Now, Śrī Ācāryajī, out of compassion for the lives unaware of the methods of devotion and its growth in the Puṣṭimārga (Path of Grace), resolves to explain the types of devotion established in this self-manifested path and the means to enhance them.

Verse 1

yathā bhaktiḥ pravṛddhā syāt tathā upāyaḥ nirūpyate ।
bīja-bhāve dṛḍhe tu syāt tyāgāt śravaṇa-kīrtanāt ॥ 1 ॥
यथा भक्ति: प्रवृद्धा स्यात् तथा उपायः निरूप्यते ।
बीज भावे दृढे तु स्यात् त्यागात् श्रवण कीर्तनात् ॥ १ ॥
yathā bhaktiḥ pravṛddhā syāt tathopāyo nirūpyate ।
bīja bhāve dṛḍhe tu syāt tyāgāt śravaṇa kīrtanāt ॥ 1 ॥
यथा भक्तिः प्रवृद्धा स्यात्तथोपायो निरूप्यते ।
बीज भावे दृढे तु स्यात् त्यागात् श्रवण कीर्तनात् ॥ १ ॥
Meaning (Bhāvārtha)

Śrī Ācāryajī commands that the means to enhance devotion in the Puṣṭimārga (Path of Grace) must be elucidated. This entails adherence to the practices prescribed in Puṣṭimārga, the renunciation of those associated with the Maryādāmārga (Path of Discipline), and cultivating śravaṇa (listening) and kīrtana (chanting) as outlined in the Puṣṭimārga. When this effort strengthens devotion through resolute intent (bhāva dṛḍha), the growth of bhakti is ensured.

Commentary (Ṭīkā)

One may question why Śrī Ācāryajī felt the need to author a new text when the origin and methods for increasing devotion are already extensively described in texts like the Śrīmad Bhāgavatam and the Bhagavad-gītā. This doubt is resolved by observing that texts like the Śrīmad Bhāgavatam state: “Through charity, vows, austerity, sacrifices, chants, self-study, restraint, and other meritorious deeds, bhakti in Śrī Kṛṣṇa can be accomplished.” Similarly, other verses describe the enhancement of bhakti: “Through the relishing of your narratives (kathā), devotees attain clarity of heart and deep devotion, ultimately achieving dispassion (vairāgya) and, through knowledge (jñāna), your eternal abode.”

These practices—charity, vows, austerity, and so on—are instruments of the Maryādāmārga, where the fruits of devotion lead to knowledge or Maryādā-style devotion. Such devotion culminates in the attainment of the imperishable (akṣara), yet it diminishes when compared to the path of experiencing the intimate pastimes of Puruṣottama (puruṣottama-līlā). Thus, Śrī Ācāryajī appropriately uses this text to expound on Puṣṭi-bhakti and its methods for enhancement.

Next, the nature of a firm seed-sentiment (bīja-bhāva dṛḍha) is described. In the Puṣṭimārga, the devotee offers their soul (ātmā) and everything they possess to Bhagavān according to the practices prescribed by the Ācāryas. Following this, Bhagavān Himself grants His refuge (śaraṇa) to the devotee. This offering is referred to as bīja-bhāva in this text. Just as a seed planted in a field only grows with proper watering, after which sprouting occurs, so too in the path of devotion does bīja-bhāva first manifest, followed by practices like śravaṇa (listening) and manana (contemplation) that give rise to devotion. Without this foundational seed-sentiment, other practices remain almost ineffective. Śrī Harirāyajī confirms this.

Verse 2

The first verse addresses the firmness of the seed sentiment (bīja-dṛḍhatā). To avoid disruptions from other activities, the steadfastness of bhakti-practices like bhagavad-bhajana (devotional worship) is now emphasized.

