The composition of sevāphala and its elaboration were undertaken by Śrīmahāprabhu in Āgrā for Viṣṇudāsa Chīpā. As per legend, this composition is believed to have taken place in Vikram Samvat 1582 (1525 AD).

Viṣṇudāsa Chīpā’s father used to print cloth, and Viṣṇudāsa would take the printed fabric to Āgrā for selling. One day, while engaged in this trade, Śrīācāryajī visited Āgrā. Viṣṇudāsa carried some finely printed fabrics to the city. At that time, Śrīācāryajī said to Kṛṣṇadāsa, ‘The Chīpā has excellent printed cloth; go and take it. Pay him whatever he asks.’ Kṛṣṇadāsa conveyed this to Viṣṇudāsa, saying, ‘Give me all your printed cloth and take the price you desire.’ Viṣṇudāsa stated a quadruple price, and Kṛṣṇadāsa paid the entire amount, further adding, ‘Bring more good cloth whenever available.’

This left Viṣṇudāsa confused, leading him to think that these individuals must be extraordinary beings. He felt uneasy about selling cloth to them, fearing that their money entering his household would bring complete renunciation. Hence, he said, ‘Take back your money and return my cloth.’ Kṛṣṇadāsa responded, ‘You seem stubborn. You named the price, and I have paid it. The cloth will not be returned. If you face any loss, take additional money; after all, you received quadruple the price.’

Viṣṇudāsa replied, ‘You are divine beings. If your money comes into my house, my entire household will embrace renunciation. Therefore, I cannot sell to you. If you cannot return the fabric, keep both your money and the cloth, but your money cannot remain with me.’ Kṛṣṇadāsa then explained, ‘Śrīācāryajī himself appreciated the cloth and instructed, “Take it.” No matter what means you employ, the cloth will not be returned. Moreover, Śrīācāryajī never accepts anything from someone who is not a devotee.’ To this, Viṣṇudāsa inquired, ‘Where is Śrīācāryajī?’

The Upaniṣads aptly state that the Supreme is neither attained through discourse, intelligence, nor extensive study. Instead, only the one sought by the Supreme can find Him.

yamevaiṣa vṛṇute tena labhyaḥ - Kaṭha Upaniṣad (1.2.23)

During his three pilgrimages across Bhāratavarṣa, Śrīmahāprabhu was in search of none other than Viṣṇudāsa. Therefore, Viṣṇudāsa could ask, ‘Where is Śrīācāryajī?’

The Nirodhalakṣaṇa grantha explains that the Lord’s manifestation amongst devotees on this earth signifies karaṇa-nirodha (cessation of cause). Forgetting the material world and developing attachment to the Lord indicates vyāpāra-nirodha (cessation of activity). Through this process, the devotee experiences the Lord’s form and divine play (līlā) in all states, leading to phala-nirodha (cessation of outcome). Accordingly, Śrīmahāprabhu’s fondness for Viṣṇudāsa’s printed cloth represents karaṇa-nirodha. Viṣṇudāsa’s inquiry, ‘Where is Śrīācāryajī?’ represents vyāpāra-nirodha. The attainment of sevāphala without rendering service represents phala-nirodha.

yamevaiṣa vṛṇute tena labhyaḥ tasyaiṣa ātmā vivṛṇute tanuṃ svām

Signifies the concealment of the individual soul (jīvātmā) as karaṇa-nirodha and the self-revelation by the Supreme Being (paramātmā) as phala-nirodha.

Śrīācāryajī visited the sacred banks of Śrīyamunājī, initiated Viṣṇudāsa by reciting the divine nāma (name), and established the divine connection (brahmasaṃbandha). Viṣṇudāsa pleaded,

Maharaj, I am ignorant. Please bless me with knowledge of your works, such as Śrībhāgavata, and enable me to understand the principles of your path.

Śrīācāryajī then composed the Sevāphala grantha and explained it to Viṣṇudāsa. Upon hearing it, Viṣṇudāsa said,

By listening to the Sevāphala grantha, I have gained understanding of all scriptures and purāṇas. However, I still cannot grasp the deeper intent of the Sevāphala grantha.

Śrīācāryajī replied,

The Sevāphala grantha is indeed challenging. You were right to ask.

Later, he elaborated on the commentary of Sevāphala, enabling Viṣṇudāsa to internalize the principles of the entire path. This brought immense joy to him. Viṣṇudāsa continued printing cloth, selling it in Āgrā for sustenance, while dedicating his days and nights to mānasī-sevā (mental devotion), immersed in the teachings and sentiments of Śrīācāryajī’s works, especially Śrīsubodhinī.

To render service free from agitation, the concept of renouncing anxiety has been explained. Through antaḥkaraṇa-prabodha, vivekadhairyāśraya, and kṛṣṇāśraya, methods to avoid obstacles and disturbances in this puṣṭimārgīya service to the Lord have been demonstrated. In catuḥślokī, the position of this service within the fourfold aims of life—dharma (righteousness), artha (wealth), kāma (desire), and mokṣa (liberation)—is elucidated. In bhakti-vardhinī, the development of this service is outlined from its seed state to its final stage of absorption (vyasana-daśā).

During moments when service is not feasible, the importance of keeping the mind inclined towards the Lord without disruption has been highlighted in jalabheda-pañca-padyāni through the explanation of the forms of listening to and chanting the Lord’s tales (bhagavat-kathā). If this service proves unattainable, one should control material attachments by renouncing household life (gṛhatyāga), but such renunciation should only occur when the stage of absorption (vyasana-daśā) is firmly established; otherwise, it should not be undertaken. This precaution has been advised in sannyāsa-nirṇaya (decision of renunciation).

In nirodhalakṣaṇa (characteristics of cessation), the contributing factors to the development of this service as mental devotion (mānasī sevā) have been defined. Now, in sevāphala (fruit of service), the resultant form of this bodily-wealth service (tanu-vittajā sevā) is described as phala-nirodha (cessation of outcome), which manifests as transcendent capability (alaukika-sāmarthya). This represents the alignment of all inclinations towards the divine form of the Supreme (paramātmā) and is referred to as sarvātma-bhāva (universal self-attitude).

The unified essence or foundational principle of all sixteen texts (ṣoḍaśa-granthas), akin to a cornerstone, has been explicitly clarified by Śrīmahāprabhu in the puṣṭi-pravāha-maryādā grantha—

bhagavad-pasevārthaṃ tat-sṛṣṭiḥ nānyathā bhavet

The creation is for the purpose of serving the Lord and not otherwise. Consequently, if within the concluding grantha sevāphala, a depiction of any fruit other than the puṣṭimārgīya fruit is accepted, or within the puṣṭimārgīya path, any duty or state other than service is considered as a goal or fruit, then there will arise a conflict among the interpretive elements like initiation and conclusion (upakrama-upasaṁhāra). Thus, in the conclusion of this grantha, Śrīmahāprabhu commands—

kṛṣṭiratra vā kācidutpadyeta sa ve bhramaḥ

Any adverse creation or notion arising here is indeed delusion.

In this text, the sevāphala (fruits of service) have been described as ’transcendental capability’ (alaukika-sāmarthya), ‘union with the Lord’ (sāyujya), and a ‘service-suited body in Vaikuṇṭha and other divine realms’ (vaikuṇṭhādiṣu sevopayogi-deha). Multiple interpretations of these aspects have been presented by various commentators:

  • These three fruits are outcomes for the three subcategories of puṣṭi-sarga: puṣṭi-puṣṭi (enhanced grace), maryādā-puṣṭi (grace bound by principles), and pravāha-puṣṭi (grace as a continual flow).

  • The alaukika-sāmarthya (transcendental capability) in the form of tanunavatva-rūpa alaukika-sāmarthya is an experiential result of the feeling of separation from the Lord (bhagavad-viraha). Union with the Lord (sāyujya) is an experiential result of association with the Lord (bhagavat-saṃyoga). The *navatanutva-svarūpa sevopayogi-deha is the outcome for those with ordinary eligibility in devotion.

This mental devotion (mānasī-sevā) is considered a higher service (parā-sevā), as stated in siddhānta-muktāvalī. The accomplishment of mental devotion is achieved through bodily and wealth-based service (tanu-vittajā sevā), as also stated there. Only those who are puṣṭi-jīvas are eligible for this devotional service in the form of puṣṭi-bhakti; this is not for all, as delineated in puṣṭi-pravāha-maryādā. In siddhānta-rahasya, the method of self-surrender is explained for initiating puṣṭi-jīvas into the devotional service of puṣṭi-bhakti. This renders attachment to material enjoyments incapable of obstructing puṣṭi-bhakti.

