A person who is not disturbed even in the presence of cause of disturbance is called dhīra. Śrī Yāmunācārya says, "Since my heart has been overwhelmed by the devotional service of Lord Kṛṣṇa, I cannot even think of sex life, and if thoughts of sex come upon me I at once feel disgust." A devotee of the Lord becomes an elevated dhīra by the simple process of meditating in eagerness on the lotus feet of the Lord.
Devotional service entails being initiated by a bona fide spiritual master and following his instruction in regard to hearing about the Lord. Such a bona fide spiritual master is accepted by regularly hearing from him about the Lord. The improvement in knowledge and detachment can be perceived by devotees as an actual experience. Lord Śrī Caitanya Mahāprabhu strongly recommended this process of hearing from a bona fide devotee, and by following this process one can achieve the highest result, conquering all other methods.
(Srimad Bhagavatam----3:5:42----purport).

These yogīs are not without knowledge and renunciation. To become a bhakti-yogī means to automatically attain knowledge and renunciation. That is the consequent result of bhakti-yoga. In the Bhāgavatam, First Canto, Second Chapter, it is also confirmed that one who engages in the devotional service of Vāsudeva, Kṛṣṇa, has complete transcendental knowledge and renunciation, and there is no explanation for these attainments. Ahaitukī—without reason, they come. Even if a person is completely illiterate, the transcendental knowledge of the scriptures is revealed unto him simply because of his engagement in devotional service. That is also stated in the Vedic literature. To anyone who has full faith in the Supreme Personality of Godhead and the spiritual master, all the import of the Vedic literatures is revealed. He does not have to seek separately; the yogīs who engage in devotional service are full in knowledge and renunciation. If there is a lack of knowledge and renunciation, it is to be understood that one is not in full devotional service.
(Srimad Bhagavatam----3:25:43----purport).

Just as the Lord is unaffected by the influence of the material modes, so too are His pure devotees. One who is not affected by the three modes of material nature is called a liberated soul, or brahma-bhūta soul (S.B.4:30:20). Brahma-bhūtaḥ prasannātmā (B.G.18:54) is the stage of liberation. Ahaṁ brahmāsmi: "I am not this body." This is applicable only to the person who constantly engages in the devotional service of Kṛṣṇa and is thus in the transcendental stage; he is above the influence of the three modes of material nature.
(Srimad Bhagavatam----3:29:14----purport).

It is stated in Bhagavad-gītā, budhā bhāva-samanvitāḥ: (B.G.10:8) one who has attained the stage of bhāva can accept the lotus feet of Lord Kṛṣṇa as worshipable. This is also advised here by Lord Kapila to His mother. Also significant in this verse is the phrase tad-guṇāśrayayā bhaktyā. This means that discharging devotional service unto Kṛṣṇa is transcendental; it is not material activity. This is confirmed in Bhagavad-gītā: those who engage in devotional service are accepted to be situated in the spiritual kingdom. Brahma-bhūyāya kalpate: (B.G.14:26) they at once become situated in the transcendental kingdom.
Devotional service in full Kṛṣṇa consciousness is the only means for attaining the highest perfection of life for the human being. This is recommended herein by Lord Kapila to His mother. Bhakti is therefore nirguṇa, free from all tinges of material qualities. Although the discharge of devotional service appears to be like material activities, it is never saguṇa, or contaminated by material qualities.
(Srimad Bhagavatam----3:32:22----purport).

In Bhagavad-gītā it is said, brahma-bhūtaḥ prasannātmā (B.G.18:54). This means that unless one is freed from the material entanglement and situated in Brahman, there is no question of entering into the understanding of devotional service or engaging in Kṛṣṇa consciousness. One who is engaged in devotional service to Kṛṣṇa is understood to be already realized in the Brahman concept of life because transcendental knowledge of the Supreme Personality of Godhead includes knowledge of Brahman. This is confirmed in Bhagavad-gītā. Brahmaṇo hi pratiṣṭhāham (B.G.14:27): the concept of the Personality of Godhead does not depend on Brahman. The Viṣṇu Purāṇa also confirms that one who has taken shelter of the all-auspicious Supreme Lord is already situated in the understanding of Brahman. In other words, one who is a Vaiṣṇava is already a brāhmaṇa.
(Srimad Bhagavatam----3:33:26----purport).

Such a man is called manu. Lord Śiva is described in this verse as the chief of all thinkers. Lord Śiva, of course, does not engage in useless mental speculation, but as stated in the previous verse, he is always thoughtful regarding how to deliver the demons from their fallen condition of life. It is said that during the advent of Lord Caitanya, Sadāśiva appeared as Advaita Prabhu, and Advaita Prabhu's chief concern was to elevate the fallen conditioned souls to the platform of devotional service to Lord Kṛṣṇa. Since people were engaged in useless occupations which would continue their material existence, Lord Śiva, in the form of Lord Advaita, appealed to the Supreme Lord to appear as Lord Caitanya to deliver these illusioned souls. Actually Lord Caitanya appeared on the request of Lord Advaita. Similarly, Lord Śiva has a sampradāya, the Rudra-sampradāya. He is always thinking about the deliverance of the fallen souls, as exhibited by Lord Advaita Prabhu.
(Srimad Bhagavatam----4:6:39----purport).

Therefore Nārada Muni asked Dhruva Mahārāja to follow the path recommended by his mother—to worship Kṛṣṇa, Vāsudeva. When Kṛṣṇa offers anything, it is beyond the expectation of the devotee. Both Sunīti and Nārada Muni knew that the demand of Dhruva Mahārāja was impossible for any demigod to fulfill, and therefore both of them recommended following the process of devotional service to Lord Kṛṣṇa.
Nārada Muni is referred to here as bhagavān because he can bless any person just as the Supreme Personality of Godhead can. He was very pleased with Dhruva Mahārāja, and he could have at once personally given whatever he wanted, but that is not the duty of the spiritual master. His duty is to engage the disciple in proper devotional service as prescribed in the śāstras. Kṛṣṇa was similarly present before Arjuna, and even though He could have given him all facilities for victory over the opposing party without a fight, He did not do so; instead He asked Arjuna to fight. In the same way, Nārada Muni asked Dhruva Mahārāja to undergo devotional discipline in order to achieve the desired result.
(Srimad Bhagavatam----4:8:40----purport).