Tattva Sūtra

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

atha cit-prakaraṇa-nirṇītānāṁ jīvānāṁ sac-cid-ānanda-pūrṇa-parameśvaraḥ prāpty-upāya-pradarśanāya svataḥ-siddha-sambandha-dyotakaṁ caturtha-prakaraṇam ārabhate. tatra bhakteḥ siddhānta-lakṣaṇam āha.

Now, in order to demonstrate the means of attaining the Supreme Lord, who is completely sac-cid-ānanda, for the jīvas discussed in the section on consciousness, this fourth section will begin, which reveals their inherent relationship with Him. Here, the characteristics of bhakti are explained according to established conclusions.

SŪTRA 31

bhaktiḥ pūrṇānuraktiḥ pare

(Bhakti is complete attachment to the Supreme)

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

pare parameśvare pūrṇā avyavacchinnā akhaṇḍitā anuraktir eva bhaktir iti. bhakter lakṣaṇaṁ – ‘raso vai saḥ, rasaṁ hy evāyaṁ labdhvānandī bhavati’ iti śruteḥ

Bhakti is defined as unwavering, undivided, and complete attachment to the Supreme Lord. Śruti gives the characteristic of bhakti thus: ‘He is rasa. By achieving that rasa, one attains bliss.’ (Taittirīya Upaniṣad 2.7.1)

Commentary by Śrīla Bhaktivinoda Ṭhākura

natvā prabhu-padāmbhojaṁ premānanda-prakampitaḥ
sañcarāmi prayatnena bindūn bhakti-sudhāmbudheḥ
nityānandam ahaṁ naumi tathā sītā-patiṁ prabhum
hari-dāsaṁ vaiṣṇavāgryaṁ paṇḍitaṁ ca gadādharam

śrī-rūpaṁ tad-bhrātaraṁ ca vande bhaktān mahā-janān
yeṣāṁ kṛpā-jalotsiktā śrī-kṛṣṇa-karuṇā-latā
narottamādīn vande’haṁ prema-bhakti-pravartakān
sārvabhaumaṁ svarūpaṁ ca govindādīn prabhoḥ priyān

vālmīkiṁ ca vaśiṣṭhaṁ ca nāradaṁ deva-darśanam
vyāsaṁ vaiyāsakiṁ sūtaṁ bhavaṁ prahlādam uddhavam
sanakādīn śaunakādīn viṣṇurātaṁ mahodayam
bhīṣmaṁ ca kapilaṁ devaṁ dhruvaṁ prācīnabarhiṣam

ambarīṣaṁ mahātmānaṁ nava-yogeśvarāṁs tathā
sarvān bhāgavatān vande prācīnān bhakti-kovidān
eteṣāṁ viśva-manyānām aṅghri-reṇu-prasādataḥ
mama manda-mater astu bhakti-vyākhyāna-dakṣatā

After offering respects at the lotus feet of my master, trembling with the bliss of prema, I carefully endeavour to collect some drops from the nectarean ocean of bhakti. I offer my respects unto Nityānanda, to that Lord who is the husband of Sītā (Advaita Ācārya), to Hari Dāsa, the foremost of Vaiṣṇavas, to Paṇḍita Gadādhara, to Śrī Rūpa and his brother (Sanātana Gosvāmī), and to great devotees, by whose mercy the creeper of Śrī Kṛṣṇa’s mercy is watered. I offer my respects unto Narottama, the propagators of prema-bhakti, to Sārvabhauma, Svarūpa Dāmodara, Śrī Govinda, and all the other beloved associates of the Lord. I offer my obeisance unto Vālmīki, Vaśiṣtha, and Nārada, who have seen the Lord, as well as to Vyāsa, Śukadeva, Sūta, Śiva, Prahlāda, Uddhava, Sanaka-kumāra and his brothers, Śaunaka and the sages, the noble Parīkṣit, Bhīṣma, Kapiladeva, Dhruva, Prācīnabarhi, Mahātmā Ambarīṣa, the nine Yogendras, and all the devotees of yore who were skilled in bhakti. I pray that by the mercy of the dust of the feet of these great devotees, who are worshiped by all the worlds, my dull mind will become competent to describe the process of bhakti.

Undivided attachment to Bhagavān, who is that Reality who is inherently superior to conscious and unconscious substances can be called bhakti. The difference between rāga (loving attachment) and jñāna (knowledge) is that dry perception is called jñāna, whereas perception infused with rasa is referred to as raga. Jñāna signifies rigidity, but rāga is filled with tenderness. Thinking ends in jñāna, yet in rāga, there is an abundance of cultivation. Jñāna has a cause, but rāga is causeless. In jñāna, there is self-satisfaction, while in rāga, there is self-forgetfulness. In jñāna, there is satisfaction, but in rāga, there is hankering. Jñāna is characterised by indifference, while rāga is characterised by servitude. Jñāna is of the nature of consciousness (cetana-svarūpa), and rāga is of the nature of bliss (ānanda-svarūpa). Thus, the conscious and blissful jīva is characterised by jñāna and rāga. Jñāna is the inherent nature of the jīva, while rāga is his activity. The jīva can be said to be in a liberated state when the tendency for such raga is completely applied to the Supreme Lord. Although it is not possible to compare transcendental objects with the mundane world, a comparison may be given so that everyone can understand. A material substance has a specific quality which is called ‘attraction.’ Each atom attracts another atom – this is the eternal quality of material nature. In a place where atoms constantly attract one another, a larger mass of atoms attracts a smaller mass of atoms. An example of this is that no object can remain un-attracted by the Earth. In transcendental reality, all conscious substances attract one another, and collectively, all conscious substances are easily attracted by the fully conscious Supreme Lord. The attraction of conscious substances is rāga. If someone considers the natural attraction of rāga among conscious substances to be an obstacle towards complete attachment to the Lord, the answer is that, although all conscious substances attract one another, they are all drawn by the fully conscious Supreme Being, so there is no hindrance towards complete attachment. A mundane example of this is that if two persons in an airplane are exerting mutual attraction toward each other, and that airplane is being attracted by the larger mass of the Earth, then their mutual attraction can never reduce the speed of the larger gravitational pull.

Now it is important to analyse this according to śāstra. The Talavakāra Upaniṣad states:

taddha tadvanaṁ nāma tad vanam ity upāsitavyaṁ
sa ya etad evaṁ vedābhi hainaṁ sarvāṇi bhūtāni saṁvāñcanti

Indeed, the Supreme is known as Tad-vanam (the highest object of worship) and that worshipable Supreme should be served. One who understands this will be adored by all living beings, everywhere. (Kena Upaniṣad 4.6)

And in the Nārada Pañcarātra:

sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam
hṛṣīkena hṛṣīkeśa-sevanaṁ bhaktir ucyate

Employing the senses in Hṛṣīkeśa’s service, free from all material designations and with full devotion unto Him, is known as bhakti.

Also, in the Third Canto of the Bhāgavata:

ahaituky avyavahitā yā bhaktiḥ puruṣottame

Bhakti to Puruṣottama is causeless and uninterrupted. (Śrīmad Bhāgavatam 3.29.12)

devānāṁ guṇa-liṅgānām anusrāvika-karmaṇām
sattva evaika-manaso vṛttiḥ svābhāvikā tu yā
animittā bhagavati bhaktiḥ siddher garīyasī

The Devas who preside over the modes of nature are represented by specific attributes, among which the natural inclination of the jīva toward the Lord, who presides over the mode of goodness, is called bhakti which is causeless and superior even to the liberation. (Śrīmad Bhāgavatam 3.25.32)

In his Bhakti-rasāmṛta-sindhu, Śrī Rūpa Gosvāmī states:

anyābhilāṣitā-śūnyaṁ jñāna-karmādy anāvṛtam
ānukūlyena kṛṣṇānu-śīlanaṁ bhaktir uttamā

In order for the highest form of bhakti to develop, one must be devoid of all material desires, jñāna and karma etc. One must constantly serve Kṛṣṇa favourably, as He desires. (Bhakti-rasāmṛta-sindhu 1.1.11)

And also in the Śāṇḍilya Sūtra we find:

sā parānuraktir īśvare

It is intense love for the Lord. (Śāṇḍilya Sūtra 1.1.2)

Through all this evidence, the statement of this sūtra has been firmly established. It becomes completely clear from statements such as yā bhakti puruṣottame, kṛṣṇānuśīlanaṁ, sattva evaika-manaso vṛttiḥ and hṛṣīkeśa-sevanaṁ that bhakti should be directed toward the Supreme Reality, who is superior to conscious and non-conscious substances. That attachment towards the Supreme Lord is necessary becomes clear from statements such as ānukūlyena kṛṣṇānuśīlanaṁ. That such attachment to the Supreme Lord is to be offered in its complete form is understood from words such as avyavahitā (uninterrupted) and ahaitukī (causeless). From the Vedic statement, sarvāṇi bhūtāni saṁvāñchanti (‘adored by all beings’), it is established that, just as attraction exists in the material world, bhakti is the natural inclination of all jīvas.

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

evaṁ lakṣitāyāḥ para-bhakteḥ sarvatrānanupalabdher-adhikāri-bhedena bhakti-bhedaṁ nirūpayati

Thus, in consideration that such supreme bhakti is not found everywhere, different varieties of bhakti are determined according to the various qualifications of the practitioner.

SŪTRA 32

tasyāḥ svarūpaṁ phalam upāyaś ceti

(The intrinsic nature of bhakti is that it is the result and the means)

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

jīvānāṁ mukta-baddhāvasthā bhedād adhikāra-bhedena bhakti-svarūpaṁ dvividhaṁ phala-bhaktir upāya-bhaktiś ceti. tatra mukta-jīveṣu phala-bhūtā bhaktiḥ siddhi-rūpā prema-bhaktir mukhyā baddha-jīveṣu upāya-bhaktis tu bhakty-upāya-bhūta-sādhana-rūpā, kintu āyur ghṛtam ity ādau āyus-kāraṇe ghṛte āyus tādātmyam iva bhakti-sādhaneṣu. bhaktir iti vyāpadeśo gauṇa eva, yathā –

satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā nitya-yuktā upāsate

– ity ādau, kīrtana-japa-namaskārādīnāṁ bhakti-sādhanatva-kathanād bhakteḥ pṛthaktvaṁ pratipāditam iti.

Due to the distinction between the bound and liberated states of jīvas and differences in their qualifications, bhakti has two primary forms – phala-bhakti (bhakti as the result) and upāya-bhakti (bhakti as the means). Among liberated jīvas, bhakti is primarily characterised as the result (phala-bhūtā-bhakti), where the ultimate achievement is prema-bhakti. For bound jīvas, bhakti primarily takes the form of means-oriented sādhana (upāya-bhakti), which serves as a method to achieve bhakti itself. However, ayur vai ghṛtam (‘ghee is the cause of longevity’) – in relation to longevity, there is a similarity to ghee with sādhana–bhakti.*(1) Bhakti as a means to bhakti is secondary. Thus it is said, ‘They are always glorifying Me, endeavouring with determination and firmly fixed in their vows. Offering their obeisance to Me with devotion, such bhakti-yogīs always worship me.’(Bhagavad-gītā 9.14). Thus, by describing kīrtana, japa, offerring obeisance etc. as a means of cultivating bhakti, the distinction between bhakti itself and sādhana has been established.

*(1) In other words, ghee is the cause of longevity, and longevity is the result.

Commentary by Śrīla Bhaktivinoda Ṭhākura

Bhakti in the form of rāga is certainly the natural tendency of the jīva. There are two types of jīva, namely the mukta (liberated) and the baddha (bound). Therefore, bhakti is also of two types depending on the state of the jīva. These two types of bhakti are called phala-bhakti and upaya-bhakti. Bhakti in the liberated state is self-perfected, thus, it requires no qualification – therefore, a doubt may arise that attributing qualities to that type of bhakti seems unnecessary. However, when bound jīvas discuss topics concerning the function of bhakti, if bhakti in the liberated state is not explained with some specific qualifications, it cannot be properly analysed. For this reason, bhakti itself has been termed as phala-bhakti, and sādhana has been called upāya-bhakti. In the Bhagavad-gītā, we also see divisions in the various kinds of bhakti, for example, in the following ślokas (18.52-85):

vivikta-sevī laghv-āśī yata-vāk-kāya-mānasaḥ
dhyāna-yoga-paro nityaṁ vairāgyaṁ samupāśritaḥ

ahaṅkāraṁ balaṁ darpaṁ kāmaṁ krodhaṁ parigraham
vimucya nirmamaḥ śānto brahma-bhūyāya kalpate

Residing in a secluded place, eating little, controlling speech, body and mind, being constantly engaged in meditating on the Supreme Person, being renounced, free from egotism, the misuse of power, conceit, lust, anger, covetousness and being unselfish and peaceful – such a person is qualified for realisation of the Absolute Truth.

