Some scholars hold the view that in the beginning, Śrī Mahāprabhu accepted the principle propounded in the Bhagavad-gītā regarding the distinction between divine (daivī) and demoniac (āsurī) beings. However, the concept of an additional distinction among the divine beings—Puṣṭi beings (puṣṭijīva) and Maryādā beings (maryādājīva)—was established by Śrī Mahāprabhu in the later period of his life. Consequently, the time of composition of the “Puṣṭi-pravāha-maryādā” text is ascribed to the period when Śrī Mahāprabhu resided in Āḍal.

In this context, it is observed that the treatise śāstrartha-prakaraṇa (Nibandha) is widely acknowledged as Śrī Mahāprabhu’s first work. Upon examining verses 45–52 of this text, it becomes evident that even at the time of the composition of Nibandha, the philosophical position of Śrī Mahāprabhu already included the concept of distinct categories of beings: Puṣṭi beings, Maryādā beings, and Pravāha beings (pravāhajīva). Hence, certain linguistic expressions in the text warrant attention, such as:

Kārikā (Verse) 46:

tattva-sṛṣṭi-pravṛtānāṃ daivānāṃ mukti-yogyatā

Translation: The divine beings (daivānāṃ) who are actively involved in the process of creating and projecting creation (tattva-sṛṣṭi-pravṛtānāṃ) are deemed to have the qualification or eligibility (mukti-yogyatā) for spiritual liberation (mukti). Their engagement in the manifestation of these essentials (tattva-sṛṣṭi) aligns them with the possibility of attaining ultimate emancipation.

Kārikā (Verse) 50–51:

brahmānande praviṣṭānām ātmanaiḥ sukha-pramā
saṅghātasya vilīnatvād bhaktānāṃ tu viśeṣataḥ
sarvendriyais tathā cāntaḥkaraṇairātmanāpi hi
brahmabhāvātu bhaktānāṃ gṛha eva viśiṣyate

Translation: Those who have entered into the bliss of Brahman (brahmānande praviṣṭānām) experience the supreme measure of joy through their own Self (ātmanaiḥ sukha-pramā). For devotees (bhaktānāṃ) in particular, due to the dissolution of the physical (and metaphysical) aggregate (saṅghātasya vilīnatvād), this realization is distinct. Using all the senses (sarvendriyais), the inner faculties (antaḥkaraṇaiḥ), and even the Self (ātmanāpi hi), the state of being one with Brahman (brahmabhāvā) becomes an exceptional experience in their own abode (gṛha eva viśiṣyate).

Kārikā (Verse) 47:

tīrthādāvapi yā muktiḥ kadācit kasya-cid bhavet
kṛṣṇaprasāda-yuktasya nānyasyeti viniścayaḥ

Translation: The liberation (muktiḥ) that may occasionally (kadācit) arise for someone (kasya-cid) even at sacred places (tīrthādāvapi) is, without doubt (viniścayaḥ), attainable only by the grace of Kṛṣṇa (kṛṣṇaprasāda-yuktasya). It is not (nānyasya) accessible to anyone else in its absence.

It is clearly concluded here that among the mukti-yogya jīvas (those eligible for liberation), some attain brahmānanda (the bliss of Brahman), while others experience bhajanānanda (the bliss of devotion). Furthermore, according to the Maryādā path, even those who attain liberation via sacred pilgrimages depend entirely on the will of Kṛṣṇa’s bestowal of liberation. These verses, along with their commentaries, illuminate the distinction between Puṣṭi beings and Maryādā beings. For instance:

Kārikā’s Commentary on 46:

ye sāttvikāḥ daivyāṃ sampadi jātāḥ vidhyu-upajīvinaḥ sarvadā teṣāṃ muktiḥ bhaviṣyati

