He answers it : God Shri Krishna, who is the refuge to all his devotees and dependents, has been described and praised everywhere in this Skandh. Lord Shri Krishna says to the Gopis : Though I have the length of the age of God, I have not been able to access your virtuous and pious deeds related to your innocent relations. God has said that the devotion you are offering by breaking the chains of the worldly ways are enough for your benediction. This Skandha describes infinite love of Gopis to Shri Krishna and the devotion as a fruit of such innocent love. Therefore, it is called Bhaktishastra - the science of devotion. If there my be a doubt like - when the Gopis as such have never described Lord Purushottam with the knowledge of His divine form, then how could they possess such higher level of devotion ? To discard such foggy doubt, it says to know the hard truth that the devotion with such independence from the knowledge is possible. It is said, 'After acquiring complete knowledge about me or without getting any such knowledge about me, one who worships me with devotion, becomes my dearest devotee. Bhagwan has said: With this purpose a yogi with my devotion and a devotee who believes me as his soul, attains ultimate benediction by asceticism or ultimate knowledge.' And the words of Brahma : ' Were offering worship by giving away the efforts of the knowledge' represents single and uniform truth. 'Oh Muni ! Gopis knew Shri Krishna as their husband, but not as Parabrahm (supreme reality) : Thus those were with intelligence and Gunas, then how they detach themselves from these Gunas of Maya?' Shukdevji answers this question, 'Oh King ! That aspect of God and that personality of Bhagwan stands for the benediction of human beings. That God is non-perishable, unfathomable, beyond the reach of Maya and Gunas, and he is like soul of the Gunas. The man who is attached to God - Shri Hari - by desire, anger, fear, love or friendship constantly unifies himself in the form of Shri Hari.
The greater love of God is called devotion. The devotion shall the described in the later stage. The God has resided mainly at the four places, namely Vraj, Mathura, Dwarika and Hastinapur. Therefore the people, residing in these four places, have greater love for God. In the case of love of the residents of Vraj, it is said, 'Oh Nand ! We, the residents of Vraj have great and inseparable love for your son, but on other side, why he has very little love for us ?' For the love for Shri Krishna in the heart of the residents of Mathura, it is said that those people, when saw Shri Krishna and Baladeva, became over excited like a person who over joys on return of the wealth which he has lost long back, due to reunion with Shri Krishna-Baldevji after a long interval. Now about the love of the residents of Dwarika : The Yadavas, though were closely attached to Shri Krishna in all their ways of daily life and were attentive to Shri Krishna at the greater extent, perhaps failed to recognize him as the greatest or supreme soul. For the love of Pandavas and the residents of Hastinapur to Lord Shri Krishna, it is said that Pandavas rose like body which rises on the entry of the Prana (vital air) in the body, as Lord Mukund and Supreme Lord of Cosmos - Shri Krishna - arrived. Moreover, Narada also says that the Pandava's devotion was with great love. It is said that Gopis due to their desire, Kansa due to his fear, Shishupala and other kings due to their jealousy, Vrishini - Yadavs due to their relationship, you are due to your love and we are due to our devotion have become of Lord Shri Krishna. This is why the description of leaving kingdom and of the pilgrimage into the forests has been given while listening to the divine Leela of God's merger in the divine. Thus, the people and Shri Krishna residing in these four places and people's love in Lord Shri Krishna has been described in this Skandha. Therefore, this scripture has been called Bhakti Shastra.
