Pushti Bhakti Sect

Hindu religious literature, is of two types: Nigama and Agama . The Nigama scriptures are of divine origin, whose truths were directly revealed to ancient rishis (sages) in their deep meditations. The Agama scriptures are of Rishi origin and were written to explain the Nigama writings and make them understandable and meaningful to the general population. Nigama scriptures include the four Vedas and Upavedas. Agama scriptures include four distinct groups of writings:

  • Kavya, Nyaya, Mimansa etc
  • Puranas and Itihasas
  • Darshan Shastra
  • Smritis

In our eternal religion, the Vedas (Sacred texts) enjoys the unique position. They are considered as the ultimate means of knowledge. Vedas have emerged from the Brahman (impersonal personality) itself. Vedas existed since time immemorial as vibrations in space, some portions of which are believed to have been perceived by seers and transmitted accordingly via an oral tradition. The four Vedas Rigveda, Yajurveda, Samaveda and Atharvaveda are divided into four sections:

  • The Samhitas - Contains the mantras and hymns
  • The Brahmanas - The ritualistic teachings
  • The Aranyakas - The meditational section
  • The Upanishads - The mystic and philosophical section, also known as Vedanta, or the end of the Vedas, implying the culmination of Vedic thought

Introduction of “Pushtimarg”

Several great acharyas (like Shankara, Nimbarka, Madhva, Ramanuja & Vallabha) discussed the Vedas and came to different vedantic thoughts, which gave rise to various schools of vedantic thoughts. The history of Vendata really begins with the system of Shankarachaya who propounded the theory of kevaladvaita. After him, other achayas like Ramanuja, Nimbarka, Madhva and Vallabha, appeared one after another. These thinkers happened to be followers of Bhagwat school, could not accept Shankara's interpretation of the basic texts, namely the Upanishads, Bhagwad Geeta and brahmsutras and offered their own interpretations. Shankara could not naturally make much appeal to the masses that found sufficient food in the bhakti (devotion) schools of Ramanuj and others. In other words, jnana (knowledge) lost its previous hold and made room for bhakti

The “Poshana leela”, which is one of the ten types of leelas done by Lord shri Krishna, is described in the sixth canto of shreemad bhagwat mahapurana. The word “Poshana” means to nourish. This is actually also called as “Pushti”. This nourishment (divine nourishment) is done by Shree Krishna himself. Due to the grace (poshana) of lord, the selfless, complete and eternal devotion towards the lord appears in the jeeva (being). This type of unique type of bhakti is known as “pushti-bhakti”. The proclaimer of this path, who for the first time introduced the world with “Devotional path of grace”, is Shree Vallabhacharya (1479-1531 A.D). In this path, the dharma (Religion), Artha, kama and moksha are completely meant for the lord. The same is acknowledged in the below text from Shreemad bhagwat mahapuran second canto, tenth chapter.

In several other updanishads also, the importance of “pusti” is enlightened. For example, in Mudakopanishada and Kathopnishada below text conveys the same meaning

Introduction of “Pushtimarg” (Cont.)

Not through the discourse, not through the intellect, not even through the study of the scriptures can the self be realized. The self reveals himself to the one who longs for the self. Those who long for the self with all their heart are chosen by the self as his own.

Before shree Vallabhacharya, several acharyas like Shankara, Ramanuja etc. have accepted three authorities, generally known as “pramana” viz, the Vedas, Gita and the Brahmasutras. But shree vallabh adds the Bhagwata mahapurana as the fourth authority and remarks that in case of doubts in any of these four authorities one should try to remove them in the light of the succeeding authority. Previous acharyas provided the path of Maryada Bhakti marg wherein, the highest fruit that could be attained was Moksha in Aksharbrahm. It is Shree Vallabh, who preached and discovered the path of grace to attain the Bhajanand of Shree Krishna and the highest fruit i.e. Lord Shree krishna himself. Shree Vallabhacharyaji orders Pushti Jeevas to do Seva of Lord Shree Krishna with "Sarvada Sarva Bhavena". Shree Vallabha like his predecessors, expresses his own opinion on karma,jnana and bhakti, which are the only paths for liberation. Shree Vallabha calls this bhakti as “Maryada bhakti”. Shree Vallabhacharya orders that all karma and gyan should lead to Bhakti of Lord Shree Krishna since Nirupadhika Bhakti in Lord Krishna is the best. Thus “Pushtimarg” is unique and different from other paths which is justified by one of the names of shree vallabh mentioned in Shree Sarvottam stotra written by shree vithalnathji (Younger son of shree vallabhacharya) as "BHAKTI MARGABJA MARTANDA".

The best example given for this kind of bhakti is the pure and selfless love for shree Krishna by gopis of Braja during the Saraswat Kalpa of Shree Krishna avtaar. Thus shree vallabha suggests the people to follow the devotional path of grace just like gopis of braja. Shree Vallabh regards gopis of braja as the supreme preceptor of pushtimarg. In this marga, no distinction of caste, creed and nationality is considered. To get initiated in this marga, the preceptor first of all gives sharana mantra to the disciple and instructs his disciple to always remain in the refuge of lord shree Krishna. Afterwards, if the disciple is capable to perform the seva of the lord, the preceptor gives his disciple, the Nivedana mantra, which allows the disciple to perform the swaroop seva of lord shree Krishna.