The tenth canto (daśama-skandha) of the Bhāgavata addresses cessation (nirodha). The eleventh canto (ekādaśa-skandha) elucidates liberation (mukti), while the twelfth canto (dvādaśa-skandha) focuses on the attainment of divine shelter (āśraya-brahmabhāvāpatti). Analyzing the thematic sequence of these cantos alongside Śrīmahāprabhu’s statement:

Thus, the three distinctions have been explained as sāyujya, Vaikuṇṭha, and jīvanmukti” (Subodhinī 3.25.40)

The triad of fruits described in the sevāphala.

  • Alaukika-sāmarthya signifies phala-nirodha, akin to the state of jīvanmukti experienced on earth, similar to the extraordinary divine experiences of devotees in the tenth canto.
  • Sāyujya denotes merging with the Supreme (paramātmā-laya), akin to videhamukti, the subject of the eleventh canto.
  • The service-suited body in Vaikuṇṭha and similar divine realms (vaikuṇṭhādiṣu sevopayogi-deha) represents sheltering in the Supreme (āśraya-brahmabhāvāpatti), attaining divine bodies in Vaikuṇṭha and engaging in devotion anew, resonating with the subject of the twelfth canto of the Bhāgavata.

Thus, with the determination of the unity of the three fruits, the sequential harmony of the Nirodhalakṣaṇa grantha and Sevāphala grantha becomes evident. The depiction of the state of practice (sādhanāvasthā) of cessation (nirodha) is desired in Nirodhalakṣaṇa, while the depiction of the state of fruition (phalāvasthā) of cessation is outlined in Sevāphala. Similarly, the state of practice for service is addressed in Siddhānta-muktāvalī and Siddhānta-rahasya, while its state of fruition is described here in Sevāphala.

The reason for such significant differences among various commentators concerning these fruits lies in a delightful debate: within puṣṭi-bhakti (grace-based devotion), is the experience of union with the Lord (saṃyogānubhūti) the supreme fruit, or is it the experience of separation (virahānubhūti)? While answering this question, various commentators, compelled by their individual emotional inclinations (bhāva-ruci), find themselves entangled. Hence, prior to the study of the Sevāphala grantha, an examination of Śrīmahāprabhu and Śrīprabhucharaṇa’s views on the subject would be beneficial.

The Taittirīya Upaniṣad refers to Brahman as ānandamaya (abundant joy) and as ānanda (joy). Similarly, Brahman is referred to as rasa (essence or relish), stating raso vai saḥ (He is indeed essence). The Brahmasūtra under the aphorism ānandamayobhyāsāt determines two points:

  1. The suffix maya in conjunction with the term ānanda is used to signify abundance (pracurata), thus making ānandamaya mean “of abundant joyful nature.”
  2. The term ānandamaya is indicative of the Supreme (paramātma).

Considering all these, two questions arise:

Are the terms ānanda and ānandamaya synonymous despite their nuanced meanings?

The experience of various divine emotions provided by the Lord leads devotees to perceive different forms of fruition in bhagavad-anubhūti (experience of the Lord). Consequently, all commentators interpret the fruit according to their respective preferences (phal-ruci). Any disagreements apparent among them reflect a sweet divergence rooted in their passionate perspectives. Thus, even these differences themselves are fruitful.

Regarding the intent of the grantha, the Bhāgavata (3.5.32–40) depicts three fruits of the nine forms of devotion (bhakti): jīvanmukti (liberation while living), sāyujya (union with the Lord), and attainment of Vaikuṇṭha realms (vaikuṇṭhaloka-prāpti).

Therefore, alaukika-sāmarthya (transcendental capability) and jīvanmukti should be considered synonymous, just as vaikuṇṭhādiṣu sevopayogi-deha (service-suited body) and vaikuṇṭhaloka-prāpti should be considered synonymous.

Both share sāyujya as a common aspect. Once this unity is established, the detailed depiction of the triad of fruits provided in Subodhinī enables a clearer understanding of the triad of fruits outlined in Sevāphala grantha.

Alaukika-sāmarthya manifests here on this earthly plane during service to the Lord, through the experience of bhagavad-anubhūti (divine experience) by all the senses. This is synonymous with puṣṭimārgīya jīvanmukti. It is described as phala-nirodha (cessation of the fruit). Does it imply differentiation between two forms of Brahman?

If so, then through the statement raso vai saḥ, which aspect of Brahman—whether its ānanda-rūpa (joyful nature) or ānandamaya-rūpa (abundant joy)—is referred to as rasa (essence)?

Undoubtedly, it can be stated that the weight of the śruti (scriptures) lies more on the essence-based nature of paramātma (the Supreme), as it explicitly mentions: raso vai saḥ rasaṃ hyevāyaṃ labdhvā ānandī bhavati (He is indeed essence, and by attaining this essence, one becomes joyous). According to Śrī Harirāya Caraṇa’s perspective, the external manifest form of paramātma should be referred to as ānandamaya, while the emotional inclination or love felt for paramātma in a devotee’s heart should be referred to as ānanda.

In rasa-śāstra, rati (love) or prīti (affection) is termed as rasa and sthāyībhāva (permanent sentiment). The person for whom rati or prīti arises is termed ālambana-vibhāva (supporting determinant) in rasa-śāstra. The primary subject of rasa-śāstra is the analysis of major psychological states, their objects, stimulants, manifestations, and supplementary transient psychological states. Therefore, rasa, as a permanent psychological state, is considered the inherent quality (dharmī) in rasa-śāstra. All other aspects such as affection, fear, anger, enthusiasm, or indifference, including their objects, stimulants, and other supplementary factors, are regarded as the attributes (dharma).

Accordingly, Śrīharirāyacaraṇa suggests that the externally manifest form of paramātma (the Supreme), being the manifestation outside the heart as the ālambana-vibhāga (supporting determinant) of the devotee’s enduring affectionate emotion (snehāmaya sthāyibhāva), should be considered as the dharmī (substrate with attributes). Conversely, the enduring emotion manifested in the devotee’s heart, which is explicitly experienced only in a state of separation (virahadaśā), should be regarded as solely dharmī (substrate without attributes).

Quoting, Prabhuprādurbhāvavicāra:

etāvānparaṃ viśeṣo yad bahiḥprakaṭaṃ rūpaṃ rasadharmasahitam ānandamayaḥ śabdenocyate, dharmimātra kevalabhāvarūpam ānandaḥ śabdena iti

Hence, only dharmī is referred to as rasa in the Upaniṣads. According to Śrīharirāyacaraṇa, ānanda (bliss) and rasa (essence) are synonymous terms, and ānandamaya denotes rasadharma (essence-laden nature)—that which supports the ālambana-vibhāva sthāyibhāva (permanent sentiment tied to the determinant). However, ānandamaya and rasa are not synonymous.

In Aṇubhāṣya (3.3.15), the commentator presents a slightly different perspective:

agre ‘raso vai saḥ’ iti vakṣyamāṇatvāt tasya ca sthāyibhāvātmakatvāt tasyaiva ānandamayatvāc ca

Here, ānandamaya and rasa are considered synonymous.

Brahman is regarded as being of the nature of ānanda (bliss).

anando brahmeti vyajānāt

Bliss is verily Brahman. Brahman is infinite, boundless, and complete bliss. However, when devotion (prīti) for the paramātma arises in the devotee’s heart, the resulting joyous experience, being far greater and more abundant than the mere experiential knowledge of Brahman, is termed ānandamaya. Thus, in the commentator’s view, rasa is synonymous with ānandamaya. In the Taittirīya Upaniṣad, the presence of ānandamaya is shown within the vijñānamaya-koṣa (sheath of intellect). It is further stated that the essence (ātman) of this ānandamaya is ānanda: Ānanda is the self of this (ānandamaya).

In this context, should ānanda or ānandamaya be regarded as dharmī? If ānanda is the dharmī, then ānandamaya becomes the attribute (dharma). Conversely, if ānanda is deemed the attribute, then ānandamaya must be the dharmī. We observe that in rasa-śāstra (aesthetics), love (prema) is considered the dharmī, while the beloved is regarded as the attribute (dharma). This is because rasa-śāstra deals with emotional analysis, and love is an emotion. Thus, in its technical sense, the beloved becomes the attribute in rasa-śāstra. Since rasa-śāstra does not independently analyze the nature, qualities, or varieties of the beloved but rather considers them as generating and supporting factors for love (prema), the beloved is treated as an attribute.

