pushti seva

8/2/2019 Pushti Seva

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Sunday, 01 August 2010 16:32 - Last Updated Thursday, 25 November 2010 23:41

Seva system in Pushtimarg is not a mere ritual like 'Karmakand' but is the method of love of

Vraj Bhaktas. Though, this seva system is quite broad in its original form. One should not feel

disturbed thinking that a singular person living in a small flat cannot perform this. There is no

fixed quantum of materials or strict rituals to be offered in our system of Seva but it is mainly

based on pure love towards the sevya swaroop (Yatha dehe tatha deve). A devotee in his own

house can maintain the Seva according to limited time, place and facilities available to him

throughout his life without disturbing his Deity, his family and his neighbor. We heartily wish that

the visitor of the site with this knowledge will be able to make his Seva worthy and joyful.

Notes:

1. The information given below is general information given with the purpose of giving a

general idea to an inquisitive visitor of the site, of the system followed in Pushti Bhakti Marg

propagated by Mahaprabhu Shri Vallabhacharyaji.

2. A practicing person or one willing to practice is required to get this specified by his Guru

or a well versed vaishnav.

Select the seva detail here:

- SHRI KRSHNA SEVA NECESSITY

- KRSHNA SEVA SWAROOP

- KRSHNA SEVA ADHIKAARI

- TANU-VITTAJA-SEVA

- ELIGIBILITY OF KRSHNA SEVA

- RAGA-BHOG-SHRINGAAR VINIYOGA IN KRSHNA SEVA

- SWAROOP-LEELA-BHAAVA-BHAAVANA

- PURANOKTA NAVADHAA BHAKTI

- SMRITI-SUTROKTAARNAASRAMADHARMA SAUCHACHARA

- STYLE OF KRSHNA WORSHIP

- UTSAV SEVA KRAM

The necessity of Shri Krisna Seva: [ TOP ]

The activities of all creatures in this world revolve around the wish to acquire pleasure and to

avoid sorrows. The root cause of these activities is the self-delightment (atmarati) of ultimate

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power (Brahma). This very Atmarati, present in each being is a small fraction, which forces each

one to make attempts to acquire the delightment (pleasure). Upanishads describe Brahma as

"Atmarati Atmamithuna Atmananda" and speaks of creation as an expression of

self-delightment, self-consciousness & self-dependence of Brahma. The bliss aspect (anand) of

Brahma is concealed (tirohit) in partial expression of consciousness of Brahma i.e. the individualsouls. That self-delightment or bliss aspect of Brahma when gets outlet through the different

layers of individual consciousness, internal mental functions, external sense/motor organs &

finally through our physical body towards sensual objects or persons, it is to be understood as

worldly attachment. In other words, when the soul forgets the divine act (krida) of Lord in the

form of Name/figure/act and start searching pleasure in name, figure and acts only, the very

same wish to acquire ultimate pleasure turns in to worldly attachments. This is the most

extrovert expression of self-delightment of Brahma. Because of concealment of bliss aspect,

none of sensual objects can ever delight us. Yet these objects can act like mirror reflection of

the Brahmic self delightment, which gets outlet through the above said media. Thus worldly

attachment is nothing but fake reflection of self delightment of the blissful Brahman. With thisworldly attachment, the soul never gets an ultimate bliss but becomes unhappy because of his

own self-centered/possessive attitudes. With this he is able to satisfy his body needs but not the

needs of his conscious soul. To get the real bliss of soul, one has to understand the Lord & his

Divine act (leela) in the proper perspective and to love him unconditionally. The direction of self

delightment from Brahma to world is a direction of creation, while devotion (bhakti) involves just

the opposite direction of it. The true nature of devotion is a practical and sincere involvement

within the self delightsome God. This is the innermost core of devotion which through Brahmic

angle is called Aatmarati or self delightment and through individual soul's angle, it is called

'Nirupadhi- bhav' i.e. unmotivated love for The Supreme Self.

The following Quotation of Shri Bhagwat illustrates the point

aatmaatmanaam dhatah preshth san preysaamapi

ayi ratim kuryaad dehadiryatkrute priyah"

Meaning, affection for self and body-house-belongings, is derived from the Self-delightment of

Lord (atmarati). So the requirement of conscious soul is fulfilled by the affection for God only. Allthe individual souls love their physical bodies, their relation and the sensual objects too, not

because these bodies etc have any power to delight their soul, but because there is a

deep-rooted desire in every soul for the Brahmic Self- delightment. This deep-rooted desire

remains unsatisfied till it finds its true object. All worldly desires for any other object are

motivated by the unconscious search for this Brahmic Self-delightment. Love is not an ordinary

want, as it can not be defined as want for pleasure; because a lover may sometime inflict pain

on himself due to love. Therefore it is unique attribute of and for God. It is like divine knowledge

and other Lordly attributes of God. Due to introvert emotional proximity of God, it gets

transmitted in our consciousness and through consciousness elsewhere also e.g. as heat of fire

gets transmitted to other objects when they are near fire. Unison with God with affection istermed as method of Devotion (bhaktiyog). It is really a tragedy that a person never pays

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attention to satisfy the needs of his conscious eternal soul; instead he keeps on pampering the

needs of his perishable body and belongings through out his life span and wastes his life. This

is the very purpose of His Power of Ignorance (avidhyashakti). It has been established in

Shruti/Smruti that Ultimate Reality (Par Brahma)-Ultimate Soul (Parmatama)-God (Bhagwan)

are nothing but Shri Krisna.

God has stated in Bhagwad Gita that

va yonishu kointay murtayah sambhavanti yaaha

ahma mahadyonihi aham beejpradah pitaah "

Meaning, in various wombs whatever varieties of bodies are born, 'Prakruti' is considered to bechildbearing mother and I am (God) considered to be the cause of conceivement, as a father.

So everybody is a devotee/servant of God by nature and devoted service for Him is everybody's

duty, by nature. Whoever is not able to serve him is considered to be a weak person by himself.

While explaining this necessity, Shri Acharya states in Pushti Pravah Maryda chapter, for Souls

with God's Grace

"Bhagwat roop sevartham tatsrushti" that is Pushti Sect is created only to serve Him. This is the

reason for Shri Mahaprabhuji to indicate the main Siddhant of Grace sect (Pushtimarg) in

Siddhant Muktavali (Pearl necklace of Doctrines) "Natva harim pravakshyami svasiddhant

vinishchyam Krisnaseva sadaa kaaryaa maansi saa paraa mataa"

Shri Gusainji here tells in his commentary on this chapter, that Devotion/Service to Lord Krisna

is nothing but fifth-(Goal)/purusharth which means Seva is goal in itself and it cannot becomemeans to achieve any other goal.

