In one’s path, service (sevā) is performed with independent effort (svatantra-puruṣārtha). This text aims to explain the outcome (phala) of such service. A doubt might arise: if one performs sevā purely as independent effort and has no expectation of attaining other results from sevā, then how can its outcome (phala) be explained?

The resolution is as follows: for one who performs such sevā throughout their lifetime, the state they attain at the time of their passing (dehāvasāna or end) is referred to here as phala (result). Thus, the statement that sevā has a phala refers to the ultimate state (gati or destination) achieved at the end.

This phala is inherent in the sevarūpa-bhajana (worship in the form of service) being performed presently. Within this worship resides the universal self-attitude (sarvātma-bhāva), through which the special bliss of devotion (bhajanānanda) is attained. Therefore, the phala in the form of this special bliss is not distinct or separate from sevā.

Śrī Kṛṣṇa tells Arjuna, Bhagavad Gītā (8.6):

yaṃ yaṃ vāpi smaran bhāvaṃ tyajaty ante kalevaram |
taṃ tam evaiti kaunteya sadā tad-bhāva-bhāvitaḥ ||

Whatever state of being one remembers when he leaves the body at the time of death, O son of Kuntī (Arjuna), that state he will attain, being always absorbed in such contemplation.

Similarly, The thought at the end is one’s destination. Hence, the outcome of sevā is service itself, and this should be understood in this manner. The doubt of any other phala arising from sevā, which could indicate a contradiction, is not valid.

Verse 1 - 2.1

How is the phala of sevā to be understood? With this curiosity, it is now explained further.

yādṛśī sevanā proktā tat siddhau phalam ucyate ।
alaukikasya dāne hi ca adyaḥ siddhyet manorathaḥ ॥ 1 ॥
phalaṁ vā hi adhikāraḥ vā na kālaḥ atra niyāmakaḥ ।
यादृशी सेवना प्रोक्ता तत् सिद्धौ फलम् उच्यते ।
अलौकिकस्य दाने हि च अद्यः सिध्येत् मनोरथः ॥ १ ॥
फलम् वा हि अधिकारः वा न कालः अत्र नियामकः ।
yādṛśī sevanā proktā tatsiddhau phalamucyate ।
alaukikasya dāne hi cādyaḥ siddhyenmanorathaḥ ॥ 1 ॥
phalaṁ vā hyadhikāro vā na kālo'tra niyāmakaḥ ।
यादृशी सेवना प्रोक्ता तत्सिद्धौ फलमुच्यते ।
अलौकिकस्य दाने हि चाद्यः सिध्येन्मनोरथः ॥ १ ॥
फलम् वा ह्यधिकारो वा न कालोऽत्र नियामकः ।

Meaning (Bhāvārtha)

In foundational texts such as Siddhānta-muktāvalī, Puṣṭi-pravāha-maryādā, Siddhānta-rahasya, Catuḥślokī, Bhakti-vardhinī, Sannyāsa-nirṇaya, and Nirodha-lakṣaṇa, the essence of bhagavat-sevā (service to the Lord) is extensively explained. Building upon these teachings, this text now elaborates on the resulting states (phalāvasthā) of bhagavat-sevā.

In the Yamunāṣṭaka, the aspiration for tanunavatva (a renewed divine body) is expressed, which only reaches fulfillment when the puṣṭi-prabhu (Grace-bestowing Lord) chooses to grant the puṣṭi-phala (graceful fruit) in the form of alaukika-sāmarthya (transcendental capability). However, irrespective of whether the Lord decides to grant this fruit, the concepts of phala-siddhi (attainment of fruits) or adhikāra-siddhi (attainment of eligibility) are not determined by time (kāla). This is explained in the context of the kārikā.

