Pushtimarg -The Three Pillars of Pushtimarg -

Pushtimarg

Pushtimarg (The Path Of Grace) is a sect of the Hindu religion, founded by Shrimad Vallabhacharya (known as Shree Mahaprabhuji.)

Shri Vallabhacharya is one of the five main Acharyas of the Hindu Religion. (The other four being Shankaracharya, Shri Ramanujacharya, Shri Madhavacharya and Shri Nimbarkacharya.)

These acharyas have made significant contribution to the bhakti movement and led to the medieval rise in popularity of the Hindu Religion. The devotional movement is based on the idea that love of God should be seen as an end in itself, not as a means to something else.

Brahmsambandha – The Formal Initiation into The Path Of Grace

The absolute and exclusive rights to grant “Brahmsambandh” in the path of grace, in order to transform an Ordinary jiva (soul) into a Pushti “Jeev” lie only with the descendants of Shri Vallabhacharya, known as Goswami Balaks Vallabhkul(The word “Goswami” literally means – the protector of cows), who Vallabh Vaishnavas respectfully and lovingly refer to as: “Goswami”,”Bawa” or “Jeje”. They are the actual and direct descendants of Shreemad Vallabhacharya Mahaprabhu. Goswamies are responsible for the “pushti”(literally means spiritual nourishment) of all the disciples initiated by them.

Brahmsabandha is a process, where after fasting for one full day(consuming fruits and milk only) one is given the Krishna “Gadhya Mantra” in front of a Deity “Swaroop” by a Vallabhkul Goswami after which tulsi leaves (Indian Basil) are offered to the lotus feet of the Lord. The Adhikaar(right) to perform daily “seva” comes only after one is initiated into Pushtimarg by means of formally granting Brahmsambandh by a Goswami Balak. Without brahmsambandh one does not hold the right to perform seva of a Pusht (alive) Swaroop (Deity.)

The Three Pillars of Pushtimarg

The three pillars of Pushtimarg are:

1. Raag (playing and hearing traditional Haveli music)
2. Bhog (offering pure vegetarian food that does not contain any meat or such vegetables as onion, garlic, cabbage, carrots, and a few others)
3. Vastra & Shringar (decorating the deity with beautiful clothes and adorning the deity with jewellery)

All of the above three are included in the daily seva (devotional service) which all followers of Pushtimarg offer to their Thakurji (personal Krishna deity), and all of them have been traditionally prescribed by Goswami Shri Vitthalnathji almost five hundred years ago. Shri Vitthalnathji is also called Gusainji (Vallabhacharya’s second son). The raag, bhog, and vastra and shringar offerings vary daily according to the season, the date, and time of day, and this is the main reason why this path is so colourful and alive.

Seva is the most important way to attain Pushti in Pushtimarg and has been prescribed by Vallabhacharya as the fundamental tenet. All principles and tenets of Shuddhadvaita Vaishnavism stem out from here.

What is Pushtimarg

• It (Pushtimarg) is spontaneous, selfless & motiveless love for God.
• It is based on pure love for God.
• It is expressed only through service of God – “Seva”.
• It is love after realising God’s true nature.
• The knowledge gained is not a means of liberation.
• Liberation, is considered secondary to the enjoyment of God’s bliss.
• Its aim is God’s happiness.
• No caste, creed, color, sex or age prevents one from attaining God’s Grace.
• It does not know any boundaries, be it time, place or anything else.
• It does not require a devotee to give up a householder’s life. In fact, one can serve Him better, by being a householder. This is different from other philosophies that require a life of contemplation as a monk.
• All the worldly desires are diverted towards God, they are then not required to be suppressed.
• World is not looked down upon but is treated as God’s creation and thus as real as God himself.
• Shri Krishna is the Supreme God, all the other deities reside in his form. Therefore total faith is placed in Shri Krishna alone.
• In the state of liberation the entity of the devotee merges into *God’s blissful form, but in Bhakti (especially Pushti bhakti) the devotee does not seek liberation but he enjoys God’s bliss by participating in it as a separate divine entity.