The characteristic of Krshna worship/Seva (Krshna Seva Swaroop) : [ TOP ]

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The meaning of Bhakti is, all exceeding unflinching love for the God following the awareness of

His greatness. This divine awareness-cum-affection is the true definition of the devotion for

God. One can have all exceeding unflinching love for God only when one is aware of Him as

one's own innermost self. The greatness or worthiness can be recognized, if some one is

certain that God alone is the creator sustainer destroyer of the universe. He alone is theUltimate reality, the Supreme Lord and Self of this universe. Here awareness does not cause

this affection but it only allows us to discover Him within ourselves. Devotion must not be

caused by desire for achieving any of these worldly rewards like money, fame, comforts etc or

other worldly things like heavenly pleasure etc. Having such unconditioned love for Him and due

to intensity of such love for Him, which may sometime generate the feeling of identity between

lover and beloved, in such apex stage of devotion if awareness of divine greatness is lost, then

that too is considered as the most praiseworthy. The affection for Him must not be caused by

any other motive because motivated love for God cannot be regarded as the expression of pure

Self-delightment. It is rather polluted one. In Yougik definition of Bhakti, the word Bhakti is

composed of two subdivisions originated from "Bhaj" and "Ktin". Here 'Bhaj' means 'Seva' and'Ktin' means love. So resulting meaning of Bhakti is to serve God with love. Therefore it is

neither sufficient nor appreciable or adorable to practice 'Bhakti' without 'Seva' or to practice

mere ritual or action of seva without love in Pushti Sect. In 'Siddhaant Muktavali' Shri Achaaryaji

explains the characteristics of Seva as

"Krshnaseva Sadaa Kaaryaa Maansi saa paraa mataa, Chetastat Pravanam Seva"

It is essential all the time that Pushti Bhakta engages himself in seva. Basically Seva means to

get mind engrossed in Krshna. When a mind is totally occupied by Shri Krshna in such a way

that even if the rituals of Seva are not carried out physically, it continues to prevail in the mind.

This type of intense worship of God in the mind cannot happen with any specific effort, but ithappens effortlessly. This is termed as 'Maansi Seva', the prime and final result of Seva.

Who can pursue Krshna Seva?(Krshna Seva Adhikaari) : [ TOP ]

As such all souls are the fraction of super spirit and so all of them are his natural follower, still

all souls are not in a position to offer devotion /service to Lord. Only those who are selected by

him as divine souls, are able to follow a divine path, not all as explained in Bhagawat Geeta, by

Lord as "Dvoubhutasargo Lokesmin daiv aasur evacha". Amongst these divine souls, the

selected ones by God in the path of devotion only can offer devotional Seva. That is why Shri

Achaarayaji states in 'Pushti-Pravah-Maryaadaa' as "Bhaktimaargasya Kathanaat Pushtirastiiti

Nischaya" means From the scriptural teaching of the path of devotion which is not caused by

desire for achieving any of the worldly rewards like money, fame, comforts or other-worldlyrewards like heavenly pleasure but it is an unconditional love for God, then it is certain that there

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is grace. Thus it gets established that Pushti Sect is different from other divine sect. Therefore

we can say that anybody can be admitted in to Pushti Sect but not everybody. Shri Acharyaji

clarifies this aspect in 'Sarvaniryana Nibhanadh' as "Param atra na sarveshaam

Phalmukhadhikaar, Kintu yeshu Bhagawat kripa, Kripaa Parigyaanam cha maargruchyaa

Nishchiyate" means Why everybody is not following Pushti Bhakti Marg because those who aregraced by God, only can perform Lord's Bhakti/devotion. And the interest/liking in Pushti Bhakti

marg in any soul is the parameter to identify the grace showered on that soul by Lord. So

without God's grace, interest cannot be developed in Pushti Bhakti Marg. In this path a person's

liking and his loyalty is judged by his outside appearance like dresses, language, behavior etc.

That means, anybody who is always found sporting Tilak, Tulsi mala and wearing dress of

Pushtibhakta, speaking only absolute refuge in Shri Krshna with total love and affection, singing

the divine songs in private and in a company, having liking for Seva in privacy and behaves

according to doctrines of Pushti Bhakti Marg, can be safely accepted as a person with liking in

Pushti Bhakti path.

So only that who has liking for Pushti Bhakti and wishes to serve Shri Krshna, should approach

the right teacher of the sect and get himself initiated in the sect after taking two Dikshas (Nam

and Nivedan) i.e. one to get admission (to surrender oneself to God) and second (to dedicate

fully to God) to perform Krshna Seva. Thus after initiation one has to follow rules and

regulations otherwise he is stripped off from the benefits/eligibility derived from these dikhshas.

Thus according to the tenets of Shri Vallabhacharyaji, if Guru gives these two dikshas to a

person without checking his liking and preparedness, in terms of accepting Shri Krisnha as his

refuge and willingness to serve God as Shri Krshna in his own house with total dedication, then

such an act destroys Guru himself as per a commentary of Shri Purushottamji on 'Jalabhed'

Granth of Shri Acharyaji. In the same way, if a person takes these dikshas without faith in it interms of taking refuge of Lord Krshna alone and serves God in his house, he is stripped off from

all the benefits/eligibility derived from these dikhshas.

These dikshas are to be taken from the person who is a direct descendant of Shri

Vallabhacharya's family as per the general practice of the sect. Shri Acharyaji also specifies the

qualities of such Guru in 'Sarvaniryan Nibandh' as "Krshnaseva param vikshya dambhadi

rahitam naram Shri Bhagawat tatvagyam bhajet jigyasuradarat" means that a Guru who

believes himself in divines of Lord's devotional practice(Bhagawat Seva) and follows KrshnaSeva in his own dwelling place, with his own wealth, body, mind and family members without

any objectives like desires, greed, honor etc. and possesses the knowledge of the theme of Shri

Bhagawat as explained by Sri Acharyaji in his own granthas 'Nibandh' and 'Subodhini' or

preaches & follows the principle & practice of Sri Krshna Worship according to sayings of Sri

Acharyaji, is the right person/Guru to be followed respectfully by the devotee. Furthermore, Shri

Aharyaji advises as "Tad-abhave swayam waapi moortim kritwaa hareh kwachit, paricharyam

sadaa kuryate tatroopam tatra cha sthitam" means if a Guru with above mentioned

characteristics is not available then in today's time, a devotee should establish

'Gurudom"(Gurutava) in Shri Vallabhacharyaji himself and venture for Shri Krshna worship. In

such a circumstance one should not insist to take diksha from Shri Vallabh clan only, who doesnot possess the above virtues.