The experience of phala (fruition) for a puṣṭi-bhakta (graceful devotee) engaged in bhagavat-sevā is classified into three types:

  1. Alaukika-sāmarthya (transcendental capability): This encompasses mānasī-sevā (mental service), vyasanātmikā-bhakti (absorbed devotion), and sarvātma-bhāvarūpā nirodha-siddhi (self-restraint in universal self-attitude).
  2. Sāyujya (oneness): This refers to a merging into puruṣottama (Supreme Person) with the experiential possibility of divine pastimes (līlā) manifesting at that time.
  3. Attainment of a sevopayogi-deha (service-suited body) in divine realms such as Vaikuṇṭha (heavenly abodes).

Commentary (Ṭīkā)

The phala described in this text refers to what is attained through the completion of service. When the Lord grants transcendental capability (alaukika-dāna), the primary fruit (ādyaphala)—fulfillment of aspiration—is achieved. Whether phala or adhikāra is attained, it is independent of time (kāla).

Śrīācāryacaraṇa (the Acharya) explicitly clarifies the fruits of service as follows:
“Sevāyāṃ phalatrayam—alaukika-sāmarthyaṃ, sāyujyaṃ, sevopayogi-deho vā Vaikuṇṭhādiṣu”
This means that service may result in one of three fruits: alaukika-sāmarthya, sāyujya, or the attainment of a service-suited body in divine realms (Vaikuṇṭha or similar). The Acharya instructs devotees to render service in the manner exemplified by the Vraja devotees’ sentiments (śrīvrajabhakta-bhāva-pūrvaka-sevā). When one performs such service throughout their lifetime, the resulting fruit is realized at the end.

This is further echoed in Bhakti-vardhinī:
“Sevāyāṃ vā kathāyāṃ vā” (whether in service or narration).

Here, the underlying meaning is that unwavering attachment to service or narration throughout one’s lifetime ensures a state of imperishability and eternal fruit.

Three different results are presented here to distinguish between the three approaches in the path of devotion—puṣṭi (grace), maryādā (regulated path), and pravāha (conventional flow). Based on the devotee’s eligibility (adhikāra), three types of service emerge, and accordingly, three types of fruits are described sequentially:

  1. Primary Fruit - Alaukika-sāmarthya:
    This is the fruit of puṣṭi-sevā and is experienced through devotional bliss (bhajanānanda) arising purely from sarvātma-bhāva (universal self-attitude). This is a transcendental fruit (alaukika-phala), unattainable through countless self-efforts (koṭi-sādhanas). The capacity to experience this fruit (anubhava-yogyatā) is termed alaukika-sāmarthya. The ability to endure the Lord’s separation (viprayoga) also constitutes this transcendental capability. The Acharya’s intent indicates that the Vraja devotees are the exemplars of both types of alaukika-sāmarthya.

  2. Second Fruit - Sāyujya:
    This fruit pertains to those who follow the maryādā-mārga and results in merging with puruṣottama, not the impersonal akṣara (unchanging). In maryādā-mārga, sāyujya is generally attained through knowledge (jñāna) and other regulated practices. Compared to this, puṣṭi-mārga offers a unique distinction, as its sāyujya entails merging with puruṣottama. Devotees experiencing this sāyujya are occasionally externally manifested by the Lord to partake in the bliss of divine pastimes (bhajanānanda). In puṣṭi-mārga, sāyujya is initially achieved, followed by the experience of devotional bliss, and finally, merging back into sāyujya.

  3. Third Fruit - Service-Suited Body in Vaikuṇṭha:
    This pertains to those who follow the pravāha-mārga and results in attaining a service-suited body in realms such as Vaikuṇṭha. The term Vaikuṇṭha here is interpreted differently by commentators—some associating it with the abode of Śrī Lakṣmī (ramā-vaikuṇṭha), others referring to the expansive, all-encompassing Vaikuṇṭha. Nevertheless, in both interpretations, the absence of alaukika-sāmarthya within the pravāha-mārga underscores the divergence in outcomes.

