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* Being free from arrogance and not priding, especially in the display of service rendered by oneself.
* Being free from arrogance and not priding, especially in the display of service rendered by oneself.
* Not bringing to personal use anything that is offered to me like the lamp.<ref name=":4" />
* Not bringing to personal use anything that is offered to me like the lamp.<ref name=":4" />
While Svapneshvara, in his commentary on the Shandilya Bhakti Sutras, quotes the Mahabharata where [[Maharshi Vyasa (महर्षि व्यास)|Maharshi Vyasa]] explains what are the qualities that are never to be found in a devotee of Purushottama. He says,<blockquote>न क्रोधो न च मात्सर्यं न लोभो नाशुभा मतिः । भवन्ति कृतपुण्यानां भक्तानां पुरुषोत्तमे ||</blockquote><blockquote>''na krodho na ca mātsaryaṁ na lobho nāśubhā matiḥ । bhavanti kr̥tapuṇyānāṁ bhaktānāṁ puruṣottame ||''</blockquote>Meaning: Neither anger nor envy, neither greed nor any other impure thought has any influence over the righteous ones, who are devoted to Purushottama.
While Svapneshvara, in his commentary on the Shandilya Bhakti Sutras, quotes the [[Mahabharata (महाभारतम्)|Mahabharata]] where [[Maharshi Vyasa (महर्षि व्यास)|Maharshi Vyasa]] explains what are the qualities that are never to be found in a devotee of Purushottama. He says,<blockquote>न क्रोधो न च मात्सर्यं न लोभो नाशुभा मतिः । भवन्ति कृतपुण्यानां भक्तानां पुरुषोत्तमे ||</blockquote><blockquote>''na krodho na ca mātsaryaṁ na lobho nāśubhā matiḥ । bhavanti kr̥tapuṇyānāṁ bhaktānāṁ puruṣottame ||''</blockquote>Meaning: Neither anger nor envy, neither greed nor any other impure thought has any influence over the righteous ones, who are devoted to Purushottama.
Similar enumeration is given by Shri Krishna in the 12th Chapter of the Bhagavad Gita. He says,<blockquote>तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् । अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥१२.१९॥<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%AD%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 12 (Bhakti Yoga)]</ref></blockquote><blockquote>''tulyanindāstutirmaunī santuṣṭo yena kenacit । aniketaḥ sthiramatirbhaktimānme priyo naraḥ ॥12.19॥''</blockquote>Meaning: He to whom criticism and praise are equal, who is silent, content with anything, without (attachment to) a home, of a steady mind, and full of devotion—that person is dear to Me.<ref name=":7" />
Similar enumeration is given by Shri Krishna in the 12th Chapter of the Bhagavad Gita. He says,<blockquote>तुल्यनिन्दास्तुतिर्मौनी सन्तुष्टो येन केनचित् । अनिकेतः स्थिरमतिर्भक्तिमान्मे प्रियो नरः ॥१२.१९॥<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%AD%E0%A4%95%E0%A5%8D%E0%A4%A4%E0%A4%BF%E0%A4%AF%E0%A5%8B%E0%A4%97%E0%A4%83 Chapter 12 (Bhakti Yoga)]</ref></blockquote><blockquote>''tulyanindāstutirmaunī santuṣṭo yena kenacit । aniketaḥ sthiramatirbhaktimānme priyo naraḥ ॥12.19॥''</blockquote>Meaning: He to whom criticism and praise are equal, who is silent, content with anything, without (attachment to) a home, of a steady mind, and full of devotion—that person is dear to Me.<ref name=":7" />
Svapneshvara's commentary further mentions that expressions such as 'He is devoted to him', 'He is attached to him', are not applicable to one who worships through fear or force though there be the knowledge that one is adorable, etc.<blockquote>अपि च बलाद्भयाद् वा नमस्कार्यत्वादिज्ञानवत्यपि भक्तोऽयमनुरक्तोऽयमिति व्यवहारापत्तेः ।<ref name=":0" /><ref name=":1" /></blockquote><blockquote>''api ca balādbhayād vā namaskāryatvādijñānavatyapi bhakto'yamanurakto'yamiti vyavahārāpatteḥ ।''</blockquote>
Svapneshvara's commentary further mentions that expressions such as 'He is devoted to him', 'He is attached to him', are not applicable to one who worships through fear or force though there be the knowledge that one is adorable, etc.<blockquote>अपि च बलाद्भयाद् वा नमस्कार्यत्वादिज्ञानवत्यपि भक्तोऽयमनुरक्तोऽयमिति व्यवहारापत्तेः ।<ref name=":0" /><ref name=":1" /></blockquote><blockquote>''api ca balādbhayād vā namaskāryatvādijñānavatyapi bhakto'yamanurakto'yamiti vyavahārāpatteḥ ।''</blockquote>
== भक्तिः ज्ञानं च ॥ Bhakti and Jnana ==
One cannot entirely separate Bhakti and Jnana. When Bhakti matures, it becomes transmuted into Jnana and Jnana in turn intensifies Bhakti. People think that study of [[Vedanta (वेदान्तः)|Vedanta]] fades away Bhakti. It is not so. The study of Vedanta is rather, an auxiliary to increase and develop one’s devotion. [[Adi Shankaracharya (आदिशङ्कराचार्यः)|Adi Shankaracharya]] defines Bhakti as devotion to [[Atman (आत्मन्)|Atman]]. For, the same Nirguna Brahman of Advaita Vedanta manifests with a little [[Maya (माया)|Maya]] in a corner as Saguna Brahman for the pious worship of His devotees. Ishwara is His taṭastha lakṣaṇa only. Thus, to think that a Jnani is a dry man and has no devotion is a sad mistake. Rather, the one who has knowledge of Vedanta is steady, firm and well established in his devotion. Therefore, Bhakti and Jnana are like the two wings of a bird that help one to fly towards Brahman, the summit of Mukti.