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A devotee with a desire to serve Shri Krishna, should first take diksha called 'Nam Diksha' which

is also known as dikasha of Shri Krshna refuge (Shranagati). By this diksha a devotee is taking

a refuge with Shri Krshna only. Lord Krshna in Gita explains the same thing as follows;

m shranam vraj, aham twaam sarvpapebhyo mokshayishyami maa shuchah" and

ma maayaam durtyayaa, maamev ye prapdyante maayaametaam taranti te"

means For this wonderful illusion of Mine (Shri Krshna's) consisting of the three Gunas (modes

of nature) is extremely difficult to get overcome; those however who take refuge in Me alone

(who take an absolute refuge in Shri Krshna alone) cross it". And "Surrendering all duties to

Me(Shri Krshna), seek refuge in Me(Shri Krshna) alone. I (Shri Krshna) shall absolve you of all

sins, grieve not". In other words the soul can attain liberation from this illusion, only by leavingthe commitment (faith) in all means, and taking Shri Krshna's refuge only. A true devotee of Shri

Krshna should disassociate himself from other incarnations or means/acts. Shri Bhagawat also

quotes " Yathaa hi skandhshaakhaanaam tarormulaavasechanam evamaaraadhanam

Vishnoho sarveshaamaatmanacha hi" means by watering roots, the branches & leaves also get

nourishment, similarly by offering worship to Lord Vishnu, it is nothing but worshiping all souls

including self. In Gita also Lord Krshna says " Yepya nyadevta bhkta yajante sradhhyaanvita

tepi maamev kontey yajanti avidhi purvakam" means even those devotees who endowed with

faith, worship other Gods, they too worship me (Shri Krshna) alone, though not in accordance

with rules (without proper knowledge).

Subsequently or along with Sharandiksha as per circumstances, one has to take Aatamnivedan

(Dedicational) Diksha. Sarvasamparan i.e. total dedication of one's own self along with all the

belongings. This is neither an act of renunciation nor a tendency ` of possessing what belongs

to us for our own sake. 'Dedication' means possessing whatever that belongs to us for the sake

of worship of God. One cannot dedicate things to the Lord, which do not belong to him. This is

taken as Vow at the time of initiation called "Brahmasabandha'. Theoretically it was the initiation

for worshiping Shri Krshna, but now a days this initiation is given for admitting the person in to

the cult.

Shri Bhagwat says "Kridaarthmaatmana idam trijagat kritam te swaamyam tu tatra kudhiyopara

eesha kuryuhu, kartuhu prabhho tava kimasyat aavahanti, tyaktahriyasvatvadavaropita

kartuvaadaaha: means the God has created this entire world for his divine sports. Those with

satanic attitude only consider themselves as the master of this world. When God himself is

creator, mentor and destroyer of this world, then, illusion by His divine power, these fellows

assuming the false creator-ship of this world cannot assume a true Devotion of God. This type

of wrong conception to be removed and keeping the belief that all these are His only and forHim only. With such frame of mind, body-wife-son-house etc to be offered to god for his

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pleasure. To express this to God is termed as 'Atamnivedan'. After this 'Atamnivedan' Diksha no

fault/sin of the person can come in the way of Krshna Seva. The same thing is told to Shri

Acharya by God himself in Sindhaantrahasya as " Brahmasambandh karanaat sarveshaam

deha jeevayoho, sarvdoshnivritihi doshaha panchvidhaaha smritaahaa" By accepting

"Brhmasambandh' diksha all faults of a person gets absolved. The opposite understanding of aperson disqualifies him from Shri Krshna Seva.

Now what to do after taking this Samarpan/Brahmsambhandh diksha? Shri Acharyaji clarifies

this doubt in "Sidhantrahasya' as Nivedibhih samarpaiva sarvam kuryaditi sthitih, na matam

devadevasya samibhuktasamrpanam. Tasmadadau sarvakarye sarvavastusamarpanammeans

"The firm rule is that those who are dedicating themselves (to Lord) should first offer every thing

(to Lord), and then act. It is simply unacceptable to offer something half-eaten to the God of

gods. Therefore at the very beginning of every undertaking the devotee should offer (to Lord)everything (he will use)" Thus subsequent to 'Aatmanivedan diksha' one must serve God in his

own house (Tanu-Vittaja Seva as explained later) by offering everything related to Self and his

belongings and only thereafter everything is to be used for himself. Direct use of anything

without offering to God is prohibited. It is to be borne in mind that the worldly ownership of the

devotees' wealth remains with him but the divine ownership of wealth remains with God. That is

why Shri Acharyaji states in 'Sidhaantrahasya' that "dattapaharavachanam tatha cha sakalam

hareh, na grahyamiti vakyam hi bhinnamarga param matam" means For the traditional sayings

to the effect that one may not take back what has given, and that nothing which belongs to Hari

may be taken (for one's own use), are applicable to other paths (not to this one). But if a person

relinquishes his worldly ownership also in favor of God then it is not recognized as a devotionaloffer (Samarpan) but it is called as a Gift (Daan) to God, and if he uses this Gift for his own

personal use then he is guilty of using God's wealth (Devdravya).

Seva with Body & Money (Tanu-Vittaja-Seva) : [ TOP ]

To make a mind concentrate in Shri Krshna, Shri Acharyaji shows a remedy in

'Sindhaantmuktawali' and 'Bhaktivardhini' as "Chetastatpravanam seva tat sidhhyaiyee

tanuvittaja." Bijdhardhya prakarastu grihesthitwaa swadharmataha. Avyaavrito bhajaet

krishanm poojaya shravanadibhihi" means to concentrate on Shri Krshna and to consolidate the

seed of devotional sense, Pushti Bhakta should start devotional worship of Shri Krshna in his

own house by his own body-wealth -mind with the co-operation of other family members,observing rules of Varnashram dharma as per an individual capacity and also performing nine

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types of worship prescribed in scriptures of Bhakti. He is required to perform Krshna Seva as a

prime concern and thereafter he may get involved in other business. Here an objectionable ego

and attitudes of possessiveness can be refined by offering one's own body and one's own

money (Tanu-Vittaja seva) respectively for Shri Krshna- worship and it helps in Chitta viniyoga

i.e. employing mind in the service of Shri Krshna.

Here while defining term 'Tanuvittaja' , Shri Prabhucharan and Shri Purushottamaji, say that

offering money to other to perform seva, or to accept money to perform seva, is never

considered to be a Pushti seva. Such seva with other's money cannot materialize in to

concentration of mind in Shri Krshna as in yajna, the hired purohit is not to get the fruit of the

yajna. On the contrary, if such acceptance of wealth from others, taken for his own Lord Krshna,

to whom a person is serving him in his own house, is used for his own livelihood/fame, then this

person is to be treated as 'devlak' i.e. the lowest category of soul with a great offence. Shri

Gusainji, the second son of Shri Acharyaji in his short treatise named 'The swan of devotion'

clearly says that any devotional practice done due to motive of earning livelihood or fame etc. ismerely worldly profession like farming. Moreover it is sinful, also like using holy water of Ganges

in toilet, for defecation. Similarly by offering money to other for performing seva is also fruitless

as it generates pride, which is hurdle in getting concentration of mind in Shri Krshna. In vedic

yajna, the donor is benefited but in Pushti-bhakti-marg such a style of worship is not prescribed

any where. Thus devotion/seva as prescribed by our Acharyas with body-wealth is not possible

anywhere except our own house. This is explained by the son of Shri Vallabh, Shri BalKrshnanji

while commenting on the above verse of 'Bhaktivardhini' according to him this verse indicates

the nature of place of worship which is a devotee's own residence. If leaving the God at the

house and rush to offer worship somewhere else (so called Pushti Marg Public temples) is

never termed as pushti devotion. In pushti sect, one and the most important aspect of worship isto employ one's own body and own money in service of Shri Krshna with total dedication. This

aspect of total dedication cannot be fulfilled when there is a bifurcation of body and money to be

used for worship and this practice is totally prohibited. At present 99.9% of the temples of this

sect do receive money from public. And public, at large, also think that monitory contribution for

worship in the temples is the most pious religious duty in Pushtimarg founded by Mahaprabhu

even though theoretically there was strict prohibition for the bifurcation of body and money to be

used for worship!

