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== भक्तिपरिशुद्धिलिङ्गानि ॥ Signs of Pure Devotion<ref name=":0" /> ==

== भक्तिपरिशुद्धिलिङ्गानि ॥ Signs of Pure Devotion<ref name=":0" /> ==

The Shandilya Bhakti Sutra states that the development, maturity and purity of devotion is to be inferred from certain outward signs and enlists the same as follows: <blockquote>तत्परिशुद्धिश्च गम्या लोकवल्लिङ्गेभ्यः ॥२.१.४३॥</blockquote><blockquote>सम्मानबहुमानप्रीतिविरहेतरविचिकित्सामहिमख्यातितदर्थप्राणस्थानतदीयतासर्वतद्भावाप्रातिकूल्यादीनि च स्मरणेभ्यो बाहुल्यात् ॥२.१.४४॥</blockquote><blockquote>''tatpariśuddhiśca gamyā lokavalliṅgebhyaḥ ॥2.1.43॥''</blockquote><blockquote>''sammānabahumānaprītivirahetaravicikitsāmahimakhyātitadarthaprāṇasthānatadīyatāsarvatadbhāvāprātikūlyādīni ca smaraṇebhyo bāhulyāt ॥2.1.44॥''</blockquote>The commentator Svapneshvara further explains these external signs of reaction with appropriate examples as follows:

The Shandilya Bhakti Sutra states that the development, maturity and purity of devotion is to be inferred from certain outward signs and enlists the same as follows: <blockquote>तत्परिशुद्धिश्च गम्या लोकवल्लिङ्गेभ्यः ॥२.१.४३॥</blockquote><blockquote>सम्मानबहुमानप्रीतिविरहेतरविचिकित्सामहिमख्यातितदर्थप्राणस्थानतदीयतासर्वतद्भावाप्रातिकूल्यादीनि च स्मरणेभ्यो बाहुल्यात् ॥२.१.४४॥</blockquote><blockquote>''tatpariśuddhiśca gamyā lokavalliṅgebhyaḥ ॥2.1.43॥''</blockquote><blockquote>''sammānabahumānaprītivirahetaravicikitsāmahimakhyātitadarthaprāṇasthānatadīyatāsarvatadbhāvāprātikūlyādīni ca smaraṇebhyo bāhulyāt ॥2.1.44॥''</blockquote>The commentator Svapneshvara further explains these external signs of devotion with appropriate examples of well known devotees as follows:

# सम्मानः यथा अर्जुनस्य - Respect, as was shown by Arjuna towards Krishna. It is said in the Mahabharata that in whatever posture he may be, Arjuna never failed to get up to greet Krishna out of devotion and love for him.  

* सम्मानः यथा अर्जुनस्य - Respect, as was shown by Arjuna towards Krishna. It is said in the Mahabharata that in whatever state he may be, Arjuna never failed to rise up from his seat to greet Krishna out of devotion and love for him.

# बहुमानः यथा इक्ष्वाकोः - High esteem, as was shown by Ikshvaku. It is said in the Nrsimha Purana that due to the fondness for Krishna and everything that resembled Him, Raja Ikshvaku showed high esteem even towards the cloud which was of the same colour as Krishna.

# प्रीतिः यथा विदुरस्य - Delight as expressed by Vidura in the Mahabharata at the arrival of Krishna whom he describes as the very indwelling atman of all embodied being.

* बहुमानः यथा इक्ष्वाकोः - High esteem, as was shown by Ikshvaku. It is said in the Nrsimha Purana that due to the fondness for Krishna and everything that resembled Him, Raja Ikshvaku showed high esteem even towards the cloud which was of the same colour as Krishna.

# विरहः यथा गोपीनाम् - Forlornness as exhibited by the Gopis of Vrndavana.

# इतरविचिकित्सा यथा श्वेतद्वीपनिवासिनाम् उपमन्योः वा - Doubting other objects like the feeling of hindrance that arose, at the arrival of Narada, in the minds of the inhabitants of Shvetadvipa who were great devotees of Vishnu and never tolerated any hindrance to their meditation or like that in the mind of Upamanyu, as described in the Mahabharata, who was ready to become a worm or a grasshopper at the command of Shankara but had no desire for anything bestowed by anyone else.

* प्रीतिः यथा विदुरस्य - Delight as expressed by Vidura in the Mahabharata at the arrival of Krishna whom he describes as the very indwelling atman of all embodied being.

# महिमख्यातिः यथा यमस्य - Praising His greatness as was done by Yama that is reflected in the Nrsimha Purana and Vishnu Purana.