HOW TO PEFORM NITYA SEVA OF THAKORJI

HOW TO PEFORM NITYA  SEVA OF THAKORJI  - 

( BY DR.PRAVIN BHATIA - PURECHA) www.bhatiacommunity.org

Before waking up Shri Thakorji, clean the temple ( Nija Mandira , Tibari ) properly. Clean the Sinhasana and Gadiji and apply nice perfume (Attar). Prepare the tray of Mangala Bhoga. 

Mangala Bhoga

From left to right – Milk, Malai (cream), Makhana (butter), Mishri (crushed sugar powder), Curd , and Mathari’s with pickle.All these samagris should be put in bowls and served in a tray with the bowls in front of Shri Thakorji . Mathari is served on the far side of the tray. Choose any one Mathari break it into four equal pieces and serve it in the centre of the tray. Keep the Mangala Bhog ready before waking up Shri Thakorji. 

After entering the and to wake up Shri Thakorji, do Ghanta Nada (i.e. to ring the bells thrice) or else, clap your hands thrice. Wait for a while, then open the doors or curtains of Shayya Mandir. Apply attar (very little ) on your palm. Slowly lift the bed cover, gently caress Him with soft hands and then wake Him up. Hold Shri Thakorji in your palms and place Him on the gadiji, which is on the sinhasan and offer vastra according to the season. Do Sashtanga Dandavat (i.e. prostrate obiesance). 

In case, if any vaishnava has a svarupa of Shri Mahaprabhuji or Shri Gusainji in seva or Hastakshara ( hand writings) of acharya Balak in seva, then first wake them up and then wake up Shri Thakorji, after seeking their permission. 

Offer Mangala Bhog. Put curtains. Fill Jhariji and place it on the left side of Shri Thakorji on the sinhasan. Uncover the nozzle. Put curtains.

While Shri Thakorji is having Mangala Bhog, redo the shayyaji (bed). Clean it and put on the bed covers (chadar).

  After sufficient time i.e minimum ten minutes, open the curtains. Seek permission before entering by saying loudly, aauun Ji ” !! meaning, ‘ May I come in ? ‘.

 Do achaman/Mukh vastra . Offer Biris.

How to do achaman / Mukh vastra ? 

 Achaman – Hold a loti of water in your right hand and a bowl in your left hand.Pour the water from the loti into the bowl in front of Shri Thakorji . Make sure that the water is not splashed on Shri Thakorji or on the gadiji.

Mukha vastra – It is a square soft cotton cloth with stitched borders used to wipe Shri Thakorji’s mouth.It is folded and kept on the right side of Shri Thakorji on the pillow. Unfold the mukha vastra. Hold the ends in your hands in front of Shri Thakorji’s mukharavinda (face) for a couple of seconds.Change the side. Repeat thrice. Fold and keep it in its place.

After doing this open the darshan. Meanwhile, make the necessary arrangements for snan and shrungar.

How to do Snan ?

1. Place a large tray with an octagonal platform (chauki) in the centre with a chakala (a double layered , round shaped white cloth of cambric or popelyne with stitched borders).

2. Carefully place Shri Thakorji on the chakala.

3. Bathe with four lotis of lukewarm water.

4. A little residue of the fourth loti is circumbulated thrice over the idol in clockwise direction and the water is thrown outside the tray.

After snan -

Angavastram

A soft cotton cloth is spread on the gadiji (seat) and carefully place Shri Thakorji on the gadiji. Wrap the cloth all over the idol and pat dry. Remove the cloth.

Snana is not performed daily on the shyama svarupa. Such idols are cleaned with a soft cotton cloth soaked in lukewarm water and phulela is applied as and when necessary.

For shrungara, place Shri Thakorji on a shrungara chauki. First make Him wear Tilaka, Kanthabharana.Then jodi (first charanaravinda , katipecha and paunchi ) . Then do the shrungara on the mastaka, then Shri anga and then on the gadiji .

While doing the shrungar, do not forget to keep jhariji, biri and some samagri of dudha ghara next to the shrungara chauki.

After doing the shrungara, place Shri Thakorji on the sinhasan.Offer malaji (flower garlands – preferably two, otherwise one ) .Take away shrungara chauki, jhariji, biri and the samagri . If the idol is standing, then place the venuji in between two hands (Shri hasta) with the solitary hole near the lips. For Lalana, venuji is placed on the gadiji, on the right side of Shri Thakorji with the solitary hole in the front.Show arasi (mirror).First from close, then take a bit far then again from close. After showing the mirror put the mirror on your heart.

