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In the same manner Mahāprabhu Śrī Vallabhācārya emphasizes on the adoptability of yogic means in terms of "yoga-sahita-bhajane prema as part of nine-fold devotional path namely śrava a, (listening to Lord's qualities), kīrtana (singing ...), smara la (remembering ...), pādasevana (serving at the feet ...), arcana (offering ...), vandana (saluting ...), dāsya (being a servant like ...), sakhya (being a friend like ...), and ātma-nivedana (self dedication ...) those are described in the Purā las.
The yogic process that is part of the devotion has been described in many places of Bhagavata Purā la. For example, in the first and second chapters of the Second Book (Dvitīya Skandha), it has been advised that one ought to concentrate / meditate upon the Special or Universal form of the Supreme Lord. In this context, the yogic process has been taught as subordinate to the first three parts namely śrava la, kīrtana and Smara la of the nine-fold devotional path. In the same fashion, in course of the dialogue between Kapila and Devabūti, that is narrated in detail in the Third Book, the process of meditation is also found. The Subodhini commentary by Mahāprabhu on this portion of Srimad Bhāgavatam is available and therefore, it will be worthwhile in examining that there itself. Just to acquaint with the concerned topic in brief the following statement can be quoted here:
"antakäle tu puru wa lāgate gatasādhvasa // chindyâd asa=ga-sastre la sp .hām dehe 'nu ye ca tam //
dhira / pu yatirtha-jalāpluta / sucau vivikta asino vidhivat kalpitasane abhyaset manasā śuddham trivt brahmāk aram param. Mano yacched jitaśvāso brahmabijam anusmaran. niyacched vivayebhyo akaan manasā buddhisārathi mana / karmabhi / akciptam śubhārthe dhārayet dhīyā. tatra ekāvayavam dhyāyet avyucchinnena cetasā, mano nirvi ayam yuktyā tata /kilkit na saocsmaret. padam tat param vi. b / mano yatra prasīdati. rajastamobhyām āk iptam vimūāham mana / ātmano yacched dhāra kyā dhīrā / hanti ya tatk tam malam. yatra saocdhāryamā lānām yogina /bhaktilak ea la lāśu saocpadyate yoga laśrayam bhadram ikeata t' (sloka 16-21).
In the commentary, Mahāprabhu Śrī Vallabhācārya has explained the utility and the nature of yoga that has been taught here. The process of meditation should not be understood only to be practiced at the time of final departure. This process of meditation indeed is to be followed always by all means. The contemplation (manana) and concentration (nididhyāsana) taught in the Upani.ads are described here. Manana means contemplating the topics of the śrutis with the help of logic. The Lord is told 'to be listened'. Therefore, 'Who is Lord' and 'How is the Lord' - one should have such desire to know and then only the Lord is invariably found in every form (Omnipresent), He is the in the form of all Human Goals, He is the giver of all the results (Omnipotent) and He is in the form of Everything. The question is: how is it possible all that is seen is in fact the form of the Lord? There are several evidences shown in the śrutis for giving a satisfactory reply to this question. However, to strengthen the concept or the contemplation it has been prescribed to identify the whole universe in the body of the Lord as parts or limbs and thereafter one must meditate upon that. Because, in case there is a possibility of envision of the object of meditation, our mind must be competent or alert enough to accept and envisage the form of the Lord, the way He appears before us. When we envisage the whole universe in the body of the Lord, the mind's interference in the way of 'l-ness' and 'mine-ness' that engrosses everything is to be sliced / cut off with the help of the knife called asa=ga (detachment). Thereafter, one has to practice to keep patience not to be disturbed by the external problems like cold or heat etc. By this, in fact what has been technically told is yama that covers a lot of moral values namely non