi Pandits of Benares. In order to silence them for ever,
Vallabha wrote out a pamphlet in mixed verse and prose and affixed
the same to the doors of Kās'hi Vis'vanātha, with a challenge to
Benares Pandits to refute the same, if they could. One Upendra was
the leader of the opposition. It seems this discussion ended into
threats of personal violence, as a consequence of which Vallabha left
Benares and moved over to Adel on the opposite bank of the Ganges.
This work seems to have created a great stir in the world of Scholars
then living. One Ayyanna Dikshita actually mentions it by name in
his Vyasa-Tatparya-Nirṇaya. Ayyanna's seems to be a veiled attempt

to belittle the achievement of Vallabhacharya by propounding a
principle though novel, far from convincing, for finding out the
true view of Vyasa. It is would be rather hazardous to say that
the true view of Vyasa can be determined from the statement of the
opponents. Assuming however that it is so, the opponents mention
both Parinama and Vivarta as the view of Vyasa. Hence from the
statements of opponent Sankhyas and Naiyayikas it is impossible to
come to the conclusion that Vyasa teaches Vivarta alone in his
Brahma sūtras.

The last portion of his life was passed at Adel, where he finished
his works which were begun by him during his travels, and served Lord
Krishna with the love and devotion of Gopees, and founded his system
on it. At the age of 52 he left his Parnas'āla, joined the Sannyasa
Ās'rama and came to Benares. For a month he observed fast, and
for the last eight days he observed मौनव्रत, and on the 2nd day of the
bright half of Āshadha Samvat 1587, he left this world mid-day.

Vallabha married one Maha Lakshmi. By her he had two
sons, Gopinatha and Vitthales'wara. Gopinatha had one son named
Purushottama, after whom his line became extinct. Vitthales wara
lived over seventy years. He had seven sons. During his time the
Sampradaya flourished very considerably. Todarmal, Birbal, and
Ray Purushottam seem to have come under his influence. Akbar
also presented him with Gokula and Jatipura villages in Vraja. All the
present Maharajas are direct agnate descendants of Vitthales'wara.

While he was staying in the north of India, Vallabhacharya came
into contact with Kes'ava Kashmirin, the famous Nimbarka scholar,
and Chaitanya, the Bengal Saint. They were both Krishnopasakas,
and it seems from Sampradayika gathas that their relations were very
cordial. Kes'ava presented his pupil Madhava Bhatta Kashmirin to
Vallabha in Dakshina of भागवतकथाश्रवण. He became his devout
disciple, and during his whole life acted as the scribe of S'ri
Vallabha. It seems that during Madhava Bhatta's stay with him at
Adel, Vallabha composed his numerous works. During that interval
Vallabha wrote Purva Mīmānsā Bhashya, Brahma-Sūtra Bhashya,
Tattvadipa-Nibandha with his own commentary, Sūkshma tīka and
Subodhini on Srimad Bhagavata, and the sixteen Prakarana Granthas
giving in brief the essence of his views. It is really unfortunate that
only a fragment of his Purva Mimansā Bhashya is available now.
Aṇu Bhashya, as we have it now, is not wholly written by him.

Krishnāśraya. The country surrounding the holy rivers the Jamuna and
the Ganges was overrun by mahomedans. The kingdom of the great
Krishnadeva-Ray in whose court at Vijayanagar Vallabhacharya
gained distinction as one of the greatest Acharyas then living, was
under the perpetual terror of neighbouring mahomedan kingdoms of
the Bahamany dynasty, and its disruption appeared to him to be a
question of time. After the death of Krishnadev-Ray, such a time did
arrive, and during the regime of weaklings who succeeded Krishnadeva,
we find that the five mahomedan kings of the Bahamani Dynasty did
combine to overthrow the Hindu kingdom of Vijaya-Nagar, and they
actually succeeded in destroying the same in 1565 A. D. in the battle
of Talikota. This being the condition of India the very existence of the
Vedic civilisation seemed to Vallabhacharya to be in peril. Numerous
writers before him had painted the picture of Vedic religion in colours
which made it difficult, if not imposible, to be recognized. Even then,
after removing all the false colours and showing it in true perspective,
it was a great problem to put the same in practice in an acceptable
form, having regard to the disturbed state of society then existing in
India. Vallabhacharya seems to have devoted much anxious thought
to this problem. The problem before him was two-fold, first how he was
to present the true picture of Vedic religion, and secondly how he was
to save mankind, degenerated and distracted as it was, on the basis
of the same. These questions seem to have troubled him most.
He found it impossible to solve this problem through human agency.
It was in the moments of holy communion and devine inspiration, that
a mode of worship was revealed to Vallabha. Divine grace was the
essence of this mode of worship. Hence following ‘पोषणं तदनुग्रहः’ a
sentence in the Bhagavata, he named this mode as पुष्टिमार्ग.