The primary fruit is solely attainable through one’s true form (svarūpa), as indicated by the use of the word ‘hi’ in the original text. A doubt may arise: if the primary fruit is not based on eligibility (adhikāra), how can the Lord fulfill one’s aspirations? To resolve this, it is clarified:
“Phala athavā adhikāra siddhi kare vāme kāla niyāmaka nāhīṃ he” (The fruition or attainment of eligibility is not determined by time).

For those granted inner union (antar-gṛhagatānaku sāyujya), when the Lord desires to engage in pastimes with them, He manifests externally to experience bhajanānanda together and subsequently merges them back into sāyujya.

Verse 2.2

The discussion now proceeds to three obstacles (pratibandhaka).

udvegaḥ pratibandhaḥ vā bhogaḥ vā syāt tu bādhakam ॥ 2 ॥
उद्वेगः प्रतिबन्धः वा भोगः वा स्यात् तु बाधकम् ॥ २ ॥
udvegaḥ pratibandho vā bhogo vā syāttu bādhakam ॥ 2 ॥
उद्वेगः प्रतिबन्धो वा भोगो वा स्यात्तु बाधकम् ॥ २ ॥

Meaning (Bhāvārtha)

In the practices of bhagavat-sevā (service to the Lord) as instructed in the aforementioned texts, three obstacles (bādhaka) are identified:

  1. Udvega (mental disturbance),
  2. Pratibandha (restriction),
  3. Bhoga (enjoyment).
    The instruction is to renounce these three obstacles. (Kārikā-vivecana).

Commentary (Ṭīkā)

Mental disturbance (udvega), restrictions (pratibandha), and enjoyments (bhoga) act as obstructions in attaining the fruits of service (sevā-phala). If the mind remains disturbed (udvega), then it cannot be wholly focused on service (bhagavat-pravaṇa citta), which is essential for the fulfillment of service. Without proper focus, the desired fruit cannot be achieved.

The second obstacle is pratibandha (restrictions), which are of two types:

  1. Sādhāraṇa pratibandha (ordinary restrictions) and
  2. Bhagavat-kṛta pratibandha (restrictions imposed by the Lord).
    These will be analyzed further.

The third obstacle is bhoga (enjoyment). If one is attached to laukika bhoga (worldly enjoyments), it becomes impossible to perform service with concentration (ekāgrata). Thus, these three—udvega, laukika bhoga, and sādhāraṇa pratibandha—must be renounced.

On the other hand, bhagavat-kṛta pratibandha cannot be resolved. Hence, the command in the explanation states:

trayāṇāṃ sādhana-parityāgaḥ kartavyaḥ

The causes of these three obstacles must be renounced. Thus, one must abandon the root causes of these three types of obstacles.

A doubt might arise: what should be done when worldly (laukika) or scriptural (vaidika) activities arise during the time of service, as these can create restrictions (sādhāraṇa pratibandha)? Since such activities are justified by societal norms (loka-siddha) or scriptures (veda-siddha), how can they be renounced? To resolve this doubt, the explanation advises:

  • Renounce worldly enjoyments (laukika bhoga).
  • Abandon sādhāraṇa pratibandha with discernment (buddhi).

For example, when ordinary restrictions, such as family ceremonies like a son’s marriage (putra vivāha) or any other vaidika obligation, arise during the time of service, one should decide in advance to perform these activities during moments not dedicated to service. This ensures service remains uninterrupted.

If an unavoidable laukika or vaidika activity arises, one should perform such duties with the body but keep the mind focused on bhagavat-sevā. The intellect (buddhi) should not become attached to these activities.

Regarding alaukika bhoga (transcendental enjoyment), which is considered the second of the three fruits, it holds a primary position within its category.

