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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

EDITORS' NOTE.

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

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

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

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

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

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

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

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

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

इस पृष्ठ पर कोई पाठ (text) उपलब्ध नहीं है; यह पृष्ठ पूर्णतः रिक्त (blank) है।

श्रीकृष्णाय नमः । पुष्टिप्रवाहमर्यादा । श्रीश्रीवल्लभकृतविवरणसमेता । श्रीमत्पितृपदाम्भोजं नत्वा सर्वार्थसिद्धिदम् । आचार्यदर्शितं मार्गत्रयं व्याख्यातुमुद्यतः ॥ १ ॥ हरिवागीशवागर्थो न स्वतो बुद्धिगोचरः । तत्कृपैव तदीयं मां ज्ञात्वार्थं बोधयिष्यति ॥ २ ॥ इति निश्चित्य मनसि स्वाशक्तिं तत्कृपाबलम् । विवृतिः कर्तुमारब्धा तत्पदाब्जप्रसादतः ॥ ३ ॥ यद्यपि पुष्टिप्रवाहमर्यादामार्गाः गीताश्रीभागवतादावुक्ता एव, तथापीयदवधि विविच्य केनापि न प्रकटीकृता इति श्रीमदाचार्याः प्रमाणपूर्वकं विविच्य प्रकटीकर्तुं प्रतिजानते पुष्टिप्रवाहमर्यादा इति । पुष्टिप्रवाहमर्यादा विशेषेण पृथक् पृथक् । जीवदेहक्रियाभेदैः प्रवाहेण फलेन च ॥ १ ॥ मार्गा इति शेषः । विशेषेणेति । तत्र विशेषा मार्गत्रयेपि प्रत्येकं पुष्टिप्रवाहमर्या- दाभेदकृता विशेषाः । ते साङ्कर्याभावाय पृथक् निरूप्यन्ते । तत्र पूर्वं मार्गत्रयविभेद- ज्ञापकान् विशेषानाहुः जीवदेहेति । पुष्टिमार्गीया जीवाः वक्ष्यमाणमार्गद्वयजीवेभ्यो भिन्नाः । तेषां देहाः पुष्टिमार्गानुकूला भिन्ना एव । तन्मार्गदेहसम्बन्धिक्रिया अपि भिन्नाः । निरन्तरं तदनुसारिक्रियाप्रवहणं प्रवर्त्तनं प्रवाहः तेनापि भेदः । फलेन च । वक्ष्यमाणमार्गद्वयफलातिरिक्तफलेनापि भेदः । एवं प्रवाहमर्यादयोरपि । चकारात् साधनैरपि भेदः ॥ १ ॥ एवं प्रकारभेदैर्वक्ष्यामीति कथनं प्रतिज्ञाय प्रतिज्ञायाः प्रयोजनमाहुः सर्वेति । वक्ष्यामि सर्वसन्देहा न भविष्यन्ति यच्छ्रुतेः । सर्वेषां मार्गत्रयाणां सन्देहाः संशयाः यस्य प्रकारभेदस्य श्रुतेः श्रवणात् कदापि कस्यापि न भविष्यन्ति । एवमुद्देशेन मार्गत्रयभेदमुक्त्वा लक्षणैराहुः । तत्र प्रथमं पुष्टिमार्गसद्भावे प्रमाणमाहुः भक्तिमार्गस्येति । १ पु. प्र. म.