bīja-dārḍhya-prakāraḥ tu gṛhe sthitvā sva-dharmataḥ ।
avyāvṛttaḥ bhajet kṛṣṇaṁ pūjayā śravaṇa-ādibhiḥ ॥ 2 ॥
बीज-दार्ढ्य-प्रकारः तु गृहे स्थित्वा स्व-धर्मतः ।
अव्यावृत्तः भजेत् कृष्णं पूजया श्रवण-आदिभिः ॥ २ ॥
bījadārḍhyaprakārastu gṛhe sthitvā svadharmataḥ ।
avyāvṛtto bhajetkṛṣṇaṁ pūjayā śravaṇādibhiḥ ॥ 2 ॥
बीजदार्ढ्यप्रकारस्तु गृहे स्थित्वा स्वधर्मतः ।
अव्यावृत्तो भजेत्कृष्णं पूजया श्रवणादिभिः ॥ २ ॥
Meaning (Bhāvārtha)

Meaning: Residing in one’s home while adhering to svadharma (one’s duty), abandoning pursuits that are adverse to service, and engaging in worship (pūjā) and practices such as śravaṇa (listening) constitute the means to strengthen the firmness of the seed sentiment (bīja-bhāva) through the devotion (bhajana) of Śrī Kṛṣṇa.

Commentary (Ṭīkā)

This instruction signifies, through the word “tu” in the primary text, that Puṣṭimārga practices necessitate the rejection of practices associated with the Maryādāmārga (disciplinary path). Among the Puṣṭimārga practices, service (sevā) is the primary activity, which can only flourish in a home conducive to bhajana. Thus, the text emphasizes residing at home.

Dharma (duty) is of two types:

  1. Deha-dharma (bodily duty) — which pertains to the body and perishes with it, and
  2. Ātma-dharma (spiritual duty) — which pertains to the soul and transcends bodily limitations.

Among these, duties ranging from sandhyāvandana (evening prayers) to Vedic sacrifices (yāga) are deha-dharmas, offering fruits like heavenly pleasures, which are experienced by the body. As stated in the Bhagavad-gītā, after the experience of such rewards, the individual returns to the earthly realm. Hence, the term svadharma here should not be interpreted as deha-dharma but rather as the spiritual ātma-dharma, which is immutable and constitutes the bhagavad-dharma (service to Bhagavān).

This dharma refers specifically to Bhagavān’s service (bhagavat-sevā), as exemplified in the Śrīmad Bhāgavatam by the words of Prahlāda: “When a person gazes at their reflection in a mirror and adorns themselves, the reflected face appears adorned as well. Similarly, the respect a person offers to Bhagavān is truly for the benefit of their own soul.” Thus, the ātma-dharma characterized as bhagavat-sevā is indicated by the term svadharma.

The use of the form svadharmataḥ (derived from the suffix tasil) conveys the idea that the term functions as an indeclinable particle (avyaya), signifying that such dharma is immutable and not subject to distortion in any circumstance. It indicates that service (bhajana) should be performed with the awareness that it is the fruit (phala) of Kṛṣṇa’s grace and the devotee’s offering.

The term pūjā in the text should not be interpreted as referring to ritualistic worship prescribed by the Āgamas (scriptures). Instead, as stated in the tenth canto of the Śrīmad Bhāgavatam: “With loving reverence, these does (wives of Kṛṣṇa’s adversaries) worshipped Śrī Kṛṣṇa through their glances.” Here, the term pūjā denotes worship through loving gazes, which is the meaning to be understood in this context as well. Similarly, the instruction regarding śravaṇa refers to listening in accordance with service-oriented devotion.

Verse 3 - 4.1

When firm faith (dṛḍha-viśvāsa) arises in Bhagavān, He takes charge of the devotee’s needs (yoga-kṣema). However, when such firm faith is absent, the devotee is instructed to engage in secondary pursuits (vyāvṛtti or occupations) to maintain their livelihood.

