In plain words
He has only two ears there. 'Kṛṣṇa, how long must I suffer hardships like this? Do You not see my hardships and my sorrow?': if one prays so, then, they say, He has eyes like two lovely stars. As one prays to God, so it is: yad bhāvaṃ tad bhavati. If one says 'You do not see,' sight itself comes. If one says 'Do You not hear?', ears themselves come. If one says '…', He comes Himself. So in God there is no difference of any kind. All these differences are the devotee's prayer itself. In whatever way one prays to God, in that way He comes. God has no one form. In whatever form you pray to Him, in that form He comes. In everything there is nothing but divinity. You keep seeing it. Ice cream they put in cups. Some they give in packets. Some they give on sticks. In this way, in so many ways, in all of them there is ice cream. In whatever way one prays, in that way He comes. Divinity is one alone. A puṣṭi bhakta means this: whatever work he does at any time, whatever thought he thinks, whatever wish he wishes, whatever work he …, wherever he goes, the same thought is there. Near … who prays, 'Kṛṣṇa, are You not with me? Will You not come to save me?', only the sound of footsteps is heard. If you pray with all your heart, His heart melts and He keeps coming. If you work till your arms are worn out, you become fit to eat till your teeth are worn down. In the same way, if you pray well, God will surely appear before you. We are praying. One thing in the mind. Another in speech. No, no. Purity in thought, word and deed is needed. The three must become one. Such, they said, is puṣṭi Bhakti.
Pravāha Bhakti. In this pravāha Bhakti one wants neither God nor ghost. I want comfort. I want … gold, goods, vehicles and the like. I must have riches. I must have positions. He goes on fretting … worldly thoughts. 'Punarapi jananaṃ punarapi maraṇaṃ': he is swept away in this stream.
Maryāda Bhakti. That means to conduct oneself in the way the Vedas have taught, in the way the śāstras have said. To follow to some extent the respect that belongs to the world, to do acts that are not contrary to society, to carry out one's duty on the whole, and to meditate on God: this, they said, is maryāda Bhakti.
The emperor Akbar asked: 'Vallabha, to which of these three do you belong?' 'I am one beyond … the three,' he said. This itself is parā-bhakti. It is not puṣṭi Bhakti. It is not pravāha Bhakti. It is not ma…da Bhakti. It is beyond all of them. It is the feeling that You and I are one. This itself is the feeling of Advaita: I am in You. You are in me. This kind of parā-bhakti they have also called ēkānta-bhakti.
Vallabhācārya's chief aim was to teach the principle of Prema to the country, to the world, to mankind: