The crystal clear conclusion from this video is that bhakti starts with the receiving of the bhakti lata bija [and bhakti is not already “there” in the heart”].

The situation

tad evam ananta eva jīvākhya taṭasthaḥ śaktayaḥ. tatra tāsāṁ varga dvayaṁ. eko vargaḥ anādita eva bhagavad unmukhaḥ anyas tu anādita eva bhagavat parāṅmukhaḥ svabhāvataḥ tadīya jñāna bhāvāt tadīya jñānābhāvāc ca

“There are innumerable spirit souls and they are the marginal potency of God. There are two classes of them: one class is favorable to God from beginningless time, and the other class is turned away from God from beginningless time. The first class is naturally full of knowledge and the other is without knowledge.”
[Śrī Jīva Gosvāmī, Paramatma Sandarbha (44)

In Paramatma Sandarbha (28), Sri Jiva Gosvami explicitly says that the self is devoid of knowledge, although conscious by nature, and it lacks bliss although free of any material misery. In other words, it has the potential (svarupa yogyata) to get knowledge and bliss but not yet the functionality (phalopadhayi yogyata).
[check Paramatma Sandarbha and Tattva Sandarbha for more references]
Like a lightbulb has the capacity to spread light, but someone has to give the lightbulb electricity to function properly. In the same way, bhakti is not ALREADY “there” in the heart of the jiva. Bhakti is GIVEN and the heart then is made a suitable place for bhakti to descend and develop into bhava-bhakti and finally prema-bhakti.

Guru and Krsna give the seed of devotion

brahmāṇḍa bhramite kona bhāgyavān jīva guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja – Caitanya caritamrta, Madhya 19.151

brahmāṇḍa bhramite—wandering in this universe; kona—some; bhāgyavān—most fortunate;jīva—living being; guru—of the spiritual master; kṛṣṇa—of Kṛṣṇa; prasāde—by the mercy; pāya—gets; bhakti-latā—of the creeper of devotional service; bīja—the seed.

Translation: “Wandering throughout the Universe, some (kona) fortunate (bhagyavan) jivas by the mercy of Guru and Krishna receive (pāya) the seed of the devotional plant/creeper (bhakti lata bija).”

Comment: If the seed were already present within the jiva, there would be no need to receive it.

Jīvera ‘svarupa’ haya-kṛṣṇera ‘nitya-dāsa’ verse

jīvera ‘svarupa’ haya-kṛṣṇera ‘nitya-dāsa’
kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa’
– Caitanya Caritamrta Madhya 20.108

Translation of A.C Bhaktivedanta Swami
“It is the living entity’s constitutional position to be an eternal servant of Kṛṣṇa because he is the marginal energy of Kṛṣṇa and a manifestation simultaneously one with and different from the Lord”.

This verse is also often cited to show that the jiva has an inherent rasa or inherent siddha deha (spiritual body suitable for lila). Srila AC Bhaktivedanta Swami has perfectly translated this verse and indeed shown the the jiva’s constitutional position (nature/svarupa) is that of being an eternal servant (nitya dasa). Why is this? The next line answers, kṛṣṇera ‘taṭasthā-śakti’ ‘bhedābheda-prakāśa’ , because the jiva is part of Krsna, being known as Krsna’s tatastha sakti (intermediary potency).

Krsna is the possessor of various saktis (saktimana) and the jiva (tatastha sakti) is possessed by Him. This is why the pure nature (svarupa) of the jiva is to be known as a servant of Krsna. The parts are meant to serve the whole. That is the real condition of the jiva.

Baladeva Vidyabhusana in his Prameya Ratnavali also confirms this. In the fifth prameya (pañcama-prameyam) he wishes to establish that all living beings are servants of Hari.

pādme ca jīva-lakṣaṇe—
dāsa-bhuto harer eva nānyasyaiva kadācana ||

Translation: “And in the definition of the jiva in the Padma Purana: “The servant of Hari alone, not ever of any other.”

iti prameya-ratnāvalyāṁ jīvānāṁ bhagavad-dāsatva-prakaraṇaṁ nāma
pañcama-prameyam

Translation: “Thus ends the Fifth Truth entitled: The Living Beings are Servants of Hari”.

Sri Vyasatirtha of the Dvaita Sampradaya says: जीवगणा हरेरनुचराः (jīvagaṇāḥ hareranucarāḥ) – the soul-classes are servants of Hari. – Vyasatirtha’s Prameya sloka.

Sri Madhvacarya says that there are two primary tattvas or categories of reality: (1) Svatantra (Independent reality), which is Bhagavan Visnu alone. (2) Paratantra (dependent reality), which is the inert universe (jada) and jivas. Therefore the jiva’s are of the nature of hari dasatva – servanthood of Hari.

