The concluding teaching from the Sixteen Works was imparted to Vishnudas in 1526 A.D. Due to his struggles in comprehending the guidance provided in this text. The Master highlights both the three-fold rewards and the obstacles encountered in seva. He emphasizes that anxiety should be relinquished under all circumstances, as the bestowal of divine rewards rests entirely in God’s hands.

The teachings focus on the philosophy of seva (service) as a pathway to spiritual growth and divine connection. Shri Vallabhacharya emphasizes:

  1. Nature of Service: The rewards of service are proportional to its sincerity and quality. True service fosters devotion and strengthens the bond with the divine.
  2. Overcoming Hindrances: Obstacles like worldly attachments, anxieties, or selfish desires must be abandoned. These hinder the path to spiritual realization and prevent divine grace from flowing.
  3. Timelessness of Devotion: Spiritual progress is not bound by time. What matters is the quality and intent of devotion, not when it is performed.
  4. Detachment from Materialism: Material indulgences and household attachments can become barriers. Selflessness and detachment are essential virtues on the path to liberation.
  5. Divine Independence: Bhagavān operates beyond the constraints of obligations or karma. His grace is unconditional and not limited by human expectations.
  6. Promptness in Duty: Devotees must fulfill their duties without delay, nurturing their devotion while accepting every circumstance as part of the divine will.
  7. Illusion and Clarity: Mistakes and improper actions are seen as illusions and distractions, which should be overcome through focus and discernment.
  8. Higher Realization: The ultimate goal is uninterrupted divine enjoyment, achieving purity, and experiencing the bliss of divine pastimes.

Overall, the teachings encourage a life of purposeful devotion, free from distractions, and grounded in spiritual discipline, leading to an intimate connection with the divine.


yādṛśī sevanā proktā tat siddhau phalam ucyate ।
alaukikasya dāne hi ca adyaḥ siddhyet manorathaḥ ॥ 1 ॥
यादृशी सेवना प्रोक्ता तत् सिद्धौ फलम् उच्यते ।
अलौकिकस्य दाने हि च अद्यः सिध्येत् मनोरथः ॥ १ ॥
yādṛśī sevanā proktā tatsiddhau phalamucyate ।
alaukikasya dāne hi cādyaḥ siddhyenmanorathaḥ ॥ 1 ॥
यादृशी सेवना प्रोक्ता तत्सिद्धौ फलमुच्यते ।
अलौकिकस्य दाने हि चाद्यः सिध्येन्मनोरथः ॥ १ ॥
The service performed in a particular manner (yādṛśī sevanā proktā) yields fruit in its fulfillment (tat siddhau phalam ucyate). Through the giving of the extraordinary (alaukikasya dāne hi), one's heartfelt wishes are fulfilled today (ca adyaḥ siddhyet manorathaḥ).

phalaṁ vā hi adhikāraḥ vā na kālaḥ atra niyāmakaḥ ।
udvegaḥ pratibandhaḥ vā bhogaḥ vā syāt tu bādhakam ॥ 2 ॥
फलम् वा हि अधिकारः वा न कालः अत्र नियामकः ।
उद्वेगः प्रतिबन्धः वा भोगः वा स्यात् तु बाधकम् ॥ २ ॥
phalaṁ vā hyadhikāro vā na kālo'tra niyāmakaḥ ।
udvegaḥ pratibandho vā bhogo vā syāttu bādhakam ॥ 2 ॥
फलम् वा ह्यधिकारो वा न कालोऽत्र नियामकः ।
उद्वेगः प्रतिबन्धो वा भोगो वा स्यात्तु बाधकम् ॥ २ ॥
Fruit or entitlement (phalaṁ vā hi adhikāraḥ vā) is not determined by time here (na kālaḥ atra niyāmakaḥ). Disturbance or obstruction (udvegaḥ pratibandhaḥ vā) or indulgence may become an impediment (bhogaḥ vā syāt tu bādhakam).

akarttavyaṁ bhagavataḥ sarvathā ca gatiḥ nahi ।
yathā vā tattva nirdhāraḥ vivekaḥ sādhanaṁ matam ॥ 3 ॥
अकर्त्तव्यं भगवतः सर्वथा च गतिः नहि ।
यथा वा तत्त्व निर्धारः विवेकः साधनं मतम् ॥ ३ ॥
akarttavyaṁ bhagavataḥ sarvathā ced gatirnahi ।
yathā vā tattvanirdhāro vivekaḥ sādhanaṁ matam ॥ 3 ॥
अकर्त्तव्यं भगवतः सर्वथा चेद् गतिर्नहि ।
यथा वा तत्त्वनिर्धारो विवेकः साधनं मतम् ॥ ३ ॥
That which is not to be done (akarttavyaṁ) by the Lord (bhagavataḥ) has no course in any manner (sarvathā ca gatiḥ nahi). Determination of truth (yathā vā tattva nirdhāraḥ) through discrimination (vivekaḥ) is considered the means (sādhanaṁ matam).