Now explains the reason behind introducing Pancham Skandha (Fifth Part) of Shrimad Bhagwat as Yoga-Shastra the science of Yoga. This Skandha describes Yoga Shastra : Hiranyagarbha is the supreme head of Yoga Shastra. He has established the principle that meditational concentration of the mind in whole in the Supreme Lord is called Yoga. This principle has been explained in detail in this fifth part of Shrimad Bhagwat : 'Oh Yogeshwara ! As it is said by Yoga's expert Lord Hiranyagarbha Bhagwan, one should at the time of his death give away all his desires for the sense-objects and should receive Supreme God you in his heart. Here the word Antakala (the time of death) has been used to indicate and stress the need of previous experience (during one's life), failing which, the mind of him may not come out from the worldly affairs and may not concentrate in the form of God at the time of his death. Those, who are attached to the sense objects constantly, can not concentrate their mind in God - Lord Vishnu. Prahladji has said, 'How one may be hopeful in regard to getting his soul released, when one is attached grossly to the family and sense objects ?' In the same chapter it is said : How could one leave such thirst and longing for the wealth which he has bought at the cost of life and with a risk to his life as a thief, a servant or a merchant ? How could one give away his affection to the private company of a pitiable woman, a tempting conversation, companionship of the friends, love and affection for his innocent children, sweet memories of the sons - daughters - brothers - sisters and dependent parents, a decent and beautifully furnished house, a family business, - servants and pets ? One who labours day and night like a silk-worm for such things could he leave these ? And the one who is engrossed in the tastes of sexual organs and tongue, could he give away such temptation ? Therefore the scripture of Shri Bhagwad Geeta says: 'I am easily available and attainable to the one who does not divert his mind elsewhere, remembers me without pause and follows Nitya Yoga like an Yogi. Oh Arjuna ! I am available to him in an usual course.' 'Only those who are practising daily, leaves their body without any pain and remembers God till their last breath.' That is what Bhagwat says. Further : Those who drink the nectar of Bhagwat Katha and remember divine lotus feet of God, never face mental confusion in their final journey'. Now, this does not require further expansion. Lord Hiranyagarbha was the founding Acharya of Yogashastra, and this episode about him has been narrated in the Narnarayani - Akhyan given in the Mokshadharma of Mahabharat : The Sankhya Shastra was founded by Kapil Rishi and Yoga - Shastra was founded by ancient Yoga-narrator Harnayagarbha, but the nobody else. Bhagwan Patanjali formed the Sutras (dictums) of Yoga. Yoga means absolute hold on the mind and lower mind. And this has been presented repeatedly in this Skandha by presenting life and works of the Yogic-people. Therefore, this Skandha has been called Yoga-Shastra. Moreover it has been narrated accordingly in the beginning at the juncture of describing the deeds of Priyavrata. In this it is said about Priyavrata that he was offering to God all his actions which were performed in uninterrupt Samadhi - Yoga. Also it describes the divinities of Yoga - such as to ride a divine chariot. Also it describes the life of his son Agnighra to establish that the one who undergoes eight folded Yogic meditation but with an intention of attaining heavenly pleasures, and as such meditates upon some other God, earns inferior type of fruits. In that episode, he indicates his higher status as an Yogi by saying : Nardevkumar, the royal prince, opened his lotus like eyes which were still not closed with Samadhiyoga Yogic trance) and looked. Thereafter in the description of his son it is said : With the help of Samadhi Yoga (yogic trance) he worshipped Lord Narnarayan Bhagwan and attained greatness and glory of God after a longtime.' That was about king Nabhi and following that, Lord Rishabhadeva who was born as son to King Nabhi, practised Samadhi Yoga. The same has been mentioned in this scripture : He was practising on different Yogi processes. Then comes, Yogic status of Bharat (great son of Rishabhadeva) : Maha Yogi (great yogi) and virtuous son Bharat was born in his lineage as son to Rishabhadeva. King Rahugan has addressed him as Yogeshwara and has compared his words with the sacredness of the scriptures and an enlightened twice born - which unties the knots of the ignorance of the mind. And in all the parts of this great scripture, Shri Shankar has called such person an Yogi one who controls his lower mind and concentrates absolutely in the divine form of Bhagwan Sankarshan : '....by attaing through an absolute meditational trance :' '… by attainining proximity of God through Atma Samadhi (spiritual trance). '... by Samadhi Yoga (Yogic trance) attained through the uninterrupt and unique Bhakti - Yoga (devotional Yoga). '... through the firm Bhakti Yoga.' All those words and descriptions have been used to praise the Yoga and same is to be infer in the description of universe or cosmos. Some of them have suggested that the divine flame nestled in Shishumar Chakra it self is Lord Vasudeva's Yoga . Thereafter, in the description of lower Lokas, Yogacharya Patanjali has described Yoga while he had been in the form of Sheshanaag (divine snake). Also , we should know that Bhagwat (part III) has narrated : 'His Yogic status is known to everybody as Yogeshwara and his followers have accepted it.' 'Lord Vasudev Bhagwan opened his lotus like eyes for the resurgence of the deities.' Maya Danav, Bali, Prahlad were great Yogis, and elsewhere, it has been indicated occasionally. To make this fifth part known as Yoga- Shastra, Shukdevji, who himself is Indra amongst the Yogis, has began this part with the famous dictum of Yoga by reproducing it in prose and has justified Yogic status of the scripture in preceding part and succeeding part both by placing this enlightening lamp on the threshold. It illuminates both the sides. Moreover he himself has posed the doubt by questioning devotional status of the part ten, and Yogic, status of the part five, and has concluded the same with his own opinion.