Verse 3 - 4

Additional Commentary: Sādhāraṇa pratibandha can be mitigated, while bhagavat-kṛta pratibandha cannot. After clarifying this distinction, the text provides solutions for addressing sādhāraṇa pratibandha.

akarttavyaṁ bhagavataḥ sarvathā ca gatiḥ nahi ।
yathā vā tattva nirdhāraḥ vivekaḥ sādhanaṁ matam ॥ 3 ॥
bādhakānāṁ parityāgaḥ bhoge api ekaṁ tathā param ।
niṣpratyūhaṁ mahān bhogaḥ prathame viśate sadā ॥ 4 ॥
अकर्त्तव्यं भगवतः सर्वथा च गतिः नहि ।
यथा वा तत्त्व निर्धारः विवेकः साधनं मतम् ॥ ३ ॥
बाधकानां परित्यागः भोगे अपि एकं तथा परम् ।
निष्प्रत्यूहं महान् भोगः प्रथमे विशते सदा ॥ ४ ॥
akarttavyaṁ bhagavataḥ sarvathā ced gatirnahi ।
yathā vā tattvanirdhāro vivekaḥ sādhanaṁ matam ॥ 3 ॥
bādhakānāṁ parityāgo bhogepyekaṁ tathā param ।
niṣpratyūhaṁ mahān bhogaḥ prathame viśate sadā ॥ 4 ॥
अकर्त्तव्यं भगवतः सर्वथा चेद् गतिर्नहि ।
यथा वा तत्त्वनिर्धारो विवेकः साधनं मतम् ॥ ३ ॥
बाधकानां परित्यागो भोगेप्येकं तथा परम् ।
निष्प्रत्यूहं महान् भोगः प्रथमे विशते सदा ॥ ४ ॥

Meaning (Bhāvārtha)

When the Lord does not wish to grant fruits (phala-dāna-icchā), the soul (jīva) is left without any means or recourse. Thus, one should determine, “This life of mine is influenced by demonic tendencies (āsura-āveśa).” This realization itself serves as a method to eliminate grief (śoka). The causes or means of disturbances (udvega), restrictions (pratibandha), and enjoyments (bhoga) must be renounced. Renouncing worldly subjects that hinder devotion (bhakti-bādhaka viṣaya) is one method, while enjoying offerings dedicated to the Lord (bhagavat-samarpita viṣaya), which are niṣpratyūha (free from obstacles), is considered another, and superior, method. Why is this so? It is said because the great (divinely offered) enjoyments fall under the scope of the first fruit (alaukika-sāmarthya, transcendental capability).

  • Enjoyments (bhoga) are of two types:
    • Laukika (worldly),
    • Alaukika (transcendental).

Worldly enjoyments are to be renounced, whereas transcendental enjoyments are part of transcendental capability.

  • Restrictions (pratibandha) are also of two types:
    • Sādhāraṇa (ordinary),
    • Bhagavat-kṛta (divinely imposed).

While ordinary restrictions can be overcome through worldly prudence (laukika-cāturī), divinely imposed restrictions should be acknowledged as, “The Lord does not wish to grant me fruits.” Even in such cases, seeking refuge elsewhere is unwarranted. Instead, one should determine their true essence, acknowledging that, “My Master has decided for me to live this life influenced by āsura-āveśa.” The Lord, being omnipotent and independent, orchestrates all actions according to His will. Recognizing this through discernment (viveka), grounded in the knowledge of His greatness (māhātmya-jñāna), dispels unnecessary grief. Hence, the word viveka is emphasized in the third kārikā.

Commentary (Ṭīkā)

If the Lord does not intend to act, no means remain. Therefore, maintaining discernment (viveka) according to the established principles (tattva) is the only method to follow. When the Lord imposes restrictions (bhagavat-kṛta pratibandha) on a soul favored by His special grace, these restrictions must be understood as a reflection of His supreme independence (svatantratā). If the Lord’s will prevents service (sevā), then the absence of fruits (phala) should be accepted. One must understand that if the Lord imposes restrictions, service to another cannot yield alternative fruits. This is clarified in the explanation:

If restrictions are divinely imposed, then even service to others is futile

As stated in the Vyāsa-sūtra:

sarva-phala bhagavat-sūṃ hī milate hai

The Lord is the ultimate giver of fruits, while all other benefactors are subordinate to Him. If the Lord does not intend to grant fruits, then even subordinate entities cannot provide them. This leads to the complete absence of fruits (phala-abhāva).