The conception of this Pushti-Marga was based on a very broad
basis. Traivarṇikas and Non-Traivarṇikas, males and femals can equally
be Adhikari in this path. The position of the female was elevated
to an extent unknown to Vedic times. The conceptions of the Highest
Deity, human soul, universe etc. were accepted on the basis of the
Vedic doctrine of Brahmavāda, but the process of Sādhanā was based
purely on love generated by the singular grace of the Supreme Deity.
The Grace Divine was to act in inverse ratio of the individual’s attachment
to Veda and Loka. The lesser the attachment to Loka and Veda, the
deeper became the attachment to the Supreme Deity. Such love devoid
of Upadhi and Avadhi was the index of the Divine Grace. Without love
the mode of worship was not Sevā, but a Pūjā. Hence the first requisite

The last Adhyaya and a half of the Bhashya is finished by his son
Vitthales'wara. Sūkshma tika is almost lost. Even Pushti-Pravaha-
Maryada Bheda, one of the minor Prakaraņas, here printed, is
not available as a whole. The Bhagavata Subodhini is available
only on the 1st, 2nd, 3rd, 10th and a portion of 11th Skandhas.
It is possible that Vallabha wrote on all the Skandhas. The loss
of these valuable works seems to have been due partly to the apathy
of his descendants and followers. It is a pity that no one seems to
take care to preserve even those of the writings of Vallabhacharya
and his descendants which are available at present. Stray efforts
like ours are hardly commensurate with the task which is of immense
magnitude, requiring the collaboration of Scholars, Maharajas, and
rich Vaishnavas coupled with earnestness of purpose.
During his visit to Vraja, Vallabha set up the Shrine of S'rī
Nathaji on the holy hill Govardhan in a temple built for that purpose
by one Purņa Malla Kshatriya. There Vallabhacharya used to pass
his Chātura-Māsa i. e. Āshādha S'ukla eleventh to Kārtik S'ukla
eleventh every year. Here he developed the asthetic side of
Vaishnavism by refining and perfecting the mode of worship Sevā Mārga.
During his stay in Vraja, on the midnight of 11th day of the
bright half of S'rāvana, he says he had holy communion with Lord
Krishna, who commanded him to initiate Jivas in his service. This
initiation consists of two parts: one is the formula to be repeated by
the aspirant before the deity by holding Tulasi-leaves in hand and
afterwards placing the same at the feet of the deity through Acharya,
and the other part is the effect of the same, on the devotee, by which
he becomes the Adhikari in the Sevā Marga of Lord S'rī Krishna.
In the introduction to Siddhānta-Rahasya we have at length
explained the ceremony of initiation and philosophical reasoning on
which it was based. A person so initiated was considered to be a
member of the Pusti-Marga, a path to approach God through his
singular grace alone. In this Prakaraņa Grantha Vallabhacharya
tries to distinguish this Pushti-Marga from the so-called Maryada-Marga
and Pravaha-Marga. By a description of the characteristic features
of these Margas, he tries to bring out the excellences of the Pushti-
Marga as compared with the Maryādā and Pravāha. The conditions
political social and religious then prevailing in India seem to have
made Vallabhacharya very sceptical and nervous as to the future of
the Veda-Marga or Maryada-Marga as he calls it here. A vivid picture
of this degredation is drawn by him in another of his Prakarana Grantha

