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Elaborating on the necessity of an enquiry into the nature of devotion, the commentator Svapneshvara says,<blockquote>... परमेश्वरानुरक्तिरूपायाः भक्तेः ... नेयं नेयं भक्तिः निश्श्रेयसार्था, नेयमुत्तमविषयेत्यादिकुतर्कबलनेन निवृत्तिरपिभवति ।</blockquote><blockquote>''... parameśvarānuraktirūpāyāḥ bhakteḥ ... neyaṁ neyaṁ bhaktiḥ niśśreyasārthā, neyamuttamaviṣayetyādikutarkabalanena nivr̥ttirapibhavati ।''</blockquote>Meaning: This devotion which is of the nature of love of the Supreme being... is still liable to be destroyed by the weight of false objections such as 'This is not devotion', 'This does not lead to the Highest Good', 'Its aim is not the Highest', etc.  

Elaborating on the necessity of an enquiry into the nature of devotion, the commentator Svapneshvara says,<blockquote>... परमेश्वरानुरक्तिरूपायाः भक्तेः ... नेयं नेयं भक्तिः निश्श्रेयसार्था, नेयमुत्तमविषयेत्यादिकुतर्कबलनेन निवृत्तिरपिभवति ।</blockquote><blockquote>''... parameśvarānuraktirūpāyāḥ bhakteḥ ... neyaṁ neyaṁ bhaktiḥ niśśreyasārthā, neyamuttamaviṣayetyādikutarkabalanena nivr̥ttirapibhavati ।''</blockquote>Meaning: This devotion which is of the nature of love of the Supreme being... is still liable to be destroyed by the weight of false objections such as 'This is not devotion', 'This does not lead to the Highest Good', 'Its aim is not the Highest', etc.  

He further quotes the [[Vishnu Purana (विष्णुपुराणम्)|Vishnu Purana]] verse, <blockquote>नाथ योनिसहस्रेषु येषु येषु व्रजाम्यहम् । तेषु तेष्वच्युता भक्तिरच्युतास्तु सदा त्वयि ।।१.२०.१७।।<ref name=":2" /> </blockquote><blockquote>''nātha yonisahasreṣu yeṣu yeṣu vrajāmyaham । teṣu teṣvacyutā bhaktiracyutāstu sadā tvayi ।। 1.20.17 ।।''</blockquote>Meaning: O Master, even though I may have to pass through thousands of wombs, let there be in me forever, O Achyuta, unshakable devotion to you, in each of those births !

He further quotes the [[Vishnu Purana (विष्णुपुराणम्)|Vishnu Purana]] verse, <blockquote>नाथ योनिसहस्रेषु येषु येषु व्रजाम्यहम् । तेषु तेष्वच्युता भक्तिरच्युतास्तु सदा त्वयि ।।१.२०.१८।।<ref name=":2" /> </blockquote><blockquote>''nātha yonisahasreṣu yeṣu yeṣu vrajāmyaham । teṣu teṣvacyutā bhaktiracyutāstu sadā tvayi ।। 1.20.18 ।।''</blockquote>Meaning: O Master, even though I may have to pass through thousands of wombs, let there be in me forever, O Achyuta, unshakable devotion to you, in each of those births !

The commentator Svapneshvara says, this prayer of [[Prahlada (प्रह्लादः)|Prahlada]] that his devotion may remain unshaken shows the necessity of counteracting the attempts to topple it. And therefore, this inquiry into devotion, though ancillary to devotion itself which bears the fruit (in the form of the Highest Good), is also fruitful.<ref name=":0">Swami Harshananda (1984), [https://estudantedavedanta.net/Sandilya_Bhakti_Sutras_Harshananda.pdf Sandilya Bhakti Sutras with Svapnesvara Bhasya], Mysore: University of Mysore.</ref>

