True Nature of Pushtimargiya Seva
The Nature of Krishna Seva
Śrīmad Ācārya Caraṇa explains the nature of seva (service) in Siddhānta Muktāvali Grantha as follows:
"Kṛṣṇa-sevā sadā kāryā mānasī sā parā matā ॥ Cetas-tatpravaṇaṁ sevā tat-siddhyai tanuvittajā ॥" "कृष्ण सेवा सदा कार्या मानसी सा परा मता ॥ चेतस्तत्प्रवणं सेवा तत्सिद्ध्यै तनुवित्तजा।"
Meaning: Krishna seva should always be performed (at all times), and when it is transformed into the manasi(seva), it is considered to be phalātmaka (fruit-bearing). The complete absorption of the mind(chitta) in Shri Krishna is itself seva, and in order to attain this phalātmaka mānasī seva, one should engage in bodily and wealth-based seva.
To understand this principle further, we refer to the commentaries of Śrīmat Prabhucarṇa and other previous Ācāryas (Purvacharyas).
Commentary of Śrīmat Prabhucarṇa
Śrīmat Prabhucarṇa explains in his Vivṛtti Ṭīkā:
"Kṛṣṇa-seveti। Phalātmakanāmoktyā svataḥ puruṣārthatvena sevākṛtiḥ svasiddhānto, na tvanyaśeṣatveneti jñāpyate। Sevā hi sevaka-dharmaḥ। Taduktyā jīvānām aśeṣāṇāṁ sahaja-dāsatvaṁ jñāpitam। Ata eva na karmaṇīvātra kāla-paricchedosti tyāhuḥ sada iti। Āvaśyakārthanya tpratyayānta kāryapadoktyā tadakaraṇe pratyavāyī bhavatīti bhāvo jñāpyate।" "कृष्णसेवेति । फलात्मकनामोक्त्या स्वतः पुरुषार्थत्वेन सेवाकृतिः स्वसिद्धान्तो, न त्वन्यशेषत्वेनेति ज्ञाप्यते । सेवा हि सेवकधर्मः । तदुक्त्या जीवानामशेषाणां सहजदासत्वं ज्ञापितम् । अत एव न कर्मणीवात्र कालपरिच्छेदोस्तीत्याहुः सदेति । आवश्यकार्थण्यत्प्रत्ययान्तकार्यपदोक्त्या तदकरणे प्रत्यवायी भवतीति भावो ज्ञाप्यते ।"
Meaning: Instead of saying Bhagavad-sevā, the term Kṛṣṇa-sevā has been used to indicate that Krishna's seva is inherently puruṣārtha-rūpā (the ultimate goal) and not just a means to an end. Krishna seva is phalārūpā (self-fruitful), meaning that nothing else needs to be attained through it. Serving Krishna is the natural duty of a devotee, and by commanding Krishna seva, Śrīpād Pitr̥caraṇa (Shri Vallabhacharya) reveals that all living beings are naturally servants of Shri Krishna.
For this reason, he has used the word sadā (always), indicating that, unlike karma-mārga, there is no time restriction for Krishna seva.
The word kāryā includes the suffix ṇyat which conveys necessity, indicating that Krishna seva is essential due to the natural servitude of the soul. If one neglects it, there will be a fault.
