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Jnana-misra-bhakti: devotion (bhakti) mixed with knowledge (jnana).

13. 1
brahma-bhutam prasannatma na socati na kanksati
samam sarvesu bhutesu mad-bhaktim labhate param
[Krsna said] One who is situated in Brahman is spiritually joyful. He never laments, nor does he hanker for anything. He is equally disposed toward every living soul. In that state he attains pure devotional service unto Me. (Bhagavad-gita 18.58)

Karma-misra-bhakti: devotion (bhakti) mixed with fruitive action (karma).

13. 2
yat karosi yad-asnasi yaj-juhosi dadasi yat
yat-tapasyasi kaunteya tat kurusva mad-arpanam
[The Lord said] O son of Kunti, whatever you do, whatever you eat, whatever you offer or give away, as well as whatever austerities you perform should be done as an offering unto Me.(Bhagavad-gita 9.27)
13. 3
varnasramacaravata purusena param puman
visnurnaradhyate pantha nanyat tat-tosa-karanam
The Supreme Personality of Godhead, Lord Visnu, is worshiped by the proper execution of prescribed duties in the system of varna and asrama. There is no other way to satisfy the Supreme Personality of Godhead, Visnu. One must be situated in the institution of the four varnas and asramas. (Visnu-Purana 3.8.9)
13. 4
yajnarthat karmanno'nyatra loko'yam karma-bandhanam
tad-artham karma kaunteya mukta-sangam samacara
Work (karma) done as a sacrifice for Visnu (yajna) has to be performed, otherwise work causes bondage in this material world. Therefore, O son of Kunti, perform your prescribed duties for His satisfaction, and in that way you will always remain free from bondage. (Bhagavad-gita 3.9)

The definition of bhakti.

13. 5
sa paranuraktirisvare
Devotion to the Supreme Lord is called bhakti. (Sandilya-bhakti-sutra)
13. 6
anyabhilasta-sunyam jnana-karmady-anavrtam
anukulyena krsnanu-silanam bhaktir-uttama
[Rupa Goswmi's definition of bhakti as pure devotional service is as follows.] Pure devotional service suddha-bhakti, is free from all impurities, beginning with karma and jnana. In other words, it is devoid of all attempts to attain fulfillment through power and knowledge. Suddha-bhakti is the favorable cultivation of service to Krsna. In other words, in suddha-bhakti,pure devotional service, a devotee constantly serves Krsna as the Lord desires. (Bhakti-Rasamrta-Sindhu Purva-vibhaga 1.9)
13. 7
sarvopadhi-vinirmuktam tat-paratvena nirmalam
hrsikena hrsikesa-sevanam bhaktirucyate
Bhakti, devotional service to Krsna, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and simply by being employed in the service of the Lord, one's senses are purified. (Bhakti-Rasamrta-Sindhu Purva-vibhaga 1.10)

The Srutis glorify bhakti

13. 8
bhaktirevainam nayati bhaktirevainam darsyati bhaktivasam puruso bhaktireva bhuyasi
Bhakti brings the jiva soul closer to the Lord, and enables the soul to see the Supreme Personality of Godhead. The word bhakti can be used only in connection with the Supreme Person, Bhagavan. Bhakti is best of all. (Madhvacarya's commentary on Vedanta-Sutra 3.3.53 )
13. 9
om amrtarupa ca
Bhakti has a nectarine form. (Narada-sutra 1.3)
13. 10
om yal labdha puman siddho bhavatyamrti-bhavati trpto bhavati
On attaining this divine love, man attains perfection and immortality and becomes thoroughly satisfied. (Narada-sutra 1.4)
13. 11
om yat prapya na ki-cit va-chati na socati na dvesthi na ramate notsahi bhavati
Upon attaining this divine love (bhakti) one neither hankers nor laments. He becomes free both from attachment and detachment, and takes no pleasure in material things. (Narada-sutra 1.5)

Two kinds of sadhana-bhakti: "vaidhi-bhakti" (devotion regulated by scripture)
and "raganuga bhakti" (spontaneous devotion).
1) Vaidhi-bhakti.

13. 12
sastroktaya prabalaya tat-tan-maryadayanvita
vaidhi bhaktiriyam kaiscin-maryadamarga ucyate
Devotional service which is governed by the rules and regulations of the scriptures (vaidhi-sadhana-bhakti) is also called maryada-marga, or the reverential path of devotion,the path of serving the Lord in opulence, by different scholars [such as Vallabhacarya]. (Bhakti-Rasamrta-Sindhu Purva-vibhaga 2.269)

2) Ragatmika-bhakti.

13. 13
isthe svarasiki ragam paramavisthata tavet
tan-mayi yabaved-bhaktim satra ragatmikodita
Raga is complete absorbtion in the Deity of one's choice; that absorbing devotion is here described as ragatmika-bhakti. In other words, spontaneous attraction for Krsna while being completely absorbed in thoughts of Him with an intense desire of love. (Bhakti-Rasamrta-Sindhu Purva-vibhaga 2.272)

An example of vaidhi-bhakti.

13. 14
surarse vihita sastre harimuddisa ya kriya
saiva bhaktiriti prokta taya bhaktim para bhaved
O sage amonst the demigods - Narada! Those activities prescribed in the revealed scriptures for satsifying the Supreme Personality of Godhead, Lord Sri Hari, are called the regulative principles of bhakti (sadhana-bhakti), by which parcticing which one may attain the highest bhakti. (prema-bhakti). (Bhakti-Rasamrta-Sindhu Purva-vibhaga 2.13)

An example of Ragatmika-bhakti

13. 15
loka-dharma, veda-dharma, deha-dharma-karma
lajja, dhairya, dehasukha, atmasukha-marma
dustyajya aryapatha, nijaparijana
svajane karaye yata tadana-bhartsana
sarva-tyaga kari' kare krsnera bhajana
krsna-sukha-hetu kare prema-sevana
ihake kahiye krsne drdha anuraga
svaccha dhautavastre yaicche nahi kona daga
ataeva kama-preme bahuta antara
kama-andhatamam, prema - nirmala bhaskara
ataeva gopiganera nahi kamagandha
krsna-sukha lagi' matra, krsnae sambandha
atma-sukha-dumkhe gopira nahika vicara
krsna-sukha-hetu kare saba vyavahara
krsna lagi' ara saba kari' parityaga
krsna-sukha-hetu kare suddha anuraga
Social customs, scriptural injunctions, bodily demands, fruitive action, shyness, patience, bodily pleasures, self-gratification and the path of varnasrama-dharma, which is difficult to give up - the gopis have forsaken all these, as well as their own relatives and their punishment and scolding, for the sake of serving Lord Krsna. They render loving service to Him for the sake of His enjoyment. That is called firm attachment to Lord Krsna. It is spotlessly pure, like a clean cloth that has no stain. Therefore lust and love are quite different. Lust is like dense darkness, but love is like the bright sun. Thus there is not the slightest taint of lust in the gopis' love. Their relationship with Krsna is only for the sake of His enjoyment. The opis do not care for their own pleasures or pains. All their physical and mental activities are directed toward offering enjoyment to Lord Krsna. They renounced everything for Krsna. They have pure attachment (anuraga) to giving Krsna pleasure. (Caitanya-Caritamrta-Adi 4.167-172, 174-175)

The ninefold system of bhakti

13. 16
sravanam kirtanam visnom smaranam padasevanam
arcanam vandanam dasyam sakhyam atma-nivedanam
[Prahlada Maharaja said] Hearing and chanting about the transcendental holy name, fame, form, qualities, paraphernalia and pastimes of Lord Visnu, remembering them, serving the lotus feet of the Lord, worshiping Him, serving Him personally, becoming His friend, and surrendering everything [are the nine processes of devotional service.] (Srimad-Bhagavatam 7.5.23)
13. 17
iti pumsarpita visnau bhaktis cen nava-laksana
kriyeta bhagavatyaddha tan manye'dhitam uttamam
These nine processes are accepted as pure devotional service. One who has dedicated his life to the service of Krsna through these nine methods should be considered to be the most learned person, for he has acquired full knowledge. (Srimad-Bhagavatam 7.5.24)
13. 18
sri visnom sravane pariksidabhavad-vaiyasakim kirtane
prahladam smarane tad anghribhajane laksmi prthum pujane
akruras-tvabhivandane kapi-patir-dasye'tha sathye'rjunam
sarvasvatma-nivedane balirabhut krsnaptiresam param
The following devotees attained Sri Krsna and thus realized the ultimate goal of life by following one of the nine methods of devotional service: Maharaja Pariksita realized Sri Krsna through hearing about his glories (sravanam), Sukadeva Goswami realized Krsna through speaking Srimad-Bhagavatam (kirtanam). Prahlada realized Him through devotional remembrance (smaranam). Laksmidevi attained His mercy by serving his lotus feet (pada-sevanam). Maharaja Prthu attained Him through worship (pujanam). Akrura attained Him through prayer. Hanuman attained Him through personal service. Arjuna attained Him through friendship. Bali Maharaja attained Him through complete surrender of body, mind, and words. (Bhakti-Rasamrta-Sindhu Purva-vibhaga 2.129)

Among all nine processes of bhakti, sravana,(hearing the Lord's glories) kirtana, (chanting the Lord's glories) and smarana (remembering the Lord's glories) are best.

13. 19
tasmat sarvatmana rajan harim sarvatra sarvada
srotavyam kirtitavyas ca smartavya bhagavan nrnam
O King, it is therefore essential that every human being hear about (sravana), glorify (kirtana) and remember (smarana)the Supreme Lord, the Personality of Godhead always and everywhere. (Srimad-Bhagavatam 2.2.36)

Sravana - Hearing.

13. 20
tava kathamrtam tapta-jivanam kavibhiriditam kalmasapaham
sravana-mangalam srimadnatatam bhuvi grnanti te bhurida janam
O Krsna, just hearing the nectar of your words and the narrations of your pastimes gives life to us, who are always suffering in this material world. This nectar is broadcast all over the world by great souls, and it removes all sinful reactions. It is all-auspicious and filled with spiritual power. Those who spread this meassage of Godhead are certainly doing the greatest relief work for human society and are the most magnanimous welfare workers. (Srimad-Bhagavatam 10.31.9)
13. 21
nivrtta-tarsair-upagiyamanad-bhavausadac-chrotra-mano'bhiramat
ka uttamam sloka-gunanuvada puman virajyeta vina pasughnat
Glorification of the Supreme Personality of Godhead is performed in the parampara system; that is, it is conveyed from spiritual master to disciple. Such glorification is relished by those no longer interested in the false, temporary glorification of this cosmic manifestation. Descriptions of the Lord are the right medicine for the conditioned soul undergoing repeated birth and death. Therefore, who will cease hearing glorification of the Lord except a butcher or one who is killing his own self? (Srimad-Bhagavatam 10.1.4)

The gradation of what is obtained by sravana.