Abchista Sukhada Laukika Raga Bhoga Sringara Viniyoga in Krshna Seva : [ TOP ]

What are these things, which can be used/offered for the sake of Shri Krshna? Shri Acharyaji

explains in 'Sarvnirnay nibandh' as"Yadyadishttamam loke yachchatipriyamaatmanah, Yensyaannivrittishchitte tat krishne saadhayed dhruv

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Whatever is the most desirous, dearest and considered the best in this world and in our ancient

scriptures (Shaastraas), And particularly what delights our heart, Acquired by a descent lawful

means, an ownership of which not shared by anybody else and which pleases the our mind is

the thing, should be offered to Shri Krshna in his worship. No troublesome things should be

offered in worship to the Lord.

The trouble things can be classified in three possible ways :

That which is considered as troublesome in general public.

That which may cause the trouble to the self and then

That which may cause trouble in our mind.

Therefore only non-troublesome things are to be offered in worship. Things like mangoes orgrapes, easily available fruits etc are considered non-troublesome by general public. Shree

Krshna in Vraja was very fond of milk etc. Anything that we earn or acquire morally and legally,

where none has any claim, and if we have relished the idea to acquire it for long time, it delights

our hearts, such things are to be offered in worship and not otherwise.

Thus if the food, ornaments, decoration and music are available without any tension, pain or

discomfort then only these can be used for the sake of Krshna-worship not otherwise. When

these food(Bhog)/music(Raag)/ornaments(Sringar) are coming as an hurdle in the way ofKrshna-worship with total dedication as explained earlier (in a para of Tanu-Vittaja Seva) then

such things are to be given up. That is why Lord says in Gita that "Patram, pushpam, phalam

toyam yo me bhaktya prayachhati,tadaham bhaktyuphritamshnami prayataatmanah" means

Whosoever offered to me with love, a leaf, a flower, a fruit, or even water, I appear in person

before that devotee who has dedicated to me fully, and delightfully partake of that article offered

by him with love". Thus Shri Krshna needs (Devotees') our love not material things. These

materials things are a mere outside representatives of our love towards him (Lord).

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Eligibility of Krshna Seva Paricharak (Servants) : [ TOP ]

If all family members are not interested in Krshna Seva, then what to do? Shall we force them

to co-operate? Shri Acharayaji clarifies this doubt in 'Sarvaniryan Nibandh' as follows;

"Bhaaryaadiranukulschet kaaryate bhagawatkriyaam, udaasine swayam kooryaate pratikule

griham tyajete"means " If wife and other family-members alike are interested, then their

co-operation in worship can be taken. In case of their being indifferent in worship one should

worship alone. If they interfere in our worship then they should be forsaken. No fault occurs in

renouncement of the relatives who oppose Vishnu."

Swaroop-Leela-Bhaava-Bhaavanaa in Krshna Seva : [ TOP ]

In four verses (Chatursholaki) Shri Mahaprabhuji explains"Sarvada sarvabhaven Bhajniyo

Vrajadhip, svasyaayameva dharmo hi naanyah kvaapi kadaachana" means " The devotee

should worship the Lord of Vraja at all times, with total love (and/or: with all/every sentiment).

For this alone is his rule of life. Never and in no circumstances is there any other."

We must consider that Shri Thakorji whom we worship in our house, is nobody else but ultimatedivine authority, Shri Krshna Himself (Who became the Lord of Vraja). He is everything for us

and with this thing in our mind we have to worship Him.

Shri Acharyaji in "Sarva Nirnaya" elaborates the same aspect

bhave savyamvapi murtim krutvaa hareh kavchit

a sada kuryat tadroopam tatra cha sithtam".

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One should perform seva of desired idol, by staying at a place where suitable environment for

our devotional worship exists. We have to consider the idol as our Master and we are his

Devotees and perform devotee duties towards our Master. God is everywhere (Omnipresence),

so he is in an idol also. But, an idol is different from any other thing in that respect that here God

himself makes up his mind to save/ liberate true earnest devotees like he could appear in apillar for a devotee Prahlladji as Narsimha-avatar etc. Similarly to liberate/save true earnest

devotees, he exists as the idol of Shri Thakorji in devotee's own house. Beautifying the idol is

same as beautifying Shri Krshna, because the God, as a Supreme Being, has characteristics of

Omnificient-Omniform-Omnipresent-Omnicient & Omnipotent power.

Shri Mahaprabhuji advocates that we should worship our Thakorji as an Emperor of Vraja. Thus

an emulation sentiment of Vraja-devotees is an internal and unobservable personal factor. For

the accomplishment of this purpose, the poems narrating these sentiments are to be sung. Sowhile worshiping we have to treat Shri Thakorji as divine characters of Shri Krshna as infant,

child, boy, etc. A true controller of entire universe the Ultimate Reality, when assumed the

ownership of Vraj and brought up in the lap of Shri Yashodaji, then only residents of Vraj, who

were not knowing any means of Self-liberation, were liberated. That is why Shri Mahaprabhuji

states in 'Shri Subhodhiniji"

sadhan falaatmaayam pradurbhutosati gokule

vasati neinaschitayamehike parloukike".

When Shri Krisna was born in Gokul, the Vrajbhakta who do not know and cannot follow the

rituals to get elevated/ liberated, got the ultimate goal. With this fact, now such simple people

can also become carefree from these worldly matters and other worldly matters and with their ill

effects. That is why one should understand Shri Krshna as an Ultimate reality as his greatness

and then one should emulate sentiments of Vraja-devotees in all activities of Krshna-worship in

one's house. Visualize the various spotsplaces in Vraj where Shri Krshna played, in our house.

Various sentiments of Vraj-devotees may not be developed in our mind, but then those

incidences and responses could be brooded by singing Kirtans which can facilitate the process.

This principle is also established by Shri Acharyaji in "Sanyas Nirnay" as

o gopikaha prokta guruvaha sadhanam cha

avanaya siddhaha sadhanam nanydhrishyate"

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means "Kaundinya and the Gopikas have been proclaimed the gurus of such renunciation. And

the means of attaining it is theirs; love is brought to perfection by meditative imagining, no other

means is needed."

