Mayi dīne hi dayākaraṇīyā।varananityatā hṛdi dharaṇīyā।
nijapada-kalama-yugala-kṛta śaraṇe।satata vihitā – vihita-vicaraṇe।
sādhanamatikṛta nijapatha-hāne।phala-sambandhavirodha-samāne।
Viphalam-ṛṣāmadattamānase।tvat-pada-kamala sevaikamānase।।
Introduction
Consider the following books,
- Seeing Kṛṣṇa in America by E. Allen Richardson
- Kṛṣṇa: A Sourcebook by Edwin Brynat
- The Bhakti Sect of Vallabhācārya by Richard Barz Kṛṣṇa
- Lord or Avatara by Freda Matchett
- Grace in Vaishnavism and Christianity by Isaac Mar Philoxinos
- The doctrine of Bhakti in Vallabhācārya Vedanata by K. Narain
- Vallabhācārya: His Philosophy and Religion by Jethalal Shah
- The Philosophy of Vallabhācārya by Dr. Mrudula Marfatia
- The Philosophy of Vallabhācārya School of Vedanta by K. Narain
The above mentioned books attempt to discuss the nature of the Puṣṭimārga and the Bhakti as propagated by Mahāprabhu Śrī Vallabhācārya. However, the ideas presented are incomplete and hence the realization of the Puṣṭimārga in its totality is not being achieved. By defining attainment of Puṣṭi of Lord through initiation into the sect1, description of the means of attaining Puṣṭi of Lord through devotional practices2, differentiating between the concepts of service (Seva) and worship (Pooja) based on selfishness and selflessness of the motives behind it3, emphasising on the desire for Puṣṭi to get rid of all the impurities of the Jīva4, claiming it as the easiest path for attaining Kṛṣṇa as well as the exclusive perspective of the Bhāgavata Purāṇa5, to shape it by claiming that there is no scope for scriptural restrictions in Puṣṭimārgiya devotion – such thoughts do not present the truth of the Puṣṭimārgiya principles.
Although some of the texts mentioned above mainly depict the character of the society that follows the Vallabha Sampradāya, they do not specifically discuss the principles. However, the brief description of the sectarian principles presented there, does not correspond to the original doctrines propagated by the primary founders, so a discussion on some of the aspects of principles is expected. Another debatable point is that, although Vallabhācārya considered devotion to be the highest means, he did not oppose the efficacy of other paths nor did he reject them considering them as inferior means. Therefore, the usefulness of the grace (Puṣṭi), which has been chosen as the main subject of this article, is also demonstrated in other paths as well; just as Vallabhācārya sought to establish it as a universal, scriptural principle, in agreement with the conclusive meaning of Veda, Bhagavad Gītā, Bhāgavatam, and Brahma Sūtra. Therefore, in that context, Vallabhācārya’s doctrines regarding the concept of Grace are not only the derivatives of Bhāgavatam’s doctrines but also the essence of the entire scriptural canon.
As much as the necessity of divine grace is expected in the devotional path, the same necessity is to be understood in every means of attaining liberation according to the Vallabhācārya’s doctrines. Although Puṣṭi Bhakti is established as distinct from Maryādā Bhakti, the ācāryas never meant to prohibit attainment of the Puruṣottama through different formats of Bhakti. Based on this, until the Jiva does not become a traveler on the highest levels of devotion, observing the worldly and Vedic limitations is necessary for every Puṣṭi Jiva, and therefore the abandonment of limitations and the observance of limitations is relative to the context, not universal. Therefore, while reviewing thoughts from the above mentioned books, this article will also discuss proposed changes and ideas, as per the true nature of Puṣṭi as anticipated by Vallabhāchārya.
Defining “Puṣṭi”:
Although the word “Puṣṭi” is not commonly found in most Dharmashastras, the concept and meaning derived from it can be traced out through various other words in the Upanishads, Bhagavad Gītā, Vaiṣṇava Purāṇa, Śaiva Purāṇa, and Śākta Purāṇa. For example, the word “Chitta prasāda”7 is used in the Upanishads to describe a state of the mind. In the Kaṭhopaniṣad, the word “Dhātu prasāda“8 is used to mean certainty of mind and divine grace/blessing. The Śvetāśvataropaniṣad also seeks to illuminate such meanings. The synonyms for “Puṣṭi” or “grace” mostly include words such as Anugraha9, Anukampā10, Prasāda11, Karuṇā, and Dayā. In the Bhagavad Gītā, it is said that – “Prasāde sarvaduḥkhānāṃ hānirasyopajāyate | prasanna cetasohyāśu buddhiḥ paryavatiṣṭhate“12. In this verse, the word “Prasāda” is used by the Lord to mean the tranquility that comes with obtaining a firm and steadfast mind that is equipped with a vocational consciousness, which helps to relieve the suffering of the Jīva from the sorrows of mortal world.