was the Grace Divine, which in its turn generated love towards the Supreme
Deity and non-attachment towards the allurements of Veda and Loka. This
could be achieved only by a complete self-surrender to the Supreme Deity.
Hence this vow of ‘Samarpana’ the Sadhaka had to take at the time of
initiation. Taking this vow was the beginning, and realisation of the
Supreme was the end of this Pushti-Mārga, while the stage between the
two ends was to be passed through the process of what are called तनुजा
and वित्तजा सेवा. This process gradually eliminates the objectionable
features of अहन्ता and ममता, and generates a mental attitude in which
the presence of the Supreme Deity is always experienced.
To distinguish this Pushti-Marga from the Marya'da' and the
Prava'ha, Vallabhacharya first explains the existence of these Margas.
The existence of Bhaktimarga-Path of devotion, pre-supposes the
existence of Pushti which itself is the finest flower of the Bhakti-Marga.
The observance of the Vedic rites and Vedic Jnana proves the existence
of Maryada-Marga. Those who follow only worldly pursuits are
said to follow the Prav'aha-Marga. ‘अत्रैवं स्वरूपनिश्चायनेन यावन्तः पुष्टिप्रयुक्ता मार्गा
भक्तिरूपास्ते पुष्टिमार्गेऽन्तर्भवन्ति, ये लौकिकाः सर्गपरंपरां न विच्छन्दन्ति, ते प्रवाहेऽन्तर्भवन्ति, ये वेदनियमं
नातिवर्तन्ते, ते मर्यादायामन्तर्भवन्ति।’. The bhajana in Pushti-Marga is due to
love alone. This bhajana is not based on the injunctions of the
Veda, nor on worldly selfishness. Hence the devotee who becomes
the recipient of the singular grace of the Supreme Deity gives
up his faith ( A'stha' ) both in Loka and Veda. The soul elect
attains his status through Divine Grace alone un-fettered by Vedic
rules and worldly demands. Such a soul is the specially favoured
one and naturally he is considered to have reached the highest stage.
The difficulty to reach this stage is emphasized by Krishna in ‘कश्चिदेव
हि भक्तो हिं’.
Thus the Pushti Soul is distinct from the Maryada Soul as well
as Pravaha Soul. The distinction was first inferred from the fact
that the Pushti Soul’s sole dependance is on the grace of the Supreme
Deity, that of Mary'ad'a Soul on Vedic injunction, that of Pravaha Soul
on worldly pursuit. This distinction is due to difference in the mode
of creation of each of these Souls. The Highest Deity is Sat-Chit-
Ananda. He creates Pravaha Srishti through Manas, Maryada Srishti
through Vachas, and Pushti Srishti through Kaya or Ānanda S'rianga.
Pravaha Srishti is Sadans'a-Pradhana, Maryada Srishti Chidans'a
Pradhana, while Pushti Srishti is Anandāns'a Pradhana. The Pushti
Soul is guided by the dictates of love of God, Maryada Soul by

