In the verses, beginning with anyabhilasita sunyam, the general appearance of the symptoms of uttama bhakti have been described. Because it is through the functions of the senses that it is practiced its name is given as devotional service in practice (sadhana bhakti). Hearing, chanting and all of the other limbs of devotion practiced immediately preceding (anusilan) cultivation are designated as (activities performed through) the functions of the senses, or inspired by the senses. For the purpose of a sacrifice, gathering together ghee, wood and kusa grass is an activity prior to the actual sacrifice but still included within it. Similarly, hearing, chanting and the other activities of sadhana bhakti performed through the functions of the senses, which are actually prior to the appearance of devotion are included within devotion by virtue of their contribution made towards the goal. Other than devotion, no other kind of practice (sadhana), such as karma or jnana, can cause devotion to appear. Devotion is the only cause of bhakti, and bhakti is the only cause of devotion.
Hearing, chanting, etc., executed after a hint of an appearance of bhava bhakti has taken place is no longer referred to as sadhana bhakti, but is now a manifestation of bhava bhakti. For the purpose of preventing this — (thinking that hearing and chanting performed after the appearance of bhava bhakti is still within the stage of sadhana bhakti), in the original book the adjective 'sadhya bhava' has been used. That by which bhava is accomplished is called sadhya bhava.' Sadhana bhakti causes the appearance of bhava bhakti. Hence, that devotion which engenders realization of religion, economic development, sense gratification, liberation and the other objects man desires is being differentiated from that which comes under the appellation 'sahana bhakti'. Since, other than devotion no other trace of any desire can exist within uttama bhakti, the treatise on this topic is what is now being undertaken. If it is said that by sadhana bhakti, devotional service in practice, one can reach perfection (sadhya) then bhava bliakti has become imaginary or fabricated. Then, how can this transient bhava bhakti again become the 'supremely obtainable object'. With the aim in mind of refuting this doubt it is said — 'nityeti', this bhava is self-manifested from the eternally perfected associates (of the Lord). This word bhava is being used as an indication (that which having proved itself also verifies others is called 'upalaksana' or indication). For this reason, in the word bhava, the sign or undertaking of bhava bhakti, hearing, chanting, etc., must be accepted. As Sri Krsna appeared in the house of Vasudeva, but Vasudeva did not cause Krsna to take birth, similarly, engaging in the eternally perfect practices of hearing, chanting, etc. with the senses, ears, tongue, etc., it is sometimes seen that (real) hearing and chanting manifest themselves there. Devotion will be shown later on, in the section on Bhava Bhakti to be a state or faculty of the Lord’s potencies.