All beings in this world are fundamentally similar in their essence (cidanśarūpa) and in their connection to the divine (bhagavad-aṃśa). However, among them, some attain Śrīpuruṣottama (the Supreme Person), some achieve Akṣarabrahman (the imperishable Brahman), some reach heavenly realms (svarga), while others descend into darkness (andhatamas).

This naturally raises questions:

  • Why do these differences in outcomes (phala) exist?
  • Why is there diversity in their inherent natures (svabhāva)?
  • Why do some beings have bodies and actions that contradict their natures, while others align with them?

To dispel such doubts and provide clarity, the text undertakes an analysis of the means (mārga) and the capabilities of these paths. By understanding the distinctions among the paths and their implications, all doubts are resolved. Hence, with careful consideration, the differences among the three paths are delineated.

Verse 1 - 2.1

puṣṭi-pravāha-maryādā viśeṣeṇa pṛthak pṛthak ।
jīva-deha-kriyā bhedaiḥ pravāheṇa phalena ca ॥ 1 ॥
vakṣyāmi sarva-sandehā na bhaviṣyanti yat-śruteḥ ।
पुष्टि-प्रवाह-मर्यादा विशेषेण पृथक्पृथक् ।
जीव-देह-क्रिया भेदैः प्रवाहेण फलेन च ॥ १ ॥
वक्ष्यामि सर्व-सन्देहा न भविष्यन्ति यत्-श्रुतेः ।
puṣṭi-pravāha-maryādā viśeṣeṇa pṛthak pṛthak ।
jīva-deha-kriyā bhedaiḥ pravāheṇa phalena ca ॥ 1 ॥
vakṣyāmi sarvasandeha na bhaviṣyanti yacchruteḥ ।
पुष्टिप्रवाहमर्यादा विशेषेण पृथक्पृथक् ।
जीवदेहक्रिया भेदैः प्रवाहेण फलेन च ॥ १ ॥
वक्ष्यामि सर्वसन्देहा न भविष्यन्ति यच्छ्रुतेः ।
Meaning (Bhāvārtha Ṭīkā)

The distinction between the three paths—Puṣṭi, Pravāha, and Maryādā—can be understood in the following ways:

  1. Through their fundamental principles (Dharma):
    Each path is characterized by unique foundational principles that define its essence and approach.

  2. Through differences among beings (Jīvabheda):
    The uninterrupted tradition of creation reveals inherent distinctions among beings associated with each path.

  3. Through the results (Phala):
    The outcomes or fruits achieved by beings vary distinctly depending on the path they follow.

By elaborating on the Dharma, the nature (svarūpa) of beings, their bodies (deha), actions (kriyā), creation (sṛṣṭi), and the fruits (phala) of these paths, the text aims to resolve all doubts. With a proper understanding of these differences, any lingering questions or uncertainties will naturally be dispelled.

Verse 2.2

bhakti-mārgasya kathanāt puṣṭiḥ asti iti niścayaḥ ॥ 2 ॥
भक्ति-मार्गस्य कथनात् पुष्टि: अस्ति इति निश्चयः ॥ २ ॥
bhaktimārgasya kathanātpuṣṭirastīti niścayaḥ ॥ 2 ॥
भक्तिमार्गस्य कथनात्पुष्टिरस्तीति निश्चयः ॥ २ ॥

Meaning (Bhāvārtha)

The scriptures distinctly recognize the Bhaktimārga (path of devotion) as separate, affirming that it is defined by the grace (anugraha) of the Lord. This leads to the realization that the Puṣṭimārga (path of grace) itself is unique.

Commentry (Ṭīkā)

When one renounces both worldly and otherworldly desires, and instead focuses solely on the Lord, it is called bhakti (devotion). Such devotion is bestowed upon individuals solely through the Lord’s grace. As mentioned at the conclusion of the narrative of Ṛṣabhadeva in the Pañcama Skandha (Fifth Canto), “The Lord grants liberation to those who engage in His worship, but at no point does He grant the path of devotion itself to just anyone.”

Similarly, in the prayers offered by Śrī Devakījī, her awareness of the Lord’s greatness (māhātmyajñāna) is evident. This awareness, upon being described completely, transitions into intense and unwavering affection (sudṛḍha sneha). Despite possessing knowledge of His greatness, she expresses her vulnerability, saying, “I lack the courage to face you; I am fearful of Kaṃsa.” This exemplifies the form of sudṛḍha sneha (steadfast affection).

Only when the Lord bestows His grace (anugraha) does such devotion emerge. This grace is known as puṣṭi. For instance, when someone seeks redemption from sins, it is typically accomplished through hardship. However, in the presence of a congregation of wise individuals, if grace is granted to simplify the penance, redemption becomes attainable effortlessly.

Similarly, even in the path of action (karmamārga), prayers for divine grace (anugraha) are made to ensure the fulfillment of desired results. This reflects the natural ease of the devotional path (bhaktimārga). Śrī Kṛṣṇa declares to Uddhava that such paths, rooted fundamentally in puṣṭi (grace), are unquestionably effective and unique.

Through this explanation of puṣṭi, the existence of the Pravāha and Maryādā paths is also outlined for clarity and differentiation.

Verse 3

dvau bhūta-sargau iti ukteḥ pravāhaḥ api vyavasthitaḥ ।
vedasya vidyamānatvāt maryādā api vyavasthitā ॥ 3 ॥
द्वौ भूत-सर्गौ इति उक्तेः प्रवाहः अपि व्यवस्थितः ।
वेदस्य विद्यमानत्वात् मर्यादा अपि व्यवस्थितः ॥ ३ ॥
dvau bhūtasargāvityukteḥ pravāho'pi vyavasthitaḥ ।
vedasya vidyamānatvānmaryādāpi vyavasthitā ॥ 3 ॥
द्वौ भूतसर्गावित्युक्तेः प्रवाहोऽपि व्यवस्थितः ।
वेदस्य विद्यमानत्वान्मर्यादापि व्यवस्थिता ॥ ३ ॥
Meaning (Bhāvārtha)

In the Bhagavad-gītā, Śrī Kṛṣṇa explains to Arjuna:

In this world, there are two kinds of beings created—the divine (daivī) and the demoniac (āsurī).

This statement, which distinctly identifies the demoniac beings as a separate category, establishes the existence of Pravāhamārga (the Path of Mundane Flow). Likewise, the presence of the Vedas, which outline the regulations for actions (karmādi), affirms the existence of the Maryādāmārga (the Path of Lawful Limitations) as an eternal tradition.

Commentary (Ṭīkā)

The classification into divine and demoniac beings as described in the scriptures reflects an uninterrupted flow of creation (sṛṣṭi), which is referred to as Pravāha. Just as the flow of a river continues unbroken from its source to its end, so too does this flow of divine and demoniac beings persist until dissolution (pralaya). If this were not the case, Śrī Kṛṣṇa’s distinction between the two categories would be meaningless. Hence, the statement in the Bhagavad-gītā confirms the existence of Pravāha.

There are two types of beings in this creation—divine and demoniac

The principles regulating types of actions like karma and jñāna are termed Maryādā (discipline or limitation). These are evident in the Vedas, both in their earlier and later sections, which present specific guidelines for actions and practices. Thus, the existence of Maryādāmārga as a structured path rooted in scriptural authority is also validated.

It is crucial to understand that all paths of devotion driven by the Lord’s grace (anugraha) are subsumed under Puṣṭimārga. On the other hand, paths driven by worldly or otherworldly desires that do not disrupt the natural tradition of creation (sṛṣṭi) belong to Pravāhamārga. Meanwhile, paths that adhere strictly to the disciplines prescribed by the Vedas belong to Maryādāmārga. Thus, every path in existence can be categorized under one of these three overarching paths—Puṣṭi, Maryādā, or Pravāha.

