8 : PUSTI MARGA : THE PATH OF ANUGRAHA.

Chap 8 : PUSTI MARGA : THE PATH OF ANUGRAHA.

We the Indians are proud of the great heritage passed on to us by the religious and philosophical thinkers of our country. I am referring to the Acharyas originated from south who had revived Vedas and brought the teachings of the learned sages back into circulation by thier monumental commentaries on the Upanishads, Brahma sutras and Gitas.
Jagadguru SriVallabhacharya Mahaprabhu was fourth in the Acharya Parampara. He was a great exponent of vedic thoughts and his rendering of the commentaries show a deep understanding of the four scriptures. He is the Acharya who had brought Bhagavat Purana at parlance with Upanishads, Brahma Sutras and Gita.
In a preamble before propounding his Sudha-advaita sidhaVita before an august gathering of learned scholars, pundits and heads of religious systems, hardly when he was fifteen years of age, in the court of Sri Krisna Deva Raya of Vidhyanagar Empire, he had stated that he is basing his arguments on the four verbal proofs (Known as PRAMANA chatustaya in the sampradaya), and outside this nothing is left to the art of logic and deductions. The four proofs he had relied upon were Upanishads, Brahmasutras, Gita and last but not the least Bhagvata puraha.
After establishing Sudha-advaita system he had gone a step ahead and propounded a new Bhakhti Marga which he named as Pusti Marga or anugraha maYga.
According to him the individual soul is an Amsa or part and parcel of the Amsi the whole or the supreme Being. The Supreme Being is referred to as Sat-chit-ananda swarupa by the sruties. While manifesting in the form of soul, HE retains the two constituents i. e. Sat and Chit and the third he keeps dormant.
In order that this soul might find out the means to go back to the main source several marga (paths) have been prescribed in the scriptures. THe jnaha marga, Karma marga and Bhakhti Marga are the chief systems that attempt to guide the soul to regain what is lost in the process of evolution.
All great thinkers admit that in order to save the mankind from the eternal bondage of birth and death the only available marga in kaliyug is




























Bhakti. Even in the mahapurana i.e Bhagvata it is clearly stated that in kali yuga man or a jiva could hope to salvage his soul only by means of smarana or remembarance and sankirtana or singing praises of the name of the lord.
In one of his Stotras in praise of the cowherd Prince Sri Krishna, Sri Vallabhacharya has stated that when all the dharmas are lost, when predominance of Khala or bad persons is there in Kali Kala and the world is full of pakhandas or evil doers, the only refuse to me is Sri Krishna.
He has evolved a system of Bhakti which has a predominance of love towards Sri Krishna of Vraj. According to him Sri Krishna of Vraj is the embodiment of Poorna Purushottama referred to in Vedas and Upanishads. He advises the workship of this Adhi-daiva. This workship he calls 'the dedicated Seva'. The swarupa to whom the Seva is rendered is none other than 'Sri Krishna'. The image is not a pratika or Simbol but Swarupa and whatever is offered by way of delicious food, Valuable jewels and beautiful dresses is presented to the lord, HIMSELF.
What is Pusti and what is meant by Pusti-marga ? In Bhagavata Sri Sukhadevji comments - "Poshanam Tadanugraha"- Basing on this scriptural statement Sri Vallabhacharya asserts that the Bhagavata-dharma in the form of anugraha or Grace of the lord Sri Krishna is called Pusti.
Pusti marga is a unique means of attaining Laukika and Alaukika results. The importance of Pusti is realised by the attainment of creditable results even by a person bereft of the Sadhana or means.
How can the Grace of the Lord be felt or realised ? Sri Vallabhacharya describes this Anugraha as Gudha or non-apparent, but it is felt by the apparent results in the worldy affairs. The example cited is the case of Ajamila, who in spitse of his detestable life by mere mentioning the name of the Lord had been emancipated; similarly because of the Grace of the Lord, Indra was forgiven and protected even though he had killed karma Nistha Viswarupa, Jnani Dadhichi and Bhaktavar Vrutra.
That Anugraha is called Pusti which removes all obstructions and obstacles from the path of attaining or realising the Lord and becomes the sa"dhana or means of achieving HIS Lotus Feet.
It is stated that this Anugraha transcends the limits of Kala or time,