"Sā ca phalarūpā sādhana-rūpā cāste। Tatra mānasī sā parā phalarūpetyarthaḥ। Yathā vraja-sīmantinīnām। Tadeva tat-prāṇa-nāthena gītaṁ 'Tā nāvidan mayy-anuṣaṅga-baddha-dhiyaḥ svamātmānam adas-tathedam' ityādinā ॥" "सा च फलरूपा साधनरूपा चास्ते । तत्र मानसी सा परा फलरूपेत्यर्थः । यथा व्रजसीमन्तिनीनाम् । तदेव तत्प्राणनाथेन गीतं 'ता नाविदन्मय्यनुषङ्गबद्धधियः स्वमात्मानमदस्तथेद 'मित्यादिना ॥"
Meaning: Krishna seva is of two types – phalārūpā (fruitful in itself) and sādhanārūpā (a means to an end). Among these, mānasī-sevā is the highest and is considered phalārūpā. The service performed by the Vraja-gopikās is an example of this. Shri Krishna himself confirms this in the Śrīmad Bhāgavatam (11.12.12), saying:
"O Uddhava! Just as great sages are absorbed in deep meditation, and just as rivers lose their individual identities upon merging into the ocean, similarly, the Gopikās were so absorbed in me that they lost awareness of their bodies, worldly concerns, and even their families.''
Means to Attain Mānasī-Sevā
"Etadeva sevā-svarūpam ityāhuḥ ceta iti। Cetas-tatpravaṇaṁ sevā tat-siddhyai tanuvittajā। Ukta-sevā-sādhane itare ityāhas-taditi। Vittaṁ datvā anyena puruṣeṇa kṛtvā kāritai-kā। Etādṛśena puṁsā kṛtā cāparā। Etādṛśyau te tat-sādhike netyabhiprāya-jñāpakaṁ samastaṁ padam। Etena bhagavad-arthaṁ nirupadhi-sva-sarvasva-nivedana-pūrvakaṁ tatraiva sva-deha-vinayoge premṇi jāte sā bhavatīti bhāvaḥ। Etādṛśasyā-vāntara-phalaṁ bhavatītyāhuḥ tata iti।" "एतदेव सेवास्वरूपमित्याहुः चेत इति । चेतस्तत्प्रवणं सेवा तत्सिद्धयै तनुवित्तजा । उक्तसेवासाधने इतरे इत्याहस्तदिति । वित्तं दत्वा अन्येन पुरुषेण कृत्वा कारितैका । एतादृशेन पुंसा कृता चापरा । एतादृश्यौ ते तत्साधिके नेत्यभिप्रायज्ञापकं समस्तं पदम् । एतेन भगवदर्थं निरुपधिस्वसर्वस्वनिवेदनपूर्वकं तत्रैव स्वदेहविनियोगे प्रेम्णि जाते सा भवतीति भावः । एतादृशस्यावान्तरफलं भवतीत्याहुः तत इति ।"
Meaning: The Vraja-gopikās serve as the ideal example of mānasī-sevā, as emphasized by Śrīmat Pitrucarṇa. He further explains two (so-called) methods of sevā:
1. Offering wealth and having service performed by another person. 2. Accepting wealth and performing service in return.
Neither of these methods leads to the perfection of mānasī-sevā. True sevā arises from absolute self-surrender and complete dedication of one's body and one own wealth and being to Bhagavān.
Commentary of Śrī Puruṣottama Caraṇa
Śrī Puruṣottama Caraṇa states in his commentary:
"Tac-ced vittaṁ vetanatvena datvā kāryate, tadā sā cittasya rājasatvaṁ kurvantī cittasya tat-pravaṇatvaṁ na karoti। Yadi ca vittaṁ vetanatvena gṛhītvā kriyate, tadā ṛtvijo yāgavat svasya tat-pravaṇatva-rūpaṁ phalaṁ na sādhayati। Na ca yāgo yajamānasy-eva vitta-dātuḥ phalatīti śaṅkyam। Tatra-trvig-dakṣiṇāvaraṇā-divad-atra taddānāder-bhakti-mārge bhagavatān-uktatvāt। Atas-tathā na kāryam, kintu bhagavad-ukta-rītyaiva kāryam। Tadaiva sādhana-rūpā sādhya-rūpāṁ mānasī-sevāṁ janayantī svayam-api paścāt-phalarūpatayā vraja-sthānām iva paryavasyatīti। Etadeva nibandhe 'Viśiṣṭa-rūpaṁ vedārtha' ityādinā 'Etan-mārga-dvayaṁ prokta' mityantenā savivaraṇena bodhitam।" "तच्चेद्वित्तं वेतनत्वेन दत्वा कार्यते, तदा सा चित्तस्य राजसत्वं कुर्वन्ती