Pustipravaha Maryada Bhedah - The Distinction of the Paths of Grace, Mundane Flow, and Lawful Limitations
Shri Vallabhacharya assures the listener that his teachings will clarify scriptural ambiguities. He emphasizes that the very existence of the path of devotion implies the presence of divine grace.
Shri Vallabhacharya guides us deeper into his world of grace, revealing the diverse natures of beings. At the absolute level, all is Brahman. Yet, souls manifest in this world with unique temperaments. Each soul's path and reward are distinct. By recognizing this variety – the unique origins and activities of souls – we can deepen our understanding and cultivate our own devotion. In the master's words:
पुष्टि-प्रवाह-मर्यादा विशेषेण पृथक्पृथक् । जीव-देह-क्रिया भेदैः प्रवाहेण फलेन च ।।१।।
puṣṭi-pravāha-maryādā viśeṣeṇa pṛthak pṛthak jīva-deha-kriyā bhedaiḥ pravāheṇa phalena ca (1)
The paths of Grace (Pushti), Mundane Flow (Pravah), and Lawful Limitations (Maryada) are distinctly separate, each with differences in souls, bodies, actions, movements, and results. (1)
वक्ष्यामि सर्वसन्देहा न भविष्यन्ति यच्छ्रुतेः । भक्तिमार्गस्य कथनात्पुष्टिरस्तीति निश्चयः।। २ ।।
vakṣyāmi sarvasandeha na bhaviṣyanti yacchruteḥ bhaktimārgasya kathanātpuṣṭirastīti niścayaḥ (2)
I will explain [these distinctions] so that all doubts arising from the scriptures will be dispelled. By the description of the path of devotion (bhakti), it is certain that God's grace (puṣṭi) exists. (2)
द्वौ भूतसर्गावित्युक्तेः प्रवाहोऽपि व्यवस्थितः । वेदस्य विद्यमानत्वान्मर्यादापि व्यवस्थिता ।। ३ ।।
dvau bhūtasargāvityukteḥ pravāho'pi vyavasthitaḥ vedasya vidyamānatvānmaryādāpi vyavasthitā (3)
From the statement 'There are two types of created beings' [in the Bhagavad Gita], the path of mundane flow is also established. And due to the existence of the Vedas, the path of lawful limitations is also established. (3)
कश्चिदेव हि भक्तो हि यो मद्भक्त इतीरणात् । सर्वत्रोत्कर्ष कथनात् पुष्टिरस्तीति निश्चयः ।।४।।
kaścid eva hi bhakto hi yo madbhakta itīraṇāt sarvatrotkarṣakathanāt puṣṭirastīti niścayaḥ (4)
Indeed, only a few are truly My devotees, as it is said, 'He who is My devotee.' Everywhere, the excellence [of devotion] is proclaimed, hence the existence of Grace is certain. (4)
न सर्वोऽतः प्रवाहाद्धि भिन्नो वेदाच्च भेदतः । यदा यस्येति वचनान्नाहं वेदैरितीरणात् ।।५।।
na sarvo'taḥ pravāhāddhi bhinno vedācca bhedataḥ yadā yasyeti vacanānnāhaṁ vedairitīraṇāt (5)
Not everyone is different from the mundane flow, nor different from the Vedas, due to their distinctions. According to the statement 'When it is His will,' and the saying 'I am not known by the Vedas.' (5)
मार्गेकत्वेऽपि चेदन्त्यौ तनू भक्त्यागमौ मतौ । न तद्युक्तं सूत्रतो हि भिन्नो युक्त्या हि वैदिकः ।। ६ ।।
mārgaikatve'pi cedantyau tanū bhaktyāgamau matau na tadyuktam sūtrato hi bhinno yuktyā hi vaidikah (6)
Even if the two end paths are considered to be devotion and scripture, that is not correct. For the Vedic path is indeed distinct, both according to the Sutras and by reasoning.
