CHAPTER V

CONCEPT OF BHAKTI IN THE BHrf^KTX —

SUTRAS OF ^ANDILYA AND NARADA

• •

* Nature of Bhakti according to S-fandilya and N3rada.

* Signs of Bhakti and Bhakta.

* Bhakti Versus Karma, JTfana and Yoga.

* Types of Bhakti.

* Effects of Bhakti.

* Do’s and Don’t's for a Bhakta.

_ /_
* Comparison between the Sutras of Narada and Sandilya.

* Influence of NSrada and Sandiiya on subsequent literature.

 CHAPTER - V

CONCEPT OF BHAKTI IN THE BHAKTI-SUTRAS OF SANDILYA AND NARADA

The Bhakti Sutras of Narada and Sandilya are two milestones in the
evolution of the doctrine of bhakti. These two texts are significant
for the detailed analysis of the essential characteristics of this
doctrine. Though no accurate and authentic date of the composition of
these sutras is available, we may infer their period of composition on
the basis of internal evidence of the book itself. It is acceptable to
all that they precede Ramanuja belonging to the 10th Century A.D.
Moreover, Narada Bhakti-Sutra came into being much later than ^ap^i'lya
Bhakti-Sutra as is evident from its mentioning the opinion of different
writers on the characteristics of bhakti and also giving their names at
1 2
the end of the book. As the GTta and the BhUgavata have been
referred to in the sutras, we may safely conclude that the sutras were
composed between the 5th to the 10th century.

wlio /
Among the works of authors^preceded Narada, only that of Sandilya
is available. Narada has mentioned in his Bhakti-Sutra the names of
Parasara, Garga, Sandilya, Brahma Kumara, Kumara Vyasa, Suka, Visnu,
Kondinya, Jaesa, Uddhava, Aruni, Bali, Hanumana and VibhTsana as the
— ’ 3
Acaryas of bhakti, yet nothing definite is known about them in
reference to bhakti. There are only stray references to them in Bhakti
literature. Hanumana and VibhTsana are famous as the bhaktas of Rama,
and they are also significant characters of the Ramayana. ioesa and
Uddhava are Bhaktas of Krsna. But no such information regarding Aruni,
Bali, Visnu and Kondinya is available. So far as Parasarya is

1. saikantabhavo gitarthapratyabhijnanat. San.

o
Su., 83.*
/ _
2. param krtvaiva sarvesam tathahyaha. San. Su., 84.
3.(a) pujadisvanuraga iti parasaryah/ War . Su. , 16.
(b) kathadisviti gargah/ Nar. SU., 17.
(c) atmarat yav i r odhenet i sandilya)/ Nar. SU., 18.
(d) svayamphalarupateti brahmakumarah/ War . Su. , 30.
(e) kumara-vyasa-suka-^andi1ya-garga-visnu-kaundinya-sesa-uddhava-
aruni-bali-hanumad-vibhlsanadayo bhaktyacaryah/ Nar. Su., 83.

146
concerned, he is considered to be a Seer of Vedic period. One
_ £
Parasarya is also mentioned in the Hababbar ata.

Ssan^ilya in his Bhakti Sutra has mentioned the names of three

Acaryas --- Ka^yapa, BadarHyana and Jaimini, but no work of them is
available. Many critics have expressed their views about Vyasa and
Badarayapa, whose names are generally referred to in the context of the
Gita, the Mababbar ata, the Brabma-Sutr a and the Bhagavata.

Narada has stated in his Sutras the definitions of Bhakti

mentioned by different Scaryas who preceded him. According to Vyasa,
the son of
Para^ara, ’bhakti is love of worship and other similar
4 L
acts’ whereas Garga considers bhakti as ’Fondness for spiritual
conversation and the like','* while Ssaijdilya defines bhakti as 'that
which does not clash with the contemplation of the self’,^ and in the

end Narada has again expressed his own opinion also. He says that
bhakti is a particular mental attitude which results in the dedication
of all observances whatsoever to God, and
associated with is the
7
feeling of extreme uneasmes in losing him from memory, as was the
8
case with the cowherd maidens for Krsna.

1. Vyasa Paralarya (descendent of Paralara) is the name of a mythical

Sage who in the Vedic period is found only as a pupil of Vifvaksena
in the Vamsa (list of teachers) at the end of the Samai'idbana
Brabmana and in the late Taittirlya Mranyaka. Macdonell and Keith:
Vedic Index of Names and Subjects, Vol. II, p. 339.