The Bhāgavata does not include the aesthetic depiction of any mundane characters distinct from the Lord (Bhagavān). Similarly, the Bhāgavata is not intended for the dry metaphysical discourse of Brahman. Instead, it is committed to describing the aesthetic form and divine play (līlā) of the Lord. Hence, at times, the depiction of the Lord’s form and play is undertaken with the aid of the definitions from rasa-śāstra and, at other times, through those of brahma-śāstra. Occasionally, the description of the Lord arises as an aspect of the devotee’s devotion, while at other times, the devotee and their devotion are described as aspects of the Lord’s divine play. Sometimes devotion is considered dharmī (the inherent quality), and the Lord’s qualities are described as attributes (dharma)—this is the aesthetic mode of interpretation. At other times, the Lord is considered dharmī, and the devotion and devotees forming part of His play are described as dharma—this is the metaphysical mode of interpretation. A rigid adherence to one interpretative style, though aesthetically pleasing, cannot provide a comprehensive perspective.

Thus, for the depiction of the aesthetic form of the Lord as per the Bhāgavata, the appropriate use of both interpretative styles is necessary. The beloved Lord of the devotees is sometimes called dharmī, while the love evoked by His form, qualities, and play is termed dharma.

In Subodhinī (1.19.16), Śrīmahāprabhu explains:

Sneh (affection) is a unique entity. Both the foundation and the object of this affection are the Lord Himself. The closer one comes to the Lord, the more the Lord’s qualities such as knowledge (jñāna), majesty (aiśvarya), etc., seem to transfer to them, much like how proximity to fire causes heat to transfer to objects. Similarly, as our closeness to the Lord increases, the divine quality of bhagavad-dharma (prema, or love for the Lord) grows within us.

Prema is the Lord’s natural attribute of self-delight (ātma-rati), but upon approaching the Lord, this attribute begins to manifest within us as well. Thus, Śrīmahāprabhu declares, prītistu bhagavad-dharmaḥ (Subodhinī 2.27). This analysis reflects the style of brahma-śāstra (scriptural metaphysics).

Love (prema) arises in the heart of the lover due to the beloved (priyatama). When love becomes exceedingly intense, the beloved may manifest even in the absence of physical proximity due to the rule of affectionate illusion (āsakti-bhrama-nyāya). In such cases, love, being the cause of the beloved’s appearance, is deemed dharma (attribute), while the beloved is the dharmī (bearer of the attribute). However, when the beloved manifests because of the intensity of love, love becomes the dharmī, and the beloved transforms into the attribute (dharma). Therefore, the distinction between love and the beloved is highly fluid.

Thus, when love (prema) becomes deeply profound and manifests externally as the beloved, this external manifestation is termed ānandamaya (abundant bliss), while the inner state of love remains ānanda (bliss). Otherwise, the beloved (priyatama) Lord is ānanda, and divine love (bhagavad-prema) is ānandamaya.

During the era of incarnations (avatāra-kāla), the Lord manifests various forms of affection in the hearts of devotees through His divine play (līlā). When affectionate devotees, absorbed in the Lord’s glories in states of separation (bhagavad-viraha), immerse themselves in His praises, the affection within their hearts takes the shape of manifold desires related to the Lord and ultimately assumes the form of the Lord and His divine play.

In non-incarnation times, in a similar manner, the worshipable form (sevya-svarūpa) manifests affection in the hearts of devotees through sevāvārtā (narratives of service). During the acts of listening to or chanting the Lord’s tales (bhagavat-kathā), this affection transforms into an experience of the Lord’s form (bhagavat-svarūpa-anubhūti) within the devotee’s heart.

Thus, in the tāmasaprameya-prakaraṇa of Subodhinī, the Lord’s form is described as naṭavara-vapu (the form of a master actor):

There are two types of aesthetic experiences (rasānubhūti):

  • The first type occurs when both love (sthāyibhāva-dharmī) and the beloved (ālambana-vibhāva-dharma) are directly experienced.
  • The second type occurs when the beloved (ālambana-vibhāva-dharma) is absent, but love (sthāyibhāva-dharmī) is still experienced.

In theater, in the second scenario, only love or rati is truly experienced, while the presence of the beloved’s form is only dramatized; it is not directly present. In union (saṃyoga), both ālambana-vibhāva (beloved) and sthāyibhāva (love) are directly present. Externally, the beloved Lord appears as the ālambana-vibhāva, and internally, divine love (bhagavad-rati) manifests as sthāyibhāva.

Thus, union is experienced as the immediate enjoyment of a spouse, whereas in separation (viprayoga), the intense affection causes the perceived presence of the Lord to be like the drama of an actor (naṭa) rather than actual presence. For this reason, the Lord, who engages in both types of play, is described as naṭavara-vapu (the form of a master actor). The Lord simultaneously fulfills both functions—providing the experience of aesthetic joy through external manifestation and enacting dramatic relishment through intense attachment in the heart.

The form visualized by the jñānīs for meditation may provide the joy of inner experience. However, for devotees (bhaktas), the Lord manifests externally, assuming the form impressed upon by their devotion (bhāvita rūpa). This external manifestation grants immense bliss to devotees by allowing the Lord to be experienced through all the senses. Such an externally manifest, devotion-impressed form cannot be considered imaginary (māyika kalpita) or a form that veils the true essence of paramātma (the Supreme) through the logic of deha-dehī-bhāva (distinction between body and soul). Instead, this externally manifest form is as transcendental (pāramārthika) as paramātma Himself, Subodhinī Tīppanī:

hṛdaye eva prākaṭye tu manomātra-bhogya-tvam। bahiḥ prākaṭye sarvendriya-bhogya-tvam evaṃ sati cakṣurādya-viṣayatve priyapadārthasya manomātra-viṣayatvaṃ duḥkhadam ity-anubhava-siddhemato bhaktārtha tatheti natu sa bhagavān eva tathā ātma-bhinna-vapuṣo bhūrtā ityarthaḥ

Meaning: When Bhagavān manifests within the heart (hṛdaye eva prākaṭya), He is experienced only through the mind (manomātra-bhogya-tvam) and is not accessible to the external senses. However, when He manifests externally (bahiḥ prākaṭya), He becomes accessible to all the senses (sarvendriya-bhogya-tvam), providing devotees a complete experience.

If a beloved object (priyapadārtha) remains limited to being only an object of the mind (manomātra-viṣayatva) and is not experienced through the senses (cakṣurādya-viṣayatvam), it causes distress (duḥkhadam). This is understood through direct experience (anubhava-siddha).

Thus, the external manifestation of Bhagavān is meant for the joy of His devotees (bhaktārtha tatheti). However, Bhagavān Himself is not confined to these forms (natu sa bhagavān eva tathā), as His form is not separate from His divine essence (ātma-bhinna-vapuṣaḥ).

If the Lord does not manifest externally, there would be no distinction between the joy experienced by jñānīs and that of devotees. Indeed, for devotees, experiencing the Lord only internally would be a cause of sorrow.

If ānanda is considered as the self-representative inherent attribute (sthāyibhāvātmaka ātmasthānīya dharmī), then the externally manifest form of ānandamaya, i.e., the ālambana-vibhāva-rūpa vapu (the form of the beloved as the supporting determinant), is not separate from that sthāyibhāva. Similarly, if ānanda is regarded as the attribute in the form of ālambana-vibhāva, then also, the immediate experiencer (pratyagra-bhoktā) in the role of the spouse (vara), as the purely rasa-based ānandamaya dharmī, is not distinct from the Lord in the form of the actor (naṭa).

yatrekāgratā tatrāviśeṣāt, as stated in the commentary on the Brahmasūtra (4.1.11):

For those devotees who experience the Lord internally or those who experience Him externally, there is no distinction in their sentiment or the perceived form of the Lord.

In internal union (āntara-saṃyoga), the sentiment within the devotee’s heart assumes the form of the Lord; whereas, in external union (bāhya-saṃyoga), the Lord adopts the form of the sentiment within the devotee’s heart. Both are identical in essence.

Prior to the realization of the Supreme (puruṣottama), the essential state of sarvātma-bhāva (universal self-attitude) is indispensable and is therefore acknowledged in union, just as it is in separation. In the Venugīta Subodhinī, the engagement of all the senses with the Lord is referred to as sarvātma-bhāva:

vāṇīse bhagavatke sātha saṃlāpa, nayanonse darśana, bāhuse bhagavatkā āliṅgana, hāthonse sevā, tvacasī sparśa, rasanāse adharāmṛtapāna, kānõse veṇukūjana kā śravaṇa, nāsikāse bhagavadrandh kā ādhvāṇa, caraṇonse bhagavatke nikaṭ gamana, antaḥkaraṇase bhagavat-svarūpa kī bhāvanā, pāyūvasthendriyõse romodgama aur bhoga ko veṇugīta meṃ indriyavānõ kā paramaphala mānā gayā hai.