In the sixth canto of Śrīmad Bhāgavatam, under the description of the PoṣaṇLīlā- “Poṣaṇaṃ tad-anugrahaḥ”13 – here, the word “Poṣaṇ” is defined as the manifestation of the Lord’s mercy and grace, indicating the proper nourishment that leads to the growth. Thus, the word “Poṣaṇ” indicates the potency of the Lord. The usage of verbs like “Vac”, “Bhaj”, “Prahas”, “Pratijñā”, “Dā”, “Dṛś”, “Prasāda”, “Muc”, “Samuddhar”14, and others – which are employed in various activities undertaken by humans for their upliftment, indicates the usage of divine power.
The subject matter in the presented article refers to the concept of Puṣṭi, as deemed to be the grace of the Lord, in the form of His omnipotent power, provides redemption to living beings situated in various paths according to the limits set by the path. Thus, even creating the universe can be called the grace of God, and the state of manifestation of Jīva being influenced by a variety of powers as acted upon by God is also worth considering as one aspect of grace. Providing virtuous tendencies generated by the Vidyāśakti, (power of knowledge) to voluntarily bind the created Jīva with the Avidyāśakti (ignorance power of God) and to free them from ignorance, is also an aspect of divine grace. Therefore, the promotion of various paths, the management of those paths, the protection, government of the Jīva situated on those paths according to the limitations of that path, and the provision of results according to that path are all various aspects of divine grace. Therefore, adding grace to any one tradition or specific path/Sampradaya will confine the meaning of the infinite Puṣṭi-power of the Ekamevādvitīya Brahman.
It is from these different perspectives that we can see the infinite equations of the Puṣṭi of God in the path of Karma propounded by Vedas, the path of knowledge shown by Upanishads, and the worship & devotional paths identified by Āgama scriptures and Purāṇa, along with the Jivas engaged in these paths according to their merit, with the Primary tattva – the Brahman – Parmatma – Bhagavān – Avatār – Avatārí– Swasevya/Upasya deity, etc. forms.
Without delving into the perspectives of these aspects, because the meaning of the Puṣṭi as proposed by Śrī Vallabhācārya is not possible, thus the discussion on the subject matter is being presented through that perspective.
The nature of Puṣṭi from the Brahmic perspective: Upanishadic and Vallabhācārya’s point of view:
From the Brahmic perspective, the primary causal entity of creation described in the Upanishads is Brahman which in spite of being primordial in nature manifests through sat-tyat, nṛta-anṛta, vijñāna – avijñāna15 (which is eternal and manifests itself in the infinite names, forms, and actions of the world, including contradictory attributes like existence-nonexistence, knowledge-ignorance). This self-revelation of Brahman, which seems to contradict its inherent qualities, is a voluntary act to accommodate contradictory attributes and is understood with the concept of grace in the contemplation of enlightened beings. As stated in the Bhagavad Gītā– “Vedaiścha sarvairahamevavedyo, vedānta-kṛdveda-vid eva cāham“16 (I am indeed knowable by all the Vedas; I am the compiler of Vedanta, and I am the knower of the Vedas). Therefore, to become the subject of limited knowledge of the individual jīva, the Brahman, which is beyond the reach of the mind and speech, expands through its own power of knowledge and appears in various categories and concepts as described in the Vedic scriptures. Therefore, this revelation itself is the grace of this fundamental reality which is essential for the individual Jīva to be devoted for understanding the Brahman as Pramāń and Pramey.
The Mundaka Upanishad states: “Nāyamātmā pravacanena labhyo na medhayā na bahunā śrutena। yamevaiṣavṛṇute tena labhyastaiṣaātmā vivṛṇute tanūṃsvām॥17. This statement itself proclaims that not only the path of devotion but also the paths of action, knowledge, Sankhya, Yoga, austerity, detachment, and other disciplines of knowledge and power are all ultimately guided by the divine will/wish/grace – which is the primary governor of all salvation paths, and the controller and motivator of all these means. The Bhagavad Gītā also summarizes this principle stated in the Upanishads – “Daivīsampad vimokṣāya nibandhāyāsurīmatā |“18 as well as Daivīhyeṣāguṇamayī mama māyā duratyayā |māmeva ye prapadyante māyāmetāṃ taranti te ||”19 Therefore, the aim is to establish the principle that the bondage and liberation of any being is not only dependent on any particular path but also on the universal system of divine will/wish/grace, and that all beings are bound by the power of ignorance (Avidya Shakti) of the Lord and can only be liberated by the grace of the Lord by making use of His divine power of knowledge (Vidya Shakti).