vyāvṛttaḥ api harau cittaṁ śravaṇa-ādau nyaset sadā ।
tataḥ prema tathā āsaktiḥ vyasanaṁ ca yadā bhavet ॥ 3 ॥
bījaṁ tat ucyate śāstre dṛḍhaṁ yat na api naśyati ।
व्यावृत्तः अपि हरौ चित्तं श्रवण-आदौ न्यसेत् सदा ।
ततः प्रेम तथा आसक्तिः व्यसनं च यदा भवेत् ॥ ३ ॥
बीजं तत् उच्यते शास्त्रे दृढं यत् न अपि नश्यति ।
vyāvṛtto'pi harau cittaṁ śravaṇādau nyasetsadā ।
tataḥ prema tathāsaktirvyasanaṁ ca yadā bhavet ॥ 3 ॥
bījaṁ taducyate śāstre dṛḍhaṁ yannāpi naśyati ।
व्यावृत्तोऽपि हरौ चित्तं श्रवणादौ न्यसेत्सदा।
ततः प्रेम तथासक्तिर्व्यसनं च यदा भवेत् ॥ ३ ॥
बीजं तदुच्यते शास्त्रे दृढं यन्नापि नश्यति ।
Meaning (Bhāvārtha)

Even when one must engage in occupations (udyoga), the mind should remain fixed on Bhagavān through practices such as śravaṇa (listening) and others. Through this focus, first, divine love (prema) arises in the heart; then attachment (āsakti) to Bhagavān develops, followed by an intense longing (vyasana) for Him. When the sentiment reaches the stage of vyasana, it indicates that the seed sentiment (bīja-bhāva) has become firm. A soul who has attained such firmness in their bīja-bhāva will not deviate from the path of devotion (bhakti-mārga).

Commentary (Ṭīkā)

The prior verse instructed the abandonment of activities adverse to bhagavat-sevā (service to Bhagavān). Now, this verse addresses situations where one must undertake occupations while keeping the mind focused on Bhagavān. While engaging in such tasks, one should continue performing practices like śravaṇa (listening), smaraṇa (remembrance), cintana (reflection), and kīrtana (chanting), as indicated by the word ādi (and others) in the original text.

This illustrates the steps for fostering the growth of bhakti along the path of devotion. Initially, after the devotee’s dedication to Bhagavān has been established through the initiation by Śrī Ācāryajī’s lineage (bhagavad-aṅgīkāra), a form of love (sneha) naturally arises in the heart as a manifestation of devotion to Bhagavān. This love inspires an internal inclination toward Bhagavān, which is termed prauḍha-sneha (mature love). Subsequently, the devotee reaches a state of vyasana (intense longing) for Bhagavān, where even a moment’s separation from Him becomes unbearable.

When this sentiment reaches the stage of vyasana, the seed sentiment (bīja-bhāva) can be deemed firm. A soul who has achieved this level of bīja-dṛḍhatā (firmness of the seed sentiment) will not deviate from the path of devotion, regardless of external challenges such as worldly faults (laukika-doṣa) arising from negative associations (duḥsaṅga), or supernatural hindrances (alaukika-doṣa) such as obstacles caused by time or other adversities.

Thus, having described the sequential growth of love (sneha), the process highlights three major obstacles to the development of divine love:

  1. Love directed toward objects other than Bhagavān,
  2. Attachment to one’s home and family, and
  3. Lifelong engagement in non-devotional activities.

With each advancement in the stages of devotion toward Bhagavān, one obstacle is removed. As one’s sentiment progresses further, two obstacles are eliminated. When the sentiment reaches the stage of vyasana (intense longing), all obstacles disrupting the flow of emotion (bhāva-vighāta-doṣa) are entirely eradicated. Thus, this sequence of growing sentiments corresponds to the gradual removal of these obstacles.

Verse 4.2 - 5

snehāt rāga-vināśaḥ syāt āsaktyā syāt gṛha-aruciḥ ॥ 4 ॥
gṛhasthānāṁ bādhakatvam anātmatvaṁ ca bhāsate ।
yadā syāt vyasanaṁ kṛṣṇe kṛtārthaḥ syāt tadaiva hi ॥ 5 ॥
स्नेहात् राग-विनाशः स्यात् आसक्त्या स्यात् गृह-अरुचिः ॥ ४ ॥
गृहस्थानां बाधकत्वम् अनात्मत्वं च भासते ।
यदा स्यात् व्यसनं कृष्णे कृतार्थः स्यात् तदैव हि ॥ ५ ॥
snehādrāgavināśaḥ syādāsaktyā syādgṛhāruciḥ ॥ 4 ॥
gṛhasthānāṁ bādhakatvamanātmatvaṁ ca bhāsate ।
yadā syādvyasanaṁ kṛṣṇe kṛtārthaḥ syāttadaiva hi ॥ 5 ॥
स्नेहाद्रागविनाशः स्यादासक्त्या स्याद्‌गृहारुचिः ॥ ४ ॥
गृहस्थानां बाधकत्वमनात्मत्वं च भासते।
यदा स्याद्व्यसनं कृष्णे कृतार्थः स्यात्तदैव हि ॥ ५ ॥
Meaning (Bhāvārtha)