चित्तस्य तत्प्रवणत्वं न करोति । यदि च वित्तं वेतनत्वेन गृहीत्वा क्रियते, तदा ऋत्विजो यागवत् स्वस्य तत्प्रवणत्वरूपं फलं न साधयति । न च यागो यजमानस्येव वित्तदातुः फलतीति शंक्यम् । तत्रत्र्विग्दक्षिणावरणादिवदत्र तद्दानादेर्भक्तिमार्गे भगवतानुक्तत्वात् । अतस्तथा न कार्यम्, किन्तु भगवदुक्तरीत्यैव कार्यम् । तदैव साधनरूपा साध्यरूपां मानसी सेवां जनयन्ती स्वयमपि पश्चात्फलरूपतया व्रजस्थानामिव पर्यवस्यतीति । एतदेव निबन्धे 'विशिष्टरूपं वेदार्थ' इत्यादिना 'एतन्मार्गद्वयं प्रोक्त' मित्यन्तेन सविवरणेन बोधितम् ।"
Meaning: If service is performed by giving wealth as wages, it creates rājasa tendencies in the mind and does not lead to absorption in Bhagavān. Similarly, if service is performed in exchange for wages, it does not result in the desired fruit, just as a priest performing a yajña does not attain the fruit of the sacrifice—the yajamāna (sponsor) does.
Unlike Vedic rituals, Bhagavat sevā is not something that can be transferred by mere donation. Bhagavān has not sanctioned such practices in the path of devotion. Only service performed as per Bhagavān's instructions in the Ekādaśa Skandha of Śrīmad Bhāgavatam leads to the ultimate realization of mānasī-sevā.
Bhagavad-ukta sādhana-sevā itself gives rise to sādhya-rūpā mānasī-sevā and, over time, it also becomes phala-rūpā, just like the service performed by the Vraja-bhaktas. This very concept has been explained by Ācārya-caraṇa in the Nibandha from the statement "Viśiṣṭa-rūpaṁ vedārthaḥ" (Sarva-nirṇaya Nibandha - 220) up to "Etan-mārga-dvayaṁ proktaṁ" (256), elaborating on the subject in detail.
Conclusion
From the above discussions, it is evident that in the Puṣṭi Mārga, Krishna sevā is both a means (sādhana) and an end (phala). True service is only that which is performed with one's own body and resources, with complete surrender to Bhagavān. Any service done by giving or receiving wealth cannot lead to the realization of mānasī-sevā.
Where Should Tanuvittajā-Based Service Be Performed?
Now that we have understood the nature of sevā (service), we must discuss where tanuvittajā-based service should be performed.
On this subject, Śrīmad Ācārya Caraṇa commands in the Bhaktivardhinī Grantha:
"Bīja-dāḍhrya prakārastu gṛhe sthitvā svadharmataḥ" "बीजदाढ्र्य प्रकारस्तु गृहे स्थित्वा स्वधर्मतः"
Meaning: To strengthen the seed of devotion, one should reside at home and worship Śrī Kṛṣṇa while following one's prescribed duties (svadharma).
To understand this principle further, we refer to the commentaries of the previous Ācāryas (Purvacharyas) :
(1) Commentary by Śrī Bālakṛṣṇa (Third Son of Śrīmat Prabhucaraṇa)
"Yat svagṛhe sthitvā svadharmataḥ svadharmebhyo varṇāśramadharmebhya avyāvṛttas tat-sahitaḥ san kṛṣṇaṁ pūrṇa-puruṣottamaṁ bhaktyaikagamyaṁ bhajet." “यत्स्वगृहे स्थित्वा स्वधर्मतः स्वधर्मेभ्यो वर्णाश्रमधर्मेभ्य अव्यावृत्तस्तत्सहितः सन् कृष्णं पूर्णपुरुषोत्तमं भक्त्यैकगम्यं भजेत्।”
Meaning: While residing in one's own home and being avyavrit (not doing anything except the seva of Sri Krishna) , one should engage in the worship of Pūrṇa-Puruṣottama Śrī Kṛṣṇa, who can only be attained through devotion, while following one's own varṇāśrama-dharma.