The verse beautifully highlights how each sense organ (indriya) of a devotee interacts with Bhagavān and experiences Him fully, as described:

Sense (Indriya)Experience with Bhagavān
Vāṇī (Speech)Engaging in conversation with Bhagavān.
Nayana (Eyes)Enjoying the divine darśana (sight) of Bhagavān.
Bāhu (Arms)Embracing Bhagavān.
Hātha (Hands)Performing seva (service) for Bhagavān.
Tvacā (Skin)Experiencing His divine touch (sparśa).
Rasanā (Tongue)Drinking the nectar of His lips (adharāmṛtapāna).
Kāṇa (Ears)Hearing the melody of His flute (veṇukūjana).
Nāsikā (Nose)Inhaling the divine fragrance of Bhagavān.
Caraṇa (Feet)Moving closer to Bhagavān.
Antaḥkaraṇa (Mind)Contemplating Bhagavān’s form and essence.
Pāyūvastha (Body)Representing bodily sensations like romodgama (horripilation).

Compared to such engagement of all senses with the Lord, liberation (mukti) appears to devotees as a state of absolute and comprehensive futility. Just as pushing a sighted individual permanently into a dark well or depriving them of their sight entirely holds no significant difference for them, similarly, when worldly attachments are destroyed and the state of sarvātma-bhāva is realized, the devotee experiences the bliss of the divine form of the Lord through all their senses, Venugīta Subodhinī (kārikā):

bāndhakānāṃ parityāge sādhakānāṃ na tad bhavet

These verses describe the state of sarvātma-bhāva during union (saṃyoga). According to Śrīprabhucaraṇa, the term bādhaka refers to attachments to material objects (prapañcika viṣayõ), and sādhaka signifies devotional practice undertaken with sarvātma-bhāva. When all attachments are relinquished and universal engagement in devotion is perfected, the devotee can escape sāyujya-mukti (merging with the Lord).

This indicates that in the context of the Sevāphala grantha, the attainment of the first fruit—alaukika-sāmarthya (transcendental capability)—is essential for the devotee to avoid the second fruit—sāyujya.

Reconciling this with the discussions in Tṛtīya-skandha Subodhinī reveals that following sāyujya, the attainment of a new transcendental body (alaukika deha) is also acknowledged as one possibility. Hence, the possibilities include direct attainment of sevopayogi-deha after alaukika-sāmarthya, attainment of sevopayogi-deha after sāyujya, or sāyujya alone. Among these, the primary fruit for embodied devotees is undoubtedly sarvātma-bhāva or alaukika-sāmarthya. Otherwise, as stated Śrīmad-Bhāgavatam (3.25.36):

hṛtātmano hṛta-prāṇāṁś ca bhaktir anicchato me gatim aṇvīṁ prayuṅkte

Even against one’s will (anicchataḥ), devotion (bhakti) takes hold of the mind (hṛtātmanāḥ) and life force (hṛta-prāṇāṁś). It frees the devotee from all distractions and fully engages him in devotional service (bhagavad-sevā). Thus, without separate effort, the devotee is carried toward liberation (gati). The secondary fruit of sāyujya is granted.

In the Bhramaragīta, the verse sarvātma-bhāvo’dhikṛto bhavatīnām adhokṣaje (10.47.27) describes the state of sarvātma-bhāva (universal self-attitude) during separation (viprayoga-kāla), whereas in the Venugīta, it describes this state during union (saṃyoga-kāla). It can be inferred here that, from the perspective of rasa-śāstra (aesthetics), the significant distinction between sorrowful separation (karuṇa-viprayoga) and romantic separation (śṛṅgāra-viprayoga) lies in whether reunion is guaranteed. When reunion is assured, the separation is considered as part of śṛṅgāra-rasa (romantic sentiment). However, if reunion is impossible or only feasible in another birth, such separation transforms from śṛṅgāra-rasa to karuṇa-rasa (sentiment of sorrow).

Sāhityadarpaṇa (3.1209, 3.226) states:

yunorekatarasmin gatavati lokāntaraṃ punaralabhye vimanāyate yadaikas tadā bhavet karuṇa-vipralambhākhyah

śoka-sthāyitayā bhinno vipralambhād ayaṃ rasaḥ vipralambhe ratiḥ sthāyī punaḥ saṃbhoga-hetukaḥ

In the debate over whether union (saṃyoga) or separation (viprayoga) is the ultimate fruit (paramaphala), adopting an extremist stance either elevates the significance of incomplete romance (adhūra-śṛṅgāra) or disregards the fundamental distinction between romantic and sorrowful separation. Aesthetics acknowledges that without separation, the brilliance of union experiences is diminished. Therefore, for the heightened aesthetic delight in post-infatuation (pūrvānurāga), post-quarrel (māna), and post-journey (pravāsa) unions, the separation caused by infatuation, quarrel, or journey is deemed essential:

na vinā vipralambhena saṃbhogaḥ puṣṭim aśṛṇute kaṣāyite hi vastrādau bhūyān rāgo vivardhate

Thus, Śrīmahāprabhu establishes that just as bāhyābhāve tu āntarasya vyarthatā (the absence of externality renders internality futile), he also accepts āntaraṃ tu paraṃ phalam (internality is indeed the supreme fruit). Śrīprabhucaraṇa further elaborates clearly, Aṇubhāṣya (4.2.1):

sa rasas tu saṃyoga-viprayogābhyām eva pūrṇo bhavaty-anubhūto naikatāreṇa

To consider either union or separation as the supreme fruit denies the Lord’s naṭavara-vapu (form of a master actor). In separation, the Lord is experienced internally in the devotee’s heart (naṭavat), whereas in union, the Lord is experienced externally by the devotee’s senses, like a spouse (varavat). Śrīmahāprabhu, however, does not accept only the naṭavat or varavat aspect as the fruit but recognizes the Lord in His naṭavara-vapu form as idam eve indriyavatā phalam (this alone is the fruit for embodied beings).

In worldly romance, the internal union experienced during separation is considered mere illusion arising out of attachment, as the experience of the beloved during their absence cannot be real. However, for the all-pervasive and eternal paramātma, absence is inconceivable in any country or period. Whether He is perceived or not, the Lord is eternally present everywhere, inside and outside the heart. Hence, the definition of illusion (bhrānti) cannot be applied to experiences of the Lord.

Devotion (bhakti) has two components:

  • realization of the Lord’s greatness (māhātmyajñāna) and,
  • unwavering supreme affection (sudṛḍha sarvatodhika sneha).

The greatness here pertains to the Lord Himself, as He, even when unmanifest externally, enters the devotee’s heart as an embodiment of emotion (bhāvātmana), preventing the sentiment from devolving into karuṇa-rasa (sorrowful sentiment). Similarly, supreme and unwavering affection is acknowledged to have the power to compel the Lord to manifest externally according to the devotee’s desires.

In Bhakti-vardhinī, four stages of devotion (bhakti) are acknowledged:

  1. Bīja-bhāva (seed-stage),
  2. Prema (divine love),
  3. Āsakti (attachment),
  4. Vyasana (absorption).

However, in the bhāver-aṅkurita kārikā and its commentary, the intense supreme love for the Lord (sudṛḍha sarvatodhika bhagavad-rati) that manifested among the Vraja devotees during the incarnation era—without requiring any prior realization of the Lord’s greatness (māhātmyajñāna)—is described in terms of seven stages instead of four. These seven stages, as described by Śrīprabhucaraṇa and Śrīharirāya, are:

  1. Bhāva (emotion),
  2. Prema (love),
  3. Praṇaya (intimate affection),
  4. Sneha (deep affection),
  5. Rāga (intense attachment),
  6. Anurāga (profound love),
  7. Vyasana (absorbed devotion).

The progression of devotion has been beautifully depicted as follows:

Śrīmatprabhucaraṇa:

bhāver aṅkuritaṃ mahī-mṛga-dṛśām ākalpam āsiñcitam premṇā kandalita manorathamayaiḥ śākhāśateḥ sambhṛtam lolyaiḥ pallavita mudā kusumita pratyāśayā puṣpitam līlābhiḥ phalitaṃ bhaje vrajavani-śṛṅgāra-kalpa-drumam

And further elaborated by Śrīharirāyacaraṇa:

bhāvaḥ premapraṇayaḥ sneho rāgānurāga-vyasanāni। aṅkura-kandala-śākhā-pallava-kalikā-prasūna-phalānīti

This devotional analysis is based on the synthesis of rasa-śāstra (aesthetics) and bhagavat-śāstra. However, solely according to rasa-śāstra, the ten stages of rati (love) are recognized as:

  1. Caturāga (initial attraction),
  2. Manaḥsaṅga (mental engagement),
  3. Saṅkalpa (resolution or determination),
  4. Jāgara (awareness or wakefulness),
  5. Tanutā (physical frailty),
  6. Viṣaya-dveṣa (aversion to worldly objects),
  7. Lajjātyāga (abandonment of modesty),
  8. Unmāda (delirium or madness),
  9. Mūrchā (fainting),
  10. Maraṇa (death).

