Part 1: Qualities of Pure Bhakti

1.1.11:अन्याभिलाषिता-शन्ू यं
अन्याभिलाषिता-शन् ू यं ज्ञान-कर्माद्य ्-अनावत
ृ म्।
आनक ु ू ल्येन कृष्णानशु ीलनं भक्तिर् उत्तमा ॥१.१.११॥
anyābhilāṣitā-śūnyaṃ jñāna-karmādy-anāvṛtam |

ānukūlyena kṛṣṇānuśīlanaṃ bhaktir uttamā ||1.1.11||

“The highest bhakti is defined as continuous service or emotions directed towards Kṛṣṇa, His
expansion forms or others related to Him, with a pleasing attitude towards Kṛṣṇa. It should be
devoid of desires other than the desire to please the Lord, and unobstructed by impersonal jñāna,
the materialistic rituals of karma or other unfavorable acts.”

1.1.12 सर्वोपाधि-विनिर्मुक्तं
सर्वोपाधि-विनिर्मुक्तं तत ्-परत्वेन निर्मलम ् ।
हृषीकेण हृषीकेश-सेवनं भक्तिर् उच्यते ॥१.१.१२॥
sarvopādhi-vinirmuktaṃ tat-paratvena nirmalam |

hṛṣīkeṇa hṛṣīkeśa-sevanaṃ bhaktir ucyate ||1.1.12||

“Bhakti is defined as service to the Lord using the senses. It should be done with the intention of
pleasing the Lord, free from other desires, and unobstructed by other processes.”

1.1.17: क्लेश-घ्नी शभ
ु दा

क्लेश-घ्नी शभ ु दा मोक्ष-लघत ु ा-कृत ् सद

ु र्ल
ु भा ।
सान्द्रानन्द-विशेषात्मा श्री-कृष्णाकर्षिणी च सा ॥१.१.१७॥
kleśa-ghnī śubhadā mokṣa-laghutā-kṛt sudurlabhā |
 sāndrānanda-viśeṣātmā śrī-kṛṣṇākarṣiṇī ca sā ||1.1.17||

“The unique characteristics of bhakti are: its ability to destroy suffering; its bestowal of
auspiciousness; its disregard for liberation; its rarity of attainment; its manifestation of
concentrated bliss; and its ability to attract Kṛṣṇa.”

Part 2: Sadhna Bhakti

1.2.6 : यत्र रागान

यत्र रागानवाप्तत्वात ् प्रवत्ति
ृ र् उपजायते ।
शासनेनव ै शास्त्रस्य सा वैधी भक्तिर् उच्यते ॥१.२.६॥
yatra rāgānavāptatvāt pravṛttir upajāyate |

śāsanenaiva śāstrasya sā vaidhī bhaktir ucyate ||1.2.6||

“Now here is the definition of vaidhī-bhakti: Where the actions of bhakti arise, not from the
attainment of rāga but by the teachings of the scriptures, it is called vaidhī-bhakti.”

1.2.234 : अतः श्री-कृष्ण-नामादि

अतः श्री-कृष्ण-नामादि न भवेद् ग्राह्यं इन्द्रियैः ।
सेवोन्मख
ु े हि जिह्वादौ स्वयम ् एव स्फुरत्य ् अदः ॥१.२.२३४ ॥
ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyaṃ indriyaiḥ |

sevonmukhe hi jihvādau svayam eva sphuraty adaḥ ||1.2.234 ||

“Kṛṣṇa and His Holy Names cannot be grasped by the material senses, but when a person
develops the tendency to accept the Lord’s Holy Name and transcendental form, Kṛṣṇa then
spontaneously appears on the tongue and in the other senses.”
1.2.255 : अनासक्तस्य विषयान ्
अनासक्तस्य विषयान ् यथार्हम ् उपयञ् ु जतः ।
निर्बन्धः कृष्ण-सम्बन्धे यक्
ु तं वै
र ाग्यम ् उच्यते ॥१.२.२५५॥
anāsaktasya viṣayān yathārham upayuñjataḥ |

nirbandhaḥ kṛṣṇa-sambandhe yuktaṃ vairāgyam ucyate ||1.2.255||

“The vairāgya of that person who employs objects suitable for devotional development, while
remaining detached from them, is said to be suitable for bhakti. The objects should be
persistently related to Kṛṣṇa.”