After showing the arasi, do charana sparsha. For charana sparsha, whole heartedly join both hands. Then do charana sparsha. First, delicately touch the left charanaravinda (lotus feet), then right and again left.Touch your eyes, head and heart with the same fingers that touched the lotus feet of Shri Thakorji . Pay prostrate obeisance to Shri Thakorji and take Charanamruta ( it is the residue water of the snan).

Wash your hands and remove the venuji. Place it on the right side of Shri Thakorji on the gadiji. For Lalana, it is the same. Fill new Jhariji.

Since, Gopi Vallabha Bhog is not offerred by the vaishnavas, the jhariji what you fill after shrungara is meant for Raja Bhoga.

In between shrungara and Raja Bhoga offer milk to Shri Thakorji. Meanwhile prepare the thala for Raja Bhoga. Once this is done , remove the milk. Do achamana / Mukha vastra. Wash your hands. Offer Raj Bhoga .

Dudha ghara on the right side of Shri Thakorji. ana sakhadi on the left side and sakhadi in the centre. These differrent forms of samagris are not mixed with each other. For instance, any samagri of dudha ghara, like barafi, cannot be kept with bundi or mohana thal, as they are ana sakhadi.

Offer Shri Thakorji the bhog usually for longer time atleast for 30 minutes. As per the time, open the doors/curtains, seek permission to enter. Do achamana / Mukha vastra , offer biri and remove the bhog. Wash your hands. Fill new jhariji (right side of sinhasan), banta with biri (left sideof sinhasana). Offer malaji.Place Khanda – Pata – Chauki in front of the sinhasana.Put toys on the steps of the khanda, chaupada on the pata and a trashti (tray)under the chauki. Keep toys on a stand on either side of the sinhasana. Open Raj Bhoga darshan.

Offer venuji and vetra. Show arasi as done in shrungara. Do arati (optional). Pay prostrate obiesance. Wash your hands.

Again show arasi and remove venuji and vetra and keep it in its place. Remove the malaji ( it is kept in a tray next to the shayyaji during anosara).

For anosara, keep banta (dudha ghara and ana sakhadi), jhariji, biri next to the shayyaji on a padagha (stand).

It is advisable to have two pairs of jhariji so that one can be used for anosara while the other remains on the sinhasana .

Apply nice perfume on the shayyaji. Pull the curtains / doors.

The duration of anosara should atleast be for a minimum of two and a half hours.

In the evening, prepare the tray for Utthapana bhog. Shri Thakorji is offerrred all differrent kinds of seasonal fruits and khova. Wash the fruits properly, peel off the skin and cut them into small pieces. Do not forget to keep salt and black pepper along with the fruits.

Once you have prepared this, do Ghanta Nad to wake Him. Wait for a while before entering. Remove the jhariji from the sinhasan and from the shayya mandir. Open darshan. Fill the jhariji and place it on the sinhasan. Close the darshan. Offer Utthapan bhoga.

After ten minutes, remove the bhoga. Do achamana / Mukha vastra. Remove the banta with the biri and also Khanda / Pata /CHauki. Place Shri Thakorji on the shrungara chauki with jhariji and banta.

Start removing the shrungar. First remove the gunja mala and then all the other hara/ malas from the gadiji. Then remove the shrungara from the mastaka and then from the Shri anga.

If the idol is a Lalana, then make Him wear kada, karnaphula, naka vesara and on mastaka it is according to shrungara in the morning. Like if it is pagha then offer the same after removing shrungara. If it is topi, then offer the same in the evening . If there is kulhe in the morning, then offer pagha in the evening.

Only on certain days, when the same shrungar is repeated on the following day (vadata shrungara ), then make Him wear the same kulhe in the evening.This is applied to both forms of idol, i.e., Lalana and standing idol.

If the idol is standing or a shyama svarupa then make Him wear pagha with one lara, alkavali, kada, nupura, chibuka and karnaphula .

After removing the shrungar, offer milk. Close the door /curtain.