The following lines of Śrī Vallabhācārya are noteworthy while concluding the above topic:
(1) The distinction between means and ends has been explained everywhere in the Vedas in terms of the different forms of Hari. The expression of those forms is in the form of all human goals.20
(2) The fruit of the path of knowledge is to become omniscient, the fruit of the path of action is to purify the mind, and the fruit of the path of devotion is to obtain the happiness of Kṛṣṇa. 21
(3) Knowledge (Vidyā) and ignorance (Avidyā) are powers of God. The jivatma bound in the five stages of ignorance attains liberation from the cycle of birth and death by maintaining focus on one of the five methods of renunciation, penance, Sankhya, yoga, or devotion, which are the modes of knowledge. 22
(4) Bhagavan told Arjun the same thing. It is by taking refuge in me that those who come to me can cross this ocean of illusion. Therefore, abandoning all pride in the means of Sādhana, the wise person should serve Śrī Kṛṣṇa through every means. Therefore, all the means described in the scriptures, such as knowledge, etc, are fruitful for those who are blessed with the grace of God.23
Therefore, considering the principles of the divine grace-driven means as established by Vallabhācārya, it would be unfair to confine them to a specific sect, as stated above. The principle that the Mahāprabhu has accepted as supreme is not limited to His propagated sectarian practices and their results, but is a universal principle found in all paths of salvation. Therefore, it is a universal principle to keep the perspective of divine grace in every practice and the results attained. Even if a practitioner is a follower of the Puṣṭi sect, which is said to be grace-driven, if he/she do not possess the dedication towards grace in practices such as hearing, singing, worship, surrender, and other devotional practices, then the grace-driven devotional path will consider those practices equivalent to mere actions as in path of action (Karmamārga). Therefore, if one performs Karma (action) without accepting the delusional state of body as his identification, as said in Brahmārpaṇaṃ brahmahavir brahmāgnau brahmaṇāhutaṃ… 24 Then it should be considered as an offering to the divine with the consciousness of the grace of the Lord, as stated in the Bhagavad Gītā.
Therefore, inspired by the three types of Brahmic powers – desire, knowledge & effort – the path of action, the path of knowledge, and the path of devotion/worship – all three become successful by the grace of the Lord. All three paths, the path of action (karma), the path of knowledge (jnana), and the path of devotion/worship (bhakti/upasana) 25 are imbued with the grace of the divine and can lead every individual towards liberation, as each jīva is inherently capable of attaining it. Therefore, one must incorporate all three aspects to a greater or lesser extent in their spiritual practice, but it is essential to have the devotion and love for God to experience the unlimited nourishing power and therefore to limit the unlimited nourishing power of the Lord to one path alone would be to deny the infinite power of Brahman, which is unacceptable even to Vallabhācārya. Therefore, the principle of divine grace applies to all paths of liberation, and whether the seeker experiences the grace of God or not is entirely up to their individual approach. Hence, it can be accepted that there may be differences in the spiritual progress and attainment of different jīvas, depending on the degree of their individual efforts and divine grace.
Puṣṭi from the Directive and Exceptional perspectives:
The scriptures describing directive and prohibitory statements have paved the way for the establishment of the basic sacrificial rules (Utsarg), the exceptional rules (Apvād) and the basic sacrificial rules in specific situations in relation (Pratiprasav) to each duty. When looking at God’s grace from these aspects, it is necessary to consider the divine grace in these three aspects in relation to the paths. The three aspects of karma are Karma, Dushkarma and Vikarma, the three aspects of knowledge are Gyān, Vigyān and Agyān and the three aspects of devotion are Rati, Arati and Virati.26
The prescription of atonement with the exception of the Dharma obtained by sacrifice to the Karma-margi, is the formulation of a gracious system in the dual system of scriptural law and prohibition. Similarly, grace not felt in normal circumstances, though visible in special circumstances, does not interfere with the principle of grace established as a universal Law. That is, if the protection of every natural being produced27 by the protective power of Brahman by the five elements of nature is a symbol of divine grace, then the divine help received by the helpless being in a particular situation should be understood as a secondary aspect of grace. Therefore, the observance of each being by Brahma in general without considering the relationship of any particular path and the observance of the being on the path in the path of worship or devotional means should also be understood contextually.