To elaborate further, it is well-known that Maharshi Veda Vyasa wrote the Mahabharata and yet was not satisfied in his heart of hearts. He was quite uneasy and restless. Then [[Narada (नारदः)|Maharshi Narada]] came to his rescue and said, “You will have to write a book that deals with Krishna-Prema and the Lilas of Bhagavan Krishna. Only then will you have peace of mind.” Maharshi Vyasa then the Bhagavata Purana that over brims with Bhakti Rasa and Kirtana of Hari. Rishis studied the Bhagavata and held Kathas in a lonely forest in the vicinity of Shukadeva's hermitage. [[Shukadeva (शुकदेव)|Shukadeva]] was very much attracted towards the Katha and directly proceeded to his father to study the Bhagavata under him. Shukadeva was a perfect Jnani absorbed in his Brahmanishtha. However, he came down from his heights, taught Bhagavata to Raja Parikshit and preached devotion. From this incidence, it is quite clear that devotion and Jnana are inseparable. And as mentioned previously, it is these very Jnanis who are referred to as the greatest bhaktas in the Bhagavad Gita by Shri Krishna.<ref name=":9" />
== भक्तिपरिशुद्धिलिङ्गानि ॥ Signs of Pure Devotion ==
== भक्तिपरिशुद्धिलिङ्गानि ॥ Signs of Pure Devotion ==
As seen in Narada's exposition mentioned above, all these three types of Bhakti are secondary devotion only. In Sattvika Bhakti, the quality of Sattva predominates in the Bhakta. In Rajasika Bhakti, the quality of Rajas predominates and in Tamasika Bhakti, the quality of Tamas predominates in the Bhakta. A Sattvika Bhakta worships the Supreme to please Him, destroy Vasanas etc. and a Rajasika Bhakta worships the Supreme to get estates, wealth, name and fame. However, a Tamasika Bhakta is actuated by wrath, arrogance, jealousy and malice in showing devotion to the Supreme. That is, to worship the Supreme for destroying one’s enemy and for getting success in an enterprise through unlawful means is Tamasika Bhakti. For example, When the thief prays, “O Ganesha ! Let me get something tonight. I will offer you 100 coconuts in return”, it is Tamasika Bhakti.
As seen in Narada's exposition mentioned above, all these three types of Bhakti are secondary devotion only. In Sattvika Bhakti, the quality of Sattva predominates in the Bhakta. In Rajasika Bhakti, the quality of Rajas predominates and in Tamasika Bhakti, the quality of Tamas predominates in the Bhakta. A Sattvika Bhakta worships the Supreme to please Him, destroy Vasanas etc. and a Rajasika Bhakta worships the Supreme to get estates, wealth, name and fame. However, a Tamasika Bhakta is actuated by wrath, arrogance, jealousy and malice in showing devotion to the Supreme. That is, to worship the Supreme for destroying one’s enemy and for getting success in an enterprise through unlawful means is Tamasika Bhakti. For example, When the thief prays, “O Ganesha ! Let me get something tonight. I will offer you 100 coconuts in return”, it is Tamasika Bhakti.
* '''समरसभक्तिः ॥ Samarasa Bhakti'''
* '''समरसभक्तिः ॥ Samarasa Bhakti'''
When a devotee has devotion for Shri Hari, Shiva, Devi, Shri Rama, Shri Krishna and thinks that Shri Hari is Shiva, Rama, Devi or Krishna, it is Samarasa Bhakti. This is an advanced stage of devotion where the Bhakta has equal vision. He makes no difference between Rama and Krishna, Shiva and Hari, Krishna and Devi. He knows and feels that Radha, Sita and Durga are all inseparable Shaktis of Shri Krishna, Rama and Shiva respectively.
When a devotee has devotion for Shri Hari, Shiva, Devi, Shri Rama, Shri Krishna and thinks that Shri Hari is Shiva, Rama, Devi or Krishna, it is Samarasa Bhakti. This is an advanced stage of devotion where the Bhakta has equal vision. He makes no difference between Rama and Krishna, Shiva and Hari, Krishna and Devi. He knows and feels that Radha, Sita and Durga are all inseparable Shaktis of Shri Krishna, Rama and Shiva respectively. Thus, a Samarasa Bhakta is a real Jnani.
* '''अनन्यभक्तिः ॥ Ananya Bhakti'''
* '''अनन्यभक्तिः ॥ Ananya Bhakti'''
Just as one sees wood alone in chairs, tables, doors, windows, bed-steads, etc. and clay alone in earthen jars, pots and jugs, seeing the Supreme Being alone in all these names and forms is Ananya Bhakti. Para Bhakti, Nishkamya Bhakti and Avyabhicharini Bhakti are the same as Ananya Bhakti.<ref name=":9" />
Just as one sees wood alone in chairs, tables, doors, windows, bed-steads, etc. and clay alone in earthen jars, pots and jugs, seeing the Supreme Being alone in all these names and forms is Ananya Bhakti. Para Bhakti, Nishkamya Bhakti and Avyabhicharini Bhakti are the same as Ananya Bhakti.<ref name=":9" />