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Bhakti (Samskrit: भक्तिः) or Devotion, in simple words, is an emotion of the form of love or affection primarily, towards the Supreme Being. It is a special quality of the atman that is devoid of the selfishness that goads one to use the object of affection to further some personal interests.<ref name=":0" />

Bhakti (Samskrit: भक्तिः) or Devotion, in simple words, is an emotion of the form of love or affection primarily, towards the Supreme Being. It is a special quality of the [[Atman (आत्मन्)|atman]] that is devoid of the selfishness that goads one to use the object of affection to further some personal interests.<ref name=":0" />

== परिचयः ॥ Introduction ==

== परिचयः ॥ Introduction ==

Shri Krishna in the Bhagavad Gita has declared that devotion to Him is the means of attaining mukti characterized as the attainment of the Bliss of Brahman, consequent on the disappearance of the Antah-karana, the inner sense, composed of the three Gunas (Satva, Rajas and Tamas).<ref name=":1" /><blockquote>मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४.२६॥<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%97%E0%A5%81%E0%A4%A3%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 14].</ref></blockquote><blockquote>''māṁ ca yo'vyabhicāreṇa bhaktiyogena sevate । sa guṇānsamatītyaitānbrahmabhūyāya kalpate ॥14.26॥''</blockquote>Meaning: He who serves me with unswerving devotion, thoroughly passing beyond the Gunas (viz.Satva, rajas and tamas), is fit for becoming Brahman.<ref name=":1" />

Shri Krishna in the [[Bhagavad Gita (भगवद्गीता)|Bhagavad Gita]] has declared that devotion to Him is the means of attaining mukti characterized as the attainment of the Bliss of [[Brahman (ब्रह्मन्)|Brahman]], consequent on the disappearance of the Antah-karana, the inner sense, composed of the three Gunas ([[Sattva (सत्त्वम्)|Satva]], [[Rajas (रजः)|Rajas]] and [[Tamas (तमः)|Tamas]]).<ref name=":1" /><blockquote>मां च योऽव्यभिचारेण भक्तियोगेन सेवते । स गुणान्समतीत्यैतान्ब्रह्मभूयाय कल्पते ॥१४.२६॥<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%97%E0%A5%81%E0%A4%A3%E0%A4%A4%E0%A5%8D%E0%A4%B0%E0%A4%AF%E0%A4%B5%E0%A4%BF%E0%A4%AD%E0%A4%BE%E0%A4%97%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 14 (Gunatrayavibhaga Yoga)] .</ref></blockquote><blockquote>''māṁ ca yo'vyabhicāreṇa bhaktiyogena sevate । sa guṇānsamatītyaitānbrahmabhūyāya kalpate ॥14.26॥''</blockquote>Meaning: He who serves me with unswerving devotion, thoroughly passing beyond the Gunas (viz. Satva, rajas and tamas), is fit for becoming Brahman.<ref name=":1" />

== व्युत्पत्तिः ॥ Etymology ==

== व्युत्पत्तिः ॥ Etymology ==

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 verse, <blockquote>नाथ योनिसहस्रेषु येषु येषु व्रजाम्यहम् । तेषु तेष्वच्युता भक्तिरच्युतास्तु सदा त्वयि । १ । २० । १८-१९ । </blockquote><blockquote>''nātha yonisahasreṣu yeṣu yeṣu vrajāmyaham । teṣu teṣvacyutā bhaktiracyutāstu sadā tvayi । 1 । 20 । 18-19 ।''</blockquote>Meaning: O Lord, 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 ।।<ref name=":2" /> १.२०.१७ </blockquote><blockquote>''nātha yonisahasreṣu yeṣu yeṣu vrajāmyaham । teṣu teṣvacyutā bhaktiracyutāstu sadā tvayi ।। 1.20.17''</blockquote>Meaning: O Lord, 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 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>

The Narada Bhakti Sutra defines Bhakti as,<blockquote>सा त्वस्मिन् परमप्रेमरूपा । ''sā tvasmin paramapremarūpā ।''</blockquote>Meaning: It (Bhakti) is of the form of intense love towards him (the Supreme being).<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>

The Narada Bhakti Sutra defines Bhakti as,<blockquote>सा त्वस्मिन् परमप्रेमरूपा । ''sā tvasmin paramapremarūpā ।''</blockquote>Meaning: It (Bhakti) is of the form of intense love towards him (the Supreme being).<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>

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 ॥ 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 ॥<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>

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

=== What is not Bhakti ? ===

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) and/or singing (His glories) occasionally - this cannot (be described as devotion), because these are not constant.  

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

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

<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.  

<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.

<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.

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.  

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.