२ श्रीवल्लभकृतविवरणसमेता । भक्तिमार्गस्य कथनात् पुष्टिरस्तीति निश्चयः ॥ २ ॥ यद्यपि भक्तिमार्गा मर्यादादिभेदेन बहव एव श्रीभागवतादावुक्ताः सन्ति, तथाच, कपिलदेवैरुक्तं 'भक्तियोगो बहुविधो मार्गैर्भामिनि भाव्यत' इत्यादि । तथा चैकादशेऽपि योगेश्वरैर्भक्तभेदकथने भक्तिभेदा उक्ता एव । तथापि शुद्धपुष्टिमार्गाचार्यैर्भक्तिमार्गस्य कथनात् पुष्टिरस्तीति निश्चय इति यदुक्तं तस्यायमाशयः । तत्र कपिलयोगेश्वराद्युक्त- प्रकारेषु शुद्धपुष्टिलक्षणाभावात् न शुद्धपुष्टिभक्तित्वम् । अत एव शुद्धपुष्टिलक्षणमाहुः । 'माहात्म्यज्ञानपूर्वस्तु सुदृढः सर्वतोधिकः । स्नेहो भक्तिरिति प्रोक्तस्तया मुक्तिर्न चान्यथा' इति नारदपञ्चरात्रकथनात् । यद्यपि 'स्नेहो भक्ति'रित्येतावदेव मुख्यं भक्तिलक्षणम्, तथापि 'माहात्म्यज्ञानपूर्वस्त्वि'ति विशेषणकथनस्यायमभिप्रायः । प्रथमत एवाचार्य- प्रकटितभक्तिमार्गे प्रवृत्तस्य यावत्सुदृढः सर्वतोधिकः स्नेहो भवति, तावत्सेवाधिकरणे अपराधाभावार्थं माहात्म्यज्ञानसोपयोगः । सुदृढस्नेहोत्पत्त्यनन्तरं तस्य स्वत एव निवृत्तेः । अत एव पूर्णमाहात्म्यज्ञानवतां श्रीदेवकीमातृचरणानामपि शुद्धपुष्टिमार्गस्नेहोत्पत्त्यनन्तरं माहात्म्यज्ञानतिरोभावात् 'समुद्विजे भवद्धेतोः कंसादहमधीरधी'रिति वचनम् । अन्यच्च । तत्रैव व्रजवासिनां सुदृढस्नेहवतामवस्थासाधनविरुद्धसर्वाशक्यश्रीगोवर्धनोद्धरणम्, तेन च क्षुत्पिपासायसद्यशारीरधर्मविनिवृत्तिपूर्वकं सपरिकरसर्वव्रजरक्षाकरणम् । आत्मयोगानु- भावेन श्रीगोवर्धनोपरिस्थितपक्षिश्वादिरक्षाकरणरूपाल्यद्भूतानिर्वचनीयमाहात्म्यं दृष्ट्वापि वृष्टि- निवृत्यनन्तरं श्रीगोवर्धनच्छायातः सर्वान् बहिरानीय, श्रीगोवर्धनं यथास्थानं सम्यक् स्थाप- यित्वा, बहिरागमानन्तरं दृष्टमाहात्म्यस्मरणसम्भावणारहितैर्व्रजवासिभिर्व्रजसीमन्तिनीमिश्र भगवति दध्ना तिलकं विधाय, तदुपरि अक्षतान् स्थापयित्वा, जलं श्रीभगवदुपरि भ्रामयित्वा, तज्जलपानेन तदनन्तरमाशीर्योजनेन सुदृढस्नेहवत्त्वात् स्नेहकार्यमेव सर्वैर्व्रजवासिभिः कृतम्, न तु माहात्म्यदर्शनजनितगौरवेण नमनविज्ञप्त्यादिकमपि। तदेवोक्तम्, 'तं प्रेमवेगान्निभृता व्रजौकस' इत्यादिना । अतो यावत् सुदृढः स्नेहो भवति, तावदेव माहात्म्योपयोगः, न तु सुदृढस्नेहोत्पत्त्यनन्तरमपीति सर्वमनवद्यम् । एतदेव भक्तिमीमांसायां शाण्डिल्यैरपि 'अथातो भक्तिजिज्ञासे'त्युक्त्वा 'सा परानुरक्तिरीश्वर' इत्येव भक्तिलक्षणमुक्तम् । नतु माहात्म्यज्ञान- पूर्वकत्वमपि । अत एव यत्र परानुरक्तिः, तत्र परानुरक्तेरेव सर्वात्मना प्राबल्यम्, न तु माहात्म्यज्ञानसहभावस्यापि । अत एव श्रीगोकुले मृत्स्नाभक्षणप्रस्तावे श्रीमुखव्यादानादनन्तरं सम्पूर्णब्रह्माण्डदर्शनानन्तरं पूर्णमाहात्म्यज्ञाने जातेऽपि श्रीमातृचरणानां परमानुरक्तिवशात् माहात्म्यज्ञानस्यैव तिरोभावः, न तु पुत्रत्वभावस्यापि । तस्मात् माहात्म्यज्ञानाद्युपाधिरहितः साक्षाद्धर्मिस्वरूपपर्यवसायी सुदृढः ज्ञानादिसर्वानपनोद्यः सर्वतोधिकः अगणितानन्दरूपः अतुल्यातिशयः एतादृशः स्नेह एव भक्तिपदवाच्यः । एतादृग्भक्तिमार्गस्य कथनात् प्रमाणपूर्वकं निरूपणात् पुष्टिमार्गोस्तीति निश्चयः, यथा श्रीगोकुले । अत एव १. निवृत्ति । २. दध्नादितिलकम् ।

पुष्टिप्रवाहमर्यादा । ३ श्रीमदाचार्यैरुक्तं 'निःसाधनफलात्मायं प्रादुर्भूतोऽस्ति गोकुले' इति । अत एव श्रीगोवर्धनो- द्धरणप्रस्तावे 'तस्मान्मच्छरणं गोष्ठं मन्नाथं मत्परिग्रह'मित्यादिना भगवता सप्तदिवसधारणेन लोके जीवानां देवऋषिपित्रात्मान्मीयैहिकपारलौकिक इति सप्त रक्षकाः प्रसिद्धाः, तद्रक्षातः पृथकृत्य स्वसम्बन्धस्थापनेन स्वयमेव रक्षाकरणेन केवलस्वीयत्वसम्पादनं पुष्टि- स्वरूपमिति ज्ञापनायाचार्यैरुक्तं पुष्टिरस्तीति निश्चय इति ॥ २ ॥ एवं पुष्टिस्वरूपमुक्त्वा प्रवाहस्वरूपमाहुः । 'द्वौ भूतसर्गा'वित्युक्तेः प्रवाहोपि व्यवस्थितः । वेदस्य विद्यमानत्वान्मर्यादापि व्यवस्थिता ॥ ३ ॥ गीतासु 'द्वौ भूतसर्गौ लोकेस्मि'न्नित्यारभ्य 'मामप्राप्यैव कौन्तेय ततो यान्त्यधमां गति'मित्यन्तं प्रवाहलक्षणस्योक्तत्वात् आसुरजीवा एव प्रवाहपदवाच्याः । तेषां कदापि कुत्रापि 'मामप्राप्यैवे'ति भगवद्वाक्यात् भगवत्सम्बन्धाभावात् आनन्दरहित्वाच्च प्रावाहि- कत्वमेव । नदीप्रवाहपतिततृणकाष्ठादिवत् कुत्रापि स्थितगतिपर्यवसानाभावात् प्रवाहरूप- त्वमेव । यद्यपि तेषां अन्धतमःप्रवेशरूपा आसुरी मुक्तिरस्ति, तथापि तस्याः सुखदुः- खात्यन्ताभावरूपत्वेनानन्दशून्यत्वात् प्रवाहरूपतैवति ज्ञापनाय भगवतोक्तम्, 'ततो' यान्त्यधमां गति'मिति । तस्या मुक्तेरधमत्वात् प्रवाहरूपैवेत्याचार्यैरुक्तं 'द्वौ भूतसर्गा- वित्युक्तेः प्रवाहोपि व्यवस्थित इति । एवं प्रवाहलक्षणमुक्त्वा मर्यादालक्षणमाहुः वेद- स्येति । वेदस्येति सामान्यकथनात् काण्डद्वयात्मको वेद उक्तः, तत्र काण्डद्वयेपि मर्या- दाया निरूपितत्वात् । तत्र पूर्वकाण्डे कर्ममर्यादा निरूपिता, उत्तरकाण्डे ज्ञानमर्यादा निरूपितेति वेद एव मर्यादाद्वयसत्त्वे प्रमाणमित्युक्तम् । एवं कर्ममर्यादाज्ञानमर्यादासत्त्वे वेद एव प्रमाणमिति ज्ञापनायाचार्यैरुक्तं वेदस्य विद्यमानत्वान्मर्यादापि व्यवस्थितेति ॥३॥ एवं मर्यादास्त्वे प्रमाणं निरूप्य कर्ममार्गज्ञानमार्गयोरपि भक्तित्वमाशङ्क्य निराकु- र्वन्ति कश्चिदेवेति । 'कश्चिदेव हि भक्तो हि यो मद्भक्त' इतीरणात् । सर्वश्रोत्कर्षकथनात् पुष्टिरस्तीति निश्चयः ॥ ४ ॥ न सर्वतः प्रवाहाद्धि भिन्नो वेदाच्च भेदतः । 'यदा यस्ये'ति वच'न्नाहं वैदै'रितीरणात् ॥ ५ ॥ अस्यायमर्थः । कर्ममार्गस्य सकामनिःकामभेदेन द्विरूपत्वम् । तथाचोक्तं भगवद्गी- तायां, 'त्रैविद्या मां सोमपाः पूतपापा यज्ञैरिष्ट्वा स्वर्गतिं प्रार्थयन्ते । ते पुण्यमासाद्य सुरेन्द्र- लोकमश्नन्ति दिव्यान् दिवि देवभोगान् । ते तं भुक्त्वा स्वर्गलोकं विशालं क्षीणे पुण्ये मर्त्यलोकं विशन्ति । एवं त्रयीधर्ममनुप्रपन्ना गतागतं कामकामा लभन्ते' इति भगवद्वाक्यात् सकामकर्ममार्गीयाणां लौकिककामासक्तत्वाच्च भक्तिगन्धोपि । निःकामकर्ममार्गीयाणामपि