Puṣṭi of the Bhagavatiya Poṣaṇ Līlā represented
The Srimad-Bhāgavat Mahapurana is accepted29 as an extension of the Bhagavad-Gītā after the Veda-Brahma-sutra and the Tannirnayarupā Gītā, having been proclaimed by Vyasa himself as the result of the dissolved fruit of the Nigama-kalpataru.28 The Brahman matter described in the Vedas and Brahma Sutras, the Supreme Self / Sarvātma30 proclaimed in the Bhagavad Gītā is described in the Puranas for establishing dharma, destroying iniquity, rescuing devotees, helping devotees, establishing devotion31 as the Devata.” Therefore, even though there are differences in texts, all scriptures have been accepted as proofs in their opinion as scriptures because of having the same essence.
The four functions of Brahman described in the Vedas are creation (Utpatti), protection (Sthiti), salvation (Prayāń) and destruction (Lay). Where Sarg, Visarg, Sthān describe creation as Lila. – Poshan, Uti, Manvantara and Ishānukatha talk about maintenance and protection of the creation as per Lila; Nirodha and Mukti are described in the Puranas as the description of the process of Salvation and as the description of the destruction as Āshray lila.
The sixth canto of the Srimad Bhāgavat deals with the Puṣṭi Lila or the nourishment by the Lord’s grace – in which all aspects of Puṣṭi are described in detail. The act of saving the Jīva from the effects of time, karma, nature, etc., which are inevitable by the destiny of time, karma, nature, etc., as defined by the act of saving the Jīva from those effects, is called nourishment which is also known as Anugrah or Grace. This is the special power of God in the form of his unthinkable attribute having directive and exceptional sides. Bhagavan protects each and every being created by him as a part of the system while exceptionally provides fruits to the not so worthy beings like Ajāmil belonging to the human race, Vritrasura belonging to the demon race and the Maruts in the deva race.
In the Bhagavata Puṣṭi has been defined as the grace of the Lord. Under the description of the many powers of the Lord, Shri, Puṣṭi, Girā (Saraswati), Kānti, Kirti, Tushti, Ilā, Urjā, Vidyā, Avidyā, Shakti and Māyā; these twelve powers are explained in which Grace has also been described as a power. Explaining the meaning of the functions of Puṣṭi Shakti and Poshan Lila as described in the Bhagavad Gītā, Mahāprabhu Sri Vallabhācārya, in his Subhodhini commentary explaining the various aspects of Poshan Lila, commands:
(1) The act of protecting the Vedas by the Lord by destroying the demons is the act of Grace.34
(2) Sri Kṛṣṇa’s destruction of nature as the cause of time and other evils is Puṣṭi Lila.34
(3) Every substance is for the purpose of accomplishing the task. The action reinforces the cause by God entering to accomplish those actions. The cause increasing from the preceding is the action form; that is Puṣṭi.34
(4) God’s power manifests itself in the form of mercy to the meansless beings, as satisfaction for the beings having ample of means and as forgiveness for the beings involved in evil means.34
(5) In every age after the creation of the universe, the efforts of the Bhagavan to protect the Vedas by destroying those who are enemies of the Vedas among ordinary human beings, sages and other living beings are the activities depicting his Puṣṭi. 34
(6) All the actions of the Lord manifested in the form of incarnation are in the form of nourishment, since the living beings are saved by imitating the actions of the Lord.35
(7) Since the grace seen in the creation is situated in God as the cause, the causal action of God is the nourishing pastime.35
(8) Since the underlying nourishing work of the Lord thus done is not intelligible even to the Devatas, Puṣṭi lila is a work arising from the very quality of the Lord.35
(9) Giving liberation by form, giving joy by taste, giving devotion by smell, removing sufferings by touch, beautiful by sound, giving joy by being within through yoga, giving liberation by death even to haters, giving all happiness to those who accept Bhagavan as their master, who gives all Purusharthas to Bhagavan to those who meditate on the true form, who gives yoga to those who know God as knowable, who destroys those who have intelligence different from the Lord, who gives knowledge of His form to the living entity in Sattva,36 are considered to be the activities manifested out of the Puṣṭi Shakti.
