According to the Chaurāsī Vaiṣṇavon’s Vārtā (Stories), the Bhaktivardhinī text was authored by Śrī Mahāprabhu specifically for Sāñcorā Purṣottama Jośī. Tradition suggests that the composition of this text occurred around Vikram Saṃvat 1552, with Prayāga as its supposed place of creation. However, upon closely studying Bhāvaprakāśa, it appears more likely that the text might have been written in a village in Gujarat.

It is recounted that Śrī Ācāryajī once visited Gujarat. During the afternoon, Purṣottama Jośī was performing sandhyā at a pond. Śrī Ācāryajī, upon arriving at the pond, began his own sandhyā-vandana. Perceiving divine qualities in Purṣottama Jośī, Śrī Ācāryajī approached him with grace. Recognizing Śrī Ācāryajī as a divine personality, Purṣottama Jośī offered his salutations and inquired, “Maharaj! Which is greater, the path of action (karma-mārga) or the path of knowledge (jñāna-mārga)?”

Śrī Ācāryajī replied, “The greater path is the one that resonates firmly in one’s heart and inspires unwavering faith. However, the highest path is that of devotion (bhakti-mārga), as it alone leads the jīva to fulfillment. The paths of knowledge and action involve immense difficulty and rarely yield success. In this era, it is not feasible to undertake practices that burden the body, and even if one does, the mind must remain stable for progress to be made. Thus, in the bhakti-mārga, the jīva achieves fulfillment without the need for arduous effort or reliance.”

When Purṣottama Jośī requested, “Maharaj! Kindly describe the nature of devotion,” Śrī Ācāryajī responded, “The true nature of devotion is beyond full articulation, but I will share a glimpse with you.” He then composed the Bhaktivardhinī text, comprising eleven verses, and recited it to Purṣottama Jośī. Recognized as an exceptional recipient of grace, Purṣottama Jośī attained complete understanding through this instruction.

Thus, the Bhaktivardhinī was written to nurture devotion in the heart of Purṣottama Jośī. After receiving this teaching in his village in Gujarat, Purṣottama Jośī and his wife became followers of Śrī Mahāprabhu. They dedicated themselves fully to Kṛṣṇasevā (service to Kṛṣṇa), living a life of unwavering devotion.

The two joyfully performed service. Later, Śrī Ācāryajī departed for Dvārakā. Purṣottama Jośī served for many years and remained immersed in the divine sentiment (bhagavadbhāva), keeping the depths of his heart unrevealed to anyone.

Karma, Jñāna, and Bhakti

In the third chapter of the Bhagavad-gītā, Arjuna poses a similar question to Bhagavān:

If attachment to the results of action (phalāsakti) persists, even the naiṣkarmya (state of inaction) of a jñāna-yoga practitioner holds no intrinsic value. Abandoning actions while still harboring attachment to their outcomes is mere hypocrisy.

Bhagavān declares that even though He is ātmārāma (self-content) and āptakāma (completely fulfilled), He prefers the performance of action for the sake of lokasaṅgraha (the welfare of the world) rather than renouncing it. No realized being can be more desireless or self-sufficient than Paramātmā Himself, so why would there be a need for renunciation of action under the guise of jñāna-yoga?

Both jñāna-yogīs and karma-yogīs must perform their respective duties (svadharma, svakarma) without attachment to the results. Bhagavān explains that even the most perfectly executed practice of another’s duties (paradharma) cannot compare to the imperfect execution of one’s own duties (svadharma).

Arjuna then raises an important question: If adherence to svadharma is of such paramount importance, why do people, at times, abandon it or engage in sinful acts by practicing paradharma?

Bhagavān responds with an extraordinary explanation: By abandoning svadharma or adopting paradharma, individuals gather sins. Overwhelmed by their own desires (kāma) and anger (krodha), even the enlightened frequently find their knowledge obscured by the smoke of desire. Kāma is the eternal enemy of those on the path of jñāna.

This assertion by Bhagavān appears striking: Why are practitioners of the path of knowledge alone susceptible to desires, while karma-yogīs and bhakti-yogīs are seemingly not? After all, attraction to desires may initially exist—or at least has the potential to exist—in practitioners of all paths!

Upon closer examination, it becomes evident that the uncontrollable eruption of our possessiveness (mamatā) and ego (ahaṃtā) manifests as kāma (desire) and krodha (anger), respectively.

Our ego, fueled by rajoguṇa, assumes the form of the disease of anger (krodha), while our possessiveness, also energized by rajoguṇa, takes on the form of the disease of desire (kāma).

It is precisely due to these destructive explosions of possessiveness and ego, in the form of kāma and krodha, that multiple paths have evolved to protect the seekers’ spiritual practices (sādhana) from their overpowering tendencies.

Four Paths

Buddha’s Approach

To protect the self-consciousness (ātmacetana) from the impulses of desire (kāma) and anger (krodha), Buddha proposed breaking their roots—ahaṃtā (ego) and mamatā (possessiveness). For this, he emphasized the cultivation of two beliefs: the notion of “Naham” (I am not) based on non-self theory (anātmavāda), and “Na Mama” (It is not mine) rooted in realism (vijñānavāda). If the wounds of desire and anger had taken root in the knots of our consciousness, instead of soothing them, Buddha’s philosophy aimed to surgically remove those very knots. However, Vedic scriptures did not endorse such drastic measures in all situations. Therefore, even before Buddha, systems like Karma-yoga, Jñāna-yoga, and Bhakti-yoga were developed to provide alternate, less extreme, and gentler methods of spiritual healing.

