॥ PUṢṬI-PRAVĀHA-MARYĀDĀ-BHEDAḤ ॥

Introduction: The critics say that this work is incomplete, either some parts are lost or that it was left incomplete for some reason. The date of composition is also not known but it is said to have been composed in the last years of Acharya. It defines three Catagories of Jiv - Souls. This is the biggest book among the sixteen Books.

प ु ष ् ट ि प ् र व ा ह म र ् य ा द ा व ि श े ष े ण प ृ थ क प ृ थ क ।
ज ी व -द े ह -क ् र ि य ा भ े द ै ः प ् र व ा ह े ण फ ल े न च ॥ १ ॥

व क ् ष ् य ा म ि स र ् व स न ् द े ह ा न भ व ि ष ् य न ् त ि य च ् छ ु त े ः ।
भ क ् त ि म ा र ् ग स ् य क थ न ा त प ु ष ् त ि र स ् त ी त ि न ि श ् च य ः ॥ २ ॥

puṣ ṭ ipravā ha maryā dā viś eṣ eṇ a pṛ thaka pṛ thaka.
jī va-deha-kriyā bhedaiḥ pravā heṇ a phalena ca.. 1..

vakṣ yā mi sarvasandehā na bhaviṣ yanti yacchuteḥ .
bhaktimā rgasyakathanā ta puṣ tirastī ti niś cayaḥ .. 2..

The path of Grace, the worldly path and the path of (Vedic) limitations are three distinct paths and I now narrate for souls in each of them the difference in their souls, body actions, both in reference to their origin and goals. After hearing this there will not occour any doubts. By mention of " Path of devotion" (in chapter 12 of Geeta), it is certain that the path of Grace exists. (1, 2)

“द ् व ौ भ ू त स र ् ग ा ” व ि त ् य ु क ् त े ः प ् र व ा ह ो Sप ि व ् य व स ् थ ि त ः ।
व े द स ् य व ि द ् य म ा न त ् व ा न ् म र ् य ा द ा प ि व ् य व थ ि त ा ॥ ३ ॥

“dvau bhū tasargā ” vityukteḥ pravā hoSpi vyavasthitaḥ .
vedasya vidyamā natvā nmaryā dā pi vyavathitā .. 3..

(In Geeta 16-6) by reference to words " Two kinds of beings", the worldly path is established and with the existence of vedic scriptures, the path of limitations is also established. (3)

क श ् च ि त द े व ह ि भ क ् त ो ह ि “य ो म द ् भ क ् त ” इ त ी र ण ा त ।
स र ् व त ् र ो त ् क र ् ष क थ न ा त प ु ष ् ट ि र स ् त ी त ि न ि श ् च य ः ॥ ४ ॥

न स र ् व ो त ः प ् र व ा ह ा द ि भ ि न ् न ो व े द ा च ् च भ े द त ः ।
“य द ा य स ् य े ” त ि व च न ा “न ् न ा ह ं व े द ै ” र ि त ी र ण ा त ॥ ५ ॥

kaś citadeva hi bhakto hi “yo madbhakta” itī raṇ ā ta.
sarvatrotkarṣ akathanā ta puṣ ṭ irastī ti niś cayaḥ .. 4..

na sarvotaḥ pravā hā di bhinnovedā cca bhedataḥ .
“yadā yasye” ti vacanā “nnā haṃ vedai” ritī raṇ ā ta.. 5..

" In Geeta 12-13 by reference to words" one who is my devotee" only a rare person is a devotee. As God has mentioned everywhere about their being the best, it is certain tha the path of Grace exist. In Geeta, 11-53 by reference to words " I am not..... by Vedas" it is clear that all souls are not alike and the path of grace is definitely different from worldly path and also the path of limitations, due to basic difference. (4, 5)

म ा र ् ग ै क त ् व े प ि च े द न ् त ् य ौ त न ू भ क ् त य ा ग म ौ म त ौ ।
न त द ् य ु क ् त ं स ू त ् र त ो ह ि भ ि न ् न ौ य ु क ् त य ा ह ि व ै द ि क ः ॥ ६ ॥

mā rgaikatvepi cedantyau tanū bhaktayā gamau matau.
na tadyuktaṃ sū tratohi bhinnau yuktayā hi vaidikaḥ .. 6..