13. 22
tac-ca nama-rupa-guna-lilamaya-sabdanam srotasparsam. prathamam namnam sravanam-antam-karana-suddhyartham-apeksam. suddhe cantam-karane rupa-sravanena tad-udaya-yogyata bhavati. samyagudite ca rupe gunanam sphuranam sampadyeta, sampanne ca gunanam sphurane parikara-vaisisthyena tad-vaisisthyam sampadyate. tatas-tesu nama-rupa-guna-parikaresu samyak sphuritesu lilanam sphuranam susthu bhavati. tatrapi sravane sri bhagavata-sravanastu parama-srestham.
Hearing of the name, form, qualities and pastimes of the Lord and His devotees is called sravana. The practice of sadhana-bhakti depends on hearing the holy name of the Lord; it begins with sravana, which purifies the heart of a devotee. This hearing process grants liberation from the filthiness of sense gratification, and purifies the heart [ceto-darpan-marjanam]. In this way, by hearing transcendental sound about the form of Sri Krsna, gradually the complete form of the Lord begins to awaken within the heart. After this, gradually, the qualities of the Lord arise within the heart. As the qualities of the Lord fully manifest themselves, the different specific aspects of the Lord's service and pastimes gradually awaken. In this way, the holy name gradually reveals the Lord's form, qualities, and pastimes in all their splendor and beauty with all their different branches. In the midst of all other kinds of hearing, hearing Srimad-Bhagavatam is the best. (Krama Sandarbha commentary on Srimad-Bhagavatam 7.5.18)

The glories of sravana.

13. 23
pibanti ye bhagavata atmanam-satam kathamrtam sravana-putesu sambhutam
punanti te visaya-vidustasayam vrajanti tac-carana-saroru-hantikam
Those who drink through their ears the nectarine topics of Sri Krsna - who is dear to his devotees - cleanse themselves of filthy desires for material pleasures and attain the shelter of the Lord's lotus feet. (Srimad-Bhagavatam 2.2.37)
13. 24
srnvatam svakatham krsnam punya-sravana-kirtanam
hrdyantam stho hyabhadrani vidhunoti suhrt satam
Sri Krsna, as the Supersoul within everyone's heart and the friend of the truthful, cleanses the desire for material enjoyment frm the hearts of those who have developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted. (Srimad-Bhagavatam 1.2.17)
13. 25
srnvatam saddhaya nityam grnatas ca svacesthitam
natidirghena kalena bhagavan viste hrdi
Those who always seriously listen to Srimad-Bhagavatam and who apply its teachings in their lives will soon realize the Supreme Lord within their heart of hearts. (Srimad-Bhagavatam 2.8.4)

The meaning of the word "kirtana."

13. 26
nama-lila-gunadinam-uccair-bhasa tu kirtanam
Kirtanam is defined as loudly giving voice to the glories of the Lord, beginning with the names, pastimes, and qualities of Sri Krsna. (Bhakti-Rasamrta-Sindhu Purva-vibhaga 2.145)

Hearing and chanting about Krsna is not the same as hearing and chanting about
mundane topics. And therefore, the material senses cannot appreciate
the transcendental nature of hearing and chanting about Krsna.

13. 27
nijendriyamanam-kayacestharupamna viddhitam
nitya-satya-ghana-nandarupa sahi gunatiga
You should know that engaging hearing, speech, mind, and body in the bhakti processes of sravana, kirtana, smarana,and vandana is involved in transcendental activity which is eternal, absolute, blissful, above material qualities, and beyond the realm of the material senses. (Brhad-Bhagavatamrta Purva-vibhaga 2.3.133)
13. 28
atam sri krsna-namadi na bhaved grahyam-indriyaim
sevonmukhe hi jihvadau svayam eva sphuratyadam
Therefore [Because the name of Krsna is identical with Krsna Himself, and is beyond the realm of sense experience] the name, form, qualities, associates, and pastimes of Krsna are beyond the realm of sense experience. When, however, a devotee engages the senses beginning with the tongue in the service of the Lord Krsna reveals Himself to the purified senses of that devotee. (Bhakti-Rasamrta-Sindhu Purva-vibhaga 2.234)

Kirtana - glorifying the Lord.

13. 29
krte yad-dhyayato visnum tretayam yajato makhaim
dvapare paricaryayam kalau tad hari-kirtanat
What was attained by meditation in Satya-yuga, by sacrifice in Treta-yuga, and by Deity worship in Dvapara-yuga is attained in Kali-yuga by Hari-kirtana. (Srimad-Bhagavatam 12.3.52)

The glories of kirtana of the holy name of Krsna

13. 30
sakrd-uccaritam yena harir-ityaksaradvayam
baddham parikarastena moksaya gamanam prati
One who vibrates the two syllables Hari without offense attains liberation from repeated birth and death and never again has to walk on the path of material bondage. (Padma-Purana Uttara-khanda 46)
13. 31
dhyayan krte jagan yajnais-tretayam dvapare'rcayan
yadnapnoti tadnapnoti kalau sankirtya kesavam
What was realized in Satya-yuga by meditation, in Treta-yuga by sacrifice, and in Dvapara-yuga by worship, may be realized in Kali-yuga by Sri Krsna-sankirtana. (Padma-Purana Uttara-khanda 42)

Kirtana describing the Lord's qualities is the final aim of all knowledge.

13. 32
idam hi pumsas-tapasam srutasya va
svisthasya suktasya ca buddha-dattayom
avicyuto'rtham kavibhi-nirupito
yad-uttamam-sloka-gunanuvarnanam
The advancement of knowledge is furthered by austerities, study of the Vedas, sacrifice, chanting of hymns, and charity. Those who are wise,however, have concluded that knowledge finds its culmination in the transcendental descriptions of the Lord, who is glorified with selected verses. (Srimad-Bhagavatam 1.5.22)
13. 33
srutasya pumsam sucir-asramasya
nanva-jasa suribhir-idito'rtham
tat-tad-gunanu-sravanam mukunda-
padaravindam hrdesu yesam
O sage! Persons who hear from a spiritual master with great labor and for a long time must hear from the mouths of pure devotees [the kirtana of] the character and activities of pure devotees. Pure devotees always think within their hearts of the lotus feet of the Personality of Godhead, who awards His devotees liberation. (Srimad-Bhagavatam 3.13.4)

The glories of the qualities of Sri Hari, the Supreme Lord.

13. 34
atmaramas ca munayo nirgrantha apy urukrame
kurvanty-ahaitukim bhaktim-itham-bhua-guno harim
All different varieties of atmaramas [those who take pleasure in the atma or self], especially those established on the path of self-realization, though freed from all kinds of material bondage desire to render analloyed devotional service unto the Personality of Godhead. This means tht the Lord possesses transcendental qualities and therefore can attract everyone, including liberated souls. (Srimad-Bhagavatam 1.7.10)

Nama-kirtana is the best.

13. 35
param srimat-padambhoja-sada-sangaty-apeksaya
nama-sankirtana-prayam visuddham bhaktimacara
O mind! If you would take the example of a bee and take shelter in the lotus of the Lord's lotus feet, then with pure devotion you should perform the kirtana of the holy name of the Lord. (Brhad-Bhagavatamrta 2.3.144)

The [kirtana of the] holy name is the only way
for the deliverance of souls in the age of Kali.

13. 36
harer nama harer nama harer nama eva kevalam
kalau nasty eva nasty eva nasty eva gatir anyatha
The name of Hari, the name of Hari, the name of Hari is absolutely the only way, the only way, the only way in this age of Kali. There is absolutely no other way. (Caitanya-Caritamrta Adi 17.21, from Brhan-Naradiya Upanisada)

The harinama verse explained.

13. 37
kali-kale nama-rupe krsna-avatara
nama haite aya sarva jagata-nistara
dardya, lagi' "harer-nama" ukti tinabara
jadaloka bujhaite punam "eva" kara
"kevala" - sabde punarapi niscaya-karana
jnana-yoga-tapa karma nivarana
anyatha ye mane, ta'ra nahika nistara
nahi, nahi, nahi, - tina ukta "eva" - kara
In this age of Kali, the holy name of the Lord, the Hare Krsna maha-mantra, is the incarnation of Lord Krsna. Simply by chanting the hoy name, one associates with the Lord directly. Anyone who does this is certainly delivered. This verse repeats the word eva [certainly] three times for emphasis, and it also three times repeats the words harer nama [the holy name of the Lord] just to make common people understand. The use of the word kevala [only] prohibits all other processes, such as cultivation of knowledge, practice of mystic yoga, and performance of austerities and fruitive activities. (Caitanya-Caritamrta Adi 17.22-25)
Smarana - Remembrance.

13. 38
etavan samkhya-yogabhyam sva-dharma-parinisthaya
janma-labham param pumsam ante narayana-smrtim
The highest perfection of human life, achieved either by complete knowledge of matter and spirit, by practice or mystic powers, or by perfect discharge of occupational duty, is to remember the Personality of Godhead at the end of life. (Srimad-Bhagavatam 2.1.6)

The results of remembering material subjects vs. the results of remembering Krsna.

13. 39
visayan dhyayatas-cittam visayesu visajjate
mamanu-maratas cittam mayeva praviliyate
[Krsna said] One who meditates on the objects of the senses becomes attached to those things. One who remembers Me, however, becomes absorbed in Me. (Srimad-Bhagavatam 11.14.27)

The results of remembering Krsna.

13. 40
avismrtim krsna-padaravindayom
ksinoty abhadrani ca sam tanoti
sattvasya suddhim paramatma-bhaktim
jnanams ca vijnana-viraga-muktam
For one who remembers the lotus feet of Krsna, all inauspiciousness soon disappears, and one's good fortune expands. In other words, one becomes free from all material contamination, one attains liberation from repeated birth and death and one's real spiritual life begins. As one's heart becomes gradually purified, one's devotion for the Lord within the heart awakens, and one realizse the Paramatma. Thus one gradually develops knowledge (jnana), realization (vijnana), and renunciation (vairagya). [Note: according to Sripada Bhakti Raksaka Sridhara Deva Goswami, the meaning of the words jnana, vijnana, and vairagya in this verse is as follows: As one advances in devotion, one becomes enlightened with knowledge about the Lord's opulences in Vaikuntha (jnana) and scientific knowledge about the Lord's supreme abode in Vrndavana (vijnana). When attachment to Krsna's Vrndavana feature is awakened, one naturally develops detachment (vairagya) not only from everything that does not foster love of Krsna, but even from the Lord's opulent feature in Vaikuntha. (Srimad-Bhagavatam 12.12.55)

Between sravana, kirtana, and smarana, kirtana is the best.