जीवदेहकृतीनां च भिन्नत्वं नित्यताश्रुतेः । यथा तद्वत्पुष्टिमार्गे द्वयोरपि निषेधतः ।। ७ ।।
jīvadehakṛtīnām ca bhinnatvam nityatāśruteḥ yathā tadvatpuṣṭimārge dvayorapi niṣedhataḥ (7)
The distinctness of souls, bodies, and actions is established by the eternal nature spoken of in the Śrutis. Similarly, in the path of Grace, both are prohibited. (7)
प्रमाणभेदाद्भिन्नो हि पुष्टिमार्गो निरूपितः । सर्गभेदं प्रवक्ष्यामि स्वरूपांगक्रियायुतम् ।। ८ ।।
pramāṇabhedādbhinno hi puṣṭimārgo nirūpitaḥ sargabhedam pravakṣyāmi svarūpāṅgakriyāyutam (8)
The path of Grace is indeed established as distinct due to the difference in authoritative sources. I will now explain the differences in creation, along with their nature, aspects, and actions. (8)
इच्छामात्रेण मनसा प्रवाहं सृष्टवान् हरिः । वचसा वेदमार्गं हि पुष्टिं कायेन निश्चयः ।। ९ ।।
icchāmātreṇa manasā pravāhaṁ sṛṣṭavān hariḥ vacasā vedamārgaṁ hi puṣṭiṁ kāyena niścayaḥ (9)
Hari created the flow [of mundane existence] by mere will, with His mind. With His word, He created the Vedic path, and certainly, Grace [arose] from His form [of bliss].
मूलेच्छातः फलं लोके वेदोक्तं वैदिकेऽपि च । कायेन तु फलं पुष्टौ भिन्नेच्छातोऽपि नैकधा ।। १० ।।
mūlecchātaḥ phalaṁ loke vedoktaṁ vaidike'pi ca kāyena tu phalaṁ puṣṭau bhinnechāto'pi naikadhā (10)
In the world, the results are from the root desires, and according to the Vedas, in the Vedic path. But in Grace, the result is from His form, and due to different desires, they are not uniform. (10)
तानहं द्विषतः वाक्याद्भिन्नाजीवाः प्रवाहिणः । अत एवेतरौ भिन्नौ सान्तौ मोक्षप्रवेशतः ।। ११ ।।
tānahaṁ dviṣataḥ vākyādbhinnājīvāḥ pravāhiṇaḥ ata evetarau bhinnau sāntau mokṣapraveśataḥ (11)
From the statement, 'I repeatedly cast those ungodly, cruel-hearted souls into demonical wombs.' the souls on the flow are distinct. Hence, the other two are distinct, ending in the entry to liberation. (11)
तस्माज्जीवाः पुष्टिमार्गे भिन्ना एव न संशयः । भगवद्रूपसेवार्थं तत्सृष्टिर्नान्यथा भवेत् ।। १२ ।।
tasmājjīvāḥ puṣṭimārge bhinnā eva na saṁśayaḥ | bhagavadrūpasevārthaṁ tatsṛṣṭirnānyathā bhavet (12)
Therefore, the souls on the path of Grace are indeed distinct, without a doubt. Their creation is solely for the service of the Lord's form; it cannot be otherwise.