Translation: Those who are born (jātāḥ) into the divine state of goodness (sāttvikāḥ daivyāṃ sampadi), and who live always (sarvadā) sustained by righteousness or divine principles (vidhyu-upajīvinaḥ), will surely attain liberation (teṣāṃ muktiḥ bhaviṣyati).

and Kārikā’s Commentary on 50–51:

svatantra-bhaktānāṃ tu gopikādi-tulyānāṃ sarvendriyaiḥ tathā antaḥkaraṇaiḥ svarūpeṇa ca ānanda-anubhavaḥ, ataḥ bhaktānāṃ jīvanmukti-apekṣayā bhagavat-kṛpā-sahita-gṛhāśrama eva viśiṣyate

Translation: For the svatantra devotees (svatantra-bhaktānāṃ), particularly those comparable to the Gopīs (gopikādi-tulyānāṃ), the experience of bliss (ānanda-anubhavaḥ) is realized through all their senses (sarvendriyaiḥ), their inner faculties (antaḥkaraṇaiḥ), and their very essence (svarūpeṇa ca). Therefore, for such devotees (bhaktānāṃ), when compared to mere liberation while alive (jīvanmukti-apekṣayā), the household state (gṛhāśrama) infused with the grace of the Lord (bhagavat-kṛpā-sahita) is considered far superior (viśiṣyate).

These quotations establish that the distinction between divine and demoniac beings, as well as the further categorization into Maryādā beings who follow prescribed duties and independent Puṣṭi beings, was already acknowledged by Śrī Mahāprabhu in Nibandha. Thus, determining the precise time of composition of this text based on the previously mentioned criteria becomes challenging. It remains uncertain on what occasion or for which follower this text was composed. Additionally, the text is not completely available, as inferred from the declaration made at the beginning of the text. Various commentators also mention this fact.

Śrī Mahāprabhu, through this text, aims to convey that the three paths—

  • Puṣṭimārga,
  • Maryādāmārga, and
  • Pravāhamārga

—are distinct from each other, based on differences in

  • creation (sargabheda),
  • causation (kāraṇabheda),
  • results (phalabheda),
  • paths or practices (mārga/sādhanabheda), and
  • the nature of beings (jīvasvarūpabheda).

However, due to the incomplete nature of the available text, it is challenging to determine how precisely Śrī Mahāprabhu analyzed, categorized, and differentiated these paths as per the previously mentioned basis. From the study of the extant portions, three possibilities emerge. These possibilities, grounded in common logical reasoning (sāmānya-nyāya), rely on a comparative validation through dialogue with statements made by Śrī Mahāprabhu in other texts on this topic. Yet, it remains unresolved which classification intended by Śrī Mahāprabhu is conclusive, solely based on the Puṣṭi-pravāha-maryādā text.

Beyond the above classification of beings (jīvabheda), Śrī Mahāprabhu also seeks to elucidate other characteristics, including distinctions based on paths (mārgabheda), creation (sargabheda), and results (phalabheda).

Mārgabhedaḥ

puṣṭi-pravāha-maryādā viśeṣeṇa pṛthak pṛthak ।
jīva-deha-kriyā bhedaiḥ pravāheṇa phalena ca ॥ 1 ॥
vakṣyāmi sarva-sandehā na bhaviṣyanti yat-śruteḥ ।

The three paths—Puṣṭimārga, Maryādāmārga, and Pravāhamārga—each possess their own distinct features and are, accordingly, mutually exclusive. By considering variations in the nature of beings (jīva-svarūpa), their bodies (deha), their preferences (ruci), their conduct (vyavahāra), and, ultimately, the different results (phala) they achieve, the distinctions among the paths can be properly understood.

bhakti-mārgasya kathanāt puṣṭiḥ asti iti niścayaḥ ॥ 2 ॥
dvau bhūta-sargau iti ukteḥ pravāhaḥ api vyavasthitaḥ ।
vedasya vidyamānatvāt maryādā api vyavasthitā ॥ 3 ॥
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 ॥

This concept of differentiation among the paths is based on scriptural evidence. According to the scriptures, all worldly actions stem from the natural tendencies of the doer (karmakartā jīva) and the efforts made to fulfill worldly purposes. The performance of Vedic rites does not arise naturally but rather from an inclination to follow scriptural injunctions. Yet, the scriptural instructions themselves are framed with the bodily attributes and associated identities of beings—male, female, child, elderly, or of varying castes like Brāhmaṇa or Śūdra. Hence, it is stated, traiguṇya-viṣayāḥ vedāḥ - The Vedas deal with the three guṇas.