13. 41
yadyapanya bhaktim kalau kartavya tada kirtanakhya bhakti-samyoga-naiva ityuktam. yajnaim sankirtana-prayair yajanti hi sumedhasa iti. tatra ca svatantram eva nama-kirtanam-atyanta-prasastam.
Even though in the age of Kali one may also perform the above eight branches of bhakti, nevertheless, on must still perform kirtana as the principle way of advancing in sadhana-bhakti. Srimad-Bhagavatam says, yajnaim sankirtana-prayair yajanti hi sumedhasa: "Those who are intelligent in this age of Kali will worship the Lord through the performance of sankirtana." On account of this it is determined, from an objective point of view, that of all the processes of devotional service nama-sankirtana is best. (Srimad-Bhagavatam 7.5.23-24 Krama-Sandarbha commentary)

Pada-sevana - serving the Lord's lotus feet.

13. 42
yat-pada-savabhirucis-tapasvina
masesa-janmopacitam malam dhiyam
sadyam ksinotyanvahamedhati sati
yatha-padangustha-vinimsrta sarit
By the inclination to serve the lotus feet of the Lord, suffering humanity can immediately cleanse the dirt which has accumulated in their minds during innumerable births. Like the Ganges water, which emanates from the lotus feet of the Lord, such a process immediately cleanses the mind, and thus spiritual or Krsna consciousness gradually increases. (Srimad-Bhagavatam 4.21.31)
13. 43
dhautatma purusam krsna-pada-mulam na mu-cati
mukta-sarva-pari-klesam pantham sva-saranam yatha
A pure devotee of the Lord whose heart has once been cleansed by the process of devotional service never relinquishes the lotus feet of Lord Krsna, for they fully satisfy him, as a traveler is satisfied at home after a troubled journey. (Srimad-Bhagavatam 2.8.6)
13. 44
padasevayam padasabdo bhakyaiva nirdistham. tatam sevayam sadaratvam vidhiyate. tsya sri murti-darsana-sparsana-parikramanuvrajana-bhagavan-mandira-ganga-purusottama-dvaraka-mathuradi tadiya tirtha-sthana-gamana-dayo'py antar-bhavyam.
In this verse, the words, "pada-sevanam," indicates "through bhakti. On account of this, there is the formal or proper fondness of service. Being intensely attached to thinking of the Lord's lotus feet is called pada-sevanam. When one is particularly adherent to the process of pada-sevanam, this process gradually includes other processes, such as seeing the form of the Lord, touching the form of the Lord, circumambulating the Deity or the temple of the Lord, visiting such places as Jagannatha Puri, Dvaraka, and Mathura to see the Lord's form, and bathing in the Ganges or Yamuna, and serving the devotees is also known as tadiya-upasanam, or worshiping those things in connection with Krsna. This is also considered to be a branch of pada-sevanam. (Srimad-Bhagavatam 7.5.23-24 Krama-Sandarbha commentary)

The results of Pada-sevana, serving the Lord's lotus feet.

13. 45
etam sa asthaya paratma-nistham
adhyasitam purvatamair-maharsbhim
aham tarisyami duranta-param
tamo mukundanghri-nisevayaiva
I shall cross over the ocean of material existence, which is extremely difficult to cross by becoming fixed in serving of the lotus feet of Sri Mukunda and by taking complete shelter of Him. This is approved by the previous great saints and sages who were fixed in devotion to the Supreme Lord. [Note: Visnuswami considered that accepting the dress of a sannyasi is paratma-nistham, being fixed in the service of Paramatma. (Srimad-Bhagavatam 11.23.57)
13. 46
prabhu kahe, - sadhu ei bhiksuka-vacana
mukunda-sevanavrata kaila nirdharana
paramanistha-matravesa-dharana
mukunda-sevayaya haya samsara tarana
sei ves kaila, ebe vrndavana giya
krsna-nisevana kari nibhrte vasiya
Sri Caitanya Mahaprabhu approved the purport of the above verse on account of the determination of the mendicant devotee to engage in the service of Lord Mukunda. He gave His approval of this verse, indicating that it was very good. The real purpose of accepting sannyasa is to dedicate oneself to the service to the lotus feet of Mukunda. By serving Mukunda, one can actually be liberated from the bondage of material existence. (Caitanya-Caritamrta Madhya 3.7-9)

Arcana - worship of the Lord.

13. 47
yatha taror-mula-niscanena trpyanti tat-skandha-bhujopasakham
pranopaharac ca yathendriyanam tathaiva sarvarhanam acyutejya
As by pouring water on the root of a tree the leaves and branches are satisfied, and as supplying food to the stomachthe entire body is satisfied, simply by worshiping the Supreme Personality of Godhead, all worship is automatically performed and the entire universe is satisfied. (Srimad-Bhagavatam 4.31.14)
13. 48
vidhina devadevesam sankha-cakra-dharo harim
phalam dadati sulabham salilenapi pujitam
(Sri Krsnamrta-Maharnava - Madhvacarya)
13. 49
ye tu sampattimanto grhasthastesam tvarcarnamarga eva mukhyam tadakrtva hi niski-canavat kevalasmaranadi-nisthattve vittasathya-pratipattim syat. paradvara sapadanam vyavaharanisthatvasyalasatvasya vapartipadakam. tato sraddhamayatvaddhinameva tat. tatha garhastya-dharmasya devatayagarupasya sakhapallavadisekasthaniyasya mulasekarupam tadarcanamityapi tadakarane mahan dosam. diksitanam ca sarvesam tadakarane narakapatam sruyate. nanu bhagavan-namatmaka eva mantram, tatra visesena namam sabdadyalankrtam, sri bhagavata srimad rsibhis cahita-sakti-visesam, sri bhagavata samatmasambandhavisesa-pratipadakasca. tatra kevalani tato mantresu namato'pyadhikasamarthye labdhe katham diksayapeksa ucyate, yadyapi svarupato nasti, tathapi prayam svabhavato dehadi-sambandhena kadarya-silanam viksiptacittanam jananam tat sanko`i karanaya srimad rsi-prabhrtibhiratrarcana-marge kvacit kvacit kacin-maryada sthapitasti.
[Srila A.C. Bhaktivedanta Swami paraphrases this passage from Jiva Goswïmi's Bhagavatam commentary as follows] Especially for Grhastha devotees who have money, the path of Deity worship is strongly recommended. An opulent householder who does not engage his hard-earned money in the service of the Lord is called a miser. One should not engage paid brahmanas to worship the Deity. If one does not personally worship the Deity but engages paid servants instead, he is considered lazy, and his worship of the Deity is called artificial and devoid of faith. An opulent householder can collect luxurious paraphernalia for Deity worship, and consequently for householder devoteess the worship of the Deity is compulsory. [In our Krsna consciousness movement there are brahmacaris, grhasthas, vanaprasthas, and sannyasis, but] the Deity worship in the temple should be performed especially by the householders. [The brahmacaris can go with the sannyasis to preach, and the vanaprasthas should prepare themselves for the next status of renounced life, sannyasa.] Grhastha devotees, however, are generally engaged in material activities, and therefore if they do not take to Deity worship, their falling down is positively assured. Deity worship means following the rules and regulations precisely. That will keep one steady in devotional service....Grhastha devotees must adopt the arcana-viddhi, or Deity worship according to the suitable arrangements and directions given by the spiritual master. Deity worship should be continued along with hearing and chanting. Therefore every mantra is preceded by the word namam. In all the mantras there are specific potencies, of which the grhastha devotees must take advantage. There are many mantras preceded by the word namam, but if one chants the holy name of the Lord, he receives the result of chanting namam many times. By chanting the holy name of the Lord, one can reach the platform of love of Godhead. One might ask, then, what is the necessity of being initiated? The answer is that even though the chanting of the holy name is sufficient to enbale one to progress in spiritual life to the standard of love of Godhead, one is nonetheless susceptible to contamination because of possessing a material body. consequently special stress is given to the arcana-viddhi. One should therefore regualrly take advantage of both the bhagavata process and the pa-caratriki process. (Srimad-Bhagavatam 7.5.23 Krama-Sandarbha commentary)
13. 50
patram puspam phalam toyam yo me bhaktya pracchati
tadaham bhakty-upahrtam-asami prayatatmanam
[Krsna said] If one offers me with love and devotion a leaf, flower, fruit or water, I will accept it with similar love and devotion. (Bhagavad-gita 9.26)
13. 51
ayam svastyayanam pantha-dvijater-grhamedhinam
yacchraddhayapta-vittena suklenejyeta purusam
It has been regarded as the most auspicious course for householders of the twice-born castes that they should devoutly worship the deity form of Supreme Person by sacrifices performed with honestly earned wealth. (Srimad-Bhagavatam 10.84.37)

Vandana - Offering obeisances and prayers.

