वल्लभ संप्रदाय

vallabh sanpraday
vallabhachary|200px|center
vivaran	'vallabh sampraday' hinduoan ke vaishnav sampradayoan mean se ek hai. vallabhachary ne apane shuddhadvait darshan ke adhar par is mat ka pratipadan kiya tha.
any nam	'vallabh mat', 'pushtimarg'
sansthapak	vallabhachary
bhakti ke prakar	'maryadabhakti' tatha 'pushtibhakti'
vishesh	vallabhachary ne pushtimarg ki sthapana samay ki avashyakata ka anubhav karake ki thi. apane 'krishnashray' namak prakaran-granth mean unhoanne us samay ka vishad chitran kiya hai.
sanbandhit lekh	hindoo dharm, vallabhachary, vaishnav sampraday, nimbark sampraday
any janakari	jo bhakt sadhan nirapeksh ho, bhagavan ke anugrah se svat: utpann ho aur jisamean bhagavan dayalu hokar svat: jiv par daya karean, vah 'pushtibhakti' kahalati hai. aisa bhakt bhagavan ke svaroop darshan ke atirikt any kisi vastu ke lie prarthana nahian karata.

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pushtimarg / vallabh sampraday
vallabh sampraday bhakti ka ek sanpraday, jisaki sthapana mahaprabhu vallabhachary ne ki thi. ise 'vallabh sanpraday' ya 'vallabh mat' bhi kahate haian. chaitany mahaprabhu se bhi pahale 'pushtimarg' ke sansthapak vallabhachary radha ki pooja karate the, jahaan kuchh sanpradayoan ke anusar, bhaktoan ki pahachan radha ki saheliyoan (sakhi) ke roop mean hoti hai, jinhean radhakrishna ke lie aantarang vyavastha karane ke lie visheshadhikar prapt hota hai. apane vaishnav sahadharmiyoan ke sath radhavallabhi, bhagavatapuran ke prati apar shraddha rakhate haian, lekin kuchh aantarangata jo radha aur gopiyoan ke sath rishtoan ki paridhi ke bahar hai, vah is sampraday ke darshan mean shamil nahian hai.

sansthapak

vallabhachary ne apane shuddhadvait darshan ke adhar par is mat ka pratipadan kiya, jo bhakt sadhan nirapeksh ho, bhagavan ke anugrah se svat: utpann ho aur jisamean bhagavan dayalu hokar svat: jiv par daya karean, vah 'pushtibhakti' kahalati hai. aisa bhakt bhagavan ke svaroop darshan ke atirikt any kisi vastu ke lie prarthana nahian karata. vah aradhy ke prati atmasamarpan karata hai. isako 'premalakshana bhakti' bhi kahate haian. aisi bhakti karm, jnan aur yog se bhi shreshth bataee gee hai.

bhakti ke prakar

bhagavat puran ke anusar bhagavanh ka anugrah hi poshan ya pushti hai. achary vallabh ne isi bhav ke adhar par apana pushtimarg chalaya. isaka mool sootr upanishadoan mean paya jata hai. kathopanishad mean kaha gaya hai ki paramatma jis par anugrah karata hai usi ko apana sakshatkar karata hai. vallabhachary ne jiv atmaoan ko paramatma ka aansh mana hai jo chiangari ki tarah us mahanh atma se chhitake haian. yadyapi ye alag-alag haian tathapi gun mean saman haian. isi adhar par vallabh ne apane ya paraye sharir ko kasht dena anuchit bataya hai. pushtimarg mean paramatma ki kripa ke sham-damadi bahirang sadhan haian aur shravan, manan, nididhyasan antarang sadhan. bhagavan mean chitt ki pravanata seva hai aur sarvatmabhav manasi seva hai. achary ki sammati mean bhagavan ka anugrah (kripa) hi pushti hai. bhakti do prakar ki hai-

1. maryadabhakti
2. pushtibhakti

maryadabhakti - is mean shastravihit jnan aur karm ki apeksha hoti hai. ved-vihit karm ka anusaran karana tatha jnanaprapti ka prayatn karana maryada marg kaha jata hai.