Karma or actions and swabhava or nature. Since Indra had been Graced he had been saved from undergoing the bad effects of his Karma. Similarly the fetus in the uterus of Diti was saved from destruction by the Vajra Aghata of Indra.
This Pusti is capable of fulfilling the four purushardhas in life. By utterring the name of the Lord, by mediating upon Him and by dedicated seva not only Devatas but even mortals could transcend the limits of Kala, Karma and swabhava. The examples given herein above relate to the simple Grace of the Lord.
There is a special kind of Anugraha which enables the mortals to achieve Bhagvad-swarupa. Therefore the Bhakti that is the result of this Special Anugraha is known as Pusti Bhakti.
In Sidhantamuktavali - a treatise on his sidhanta by Sri Vallabha~charya, he states that in Pusti Marga Anugraha is the controlling factor. Here Pusti Marga includes Pusti Bhakti Marga. Sri Vithalnathji, in his monumental work "Bhaktihetu Nirnaya" had reverently stated that he would salute those Ananya Bhaktas who had received the Grace of the Lord.
Even as the Ganga breaks through the ranges of Himalayas and ultimately merges with the Ocean, so also the actions of mortals should set aside the limits and obstacles of their lives and progress towards the ultimate Reality. And this attempt is known as Bhakti yoga.
This Bhakti Yoga is of two kinds. Maryada Bhakti and Pusti bhakti. Pusti Bhakti is the result of the special Grace received from the Lord. This is recognised by the single factor that the devotee does not desire for any other phala or effect other than attaining the Bhagavad swarupa.
It is clearly stated in Bha"gavata that a Pusti Bhakta who has dedicated everthing to the Lord does not cherish any material gains nor even Kaivalya. The Vraj-Balas are the personification of this Pusti Bhakti. A graphic description of their unfettered love for Lord Sri Krishna is made in the tenth Canto of Bhlgvata Purana.
This Pusti bhakti is sub-divided into four divisions viz. (1) Pravaha Pusti Bhakti (2) Maryada Pusti Bhakti (3) Pusti Pusti Bhakti (4) Sudha Pusti Bhakti.
Among the four fold Pusti Jeevas, the Pusti Misra Jeeva is said to

























be sarvajna or all knowing. The Pravaha misra Jeeva is dedicated to karma or action and the Maryada Misra Jeeva is the embodiment of good qualities or Gunajna.
The Sudha Jeevas are Durlabha or very rare to be seen.
Enlarging on the meaning of Sarvajnas it is said that Pusti Misra Jeevas are those who would have" a balanced knowledge of all objects in life and adopt their life in the dedication of lord.
Similarly the Pravaha Misra Jeevas distinguish the difference between the Ahamta and Mamatatmak world and instead of just keeping an interest only in karma kanda they convert their energies in actions oriented in Bhagavada seva.
And the maryada Misra Jeevas turn their minds from such actions-born out of raga or attraction towards wordly or celestial gains and converge towards nivritti Margiya dharmas, Such Jeevas instead of being interested in Vishayasakti activities, turn their concentration in listening to the legends of the Lord with an exuberance of Sneha or love. They are the best Bhaktas.
It is already mentioned that a Sudha Jeeva is always immersed in divine love. Such Jeevas, who are very rare, devote their time in the service of the Lord with an exuberance of Sneha (love). They are the preeminent Bhaktas.
It is advised by Sri Vallabhacharya that the ordinary Jeevas should strive for achieving Pusti Pusti Bhakti. Try to acquire that knowledge which is helpful in advancing Bhagavad Bhakti and turn their mind to a dedicated service of Lord Krishna.
The fourth kind of Sudha Bhakhti is something very rare amd only selected Jeevas receiving the unprecedented Anugraha of the lord hope to attain. Even the queen consorts of Sri Krishna might not have boasted of the experience of undying love which the Vrajanganas had received as a gift from the cowherd Prince of Vraj, at the time of Rasa CFla on the banks of Jamuna and on the outskirts of Kadamba Forests.
That is the Vaillakshana of Sudha Pusti Bhakhti and Vaishistaya of the Anugraha. Therefore it is asserted that Pusti Bhakhti is attainable only when there is a special Anugraha. When the Jeeva attains that

