2 Mbb. , Santi P., 290/208, 359/7,8,50.

/
3 tamaisvaryaparam kasyapah paratvat/ San . Su. , 29.
/
itmaikaparam badarayanah/ Sari. Su. , 30.
/_
namneti jaiminih sambhavat/ Sari. SO. , 61 .
4 pujadisvanuraga iti pHra^at^^3!?/ Nar. SU. , 16.
5 kathadisviti gargah/ Nar. Su. , 17.
6 Stmaratyavi rodheneti ^liidilyaK/' Nar. Su. , 18.
7 naradastu tadarpitlkhilacaratl tadvismarane paramavySkulate ti.
Nar . Su. , 19.
8 yatha vrajagopikanam. Nar. SU. , 21 .

147
 These definitions or rather descriptions of bhakti are not
mutually exclusive. They, however, become more and more comprehensive
as we proceed. Vyasa refers to bhakti in deed, Garga refers to bhakti
in speech, whereas Narada lays stress on bhakti in mind, i.e. thought.
Bhakti to God, whether in thought, word or deed, is equally necessary
for a truly spiritual life.

But Narada goes to the very root of bhakti when he maintains that
there cannot be any genuine bhakti unless there is complete self-
surrender in every aspect of our life, and unless we attune ourselves
to God so much that any separation from Him becomes unthinkable and
unbearable.

/_ _
Nature of Bhakti according to Sandilya and Narada

The Bhakti Sutras exhibit the penetrating philosophical insight of

/
Sandilya and Narada. Boththe texts speak of bhakti as supreme
1 2
attachment or supreme love for God ^and as such^it suggests that God
is a personal being adorned with form and attributes, to whom one can
offer one’s cherished love and faith. Nirguna Brahman cannot be the
object of bhakti or worship. God manifests Himself in the creation.
t
Sandilya declares that the world is not different from God, who is its
3
inner essence (svarilpa)', the very self of all the things. Himself
being infinite and unborn, God undergoes incarnation, so that the
bhakta may have easy access to Him. His birth is a divine event ? being
4 5
solely due to His own energy. Compassion is His essential attribute.

1. sa para’nuraktirisvare. dart, SO. ,t iZ.

2. sa tvasmin paramapremarupa. Nar. oU* ]r 2

3. bhajanTyena advitlyam idam krtsnasya tatsvarupatvat dart. oii » 85

/
4. tacca divyam svasaktimatrodbhavat. San. sn., 48
5. mukhyam hi tasya karunyam. dart. su., 49

148
 Considering the efficacy of constant single-minded bhakti to God,
Saandilya refers to the GTt3 also, which shows that real bhakti means
2
ekSntabhava (intense love) for the Lord. The firm conviction that
there is no refuge other than God is what is required of an ardent
bhakta.

Svapnelvara wrote a commentary on Sandilya’s Sutras. Being the

grandson of the great Naiyayika Vasudeva Sarvabhauma, and the son of
Jalesvara Vahinipati Bhattacarya, also a noted Naiyayika, he inherited
the subtlety and precision in writing — a characteristic of his
ancestors. He has referred to two extreme views about the relationship
of the individual souls with Brahman i.e. absolute difference and
absolute identity.According to him, Kasyapa thinks that the individual
3 _ 4
soul is absolutely different from Brahman; while Badarayana holds
that the notions of Brahman and individual souls are erroneous, since
there is only one Reality, the self, in the form of pure
consciousness. Svapnesvara rejects these two extreme views, and
observes that Brahman and the individual soul are two distinct
/
entities, as is indicated by the Sruti text ’Thou art that’, where the
two words'thou’ and ’that’ indicating the individual soul and Brahman
respectively are mentioned seperate 1y.^ But the distinction of the

individual soul from Brahman is valid so long as the individual soul is

confined to worldly existence consisting of birth and rebirth, which is
caused by the limiting adjunct in the form of mind characterised by the
7
three gunas (sattva, rajas and tamas). In reality, the individual soul

1. saikantabhavo gTtarthapratyabhijnanat. San. SU., 83.

2. ananyascintayanto mam ye janah paryupasate/
tesarn nityabhiyuktanam yogaksemam vahamyaham// G7ta, 9/22.
3. etan-mate jxva-brahmanor atyantam bhedah.
/ /_
Svapnesvara on San. Su., 29.
4. atmeti tti pagac chant i grahyanti ca. Br. Su., 4/1/3.
5. etan-mate jlva-brahmatvakalpanaya mithyatvacchuddha-cidatmamatra-
buddhes tattva-j?lanatvat. Svapnesvara on dan. Su., 30.
6. tattvamasyadi vakyenobhaya-bodhanam eva.Svapnesvara on San. Su., 31.
7. samsarast r i gunatmakantahkarano padh i k r tali.
/ /_
Svapnesvara’s Introduction to San. Su., 1.