Prepare the thala for Shayan Bhog. Fill jhariji for Shayan Bhog.

Open the door, do achamana / Mukha vastra. Wash your hands. Offer Shayan Bhog in the same manner as Raj Bhoga.

After twenty minutes, seek permission to come in (as mentioned earlier ). Offer milk in one bowl and in another bowl, mix rice with milk and put the bowl in the thala in front of Shri Thakorji. Remove the jhariji. Close the door.

Fill jhariji and keep it in the shayy mandir.

After five minutes, open the door. Do achamana / Mukha vastra. Remove all the bhog. Wash your hands. Offer biri and malaji and then open Shayana darshana (there is no jhariji in this darshan).

Prepare the shayyaji for anosara. Apply nice perfume on the shayyaji, pillow and bed -cover. Keep banta (dudha ghara and ana sakhadi ) and bidas and a bowl of milk.

After this, place Shri Thakorji on the shrungara chauki. Seek permission and remove the malaji. Remove kada, naka vesara and karnaphula (in the case of a Lalana ). For a standing idol, remove chibuka and naka vesara .

 Lalana does not wear any vastra while sleeping while a standing idol wears only a taniya.

 Hold Shri Thakorji on your palms delicately and place Him on the shayyaji, which is in south – north direction ( i.e. Shri mastaka in the south and charanaravinda in the north ). Make Him sleep facing west with the right hand (Shri hasta ) holding the butter ball upwards. Gently caress Him and fully cover the shayya. Fan Him for a while.

In case, if any vaishnava has a svarupa of Shri Mahaprabhuji or Shri Gusainji in seva or Hastakshara ( hand writings) of acharya Balaka in seva, then he should make them sleep only after he puts Shri Thakorji to bed.

Pay obiesance. Walk backwards out of the shayya mandira. Close the doors/curtains.

This is a normal routine daily performance of seva which should be practised by all vaishnavas who either have a svarupa (idol) or a chitraji for seva. This kind of a seva is for full day i.e. from mangala to shayana with anosara in between. If any vaishnana cannot perform a full day seva due to his/her circumstances, then there is an option for him /her to perform the seva in continuation (chalu seva ) i.e. from mangala to shayana with no anosara in between.

As it is stated in “Navaratna Stotram “, ” Seva krutir guror agaya “ , seva should be performed as per the instructions of your Guru..

Brahma Sambandh an Historical Event...

PICS : ब्रह्मसम्बंध दीक्षा By Shree Vallabhacharya Yadunathji Mahodayaji to Dr.PRAVIN G.BHATIA-PURECHA, FOUNDER PRESIDENT OF BHATIA COMMUNITY MISSION FOUNDATION,(www.bhatiacommunity.org),DIRECTOR CUM DEAN OF ACADEMY OF UNIVERSAL GLOBAL PEACE USA,BOMBAY CHAPTER and ADMIN of VALLABH KUL BLOGS,  at NAMAN TOWER HAVELI ,INDIA MUMBAI,KANDIVALI WEST,

Brahma sambandh an historical event.
The means to attain God are many. Some are difficult some are easy. All are fairly long journeys.
Bhagwan Shree Krishana states in the Gita that “A minuscule part of Me is present in all living things”
Jiva has Bhagwad ansha; a minuscule part of God. This truth is difficult to comprehend because we do not realise the closeness we have with Thakurji. We have become engrossed in the material world. Our lives are full of activity hence we rarely ask deep rooted questions about who we are, where we are going.
On Sharawan Ekadasi Mahaprabhuji along with Damodardas Harsaniji were at Gokul on the banks of Shree Yamunaji. At Govind Ghat (ghat is a area which allows safe access to the river that flows).
Shree Mahaprabhuji was perplexed by a thought. How do the divine beings get seva or an opportunity to serve Thakurji in this Kali Yug? More specifically the Vedas do not have a means of liberating Women and Sudhras. Therefore what was to happen of Women, Sudras and non Hindus. This was the question that Shree Mahaprabhuji was worried about.
Then at about midnight Shree Nathji appeared (in Lalit trabhangi mudra) and ordained Mahaprabhuji.
The divine souls should take Braham Sambhand. In order to be fit to receive communion with Thakurji their “doshs”will be absolved.