Verse 4 - 5

Now, as Puṣṭimārga is a unique path, its distinctiveness is explained further along with responses to potential objections:

  1. First Objection: It may be argued that while the types of devotion differ across paths, all paths fall under the broader category of devotion (bhakti). Thus, the paths themselves are not distinct.

    Response: The differences in bhakti types lead to separate paths. While all paths may aim towards devotion, the approach, means, and alignment with grace (puṣṭi), discipline (maryādā), or mundane flow (pravāha) fundamentally differentiate them.

  2. Second Objection: If the three paths exist simultaneously, as claimed, one may argue that true distinctions among Puṣṭi, Maryādā, and Pravāha are not established. This is because the Vyāsa-sūtras affirm that “All outcomes ultimately come from the Lord.” If beings of Pravāhamārga also worship the Lord for their results, and as Brahmavāda asserts, there is no distinction in consciousness, all beings should be regarded as devotees. Furthermore, if all paths of devotion influenced by grace are part of Puṣṭimārga and grace is uniformly granted to all, then Pravāha should not differ from Puṣṭi.

    Response: Though all outcomes are indeed rooted in the Lord, the distinctiveness of Maryādāmārga lies in its adherence to Vedic injunctions. However, paths within Pravāhamārga adhere to natural tradition without intervention from grace. The distinguishing feature of Puṣṭimārga is that it is solely driven by the Lord’s grace. Thus, these distinctions affirm the existence of all three paths while maintaining their uniqueness.

kaścid eva hi bhaktaḥ hi yaḥ mad-bhaktaḥ iti īraṇāt ।
sarvatra utkarṣa-kathanāt puṣṭiḥ asti iti niścayaḥ ॥ 4 ॥
na sarvaḥ ataḥ pravāhāt hi bhinnaḥ vedāt ca bhedataḥ ।
yadā yasya iti vacanāt na aham vedaiḥ iti īraṇāt ॥ 5 ॥
कश्चिदेव हि भक्तः हि यः मद्-भक्तः इति ईरणात् ।
सर्वत्र उत्कर्ष-कथनात् पुष्टि: अस्ति इति निश्चयः ॥ ४ ॥
न सर्वः अतः प्रवाहात् हि भिन्नः वेदात् च भेदतः ।
यदा यस्य इति वचनात् न अहम् वेदैः इति ईरणात् ॥ ५ ॥
kaścid eva hi bhakto hi yo madbhakta itīraṇāt ।
sarvatrotkarṣakathanāt puṣṭirastīti niścayaḥ ॥ 4 ॥
na sarvo'taḥ pravāhāddhi bhinno vedācca bhedataḥ ।
yadā yasyeti vacanānnāhaṁ vedairitīraṇāt ॥ 5 ॥
कश्चिदेव हि भक्तो हि यो मद्भक्त इतीरणात् ।
सर्वत्रोत्कर्षकथनात्पुष्टिरस्तीति निश्चयः ॥ ४ ॥
न सर्वोऽतः प्रवाहाद्धि भिन्नो वेदाच्च भेदतः ।
यदा यस्येति वचनान्नाहं वेदैरितीरणात् ॥ ५ ॥
Meaning (Bhāvārtha)

In the Bhagavad-gītā, the Lord proclaims,

He who is my devotee is dear to me.

This statement, coupled with the exaltation of devotion in all scriptures, establishes the distinctiveness of Puṣṭimārga (the Path of Grace). Moreover, the declaration that confirms the separation of Puṣṭimārga from Pravāhamārga.

only a few are truly devotees; not all beings can be considered as such

Additionally, the statement in the Bhāgavata Purāṇa,

When the Lord bestows grace, devotees abandon both worldly and Vedic inclinations

and the verse in the Gītā,

This form of mine cannot be known through the Vedas, austerities, charity, or sacrifices

further affirm that Puṣṭimārga is distinct from Maryādāmārga (the Path of Lawful Limitations).

Commentary (Ṭīkā)

In the Gītā, the Lord states,

The one who remains content, always focuses the mind on me, whose intellect and mind are dedicated to me, who is firmly convinced that I am the master—such a devotee is dear to me.

This expression, He who is my devotee, implies that not all beings are devotees; only certain individuals qualify as true devotees. If many beings were devotees, the specificity of “He who is my devotee is dear to me” would be unnecessary.

Additionally, the Lord emphasizes the supremacy of a devoted yogi over ascetics, intellectuals, and practitioners of action, says:

Among all yogis, the one who, with full faith and deep inner focus, worships me is considered the most integrated.

Furthermore, in the fifteenth chapter, it is proclaimed:

He who, freed from delusion, recognizes me as the Supreme Person is the knower of all and worships me with all his heart.

This comprehensive worship (sarvabhāva-sevā) is a defining feature of Puṣṭimārga.

The distinction of Puṣṭimārga is further solidified by the understanding that not all beings are devotees. Thus, the path of such devotees, namely Puṣṭimārga, is inherently different from Pravāhamārga.

A potential objection may arise that although Puṣṭimārga is distinct from Pravāhamārga, the teachings that uphold Puṣṭimārga—such as those found in the Vedas, Smṛtis, and Purāṇas—are themselves rooted in Vedic injunctions. Thus, Puṣṭimārga cannot be distinct from Maryādāmārga.

To address this, the Bhāgavata Purāṇa states:

The Lord bestows grace upon those whose hearts are devoted to Him, enabling them to transcend inclinations towards both worldly and Vedic paths.

Similarly, the Gītā states:

My divine form cannot be perceived through Vedas, austerities, gifts, or sacrificial rituals; it can only be known through exclusive devotion.

These affirm that Puṣṭimārga transcends the rule-based discipline of Maryādāmārga.

Verse 6

Furthermore, scriptures consistently criticize actions, rites, and knowledge devoid of devotion, but never criticize those accompanied by devotion. For instance, the Gītā (16.5) states:

nibandhāyāsurī matā

The outlook of the demoniac is rooted in binding ignorance, emphasizing the condemnation of a life devoid of devotion. Even if beings from Pravāhamārga are accompanied by devotion, they are counted among the divine. Thus, it is established that all paths with devotion are fundamentally rooted in Bhaktimārga. Any doubts regarding the distinction of Puṣṭimārga, Maryādāmārga, and Pravāhamārga are resolved through these explanations.

mārga-ekatve api ced-antyau tanū bhakti-āgamau matau ।
na tat-yuktam sūtrataḥ hi bhinnaḥ yuktyā hi vaidikaḥ ॥ 6 ॥
मार्ग-एकत्वे अपि चेत्-अन्त्यौ तनू भक्ति-आगमौ मतौ ।
न तत्-युक्तं सूत्रतः हि भिन्नः युक्त्या हि वैदिकः ॥ ६ ॥
mārgaikatve'pi cedantyau tanū bhaktyāgamau matau ।
na tadyuktam sūtrato hi bhinno yuktyā hi vaidikaḥ ॥ 6 ॥
मार्गेकत्वेऽपि चेदन्त्यौ तनू भक्त्यागमौ मतौ ।
न तद्युक्तं सूत्रतो हि भिन्नो युक्त्या हि वैदिकः ॥ ६ ॥
Meaning (Bhāvārtha)

The path of devotion (Bhaktimārga) is singular and unique. The Pravāhamārga (Path of Mundane Flow) and Maryādāmārga (Path of Lawful Limitations) may be considered as components or means to attain devotion, but the scriptures do not validate them as integral parts of Bhaktimārga. This demonstrates that the Vaidika-mārga (Vedic Path) is distinct, and the path reliant on divine grace (Anugraha-prayukta-mārga), i.e., Puṣṭimārga, is also distinct.