If these stages are to be categorized into the four stages described in Bhakti-vardhinī, they can be mapped as follows:

  1. Bīja-bhāva (seed-stage):

    • Cakṣurāga (visual attraction),
    • Manaḥsaṅga (mental engagement),
    • Saṅkalpa (determination).

  2. Prema (divine love):

    • Jāgara (wakefulness),
    • Tanutā (frailty).

  3. Āsakti (attachment):

    • Viṣaya-dveṣa (aversion to external objects),
    • Lajjātyāga (abandonment of shame).

  4. Vyasana (absorption):

    • Unmāda (delirium),
    • Mūrchā (fainting),
    • Maraṇa (death).

It is noteworthy that during the stage of vyasana-dasha (absorbed devotion), up to the points of unmada (delirium) and mūrchā (fainting), the experience of either external or internal union (saṃyoga) is possible. Hence, these stages can be considered as part of nirodha-līlā (cessation play). When nirodha is caused by both the form (svarūpa) and qualities (guṇa) of the Lord, it is regarded as inherently fruitful and therefore integral in nature. Conversely, when nirodha is caused solely by the Lord’s qualities, it is viewed as an aspect of the liberation play (mukti-līlā) and the play of achieving divine shelter (āśraya-bhāvāpatti) as described in the eleventh and twelfth skandhas of the Bhāgavata. In the vyasana-dasha associated with the nirodha that arises from liberation or divine shelter plays, the tenth state of sneha (love)—maraṇa (death)—becomes possible.

During this stage, the devotee, upon relinquishing the material body, either merges with the Lord (bhagavanm-līna) or attains a new, transcendental, divinely blissful body (sac-cid-ānandātmaka divya-deha) to participate in the eternal play of all-pervasive Vaikuṇṭha. As stated, Aṇubhāṣya (4.4.5):

brāhmaṇa brahma-sambandhinā brahmaṇā bhagavateva svabhogānurūpatayā sampāditena satya-jñānānandātmakena śarīreṇa pūrvoktān aśnute

The significance of this transcendental body as a medium for renewed union is greatly emphasized from the perspective of bhagavat-śāstra as a form of liberation. However, from the aesthetic perspective of rasa-śāstra, union achieved through such a transcendental body falls outside or contrary to the boundaries of śṛṅgāra-rasa (romantic sentiment). Consequently, in bhakti-śāstra, the fruitfulness of such union is regarded as secondary. As mentioned in Puṣṭi Pravāha Māryāda:

bhagavān eva hi phala sa yathā virbhaved bhuvi — the manifest Lord on this earth is considered the ultimate fruit of grace.

Thus, devotion that forcefully leads devotees toward liberation or divine shelter plays is described by the Lord Himself with these words:

anicchato gatimanvī prayukta

In his commentary on the Bhramaragīta, Śrīprabhucaraṇa refers to such divine play of liberation as asmadadhikāra-viruddhā—contrary to our eligibility.

  1. Alaukika-sāmarthya (transcendental capability) is in the form of sarvātma-bhāva (universal self-attitude) and functions as phala-nirodha (cessation of fruition) in both states of union (saṃyoga) and separation (viprayoga). It can also be referred to as tanunavatva (renewal of the body) or mānasī sevā (mental service). For puṣṭi-bhaktas, it provides an experience akin to jīvanmukti (liberation while living).

  2. Sāyujya (oneness with the Supreme) is videhamukti (liberation after leaving the body), where the soul merges into puruṣottama (the Supreme Being).

  3. The attainment of a service-suited body (sevopayogi deha) in Vaikuṇṭha and similar realms is referred to as navatanutva (renewed embodiment). It is also called brahmabhāvāpatti (attainment of Brahman-state) or āśrayabhāvāpatti (attainment of shelter-state).

Aphoristic Nature of Sevāphala Grantha

The Sevāphala grantha, presented as part of the Ṣoḍaśa-granthas, is a highly complex and sutra-style (aphoristic) text, even though it is detailed by Śrīmahāprabhu Himself. From the perspective of chandas-śāstra (science of meter), the grantha consists of seven and a half kārikās (verses). However, in terms of sentence comprehension (vākyārtha-bodha), when analyzed, it reveals fifteen sutra-like statements. Much like the aphorisms of Pāṇini, the principle sūtreṣv adṛṣṭaṃ padaṃ sūtrāntarād anuvartanīyaṃ sarvatra (an unseen word in a sutra should always be carried forward from another sutra) often applies here as well.

Accordingly, an effort must be made to examine these sutras separately. This requires considering two or three guiding principles. For example, if a subsequent sentence is completed by a part of the preceding one, it should be appropriately connected. In the descriptions of sevāphala, if Śrīmahāprabhu Himself has assigned a meaning to an unclear word, that meaning should be included in brackets to make the concept explicit or complete. At times, to fulfill the dependency of words (sākāṅkṣa), connecting pronouns or related terms may also need to be placed within brackets.

Following this process, the first sentence becomes immediately evident and self-contained.

1. The Declared Fruit of Service Fulfillment

The nature of service (sevā) and its fruition is explained here, following the understanding of service outlined in texts like:

  • Siddhānta-muktāvalī:

    kṛṣṇasevā sadā kāryā mānasī sā parā matā, cetastat-pravaṇaṃ sevā tatsiddhyaṃ tanuvittajā

  • Catuḥślokī:

    sarvadā sarvabhāvena bhajanīyo vrajādhipaḥ, svasyāyameva dharmo hi nānyaḥ kvāpi kadācana

  • Bhakti-vardhinī:

    bījadāyaṃ prakārastu gṛhe sthitvā svadharmataḥ avyāvṛtto bhajet kṛṣṇaṃ pūjayā śravaṇādibhiḥ

These works describe the nature of service to be performed, and once this service is accomplished, the nature of its fruition is explained in this context.

2. Fulfillment of Desires Through Transcendental Giving

The fulfillment of desires, as expressed in the prayer from the seventh śloka of Yamunāṣṭaka:

mamāstu tava sannidhau tanunavatvam etāvatā na durlabhatamā ratir muraripau mukundapriye

This is made possible only when the Lord grants alaukika-sāmarthya (transcendental capability). In the absence of this divine empowerment, a devotee dedicated to service (bhagavatsevā) either merges into puruṣottama or, upon leaving the material body, attains a transcendental, divine, service-suited body (sevopayogi-deha) in Vaikuṇṭha or other divine abodes.

3. Beyond Time’s Regulation in Service

In the Puṣṭi-pravāha-maryādā grantha, it is stated that the fruit for puṣṭi-jīvas is obtained only in the form of the Lord:

kāyena tu phalaṃ puṣṭau

Similarly, it is said:

bhagavān eva hi phala sa yathā virbhaved bhuvi, guṇasvarūpa-bhedena tathā teṣāṃ phalaṃ bhavet

Meaning: the appearance of either the Lord’s attributes in the heart or His manifest form before one’s eyes on this earth is the fruition experienced by puṣṭi-jīvas.

When the Lord Himself is the fruit and is not bound by time, actions, agents, mantras, elements, place, or inherent nature, how could time regulate either fruit-based (phalātmika) or eligibility-based (adhikārātmika) service within the puṣṭi-mārga?

If bhagavatsevā (service to the Lord) is accomplished along with alaukika-sāmarthya (transcendental capability) or tanunavatva (renewal of the body), then it is considered fruitful (phalātmikā). Otherwise, in its absence, the devotee, after relinquishing the material body, either attains sāyujya (oneness with the Supreme) or a new, transcendental, service-suited divine body (sevopayogi nūtana divya deha) in Vaikuṇṭha or other divine abodes.

Hence, such bhagavatsevā, when leading to these results, is considered eligibility-based (adhikārātmikā) rather than fruitful.

Whether it is fruit or eligibility, the Lord Himself remains the regulator in puṣṭi-bhakti. Time, actions, and inherent nature are not the governing factors.