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām

When such a self-satisfied person realises the Absolute Truth, he neither rejoices nor laments. Seeing all beings equally, he attains transcendental devotion unto Me.

bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ
tato māṁ tattvato jñātvā viśate tad-anantaram

Through such devotion that person knows Me in truth. Thus, knowing Me in truth he enters My realm.

First, through sādhana-bhakti, pure bhakti, or bhāva-bhakti, is achieved. Subsequently, if that sentiment is accompanied by analysis of Reality, in other words, when pratyahara (detachment) is present, then through this, one attains entry into the abode of Bhagavān – which means that one attains viśuddha-bhakti in the form of prema. Thus, in the Nārada Pañcarātra, when describing naiṣṭhikī–bhakti (steadfast devotion), Sadā-Śiva says: laṅghanimitā ca sukhadā hari-dāsya-pradā śubhā (It is causeless, it bestows happiness, it awards servitorship to Hari, and it is auspicious’).

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

idānīṁ para-bhakter ananyāpekṣitāṁ darśayati

Now, the exclusive independence of pure bhakti will be shown.

SŪTRA 33

phala-bhakter nānyad aṅgam ekatvāt svataḥ-siddhatvāc ca

(There is no sub-division in phala-bhakti, the mature stage of devotion, since it is complete in itself and self-sufficient.)

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

phala-bhakter anyāpekṣā nāsti, ekatvāt advitīyatvāt rāga-vṛttitvena svataḥ-siddhatvāc ca. na sādhanāpekṣety arthaḥ. ‘nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyateti’ – bhakti-siddhānte darśanāt ‘ānandaṁ brahmaṇo rūpam’ iti śruteś ca.

In phala-bhakti, there is no dependence on anything else, due to its unity, non-dual nature, and self-sufficiency as it operates through rāga-vṛtti (spontaneous attachment). This means that it does not depend upon sādhana. ‘The objective is the manifestation of eternally perfect bhāva within the heart.’ (Bhakti-rasāmṛta-sindhu 1.2.2). The conclusion of bhakti is, ‘Bliss is the form of the Supreme’ as stated in the śruti.

Commentary by Śrīla Bhaktivinoda Ṭhākura

Only a semblance of phala-bhakti is perceived by bound jīvas through self-evident faith. Through intense samādhi, it is realised that bhakti in the liberated state is unique (advitīya) – in other words, it has no separate divisions or sub-divisions. It’s intrinsic nature is pure rāga alone. Thus, Rūpa Gosvāmī says in Bhakti-rasāmṛta-sindhu:

sammataṁ bhakti-vijñānaṁ bhakty-aṅgatvaṁ na karmaṇām

The opinion of those who are realised in bhakti is that karma is not a division of bhakti. (Bhakti-rasāmṛta-sindhu 1.2.246)

jñāna-vairāgyayor bhakti-praveśāyopayogitā
īṣāt prathamam eveti naṅgatvam ucitaṁ tayoḥ

Initially, knowledge (jñāna) and renunciation (vairāgya) are slightly useful for entering in bhakti, yet they are neither are considered to be divisions of bhakti. (Bhakti-rasāmṛta-sindhu 1.2.248)

yad ubhe citta-kāṭhiṇya-hetu-prāye satāṁ mate
sukumāra-svabhāveyaṁ bhaktis tad-dhetur īritā

Because both jñāna and vairāgya cause the heart to become hard, it is the opinion of the devotees that bhakti alone, which is naturally very tender, is mentioned as the cause of bhakti. (Bhakti-rasāmṛta-sindhu 1.2.249)

The intrinsic nature of the liberated jīva is knowledge alone, and his only inclination is bhakti in the form of rāga, therefore, knowledge cannot be an integral division of bhakti. Knowledge is the container (ādhāra), but bhakti is the substance (ādheya). The container is not a part of the substance. The word vairāgya means ‘an absence of attachment.’ Therefore, a lack of attachment is never an aspect of bhakti which is based on attachment. The rejection of attachment to matter is called vairāgya. When there is affection for the Supreme Lord, then attachment to matter disappears. Just as there is always a shadow behind a lamp, similarly, where there is bhakti, there will certainly be vairāgya behind it. However, that renunciation tha possesses opposing qualities will never be counted amongst the divisions of bhakti. Just as the shadow is not a part of the lamp but accompanies it, similarly, the vairāgya which is characterised by an absence of attachment is simply an associate of rāga–bhakti. The conclusion is that jñāna and vairāgya will definitely accompany bhakti, but they will not be considered as divisions of it. Hence, it is mentioned in the Bhāgavata:

tac-chraddadhānā munayo jñāna-vairāgya-yuktayā
paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā

Those sages possessing śraddhā perceive the Supreme Self within the self through bhakti along with knowledge and detachment, as learned through the Vedas. (Śrīmad Bhāgavatam 1.2.12)

If you say that service (sevā) is a division of bhakti, even that is not so. Bhakti in the form of rāga is an inherent inclination; thus, it takes the form of action. Cultivating devotion to Kṛṣṇa is the only action that can be referred to as service in the liberated state. Therefore, bhakti itself is service. For this reason, service cannot be considered independently as a separate division of bhakti. Such bhakti is unconditional, therefore, one does not observe any type of division or conditions in such bhakti.

If one says that meditation (which develops in the bound state as hearing, chanting, and remembering) is a division of bhakti, that is not so. Rāga is the perfected state of meditation, therefore it cannot be called a division of pure bhakti. Thus, in the First Canto of the Bhāgavata, Sūta says:

yad-anudhyāsinā yuktaḥ karma-granthi-nibandhanam
chindanti kovidas tasya ko nu kuryāt kathā-ratim

Who will not develop attraction towards transcendental topics, the remembrance of which is like a sword that slashes the knots of karma? (Śrīmad Bhāgavatam 1.2.15)

If one says that association with devotees is a division of bhakti, that too is not so. In the bound state, association with devotees acts only to generate taste for topics related to Hari – it is not a division of bhakti. Thus, that Bhāgavata states:

śuśrūṣoḥ śraddadhānasya vāsudeva-kathā-ruciḥ
syān mahat-sevayā viprāḥ puṇya-tīrtha-niṣevaṇāt

O brāhmaṇas, a tendency for narrations about Vāsudeva is made possible by service to great devotees, with śraddhā and with a the desire to hear. (Śrīmad Bhāgavatam 1.2.16)

Again, even if in the liberated state, mutual affection and attraction among liberated jīvas is termed as sādhu-saṅga, it still cannot be considered a division of bhakti. It has already been shown that bhakti is in the form of rāga, and that such attachment is simply the natural mutual attraction between conscious substances. The Supreme Lord is the embodiment of complete consciousness, thus He attracts all jīvas. For this reason, the name ‘Kṛṣṇa’ is His primary Name. In His divine Vṛndāvana, the loving pastimes that He shares with the collective jīvas are the jīva’s eternal means of attainment (abhidheya-tattva). In these loving pastimes, the mutual attraction among the jīvas and their collective attraction toward Kṛṣṇa constitute bhakti in the form of rāga. Here also, the association amongst liberated jīvas is also rāga. Rāga cannot be a division of itself, hence, the aforementioned sādhu-saṅga is itself a direct form of bhakti. However, it is not a division of bhakti. Therefore, in the Gopī-gītā, the gopīkas say:

surata-vardhanaṁ śoka-nāśanaṁ
svarita-venuṇā suṣṭhu-cumbitam
itara-rāga-vismaraṇaṁ nṛṇāṁ
vitara vīra nas te ‘dharāmṛtam

Please distribute the nectar of Your lips to us, which increases erotic pleasure and removes distress. Abundantly tasting that, Your flute emanates a sound which causes people to forget other attachments, O hero. (Śrīmad Bhāgavatam 10.31.14)

In this śloka of the Bhāgavata, it is clearly understood that only attachment to the Supreme is observed as bhakti – any other kind of attachment is not present in it. Attracting all jīvas together is the inherent nature of perfect, self-illuminated rāga.

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

siddha-rūpā para-bhaktiṁ nirūpya upāya-bhaktiṁ nirūpayitum ārabhate.

Having defined the perfect form of pure bhakti, we will begin to define upāya-bhakti.

SŪTRA 34

upāya-bhakteḥ parānuśīlanaṁ pratyāhāraś cāṅgam

(The divisions of upāya-bhakti are cultivating devotion to the Supreme and withdrawing from that which is opposed to bhakti.)

 

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

parānuśīlanaṁ parasya īśvarasya anuśīlanam ānukūlyena anucintanaṁ pratyāhāraḥ indriya-jayādi-rūpaṁ. viśeṣaṁ ca upāya-bhakteḥ aṅgaṁ sādhanam ity arthaḥ. ‘man-manā bhava mad-bhakto mad-yājī māṁ namaskuru’ iti bhagavad-upadeśāt.

Parānuśīlanaṁ is the cultivation of devotion to the Supreme Lord through favourable meditation, and pratyāhāra is the process of sense-control etc. These specific divisions of upāya-bhakti are referred to as sādhana. Bhagavān has instructed, ‘Always think of Me. Be My devotee. Worship Me. Offer your respects unto Me.’ (Bhagavad-gītā 9.43)

Commentary by Śrīla Bhaktivinoda Ṭhākura

Two divisions of upāya-bhakti are accepted, namely parānuśīlana (cultivation of bhakti to the Supreme) and pratyāhāra (withdrawal). For the bound jīva, upāya-bhakti is the only refuge. For the jīva who is conscious and blissful, parānuśīlana is the impression that forms the inclination towards bliss, and pratyāhāra itself is to be regarded as the removal of the impurities obscuring the inherent nature of consciousness. The jīva’s fall from the Vaikuṇṭha state to the material condition is the cause of his subjugation. Thus, his gradual attempt to return to that original state is called pratyāhāra. The state of the jīva being situated in his intrinsic nature (svarūpa) is called mukti, as described in the Bhāgavatam:

muktir hitvān yathā rūpaṁ svarūpeṇa vyavasthitiḥ

Mukti is being situated in one’s svarūpa and rejecting all other forms. (Śrīmad Bhāgavatam 2.10.6)

Pratyāhāra itself is the means to mukti. If one only engages in talking about the cultivation of bhakti, in other words, if one avoids paying attention to the regular practice of pratyāhāra, then there is no potential for progress in bhakti, since one will become overwhelmed by attachment to other things. The symptoms of bhakti are indeed things like pulaka (horripilation), kampa (shivering), sveda (perspiration), vivarṇa (loss of bodily colour), mūrcchā (fainting) etc. However, these symptoms alone are not sufficient. The symptoms of rāga can also be seen in attachment to other things, since attachment to worldly objects is also a type of rāga. Some people’s attachment becomes in things such as sons, wives, friends, prostitutes, lovers, husbands, gold, jewellery, home, animals etc. becomes so strong from the union, separation, loss, or expansion of all these objects, that the aforementioned symptoms of attachment all manifest. This rāga is merely a shadow according to Bhakti–rasāmṛta-sindhu:

kṣudra-kautūhala-mayī cañcala duḥkha-hāriṇī
rateś chayā bhavet kiñcit tat-sadṛśyāvalambinī

That which shows a miniscule amount of inquisitiveness in the Lord, which is fickle, and removes distress, is but a shadow of rati which has some similarity to real attachment. (Bhakti–rasāmṛta-sindhu 1.3.49)

Thus, if one does not cultivate rāga along with pratyāhāra, then only a shadow remains. This means that rāga-bhakti for the Suprmee Lord does not arise. Thus, the Bhāgavata states:

tac-chraddadhānā munayo jñāna-vairāgya-yuktayā
paśyanty ātmani cātmānaṁ bhaktyā śruta-gṛhītayā

The sage endowed with faith, who possesses knowledge and renunciation, perceives the Supreme Ātmā within by engaging in bhakti and hearing from the guru. (Śrīmad Bhāgavatam 1.2.12)