149
is purely non-different from Brahman. 1 ^andilya observes that the

plurality of selves is a phenomenon due to the association of Brahman

with adjunct or eternal limitation. The disappearance of limitation
2
restores the oneness of the self. The false notion of worldly
existence . can be discarded not by self-realisation, but through the
destruction of the limiting adjunct, which can be brought about by only
3 .
bhakti to God. Svapnesvara observes that bhakti means attachment to a
conscious entity that is not conditioned by the limitations (upSdhi) of
the individual souls. Hence attachment to Him who, though limited by
birth, is yet perfect (purija) in every respect is designated as
4
bhakti. Though lust for material objects has the semblance of bhakti,
yet the two differ in some important respects. While the craving for
material objects ends in gratification aiming at no permanent entity
(nirvisaya), bhakti has God for its object (-SavisayinI laksita)."5
Bhakti is the special attitude or function of the mind with regard to
God. Its speciality can be easily understood by comparing it with
worldly attachment, which drags man downwards, and leads to his further
confinement to mundane life.

Narada also speaks of bhakti as supreme love. He explains that it

is different from ordinary emotional impulse, since it is the source of
eternal freedom from the coil of mortality.^ It is a realisation so

1. jlva^ca brahmano’tyantam abhinnah.

Svapnesvara'5 Introduction to Sir*. Su. .
2. tadaikyam nanatvaikatvam upadhi-hanat. Svapnesvara on ^ar*. Su. , 93.
3. upadhihanad eva bhramanivrtt i rnatmaj'nanat; upadhihane ca karanantara-
manvestavyam, tacca Tsvara-bhaktir eva.
f / L
Svapnesvara's Introduction to Sir*. Su. .
4. 'jivopadhyanavacchinnacetanavisayinl anuraktireva sa' iti. evanca
prldurbhavavachinne paripurne ca raktih samgrhlta bhavati.
, / _
Svapnesvara on Sar*. Su., 2.
5. tasmadanuraktireva savisayini laksita. Svapnesvara on iap. Su., 2.

6. parame^varavisayaikantahkaranavrttivi^esa eva bhaktistadvaisesyam ca

/ ' -
laukikanuragadau sugraham. Svapnesvara on San. Su., 2.
7. amrtasvarupa ca. Nar. Su., 3.

150
profound that it is impossible to describe it adequately. It (supreme
love) finds expression very rarely in some worthy soul. ^ The nature of

supreme love is inexpressible in words like the nature of taste by a

2
dumb person. After goin^deep into bhakti, one desires nothing, grieves
not, hates not, takes delight in nothing, and is never enthusiastic
3
about anything earthly. Once the divine nectar of bhakti is tasted,
one becomes perfect, and hence, satisfied.

By knowing the nature of immortal bliss,one becomes exhilarated

beyond self-control, stands perfectly still and finds pleasure in one’s
self only. Thus Narada in his Bhakti Sutras from % tlvrou-Cjh Q has
considered bhakti as such a feeling (experience) as is all-loving and
nectar-like (amrta-rupa)^ after which all the lust and desires of a
bhakta subside. The true lover of God shares with Him his perfections,
and partakes of His infinite joy.

Narada lays stress on the fact that bhakti cannot be described in

positive terms, because it is devoid of qualificat ion. It is free from
all desires. It is a subtle feeling much deeper than what can be
described by language. Narada says of bhakti that it is attributeless,
desireless and it swells up more and more at every moment and flows
incessantly in the form of subtler feeling.

Bhakti influenced by the Gunas is not pure; even Sattvika bhakti

inspired by the ambition of knowing God is far below this true bhakti,
when one loves God for love's sake. Bhakti practised with a view to get
away from ills or to attain certain unfulfilled desires is not pure
bhakti. Love towards God grows as we advance in our understanding and
realisation of truth. Progressive attainment and progressive love go

1. praka4ate kvapi pat re. War. Su, , 53.

2. anirvacanlyam premasvarupam. Wlr. Su., 51.
3. yatprapya na kincidvafichati , na socati, na dvesti, na ramate,
notsahT bhavati. War. Su. , 5.
4. yajjnatva matto bhavati,stabdho bhavati,atmaramo bhavati.War. Su.,&.
5. gunarahitarn kamanarahitarn pratiksanavardhamanamavicchinnam
suksmataramanubhavarupam. War. Su., 54.

151
hand in hand till both reach their common goal, where the aspirant has
achieved perfect union with his Beloved. It is such a continuous flow
of loving rememberance as is not comparable to any sweetness of the
world. It is impossible for the ordinary human mind to have any
conception' of this exalted love, and it cannot be compared with the
grosser love for things of this world. By attaining it, man sees of it
alone, hears of it alone and thinks of it alone. Whatever ha sees and
thinks goes only to help this bhak.ti.

Signs of Bhakti and Bhakta

Narada in his Bhakti-Sutras insists on strict morality of a

2 /
bhakta. Saijdilya enumerates the marks of bhakti such as honour,
exaltation, pleasure, separation, disinclination to other objects than
God (itaravicikitsa), glorification of the majestic divinity of God,
living for Him, the belief that everything belongs to Him, . the
consciousness .that He is immanent in all beings, non-opposition
(apratikulya) and the like. In explaining this, Svapne^vara quotes
various instances of bhakti from Smrti, Itihasa and PuraQa, which show
that our devotional literature is replete with the modes of bhakti by
4
various categories of bhaktas.

1. tatprapya tadevavalokayati, tadeva 4rnoti, tadeva bhasayati, tadeva

cintayati. War. Su., 55.
2. ahimsasatya^aucadayastikyatadicaritrani palanlyani. War. Su., 78.
3. sammanabahumanaprlti vi rahetaravi ci ki tsamahirnakhyat itadarthapraqas-
_ _ _ /_ _
thanatadiyatasarvatadbhavapratikulyadTni ca. San. Su.T 44.

4.. yatharjunasya sammanam ...., bahumanam yathaiksavakoh ........

prltiryathl vidurasya.... viraho yatha gopinam..... itaravicikitsa
yatha ^vetadvlpanivasinam. naradadarsane’pi vighnabuddhir yatha
copamanyoh.... mahimavrddhau yatha yamasya.... tadarthapranasthi-
tiryatha hanumatastenaivoktam.... tadiyatabhavastu vasoruparicara-
sya..... sarvabhutesu tadbhavo yatha prahaladasya prasiddhah......
tasminna'~pratikulyam yatha hantumagate’ pi bhagavati bhlsmasya.
Svapne^vara on S>an. Su. , 44.

152
 Arjuna’s bhakti has been depicted as respectfulness for his Lord.
Though an intimate friend to Krsna, he never transgressed the limits of
etiquette, and always used to get up from the seat to receive Him
1
whenever He came to him. King Iksavaku was an example of excessive
bhakti, because he showed respect even to the deer, the lotus or the
cloud, as they bore semblance to the name or colour of his Lord.^
Vidura could not describe his intense love at his Lord’s arrival,
3
because He is the very soul of all human beings. The cowherd maidens
were feeling the pangs of separation from their beloved so acutely that
they were not afraid even of their elders' rage because they thought *
what more punishment the elders would inflict to them^who were already
4
being burnt in the fire of separation? The people of White Island
showed aversion to everything else if the Lord (Narayaija) was not
involved in it. Upamanyu regarded even sage Narada's company an
impediment to bhakti, because he was willing to assume any mean birth
ordained by Sartkara, but he was not at all willing to accept the wealth
/ 5
of all the three worlds granted to him by Sakra.

Yama alsoglorified the name of his Lord Krsna — whenever any

soul came to his domain (hell) to dwell there as a result of its sinful
deeds, he would ask them if they had not recited the holy name of the
6
Lord. He would also ask his attendents to spare from hellish

1. pratyutthanam tu krsnasya sarvavastho dhanaffjayah/

na lahghayati dharmatnia bhaktya premnl ca sarvada//
— Quoted in Svapnesvara *s Commentary on dan, Su., 44.
2. paksapatena tannamni mrge padme ca tadr4i/
babhlra meghe tadvariie bahumanamatim nrpah//
— Quoted in Svapnesvara's Commentary on dan, SO., 44.
3. ya prltih pundarikaksa tavagamanakaranat/
sa kimakhyayate tubhyamantaratmasi dehinam//#£>/>. , Uriyoga F'., 89/24.
4. gurunamagrato vaktum kirn bravimi na nah ksamam/
guravah kirn karisyanti dagdhanam vi rahagnina//|/isnu Purana, 5/18/22.
5. api kltah patango va bhaveyam sankarajnaya/
na tu sakra tvaya dattam trai1okyamapi kamaye// Mbh.r Arm. P., 10/1.
6. narake pacyamanastu yamena paribhasitah/
him tvaya narcito devah kesavah klesanasanah// l/isnu Purana7 3/7/10.

153
sufferings those souls who were bhaktas to Krsna. Bhakta Hanumana
offered to exist in this world for His Lord’s sake and carry out His
2
orders so long as His glories shall be sung on this earth. Sage Narada
etc., out of gratefulness, promised to exist in this world ad infinitum
for glorifying the name of the Lord. That is why we find in the iaruti
3
the following sentiment. Uparicara, the Vasu, out of his self­
surrender regarded everything — his kingdom, wealth, wife, vehicles
4
etc. — as belonging to his Lord. Bhakta Prahlada visualized God in
5
all things due to his intense bhakti to his Lord. Bhxsma never acted
contrary to the Lord, even though the latter had rushed towards him
with a cakra in His hand to kill the former. He requested Krsna most
humbly to kill him in the battle, because it would be an honour to be
killed by Him.^

We have also the instances of other bhaktas like Uddhava, Akrura

etc. who showed unfailing reverence for the Lord under all
circumstances, and became bhaktas par excellence by virtue of that.