Shri Acharyaji has explained in Shri Subhodniji the meaning of Satanic acts, which tried to

disrupt/put obstacles in the play/relations between devotee & God in Vraj act (Vrajleela). Putana

was considered as an ignorance of Vrajbhakta. Trinavat was their impulsive attitude

(Rajasbhav). This way many satanic senses like pride/ego, identifying self with motor organs

(Indriyadhayas), material attraction (Vishyasakti) etc, are narrated in 'Subodhini'. These Satanic

senses can be identified with persons who oppose/interfere in our worship which is performed

as per principle of Shri Acharyaji. The way, in which Shri Krshna destroyed the Satan in Vraj act

(Leela), we can safely get assured that the Thakorji in our house will also destroy all obstacles

in our Seva provided we perform Krshna-worship in the way described by our Shri Acharyaji(Seva Krutirguroraagya).

This way one who can maintain Seva and Katha both, should think of Vraj act of Shri Krisna

during Seva and in other time, in absence of Seva, should think of Shri Krisna in Vrindavan by

remembering, listening and singing such Kirtans. The one, who cannot maintain Seva, should

feel the separation as the Vrajbhakta felt, when Shri Krshna went to Mathura and feel the

excitement of Vrajbhakata when they listen to stories of Shri Krshna by Uddhavji. Such

Vaishnav should associate himself in Katha listening with the above mentioned response.These two types of responses are narrated by Shri Acharyaji in 'Nirodh Lakshan'. The character

of these feeling can be known from the

Puranokta Navadhaa Bhakti in Krshna Seva : [ TOP ]

Shri Acharyaji showed the inclusion of Navadha Bhakti in Tanu-Vittaja Seva in his

'Bhaktivardhini' verse treatise. Here this Navadha Bhakti is not considered independent ritual

worship but is accepted as the supporting part of devotional worship. The meaning of Bhakti is,

All exceeding unflinching love for the God following the awareness of His greatness. This divine

awareness-cum-affection or devotional rituals with love and affection, is the true definition of the

devotion for God. We can also describe this devotion in the language of 'Ras-shastra' as Shri

Vrajadhip (Shri Krshna), in our house in the form of an idol is to be treated as 'Aalamban Vibhav'around which all other sentiments (Bhav) rotates. Affection in the heart drives other acts of

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mind-body-speech for devotional worship. This outside devotional behavior in the form of

mind-speech-body is called 'Anubhav'. Decoration of our Lord with ornaments & dresses,

singing Kirtans describing Vraj act (Vraj Leela) etc are called 'Uddipanbhav' It facilitates our

Lord in the form of an idol to become our 'Alamban'. In other words, our love affection or

sentiments resided in our heart towards our Lord are manifested outside in the form of an idol(Alamban-vibhav). To emulate a sentiment of Vraj devotee like a parental affection (Vatslya

bhav), Sringar bhav, Sakhya bhav (freindship), etc. in our Krshna-worship, is called

'Sanchari-bhav' (a temporary sentiment). 'Sthayi-bhav (a permanent sentiment) is derived from

all these above sentiments putting together i.e Vi-bhav(Aalamban-vibhav & Uddipan-vibhav),

anu-bhav and sanchari-bhav. Sthayi-bhav (a permanent sentiment) is love affection towards our

Lord due to relationship of Soul & Super-soul (Aatmaa & Paramatmaa) between a devotee and

a Bhagwan.

In order to enable a devotee to experience all these above sentiments, a devotional scriptures

show a way of performing nine fold devotional rites (a Navadha Bhakti). Thus with the help ofthis nine fold devotional rites, an individual soul of a devotee is getting associated with divine

company (Bhagawatsang) along with his body-mind-speech and ultimately units with Supreme

power (A Bhagwan). This nine fold devotional rites is quoted in Shri Bhagavatam as follows:

ranam Padsavanam Archanam Vandanam Dasyam Sakhyam Aatmanivedanam"

Shri Acharayaji also explains it in 'Nibandh' as

hah phalam prem cha saadhanam tatsadhanam navadha bhaktihi" andope bhed dyam matam naamnichaikam tatastredha bhaktimargo nirupitaha"

The manifestation of God is an ultimate goal. The tool for his appearance is love/affection and

again tool for developing love is nine devotional rites. Broadly speaking there is threefold

exercise connected with speech, mind and body of devotee. Sravana = listening, Kirtan =

recitation, Smarana = recollection ---- are the threefold exercise respectively connected with

body speech and mind of beginner of devotion. Padasevan = Service, Archana = offerings

flowers, tulsi leaf, ornaments, cloths, perfumes, foods etc. Vandana = showing reverence ____

are the three devotional rites respectively connected with body speech and mind of littleadvanced stage. Daasya = humbleness, Sakhya = friendship and lastly Aatmanivedan = self

dedication, which is already mentioned before as initiation but here as daily reviving of that

sentiment, are the three rites respectively connected with body speech and mind of more

advanced devotee. Shri Acharyaji states in 'Nibandh' "Roop Naam Vibheden Jagat Kri dati Yo

Yatah" " He (God) who sports in the world as form and name ". Thus as a part of 'Namrati' of

God, Sravan-Kirtan-Smaran of divine sports are practiced, and as part of 'Rooprati' of God

Padsevan-Archana-Vandan as an outer limbs activities and Dasya-Sakhya-Aatmanivedan as an

inner mental activities are performed, within the divine act of Krshna-worship. This way Shri

Acharyaji has segregated Nine fold devotional rites in to three sections as; in 'Bhagavat-deity,

an outer and inner, two sections and in 'Bhagavat-naam one section. Thus this daily repetitionof nine fold devotional practice has its theoretical importance in service of Shri Krshna.

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A Description of performing this nine fold devotional rites in Krshna-worship is explained in the

book called 'Sevakaumudi' written by Shri BalKrshna Bhatt, a renowned scholar of Pushti

Sampradaya. A short explanation of it runs as follows:

1. Sravan (Listening): To listen divine acts and names of Lord Shri Krshna from Shri

Bhagawat, Shri Subodhinis etc. while not engaged in Krishan-worship (Seva).

2.

Kirtan (Recitation): To sing poems sung and created by true devotees of Shri Acharchayaji &

Shri Prabhucharan, to chant verses related to Seva during a period of Krshna-worship and to

read/recite Shri Bhagawat & other related verses praising God and its sport while not engaged

in Krshna-worship.

3.

Smaran (Recollection): To hymn Saran-mantra, Samarpan-mantra and other names of Lord

Shri Krshna repeatedly.

4.

Padsevana ( Service): To clean the place of Krshna-worship, wash His dresses, utensils,

paintings, making His ornaments, preparing flower necklace, food etc. likewise all acts, right

from 'Mangala' to 'Shayan' .

5.