4. Hindrances in Service and Non-Action of the Divine

Although time (kāla), action (karma), or inherent nature (svabhāva) are not regulators in the fruition (phala) or eligibility (adhikāra), in the absence of the Lord’s will to grant fruits or establish eligibility, obstacles such as udvega (disturbance), pratibandha (restrictions), or bhoga (worldly enjoyment) can become hindrances in bhagavatsevā (service to the Lord).

Just as there are three types of fruits in service, similarly, there are three types of obstacles in service. Various forms of udvega are demonstrated in texts like Navaratna and Vivekadhairyāśraya. In these, the chanting of the eight-syllable mantra (aṣṭākṣara) and meditative contemplation of the Lord’s pastimes (līlābhāvana) are explained as means to strengthen the state of shelter (āśrayabhāva). Therefore, there is no further need for explanation regarding udvega and its resolution. Consequently, this description of sevāphala focuses on the consideration of obstacles in the form of pratibandha and bhoga.

Pratibandha (restrictions) is of two types:

  • Sādhāraṇa pratibandha (ordinary restriction), and
  • Bhagavat-kṛta pratibandha (divinely caused restriction).

The resolution of sādhāraṇa pratibandha should be approached with worldly prudence (loka-cāturī). Śrīprabhucaraṇa, in a letter to his disciples, advised such prudence:

anyacca yavanādayo ṭhākuradvāre āgacchanti yathāpūrva bhāṣaṇam-milana-prasādādikaṃ kāryam yadyapi hārda na bhavati, bāhyato’pi kāryam

This prudence should solely aim at the uninterrupted continuation of bhagavatsevā. It should not involve the loss of self-respect or flattery toward government officials. Hence, caution has also been advised:

sāvadhānaiḥ sahaparasparasnehaiḥ abahirdṛṣṭi-sevakaparaiḥ stheyam

The resolution of bhagavat-kṛta pratibandha lies beyond the devotee’s capability and will be addressed later. Similarly, the consideration of the twofold forms of bhoga (worldly enjoyment) will also be discussed subsequently.

5. The Path of Discernment and Renunciation in Divine Hindrances

As puṣṭi-mārga beings are inherently divine, they cannot belong to the category of pravāha-mārga (conventional beings) or demonic creation (āsurī sṛṣṭi). However, there is a possibility that, in specific lifetimes or circumstances, their body, senses, life-force (prāṇa), or inner consciousness may temporarily be influenced by demonic tendencies (āsura-bhāva). Thus, the Puṣṭi-pravāha-maryādā grantha acknowledges the Lord’s will as the cause of such āsura-āveśa (demonic influence) in puṣṭi-jīvas:

āsaktau bhagavān eva śāpaṃ dāpayati kvaci

In Subodhinī (3.25.32), it is stated:

ye vā devyāṃ sampadi jātāḥ teṣām api (indriyāṇi) devarūpāṇi bhavanti āsurāṇy api bhavanti

but also:

bhaktidevair eva bhavati nāsuraiḥ

Thus, in a birth where divine qualities are not dominant in the body, senses, etc., of a puṣṭi-bhakta, it should be understood that the Lord does not wish to accept phalātmikā sevā (fruit-based service) from that soul during that lifetime. In such circumstances, no alternative refuge or worship can remove the obstacles arising in bhagavatsevā (devotional service), nor can any other means be effective. Therefore, Śrīmahāprabhu declares:

tadā anyasevāpi vyarthā

In the Lord’s path (bhagavan-mārga), no obstacles can arise without His will, and those caused by His will cannot be removed by anyone. Hence, as stated in Navaratna:

ajñānād athavā jñānāt kṛtam ātmanivedanaṃ yaiḥ kṛṣṇasāt-kṛtaprāṇaiḥ teṣāṃ kā paridevanā

Thus, if the Lord wishes to keep a puṣṭi-jīva entangled in worldly attachments, no external refuge (anya-āśraya) or alternative devotion (anya-bhajana) can yield any result.

In the Tattva-dīpa-nibandha’s Śāstra-artha section, it is resolved:

kṛṣṇa-padena bahiḥ-bhajanam eva mukhyam iti nirūpitam

and Kārikā 13:

yo veda nihitaṃ gṛhāyām" iti tu jñānamārge

Similarly, in the Bhāgavatartha (10.111–113) section, the knowledge path is regarded as an alternative to devotion during the Lord’s incarnational periods:

puruṣāṇāṃ tathā strīṇāṃ rātrau ca divase tathā jñānaṃ bhaktiś ca satataṃ cakravat parivartate

In Bhakti-vardhinī (4), it is said:

vyāvṛttiḥ api harau cittaṃ śravaṇādau nyaset sadā

Likewise, the verse:

sevāyāṃ vā kathāyāṃ vā

Considers sevā (service) and kathā (narration) as superior alternatives, while treating sevā or kathā as secondary. In Aṇubhāṣya (4.1.18), it is mentioned:

evaṃ bahiḥ prākaṭyam uktvā āntaraṃ tad āha. bhāvanotkaṭya-daśāyāṃ yabhicāri-bhāvātmaka-satata-smṛti-rūpa-dhyānād api hṛdi prakaṭaḥ sann āsīno bhavati-ityarthaḥ.

From these references, it is evident that the jñānamārga (path of knowledge) described in Sevāphala does not align with the conventional knowledge-oriented maryādāmārga. Instead, the term jñānamārga refers to the path of knowledge as understood in puṣṭi-mārga. In this tradition, bhagavatsevā (service to the Lord) constitutes devotion (bhakti), while the glorification or narration of the Lord’s attributes (bhagavad-guṇa-gāna) constitutes knowledge (jñāna). Sustaining constant meditation or remembrance of the Lord (bhagavad-smṛti) through the process of narrating His qualities is referred to as jñāna. As stated in Nirodhalakṣaṇa:

guṇeṣv āviṣṭa-citānāṃ sarvadā muravairiṇaḥ saṃsāra-viraha-kleśī na syātāṃ harivat sukham

For those whose consciousness (citta) is always absorbed (āviṣṭa) in the qualities (guṇeṣu) of Murari (the enemy of Mura, i.e., Bhagavān Śrī Kṛṣṇa), he absence of grief (śokābhāva - saṃsāra-viraha-kleśī) is attained—a hallmark of puṣṭi-mārga wisdom. Such devotees attain a blissful state (harivat sukham) akin to residing with Bhagavān Himself.

For those unable to sustain even this narrational devotion (kathātmikā bhakti), the path of surrender is elaborated in Vivekadhairyāśraya (13) and Kṛṣṇāśraya (7, 9):

alaukika-manaḥ-siddhau sarvathā śaraṇaṃ hari, evaṃ citte sadā bhāvyaṃ vācā ca parikīrtayet

similarly:

ajāmilādi-doṣāṇāṃ nāśako’nubhave sthitaḥ jñāpitākhila-māhātmyaḥ kṛṣṇa eva gatir mama

viveka-dhairya-bhaktiyādirahitasya viśeṣataḥ pāpāsaktasya dīnasya kṛṣṇa eva gatir mama

The two components of complete devotion are:

  1. External aspect: realization of the Lord’s greatness (māhātmya-jñāna), and
  2. Internal aspect: unwavering supreme affection (sudṛḍha sarvatodhika sneha).

Without supreme affection, the execution of service or narration is not possible. Nevertheless, if the path of surrender, grounded in the realization of the Lord’s greatness, is feasible, it should be embraced. For this reason, surrender (prapatti)—being rooted in māhātmya-jñāna—is also considered as jñāna within puṣṭi-mārga.

Obstacles that do not appear divinely imposed but deprive devotees of wisdom and fortitude suitable for puṣṭi-bhaktas have their solutions provided in texts like Navaratna and Vivekadhairyāśraya. These include practices like:

  • Renunciation of excessive prayers (prārthanā-tyāga),
  • Abandonment of ego (abhimāna-tyāga),
  • Letting go of stubbornness (haṭha-tyāga),
  • Non-insistence (anāgraha),
  • Cultivation of tolerance (sahiṣṇutā),
  • Awareness of one’s limitations (asāmarthya-bhāvanā),
  • Meditative contemplation of the Lord’s pastimes (bhagavat-līlābhāvanā),
  • Constant remembrance of surrender in mind and speech (manovāṇī-śaraṇabhāvanā),
  • Renunciation of external refuge (anya-āśraya-tyāga),
  • Firm faith (dṛḍha-viśvāsa), and
  • Accepting pleasure and pain without attachment or aversion (mamatā-dveṣa-rahitā svīkṛti).

