The Glories of Devotional Service

In the Twenty-fifth Chapter, on inquiry from his mother, Kapila speaks about bhakti, its qualities, its power and its excellence. Kapila is the founder of enumeration of elements (tattva), the Sāḍkhya philosophy. Though he is by nature unborn, by his own energy, he appears to be born. He appeared by his inconceivable potency and performed the pastime of birth, since it is not possible to say that the Lord has a material birth. Gītā say:

janma karma ca me divyam evaṁ yo vetti tattvataḥ |

tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna ||

He who understands in truth my spiritual birth and activities, attains me on giving up his body, and does not take birth again janma karma ca me divyam evam yo vetti tattvataḥ. (BG 4.9)

My life air and senses can not be fully satisfied with the topics of the Supreme Lord, Kapila, greatest among the puruṣas such as Kṣīrodakaśāyī and greatest among the yogīs such as Dāttatreya. I delight in hearing (śruta-devasya). Or śruta-devasya along with bhūri can refer to the topics of “the Lord who is heard about, plentifully.”

The Lord has a body (ātmā) which is independent (svacchandaḥ), not like the jīva, whose body is dependent on karma. Or, he is the Lord whose bodily appearance takes place by his own will independently. He performs actions by his yoga-māyā (ātma-māyayā), not by his external energy, since it is said janma karma ca me divyam: my birth and activities are spiritual. (Gītā 4.9) Kīṛtanyāni means “worthy of being glorified.” Yad yad (whatever action), indicating a great number, is correlated with tāni (plural form).

Evam means “just as you sages ask me.” Ānvīkṣikyām means “knowledge about ātmā.”

This indicated that he performed pastimes of taking his mother’s milk etc.

Kapila could show the end of the path of truth. Brahmā had said “The Lord has entered your womb.” (SB 3.24.18)

I am disgusted (nirviṇṇā) with the desire for sense objects (tarṣaṇat), by which, acting upon me till this time (sambhāvyamānena), I have attained saṁsāra (andha tamaḥ).

Pāragam means “one who makes one cross over.’ Saccakṣuḥ means an excellent eye.

You are not only my eye but the eye for all people. You re like the sun, destroyer of all darkness.

First you should remove this illusion, an obstacle to the shower of nectar of bhakti (avagrah). Your māyā (tvayā) has produced conceptions of I and mine for body and house (etasmin). Because māyā belongs to you, I have said that you have produced this misconception. The first iti indicates the conclusion of the phrase “I and mine” and the second iti indicates “things of this type.”

I should ask you and no one else, with a desire to know about the puruṣa, the jīva in the material world, and about prakṛti, from which material existence arises. You are the best among the knowers of the process to destroy saṁṣāra, the process of bhakti-yoga (sad-dharma).

Apavarga-vardhanam means “increasing liberation” or “cutting out material life.” Ātma-vatām means “of those take Lord Kapila as the object of service.” Satām means “of the devotees.” Kapila smiled, “You are the mother of me, the Supreme Lord. How can you be in māyā? Anyway, I will teach something to deliver the common people, through teaching you.”

Yoga concerning the jīvātmā (ādhyātmikaḥ) is approved as the most beneficial method for oneself (niḥśreyasāya). It has three types: bhakti, jñana and aṣtāḍga-yoga. For bhakti, benefit for oneself is a secondary effect. Being situated in this yoga, one uproots material happiness and distress.

He explained this to sages such as Nārada. The many aḍgas of this yoga are easy to perform.

The mind of the jīvas binds him up by bad association, and liberates him by good association. That is explained here. The method of bondage is mentioned. Attachment to the guṇas, which create bondage, produces bondage for the jīva. Attachment or rati (ratam) to the Lord (pumsi) who is without material guṇas, the destroyer of the bondage of guṇas, produces liberation. Vā means “but” in the sentence. The cause of rati for the Supreme Lord is bhakti alone, not jñāna or yoga. Pure bhakti alone is recommended for liberation.

jñāna-vairāgya-yuktena

bhakti-yuktena cātmanā

paripaśyaty udāsīnaṁ

prakṛtiṁ ca hataujasam

When the mind is free of the contamination of lust and greed arising from the false identity of I and mine, and becomes pure, without grief, without joy and peaceful, the jīva sees himself different from ignorance, full of knowledge, devoid of coverings, subtle, undivided, and unattached, as well as sees ignorance devoid of power to affect him, by a mind endowed with jñana and vairāgya, and principally with bhakti.