1. svapurusamabhivlksya palahastam vadati yamah kila tasya karnamule/

parihara madhusudanaprapannan prabhurahamanyanrnam na vaisnavanam//
— Quoted in Svapnesvara* s Commentary on bap. b'u., 44.

2. yavat tava katha loke vicarisyati pavanT/

tavat sthasyami medinyam tavajnamanupalayan// Val. flam., 7/108/35.

3. yam sarve devah namanti mumuksavo brahmavadinasca//

/ /_
—- Quoted in Svapnes vara * s Commentary on b'an. Su. , 44.

4. atmarajyam dhanam caiva kalatram vahanam tatha/

/_
etadbhagavatam sarvamiti tat preksate sada// libhSanti P., 339/23.

5. evam sarvesu bhutesu bhaktiravyabhicariijl/

kartavya panditairjnatva sarvabhutamayam harim// Visnu Purana^

6. ehyehi devesa jagannivasa namo’stu te sarhgagadasipane/

prasahya mSm pataya lokanatha rathadudagradbhutasauryasamkhye//
Mbh., Bhisma P., 55/94.

154
Bhakti Versus Karma, J?fana and Yoga

Svapnelvara accords a philosophical interpretation of bhakti by

explaining it as a specific attitude of the soul (atmavi4e§aguna),
finding expression in the form of attachment which is a particular
function of the mind.1 2This
3 4 attachment^which
5 6 is opposeci to hatred, is
/ 2 /
termed as ’rasa* by Sandilya. The Sruti declares! ’Having achieved
3
’rasa' one becomes blissful, which means that 'rasa* has Brahman as
its object which is the cause of liberation*. The Gita also testifies -
- ’His rasa (i.e. attachment) too disappears on the attainment of the
4
highest reality’. Here ’attachment' is used to denote worldly objects
But attachment as synonymous with bhakti is of spiritual nature having
the soul supreme as its object.”* This attachment rises subsequent to
the knowledge of God’s majestic divinity^as is indicated by the
preposition ’anu’ (meaning ’after') in the word ’anurakti’ (love)

1. bhaktirbhaj aniyago cararagarupa tadanuvartanadihetuhitasadhanatadhi —

bhinnatmavi^esagunatvad yannaivam tannaivam yatha dvesahj

ragotkarsena tadanuvartanadyutkarsasya drstatvScca. kiUca yo yasmin

bhaktastat ra tasyaudasinyabhave * vagate bhaktistadrsanuvartanadyanu-
ku ladvesav i rodh i gunaru pa anuvartanahetvatmavisesa"^gunatvaddh itasa-
dhanatadhlvaditi hitasadhanatadhltvabadhasahakarena pari4esad
/ /_ _
ragatvasiddhil;i. Svapnesvara on San. Su.f 6.

_ , t _
2. dvesaprat i paksabhavad rasasabdacca ragal;i. San. Su., 6.
3. rasam hyevayam labdhvanandT bhavati. Tai. Up., 2./1.
4. ’rasam hevayam labdhvanandT bhavati* iti ^abd5d brahmanandavir-
bhavamukterbrahmagocarasya rasasya hetutS’vagamyate, rasasca ragah -
- rasavarjjam raso’pyasya param drstva nivartate (Gita 2/59) ityadau
prasiddhah. atra raso visayaragah. Svapnesvara on £an. Su., &.

_ / / _
5. paramatmagocaro raga eva bhaktirupah. Svapnesvara on San. Su., 6»
6. bhagavanmahimadijnanadanu pa4cajjayamanatvadanuraktirityuktarn.
, /
Svapnesvara on San. Su., 2.
_

155
 From this., it follows that knowledge of one's beauty, traits and
nature comes first, and only thereafter can one have anurakti i.e. love
for him. Hence attachment is the result of knowledge, and not the other
way round. When the knowledge of the supreme soul as endowed with
infinite mercy, unimpeded lordship and excellent beauty dispels all
impurities of mind, bhakti of the highest type (parabhakti) shines
forth. So bhakti, being occasioned by knowledge, cannot be identical
with the latter.

sllndilya opines that mere knowledge about God is not bhakti, since
a person cannot possibly entertain love and attachment towards his
antagonist though he knows the latter. Bhakti should not also be
regarded as the knowledge of God as an object of worship, because acts
of worship such as salutation etc. are not always accompanied with
2
knowledge. Moreover, knowledge is not indispensable for the emergence
of bhakti, and there is no necessary connection between knowledge and
bhakti. Even in the absence of knowledge, bhakti may yield salvation?
as is seen in the case of the cowherd maidens, whose minds were deeply
3
attached to Lord Krsna.
• • •