Commentary (Ṭīkā)

In the realm of devotion (Bhaktimārga), it is written in the *Bhakti Sūtra - Śāṇḍilya Sūtra:

tatsaṃsthasya amṛtatva-upadeśāt

One who is established in Śrī Puruṣottama (the Supreme Person) attains immortality.

Similarly, the Jaiminīya Sūtra states that ritual actions, like Jyotiṣṭoma sacrifices, generate temporary fruits such as attainment of heavenly realms (svarga) and then conclude. Hence, these actions cannot be considered components of devotion.

Further, the Vyāsa Sūtra asserts that the path of knowledge (Jñānamārga) leads to liberation (mokṣa-phala), but it does not grant devotion. As it is said, Liberation is ordained for those established in knowledge. Thus, the path of knowledge too cannot be regarded as a component of devotion. Consequently, the Vaidika-mārga (Vedic Path) is distinct from the path of divine grace (Anugraha-prayukta-mārga).

The Pravāha associated with divine beings (deva-sarga) leads to liberation, while that associated with demoniac beings (āsura-sarga) leads to bondage. Hence, these cannot be considered components of devotion. By clarifying distinctions based on results (phalabheda) and scriptural authority (pramāṇabheda), the separation of paths (mārgabheda) is firmly established.

If Pravāhamārga were a component of Bhaktimārga, Śrī Kṛṣṇa would not have described the qualities of divine wealth (daivī sampatti) separately from the qualities of demoniac wealth (āsurī sampatti) in the Bhagavad-gītā.

Moreover, if Maryādāmārga were an integral part of Puṣṭimārga, the Gītā would not emphasize:

The worship of Akṣarabrahman (the imperishable Brahman) is fraught with difficulties, but the Lord quickly delivers His devotees who worship Him as the Supreme Person (Pūrṇapuruṣottama).

Likewise, the Bhāgavata Purāṇa explains:

The joy that devotees experience through service to Śrī Kṛṣṇa, son of Śrī Yaśodā, is unparalleled and cannot be attained either by embodied beings or by intellectuals who consider Brahman as their self.

Based on such reasoning, it is evident that Puṣṭimārga is distinct from both Pravāhamārga and Maryādāmārga. This distinction, established through scriptural sources (sūtra) and logical arguments (yukti), leads to an explanation of differences in the beings (jīva), their bodies (deha), and their actions (kṛti) across the three paths.

Verse 7 - 8.1

jīva-deha-kṛtīnām ca bhinnatvam nityatā-śruteḥ ।
yathā tadvat puṣṭi-mārge dvayoḥ api niṣedhataḥ ॥ 7 ॥
pramāṇa-bhedāt bhinnaḥ hi puṣṭi-mārgaḥ nirūpitaḥ ।
जीव-देह-कृतीनां च भिन्नत्वं नित्यता-श्रुतेः ।
यथा तद्वत् पुष्टि-मार्गे द्वयोः अपि निषेधतः ॥ ७ ॥
प्रमाण-भेदात् भिन्नः हि पुष्टि-मार्गः निरूपितः ।
jīvadehakṛtīnām ca bhinnatvam nityatāśruteḥ ।
yathā tadvatpuṣṭimārge dvayorapi niṣedhataḥ ॥ 7 ॥
pramāṇabhedādbhinno hi puṣṭimārgo nirūpitaḥ ।
जीवदेहकृतीनां च भिन्नत्वं नित्यताश्रुतेः ।
यथा तद्वत्पुष्टिमार्गे द्वयोरपि निषेधतः ॥ ७ ॥
प्रमाणभेदाद्भिन्नो हि पुष्टिमार्गो निरूपितः ।
Meaning (Bhāvārtha)

The distinct differences among the beings (jīva), their bodies (deha), and their actions (kṛti) clearly establish that Puṣṭimārga is separate from the other two paths—Pravāhamārga and Maryādāmārga. The eternal nature of beings (nityatva) affirmed by scripture (śruti) is contradicted by the denial of eternity for beings in Pravāhamārga and Maryādāmārga. Such distinctions further validate Puṣṭimārga as unique.

Commentary (Ṭīkā)

The beings of Pravāhamārga are classified as demoniac (āsurī). Their bodies are incompatible with divine worship (bhagavad-bhajana), and their actions are driven by selfishness and cause harm to others.

The beings of Maryādāmārga are divine (daivī), and their bodies align with Vedic dharma and scriptural injunctions like divine worship. Their actions consist of Vedic rituals such as Agnihotra and adherence to sacrifices and renunciation practices.

The beings of Puṣṭimārga, though divine, are distinguished by the Lord’s special grace (anugraha). Their bodies are inclined towards service to the Lord (bhagavad-sevā) and deeply attached to His divine form. Their actions are free from any worldly or Vedic desires, solely devoted to serving the Lord, and directed towards achieving direct connection with Śrī Puruṣottama.

The differences among beings, bodies, and actions in these three paths are evident. According to scripture (śruti), the eternal nature of beings (nityatva) in Brahmavāda is acknowledged, while Viśiṣṭādvaita and Dvaitamārga recognize non-eternity, and Māyāvāda asserts illusory nature. Although various philosophies may claim all beings to be alike in their own perspectives, śruti clearly states:

Beings engaged in singing the glories of the Lord are eternal

Moreover, the Bhāgavata Purāṇa confirms:

The bliss experienced by the Lord’s devotees cannot be matched by embodied beings or intellectuals who consider Brahman as their self.

The scriptures deny the inclusion of beings in Pravāhamārga and intellectuals (jñānins) among those who achieve divine bliss. Thus, beings endowed with grace (anugraha-visiṣṭa) and belonging to Puṣṭimārga are recognized as distinct. The differentiation of Puṣṭimārga through scriptural authority (pramāṇa) clarifies its separation from Pravāha and Maryādā.

Next, the text proceeds to explain the distinctions among the three paths based on their evidential strength (pramāṇabal) and the differences in their means (sādhanabheda). To validate these distinctions, it elaborates on the uninterrupted creation (avicchinna sarga) endowed with differences among beings and establishes the unique nature of Puṣṭi based on these classifications. This includes a general exposition of the distinctiveness of creation in the paths.

Verse 8.2 - 9

sarga-bhedam pravakṣyāmi sva-rūpa-aṅga-kriyā-yutam ॥ 8 ॥
icchā-mātreṇa manasā pravāhaṁ sṛṣṭavān hariḥ ।
vacasā veda-mārgaṁ hi puṣṭiṁ kāyena niścayaḥ ॥ 9 ॥
सर्ग-भेदं प्रवक्ष्यामि स्व-रूप-अंग-क्रिया-युतम् ॥ ८ ॥
इच्छा- मात्रेण मनसा प्रवाहं सृष्टवान् हरिः ।
वचसा वेद- मार्गं हि पुष्टि कायेन निश्चयः ॥ ९ ॥
sargabhedam pravakṣyāmi svarūpāṅgakriyāyutam ॥ 8 ॥
icchāmātreṇa manasā pravāhaṁ sṛṣṭavān hariḥ ।
vacasā vedamārgaṁ hi puṣṭiṁ kāyena niścayaḥ ॥ 9 ॥
सर्गभेदं प्रवक्ष्यामि स्वरूपांगक्रियायुतम् ॥ ८ ॥
इच्छामात्रेण मनसा प्रवाहं सृष्टवान् हरिः ।
वचसा वेदमार्गं हि पुष्टि कायेन निश्चयः ॥ ९ ॥
Meaning (Bhāvārtha)

The differences in the creation of beings (jīva), their components (deha), and their actions (kriyā) are highlighted here. By His mere will (icchā), the Lord created Pravāhamārga through His mind, Maryādāmārga through His speech, and Puṣṭimārga through His body.