The commentator Svapneshvara says, this prayer of [[Prahlada (प्रह्लादः)|Prahlada]] that his devotion may remain unshaken shows the necessity of counteracting the attempts to topple it. And therefore, this inquiry into devotion, though ancillary to devotion itself which bears the fruit (in the form of the Highest Good), is also fruitful.<ref name=":0">Swami Harshananda (1984), [https://estudantedavedanta.net/Sandilya_Bhakti_Sutras_Harshananda.pdf Sandilya Bhakti Sutras with Svapnesvara Bhasya], Mysore: University of Mysore.</ref>

Commenting on this sutra the commetator says, <blockquote>अत्र सा परेति लक्ष्यनिर्देशः । शेषं लक्षणम् । ... आराध्यविषयकरागत्वमेव सा (भक्तिः) । इह तु परमेश्वरविषयकान्तःकरणवृत्तिविशेष एव भक्तिस्तद्वैशेष्यं च लौकिकानुरागादौ सुग्रहम् ।</blockquote><blockquote>''atra sā pareti lakṣyanirdeśaḥ । śeṣaṁ lakṣaṇam । ... ārādhyaviṣayakarāgatvameva sā (bhaktiḥ) । iha tu parameśvaraviṣayakāntaḥkaraṇavr̥ttiviśeṣa eva bhaktistadvaiśeṣyaṁ ca laukikānurāgādau sugraham ।''</blockquote>Meaning: Here, by the words, 'It is the highest', the subject is indicated. The rest gives the characteristics... Devotion is nothing but the love to be cultivated towards the being who is to be propitiated. Here, devotion denotes the special attitude or function of the antahkarana (internal mind) towards the Supreme Ishvara. Its special characteristic can be easily grasped by comparison with worldly affections, etc.   

Commenting on this sutra the commetator says, <blockquote>अत्र सा परेति लक्ष्यनिर्देशः । शेषं लक्षणम् । ... आराध्यविषयकरागत्वमेव सा (भक्तिः) । इह तु परमेश्वरविषयकान्तःकरणवृत्तिविशेष एव भक्तिस्तद्वैशेष्यं च लौकिकानुरागादौ सुग्रहम् ।</blockquote><blockquote>''atra sā pareti lakṣyanirdeśaḥ । śeṣaṁ lakṣaṇam । ... ārādhyaviṣayakarāgatvameva sā (bhaktiḥ) । iha tu parameśvaraviṣayakāntaḥkaraṇavr̥ttiviśeṣa eva bhaktistadvaiśeṣyaṁ ca laukikānurāgādau sugraham ।''</blockquote>Meaning: Here, by the words, 'It is the highest', the subject is indicated. The rest gives the characteristics... Devotion is nothing but the love to be cultivated towards the being who is to be propitiated. Here, devotion denotes the special attitude or function of the antahkarana (internal mind) towards the Supreme Ishvara. Its special characteristic can be easily grasped by comparison with worldly affections, etc.   

And in this context, the commentator quotes a verse from the Vishnu Purana. It says,<blockquote>या प्रीतिरविवेकानां विषयेष्वानपायिनी । त्वामनुस्मरतः सा मे हृदयान्माऽपसर्पतु ॥<ref name=":2" /> १.२०.१७</blockquote><blockquote>''yā prītiravivekānāṁ viṣayeṣvānapāyinī । tvāmanusmarataḥ sā me hr̥dayānmā'pasarpatu ॥ 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 ॥<ref name=":2" /> १.२०.१९</blockquote><blockquote>''yā prītiravivekānāṁ viṣayeṣvānapāyinī । tvāmanusmarataḥ sā me hr̥dayānmā'pasarpatu ॥ 1.20.19''</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>

