Pure bhakti naturally brings detachment; without detachment, there is only spiritual adulteration masquerading as devotion.Listen — Srila Prabhupada Uvaca
Prabhupāda: Vairāgya is there. Dr. Patel: Sir, shall I say, vairāgya jñeyam apriti kṛṣṇetara vastu? Prabhupāda: Yes, bhaktiḥ pareśānubhavo viraktir anyatra syāt [SB 11.2.42]. This is vairāgya. So unless he has attained this stage, virakti, then where is bhakti?
Bhakti is so powerful that it brings automatically vairāgya. But if there is no vairāgya, where is bhakti? Understand it now? Yes.
It does not depend that you have to practice vairāgya separately. But if you are actually bhakta, then vairāgya is there. If there is no vairāgya, there is no bhakti; it is sahajiyā-bhāva. Yaśomatīnandana: In other words, vairāgya is a by-product of bhakti. Prabhupāda: Yes. That is stated, kecit kevalayā bhaktyā vāsudeva-parāyaṇāḥ aghaṁ dhunvanti kārtsnyena nīhāram iva bhāskaraḥ [SB 6.1.15] Vairāgya is to be practiced, but bhakti is so strong, kecit kevalayā bhaktyā, simply by bhakti, vāsudeva-parāyaṇa.
Vairāgya immediately comes. Aghaṁ dhunvanti kārtsnyena nīhāram iva bhāskaraḥ. If actually one is pure bhakta, then everything material, finished. That is real bhakta.
Now I have got some bhakti and some material desire also, that is not bhakti. That is markaṭa-vairāgya. That does not mean that I shall stop bhakti. No.
You take bhakti to the principle, to the regulative principle, then automatically vairāgya will come. The vairāgya is not coming, that means you have not been a pure bhakta. That is adulteration. Anyābhilāṣitā-śūnyam [Bhakti-rasāmṛta-sindhu 1.1.11(1)].
That is bhakti. And because there is not anyābhilāṣitā-śūnyam [Cc Madhya 19.167], it is adulterated. Dr. Patel: Bhakti-avyabhicāriṇī. Prabhupāda: Avyabhicāriṇī, yes. Māṁ ca yo 'vyabhicāreṇa bhakti-yogena yah sevate.