Jñāna and yoga only assist bhakti in giving liberation. This is expressed in three verses. The mind becomes free (vītam) of the contaminations by śama and dama (process of jñana) and by yama and niyama (process of yoga). These are the aḍgas of jñāna and yoga. The effects of purification are described: being without sorrow, without happiness, peaceful. At that time the jīva (puruṣaḥ) sees himself separate from ignorance (prakṛteḥ param). He is devoid of the obstacles of gross and subtle bodies (nirantaram). He has uncovered knowledge (svayaṁjyotiḥ). He is subtle (aṇimānam). The Lord himself says sūkṣāṇām apy ahaṁ jīvaḥ: of subtle objects I am the jīva. (SB 11.16.11) This means by nature the jīva is a very small particle. He is undivided by material desires (akhaṇòitam).

By the mind endowed with jñana and vairāgya, and by bhakti to which jñāna and vairāgya are mere assistants (indicated by the word ca), and with out which they can bear no results, the jīva sees himself unattached. He sees his own ignorance (prakṛtim) which is unable to do anything to him (hataujasam).

Among the three processes, bhakti is the best, being full of joy and most auspicious in results. Bhakti alone is suitable (yujyamānayā) for realizing the Supreme Lord, for later it is said:

kācit tvayy ucitā bhaktiḥ kīdṛśī mama gocarā

yayā padaṁ te nirvāṇam añjasānvāśnavā aham

What kind of devotional service is worth developing and practicing to help me easily and immediately attain the service of your lotus feet? SB 3.2.28

This is the auspicious path for attain perfection (siddhaye) in dāsya, sakha or other relationships in relation to the Supreme Lord (brahma) for those who have accepted a process (yogīnām).

The cause of bhakti is association with devotees. The door for liberation in the form of the same planet etc. is open. However, such liberation is only an unsought result for the pure devotee.

Four verses describe the characteristics of the devotee. The secondary qualities are described starting with tolerance. They are not fierce (śāntāḥ). They are straightforward (sadhavaḥ). They respect the devotees (sādhu-bhusanāḥ). Or they think of the devotees dearly like ornaments.

The principal quality (svarupa-lakṣaṇa) is described. Ananya indicates that no other object of worship such as Brahmā or Śiva is comparable. They worship with moods such as dāsya or sakhya with firmness (òṛòhām)—with only the Lord as the object, in order to achieve me (mat-kṛte). They give up other actions as the Gītā says. Sarvadharmān parityajya: give up all other dharmas (BG 18.66)

They give up relatives and friends.

ye dārāgāra-putrāpta-prāṇān vittam imaṁ param

hitvā māṁ śaraṇaṁ yātāḥ kathaṁ tāṁs tyaktum utsahe

Since pure devotees give up their homes, wives, children, relatives, riches and even their lives simply to serve me, without any desire for material improvement in this life or in the next, how can I give up such devotees at any time? SB 9.4.65

They listen to pure (mrṣtāḥ) stories, not about māyā. The three material miseries do not afflict those devotees. Not afflicted by miseries, they are firmly fixed in me (mad-gata-cetasaḥ).

Sarva-saḍga-vivarjitāḥ means devoid of the four goals of artha, dharma, kāma and mokṣa.

Only by association with devotees does the mind develop attraction to the Lord. The stages are described here. The previous verse mentioned that association should be desired. Then, faith first arises. From excellent (pra) association of the devotees, stories of my pastimes become nectar for the ears. From inferior association there is only bhajana-kriya, but the stories do not become nectar. Thus from excellent association the stories cause anartha-nivṛtti. Then those stories cause niṣṭhā. Those stories become directly realization (samvidaḥ) of my great qualities (vīrya). Those topics then produce ruci: they are pleasing to the ear and heart. From the taste (joṣaṇāt) of those topics, āsakti (śraddhā) and then bhāva (ratiḥ) for the Lord, who destroys material existence, appears. Then prema (bhaktiḥ) follows in this order (anu). The bhakti explained by me now will be preached in the world following this sequence.