When love (prīti) for Bhagavān develops, attachment (sneha) toward worldly matters is destroyed. Similarly, when attachment (āsakti) to Bhagavān arises, disinterest (aruchi) toward one’s home and family emerges. The objects present within the home appear as obstacles to devotion and devoid of any connection to the self (anātmīya). Only when an intense longing (vyasana) for Śrī Kṛṣṇa arises can a devotee truly be considered fulfilled. This is certain.

Commentary (Ṭīkā)

When love (prīti) for Bhagavān arises, worldly attachments naturally dissipate. Furthermore, when attachment (āsakti) to Bhagavān manifests, not only does attachment to the home dissolve, but the individuals within the home—such as one’s spouse or children (if they are not devoted to Bhagavān)—appear as obstacles to bhagavad-dharma (service to Bhagavān). These objects and relationships begin to feel devoid of any sense of belonging (anātmīya).

For a devotee, the soul (ātmā) is solely identified with Śrī Kṛṣṇa. Relationships with beings connected to Bhagavān are perceived as genuine (svīya), while relationships with worldly individuals, such as non-devoted family members, lack this sense of connection due to their association with material attachment (laukikāsakti). However, if these family members are also devoted to Bhagavān, their presence does not obstruct one’s attachment to Him, nor are they perceived as hindrances.

Now, the ultimate stage of increasing love (sneha-vṛddhi) is described: When one develops intense longing (vyasana) for Bhagavān, the devotee is said to have achieved fulfillment (kṛtārthatā). At this stage, the artha (purpose) of the devotee aligns entirely with the fruit-oriented relationship (phalarūpa-sambandha) with Bhagavān. This signifies the devotee’s complete realization according to the practices of the devotional path (bhakti-mārga).

Verse 6 - 7.1

tādṛśasya api satataṁ gṛha-sthānaṁ vināśakam ।
tyāgaṁ kṛtvā yatet yaḥ tu tad-artha-eka-mānasaḥ ॥ 6 ॥
labhate su-dṛḍhāṁ bhaktiṁ sarvataḥ api adhikāṁ parām ।
तादृशस्य अपि सततं गृह-स्थानं विनाशकम् ।
त्यागं कृत्वा यतेत यः तु तद्-अर्थ-एक-मानसः ॥ ६ ॥
लभते सु-दृढां भक्तिं सर्वतः अपि अधिकां पराम् ।
tādṛśasyāpi satataṁ gṛhasthānaṁ vināśakam ।
tyāgaṁ kṛtvā yatedyastu tadarthārthaikamānasaḥ ॥ 6 ॥
labhate su-dṛḍhāṁ bhaktiṁ sarvataḥ api adhikāṁ parām ।
तादृशस्यापि सततं गृहस्थानं विनाशकम् ।
त्यागं कृत्वा यतेद्यस्तु तदर्थार्थेकमानसः ॥ ६ ॥
लभते सुदृढां भक्तिं सर्वतोऽप्यधिकां पराम् ।
Meaning (Bhāvārtha)

For such souls whose devotion (bhāva) is growing, residing in a household without the association of similar bhagavadīyas (devotees of Bhagavān) leads to the deterioration of their devotion. Thus, it is inappropriate for them to remain in such a home. Instead, they should abandon that household, holding in their hearts the sole desire to unite with Bhagavān. By focusing on efforts to enhance their devotion, they gradually attain steadfast and supreme bhakti (parā-bhakti).