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.<ref name=":0" /><ref name=":1" />

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

== भक्तिपरिशुद्धिलिङ्गानि ॥ Signs of Pure Devotion ==

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:

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 । ''sammānaḥ yathā arjunasya'''''   

* '''सम्मानः यथा अर्जुनस्य । ''sammānaḥ yathā arjunasya'''''   

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.<blockquote>प्रत्युत्थान तु कृष्णस्य सर्वावस्थो धनञ्जयः । न लङ्घयति धर्मात्मा भक्त्या प्रेमणा च सर्वदा ||</blockquote><blockquote>''pratyutthāna tu kr̥ṣṇasya sarvāvastho dhanañjayaḥ । na laṅghayati dharmātmā bhaktyā premaṇā ca sarvadā ||''</blockquote>

Respect, as was shown by Arjuna towards Krishna. It is said in the [[Mahabharata (महाभारतम्)|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.<blockquote>प्रत्युत्थान तु कृष्णस्य सर्वावस्थो धनञ्जयः । न लङ्घयति धर्मात्मा भक्त्या प्रेमणा च सर्वदा ||</blockquote><blockquote>''pratyutthāna tu kr̥ṣṇasya sarvāvastho dhanañjayaḥ । na laṅghayati dharmātmā bhaktyā premaṇā ca sarvadā ||''</blockquote>

* '''बहुमानः यथा इक्ष्वाकोः । ''bahumānaḥ yathā ikṣvākoḥ'''''  

* '''बहुमानः यथा इक्ष्वाकोः । ''bahumānaḥ yathā ikṣvākoḥ'''''  

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.<blockquote>पक्षपातेन तन्नाम्नि मृगे पद्मे च तादृशि । बभार मेघे तद्वर्णे बहुमानमतिं नृपः ||</blockquote><blockquote>''pakṣapātena tannāmni mr̥ge padme ca tādr̥śi । babhāra meghe tadvarṇe bahumānamatiṁ nr̥paḥ ||''</blockquote>

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.<blockquote>पक्षपातेन तन्नाम्नि मृगे पद्मे च तादृशि । बभार मेघे तद्वर्णे बहुमानमतिं नृपः ||</blockquote><blockquote>''pakṣapātena tannāmni mr̥ge padme ca tādr̥śi । babhāra meghe tadvarṇe bahumānamatiṁ nr̥paḥ ||''</blockquote>

* '''प्रीतिः यथा विदुरस्य । ''prītiḥ yathā vidurasya'''''  

* '''प्रीतिः यथा विदुरस्य । ''prītiḥ yathā vidurasya'''''  

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.

Delight as expressed by [[Vidura (विदुरः)|Vidura]] in the Mahabharata at the arrival of Krishna whom he describes as the very indwelling atman of all embodied being.

* '''विरहः यथा गोपीनाम् । ''virahaḥ yathā gopīnām'''''  

* '''विरहः यथा गोपीनाम् । ''virahaḥ yathā gopīnām'''''  

Grief of separation as exhibited by the Gopis of Vrndavana.<ref name=":1" />

Grief of separation as exhibited by the Gopis of Vrndavana.<ref name=":1" />

* '''इतरविचिकित्सा यथा श्वेतद्वीपनिवासिनाम् उपमन्योः वा | ''itaravicikitsā yathā śvetadvīpanivāsinām upamanyoḥ vā'''''  

* '''इतरविचिकित्सा यथा श्वेतद्वीपनिवासिनाम् उपमन्योः वा | ''itaravicikitsā yathā śvetadvīpanivāsinām upamanyoḥ vā'''''  

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.<ref name=":1" /><blockquote>अपि कीटः पतङ्गो वा भवेयं शङ्कराज्ञया । न तु शक्र त्वया दत्तं त्रैलोक्यमपि कामये ॥</blockquote><blockquote>''api kīṭaḥ pataṅgo vā bhaveyaṁ śaṅkarājñayā । na tu śakra tvayā dattaṁ trailokyamapi kāmaye ॥''</blockquote>

Aversion to everything else like the feeling of hindrance that arose, at the arrival of [[Narada (नारदः)|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.<ref name=":1" /><blockquote>अपि कीटः पतङ्गो वा भवेयं शङ्कराज्ञया । न तु शक्र त्वया दत्तं त्रैलोक्यमपि कामये ॥</blockquote><blockquote>''api kīṭaḥ pataṅgo vā bhaveyaṁ śaṅkarājñayā । na tu śakra tvayā dattaṁ trailokyamapi kāmaye ॥''</blockquote>

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

* '''महिमख्यातिः यथा यमस्य | ''mahimakhyātiḥ yathā yamasya''''' - Praising His greatness as was done by [[Yama (यमः)|Yama]] that is reflected in the Vishnu Purana.