स्वरूपेणावतारेण लिंगेन च गुणेन च । तारतम्यं न स्वरूपे देहे वा तत्क्रियासु वा ।। १३ ।।
svarūpeṇāvatāreṇa liṅgena ca guṇena ca tāratamyaṁ na svarūpe dehe vā tatkriyāsu vā (13)
There is no gradation in form, incarnation, signs, or qualities. There is no difference in the Lord's form, body, or actions. (13)
तथापि यावता कार्यं तावत्तस्य करोति हि । ते हि द्विधा शुद्धमिश्रभेदान्मिश्रास्त्रिधा पुनः ।। १४ ।।
tathāpi yāvatā kāryaṁ tāvattasya karoti hi te hi dvidhā śuddhamiśrabhedānmiśrāstridhā punaḥ (14)
Even so, He creates them according to the extent of their work. These [souls] are indeed twofold, distinguished as pure and mixed. Among the mixed, there are again three kinds. (14)
प्रवाहादिविभेदेन भगवत्कार्यसिद्धये । पुष्ट्या विमिश्राः सर्वज्ञाः प्रवाहेण क्रियारताः ।। १५ ।।
pravāhādivibhedena bhagavatkāryasiddhaye puṣṭyā vimiśrāḥ sarvajñāḥ pravāheṇa kriyāratāḥ (15)
For the fulfillment of the Lord's purpose, they are distinguished by flow, etc. Those mixed with Grace are omniscient, those with flow are engaged in action. (15)
मर्यादया गुणज्ञास्ते शुद्धाः प्रेम्णातिदुर्लभाः । एवं सर्गस्तु तेषां हि फलं त्वत्र निरूप्यते ।। १६ ।।
maryādayā guṇajñāste śuddhāḥ premṇātidurlabhāḥ evaṁ sargastu teṣāṁ hi phalaṁ tvatra nirūpyate (16)
Those with limitations are knowers of qualities, the pure ones are extremely rare through love. Thus is their creation, and now their results are described here.
भगवानेव हि फलं स यथाविर्भवेद्भुवि । गुणस्वरूपभेदेन तथा तेषां फलं भवेत् ।। १७ ।।
bhagavāneva hi phalaṁ sa yathāvirbhavedbhuvi guṇasvarūpabhedena tathā teṣāṁ phalaṁ bhavet (17)
Indeed, the Lord Himself is the result, as He manifests on earth. According to the difference in qualities and forms, so is their result. (17)
आसक्तौ भगवानेव शापं दापयति क्वचित् । अहंकारेऽथवा लोके तन्मार्गस्थापनाय हि ।। १८ ।।
āsaktau bhagavāneva śāpaṁ dāpayati kvacit ahaṁkāre'thavā loke tanmārgasthāpanāya hi (18)
When attached [to something other than Him], the Lord Himself sometimes imposes a curse, due to pride or worldly [desires], indeed for the re-establishment of that path. (18)
न ते पाषण्डतां यान्ति न च रोगाद्युपद्रवः । महानुभावाः प्रायेण शास्त्रं शुद्धत्वहेतवे ।। १९ ।।
na te pāṣaṇḍatāṁ yānti na ca rogādyupadravaḥ mahānubhāvāḥ prāyeṇa śāstraṁ śuddhatvahetave (19)
They do not fall into heresy, nor are they troubled by diseases and other afflictions. They are generally great-souled, and the scriptures [serve] for their purification. (19)
भगवत्तारतम्येन तारतम्यं भजन्ति हि । लौकिकत्वं वैदिकत्वं कापट्यात्तेषु नान्यथा ।। २० ।।
bhagavattāratamyena tāratamyaṁ bhajanti hi laukikatvaṁ vaidikatvaṁ kāpaṭyātteṣu nānyathā (20)
They indeed worship according to the gradation of the Lord. Their worldly and Vedic [activities] are merely pretense, not otherwise. (20)
वैष्णवत्वं हि सहजं ततोऽन्यत्र विपर्ययः । सम्बन्धिनस्तु ये जीवाः प्रवाहस्थास्तथापरे ।। २१ ।।
vaiṣṇavatvaṁ hi sahajaṁ tato'nyatra viparyayaḥ sambandhinastu ye jīvāḥ pravāhasthāstathāpare (21)
Indeed, Vaishnavism is natural [to them], and anything else is contrary. And there are other souls, related [to the Lord], who are established in the flow.
चर्षणीशब्दवाच्यास्ते ते सर्वे सर्ववर्त्मसु । क्षणात्सर्वत्वमायान्ति रुचिस्तेषां न कुत्रचित् ।। २२ ।।
carṣaṇīśabdavācyāste te sarve sarvavartmasu kṣaṇātsarvatvamāyānti rucisteṣāṁ na kutracit (22)
They are called 'wanderers' (carṣaṇī), they are in all paths. They attain everything momentarily, they have no taste anywhere.
