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SB 1.1 - Bhāgavatam's focus on bhakti and Kṛṣṇa

That object which is fixed in the beginning, middle and end of time (vāstavam) can be understood (vedyam) by those without selfishness. And the selfish by hearing will lose their selfishness. That object is what is to be understood in this work. This permanent object includes the name, form, qualities of the Lord, His abodes, His devotees and bhakti. Because other real objects such as the things of this world are not permanent, it should be understood that though both Vaikuṇṭha and the material world are real, Vaikuṇṭha is really substantial and the material world is not. By gaining knowledge of the permanently real, it gives auspiciousness (śivadam) in the form of becoming an associate of the Lord with prema as the desired result. It gives release from the three miseries (or liberation) as the unsought result.

Bhāgavatam rejects all paths that cheat a person from achieving his real goal. This means sakāma-karma is rejected. The prefix pra (completely) in dharma-projjhita indicates that even the path that promises liberation is rejected. Niṣkāma-karma-yoga, jñāna-yoga and aṣṭāṅga-yoga are also rejected. But parama-dharma, pure bhakti-yoga is to be performed. Bhakti is the best process because it gives all types of happiness – material, liberation and prema. It remains uncontaminated even though it bestows lesser benedictions. Thus this verse indicates the action to be performed.

In this scripture (atra) and not in any other work the Lord becomes controlled by devotees. In this work and not in any other work the substantial object is presented. In this work and no other work, the highest dharma which rejects all cheating is presented. All other yogas are excluded in this work alone.