Bhakti, which is not the outcome of volition, is not also of the

nature of karma? which too, is always the expression of volition.
dandilya also refuses to recognise any ritualistic aspect of bhakti. He
argues that bhakti, being a mental attitude, cannot be identical with
any activity like sacrifice? since it does not depend on any effort on
4
the p.art of the bhakta. While commenting on this statement,

1. drstam ca ...... ....... karunabahulavyahataisvaryati4ayitarup.asraya

atmeti jnananmalinyanivrttistatah para bhaktiriti.
Svapnelvara on Sari. Su., 13.

2. na ca tajjTianasya tattvam? dvesadimatsvapi tatprasangat.

napyaradhyatvena jnanam sa, pujanamaskaradyaradhanSsvananugamat.
Svapne^vara on San. Su., 2.
3. yata eva jTianam drstopakarakamangam, ata eva drstopakaram nirasya
manomalinyadibldhat pradhanabhagavadanuragamatrena vallavlnam muktih
, * /
smaryate. Svapnesvara on San. Su., 14.
4. na kriya krtyanapeksanat/ ian. Su., 7.

156
Svapne^vara maintains that an activity is always associated with some
kind of effort on the part of the doer. But attachment even to the son
or the beloved woman is hot achieved through effort. In the same way,
bhakti, too, is independent of any effort of the bhakta? and it rises
through the operation of the secondary bhakti (i.e. the effect of good
deeds of the previous birth )J He further states by quotingtteCbarjdogya

Upanisad that the fruit of an act like sacrifice, such as heaven, is of

transient nature, being liable to be exhausted after the termination of
2
a fixed period. Bhakti, on the other hand, yields fruits which are
never destroyed.1
3 42 5 6 7

Yoga or practice of self-control is necessary for bhakti just as

it is necessary for knowledge, since without it knowledge or bhakti is
4 /
baffled by adverse mental propensities. Even so, both Sandilya and
Narada attach more importance to bhakti as compared to action,
knowledge and yoga, because bhakti is the very result of these paths,
7
and because God hates egotism and loves humility.

Svapnesvara observes that bhakti induces service to God, and it is

unaffected by any utilitarian consideration <hitasadhanatadhl). Other
mental attitudes such as hatred, which are- not of the same nature, are
also not bhakti. As bhakti grows stronger, services rendered to the
Lord becomes greater or more constant. Since indifference tends to

1. sa bhaktirna kriyatmika bhavitumarhati; prayatnanuvidhanabhavat.

Yanna prayatnanuvidhayi tanna kriyatmakam ............ na hi raginam
pramadaputradivisayini pumvyaparena tatha tatha bhavati bhaktih,
k iritu purvasukrtagaunabhaktyadisadhanadhlneti.
on San. hit » j 7.
9

2. karmajito lokah ksiyate. Cha. Up ., 8/16.

3. ata eva phalanantyam. ,Y-
oar». OT, , 8. .

4. yogastubhayarthamapeksanlt. Su. , 19.

/_
5.(a) tadeva karmijnaniyogibhya adhikya^abdat. <3 ft m SO. , 22.
(b> si tu karmajHanayogebhyo’pyadhikatara. Nar. SU. , 25.
6. phalarupatvSt. Nar. SO. , 26.
7. Tsvarasyapyabhimanadvesitvaddainyapriyatvat, Nar. so., 27.

157
diminish the intensity of the feeling of attachment, a bhakta never
feels indifferent to the Lord, who is the object of his love.
Svapne^vara adds further that though bhakti as an attribute of the soul
is congenial to man, yet it is sometimes lost in some poor souls^ who,
being shrouded in ignorence,give themselves upto such doubts and false
arguments as ’this is not bhakti’, ’this does not lead to final
liberation from bondage,' or 'this does not refer to the Supreme' and
so on — just as the love of a wife towards her husband, though a natural
1
emotion, sometimes loses itself in doubt and error. /\s in this
world, by seeing the outer signs of thrill of joy of a beloved at the
sight of a lover, one can know the intensity of her inner ecstasy, so
is the inner and deep bhakti of a bhakta known by phenomena like
thrilling, tears at listening to Lord’s praise and reciting the name of
God.1
2 3 4

Types of Bhakti

Both ^andilya and Narada have elaborately discussed the different

types of bhakti. Ssaijdilya has divided bhakti into two types i.e.
3
primary bhakti and secondary bhakti. The other name of secondary
bhakti is also Gauni bhakti, by means of which a bhakta reaches the
4 /
stage of trance (samSdhi). In this bhakti, according to Sarjdilya,
though there is attachment <raga), yet it is not inferior <heya). Just
as a man in the company of a great person achieves some amount of
greatness, similarly bhakti, being associated with the Lord, gets an