Commentary (Ṭīkā)

The Eleventh Canto of the Bhāgavata Purāṇa states that “the mind, a product of the vaikārika ahaṅkāra (transformative ego), is the source of creation.” This describes the creation of the Pravāhamārga, where Māyā acts as the underlying causal principle, leading to the generation of beings within an illusory framework of existence. Such a creation represents a mundane and demoniac flow (āsurī sṛṣṭi), characterized by Maya’s influence.

The creation of Maryādāmārga, on the other hand, is detailed in the Māṇḍūkya Upaniṣad, which asserts:

From Omkāra arises all existence—past, present, and future.

Similarly, the Eleventh Canto describes the emergence of the four forms of speech (parā, paśyantī, madhyamā, and vaikharī), which are sources of creation. Since the speech of the Lord manifests as the Vedas, and the Vedas themselves embody Nārāyaṇa, the creation originating from the Vedas constitutes Maryādāmārga.

Lastly, the Puruṣavidha Brāhmaṇa of the scriptures states:

The One Self divided into two—husband and wife.

This signifies the multitude of forms arising from the blissful essence of the Self. This form of creation, originating from the Lord’s body, constitutes Puṣṭimārga.

The Lord, wishing to experience valor, created Pravāha beings (those influenced by Māyā) as demoniac beings opposing Him. For the alleviation of suffering, He manifested the Vedic path (Maryādāmārga) for beings inclined towards Akṣarabrahman. Finally, for granting the bliss of devotion (bhajanānanda), He created beings directly from His blissful essence in Puṣṭimārga.

In essence:

  • Pravāha sṛṣṭi (mundane creation) arises from the Lord’s mind, through Māyā.
  • Maryādā sṛṣṭi (regulated creation) arises from the Lord’s speech, through Akṣarabrahman.
  • Puṣṭi sṛṣṭi (graceful creation) arises from the Lord’s essence, through His combined mind and speech.

While the material cause (upādāna-kāraṇa) for Pravāha sṛṣṭi is Māyā, for Maryādā sṛṣṭi it is Akṣarabrahman, and for Puṣṭi sṛṣṭi, it is the Lord’s own essence. Although these causes differ, the outcomes may appear similar. Just as different materials (copper, silver, and gold) produce different pots with a common function of holding water, the results of these three forms of creation are comparable. Similarly, oblations from rice and barley in sacrifices yield common outcomes.

Verse 10

If someone raises the question that the fruits of all creations might ultimately seem identical, the text prepares to address this concern through further clarification.

mūla-icchātaḥ phalaṁ loke veda-uktaṁ vaidike api ca ।
kāyena tu phalaṁ Puṣṭiu bhinna-icchātaḥ api na ekadhā ॥ 10 ॥
मूल-इच्छातः फलं लोके वेद-उक्तं वैदिके अपि च ।
कायेन तु फलं पुष्टौ भिन्न-इच्छातः अपि न एकधा ॥ १० ॥
mūlecchātaḥ phalaṁ loke vedoktaṁ vaidike'pi ca ।
kāyena tu phalaṁ Puṣṭiu bhinnechāto'pi naikadhā ॥ 10 ॥
मूलेच्छातः फलं लोके वेदोक्तं वैदिकेऽपि च ।
कायेन तु फलं पुष्टौ भिन्नेच्छातोऽपि नैकधा ॥ १० ॥
Meaning (Bhāvārtha)

From the uninterrupted tradition of creation (avicchinna sṛṣṭi), beings in Pravāhamārga attain mundane fruits. Beings in Maryādāmārga achieve results described in the Vedas, while beings in Puṣṭimārga attain results directly linked to the Lord’s divine essence (svarūpa). Thus, the fruits of the three paths are fundamentally distinct and cannot be considered uniform.

Commentary (Ṭīkā)

Beings in Pravāhamārga derive their mundane fruits based on the original wish for creation’s continuity. Among these beings:

  • Sahaja Āsura Jīvas—those inherently demoniac—continue through birth and death cycles, ultimately descending into perpetual darkness (andhatamas).
  • Āsurāveśī Jīvas—temporarily influenced by demoniac tendencies—engage in desire-driven sacrifices (dhoomamārga yajña) and cyclic existence. Upon relinquishing their demoniac influences, they achieve liberation.

Beings in Maryādāmārga achieve fruits aligned with Vedic injunctions:

  • Those performing selfless rituals (niṣkāma yajña) attain inner bliss (ātma-sukha).
  • Those engaging in desire-driven actions (sakāma karma) attain happiness in heavenly realms (svarga-loka).

Beings in Puṣṭimārga receive results directly linked to the Lord’s divine form (svarūpa-phala). For instance, as described in the Veṇu-gīta, the divine Gopīs attain the supreme fruit of bhajanānanda (the bliss of devotion) arising from pure sensory engagement in the Lord’s worship.

The varying desires among beings, and their corresponding fruits, distinctly establish the differences in creation and paths. Hence, there cannot be a single type of creation or path (mārga).

The text explicitly states ‘naikata’ (no unity), indicating that creation (sṛṣṭi) and paths are not unified.

While the beings in the three paths share a consciousness-based nature (cidrūpapanā), their inherent principles (dharma) are distinct, leading to differences in outcomes. To clarify this further, the distinct characteristics of beings in Pravāhamārga are discussed first.

Verse 11

tān aham dviṣataḥ vākyāt bhinnā-jīvāḥ pravāhiṇaḥ ।
ataḥ eva itarau bhinnau sāntau mokṣa-praveśataḥ ॥ 11 ॥
तान् अहम् द्विषतः वाक्यात् भिन्ना-जीवाः प्रवाहिणः ।
अतः एव इतरौ भिन्नौ सान्तौ मोक्ष-प्रवेशतः ॥ ११ ॥
tānahaṁ dviṣataḥ vākyādbhinnājīvāḥ pravāhiṇaḥ ।
ata evetarau bhinnau sāntau mokṣapraveśataḥ ॥ 11 ॥
तानहं द्विषतः वाक्याद्भिन्नाजीवाः प्रवाहिणः ।
अत एवेतरौ भिन्नौ सान्तौ मोक्षप्रवेशतः ॥ ११ ॥
Meaning (Bhāvārtha)

In the Bhagavad-gītā (16.19), Śrī Kṛṣṇa proclaims:

Those who harbor hatred… I cast perpetually into demoniac wombs

This clarifies that the beings of Pravāhamārga (the mundane path) are distinct from those of Maryādāmārga (the path of lawful limitations) and Puṣṭimārga (the path of grace). The beings of Maryādāmārga attain liberation in the form of Akṣarabrahma realization, while those of Puṣṭimārga attain entry into Puruṣottama. Consequently, both paths conclude in liberation, as the beings cease to experience individual existence (jīvabhāva nivṛtti).

Commentary (Ṭīkā)

The demoniac beings (āsurī jīvas), whose intrinsic nature involves hatred towards the Lord, ultimately descend into utter darkness (andhatamas). There are three distinct forms of hatred directed towards the Lord:

  • Hatred towards the Mūlarūpa (primordial form) and Avatārarūpa (manifested forms) of the Lord.
  • Hatred towards the Lord’s Vibhūti (divine manifestations) and related entities.
  • Hatred towards the universe, which is regarded as the Lord’s form.

Among these:

  • Those who express hatred towards the Mūlarūpa and Avatārarūpa are often subdued directly by the Lord. Through such intervention, they eventually attain liberation.
  • Those who direct hatred towards Vibhūti can attain liberation once they abandon their hatred.

These two categories are classified as Āsurāveśī jīvas (temporarily influenced by demonic tendencies).

However, those who harbor hatred towards the universal form are classified as Sahaja Āsura jīvas (inherently demonic). Such beings never attain liberation and are perpetually confined to andhatamas (complete darkness). This is because hatred towards the world inevitably results in opposition to the Lord’s devotees.

This idea is further supported by the Daśama Skandha, where Akrūra tells Dhṛtarāṣṭra:

Those who nurture injustice are eventually abandoned by the very beings they support.