pushtibhakti - bhagavan ke anugrah se jo bhakti utpann hoti hai, vah pushtibhakti kahalati hai. aisa bhakt bhagavan ke svaroop darshan ke atirikt aur kisi vastu ke lie prarthana nahian karata. vah apane aradhy ke prati sampoorn atmasamarpan karata hai. isako premalakshana bhakti bhi kahate haian. narad ne is bhakti ko karm, jnan aur yog se bhi shreshth batalaya hai. unake anusar yah bhakti sadhan nahian, svat: phalaroopa hai. pushtimarg ki prachinata pramanit karane ke lie shruti ko uddhrit kiya jata hai, jisamean atma ki upalabdhi keval kripa ke dvara batayi gayi hai. kathopanishad mean bhi bhagavan ke prasad se hi atmadarshan sambhav bataya gaya hai.

bhagavan ke svaroop

shrimadbhagavat mean to bhagavan ke anugrah ki mahima sthan-sthan par batayi gayi hai. shuddhadvait ke anusar brahm sat, chit aur anand-svaroop hai. usake mukhy tin svaroop haian-

1. poorn purushottam ras athava anandasvaroop paranbrahm shrikrishna roop
2. akshar brahm, jo ganitanand hai aur vah pun: do prakar ke roopoan mean parinat hota hai- ek poorn purushottam ka akshar dham aur doosara kal, karm, svabhavaroop mean prakat hone vale, prakriti, jiv tatha anek devi-devataoan ka roop
3. antaryami roop

maryada-marg akshar brahm ki vani se utpann hua hai, usaka sadhak jnan ke dvara akshar-dham ki mukti ko hi dhyey banata hai. is marg mean bhagavan sadhan-paratantr rahata haian, arthat sadhak ke ved maryadit sadhanoan ke anusar hi phal deta hai. maryada ki raksha karana usake lie avashyak hota hai, parantu pushtimarg sakshat purushottam shrikrishna ke sharir se utpann hua hai. usaka anuyayi atmasamarpan-yukt rasatmak prem ke dvara bhagavan ki anandalila mean lin hone ka ichchhuk hota hai. pushtimarg ekamatr bhagavan ke anugrah par nirbhar hai.

avatar

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bhagavan jivoan par anugrah karane ke lie hi avatar roop mean prakat hote haian. unake avatar dharan karane ka hetu sadhuoan ka paritran ya dushtoan ka vinash nahian, varanh sadhan-nirepaksh mukti pradan karana hai. unaka yah anugrah bhi unaki lila matr hai, jisaka usase bahy koee any prayojan nahian hai. vah unaki nityalila ka ek pramukh roop hai. is anugrah par ashrit pushtibhakti navadha bhakti se bhinn hai. navadha bhakti sadhan-bhakti ya maryada-bhakti hai, asamean bhajan, poojan adi ki apeksha hoti hai. pushtibhakti ragatmika ya raganuga bhakti hai, jo bhagavat kripa se prapt bhagavat prem par hi ashrit hai. isilie ise prem-lakshana bhakti kahate haian.

jiv ko bhagavan ke anugrah ya poshan ki avashyakata kyoan hoti hai, isaka uttar vallabhachary ne jivasrishti ka svaroop samajhate hue diya hai. lila-vilas ke lie brahm ki jab ek se anek hone ki ichchha hoti hai, tab akshar-brahm ke aansh roop asankhy jiv utpann ho jate haian. sachchidanand akshar brahm ke chit aansh se asankhy nirakar jiv, sat aansh se j d prakriti tatha anand aansh se antaryami roop agni se sphuliang nikalane ki tarah prakat hote haian. jiv mean keval sat aur chit aansh hota hai, anand aansh tirohit rahata hai. isi karan vah bhagavan ke chh: gunoan-airshvay, viry, yash, shri, jnan aur vairagy- se hin hota hai, parinamasvaroop vah din, hin, paradhin, du:khi , janm-maran ke dosh se yukt, aanhakari, viparit jnan mean bhramit aur asaktigrast rahata hai. yahi usaki kshinata ya durbalata hai. bhagavanh apane anugrah se use pusht karate haian, usaki kshinata dinata mean badal jati hai. parantu sabhi jiv is anugrah ya poshan ke adhikari nahian ban sakate.

jivoan ke prakar

uparokt sambandh mean vallabhachary ne jivoan ke prakar-bhed ginaye haian prathamat: jiv do prakar ke hote haian-