Looking at the decision of Mahāprabhu Sri Vallabhācārya regarding the Puṣṭi Lila described in the Srīmad Bhāgavat, it can be concluded that as per his opinion Puṣṭi is not a matter of domination of any particular sect or path but an independent power of God. Therefore, this work of nourishment is for every living being; That is, God’s usage of power for the sake of all the living beings including Devatas, demons, humans, animals, birds, etc. Even by discriminating against the aspects of the laws and prohibitions prescribed in the means of karma, knowledge and worship, the Lord’s Puṣṭilila works naturally. Even the animals and birds of Vraja were given the right fruits voluntarily during the incarnation and non-incarnation periods. Therefore, in the theoretical form of Puṣṭi, all the above aspects, as agreed upon by the Lord, become absolutely considerable on which the foundation stone of the devotional sect governed by the Puṣṭi Shakti of Bhagavan has been laid by Vallabhāchārya.
The sectarian format of Puṣṭi devotion and surrender
Mahāprabhu Sri Vallabhācārya, describing the aspect of Bhagavad-Puṣṭi in communal devotion, after describing all the aspects of Sadhana in his Siddhantamuktavali treatise, acknowledges the supreme power Bhagavad-grace by saying that Anugrahah pustimarge niyamaka iti sthiti,37 not the devotional means pursued by the living entities, but the Anugraha of Bhagavan rules this path. In the Puṣṭi-pravaha-maryādābheda treatise, the Bhaktimarga / Puṣṭimārgaa conducted by the Lord, the Maryādāmarga conducted by the Vedas in the form of the Lord’s Word and the Pravahamarga conducted by the three modes of nature in the form of the Lord’s power; Describing the three kinds of beings who follow these three paths and the three kinds of fruits obtained according to the path, he gives two arguments for the attainment of the path of devotion: (1) Being called the path of devotion proves the Puṣṭi.38 (2) “Kashchideva hi bhakto hi”, this Gītā phrase proves that the culmination of devotion in the “power of pusti”39 of the Lord.
He has described the beings on the path of devotion being driven by the Lord’s form40 under the difference of verse, the fruitfulness of the Lord41 Himself under the difference of fruits and the origin of the beings for the sake of divine service42 of the Lord Himself under the difference of Jivas. He has described the difference between the beings who perform devotion and attain Bhagavan and the beings who attain liberation by the means prescribed by the Vedic path are different under the major category of divine beings (Daivi Jiva).43
Attainment of the Lord through the paths of devotion and surrender and separate refuge by being subject to the will of the Lord are grace-driven paths, the distinction of which is explained by the Markatanyāya and Marjārinyāya. Therefore, in the order of preaching44 the means, under the Bhaktivardhini text, Mahaprabhu commands that the means of increasing the seed of devotion in the hearts of the beings in whom the Lord has established the seed of devotion by His grace is being described, not the methods driver by the will of an individual being. All the means such as Kathā Sādhana, Bhāgavatāshraya, pilgrimage done after leaving home after the growth of devotion, renunciation resolved to experience separation from the Lord, attendance in temples, being in the company of a Vaishnava etc. should be considered as taught by Mahāprabhu on the basis of the above line only.
In the Sevaphala Grantha, while directing the fruit of the means performed by the living entity, Mahaprabhu commands that the fruit of service is not being directed, but how the service itself becomes the fruit; That state is being described45. If this line is considered as an instruction concerning all self-directed means, accepting the term service as a subcharacteristic, Mahāprabhu means that although Kṛṣṇa is not a matter attainable by any means; Therefore, the means taught by the Lord in the Gītā, Bhagavad Gītā, Agama-Tantra and other scriptures are proved to be the means driver by his grace and to be practiced with the feeling of being without means by renouncing the pride of seeking. That is, as the means, Kṛṣṇa Himself becomes the fruit and is attained by the living entity46. This is the ideal form of Puṣṭi devotion. Under these means, not only the means defined as Navadhābhakti but also the scriptural means in the form of Varńāshrama Dharmas, the general Dharmas taught by the Smriti, and the worldly Dharma obtained according to Āshrama Dharma are also incorporated.47
Even the means of devotion become fruitless when they are practiced merely with the spirit of means driven by an individual’s efforts. Therefore, giving the judgment regarding the fruitfulness of the means of devotional practices performed by the living entities; only when endowed with the rights containing the Lord’s choice, Mahaprabhu commands – not all men have the right to be fruitful in this path of devotion. Whoever has the grace of God, he attains the main fruit of devotion. God’s grace is known by the lasting interest that arises in the path of devotion. Without the grace of God, there is no interest in the path of devotion…. By the grace of God, devotion is revealed. Manifested devotional sentiment requires means.48