Once this is done I (Thakurji) am ready to accept the soul. After Braham Sambhand they should offer everything they partake to me first. Then to take themselves.
Therefore everything we take must be offered to Thakurji as already mentioned.
This is the the jewel in the Crown and is a very important initiation that many people seldom obtain it!
This ceremony makes you realise that relationship that exists between you and Thakurji. When you take this initiation you have to be fairly certain as to what you are doing. As always you have to find a Goswami Balak who will initiate you.
The importance of Bhrama Sambandh lies in the fact that in the ceremony you offer all that belongs to you to the feet of Thakurji. You offer your body, your soul, your wealth, your husband/wife, your children and everything else that belongs to you which would cause you to be attached to objects. All these are offered to Thakurji and you accept His refuge and become a ‘das’. A humble servant of Thakurji. You then humbly bow to Thakurji and offer a token of your gratitude.
Later on you Guru will instruct you as to the seva you should perform and jap you should perform. In return you offer your Guru a token of your gratitude for showing you indebtedness and in directing you to the true path to God realisation and opening the door to Thakurji Gaulok..
These days people often forget the importance of Bhrama Sambandh and how precious it really is. People assume it to be a minor thing but in fact it should be more valued than the Koohinoor diamond.
To assess the value of a diamond you have to take it to a jeweller. Similarly Bhrama Sambandh is like a diamond and only some people can appreciate its importance and its value. The Bhrama Sambandh or ‘diksha’ is only to be give to some ‘special jivas’ and is not meant to be for all.
By taking Bhrama Sambandh you have turned a new leaf, it’s a new beginning your sins have been absolved by Mahaprabhuji and you make a fresh start on the path towards Thakurji. Mahaprabhuji also gives you a guarantee that your soul will not have a ‘laukik gati’.


"Brahma Sambandha means ” Establishment of the broken down relationship that remained so for thousands of years, between Jivatma and Paramatma through the means of Samarpana i.e., surrender. In other words to accept HIM once again as your Master. To declare your servitude (dasatva) to HIM.
In order to provide upliftment of Pushti Jivas, the divine being HIMSELF appeared before Shri Mahaprabhuji and gave hi the Brahmasambandha diksha, and further promised him to accept all those beings/jeevs as his very own, (overlooking their doshas) to whom Shree MAhaprabhuji gave the Brahma Sambandha diksha.
There is a provision of bringing an alliance through marriage to bring out the concept of Samarpana with love. In this alliance a women accepts the state of servitude to a man and makes him her master. For the comfort of her master (husband) a women (wife) surrenders her self through her mind body and money and offers seva and she believes that the comfort of her husband are the primary considerations in life for her and with that notion in mind she dedicates herself in his seva.
The same concept can be seen in Brahma Sambandha in a transcendental form Jivatma consides himself as the servant of Paramatma. He accepts HIM as his Master. In marriage ceremoney three aspects are important viz., a Brahman to perform the rites, fire to stand as witness, and saptapadi – i.e., seven steps to conjugal union.
Unconditional “Saranagati” of Shri Krishna with his speech...In Brahma Sambandha the part of a Purohit is played by “Tulsi” – Basil leaves. I performs the “Hasta Melaps” – holding the hand for life – between the Bhakta and devine being. Here Shri Mahaprabhuji stands for the form of fire (Agni) to act as a witness. In his presence a jiva utters the Mantra of Brahma Sambandha which stands for “Sapta padi” process. Through this mantra he promises that he surrender his complete body, mind , all members of the family, all his wealth, this life, all the lives to come in future, all kinds of activities along with his atma to Shri Krishna. He recites the “Panchakshara Mantra” three times and accepts a complete and unconditional “Saranagati” of Shri Krishna with his speech, conduct and thoughts.

Shri Mahaprabhuji has envisaged six aspects in “Saranagati” : 1. I will do whatever is to the liking of my master. 2. I will no do anything that is not to the liking of divine being. 3. I accept “Prabhu” as my Master for all times. 4. I will keep a firm faith in my heart about the fact that my Master will take care of me in all respects. 5. I will be always humble and serve HIM with an attitude of dasa (servant). 6. I will surrender all that I possess to HIM. This last is called “Atma Nivedana”.
We take this promise of “Saranagati” and “Samarpana” before Shri Thakurji through our speech. In other words it is “Brahma Sambandha” through words.