Having described pure bhakti, Kapila describes yoga. The yogī develops distaste for happiness visible in this life or heard about for next life. Being engaged in yoga by thinking of my pastimes (mad-racana), endeavouring for control of the mind, he will endeavour by the correct path of yoga, made easy because of mixing it with bhakti. In the future men will endeavour on this path which I will establish.

Having explained yoga, Kapila explains jñāna. By jñāna which does not serve the objects made of prakṛti’s guṇas, achieved through niṣkāma-karma, a person attains me, in the form of tat or impersonal brahman (pratyag ātmā). Yoga is included as an aḍga of jñāna. Bhakti is included, since jñāna cannot give results without bhakti.

Kācid stands for kāsvid (what kind). Tvayi ucitā means “suitable for offering to you.” In verse 19 Kapila mentioned bhakti suitable for the Lord. Because of hearing the excellence of such bhakti she mentions this. What is possible to know and do for a woman like me, by which I can attain your feet, the form of bliss (nirvāṇam)? Medinī says that nirvāṇa means extinction, bliss, bathing of an elephant, joining, and liberation. Or nirvāṇa can mean “without obstacles.” I will attain your feet without obstacles immediately. Another version has anjasā tv āśnavai.

I should known and perform bhakti approved by you. However, it is said that the inquisitive person knows his own idea, and intelligent people know others’ ideas as well. Thus I should also inquire about yoga and jñāna. Bhagavat-bāṇaḥ means the process of yoga aimed like an arrow at the Lord. It is for producing liberation. And what is the knowledge from that one understands the elements.

Therefore (tat), tell this to me.

Artham means purpose. He had affection because he appeared from her body. He spoke what they call Sāḍkhya, in which is enumeration (āmnayam) of the tattvas, and also yoga filled with bhakti.

In order to speak about yoga filled with bhakti, Kapila describes bhakti beyond the guṇas, the process suitable to the Lord, preferred by the Lord, about which Devahūti asked in verse 28. The bhakti is directed to the Supreme Lord. Sattve means “unto the form of śuddha-sattva, the Supreme Lord,” not the devatās. The devotee’s mind should desire to accept the Lord’s form and name with the thought that the Lord alone is most worthy of service (eka-manasaḥ). His mind does not reject the form as is the case with yogīs and others. And the person’s mind is concentrated on one process, worship of the Lord, not on jñāna or karma (eka-manasaḥ). That is niṣkāma (animittā) devotion to the Lord in which actions (receiving sense objects) of the sense devatās who reveal the objects of the senses such as sound (guṇa-liḍgānāṁ devānām) are directed to the Lord (sattve); or in which actions of the senses which are engaged spiritually (div) because the object of their functions is the Lord are directed to the Lord. Sattve functions in relation to eka-manasaḥ (with mind exclusively devoted to the Lord) and in relation to the actions of the senses (bhakti is actions of the senses directed to the Lord) in the manner of the one-eyed crow.1 The word sattve cannot mean the devatās like Brahmā or Śiva since the verse speaks of bhāgavatī bhakti, devotion exclusively to Bhagavān. Sattve can also refer to the devotees who are called sat. Thus sattvam means “being a Vaiṣṇava.” One should be thinking only (eka-manasaḥ), “I should be a devotee (sattve).” Thus bhakti is actions of the senses with the exclusive mentality of being a Vaiṣṇava. Bhakti is not action of the senses which act on their own, but action of the senses according the mantra given by guru. The senses should have daily actions in accordance with the mantra concerning the Lord given by guru (anuśravika-karmānām).

utsargān mala-mūtrādeś citta-svāsthyaṁ yato bhavet

ataḥ pāyur upasthaś ca tad-ārādhana-sādhanam

Because the mind maintains a healthy state by excretion of urine and stool, the anus and urinary organ should be considered as senses engaged in the Lord’s service. Viṣṇu-rahasya

Thus even these organs, by functioning in relation to bhakti, are to be considered part of vaidhi-sādhana-bhakti.

The word tu, causing differentiation, indirectly indicates sādhya-bhakti in the form of bhāva-bhakti, of rāgānuga type. The bhakti with natural functioning (svābhāvikī vṛttiḥ) of the senses is better then liberation (siddheḥ). Spontaneous action of the senses directed to the Lord is superior to liberation. Spontaneous or natural action is of two types. One can develop natural action of the senses towards the Lord by ascending through the stages of niṣṭhā, ruci and finally āsakti by constant practice of engagement in pure bhakti as directed by guru, following the dictates of scripture. Similar to the spontaneous attraction of the senses in the material world to husband or sons, one may also develop spontaneous action of the senses without awareness of the dictates of scripture, in which the senses act according to the bhakti scriptures, previous to or after taking instructions from guru, caused by outstanding impressions arising from mercy of great devotees in this or previous lives.