Commentary (Ṭīkā)

That which causes destruction cannot remain nearby. As the gopīs of Vraja said to Śrī Ṭhākurajī, “O lotus-eyed one! Since the moment your lotus feet have touched us, we can no longer stand before anyone else.” Expounding on this principle, Śrī Ācāryajī instructs that just as one who identifies with the body (dehābhimānī) cannot remain near a tiger, which threatens bodily harm, so too must one who seeks true devotion avoid proximity to those entangled in worldly attachments (laukikāsakti), as such closeness jeopardizes their devotion.

Therefore, such individuals should renounce their homes, nurturing the singular longing to meet Bhagavān in their hearts. By dedicating themselves to the cultivation of their devotion, they gradually achieve an increasingly steadfast bhakti.

Here, the initial sentiment of intense longing (vyasana), characterized as the surrender of all worldly attachments, is described as devotion (bhakti) that uproots all connections to the material world. The phrase steadfast bhakti (sudṛḍha bhakti) further signifies the attainment of sarvātma-bhāva (complete surrender) and direct experiential realization of Bhagavān’s true nature. The primary verse mentions “attains supreme devotion” to indicate that the previously discussed intense sentiments (gāḍha-bhāva) lead, upon the destruction of the material body, to the possession of a divine body suitable for participation in Bhagavān’s pastimes (līlā). Through this divine body, the devotee attains direct realization of Bhagavān’s nature and relationship.

This devotion is itself the ultimate fruit, as indicated by the two adjectives used in the verse—“superior to all” (sarvato’dhika) and “supreme” (parā). These descriptors highlight that this devotion surpasses liberation (mukti) and is directly related to the infinite bliss of Puruṣottama (Śrī Kṛṣṇa).

Verse 7.2 - 8

Now, the subsequent instruction addresses those who, misunderstanding the essence of the aforementioned renunciation, hastily resolve: “We too will abandon our household to enhance our devotion.” For such individuals, who lack the qualifications (adhikāra) yet choose to renounce their homes prematurely, the verse prohibits such action (“tyāge … tathānnaḥ”), and the following verse provides an alternative (ataḥ stheyaṃ ... na duṣyati), suggesting a simple and practical path for those with immature devotion.

tyāge bādhaka-bhūyastvaṁ duḥ-saṁsargāt tathā anna-taḥ ॥ 7 ॥
ataḥ stheyaṁ hari-sthāne tadīyaiḥ saha tat-paraiḥ ।
adūre vipra-karṣe vā yathā cittaṁ na duṣyati ॥ 8 ॥
त्यागे बाधक-भूयस्त्वं दुः-संसर्गात् तथा अन्न-तः ॥ ७ ॥
अतः स्थेयं हरि-स्थाने तदीयैः सह तत्-परैः ।
अदूरे विप्र-कर्षे वा यथा चित्तं न दुष्यति ॥ ८ ॥
tyāge bādhakabhūyastvaṁ duḥsaṁsargāttathānnataḥ ॥ 7 ॥
ataḥ stheyaṁ haristhāne tadīyaiḥ saha tatparaiḥ ।
adūre viprakarṣe vā yathā cittaṁ na duṣyati ॥ 8 ॥
त्यागे बाधकभूयस्त्वं दुःसंसर्गात्तथान्नतः ॥ ७ ॥
अतः स्थेयं हरिस्थाने तदीयैः सह तत्परैः ।
अदूरे विप्रकर्षे वा यथा चित्तं न दुष्यति ॥ ८ ॥
Meaning (Bhāvārtha)

For those whose sentiment (bhāva) has not yet progressed to the stage of intense longing (vyasana), abandoning the household to cultivate devotion may lead to significant obstacles such as harmful associations (duḥsaṅga) and the impurity of food (annadoṣa). To avoid these impediments, such individuals should reside in sacred places dedicated to Bhagavān, where the flow of service continues uninterrupted. They should stay in the company of bhagavad-bhaktas (devotees of Bhagavān) who are absorbed in service (sevā) and remembrance (smaraṇa). At the same time, they should ensure that their proximity to either Bhagavān or His devotees does not give rise to fault-finding thoughts. Thus, they should live neither too close nor too distant.