“In Anuccheda 19 of Paramatma Sandarbha the jiva is described as anu (atomic). Anu in Indian Philosophy is the smallest particle which is both formless and indivisible. Anu has no parts and thus it is indivisible. The word svarupa in sanskrit can mean one’s own form (sva-rupa), or nature. The first meaning is not applicable because atma is anu. That is why Krsna says in the Gita that atma is avyakta and acintya. Therefore svarupa means nature” – Satyanarayana dasa Babaji

Otherwise if we continue taking the meaning of svarupa in all cases as form (physical or spiritual), then when Acarya Baladeva says that all the jivas are svarupa-sāmya in Govinda Bhasya 2.3.49, are we to conclude that all the jivas have the form of a Gopi for example? Or that all the jivas have the same inherent inclination for madhurya rasa to give another example? This faulty rigid definition of svarupa will make the explanations of our sastra absurd. This is indeed why Srila AC Bhaktivedanta Swami himself even translates svarupa as “constitutional position” as shown above, instead of form as do many others, both Vaisnava and non-Vaisnava.

The nitya siddha krsna prema – verse

This famous verse does not say that prema [or bhakti] is “eternally established in the hearts of the living entities.”
Nor does it say “It is not something to be gained from another source.”

It merely says that Krishna Prema is eternally perfect (nitya-siddha) and it arises (udaya) in the heart/consciousness (śuddha-citte) which has been purified by śravaṇādi (hearing etc) or that prema comes from the nitya-siddha devotees. Sadhya kabhu naya, means that bhakti is self-manifest and independent.
It is not under the control of anything else, nor is it created or caused by anything else, be it karma, good fortune or any other particular act as Bhakti would then become subservient to that particular thing.
There is no equation where one performs X to achieve the result Y. Nor is it actually generated by sadhana.

Visvanatha Cakravarti explains this independent and causeless nature of Bhakti Devi at length in the beginning of Madhurya Kadambini.

Translation and meaning given by Srila Narayana Maharaja (Bhakti-Rasamrita-Sindhu-Bindhu) and all other traditional Gaudiya Vaisnavas:

“Krsna prema is eternally perfect (nitya-siddha kṛṣṇa-prema) and it can not be generated by anything (sādhya’ kabhu naya). It arises within the heart that has become purified by practices such as hearing, etc (śravaṇādi-śuddha-citte karaye udaya)”

Again, the understanding is that prema bhakti (sadhya – that which is to be attained) is not created by sadhana bhakti. Prema bhakti is not like that, it is eternally perfect and is the nature of the svarupa sakti which comes into the heart of the sadhaka. If it were dormant, we would find use of the word jagrita (awaken) and not arise (udaya) in the sloka. Or the sastra could use the terms supta/nidrita prema (sleeping prema) to indicate the stage before it awakes. Rather there is no such explanation because prema arises in the heart, just like the moon in the night sky.

This verse relates to a verse in Bhakti rasamrta sindhu Krsnadasa Kaviraja Goswami in his Caitanya Caritamrta usually cites a Sanskrit verse and then composes a Bengali verse translation of it. This “nitya siddha krsna prema” verse is no different.

In this chapter, just 2 verses prior, he has quoted Rupa Goswami’s original Sanskrit verse from Bhakti Rasamrta Sindhu.

tatra sādhana-bhaktiḥ –
“Now sadhana bhakti will be defined”:

kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā |
nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā ||
– BRS 1.2.2

“Devotion which is enacted through the senses and which leads to the self-manifestation of bhāva-bhakti, is called sādhana-bhakti. The self-manifestation within the heart [of the practitioner] of the eternally existing transcendental affect of devotion (bhāva) is known as the completion stage of devotion.” (Bhakti Rasamrita Sindhu 1.2.2)

Srila Jiva Gosvami’s Durgama sangamani commentary:

bhāvasya sādhyatve kṛtrimatvāt parama-puruṣārthatvābhāvaḥ syād ity āśaṅkyāha—nityeti | bhagavac-chakti-viśeṣa-vṛtti-viśeṣatvenāgre sādhayiṣyamāṇatvād iti bhāvaḥ

“A doubt may arise that since this state is achieved [sadhya], implying that it is artificially produced, it is not the ultimate goal. The second line responds to this doubt by saying that is is eternal, and simply appears within the heart. That is because its appearance [and not its creation] will be accomplished in the future by the special actions of the most excellent transformations [samvit and hladini aspects] of Bhagavan’s svarupa sakti [which are perfect and eternal].

Srila Visvanatha Cakravarti Thakura’s tika:

Bhakti sara pradarsini commentary: tena dharmārthādi-puruṣārthāntara-sādhaka-bhaktiś ca parākṛtā, uttamāyā eva upakrāntatvāt | bhāvādīnāṁ sādhyatve kṛtrimatvāt parama-puruṣārthatvābhāvaḥ syād ity āśaṅkyāha—nityeti | bhāvasyety upalakṣaṇaṁ śravana-kīrtanādayo’pi grāhyāḥ | teṣām api karṇa-jihvādau prākaṭya-mātram, yathā śrī-kṛṣṇo vasudeva-gṛhe’vatatāra | bhaktīnāṁ bhagavac-chakti-vṛtti-viśeṣatvenāgre sādhayiṣyamāṇatvād iti bhāvaḥ

“This may give rise to the fear that, though bhava bhakti has been mentioned as supreme, it may not actually be the supreme goal of human endeavour, because it is created by sadhana or achieved [i.e. it is not eternal]. The answer is given in the second line. This bhava is eternal, and merely appears within the heart of the devotee. Bhava also includes hearing, chanting and other actions [not just emotions]. These actions of bhava [limbs of bhakti] also appear on the tongue or in the ear, but are not created, just as Krsna appears in the house of Vasudeva. The emotions and actions of bhava are all eternal and spiritual and not material because their appearance in the future will be accomplished by the extraordinary actions of the most excellent transformations [samvit and hladini] of Bhagavan’s svarupa sakti.”