Karma-Yoga Approach

In the Karma-yoga system, instead of attempting to break the ego, the possessiveness (mamatā) is redirected toward various deities. Through rituals, phrases such as agnyaye svāhā, agnyaye idaṃ na mama (I offer to Agni, this does not belong to me), or sūryāya svāhā, sūryāya idaṃ na mama were recited to align actions with selflessness. Karma-yoga endeavors to shift the possessiveness of materialistic practitioners from vittaṃ cha me, putraṃ cha me, paśuṃścha me (Wealth, children, cattle are mine) towards selfless action by channeling their possessions and actions to the divine through devatāyai idaṃ na mama. Before partaking in any personal enjoyment, the practice of offering to the deities was mandated.

In such circumstances, it is mere hypocrisy for deluded practitioners to suppress their action-oriented senses while allowing their unrestrained mind to dwell on sense objects. True distinction lies in harmonizing the mind by disciplining the senses and continuously performing selfless action. Thus, performing prescribed duties (niyata karma) is superior to abandoning them.

Total renunciation of action will not even allow the basic sustenance of the body. Moreover, only those actions performed as an offering to the divine (yajñakarma) are free from bondage, while others lead to entanglement.

Therefore, actions should be performed selflessly, as a sacrifice to the divine (yajñārtha). Prajāpati created beings alongside the concept of sacrifice, for it alone fulfills all desires. Through mutual offerings, human beings nourish the deities, and the deities in turn bless them with what they require. This cycle of mutual exchange (ādāna-pradāna) fosters supreme welfare. If one consumes the gifts received from the deities without reciprocation, they are labeled a thief. However, those who partake of offerings left after sacrifice lead a sinless life, whereas those who cook and eat only for themselves are consuming sin, not sustenance.

This analysis clarifies that Karma-yoga prioritizes guiding mamatā (possessiveness) over addressing ahaṃtā (ego). For individuals immersed in possessiveness, learning to offer a part of their resources to the divine with the phrase idaṃ na mama (This is not mine) can lead them on the path to selflessness. When practiced correctly, niṣkāma karma (desireless action) ultimately provides either personal happiness or eternal heavenly bliss. However, by overlooking the refinement of ego, Karma-yoga poses a constant risk in its early stages of ahaṃtā-triggered anger fueled by rajoguṇa. Thus, Karma-yoga primarily focuses on purifying possessiveness.

Jñāna-Yoga Approach

Jñāna-yoga, in contrast, emphasizes the refinement of ego (ahaṃtā)—its alignment and healing. Just as Karma-yoga connects mamatā with deities, Jñāna-yoga strives to merge ego with Brahman, Brihadaranyaka Upanishad (1.4.10):

yohamasmi brahmāhamasmi. ahamasmi brahmāhamasmi. ahamevāhaṃ māṃ juhomi svāhā

I am whatever I am—I am Brahman. Yes, I exist—I am Brahman. I offer my very self into myself as Brahman.

At the outset, just as Karma-yoga elevates the sakāma (desire-driven) practitioner by transitioning them through idaṃ na mama, where offerings are made to the sacred fire (yajñāgni), Jñāna-yoga requires the practitioner to sacrifice their ego into the fire of Brahman (brahmāgni). However, this practice involves giving up one’s ego into Brahman, not erroneously offering Brahman into the flames of one’s raging ego—a distinction critical to understanding Jñāna-yoga.

In grammatical terms, the phrase ahaṃ brahmāsmi contains the subject (ahaṃ, I) and the predicate (brahma, Brahman). To regard the individual jīva (jīvātmā) as Brahman while understanding it as a part (aṃśa) of the Supreme Being (aṃśī) aligns with true Brahman-realization. However, to reverse this perspective—viewing Brahman as defined by the individual ego—is a fallacy akin to assuming that all creatures are cows because cows are creatures. Brahman encompasses tvam (you) as in “Tat tvam asi” and idam (this) as in sarva khalu idaṃ brahma. The aṃśī (Supreme Whole) cannot be reduced to the aṃśa (part), although the aṃśa can reflect the essence of the aṃśī. Thus, while a father and son may resemble one another, a father cannot be defined in terms of his son’s likeness.

Śrī Śaṅkarācārya aptly conveys this concept in Shatpadi Stotram by asserting that waves are “of the ocean” but the ocean is not “of the waves” (sāmudro hi taraṅgaḥ kvachana samudras tāraṅga iti). Waves surrender themselves to the ocean upon reaching the shore; the ocean, however, can never be offered to a wave.

Jñāna-yoga focuses on the refinement of ahaṃtā by aligning it with Brahman, thereby restoring it to health. However, the neglect of mamatā in this path risks its distortion. When misplaced, this mamatā re-emerges as wounds of desire in the aspirant’s knowledge. To separate mamatā entirely and connect only ahaṃtā with Brahman is the approach of Jñāna-yoga. Success leads to the attainment of Brahmānanda (the bliss of Brahman), while failure causes the phrase ahaṃ brahmāsmi to distort its meaning—shifting focus from Brahman to ego itself.