For those whose sentiment has not reached the stage of vyasana (intense longing), abandoning one’s household to enhance devotion can present many challenges. Previously, it was stated that a renunciate (gṛhatyāgī) with firm bīja-bhāva (seed sentiment) possesses a steadfastness that renders them impervious to defects arising from negative associations or external faults. However, for those whose devotion lacks such maturity, duḥsaṅga (negative associations) and annadoṣa (eating impure or unoffered food) pose considerable obstacles.

To sustain their physical needs, individuals may find themselves in circumstances where they must accept offerings from others. When these offerings do not invoke remembrance of Bhagavān (prabhu), consuming such food leads to a disposition of turning away from devotion (bahirmukhatā). This creates further impediments. Among these, the most critical are duḥsaṅga and annadoṣa, which are specifically highlighted in the primary verse.

To address these challenges and ensure both sustenance and spiritual progress, such aspirants should reside in sacred locations where the tradition of service to Bhagavān, as prescribed in the Puṣṭimārga and Vaiṣṇava Āgamas (scriptures), is actively followed. Examples of such holy sites include Govardhana, Tirupati, Śrīraṅgam, Paṇḍuraṅga Viṭṭhala, Bet-Dvārakā, Dvārakā, Raṇachhoḍajī, Jagannātha, and Badrinātha. They should dwell in these places and remain in close association with bhagavad-bhaktas, continuously engaging in service and remembrance of Bhagavān. If they fail to do so, the influence of defects like duḥsaṅga can lead to the waste of their entire life.

Maintaining consistent association requires caution. If excessive familiarity with another bhagavadīya (devotee) results in noticing their faults, this too is undesirable. Thus, the instruction is to adopt an alternative mode of proximity that avoids fault-finding thoughts regarding either Bhagavān or His devotees. Accordingly, one should remain at a balanced distance, neither too close nor too far, while ensuring that they are never entirely without the company of other bhagavadīyas. This ensures that neither the devotee nor their companion feels a sense of lack or alienation. Living in such a manner prevents the mind from succumbing to any form of defilement.

Verse 9

Having described the conditions under which renunciation is appropriate and the methods for ensuring successful abandonment of the household, as well as the outcomes of such renunciation, the text now discusses the fruit of attachment (āsakti) to either service (sevā) or narratives (kathā) in the Puṣṭimārga.

sevāyāṁ vā kathāyāṁ vā yasya āsaktiḥ dṛḍhā bhavet ।
yāvat jīvaṁ tasya nāśaḥ na kvā api iti matir mama ॥ 9 ॥
सेवायां वा कथायां वा यस्य आसक्तिः दृढा भवेत् ।
यावत् जीवं तस्य नाशः न क्व अपि इति मतिर् मम ॥ ९ ॥
sevāyāṁ vā kathāyāṁ vā yasyāsaktirdṛḍhā bhavet ।
yāvajjīvaṁ tasya nāśo na kvāpīti matirmama ॥ 9 ॥
सेवायां वा कथायां वा यस्यासक्तिर्दृढा भवेत् ।
यावज्जीवं तस्य नाशो न क्वापीति मतिर्मम ॥ ९ ॥
Meaning (Bhāvārtha)

A person whose firm attachment (āsakti) to the service of Bhagavān (bhagavat-sevā) and the narratives of His pastimes (bhagavat-kathā) persists throughout their life cannot face destruction in any way. The fruits of the Puṣṭimārga (Path of Grace) are assured for such a devotee, and there is no doubt about this. This is the conclusion of my understanding.

Commentary (Ṭīkā)

According to Śrī Ācāryajī, for those who follow the revealed path of Puṣṭimārga, steadfast attachment (dṛḍha-āsakti) either to the service of Bhagavān or to His divine pastimes (bhagavallīlā) ensures ultimate spiritual accomplishment. Some may exhibit attachment to service, others to narratives, and still others to both. If such devotion remains unwavering from the time of their birth until the moment of death (yāvajjīvan), their destruction is impossible, and the fruits of Puṣṭimārga are fully realized by them. Śrī Mahāprabhu asserts with certainty that no harm can befall such individuals.

This statement underscores the undeniable attainment of the ultimate fruits of devotion, giving absolute assurance of their spiritual success.