(2) Commentary by Śrī Gokulanātha (Fourth Son of Śrīmat Prabhucaraṇa)
"Svamārgīya-bhagavad-bhajanaṁ tu gṛha-sthitya-bhāve na sambhavatīti." “स्वमार्गीयभगवद्भजनं तु गृहस्थित्यभावे न सम्भवतीति।”
Meaning: Worship of Bhagavān as per the Svamārga tradition is not possible without residing in one's home.
(3) Commentary by Śrī Raghunātha (Fifth Son of Śrīmat Prabhucaraṇa)
"Gṛhe sthitvā kṛṣṇaṁ bhajed ity anvayaḥ." “गृहे स्थित्वा कृष्णं भजेदित्यन्वयः।”
Meaning: The direct interpretation of the phrase is that one must reside at home and worship Śrī Kṛṣṇa.
(4) Commentary by Śrī Kalyāṇarāya (Son of Śrī Govindarāya)
"Gṛha-sthiter bhajanānukūlatvāt. 'Śruti-smṛtī mamaivājñe' 'Varṇāśramācāravatā puruṣeṇa' tyādi-vākyaiḥ sva-varṇāśramācāra-dharmeṇa gṛhe sthitvā vyāvṛttiḥ kāryāntara-vyāsaṅgas tad-rahito'vyāvṛttaḥ" "गृहस्थितेर्भजनानुकूलत्वात् । 'श्रुतिस्मृती ममैवाजेवर्णाश्रमाचारवता पुरुषेणे' त्यादिवाक्यैः स्ववर्णाश्रमाचारधर्मेण गृहे स्थित्वा व्यावृत्तिः कार्यान्तरव्यासङ्गस्तद्रहितोऽव्यावृत्तः" ।
Meaning: Living at home is conducive to devotional practice. As stated in the scriptures, "Śruti and Smṛti are My commands" and "One should act according to one's varṇāśrama-dharma". Therefore, one must reside in one's home, follow their prescribed duties, and remain free from other engagements, focusing solely on devotion (seva and katha).
(5) Commentary by Śrī Harirāya (Son of Śrī Kalyāṇarāya)
"Gṛhe sthitiḥ svadharmeṇa varṇāśramagatena hi." "गृहे स्थितिः स्वधर्मेण वर्णाश्रमगतेन हि" ।
Meaning: Certainly, one should reside in their home while adhering to their varṇāśrama-dharma.
(6) Commentary by Śrī Gopeśvara (Son of Śrī Kalyāṇarāya)
"Svadharmato'gnihotrādegṛhe avyāvṛttaḥ kartavyāntara-vyāsakti-śūnyaḥ sthitvā'cañcalo bhūtvā kṛṣṇaṁ sadānandaṁ, 'Kṛṣir bhū-vācaka' iti vākyāt, śravaṇādibhiḥ pūjayā bhajed ity arthaḥ." "स्वधर्मतोऽग्निहोत्रादेगृहे अव्यावृत्तः कर्तव्यान्तरव्यासक्तिशून्यः स्थित्वाऽचञ्चलो भूत्वा कृष्णं सदानन्दं, 'कृषिर्भूवाचक' इति वाक्यात्, श्रवणादिभिः पूजया भजेदित्यर्थः" ।
Meaning: Through svadharma, by performing rituals like agnihotra while residing at home, one should remain detached from other obligations and distractions, and with an unwavering mind, worship Sadānanda Śrī Kṛṣṇa. The phrase "Kṛṣir bhū-vācaka" signifies the essence of Kṛṣṇa. Thus, He should be worshipped through acts like śravaṇaadi (katha) and pūjā (seva).