By renouncing the causes of udvega (disturbances), ordinary restrictions (sādhāraṇa pratibandha), and worldly enjoyments (laukika bhoga), the uninterrupted continuation of service (sevā) becomes more achievable. Remedies for udvega and its various causes have been elaborated in the Navaratna grantha. Similarly, solutions for ordinary restrictions and their causes have been detailed in the Vivekadhairyāśraya grantha.

Moving forward, the distinction between laukika (mundane) and alaukika (transcendental) enjoyments, as well as other related discussions, will now be addressed. Understanding the role of both laukika and alaukika bhoga in the context of service is essential for devotees to progress smoothly in their spiritual practice.

6. Renunciation of Obstacles as the Ultimate Means

There are two types of bhoga (enjoyments):

  • one is laukika bhoga (worldly enjoyment), and
  • the other is alaukika bhoga (transcendental enjoyment).

Laukika bhoga is to be renounced, as the consumption of unoffered and unsubmitted items (asamarpita anivedita vastūni) becomes an obstacle to bhagavatsevā (service to the Lord). This is explained in Siddhānta-rahasya (Kārikā 4):

anyathā sarvadoṣāṇāṃ na nivṛttiḥ kathaṃcana asamarpitavastūnāṃ tasmād barjanam ācaret

Thus, the consumption of such items is a hindrance and their renunciation becomes a necessary practice (sādhana) for us.

7. Supreme and Obstructed-Free Enjoyment as the Foremost Attainment

In Siddhānta-rahasya grantha, just as renunciation of unoffered items is advised, the necessity of utilizing submitted items (nivedita vastūni) is also emphasized:

nivedibhiḥ samayaiva sarvaṃ kuryād iti… sevakānāṃ yathā loke vyavahāraḥ prasiddhyati tathā kāryaṃ samayaiva sarveṣāṃ brahmatā tataḥ

Items offered to the Lord as prasāda (divine remnant)—such as garlands (srak), scents (gandha), clothes (vastra), ornaments (alamāra), food (anna), houses (gṛha), and even family members—are not attachments fostering worldly delusion but are enhancers of divine sentiments (bhagavad-bhāva). Everything offered to brahman becomes imbued with divinity, much like dirty water becoming Ganga water when it merges with the Ganga.

Thus, in Aṇubhāṣya (3.3.39), it is stated:

sarva-nivedana-pūrvakaṃ gṛheṣu bhagavatsevāṃ kurvatāṃ tadupayogitvena tebhya eva muktiḥ bhavatītyarthaḥ. etādṛśānāṃ gṛhā bhagavad-gṛhā eva. ādipadena strī-putra-paśvādayaḥ saṅgrahyante. etena nānādimārgād utkārṣa ukto bhavati bādhakānām api sādhakatvāt.

In other paths, worldly means such as food, clothes, houses, and family are considered obstacles to devotion (bhakti). In the puṣṭi-mārga, however, when such elements become instruments of bhagavatsevā, they are regarded as aids (sādhaka). This is because, rather than fostering worldly attachments, they gradually lead us towards alaukika-sāmarthya (transcendental capability) or the ultimate engagement of all senses in the Lord (sarvendriya-bhagavatparatā).

As stated in the Nirodhalakṣaṇa grantha:

saṃsārāveśa-duṣṭānām indriyāṇāṃ hitāya vai kṛṣṇasya sarvavastūni bhūmna īśasya yojayet

The consumption of items offered to the Lord (nivedita vastūni) as His prasāda (divine remnant) leads to progression towards the first fruit of service (sevā)—alaukika-sāmarthya. Therefore, such consumption, being transcendental (alaukika), is free from obstacles (niṣpratyūha), pure (nirdūṣṭa), and supreme (mahān).

8. The Destructive Power of Minimal Enjoyment

Chāndogya Upaniṣad (7.24.1),

yo vai bhūmā tadamṛtam atha yad alpaṃ tanmartyam

This śruti denounces alpa-bhoga (limited enjoyment) as mortal and shows that its renunciation is made possible through the consumption of bhagavat-samarpita (offered items). The same section of the Chāndogya Upaniṣad (7.26.2) further states:

āhāraśuddhau sattvaśuddhiḥ sattvaśuddhā dhruvā smṛtiḥ smṛtilambhe sarvagranthīnāṃ vimokṣaḥ

This indicates the necessity of purity in all enjoyments, symbolized by dietary purity (āhāra-śuddhi). Mortal and limited worldly enjoyments are never free from grief and delusion. Thus, such alpa-bhoga, laden with various forms of grief and delusion, becomes harmful despite being mortal itself. It is a potent destroyer of the sentiments appropriate to bhagavatsevā and, therefore, worldly enjoyments are to be renounced.

9. The Perpetual Recognition of Hindrances

As stated in Bhakti-vardhinī (6):

tādṛśasyāpi satataṃ gehasthānaṃ vināśakam

Even for such individuals, attachment to household life constantly becomes destructive.

Hence, laukika bhoga (worldly enjoyment) and bhagavat-kṛta pratibandha (restrictions caused by the Lord) are always potent obstacles in bhagavatsevā (service to the Lord). Among these, the renunciation of laukika bhoga is feasible, but the removal of bhagavat-kṛta pratibandha is not possible. This will be elaborated further.

10. Renunciation of Worry in Divine Hindrance and Instability

In the Sarva-nirṇaya-prakaraṇa (Kārikā 247), it is explained under what circumstances bhagavatsevā (service to the Lord) should be relinquished:

  • If due to demonic influence (āsurāveśa), one’s senses cannot automatically engage in service to the Lord and forcefully attempting to involve them results in distraction, then in such a state, service should be discontinued.
  • If, due to extreme old age or physical ailments, an individual lacks the strength required for service to the Lord, then service should be relinquished.
  • If, due to familial, social, or political obligations, one becomes incapable of performing bhagavatsevā, such dependence becomes a hindrance to service.
  • If, despite continuing service, the mind remains constantly engaged in other distractions or restlessness, the feeling appropriate to bhagavatsevā can never arise in the heart.
  • If other family members lack the disposition required for bhagavatsevā or are antagonistic toward it, and they are forced by worldly motives to assist in the service being performed by us, they might see this service as a source of distress. Such distress-causing service should not be performed.

Śrīmahāprabhu explicitly instructs that in such situations, service should be relinquished. When service is discontinued, its substitute is considered to be bhagavat-kathā (narration of the Lord’s attributes). In the puṣṭi-mārga, kathānuṣṭhāna (the practice of narration) is considered a boundary connected to the path of devotion (bhakti) and knowledge (jñānamārga). However, if even this boundary cannot be maintained, one should situate themselves in the path of surrender (prapatti-mārga), which is grounded in the realization of the Lord’s greatness (māhātmya-jñāna). To this end, the importance of adopting wisdom (viveka), patience (dhairya), and shelter (āśraya) has been explained. If even this is not possible, it should be understood that in this lifetime, the Lord does not intend to free one from worldly engrossment (saṃsārāveśa).

In Vivekadhairyāśraya grantha, it is thus stated:

aśakye vā suśakye vā sarvathā śaraṇaṃ hari

and in Navaratna grantha (8-9):

citodvega vidhāyāpi hariḥ yadyat kariṣyati tathaiva tasya līleti matvā cintāṃ drutaṃ tyajet. tasmāt sarvātmanā nityaṃ śrīkṛṣṇaḥ śaraṇaṃ mama vadabhireva satataṃ stheyamityeva me matiḥ.

In accordance with these teachings, one should renounce anxiety and firmly establish a sense of surrender (śaraṇabhāvanā).

11. The Absence of Generosity Without Divine Service

Even if one persistently continues bhagavatsevā and no signs of the manifestation of alaukika-sāmarthya (transcendental capability) appear, one should not assume a deficiency in their service. Instead, it should be understood that the Lord does not presently wish to grant the joy of His ādhidaivika-sevā (divinely orchestrated service). The eligibility to experience the bliss of ādhidaivika-sevā depends on the Lord’s will (dātṛtā).

As stated earlier, the attainment of fruit (phala) or eligibility (adhikāra) in the puṣṭi-mārga occurs solely through the Lord’s grace and not through the practitioner’s self-centered pride in their efforts (sādhana-abhimāna).

12. The Obstruction of the Home in the Absence of Enjoyment or Attainment

When a devotee continues service (bhagavatsevā) within their household (gṛhastha-gṛha) but finds that the absence of enjoyments (bhogābhāva) prevents fulfillment (siddhi), the household itself should be considered an obstacle. Therefore, texts like Bhakti-vardhinī and Sannyāsa-nirṇaya grantha recommend alternatives such as engaging in kathā-śravaṇa (listening to narrations) and other forms of assistance, or embracing renunciation of household life (gṛha-tyāga).