Vachas, Words of God spoken in Veda, and Pravaha Soul by the will,
manas of Lord. The phala of Pravaha Soul depends on Mulechha
will of God, that of Maryādā Soul on the Vedic words, and that of
Pushti Soul on Purushottama-Ananda-Kaya. The Pravaha Soul
gets only birth and death, the Maryada Soul Vedic Moksha, and the
Pushti Soul Praves'a-entrance in Līlā Srishti. From this it appears that
Vallabhacharya regards the Pushti soul as different both from Maryada
Soul and Pravaha Souls. The Pushti Soul is meant for the service
of the Swarupa of Lord, and for no other object. Between the Pushti
Soul who has reached the highest stage and the Supreme Deity there,
is no तारतम्य so far as Swarupa, avatara, external sign, attributes,
actions or Vigraha except that which is absolutely essential for the
perfection of the Divine play. Such a soul being created from काय
(कः आनन्दः) आनन्दस्वरूप essentially resembles the Lord in स्वरूप. He is like
Him अतिरोहितसच्चिदानन्द. Just as the Lord comes down in the world
(अवतार) making सत्त्व as His अधिष्ठान or basis, so also has he in this world
सत्त्व as his basis. Like the Lord he has also marks such as कमल, ध्वज, वज्र,
अंकुश etc. Like the Lord he has six गुणs ऐश्वर्य etc. श्रुतिs like एकोऽहं बहु स्याम्,
स एकाकी न रमते, स द्वितीयमैच्छत, पतिश्च पत्नी चाभवताम् refer to such a soul. The पुष्टि
Soul is मुक्त and शुद्ध. He is लीलासृष्टिस्थ. He is the true recipient of the
Divine Grace पुष्टि. आविर्भाव manifestation of the Lord is his फल and
not मोक्ष.
The Pushti Soul of this pure type is an extremely rare thing. In
the mass we find Souls whose inclinations are mixed. Such mixed
Souls have also their scope in the Divine Fair. Pushti Souls with Pushti
become Sarvajna, Pushti souls with Pravaha become engrossed in
actions pertaining to God, and those with Maryādā devote themselves
to Gunas of God, while a Pushti Soul with love alone is rare.
To the Pushti Soul God manifisted is phala in this and the
next life. A Pushti Soul very often becomes subjected to other
influences, then he is called Mis'ra Pushti Soul. He does not
ultimately suffer even when there is a curse in case of egotism.
He has to suffer for a purpose and when that purpose is served, he also
becomes pure. His Parinishtha being in God alone, the Laukika and
Vedic activities followed by him are without Astha. He is placed
in that position, so he seems to follow those activities, though his
goal is Bhagavatprapatti alone. His Vaishnavatva is sahaja natural,
while his other activities are due to the circumstances in which he is
somehow placed. A Pushti Soul having come in Pravaha does not
ultimately suffer from the shortcomings of Pravaha; the grace of Lord
on which he depends, saves him there also.

After describing the characteristics of a Pushti Soul, Vallabha-
charya describes who are called Sambandhi Souls. They wander
always. They don't really belong to any class, but become such on
account of their contact with Souls of such a class. They are
known as Charshani. They have no definite inclination. They have
their fruits according to their actions.
Pravaha Souls are described by Krishna in 'प्रवृत्तिं च'. They are
known as Āsuras. They are of two sorts. One class is known as
दुर्ज्ञ and other as अज्ञ. The दुर्ज्ञs are real Āsuras, while अज्ञs are those
who follow दुर्ज्ञs. The Asuratva of अज्ञs being due to an extraneous
cause, may disappear, while the दुर्ज्ञs being मायिक disappear into Māyā.
Incomplete as this work is, we are not in a position to exactly
understand the views of Vallabhacharya as regards the Maryada
and Pravaha Souls, but the characteristics of the Pushti Soul—Soul
who is the subject of Lord's Varana, are fully set out. The Soul
elect is a peculiar Soul who though appearing sometimes different,
never ceases to be as such. His Pramaṇa, Prameya, Sadhana and Phala
is Lord Krishna alone. Such a Soul may belong to any sex, class,
or race, but if he has the requisite Prapatti-sole dependendce of God,—
He alone saves him. Such dependence is not possible in the absence
of the purest love, and such love is impossible in the absence of the
Grace of God. For this reason Vallabhacharya declares that the sine
quo non of the Adhikara in Pushti Marga is the Anugraha of the
Supreme Deity. Anugraha of Lord controls the Pushti Soul from
the व्युच्चरण to नित्यलीलाप्रवेश and nothing else. श्रीकृष्णार्पणमस्तु ।
Bombay, } M. T. Telivala.
28th-3-1925. }

EDITORS' NOTE.