<blockquote>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></blockquote><blockquote>''svapuruṣamabhivīkṣya pāśahastam । vadati yamaḥ kila tasya karṇamūle । parihara madhusūdanaprapannān prabhurahamanyanr̥ṇāṁ na vaiṣṇavānām ॥3.7.14॥''</blockquote>

<blockquote>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></blockquote><blockquote>''svapuruṣamabhivīkṣya pāśahastam । vadati yamaḥ kila tasya karṇamūle । parihara madhusūdanaprapannān prabhurahamanyanr̥ṇāṁ na vaiṣṇavānām ॥3.7.14॥''</blockquote>

* '''तदर्थप्राणस्थितिः यथा हनूमतः अथवा कृतकृत्यानामपि नारदादीनां तदेकाराधनार्थं प्राणधारणम् | ''tadarthaprāṇasthitiḥ yathā hanūmataḥ athavā kr̥takr̥tyānāmapi nāradādīnāṁ tadekārādhanārthaṁ prāṇadhāraṇam'''''   

* '''तदर्थप्राणस्थितिः यथा हनूमतः अथवा कृतकृत्यानामपि नारदादीनां तदेकाराधनार्थं प्राणधारणम् | ''tadarthaprāṇasthitiḥ yathā hanūmataḥ athavā kr̥takr̥tyānāmapi nāradādīnāṁ tadekārādhanārthaṁ prāṇadhāraṇam'''''   

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.<blockquote>एवं सर्वेषु भूतेषु भक्तिरव्यभिचारिणी । कर्तव्या पण्डितैर्ज्ञात्वा सर्वभूतमयं हरिम् ||१.१९.९॥<ref>Vishnu Purana, Amsha 1, [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%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%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%A7%E0%A5%AF Adhyaya 19]</ref></blockquote><blockquote>''evaṁ sarveṣu bhūteṣu bhaktiravyabhicāriṇī । kartavyā paṇḍitairjñātvā sarvabhūtamayaṁ harim ||1.19.9॥''</blockquote>

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.<blockquote>एवं सर्वेषु भूतेषु भक्तिरव्यभिचारिणी । कर्तव्या पण्डितैर्ज्ञात्वा सर्वभूतमयं हरिम् ||१.१९.९॥<ref>Vishnu Purana, Amsha 1, [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%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%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%A7%E0%A5%AF Adhyaya 19]</ref></blockquote><blockquote>''evaṁ sarveṣu bhūteṣu bhaktiravyabhicāriṇī । kartavyā paṇḍitairjñātvā sarvabhūtamayaṁ harim ||1.19.9॥''</blockquote>

* '''तस्मिन्नप्रातिकूल्यं यथा भीष्मस्य | ''tasminnaprātikūlyaṁ yathā bhīṣmasya'''''  

* '''तस्मिन्नप्रातिकूल्यं यथा भीष्मस्य | ''tasminnaprātikūlyaṁ yathā bhīṣmasya'''''  

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, put an end to my life, by forcibly drawing me down from the chariot, in this vast and fierce war.<ref name=":1" /><blockquote>एह्येहि देवेश जगन्निवास नमोऽस्तु ते शार्ङ्गगदासिपाणे । प्रसह्य मां पातय लोकनाथ। रथादुदग्राद्भुतशौर्यसङ्ख्ये ||५९.९६.९६॥<ref>Mahabharata, Bhishma Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-06-%E0%A4%AD%E0%A5%80%E0%A4%B7%E0%A5%8D%E0%A4%AE%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-059 Adhyaya 59]</ref></blockquote><blockquote>''ehyehi deveśa jagannivāsa namo'stu te śārṅgagadāsipāṇe । prasahya māṁ pātaya lokanātha। rathādudagrādbhutaśauryasaṅkhye ||59.96.96॥''</blockquote>In fact, the commentator Svapneshvara further states that by the word '''ādi''<nowiki/>' (etc.), the actions of Uddhava, Akrura etc. must also be taken into account.

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, put an end to my life, by forcibly drawing me down from the chariot, in this vast and fierce war.<ref name=":1" /><blockquote>एह्येहि देवेश जगन्निवास नमोऽस्तु ते शार्ङ्गगदासिपाणे । प्रसह्य मां पातय लोकनाथ। रथादुदग्राद्भुतशौर्यसङ्ख्ये ||५९.९६.९६॥<ref>Mahabharata, Bhishma Parva, [https://sa.wikisource.org/wiki/%E0%A4%AE%E0%A4%B9%E0%A4%BE%E0%A4%AD%E0%A4%BE%E0%A4%B0%E0%A4%A4%E0%A4%AE%E0%A5%8D-06-%E0%A4%AD%E0%A5%80%E0%A4%B7%E0%A5%8D%E0%A4%AE%E0%A4%AA%E0%A4%B0%E0%A5%8D%E0%A4%B5-059 Adhyaya 59]</ref></blockquote><blockquote>''ehyehi deveśa jagannivāsa namo'stu te śārṅgagadāsipāṇe । prasahya māṁ pātaya lokanātha। rathādudagrādbhutaśauryasaṅkhye ||59.96.96॥''</blockquote>In fact, the commentator Svapneshvara further states that by the word '''ādi''<nowiki/>' (etc.), the actions of Uddhava, Akrura etc. must also be taken into account.<ref name=":0" />