Although no divisions are seen within pure rāga, pratyāhāra will still be counted as a necessary division in that rāga which is restricted by material influences. The attempt to advance beyond that raga which is limited by matter is called parānuśīlana (higher cultivation). The act of eliminating the daunting distractions that obstruct such advancement is known as pratyāhāra. In the conditioned state, without the accompaniment of those actions that eliminate obstacles, there is no possibility of advancing in rāga. If the symptoms of rāga are seen in a person, but pratyāhāra is not seen, then those symptoms of rāga must be considered as either a shadow or an imitation of rāga, or as mundane attachments that have been mistaken for parānurāga. Therefore, Rūpa Gosvāmī says:

kintu jñāna-virakty-ādi sādhyaṁ bhaktyaiva siddhyati

However, knowledge, detachment, and other such attainments are achieved only through bhakti (Bhakti–rasāmṛta-sindhu 1.2.251)

rucim udvahatas tatra janasya bhajane hareḥ
viṣayeṣu variṣṭho’pi rāgaḥ prayo vilīyate

For one who has developed a taste for hari-bhajana, even the strongest attachment to sense objects eventually dissolves. (Bhakti–rasāmṛta-sindhu 1.2.254)

Those in whom rāga in the form of bhāva arises, manifest the following symptoms, as stated by Śrī Rūpa Gosvāmī:

kṣantir avyartha-kālatvaṁ viraktir māna-śūnyatā
āśā-bandhaḥ samutkaṇṭha nāma-gāne sadā ruciḥ
āsaktis tad-guṇākhyāne prītis tad-vasati-sthale
ity ādayo’nubhāvāḥ syur jāta-bhāvāṅkure jane

Forgiveness, not wasting time, detachment, devoid of false prestige, strong hope, hankering, a taste for constantly singing the Holy Name, attachment to describing the Lord’s attributes, and love for those places where the He resides etc. – these are the characteristics of one within whom the sprout of bhāva has developed. (Bhakti-rasāmṛta-sindhu 1.3.25-26)

Pratyāhāra, in the form of knowledge and detachment, which is the companion of bhāva–bhakti, is understood in this statement. The word pratyāhāra does not only refer to sense-control, but also refers to the cessation of attachment to material objects in the mind. Can there be any doubt that the elimination of material attachment is necessary for the development of raga? In many instances, parānuśīlana and pratyāhāra occur through the same action. Both parānuśīlana and pratyāhāra are accomplished through hearing hari-kathā.

Ordinary mundane news and useless songs or music cause distraction to the sense of hearing. However, if the ear listens to hari-kathā, then withdrawal (pratyāhāra) from distraction is complete, and at the same time and with the same effort, bhāgavatānuśīlana (cultivating devotion to Bhagavān) is also accomplished. There is no doubt about this. In this way, the entire process of parānuśīlana is arranged, and ultimately pratyāhāra is completed.

“Then why has pratyāhāra been established as an independent division?” The answer to the question of the opposition is this – even though pratyāhāra occurs as part of the entire process of parānuśīlana, there is no parānuśīlana within the entire effort of pratyahara alone. If the objective of withdrawing the sense of taste is merely to renounce the pleasures of nice food, then that effort is only pratyāhāra – there is no parānuśīlana in that. Here, both parānuśīlana and pratyāhāra must be considered as divisions of the process of upāya-bhakti.

Now, the author of the sūtras will determine what constitutes parānuśīlana.

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

parānuśīlana-sādhanāni gauṇa-bhakteḥ pratyaṅgāni darśayati.

The divisions of secondary bhakti, the sādhana of parānuśīlana, will now be revealed.

SŪTRA 35

śravaṇa-kīrtanādīni parānuśīlanopayogitvāt praty-aṅgāni

(Because śravaṇa, kīrtana etc. are useful for parānuśīlana, cultivating devotion to the Supreme, they are considered to be its divisions.)

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

ataeva upāya-bhakty-aṅgasya parānuśīlanasya upayogitvāt sādhana-rūpatvāt śravaṇa-kīrtanādīni tasyāḥ pūrvoktāyāḥ upāya-bhakteḥ pratyaṅgāni. ‘satataṁ kīrtayanto mām’ ity atra kīrtanādīnām upāsanāṅgatva-śravaṇāt.

Thus, the activities of upāya-bhakti for cultivating devotion towards the Supreme such as hearing, chanting etc are suitable as a form of sādhana, and are therefore considered as divisions of the aforementioned upāya-bhakti. In the phrase, ‘Always perform kīrtana of Me’ (Bhagavad-gītā 9.14) – here it is indicated that kīrtana etc. are divisions of worship.

Commentary by Śrīla Bhaktivinoda Ṭhākura

Sādhana which possesses bhāva is called parānuśīlana. In the conditioned state, one takes refuge in bhāva-sādhana. The pure state of bhāva is called prema, as stated in the Bhakti-rasāmṛta-sindhu:

śuddha-sattva-viśeṣātmā prema-sūryāṁśu-sāmya-bhak
rucibhiś citta-māsṛṇya-kṛd asau bhāva ucyate

That which, by nature, is comprised of pure goodness, which is like a ray of the sun of prema, and which makes the heart soft due to various tastes is known as bhāva. (Bhakti-rasāmṛta-sindhu 1.3.1)

āvirbhūya mano-vṛttau vrajanti tat-svarūpatām
svayam-prakāśa-rūpāpi bhāsamāna prakāśyavat

This bhāva appears within the mental faculties and assumes its own intrinsic nature. Although it is self-luminous, it manifests as though it needs to be illuminated. (Bhakti-rasāmṛta-sindhu 1.3.4)

That prema which manifests in the mental faculty is called bhāva. One must understand bhāva itself to be the manifestation of rāga in a subjugated condition. However, when the cultivation of prema in the form of such bhāva is performed through physical actions, it takes on the term ‘sādhana.’ Without bhāva, sādhanā is merely beast-like labour, because through that, parānuśīlana does not occur. The statement found in the commentary to the Śāṇḍilya Sūtra is as follows:

gaṅga-jale kiṁ na vasanti matsyā devālaye pakṣi-gaṇā vasanti
bhāvojjhitas te na phalaṁ labhante tīrthāc ca devāyatanāc ca mukhyāt

Do not fish dwell in the waters of the Gaṅgā? Do not birds reside on temples? Yet because they are devoid of bhāva, they do not achieve the main result from such holy places and temples. (Svapneśvara’s commentary on Śāṇḍilya Bhakti Sūtra 71)

At the time when a practitioner engages in sādhana, then both his mind and ātmā become illumined by bhāva and prema. Thus, through sādhana, parānuśīlana occurs through the activities of bhāva and prema, which are forms of raga. Sādhana itself is parānuśīlana. During sādhana, the body, mind and ātmā of the jīva are each properly engaged in their respective functions. If the process is not performed in this way, then it cannot be said that sādhana has been done correctly. Therefore, when the word ‘sādhana’ is mentioned, it is well known that both bhāva and prema are also alluded to.

Sādhana is parānuśīlana. Such sādhana is of two types – namely, internal (antaraṅga) and external (bahiraṅga). Internal sādhana is called rāgānuga (following the path of spontaneous love). Activities performed with pure rāga are called rāgātmikā. Rāgātmikā activities do not occur without the ātmā being in a liberated state – thus, it is only applicable to the residents of Vraja. Rāgānugā-sādhana alone is the appropriate practice for a bound jīva.

When prema in the form of rāga independently guides sādhana, it becomes difficult to determine the divisions of rāgānugā-sādhana as an aspect of internal sādhana. This is because when rāga operates independently and controls the divisions of sādhana, it does not become dependent on any rules. Therefore, there is no possibility of the divisions of rāga being determined by the śāstra. The sādhana of dāsya, sākhyā, vātsalya, and mādhurya-rasa etc, are included within antaraṅga-sādhana.

External sādhana is known as vaidhi (dependent upon rules). That sādhana which has been prescribed with specific rules and regulations in the śāstra is considered to be vaidhi-sādhana. Actually, the rules of śāstra are unnecessary for those persons who are independently perceptive – in other words, for those who act according to rāgānuga. However, for those who lack discrimination and cannot comprehend natural rāga, vaidhi-sādhana is more beneficial for them. Therefore, Rūpa Gosvāmī states:

yatra rāgānavaptatvāt pravṛttir upajāyate
śāsanenaiva śāstrasya sā vaidhā bhaktir ucyate

When bhakti does not arise from rāga, but by the regulations of śāstra, it is called vaidhi-bhakti. (Bhakti-rasāmṛta-sindhu 1.2.6)

This vaidhi-sādhana is only necessary as long as bhāva does not appear. The Bhakti-rasāmṛta-sindhu says:

vaidha-bhakty-adhikāritve bhāvāvirbhāvanāvadhi
atra śāstraṁ tathā tarkam anukūlam apekṣate

Until the appearance of bhāva-bhakti, those who are qualified for vidhi-bhakti must depend upon the śāstra and logic. (Bhakti-rasāmṛta-sindhu 1.2.293)

The ṛṣis have written in their respective śāstras the various ways of cultivating devotion to Bhagavān, and all of these are considered vaidhi. However, from among these, many have been cited in Hari-bhakti-vilāsa, and Rūpa Gosvāmī, selecting sixty-four prominent methods from all these, compiled them in the book, Bhakti-rasāmṛta-sindhu. There, he provides the following authoritative statements:

hari-bhakti-vilāse’sya bhakter aṅgāni lakṣaśaḥ
kintu tāni prasiddhāni nirdiśyante yathā-mati

In Hari-bhakti-vilāsa thousands of divisions of bhakti are mentioned. However, only the most prominent of these have been specified according to what I deem to be essential. (Bhakti-rasāmṛta-sindhu 1.2.72)

From this statement, it seems that there are hundreds of thousands of limbs of vaidhi-bhakti in the śāstra, and by following these, even foolish persons can awaken bhāva. It is not only the sixty-four divisions of bhakti that have been specifically prescribed. It is also not the case that all of these aspects of vaidhi sādhana must necessarily be followed. Among these, one can take shelter of any of the primary limbs of bhakti, and that will be beneficial. Śrī Rūpa Gosvāmī states:

sā bhaktir eka-mukhyāṅgāśrita vā bahu-laṅgikā
sva-vāsanānusāreṇa niṣṭhātaḥ siddhi-kṛd bhavet

That bhakti which is based upon one primary limb or multiple limbs, according to one’s own tendency, leads to perfection when practiced with determination. (Bhakti-rasāmṛta-sindhu 1.2.264)

The result of all these limbs of bhakti is rati, as stated in Bhakti-rasāmṛta-sindhu:

kesāñcit kvacid aṅgānāṁ yat kṣudraṁ śruyate phalam
bahirmukha-pravṛttyaitat kintu mukhyaṁ phalaṁ ratiḥ

Sometimes, it is heard that certain limbs of bhakti give insignificant results – this is meant for those who possess material tendencies. However, the primary result is rati. (Bhakti-rasāmṛta-sindhu 1.2.245)

When rati arises, it must be understood that the result of vaidhi-sādhana has been attained, otherwise the only result will be the sādhana itself.

Amongst the sixty-four divisions of bhakti, Śrī Rūpa Gosvāmī has explained five as primary, which are love for seeing the Deity, faith in the Bhāgavata-śāstra, associating with devotees, hearing and chanting the Holy Name and residing in Mathurā-maṇḍala.

Bhagavān states in the Gītā:

mahātmānas tu māṁ pārtha daivīṁ prakṛtim āśritāḥ
bhajanty-ananya-manaso jñātvā bhūtādim avyayam
satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ
namasyantaś ca māṁ bhaktyā nitya-yuktā upāsate

However, those great personalities who do take shelter of My divine nature, worship Me with a steady mind and know Me to be the imperishable origin of all beings. They are always glorifying Me, endeavouring with determination and firmly fixed in their vows. Offering their obeisance to Me with devotion, such bhakti-yogīs always worship Me. (Bhagavad-gītā 9.13-14)

Furthermore, the Lord states:

ahaṁ sarvasya prabhavo mattaḥ sarvaṁ pravartate
iti matvā bhajante māṁ budhā bhāva-samanvitāḥ
mac-cittā mad gata-prāṇā bodhayantaḥ parasparam
kathayantaś ca māṁ nityaṁ tuṣyanti ca ramanti ca
teṣāṁ satata-yuktānāṁ bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ yena mām upayānti te
teṣām evānukampārtham aham ajñāna-jaṁ tamaḥ
nāśayāmy-ātma-bhāvastho jñāna-dīpena bhāsvatā

I am the source of everything. All things emanate from Me. Understanding this, the wise who are endowed with love, worship Me with all their heart. Those who are always thinking of Me, who have dedicated their lives to Me, enlighten each other and feel great satisfaction and joy by always speaking about Me. To those who are constantly devoted to Me and worship Me with love, I continue to bestow upon them devotional inspiration by which they may come to Me. Out of compassion for them, I appear in their hearts and destroy with the shining lamp of knowledge the darkness that is born from ignorance. (Bhagavad-gītā 10.8-11)

When the statements of Rūpa Gosvāmī and the words of Bhagavān are discussed properly, it becomes clear that by understanding the Supreme Lord through philosophical analysis and by absorbing one’s very heart and life in Him by mutually hearing and chanting His glories, then one receives His mercy.

