cultivation of knowledge and renunciation is generally not beneficial for bhakti. SB 11.20.31 Topic 13 (Siitras 29 - 30) Ubhayavirodhadhikaranam - Permission to perform two types of bhakti It has been said that one should meditate on the Lord possessing qualities. Two types of qualities are now shown. tad u hovdca hairanyo gopa-vesam abhrabham: Brahma said: he wears cowherd clothing and is the color of a cloud. (Gopala-tapani_ Upanisad) prakrtya sahitah Syamah: dark complexioned Rama is accompanied by his consort. (Rama-tapant Upanisad) sa va ayam Gtma sarvasya vasi sarvasyesanah: this Gtmd is the controller of all, the Lord of all. (Brhad-aranyaka Upanisad 4.4.22) Sometimes ruci-bhakti, using knowledge of his sweetness, is seen as the cause of attaining him. Sometimes vidhi-bhakti is seen as the cause of attaining him, using knowledge of the Lord's power. Which of these is the cause of attaining him, since the two are different, caused by difference in the object of worship? (Parvapaksa) The person desiring progress will find it impossible to advance since the method cannot be determined. Sutra - 3.3.29 || chandata ubhayavirodhat || By the will of the Lord, both paths of bhakti exist. There is no confusion about method, because of scriptural statements concerning both paths. The word na (not) is understood from siitra 3.3.22. Both types of bhakti exist for jivas of either type, because of the will of the Lord (chandatah), arising by association with devotees of these types. Thus it is not true that it is impossible to have advancement. Why? Because permission is given in statements concerning these two methods (ubhayavirodhat). The meaning is this. Worship of the Lord's eternal qualities of two types, starting from the groups of eternal associates, spreads to the s@dhakas like the flow of the Ganga from heaven to earth. When the jivas of this universe get the chance to have devotee association (of one of these two types), the Lord, who relishes bhakti, desires to inspire these persons who have had devotionalassociation to have attraction to his qualities. These jivas follow the Lord by that particular path. The devotees who give mercy to the jivas are understood to be the madhyamas. Iévare tad-adhinesu baligesu dvisatsu ca prema-maitri-krpdpeksa yah karoti sa madhyamah An intermediate or second-class devotee, called madhyama-adhikari, offers his love to the Supreme Lord, is a sincere friend to all the devotees of the Lord, shows mercy to ignorant people who are innocent, and disregards those who are envious of the Lord. SB 11.2.46 Therefore one cannot accuse the Lord of being partial (since the devotee gives the mercy). Sitra - 3.3.30 || gater arthavattvam ubhayathanyatha hi virodhah || Both paths, containing the Lord, are suitable to attain him. Otherwise, scriptures would be contradicted. Accepting this, both paths (ubhayatha) are for attaining the Lord (gateh). Because of having worship of the Lord with sweet qualities or because of having worship the Lord with qualities of great power, both worships contain the Lord (arthavattvam). Artha means the goal of mankind, the Supreme Lord. Arthavattvam means "something endowed with the Supreme Lord." If this is not accepted (anyatha) it will be contrary to scriptural statements (virodhah). The word hi indicates that both are authorized processes. One should not say that a person should practice both methods by citing siitra 3.3.6 which instructs one to gather all qualities of the Lord, since only the cherished qualities (either sweet or grand) will manifest to the ekdnti. This will be explained later (siitra 3.3.56). Topic 14 (Siitra 31) Upapannadhikaranam - The best bhakti Now the superiority of ruci-bhakti will be established. The doubt is, which is best, the path of vidhi or the path of ruci? (Parvapaksa) The path of vidhi is superior because it is more honorable tofollow the rules properly. Sitra - 3.3.31 || upapannas tal-laksanarthopalabdher lokavat || Ruci-bhakti is best because by this one attains the Lord who is most attracted to such devotees, just as a king is most attracted to the citizen who serves with most attention. It is better (upapannah) to worship the Lord by the path of ruci for there is reason for its superiority. Why? Because one attains (upalabdheh) the Lord with sweet qualities (artha)-- who has the quality of being devoted to his devotee who is attracted to his sweetness (tad-laksana), bringing the Lord under his control. An example is given. In this world some person who acts solely for the benefit of the king who appreciates those who are loyal brings the king under his control and is praised. The devotee with ruci-bhakti is like that. There is no fault that the Lord becomes dependent, since it is a good quality of the independent Lord to be controlled by the affection of a follower. The meaning is this. The Supreme Lord, relishing affection, revealing his sweetness to his ruci devotees, accepts them when they offer themselves to him out of attachment. He, being purchased, makes them more prominent than himself out of affection for them, so that they may experience him fully. Otherwise, they cannot experience him fully. Sri Suka says: ndyarh sukhdpo bhagavan dehinar gopikd-sutah jhaninam catma-bhatanam yatha bhaktimatam iha The Lord, son of Yasoda, is not easily available to materialists or to janis with realization of atmd, but is easily available to persons with devotion to the son of Yasoda. SB 10.9.21 Though he is controlled by all devotees as a rule, he is most controlled by the ruci devotees. Thus, it is proved they are the best and following the path of ruci is best. Topic 15 (Siitras 32 - 33) Aniyamadhikaranam - No rule to perfom all aigas of bhakti