1. daivi
2. asuri

• daivi jiv pun: do prakar ke hote haian-

1. pushtijiv
2. maryadajiv

• pun: pushtijiv char prakar ke dote haian-

1. shuddhapusht
2. pushtipushti
3. maryadapusht
4. pravahapusht

ye hi char prakar ke pushtijiv bhagavanh ki seva (bhakti) ke adhikari hote haian. unaka janm hi seva ke hetu hota hai. maryadajiv poorn purushottam ki seva (bhakti) ke yogy nahian hote. ve jaisa ki pahale bataya ja chuka hai, keval karm aur jnan dvara svargadi lok ya akshar-sayujy mukti prapt kar sakate haian. asuri jiv pravahashil hote haian. inamean se yajn asuri jiv to bhagavan ke prati utkat vair-bhav rakhane ke phalasvaroop sanhar ke dvara uddhar prapt karate haian, parantu dusht asuri jivoan ka kabhi uddhar nahian hota, ve nirantar janm-maran ke bandhan mean p de rahate haian. pushtijivoan mean shuddh pushtijiv to nity aur mukt hote haian, ve bhagavanh ke shadgun aprakrit sharir se bhagavanh ki nity seva ka anandalabh karate haian. avatar-dasha mean ve bhi bhagavanh ke sath avatarit hote haian, unaki sthiti siddh avastha ki hoti hai. shesh tin prakar ke pushtijivoan ki bhakti tin prakar ki hoti hai aur ve usi ke anusar pun: pushti-pushti, maryadapusht aur pravahapusht-tin prakar ke hote haian. bhagavani ke anandakay se utpann ye pushtijiv bhi pap aur ahanta-mamatamay sansar mean lipt ho sakate haian, parantu unamean bhakti ka bich sahaj hi aankurit ho jata hai jo phalibhoot hokar ant mean unhean abhisht ki prapti karata hai. sarvabhav se bhagavan ki kripa par hi nirbhar rahate hue ve anandaroop shrikrishna ki aradhana mean rat rahate haian aur chatak ki tarah anany bhav se nirantar unhian ka dhyan karate rahate haian. isi premabhakti ke adhar par aansharoop jiv aanshi brahm ke sath jo sambandh sthapit karata hai, vahi brahm-sambandh hai.

diksha tatha seva

pushtimarg mean dikshit hote samay hi bhakt guru ke adesh se 'shrikrishna: sharanan mam' manntr ka uchcharan karake shrikrishna ko apane tan,man,dhan,putr kalat adi ke samarpan ka sankalp karata hai aur is prakar samast saansarik doshoan se nivritti prapt karata hai. isake bad bhakt kisi bhi vastu ko bhagavan ko samarpit kiye bina grahan nahian kar sakata. is sarvatmasamarpan ke bhav ko dridh karake tin prakar ki seva ki jati hai-

1. tanuja, arthath apane tatha apane putr, stri adi ke sharir ko bhagavath ki seva mean lagana
2. vittaja, arthath dhan, yash adi ko bhagavanh ke nimitt arpit karana
3. manasi, arthath man ka nirodh karake nirantar bhagavan mean lin rakhana

'manasi' seva hi sabase adhik mahattvapoorn aur kathin hai. vallabhachary ne bhakti ke samany lakshanoan mean prem-bhakti ke sath-sath bhagavanh ke mahatmy ke jnan aur usake nirantar dhyan ka bhi ullekh kiya hai- "mahatmyajnanapoorvastu sudridh: sarvatodhik:. sneho bhaktiriti proktastaya muktarn chanyatha" tatha yog adi ko bhi prarambhik sthiti mean svikriti di hai. parantu vastut: pushtimargiy bhakti aikantik aur ekatmak hai. shravanakirtanadi navadha bhakti ka antim sopan atmasamarpan usaka pratham sopan hai. bhaktoan ke satsang, unake charitroan ke shravan-manan adi se atmasamarpan ka bhav dridh hota hai. is prakar nirantar abhyas se jab bhagavan ke prati mahatmyajnanayukt utkat prem dridh ho jata hai, tabhi samajhana chahiye ki bhagavan ka anugrah prapt ho gaya. yah prem viyog ka anubhav prapt hone par aur adhik prabal hota jata hai tatha man mean shrikrishna-milan ki akaanksha aur adhik tivr hoti jati hai.