1. tasyah ....... . api neyam bhaktih, neyam nih^reyaslrtha,

neyamuttamavisayetyadikutarkakavalanena nivrttirapi bhavati, yatha
patyau patnyah. Svapnelvara on da$. Su., 1.
2. tatparisuddhisca gamya lokaval1ihgebhyah. San. Su., 43.
tasmat tannirnayo lokavajjatalingebhya eva. yatha loke’nurlgatara-
tamyam tatkathadavasrupulakadivikarairanumlyate tadvaditi.
Svapnesvara on darj. Su,, 43.
3. sa mukhyetarapeksitatvat. . Su., 10.
4. gaunya tu samadhisiddhih. dan. Su., 20.

158
 1 /~
important place. Sandilya contends that the secondary bhakti (which
includes factors like hearing of God's name, signing His glories and
2
the like) purifies the mind. It thus eliminates obstacles to the path
3
of primary bhakti, and serves as a means to its emergence.

Narada also presents a new concept of secondary bhakti. According

to him, secondary bhakti is modified by the influence of the three
Gunas — Sattva, Rajas and Tamas, or according to the difference of the
4
afflicted and other aspirants to whom it belongs. Each preceding typ

a
tin
of bhakti is more conducive to beatitude than the one succeeding it.
Salndilya has also considered secondary bhakti of three types!
artabhakti, j i jnasSbhakti andartharthita.^ Each one of these
7
accessories is capable of pleasing God.

Narada exhibits an exceptional psychological insight in his

analysis of the subtle stages in the development of bhakti, which
manifests itself in eleven different forms. The are: (1) attachment to
the glorification of the blessed qualities of God, (2) attachment to
His beautiful form, (3) attachment to His worship, (4) attachment to
His rememberance, (5) attachment to His service, (8) attachment to His
friendship, (7) attachment of filial love for Him, (8) attachment to
wife-like love for Him, (9) attachment to self-surrender, (10)
attachment to being filled with Him, and (11) attachment to an intense
5
feeling of excruciating pain of separation from Him. Each of these
eleven stages shares the quality of the preceding one, and adds in its

1. devabhaktiritarasmin sahacarySt San. Su. , 18.

2. tabhyah pavitryamupakramat. San . Su. , 89.
3. gaunya vrttya ... riirdi^ya parabhajanasadhanatvam tesu vidhTyate.
Svapnesvara c San.
• Su. , 88.
4. gaunT tridhl gunjabhedadartadibhedadva. War . SU. , 88.
8. uttarasmaduttarasmatpurvapurva 4reyaya bhavati. War . SO. , 87.
6. gauijam traividhyam. dan• . Su. , 72.
7. Tsvaratustereko* pi bali. dan. SU. , 83.
8. gunamahatmyHsakti-rupasakti-pujlsakti-smaranasakti-dasyasakti-sakhya~
sakti-vatsalyasakti-kantasaktyatmaQ'ivedanasakti-tanmayatasakti~para-
mavirahasakti-rupaikadhapyekldasadha bhavati. War Su., 82.

159
turn a new emotion to the sum total, and thus increases the intensity
of feeling.

It may be recalled that in the ninefold bhakti as enunciated in

Bhagavata, gunamahatmyasakti includes sravana and klrtana and pujasakti
•1
has in its sphere arcana, vandana and padasevana. SmaranHsakti,
dasyasakti, sakhyasakti and atmanivedanasakti include smaraTja, dasya,
sakhya and atmanivedana respectively. Rupasakti, kantasakti and
vatsalyasakti did not find place in this description of ninefold
bhakti, because they are the forms of premasakti and are regarded as
determinate (saguna) bhakti. Leaving aside arcana and padasevana, the
rest can be regarded as parts of indeterminate (nirguga) bhakti.
Paramavirahasakti and tanmayatasakti are the highest culmination of
both the indeterminate and the determinate types of bhakti.