If some one argues that path of devotion is only one and that the last two namely, worldly path and path of limitations, are like its limbs, giving only devotion, it is not proper as the path of limitations is different is clearly established by percepts of devotion and by logical arguments. (6)

ज ी व द े ह क ृ त ी न ा ं च भ ि न ् न त ् व ं न ि त ् य त ा श ् र ु त े ः ।
य थ ा त द ् व त ् प ु ष ् ट ि म ा र ् ग े द ् व य ो र प ि न ि ष े ध त ः ॥ ७ ॥

प ् र म ा ण ् भ े द ा द ् भ ि न ् न ो ह ि प ु ष ् ट ि म ा र ् ग ो न ि र ू प ि त ः ।

jī vadehakṛ tī nā ṃ ca bhinnatvaṃ nityatā ś ruteḥ .
yathā tadvatpuṣ ṭ imā rge dvayorapi niṣ edhataḥ .. 7..

pramā ṇ bhedā dbhinnohi puṣ ṭ imā rgo nirū pitaḥ . 8(a).

Just as differenciation of soul, body and activities is established by divine Scriptures, so also eternity of path of grace is also established. By negation of the path of limitations as well as worldly path and by differences of authorities, the path of grace is definitely asserted as separate path. (7 1/2)

स र ् ग भ े द ं प ् र व क ् ष ् य ा म ि स ् व र ू प ा ं ग क ् र ि य ा य ु त म ॥ ८ ॥

इ च ् छ ा म ा त ् र े ण म न स ा प ् र व ा ह ं स ृ ष ् ट व ा न ह र ि ः ।
व च स ा व े द म ा र ् ग ह ि प ु ष ् ट ि ः क ा य े न न ि श ् च य ः ॥ ९ ॥

sargabhedaṃ pravakṣ yā mi svarū pā ṃ gakriyā yutama.. 8(b)..

icchā mā treṇ a manasā pravā haṃ sṛ ṣ ṭ avā na hariḥ .
vacasā vedamā rga hi puṣ ṭ iḥ kā yena niś cayaḥ .. 9..

I shall specifically tell about the differenciation of creation of all souls in respect of their basic form, body and activities, HARI Shree KRUSHNA created creatures of worldly path out of his mind by a mere desire. The creatures of the path of limitations were created by him from his utterances and the creatures of the path of Grace from his own body. This is certain. (9)

म ू ल े च ् छ ा त ः फ ल ं ल ि क े व े द ो क ् त ं व ै द ि क े प ि च ।
क ा म े न त ु फ ल ं प ु ष ् ट ौ न ि ज े च ् छ ा त ो sप ि न ै क त ा ॥ १ ० ॥

mū lecchā taḥ phalaṃ like vedoktaṃ vaidikepi ca.
kā mena tu phalaṃ puṣ ṭ au nijecchā tospi naikatā .. 10..

In the worldly path, the worldly rewards are out of his original wish to keep the world running, in the path of limitations, the reward is as prescribed in the holy scriptures; in the path of Grace, the award is THROUGH HIS AUGUST PURESELF, Thus the creation is not of one kind due to HIS desire to give different awards. (10)

“त ा न ह ं द ् व ि ष त ो ” व ा क ् य ा द ् भ ि न ् न ा ज ी व ा ः प ् र व ा ह ि ण ः ।
अ त ए व े त र ौ भ ि न ् न ौ स ा न ् त ौ म ो क ् ष प ् र व े श त ः ॥ १ १ ॥

“tā nahaṃ dviṣ ato” vā kyā dbhinnā jī vā ḥ pravā hiṇ aḥ .
ata evetarau bhinnau sā ntau mokṣ apraveś ataḥ .. 11..

In (Geeta 16-19) by reference to " Those Jealous", it is certain that the souls in the worldly path are of a different category. The souls in worldy path remain forever in the endless series of birth and death. Where as soul in path of limitations achieve salvation and souls in the path of grace enter into him. (11)

त स ् म ा ज ् ज ी व ा ः प ु ष ् ट ि म ा र ् ग े भ ि न ् न ा ए व न स ं श य ः ।
भ ग व द र ू प स े व ा र ् थ ं त त ् स ृ ष ् ट ि र ् न ा न ् य थ ा भ व े त ॥ १ २ ॥

tasmā jjī vā ḥ puṣ ṭ imā rge bhinnā eva na saṃ ś ayaḥ .
bhagavadarū pa sevā rthaṃ tatsṛ ṣ ṭ irnā nyathā bhaveta.. 12..

Therefore there is no doubt at all that the souls in the path of grace are of a special category. They are intended for DIVINE SERVICE OF SHREE KRUSHNA HIMSELF. The creation of the souls in the Path of Grace cannot be otherwise. (12)

स ् व र ू प े ण ा व त ा र े ण ल ि ं ग े न च ग ु ण े न च ।
त ा र त म ् य ं न स ् व र ू प े द े ह े व ा त त ् क ् र ि य ा स ु व ा ॥ १ ३ ॥

त थ ा प ि य ा व त ा क ा र ् य त ा व त ् त ् स ् य क र ो त ि ह ि ।

svarū peṇ ā vatā reṇ a liṃ gena ca guṇ ena ca.
tā ratamyaṃ na svarū pe dehe vā tatkriyā su vā .. 13..