In this way, Śrī Mahāprabhu’s classification of the paths remains rooted in scriptural authenticity, linking puṣṭi to divine grace, maryādā to scriptural compliance, and pravāha to the ordinary flow of worldly existence.

Just as there is a systematic scriptural process in the path of knowledge (jñānamārga) that transcends worldly and Vedic actions, there is also a scriptural process for absolute surrender in the path of nirguṇa-bhakti (transcendental devotion without material attributes). This transcendent type of devotion is referred to as Puṣṭimārga. In the Bhagavad-gītā, a demoniac creation (āsurī sṛṣṭi), distinct from the divine creation (daivī sṛṣṭi), is illustrated, which represents the Pravāhamārga. The Vedas describe various regulations of Vedic dharma, which correspond to Maryādāmārga.

This establishes that just as Pravāhamārga and Maryādāmārga are distinct from one another, so too is Puṣṭimārga a separate and unique path. Therefore, not all beings can be considered adherents of Puṣṭimārga. Rising above all worldly and Vedic desires and purposes, those individual souls (jīvātmā) who wholly devote themselves to the worship of the Supreme Lord cannot be classified as belonging to either Pravāhamārga or Maryādāmārga.

Śrīmad Bhāgavatam (10.14.29):

athāpi te deva padāmbuja-dvaya-prasāda-leśānugṛhīta eva hi

Only that soul upon whom the self-manifest Lord bestows His grace can transcend the rigid intellect tied to worldly and Vedic principles.

Bhagavad Gita (11.53-54):

na vedair na tapasā na dānena na cejyayā |
śakya evaṁ-vidho draṣṭuṁ dṛṣṭavān asi māṁ yathā ||
bhaktyā tv ananyayā śakya aham evaṁ-vidho ’rjuna |
jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca paraṁtapa ||

Through the Vedas, austerities, charity, or sacrifices, one cannot behold Me in this form as you do. O Arjuna! It is only through exclusive devotion (ananya-bhakti) that I can be truly known, seen in essence, and ultimately attained.

These two verses respectively elucidate the concept of special grace (anugraha) and the devotion that arises from it. Likewise, from descriptions elsewhere of such exalted devotion, one can infer the causal grace or Puṣṭimārga.

mārga-ekatve api ced-antyau tanū bhakti-āgamau matau ।
na tat-yuktam sūtrataḥ hi bhinnaḥ yuktyā hi vaidikaḥ ॥ 6 ॥

Here, an objection may arise that the paths should not be regarded as entirely distinct, but rather as successive stages of increasing excellence. According to this view, Pravāhamārga would be the foundational stage, Maryādāmārga a superior stage, and Puṣṭimārga the most supreme stage of transcendence. However, this objection is invalid, as it is contradicted by both scriptural logic (śrautayukti) and the Brahmasūtras.

jīva-deha-kṛtīnām ca bhinnatvam nityatā-śruteḥ ।
yathā tadvat puṣṭi-mārge dvayoḥ api niṣedhataḥ ॥ 7 ॥
pramāṇa-bhedāt bhinnaḥ hi puṣṭi-mārgaḥ nirūpitaḥ ।

Just as the eternal distinction (nityabheda) between demoniac (āsurī) and divine (daivī) beings is affirmed by the scriptures (śruti-siddha), so too is the difference in their bodies (deha) and actions (karma) described in the scriptures. Similarly, within the divine beings, there exists an inherent distinction in the nature, bodies, and actions of Puṣṭi beings (puṣṭijīva) and Maryādā beings (maryādājīva). Therefore, the distinction among Puṣṭimārga, Maryādāmārga, and Pravāhamārga is validated by authoritative evidence (pramāṇa-siddha).

