Pushti Marg Vaishnavism, rooted in Vallabhacharya’s “Path of Grace,” has moved beyond its original heartlands of Gujarat and Rajasthan largely through the journeys of its devotees. Merchant and professional communities carried their household devotion and seva practices first to major Indian commercial centers and then along wider trading and migration routes to East Africa, Southeast Asia, the United Kingdom, North America, Australia, and the Middle East. In these new settings, the tradition often began in modest home shrines and small satsang gatherings, gradually crystallizing into more formal community structures. This pattern reflects a characteristic feature of Pushti Marg: the intimate, domestic style of Krishna-bhakti that can travel with families and re-root itself wherever they settle.

As communities stabilized abroad, they established temples and especially haveli-style centers modeled on the traditional seats of the sampradaya. Such havelis in cities like London, Leicester, New York, New Jersey, California, Toronto, Sydney, Melbourne, and various African urban centers became focal points for daily seva, kirtan, and festival observances. These institutions not only preserve the eightfold daily darshan and festival cycles but also function as cultural hubs, offering religious education, devotional music, and community support. Regional organizations and trusts emerged to manage these activities, maintain links with the original baithaks in India, and coordinate observances across continents.

The living continuity of Pushti Marg has also depended on the ongoing involvement of Vallabhacharya’s lineage. Goswami acharyas travel to these diaspora communities, offering scriptural discourses, initiating devotees, and guiding the faithful in maintaining the distinctive ethos of grace-centered devotion. Their presence reinforces a sense of belonging to a single, transnational sampradaya rather than a series of isolated local groups. Youth organizations and educational programs further help transmit this heritage to younger generations, who often inhabit multiple cultural worlds at once.

Textual and cultural transmission has complemented these institutional and familial efforts. Core writings of Vallabhacharya and his successors, along with devotional literature, have been translated into widely used languages, making the theology and practice of Pushti Marg more accessible to those raised outside the original linguistic milieu. Devotional music, festivals, and public celebrations introduce the tradition’s Krishna-centered aesthetics to broader Hindu and non-Hindu audiences, especially in pluralistic societies where interfaith and intercultural encounters are common. Through these intertwined channels—migration, temple culture, lineage leadership, organized community life, and translated teachings—Pushti Marg Vaishnavism has quietly taken root in many parts of the world while seeking to preserve its characteristic mood of intimate seva to Shri Krishna.