tathā pi yā vatā kā rya tā vattsya karoti hi. 14(1)

In respect of souls of path of grace, their original selves, their manifestations, their apparent signs and their attributes, there is no difference in their owtward form, their bodies or their activities, Even then, depending upon the activities expected from each soul of Grace, HE surely creates a difference in each. (13 1/2)

त े ह ि द ् व ि ध ा श ु द ् ध म ि श ् र भ े द ा न ् म ि श ् र ा स ् त ् र ि ध ा प ु न ॥ १ ४ ॥

प ् र व ा ह ा द ि व ि भ े द े न भ ग व त क ा र ् य स ि द ् ध य े ।
प ु ष ् ट ् य ा व ि म ि श ् र ा ः स र ् व ज ् ञ ा ः प ् र व ा ह े ण क ् र ि य ा र त ा ः ॥ १ ५ ॥

म र ् य ा द य ा ग ु ण ज ् ञ ा स ् त े श ु द ् ध ा ः प ् र े म ् ण ा त ि द ु र ् ल भ ा ः ।

te hi dvidhā ś uddhamiś rabhedā nmiś rā stridhā puna.. 14(b)..

pravā hā divibhedena bhagavatakā ryasiddhaye.
puṣ ṭ yā vimiś rā ḥ sarvajñ ā ḥ pravā heṇ a kriyā ratā ḥ .. 15..

maryā dayā guṇ ajñ ā ste ś uddhā ḥ premṇ ā tidurlabhā ḥ . 16(a)

The soul of Grace are of two categories, Pure and Mixed forms. Again the mixed one are three fold in respect of worldy souls etc., to accomplish HIS purposes. Those souls of grace mixed with Grace are omniscient; those mixed with wordly category are attached to religious activities; those mixed with limitations category very well understand the attributes greatness of SHREE KRUSHNA. The pure unmixed souls of Grace full of love for GOD SHREE KRUSHNA are very rare to be found. (16 1/2)

ए व ं स र ् ग स ् त ु त े ष ा ं ह ि फ ल ं त ् व त ् र न ि र ू प ् य त े ॥ १ ६ ॥

भ ग व ा न े व ह ि फ ल ं स य थ ा ssव ि र ् भ व े द ् भ ु व ि ।
ग ु ण स ् व र ू प भ े द े न त थ ा त े ष ा ं फ ल ं भ व े त ॥ १ ७ ॥

evaṃ sargastu teṣ ā ṃ hi phalaṃ tvatra nirū pyate.. 16(b)..

bhagavā neva hi phalaṃ sa yathā ssvirbhavedbhuvi.
guṇ asvarū pabhedena tathā teṣ ā ṃ phalaṃ bhaveta.. 17..

Thus was about their creation (origin). Now I shall state the awards in respect of them, for the souls in the path of Grace, Shree Krushna himself is the award. The way HE manifests himself on the earth with different attributes and form of himself, the award (also) for them will be of that type. (17)

आ स क ् त ौ भ ग व ा न े व श ा प ं द ा प य त ि क ् व च ि त ।
अ ह ं क ा र े sथ व ा ल ो क े त न ् म ा र ् ग स ् थ ा प न ा य ह ि ॥ १ ८ ॥

ā saktau bhagavā neva ś ā paṃ dā payati kvacita.
ahaṃ kā resthavā loke tanmā rgasthā panā ya hi.. 18..

When souls of grace of mixed variety get attached to worldly objects, at times, GOD himself gets them cursed by someone; so also in the case of their pride; but that is so done only to establish HIS way in the world. (18)

न त े प ा ष ण ् ड त ा ं य ा न ् त ि न च र ो ग ा द ् य ु प द ् र व ा ः ।
म ह ा न ु भ ा व ा ः प ् र ा य े ण श ा स ् त ् र ं श ु द ् ध त ् व ह े त व े ॥ १ ९ ॥

na te pā ṣ aṇ ḍ atā ṃ yā nti na ca rogā dyupadravā ḥ .
mahā nubhā vā ḥ prā yeṇ a ś ā straṃ ś uddhatvahetave.. 19..

