In this tradition, spiritual life is organized around *seva*—the intimate, loving service of Shri Krishna, especially in the form of Shrinathji. The deity is approached and cared for as a living, present being: awakened, bathed, dressed, fed, entertained, and finally put to rest. This unfolds through the *ashta-yama* or eight-fold daily service: Mangala, Shringar, Gval (or Gwal), Rajbhog, Utthapan, Bhog, Sandhya or Aarti, and Shayan. Each segment of the day carries its own mood, offerings, and style of presentation, so that the entire rhythm of a devotee’s day becomes synchronized with the divine daily life of Krishna. Food offerings (*bhog*)—always prepared in purity, with devotion, and within specific dietary boundaries—are central, and once offered, are received as *prasada* and shared among devotees.

Entry into this path is marked by initiation from a qualified guru belonging to Vallabhacharya’s lineage, through which the soul is consciously dedicated to Krishna and placed under divine grace. From that point, the devotee’s primary spiritual discipline is not austerity or renunciation, but a deepening surrender to Krishna’s will and reliance on *pushti*—grace—rather than on personal merit. This ethos shapes a householder-friendly way of life, in which ordinary activities such as cooking, earning, and family care are inwardly reoriented as offerings to the Lord. Ritual purity, especially in relation to cooking and seva, is carefully observed, yet always in the service of nurturing affection rather than mere formalism.

The devotional atmosphere of this path is enriched by *kirtan* and *Haveli Sangeet*, the singing of sacred songs at appropriate times during the day’s seva. Many of these compositions, including those of the Ashtachap poets, evoke Krishna’s *lila* and help the mind dwell on his form, qualities, and pastimes. Regular reading and contemplation of scriptural narratives—especially Krishna’s stories in the Bhagavata Purana, along with the theological works of Vallabhacharya—support this inner remembrance. Recitation of Krishna’s names and attributes flows naturally from this mood, not as a mechanical exercise, but as an expression of loving recollection.

Festivals and communal observances extend this pattern of seva into the larger rhythm of the year. Celebrations such as Janmashtami and Annakut (Govardhan Puja), along with other Vaishnava festivals, are marked by special decorations, music, food offerings, and elaborate darshans of Krishna’s *swarup*. Participation in *haveli* (temple-home) worship, following the guidance of hereditary spiritual teachers, and undertaking pilgrimage to Krishna’s sacred places all reinforce the sense that every aspect of time and space can be sanctified through grace-filled devotion. In this way, the path gradually trains the heart to see Krishna not only in the sanctum of the shrine, but as the hidden center of an entire life shaped by loving service.