13. 52
tat-pada-padma-pravanaim kaya-manasa-bhastaim
mo vasudevasya vandanam kathyate budhaim
When those who are devoted to Lord Hari's lotus feet offer respects to Him with their body, mind, or words, this is called vandanam, by the learned devotees. (Hari-Bhakti-Kalpa-Latika 9.1)
13. 53
kim vidyaya parama-yoga-pathais ca kintai-
rabhyasato'pi sataso janibhir-duruhaim
vande mukundam iha yan-natimatrakena
karmanyapohya paramam padameti lokam
What need is there to perform the different yoga systems which are difficult to perfect even in a hundred births? What need is there to struggle to attain transcendental knowledge? I shall offer my respectful obeisances to Lord Krsna, for simply by offering obeisances to Him, one may become free from the bonds of karma, and attain the supreme spiritual world. (Hari-Bhakti-Kalpa-Latika 9.2)

The glories of vandana

13. 54
tat-te'nukampam susamiksamano
bhu-jana evatmakrtam vipakam
hrd-vag-vapurbhir-vididhan-namaste
jiveta yo muktipade sa daya bhak
O Lord, one who seeks Your mercy while tolerating all kinds of adversities due to his past karma,who always serves you in devotion with his body, mind, and words, and who goes on offering prayers and obeisances (vandana) unto you from within the core of his heart, despite all hardships, receives liberation (service to the lotus feet of Mukunda) as his rightful inheritance. (Srimad-Bhagavatam 10.14.8)
13. 55
naham vande tava caranayor-dvandvam-advandva-hetom
kumbhipakam gurumapi hare naakam napanetum
ramya rama-mrdutanulata-nandane nabhirastum
bhave bhave hrdrayabhavane bhavayeyam bhavantam
O my Lord Hari! I don't pray unto you and at your lotus feet in order to be saved from the duality of existence or to excape this grim hell of boiling tribulations. Nor do I pray to you to enjoy the soft-skinned beautiful women who reside in the garden of heaven. I pray to you only to develop love for you within my heart of hearts, birth after birth. (Mukunda-mala-stotram 4)

Dasyam - serving the Lord

13. 56
dehadhindrayavak ceto-dharma-kamartha-karmanam
bhagavatyarpanam pritya dasyam-ity-abhidhiyate
When the work performed by the body, intelligence, senses, voice, and mind, pious activities, enjoyment and wealth, are offered as gifts to the Supreme Personality of Godhead, that is called dasyam service. (Hari-Bhakti-Kalpa-Latika 10.1)
13. 57
dasye khalu nimajjanti sarva eva hi bhaktayam
vasudeve jaganiva nabhasiva diso dasa
Just as the universes enter the transcendental body of Lord Vaudeva, and just as the ten directiosn enter the sky, in the same way, all different forms of bhakti enter into service. (Hari-Bhakti-Kalpa-Latika 10.2)
13. 58
sravanam kirtanam dhyana-padasevanam-arcanam
vandanam svarpanam sakhyam sarvam daye pratisthitam
The devotional processes of hearing about the Lord, glorifying Him, remembering Him, serving His lotus feet, worshiping Him, offering obeisances unto Him, surrendering everything to Him, and befriending Him, all rest on service to Him. (Hari-Bhakti-Kalpa-Latika 10.3)

The different branches of dasyam - service.

13. 59
adaram paricaryayam sarvangair-abhivandanam
mad-bhakta-pujabhyadhika sarva-bhutesu man-matim
[The Lord said] My devotees take great care and respect in rendering Me service, offering obeisances with all their bodily limbs, and - above all - worshiping my devotees. They see all living beings as related to Me.(Srimad-Bhagavatam 11.19.21)
13. 60
mad-arthesvanga-cestha ca vacasa mad-guneranam
mayayarpana-sca manasam sarvakama-visarjanam
For Me they engage the entire energy of their bodies.They use their words to describe my qualities, offer their minds to Me, and reject all material desires. Thus are my devotees characterized. (Srim
ad-Bhagavatam 11.19.22)
The prayer of the servant of the Lord

13. 61
kamadinam kati na katidha palita-durnidesas-
tesam jata mayi na karunana trapa nopasantim
utsrjaitan atha yadupate sampratam labdha-buddhis-
tvamayatam saranam-abhayam mam niyunksvatma-dasye
O my Lord, there is no limit to the unwanted orders of lusty desires. Although I have rendered them so much service, they have not shown any mercy to me. I have not been ashamed to serve them, nor have I even desired to give them up. O my Lord, O head of the Yadu dynasty, recently, however, my intelligence has been awakened, and now I am giving them up. Due to transcendental intelligence, I now refuse to follow the unwanted orders of these desires and I now come to You to surrender myself at Your fearless lotus feet. Kindly engage me in Your personal service and save me. (Caitanya-Caritamrta Madhya 22.16)

The definition of devotional friendship, sakhya.

13. 62
ati-visvasta-cittasya vasedeve sukhambudhau
sauharddena para pritim sakhyam ity-abhidhiyate
A very faithful devotee's great love for Lord Vasudeva in the mood of friendship is called sakhyam. (Hari-Bhakti-Kalpa-Latika 11.1)

Two different divisions of friendship in devotion:
friendship based on faith and friendship based on friendly affection.

13. 63
visvaso mitravrttis ca sakhyam dvividhim-iritiam
The wise have determined that sakdhya, friendship, has two divisions - sakhyam which is a generic sense of friendship based on faith [that "God is my friend" in sadhana-vaidhi-bhakti] and a highly refined and developed sakhyam based onthe temperament of friendly feelings [as in the case of the cowherd boys in Vrndavana]. (Bhakti-Rasamrta-Sindhu, Purva-vibhaga 2.84)

Generic sakhyam based on faith.

13. 64
evam manam karma-vasam prayunkte
avidyaynatmany-upadhiyamane
pritir nayavanmayi vaudeve
na mucyate dehayogena tavat
When the living entity is covered by the mode of ignorance, he does not understand the individual living being and the supreme living being, and his mind is subjugated in fruitive activity. Therefore, until is "friendly" or affectionate towards Lord Vasudeva, who is none other than Myself, he is certainly not delivered from having to accept a material body again and again. (Srimad-Bhagavatam 5.5.6)

Sakhyam based on intimate feelings of friendship.

13. 65
aho bhagyam aho bhagyam nandagopa vrajaukasam
yan-mitram paramanandam purnam brahma sanatanam
What good fortune was Nanda's! What good fortune was bestowed upon the gopas, and all the other residents of Vraja! Their good fortune is beyond limits, because the eternally blissful Personality of Godhead is their friend. (Srimad-Bhagavatam 10.14.32)

The definition of "atma-nivedana."

13. 66
krsnayarpita-dehasya nirmamasya-pahankrtem
manasas tat svarupatvam smrtamnatma-nivedanam
Free from false ego and a false sense of proprietorship, a pure devotee surrenders his body to the Lord. The natural inclination of such a devotee's mind is called atma-nivedanam, surrendering everything. (Hari-bhakti-kalpa-latika 12.1)
13. 67
vapuradisu yo'pi ko'pi va
gunato'sani ytha-tatha-vidham
tadayam tava pada-padmayor-
rahamadyaiva maya samarpitam
Whatever might be my situation with regard to the body and worldly conditions; whatever might be the type of character I am endowed with - I dedicate here and now to You my entire self. (Stotra-ratnam 52)

Saranagati - total surrender

13. 68
devarsi-bhutapta-nrnam pitrnam na kinkaro nayam-rni ca rajan
sarvatmana ya saranam saranyam gato mukundam parihrtya kartam
O King, one who has given up all material duties and has taken full shelter of the lotus feet of Mukunda, who offers shelter to all, is not indebted to the demigods, great sages, ordinarly living beings, relatives, friends, mankind, or even one's forefaters who have passed away. Since all such classes of living beings are part and parcel of the Supreme Lord, one who has surrendered to the Lord's service has no need to serve such persons separately. (Srimad-Bhagavatam 11.5.41)
13. 69
sarva-dharma partiyajya mamekam saranam vraja
aham tvam sarva-papebhyo moksayisyami ma sucam
Abandon all varieties of dharma (religious conceptions, prescribed duties and obligations, mundane social and ecclesiastical considerations) and surrender unto Me. I shall free you from all sinful reactions. Do not worry. (Bhagavad-gita 18.66)

Duties and religious principles (dharma) favorable to bhakti.

13. 70
sarvato manaso-sangamnadau sangam ca sadhusu
dayam maitrim prasraya-s ca bhutesvaddha-yathocitam
A sincere disciple should shun all material conceptions and associate with sadhus, by showing kindness to subordinates, friendship to peers, and reverence to superior devotees. (Srimad-Bhagavatam 11.3.23)
13. 71
saucam papastitiksa-s ca maunam sadhyayamnarjavam
brahmacaryam-ahimsa-s ca samatva-dvandva samjnayom
The disciple should serve his guru by remaining clean, austere, tolerant, quiet, studious, simple, celibate, nonviolent, and unbewildered by duality. (Srimad-Bhagavatam 11.3.24)
13. 72
sarvatratmesvarambiksam kaivalyamaniketatam
vivictaciravasanam santosam yena kenacit
One should realize that souls are all-pervading and that the Lord is the supreme controller of the universe. In this way, he should live in solitude, free from attachment to wife, family, home, and society. He should wear ragged cloth or tree-bark and remain contented with whatever he obtains without endeavor. Srimad-Bhagavatam 11.3.25)
13. 73
sraddham bhagavate satre'nindamanyatra capi hi
mano-vak-karma-dandam ca satyam sama damavapi
He should entertain firm faith in those scriptures like Srimad-Bhaavatam that glorify the Lord, but should not blaspheme other scriptures. He should control his mind, words, and deeds. He should always remain truthful and keep his senses self-controlled. (Srimad-Bhagavatam 11.3.26)
13. 74
sravanam kirtanam dhyanam harer-adbhuta-karmanam
janma-karma-gunanamsca tadarthe'khilacesthitam
One should listen to, glorify, and meditate upon the wonderful births, pastimes and qualities of the Supreme Personality of Godhead, Sri Hari. One should also dedicate all his acts for the pleasure of Sri Hari.(Srimad-Bhagavatam 11.3.27)
13. 75
istham dattam tapo japtam vrttam yac-catmanam priyam
daran sutan grhan n yat-parasmai nivedanam
One should perform sacrifice, charity, and penance only for the pleasure of the Lord. One should also chant mantras and hymns in praise of the Lord. All one's religious duties should be done for Him. One also should offer whatever gives one pleasure to the Lord. (Srimad-Bhagavatam 11.3.28)
13. 76
utsahan-niscayad-dhairya tat-tat-karma-pravartanat
sanga-tyaga sato vrttem sadbhir-bhaktim prasidhyati
Enthusiasm, determination, patience, acting according to the principles of devotional service, giving up the association of nondevotees and following in the footsteps of the previous acaryas, - these six things are favorable to the cultivation of devotional service. (Upadesamrta 3)

A mentality of detachment from material things is favorable to bhakti.