Sargabheda

sarga-bhedam pravakṣyāmi sva-rūpa-aṅga-kriyā-yutam ॥ 8 ॥
icchā-mātreṇa manasā pravāhaṁ sṛṣṭavān hariḥ ।
vacasā veda-mārgaṁ hi puṣṭiṁ kāyena niścayaḥ ॥ 9 ॥

After analyzing the scripturally validated distinctions among Puṣṭimārga, Maryādāmārga, and Pravāhamārga, it is important to understand the differences in their processes of creation (sargabheda).

The Lord (Bhagavān) creates, operates, and governs the Pravāhamārga merely by His will (icchāmātra) through His mind (manas). Consequently, the nature, bodies, and behavior of beings in Pravāhamārga are solely dependent on the will of the Brahman. For the specific nature, bodies, and actions of beings in Maryādāmārga, the Lord manifests them through His Veda-rūpā speech (the form of the Vedas). Meanwhile, the creation, operation, and governance of the specific nature, bodies, and behavior of beings in Puṣṭimārga are carried out by Śrī Kṛṣṇa Himself in His manifested transcendent divine form (ādhidaivika svarūpa).

In this manner, there are also distinct differences in the processes of creation (sṛjana-prakriyā) across these three paths.

Phalabheda

mūla-icchātaḥ phalaṁ loke veda-uktaṁ vaidike api ca ।
kāyena tu phalaṁ puṣṭau bhinna-icchātaḥ api na ekadhā ॥ 10 ॥

The outcomes or results (phala) for beings in the three paths are also distinct:

  • For beings in Pravāhamārga, the fruits of their desires and actions, whether favorable or unfavorable, are determined and granted directly by the Lord in accordance with His will.
  • For beings in Maryādāmārga, the results of their adherence to the Vedic injunctions and their pursuit of the puruṣārthas (dharma, artha, kāma, and mokṣa) are granted by the Lord as various forms of liberation described in the Vedas and other scriptures.
  • For beings in Puṣṭimārga, the fulfillment of their devotional aspirations related to bhajanānanda (the bliss of devotion) is directly facilitated by Śrī Kṛṣṇa through His transcendent divine form (ādhidaivika svarūpa).

tān aham dviṣataḥ vākyāt bhinnā-jīvāḥ pravāhiṇaḥ ।
ataḥ eva itarau bhinnau sāntau mokṣa-praveśataḥ ॥ 11 ॥

I cast those demoniac beings repeatedly into inauspicious wombs - Bhagavad Gītā (16.19)

Based on this statement, it is clear that the results or outcomes for beings in the Pravāhamārga, who remain endlessly caught in the cycle of inauspicious worldly existence (bhavapravāha), must be seen as distinct from the outcomes of those in Maryādāmārga and Puṣṭimārga. The beings in these latter two paths are freed from the cycle of worldly existence and are granted liberation.

Puṣṭi

Puṣṭimārgaḥ

tasmāt jīvāḥ puṣṭi-mārge bhinnā eva na saṁśayaḥ ।

Thus, based on differences in the paths (mārgabheda), processes of creation (sargabheda), and outcomes (phalabheda), it must be acknowledged that beings in Puṣṭimārga are inherently distinct from others.

bhagavat-rūpa-sevārtham tat-sṛṣṭiḥ na anyathā bhavet ॥ 12 ॥
svarūpeṇa avatāreṇa liṅgena ca guṇena ca ।
tāratamyaṁ na svarūpe dehe vā tat-kriyāsu vā ॥ 13 ॥
tathāpi yāvatā kāryaṁ tāvat tasya karoti hi ।

This creation of Puṣṭi beings is manifested solely for the purpose of service to the transcendent divine form of the Lord. Hence, it is not the Lord’s intent for beings of Puṣṭisṛṣṭi to be engaged in any action or purpose other than divine service (bhagavadseva).