The neglected mamatā of a failed practitioner on the path of knowledge (jñānamārga) can transform into attachments such as śiṣya-iṣaṇā (longing for discipleship), ensnaring the aspirant in delusion amidst the dust clouds of rajoguṇa. Thus, Bhagavān warns (Bhagavad Gita 3.33):

sadṛśaṃ cheṣṭate svasyāḥ prakṛter jñānavān api prakṛtiṃ yānti bhūtāni nigrahaḥ kiṃ kariṣyati?

“Even the wise act according to their nature. Beings follow their own inclinations—what can restraint achieve?”

Both Karma-yoga and Jñāna-yoga, when successful, lead the practitioner to liberation (mukti). However, as these paths aim to heal either ahaṃtā or mamatā in isolation, they fail to fully address the diseases of desire (kāma) and anger (krodha). Bhakti-yoga, in contrast, provides the only comprehensive therapeutic system that ensures the complete well-being of both ahaṃtā and mamatā. It is a “gentle, complete, and fearless” path.

Bhakti-Yoga Approach

Bhakti is derived from the combination of bhaj (root) and ktin (suffix). The natural meaning of the root bhaj is service, and the suffix ktin signifies love. Thus, the collective meaning of the word bhakti is service performed with love.

Bhakti is the complete healing of both our ahaṃtā (ego) and mamatā (possessiveness). By engaging a surrendered Puṣṭi jīva (śaraṇāgata Puṣṭijīva) in Bhagavat-sevā (service to Bhagavān), bhakti connects one’s ego with Bhagavān—not through the process of *so'ham* (I am Him) but through *dāso'ham* (I am His servant).

True service can only be rendered to someone before whom one’s ego willingly submits. Bowing one’s ego before Puṣṭiprabhu Vrajādhipa Śrī Kṛṣṇa with statements like śrīkṛṣṇaḥ śaraṇaṃ mama (Śrī Kṛṣṇa is my refuge) or “dāso’ham kṛṣṇastava” (I am your servant, O Kṛṣṇa) encapsulates the intrinsic essence of Puṣṭi-bhakti. When ego bows, the body also bows. Hence, in the siddhānta-muktāvalī, the principle of bodily service (tanuvitajā sevā) is elucidated, while the siddhānta-rahasya highlights the concept of total surrender (sarva-samarpana). Correspondingly, the chatuḥślokī establishes devotion to Vrajādhipa as the svadharma (one’s own duty).

Love arises when the mind bows to someone. Wherever the mind inclines, mamatā naturally follows. The connection of our mamatā to Śrī Kṛṣṇa is described in the siddhānta-muktāvalī as the heart’s surrender to Kṛṣṇa. In the chatuḥślokī, the act of turning mamatā toward Śrī Kṛṣṇa is described as Puṣṭimārgīya kāma (desire in the path of grace). This desire, this longing for Kṛṣṇa’s vision (kṛṣṇadarśana-kāmanā), is the implied meaning of the suffix ktin in the word bhakti.

In the chatuḥślokī, the cyclical interplay of bhajana (worship) and smaraṇa (remembrance) is identified as mokṣa (liberation):

smaraṇaṃ bhajanaṃ cāpi na tyājyam iti matiḥ (Remembrance and worship are never to be abandoned—this is my resolve).

Direct bhajana (bodily service) represents the union of one’s ego (ahaṃtā) with Śrī Kṛṣṇa, while indirect smaraṇa (remembrance) reflects the union of one’s mamatā with Him. A Puṣṭi devotee neither releases their ahaṃtā or mamatā to worldly or sensory indulgence, nor seeks to break them, as breaking them is unnecessary. Instead, the Puṣṭi devotee unites both ahaṃtā and mamatā with Vrajādhipa Śrī Kṛṣṇa. The moment both become deeply connected with Śrī Kṛṣṇa, the Puṣṭi jīva attains liberation. For a Puṣṭi jīva, liberation means nothing beyond this.

Bhakti is the comprehensive, affliction-free, and auspicious remedy for the unhealthy ahaṃtā and mamatā. Śrī Mahāprabhu explained to Purṣottama Jośī:

The paths of knowledge and action lead to fulfillment only through immense difficulty. Therefore, the jīva achieves effortless fulfillment through the path of devotion, which requires no reliance on external support.

When bhakti (devotion) itself serves as the ultimate remedy for the ailments of worldly existence, why not enhance the anupāna (supportive elixir) of this bhaktirasāyana (divine elixir of devotion)? In reality, even describing bhakti as medicine does not adequately convey its immense significance, for bhakti is far more than a remedy—it is the very essence of health for the Puṣṭijīva (grace-filled soul). The lack of bhakti in the jīvātmā (individual soul) toward Paramātmā (Supreme Soul) signifies a state of spiritual imbalance. Similarly, for a Puṣṭijīva, being devoid of the sentiment of Puṣṭibhakti toward Puṣṭiprabhu Vrajādhipa Śrī Kṛṣṇa is also a symptom of disharmony.

In this world, the irregularities in diet (āhāra) and conduct (vihāra) destabilize our ahaṃtā (ego) and mamatā (possessiveness), leading to spiritual disarray. To avoid such disturbances, it is essential to listen, understand, and internalize Śrī Mahāprabhu’s spiritually enriching guidance from the Bhaktivardhinī.