The various aspects of devotion and the characteristics of Puṣṭi devotion
“Archati, Gāyati, Kṛpayati, Kṛpāṇyati, Chandati, Rañjayati, Saṃsati, Stauti, Nauti, Pūjayati, Rasati.”49 etc, The 44 verbs defined in the Nirukta equivalent to the modes of worship denote the actions that are part of devotion. All these terms relating to devotion in the Vedas refer to the devotional activities of the performer regarding the deities involved in the sacrificial rituals. Navā are sarvasya kāmayā sarvam priyam bhavati, ātmanastu kāmayā sarvam priyam bhavati...50 Even in the world, the aspect of the dearness of the Jīva, although described in the perspective of the path of knowledge, describes the feeling of attraction for Brahman self-consciously. Similarly, after knowing the unity of all things related to the Jīva by Brahma-bodh, the Brahma-buddhi in all things and the Brahma-samarpana-buddhi51 in all actions performed for the maintenance of the body created by the living entity. Therefore, the Vedas and Upanishads have concealed devotion in terms of action or knowledge. In the Gītā and Bhāgavatam, while the same form of devotion is revealed, karma-knowledge is also devotionally represented.52 In the Brahma-vada based Puṣṭi-bhakti Sādhana, however, devotion cannot be considered as a part of any other sadhana in its primordial and essential form. Therefore, when considered with the limbs, from what is devotion generated, under what means it is being performed, what means are being performed by making devotion a part of it, or is devotion itself being performed without all means; These aspects are also considered to determine the nature of Puṣṭi devotion.
While defining devotion, Mahāprabhu quotes the definition given by NāradaPancharātra which is Māhatmyajñānapūrvastu sudṛḍhaḥ sarvato’dhika snehah“. So basically devotion is perceptual love. Therefore, it is worth considering how to accept the form of devotion in the practices of sadhana. In this perspective, Purushottamji, who wrote the Yojana commentary on the Tattvarthdeepnibandh composed by Mahāprabhu, describing the means created by the living entity as the external manifestation of the seed-feeling caused by the underlying confirmation, commands that God’s grace is not felt and doesn’t suddenly become permissible. For example, in an unconscious child, language and expression of emotions are manifested by imitation of the language and expression of emotions of the caregivers. Therefore, the imitation of the grace of the Lord manifested in the devotee is devotion, which is the meaning of the devotee’s desired deity in the form of hearing and other acts in the form of ninefold devotion.
In conclusion, although the practice of Puṣṭi devotion is done in harmony with various means, the practices of Varnashrama Dharma, Yajna-Dana and other Dharmas or self-knowledge or Brahmjnana are taught neither as means nor as part of the cause of attaining devotion; which is clear from the words of Sri Vitthalnath, the younger son of the Mahāprabhu, ” Tad-anugrahai-kalābhyam bhaktim numah.54 With these, however, aggregation has certainly been established. Therefore, describing violation of scriptural commands as a devotional crime.55 When the ego of the body is withdrawn, observance is also prescribed for the sake of the setting right example for the people observing around, but not at one’s own Dharma, or as a part of Puṣṭi devotion.
After resolving the usefulness of previously performed good karma, attainment of human body, Karma-purified mind, self-realization etc. as the exclusive cause of devotion, the Bhaktihansa text composed by Sri Vitthalnath Prabhucharan is worth considering.
The differences between of Maryādā Bhakti and Puṣṭi Bhakti
A line written by Sri Vitthalnath as a Mangalacharana in the Bhaktihansa Grantha is- Mantropāsanavaidikatāntrik-dīkṣārcanādividhibhiḥyaḥ. aspṛṣṭo ramate nijabhakteṣu saḥ mestu sarvasvam।। He who is attained by his devotees untouched by all Mantras, rituals, Upasana, tantric initiation, Archan etc. forbid the Purushottamaprapaktaka of the nine modes of devotion, so most readers without considering the context consider the meaning as a result of condemnation of other sects and devotional traditions in vain. If this statement concludes this sort of meaning, then Bhagavan’s statement in Gita (Bh.gi.11/53-54) of being attained just through devotion should also be considered as negation of all the other methods preached by him in Shastras. A detailed discussion of the subject described in the entire Bhaktihansa by Prabhucharan is not possible in the present paper due to writing dignity; therefore, in brief, taking into consideration his entire literary and sectarian practice, the idea of the meaning and the nature of Puṣṭi devotion emanating from this line is being presented here.
