Jai jai shri gikulesh

Haripriyaji, thanx for such a beautiful quote.

Unnati Kadakia

Shri Vallabha Charan Vina Sharan Koni Jaou.....Shri Vitthala Nam Vina Mantra Kya Thi Paou......Shri Vallabha Charan Vina Sharan Koni Jaou.....

Unnati Kadakia

Jay Jay Shree Gokulesh,

In this discussion i feel something missing , not cleared. Waiting for satisfactory explanation....

Haripriya.

dear  haripriya

nice explaination all over in our pushti margs and anya marga it is said that

manushya jaanms is durlabh lets expand on this share some of your knowledge

i will give my views may be i can learn a bit more

jsk jiger shah

Jsk,
some more...
Tanuvittaja is one word. not tanuja sewa, vittaja sewa -aise break karke bataneme viprit arth nikalta hai. kabhibhi aisa batane se pahele hazar baar sochhana kyoki aap sewa nahi kusewa kar rahe ho aur apane maargki disha badal rahe ho.
( abi sub bhelselka zamana hai kisiko pure digest karana mushkil hota hai).
padho, samjo fir kaho. kaho sirf Mahaprabhujiki vaani ka sahi arth.

Haripriya.

Jai Jai ShriGokulesh

            U r right hitenbhai that the word TANUVITTAJA is the samast pad, and cannot be break in tanuja and vittaja seva. There is always misunderstanding between 2 different peoples, But it is world, let it go................

Jai Jai ShriGokulesh Parivaar, Baroda

Jai Shree Krishna

Yes, In fact this very word/ pad highlights the agyaan of Gruhaseva. Shree Mahaparabhuji, through this combined word very very clearly tells us that such a combination is the true form of seva. Now, such a seva is only possible by one at ones own gruha only, not anywere else.

At a Haveli, we can neither perform the tanuvittaja seva nor offer Tanuja or Vittaja seva independently to the biraajmaan swaroopa. In fact it is very important to understand this fact clearly.

The Swaroopa Biraajmaan at a haveli (Place were Shree Gobalak resides) is the Nidhi/sevya swaroopa of the Gobalak. Hence anything and everything offered/done at the haveli by a Vaishnav is not done / offered to the swaroopa.  It is in fact offered to the Gobalak with a request that the same may be offered to Shree Thakorji.  It is discretion of the biraajmaan Gobalak to offer the same to Shree Thakorji or not. Even when we are doing physical seva at teh haveli, like makng malaji, refining and preparing of vegetables, fruits etc. we as vaishnav are preveledged to do so merely because of the karuna and krupa of the biraajmaan Gobalak, and the ideal perception of a Vaishanv ought to be that he is humbly doing so merely as the Vallabhkul Gobalak has been krupalu enough to allow such sevas to be carried out by vaishnavs. In conclusion, the sevas offered by Vaishnavs at a haveli are those that have been extenede to them by the Vallabhkul gobalak, and are being done merely as per the Gobalaks agyaan. These seva, though may eventually reach Shree Thakorji, as far as a Vaishnav is concerned, he is doing them only to please the Guru biraajmaan. Hence them seva cannot be perceieved as Tanuvittaja seva of Shree Thakorji, as prescribed by Shree Vallabh. 

This is as per my limited understanding. I truely and sincerely hope the badbhaagi Vaishnav members of this site will enlighten us all more.

dear hit and shreekant bhia

please help me here

in puranmal kshtri varta  acharya charan has praised his vittaja seva of temple construction and

blessed him with   seva to apply chandan to govardhan dhar

while while ram das sanodhia brahmin who was given tanuja seva as prime mukhiya ji

and so did ashtsakha  have  and numerous other vaishnavs hasve onlt performed tanu ja seva

gajjan dhavan  is also a great example

so under what context that word is one word is it for gruh seva

cause as i understand that it is impossible to seperaate this word  only in nitya gruh seva

please explain  

jsk jiger shah

Jai Shree Krishna

Very well pointed out, Jiger bhai, the word Tanuvittaja has been used together only in the context of Gruhaseva by Shree Vallabh.

We should also understand the reason for the same....In doing Gruha seva, were in there are multiple members in the family, all ought to take part in seva of Shree Thakorji in Tannuvittaja form. Being a earning member of the family, one cannot simply say that I contribute my share in seva by giving money, so on and so forth. Ideal seva in the family is that were in all members contribute at all levels and also to what ever best extent possible by them.

There is also a very important reason for this....

One may be the earning member but once in seva, the very same person, though he may be the Managing director of a company / CEO and what not, but in seva, he/she has to do the various acts like doing buhari, cleaning of utensils, preparing of samagri etc. for Shree Thakorji. The very same person may have many persons to attend to him, but to the Sevya swaroopa, only he has to attend. This is a very essential step towards deenta. Ego and Myness creeps into a  jeev quite easily.... the various chores in seva, ensure that we once again become concsious about these and work towards getting rid of them.  Gruhaseva, ensures that  the eleviation of ahanta and mamata that may happen to one because of  money/sadhan (Vittaja) is nullified by tanuja in its various actions. 

Also, The ashta sakhas too did seva of their own sevya swaroopa too. Shree Ramdasji Chauhan, who did seva of Shreeji bawa, also did seva of Shree Mukundraiji at home.

The word Tanuvittaja has been used together also in the context of Manasi seva..... Cautioning jeevs, Mahaprabhuji has said that , one cannot attain the state of manasi, by giving money to someone and getting seva done, and therefore think of gaining Manasi seva. To Highlight the fact that one can progress towards manasi seva only  only by doing the physical seva of Shree Thakorji using once own money , the combined word Tanuvittaja has been used.

The very combination of the word also cautions jeevs that to get seva done by Bhitariyaas and paying them money for the same even in once own house is not seva at all. True seva is that which a Vaishnav does himself.