A doubt may arise: if the Lord does not wish to grant fruits, does this apply only to āsura jīvas (demonic beings) and not to daiva jīvas (divine beings)? Since a being engaged in service must be divine, how can the absence of fruits apply universally? To resolve this, the explanation states:

tadā āsura ayaṃ jīva iti nirddhāraḥ

It must then be determined that this soul is demonic.

At the beginning of creation, demonic beings (āsura jīvas) were created through the Lord’s will. If the Lord chooses to impose demonic qualities upon a soul, it will bear such tendencies. Even among devotees, when a being harbors animosity (dveṣa) or hostility, they should be identified as āsura jīvas. Aware devotees must exercise caution to avoid negative associations (dussanga).

For those encountering divinely imposed restrictions in service, regret and grief over unfulfilled service often follow. To prevent such grief, discernment (viveka) serves as a tool. Recognizing, This knowledge of reality removes grief, is emphasized as the means. This discernment involves understanding that all actions, the nature of existence, and the structure of the world are orchestrated by the Lord. Questions such as:

  • Who am I?
  • What are the means (sādhana)?
  • Who is the giver (dātā)?
  • Who is the enjoyer (bhoktā)?

must be understood. This results in the eradication of grief.

The explanation suggests that jñāna-mārga (path of knowledge) here does not aim at liberation but rather at eliminating grief. Among āsura jīvas, there are two types—those temporarily influenced (āveśī) and those inherently demonic (sahaja). The temporarily influenced ones may display animosity but eventually achieve liberation in higher states. However, the inherently demonic remain hostile and only experience the absence of grief, not liberation.

Renouncing all three obstacles is essential. Among them, laukika bhoga (worldly enjoyment) is obstructive, whereas alaukika bhoga (transcendental enjoyment) is considered a fruit. Thus, bhoga serves as both fruit and obstruction. Nirvighna (unobstructed) transcendental enjoyment is part of the first fruit (alaukika-sāmarthya), and hence, such enjoyment is to be cultivated.

As for restrictions, divinely imposed restrictions (bhagavat-kṛta pratibandha) cannot be renounced, while ordinary restrictions are to be overcome through discernment. A doubt might arise:

How can worldly and transcendental enjoyments be compared when no clear hierarchy is apparent?"

To resolve this, it is explained that transcendental enjoyments, rooted in divine bliss (bhagavat-svarūpānanda), are entirely free of interruptions such as time and are therefore nirvighna (unobstructed). Conversely, worldly enjoyments are fraught with constant obstacles. Hence, the significant difference between the two is clarified.

As the Sannyāsa-nirṇaya states:

vāme bādhā karivekūṃ harihu samartha nāhīṃ he to dūsrū ko kar sake

If even the Lord cannot remove its obstruction, who else can?

This establishes that transcendental enjoyment is superior in essence, result, and means. Among the three fruits, alaukika-sāmarthya (the first fruit) encompasses the highest bliss of devotion (bhajanānanda).

savigṇo alpo ghātakaḥ syād

Worldly enjoyments are fraught with obstacles, are limited, and destructive. This highlights the defects of worldly enjoyments in comparison to transcendental ones.