Parts of Tantric worship for Varnashramadhikara-based beings in the course of Kṛṣṇa service such as Panchamritopachar on Jayantis, offering of Bhog by incense, lamps and conch water in daily seva, Aarti, non-appropriation of forbidden substances inclusion, appropriation of Gopalmantra initiation and Gayatri initiation along with Sampradayik mantra initiation, conduct of Smriti-Sruti as daily-occasional Dharmas by Margiya Acharyas and disciples both, observance of rules regarding maintaining purity in Tantra-prescribed manner and the practice of scriptural daily occasional rituals such as Sandhyopasana with the intellect of surrender to the Lord are also acceptable and prescribed. Even the fact that Mahāprabhu Sri Vallabhācārya accepted the worship mentioned in the Agama as implied by the word Pooja by all the commentators from his statement Avyavrutto bhajet kṛṣṇaṃ pūjaya śravaṇādibhiḥ totally forbids the abandonment of scriptural means.
Therefore, in devotional path run by the grace of the Lord, the distinction between Maryada and Puṣṭi should be understood initially on the basis of the pride of achievement and the feeling of being without means. Since selflessness, Nirgunata and Nirupadhikata are absolutely necessary aspects under the definition of Puṣṭi devotion, Purusharthabuddhi, Dharmabuddhi and Phalaparyavasayinibuddhi are not acceptable in the devotional means combined with Sattvagunabhimana. Therefore, the conduct of all the means of Shrauta, Smarta, Tantric, Agama, Puranic with Bhagavatiya Nirguna- Nirupadhika means does not distort the nature and sadhana of Puṣṭibhakti and certainly proves to be the Purushottamaprapaka. In the absolute absence of any kind of means in a particular situation, even the mere chanting of the name and the sense of carnality, when considered to be the means of attaining the Lord as a separate refuge path, the path of Puṣṭi and devotion has not been introduced as a path dependent on means; That is, the path is run by emotional temperament rather than means-oriented mindset. Similarly, the practice of independent devotion done with the renunciation of the above means with the ego of sadhana will also prove to be the cause of attaining forbidden and extrovertedness from Bhagavan is as per Mahaprabhu’s opinion in the absence of considering oneself to be inferior comprising of Nirguna feeling!
Conclusion
In conclusion, it is to be understood that Puṣṭibhakti is a selfless, untitled and Nirguna bhava driven by the grace of Lord Kṛṣṇa. Although Bhagavan’s grace is not the exclusive aspect of any one path but the power that manifests itself as appropriate for all living beings, it is certainly accepted as the exclusive means in the path of devotion with the aspiration to attain only the Supreme Brahman Sri Kṛṣṇa without renouncing even the best pursuit of liberation. The Lord, endowed with unlimited power, is not bound by any limitations and is completely untouched by the pride of sadhana. But for the sake of the miserable being who is completely devoid of means and who feels the grace of the Lord even though endowed with means, the devotee with the feeling of meanslessness must be subdued by the steady feeling. Therefore, the devotee who keeps the one-mindedness in the means and fruits in his heart and surrenders all the means obtained to the Lord according to his rights and powers, surely attains the Supreme Personality of Godhead, Lord Kṛṣṇa. Finally, the line by Mahāprabhu Sri Vallabhācārya regarding the Lord Himself being the form of all Purushartha is to be considered in the present context:
puṣṭimārge harerdāsyaṃ dharmortho harireva hi ।
kāmo hari didṛkṣaiva mokṣaḥ kṛṣṇasya ced dhruvam ।।
Notes
(1) Those who take the rite of Brahmsambandh are according to Vallabhācāryaacarya‘s doctrines, put thereby into direct relationship with ŚrīKṛṣṇa (Brahma is Brahman. the Supreme Being who is called ŚrīKṛṣṇa; sambandha is the state of being bound or joined together, association, conjunction, union, related or connected condition, relationship)‘ and made eligible to receive the grace (Anugraha) of Bhagavan.’ (Part -1 The Bhakti sect of Vallabhācāryaachary by Edwin Barz).