Another process of sādhana for parānuśīlana is seen in the śāstra. The five senses – the eyes, ears, nose, tongue, and skin – are the gateways of knowledge, and through these, the mind becomes attached to material objects, thus rendering one incapable of practicing parānuśīlana. The activities of attachment are called anuśīlana (cultivation). If such attachment is engaged in other inferior objects through viṣayānuśīlana (the cultivation of material enjoyment), how will there be parānuśīlana? Hence, it is only possible to continually engage in parānuśīlana by combining the transcendental realisation with the senses and sense-objects. Therefore, by the mind, one can engage in the remembrance of Bhagavān; by the eyes, one can see the form of the Deity, which induces feelings of bhakti; and by the ears, one can hear the glories of Bhagavān. By the tongue, one can describe topics related to Bhagavān and partake in śrī-śrī-mahā-prasāda; by the nose, one can smell the fragrance of tulasī, sandalwood, and other items offered to the Lord; and by the skin, one can touch the Deity and embrace the sādhus. These are said to be the highest forms of sādhana.

Evidence from the śāstra for taking darśana of the Deity is well known; therefore, logic and evidence should be given accordingly. It is true that the Lord does not have a material form, but His form as sac-cid-ānanda is certainly accepted. The full manifestation of sac-cid-ānanda is not possible in the bound jīva, thus, any conception of the Supreme Lord that a person meditates upon will remain an incomplete, idolatrous concept. It is easy to dismiss idolatry through words, but it is not possible in the act of worship. The supremely attractive Śrī Kṛṣṇa becomes partially perceived by the ātmā through prema. However, through meditation, a somewhat material conception of the Deity arises in the mind, and when engaged with the body and senses, the Deity takes on an even more impenetrable material quality. Actually, sādhakas should achieve a completely transcendental conception of all three aspects of the Deity – this is the prescribed process. Bhagavān’s appearance in the threefold repositories of the body, mind, and ātmā is known as the Deity, or śrī-mūrti. Therefore, those persons who neglect the Deity cannot be accepted as true devotees – they can only be known as dry intellectuals. When the sac-cid-ānanda svarūpa arises within the ātmā, then those persons who are eligible for bhakti experience an inundation of complete bhāva, which spreads from the mind to the body. In this way, the manifestation of the Deity which satisfies the sense of sight, naturally occurs. The concept of the Lord’s absolute oneness, whether it is applied to everything which is restricted or unrestricted, is devoid of defects. The conclusion is that if, through the Deity, attachment to things related to Bhagavān arises, then where is the superiority of simply meditating on the non-differentiated? What is the result of meditating on non-differentiated Brahman? It is merely self-satisfaction. If such self-satisfaction is more fully achieved by one serving the Deity, then criticism of the Deity and the servant of the Deity is nothing more than a demoniac battle. The mlecchas, having not engaged in tattva-vicāra, an analysis of the principles of prema, bhāva, sādhana, and their corresponding repositories, the ātmā, mind, and body, possess a deep misunderstanding in relation to the Deity.

There is no dispute amongst any parties regarding the remembrance of Hari through hearing and chanting. In the Mokṣa–dharma section of the Śānti-parva of the Mahābhārata it is said:

sarvāśramābhigāmānāṁ sarva-tīrthāvagahanam
na tathā phala-daṁ sau te nārāyaṇa-kathā yathā

For those who visit all the āśramas and bathe at all the holy places, the results are not the same as those gained from hearing the narrations of Nārāyaṇa. (Mahābhārata, Śānti-parva, Chapter 331, Verse 7)

And in the Viṣṇu Purāṇa, it says:

tasmād ahar-niśaṁ viṣṇuṁ saṁsmaran puruṣo mune
na yāti narakaṁ śuddhaṁ saṅkṣīṇākhila-kalmaṣaḥ

Therefore, O muni, a person who remembers Viṣṇu day and night, does not go to hell, having become free from all misconduct and completely purified.

It is seen in the śāstra that remembering Hari through hearing and chanting is considered to be the atonement for all pāpa. It is unnecessary to engage in other activities of atonement. In the Second Canto of the Viṣṇu Purāṇa, it is said:

kṛte pāpe’nutāpe vai yasya puṁsaḥ prajāyate
prāyaścittaṁ tu tasyaikaṁ hari-saṁsmaraṇaṁ param

When intense remorse arises in someone for engaging in pāpa, the only atonement for him is to remember Hari. (Viṣnu Purāṇa 2.6.38)

The activity of remembering Hari by counting His Names is known as japa. Therefore, japa cannot be said to be a separate limb of sādhana. By the repetition of japa on the mālā, remembrance continues repeatedly. Therefore, the śāstrika statement, yena tena prakārena kartavyaṁ smaraṇaṁ hareḥ (‘one must remember Hari by any means necessary’) is the very foundation of japa. Dhyāna (meditation) and dhāraṇā (concentration) are also simply remembrance. It cannot be accepted that they are also independent limbs of sādhana.

Therefore, it says in the Seventh Canto of the Bhāgavata:

śravaṇam kīrtanam viṣṇoḥ smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam

Hearing, chanting, remembering Viṣṇu, serving His feet, worshipping the Deity, offering prayers, servitude to Him, friendship with Him and surrendering one’s very self to Him. (Śrīmad Bhāgavatam 7.5.23)

There are some differences in the characteristics of these nine types of bhakti, but all of them are related to remembrance. This statement was quoted as proof of the glories of hearing and chanting.

There are many who are sceptical regarding service to śrī-śrī-mahā-prasāda, therefore, some logic is necessary in this case. Considering Bhagavān to be formless and inherently complete in Himself, the followers of nirviśeṣa-vāda (non-differentiated Brahman), conclude that offering items such as leaves, flowers, fruits, and foodstuffs to Him is illogical. Due to short-sightedness, they cannot comprehend that ātmā-prasannatā, the bliss of the ātmā, is the only goal of worship. What is the necessity for chanting, praising, and describing the glories of Bhagavān through words? Bhagavān is inherently complete in Himself, therefore He does not desire any form of worship, praise, pūjā, obeisance, or kīrtana. Yet, those devotees who constantly roam, chanting His glories and weeping, are simply engaged in activities stimulated by their attachment and nothing else. Ātmā-prasannatā is the primary result. Similarly, the gathering of materials for worship and offerings should also be considered as stimulated by prema. Those who cannot understand the greatness of this unparalleled process lack bhakti and are unfortunate. A devotee’s entire life is dedicated to loving the Lord – for this reason, even in matters of food, the devotees’ connection with the Lord is present. When one consumes unoffered items, the mind becomes tempted by selfish desires. However, when one offers pure items with devotion to Bhagavān, little by little, some act of love occurs at the time of eating. The cultivation of prema is extremely rare, therefore, the activities by which that is achieved possess their own glories. It can be said to be extremely pure, since it has the capacity to remove the impious bewilderment of material pleasure. In the Kṣetra Māhātmya it is said, bhogo’pi sādhyati yoga-phalam hi yatra (‘Indeed, even enjoyment can lead to the results of yoga’). According to the karma-śāstra, the injunctions of varṇāśrama-dharma are always considered negligible next to bhakti, therefore, the ignorant laws concerning superiority and inferiority of caste are also reformed by bhāgavat-prasāda. Thus, śrī-śrī-mahā-prasāda can be said to possess extraordinary potency. Through the scent of things such as tulasī, the intense and provocative odour of depravity is removed. Many dangers occur in this world due to the salacious use of fragrant ingredients. By smearing fragrant substances on the body, which is meant for engaging in one’s prescribed duties, many anarthas, such as womanising, laziness etc. arise within foolish people. In order to suppress such a tendency, by wearing the simple-scents of tulasī and sandalwood which are offered to Bhagavān, both pratyāhāra and parānuśīlana can be achieved.

There are śāstrika injunctions for wearing all the symbols of a Vaiṣṇava, but they are counted among ordinary injunctions, such as the worship of the Aśvattha tree. If marks like the cakra, tilaka etc. are worn with genuine devotion, then they are beneficial to vaidhi-bhakti. However, simply wearing those external symbols is called dharma-dhvajitva (religious hypocrisy, or simply waving the flag of dharma). Religious hypocrites are unqualified to understand the Bhāgavata-śāstra, therefore, they should not be given the same respect as true Vaiṣṇava sādhus. Those who merely wear external symbols are conceited. Thus, engaging in discussions with them about true dharma, or imparting the teachings of bhagavat-dharma to them is not recommended. As Śrī Bhagavān states in the Eleventh Canto of the Bhāgavata:

naitat tvayā dambhikāya nāstikāya śaṭhāya ca
aśuśrusor abhaktāya durvinitāya dīyatām

You must not share this knowledge with a hypocrite, an atheist or a deceiver, nor with those who do not listen with faith, or with an arrogant non-devotee. (Śrīmad Bhāgavatam 11.29.30)

Those persons who wear sampradāyika Vaiṣṇava symbols with simplicity should be especially respected. The conclusion is this – if wearing the signs of a Vaiṣṇava leads to advancement in bhakti, then what objection is there to wearing such symbols? Yet by giving excessive respect to all the external symbols, there will naturally be a lack of attention to the sincere inner proclivity. Sampradāyika Vaiṣṇavas should always be careful about this point. To bring the internal disposition under the control of external symbols is never the spirit of vidhi.

Many will ask, “If bhakti is indeed anurāga (attachment and love), then why is the feeling of brotherhood towards other jīvas not accepted as a division of parānuśīlana? Without compassion towards all jīvas, the liberality of bhakti does not arise.”
The answer is this – just as in the state of liberation, brotherly love, although it is a form of rāga, cannot be accepted as a limb of bhakti, and it has been determined that brotherly love is included in attachment. Similarly, in the bound state, brotherly love cannot be said to be a limb of parānuśīlana. In other words, it can be said to be inherent within parānuśīlana. Just as pure bhakti is developed through practices such as hearing and chanting, similarly, brotherly love, as a part of pure bhakti, matures through the practice of sādhu-saṅga. That compassion towards other jīvas is a limb of bhakti, is confirmed in the Third Canto of the Bhāgavata, in the conversation with Kardama, as follows:

kṛtvā dayāṁ ca jīveṣu datvā cābhayam ātmavān
mayy ātmānaṁ saha jagat drakṣyasy ātmani cāpi mām

Showing mercy to all jīvas and bestowing fearlessness upon them, you will attain self-realisation. You will perceive your own self as well as the universe within Me. (Śrīmad Bhāgavatam 3.21.31)

Thus, helping others is not a limb of parānuśīlana, but it must be understood as inherent within it. The words of the Supreme Lord are as follows:

sarva-bhūta-stham ātmānaṁ sarva-bhūtāni cātmani
ikṣate yoga-yuktātmā sarvatra sama-darśanaḥ

One who is connected to the Supreme sees all things equally and perceives the Supreme in all living beings and all beings within the Supreme. (Bhagavad-gītā 6.29)

sarva-bhūta-sthitaṁ yo māṁ bhajaty ekatvam āsthitaḥ
sarvathā vartamāno’pi sa yogi mayi vartate

That yogī who venerates Me, with the knowledge that I am situated in all living beings (as the Super Consciousness), abides in Me in all circumstances. (Bhagavad-gītā 6.31)

And also:

samo’haṁ sarva-bhūteṣu na me dveṣyo’sti na priyaḥ
ye bhajanti tu māṁ bhaktyā mayi te teṣu capy aham