Verse 5 - 6.1

savighnaḥ alpaḥ ghātakaḥ syāt balāt etau sadā matau ।
dvitīye sarvathā cintā tyājyā saṁsāra niścayāt ॥ 5 ॥
natvā adye dātṛtā nāsti tṛtīye bādhakaṁ gṛham ।
सविघ्नः अल्पः घातकः स्यात् बलात् एतौ सदा मतौ ।
द्वितीये सर्वथा चिन्ता त्याज्या संसार निश्चयात् ॥ ५ ॥
नत्वा अद्ये दातृता नास्ति तृतीये बाधकं गृहम् ।
savighno'lpo ghātakaḥ syād balādetau sadā matau ।
dvitīye sarvathā cintā tyājyā saṁsāra-niścayāt ॥ 5 ॥
natvādyena dātṛtā nāsti tṛtīye bādhakaṁ gṛham ।
सविघ्नोऽल्पो घातकः स्याद् बलादेतौ सदा मतौ ।
द्वितीये सर्वथा चिन्ता त्याज्या संसारनिश्चयात् ॥ ५ ॥
नत्वाद्ये दातृता नास्ति तृतीये बाधकं गृहम् ।

Meaning (Bhāvārtha)

Worldly enjoyment (laukika-bhoga), being a source of trivial pleasure and accompanied by numerous obstacles, can only be renounced when this realization firmly takes hold. Otherwise, laukika-bhoga and divinely imposed restrictions (bhagavat-kṛta pratibandha) become strong hindrances to devotional sentiment (bhakti-bhāva), and this truth must be acknowledged. When faced with bhagavat-kṛta pratibandha, one should firmly conclude that one’s attachment to worldly existence will not be broken. Understanding this, renouncing anxiety is the only solution.

Even when engaging in service, if transcendental capability (alaukika-sāmarthya) does not manifest within the devotee, it should not be considered an obstacle. Instead, it should be understood that the Lord does not wish to reveal the divine nature (ādhidaivikatā) of the service performed by the devotee. If worldly enjoyments (laukika-bhoga) cannot be renounced, then renouncing household life (gṛha-tyāga) becomes a better alternative.

How can one renounce ordinary enjoyments?

The response is that laukika-bhoga, being a source of trivial pleasure and accompanied by countless obstacles, is inherently worthy of renunciation. If the soul is not cautious, laukika-bhoga, despite being insignificant and fraught with obstacles, can act as a powerful hindrance to bhakti-bhāva, much like bhagavat-kṛta pratibandha. Hence, the fifth kārikā uses the descriptive terms savighna (obstructed) and alpa (insignificant) for bhoga. These terms clarify why bhoga should be renounced—it is both obstructed and trivial in nature. The term etau in the fifth kārikā refers to laukika-bhoga and bhagavat-kṛta pratibandha. Thus, both are deemed strong obstacles.

In the fifth kārikā, the instruction to renounce anxiety due to the “other” restriction refers to bhagavat-kṛta pratibandha. If one cannot maintain discernment (viveka), grounded in the knowledge of the Lord’s greatness (māhātmya-jñāna), as instructed in the third kārikā, the way to eliminate anxiety is saṃsāra-niścaya (realization of worldly certainty). Worrying over unchangeable destiny yields no benefit. Thus, further discussion on bhagavat-kṛta pratibandha avoids repetition.

Even when engaged in service, if transcendental capability (alaukika-sāmarthya) does not manifest, it should not be considered a bhagavat-kṛta pratibandha. Rather, it must be understood that the Lord does not wish to grant the fruit of transcendental capability during this lifetime on earth. However, after the body is relinquished, the Lord will grant a sevopayogi-deha (service-suited body) and provide eternal divine service (ādhidaivika-sevā) in His eternal pastimes.

Commentary (Ṭīkā)

Worldly enjoyments (laukika-bhoga) are fraught with obstacles and are trivial, while divinely imposed restrictions (bhagavat-kṛta pratibandha) are destructive through compulsion. Therefore, both are deemed obstacles. The first (laukika-bhoga) is to be renounced, while the second (bhagavat-kṛta pratibandha) signifies certainty of worldly existence (saṃsāra-niścaya), and thus, all anxiety must be abandoned.