asakti

shrikrishna ke prati prem-virah ki dainyapoorn vikalata ke anubhav se sansar ka moh nasht ho jata hai aur use sansar ke prati anasakti ho jati hai. is sthiti ko pushtimargiy paribhasha mean ragavinash ki sthiti hai. is sthiti mean grihadi se aruchi ho jati hai tatha stri-purush adi saansarik sambandh bandhy pratit hone lagate haian. asakti kee prakar ki hoti haian. 'naradabhakti-sootr' mean varnit ekadash asaktiyoan ko is sambandh mean uddhrit kiya jata hai-

1. gunasakti ya mahatmyasakti
2. roopasakti
3. poojasakti
4. smaranasakti
5. dasyasakti
6. sakhyasakti
7. kantasakti
8. vatsalyasakti
9. atmanivedanasakti
10. tanmayatasakti
11. param virahasakti

vastut: ye asaktiyaan vikasakram ke anusar hi gayi haian. mahatmyasakti asakti ki prarambhik avastha hai tatha paramavirahasakti antim. asakti ke uparant vikas ki tisari sthiti vyasan kahalati hai. isi ko nirodh ya atmavismriti ki sthiti vyasan kahalati hai. isi ko nirodh ya atmavismriti ki sthiti bhi kahate haian, jo prem-bhakti ki antim aur poorn parinati hai. is sthiti mean ek prakar se atma ka nash ho jata hai, at: use atm-nivritti bhi kahate haian. bhakt ka bhagavanh ke sath premamay ekikaran ho jata hai. vah prem ke lie hi prem karata hai tatha usaka pratyek anubhav thik usi prakar hota hai, jaisa ki svayan bhagavan ka anubhav ho sakata hai.

yah pushtimargiy prem-lakshana bhakti 'shandilyabhaktisootr' ke shabdoan mean 'paranuraktirishvare' eeshvar mean ati anurakti ya 'naradabhaktisootr' ki shabdavali mean "sa tvasminh paramapremaroopa amritasvaroopa ch' kahi gayi hai. prem ke anek bhag haian, at: bhakti ki kisi bhi bhav se ki ja sakati hai. bhakti ke bhav-vistar ko itana vyapak mana gaya hai ki bhagavat ke "kaman krodhan bhayan snehamaikyan sauhridamev ch. nityan harau vidadhato yanti tanmayataan hi te" ke anusar kam, krodh, bhay, sneh, aiky athava sauhard kisi bhav se nity dhyan dharane se bhagavanmay hone ka vishvas prakat kiya gaya hai. sooradas ne bhagavat ke ukt vachan ka praman dete hue gopiyoan ki kantarati ki vyakhya ki hai-

"kam krodh mean neh suhridata koee vidhi karai koee. dharaian dhyan hari ko jo hat kari soor so hari soan hoee".

vallabhachary ne 'subodhini' mean ukt shlok ki vyakhya karate hue likha hai ki kam stri-bhav mean, krodh shatru-bhav mean, bhay vadhik-bhav mean, sneh sanmbandhiyoan ke bhav mean, aiky jnan-avastha mean aur sauhard sakhy-bhav mean hota hai; kisi bhi bhav se bhajan karane se vah bhav bhagavanmay ho jata hai. parantu vallabhachary ne govardhan ke mandir mean shrinathaji ki seva-paddhati ki jo vyavastha ki thi, vah balabhav ki thi. aj bhi vah parampara sampraday mean chali a rahi hai. sooradas aur paramanandadas ko sampraday mean dikshit karate samay unhoanne gopal krishna ke hi vatsalyabhav ke pad gane ka adesh diya tha. isase bhi pramanit hota hai ki pushtimarg mean prarambh mean vatsalyabhav ki bhakti ka hi vishesh mahatmy tha. parantu vallabhachary ne sakhy aur kantarati ko svikar n kiya ho, yah bat nahian hai. ek sthal par svayan unhoanne yah akaanksha vyakt ki hai ki mere hriday mean gopiyoan ke virah ka du:kh paida ho jay. unake bhaktoan, visheshat: sooradas, paramanandadas adi ki rachanaoan mean to sakhy aur kantarati ka bahut adhik vistar hai aur usase asandigdh roop mean pramanit ho jata hai ki pushtimargiy bhakti-paddhati mean kam-se-kam gosaee vitthalanath ke samay sakhy aur kantarati ka mahatmy kahian adhik ho gaya tha.