In Worldly affairs, a maiden will go and live with her husband to serve him and be dedicated. So we have to maintain the promise we have given under Brahma Sambandha through words by putting it into practive. For this purpose Shri Thakurji has HIMSELF shown the path of “Seva and Samarpana to Shri Mahaprabhuji” A Brahma Sambandha jiva should not utilize any object which is not offered to Shri Thakuqji. In other words you will not touch any “Asamarpita Vastu” (not offered). When we utilize objects offered to divine being then only the promoise made at the time of Brahma Sambandha can be fulfilled otherwise there is no way you can keep the promise valid.

Tyaga or relinquishing the non-offered and accepting that which is offered becomes a part of “Seva Marg”. Hence Shri Mahaprabhuji and Shri Gusaiji have stated clearly that for every person who receives Brahma Sambandha there is only one duty at all places and at all times. i.e., to offer seva to Shri Krishna who is the lord of Vraj. This is the “Atma Dharma” (Dharma is a religion fate, Atma is for self). That is the only duty. There is no other dharma for him at any time or at any place. That is the reason why so much regard is given to seva under “Pushti Marg”.

As said before this is the 2nd part of the initation. This is the the jewel in the Crown and is a very important initiation that many people seldom obtain it!

This ceremony makes you realise that relationship that exists between you and Thakurji. When you take this initiation you have to be fairly certain as to what you are doing. As always you have to find a Goswami Balak who will initiate you.

The importance of Bhrama Sambandh lies in the fact that in the ceremony you offer all that belongs to you to the feet of Thakurji. You offer your body, your soul, your wealth, your husband/wife, your children and everything else that belongs to you which would cause you to be attached to objects. All these are offered to Thakurji and you accept His refuge and become a 'das'. A humble servant of Thakurji. You then humbly bow to Thakurji and offer a token of your gratitude.

Later on you Guru will instruct you as to the seva you should perform and jap you should perform. In return you offer your Guru a token of your gratitude for showing you indebtedness and in directing you to the true path to God realisation and opening the door to Thakurji Gaulok..

These days people often forget the importance of Bhrama Sambandh and how precious it really is. People assume it to be a minor thing but in fact it should be more valued than the Koohinoor diamond.

To assess the value of a diamond you have to take it to a jeweller. Similarly Bhrama Sambandh is like a diamond and only some people can appreciate its importance and its value. The Bhrama Sambandh or 'diksha' is only to be give to some 'special jivas' and is not meant to be for all.

By taking Bhrama Sambandh you have turned a new leaf, it’s a new beginning your sins have been absolved by Mahaprabhuji and you make a fresh start on the path towards Thakurji. Mahaprabhuji also gives you a guarantee that your soul will not have a 'laukik gati'.

After Bhrama Sambandh you have to do something to further your development towards Thakurji. This should ideally mean that you do swarup seva and nam seva as well. Nam seva is there to continually focus your thoughts on Thakurji when you are other daily tasks. In terms of hierarchy swarup seva takes the first place and is the priority and nam seva is second to swarup seva. What I am trying to say here is that given the choice of doing either of them in a limited amount of time then you should do swarup seva.

Performing Seva

So we have described why we should do seva. The reason is so that we can develop Love for Thakurji through the means of swarup seva. Many a times it is not possible to do swarup seva due to disabilities, or other domestic reasons. In these case there are alternatives. However NOTE its very easy to have excuse for not doing something. Swarup seva being one but every endeavour to perform it if possible.

Types of seva
For some people when they take Bhrama Sambandh their Guru will give. Them a swarup and instruct what/ how they should do seva. In the Vartas we can see illustrations of where it was not possible to do swarup seva. However in the hearts of these divine beings we always found that their heart was constantly fixated on Shree Vallabh or Shree Nathiji. In Damodardas Haranijis varta we see that Damalaji didn’t perform swarup seva but nonetheless Damalijis heart was always thinking about Thakurji. This is what we are trying to achieve. Thakurji in our thoughts constantly.