The Narada Bhakti Sutras explain Bhakti as follows:<blockquote>सा त्वस्मिन् परमप्रेमरूपा ॥२॥ अमृतस्वरूपा च ॥३॥ यल्लब्ध्वा पुमान् सिद्धो भवत्यमृतो भवति तृप्तो भवति ॥४॥ </blockquote><blockquote>यत् प्राप्य न किञ्चिद् वाञ्छति न शोचति न द्वेष्टि न रमते नोत्साही भवति ॥५॥ यज्ज्ञात्वा मत्तो भवति स्तब्धो भवति आत्मारामो भवति ॥‍६॥</blockquote><blockquote>''sā tvasmin paramapremarūpā ॥2॥ amr̥tasvarūpā ca ॥3॥ yallabdhvā pumān siddho bhavatyamr̥to bhavati tr̥pto bhavati ॥4॥'' </blockquote><blockquote>''yat prāpya na kiñcid vāñchati na śocati na dveṣṭi na ramate notsāhī bhavati ॥5॥'' ''yajjñātvā matto bhavati stabdho bhavati ātmārāmo bhavati ॥‍6॥''</blockquote>Meaning: It (Bhakti) is of the form of intense love towards him (the Supreme being). It is of the nature of nectar. By attaining that (Bhakti) a person becomes successful, immortal and satisfied. Having obtained that (Bhakti) one does not desire anything else, doesn't lament or loathe anything, doesn't revel in things, nor becomes fervent.<ref>Nandlal Sinha (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 Bhakti Sutras of Narada], Allahabad: The Panini Office, Bhuvaneswari Asrama.</ref>By knowing that (Bhakti) one becomes ecstatic (with joy), quiet and happy in his own Self.<ref name=":9" />

While the Narada Bhakti Sutras explain Bhakti as follows:<blockquote>सा त्वस्मिन् परमप्रेमरूपा ॥२॥ अमृतस्वरूपा च ॥३॥ यल्लब्ध्वा पुमान् सिद्धो भवत्यमृतो भवति तृप्तो भवति ॥४॥ </blockquote><blockquote>यत् प्राप्य न किञ्चिद् वाञ्छति न शोचति न द्वेष्टि न रमते नोत्साही भवति ॥५॥ यज्ज्ञात्वा मत्तो भवति स्तब्धो भवति आत्मारामो भवति ॥‍६॥</blockquote><blockquote>''sā tvasmin paramapremarūpā ॥2॥ amr̥tasvarūpā ca ॥3॥ yallabdhvā pumān siddho bhavatyamr̥to bhavati tr̥pto bhavati ॥4॥'' </blockquote><blockquote>''yat prāpya na kiñcid vāñchati na śocati na dveṣṭi na ramate notsāhī bhavati ॥5॥'' ''yajjñātvā matto bhavati stabdho bhavati ātmārāmo bhavati ॥‍6॥''</blockquote>Meaning: It (Bhakti) is of the form of intense love towards him (the Supreme being). It is of the nature of nectar. By attaining that (Bhakti) a person becomes successful, immortal and satisfied. Having obtained that (Bhakti) one does not desire anything else, doesn't lament or loathe anything, doesn't revel in things, nor becomes fervent.<ref>Nandlal Sinha (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 Bhakti Sutras of Narada], Allahabad: The Panini Office, Bhuvaneswari Asrama.</ref>By knowing that (Bhakti) one becomes ecstatic (with joy), quiet and happy in one's own Self.<ref name=":9" />

Thus, Bhakti is marked by certain essential characteristics that is unanimously agreed upon by all devotees. Though some give prominence to certain indications while others to certain other marks, there is no fundamental difference in the essence. The Narada Bhakti Sutras enlist the signs of devotion as described by various rshis in their exposition of Bhakti as follows: <blockquote>पूजादिष्वनुराग इति पाराशर्यः ॥१६॥ ''pūjādiṣvanurāga iti pārāśaryaḥ ॥16॥''</blockquote>Meaning: Intense attachment in the worship of the jord and like performances is the characteristic devotion, according to the disciple of Parasara.