Bhakti manifests in the jīvātmā chosen by Bhagavān for devotion. This divine selection by Paramātmā sows the eternal bīja-bhāva (seed form) of devotion within the soul. Depending on favorable conditions such as satsaṅga (association with virtuous individuals), guru-kṛpā (guru’s grace), or discernment of scriptural meanings (śāstratātparya-nirṇaya), this seed may germinate and flourish—or it may remain dormant.

Śrī Prabhucaraṇa explains that Paramātmā Himself sows the seed of exclusive devotion (ekāntabhakti) or Vraja-bhakti, nourishes it with the water of satsaṅga and guru-kṛpā, raises it using the support of His tree of grace, and safeguards its flowers and fruits like a vigilant gardener. Thus, it is unthinkable for Bhagavān to allow this bhakti-kalpa-latā to wither or perish.

The seed of Puṣṭibhakti is imperishable and persists across lifetimes (janma-janmāntara). Just as seasons (ṛtuchakra) come and go, some lifetimes may see the blossoming of love, while others may not. Similarly, the seed of bhakti may flourish into love in certain lifetimes and remain dormant in others.

Śrī Mahāprabhu seeks to guide us toward a state where this kalpa-latā grows so abundantly and entwines so thoroughly around the kalpa-vṛkṣa (tree of grace) that distinguishing between their branches becomes impossible. When the creeper firmly clings to the tree and spreads expansively, the fear of its decay or withering diminishes significantly. This interconnected state is referred to as the “steadfastness of the seed form” (bīja-bhāva’s dṛḍhatā).

Means to Foster the Fruition of Bhakti for Souls with Bīja-bhāva

For those jīvātmās (individual souls) in whom the seed of devotion (bīja-bhāva), instilled by Paramātmā (Supreme Soul) for selfless love-filled service (prema-sevā), has become steadfast (dṛḍha), they can remain perpetually engrossed in the mental worship (mānasī-sevā) of Bhagavān through the unhindered practice of śravaṇa (listening) and kīrtana (chanting). Such devotees may even renounce household life. However, for devotees whose seed-sentiments are not yet steadfast (adṛḍha bīja-bhāva), it is not recommended to renounce their households. Instead, they should remain within their homes and engage themselves in bhagavat-sevā (service to Bhagavān) and bhagavat-kathā (discourses on Bhagavān). Only then will their seed-sentiments become steadfast.

Bhakti has three distinctions:

  1. External worship of Bhagavān’s form (bhagavatsvarūpa).
  2. Internal worship of Bhagavān’s form (bhagavatsvarūpa).
  3. Listening, contemplation, and chanting of bhagavat-nāma (Bhagavān’s name).

bāhyābhyantara-bhedena rūpe bhedadvayaṃ matam ।
nāmni caikaṃ tataḥ treḍhā bhakti-mārgo nirūpitaḥ ॥

For those in whom the seed-sentiment has become steadfast (dṛḍha), meaning that Puṣṭibhakti (devotion in grace) has blossomed into divine love (bhagavat-prema), sprouted as attachment to Bhagavān (bhagavadāsakti), and borne fruit as an intense longing for Bhagavān (bhagavad-vyasan), such devotees naturally attain the mental worship described in the Siddhānta-muktāvalī. In this state, during the acute experience of separation (viyoga), they practice mānasī-sevā—the inner worship of Bhagavān’s form (āntara-bhajana). As they advance further, achieving sarvātma-bhāva (total emotional surrender), even the engagement of all their senses in Bhagavān becomes naturally established, akin to the logic of relational absorption (āsakti-bhrama-nyāya).

For such devotees, the sentiment of Bhagavān pervades everywhere. The distinction between “home” and “outside” disappears. Whether they are sitting at home or wandering outside, their minds and all their senses remain continuously absorbed in the experience of Bhagavān. Consequently, like Āsakaraṇadāsa (252 Vaishnav Vārṭā), it is no longer necessary for them to remain bound to their homes. They may renounce their households—immersing themselves in the śravaṇa (listening) of Bhagavān’s pastimes, contemplating His divine form, qualities, and deeds, and reveling in the ecstasy of kīrtana (devotional singing). Or, at times, driven by the intense heat of separation from Bhagavān, such devotees might abandon their homes without even realizing when or how they left!

virahānubhavārthaṃ tu parityāgaḥ praśasyate (sakhyāsanirṇaya)

In the Sarvanirṇaya-nibandha, Śrī Mahāprabhu states that by accepting Śrī Kṛṣṇa alone as their master (svāmī), devotees can abandon all external and internal attachments. By respecting all deities as extensions of Śrī Kṛṣṇa’s opulence (vibhūti), such devotees focus their minds solely on Śrī Kṛṣṇa until their last breath. Whether their words and actions are absorbed in Śrī Kṛṣṇa or not, and whether their mind’s concentration becomes love-infused or not, they invariably attain sāyujya (union) with Śrī Kṛṣṇa.

However, for those whose overwhelming love for Bhagavān (bhagavat-prema) destroys the barriers of possessiveness (mamatā) toward spouse, home, children, companions, life, and wealth, such devotees are often swept away by the current of that intense love, casting them out of their homes. Caught in the whirlpools of the supreme sentiments of separation (vyasanadaśā), such devotees rise and sink repeatedly in their divine fervor. Among millions of devotees, only rarely does one become so completely captivated by Kṛṣṇa (kṛṣṇavyasanī).