Things to do
We have already highlighted the importance of taking Braham Sambhand. The keep your mind cleansed the least you can do is: Daily recite ‘paths’ and do ‘mala’.

‘Paths’ are is the recitation of scriptures. There are various scriptures accepted in Pushtimarg and the popular ones that are easily accessible are the 16 scriptures. You can also recite the Gita. Read Shree Mad Bhagwat etc

Mala is generally consisting of the 8 letter mantra or the 5 letter mantra. Doing ‘mala’ is the process of reciting the relevant mantra with the aid of rosary beads. A mala is reciting a mantra 108 times.


Should Do’s
Perform Thakurji’s swarup seva
We can note from the stories of the 84 and 252 illustrious vaishanavs that many of the performed swarup seva. Swarup (is the idol) seva is process pretending the swarup is your child and hence seva is looking after that child. This is done by bathing, dressing, feeding etc. To do this seva is an aim that vaishanavs must have. Through swarup seva you can really appreciate the beauty of Pushtimarg.

Visit your Guru (other resident Balaks) as many times as possible. Whenever you visit them never go empty handed. Take something to offer their Thakurji.


Guru will discuss and show what a vaishanav should do or how the seva is performed.


1 - Shravansyamlepakshe ekadashyam mahanishi I
Sakshaat Bhagwataaproktam tadaksharasha uchyate II1II

On the midnight of the 11th day during the bright half of the month of Shravana, what Lord Krishna told me, I will recite verbatimII1II (Note : By stating time etc. Shri Vallabh declares that this path of divine grace is revealed to him by God himself though bhakti is described in scriptures.)


2 -  Brahma-sambandh karanaat sarveshaam dehjivayoho I
Sarvadoshnivritirhi doshaha panchvidha smritaha II2II

Shri Krishna told me that after dedicating himself and all his belongings to God i.e after Brahma-sambandh the impurities of the soul are totally removed. It is said that there are five types of impuritiesII2II



3 -  Sahajadeshkaalotha lokvedniroopitaha I
Sainyogajasparshjashcha na nivriti kathanchana ll3ll

Impurities mentioned in the Vedas and world are 1) By Birth 2) Place 3) Time 4) Circumstance 5) Physical contact. All the five doshas (impurities) are not counted after taking Brahma-sambandh.


4   - Anyathasarvadoshnam na nivriti kathanchana I
Asamarpitvastoonam tasmadvarjanamachreta II4II

These impurities can never be removed without contact with Brahma through Brahma-sambandh. Therefore anything not offered to or used by the brahma i.e God should not be used by us alsoII4II


5  - Nivedibhi samarpyaiva sarvamkuryaditisthiti I
Na matam devadevasya swamibhuktsamarpanam II5II

Dedicated souls (Brahma-sambandhi jivas) should perform all actions & activities by first dedicating them to God, this should be the way of life for a bhakta (devotee). Any article which we had used previously should never be offered to God as it is considerd 'Swami-Bhukta' (half-eaten/used).

6  - Tasmaadadausarvakarye sarvavastusamarpanam I
Dataapaharavachanam tathaacha sakalam hareh II6II
Na Grahyamitivaakyam hi bhinamargam param matam l

Before doing any activity all should be offered to God, the statement that says that "We cannot use articles which we had offered to God" are not related to Pushtimarg but to some other form of bhakti. (In fact in Pushtimarg we must use every article believing it to be the prasad of God)II6II


7  - Sevakanamyatha loke vyavahar prasidhyati ll7ll
Tathakaryamsamarpyaiva sarveshaambrahmataatatha l

Like good servant are known in world for selfless service, so are the devotees of God. By doing so (offering everything to God first) everything becomes godly for the devotee and everything offered becomes free from impuritiesII7II


8  - Gangatvamsarvadoshnam gunadoshaadi varnana ll8ll
Gangatvena niroopyasyat tadvadatraapi chaiva hi l

Just as impure water becomes Ganga after coming into contact with river Ganga, it is no longer known by it's good or bad attributes but as river Ganga only. Similarly anything offered to God becomes pure & perfectly divine once God accepts itII8II