પુષ્ટિ ભક્તિ

Shodash Granths And Other Vaishnav Granths written by Shree Vallabhacharyaji and Other Acharyas:- Mangalacharan Pratahsmaran Shree Yamunashtakam Baalbodhah Siddhant Muktavali Pusthi-Pravah-Maryada Siddhant Rahasya Navratnam Antahkaran Prabodh Vivek Dhairyashray Shree Krushnashray Chatuhshloki Bhakti Vardhini Jalbhed Panch Padyani Sanyas Nirnay Nirodh Lakshan Sevafal Madhura-shtakam Govind Damodar Stuti Nandkumarashtakam Sarvottam Stotram Shree Bhagvat Paath Srimad Bhagvad Geeta

Beginning from 10th century A.D. to 17th century – a span of 800 years – the whole of Bahrat has seen a great insurgence of Bhakti. Of those able Acharas who had contributed to the propogation of Bhakti. Sri Ramanujacharya was the first. He has established a tradition of Vaishnavism and encouraged vishnu Bhakti. Following suit of this great Acharya, Sri Madhavacharya and Sri Nimbarkacharya have carried the banner for Vishnu Bhakti andKrishna Bhakti through their traditions of “Madhava Sampradaya” and “Nimbarka Sampradaya“. These cults were carried on in South India and North India around 15th century of Christian Era, Jagad Guru Sri Vallabhacharya has established his “Pusti Marga” and through his special kind of Bhakti called “Yasodatsanga Lalita Sri Krishnas Prema Lakshana Bhakti” and gave a great spurt to its propaganda throughout Bharat. During the same period Sri Krishna Chaitanya also has advanced “Nama SanKirtan Bhakti” through Bangal and North India. Later on, in 18th century, one Sri Sahajananda Swami has propagated on Sampradaya (cult) called “Swami Narayana” sampradaya and advocated the Bhaktas of Sri Narayana.In this way we observe the growth of Bhakti cult started in around 10th century A.D. and is being propagated right through the present century. It is gaining hold everyday. A great filling is added by the compositions of Bhakti poets who have kept the torch burning through centuries.Jagad Guru Sri Vallabhacharya has composed many works explaining the intricacies of Bhakti and its systems. In his commentary on Sri Bhagavata viz., Sri Subodhini, he had explained the concept of Bhakti in a beautiful way. In this work he has pointed out what is “Prema Lakshana Bhakti” and how it has to be practiced. Even in his “Shodashgrantha” he has in many places, mentioned about this special kind of Bhakti which he named as “Prema Lakshana”. HIS descendents had tried to simplify this doctrine by composing books on the subject in works like : “Bhakti Hausa:” ,”Bhakti Hetu” and ” Bhakti Ratna”. There are many more books on this doctrine. Sri Dayarambhai has composed a long poem called “Bhakti Poshana” to explain the form of Bhakti.Bhakti is divided into two parts : 1. Para Bhakti – Mukhya Bhakti – Prema Lakshana Bhakti or Pusti Bhakti 2. Gauni Bhakti – Maryada BhaktiWe have observed that the character of a person is influenced by the combination of three qualities called “Gunas” 1. Satvic Guna. 2. Rajas Guna and 3. Tamas Guna. When these Gunas intermingle they become nine gunas. 1. Satvic – Satvic, 2. Satvic – Rajas, 3. Satvic Tamas, 4. Rajas – Rajas, 5. Rajas – Satvic, 6. Rajas – Tamas, 7. Tamas – Tamas, 8. Tamas – Satvic and 9. Tamas – Rajas. Over and above there is one more element called “Nirguna” i.e., without any attributes. It is the 10th Guna. in the system of Maryada Bhakti a Bhakta is guided by these nine kinds of causes and as such follows “nine kinds of Maryada Bhakti” called “Navadha Bhakti”. These methods are narrated in sastras.But Pusti Bhakti is special. It adopts “Nirguna Bhakti”. Pusti Bhakti is also called Prema Lakshana Bhakti. it is also called “Para” i.e., something superb and “Mukhya” or chief Bhakti. In this kind of devotion we anticipate aspects like Bhakti of “Ananya” i.e., having no parallel character, pure, without any guilt and Niskama attachment for Purna Purushottama, parabrahma Bhagavan Sri Krishna. Pusti Bhakti can never be practiced with expectation in return. Hence it is called “Bhaituki”, i.e., without a reason, or “Nishkama” or