In the Absence of Steadfast Seed-Sentiment (Bīja-bhāva), Renunciation of Home is Not Beneficial. Hence, Patience Must Be Maintained Until the Seed-Sentiment Becomes Firm.

Renunciation (tyāga) and detachment (vairāgya) that arise due to the intensity of devotion toward Bhagavān (bhagavad-anurāga) should be considered healthy and blissful. Conversely, the detachment that stems merely from seeing faults in worldly life becomes dry and lifeless, and thus unhealthy. Such unhealthy detachment often leads to unnecessary rejection of objects that could instead be dedicated to Bhagavān. Instead of discarding the subjects of our ahaṃtā (ego) and mamatā (possessiveness), dedicating them to Śrī Kṛṣṇa and employing them in His service strengthens the seed-sentiment (bīja-bhāva). Therefore, Śrī Mahāprabhu states that those who live an uninterrupted life of Bhagavat-sevā (service to Bhagavān) and bhagavat-kathā (discourses on Bhagavān) within their homes strengthen their seed-sentiment:

bījadāya-prakāras tu gṛhe sthitvā svadharmataḥ
avyāvṛtto bhajet kṛṣṇaṃ pūjayā śravaṇādibhiḥ

The process of nurturing the seed involves residing at home, following one’s duties, and engaging in Kṛṣṇa’s worship through pūjā, listening, and other practices.

Regarding svadharma (one’s own duty) and Bhagavat-sevā in the household, Śrī Mahāprabhu offers an insightful clarification in the discourse on scriptures (śāstrārtha). Those who seek liberation (mokṣa) for the sake of attaining brahmānanda (the bliss of Brahman) must understand that devotion (bhakti) is superior to the goal of liberation itself. The liberated souls (mukta jīvas) achieve freedom only by abandoning the association of the body and senses. Their jīvātmā (individual soul) alone merges with Paramātmā (Supreme Soul). In contrast, for devotees, their body, senses, life force, mind, home, family, and everything else within their household serve the Lord who dwells in their home. For a devotee, even their worldly existence becomes imbued with divine consciousness (brahmātmā). As a result, for devotees, life within the household, coupled with divine grace (bhagavat-kṛpā), becomes far superior to liberation during life (jīvanmukti). Thus, to solidify the seed-sentiment (bīja-bhāva), it is essential to dedicate oneself to the worship of Bhagavān while fulfilling one’s svadharma within the household.

Living at home entails maintaining svadharma, which cannot be abandoned. However, the definition of svadharma is complex. Its primary meaning is: performing scripturally prescribed actions according to one’s varṇa (caste) and āśrama (stage of life) to the best of one’s ability. When one has the capacity, there should be no hesitation in performing svadharma. As long as the body exists, and ahaṃtā and mamatā remain linked to it, varṇāśrama-dharma (duties according to caste and life stage) constitutes svadharma. Even bhagavad-dharma (divine duties) may seem alien (vidharma) or someone else’s duty (paradharma) in comparison. Only when attachment to the body (dehābhimāna) begins to diminish, does servitude to Bhagavān (bhagavad-dāsya) or service to Bhagavān (bhagavat-sevā) become one’s svadharma in the perspective of the self (ātma-dṛṣṭi). At that point, even varṇāśrama-dharma transforms into paradharma (Subodhinī 3.28.2). Thus, one must diligently fulfill the duties of varṇāśrama-dharma with the delicate understanding of the transition between bodily attachment and self-awareness, while actively engaging in Kṛṣṇa-bhajana.

In Kṛṣṇa-bhakti, as we have discussed, physical service (kāyikī sevā) heals the ego (ahaṃtā), signifying the essence of the root bhaj (to serve). Similarly, making the mind inclined toward love for Kṛṣṇa heals possessiveness (mamatā). Accordingly, aparoṣa (direct worship) involves engaging the body in bhajana, while paroṣa (indirect worship) involves engaging the mind in bhajana through śravaṇa (listening), cintana (contemplation), and kīrtana (chanting).

Even if physical premasevā (love-filled service) cannot always be maintained without steadfast love, ritualistic worship (pūjā) can still be performed through reverence for the Lord’s greatness (māhātmyajñāna). In the Puṣṭipravāha-maryādā-grantha, this ritualistic worship is described as pravāheṇa kriyā-ratāḥ (engaging in duties as per custom). In the Sarvanirṇaya, from the 227th to the 246th kārikā, the procedural aspect of bhajana is elaborated. The necessity of performing such worship within the household is emphasized with the assertion:

etat sarvaṃ prayatnena gṛhasthasya prakīrtitam

This is all prescribed diligently for householders

In the 240th kārikā, Śrī Mahāprabhu explains that only when Śrī Hari enters the heart through śravaṇa and kīrtana, can the execution of pūjā occur without distraction. Therefore, if pūjā is not to remain merely ritualistic (kriyārūpa), it must be infused with love through the practices of listening to, contemplating, and singing about the Lord’s divine form, qualities, and pastimes as described in the Śrīmad Bhāgavatam:

premṇon yat sādhanaṃ loke nāsti mukhyaṃ paraṃ mahat
śrībhāgavatam evātra paraṃ tasya hi sādhanam

There is no greater means in this world than love; among all, the Śrīmad Bhāgavatam is supreme and the means to cultivate it; Sarvanirṇaya.

Without love, ritualistic acts often result in distractions. Hence, Śrī Mahāprabhu declares:

Saprema ity anudvegārtham (With love, to avoid agitation; Sarvanirṇaya 230).