In spite of this, They do not become atheists (non believers in GOD) nor do they have any troubles by way of diseases etc., Mostly they are well versed in scriptures and the purpose is to sanctify them. (19)

भ ग व त ् त ा र त म ् य े न त ा र त म ् य ं भ ज न ् त ि ह ि ।
व ै द ि क त ् व ं ल ौ क ि क त ् व ं क ा प ट ् य ा त ् त े ष ु न ा न ् य थ ा ॥ २ ० ॥

व ै ष ् ण व त ् व ं ह ि स ह ज ं त त ो sन ् य त ् र व ि प र ् य य ः ।

bhagavattā ratamyena tā ratamyaṃ bhajanti hi.
vaidikatvaṃ laukikatvaṃ kā paṭ yā tteṣ u nā nyathā .. 20..

vaiṣ ṇ avatvaṃ hi sahajaṃ tatosnyatra viparyayaḥ . 21(a)

Depending upon different manifestations of GOD to them, they worship the only relevant form of SHREE KRUSHNA. Their activities relating to the scriptures and relating to worldly affairs are only by way of a show and not for any awards. For them, belonging to VISHNU (Shri Krushna) is but natural. Reverse is the case in others (i. e abiding laws of scriptures is natural to souls of limitations and abiding by worldly laws is natural to wordly souls other two being done, if all, is for a show). (20 1/2)

स म ् ब न ् ध ि न स ् त ु य े ज ी व ा ः प ् र व ा ह स ् थ ा स ् त थ ा sप र े ॥ २ १ ॥

च र ् ष ण ी श ब ् द व ा च ् य ा स ् त े त े स र ् व े स र ् व व त र ् म स ु ।
क ् ष ण ा त ् स र ् व त ् व म ा य ा न ् त ि र ु च ि स ् त े ष ा ं न क ु त ् र च ि त ॥ २ २ ॥

त े ष ा ं क ् र ि य ा न ु स ा र े ण स र ् व त ् र श क ल ं फ ल ं ।

sambandhinastu ye jī vā ḥ pravā hasthā stathā spare.. 21(b)..

carṣ aṇ ī ś abdavā cyā ste te sarve sarvavatarmasu.
kṣ aṇ ā tsarvatvamā yā nti rucisteṣ ā ṃ na kutracita.. 22..

teṣ ā ṃ kriyā nusā reṇ a sarvatra ś akalaṃ phalaṃ . 23(a)

Those who keep themselves connected with all the paths and other types of worldly souls should be known as disloyal remblers. They wander in all paths momentarily getting absorbed in one or the other path but have no attachement anywhere. For them according to their actions they get all worldly awards everywhere. (22 1/2)

प ् र व ा ह स ् थ ा न प ् र व क ् ष ् य ा म ि स ् व र ू प ा ं ग क ् र ि य ा य ु त ा न ॥ २ ३ ॥

ज ी व ा स ् त े ह ् म ा स ु र ा ः स र ् व े “प ् र व ृ त ् त ि ं च े त ि ” व र ् ण ि त ा ः ।
त े च द ् व ि ध ा प ् र क ी त र ् य न ् त े ह ् म ज ् ञ द ु र ् ज ् ञ व ि भ े द त ः ॥ २ ४ ॥

pravā hasthā na pravakṣ yā mi svarū pā ṃ gakriyā yutā na.. 23(b)..

jī vā ste hmā surā ḥ sarve “pravṛ ttiṃ ceti” varṇ itā ḥ .
te ca dvidhā prakī taryante hmajñ adurjñ avibhedataḥ .. 24..

I will now mention about worldly souls in respect of their basic form, body and actions, They are devilish as illustrated in Geeta (1 6-7), by words " and activities". They are also known to be of Two types those with defective understanding as different from those with evil understanding. (24)

द ु र ् ज ् ञ ा स ् त े भ ग व त ् प ् र ो क ् त ा ह ् म ज ् ञ ा स ् त ा न न ु य े प ु न ः ।
प ् र व ा ह े प ि स म ा ग त ् य प ु ष ् ट ि स ् थ स ् त ै र ् न य ु ज ् य त े ॥
स ो sप ि स ् त ै स ् त त ् क ु ल े ज ा त ः क र ् म ण ा ज ा य त े य त ः ॥ २ ५ ॥

durjñ ā ste bhagavatproktā hmajñ ā stā nanu ye punaḥ .
pravā hepi samā gatya puṣ ṭ isthastairna yujyate.
sospistaistatkule jā taḥ karmaṇ ā jā yate yataḥ .. 25..

Those with evil understanding are described by SHREE KRUSHNA in Geeta. Those with defective understanding unconciously follow them. If by chance a soul of grace comes to the path of world, he does not merge with it or follow it. He also is born with them in that family as anti-scripture activities lead to such birth. (25, 25 1/2)

॥ इ त ि श ् र ी म द व ल ् ल भ ा च ा र ् य व ि र च ि त ः प ु ष ् ट ि प ् र व ा ह म र ् य ा द ा भ े द ः स म ् प ू र ् ण ॥

.. iti ś rī mada vallabhā cā rya viracitaḥ puṣ ṭ ipravā hamaryā dā bhedaḥ sampū rṇ a.. (4)

Thus ends " PUSTIPRAVAHMARYADABHEDA, -

by SHREE VALLABHACHARYA. (4)

स ि द ् ध ा ं त र ह स ् य ं