Verse 10

Observing the devotion of those attached to service (sevāsakta) or narratives (kathāsakta), Śrī Mahāprabhu now addresses the obstacles faced by those who attempt to serve Bhagavān enthusiastically despite lacking attachment. This includes suggestions for removing such hindrances.

bādha-sambhāvanāyāṁ tu na ekānte vāsaḥ iṣyate ।
hariḥ tu sarvataḥ rakṣāṁ kariṣyati na saṁśayaḥ ॥ 10 ॥
बाध-संभावनायां तु न एकान्ते वासः इष्यते ।
हरिः तु सर्वतः रक्षां करिष्यति न संशयः ॥ १० ॥
bādhasambhāvanāyāṁ tu naikānte vāsa iṣyate ।
haristu sarvato rakṣāṁ kariṣyati na saṁśayaḥ ॥ 10 ॥
बाधसंभावनायां तु नैकांते वास इष्यते ।
हरिस्तु सर्वतो रक्षां करिष्यति न संशयः ॥ १० ॥
Meaning (Bhāvārtha)

In the event of potential obstacles to service (sevā), it is not beneficial to abandon service and retreat to solitude. Why? Because Bhagavān, who removes all sorrows, will undoubtedly dispel all obstacles and protect the devotee’s growing sentiment (bhāva). There should be no doubt about this.

Commentary (Ṭīkā)

When steadfastness in service is lacking, obstacles such as agitation (udvega) or attachment to material pleasures (bhoga-āsakti) may arise, which are perceived as hindrances to sevā. In such situations, one might think, “I am unable to perform service due to these obstacles; therefore, I should abandon my household and retreat to a solitary location to engage in worship of Bhagavān.” However, such thoughts should not lead one to abandon sevā.

Why? Because Bhagavān, whose very name (harināma) signifies the removal of sorrow and obstacles, will eliminate agitation and other hindrances, thereby strengthening one’s attachment (āsakti) to service. Therefore, one must strive to persist in service by all possible means. In doing so, Bhagavān Himself will elevate the devotee’s sentiment (bhāva), leaving no room for doubt.

Similarly, if a devotee experiences obstacles to their attachment to narratives (kathā), they should not abandon kathā either. Bhagavān will dispel all impediments, stabilizing the devotee’s mind in their chosen pursuit. This certainty must be embraced with trust and understanding.

iti evaṁ bhagavat-śāstraṁ gūḍha-tattvaṁ nirūpitam ।
yaḥ etat samadhīyīta tasya api syāt dṛḍhā ratiḥ ॥ 11 ॥
इति एवम् भगवत्-शास्त्रं गूढ-तत्त्वं निरूपितम् ।
यः एतत् समधीीयीत तस्य अपि स्यात् दृढा रतिः ॥ ११ ॥
ityevaṁ bhagavacchāstraṁ gūḍhatatvam nirūpitam ।
ya etatsamadhīyīta tasyāpi syāddṛḍhā ratiḥ ॥ 11 ॥
इत्येवं भगवच्छास्त्रं गूढतत्वं निरूपितम् ।
य एतत्समधीयीत तस्यापि स्यादृढा रतिः ॥ ११ ॥
Meaning (Bhāvārtha)

The evidence provided above contains profound truths that cannot be fully articulated in words but must be realized through experience. This scripture describes the means for the growth of such devotion (bhakti). Those who regularly study this scripture with proper contemplation (arthānusandhāna, analytical reflection) will gradually purify their hearts. When their hearts become free from sin, they will develop firm love (dṛḍha-prīti) for Bhagavān.

Commentary (Ṭīkā)

Through consistent, reflective study (nitya-pāṭha) of this scripture, an interest in the path (mārga) of devotion arises. When initiated into the Puṣṭimārga by its Ācāryas and offered complete surrender (śaraṇāgati), firm attachment to Bhagavān (dṛḍha-rati) develops. This, in turn, deepens into a sentiment of love imbued with rasa (essence of joy and emotion). Thus, the continuous practice leads the devotee to the highest state of loving devotion.

This concise commentary on the Bhakti-vardhinī by Goswami Śrī Nṛsiṃhalālajī Mahārāja has been completed.