shrinathaji ki dainik sevaean

'varta' ke anusar sooradas, paramanandadas aur kumbhanadas- vallabhachary ke tinoan pradhan shishy nikuanjalila ka hi dhyan karate hue radhabhav mean tanmay hokar golok sidhare thean. mahaprabhu vallabhachary chaitany mahaprabhu ke samakalin the. chaitany ke sath unaki do-ek bar bheant huee thi tatha unhoanne gau diy vaishnavoan ko shrinathaji ki seva mean niyukt kiya tha. at: yah svabhavik hai ki ve chaitany ke gau diy sampraday mean prachalit kantarati aur gopibhav ki mahatta se bhali bhaanti parichit the. unake samakalin radhavallabhi aur haridasi vaishnav sampraday bhi lokapriy ho rahe the. inamean kantarati ki ekant roop se manyata thi. at: apane sampraday mean vatsalyabhav ki bhakti-paddhati pratishthit karate hue unhoanne kantabhav ki sambhavanaoan ko avashy svikar kiya hoga. phir bhi shrinathaji ki ath dainik sevaoan-

1. mangaladarshan
2. shrriangar
3. gocharan
4. rajabhog
5. rajabhog
6. utthapan
7. bhog
8. sandhya
9. shayan

inamean arati ke sath shrinath ji ke nityakarmo ka vidhan hai, kantabhav ki seva ka samavesh nahian hai. vallabhachary ne radha ko bhi manyata nahian di thi, kintu unake dvitiy putr vitthalanath ne shrinathaji ki seva ke mandan mean radha ko bhi dainik sevaoan mean to nahian, brahmotsavoan ke roop mean sammilit kiya. shrikrishna ke janmotsav ki tarah radha ka janmotsav bhi manaya jane laga. kadachit vitthalanath ke samay mean madhur bhav ki bhakti ka prabhav gau diy, radhavallabhi aur haridasi sampradayoan ke prabhav se bahut adhik ho gaya tha aur yahi karan hai ki sooradas tatha any sabhi ashtachhap ke kaviyoan ki rachanaoan mean radha tatha radha-krishna ke yugal roop ki bhakti se sambandhit padoan ki prachurata hai.

vitthalanath ne 'svaminyashtak', 'svaministotr' tatha 'shrriangararasamandan' ki rachana karake radha tatha dampaty rati ki mahatta pratipadit ki hai. yadyapi pushtimarg mean raganuga bhakti ki us prakar ki vivechana nahian milati, jaisi gau diy vaishnav sampraday ke 'bhaktirasamritasindhu' aur ujjvalanilamani' adi granthoan mean milati hai, phir bhi is sampraday ki bhakti-paddhati aur anuyayi kaviyoan ki, vishesh roop se sooradas ki kritiyoan kase yah spasht pramanit ho jata hai ki pushtimarg mean bhi dasy, vatsaly, sakhy aur madhury, charoan prakar ki rati bhakti-paddhati mean samavisht hai tatha bhavavesh aur ghanishthata ki drishti se sabase adhik mahattv madhury bhav ki kantarati ka hi hai, jisaki adarsh svayan svamini radha ji haian. pushtimarg ke adarsh bhakt nand, yashoda, gop aur gopi haian, jinhoanne apane-apane bhav ke anusar bhakti prapt ki thi. bhakti ka madhury bhav alaukik kam-bhavana hai, jisamean vasana ka abhav hai. yah bhav bhagavan ki asim kripa se hi prapt hota hai.

pushtimargiy bhakti

pushtimargiy bhakti svat: poorn hai. bhakti ke atirikt bhakt ko aur kisi bat ki akaanksha nahian hoti. phir bhi, bhakti siddh ho jane par bhakt ko anayas aur akasmat alaukik samarthy prapt ho jati hai. svayan bhagavan bhakt ko apana svami manane lagate haian bhagavan ke sath ekikaran tatha seva-upayogi deh-pushtibhakti ke ye hi phal kahe ja sakate haian. seva ke sambandh mean oopar kuchh ullekh kiya gaya hai. vastut: sachchi seva to bhakti hi hai. parantu pushtimargiy mandiroan mean seva ke roop mean bahut-sa karmakand tatha prachur vidhi-vidhan vikasit ho gaya hai. ath dainik sevaoan ka oopar ullekh kiya gaya hai. inake atirikt anek vratotsavoan aur varshotsavoan ke roop mean vishesh 'sevaean' bhi hoti rahati haian.

