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over one after the other beauteous limbs starting from His lotus-feet till His smiling lotus like face by constant concentration, his mental faculties gradually becomes purer and then the devotional yoga becomes firmer in the Omniscient, Omnipotent Supreme Lord. Unless and until this is achieved, one should constantly and consciously try to concentrate upon the physical form of the Lord as advised above".
Mahāprabhu Sri Vallabhācārya explaining these kārikās in the commentary - Subodhini - says that: the Lord, who arouses an inciting to be absolutely non-expectant in the mental faculties of a sādhaka, He must be staying somewhere in the mind itself. Such worship-able is being said to be 'dear' because He is the Self, and He is desideratum' because He is dear, He is the 'Lord' because He is desideratum, and He is 'infinite' because He is the Lord. These five forms urge everyone to get engaged in the service of the Lord. The life or the body is dear to everyone. Still, these are limited and thus the love for these naturally becomes limited. Therefore, when there is a contact with someone the other contact is lost. Therefore, one should keep contact with the Lord, the Universal Being. In fact 'love' is an intrinsic property of the Lord. The Lord has distributed this partly with every being for giving them some pleasure. Thus whosoever loves whomsoever he/she gets pleasure out of it. We indeed get the pleasure of love everywhere but the material objects are not real causes of it. In this manner when everything is settled, one should continue in pursuing the path of sadhana starting from the listening to the Vedas)' etc. being in the path of devotion. The fourhanded physical form of the Lord, where the hand-feet-face-stomach-etc narrated are nothing but the 'bliss' alone. This is how while someone practices the worship along with the knowledge, the concentration-meditation of the blissful form is explained in place of the physical form of the Lord as has been described above. The mode that: how one should concentrate and meditate upon in the form of Blissful Lord has been described in detail in the 28th chapter of the third book of Srimad Bhāgavatam, in the context of Kapila-Devahūtī dialogue. All of that is nothing but the subordinate means of yogic path just to arouse the principal three-fold i.e. śrava la-kārtana-smara la or nine-fold devotional ways namely śrava la, (listening to Lord's qualities), kārtana (singing ...), smara la (remembering ...), pādasevana (serving at the feet ...), arcane (adoration ...), vandana (saluting ...), dāsya (being a servant like ...), sakhya (being a friend like ...), and ātma-nivedana (dedicating oneself ...) those are described in the Purā las for the ultimate goal.
Yoga and other Subordinate Means are not Required in the Love-Centric Bhakti-Yoga:
The love-centric devotion, the tenth one, is innate in all the souls although it may not be explicitly open. Vallabha Vedānta, accepts its root as stated above in the theory of the identity with the Brahman as described in the Upani-ads. This is accepted to be superior to the three-fold or nine-fold devotional means of the Purā las, or it is accepted as the state of perfection that is achieved after the devotional means. "Bhaktyā sa jātayā bhaktya?"29 - it has been stated that as this superior love-centric devotion arises through the three-fold / nine-fold devotion with the help of yoga; in the same manner, that also arises only through the association of the holy-people and self-dedication etc. without the yogic path. This lovecentric devotion is treated as the only bhakti-yoga none other than by the Lord Himself and He shows its distinct nature:
"The yogin who is devoted to the Lord, and who sees Him as his own Self, even without the knowledge or detachment he gains benefit in this world. Because