Thus, Bhakti is marked by certain essential characteristics that is unanimously agreed upon by all devotees. Though some give prominence to certain indications while others to certain other marks, there is no fundamental difference in the essence. The Narada Bhakti Sutras enlist the signs of devotion as described by various rshis in their exposition of Bhakti as follows: <blockquote>पूजादिष्वनुराग इति पाराशर्यः ॥१६॥ ''pūjādiṣvanurāga iti pārāśaryaḥ ॥16॥''</blockquote>Puja refers to worship of the Supreme Being and Anuraga is intense attachment. Therefore, according to the disciples of Parashara, intense attachment to the worship of the Supreme is characteristic of devotion. Just as is seen in the prayer of Prahlada in the Vishnu Purana (1.20.19)<ref name=":2" /> mentioned above. <blockquote>कथादिष्विति गर्गः ॥१७॥ ''kathādiṣviti gargaḥ ॥17॥''</blockquote>According to Garga, the mark of devotion is attachment to hearing the praises and greatness of the Supreme. In fact, it is the hearing of praises and greatness of the Supreme that inspires one to take to the spiritual path. And then, one realises the Supreme just like Parikshita who realised the Supreme by hearing of His glories from Shukadeva. <blockquote>आत्मरत्यविरोधेनेति शाण्डिल्यः ॥१८॥ ''ātmaratyavirodheneti śāṇḍilyaḥ ॥18॥''</blockquote>The Supreme Being is an embodiment of Bliss. The devotee who always dwells in the Supreme must enjoy the bliss of the Supreme. Therefore, according to the opinion of Shandilya, the sign of devotion is a constant feeling of Bliss in the Self. That is why, there is always a divine aura and bloom in the face of a devotee. Their eyes sparkle and glitter with Divine effulgence. Even those who surround the devotee experience this bliss, because the devotee radiates joy all around. Consequently, if a devotee is always morose, unhappy, cheerless and irritable, there is surely some error in his sadhana. Because, Ananda is a very important sign of devotion. In fact, it is a fundamental sign of a Jivanmukta too.<blockquote>नारदस्तु तदर्पिताखिलाचारता तद्विस्मरणे परमव्याकुलतेति ॥१९॥ ''nāradastu tadarpitākhilācāratā tadvismaraṇe paramavyākulateti ॥19॥''</blockquote>And according to Narada, the sign of devotion is surrendering all actions to the Supreme and feeling severe grief in forgetting Him. This feeling is called Viraha-agni (pain from separation of the Supreme). It breaks the heart of the devotee and can hardly be described in words. Rather, it has to be felt. Just as it was exhibited by Mira and the Gopis of Brindavana.

The Gopis surrendered all their actions at the lotus feet of Shri Krishna. They experienced acute agony even if they missed His presence for a second. With their minds absorbed in Krishna, they rushed forth when they heard His sweet, melodious flute, leaving their houses and house chores half-way, without taking notice of each other. And when Krishna disappeared, they went around asking the trees, creepers, the earth and the deer if they had seen Him. Such is the heights of Vyakulata exhibited by the devotees at the slightest chance of separation from the (thoughts of) supreme. However, this mark of devotion does not in any way contradict the sign of a constant feeling of Bliss in the Self. For, an advanced bhakta, who always rests in the Supreme, has no Viraha and is thus, always in divine bliss.<ref name=":9" />

 

 

 

 

 

The Gopis surrendered all their actions at the lotus feet of Lord Krishna. They experienced acute agony even if they missed His presence even for a second. When they heard the sweet, melodious flute of their beloved they left their houses while milking the cows. With minds absorbed in Krishna they rushed forth to where their lover was, without taking notice of each other. Some did not wait to see the boiling of the milk. Some did not take down boiled wheat from the oven. Some were giving food to others, some were giving milk to their own children. Some were serving their husbands and some were taking their own food. But thev all left their work half-finished. Thev pave  up their household duties, with clothes and ornaments all in disorder; they hurriedly went to Krishna. When Krishna disappeared they asked the trees if they had seen their lover. They enquired of the creepers, the earth and the deer.<ref name=":9" />

=== What is not Bhakti ? ===

=== What is not Bhakti ? ===