The essential dharma or duty of the jiva is ‘Seshatva’ or ‘Dasatva’ to the Lord and hence unconditional service to the Lord is central to the Vaishnava method of worship. But the tradition also highlights the importance of acharya bhakti and bhagavata bhakti, pointed out Asuri Sri Madhavachariar in a discourse.
In the Ramayana, Lakshmana and Bharata exemplify bhagavat bhakti through their dasa bhava. They see Rama not only as their elder brother but also as their master. But Shatrugna stands out as an example for bhagavata bhakti in the exclusive way in which he serves Bharata rather than Rama. This does not mean he is not devoted to Rama or sidelines Him. This bhava only means that only when one is God’s servant, he can serve God’s bhaktas. Madhurakavi Azhwar renounces all else in favour of Nammazhwar, his acharya. Such practices that honour the preceptors and respect His bhaktas would please the Lord. In fact, He would frown and disregard those who are reluctant to do so.
More interesting is the way in which the Lord, who is the ‘Seshi,’ the one and only Master of all, and the Ishwara Tatva, takes up roles in various contexts to serve jiva tatvas such as Vishwamitra, Vasishta or the Pandavas during His Vibhava avataras such as Rama or Krishna. Unlike jivas whose primary duty is service, the service bhava taken by Him is purely through His Sankalpa. Rama offers His service to Vishwamitra and obeys the sage’s order to kill Tataka. He is respectful when learning under Vasishta. These instances teach us the value of acharya bhakti that moulds the character of the disciple. Krishna goes to the extent of serving as a messenger to the Pandavas. The Lord thereby indicates that He takes sides with dharma and opposes adharma.