In this volume are printed four commentaries with the text of the
Pushti-Pravāha-Maryādā of S'rī Vallabhāchārya. The four commentaries printed
here are those of S'rī Gokulanathaji, S'rī Raghunāthaji, S'rī Kalyanarayji and S'rī
Pitambarji. The first two are grand-sons of S'rī Vallabhacharya, the third his great-
grand-son and the fourth is 6th agnate descendant. The last Commentary though it
is published in the name of S'rī Pitambarji, we have no doubt, is actually written by
his learned son S'rī Purushottamji. S'rī Purushottamji seems to have written this
and dedicated it to his father by ascribing the authorship of the same to him.
Whatever that may be, the style is evidently familiar one which we meet in other
writings of S'rī Purushottamji.

Pushti-Pravāha-Maryādā is one of the so-called ‘Shodas'a Grantha’ sixteen works
of S'rī Vallabhacharya. Though this is a Prakaraṇa grantha, the whole of it is
unfortunatily not available. The last portion of it seems to have been lost by the
time S'rī Gokulnāthaji came to write his commentary on it. S'rī Gokulnathaji
remarks at the end of his commentary thus:—‘यद्यप्यत्र ग्रन्थोपसंहारदर्शनाभावादग्रेऽपि ग्रन्थोऽस्तीति
ज्ञायते, तथाप्यग्रिमग्रन्थस्याप्रसिद्धत्वाद्यावत्प्रसिद्ध एव व्याख्यात इति नानुपपत्तिः काचित्’. S'rī Raghunathaji
another commentator also remarks at the end of his commentary ‘इत ऊर्ध्वं ग्रन्थत्रुटिः’.
S'rī Gokulnathaji and S'rī Raghunathaji are both grandsons of S'rī Vallabhacharya,
and from the above we come to know that they were unable to trace the whole of
the present Prakaraṇa Grantha and therefore they had to satisfy themselves by com-
menting on that portion of Pushti-Pravāha-Maryādā which was available to them
during their times. Though we are not informed exactly as to what was lost from
this work by these commentators, we do learn from the last commentator S'rī
Pitambaraji or S'rī Purushottamji that the portion of this work dealing with the
प्रयोजन, साधन, अङ्ग, क्रिया and फल of प्रवाहमार्ग and प्रयोजन, स्वरूप, अङ्ग, क्रिया, साधन and फल of
मर्यादामार्ग, seems to have been lost. Whatever that may be, we have also to satisfy
ourselves by publishing the portion which is available. Inspite of our efforts we
have not been able to trace the whole of it anywhere. How the last portion of the
present work came to be lost as early as the time of S'rī Gokulnathaji is a question
which is not possible for us to answer definitily. In the absence of any reliable
information whatever we may say would be nothing more than speculation. It is
not absolutely impossible that this work in the original with others of S'rī Vallabha-
charya, was consigned to oblivion by the wife of S'rī Gopinathaji (elder son of S'rī
Vallabhacharya) when differences arose between her and her brother-in-law S'rī
Vitthala Dikshita, on the death of her husband, as to the succession to the seat of
Acharya between her son Purushottamaji and S'rī Vitthala Dikshita. It does not
seem to be probable that S'rī Vallabhacharya himself left it incomplete. Possibly
this work as it is available deals fully with the Pushtimarga, while the rest of the
portion dealing with Pravāha and Maryādā being uninteresting to the exclusive
tendencies of S'rī Vitthala Dikshita became neglected with the result that by the
time Gokulanathaji came to write his commentary, he was unable to trace it. In
those days the means of communication were few. Whatever might have been the
reason for the loss, the fact is that we have now to satisfy ourselves with the
fragment as is available.

