"All the high attributes are found in the person of a Vaishnav, because Krishna's attributes spread to His bhaktas. (Ibid, V. xviii. 12). The following qualities mark a Vaishnav; they cannot be exhaustively named, I only take a rapid view: he is compassionate, spiteless, essentially true, saintly, innocent, charitable, gentle, pure, humble, a universal benefactor, tranquil, solely dependent on Krishna, free from desire, quiet, equable, a victor over the six passions (sharguna), temperate in diet, self-controlled, honouring others and yet not proud himself, grave, tender, friendly, learned, skilful and silent. Vide Bhágabat, III. xxv. 20, V. v. 2. The society of holy men is the root of the birth of devotion to Krishna (Bhágabat, X. li. 35, XI. ii. 28, xxv. 22). The principal limb that springs up from it is love of Krishna. It is proper conduct for a Vaishnav to abjure the society of the wicked. The man who consorts with women is one kind of sinner, while the man lacking in faith in Krishna belongs to another kind. (Bhágabat III. xxxi. 35, 33 & 34). Leaving these [temptations] and the religious system based on caste, [the true Vaishnav] helplessly takes refuge with Krishna. Vide the Gitá, xviii. 66; Bhágabat, X. xlviii.
"If a learned man happens to sing Krishna's praise, he adores Krishna to the exclusion of all other deities, as is proved by the case of Uddhav. Vide Bhágabat, III. ii. The helpless and the refugee [among devotees] have the same characteristics. Then comes resignation in. After taking refuge in Krishna, the votary gives himself entirely up to Krishna, who then elevates him to His own nature. Vide Hari-bhakti-vilas, xi. 417 & 418; Bhágabat, XI. xxix. 32."
"Give ear, O Sanátan, while I turn to speak of the attainment (sádhan) of bhakti, which gives us the rich treasure of love for Krishna. Hearing [chant] and other acts [of the physical organs] are the swarup signs of it; while in the tatastha sign love is born. Love for Krishna is ever an end (siddha); it is never a means (sádhya). It is kindled in a pure heart by listening [to Krishna's praise], and other acts of the organs. The sádhan of bhakti is of two kinds: one following the ordinances of religion, the other following the [heart's] inclination. The man without a natural desire [for Krishna] adores Him in obedience to the bidding of the Shastras; such bhakti is called regular (baidhi).
'King! It is the duty of the men who seeks liberation to hear, to praise, and to meditate about God, the universal Soul, the supremely Beautiful, and the Liberator from bondage.' (Bhágabat, II. i. 5. and also XI. v. 2.)
"The modes of cultivating bhakti are many; I shall only tell you briefly of the chief of them: [they are] taking refuge at the feet of the guru, initiation, service of the guru, inquiry into the true religion, following the path of saints, renunciation of enjoyment out of love for Krishna, residence at holy places associated with Krishna, accepting alms no further than suffices [for one's sustenance], fasting on the tenth day of the moon, reverence to foster-mothers, fig trees, kine, Brahmans and Vaishnavs, shunning from a distance all offences against adoration and the holy name, abjuring the company of non-Vaishnavs, taking only a few disciples, avoiding the study and exposition of too many books and arts, looking at loss and gain as alike, control of grief and other passions, abstention from abusing other gods and scriptures, never listening to scandal about Vishnu or Vaishnavs nor to village gossip, giving no shock by thought or speech to any creature that lives, listening [to chant], hymn-singing, keeping God in remembrance, worship, adoration [in words], attendance [on idols], assuming the attitudes of servant and comrade [to Krishna], dedication of one's own self [to God], dancing, singing, petitioning and prostration before [Krishna's image], rising to welcome [His image], and following it as a mark of respect, visiting shrines at tirthas, walking round shrines, hymning, reading scriptures, reciting the holy name, sankirtan, enjoying incense garlands perfumed essence and the mahá-prasád, witnessing the grand celebration of árati and the divine image, giving up whatever is dear to one's own self, meditation, and serving Him.
"The service of the following four is approved by Krishna:—the Tulsi plant, Vaishnavs, Mathura, and the book Bhágabat.
"Direct all your efforts to [the service of] Krishna, witness His mercies, celebrate His Nativity and other days in the company of bhaktas. Ever fly to him for refuge, celebrate Kártik and other bratas.
"These are the sixty-four modes of cultivating bhakti. The five chief of them are (1) the society of holy men, (2) kirtan of Krishna's name, (3) listening to the reading of the Bhágabat, (4) dwelling at Mathura, and (5) reverential service of His image. Even a little of these five creates love for Krishna.
"Some bhaktas pursue only one of these modes, some many. When the mind has become steady, the wave of love surges up [in it]. Many bhaktas have attained to success by following one mode only. Ambarisha and other bhaktas cultivated many modes. (Vide Bhágabat, IX. iv. 15-17)-The man who by renouncing desire adores Krishna in obedience to the injunctions of the Shastras, is not indebted to the gods the Rishis or the manes of his ancestors. (Bhágabat, XI. v. 37). He who adores Krishna's feet rejecting shastric rites, feels nevertheless no temptation for forbidden sins. Even if he commits a sin unwittingly, Krishna purifies him and he need not practise penance for it. (Bhágabat, XL v. 38). Theological knowledge and monachism are not at all necessary means of cultivating bhakti; Krishna's society gives inoffensiveness and discipline. Vide Bhágabat, XI. xx. 31.
"Hitherto I have held forth on the cultivation of bhakti in accordance with the shastric teaching. Now, let me tell you, Sanátan, about bhakti in compliance with natural inclination. This latter kind of bhakti is chiefly found in the people of Brindában, and those who cultivate it are called rágánuga ('inclination-led'). A passionate longing for the object of desire is the swarup characteristic of inclination (rág); absorption in the object of desire is its tatastha feature. The nature of an 'inclination-led' bhakta pays no heed to shastric reasoning.