(2-3) The act of pooja is, according to Vallabhācāryaacarya, a selfish action……….Vallabhācāryaacarya teaches that the third is best because it is its own reward and so can have 10 selfish element. (Part -1 The Bhakti sect of Vallabhācāryaachary by Edwin Barz)
(4) Puṣṭi or grace is the only thing an individual being clings to when he realises the utter futility of earthly means and human efforts. (Chapter-4. Grace in Vaishnavism and Christianity by Isaac Mar Philoxinos.), Now that the central doctrine—that the Jiva is impure by reason of the ignorance that has become its very nature—of Vallabhācāryaācārya‘s thought has been discussed along with the outline of the means by which the impurities may be removed………between the Puṣṭimārgaiya bhakta and ŚrīKrsna. (Part -1 The Bhakti sect of Vallabhācāryaachary by Edwin Barz), Grace is a personal term…..to be one with God. (Introduction-Grace in Vaishnavism and Christianity by Isaac Mar Philoxenos)
(5) The love of the devotees towards the Lord represents divine feelings of surrender, while that of the Lord to devotee his grace. The heart of a devotee is thus filled with spontaneous love towards the Lord. This is why Vallabhācāryaa has selected BhagvataPuran as the foundation of his system. (Chapter-4. Grace in Vaishnavism and Christianity by Isaac Mar Philoxinos.)
(6) Pg.581-582, Encyclopedia of Religion and Ethics by Farquhar and Growse
(7) MaitrīUpaniṣad 6.20-24
(8) Kaṭhopaniṣad 2.20
(9) Bhagavad Gītā 10.11, 11.1
(10) Mahābhārata 3.2.6, 7.61.21
(11-12) Bhagavad Gītā 2.64
(13) BhāgavataPurāṇa 2.10.4
(14) Bhagavad Gītā 4.3, 4.11, 2.10, 9.31, 10.10, 11.9, 11.25, 11.60
(15) Bṛhadāraṇyakopaniṣad 2.3.1-6
(16) Bhagavad Gītā 15.15
(17) MuṇḍakaUpaniṣad 3.2
(18) Bhagavad Gītā 16.5-6
(19) Bhagavad Gītā 7.14
(20) Tattvārthadīpani 2.17
(21) Tattvārthadīpani 1.17
(22) Tattvārthadīpani 1.31, 1.33, 1.46, 1.95
(23) Tattvārthadīpani 2.301, 2.305, 2.307
(24) Bhagavad Gītā 4.25
(25) Śvetāśvataropaniṣad 1.12, BhāgavataPurāṇa 2.2.35
(26) BhāgavataPurāṇa 1.15.18
(27) Mahābhārata 3.131.24, 1.78.37, 1.112.21
(28) BhāgavataPurāṇa 1.1.3
(29) Tattvārthadīpani 1.7-8
(30) Tattvārthadīpani 1.6
(31) Bhagavad Gītā 4.6-9
(32) Tattvārthadīpani 1.19
(33) Chāndogya.Upaniṣad.7.1.1-4,7.2.5, Taittirīya.Saṃhitā 5.7.1, Tattvārtha.Dīpa.Ni. 2.115-121
(34) Bhāgavata.Purāṇa.7.39.55, Bhāgavata.Purāṇa. Subodha 2.10.1
(35) Bhāgavata.Purāṇa. Subodha 12.7.14
(36) Tattvārtha.Dīpa.Ni. 3.6.6-13
(37) Ṣoḍaśagrantha.3.18 (38) Ṣoḍaśagrantha. 4.2
(39) Ṣoḍaśagrantha. 4.4
(40) Ṣoḍaśagrantha. 4.8
(41) Ṣoḍaśagrantha.4.17
(42) Ṣoḍaśagrantha 4.12
(43) Ṣoḍaśagrantha 4.10
(44) Ṣoḍaśagrantha 11.1
(45) Ṣoḍaśagrantha 16.1
(46) Svamārgīyasādhanarahasyam 1,3, BhaktimārgePuṣyimārgatvaniscayaḥ 1
(47) Ṣoḍaśagrantha 1.19, 4.20, 11.3, Tattvārthadīpaḥ 2.216, 2.225
(48) Tattvārthadīpaḥ 2.226-227
(49) NiruktaNighaṇṭu 3.14, 7.3, Bṛhadāraṇyakopaniṣad 1.6
(50) Bṛhadāraṇyakopaniṣad 4.5.6-12
(51) TaittirīyaBrāhmaṇa 1.2.1.20
(52) Tattvārthadīpaḥ 2.23-24, 48, 89-90
(53) TattvārthadīpaḥYo. 3.6.13
(54) Bhaktihetunirṇaya 1
(55) TattvārthadīpaḥSubo. 3.28.2
List of References:
- Bṛhadāraṇyakaupaniṣad,
- īśādinauupaniṣad,
- Bhagavadgītā,
- śrīmadbhāgavatamahāpurāṇa,
- Tattvārthadīpanibandha,
- Śoḍaśagrantha,
- Bhaktihaṃsa,
- Bhaktihetunirṇaya,
- Śrīharirāyavāṅmuktāvalī
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