Worldly enjoyments are filled with various forms of obstacles, such as ailments and distress. These enjoyments are limited by actions, time, and other factors and are insignificant in essence, outcome, and means. Bhagavat-kṛta pratibandha creates interruptions during service, making it destructive. Thus, both are recognized as perpetual obstacles. The instruction is to renounce the first (laukika-bhoga), as the second (bhagavat-kṛta pratibandha) cannot be avoided.

The explanation emphasizes:

etau sadā pratibandhakau

These two (laukika-bhoga and bhagavat-kṛta pratibandha) are perpetual obstacles.

Thus, laukika-bhoga is to be renounced, while bhagavat-kṛta pratibandha cannot be avoided. Within the path of knowledge (jñāna-mārga), a person lacking eligibility (adhikāra) becomes prone to anxiety about fruits (phala), leading to sorrow. To dispel this sorrow, the explanation clarifies that under divinely imposed restrictions, there is no connection to fruits in any way. Therefore, one must abandon fruit-related worries.

Why so? Because egotistic and possessive tendencies (ahantā-mamatā) form the very root of all suffering. When faced with bhagavat-kṛta pratibandha, worldly existence itself must be understood as the fruit, and no other fruit will manifest. This should be recognized with certainty.

Even during bhagavat-sevā, if there is no experience of alaukika-sāmarthya (“the first” fruit), it indicates the absence of the Lord’s desire to grant fruits. Furthermore, if laukika-bhoga (third obstacle) exists, the household (gṛha) becomes a hindrance. The explanation emphasizes:

In the absence of the fruit of transcendental capability, it must be understood that the Lord does not wish to grant fruits. In this scenario, service fails to manifest its divine nature. Renouncing the household is necessary to remove worldly enjoyments.

This implies that the Lord, though omnipotent and connected to the inner self (antaḥkaraṇa), allows disturbances (udvega) in the mind. When such disturbances obstruct mental devotion (mānasī-sevā), the divine nature of service cannot manifest, and the absence of the Lord’s will to grant fruits is evident. Worldly enjoyments (laukika-bhoga), rooted in household attachment, obstruct divine orientation.

As Śrīmadācāryacaraṇa instructs in his Nibandha:

Abandon the household entirely; if not possible, dedicate the house to Śrī Kṛṣṇa, as He alone liberates from the egoistic and possessive tendencies of worldly existence.

Verse 6.2 - 7

avaśyaṁ iyaṁ sadā bhāvyā sarvam anyat mano bhramaḥ ॥ 6 ॥
tadīyaiḥ api tat kāryaṁ puṣṭau na eva vilambayet ।
guṇa kṣobhe api draṣṭavyam etat eva iti me matiḥ ॥ 7 ॥
अवश्यं इयं सदा भाव्या सर्वम् अन्यत् मनो भ्रमः ॥ ६ ॥
तदीयैः अपि तत् कार्यं पुष्टौ न एव विलम्बयेत् ।
गुण क्षोभे अपि दृष्टव्यं एतत् एव इति मे मतिः ॥ ७ ॥
avaśyeyaṁ sadā bhāvyā sarvamanyanmanobhramaḥ ॥ 6 ॥
tadīyairapi tat kāryaṁ puṣṭau naiva vilambayet ।
guṇa-kṣobhe'pi draṣṭavyam etad eveti me matiḥ ॥ 7 ॥
अवश्येयं सदा भाव्या सर्वमन्यन्मनोभ्रमः ॥ ६ ॥
तदीयैरपि तत् कार्यं पुष्टौ नैव विलम्बयेत् ।
गुणक्षोभेऽपि द्रष्टव्यमेतदेवेति मे मतिः ॥ ७ ॥

Meaning (Bhāvārtha)

The Lord’s role as the bestower of fruits (phala-dātṛtā) is beyond anyone’s control. Therefore, any thoughts that arise in the mind contrary to this understanding must be regarded as mere delusions (manobhrama).