There is not much difference in the text of the present work except a slight
variation in the order of the verse 4 and 5. S'rī Raghunathaji and Pitambarji read
the 5th verse after the first half of the 4th. In the 6th verse Raghunathaji reads
मार्गेकत्वेन instead of मार्गेकत्वेपि. In 16th verse instead of फलं त्वत्र, Kalyanarayji and
others read फलमत्र. In 19th verse रोगाद्युपद्रवः is read in plural by Pitambarji. Some
read लौकिकत्वं वैदिकत्वं in inverse order. In verse 25th Pitambarji reads तेन युज्यते instead
of तैर्न युज्यते. Besides these there does not appear to be any material difference in the
readings of the text. None of the commentaries except the last has been printed
before. No other commentary is known to exist other than the four which are printed
here. The text of all the four commentaries is based on old and reliable MSS. The
text of S'rī Vallabha alias Gokulnathaji commentary is chiefly based on six MSS, two
of which were recieved from Pandit Gattulalaji's Library, one from S'rī Vallabhalalji
Maharaja of Kāmā, one from S'rī Gokulnathaji Maharaja of Bombay, one from S'rī
Ranchhodlalji of Bombay, one from Bhandarkar Research Institute. Raghu-
nathaji's tika is based on three MSS; one from Gattulalaji's Library, one from
Bhandarkar Research Institute and one from S'ri Mathures'aji's Temple at Kotah.
S'rī Kalyanrayaji's tika is similarly based on six or seven MSS. derived from the
sources mentioned above. Pitambarji's tika is based on six MSS; and one printed
copy of Pandit Balabhadra S'arma. Out of these six two were recieved from S'rī
Gokuladhis'aji's Mandir of Bombay, the remaining were received from sources
mentioned above. A perusal of the six MSS. of S'rī Pitambarji's commentary reveals
the fact that the learned author has revised his tika some time after he wrote the
same. Purushottamji was a great authority in the Sampradaya, hence both the
original and revised versions of this tika became current in the Sampradaya. Many
of the readings noticed by Pandit Balabhadra in the foot-notes of his edition are
due to this fact. We have however not thought it fit to perpetuate those readings of
the original draft which the learned author himself did not retain in the revised
version. On the whole the MSS. were tolerably good. We are much obliged to all
gentlemen and institutions who have been kind enough to help us as above.

As the concluding portion of this work is missing, we are not in a position to
know the exact name given by the author to this work. Some Scholars have named
this work पुष्टिप्रवाहमर्यादाभेद, and there is great plausibility in that selection, but the
invariably uniform 'इतिश्रीपुष्टिप्रवाहमर्यादाविवृति' in all the MSS. seen has inclined us to
adopt पुष्टिप्रवाहमर्यादा as the name of this work without the addition of the word भेद.

The funds for the publication of this work have been supplied by one of our
collaborators Mr. Dhirajlal Vrajdas Sankalia in the happy memory of the Wedding-
Ceremony of his eldest son Mr. Natvarlal.

With feeling of Joy we offer this fruit of our labour of love at the Lotus-feet
of Lord S'rī Krishna.

$\left.{l}Bombay,
3rd-3-1925.\right}$ \hspace{4cm} M. T. Telivala.

पुष्टिप्रवाहमर्यादाभेदः ।
पुष्टिप्रवाहमर्यादा विशेषेण पृथक्पृथक् ।
जीवदेहक्रियाभेदैः प्रवाहेण फलेन च ॥ १ ॥
वक्ष्यामि सर्वसन्देहा न भविष्यन्ति यच्छ्रुतेः ।
भक्तिमार्गस्य कथनात्पुष्टिरस्तीति निश्चयः ॥ २ ॥
द्वौ भूतसर्गावित्युक्तेः प्रवाहोऽपि व्यवस्थितः ।
वेदस्य विद्यमानत्वान्मर्यादापि व्यवस्थिता ॥ ३ ॥
कश्चिदेव हि भक्तो हि यो मद्भक्त इतीरणात् ।
सर्वत्रोत्कर्षकरणात्पुष्टिरस्तीति निश्चयः ॥ ४ ॥
न सर्वोऽतः प्रवाहाद्धि भिन्नो वेदाच्च भेदतः ।
यदा यस्येति वचनान्नाहं वेदैरितीरणात् ॥ ५ ॥
मार्गैकत्वेऽपि चेदन्त्यौ तनू भक्त्यागमौ मतौ ।
न तद्युक्तं सूत्रतो हि भिन्नो युक्त्या हि वैदिकः ॥ ६ ॥
जीवदेहकृतीनां च भिन्नत्वं नित्यताश्रुतेः ।
यथा तद्वत्पुष्टिमार्गे द्वयोरपि निषेधतः ॥ ७ ॥
प्रमाणभेदाद्भिन्नो हि पुष्टिमार्गो निरूपितः ।
सर्गभेदं प्रवक्ष्यामि स्वरूपाङ्गक्रियायुतम् ॥ ८ ॥
इच्छामात्रेण मनसा प्रवाहं सृष्टवान् हरिः ।
वचसा वेदमार्गं हि पुष्टिं कायेन निश्चयः ॥ ९ ॥
मूलेच्छात्तः फलं लोके वेदोक्ते वैदिकेऽपि च ।
कायेन तु फलं पुष्टौ भिन्नेच्छातोऽपि नैकता ॥ १० ॥
तानहं द्विषतो वाक्याद्भिन्ना जीवाः प्रवाहिणः ।
अत एवेतरौ भिन्नौ सान्तौ मोक्षप्रवेशतः ॥ ११ ॥
तस्माज्जीवाः पुष्टिमार्गे भिन्ना एव न संशयः ।
भगवद्रूपसेवार्थं तत्सृष्टिर्नान्यथा भवेत् ॥ १२ ॥
स्वरूपेणावतारेण लिङ्गेन च गुणेन च ।
तारतम्यं न स्वरूपे देहे वा तत्क्रियासु वा ॥ १३ ॥
तथापि तावता कार्यं यावत्तस्य करोति हि ।