bādhakānāṁ parityāgaḥ bhoge api ekaṁ tathā param ।
niṣpratyūhaṁ mahān bhogaḥ prathame viśate sadā ॥ 4 ॥
बाधकानां परित्यागः भोगे अपि एकं तथा परम् ।
निष्प्रत्यूहं महान् भोगः प्रथमे विशते सदा ॥ ४ ॥
bādhakānāṁ parityāgo bhogepyekaṁ tathā param ।
niṣpratyūhaṁ mahān bhogaḥ prathame viśate sadā ॥ 4 ॥
बाधकानां परित्यागो भोगेप्येकं तथा परम् ।
निष्प्रत्यूहं महान् भोगः प्रथमे विशते सदा ॥ ४ ॥
The renunciation of obstructions (bādhakānāṁ parityāgaḥ), even within indulgence (bhoge api), is the ultimate attainment (ekaṁ tathā param). The unobstructed and profound enjoyment (niṣpratyūhaṁ mahān bhogaḥ) always enters at the outset (prathame viśate sadā).

savighnaḥ alpaḥ ghātakaḥ syāt balāt etau sadā matau ।
dvitīye sarvathā cintā tyājyā saṁsāra niścayāt ॥ 5 ॥
सविघ्नः अल्पः घातकः स्यात् बलात् एतौ सदा मतौ ।
द्वितीये सर्वथा चिन्ता त्याज्या संसार निश्चयात् ॥ ५ ॥
savighno'lpo ghātakaḥ syād balādetau sadā matau ।
dvitīye sarvathā cintā tyājyā saṁsāra-niścayāt ॥ 5 ॥
सविघ्नोऽल्पो घातकः स्याद् बलादेतौ सदा मतौ ।
द्वितीये सर्वथा चिन्ता त्याज्या संसारनिश्चयात् ॥ ५ ॥
That which is hindered and insignificant (savighnaḥ alpaḥ) is considered destructive (ghātakaḥ syāt) and is always viewed as such by force (balāt etau sadā matau). In the second instance (dvitīye), all worry (sarvathā cintā) must be renounced (tyājyā) due to the certainty of worldly existence (saṁsāra niścayāt).

natvā adye dātṛtā nāsti tṛtīye bādhakaṁ gṛham ।
avaśyaṁ iyaṁ sadā bhāvyā sarvam anyat mano bhramaḥ ॥ 6 ॥
नत्वा अद्ये दातृता नास्ति तृतीये बाधकं गृहम् ।
अवश्यं इयं सदा भाव्या सर्वम् अन्यत् मनो भ्रमः ॥ ६ ॥
natvādyena dātṛtā nāsti tṛtīye bādhakaṁ gṛham ।
avaśyeyaṁ sadā bhāvyā sarvamanyanmanobhramaḥ ॥ 6 ॥
नत्वाद्ये दातृता नास्ति तृतीये बाधकं गृहम् ।
अवश्येयं सदा भाव्या सर्वमन्यन्मनोभ्रमः ॥ ६ ॥
After offering obeisance (natvā), today there is no act of giving (adye dātṛtā nāsti). In the third instance, the house itself becomes an obstacle (tṛtīye bādhakaṁ gṛham). This must always be contemplated upon (avaśyaṁ iyaṁ sadā bhāvyā), as everything else is merely a delusion of the mind (sarvam anyat mano bhramaḥ).

tadīyaiḥ api tat kāryaṁ puṣṭau na eva vilambayet ।
guṇa kṣobhe api draṣṭavyam etat eva iti me matiḥ ॥ 7 ॥
तदीयैः अपि तत् कार्यं पुष्टौ न एव विलम्बयेत् ।
गुण क्षोभे अपि दृष्टव्यं एतत् एव इति मे मतिः ॥ ७ ॥
tadīyairapi tat kāryaṁ puṣṭau naiva vilambayet ।
guṇa-kṣobhe'pi draṣṭavyam etad eveti me matiḥ ॥ 7 ॥
तदीयैरपि तत् कार्यं पुष्टौ नैव विलम्बयेत् ।
गुणक्षोभेऽपि द्रष्टव्यमेतदेवेति मे मतिः ॥ ७ ॥
Even by those belonging to Him (tadīyaiḥ api), His work (tat kāryaṁ) should not be delayed at all in fostering growth (puṣṭau na eva vilambayet). Even amidst disturbance in qualities (guṇa kṣobhe api), this alone must be observed (draṣṭavyam etat eva) — this is my belief (iti me matiḥ).

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 ॥
An improper creation may arise here (kusṛṣṭiḥ atra vā kācit utpadyeta), and that indeed is delusion (saḥ vai bhramaḥ).

Thus ends the 'Seva-phala' composed by Shri Vallabhacharya.