तेषां क्रियानुसारेण सर्वत्र सकलं फलम् । प्रवाहस्थान् प्रवक्ष्यामि स्वरूपांग क्रियायुतान् ।। २३ ।।
teṣāṁ kriyānusāreṇa sarvatra sakalaṁ phalam pravāhasthān pravakṣyāmi svarūpāṅga kriyāyutān (23)
According to their actions, they receive partial results everywhere. Now I will describe those established in the flow, along with their nature, aspects, and actions.
जीवास्ते ह्यासुराः सर्वे प्रवृत्तिं चेति वर्णिताः । ते च द्विधा प्रकीर्त्यन्ते ह्यज्ञदुर्ज्ञविभेदतः ।। २४ ।।
jīvāste hyāsurāḥ sarve pravṛttiṁ ceti varṇitāḥ te ca dvidhā prakīrtyante hyajñadurjñavibhedataḥ (24)
Those souls are described as all demonic, with [lack of] proper conduct. They are known to be of two kinds, distinguished as ignorant and wicked.
दुर्ज्ञास्ते भगवत्प्रोक्ता ह्यज्ञास्ताननु ये पुनः । प्रवाहेऽपि समागत्य पुष्टिस्थस्तैर्न युज्यते । सोऽपि तैस्तत्कुले जातः कर्मणा जायते यतः ।। २५ ।।
durjñāste bhagavatproktā hyajñāstānanu ye punaḥ pravāhe'pi samāgatya puṣṭisthaistairna yujyate so'pi taistatkule jātaḥ karmaṇā jāyate yataḥ (25)
The wicked are described by the Lord, and those who follow them are the ignorant. Even coming into the flow, one established in Grace is not connected with them. Even if born in their family, he is born due to karma.
Key Terminology
पुष्टि (puṣṭi) - Grace, Divine grace, The path of grace; प्रवाह (pravāha) - Flow, Mundane flow, The path of worldly flow; मर्यादा (maryādā) - Limitations, Lawful limitations, The path of lawful limitations, Vedic path; भक्ति (bhakti) - Devotion; जीव (jīva) - Soul, Individual soul; देह (deha) - Body; क्रिया (kriyā) - Action; फल (phala) - Result, Fruit, Reward; ब्रह्मन् (brahman) - The Absolute, The ultimate reality; वेद (veda) - Veda, Scriptural knowledge; भगवत् (bhagavat) - Lord, God; हरि (hari) - Hari, A name of Vishnu/Krishna; स्वरूप (svarūpa) - True form, Nature; अवतार (avatāra) - Incarnation; लिंग (liṅga) - Sign, Mark, Symbol; गुण (guṇa) - Quality, Attribute; शुद्ध (śuddha) - Pure; मिश्र (miśra) - Mixed; आसक्ति (āsakti) - Attachment; अहंकार (ahaṅkāra) - Ego, Pride; पाषण्ड (pāṣaṇḍa) - Heretic; रोग (roga) - Disease, Affliction; उपद्रव (upadrava) - Trouble, Calamity; महानुभाव (mahānubhāva) - Great-souled, Noble; शास्त्र (śāstra) - Scripture; लौकिक (laukika) - Worldly; वैदिक (vaidika) - Vedic; कापट्य (kāpaṭya) - Hypocrisy, Pretense; वैष्णव (vaiṣṇava) - Vaishnava, Devotee of Vishnu; सहज (sahaja) - Natural, Innate; विपर्यय (viparyaya) - Contrary, Reverse; सम्बन्धिन् (sambandhin) - Related, Connected; चर्षणी (carṣaṇī) - Wanderer; असुर (asura) - Demon, Demonic; प्रवृत्ति (pravṛtti) - Conduct, Behavior; अज्ञ (ajña) - Ignorant; दुर्ज्ञ (durjña) - Wicked; कर्मन् (karman) - Karma, Action and its consequences; कुल (kula) - Family, Lineage.Note
Over time, the remaining part of the granth was lost. This is a great loss, but we have attempted to publish the translation and transliteration which is available to us at the present time.
This treatise by Shri Vallabhacharya is incomplete.