ते हि द्विधा शुद्धमिश्रभेदान्मिश्रास्त्रिधा पुनः ॥ १४ ॥
प्रवाहादिविभेदेन भगवत्कार्यसिद्धये ।
पुष्ट्या विमिश्राः सर्वज्ञाः प्रवाहेण क्रियारताः ॥ १५ ॥
मर्यादया गुणज्ञास्ते शुद्धाः प्रेम्णातिदुर्लभाः ।
एवं सर्गस्तु तेषां हि फलं त्वत्र निरूप्यते ॥ १६ ॥
भगवानेव हि फलं स यथाऽऽविर्भवेद्भुवि ।
गुणस्वरूपभेदेन तथा तेषां फलं भवेत् ॥ १७ ॥
आसक्तौ भगवानेव शापं दापयति क्वचित् ।
अहङ्कारेऽथवा लोके तन्मार्गस्थापनाय हि ॥ १८ ॥
न ते पाषण्डतां यान्ति न च रोगाद्युपद्रवाः ।
महानुभावाः प्रायेण शास्त्रं शुद्धत्वहेतवे ॥ १९ ॥
भगवत्तारतम्येन तारतम्यं भजन्ति हि ।
वैदिकत्वं लौकिकत्वं कापट्यात्तेषु नान्यथा ॥ २० ॥
वैष्णवत्वं हि सहजं ततोऽन्यत्र विपर्ययः ।
सम्बन्धिनस्तु ये जीवाः प्रवाहस्थास्तथापरे ॥ २१ ॥
चर्षणीशब्दवाच्यास्ते ते सर्वे सर्ववर्त्मसु ।
क्षणात्सर्वत्वमायान्ति रुचिस्तेषां न कुत्रचित् ॥ २२ ॥
तेषां क्रियानुसारेण सर्वत्र सकलं फलम् ।
प्रवाहस्थान् प्रवक्ष्यामि स्वरूपाङ्गक्रियायुतान् ॥२३॥
जीवास्ते ह्यासुर्राः सर्वे प्रवृत्तिं चेति वर्णिताः ।
ते च द्विधा प्रकीर्त्यन्ते ह्यज्ञदुर्ज्ञविभेदतः ॥ २४ ॥
दुर्ज्ञास्ते भगवत्प्रोक्ता ह्यज्ञांस्ताननु ये पुनः ।
प्रवाहेऽपि समागत्य पुष्टिस्थस्तैर्न युज्यते ।
सोऽपि तैस्तत्कुले जातः कर्मणा जायते यतः ॥ २५ ॥
इति श्रीवल्लभाचार्यविरचितः पुष्टिप्रवाहमर्यादाभेदः
समाप्तः