This is corroborated in Śrī Subodhinī, which states:

One who sustains life, family, or progeny through injustice is eventually abandoned by all, leading the individual soul alone into utter darkness.

Thus, beings of Pravāhamārga, characterized by such hatred, are distinct from those of Maryādāmārga and Puṣṭimārga.

In contrast, beings of Maryādāmārga attain liberation through Akṣarabrahman. Beings of Puṣṭimārga achieve entry into Puruṣottama. Both paths culminate in liberation, where individual existence ceases (jīvabhāva nivṛtti).

In this way, the characteristics and fruits of the three paths are delineated, leading to the conclusions affirmed by these insights.

Verse 12

tasmāt jīvāḥ puṣṭi-mārge bhinnā eva na saṁśayaḥ ।
bhagavat-rūpa-sevārtham tat-sṛṣṭiḥ na anyathā bhavet ॥ 12 ॥
तस्मात् जीवाः पुष्टि-मार्गे भिन्नाः एव न संशयः ।
भगवत्-रूप-सेवार्थं तत्-सृष्टिः न अन्यथा भवेत् ॥ १२ ॥
tasmājjīvāḥ puṣṭimārge bhinnā eva na saṁśayaḥ ।
bhagavadrūpasevārthaṁ tatsṛṣṭirnānyathā bhavet ॥ 12 ॥
तस्माज्जीवाः पुष्टिमार्गे भिन्ना एव न संशयः ।
भगवद्रूपसेवार्थं तत्सृष्टिर्नान्यथा भवेत् ॥ १२ ॥
Meaning (Bhāvārtha)

Thus, beings of Puṣṭimārga are undoubtedly distinct from those of the other paths. If Puṣṭimārga beings were not different, their creation specifically for the service of the divine form (bhagavad-rūpa) would not have occurred.

Commentary (Ṭīkā)

Beings of Puṣṭimārga are fundamentally unique and distinct from the beings of other paths. This is affirmed in the Varāha Purāṇa, where it is stated:

This creation is different and distinct from that of Brahmājī.

This establishes the distinctiveness of Puṣṭimārga beings.

If Puṣṭimārga beings were not different, then there would be no purpose for their creation specifically dedicated to the service of the Lord’s form. The scriptures declare:

The Lord, while dwelling in solitude and enjoying self-contentment, felt a desire for companionship, as there was no external presence.

Through this desire, all forms of creation came into existence.

While beings created in Maryādāmārga engage in the service of the Lord’s name (nāma-sevā), they are not equipped to undertake the service of His divine form (rūpa-sevā). Therefore, Puṣṭi creation was specifically manifested for the service of the divine form. If Puṣṭimārga were not distinct from Pravāha and Maryādā, the purpose for its creation would remain unfulfilled, and the very concept of Puṣṭisṛṣṭi (creation for divine grace) would not exist. The scriptural assertion of the Lord’s desire for divine companionship would thus be rendered meaningless.

Hence, Puṣṭi creation, intended for the Lord’s divine enjoyment (ramaṇārtha), is fundamentally distinct and unlike any other.

Verse 13 - 14.1

Through the differentiation in creation, the means of practice (sādhana) in the three paths are inherently distinct. Therefore, the practices of one path cannot overlap with another. While there may appear to be no visible gradation (tāratamya) in the nature, bodies, and actions of devotees born out of the līlā sṛṣṭi (divine play creation), doubts regarding the distinctions in creation and paths are addressed by explaining their gradations systematically.

svarūpeṇa avatāreṇa liṅgena ca guṇena ca ।
tāratamyaṁ na svarūpe dehe vā tat-kriyāsu vā ॥ 13 ॥
tathāpi yāvatā kāryaṁ tāvat tasya karoti hi ।
स्वरूपेण अवतारेण लिंगेन च गुणेन च ।
तारतम्यं न स्वरूपे देहे वा तत्-क्रियासु वा ॥ १३ ॥
तथापि यावता कार्यं तावत् तस्य करोति हि ।
svarūpeṇāvatāreṇa liṅgena ca guṇena ca ।
tāratamyaṁ na svarūpe dehe vā tatkriyāsu vā ॥ 13 ॥
tathāpi yāvatā kāryaṁ tāvattasya karoti hi ।
स्वरूपेणावतारेण लिंगेन च गुणेन च ।
तारतम्यं न स्वरूपे देहे वा तत्क्रियासु वा ॥ १३ ॥
तथापि यावता कार्यं तावत्तस्य करोति हि ।
Meaning (Bhāvārtha)

Although there is no fundamental difference in essence (svarūpa), form (avatāra), signs (cihna), or qualities (guṇa) between the Lord and His devotees, the Lord introduces distinctions among devotees to facilitate the execution of various delightful activities (ramaṇātmak līlā). These distinctions enable the fulfillment of specific roles in divine play.

Commentary (Ṭīkā)

Just as the Lord is an embodiment of bliss and essence (rasaghana), so are His devotees. As the Lord incarnates in a purified sattva form through extraordinary means, similarly, devotees too are incarnated in a comparable purified state. The Lord’s divine signs such as the flag (dhvajā), thunderbolt (vajra), barley grain (yava), and lotus (padma) are mirrored in the signs present within His devotees. Likewise, the Lord’s attributes of majesty (aiśvarya), tenderness (saukumārya), and other divine qualities are reflected in His devotees.

Thus, in their essence (svarūpa), form (deha), and actions (kriyā), devotees are fundamentally equivalent to the Lord. However, to enable a hierarchy or gradation (tāratamya) that facilitates the execution of various divine pastimes (līlā), the Lord establishes distinctions among His devotees.

Through resolving differences in nature (svabhāva) and similar doubts, it becomes apparent that the Lord inspires specific individuals to align with particular paths:

  • Some are inclined towards devotion (bhaktimārga).
  • Others are directed towards knowledge (jñānamārga).
  • Some are led towards action (karmamārga).

Among these, certain individuals follow scripture-mandated duties because it is prescribed, influenced by the authority of śāstra. Others, however, act out of pure love and attachment (sneha) towards the Lord. The reasons why some beings possess bodies and actions contrary to their nature, while others are in harmony with their nature, are addressed further through the classification of beings within the Puṣṭimārga.

Verse 14.2 - 16.1

te hi dvidhā śuddha-miśra-bhedāt miśrāḥ tridhā punaḥ ॥ 14 ॥
pravāha-ādi-vibhedena bhagavat-kārya-siddhaye ।
puṣṭyā vimiśrāḥ sarva-jñāḥ pravāheṇa kriyā-ratāḥ ॥ 15 ॥
maryādayā guṇa-jñāḥ te śuddhāḥ premṇā ati-durlabhāḥ ।
ते हि द्विधा शुद्ध-मिश्र-भेदात् मिश्राः त्रिधा पुनः ॥ १४ ॥
प्रवाह-आदि-विभेदेन भगवत्-कार्य-सिद्धये ।
पुष्ट्या विमिश्राः सर्व-ज्ञाः प्रवाहेण क्रिया-रताः ॥ १५ ॥
मर्यादया गुण-ज्ञाः ते शुद्धाः प्रेम्णा अति-दुर्लभाः ।
te hi dvidhā śuddhamiśrabhedānmiśrāstridhā punaḥ ॥ 14 ॥
pravāhādivibhedena bhagavatkāryasiddhaye ।
puṣṭyā vimiśrāḥ sarvajñāḥ pravāheṇa kriyāratāḥ ॥ 15 ॥
maryādayā guṇajñāste śuddhāḥ premṇātidurlabhāḥ ।
ते हि द्विधा शुद्धमिश्रभेदान्मिश्रास्त्रिधा पुनः ॥ १४ ॥
प्रवाहादिविभेदेन भगवत्कार्यसिद्धये ।
पुष्ट्या विमिश्राः सर्वज्ञाः प्रवाहेण क्रियारताः ॥ १५ ॥
मर्यादया गुणज्ञास्ते शुद्धाः प्रेम्णातिदुर्लभाः ।
Meaning (Bhāvārtha)