desireless.The aim in conducting Pusti Bhakti is not : a. to get freedom from worldly sorrows, b. to obtain worldly pleasures, c. Not to attain heaven after death and d. obtaining Moksha – it is done out of nature affection for Bhagavan Sri Krishna. Hence a Pusti Bhakta does HIS bhakti. For this reason it is called “Prema Lakshana Bhakti”. But no one finds any extending description of this Bhakti in sastras. Therefore it is also called “sastra avihita” bhakti i.e., not expressed in sastras. In practicing Pusti bhakti the Maryada or orders of sastras do not form an obstacle. A pusti bhakta practicies life long the bhakti of purna purushottama, Bhagavan Sri Krishna. Learning HIM aside, he never attempts to offer any upasana or puja to any Devi or Deva. He never tries to give exertion to HIM for his personal comfort. He does not even entertain any expectation for receiving supernatural results. He believes that Bhagvan Sri Krishna is more dear than his very Atma (self). He lives for HIS comfort only. He does not even consider about his personal longings or conveniences. When it is decided that this jiva will follow bhakti marg, it becomes very necessary that he understands this concept Anyasraya.  For those who follow Gyana or Karma Marg this subject called Anyasrana has no relativity to them.  Hence we do not find any mention about it in these two systems.  For example, if a person has not married at all.  Where is the question of asraya of a wife.  They have considered all women as their sisters or mothers.  Since they have this Gyana or understanding that “Para stree Mata re”.  O! Man! All other women are mothers alone !  hence there can be no leaning on to any one women.  Hence in Pusti Margiya Bhakti.  The concept anyasraya is stands in the form of detachment. If you desire to join either police or milatery force and arojoined it becomes compulsary you wear a uniform.  This uniform is a part of his service.  A sista or we cannot be identified without the uniform.  With the work he does.  A surgeon is identified with his green robe and the light cap.  When his green robe he enters the operation theatre.  It is his “sista” or a customary dress.  If you are a lawyer or a judge you have to wear a black coat.  By the dress you belong to wwaring these uniforms and dresses is a natural outcome of the work he professes to do.  Then this does not become above of contentions.  It has to be followed in its practice. In a similar manner if you have decided to adopt the path of sneha in your life.  Ananyasraya becomes a part of Bhakti Marga. Now it is no longer a contentious subject matter.  It is now a part of your daily behaviour.  Hence it is a basic factor under Pusti Marga. If a young person, with an intension of finding suitable women as his life partner meets several women there can be nothing wrong with it.  Even if he keeps the photos in his pocket there can not be any objection.  But when he accepts a women as his wife and enters into nupital relationship, then he can keep only the photo of his wife in his pockets.  But if he still wants to carry the photo of the other women it is not advisable to do so.  He should keep not only the photo but the women also from his life.  Otherwise this can hamper the smooth running of a family where “sneha” or love for the married women should be the order.  Any involvement would create disturbance.  Reduce the love for wife and will result in klesa or sorrows.  There can be no good result to this kind of behaviour.  The wife will lose faith in him for a man.  A wife should stand as a leaning tower (alavambana) without fail.  This strong sense of devotion to a single person is known as “ananyasraya”. Under the shelter and grace of Chaturbhuj Bhagwan Vishnu, there are five main Vaishnav Sampradays Rudra sampraday – Shree Vishnuswami – Shree Vallabhacharyaji Shree Sampraday – Shree Ramanujacharyaji Brahma Sampraday – Shree Madhvacharyaji Sanakadik Sampraday – Shree Nimbarkacharyaji Gaudiya Sampraday – Shree Chaitanya