From an external perspective, the nature (svarūpa), bodies (deha), temperament (svabhāva), and behavior (vyavahāra) of Puṣṭimārga beings may appear similar to those of all beings. However, ultimately, Puṣṭi beings experience attraction and contentment solely in the bhajanānanda of the divine form of Śrī Kṛṣṇa. This is because this is the specific purpose for which the Lord intends them.

Puṣṭisṛṣṭi

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 ।

The Puṣṭi creation (puṣṭisṛṣṭi) is further divided into two subcategories:

  • Śuddha Puṣṭisṛṣṭi (Pure Puṣṭi Creation)
  • Miśra Puṣṭisṛṣṭi (Mixed Puṣṭi Creation)

The Miśra Puṣṭisṛṣṭi is further divided into three subcategories:

  • Puṣṭi-Puṣṭisṛṣṭi

    The beings of Puṣṭi-Puṣṭisṛṣṭi are endowed with comprehensive awareness of the Lord’s greatness (māhātmyajñāna) and engage wholeheartedly in unwavering, intense devotion towards Kṛṣṇa’s service with immense affection (sneha).

  • Maryādā-Puṣṭisṛṣṭi

    The beings of Maryādā-Puṣṭisṛṣṭi focus on the loving contemplation of the Lord’s qualities through hearing, remembering, and singing about Śrī Kṛṣṇa’s divine pastimes (līlā-kathās).

  • Pravāha-Puṣṭisṛṣṭi

    The beings of Pravāha-Puṣṭisṛṣṭi neither possess profound awareness of the Lord’s greatness nor exhibit intense affection towards Him. However, they show an interest and commitment to engage in devotional acts of Kṛṣṇa worship in a functional or routine manner.

Distinct from the three types of Miśra Puṣṭisṛṣṭi are the beings of Śuddha Puṣṭisṛṣṭi. Their love for the Lord does not arise from any scriptural evidence or reasoning. Instead, the Lord Himself manifests before them in His transcendent ādhidaivika svarūpa and draws them towards Him through the power of His divine presence. Their love for the Lord is supreme, natural, and pure, untainted by any other feelings or motivations. This type of Śuddha Puṣṭisṛṣṭi is exceedingly rare and extraordinary.

Puṣṭiphala

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 ॥

For beings of Puṣṭimārga, just as the means (sādhana) is the Lord’s grace (puṣṭi or anugraha), their ultimate result (phala) is none other than the Lord Himself (Bhagavān).

In accordance with the distinctions in the qualities (guṇa) and forms (svarūpa) of individual devotees, the Lord manifests in different forms, and it is through these personal divine manifestations that beings of Puṣṭisṛṣṭi experience their respective results.

āsaktau bhagavān eva śāpaṁ dāpayati kvacit ।
ahaṁkāre athavā loke tan-mārga-sthāpanāya hi ॥ 18 ॥
na te pāṣaṇḍatāṁ yānti na ca roga-ādi-upadravaḥ ।
mahā-anubhāvāḥ prāyeṇa śāstraṁ śuddhatva-hetave ॥ 19 ॥

When the Lord observes any attachment or diversion of Puṣṭimārga beings towards things other than His personal divine forms, He occasionally permits curses (śāpa) to rectify this attachment. Sometimes, even witnessing their complacency, He permits curses to occur. As a result, these Puṣṭijīvas manifest on earth. Additionally, at times, Puṣṭijīvas are made manifest on earth for the specific purpose of establishing and revealing the Puṣṭimārga.