The spontaneity (bhāva stage) developed from vaidhi-bhakti has excellence of quantity. Examples are given in many verses (SB 3.25.34-37). The second type of spontaneity, generated from rāgānuga, has excellence of type (at the stage of sādhana). An example is given in SB 3.25.38. Compared to the two spontaneous types of bhakti, unspontaneous bhakti (vaidhi-sādhana) is inferior in quantity and type. An example is given in SB 3.25.39-40.

Bhakti alone is the result sought in these two types of bhakti since they have no material desire. Liberation is the unsought result. That bhakti destroys the subtle body (kośam). However the distinction of this liberation from the liberation caused by jñāna is shown with an example. It is like the fire of digestion devouring edible items like food (nigriṇam). Having no alternative for nourishing the body, the fire of digestion destroys only the useless portions of the eaten food, but nourishes the life airs, senses and dhātus by the good portions of the food. By this the body gains strength of muscle, senses and mind. Similarly bhakti destroys only the bad portions—the material aspects of sound and other sense objects, the material senses and material sense devatās. It does not destroy the good portions of sound or other sense objects and natural senses, which are related to the Lord. Cakṣuṣaś cakṣur uta śrotrasya śrotram: the Lord is the eye of the eye and the ear of ear. (Bṛhad-āraṇyaka Upaniṣad 4.4.18) By these sense objects and senses, the spiritual body of the devotee appears. Therefore when the scriptures talk about destruction of the body and senses, they refer to the material aspects of the subtle body.

dehendriyāsu-hīnānāṁ vaikuṇṭha-pura-vāsinām

The bodies of the inhabitants of Vaikuṇṭha are completely spiritual, having nothing to do with the material body, senses or life air. SB 7.1.35

With a person’s endeavour, the fire of digestion digests the food. The person does not know how the food gets digested. Similarly, bhakti liberates the devotee who daily performs hearing and chanting and experiences as sweet taste, without striving for liberation at all. The devotee does not even ask how or when he will get liberation.

tvayy ambujākṣākhila-sattva-dhāmni

samādhināveśita-cetasaike

tvat-pāda-potena mahat-kṛtena

kurvanti govatsa-padaṁ bhavābdhim

O lotus-eyed Lord, by concentrating one's meditation on your lotus feet, which are the reservoir of all existence, and by accepting those lotus feet as the boat by which to cross the ocean of nescience, one follows in the footsteps of great saints. By this simple process, one can cross the ocean of nescience as easily as one steps over the hoofprint of a calf. SB 10.2.30

Just as a person walking on the path steps over a hoof print of a cow without seeking it out, so he attains liberation. The devotees lack knowledge of the three stages of Brahman, but by the mercy of the Lord by bhakti, by knowledge in the form of experiencing the Lords’ form, qualities, pastimes, powers and sweetness, he attains liberation.

nāyamātmā pravacanena labhyo na medhayā na bahudhā śrutena

yam evaiṣa vṛṇute tena labhyas tasyaiṣa ātmā vivṛṇute tanuṁ svām

The Lord is not attained by contemplation, by meditation or by abundant hearing. He is attained by the Lord’s choice. The Lord reveals his form to that person. Mundaka Upaniṣad 3.2.3

tam eva viditvā atimṛtyum eti

Knowing the Lord one attains immortality. Ṣvetāśvatara Upanisād 3.8

The word eva here indicates that only by knowing the Lord one attains liberation. However the following statements of śruti and smṛti show that it is not possible to know the form of the Lord completely.

yato vāco nivarttante aprāpya manasā saha

From the Lord, words along with mind return, without reaching him. Taittirīya Upanisad 2.41.

yasyāmataṁ tasya mataṁ mataṁ yasya na veda saḥ

He who says he does not know the Lord knows him and he who says he knows the Lord does not know him. Kena Upaniṣad 2.3

dyu-pataya eva te na yayur antam anantatayā

tvam api yad-antarāṇòa-nicayā nanu sāvaraṇāḥ

kha iva rajāṁsi vānti vayasā saha yac chrutayas

tvayi hi phalanty atan-nirasanena bhavan-nidhanāḥ

Because you are unlimited, neither the lords of heaven nor even you yourself can ever reach the end of your glories. The countless universes, each enveloped in its shell, are compelled by the wheel of time to wander within you, like particles of dust blowing about in the sky. The śrutis, following their method of eliminating everything separate from the Supreme, become successful by revealing you as their final conclusion. SB 10.87.41

The liberation in which the jīva and Brahman become one is rejected by the devotees. This will be explained later.