Beings in Puṣṭimārga are divided into two main types: Śuddha Puṣṭi (pure grace beings) and Miśra Puṣṭi (mixed grace beings). Among the Miśra Puṣṭi beings, three subcategories exist based on their association with Pravāha (mundane flow), Maryādā (lawful limitations), and Puṣṭi (grace). These beings reflect varying capacities for understanding and engaging with the Lord’s will and actions:

  • Puṣṭikṛta Miśra Puṣṭijīvas (beings with grace-mixed): These beings fully comprehend the Lord’s intentions (abhīprāya) and are omniscient in this regard.
  • Pravāhakṛta Miśra Puṣṭijīvas (beings with flow-mixed): These beings are deeply dedicated to actions and derive pleasure from their execution.
  • Maryādākṛta Miśra Puṣṭijīvas (beings with law-mixed): These beings are devoted to understanding the Lord’s virtues (guṇas) and remain attached to their contemplation.

On the other hand, Śuddha Puṣṭijīvas are purely characterized by unwavering love and devotion for the Lord. Their focus is solely on the divine, making them extremely rare and highly cherished devotees.

Commentary (Ṭīkā)

The Miśra Puṣṭi beings emerge when grace (anugraha) combines with another aspect. For example:

  • Puṣṭimṛṣṭa Puṣṭijīvas: These beings, upon receiving additional grace, exhibit comprehensive knowledge of the Lord’s intentions.
  • Maryādā Miśra Puṣṭijīvas: These beings, influenced by scriptural wisdom and knowledge, engage in pilgrimages and other virtuous acts in alignment with Vedic disciplines.
  • Pravāha Miśra Puṣṭijīvas: These beings follow actions conducive to divine worship, such as those outlined in rituals like Pañcarātra, and derive joy from their execution.

Similarly, beings influenced by Maryādā or Pravāha without grace may exhibit tendencies towards ritualistic or mundane actions, respectively. For instance:

  • Pravāha beings engaged in mundane actions are identified as Āsurī Jīvas.
  • Maryādā beings focused on actions for worldly gains or heaven are driven by Vedic injunctions.

Finally, Śuddha Puṣṭijīvas are wholly devoid of self-interest and exhibit complete dedication to the Lord out of profound love. They lack any inclination toward external influences and are regarded as exceedingly rare, making them most suitable for divine engagement.

Verse 16.2 - 17

The variety in beings—such as those drawn towards the Lord’s childhood, youth, or other phases—demonstrates diverse fruits and inclinations even among pure devotees. This diversity arises to fulfill the Lord’s intentions and enliven His pastimes (līlās). To resolve doubts about why pure grace beings (Śuddha Puṣṭijīvas) experience distinct fruits, further clarification is provided.

evaṁ sargaḥ tu teṣāṁ hi phalaṁ tatra nirūpyate ॥ 16 ॥
bhagavān eva hi phalaṁ sa yathā avirbhavet bhuvi ।
guṇa-svarūpa-bhedena tathā teṣāṁ phalaṁ bhavet ॥ 17 ॥
एवं सर्गः तु तेषां हि फलम् तत्र निरूप्यते ॥ १६ ॥
भगवान् एव हि फलम् स यथा अविर्भवेत् भुवि ।
गुण-स्वरूप-भेदेन तथा तेषां फलम् भवेत् ॥ १७ ॥
evaṁ sargastu teṣāṁ hi phalaṁ tvatra nirūpyate ॥ 16 ॥
bhagavāneva hi phalaṁ sa yathāvirbhavedbhuvi ।
guṇasvarūpabhedena tathā teṣāṁ phalaṁ bhavet ॥ 17 ॥
एवं सर्गस्तु तेषां हि फलं त्वत्र निरूप्यते ॥ १६ ॥
भगवानेव हि फलम् स यथाविर्भवेत् भुवि ।
गुणस्वरूपभेदेन तथा तेषां फलम् भवेत् ॥ १७ ॥
Meaning (Bhāvārtha)

In Puṣṭimārga, the fruits of life are determined by the distinct qualities (guṇa) and nature (svarūpa) of beings. The manifestations of the Lord—be it His childhood or adolescent forms—appear to bestow bliss upon Puṣṭi beings. This divine bliss becomes the ultimate fruit for beings immersed in devotion within Puṣṭimārga.

Commentary (Ṭīkā)

The Puṣṭimārga beings, who are deeply attached to the divine essence (svarūpa) of the Lord, experience His presence and bliss in unique forms. These forms of the Lord—be it as a child, youth, or in other states—manifest either in the devotee’s heart, home, or sacred places like Vrindavana to grant them divine bliss. Ultimately, the fruit of devotion for all Puṣṭi devotees is rooted in the bliss of the Lord’s divine essence (svarūpānanda).

This clarification establishes that the fruits derived in Puṣṭimārga are distinct and unparalleled when compared to those in other paths.

However, a seeming paradox arises concerning mixed-grace beings (Miśra Puṣṭa Jīvas) or instances where a curse (śāpa) might appear to affect these beings. For example, the Garbha-stuti states:

Beings on the path of knowledge may ascend to higher positions only to fall again, yet Your devotees never fall.

Verse 18

If Puṣṭimārga beings are not subject to curses or a fall, why does such an occurrence take place? The text proceeds to address this apparent doubt and provide resolution.

āsaktau bhagavān eva śāpaṁ dāpayati kvacit ।
ahaṁkāre athavā loke tan-mārga-sthāpanāya hi ॥ 18 ॥
आसक्तौ भगवान् एव शापं दापयति क्वचित् ।
अहंकारे अथवा लोके तन्-मार्ग-स्थापनाय हि ॥ १८ ॥
āsaktau bhagavāneva śāpaṁ dāpayati kvacit ।
ahaṁkāre'thavā loke tanmārgasthāpanāya hi ॥ 18 ॥
आसक्तौ भगवानेव शापं दापयति क्वचित् ।
अहंकारेऽथवा लोके तन्मार्गस्थापनाय हि ॥ १८ ॥
Meaning (Bhāvārtha)

If a Miśra Puṣṭa Jīva (mixed-grace being) develops attachment to external entities or becomes egoistic, the Lord Himself may impose a curse (śāpa) upon them. Such curses are not merely punitive but serve the purpose of establishing order and upholding Maryādā (lawful discipline) in the world when necessary.

Commentary (Ṭīkā)

Instances of the Lord facilitating curses to correct or guide Miśra Puṣṭa Jīvas are well-documented:

  • Nala Kuvara and Maṇigrīva were cursed by Nārada when they became engrossed in sensual pleasures with celestial maidens.
  • Citraketu and Parīkṣit developed egoistic tendencies. Citraketu was cursed by Pārvatī, while Parīkṣit faced a curse from Śṛṅgī, the son of Śamīka.
  • Indradyumna, a king, failed to appropriately receive Agastya Muni when he arrived. To establish social discipline and respect, Agastya cursed him.

In each case, these Miśra Puṣṭa Jīvas are punished but are eventually restored to Puṣṭimārga through the Lord’s grace. Alternatively, curses may arise to prevent the violation of Maryādā or ensure it is upheld within society.