== पराभक्तिः अपराभक्तिश्च ॥ Para Bhakti and Apara Bhakti ==

== पराभक्तिः अपराभक्तिश्च ॥ Para Bhakti and Apara Bhakti ==

While commenting on the Shandilya Bhakti Sutras, the commentator Svapneshvara quotes this sutra and reiterates that by 'nishtha' is meant 'devotion' in this sutra. Thus, the sutra is to be understood as 'Moksha accrues to him who is devoted to Him'.  

While commenting on the Shandilya Bhakti Sutras, the commentator Svapneshvara quotes this sutra and reiterates that by 'nishtha' is meant 'devotion' in this sutra. Thus, the sutra is to be understood as 'Moksha accrues to him who is devoted to Him'.  

The fruit of bhakti being Moksha is also reiterated in the Vishnu Purana when Bhagavan tells Prahlada,<blockquote>यथा ते निश्चलं चेतो मयि भक्तिसमन्वितम् । तथा त्वं मत्प्रसादेन निर्वाणमपि यास्यसि ।। १.२०.२८ ।।<ref>Vishnu Purana, Amsha 1, [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%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%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%A8%E0%A5%A6 Adhyaya 20]</ref></blockquote><blockquote>''yathā te niścalaṁ ceto mayi bhaktisamanvitam । tathā tvaṁ matprasādena nirvāṇamapi yāsyasi ।। 1.20.28 ।।''</blockquote>Meaning: As your mind filled with devotion to Me, always remains steadfast, you shall, through My grace, obtain Nirvana.

The fruit of bhakti being Moksha is also reiterated in the Vishnu Purana when Bhagavan tells Prahlada,<blockquote>यथा ते निश्चलं चेतो मयि भक्तिसमन्वितम् । तथा त्वं मत्प्रसादेन निर्वाणमपि यास्यसि ।। १.२०.२८ ।।<ref name=":2">Vishnu Purana, Amsha 1, [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%AA%E0%A5%8D%E0%A4%B0%E0%A4%A5%E0%A4%AE%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%A8%E0%A5%A6 Adhyaya 20]</ref></blockquote><blockquote>''yathā te niścalaṁ ceto mayi bhaktisamanvitam । tathā tvaṁ matprasādena nirvāṇamapi yāsyasi ।। 1.20.28 ।।''</blockquote>Meaning: As your mind filled with devotion to Me, always remains steadfast, you shall, through My grace, obtain Nirvana.

Then again after describing the ascent to heaven of Rama, Lakshmana and others, it is said in the Vishnu Purana,<blockquote>येऽपि तेषु भगवदंशेष्वनुरागिणः कोसलनगरजानपदास्तेऽपि तन्मनसस्तत्सालोक्यतामवापुः | ४.४.१०३ |<ref>Vishnu Purana, Amsha 4, [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%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%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%AA Adhyaya 4.]</ref></blockquote><blockquote>''ye'pi teṣu bhagavadaṁśeṣvanurāgiṇaḥ kosalanagarajānapadāste'pi tanmanasastatsālokyatāmavāpuḥ | 4.4.103 |''</blockquote>Meaning: Those citizens of Kosala who cherished a fervent affection (anuraga) for Rama, Lakshmana and others as Divine Emanations, having their minds fixed on them, also attained the same world to live with them.   

Then again after describing the ascent to heaven of Rama, Lakshmana and others, it is said in the Vishnu Purana,<blockquote>येऽपि तेषु भगवदंशेष्वनुरागिणः कोसलनगरजानपदास्तेऽपि तन्मनसस्तत्सालोक्यतामवापुः | ४.४.१०३ |<ref>Vishnu Purana, Amsha 4, [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%9A%E0%A4%A4%E0%A5%81%E0%A4%B0%E0%A5%8D%E0%A4%A5%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%AA Adhyaya 4.]</ref></blockquote><blockquote>''ye'pi teṣu bhagavadaṁśeṣvanurāgiṇaḥ kosalanagarajānapadāste'pi tanmanasastatsālokyatāmavāpuḥ | 4.4.103 |''</blockquote>Meaning: Those citizens of Kosala who cherished a fervent affection (anuraga) for Rama, Lakshmana and others as Divine Emanations, having their minds fixed on them, also attained the same world to live with them.