13. 77
jata-sraddha mat-kathasu-nirvinnam sarva-karmasu
veda dumkhatmakan kaman parityage'pyanisvaram
Sometimes a devotee has awakened faith in hearing about Me, but even though he is disgusted with karmic life and knows the miseries that sensual pleasures bring, he is unable to give up his attachment to sense gratification. (Srimad-Bhagavatam 11.20.27)
13. 78
tato bhajeta mam pritam sraddhalu-drdha-niscayam
jusamansca tan kaman dumkhodarkams ca garhayan
Such a devotee should worship me with affection, faith, determination and conviction even while he is engaging in sense gratification, knowing that such sense gratification leads to misery, and all the while hating his attachments to material pleasures. In this way, sincerely lamenting his attachments to material pleasures, he should go on worshiping me with affection and conviction, and gradually his material attachments will disappear. (Srimad-Bhagavatam 11.20.28)
13. 79
proktena bhakti-yogena bhajato mahasakrn-munem
kama hrdaya nasanti sarve mai hrdi shtite
In this way, an intelligent person will constantly worship me in bhakti-yoga and will find that gradually all the material desires in his heart will disappear, as I become firmly situated in his heart. (Srimad-Bhagavatam 11.20.29)
13. 80
anasaktasya visayan yatharham-upayu-jatam
nirbandham krsna-sambandhe yuktam vairayamucyate
That renunciation in which there is no attachment for the objects of the senses, but in which everything is seen in relationship to Krsna and all things are engaged in his service is called yukta-vairagya, or practical renunciation. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.125)
13. 81
visaya vinivarttante niraharasya dehinam
rasavarjam raso'py asya param drsta nivartate
The embodied soul may be restricted from sense enjoyment, though the taste for sense objects remains. But, ceasing such engagements by experiencing a higher taste, he is fixed in consciousness. (Bhagavad-gita 2.59)

Behavior for Vaisnava grhasthas which is favorable for the cultivation of bhakti.

13. 82
laukiki vaidiki vapi yakriyakriyate mune
hari-sevanukulaiva sa karya bhaktim-icchata
O great sage! If one aspires for devotional service (bhakti) one should perform all one's activities, whether they are mundane or Vedic, in such a way that is favorable for the service of Sri Hari. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.93, from Narada-Pa-caratra)

Fasting on Ekadasi is favorable for the culture of bhakti.

13. 83
tulasya-svakhadhatryadi-pujanam dhamanisthata
arunodaya-viddastu samtyajyo harivasaram
janmasthtamyadikam suryo-dayaviddham parityajet
One should worship the tulasi plant, the banyan and amalai trees, and everything else which is in relation to the Lord. One should fast on ekadasi and Janmastami, but should avoid fasting on mixed ekadasi, such as when part of the ekadasi falls on the tenth day of the moon. One should also avoid practicing mixed Janmastami, such as when Janmastami partly falls on the seventh day of the moon. (Prameya-Ratnavali 8.9)
13. 84
bahu-vakya-virodhena sandeho jayate yada
uposya dvadasi tatra trayodasyastu paranam
Many are of the opinion that when certain astrological conditions governing the confluence of the eleventh day of the moon and the twelfth day of the moon are dominant one should avoid practicing mixed ekadasi, but should practice ekadasi on the twelfth day of the moon (maha-dvadasi), and break fast on the following day (trayodasi.)(Hari-bhakti-vilasa 12.109 from Naradiya Purana)

What destroys bhakti?

13. 85
atyaharam prayasas ca prajalpo niyamagraham
janasangas ca laulyams ca sadbhir-bhaktir-vinasyati
Over-eating or over-collecting, overendeavoring, useless idle talk, neglecting scriptural rules or only formally following the scriptures, mundane association, and greed are the six things which destroy devotion to Krsna. (Upadesamrta 4)

The dust from the lotus feet of a devotee, the water that has washed the lotus feet of a devotee, and the remnants of food left by devotees have the power to bestow prema.

13. 86
krsnera ucchistha haya mahaprasada nama
bhakta-sesa haile maha-maha-prasadakhyana
bhakta-pada-dhuli ara bhakta-padajala
bhakta-bhukta-ssa ei tina sahanera bala
ei tina seva haite krsne prema haya
punam punam sarva sastre phukariya kaya
tate bara-bara kahi suna bhakta-gana
visvasa kariya kara ei tina sevana
The remnants of food offered to Krsna are called maha-prasada. After this same maha-prasada has been taken by a devotee, the remnants are elevated to mahamaha-prasada. The dust of the feet of a devotee, the water that has washed the feet of a devotee, and the remnants of food left by a devotee are three very powerful substances. By rendering service to these three, one attains the supreme goal of ecstatic love for Krsna. In all the revealed scriptures this is loudly declared again and again. Therefore , my dear devotees, please hear from me, for I insist again and again: please keep faith in thse three and render service to them without hesitation. (Caitanya-Caritamrta Antya 16.59-62)

The glories of maha-prasada.

13. 87
naivedyam jagadisasya annapanadika-s ca yat
bhaksyabhaksa vicaras ca nati tad-bhaksane dvijam
O brahmanas! Those foodstuffs and beverages which are offered to Krsna for his pleasure are transcendental and should never be considered as ordinary foodstuffs. (Hari-bhakti-vilasa)
13.s 88 and 89
brahmavan-nirvikaram hi yatha visnus tathaiva tat
vikaram ye prakurvanti bhaksane tad vijatayam
kustha-vyadhi-samayuktam putradara-vivarjitam
nirayam yanti te vipra yasman-navartate punam
kO brahmanas! The offerings to Sri Hari are transcendental, incorruptible, and nondifferent from Visnu. Those who have a perverted mentality, and who doubt the serving Visnu, by offering Him various foodstuffs will develop leprosy, become devoid of children, wife, and family, and go to deepest darkest regions of hell from which he will never return. (Hari-bhakti-vilasa 9.134 - 135)
13. 90
kukkurasya mukhad bhrastham tad annam patate yadi
brahmanena 'pi bhoktavyam sarva-papa-panodanam
Maha-prasada destroys all sins. Even if it has been touched by the lips of a dog or has fallen on the ground, it will still be relished by brahmanas. (Skanda-Purana, Utkala Khanda 38.19)
13. 91
asucir-vapyanacaro manasa-papamnacaran
prapti-matrena bhoktavyam natra karya vicarana
Those who are unclean, who do not act properly, whose minds are filled with sin, will obtain only transitory materialistic enjoyment, but will not be able to understand this principle. (Skanda-Purana, Utkala Khanda 38.19-20)

Materialistic attachment to wife and home is antagonistic to the development of bhakti.

13. 92
matir na krsne paratam svato vamitho'bhipadyeta grha-vratanam
adanto-gobhir-visatam tamisram punam punas carvita-carvananam
Because of their uncontrolled senses, persons too addicted to materialistic life make progress toward hellish conditions and repeatedly chew that which has already been chewed. Their inclinations toward Krsna are never aroused, either by the instructions of opthers, by their own efforts or by a combination of both. (Srimad-Bhagavatam 7.5.30)
13. 93
na te vidum svartha-gatim hi visnum durasaya ye bahir-artha-maninam
andha yathandhair upaniyamanas tepisa-tantryam-uru-damni baddham
Persons who are strongly entrapped by the consciousness of enjoying material life, and who hae therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot udnerstand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Visnu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attached men led by anoterh materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries. (Srimad-Bhagavatam 7.5.31)

Things unfavorable to devotional service:
Materialistic conceptions of guru, Vaisnava, and deities,
as well as equating Visnu with ordinary gods.

13. 94
arcye visnau siladhir-gurusu naramatir-vaisnave jati-buddhir-
visnor-va vaisnavanam kalimala-mathane pada-tirthe'mbu-buddhim
sri-visnor-namni mantre sakala-kalushe sabda-samanya-buddhir-
visnau sarvesvarese tad-itara-samadhir-yasya va naraki sam
That person who considers the Deity of the Supreme Lord to be dead matter made out of wood, stone or metal, or the spiritual master, who is an eternal associate of the Supreme Lord, to be an ordinary man who is prone to die, or the Vaisnava to be coming from some caste, or the water which washes the feet of the pure devotee or the Supreme Personality of Godhead to be ordinary water, although such water has the potency to destroy all the evils of the age of Kali, or considers the holy name of the Supreme Lord or mantras dedicated to Him, which are able to destroy all sin to be ordinary sounds, or thinks the Supreme Lord of all, Lord Visnu, to be on the same level as demigods, is considered to possess a hellish mentality. A person who thinks in this way is certainly a resident of hell. (Padma-Purana)

Bad association destroys bhakti

13. 95
tato dumsangam-utsrjya satsu sajjeta buddhiman
santa evasya chindanti mano-vyasanga-muktibhim
Therefore an intelligent person should dissociate himself from evil company and associate with saintly persons, for the wise and pious saints sever one's deep attachment to material existence and grant one liberation by their teachings. (Srimad-Bhagavatam 11.26.26)
13. 96
sadhusanga-krpa-kimva krsnera krpaya
kamadi "dumsanga" chadi' suddha-bhakti paya
Association with a devotee, the mercy of Krsna, and the nature of devotional service help one to give up all undesirable asociation and gradually attain elevation to the platform of love of Godhead. (Caitanya-Caritamrta Madhya 24.104)
13. 97
"dumsanga" kahiye "kaitava" atmava-cana
krsna, krsna-bhakti vina anya kamana
Cheating oneself and cheating others is called kaitava. The association of cheaters is called dumsanga, bad association. Those who desire things other than Krsna's service are also called dumsanga, bad association.(Caitanya-Caritamrta Madhya 24.99)
13. 98
niski-canasya bhagavan-bhajanon-mukhasya
param param jigamisor-bhava-sagarasya
sandarsanam visayinam-atha yostams ca
ha hanta hanta vis-bhaksanato'py asadhu
Aolas, for a person who is seriously desring to cross the material ocean and engage in the transcendental loving service of the Lord without material motives, seeing a materialist engaged in sense gratification and seeing a woman who is similarly interested is more abominable than drinking poison willingly. (Caitanya-candrodaya-Nataka 8.23)
13. 99
asat-sanga-tyaga ei vaisnavanacara
stri-sangi eka asadhu, krsna-bhakta ara
The essential behavior of a Vaisnava is that he gives up unholy association. In other words, he avoids the company of nondevotees and men who are addicted to women and devotes himself to Krsna. (Caitanya-Caritamrta-Madhya 22.87)

Prohibitions and strictures regarding forbidden behavior which destroy bhakti.
1) Renouncing bad association.

13. 100
varam hutavahajala-pa-jarantar-vyavasthitim
na sauri-cinta-vimukha-jana-samvasa-vaisasam
It is better to live in a cage of fire than to invite ruin by living with those who are averse to thinking about Sri Krsna. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.51 from Katyayana-Samhita)

2) Avoiding attachment to accepting too many disciples and overendeavoring.