Verse 19

If there is doubt about why the Lord Himself imposes such curses upon Miśra Puṣṭa Jīvas, the following explanation seeks to clarify this further.

na te pāṣaṇḍatāṁ yānti na ca roga-ādi-upadravaḥ ।
mahā-anubhāvāḥ prāyeṇa śāstraṁ śuddhatva-hetave ॥ 19 ॥
न ते पाषण्डतां यान्ति न च रोग-आदि-उपद्रवः ।
महानुभावाः प्रायेण शास्त्रं शुद्धत्व-हेतवे ॥ १९ ॥
na te pāṣaṇḍatāṁ yānti na ca rogādyupadravaḥ ।
mahānubhāvāḥ prāyeṇa śāstraṁ śuddhatvahetave ॥ 19 ॥
न ते पाषण्डतां यान्ति न च रोगाद्युपद्रवः ।
महानुभावाः प्रायेण शास्त्रं शुद्धत्वहेतवे ॥ १९ ॥
Meaning (Bhāvārtha)

Devotees who receive curses from the Lord do not act against the principles of worldly paths (lokamārga), Vedic paths (vedamārga), or devotion itself (bhaktimārga). Additionally, they are unaffected by ailments or disturbances. Most of these devotees eventually become noble and spiritually elevated individuals. The curses or disciplinary measures imposed by the Lord should be understood as tools to remove their mixed tendencies (miśrabhāva) and transform them into pure devotees (śuddha premī).

Commentary (Ṭīkā)

Devotees who are cursed by the Lord are not heretics (pāṣaṇḍī); rather, they are exceptional devotees. It is essential to recognize that the punishment or discipline they receive originates from the Lord Himself. Such devotees are immune to afflictions like diseases and disturbances. They often ascend to the status of noble souls (mahānubhāva).

The Lord’s act of inflicting suffering on His devotees should not be misunderstood as unjust. If someone questions the Lord’s compassion, wondering why He administers punishment for minor offenses, it is clarified that these curses are meant to purify Miśra Puṣṭa Jīvas. Without these curses, their mixed tendencies (miśratva) would not be resolved, preventing them from attaining pure grace (śuddha puṣṭatva). Therefore, the curses serve as expressions of His grace to lead them towards higher spiritual fulfillment.

In this light, the Lord’s blessings in the form of curses should be viewed as transformative measures, enabling Miśra Puṣṭa Jīvas to shed their impurities and achieve the status of pure devotees. This reflects His underlying grace (kṛpā) and the fruits of His divine will.

Verse 20.1

If one wonders why the Lord purifies certain Miśra Puṣṭa devotees or holds them in higher regard, the text proceeds to answer these doubts and explore their motivations further.

bhagavat-tāratamyena tāratamyaṁ bhajanti hi ।
भगवत्-तारतम्येन तारतम्यं भजन्ति हि ।
bhagavattāratamyena tāratamyaṁ bhajanti hi ।
भगवत्तारतम्येन तारतम्यं भजन्ति हि ।
Meaning (Bhāvārtha)

The Śruti statement, “yad ekam avyaktaṁ ananta-rūpaṁ” (the unmanifest One assumes countless forms), reveals that the Lord manifests in infinite forms (ananta-rūpa). Consequently, as the Lord adopts distinct forms (svarūpa-bheda), His devotees also adapt to these variations, aligning their emotions (bhāva-tāratamya) accordingly, reflecting their devotion towards the specific manifestation.

Commentary (Ṭīkā)

The Lord is infinite in form (anantarūpa), and beings in the Miśra Puṣṭa Jīva category experience these forms with varying degrees of alignment (tāratamya). Whether the Lord manifests as an emanation (vyūha), aspect (kalā), empowered form (āveśa), or in full (pūrṇa), the devotees’ levels of devotion (bhakti) result in corresponding gradation in their experiences of the divine.

For example:

  • Citraketu, a worshipper of Saṅkarṣaṇa, continued his focus on the Lord’s lotus feet even as he underwent Parvatī’s curse and became Vṛtrāsura, engaging in battle with Indra.
  • Indradyumna, devoted to the Nirguṇa aspect of the Lord, was cursed by Agastya Muni, transforming into Gajendra. Despite this, his prayers maintained a focus on the Nirguṇa form.

Thus, the distinctiveness of the Lord’s forms and the modes of worship generate gradation (tāratamya) in the devotees’ spiritual results. The Lord’s manifestation corresponds precisely to the devotee’s level of devotion, and the fruit of their devotion reflects this alignment.

Verse 20.2 - 21.1

When devotees in Puṣṭimārga are entirely devoted to the Lord, should they engage in Vedic (śrauta) or ritualistic (smārta) actions? If certain devotees perform these actions, what motivates them to do so? The discussion now proceeds to describe the inherent nature (svarūpa) of Puṣṭi Jīvas and to outline their characteristics.

laukikatvaṁ vaidikatvaṁ kāpaṭyāt teṣu na anyathā ॥ 20 ॥
vaiṣṇavatvaṁ hi sahajaṁ tataḥ anyatra viparyayaḥ ।
लौकिकत्वं वैदिकत्वं कापट्यात् तेषु न अन्यथा ॥ २० ॥
वैष्णवत्वं हि सहजं ततः अन्यत्र विपर्ययः ।
laukikatvaṁ vaidikatvaṁ kāpaṭyātteṣu nānyathā ॥ 20 ॥
vaiṣṇavatvaṁ hi sahajaṁ tato'nyatra viparyayaḥ ।
लौकिकत्वं वैदिकत्वं कापट्यात्तेषु नान्यथा ॥ २० ॥
वैष्णवत्वं हि सहजं ततोऽन्यत्र विपर्ययः ।
Meaning (Bhāvārtha)

Among Puṣṭibhaktas (devotees in Puṣṭimārga), their engagement in Vedic and worldly actions stems from strategic concealment (kapatapana) rather than attachment (āsakti). Their intrinsic nature (svabhāva) revolves around Vaiṣṇavatva (devotion to Viṣṇu), making them inherently divine beings. However, this contrasts with Maryādā Jīvas and worldly beings, whose characteristics diverge significantly.

Maryādā Jīvas exhibit natural alignment (svabhāva) with Vedic actions but their Vaiṣṇavatva and worldly inclinations are externally driven or deceptive. Similarly, Pravāha Jīvas display natural affinity towards mundane actions but their devotion and alignment to Vedic principles arise from superficial motives.

Commentary (Ṭīkā)

This is supported by the Gītā, which states: karmaṇy-evādhikāras te mā phaleṣhu kadācana—ordinary individuals act with attachment to their actions, but enlightened beings perform their duties only as a guiding example for others.

Puṣṭibhaktas, concealing their spiritual identity, perform Vedic and worldly actions as a display of outward conformity rather than genuine purpose. They aim to guide others toward adherence to Vaidika and Laukika Maryādā (Vedic and worldly norms), even though they themselves remain detached from these actions. The phrase “kapatapana” or strategic concealment signifies their deliberate guidance while maintaining their inner devotion.

Conversely, the lives of Maryādā Jīvas and Pravāha Jīvas differ:

  • Maryādā Jīvas inherently align with Vedic rituals but maintain superficial Vaiṣṇavatva and worldly dispositions.
  • Pravāha Jīvas naturally adopt mundane activities, with their spiritual or Vedic alignment appearing as a façade.