I am equal to all living beings. I neither hate nor favour anyone. Yet whoever worships Me with devotion is with Me and I am certainly with them. (Bhagavad-gītā 9.29)

Furthermore, in the very conclusion, it is said:

īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ‘rjuna tiṣṭhati
bhrāmayaṁ sarva-bhūtāni yantrārūḍhāni māyayā
tam eva śaraṇaṁ gaccha sarva-bhāvena bhārata
tat-prasādāt paraṁ śāntiṁ sthānaṁ prāpsyasi śāśvatam

O Arjuna, the Supreme Controller resides in the hearts of all living beings. By His illusory energy He directs all their activities as if they were mounted on a machine. O Bhārata, take shelter in Him with all your heart and by His mercy you will achieve everlasting peace and the Supreme Abode. (Bhagavad-gītā 18.61-62)

One who considers bhagavad-bhakti and compassion towards all jīvas to be independent of each other, does not actually engage in sādhana, but merely attains a glimpse of parānuśīlana. In the Twenty-third chapter of the Third Canto of the Śrīmad Bhāgavata, Kapiladeva speaks the following words:

ahaṁ sarveṣu bhūteṣu bhūtātmāvasthitaḥ sada
tam avajñāya māṁ martyaḥ kurute’rca-viḍambanam

yo māṁ sarveṣu bhūteṣu śāntam ātmānam īśvaram
hitvārcaṁ bhajate mauḍhyād bhasmāny eva juhoti saḥ

dviṣataḥ para-kāye māṁ mānino bhinna-darśinaḥ
bhūteṣu baddha-vairāgasya na manaḥ śāntim ṛcchati

aham uccāvacair dravyaiḥ kriyayotpannayānaghe
naiva tuṣye’rcito’rcayaṁ bhūta-grāmāvamāninaḥ

arcādāv arcayet tāvad īśvaraṁ māṁ sva-karma-kṛt
yāvan na veda suhṛdi sarva-bhūteṣv avasthitam

ātmanaś ca parasyāpi ya karoty antarodaram
tasya bhinna-dṛśo mṛtyur vidadhe bhayam ulbaṇam

atha māṁ sarva-bhūteṣu bhūtātmānaṁ kṛtālayam
arhayed dāna-mānābhyāṁ maitryābhinnena cakṣuṣā

I am that Ātmā who is always situated within all creatures. The Deity worship of that mortal who neglects Me as the Paramātmā is simply a mockery. One who worships the Deity yet ignorantly neglects Me as the Lord who is present in all beings, simply offers oblations into ashes. If one offers respects unto Me, yet is envious of others, hates their bodies, and does not consider their suffering to be equal to his own, then his mind never achieves peace. O virtuous one, I am most displeased with that person who worships the Deity with various kinds of paraphernalia, but shows disrespect to other entities. One should worship the Deity and engage in prescribed duties until one realises that I am situated within his own heart and within the hearts of other living beings. As death, I create great fear within those who show discrimination between their own hungry stomach and the hungry stomachs of others. Thus, they should propitiate Me, the Ātmā residing within all creatures, with charity and respect, and by showing equality and friendship to all beings. (Śrīmad Bhāgavatam 3.29.21-27)

Thus, all forms of benevolent characteristics such as compassion, friendship, forgiveness, charity, respect etc. are all included within bhakti. Among these, according to the various recipients – superior, equal, and inferior – respect, friendship, and compassion are intrinsic parts of anurāga, and therefore, they are limbs of bhakti. Charity (such as giving medicine, clothing, food, water, etc.), refuge (providing assistance during emergencies), and education (offering both material and spiritual knowledge) – all these types of activities are divisions of parānuśīlana. The author of the sūtras has indicated all of these activities through the phrase, śravaṇa-kīrtanādini (‘such as hearing, chanting etc.’).

A total number of the limbs of parānuśīlana cannot be given, because there are so many. Only the most prominent divisions have been mentioned. In short, hearing, chanting, remembrance, and benevolence are the primary limbs. The nature of this bhakti in the form of parānuśīlana is mentioned in the second act of the Śrī Caitanya Candrodaya Nāṭaka:

antaḥ prasādayati sodhayatīndriyāni
mokṣaṁ ca tucchayati kiṁ punar artha-kāmau
sadyaḥ kṛtārthayati sannihitaika-jīvān
ānanda-sindhu-vivareṣu nimajjayanti

It satisfies the heart, purifies the senses, and makes liberation seem insignificant. What to speak of mundane wealth and desires? Simply by being in close association with it, the jīvas are immediately submerged in an ocean of bliss and thus fulfil their purpose. (Caitanya Candrodaya Nāṭaka 2.28)

Now, the author of the sūtras will describe pratyāhāra.

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

idānīṁ pūrvoktopāya-bhakty-aṅga-bhūtas tu pratyāhārasya svarūpaṁ lakṣayati.

Now, the intrinsic nature of pratyāhāra, which is a division of the aforementioned upāya-bhakti, will be defined.

SŪTRA 36

deha-rathaṁ manaḥ sārathim indriya-hāyāṁ āstikya-jñānena yukta-vairāgyeṇa ca viṣaya-mārgāc-chanair nivartayed eṣa eva pratyāhāraḥ

(The body is the chariot, the mind is the charioteer, the senses are the horses. One should gradually leave the road of sense-enjoyment by cultivating proper renunciation through theistic knowledge – this is pratyāhāra.)

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

atra deha eva rathaṁ cetana-preritatvāt manaḥ sārathi-rūpam indriya-niyantritatvāt indriyāṇi hayā śarīra-ratha-cālakatvāt iha-rathī jīva ityādi sūtrakārasyābhipreta avagantavyam ‘ātmānaṁ rathinaṁ viddhi’ ityādi śrutayaḥ pramāṇam. āstikya-jñāna-yukta-viśeṣobhaya-vidha-sādhanena pūrvokta-rathādīnām asad-viṣaya-mārgāt krame pratyānayanaṁ pratyāhāra-lakṣaṇaṁ, ‘śanaiḥ śanair uparamed buddhyā dhṛta-gṛhītayā’ iti gītāyām.

Here, the body itself is the chariot since it is driven by consciousness. The mind is the charioteer because it controls the senses. The senses are the horses because they drive the chariot of the body. Here, the passenger is the jīva. This is the intended meaning of the author of the sūtras, as supported by evidence from the śruti: ‘One should know that the ātmā is the passenger’ (Kaṭha Upaniṣad 1.3.3). Specifically, through sādhana of both theistic knowledge and yukta-vairāgya (proper renunciation), the aforementioned chariot, charioteer etc, which were previously travelling on the false road of material sense-objects, will gradually withdraw through the process known as pratyāhāra. This is mentioned in the Gītā: ‘Gradually, one should still the mind by means of the intelligence’ (Bhagavad-gītā 6.25).

Commentary by Śrīla Bhaktivinoda Ṭhākura

In the previous sūtra, the limbs of parānuśīlana that have been described as being pratyāhāra are compared to the shadow of a lamp, following the direction of rāga, hence, at this point, they will not be considered as independent of pratyāhāra. The jīva, who is inherently conscious and blissful, having entered into the pursuit of sense-objects, experiences the results of his activities. The withdrawal of the jīva to his own abode is called pratyāhāra. Therefore, a metaphor is given comparing the body to a chariot, the mind to a charioteer, and all the senses to horses. The evidence from the śruti for this metaphor is the Kaṭha Upaniṣad:

ātmānaṁ rāthinaṁ viddhi śarīraṁ ratham eva ca

buddhiṁ tu sārathiṁ viddhi manaḥ pragraham eva ca
indriyāṇi hayān āhur viṣayāṁs teṣu gocarān

ātmendriya-mano-yuktaṁ bhoktety āhur manīṣiṇaḥ
yas tu vijñānavān bhavati yuktena manasā sada

tasyendriyāni vaśyāni ṣaḍ-aśvā iva sāratheḥ

One should know that the ātmā is the passenger on a chariot. The material body is the chariot, intelligence is the charioteer and the mind is the reins. The wise state that the senses are the horses and the sense-objects are the road. Thus they say that the ātmā, along with the senses and mind, is the enjoyer. When one is without realised knowledge and his mind is unstable, then his senses remain uncontrolled, just like the wild horses of a charioteer. (Kaṭha Upaniṣad 1.3.3-5)

vijñāna sārathir yas tu manaḥ pragrahavān naraḥ
so’dhvanaḥ pāram āpnoti tad viṣṇoḥ paramaṁ padam

One who has realised knowledge as his charioteer, who controls the reins of his mind, will reach the end of the road which is the supreme abode of Viṣṇu. (Kaṭha Upaniṣad 1.3.9)

All śāstras have been composed for the benefit of the jīva – in other words, all the various processes prescribed in the śāstra are suitable for pratyāhāra. Austerity, yajñā, renunciation, sannyāsa, detachment, self-control, discipline, tolerance, simplicity, non-possessiveness, purity, control of the senses, the absence of anger, truthfulness, intelligence, knowledge, and sāṅkhya – many of these kinds of words are seen throughout the śāstra. Among these, some benefit the body, some benefit the mind, and some benefit the senses. Renunciation, sannyāsa, detachment, self-control, discipline, and restraining the senses – all these are suited for sensory pratyāhāra. Austerity, yajñā, purity, and various kinds of yoga-sādhana achieve physical pratyāhāra. Tolerance, simplicity, non-possessiveness, absence of anger, truthfulness, intelligence, knowledge, and sāṅkhya – restraint of the mind is achieved by these types of practices. The result of all these practices is one, namely, pratyāhāra-sādhana, the practice of withdrawal, as proven by all the statements of Bhagavad-gītā. Among them, the following ślokas are quoted:

yat sāṅkhyaiḥ prāpyate sthānaṁ tad yogair api gamyate
ekaṁ sāṅkhyaṁ ca yogaṁ ca yaḥ paśyati sa paśyati

That state which is achieved by renunciation is also attained by karma-yoga. One who sees these two systems as one and the same actually sees things as they are. (Bhagavad-gītā 5.5)

karmaṇy-akarma yaḥ paśyed akarmaṇi ca karma yaḥ
sa buddhimān manuṣyeṣu sa yuktaḥ kṛtsna-karma-kṛt

One who can see inaction in action and action within inaction is certainly wise amongst men. Indeed, he is a yogī and a performer of all actions. (Bhagavad-gītā 4.18)

sannyāsaḥ karma-yogaś ca niḥśreyasa karāv-ubhau
tayos tu karma-sannyāsāt karma-yogo viśiṣyate

Both renunciation of action (sannyāsa) and the performance of selfless action (karma-yoga) give the highest benefit. Yet, of the two, the path of selfless action is higher than the renunciation of action. (Bhagavad-gītā 5.2)

sannyāsas tu mahā-bāho duḥkham āptum ayogataḥ
yoga-yukto munir brahma na cireṇādhigacchati

O mighty-armed one, without karma-yoga, renunciation is a cause for misery. However, that wise man that performs karma-yoga quickly attains the Absolute Truth. (Bhagavad-gītā 5.6)

There is no necessity to describe all the various processes of sādhana here, since these processes are described in detail in other śāstras. Here, it should be said that by all those methods, when the body, mind, and senses are completely subdued, realisation of the ātmā’s inherent nature is achieved. By complete rejection of all material objects, the knowledge of the ātmā is purified and the ātmā’s true inclination towards bhakti manifests itself. Thus, the Gītā states:

yatroparamate cittaṁ niruddhaṁ yoga-sevayā
yatra caivātmanātmānaṁ paśyann ātmani tuṣyati
sukham ātyantikaṁ yat tad buddhi-grāhyam atīndriyam
vetti yatra na caivāyaṁ sthitaś calati tattvataḥ

When the mind is restrained and peaceful by the practice of yoga, it becomes detached from material desires. Thus one can perceive the self and attain happiness. Being situated in this plane of eternal bliss, which is beyond the scope of the mundane senses and obtained through intelligence, one never deviates from reality. (Bhagavad-gītā 6.20-21)

And furthermore:

yuñjann evaṁ sadātmānaṁ yogī vigata-kalmaṣaḥ
sukhena brahma-saṁsparśam atyantaṁ sukham aśnute

In this way, through the constant practice of yoga, a yogī who is devoid of material contamination can attain eternal bliss through contact with the Absolute. (Bhagavad-gītā 6.28)

The result of the entire practice of yoga is bhakti, and this has been stated by Bhagavān in the Gītā:

yoginām api sarveṣāṁ mad gatenāntarātmanā
śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ

I consider the best of all yogīs to be the bhakti-yogī who abides in Me, who meditates upon Me and who worships Me with firm faith. (Bhagavad-gītā 6.47)

By all these physical, sensory, and mental sādhanas, accumulated physical, sensory and mental contamination, or pāpa, is eradicated. Such pāpa constantly creates hinderances to the jīva’s perception of ātmā-tattva. All forms of parāniśīlana are limbs of upaya-bhakti – similarly, pratyāhāra, as bhakti-sādhana, must also be understood to be another limb. By renouncing all pāpa, self-purification occurs, and bhakti becomes capable of revealing its own tendencies, as stated in the Gītā:

yeṣāṁ tvanta-gataṁ pāpaṁ janānāṁ puṇya-karmaṇām
te dvandva-moha-nirmuktā bhajante māṁ dṛḍha-vratāḥ

Yet those that perform pious activities become purified of all pāpa – they become free from the illusion of duality and worship Me with dedication. (Bhagavad-gītā 7.28)

Many people possess an unyielding misconception that sāṅkhya, yoga, karma, and tapasyā (austerities) etc. have different results. They should attentively hear the final conclusive śloka of the Eighth Chapter of the Gītā.

vedeṣu yajñeṣu tapaḥsu caiva
dāneṣu yat puṇya-phalaṁ pradiṣṭam
atyeti tat sarvam idaṁ viditvā
yogī paraṁ sthānam upaiti cādyam

Knowing this, a yogī surpasses all kinds of pious results that are achieved through study of the Vedas, by offering oblations in sacrifice, by penances and by philanthropy. That yogī reaches the eternal abode. (Bhagavad-gītā 8.28)

The sādhana found in Advaita (monism) is also a limb of pratyāhāra. Through this, a complete withdrawal of the mind can be achieved. This is found in the Twelfth Canto of the Bhāgavata in the great instruction of Śukadeva to Parikṣit:

ahaṁ brahma paraṁ dhāma brahmāhaṁ paramaṁ padam
evaṁ samīkṣya cātmānam ātmany adhāya niṣkale
daśantaṁ takṣakaṁ pade lelihānaṁ viṣānanaiḥ
na drakṣyasi śarīraṁ ca viśvaṁ ca pṛthag ātmanaḥ

“I am Brahman, the supreme abode. I am that Brahman, the supreme destination.” Analysing thus, consider yourself to be Brahman, devoid of all material designations. You will not even notice Takṣaka licking his lips and filling your foot with poison. You will not consider your body or the universe to be separate from Brahman. (Śrīmad Bhāgavatam 12.5.11-12)

The result of such monistic thought has been explained by Bhagavān in the Gītā, as follows:

brahma-bhūtaḥ prasannātmā na śocati na kāṅkṣati
samaḥ sarveṣu bhūteṣu mad-bhaktiṁ labhate parām

When such a self-satisfied person realises the Absolute Truth, he neither rejoices nor laments. Seeing all beings equally, he attains transcendental devotion unto Me. (Bhagavad-gītā 18.54)

By severing the ātmā from the bondage of egoistic material attachments and establishing it in the existence of Brahman, there is no longer any possibility of mental distraction. However, when the practice is complete, it results in the perfection of duality of pure bhakti, devoid of any material designations. There are many divisions of pratyāhāra. The ṛṣis have prescribed many kinds of sādhana to achieve pratyāhāra. It is unnecessary to engage in sādhana of all the limbs in such a way. Just as it is prescribed that one should practice one or more limbs of parānuśīlana, it should be similarly understood for pratyāhāra. Hence, Śrī Bhagavān instructs Arjuna thus:

abhyāse’pyasamartho’si mat-karma-paramo bhava
mad-artham api karmāṇi kurvan siddhim avāpsyasi
athaitad apy-aśakto’si kartuṁ mad-yogam āśritaḥ
sarva-karma-phala-tyāgaṁ tataḥ kuru yatātmavān

If you cannot keep up the practices of bhakti-yoga, then just try offering your work to Me. Thus, you will reach the perfect stage. If you are unable to do that, then do your work and offer the results to Me. While controlling the mind, give up all the results of your activities. (Bhagavd-gītā 12.10-11)

The conclusion is this – the withdrawal of the body, mind and senses, when perfectly accomplished by any previously known means or any future means with certainty, is a limb of pratyāhāra. Therefore, the specific number of limbs of pratyāhāra cannot be given.

Although the process of pratyāhāra is an aspect of bhakti, it becomes dangerous for ignorant people. By stating that tapasyā, karma, monistic knowledge, yoga, rituals, vows, and other limbs of pratyāhāra are the primary results, many people close the door on their own advancement. This is extremely lamentable because, if after making great endeavours, the primary result is not achieved, then in the end, it must be said to be most unfortunate. If pilgrims travelling to Śrī Kṣetra (Jagannātha Purī), become thoughtless and consider any guest house in Cuttack to be Śrī Kṣetra, then who could be more unfortunate than them? Therefore, sādhakas should carefully consider all the limbs of upāya-bhakti merely as a means, and never believe them to be the ultimate result.

There are different sampradāyas due to different means, or processes. Thus, as long as everyone claims that their process is the process, and their result is the result, sectarian disputes will persist due to the differences found in each other’s processes. However, these controversies are unnecessary. Hence, it should be noted that pratyāhāra must be accomplished correctly with theistic knowledge (āstikya-jñāna) and proper renunciation (yukta-vairāgya).

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

nanu jñānān mokṣa iti śruti-siddhānta-ḍiṇḍimasya jāgarūkatayā jñāne āstikya-padaṁ kim-artham upanyastam ity-apekṣāyām āha śrī-sūtrakāraḥ.

Now, awakened by the conclusive declaration of the śruti that mokṣa is achieved through jñāna, someone may ask, “If mokṣa is achieved through jñāna alone, why is the term āstikya (theism) used along with jñāna?” The author of the sūtras answers.

SŪTRA 37

jñānān muktiḥ jñānād bandhaś ca

(Liberation and subjugation come from knowledge.)

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

tatra jñānād āstikya-jñānād īśvara-tattva-jñānād ity arthaḥ. muktiḥ bandhana-muktiḥ, jñānāt viṣaya-jñānāt śuṣka-jñānāc ca bandhaḥ saṁsāra-bandhanaṁ bhavatīty-arthaḥ. ‘sukha-saṅgena badhnāti jñāna-saṅgena cānagha’ iti jñānasya bandhakatvaṁ śrī-bhagavatokteḥ.

Liberation is attained through āstikya-jñāna, knowledge of īśvara-tattva (the reality of the Supreme) – that is the meaning here. Mukti is the release from subjugation. Knowledge of sense-objects, dry knowledge, etc, creates subjugation in saṁsāra, the world of repeated birth and death. The binding nature of knowledge is mentioned by Śrī Bhagavān – ‘O virtuous one, it frees one from distress, and conditions one to pleasure and knowledge’ (Bhagavad-gītā 14.6)

Commentary by Śrīla Bhaktivinoda Ṭhākura

Through knowledge of unconditional duality, the natural state of the jīva, namely liberation, is achieved. However, when knowledge becomes mundane knowledge, in other words, when it is directed towards atheistic conclusions, then the jīva is firmly subjugated by that – this is the conclusion of all śāstras. In the book Vidvan-moda Taraṅgiṇī, the atheistic conclusion is this:

aho kutra karma, kena dṛṣṭaṁ, kadā, kena vā upārjitam janmāntara-kṛtam iti cet tad eva nāsti, pramāṇābhāvāt. sukha-duḥkhādikaṁ punaḥ pravāha dharmatayā, śarīriṇāmaniyataṁ. Vastuto jagadetad-asad-iti sarvam idaṁ bhrama eva.

Alas, what is karma? When was it seen, and how? Was it accumulated in a previous life? If so, then it does not exist, because there is lack of any evidence. The flow of happiness, distress, and other experiences, which are governed by dharma, are uncontrollable for embodied beings. In reality, this whole world is false, and everything here is a mere illusion. (Vidvan-moda Taraṅgiṇī 22)

The jīva is bound by such conclusions. This can only be called material knowledge. This is the conclusion of common animals because they do not analyse their past or future states, and are unaware of the results of their actions. They simply accept their inherent nature to be in flux – thus, they spend their days serving their senses, and attain a most contemptible state at death. On the other hand, those who deny the existence of the jīvā and consider Brahman to be the final state, are dry philosophers. They bind the conscious and blissful jīva in such a mesh of knowledge that they never achieve liberation. Only those persons who become immortal by blissfully serving the Supreme Lord, who is fully sac-cit-ānanda, and who become free from all material designations, attain the true definition of liberation.

Those persons who experience nirvāṇa cannot be said to be liberated, because, having attained the nirvāṇa that manifests from sattva-guṇa, they cannot relish the bliss that is nirguṇa, beyond the material modes of nature. Thus, in the Caitanya Candrodaya Nāṭaka, Rāmānanda states:

nirvāṇa-nimba-phalam eva rasānabhijñās
cuṣyantu nāma-rasa-tattva-vido vayaṁ tu
śyāmāmṛtaṁ madana-manthara-gopa-rāma-
netrāñcalaiś culukitāvasitaṁ pibāmaḥ

Let those who are ignorant of divine rasa sip the bitter neem-fruit of nirvāṇa as they wish. But we, who are aware of rasa-tattva, will drink deeply whatever remnants remain of the nectar of Śyāma, which has been generously sipped through the sidelong glances of the cup-like eyes of the charming cowherd damsels. (Caitanya Candrodaya Nāṭaka 7.7)

In this very context, when Śrī Caitanyadeva again inquired, “Who is truly liberated?” Śrī Rāmānanda, grasping the essence, gave his response:

pratyāsattir hari-caraṇayoḥ sānurāgeṇa rage
prītiḥ premātiśayinī harer bhakti-yogena yoge
āsthā tasya praṇaya-rabhasasyopadehena dehe
yeṣāṁ te hi prakṛti-sarasā hanta muktā na muktāḥ

Those who are close to the feet of Hari with loving attachment which surpasses the limitations of ordinary attachment, cultivated through the path of bhakti to Hari, and who place their faith in the eager embrace of His love-laden divine form, are certainly imbued with natural beauty. Others who attain liberation, alas, are not truly liberated. (Caitanya Candrodaya Nāṭaka 7.61)

Hence, transcending the three types of knowledge mentioned in the twentieth, twenty-first and twenty-second ślokas of the 18th Chapter of the Bhagavad-gītā, and as explained in the twenty-fourth śloka of that chapter, when one adopts the path of nirguṇa-jñāna (knowledge concerning that which is beyond the modes of nature), the type of liberation described by Rāmānanda Rayā becomes manifest:

sarva-guhyatamaṁ bhūyaḥ śṛṇu me paramaṁ vacaḥ
iṣṭo’si me dṛḍham iti tato vakṣyāmi te hitam

manmanā bhava mad-bhakto mad-yājī māṁ namaskuru
mām evaiṣyasi satyaṁ te pratijāne priyo’si me

sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ

Listen once again to the most confidential secret of all, My supreme instruction. Because you are very dear to Me, I am telling you this for your ultimate benefit. Fix your mind upon Me, devote yourself to Me, worship Me and offer your respects unto Me. By doing so you will certainly come to Me. I promise you this because you are very dear to Me. Abandon all types of dharma – come and surrender unto Me alone! Do not fear, for I will surely deliver you from all reactions. (Bhagavad-gītā 64-66)

In this way, theistic knowledge has been explained, and yukta-vairāgya will be explained as follows.

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

yukta-vairāgyam iti yukta-padopadāne prāyaḥ sūcayati.

Thus, contextually, the use of the term yukta indicates yukta-vairāgya.

SŪTRA 38

vairāgyān muktiḥ vairāgyād bandhaś ca

(Liberation and subjugation come from renunciation.)