13. 101
na sisyananubadhnita granthan naivabhyased-bahun
na vakhyam-upayu-jita narambhanarabhet kvacit
A sannyasi must not present allurements of material benefit to attract many disciples. He should he initiate unqualified disciples in order to expand the number of his followers for prestige and material gain. He should not unnecessarily read many books, nor should he lecture on scriptures such as the Srimad-Bhagavatam as a way of making his livelihood. He must not attempt to increase material opulence unnecessarily. He must renounce endeavors for things which are beyond his means and which cannot be attained even at the expense of great time and energy (maharambha ). (Srimad-Bhagavatam 7.13.8)

3) Remaining undisturbed by material misfortunes.

13. 102
alabhde vinasthe va bhaksyacchadana-sadhane
avikla-vamatir-bhutva harim eva dhiya smaret
If one fails to get the necessities of life, or if one loses everything, one's proper course is to always meditate within oneself upon the Lord, with an undisturbed mind. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.114 from Padma-Purana)

4) Avoiding lamentation.

13. 103
soka-maryadibhir-bhavairnakrantam yasya manasam
katham tatra mukundasya sphurti-sambhavana bhavet
How can Lord Sri Krsna who is ever-joyful and fragrant as a white kunda flower appear in the heart of a person who is governed by emotions like sorrow and anger? (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.115 from Padma-Purana)

5) Prohibitions on worshiping other gods.

13. 104
harir eva sadaradhyam sarva-devesvaresvaram
itare brahma-rudradya navaj-eyam kadacana
One should always worship Lord Hari, who is the Supreme Controller of all gods, and yet one should not show contempt for the demigods like Brahma, Rudra and others. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.116 from Padma-Purana)

6) One should avoid giving pain to other living beings.

13. 105
piteva putram karuno nodvejayati yo janam
visuddhasya hrsikesas-turnam tasya prasidati
Just as an affectionate father never gives any cause for fear and pain in his dealings with his children, so also the Lord, who is known as Hrsikesa, the master of the senses, is very quicly pleased with those pure-minded souls whoare compassionate to all creatures and who avoid being a source of pain and harassment, fear and anxieties to them. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.117 from Padma-Purana)

Bhakti is superior to false renunciation.

13. 106
prapa-cikataya buddhya hari-sambandhi-vastunam
mumuksabhim parityago vairagyam phalgu kathyate
That renunciation which is practiced by those desirous of impersonal liberation and which rejects things in connection with Sri Hari, thinking them to be material, is called phalgu-vairagya, external or false renunciation. (Bhakti-rasamrta-sindhu, Purva-vibhaga 2.126 from Padma-Purana)

The five places where those things opposed to bhakti reside.

13. 107
abhyarthitas-tada tasmai sthanani kalaye dadau
dyutam panam striyam suna yatra-dharmas-catur-vidham
Maharaja Pariksita, having thus been petitioned by Kali, sin personified, gave him permission to reside wherever gambling, drinking, prostitution, and animal slaughter are performed. (Srimad-Bhagavatam 1.17.38)
13. 108
punas ca yacamanaya jata-rupamadat prabhum
tato'nrtam madam kamam rajo vaira-ca pa-camam
The personality of Kali asked for something more, and because of his begging, the King gave him permission to live where there is gold, because wherever there is gold there is also falsity, intoxication, lust, envy, and enmity. (Srimad-Bhagavatam 1.17.39)
13. 109
amuni pa-ca sthanani hy adharma-prabhavam kalim
outtareyena dattani nyavasat tan-nidesakrt
Thus the personality of Kali, by the directions of Maharaja Pariksita, the son of Uttara, was allowed to live in those five places. (Srimad-Bhagavatam 1.17.40)
13. 110
arthaitani na seveta bubhusum purusam kvacit
visesato dharma-silo raja-lokapati-gurum
Therefore, whoever desires progressive well-being, especially kings, religionists, public leaders, brahmanas, and sannyasis, should never come in contact with the four above-mentioned irreligious principles. (Srimad-Bhagavatam 1.17.41)

The different kinds of bad association which can destroy bhakti.

13. 111
aula, baula, karttabhaja, neda, daravesa,sa-i
sahajiya, sakhibheki, smarta,jata-gosa-i
ativadi, cudadhari, gauranga-nagari
tato kahe, ei terara sanga nahi kari
The names of the sahajiya sampradayas are as follows: aula,(a mendicant sect following a very easy course of worship) baula (a sect of mendicants who wander about singing sweet melodies about the pastimes of Radha and Krsna while engaging in abominable practices) karttabhaja (a sect of "followers" of Sri Gauranga in Bengal), neda (Literally: "shaven-headed." Used to sarcastically refer to devotees whose greatest religious principle is their shaven heads. The word also means bald or barren and connotes someone who represents himsel as a devotee while his so-called religious life is barren of genuine realization.), daravesa (a muslim mendicant. This word has also been used by Bhaktivedanta Swami to mean "hippy."),sa-i (literally means "religious instructor") sahajiya (literally means "easy-ist." Indicates one who takes the pastimes of Radha and Krsna inVrndavana cheaply.), sakhibheki (One who imagines himself a gopi, and adopts the dress of a woman) smarta, (formalistic and materialistic brahmanas)jata-gosa-i (caste goswamis) ativadi (Proud devotees), cudadhari (Those whose only religious principle consists in shaving the head and maintaining a tuft of hair, marking themselves as Vaisnavas), and gauranga-nagari (Those who consider that it is the position of Sri Caitanya to be the enjoyer of women, when in fact as a sannyasi in his acarya-lila Sri Caitanya avoided all association with women). One should avoid associating with these different classes of imitation devotees.

Association with women destroys bhakti.

13. 112
matra svasra duhitra va na viviktasano bhavet
balavan-indriya-gramo vidvamsam api karsati
One should not allow oneself to sit on the same seat even with one's own mother, sister, or daughter, for the senses are so strong that even though one is very advanced in knowledge, he may be attracted by sex. (Srimad-Bhagavatam 9.19.17)
Remembrance of sexual pleasure condemned.
13. 113
yadavadhi mama cetam krsna-padaravinde
nava-nava-rasa-dhamanutyatam rantum asit
tadavadhi bata nari-sangame smaryamane
bhavati mukha-vikaram susthu nisthivanams ca
Since I have been engaged in the transcendental loving service of Krsna, realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at the thought, and my lips curl with distaste. (Bhakti-Rasamrta-Sindhu, Daksina-vibhaga, 5.39 quoted from Yamunacarya)

The power of of the material form of a woman (daru-prakrti) to attract the mind.

13. 114
durvara indriya kare visaya-grahana
daru-prakrti hare munerapi mana
So strongly do the senses adhere to the objects of their enjoyment that indeed a wooden statue of a woman (daru-prakrti) attracts the mind of even a great saintly person. (Caitanya-Caritamrta Antya 2.118)

One should completely give up all association with women.

13. 115
satyam saucam daya maunam buddhim srir hrir yasam ksama
samo damo bhagasceti yat sangad yati samksayam
[One who takes the path of unrighteousness, becomes corrupted by bad association and becomes involved in the pursuit of sex and the pleasures of the tongue] becomes devoid of truthfulness, cleanliness, mercy, gravity, spiritual intelligence, shyness, austerity, fame, forgiveness, control of the mind, control of the senses, fortune and all such opportunities. (Srimad-Bhagavatam 3.31.33)
13. 116
tesva-santesu mudhesu shanditatma-sva-sadhusu
sangam na kuryacchaceyesu yosit-krida-mrgesu ca
One should not associate with a coarse fool who is bereft of the knowledge of self-realization and who is no more than a dancing dog in the hands of a woman. (Srimad-Bhagavatam 3.31.34)

Grhamedhi-dharma condemned.

13. 117
yan-maithunadi-grhamedhi-sukham hi tuccham
kanduyanena karayor iva dumkha-dumkham
trpyanti neha krpana bahu-dumkha-bhajam
kandutivan-manasijam visheta dhiram
Sex life is compared to the rubbing of two hands to relieve an itch. Grhamedhis, so-called grhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The krpanas, the fools who are just the opposite of brahmanas, are not satisfied by repeated sensous enjoyment. Those who are not dhira, however, who are sober and who tolerate this itching, are not subjected to the sufferings of foos and rascals. (Srimad-Bhagavatam 7.9.45)

Tamasik and Rajasik foods are antagonistic to bhakti

13. 118
katv-amlalavanatyusna-tiksna-ruksavidahinam
ahara rajasasyestha dumkha-sokamaya-pradam
Foods that are too bitter, too sour, salty, hot, pungent, dry and burning are dear to those in the mode of passion. Such foods cause distress, misery, and disease. (Bhagavad-gita 17.9)
13. 119
yatasamam gata-rasam puti paryusita-ca ca
ucchistham api camedhyam bhojanam tamasa-priyam
Foods prepared more than three hours before being eaten, food that is tasteless, decomposed, and putrid, and food consisting of remnants and untouchable things is dear to those in the mode of darkness. (Bhagavad-gita 17.10)

Meateating is a brainless act that destroys bhakti.

13. 120
ye tven-evam vido'santam stabdham sadabhimaninam
pasun druhyanti visraddham pretya khadanti te ca tan
Those wicked persons who do not know the real nature of dharma, who are proud and stubborn, who consider themselves righteous and who mercilessly slaughter animals will, in their next life, be eaten by the very beasts they kill. (Srimad-Bhagavatam 11.5.14)
13. 121
yo yasya mamsam-asnati sa tan mamsada ucyate
matsyadam sarva-mamsadas-tasman-mat-syan vivarjayet
Whoever is involved in the slaughter, preperation, and eating of meat, (the category of meat also includes fish) is considered a meateater. One should give up the eating of all kinds of meat in all kind of respects. (Manu-Samhita 5.15)

The senses are like seven wives, and of all of them,
the tongue is the most powerful.