How Should Seva Be Performed? What Should Be Kept in Mind?
So far, the nature of Tanuvittajā Seva, which leads to Phalātmaka Mānasi Seva, and the place where it should be performed have been understood. Now, it is essential to examine how seva should be performed and what aspects should be considered while engaging in it.
Confidentiality in Seva
Shrīmatprabhucharaṇa Shrī Gopīnātha Jī, in Sādhana Dīpikā, states:
alankṛtyaiva saprema svīyān bhaktān pradarśayet ॥ 108 ॥ अलंकृत्यैव सप्रेम स्वीयान् भक्तान् प्रदर्शयेत् ॥१०८॥
Translation: "With love, one should adorn the Lord with ornaments and other embellishments. If the devotees are one’s own (close or aatmiya), then only they should be granted His(Bhagwan's) divine darshan."
Confidentiality in Bhakti
Shrīmad Vitthaleshwar prabhucharaṇa, in his commentary on the Brahmasūtras (Third Chapter, Fourth Pāda, Seventh Adhikaraṇa, Sūtra 49), provides insight into the importance of maintaining confidentiality in bhakti:
bhagavadbhāvasya rasātmakatvena guptasyaivābhivṛddhisvabhāvatvādādhamadharmaireva loke svaṁ bhagavadbhāvamanāviṣkurvan bhajetetyetadāśayena te dharmā uktāḥ। gopane mukhyaṁ hetumāhānvayāditi। yato bhagavatā samanvayaṁ saṁbandhaṁ prāpya vartatato hetostathā। atra lyablopā pañcamī। etena yāvadantaḥkaraṇe sākṣātprabhoḥ prākaṭyaṁ nāsti tāvadeva bahirāviṣkaraṇaṁ bhavati। prākaṭye tu na tathā sambhavatīti jñāpitam ॥ 3.4.49 ॥ "भगवद्भावस्य रसात्मकत्वेन गुप्तस्यैवाभिवृद्धिस्वभावकत्वादाधमधर्मैरेव लोके स्वं भगवद्भावमनाविष्कुर्वन् भजेतेत्येतदाशयेन ते धर्मा उक्ताः। गोपने मुख्यं हेतुमाहान्वयादिति । यतो भगवता समन्वयं संबन्धं प्राप्य वर्तततो हेतोस्तथा। अत्र ल्यब्लोपे पञ्चमी । एतेन यावदन्तःकरणे साक्षात्प्रभोः प्राकट्यं नास्ति तावदेव बहिराविष्करणं भवति । प्राकट्ये तु न तथा संभवतीति ज्ञापितम् ॥३।४।४९॥"
Translation: "The devotional sentiment toward Bhagavān (bhagavad-bhāva) is inherently of a rasa-svarūpa (blissful nature). This divine sentiment flourishes and intensifies only when kept confidential. If openly revealed in the world, it may lose its depth and authenticity.
Thus, scriptures advise that one should practice devotion while keeping this divine sentiment concealed rather than publicly exhibiting it. The reason for this confidentiality is stated as ‘anvayāt’—since true connection with Bhagavān naturally leads to an internal realization.
This passage also explains that as long as Bhagavān’s direct manifestation has not occurred within one’s heart, this devotional sentiment tends to express itself externally. However, once one attains His direct realization, this outward expression naturally subsides."
Conclusion
From the above teachings of the Purva Āchāryas and their commentaries, it is evident that:
- Tanuvittajā Seva serves as a means to realize Phalātmaka Mānasi Seva.
- Pūṣṭimārga Seva can only be performed within one's own home.
- Confidentiality in devotion is essential, as true bhakti flourishes when kept private.
Thus, by adhering to these principles, one can fully embrace the highest form of seva within the Pūṣṭimārga tradition.