Just as the fire of digestion from the moment the food is eaten, begins digesting it, but completes the process after nine or twelve hours, so, from the being of devotional practice, bhakti begins to destroy material life in the form of lamentation and illusion, but completes the process of destruction only after some time. Thus even at the stage of practice, when lamentation and illusion have not been destroyed, one should not consider the devotee to be in saṁsāra. Action of the senses for the Lord, devoid of jṇāna and karma, devoid of other desires, following the rules mentioned in the devotional scriptures, using the mantra given by guru, but which is small in quantity, is sādhana-bhakti, without spontaneity. When it becomes full in quantity, as sādhya-bhakti, the result of sādhana, it becomes spontaneous bhāva-bhakti. When the bhakti is small in quantity, but has more spontaneity in it, it is called rāgānuga-sādhana-bhakti. When the type and quantity become full, it becomes bhāva-bhakti of rāgānuga type. These distinctions are found in Bhakti-rasāmṛta-sindhu.

Having described the qualities of this bhakti, now examples are given. First, four examples of spontaneous bhāva-bhakti are given. The meaning of the word animitta (with no material desires) is made clear with reasons. These devotees do not desire oneness with Brahman. Thus, it was said that this bhakti is superior to liberation. But since these devotees are full with all happiness, why do they not enjoy the happiness of Brahman? They are very attached to service of my feet with all the senses, and not engaged at all in karma or jñāna, in the presence of (abhi) scripture. This is spontaneous bhakti following scripture, devoid of karma and jñāna, engaging all the senses, directed only towards the Lord. They have the desire (īhāḥ) to taste the sweetness of my beauty. This indicates that they have no other desire (anyābhilaṣa-ṣūnya). Being attached, they relish the nectar of the pastimes such as lifting Govardhana (pauruṣāṇi) while offering praise. Three reasons are given why the devotees do not want liberation. They do not enjoy the happiness of Brahman because there is not service to the Lord’s feet, because there is no realization of the Lord’s beauty, fragrance etc. and because there is no relishing of sweet pastimes.

Because the devotees do not desire even merging in Brahman they attain the following from me. This is explained in two verses. The word “see” is representative of activities such as hearing, chanting and tasting. Similarly, seeing forms is representative of hearing sounds, smelling fragrance, and touching the Lord’s skin etc. The forms give benedictions (vara-pradhāni) in the form of spiritual service. Or, the forms say “Devotees! Please accept this gift!” They speak with me (sākam) as follows:

na kāmaye 'nyaṁ tava pāda-sevanād

akiñcana-prārthyatamād varaṁ vibho

ārādhya kas tvāṁ hy apavarga-daṁ hare

vṛṇīta āryo varam ātma-bandhanam

O all-powerful one, I desire no boon other than service to your lotus feet, the boon most eagerly sought by those free of material desire. O Hari, what enlightened person who worships you, the giver of liberation, would choose a boon that causes his own bondage? SB 10.51.55

na pārameṣṭhyaṁ na mahendra-dhiṣṇyaṁ

na sārvabhaumaṁ na rasādhipatyam

na yoga-siddhīr apunar-bhavaṁ vā

mayy arpitātmecchati mad vinānyat

One who has fixed his consciousness on me desires neither the position or abode of Lord Brahmā or Lord Indra, nor an empire on the earth, nor sovereignty in the lower planetary systems, nor the eightfold perfection of yoga, nor liberation. Such a person desires me alone. SB 11.14.14

Their words express some desire (service). Desiring to hear those words, I say “Please accept this boon.” I do not desire to give them anything else. Śrīdhara Svāmī says “There is superior, eternal happiness in bhakti through realization of the Supreme Lord.”

