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And in this context, the commentator quotes a verse from the Vishnu Purana. It says,<blockquote>या प्रीतिरविवेकानां विषयेष्वानपायिनी । त्वामनुस्मरतः सा मे हृदयान्माऽपसर्पतु ॥ वि.पु. १.२०.१७</blockquote><blockquote>''yā prītiravivekānāṁ viṣayeṣvānapāyinī । tvāmanusmarataḥ sā me hr̥dayānmā'pasarpatu ॥ vi.pu. 1.20.17''</blockquote>Meaning: The firm affection that the deluded feel towards the objects of the senses, such a firm affection (may I have towards you) may it never depart from my heart while I am constantly meditating upon you.<ref name=":0" /><ref name=":1">Manmathanath Paul (1911), [https://ia802606.us.archive.org/24/items/Sacred_Books_of_the_Hindus/SBH%2007%20-%20Bhakti%20Ratnavali%20of%20Vishnu%20Puri,%20Narada%20&%20Sandilya%20Bhakti%20Sutras%20English%20Translation%201912.pdf The One Hundred Aphorisms of Sandilya with the Commentary of Svapnesvara], Allahabad: The Panini Office, Bhuvaneswati Asrama.</ref>

And in this context, the commentator quotes a verse from the Vishnu Purana. It says,<blockquote>या प्रीतिरविवेकानां विषयेष्वानपायिनी । त्वामनुस्मरतः सा मे हृदयान्माऽपसर्पतु ॥ वि.पु. १.२०.१७</blockquote><blockquote>''yā prītiravivekānāṁ viṣayeṣvānapāyinī । tvāmanusmarataḥ sā me hr̥dayānmā'pasarpatu ॥ vi.pu. 1.20.17''</blockquote>Meaning: The firm affection that the deluded feel towards the objects of the senses, such a firm affection (may I have towards you) may it never depart from my heart while I am constantly meditating upon you.<ref name=":0" /><ref name=":1">Manmathanath Paul (1911), [https://ia802606.us.archive.org/24/items/Sacred_Books_of_the_Hindus/SBH%2007%20-%20Bhakti%20Ratnavali%20of%20Vishnu%20Puri,%20Narada%20&%20Sandilya%20Bhakti%20Sutras%20English%20Translation%201912.pdf The One Hundred Aphorisms of Sandilya with the Commentary of Svapnesvara], Allahabad: The Panini Office, Bhuvaneswati Asrama.</ref>

=== What is not Bhakti ? ===

=== What is not Bhakti ?<ref name=":1" /><ref name=":0" /> ===

While elaborating on the role of 'attachment' in Bhakti, the commentator Svapneshvara enumerates in brief about what is 'not bhakti'. He says,  

While elaborating on the role of 'attachment' in Bhakti, the commentator Svapneshvara enumerates in brief about what is 'not bhakti'. He says,  

* To be engaged in remembering (Ishvara) sometimes and to sing (His glories) at other times - this also cannot (be described as devotion), because it is not necessarily associated with these always.  

* To be engaged in remembering (Ishvara) and/or singing (His glories) occasionally - this cannot (be described as devotion), because these are not constant.  

न तु क्वचित्स्मरणस्य, क्वचिच्च कीर्तनादेः अननुगमात्।

<blockquote>न तु क्वचित्स्मरणस्य, क्वचिच्च कीर्तनादेः अननुगमात् । ''na tu kvacitsmaraṇasya, kvacicca kīrtanādeḥ ananugamāt ।''</blockquote>

* Nor again, devotion is knowledge of Ishvara since this knowledge might exist even in those who hate Him and a person cannot possibly entertain love and attachment towards his antagonist though he knows him.

* Nor is devotion mere knowledge about Ishvara since this knowledge might exist even in those who hate Him and a person cannot possibly entertain love and attachment towards his antagonist though he knows him.

न च तज्ज्ञानस्य तत्त्वं द्वेषादिमत्स्वपि तत्प्रसङ्गात् ।  

<blockquote>न च तज्ज्ञानस्य तत्त्वं द्वेषादिमत्स्वपि तत्प्रसङ्गात् । ''na ca tajjñānasya tattvaṁ dveṣādimatsvapi tatprasaṅgāt ।''</blockquote>

* Neither is devotion knowledge of the Ishvara as the object of worship, for acts of worship such as salutation are not always accompanied with knowledge.  

* Neither is devotion knowledge of the Ishvara as the object of worship, for acts of worship such as salutation are not always accompanied with knowledge.  