Archana (Offerings): Offering 'Panchamrita-snaanam' on birth ceremony of Lord, 'Adhivasan',

'Sankalp', 'Dhoopdeep', 'Devothhapan', Aarti, Sankhodak etc are falling under a category of

Archana bhakti. All these are performed as a part of a devotional worship and notindependently.

6.

Vandan (Showing reverence): Offering respect to Lord with humbleness, dandavat, pranam.

7.

Dasya (Humbleness): Devotional mood of a devotee is expressed by taking only the offered

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food/cloth etc. putting 'Tilak' & 'Mudra' etc. on the head & body keeping an ultimate faith in Lord

Shri Krshna.

8.

Sakhya (Friendliness): To offer various best available things in favour of Krshna-worship without

any outside compulsion (from outside world or Divine Scriptures). To offer dresses, ornaments,

music, eatables etc. according to six seasons of a year and also to offer the material which is

described the best in an outside world, divine scriptures, and also a very much attractive to

oneself.

9.

Aatmanivedan (Self-dedication): The entire universe is created by an Ultimate power, Lord Shri

Krshna for his divine play. But, because of an ignorance which is also a power of God, a person

tries to establish his fake ego in various acts and also his ownership on worldly matters.

Aatmanivedan means to set aside this reverse attitude, to make it clear in the mind that these

worldly matters are of God, are played by God, and are played for God, and to dedicate all

these in His service by intimating Him accordingly. This is the declaration which is done in front

of our Lord Shri Krshna at the time of an initiation 'Brahmsabandhdiksha'. Accordingly when a

person is actually offering everything to Lord in his house during a devotional worship, then it is

called 'Samarpan'. One should always revive this sentiment of Self dedication by offering Tulsi

leaf symbolically in Lord's feet daily. Normally this is done after Sringar darshan but before'Rajbhog' (an offering of food).

A Pushti-devotee is required to maintain his entire life style by taking/using only those items

which are offered to Lord (Samarpit). That is why Shri Acharyaji states in his 'Sidhaantrahasya'

that "Nivedibhih samarpaiva sarvam kuryaditi sthitih, na matam devadevasya

samibhuktasamrpanam. Tasmadadau sarvakarye sarvavastusamarpanam " means " ( Themeaning is given earlier). Lord Shri Krshna also guided us in Gita " Yatkaroshi Yatashnashi

Yajjuhoshi dadasi yat, yattapsyasi Kointeya tatkurushva madarpanam" means "Arjuna,

whatever you do, whatever you eat, whatever you offer as oblation to sacred fire, whatever you

bestow as a gift; whatever you do by way of penance, offer it all to Me(Lord Shri Krshna).'' Shri

Bhagawat also narrates the same thing as " Kayen Vacha mansaa Indriyai vaa, budhyaatmanaa

vaa anusrut svabhaawat, karoti yattatsakalam parasmai, Narayaneti samarpayet". As per our

natural sentiment whatever is done by body like eating sleeping etc. and also as per the

religious need whatever is done by body like Sandhyavandan etc., all to be performed for the

pleasure of Lord Shri Narayan. In other words, all acts governed by one's attitude and as per

religion requirement are to be performed for Lord Shri Krshna only and not for one's greed.From the end of night to the bedtime of next night, purpose of all deeds should be such that

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they are to be utilized for Krshna-worship only and not for worldly pleasures. Thus one should

always keep in one's mind that every thing to be done should be related either directly or

indirectly with Krshna-worship, else one should give up that which is not any way related with

Krshna-worship. This aspect is clearly explained by Shri Acharayaji in 'Nirodhlakshan' as

"Samsaravesadustanamindriyanam hitaya vai, krsnasya sarvavastuni bhumna isasya yojayet"means " For the benefit of the sense-faculties, which have become jaded by their involvement in

Samsara, the devotee should offer to and therefore connect with Krshna, the All-pervading and

the Controller, all his possessions".

m putre krsnapriye ratih, payormalamsatyagena sesbhavam tanau nayet, yasya va bhagavatkaryam yada sp

Meaning: The devotee should mediate constantly on his image of Hari, for because of his

mental conviction that this image is non-different from the Lord, he sees Hari clearly, touches

him really, and likewise, the actions of his hands and movements of his feet are constantly forHari. The devotee hears of him clearly, sings purely of him, and uses his sexual power to give

birth to a son dear to Krshna. By the anus' discharging of his waste, and so forth, let him make

his body an instrument of service. If it is perceived that any of the sense-faculties is not clearly

subordinated to the service of the Blessed Lord, it is certain that we must bring that faculty firmly

under control.

When a devotee performs all acts worldly or religious with an attitude that all these may reach to

my Lord Shri Krshna for his pleasure only, then these acts will be transformed asBhgawat-dharma and not as any ordinary worldly or religious deed. This is also well explained

by Shri Acharyaji in 'Nirodhlakshan' as

atah parataro mantro natah paratarah stavah,

paratara vidya tirtham natah parataram".

There is no sacred utterance greater than this, no hymn that is greater; no knowledge is higher,

no holy place more sacred than this perfect constraint in Krshna".

This devotional sentiment with total dedication will make a perfect constraint in Shri Krshna. But

this will be possible only when a pushti-devotee offers worship to his Lord Shri Krshna in his

own house with his body, own money and devoted family members. This is never possible in so

called Public Pushti Temple at any cost. But due to pressure of modern busy life and the

institutional mode of devotion has become so much fashionable that in the public temples of this

sect, a majority of the devotees never bother for listening what is being sung as part of worship.

The salaried singers on the job of singing devotional poems do not adhere to practice any other

eight rites except reciting those poems. The public, who comes to have 'darshan' i.e. glimpse ofthe Deity being worshipped, is not even allowed to touch the feet of that deity. So question of

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making any follower or even a regular visitor, eligible for 'Padasevana' is never anticipated! And

the salaried staff, many a time not even believing in this particular tradition of devotion, is kept

simply to look after the service of Deity. That staff being not interested in any kind of

devotional/spiritual development, goes for strike and lockout for increment in salary. The

modern labour law covers the temples under the Industrial Act and allows the employees toform a union of temple servants. Apparently practitioners of nine fold devotional rites are, if not

extinct species in pushtimarg day by day they are becoming rare species indeed!.

Smriti-Sutrokta Varnaasramadharma Sauchachara in Krshna-worship : [ TOP ]

Is it compulsory to observe rule of Sauchachar (Apras) while doing Krshna-worship? If one can

not follow rules of it, then whether is he allowed to perform Krshna-seva? etc. These are

questions normally aroused in the minds of people. Due to lack of proper explanations, many

people deprive of Krshna-seva and they think that if they can not perform this Sauchachar

properly then they are not allowed to do Krshna-seva in their house.