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

yukta-vairāgyam iti yukta-padopadānena sūtrakārasyāyam abhiprāyaḥ – vairāgyaṁ dvividhaṁ, yukta-vairāgyaṁ phalgu-vairāgyaṁ ceti. tatra yukta-vairāgyaṁ nāma phalānāsaṅgena īśvarārpaṇena ca sad-ācārānusāreṇa yathā-vidhi śauca-caritrānuṣṭhānaṁ, tasmāt jīvānāṁ saṁsāra-bandha-vimuktiḥ ‘anāśrtya karma-phalaṁ kāryaṁ karma karoti yaḥ, sa sannyāsī ca yogī ca’ity-ādīni bahūni gītā-vākyāni draṣṭavyāni. phalgu-vairāgyaṁ tu nīrasaṁ citta-kāṭhinya-hetu-bhūtaṁ garvātiśaya-sampādakaṁ tucchaṁ markaṭa-vairāgyam iti vyapadiśati. ataeva saṁsāra-duḥkha-pradam. ‘na tyāgena eke amṛtatvam ānaśu’ ityādi-śruteḥ. ‘sa kṛtvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet’ ‘mithyācāraḥ sa ucyate’ ityādi-gītā-vacanam.

Concerning yukta-vairāgya, by using the term yukta, the intention of the author of the sūtras is this – renunciation is of two kinds: yukta-vairāgya (proper renunciation) and phalgu-vairāgya (superficial renunciation). In this regard, yukta-vairāgya refers to renunciation which is free from attachment to results, which is done as an offering to the Lord in accordance with proper conduct, such as prescribed injunctions concerning purity and virtuous actions as prescribed by the scriptures. Thus, the liberation of the jīvas from the material subjugation of saṁsāra is explained thus – ‘One who performs his prescribed duties and renounces the results of those actions is a yogī and a sannyāsī. One does not become a sannyāsī simply by rejecting the performance of sacrifice and performing no activities’ (Bhagavad-gītā 6.1). Many similar statements in the Gītā should be considered. Phalgu-vairāgya is described as dry and the cause of hard-heartedness and excessive pride. It is worthless and is also known as markaṭa-vairāgya (the renunciation of a monkey). Hence, it produces worldly suffering. Thus, the śruti states, ‘One does not achieve immortality simply by renunciation’ (Mahā-Nārāyaṇa Upaniṣad 12.14). The Gītā further declares, ‘By engaging in renunciation in the mode of passion, such persons never attain the benefits of true detachment’ (Bhagavad-gītā 18.8) and ‘They are said to be hypocritical’ (Bhagavad-gītā 3.6).

Commentary by Śrīla Bhaktivinoda Ṭhākura

“Simply by accepting renunciation, the jīva is liberated from saṁsāra” – this deep-rooted notion has given rise to widespread misconceptions, as well as showing respect to and associating with non-Vaisnavas. There are two kinds of renunciation, namely yukta and phalgu. This kind of phalgu-vairāgya is practiced merely by adopting a form of renunciation and roaming around. When all such persons receive the label ‘Vaiṣṇava’, then sincere individuals will fall down due to disrespecting genuine sādhus. In Śrī Caitanya-caritāmṛta, Mahāprabhu says:

markaṭa-vairāgyī saba vairāgya kariyā
indriya carāñā bule prakṛti sambhāṣiyā

All these monkey-like sannyāsīs engage in renunciation, satisfy their senses and wandering around conversing with women. (Caitanya-caritāmṛta, Antya-līlā 2.120)

The renunciation of those who reject all sense-enjoyment, accept the trappings of a Vaiṣṇava, and distance themselves from the world, is also false. In this regard, Śrī Rūpa Gosvāmī states in the Bhakti-rasāmṛta-sindhu:

prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate

When persons eager to achieve liberation renounce things that are related to the Supreme, though they are material, this is called superficial renunciation. (Bhakti-rasāmṛta-sindhu 1.2.126)

The Gītā declares:

niyatasya tu sannyāsaḥ karmaṇo nopapadyate
mohāt tasya parityāgas tāmasaḥ parikīrtitaḥ
duḥkham ity-eva yat karma kāya-kleśa-bhayāt tyajet
sa kṛtvā rājasaṁ tyāgaṁ naiva tyāga-phalaṁ labhet

The renunciation of one’s prescribed duties is improper. Giving them up out of bewilderment is said to be in the mode of ignorance. Those who give up prescribed duties because they are difficult, or through fear that they may be physically taxing, engage in renunciation in the mode of passion. Such persons never attain the benefits of true detachment. (Bhagavad-gītā 18.7-8)

And in the Eleventh Canto, Twelfth Chapter of the Bhāgavata, Bhagavān says:

na rodhayati māṁ yogo na saṅkhyaṁ dharma eva ca
na svadhyāyas tapas tyago neṣṭā-pūrtaṁ na dakṣiṇā

One cannot influence Me through aṣṭāṅga-yoga, sāṅkhya, varṇāśrama-dharma, study of the Vedas, austerities, renunciation, rituals or charity. (Śrīmad Bhāgavatam 11.12.1)

Therefore, renunciation which is devoid of bhakti is completely useless. However, yukta-vairāgya alone must be understood as the true means of pratyāhāra. Performing all duties selflessly is called yukta-vairāgya. The Gītā says:

kāryam ity-eva yat karma niyataṁ kriyate’rjuna
saṅgaṁ tyaktvā phalaṁ caiva sa tyāgaḥ sāttviko mataḥ

O Arjuna, when prescribed activities are performed out of duty, while abandoning attachment to the results, such renunciation is considered to be in the mode of goodness. (Bhagavad-gītā 18.9)

na hi deha-bhṛtā śakyaṁ tyaktuṁ karmāṇy-aśeṣataḥ
yastu karma-phala-tyāgī sa tyāgīty-abhidhīyate

It is impossible for those who have accepted a material body to totally renounce all activities. However, one who renounces the results of his actions is known as a true renunciate. (Bhagavad-gītā 18.11)

Again, it is stated:

tyaktvā karma-phalāsaṅgaṁ nitya-tṛpto nirāśrayaḥ
karmaṇy-abhipravṛtto’pi naiva kiñcit karoti saḥ
nirāśīr yata cittātmā tyakta-sarva-parigrahaḥ
śārīraṁ kevalaṁ karma kurvan nāpnoti kilbiṣam

A person who has rejected the desire to enjoy the results of his actions, who does not depend upon others and who is always content, even while engaged in action, does nothing at all. Having no desires, controlling the mind and body, having no sense of possessiveness, such a person does not incur any wrongdoing although they may perform actions in order to maintain the body. (Bhagavad-gītā 4.20-21)

Therefore, all the necessary activities for the proper maintenance of one’s life are limbs of renunciation, because they are a means of pratyāhāra, and never become a hindrance. Therefore, the Gītā says:

yuktāhāra-vihārasya yukta-ceṣṭasya karmasu
yukta-svapnāvabodhasya yogo bhavati duḥkha-hā
yadā viniyataṁ cittam ātmany-evāvatiṣṭhate
nispṛhaḥ sarva-kāmebhyo yukta ity-uchyate tadā

Yoga destroys the suffering of one who is moderate in eating and sleeping, who performs all activities in a regulated manner and is well balanced in sleeping and waking. When the steady mind is fixed exclusively upon the self, then one becomes free from all material desires – such a person is said to be situated in yoga. (Bhagavad-gītā 6.17-18)

Furthermore, tattva-jijñāsā, inquiry into the Absolute Truth, is the aim of all activities. There is a specific obstruction to this tattva-jijñāsā due to attachment to sense-objects, and for this reason renunciation is said to be beneficial. Pratyāhāra, in the form of renunciation alone, is the companion of parānuśīlana and tattva-jijñāsā. For embodied beings, parānuśīlana is completely impossible without renunciation. Yet, upon deep analysis, activities cannot be avoided while the body exists. Although it is true that many activities can be decreased through practice, the time spent in implementing that is not insignificant. Thus, in order to decrease activities, one should not waste time practicing, but instead, while performing physical activities, one should dedicate one’s life to tattva-jijñāsā. That is why in the Second Chapter of the First Canto of the Śrīmad Bhāgavata, Sūta, the crest-jewel of sāragrāhīs (those who seek that which is essential) speaks thus:

dharmaḥ svānuṣṭhitaḥ puṁsāṁ viṣvaksena-kathāsu yaḥ
notpādayed yadi ratiṁ śrama eva hi kevalam
dharmasya hy āpavargyasya nārtho’rthāyopakalpate
nārthasya dharmaikāntasya kāmo lābhāya hi smṛtaḥ
kāmasya nendriya-prītir lābho jīveta yāvatā
jīvasya tattva-jijñāsā nārtho yaś ceha karmabhiḥ

The occupational activities a man performs according to his own position are only so much useless labour if they do not provoke attraction for the message of the Supreme Person. Dharma is ultimately meant for liberation and not for material gain. Wealth should never be used to achieve sense-enjoyment by those who are engaged in dharma. During life, one’s goal should never be the desire for sense-gratification. Life’s objective is to inquire into the supreme truth and not what is accomplished through the performance of mundane activities. (Śrīmad Bhāgavatam 1.2.8-10)

When various physical requirements such as food, sleep, recreation, rest, travel etc., are regulated in a particular way by virtuous means, then this is leads to an opportunity to engage in parānuśīlana. Regulation itself is said to be yukta-vairāgya, and thus, in the book Bhakti-rasāmṛta-sindhu, Śrī Rūpa Gosvāmī has said:

anāsaktasya viṣayān yathārhaṁ upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairagyam ucyate

When one is unattached to material objects, yet accepts them in relation to Kṛṣṇa, this is known as yukta-vairāgya. (Bhakti-rasāmṛta-sindhu 1.2.255)

When considering this way, those householders who are committed to a single wife, free from laziness, maintain regulated eating, regulated sleeping, use scents in a proper way, speak appropriately, listen to righteous words, engage in regulated work, and are intensely attached to the Supreme, are true renunciants and are liberated. Apart from this, no other kind of yukta-vairāgya is observed. Through this type of yukta-vairāgya, pratyāhāra is successfully achieved.

The concern here is that if pratyāhāra is incomplete, in other words, if someone only engages in parānuśīlana and does not endeavour in the process of pratyāhāra, what will be the result? To resolve this, the next sūtra is given.

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

nanv evam uktasya kramasya bhaṅge vaiparītye ca aniṣṭam eva syāt ity āśaṅkya sūtrayati.

“Now, a disruption or reversal of what has been explained so far may lead to an undesirable result.” Anticipating this point, the following sūtra will explain.

SŪTRA 39

pratyāhārāsampatteḥ para-bhakty-asiddhav-api nadhaḥ-patanam

(Even if one does not achieve supreme bhakti due to incomplete pratyāhāra, he does not downfall.)

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

pūrvokta-pratyāhāro yady asampannaḥ syāt, tadā parā bhaktir na siddhyati, tathāpi nādhaḥ-patanaṁ bhaktānāṁ bhakteś ca karmāpūrto karma-jaḍānām iva adhaḥ-patanaṁ janmanā avasthāyā vā nyūnatvaṁ na syāt. ‘na hi kalyāṇa-kṛt kaścid durgatiṁ tāta gacchati’ iti gītā-vacanāt.

If the aforementioned pratyāhāra is incomplete, then supreme bhakti will not be achieved. However, the devotee does not fall down from the path of bhakti like those who perform pious deeds and material activities. They do not attain a lower birth or state. The Gītā states, ‘One who performs acts of such auspiciousness never suffers misfortune’ (Bhagavad-gītā 6.40).

Commentary by Śrīla Bhaktivinoda Ṭhākura

Human beings engage in many types of pāpa, among which are theft, violence against other jīvas, intoxication, depravity, laziness, greed for wealth, malicious gossip, disrespect of elders, procrastination, deception, dereliction of duty towards parents etc, revolting against the government, associating with bad company through dance and music, ignorance, and conceit. These are the major categories. To become freed from all these and many, many other types of pāpa, is pratyāhāra. Although the tendency towards pāpa is not natural to the jīva, having gained a place in the heart over a long period of time, it becomes almost instinctual and begins to function as though it is an inherent substance or inclination. The tendency to steal within persistent thieves is the trigger for their actions. Impelled by an inclination towards lust, many persons who resemble animals, abandon the commitment of having one wife and visit prostitutes and the wives of others. When one’s demonic nature is strengthened by eating meat, the killing of other jīvas becomes a natural tendency – in other words, one’s inherent compassion for other jīvas is eclipsed. All bound jīvas, being slaves of these different kinds of unnatural tendencies, remain completely attached to the material world. The significance of pratyāhāra is that, by gradually checking all those unnatural tendencies through practice, the dignity of one’s inherent nature arises. Human life is extremely short, thus it is not easy to give up all these unnatural tendencies within one lifetime. Hence, it is the duty of the sādhaka who is practicing pratyāhāra to first examine and determine the wicked tendencies that are prominent within himself. Among those tendencies, if one carefully addresses the most dominant tendency, it can be subdued within two to three years. Once that tendency is dealt with, it is one’s duty to focus on another tendency.