If the exclusive sentiment (ananya-bhāva) for Bhagavān does not arise during worship, one cannot engage uninterruptedly in bhajana. Instead of fostering devotion, unnecessary mental turmoil ensues.

Devotees on the path of devotion (bhakti-mārga) may be categorized as either avyāvṛtta (uninterrupted) or vyāvṛtta (interrupted). Accordingly, Śrī Mahāprabhu has outlined distinct methods to strengthen the seed sentiment (bīja-bhāva) of devotion for both kinds of souls.

Means to Strengthen the Bīja-bhāva for Avyāvṛtta and Vyāvṛtta

The inclination to dedicate oneself wholeheartedly to Bhagavān’s tasks—without the urgency of personal importance or the clamor of “me first” (ahaṃhamikatā, egotism)—represents the investment of ego (ahaṃtā) in Bhagavān. To this end, ananya-bhāva (single-mindedness) is essential. Bhāva denotes an inherent interest or intention rooted in our inner consciousness (antaḥkaraṇa). When this is exclusively oriented toward Bhagavān, it is called ananya-bhāva. Otherwise, if the focus of the heart’s interest lies in:

  1. Other deities (devatā),
  2. Worldly objects or individuals, or
  3. Any goal other than those aligned with the outcomes of Puṣṭimārga,

then our devotion to Kṛṣṇa cannot attain the singularity of ananya-bhāva.

Devotees imbued with ananya-bhāva alone can become avyāvṛtta (uninterrupted). Those whose devotion lacks ananya-bhāva remain vyāvṛtta (interrupted). Diverse inclinations—whether external or internal—will keep the body and mind of such individuals engaged in fragmented pursuits. These alternative inclinations generate desires for fulfillment, rendering them unable to engage in uninterrupted bhajana. Even with an intellectual decision to follow the path of Puṣṭibhakti, the heart may continue wandering in pursuit of other interests, perpetuating a state of interruption (vyāvṛtti).

In such circumstances, even if one performs pūjā (ritual worship) or physical service (kāyikī sevā) for Śrī Kṛṣṇa, it will fail to result in the desired outcome: service devoid of indulgence (bhoga), agitation (udvega), or obstacles (pratibandha). Consequently, it will often lead to greater mental restlessness (vyagratā).

Śrī Mahāprabhu instructs that devotees who are neither externally nor internally distracted by alternative deities, objects, paths, or goals should engage actively in both Bhagavān’s pūjā and bhagavat-kathā. However, those whose body or mind is interrupted in any way should refrain from hastily beginning the practice of Kṛṣṇa-sevā (service to Kṛṣṇa). Initially, such aspirants should focus on cultivating ananya-bhāva and transforming their distractions (vyāvṛtti) into uninterrupted devotion (avyāvṛtti) through the practices of śravaṇa (listening), cintana (contemplation), and kīrtana (chanting) of bhagavat-kathā.

As explained in the Subodhinī:

The tendency toward alternative inclinations may involve other deities, worldly objects, or different paths. Such inclinations are rejected in the context of bhakti, as they hinder the cultivation of pure devotion. (Subodhinī 3.25.22)

Those who possess ananya-bhāva (single-minded devotion) toward Bhagavān and engage in steadfast bhakti, renouncing not out of laziness but for the sake of Bhagavān, the extraordinary deeds prescribed in the Vedas and other scriptures, as well as worldly relationships with family and acquaintances, should be sought for saṅgati (association). Incessant bhagavat-sevā (service to Bhagavān) or bhagavat-smaraṇa (remembrance of Bhagavān) sees all actions and relationships as obstacles and causes disruptions to ananya-bhāva. Thus, without becoming distracted by these, one must remain committed to practices such as pūjā (worship), śravaṇa (listening), and other activities.

However, not all practitioners are capable of developing such an attachment to Bhagavān’s form (svarūpāsakti). Therefore, one should associate with those whose attachment to kathā (narratives)—listening to and speaking of Bhagavān’s form, qualities, and pastimes—is firm. Through such association with these devotees, by listening to kathā from their mouths, and by engaging in self-reflection (cintana) and devotional singing (kīrtana), one’s possessiveness (mamatā) toward worldly objects will diminish and redirect itself toward Bhagavān.

Thus, Śrī Mahāprabhu advises that those who are vyāvṛtta (distracted) should focus on nāma-bhajana (devotional practice of Bhagavān’s name) rather than direct worship (svarūpa-bhajana). Through this method of śravaṇa (listening), cintana (contemplating), and kīrtana (singing), their bīja-bhāva (seed sentiment) will develop through the stages of love (prema), attachment (āsakti), and passionate longing (vyasana).

It can be understood that the seed-sentiment (bīja-bhāva) has become steadfast (dṛḍha) only when all distractions (vyāvṛtti) of the body and mind—arising from alternative deities (devatāntara), objects (padārthāntara), paths (mārgāntara), or goals (phalāntara)—are reduced to the bare minimum and ultimately eliminated.

For those who are unable to carry out bhagavat-sevā (service to Bhagavān) at home but progress toward strengthening their seed-sentiment through the practices of śravaṇa (listening), bhāvana (contemplating), and kīrtana (chanting) of bhagavat-kathā, they will encounter these milestones (krośastambha, milestones) on the path of their devotion:

  • When the seed-sentiment blossoms into divine love (bhagavat-sneha), the householder’s attachment to their home and family begins to diminish. This is a remarkable state. As attachment to Bhagavān grows, attachment to all items, including home and family, that are irrelevant to devotion also starts to decline.