Shri Acharayaji clarifies all these doubts in his granthas as follows :

" The obligatory duties prescribed, in Smritis and Sutras, for the respective Varnas and Asramas

should be observed as far as possible. These duties should not be ignored if one is capable to

perform them. Even scriptural injunction make this duty obligatory, only if, one is capable to

observe them. So far as one has strong convictions of what Varna or Asrama one's body

belongs to, one must not be negligent of the obligation pertaining to that particular varna and

Asram. But if such conviction is shaken and this soul becomes aware of its own nature, that it

neither belongs to any Varna nor to any Asram, with such awareness only devotional service ofGod becomes paramount duty of that particular soul."

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Thus basically there are two types of duties. One is related to one's body and another one

pertains to one's soul. Duties relating to varna and asramas, sauchachara etc. pertain to body

while Krshna-worship is a duty related to one's soul. Here Shri Acharyaji himself has clarified allthe confusion about the priority between the physical duty pertaining to Varnaasram and the

spiritual duty of the devotional service to the Lord, when he speaks of how the age-old

crumbling system of Varnaasram has become an utter flop in present age. Therefore devotion

of God is only our recourse left. In spite of this confession, Shri Acharyaji advises his followers

not to make any hypocrisy in this matter of either blindly observing or blindly breaking all the

rules of Varnaasram. This is very delicate situation where no collective decision can ever be

taken. Each individual has to introspect his own capacity and circumstances for deciding as to

what is practically possible for him to observe and what guide line of Varnaasram duty is not

possible for him to observe.

Style of Krshna Worship (Nitya Seva Vidhi) : [ TOP ]

In Pushti-Bhakti sect, only love/affection is the guiding force, not rituals in Krshna-Seva. The

devotee should perform all rituals with love, but it is difficult to have love at the preliminary

stage. A pushti devotee is also required to follow worship that pleases Lord Shri Krshna, but he

is not able to identify that which style of worship will please Lord Krshna in his preliminary stage

of worship. In order to solve this problem, God himself appears here in the form of Shri Acharya

to liberate the people (as explained in Shri Bhagawat "Acharya yaitya vapusha swagatim

vyanakti).

Lord Shri Krshna himself incarnated as the initiator of Pushti sect (an Original Priest) i.e. Shri

Acharayaji and has developed a specific style of worship which is respected in Society andreligion and also can please Lord. This style of worship is indicated and explained in sixteen

treatise i.e Sodash Granth, Nibhandh etc which are already described in above paras at length.

Thus it is the best to worship our Lord with this preached style because even if a person does

not have love towards Lord Krshna and he does not know the way of worship to please Lord,

but if he follows this preached path, he will be liberated.

This aspect is also well explained in Shri Bhagawat as follows:

"Swayam Samuteerya sudustaram dyuman,

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avarnavam bhimmadabhrasauhridaha

bhavatpadambhoruhnaavmatra te

dhaay yataaha sadanugrahobhavan"

Meaning:

"This world ocean is so dangerous that it can not be crossed with all sufferings also. But these

gentlemen i.e. Acharyas are full of pity. They themselves achieve the divine goal and help

others also to attain the same by creating the suitable path. They have left here the boat in the

form of the path to cross this difficult ocean. Now lots of people are able to cross the sea with

the help of this boat".

Here in this verse 'Sadnugrahobhavan' means God is favoring people who accompany these

gentlemen (Acharyas) by following the path indicated by these Acharyas and gives them

desired fruits even if these people do not know how to cross this difficult ocean.

Here rituals of Krshna-worship to be performed daily, is given as a general guidelines for a

devotee who wish to worship Lord in his own house. These rituals should not be viewed withrigidity because these rituals are also varying among the main seven houses in Pushti Sect in

some of aspects. The main reason behind it is that each leader of the house had individual

sentiments with their Lord and the Lord also responded them accordingly. Thus every leader

has transformed their sentiments in the form of rituals of Krshna-seva.

Nitya krama Sevavidhi:1. Nitya Karma: One should get up early in the morning about one and half hours before

sun rise. While opening the eyes, look at the palm and chant the verse and observe both the

hands. Before leaving bed and keeping feet on the floor ask for pardon of Mother Earth. Have a

look at the Tulsi necklace of your neck. Wash legs, hands, and mouth and do gargling. Then

facing North side, offer respect to Shri Acharyacharan, Lord Shri Krshna by naming them and

stretching the body on the floor. Then offer respects to parents, elders and others according to

status. Then finish toilet, teeth brushing, bathing etc. Keeping in the mind that a soul is the

devotee of Lord Shri Krshna, paint twelve Tilaks, six impressions relating to our Lord and take

Charanamrit. If one has sacred thread then one should perform the morning Sandhya rituals.

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2. Manglaa:After obtaining the permission of Shri Yamunaji, Shri Acharyacharan, Shri

Prabhucharan and recollect their grace by which one has got a chance to serve Lord in ones

own house, the door of our Lords temple to be opened with chanting of Shri Vallabhastak. One

should treat the temple as Akshar-Brahm, (the place for Lord Shri Krshna to reside), where our

Thakorji also lives. Enter the temple and offer the respect by stretching the body on the ground.Thinking of ringing noise from the small necklace around the neck of cows of Vraja, one should

ring the bells thrice and blow the Sankh. Then taking away Jhari, Banta outside, clean them and

put them to their respective places. This time recite Sevaphalam. Perform brooming and

mopping of the temple and also clean and keep ready Sinhasan, Gaadi, Takiya (Cushioned

seat) etc where our Lord resides in the temple. Recite Antahkaranprabodh and

Sidhaantrahasya this time. Keep ready dresses of our Lord as per season and calendar. Hymn

poems (kirtans) one-one for Shri Acharyaji, Shri Gusainji, Shri Yamunaji, Shri Ganges and two

kirtans of prevailing seasons schedule to be sung for waking Him up. Clean the hands/feet

properly and request Shri Thakorji to wake up. Apply Uparana to Shri Thakorji. But during cold

season, keep double thick sweater (Duhara angarakha) on the cushioned seat before wakingHim up. Shri Thakorji is to be protected from cold by wrapping him in thick dress and put a small

fire stove between the period from Prabodhini and Dolotsav. Palms to be warmed up before

touching Lord in a winter season. Handkerchief, Flute are to be arranged on the chair of the

Lord, offer morning breakfast (Mangal Bhog) as per ones own capacity. Milk-curd-butter-sugar

candy are to be offered, keeping in mind that Lord Shri Krshna must have relished such

breakfast in Vraj when he was there in person (Vraj-leela). Then cover the mouth of Jhariji with

red wet cloth, but during winter season from Prabodhini to Dolotsav, that cloth should be dry

one. Pour fresh drinking water in Jhariji and offer it to our Lord and recite Yamunastak and/or

Navratna. Hymn kirtans of breakfast. The time duration for Morning breakfast is twelve minutes.