Distaste for merging in Brahman arises from the amazing experiencing of sweetness from seeing me. The limbs of Kṛṣṇa, Rāma and other forms are very attractive (darśanīyā), and possess attractive words, glances, smiles and pastimes which fulfil the desires of the devotees (udāra). Because their minds and senses are attracted by these things, they do not desire liberation. However bhakti bestows liberation (anvīṁ gatim). “O devotees! Please accept liberation in the Brahman!” This is uttered, but there is no opportunity to give it, because their minds have been stolen by the sweet words, glances, smiles and pastimes of the Lord. “If that is so, then why does omniscient bhakti offer it to them?” The person who can give cintamaṇi or touch stone made of valuable diamonds and rubies sometimes makes a show of giving gold. Otherwise the foolish who desire only gold would cause disturbance by saying that the donor has no gold. Bhakti, in order to destroy foolishness of purported jñānīs who desire only liberation, offers liberation to the devotees but does not really desire to give it to them.

Another meaning is “Bhakti makes them have no desire for liberation.” The verb has a causative meaning. Another meaning is that the devotees out of humility do not desire that which is most subtle, beyond prakṛti (anvīm), most difficult to understand. They do not desire even being an associate of the Lord. Devotees often pray, “Let me stay in the material world birth after birth, but with devotion to you.” However, bhakti makes the devotees take that position of an associate. This is the meaning that Jīva Gosvāmī gives in the Sandarbha. Śrī Rūpa Gosvāmī says it means “Bhakti makes the minds of the devotees who do not desire liberation attracted to the pastimes of the Lord.” Śrīdhara Svāmī says “Bhakti makes them take liberation, thought they are without desire for it.” Even this explanation is not too unsuitable. It is said:

yathendriyaiḥ pṛthag-dvārair artho bahu-guṇāśrayaḥ

eko nāneyate tadvad bhagavān śāstra-vartmabhiḥ

A single object is appreciated differently by different senses due to its having different qualities. Similarly, the Supreme Lord is one, but according to different scriptural injunctions he appears to be different. SB 3.32.33

Thus bhakti could offer liberation, before those persons realize full happiness with the Lord. Bhakti forcibly makes them take liberation to experience the happiness of Brahman , though they do not want it. But then the Lord pulls them out of that realization (in the manner that Kṛṣṇa pulled the inhabitants of Vraja out of the Brahma-hrāda and put them in the spiritual world SB 10.28.16), makes them his associates in the spiritual world, and drowns them eternally in the bliss of service. This can be understood from bathing in the meaning of the next verse. This is the opinion of some.

It is said that bhakti gives the results of karma, jñāna and yoga, performed with the absence of those practices, since those practice cannot give results without some bhakti.

yat karmabhir yat tapasā jñāna-vairāgyataś ca yat

yogena dāna-dharmeṇa śreyobhir itarair api

sarvaṁ mad-bhakti-yogena mad-bhakto labhate 'ñjasā

svargāpavargaṁ mad-dhāma kathañcid yadi vāñchati

Everything that can be achieved by karma, penance, jñāna, vairāgya, mystic yoga, charity, dharma and all other auspicious means of perfecting life is easily achieved by my devotee through bhakti. If somehow or other my devotee desires Svarga, liberation, or residence in my abode, he easily achieves such benedictions. SB 11.20.32-33

Thus, in reality, Svarga and other results are the results of bhakti alone. This verse describes that the pure devotees living on the planet of the Lord experience all happiness, which arises from the bliss of worshipping the Lord. All the happiness within the universes consolidated by māyā, after destruction of ignorance, and the happiness derived from powers of yoga, are attained following bhakti (anu). The devotees certainly (nu) do not desire the wealth in Vaikuṇṭha such as sārṣṭi (bhāgavatīm śriyam) and the bliss of Brahman (indicated by the word ca), since their minds and senses are absorbed in the Lord’s smile and glance. Though they do not desire these things, they attain Vaikuṇṭḥa, the planet of the Supreme Lord. This shows the Lord’s particular affection for his devotees.

“But since the devotee attains a planet, there will be destruction of the enjoyer and the enjoyed as on Svarga.” My devotees dwelling on my planet which is without transformation (śānta-rūpe) are never without enjoyment. My wheel of time does not affect them. Śruti says na sa punar āvartate: he does not return. (Chāndogya Upanisād 8.15.1)

ābrahma-bhuvanāl lokāḥ punar āvarttino ’rjuna

māmupetya tu kaunteya punar janma na vidyate

Up to Brahmaloka all people return to this world, O Arjuna. Attaining me, one does not take birth again. BG 8.