1.2.256 प्रापञ्चिकतया बद्ु ध्या

प्रापञ्चिकतया बद् ु ध्या हरि-सम्बन्धि-वस्तन ु ः।
मम ु क्ष
ु ुभिः परित्यागो वैराग्यं फल्गु कथ्यते ॥१.२.२५६॥
prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ |

mumukṣubhiḥ parityāgo vairāgyaṃ phalgu kathyate ||1.2.256||

“Rejection of things related to the Lord by persons desiring liberation, who think that these
things are simply material objects, is called useless vairāgya.”

Part 3: Bhav Bhakti

1.3.1: शद्ु ध-सत्त्व-विशेषात्मा

शद्
ु ध-सत्त्व-विशेषात्मा प्रेम-सर्यां
ू श-ु साम्य-भाक् ।
रुचिभिश ् चित्त-मासण्ृ य-कृद् असौ भाव उच्यते ॥१.३.१॥
śuddha-sattva-viśeṣātmā prema-sūryāṃśu-sāmya-bhāk |
 rucibhiś citta-māsṛṇya-kṛd asau bhāva ucyate ||1.3.1||

“Bhāva-bhakti is that part of bhakti whose essence is saṃvit- and hlādinī-śakti, that is one ray of
the sun of prema soon to rise in the heart, and that softens the heart with desires to meet, serve
and exchange love with the Lord.”

1.3.12 : सतां प्रसङ्गान ्

सतां प्रसङ्गान ् मम वीर्य-संविदो
भवन्ति हृत ्-कर्ण-रसायनाः कथाः ।
तज ्-जोषणाद् आश्व ् अपवर्ग-वर्त्मनि
श्रद्धा रतिर् भक्तिर् अनक्र
ु मिष्यति ॥१.३.१२ ॥
satāṃ prasaṅgān mama vīrya-saṃvido

bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ |

taj-joṣaṇād āśv apavarga-vartmani

śraddhā ratir bhaktir anukramiṣyati ||1.3.12 ||

“In the association of pure devotees, discussion of the pastimes and activities of the Supreme
Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating
such knowledge one gradually develops faith, rati and prema for Kṛṣṇa.”

Part 4: Prema Bhakti

1.4.1:सम्यङ्-मसणि
ृ त

सम्यङ्-मसणि
ृ त-स्वान्तो ममत्वातिशयाङ्कितः ।

भावः स एव सान्द्रात्मा बध
ु ःै प्रेमा निगद्यते ॥१.४.१॥

samyaṅ-masṛṇita-svānto mamatvātiśayāṅkitaḥ |

bhāvaḥ sa eva sāndrātmā budhaiḥ premā nigadyate ||1.4.1||

“When bhāva becomes extremely condensed, it is called prema by the learned. It softens the
heart completely and produces extreme possessiveness of the Lord in the devotee.”

1.4.16आदौ श्रद्धा

आदौ श्रद्धा ततः साध-ु सङ्गो’थ भजन-क्रिया ।

ततो’नर्थ-निवत्ति
ृ ः स्यात ् ततो निष्ठा रुचिस ् ततः ॥१.४.१५॥

अथासक्तिस ् ततो भावस ् ततः प्रेमाभ्यद

ु ञ्चति ।

साधकानाम ् अयं प्रेम्नः प्रादर्भा

ु वे भवेत ् क्रमः ॥१.४.१६॥

ādau śraddhā tataḥ sādhu-saṅgo’tha bhajana-kriyā |

tato’nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ ||1.4.15||

athāsaktis tato bhāvas tataḥ premābhyudañcati |

sādhakānām ayaṃ premnaḥ prādurbhāve bhavet kramaḥ ||1.4.16||

“In the beginning one must have a preliminary desire for self-realization. This will bring one to
the stage of trying to associate with persons who are spiritually elevated. In the next stage one
becomes initiated by an elevated spiritual master, and under his instruction the neophyte devotee
begins the process of devotional service. By execution of devotional service under the guidance
of the spiritual master, one becomes free from all material attachment, attains steadiness in
self-realization, and acquires a taste for hearing about the Absolute Personality of Godhead, Śrī
Kṛṣṇa. This taste leads one further forward to attachment for Kṛṣṇa consciousness, which is
matured in bhāva, or the preliminary stage of transcendental love of God. Real love for God is
called prema, the highest perfectional stage of life.”

CC
Madhya 22.113:Samartavah satam Vishnu

smartavyaḥ satataṁ viṣṇur, vismartavyo na jātucit

sarve vidhi-niṣedhāḥ syur, etayor eva kiṅkarāḥ

“ ‘Kṛṣṇa is the origin of Lord Viṣṇu. He should always be remembered and

never forgotten at any time. All the rules and prohibitions mentioned in the
śāstras should be the servants of these two principles.’