Mukunda dasa Goswami’s Artha-ratnalpa-dipika commentary:

This 3rd popular commentator and disciple of Krsnadasa Kaviraja Goswami states that the term “nitya-siddhasya bhavasya” in the BRS 1.2.2 sloka here means the bhava of the nitya siddha associates of Bhagavan.

Satyanarayana dasa Babaji (disciple of Sri Haridas Sastriji Maharaja) from Gadadhara parivara confirms this and says in this regard:

“Mukunda Das Gosvāmī clearly writes that nitya-siddha bhāva here refers to the bhāva of nitya-siddha bhaktas”.

Mukunda dasa Gosvami says: nitya-siddha-bhakteṣu śuddha-sattva-viśeṣa-rupatayā sadā vartamānasyātra svayaṁ sphuraṇān na kṛtrimatva-śaṅkā) – “The pure sattva which is ever present in the nitya siddha devotees manifests itself [in the heart of the practitioner devotee] and thus should not be seen as artificial.”

Visvanatha Cakravarti further confirms, “That is because by the association of devotees, the sprout of bhakti, which is very rare, appears.” – BRS 1.2.228.

CONCLUSION:

So we can see here that this nitya siddha prema is that which belongs to Bhagavan’s associates and not that which lies dormant in the hearts of conditioned jivas.
This prema then enters (arises) in our hearts just as Krsna appeared in the prison where Vasudeva and Devaki were being held as per Visvanath Cakravarti’s tika.
It was never there, nor was it created. It is simply the eternally perfect bhava of Bhagavan’s associates that enters the heart of fortunate jivas.

Why the heart?

The heart is the most appropriate place or receptacle for the manifestation of bhakti. Śabdasāra says, yato-nirjyāti viṣayo yasminścaiva pralīyate hṛdayaṁ tad-vijānīyāt-manasa sthitikāraṇam: “The heart is the place where all desires appear and all desires merge. The heart is the cause of the mind’s disposition.” Another name for the heart is citta. Though it is material in its nature, by the will of the Lord, it becomes worthy for the manifestation of transcendental pure devotion. It is thus compared to a fertile field for sprouting the grains of bhakti. As a desert or barren land full of stones is not suitable for cultivation, so the intellect, very rough due to mental speculations, is not at all suitable for the manifestation of bhakti. Through intelligence one can attain material knowledge, but spiritual knowledge needs to be approached through the heart. An unintelligent boy may have deep faith in bhakti due to his previous birth’s saṁskāra (impression of previous activities on the mind), while a very intelligent person may be an atheist. So the heart is most receptive for the manifestation of bhakti, not the mind or intellect. Gradually the mind and intellect of the devotee are spiritualised, as a piece of iron is turned into gold by the touch of a touchstone.

Bhakti is the cause of bhakti

As the Lord is under the control of His devotees, His mercy follows that of a devotee. By carefully considering this point, one can understand that bhakti residing in the heart of a devotee, causing him to bestow mercy to others, is the cause of the appearance of bhakti in them. The conclusion is, therefore, that bhakti is the cause of bhakti. Bhakti does not depend on any other cause for its appearance. In this way no doubt exists about the completely independent and self-manifesting nature of bhakti.
[For further information, please check my Gurudeva´s “Madhurya Kadambini]

The ultimate bestowal

The siddha deha is an expansion of the Supreme Lord. It is a manifestation of His inner potency or svarupa sakti and it is BESTOWED by Sri Krishna.

tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja
āsse śrutekṣita-patho nanu nātha puṁsām
yad-yad-dhiyā ta urugāya vibhāvayanti
tat-tad-vapuḥ praṇayase sad-anugrahāya
(Srimad Bhagavatam 3.9.11)

“O Lord! You, who are approached by being heard about, seen and directly served, enter and remain in the lotus of your devotee’s hearts infused with bhakti-yoga.
Much praised Lord! By your mercy, you bestow to them spiritual bodies appropriate to the mood they cultivate during sādhana.”

Srila Viśvanātha Cakravartī Ṭhākura explains – te sādhaka-bhaktāḥ sva sva bhāvānurūpaṁ yad yad dhiyā bhāvayanti tat tad eva vapus teṣāṁ siddha dehaṁ praṇayase prakarṣeṇa tān prāpayasi aho te sva bhakta pāravaśyam iti bhāvaḥ –
“Or your devotees doing sādhana concentrate on their spiritual form according to their mood of love using their minds, and you have them attain (praṇayase) their spiritual bodies. You become dependent on your devotee.”

Jay Sri Radhe

–  Tarun