In the commentary of the Viṣṇu-saharsa-nāma as well, it is explained that Vaikuṇṭha is the most exalted place devoid of fear of return.

Some devotees act as lovers (yeṣam aham priyaḥ), others act as śānta-bhaktas, seeing the Lord as (ātmā), others act as parents seeing the Lord as a son, and others see the Lord as a friend. Others, in a particular dāsya relationship, see him as superior. Suhṛdaḥ in the plural is poetic license. This is a species of sakhya-bhāva. Seeing the Lord as worshipable deity is dāsya-bhāva. It is said in the Nārāyaṇa-vyūha -stava:

pati-putra-suhṛd-bhātṛ-pitṛvan-mitravad dharim

ye dhyāyanti sadodyuktās tebhyo ’pīha namo namaḥ

I offer repeated respects to those who, with constant endeavor, meditate on the Lord as a husband, son, relative, brother, parent or friend.

Sruti says yamevaiṣa vṛṇute tena labhyaḥ: I am attained by those whom I choose. Kaṭha Upaniṣad 1.2.23 The meaning of the śruti statement is that the Lord is attained by the person whom the Lord accepts as lover, parent, brother, friend son or servant. The present verse should be understood to be an example of spontaneous bhakti of rāgānuga type (but not sādhana, since it is in the spiritual world).

Giving up attachment to bodily identification which produces the enjoyments in this life and the next, and giving up as well related persons such as wife and sons, and items such as wealth, animals and house, the devotees with exclusive bhakti worship me, who stand before them wherever they are. I take them beyond the ocean of birth and death.

Two verses now describe non-spontaneous sādhana-bhakti. These devotees give up attachment to being the enjoyer, (ātmānam) which leads to attachment to visible enjoyment of this world (idam) and attachment to invisible enjoyments of next life (amum). Just as one who is attached to material enjoyment praises enjoyment, one who has rejected that enjoyment criticizes it.

juṣamāṇaś ca tān kāmān duḥkhodarkāṁś ca garhayan

Even though he is sometimes engaged in sense enjoyment, my devotee knows that all sense gratification leads to a miserable result, and he sincerely repents such activities. SB 11.20.28

He also rejects other things related to that: sons, wife and other things, and material objects such as wealth (rayaḥ). I, the Lord, stand in front of the devotees, wherever they go (viśvato mukham). They have bhakti which is devoid of karma, jñāna, and bhakti to devatās. I make them cross beyond the ocean of saṁsāra, even thought they do not want to cross saṁśara, since they desire only bhakti. I do not inform them of this. It has already been said in verse 33 that bhakti destroys the subtle body.

Without devotion to me, there is no deliverance. “Other than me” means “other than devotion to me.” Though having unlimited forms as the object of bhakti, the Lord has three specific forms which should be served, starting from the highest form. First is the form of Bhagavān, fully manifest as Kṛṣṇa alone (bhagavataḥ). Next is Śrī Rāma, the lord of the spiritual world (pradhāna-puruṣeśvarāt). The third takes three forms as the antaryāmī of jīva, and antaryāmī of the universe, and the antaryāmī of the total of prakṛti. The puruṣāvataras also include the forms like Matysa and Kūrma.

“You have just said that devotees worship you without worshipping others (ananyayā bhaktyā). Will the devatās, not being worshipped, become angry, and give suffering to your devotees sometimes?” The Lord answers with pride. The śruti also says bhīṣāsmād vātaḥ pavate bhīṣodeti sūryyaḥ bhīṣāsmād agniś cendraś ca mṛtyur dhāvati pañcama: the wind blows out of fear of the Lord, the sun rises in fear, and Agni and Indra move, and death flees out of fear of the Lord. If they sometimes harass my devotees, I do not delay in removing them from their positions.

Having described pure bhakti, Kapila describes bhakti mixed with jñāna.

Thus, pure bhakti offered to me is the best of all. There is nothing higher than this. Everything else is inferior. This bhakti is firm (tivreṇa), without cheating, devoid of karma and jñāna, and pure.

Thus ends the commentary on Twenty-fifth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.