Even upon coming to earth, these beings are not afflicted by bodily ailments or mental delusions like heresy (pāṣaṇḍatā). The manifestation of these noble souls (mahānubhāvas) on earth, even when due to curses, primarily serves the purpose of purification (śuddhatva).

bhagavat-tāratamyena tāratamyaṁ bhajanti hi ।
laukikatvaṁ vaidikatvaṁ kāpaṭyāt teṣu na anyathā ॥ 20 ॥
vaiṣṇavatvaṁ hi sahajaṁ tataḥ anyatra viparyayaḥ ।

The distinctions that occur among the devotees of Puṣṭimārga align with the gradations (tāratamya) revealed by the Lord in His forms and pastimes. The adherence to worldly behaviors and Vedic duties by these noble beings is carried out only to prevent confusion among common people (lokasaṅgraha). Their innate and intense inclination lies solely in upholding their Vaiṣṇavatva (devotion to Viṣṇu/Kṛṣṇa), not in the external observance of worldly or Vedic norms.

In this way, the discourse on the paths (mārga), the process of creation (sarga), and the results (phala) of Puṣṭijīvas is complete.

Sometimes, the beings of Carṣaṇī—who perpetually wander along with these Puṣṭimārga beings—also accompany them. Therefore, it would not be irrelevant to provide a brief account of their nature here.

Carṣaṇī

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 ।

Occasionally, due to association with divine beings (daivī jīvas), certain non-divine beings begin to exhibit divine characteristics temporarily. However, these traits are not permanent within them. Such beings are referred to as Carṣaṇī jīvas.

The Carṣaṇī jīvas are beings who wander every day through new paths and keep changing their behavior and inclinations, akin to frequently shifting colors. They do not possess a stable path or nature. When they associate with a particular group, they temporarily adopt the qualities and tendencies of that group. Throughout their constantly changing states, they experience some fleeting results or outcomes.

When in the company of divine beings (daivī jīvas), they exhibit divine qualities. Similarly, when influenced by demoniac beings (āsurī jīvas), they reflect demoniac traits. However, they fail to remain stable in any one state or inclination.

Pravāhamārgḥ

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 ।

The nature, bodies, and behaviors of beings in the Pravāhamārga are now explained.

All beings of the demoniac creation (āsurī sṛṣṭi) should be understood as belonging to Pravāhamārga. In the Bhagavad-gītā, such beings are described as: “They have neither knowledge of what is appropriate action (pravṛtti) nor what is renunciation (nivṛtti)”.

The beings of Pravāhamārga are divided into two subcategories:

  • Ajña Pravāhī Jīva (Ignorant Mundane Beings)

    Beings who develop the flow-like nature or tendencies due to association with the Durjña Pravāhī Jīvas are referred to as Ajña Pravāhī Jīvas.

  • Durjña Pravāhī Jīva (Wicked Mundane Beings)

    Beings of the demoniac creation described by the Lord in the Bhagavad-gītā are categorized as Durjña Pravāhī Jīvas.

pravāhe api samāgatya puṣṭi-sthaiḥ taiḥ na yujyate ।
saḥ api taiḥ tat-kule jātaḥ karmaṇā jāyate yataḥ ॥ 25 ॥

Just as beings of Puṣṭimārga, when born in a mundane (Pravāhamārga) family, fail to align with the characteristics of Pravāhamārga, so too beings of Pravāhamārga, even if born into a family of Puṣṭimārga, cannot harmonize with the qualities and environment of Puṣṭimārga.

Based on the structure of the text, further elucidation is expected on the following topics:

  1. The characterization of the bodies and behaviors of beings in Pravāhamārga.
  2. The process of creation (sarga) in Pravāhamārga.
  3. The results (phala) associated with Pravāhamārga.
  4. The definition of Maryādāmārga.
  5. The creation within Maryādāmārga.
  6. The results of Maryādāmārga.
  7. The conclusion (upasaṃhāra).

It appears that some sections of this text are missing beyond this point, and clarification based on the available portions is required.