13. The Necessity of Meditating on the Lord’s Generosity

In the Navaratna grantha, it is stated that a puṣṭi-bhakta who has offered their self (ātma-nivedana) to the Lord should never feel anxiety. This is because puṣṭi-prabhu (the grace-giving Lord), while creating worldly circumstances for the devotee in any particular lifetime, will never lead them towards worldly or conventional ends (pravāhiki gati). Therefore, in situations where devotion does not proceed successfully, one should sit with other puṣṭimārgīya bhagavadīyas (graceful devotees) and meditate upon their ātma-nivedana:

bhagavān api puṣṭistho na kariṣyati laukikīṃ ca gati, nivedanaṃ tu smartavyaṃ sarvathā tādṛśaiḥ janaiḥ sarveśvaraś ca sarvātmā nijecchātaḥ kariṣyati

What occurs is only what aligns with the Lord’s will (bhagavad-icchā). What one receives is only what the Lord wishes to provide. The Lord’s intention to grant fruits cannot be controlled—it is inevitable (avaśyā). No one has authority over this. However, the Lord is merciful; He is not only the Supreme Lord (sarveśvara) but also the universal self (sarvātmā). Hence, for any soul the Lord has embraced in the puṣṭimārga, He does not delay the grace of devotion (puṣṭi-bhakti). Thus, the constant meditation upon the Lord’s role as the giver of puṣṭi-phala (the fruit of grace) should always be practiced.

Additionally, in the Nirodhalakṣaṇa grantha, it is stated:

mahatāṃ kṛpayā yāvad bhagavān dayayiṣyati tāvad ānanda-sandohaḥ kīrtyamānaḥ sukhyā hi

Therefore, it is also the duty of other devotees to sing and discuss the qualities and character of the Lord in such a way that ordinary puṣṭi-jīvas develop unshakable faith in the Lord as the giver of puṣṭi-phala. It is the responsibility of a puṣṭi-jīva who successfully leads a life imbued with service and narrations to inspire another puṣṭi-jīva who struggles to do the same.

Through the teachings of the Bālabodha grantha, Śrīmahāprabhu seeks to awaken feelings of belongingness (tadīyatā) and refuge (tadāśraya) in puṣṭi-jīvas who are unable to perform service (bhagavatsevā) effectively.

14. Observing Stability Amid the Agitation of Qualities

In the Bhakti-vardhinī grantha, it is shown that living a life entirely devoted to bhagavat-sevā (service to the Lord) and narrations within one’s household is not feasible for every puṣṭi-jīva. Thus, an alternative such as renunciation of the household (gṛhatyāga) requires the development of devotion (bhakti) up to the stage of vyasana-daśā (complete absorption), which is indeed very rare. The alternative to renunciation is residing in the company of a bhagavadīya (fellow devotee) and participating in bhagavat-paricaryā (assisting in divine service) as well as in the recitation and listening of bhagavat-kathā.

However, obstacles can arise if one observes human-like faults in the personality of the bhagavadīya with whom they wish to associate, as such perceptions can hinder the sentiment of devotion. To counter this, the possibility of solitary living (ekānta-vāsa) was also considered in the texts. Instead of complete isolation, the recommendation made was to follow the principle of associating with bhagavadīyas “at a close but non-intrusive distance” (adūre-viprakarṣe). This is because, in a state of incomplete understanding of the principles (apariṇata-siddhānta-bodha), solitary living can occasionally result in the study of misguided or incorrect principles (apasiddhānta).

Thus, one must insist on hearing the principles of svamārga (the path of grace) from the perspective of a proponent of the same path. As Śrīmahāprabhu assures: “Bhaktyācāropadeśārthanānā-vākya-nirūpakaḥ Śrīmahāprabhuke granthakaḥ hi svādhyāyaḥ kartavyaḥ.” All disturbances to divine qualities (guṇakṣobha) will be resolved by this.

15. The Illusion of False Creation

In the opening text of the Ṣoḍaśa-granthas, Yamunāṣṭaka, Śrīmahāprabhu highlights the significance of bhagavat-sevā through the prayer for a renewed divine body, essential for devotional service:

mamāstu tava sannidhau tanunavatvam

The concluding text of the Ṣoḍaśa-granthas, the Sevāphala grantha, derives its name as “Fruit of Service” (Sevāphala) rather than “Fruit of Devotion” (Bhakti-phala), “Fruit of Narration” (Kathā-phala), “Fruit of Renunciation” (Tyāga-phala), “Fruit of Cessation” (Nirodha-phala), or “Fruit of Surrender” (Prapatti-phala). Furthermore, accepting the fruit of service in the form of alaukika-sāmarthya (transcendental capability) as again service itself demonstrates the extraordinary significance of service (sevā) in the puṣṭi-mārga.

Repeated references to the importance of sevā in texts like Siddhānta-muktāvalī, Puṣṭi-pravāha-maryādā, Siddhānta-rahasya, Bhakti-vardhinī, and Nirodhalakṣaṇa grantha—whether explicitly through their wording or implicitly through their meaning—further establish the exceptional value of sevā in the puṣṭi-mārga.

For example, in the Catuḥślokī:

sarvadā sarvabhāvena bhajanīyo vrajādhipaḥ svasyāyameva dharmo hi nānyaḥ kvāpi kadācana

the greatness of serving Śrī Kṛṣṇa is emphasized. Similarly, in Nirodhalakṣaṇa, the statement:

nātaḥ parataro mantraḥ nātaḥ parataraḥ stavaḥ nātaḥ paratarā vidyā tīrthaṃ nātaḥ parātparam

through its rejection of other alternatives, reflects the supreme value of bhagavat-sevā. Thus, the concept of sevā as the ultimate means and end is further validated from the perspective of explanatory statements (arthavāda).

In other texts by Śrīmahāprabhu, such as Nibandha Bhāṣya or Subodhinī, references to bhagavat-sevā (service to the Lord) are also found. However, the comprehensive and all-encompassing depiction of service, complete with its intrinsic and extrinsic aspects as described here, is unparalleled. The inner aspect (antar-aṅga) of service is bhāva-bhāvanā (emotions and sentiments). The external aspect (bahir-aṅga) of service encompasses ātma-samarpana (self-surrender), tanuvittajā sevā (service through body and resources), engagement of household belongings and family members in bhagavat-sevā, and other practices such as the navadhā bhakti elements—hearing, chanting, etc. The clarity and coherence with which these concepts are addressed in the Ṣoḍaśa-granthas are unique and rare.

In puṣṭi-mārga, no fruit other than the service itself is sought through bhagavat-sevā, as the fruit of service is service itself. Therefore, instead of saying “sevāyāḥ phalatrayam” (the three fruits of service), the description is “sevāyāṃ phalatrayam” (three fruits within service). Consequently, all three states of fruition discussed within the Ṣoḍaśa-granthas are primarily incorporated within sevā. This perspective further underscores that the sole intent of the Ṣoḍaśa-granthas is the instruction and promotion of bhagavat-sevā.

The final determinant of intent is called upapatti (logical reasoning). The term refers to the rationale that certain evidence cannot be contradicted by other proofs. Based on this principle, Śrīmahāprabhu commands that anyone who diminishes the primacy of bhagavat-sevā—as elaborated in the sixteen texts—by treating it as secondary to other means, should be considered as creating a “malformation” (kusṛṣṭi) within the beautiful system of puṣṭi-bhakti. This is described as:
“Kusṛṣṭir ac vā kācid utpadyeta sa vai bhramaḥ” (Any adverse creation arising here is indeed delusion).

To dispel such delusions, the Antaḥkaraṇa-prabodha text has been composed.

Thus, through the six indicators of intent (upakrama-upasaṃhāra, abhyāsa, arthavāda, apūrvatā, phala, and upapatti), it is unequivocally established that for puṣṭi-jīvas, the primary and ultimate duty is to:

  • Serve Śrī Kṛṣṇa in His puṣṭi-svarūpa within their household,
  • Emotionally emulate the sentiments of the devotees of Vraja,
  • Dedicate their body, mind, and wealth (nija-tanu-mana-dhana) to the Lord,
  • In their leisure moments, further enhance these feelings through listening, remembering, and narrating bhagavat-kathā.

All wandering tendencies of the mind must be restrained into bhagavat-sevā and bhagavat-kathā because the principle—“Ye niruddhās ta evātra modam āyānty aharniśam” (Only those restrained find eternal delight)—is unwavering and irrefutable.