13. 122
jihvaikato'cyuta vikarsti mavi-trpta
siso'nyatas-tva-gudaram sravanam kutascit
ghrano'nyatascapaladrk kva ca karmasakti
barhavyam sapatnya iva gehaptim lunanti
My dear Lord, O infallible one, my position is like that of a person who has many wives, all trying to attract him in their own way. For example, the tongue is attracted to palatable dishes, the genitals to sex with an attractive woman, and the sense of touch to contact with soft things. The belly, although filled, still wants to eat more, and the ear, not attempting to hear about You is generally attracted to mundane songs and music. The sense of smell is attracted by sweet fragrances, the eyes are attracted by beautiful forms, and the active senses are attracted elsewhere. In this way, I am certainly embarrassed. (Srimad-Bhagavatam 7.9.40)
13. 123
tavaj-jitendriyo na syad-vijitanyendriyam puman
na jayedrasanam yavaj-jitam sarvam jite rase
Even if a person has conquered every sense other than the tongue, he cannot be said to have subdued his senses until his has conquered the tongue and the sense of taste. The sense of taste is the strongest sense and is the most difficult to control, especially when it becomes more acute as a result of hunger. (Srimad-Bhagavatam 11.8.21)
13. 124
jihvara lalase yei iti-uti dhaya
sisnodara-parayana krsna nahi paya
One who is subersvient to the demands of the tongue and who thus goes here and there devoted to the genitals and the belly, cannot attain Krsna. (Caitanya-Caritamrta Antya 6.227)

Misconceptions to be avoided in sadhana-bhakti:
offenses to devotees, fault-finding, and diplomacy.

13. 125
yadi vaisnava-aparadha uthe hati mata
upade vachinde tara suki' yaya pata
ta'te mali yatna kari' kare avarana
aparadha-hasti yaiche na haya udgama
kintu yadi latara sange uthe upasakha
bhukti-mukti-va-ca yata asankhya tara lekha
nisiddhacara, kutinati jivahimsana
labha-puja-pratisthadi yata upasakhagana
sekajala paina upasakha badi' yaya
stabdha hainamula-sakha badite na paya
If a devotee commits an offense at the feet of a Vaisnava while cultivating the creepr of devotional service in the material world, his offense is compared to a mad elephant that uproots the creeper and breaks it. In this way the leaves of the creepr are dried up. The gardener must defend the creeper by fencing it all around so thta the powerful elephant of offenses may not enter. Sometimes unwanted creepers, such as the creepers of desires for material enjoyment and liberation from the material world, grow along with the creeper of devotioanl service. The varieties of such unwanted creepers are unlimited. Some unnecessary creepers growing with the bhakti creeper are the creepers of behavior unacceptable for those trying to attain devotional perfection, diplomatic behavior, animal killing, mundane profiteering, mundane adoration, and munane importance. All these are unwanted creepers. If one does not distinguish between the bhakti-lata creeper and the other creeperss, the sprinkling of water is misused because the other creeper are nourished while the bhakti-lata creeper is curtailed. (Caitanya-Caritamrta-Madhya 19.156-160)

To view devotees in terms of their birth, or to consider them ordinary materialistic persons is the practice of imitation devotees, known as prakrta-sahijiyas:
This is certainly antagonistic to the development of bhakti

13. 126
ye te kule vaisnavera janma kene naya
tathapi o sarvottama sarva-sastre kaya
ye papistja vaisnavera jati-buddhi kare
janma janma adhama-yonite dubi' mare
All the scriptures agree that a devotee should never be seen in terms of his birth. Birth does not a Vaisnava make. Those sinners who see a devotee in terms of his birth will themselves be born in the wombs of inferior species life after life. (Caitanya-Bhagavata-Madhya 10.100,102)

Mental conceptions of good and bad are antagonistic to bhakti.

13. 127
dvaite bhadrabhadra jnana saba manodharma
ei bhalo, ei manda, ei saba brahma
In the material world, conceptions of good and bad are all mental speculations. Therefore, saying, "This is good, and this is bad," is all a mistake. (Caitanya-Caritamrta-Antya 4.176)

Worldly, materialistic persons and their readings of Bhagavatam are condemned.

13. 128
yeba bhattacarya, cakravarti, misra saba
tahara o na janaye grantha-anubhava
sastra padaiya sabe ei karma kare
srotara sahita yama-pase dubi' mare
gita-bhagavata ye ye jane va padaya
bhaktira vyakhyana nahi tahara jihvaya
ei mata visnu-maya-mohita samsara
dekhi' bhakta saba dumkha bhavena apara
kemate e saba jiva paibe uddhara
visaya-sukhete saba majila samsara
balile o keha nahi laya "krsna-nama"
niravadhi vidya-kula karena vyakhyana
The so-called Bhattacaryas, Cakravartis, and Misras, and others who make a business out of the scriptures have no realization of the scriptures at all. All their study of the scriptures is simply karmic activity. Whoever hears from them will be bound by the ropes of Yamaraja and dragged down to hell at the time of death. Although they study the Bhagavad-gita and Srimad-Bhagavatam, no explanations of bhakti ever issue forth from their lips. Vaisnavas can see no worse misery than the sufferings of these wretched souls who are bewildered by the illusions of maya and who wander within the worlds of repeated birth and death. The Vaisnavas think of how all souls can be delivered from drowning in the ocean of material existence. The devotees tell everyone to chant, but some peopls simply cannot take the holy name, especially the so-called learned professors, who, being proud of their academic education endlessly boast of their knowledge [but who cannot be saved]. (Caitanya Bhagavata Adi 1.39)

Fake, Show-bottle, and Professional Bhagavatam

13. 129
vedair-vihinas ca pathanti sastram sastrena hinas ca purana-patham
purana-hinam krsino bhavanti bhrasthasto bhagavata-bhavanti
Those who are unable to understand the Vedas go on to study the dharma-sastras. Failing to understand the dharma-sastras, they turn to the Puranas. Being unable to grasp the real purport of the Puranas, which stands as an obstacle to their sense gratification, such persons go on to become professional Bhagavatam reciters, although they have no real understanding of the Bhagavatam. (Atri-Samhita 375)

Attempts for liberation beginning with vows of silence,
austerity, sastric study, and so on will not lead to bhakti.

13. 130
mauna-vrata-sruta-tapo'dhyayanam svadharma-
vyakhyaraho-japa-samadhaya apavargyam
prayam param purusa te tvajitendryanam
varta bhavastyuta na vara tu dambhikanam
O Supreme Personality of Godhead, there are ten prescribed methods on the path to liberation - to remain silent, not to speak to anyone, to observe vows, to amass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic literatures, to execute the duties of varnasrama-dharma, to explain the sastras, to stay in a solitary place, to chant antras silently, and to be absorbed in trance. These different methods of liberation are generally only a professional practice and means of livelihood for those who have not conquered the senses. Because such persons are falsely proud, these procedures may not be successful. (Srimad-Bhagavatam 7.9.46)

Desires for enjoyment and liberation destroy Krsna-bhakti.

13. 131
ajnanatamera nama bhaiye kaitava
dharma-artha kama-va-cha adi ei saba
tara madhye "moksava-cha" kaitava-pradhana
yaha haite "krsna-bhakti" haya antardhana
krsna-bhaktira vadhaka yata subhasubha karma
sei eka jivere ajnanatamo dharma
The darkness of ignorance is called kaitava, the way of cheating, which begins with religiosity, economic development, sense gratification, and liberation. The foremost process of cheating is to desire to achieve liberation by merging in the Supreme, for this causes the permanent disappearance of loving service to Krsna. All kinds of activities, both auspicious and inauspicious, that are detrimental to the discharge of transcendental loving service to Lord Sri Krsna are actions of the darkness of ignorance. (Caitanya-Caritamrta-Adi 1.90,92,94)

The senses are useless if not engaged in Krsna's service.

13. 132
taravam kim na jivanti bhastram kim sa svasantyata
na khadanti na mehanti kim grama-pasavo-pare
Do the trees not live? Do the bellows of the blacksmith not breathe? All around us, do the beasts not eat and discharge semen? (Srimad-Bhagavatam 2.3.18)
13. 133
sva-vid-varahosthrakharaim samtutam purusam pasum
na yat karnapathopeto jatur-nama-gadagrajam
Men who live like dogs, hogs, camels, and asses praise those men who never listen to the transcendental pastimes of Lord Sri Krsna, the deliverer from all evils. (Srimad-Bhagavatam 2.3.19)
13. 134
bile bator-ukrama-vikraman ye na snvatam karnapute narasya
jihvasati dadurikeva suta na copagayaty-urugaya-gatham
One who has not listened to the messages about the prowess and marvelous acts of the Personality of Godhead and has not sung or chanted loudly the worthy songs about the Lord is to be considered to possess earholes like the holes of snakes and a tongue like the tongue of a frog. (Srimad-Bhagavatam 2.3.20)
13. 135
bharam param pattkiritajustha-
mapyuttamangam na namen-mukundam
savau karau no kurutam saparsam
harerlasat-ka-cana-kankanau va
The upper portion of the body, though crowned with a silk turban, is only a heavy burden if not bowed down before the Personality of Godhead who can award mukti [liberation]. And the hands, although decorated with glittering bangles, are like those of a dead man if not engaged in the service of the Personality of Godhead, Sri Hari. (Srimad-Bhagavatam 2.3.21)
13. 136
barhayite te nayane naranam
lingani visnor-naniraksato ye
padau nrnam tau drumajanmabhajau
ksetrani nanu-vrajato hareryau
The eyes which do not look at the symbolic representations of the Personality of Godhead Visnu [His forms, name, quality etc.] are like those printed on the plumes of a peacock, and the legs which do not move to the holy palces [where the Lord is remembereed] are considered to be like tree trunks. (Srimad-Bhagavatam 2.3.22)
13. 137
jiva-chavo bhagavatamghri-renun na jatu martya'bhilabheta yastu
sri visnupadya manujastulasyam svasa-chavo yastu na veda gandham
The person who has not at any time received the dust of the feet of the Lord's pure devotee upon his head is certainly a dead body. And the person who has never experienced the aroma of the tulasi leaves from the lotus feet of the Lord is also a dead body, although breathing. (Srimad-Bhagavatam 2.3.23)

Without the mercy of Gauranga it is not possible
to control the senses or walk on the path of bhakti.

13. 138
kalam karlir balina indriya-vairivargam
sri bhakti-marga iha kantaka-koti-ruddham
ha ha kva yami vikalam kimaham karomi
caitanyacandra yadi nadya krpam karosi
Now it is the age of Kali. My enemies, the senses, have become very strong. The beautiful path of bhakti is spiked with countless thorns. My spirit is weak and my senses are powerful and agitated. O what shall I do? Where shall I go? O moonlike Lord, Sri Caitanya-candra, I you do not grant me your mercy, what shall I do to save myself? (Caitanya-Candamrta 49)

The six kinds of saranagati

13. 139
anukulyasya sankalpam pratikulya-vivarjanam
raksisyatiti visvaso goptrtve varanam tatha
atma-niksepa-karpanye sad-vidha saranagatim
The six divisions of surrender are the acceptance of those tings favorable to devotional service, the rejection of unfavorable things, the conviction that Krsna will give protection, the acceptance of the Lord as one's guardian or master, full self-surrender and humility. (Caitanya-Caritamrta Madhya 22.100, quoted from Vaisnava Tantra)

Without saranagati there can be no auspiciousness.