नाप्याराध्यत्वेन ज्ञानं स पूजानमस्काराद्याराधनास्वननुगमात् ।

<blockquote>नाप्याराध्यत्वेन ज्ञानं स पूजानमस्काराद्याराधनास्वननुगमात् । ''nāpyārādhyatvena jñānaṁ sa pūjānamaskārādyārādhanāsvananugamāt ।''</blockquote>

* It cannot be said that devotion is the knowledge of Him as the object of worship, accompanied with attachment, etc.; for then it would be reduced to attachment itself.  

* It cannot be said that devotion is the knowledge of Him as the object of worship, accompanied with attachment, etc.; for then it would be reduced to attachment itself.  

अनुरागादिसहिताराध्यत्वज्ञानमिति चेत् अनुराग एवास्तु |  

<blockquote>अनुरागादिसहिताराध्यत्वज्ञानमिति चेत् अनुराग एवास्तु | ''anurāgādisahitārādhyatvajñānamiti cet anurāga evāstu |''</blockquote>Hence, the Bhagavad Gita refers to the worship by those whose whole life and mind, etc. are consecrated to Him and not of those who merely know Him as an object of worship. <blockquote>मच्चित्ता मद्गतप्राणा बोधयन्तः परस्परम् । कथयन्तश्च मां नित्यं तुष्यन्ति च रमन्ति च ॥१०- ९॥</blockquote><blockquote>तेषां सततयुक्तानां भजतां प्रीतिपूर्वकम् । ददामि बुद्धियोगं तं येन मामुपयान्ति ते ॥१०- १०॥<ref>Bhagavad Gita, [https://sa.wikisource.org/wiki/%E0%A4%AD%E0%A4%97%E0%A4%B5%E0%A4%A6%E0%A5%8D%E0%A4%97%E0%A5%80%E0%A4%A4%E0%A4%BE/%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A5%82%E0%A4%A4%E0%A4%BF%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 10 (Vibhuti Yoga)].</ref></blockquote><blockquote>''maccittā madgataprāṇā bodhayantaḥ parasparam । kathayantaśca māṁ nityaṁ tuṣyanti ca ramanti ca ॥10- 9॥''</blockquote><blockquote>''teṣāṁ satatayuktānāṁ bhajatāṁ prītipūrvakam । dadāmi buddhiyogaṁ taṁ yena māmupayānti te ॥10- 10॥''</blockquote>Meaning: With their minds centered on Me, with their senses absorbed in Me, enlightening each other, ever conversing on Me, they are satiated and live happily. On them, ever steadfast and serving Me with affection, I bestow yoga and the sense of discrimination (wisdom) by which they come to Me (10.9-10).

Hence, the Bhagavad Gita refers to the worship by those whose whole life and mind, etc. are consecrated to Him and not of those who merely know Him as an object of worship.  

The commentator further exemplifies this with the bhakti of the gopis. He says,<blockquote>अत एव च कृष्णस्य कमनीयाकृतिदर्शनेनानुरक्तानां गोपतरुणीनामपि भक्तिफलं मुक्तिः स्मर्यते ।</blockquote><blockquote>''ata eva ca kr̥ṣṇasya kamanīyākr̥tidarśanenānuraktānāṁ gopataruṇīnāmapi bhaktiphalaṁ muktiḥ smaryate ।''</blockquote>Meaning: That is why the fruit of the bhakti of the milk-maids was mukti, though they became attached to Sri Krishna by the sight of his graceful form.  

Thus, the commentator suggests that the preposition 'anu' (in the word 'anurakti) is not a mere affix whose meaning is merged in the definition but indicates subsequence; because it is produced after (anu=after) obtaining the knowledge of the greatness etc. of Ishvara, therefore is it called anurakti.

 

 

Meaning: With their minds centered on Me, with their senses absorbed in Me, enlightening each other, ever conversing on Me, they are satiated and live happily. On them, ever steadfast and serving Me with affection, I bestow yoga and the sense of discrimination (wisdom) by which they come to Me (10.9-10).

 

The commentator further exemplifies this with the bhakti of the gopis. He says,

 

अत एव च कृष्णस्य कमनीयाकृतिदर्शनेनानुरक्तानां गोपतरुणीनामपि भक्तिफलं मुक्तिः स्मर्यते । (V.P.5.13)

 

Meaning: That is why the fruit of the bhakti of the milk-maids whose love was based on the attraction towards the lovely form of Krshna, were liberated.

== नवविधाभक्तिः ॥ Navavidha ==

== नवविधाभक्तिः ॥ Navavidha ==