highest state of Anugraha it is said that even the Lord becomes subjected to his Bhakta. Commenting on the Subject Sri Vithalnathji has said that the Lord submits himself to the will of his Bhaktas is evident from the Damodar Lila when He had allowed Himself to be tied by a rope to the Ulukhala. (Mortar)
Enlarging upon the theme of Anugraha Sri Vallabhachirya stated that even when all the sadhanas are lacking the very intensity of the longing of the Sudha Pusti Bhaktas (as in the case of the Gopis who began to cry on the disappeance of the Sri Krishna) would ultimately lead them to reach their goal.
In this particular Bhakti Marga all other sadhanas become of secondary importance. By the Anugraha of the Lord alone all the sidhies (fulfilments) available inthe world and mentioned in Vedas would be achieved. That is how all the Vrajavasies had attained Vaikuntha. The Lord had treated them as swajanas and lead them to Vaikuntha. In this Bhakti the Lord never considers the qulifications or Yogyatas of His Bhaktas, nor does He delay in according them. That is why Sri Krishna had accepted not only the Gopis but even the cows, birds, deer etc; which otherwise could never have achieved moksha. (liberation)
A Pusti Bhakta never craves for any material benefits nor does he long for celestial gains. He does not even care for the fruits of his actions. All he cherishes is that Blissful state of his beloved Lord. That is why Udhava wondered how the Vrajbalas could forsake all material desires, give up all Dehadhyasa (awarness of body) and pine for the ultimate Darshan of Sri Krishna. What else a Pusti Bhakti Jeeva could crave for when the Lord Himself extends HIS Grace. Blessed are they who are the recipients of such special Anugraha. Even an Ayogya (meritless) Pulindini, though bereft of all sadhana sampatties, could still receive His Grace.
The Pusti Bhakta is only aware of his or her intense attachment for the Lord. All other mundane things like fear of criticism from the dear ones or the fear of punishment in the world becomes lost to the Bhakta. Where the mind is entangled emotionally with the Supreme Being the very relationship that arises is capable of producing effects. Bhetgavata gives many instances where such Sudha Pusti Bhakti had direct communion with the Lord.
Whether such Bhaktha enjoys the Bliss in Samyoga state (union)


























or bears pangs from Viyoga, (separation) they always treat their body as a sefdhana or means meant for the seva or service of the Lord. This is evident from the statement of the Gopis who declare that they were sustaining their bodies for HIS sake with the hope that they would encounter HIM someday.
Such Bhakhta, while offering service to the Lord, never for even a moment desire for any prati-phala or benefit in return. And it is said that he would only enhance the Bhagavad Vishayak Bhlva in their hearts. For example when Sri Krishna protested the Vrajvasies from worshipping Indra, He was only installing the deep Bhakhti for HIM alone.
It is believed that in this Bhakhti Marga the intensity of the longing to be one with the Supreme Being would be more when the Sudha Jeeva pines for the lord than the Blissful state he enjoys when he is in personal communion with HIM. IN order that the Gopis might experience the pangs of seperation, Lord Krishna had gone to Mathura. Instead of appearing before them he had allowed them to pine for HIM so that they could continue in an eternal state of Vikalata or distress.
The Sudha Bhakti Marga is described as one in which Sadhana and Phala would stand in equal status. It is the Sneha-bhava or love (it is called Nirupadhi Sneha-relating to the Supreme Being). But the same Bhava is said to be the means of gaining Swarupa-ananda. The Sneha Bhava which is Sadhna converts into Phala when it is released. One obtains this Bhava when HE ordains. Hence HE is called Phala-rupa. And the only means of obtaining the said Bhava is the supreme Being. Thus the Viparitata (contrariness) is obvious.
In ordinary course the Bhakti Bhava is the sadhana and the lord is the saclhya or prapya or the attainable. But in this Marge the Vaishistya or speciality is the Viparitata of the order. As an example the anecdote of Vrutrasura is cited, when he begs the Lord to give him the strength to possess Bhagavad Vishayak Bhava only.
Just as Samyoga or Milan or communion with the person of the Supreme Being gives raise to Mlha or pride, so also Viyoga or seperation creates deenata or humility. The Dainya Bhava born out of Viraha assists in manifestation of the lord. Hence this Deenata is always saught by the Bhaktas.

























As an ultimate sacrifice the Bhakta relinqishes every material object and dedicates it to the Lord. The Bhakta no longer cherishes any Laukika (material) desires. He dedicates his life with Sarva-Bhavana and sarvatmana at the lotus feet of the Lord. The Vrajanganas had pleaded in utter humility that they had relinquished their homes and every material objects and had come unto Him for shelter.
When Pusti Bhakti Jeeva raises above all the Visaya asakties or attachment towards material objects, frees himself from Ahamta and Mamata and accepts the life only as a mode of living essential in assisting him to serve the Lord with dedication, subjects himself to the governance of principles of Atma Nivedana and Atma samarpana he could be said to have achieved the most important goal in life, - for then he becomes an object of Smarana or remembering by the Sarvatfnana Bhagavan. The Bhakti of such Bhakta receives fulfilment when he is remembered by the Lord.