During this time prepare bed of Lord nicely. When the time is up for Mangal bhog, speak loudlyas to take permission before entering a temple. Then enter the temple, clean lips/hands of Shri

Thakorji with Mukhvastra, offer two betel as mouthwash. Warm water is to be used in winter

season to clean hands of Shri Thakorji. Have a look at Mangala mood of Shri Thakorji and offer

Aarti with respective Kirtan.

3. Sringaar/Gwaal: Arrange Sringar chair and a big dish for Lords bath. Sringar food is to be

offered by keeping it in front of Lord. Offer dresses/ornaments befitting prevailing season and/or

festival. Always keep warm water for bath through out the year except in a winter season where

it should be comfortably hot. Sing kirtans relating to Sringar. After finishing dressing and

decoration with ornaments to Lord, offer flower necklace (Malaji), flute (Venuji) and show mirror

image. Then fill up Jhariji. Take the bathed water (Charanamrit) after touching His Feet(Charansparsh). Offer Gopivallabh bhog of twenty four minutes. When time is over, remove take

away bhog, offer Aachaman, Mukhvastra, betel. Announce Gwaal and offer cream of milk and

milk to Lord as a Goudohan in Vraj-leela. After that have glimpse of Gwaalmood. Then revive

the sentiment of self dedication (Brahmsabandh) and utter Samarpam gadya mantra,

panchaakshar mantra by keeping Tulsi leaf in the palm. Thereafter offer the same lea f to Shri

Thakorjis feet.

4. Raajbhog: Offer Dhoopdeep and then full lunch (Rajbhog) to Lord. Put one-one Tulsi leaf

in each item. While speaking Panchaksharmantra, sprinkle water from Sankh in Rajbhog. Make

a request to Lord (on behalf of Shri Acharyaji, Shri Gusainji) to relish Rajbhog and offer dandvat

to Him and come out of the temple. Allow to lapse 48 minutes and offer 4 kirtans as per regularprevailing season. During the waiting period follow the Sravan-Kirtna-Smaran etc. After offering

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rajbhog, sing chak ke pad in hot season and bhojan bulayave ke pad in cold season. At the end

of the period take permission of Lord for entering by speaking loudly before taking out rajbhog.

Thereafter offer Aachman-Mukhvastra-Bida. Keep a Banta with 2 bida on royal chair (sihasan).

Fill up Jariji by humming Shri Yamnunashtaka and keep it there. Then take away all bhog items.

Arrange one khandpat near sihasan and decorate it with toys. Put ball-bat/stick. Put 2 cushions(gaadi) on a small table (paat) and keep a game of chess or Chopad in the middle. Show mirror

to Shri Thakorji after arranging Maala-Venuvetra on him. Sing kirtans narrating Rajbhog

glimpses. Offer rajbhog aarti, again show mirror, and take out flute-stick and maalaji. Read out

Shri Krshnashraya stotram in front of Shri Thakorji. Arrange jariji and banta for retirement near

bed. Put a carpet, linking paat and bed. Then after offering Dandvat lock the temple door.

5. Seva Anavsar: There after in absence of physical seva of Shri Thakorji in person, keep

some of Mahaprasad separately for A Cow as Gua Grass and take Mahaprasrad for self after

offering it to other devotees. Go through Bhagwat, Subodhniji and other books of Pushti

margiya sect, study them. Alternatively go out for some earning, but keep your mind in Lord ShriKrshna.

6. Oothapan and Bhogaarti: Follow othapan procedure in the evening at 4 pm. After entering

house temple, offer respect bodily. Take out jariji-banta and clean/wash them. Have glimpses of

othapan. Put and filled up jairji. Offer fruit etc in othapan bhog. Sandhya bhog can be offered

simultaneously. Keep it for 15 minutes. Sing bhog aaye ke kirtan. When the time is up, take

away bhog. Offer Aaachman-Mukhvastra and Bida. Take away Khandpaat of rajbhog. Put

flower necklace,flute,stick. Sing pad of bhogaarti and perform Sandhyaaarti.

7. Shayanbhog aarti: First shift flute/stick. Make Shri Thakorji sit on a seat (paat par

padhrana) and slowly/softly remove the shringar. Offer milk bowl. Fill up jhariji. Take away Milk

bhog and wipe off lips, offer Aachman and bida. Start preparing and arranging a dinnerShayanbhog as per ones own capacity. Then, Offer Dhupdeep. Sing kirtans pad indicating the

readiness of Shayanbhog (Shayanbhog aaye ke pad) Allow 24 minutes time before removing

Shayanbhog. Thereafter, offer Aachman-Mukhvastra and bida. Decorate him with flower

necklace and flute. Have glimpses of this mood and sing befitting kirtans. Offer Shayanaarti and

Dandvat-pranam. Remove Maala and Venuji. Make Shri Thakurji sleep in the bed. Sing pad of

sleeping softly. Keep jhariji, banta of bida, banta of bhog, Aachmani trishti,maalaji etc everything

near the bed.(Shaiyyaji) keep a small/soft lamp on. Offer Sashtang dandvat pranam and come

out of temple.

8. Seva Anavsar: Take mahaprasad (Dinner). Read/Listen stories of Lord-His divine

qualities (Guna), His divine play (leela) in association with other true devotees (Satsang). Singpad/poems narrating surrender/refuge sentiments (Dinta/aashray). Then go to sleep brooding

God in mind .Giving indication of time duration for entire Seva, Shri AcharyaCharan says in

NibandhEk kaalam dvikaalam va trikaalam vapi pujyet" One time, two times or

morning-afternoon-evening three times a day, one can perform seva. Those who are required to

go out for earning may follow rituals from Mangla to Rajbhog and then make Shri Thakurji retire

to bed (Shayan). Like this one time (ek-kaal)/(tri-kaal) three times a day , one can engage

himself in seva as per convenience as approved by Shri Mahaprabhuji. The utmost necessary

factor in Krshna-Seva is to offer own body, money, family in our own house to our Lord with a

sentiment of love and affection (total refuge and dedication in Lord Shri Krshna). How to fix

Seva Schedule in Pushtibhaktas life style, is very effectively and conveniently given in a pad byone Bhagwadeeya

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Seva



Raag- Bihag

Prabhu seva mein kharach na lage.am sufal kar murakh kyou darpe jo abhage.

bharan ko karo rasoi, sooyi bhog dhare.

ahaprasad hoy taso apno odar bhare.

tho jal pivan ko laye tame jhari bhare

hakan ko chahiye kapda tame saaj kare.

hhu sampati prabhu vaibhav kachhu badhavo

more chandrika gunja yehi shringar dharavo

phal jo kachhu uttam prabhu pehle hi dharavo

an uttam ve prabhu ko dhar sab khavo.

h swami-sevak ko yah maarag ki chale vastu reetiprabhu bhav ke bhukhe hove antar ki priti.

a ghat jaay tiharo ghar ko ghar main rahi hain

das hoy gati apni bhalo bhalo jag kahi hai.

All Pusthi souls should repeat this pad in mind and treat it as guide for Devotional worship

(Seva)

pushti seva

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