Verse 21.2 - 23.1

Given the distinct nature of Puṣṭi, Maryādā, and Pravāha, when differences appear in their viewpoints or engagements with various principles, the inquiry regarding universal alignment among beings arises, leading to further exploration.

sambandhinaḥ tu ye jīvāḥ pravāha-sthāḥ tathā apare ॥ 21 ॥
carṣaṇī-śabda-vācyāḥ te te sarve sarva-vartmasu ।
kṣaṇāt sarvatvam āyānti ruciḥ teṣāṁ na kutracit ॥ 22 ॥
teṣāṁ kriyā-anusāreṇa sarvatra sakalaṁ phalam ।
सम्बन्धिनः तु ये जीवाः प्रवाह-स्थाः तथा अपरे ॥ २१ ॥
चर्षणी-शब्द-वाच्याः ते ते सर्वे सर्व-वर्त्मसु ।
क्षणात् सर्वत्वम् आयान्ति रुचिः तेषां न कुत्रचित् ॥ २२ ॥
तेषां क्रिया-अनुसारেণ सर्वत्र सकलं फलम् ।
sambandhinaḥ tu ye jīvāḥ pravāhasthāstathāpare ॥ 21 ॥
carṣaṇīśabdavācyāste te sarve sarvavartmasu ।
kṣaṇātsarvatvamāyānti ruсisteṣāṁ na kutracit ॥ 22 ॥
teṣāṁ kriyānusāreṇa sarvatra sakalaṁ phalam ।
सम्बन्धिनस्तु ये जीवाः प्रवाहस्थास्तथापरे ॥ २१ ॥
चर्षणीशब्दवाच्यास्ते ते सर्वे सर्ववर्त्मसु ।
क्षणात्सर्वत्वमायान्ति रुचिस्तेषां न कुत्रचित् ॥ २२ ॥
तेषां क्रियानुसारेण सर्वत्र सकलं फलम् ।
Meaning (Bhāvārtha)

The beings related to the three paths—Puṣṭi, Pravāha, and Maryādā—do not strictly belong to the paths themselves but hold connections with them. In contrast, there exist other beings called Pravāhī Jīvas, who lack any stable association with these paths and keep shifting between them momentarily. However, no specific path aligns with their interest. Their actions lead to limited results (kiñcit-kiñcit phala) associated with the respective paths they briefly touch upon.

Commentary (Ṭīkā)

In the Pañcarātra, beings categorized as “middling” (madhyama) and “inferior” (adhamā) are referred to as Carṣaṇī Jīvas. Their existence is governed by the power of Yama (the Lord of Death). Among them:

  • Those connected to the three paths remain stuck in the cycles of birth and death.
  • Those primarily in Pravāhamārga meet their destiny in hell (naraka).

Verse 23.2 - 25.1

Thus, through this elaboration, the distinctions of Pravāha beings and their corresponding outcomes are systematically clarified.

pravāha-sthān pravakṣyāmi sva-rūpa-aṅga-kriyā-yutān ॥ 23 ॥
jīvāḥ te hi āsurāḥ sarve pravṛttiṁ ca iti varṇitāḥ ।
te ca dvidhā prakīrtyante hi ajña-durjña-vibhedataḥ ॥ 24 ॥
durjñāḥ te bhagavat-proktāḥ hi ajñāḥ tān anu ye punaḥ ।
प्रवाह-स्थान् प्रवक्ष्यामि स्व-रूप-अङ्ग-क्रिया-युतान् ॥ २३ ॥
जीवाः ते हि आसुराः सर्वे प्रवृत्तिं च इति वर्णिताः ।
ते च द्विधा प्रकीर्त्यन्ते हि अज्ञ-दुर्ज्ञ-विभेदतः ॥ २४ ॥
दुर्ज्ञाः ते भगवत्-प्रोक्ताः हि अज्ञाः तान् अनु ये पुनः ।
pravāhasthān pravakṣyāmi svarūpāṅga kriyāyutān ॥ 23 ॥
jīvāste hyāsurāḥ sarve pravṛttiṁ ceti varṇitāḥ ।
te ca dvidhā prakīrtyante hyajñadurjñavibhedataḥ ॥ 24 ॥
durjñāste bhagavatproktā hyajñāstānanu ye punaḥ ।
प्रवाहस्थान् प्रवक्ष्यामि स्वरूपांग क्रियायुतान् ॥ २३ ॥
जीवास्ते ह्यासुराः सर्वे प्रवृत्तिं चेति वर्णिताः ।
ते च द्विधा प्रकीर्त्यन्ते ह्यज्ञदुर्ज्ञविभेदतः ॥ २४ ॥
दुर्ज्ञास्ते भगवत्प्रोक्ता ह्यज्ञास्ताननु ये पुनः ।
Meaning (Bhāvārtha)

The beings of Pravāhamārga (mundane path) are characterized by their essence (svarūpa), bodies (deha), and actions (kriyā). In the Bhagavad-gītā, Śrī Kṛṣṇa describes these beings as demoniac (āsurī), stating: “pravṛttiṁ ca nivṛttiṁ ca janā na vidur āsurāḥ” (Gītā 16.7)—“Demoniac beings are ignorant of what should be pursued and what should be avoided.” Such beings are categorized into two types: Ajaña (ignorant) and Durjña (wicked). The Ajaña beings are those who emulate the behaviors of Durjña beings.

Commentary (Ṭīkā)

In the Gītā, Śrī Kṛṣṇa elaborates on the characteristics of āsurī jīvas in Chapter 16, beginning with āsurāḥ pravṛtti-nivṛttiṁ na viduḥ and continuing to adhama gatiṁ prāptāḥ—describing their eventual descent into degraded states. Although not all beings display every trait outlined, any being embodying one or more such traits can be considered āsurī jīvas.

These beings are categorized as:

  • Durjña Jīvas: Explicitly mentioned in the Gītā as inherently wicked beings.
  • Ajaña Jīvas: Those who follow and emulate the traits and behaviors of Durjña Jīvas.

If Ajaña Jīvas harbor enmity (dveṣa) towards the Lord or His devotees due to association with Durjña beings, this enmity dissolves once they return to their natural state. However, if this enmity persists, liberation (mukti) can only be achieved when the Lord Himself intervenes, as seen in cases where the Lord personally destroys certain āsurī beings to grant them liberation.

Examples of such liberated beings include those destroyed by the Lord for their hatred towards Him or His devotees. These beings, after undergoing such divine intervention, are categorized among the Ajaña Jīvas.

Verse 25.2 - 25.3

If Pravāha Sarga produces āsurī beings as its primary creation, how can beings worthy of divine grace (anugrahayogya jīvas) like King Bali and Prahlāda emerge from demoniac lineages? Furthermore, how can these beings receive the Lord’s grace despite their origins? The text provides an explanation for these occurrences to address such inquiries.

pravāhe api samāgatya puṣṭi-sthaiḥ taiḥ na yujyate ।
saḥ api taiḥ tat-kule jātaḥ karmaṇā jāyate yataḥ ॥ 25 ॥
प्रवाहे अपि समागत्य पुष्टि-स्थैः तैः न युज्यते ।
सः अपि तैः तत्-कुले जातः कर्मणा जायते यतः ॥ २५ ॥
pravāhe'pi samāgatya puṣṭisthaistairna yujyate ।
so'pi taistatkule jātaḥ karmaṇā jāyate yataḥ ॥ 25 ॥
प्रवाहेऽपि समागत्य पुष्टिस्थस्तैर्न युज्यते ।
सोऽपि तैस्तत्कुले जातः कर्मणा जायते यतः ॥ २५ ॥
Bhāvārtha (Meaning)

Puṣṭimārga beings who commit offenses against the Lord or His devotees are reborn in demoniac lineages (āsura-kula). However, even when placed in such circumstances through the flow of mundane existence (pravāha), they remain unattached to demoniac traits or conduct.

Ṭīkā (Commentary)

If a Puṣṭimārga jīva enters into the flow of Pravāha due to prior offenses, they still do not acquire demoniac tendencies (āsura-dharma). This rebirth in demoniac lineages occurs as a result of their deeds (karma), such as offenses committed against the Lord or His devotees. Despite being born into such lineages, they maintain immunity from the influence of demoniac characteristics.

In Bhakti-prakaraṇa, it is explained:

Those who commit slander against the Vedas or engage in unrighteous acts within the Bhakti-mārga do not descend into hell, but rather take birth in lower species.

This concise commentary on the Puṣṭi-pravāha-maryada-bheda Grantha by Goswami Śrī Nṛsiṃhalālajī Mahārāja has been completed.