    For those residing at home with uninterrupted devotion (avyāvṛtti) for the sake of serving Bhagavān, their attachment does not necessarily need to be destroyed. This is because their home is not a place for satisfying their ahaṃtā (ego) and mamatā (possessiveness); rather, it becomes a site for bhagavat-sevā—a temple of Bhagavān. Their family too is not bound by worldly possessiveness but by the bonds of devotion (bhakti-bandhana) among various individuals engaged in serving Bhagavān. Thus, while the seed-sentiment blossoms with divine love, attachment does not necessarily need to diminish.

  • For the devotee progressing along the path of bhagavat-kathā to strengthen the seed-sentiment, the second milestone is the development of attachment to Bhagavān (bhagavad-āsakti). As soon as bhagavad-āsakti is realized, the previously fragmented attachment to home and family transforms into disinterest (aruchi). The devotee, filled with attachment to Bhagavān, begins to feel that their home and family are not only unhelpful for their Kṛṣṇa devotion (kṛṣṇa-bhakti) but, in some way, serve as obstacles to their attachment to Kṛṣṇa (kṛṣṇāsakti). This state of mind generates disinterest toward their home and family.

    Until now, the devotee may have considered the parents, spouse, children, or relatives residing in their home as their own. However, the devotee now begins to feel that these individuals are not truly theirs, as they seem to demand a share of the devotee’s affection, which is reserved solely for Śrī Kṛṣṇa. Each member of the family naturally desires attachment from others within the family. This demand for affection becomes distasteful to a devotee absorbed in attachment to Bhagavān.

    However, for those devotees serving Śrī Kṛṣṇa at home, bhagavad-āsakti may indeed manifest, but there is no reason for disinterest (aruchi) toward home or family to arise.

  • The third milestone (krośastambha) encountered by a devotee on the path of devotion through bhagavat-kathā-pranālī (the practice of listening to divine narratives) is the state of intense longing (vyasana-daśā).

    Upon reaching this state, the condition of the devotee becomes deeply restless. They can no longer bear even a moment’s separation from Bhagavān. Engaged in contemplating Bhagavān’s form (svarūpa), remembering His qualities (guṇa-smaraṇa), and riding the chariot of divine pastimes (līlā-manoratha), the devotee’s mind becomes intolerant of even the slightest disruption or obstacle on the path of devotion. At this point, it can be said that the devotee has developed an addiction to Śrī Kṛṣṇa (kṛṣṇa-vyasana).

    This is the stage where the devotee realizes:

    gṛhasthiter utkṛṣṭatvaṃ na bhagavadīyatvamātreṇa kintu bhagavatā saha sthityā bhagavat-kāryārthaṃ vā anyathā na sthātavyam

    The greatness of living in the household does not arise merely from one’s association with Bhagavān but from dwelling with Bhagavān or residing for the purpose of serving Bhagavān; otherwise, abandoning the household is most appropriate. (Subodhinī 3.1.2)

    Suddenly, an inner voice begins to resonate in the devotee’s heart, compelling them to leave home. Often, they do not even realize when they have stepped outside their home! If the devotee is able to ignore this inner voice, it signals that they are either stuck or have strayed from the path of devotion. Hence, Śrī Mahāprabhu explains:

    tādṛśasyāpi satataṃ gehasthānaṃ vināśakaṃ tyāgaṃ kṛtvā yated yastu tadarthārthaikamānasaḥ labhate sudṛḍhāṃ bhaktiṃ sarvatobhyadhikāṃ parām

    For such a devotee, constant residence in the household becomes destructive. Renouncing it, they should strive with a single-minded focus on Bhagavān, thus attaining unwavering and supreme devotion.

Once the feeling of vyasana-bhāva is realized through the practice of kathā, stepping out of the household becomes desirable. Otherwise, even the seed-sentiment (bīja-bhāva) that manifests in this state of attachment may fail to mature into sarvātma-bhāva (complete surrender) or transcendental capacity (alaukika-sāmarthya). What benefit is there in remaining in a household that is not part of Kṛṣṇa’s devotion?

This renunciation of the household arises from the overwhelming state of kṛṣṇa-vyasana, driven by the pangs of separation from Kṛṣṇa (kṛṣṇa-viraha). It is not an unhealthy, dry, and lifeless renunciation born out of fault-finding in the world but rather a vibrant, love-filled, and healthy surrender compelled by the growth of love (prema-dṛṣṭi) for Śrī Kṛṣṇa.

In the Sarvanirṇaya, after renouncing the household, Śrī Mahāprabhu prescribes a continuous journey of pilgrimage (tīrthāṭana), without rest and with a detached, serene attitude, until the end of the body (deha-pāta). This pilgrimage should not be undertaken in search of puṇya (merit) or mokṣa (liberation) but solely in search of Śrī Kṛṣṇa.

kṛṣṇa evaṃ tatparyaṃ na tu tīrthādau
deha-pāta-paryantaṃ ca paryaṭanam

For those unable to gather the courage to walk the challenging path of renunciation born of love (prema), yet feel prepared to leave their homes, Śrī Mahāprabhu advises them against impulsive recklessness.