Therefore, the Gītā states:

śanaiḥ śanair uparamed buddhyā dhṛti-gṛhītayā
ātma-saṁsthaṁ manaḥ kṛtvā na kiñcid api cintayet
yato yato niścalati manaś cañcalam asthiram
tatas tato niyamyaitad ātmany-eva vaśaṁ nayet

Gradually, one should still the mind by means of the intelligence, focusing it on the self and nothing else. The nature of the mind is flickering and unsteady. However, one should always endeavour to control the mind from its wanderings and bring it back under the control of the ātmā. (Bhagavad-gītā 6.25-26)

It is advisable for everyone to keep a record of their pāpa. Although many may not be subject to all kinds of wicked tendencies, keeping a detailed account of all of one’s pāpa is beneficial for the practice of detachment. Once a particular type of pāpa is subdued, it should be removed from the list, and efforts should be directed toward removing the remaining ones. It is definitely possible to subdue ten types of pāpa in one’s lifetime. This, too, can only be achieved with special endeavour – otherwise, there is no possibility of correction. Because they do not make a specific endeavour, many persons cannot give up pāpa even though they recognise it. But as one gradually gains control and subdues such inclinations, some practice of parānuśīlana is also required. Otherwise, it will become dry renunciation – can there be any doubt about this?

For those who strive for this type of pratyāhāra, even if it is not fully accomplished before death, there is no harm in that. That is because death is not the final state, and the transition that follows is a self-evident belief. In that future state, results will come according to our previous practices, and through that, there is a possibility of gradually being free from pāpa. The Gītā declares:

pūrvābhyāsena tenaiva hriyate hy-avaśo’pi saḥ
jijñāsur api yogasya śabda-brahmātivartate

Due to the practices of their previous life, they are automatically attracted to the yoga process. Simply by inquiring about this system of yoga, one transcends the rituals of the Vedas. (Bhagavad-gītā 6.44)

Many carefully engage in sādhana of certain limbs of parānuśīlana, but as mentioned previously, they do not endeavour in pratyāhāra. Because of this, their mood towards sādhana-bhakti and the advanced state of prema does not develop; only a tendency for parānuśīlana remains active. Many are seen to be fond of debauchery, yet they exhibit goosebumps, tears etc. when bhagavad-bhajana is mentioned. Due to this, many people doubt – they have not perfected pratyahara, yet bhāva or prema has manifested in them.” This is not a proper conclusion, because lust for mundane objects is not possible for one in whom bhāva or prema has arisen. Hence, for those whose pratyāhāra is not perfected, their goosebumps and tears are merely upādhika (an artificial imposition). Therefore, Rūpa Gosvāmī says:

kṛṣṇonmukhaṁ svayaṁ yānti yamaḥ śaucādayas tathā

Rules and regulations, good qualities, proper behaviour and cleanliness accompany one who is inclined towards Kṛṣṇa. (Bhakti-rasāmṛta-sindhu 1.2.261)

Furthermore, he states:

sa bhukti-mukti-kāmatvāc chuddhāṁ bhaktim akurvatam
hṛdaye sambhavaty eṣāṁ kathaṁ bhāgavatī ratiḥ

Due to their desires for mundane enjoyment and liberation, how can divine attraction for Bhagavān arise in the hearts of those who do not engage in pure bhakti? (Bhakti-rasāmṛta-sindhu 1.3.43)

Then he speaks about pratibimba (a reflection of attraction):

āśramābhīṣṭa-nirvāhī rati-lakṣaṇa-lakṣitaḥ
bhogāpavarga-saukhyāṁśa-vyañjakaḥ pratibimbakaḥ

The symptoms of divine attachment are sometimes seen in someone without their making much effort. This may manifest the pleasures of material enjoyment and liberation, but it is merely a reflection of the real thing. (Bhakti-rasāmṛta-sindhu 1.3.46)

Such a reflection is also good. However, if there is an offence against genuine sādhus, then even that reflection diminishes and real bhāva disappears:

bhāvo’py abhāvam āyāti kṛṣṇa-preṣṭhāparādhataḥ
ābhāsatāṁ ca śanakair nyūna-jātīyatām api

Even bhāva can disappear due to offences against those who are dear to Kṛṣṇa, If the offence is medium, that bhāva will become bhāvābhāsa (a semblance of bhāva). If the offence is less, it will become an inferior type of bhāva. (Bhakti-rasāmṛta-sindhu 1.3.54)

Therefore, it is the duty of everyone to make gradual efforts in pratyāhāra. One should not fear that complete pratyāhāra cannot be accomplished within one’s lifetime, since without pratyāhāra as one’s companion, prema cannot manifest. Thus, there is the following sūtra.

SŪTRA 40

pratyāhāra-samṛddhyā sādhanaṁ bhāvas tathaiva bhāvāt premā

(Through the increase of pratyāhāra in sādhana, one achieves bhāva and from that, there is prema.)

Sanskrit Commentary by Śrī Gopīnātha Paṇḍita

nanu bhakteḥ kīdṛśa uttarottaraṁ śreṣṭha krama ity-apekṣāyāmāha pratyāhāreti. pratyāhārasya samṛddhyā abhyāsa-vaśena uttarottarādhikyena bhakter uttarottara-śreṣṭhatā bhavati. prathamataḥ sādhanaṁ bhāvaḥ sādhanātmikā bhaktir bhāva-rūpā bhavati. tayaiva bhāvāt prema tayaiva pratyāhāra-samṛddhyā sahitā sati bhāva-bhakti-prema-rūpā bhavatīty-arthaḥ. ‘abhyāsa-yogena tato mām icchāptuṁ dhanañjaya’ iti gītā-vacanaṁ pramāṇam.

Now, if there is a question about what the progressively superior stages of bhakti are, it is answered with the word, pratyāhāra. By the gradual increase of pratyāhāra, and by the effects of continual practice, one achieves progressively superior stages of bhakti. First, sādhana leads to bhāva – sādhana-bhakti becomes bhāva-bhakti. From that bhāva, prema arises. In the same way, with the increase of pratyāhāra, bhāva-bhakti ultimately takes the form of prema-bhakti. This is the meaning. ‘O Dhanañjaya, try to reach Me by the constant practice of bhakti-yoga.’ (Bhagavad-gītā 12.9) – this is the authoritative statement of the Gītā.

Commentary by Śrīla Bhaktivinoda Ṭhākura

As pratyāhāra increases, the sādhaka’s ātmā gradually becomes purer. The more the ātmā is purified, the intrinsic nature of Bhagavān is realised with more clarity by the sādhaka. Therefore, the bond of bhakti that connects Bhagavān and the jīva also gradually attains purity. The rigidity of sādhana cannot exist in bhāva, and mundane sentiments cannot remain where there is prema. Although in sādhana, both bhāva and prema have previously been understood to reside in two distinct repositories – the mind and the ātmā – as explained in Sūtra 35, nevertheless, one must come to the point of abandoning the rigidity of sādhana, attaining the transcendental reality of bhāva, and accepting the pure state of prema. Sādhana must always be subordinate to bhāva and prema. At some point, bhāva will become independent of sādhana and will only accept the subjugation of prema. However, when prema resides in a liberated ātmā, it has no relation whatsoever with sādhana or bhāva, because at that time, it can be said to be unconditioned attachment (nirupādhika-rāga). The word bhakti is understood to refer to all these states. Therefore, in the Second Wave of the book, Bhakti-rasāmṛta-sindhu, Śrī Rūpa Gosvāmī says:

sā bhaktiḥ sādhanaṁ bhāvaḥ prema ceti tridhoditā
kṛti-sādhyā bhavet sādhya-bhāva sa sādhanābhidhā
nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā

This bhakti is of three types – sādhana, bhāva and prema. That which is accomplished through the mind and senses and leads to bhāva, is known as sādhana. That bhāva eternally exists and manifests within the heart. (Bhakti-rasāmṛta-sindhu 1.2.1-2)

This pure prema is of two types, namely bhāvottha (manifesting from bhāva) and prasādottha (manifesting from mercy). Bhāvottha-prema is further divided into two categories – vaidha-bhāva (bhāva under śāstrika regulations) and rāgānugā-bhāva (spontaneous bhāva). Bhāva is also of two types, namely sādhanottha (manifesting from sādhana) and prasādottha (manifesting from mercy). Sādhanottha-bhāva is also of two kinds – vaidhi–sādhanottha (bhāva manifesting from vaidhi–sādhana) and rāgānugā-sādhanottha (bhāva manifesting from rāgānuga–sādhana ). If the basis of all these categories is analysed properly, it will be understood that progress is of two kinds – dependent and independent. Without the mercy of Bhagavān, then a cause for independent progress is not perceived. Progress which is dependent on the rules of śāstra can be observed everywhere. It is rare to see independent progress manifesting from mercy in a person. Dependent progress relies upon pratyāhāra, therefore when proper pratyāhāra is accomplished along with sādhana, the rise of bhāva is certain, and when proper pratyāhāra is combined with bhāva, the appearance of prema is inevitable.

In evaluating progress, it is one’s duty to analyse the differences in bhakti according to the relationship between the worshipped and the worshipper. There are two kinds of bhakti, namely, that which possesses awareness of the Lord’s opulence (aiśvarya-jñāna), and that which is exclusive and unconditional (kevala). When the Supreme Lord is worshipped with a tendency towards gratitude, fear, respect etc. it becomes bhakti with aiśvarya-jñāna. When one engages in the worship of the Lord of Vaikuṇṭha, Paramātmā, and Brahman, and other grand manifestations, it certainly becomes bhakti with aiśvarya-jñāna. Yet, with knowledge of Kṛṣṇa’s, sac-cid-ānanda nature, only unconditional pure prema is seen. Bhagavān has been named by all His devotees according to His vast attributes. All names such as ‘Brahman,’ ‘Paramātmā,’ ‘Nārāyaṇa’ etc., are indicative of His qualities of greatness. The complete relationship between the jīva and the Supreme Lord is not determined by those qualities alone. Bhakti is in the form of rāga, and the connection between the jīva and the Supreme Lord is a unique, transcendental bond that exists between these two. Through this, the jīva is infinitely attracted by the Supreme Lord. Thus, attraction through this relationship itself is a manifestation of the Lord’s supreme nature.

The word ‘Kṛṣṇa’ signifies attraction, therefore in upāsana-tattva, the principle of worship, the jīva has an eternal connection with Kṛṣṇa alone. This Kṛṣṇa is not achieved in the same way by bhakti that is imbued with aiśvarya-jñāna, as He is captivated by unconditional and exclusive prema. Hence, as sādhana-bhakti eventually progresses, at the appropriate time, the jīva should only adopt the practice of madhura-sādhana (sādhana with the objective of achieving mādhurya-rasa). It should be understood that there is no other place for prema besides mādhurya-rasa. When the mundane connections of the jīva are eliminated, the bliss of Kṛṣṇa’s company, which is devoid of material conditions, creates a mood of love within, which continues to infinitely expand, reaching up to mahā-bhāva. This is true mādhura-prema. Therefore, Śrī Rūpa Gosvāmī has written:

kṛṣṇādibhir vibhāvādyair gatair anubhavādhvani
prauḍhānanda-camatkāra-kaṣṭhām āpadyate param

Through vibhāva and other ecstasies that have Kṛṣṇa as their aim, one enters the path of perception which leads to the limits of fully mature bliss and astonishment. (Bhakti-rasāmṛta-sindhu 2.1.10)

Rūpa Gosvāmī again states:

ādau śraddhā tataḥ sādhu-saṅgo ‘tha bhajana-kriyā
tato ‘nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ
athāsaktis tato bhāvas tataḥ premābhyudañcati
sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ

Initially there must be śraddhā, then there is sādhu-saṅga. Thereafter one engages in bhajana-kriyā (executing devotional activities). Then there is anartha-nivṛtti (the removal of unnecessary habits). Then niṣṭhā, (resolute determination) follows. Thereafter, one develops ruci (taste) and āsakti (attachment). Then bhāva appears, and this gives rise to prema. This is the gradual development for the sādhaka in the attainment of prema. (Bhakti-rasāmṛta-sindhu 1.4.15-16)