* विरहः यथा गोपीनाम् - Forlornness as exhibited by the Gopis of Vrndavana.

# तदर्थप्राणस्थितिः यथा हनूमतः अथवा कृतकृत्यानामपि नारदादीनां तदेकाराधनार्थं प्राणधारणम् - Holding the life for His sake as seen in the case of Hanuman who declares in the Valmiki Ramayana Uttarakanda that 'as long as the Lord's story circulates through the world, so long he will reside there, obeying the Lord's command.' Or there is also the instance of Narada ad others who, even after reaching the goal, continue to live solely for worshipping the Lord.  

* इतरविचिकित्सा यथा श्वेतद्वीपनिवासिनाम् उपमन्योः वा - Aversion to everything else like the feeling of hindrance that arose, at the arrival of Narada, in the minds of the inhabitants of Shvetadvipa who were great devotees of Vishnu and never tolerated any hindrance to their meditation or like that in the mind of Upamanyu, as described in the Mahabharata, who was ready to become a worm or a grasshopper at the command of Shankara but had no desire for anything bestowed by anyone else.

# तदीयताभावः वसोरुपरिचरस्य - Considering everything as His as Vasu Uparichara did in the Mahabharata.

# सर्वभूतेषु तद्भावः यथा प्रह्लादस्य - Regarding Him as existing in all beings as Prahlada expresses in the Vishnu Purana that 'the sages, having known that Hari exists in all beings, must thus cherish unwavering love towards all beings.

* महिमख्यातिः यथा यमस्य - Praising His greatness as was done by Yama that is reflected in the Vishnu Purana.

# तस्मिन्नप्रातिकूल्यं यथा भीष्मस्य - Not resisting His will as Bhishma did in the Mahabharata. Even when the Lord was advancing towards him, to kill him, he said, 'Come ! O Lord of the deities ! Come, O refuge of this world ! Obeisance to you. Armed with Your bow, mace and sword, kill me in this vast wonderful and fierce battle by forcibly felling me from my chariot.

स्वपुरुषमभिवीक्ष्य पाशहस्तम् । वदति यमः किल तस्य कर्णमूले । परिहर मधुसूदनप्रपन्नान् प्रभुरहमन्यनृणां न वैष्णवानाम् ॥३.७.१४॥<ref>Vishnu Purana, Amsha 3, [https://sa.wikisource.org/wiki/%E0%A4%B5%E0%A4%BF%E0%A4%B7%E0%A5%8D%E0%A4%A3%E0%A5%81%E0%A4%AA%E0%A5%81%E0%A4%B0%E0%A4%BE%E0%A4%A3%E0%A4%AE%E0%A5%8D/%E0%A4%A4%E0%A5%83%E0%A4%A4%E0%A5%80%E0%A4%AF%E0%A4%BE%E0%A4%82%E0%A4%B6%E0%A4%83/%E0%A4%85%E0%A4%A7%E0%A5%8D%E0%A4%AF%E0%A4%BE%E0%A4%AF%E0%A4%83_%E0%A5%AD Adhyaya 7]</ref>

* तदर्थप्राणस्थितिः यथा हनूमतः अथवा कृतकृत्यानामपि नारदादीनां तदेकाराधनार्थं प्राणधारणम् - Holding on to life for His sake as seen in the case of Hanuman who declares in the Valmiki Ramayana Uttarakanda that 'as long as the Lord's story remains extant in the world, so long he will reside there, obeying the Lord's command.'

 

Or there is also the instance of Narada and others who, even after obtaining perfection, continued to live solely for worshipping Him.

* तदीयताभावः वसोरुपरिचरस्य - Considering everything as His as Vasu Uparichara did in the Mahabharata.

* सर्वभूतेषु तद्भावः यथा प्रह्लादस्य - Regarding Him as existing in all beings as Prahlada expresses in the Vishnu Purana that 'the sages, having known that Hari exists in all beings, must thus cherish unwavering love towards all beings.

* तस्मिन्नप्रातिकूल्यं यथा भीष्मस्य - Not resisting His will like Bhishma in the Mahabharata. Even when the Lord was advancing towards him, to kill him, he said, 'Come ! O Lord of the deities ! Come, O refuge of this world ! Obeisance to you. Armed with Your bow, mace and sword, kill me in this vast wonderful and fierce battle by forcibly felling me from my chariot.

 

In fact, the commentator Svapneshvara further states that by the word 'adi' (etc.), the actions of Uddhava, Akrura etc. must also be taken into account.  

In fact, the commentator Svapneshvara further states that by the word 'adi' (etc.), the actions of Uddhava, Akrura etc. must also be taken into account.