On this path of renunciation, even a small misstep can cause a greater fall than that of a householder devoid of devotion. While a householder might suffer from defects such as attachments to offspring (putraiṣaṇā), wealth (vittaiṣaṇā), or societal esteem (lokaiṣaṇā), a renunciate (tyāgī) risks far worse—a subtle transformation of these desires into the craving for discipleship (śiṣyaiṣaṇā) through association with worldly individuals. The desire for discipleship subtly intensifies the original three desires, tripling their potency!

Even after leaving their home, the tyāgī devotee remains susceptible to worldly and non-devotional associations. Consuming food prepared by householders who have not offered it to Bhagavān (anivedita anna) or who do not perform the five great sacrifices (pañcamahāyajña) can lead to a downfall due to the impurities associated with such food (annadoṣa).

Thus, unless one achieves the state of vyasana-daśā (intense longing) and develops total detachment (asaṅga) and non-possession (aparigraha), renunciation is not advisable. Only when the desire for Bhagavān’s attainment completely occupies the heart, leaving all other desires extinguished, should one embark on the path of renunciation.

Abandoning One’s Home and Residing in the Abode of Bhagavān

When the seed-sentiment (bīja-bhāva) is progressively strengthening through the successive stages of love, attachment, and longing (premāsakti-vyasana), and when it becomes impossible for a devotee to perform bhagavat-sevā (service to Bhagavān) in their home, such a household becomes uninhabitable for the devotee. However, if the devotee does not find themselves capable of formally taking sannyāsa (renunciation) in the path of devotion, what should they do?

Śrī Mahāprabhu advises that such individuals should relocate to divine places (hari-sthāna) where devotees dedicated to bhagavat-sevā reside—such as Vraja, the Caurāsī Baiṭhak (the eighty-four seats of Śrī Vallabhācārya’s teachings), Nāthadvāra, Jagadīś, Śrīraṅga, Paṇḍharpur, Dvārakā, Tirupati, and similar sacred sites. If they have the opportunity to assist such bhagavat-sevāparāyaṇa (devotees engaged in Bhagavān’s service), that is ideal. Otherwise, at the very least, they should avail themselves of the benefits of association (satsaṅga) with these devotees.

The purpose of living alongside such bhagavadīya devotees is that when they engage in bhagavat-sevā, one can also assist them by participating in their service (bhagavat-paricaryā). Supporting them in performing the external means of service (bahiraṅga-sādhana) allows one’s physical body (tanu) to be engaged in service.

A necessary precaution, however, is to maintain an appropriate distance: neither so close that flaws in one another become visible, nor so far apart that one devotee is entirely deprived of the benefits of another’s bhagavat-sevā or bhagavat-kathā.

adūre viprakarṣe vā yathā cittaṃ na duṣyati

Neither too near nor too distant, ensuring no corruption of the heart occurs.

Even a devotee who has left their home but resides with bhagavat-sevāparāyaṇa devotees in their harigṛha (abode of Bhagavān or Temple) and continues to engage in bhagavat-sevā and bhagavat-kathā will never face downfall. Even if such intimacy does not develop between two devotees that they can jointly perform bhagavat-sevā, they can at least engage together in bhagavat-kathā.

Thus, if one has abandoned their home and seeks to avoid harmful associations (dussanga), associating with other Puṣṭimārga devotees and relying on bhagavat-kathā ensures that they will not deviate or fall from the path of devotion.

sevāyāṃ kathāyāṃ vā yasyāsaktir dṛḍhā bhaved, yāvajjīvaṃ tasya nāśo na kvāpi iti matir mama

Whosoever has firm attachment to sevā or kathā will never face destruction, for as long as they live—this is my belief.

Instead of going elsewhere for satsaṅga (association with devotees), what is wrong with leaving one’s home and residing in solitude?

Śrī Mahāprabhu responds that if there is no fear in leaving home, then why fear associating with bhagavadīyas (those dedicated to Bhagavān)? Moreover, for someone who fears straying from the path of devotion even while engaging in satsaṅga, such a person should be even more wary of solitude!

In summary, for a devotee with an unsteady seed sentiment (adṛḍha bīja-bhāva), the best way to strengthen it is to remain uninterrupted (avyāvṛtta) in one’s own home, fully immersed in bhagavat-sevā (service to Bhagavān) and bhagavat-kathā (narratives of Bhagavān). If this is not possible, one should strive to strengthen the seed sentiment by dedicating oneself solely to bhagavat-kathā. When worldly attachments diminish, one should either formally accept renunciation in the path of devotion (bhakti-mārgīya sannyāsa) if the state of longing (vyasana-daśā) has been achieved, or else become an assistant in the bhagavat-sevā performed by other bhagavadīyas. If even this is not possible, one should take advantage of the association (satsaṅga) of bhagavadīyas who are devoted to service and kathā. In such cases, one must strive to remain neither too distant nor too close to them. Solitude in such circumstances is not particularly beneficial.

However, firm faith (bhagavad-viśvāsa) must always be maintained that in every epoch (kalpa), Bhagavān will indeed protect His devotee:

Hariḥ tu sarvato rakṣāṃ kariṣyati na saṃśayaḥ

There is no doubt that Hari will protect from every direction.

This is the profound secret of all divine scriptures. Those who read, understand, and internalize this teaching strengthen their love (rati) for Bhagavān.