Those who are devoted to the Lord must reflect upon the concepts of fruits (phala) and restrictions (pratibandha). Śrīhari will never delay in granting grace (anugraha). Even when disturbances arise through qualities like sattva and others, one must recognize that, It is the Lord Himself who has chosen to delay the granting of fruits. This is how I comprehend it.

Commentary (Ṭīkā)

After delineating the three fruits and three restrictions, the command is given to the servants of the Lord to contemplate them continuously, day and night. This instruction emphasizes that the fruit-triad (phalatrayī) and the restriction-triad (pratibandhatrayī) must always be contemplated. Constant reflection ensures that no other restrictions obstruct the path of devotion (bhaktimārga).

The text asserts, apart from these three fruits and three restrictions, every other thought regarding alternate fruits or restrictions is nothing but a delusion (manobhrama). In other words, imagining alternate outcomes or creating hypothetical restrictions are distractions of the mind.

If the fruits and restrictions discussed above pertain only to those who have dedicated themselves to the Lord, then how can these be relevant to them?

Since their body, senses, and everything are surrendered to the Lord, all fruits are inherently tied to Him. For such individuals, fruits are already granted.

So, is it not redundant to discuss fruits and restrictions for them?

The text asserts, fruits and restrictions must also be acknowledged in relation to those surrendered (tadīya). If one is accepted within kevalapuṣṭi (pure grace), then the Lord will not delay granting fruits. Even when internal disturbances arise from qualities like sattva, the same method of reflection must be followed. This is my (Śrī Vallabhācārya’s) opinion.

Those who have undergone the brahmasambandha (divine connection) must reflect on the concepts of fruits and restrictions. This is because the Lord does not delay bestowing fruits to those accepted solely within puṣṭi-mārga. However, for modern individuals living within the parameters of puṣṭi-maryādā, delays in achieving fruits may occur. Hence, like messengers awaiting their master’s orders, one must always acknowledge the possibility of fruit-related restrictions. When disturbances arise within the heart from qualities like sattva, reflection on the concepts of fruits and restrictions remains essential. No other means should be sought—this is my (Śrī Vallabhācārya’s) opinion.

The phrase This is my opinion signifies the conclusion reached through reflection. My intellect remains firmly rooted in this understanding, and no alternative means appear to me.

Does this reflection introduce a sense of fault or inadequacy?

The thought may arise that once one is surrendered (samarpana) and becomes part of the Lord’s domain (tadīya), fruits are inevitable, making the consideration of restrictions unnecessary. Addressing this doubt, the text concludes:

kusṛṣṭir atra vā kācid utpadyeta sa vai bhramaḥ

Any adverse creation arising here is indeed delusion.

Verse 8.1

kusṛṣṭiḥ atra vā kācit utpadyeta saḥ vai bhramaḥ ।
कुसृष्टिः अत्र वा काचित् उत्पद्येत सः वै भ्रमः ।
kusṛṣṭiratra vā kācidutpadyeta sa vai bhramaḥ ॥ 8 ॥
कुसृष्टिरत्र वा काचिदुत्पद्येत स वै भ्रमः ॥ ८ ॥

Meaning (Bhāvārtha)

In this statement, any doubts or suspicions that may arise must be considered as mere delusions (bhrama-mātra).

Commentary (Ṭīkā)

Here, any adverse creation (kusṛṣṭi) that arises should be understood as undoubtedly delusional (bhrama-rūpa).

Thus, for those who belong to the Lord (tadīya), fruits are assured as a matter of divine order. Any contrary sentiments that arise in the mind due to qualities like sattva or others are merely delusions. This is because it has been established that the Lord operates solely by His independent will (svatantra-icchā). Therefore, the erroneous thought that The Lord will not bestow fruits has already been addressed and dismissed earlier, and such a belief should not be entertained. Instead, one must maintain a devotional sentiment rooted in trust.

This concise commentary on the Seva-phala by Goswami Śrī Nṛsiṃhalālajī Mahārāja has been completed.