• 'seva' ke avasaroan par shrinathaji ka shrriangar kiya jata hai
• unaka mandir sajaya jata hai
• unaka vesh-vinyas hota hai
• unaki arati ki jati hai
• tarah-tarah ke utsavoan tatha manoranjanoan ka ayojan hota hai.

arati tatha rag

pushtimarg mean bhagavan ke paramanandaroop ko upasy mana gaya hai. ve saundary, anand aur ras ke agar haian. at: pushti-margiy mandiroan ki 'seva' ke vikasakram mean anek kalaoan ko protsahan mila hai. pakakala par hi pushtimarg mean prachur sahity taiyar hua hai aur mandiroan mean bhinn-bhinn samayoan par jo bhog taiyar hota hai, usaki prashansa kar sakana kathin hai. vesh-vinyas, grih-prasadhan, sangit aur kavy, sabhi ko pushtimargiy tattvavadhan aur sanrakshan mean abhootapoorv unnati karane ka avasar mila. pratyek avasar ki arati ke lie vibhinn ragoan ka nirdesh kiya gaya hai, jaise-

• mangal arati par bhairav, vibhas, ramakali- vina, sitar adi ke sath
• phir lagabhag 9 baje shrriangar ke samay bilaval
• madhyahn rajabhog ke samay sarang
• aparahn utthapan ke samay sorath
• phir bhog ke samay gau di aur poorvi
• usake anantar yaman aur phir vihag. ashtachhap kaviyoan ko inhian avasaroan ke lie pratidin naye pad rachakar gane ki prerana milati rahi hogi. vishesh avasaroan-vratotsavoan adi ke lie ve vishesh rachana karate hoange.

pushtimarg ke aang

pushtimarg ke tin pramukh aang haian-

1. brahmavad
2. atmanivedan
3. bhagavatseva

vallabhachary ne pushtimarg ki sthapana samay ki avashyakata ka anubhav karake ki thi. apane 'krishnashray' namak prakaran-granth mean unhoanne us samay ka vishad chitran kiya hai. samast desh mlechchhakant tha, gangadi tirth bhrasht ho rahe the, unake adhishthata devata antardhan ho gaye the, ved-jnan ka lop ho gaya tha, yajn-yag ka anushthan sambhav nahian tha. aise avasar par bhakti ka marg hi ekamatr shesh rah gaya tha. unhoanne bhakti ka marg rajamarg ke saman prashast banaya aur us par un sabako bhi chalane ke lie amantrit kiya, jo dharm ke adhikari nahian samajh jate the. phalat: pushtimarg mean brahman se lekar shoodr tak sabhi shreniyoan aur vargoan ke stri aur purush sammilit hue. hindoo hi nahian, kuchh musalamanoan ne bhi bhakti ka yah sahaj marg grahan kiya aur krishna-bhakti ke andolan ko vyapakata pradan ki. sankshep mean pushtimargiy bhakti sahaj, nishkam premabhakt hai, jise bhagavadanugrah ka pratyavartit roop kah sakate haian, kyoanki vah ekamatr bhagavatkripa par hi ashrit hai. prem-bhakti svat: paripoorn hai, usamean kisi prakar ki prarthana vihit nahian hai, kyoanki prarthana ki poorti ke lie bhagavan ko kasht uthana hai. bhakt bhagavan ko kasht dena sahan nahian kar sakata. pushti-bhakti mean prem ko gopy rakhana avashyak hai, at: ahankar n paida ho jay, isalie prem chhipane ke lie dambh karana p data hai. karmakand ki nitant upeksha prem-bhakti ka lakshan hai. is marg mean sadhu-sannyasi nahian hote haian, dharmik achary bhi poorn grihasth hote haian. isamean tyag ka nahian, samarpan ka mahattv hai. samarpan se hi manasik vairagy dridh hota hai. sadachar ka bhi isamean koee svatantr astitv nahian haian, kyoanki bhagavanmay jivan mean vah svat: siddh hai. is prakar pushtimarg ek pravritti-marg hai, jisamean manasik nivritti par hi vishesh bal diya gaya hai. pushtimarg prasthan-trayi ke sthan par 'prasthan-chatushtay' manata hai, kyoanki vyas ki; samadhibhasha'- 'bhagavat' usaka pradhan adhar-granth hai.

panne ki pragati avastha

adhar

prarambhik

madhyamik

poornata

shodh

sanbandhit lekh

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