13. 140
tavad-bhayam dravina-deha-suhrn-nimittam
sokam sprha paribhavo vipulas ca lobham
taan-mametya-sada-vagraha artimulam
yavan na tehamghrim-abhayam pravrnita lokam
O my Lord, the people of the world are embarrassed by all material anxieities - they are always afraid. They always try to protect wealth, body and friends, they are filled with lamentation, and unlawful desires and paraphernalia, and they avariciously base their undertakings on the perishable conceptions of "my" and "mine." As long as they do not take shelter of Your safe lotus feet, they are full of such anxieties. (Srimad-Bhagavatam 3.9.6)
13. 141
karpanya-doso-pahata-svabhavam
prcchami tvam dharma-sam-mudhacetam
yac-chreyam syan-niscitam bhruhi tan me
sisyas-teham sadhi mam tvam prapannam
Now I am confused about my duty and have lost all composure due to weakness. In this condition I am aksing You to tell me clearly what is best for me. Now I am Your disciple and a soul surrendered unto You. Please instruct me. (Bhagavad-gita 2.7)
13. 142
daiva hy esa gunamayi mama maya duratyaya
mam eva ye prapadyante mayam-etam taranti te
This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it. (Bhagavad-gita 7.14)
13. 143
yesam sa esa bhagavan dayayed-anantam
sarvatmanasrita-pado yadi nirvyalikam
te dustaram-atitaranti ca devamayam
naisam mamahamitidhim sva-srgala-bhaksye
But anyone who is specifically favored by the Supreme Lord, the Personality of Godhead, due to unalloyed surrender to the service of the Lord, can overcome the insurmountable ocean of illusion and can understand the Lord. But those who are attached to this body, which is meant to be eaten at the time of death by dogs and jackals cannot do so. (Srimad-Bhagavatam 2.7.42)
13. 144
ananyas-cintayanto mam ye janam paryupasate
tesam nityabhiyuktanam yoga-ksemam vahamy-aham
But those who are always attached to me, who worship me with devotion, meditating on my transcendental form - to them, I carry what they have and preseve what they lack. (Bhagavad-gita 9.22)

The body of a surrendered devotee is not material.

13. 145
krsna-bhakti-sudhapanad-deha-daihika-vismrtem
tesam bhauntikadehe'pi sac-cidnananda-rupata
Drinking the nectar of krsna-bhakti-rasa the living being forgets the gross and subtle material bodies and becomes absorbed in transcendence. The body of such a devotee is not material; furthermore, upon giving up the body of five elements, he attains a body whose elements are sat, cit, and ananda, eternity, knowledge, and bliss. (Brhad-bhagavatamrta 2.3.45)
13. 146
sarana laina kare krsne atma-samarpana
krsna tare kare tat-kale atma-sama
When a devotee fully surrenders to Krsna, offering his very self, at that time Krsna accepts that devotee to be as good as His very self. [That is, the Lord accepts Him as one of his own personal associates.] (Caitanya-Caritamrta Madhya 22.100)
13. 147
prabhu kahe, vaisnava deha prakrta kabhu naya
aprakrta deha bhaktera cidanandamaya
diksa-kale bhakta kare atma-samarpana
sei kale krsna-tare kare atmasama
sei deha kare tara cidanandamaya
aprakrta dehe ta-ra carana bhajaya
Caitanya Mahaprabhu said, "The body of a devotee is never material. It is considered to be transcendental, full of spiritual bliss. At the time of initiation, when a devotee fully surrenders unto the service of the Lord, Krsna accepts him to be as good as Himself. When the devotee's body is thus transformed into spiritual existence, the devotee, in that transcendental body, renders service to the lotus feet of the Lord. (Caitanya-Caritamrta Antya 4.191-193)
13. 148
dante nidhaya trnakam padayor-nipatya
krtva ca kakusatam etad aham bravimi
he sadhavam sakalam eva vihaya durad-
gauranga-candra-carane kurutanuragam
Taking a straw in my teeth I fall at your feet hundreds of times and implore you with sweet words, saying, "O noble soul! Please throw out everything you have learned and cultivate attachment to the lotus feet of the moonlike Sri Gauranga. (Caitanya-Candamrta 90)

Humility

13. 149
na prema-gandho'sti darapi me harau
krandami saubhagya-bharam prakasitum
vamsi-vilasyanana-lokanam vina
vibharmi yat -patangakan vrtha
My dear friends, I have not the slightest tinge of love of Godhead within my herat. When you see me crying in separation, I am only making a false show of devotion. The proof that I have no love for Krsna is the fact that - while not seeing his beautiful face as he plays his flute - I continue to maintain my flylike existence. (Caitanya-Caritamrta Madhya 2.45)

The inestimable value of a moment's association with a pure devotee.

13. 150
ata atyantikam ksemam prcchamo bhavato'nagham
samsare'smin ksanardho'pi samsangam sevadhir-nrnam
O sinless ones! We therefore inquire from you about that which is supremely auspicious for all living beings, for in this world association with saints - even for a half a moment - is the most valuable treasure in human society. (Srimad-Bhagavatam 11.2.30)
13. 151
tulayama lavenapi na svargam na punarbhavam
bhagavat-sangi-sangasya martyanam kim utasisam
Elevation to the heavenly planets and liberation from this material existence cannot be compared to even a moment's association with a pure devotee of Krsna. What then can be said of mateial benedictions which are for those who are destined to die? (Srimad-Bhagavatam 1.18.13)
13. 152
bhayam dvitiya-bhinivesatam syad-
isad-apetasya viparyayo 'smrtim
tan-mayayato budha abhajet tam
bhaktyaika-yesam guru-devatatma
When a living entity is attracted by the material energy that is separate from Krsna, he is overpowered by fear. Because he is separated from the Supreme Personality of Godhead by the material energy, his conception of life is reversed - instead of being the eternal servant of Krsna, he becomes Krsna's competitor. This is called viparyayam asmrtim. To nullify this mistake, one who is actually learned and advanced worships the Supreme Personality of Godhead as his spiritual master, worshipful deity, and source of life. He thus worships the Lord by the process of unalloyed devotional service. In other words, when a living being wants to compete with the Supreme Lord, he is overcome by maya, and turns away from the Lord. In forgetfulness of Krsna, identifies himself as a material body. Thus he is overwhelmed by fear. An intelligent person who wishes to overcome the influence of maya should worship the Lord with devotion by taking shelter of a bonafide spiritual master, whom he accepts as the Lord's representative, as his worshipful deity and of his life and soul. (Srimad-Bhagavatam 11.2.37)

The Srutis identify the worship of devotees
and association with saints as the only thing worth doing.

13. 153
tasmadnatmajnam hyarcared-bhutikamam
A person wishing to attain divine opulence should worship one who is atmajna,self-realized - that is, he should worship a devotee of Sri Hari, the Supreme Personality of Godhead. (Mundaka Upanisad 3.1.10)

Without sadhu-sanga, there is no other way.

13. 154
rahuganaitat tapasa na yati na cejyaya nirvapanad grhad va
na cchandasa naiva jalagni-suryair-vina mahat-pada-rajo 'bhisekam
My dear King Rahugana, unless one has the opportunity to smear his entire body with the dust of the lotus feet of great devotees, one cannot realize the Absolute Truth. One cannot realize the Absolute Truth simply by observing celibacy, by worshiping the deity, by taking sannyasa, by perfectly following the rules of the grhastha asrama. Nor can one attain the truth by accepting severe penances and austerities, by studying the Vedas, nor by worshiping the gods of water and sun. Only by taking the dust of the lotus feet of a pure devotee can one realize the Absolute Truth. (Srimad-Bhagavatam 5.12.12)

Those who have few pious credits cannot get the association of great souls.

13. 155
durapa hyalpatapasam seva vaikuntha-vartmasu
yatropa-giyate nityam deva-deva janardanam
Those whose austerity is meager can hardly obtain the service of the pure devotees who are progressing on the path back to the kingdom of Godhead, the Vaikunthas. Pure devotees engage one hundred percent in glorifying the Supreme Lord, who is the Lord of the demigods and the controller of all living entities. (Srimad-Bhagavatam 3.7.20)
13. 156
naisam matis-tavad-urukramanghrim
sprsatyanarthapagamo yadartham
mahiyasam padarajo'bhisekam
niski-cananam na vrnita yavat
Unless they smear upon their bodies the dust of the lotus feet of a Vaisnava completely freed from material contamination, persons very much inclined toward materialistic life cannot be attached to the lotus feet of the Lord in this way can one be freed from material contamination. (Srimad-Bhagavatam 7.5.32)

A devotee has all the good qualities in the universe; a nondevotee has none.

13. 157
yasyasti bhaktir-bhagavaty-aki-cana
sarvair-gunais-tatra-samasate suram
harav-abhaktasya kuto mahad-guna
mano-rathenasati dhavato bahim
All the demigods and their exalted qualities, such as religious knowledge and renunciation, become manifest in the body of one who has developed unalloyed devotion for the Supreme Personality of Godhead, Vasudeva. On the other hand, a person devoid of devotional service and engaged in material activites has no good qualities. Even if he is adept at the practice of mystic yoga, or the honest endeavor of maintaining his family and relatives, he must be driven by his own mental speculatiosn and must engage in the service of the Lord's external energy. How can there be any good qualities in such a man?(Srimad-Bhagavatam 5.18.12)

From sadhu-sanga comes faith, devotional attachment, and prema-bhakti.

13. 158
satam prasangam mama virya-samvido
bhavanti hrt-karna-rasayanam katham
taj josanadnasv-apavarga-vartmani
sraddha ratir-bhaktir-anukramisyati
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 becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotioal service begin.(Srimad-Bhagavatam 3.25.25)

With humility and hankering for Krsna,
a devotee gives instructs his mind and prays as follows:

13. 159
na dhanam na janam na sundarim
kavitam va jagadisa kamaye
mama janmani janmanisvare
bhavatad-bhaktir-ahaituki tvayi
O almighty Lord, I have no desire to accumul