Just as a young maiden is attracted towards her lover by his

beauty and allied qualifications, in the same way the bhakta is
attracted towards his Lord by learning His majestic divinity as well as
His infinite beauty. So, initially, bhakti takes root in the heart of
the bhakta, who develops constant remembrance of the Lord. By and by,
this ceaseless contemplation establishes a personal relationship
between the bhakta and his Lord. Such a feeling is different from mere
attachment to the power and beauty of the Lord^or a mere desire for
adoration. It is pure love, which a lover cherishes for the beloved.
This love unfolds itself in four successively higher stages. As the
emotion grows more and more intense, the relationship of the bhakta
with God becomes more and more i n t vroaibe.. The awareness of God's majestic
divinity, which tends to create a gulf of difference between the Lord
and the bhakta, is also gradually eliminated. First of all, this
feeling of love gets expression in the form of service rendered by a
servant to the master; because at this stage, the bhakta still remains
under the spell of the over-powering majesty of the Lord. In the next
stage, the bhakta approaches nearer the Lord, and behaves towards Him
as a friend. Though the awareness of God's majestic divinity is now

1. sravanam
• kTrtanam• visnoh
••• smaranam
• • padasevanam/
**
arcanam vandanaip dasyam sakhyamatmanivedanam// Bhag., 7/5/23.

160
diminished, still the bhakta is conscious of his difference from the
Lord. At this state, the most that he can do is to place loving
confidence in Him in the manner of a friend to another friend. This
stage is followed by the next one, when the bhakta feels parental
affection for the Lord. This feeling is more intense than that of
loving confidence. Though the awareness of God's majesty is completely
wiped out under the influence of parental affection, the bhakta is
still subjected to an awareness of difference from God, which is like
the difference that a father or a mother feels to obtain between them
and their child. The Lord is no longer looked upon as an adorable one,
but as a loving son who should be fondled and caressed. This stage
culminates into the next one, where the little remnant of remoteness
between God and the bhakta vanishes altogether, and thetwo become one
inspirit like a wife and her husband. The love of a wife for her
husband is not only different from friendly confidence or parental
affection, but is also more intense and sweet in comparison with any of
the two. But even this is not the highest stage of development of
bhakti. It leads to the following one, which is marked by self-
consecration of the bhakta. The bhakta surrenders his own individuality
to the Lord, and feels His loving presence anywhere and everywhere
(tanmayatl). In the final stage, the bhakta, though permanently united
with the Lord, becomes overpowered by a peculiar sense of separation.
This nature of love is inexpressible in words.^

Effects of Bhakti

/ / _
Svapnesvara in his commentary on Sarirfi 1 ya-Sutras has brought into
light the fact that the practice of listening to scriptural texts,
reflection on God and meditation give rise to the realisation of
i

Brahman, which again helps the emergence of bhakti. Hence thei

rv-

practice should be continued till the perfect purification of bhakti.

/
Sandilya extols the efficaciousness of bhakti on the ground

1. anirvacaniyam premasvarupam. War. SU., b1.

2. taddhetunam ^ravanamanananididhyasanadlnam tannispattaye'nusthanama—

va^yakam. tatkim 'sakrt krte krtalj sastrSrthah* iti nyayat sakrt
pravartate, uta yavadbhaktidardhaym? tatrocyate—bhaktipari4uddhi-
paryantam tatpravrttiravalyaki. Svapnesvara on Sar#. Su. , E7.

161
 even a*
that^ single act of bhakti, consisting of recollection of God or
chanting His name, however insignificant that may be, bears the
capacity of destroying great sins.

Narada states that bhaktas exclusively attached to the Lord are

the best ones. Talking of bhakti to one another in faltering tones
attended with thrill and tears of joy, they sanctify their race and the
2
wide earth. They turn ordinary bathing places into sacred places of
purification, ordinary acts into pious deeds, and words of instruction
3
into holy texts. Bhakti brings such purity into the heart of a bhakta
that the pitrs are delighted in them, the gods dance with joy, and the
4
earth is happy in their care.

Narada says that of all the three truths (in thought, word and
deed* or pertaining to past, present and future)^ bhakti alone is
superior, bhakti alone is superior."* It shows that bhakti is an end in
itself. Bhakti contains no worldly desires; on the contrary, it arises
out of the annihilation of them. Thirst for divine life cannot be
classed among the various desires for worldly objects^becaw^^the moment
bhakti dawns, all desires vanish. The true lover of God looks forward
to no reward even from God, but loves Him for love's sake.

/
According to Sandilya, want of bhakti is the root cause of worldly
’" 7 *
existence of the individual soul. Single-minded bhakti annihilates the
finite intellect of the individual soul, which is the direct cause of

1 laghvapi sakrtsmaranakirtanSdi mahatamapi papanam ksepakam na^akam

bhavati. Svapnesvara on S*an. Su. , 76,
2 kanthavarodharomancasrubhih parasparam lapamanah pavayanti kulani
prthivlm ca. Nar. Su., 68.
3 tlrthlkurvanti tlrthani sukarmikurvanti karmarti sacchastrlkurvanti
lastrapi. Nar. Su., 69,
4 modante pitaro nrtyanti devatah sanatha ceyam bhurbhavati.
Nar. SU., 71.
5 trisatyasya bhaktireva garlyasl,bhaktireva garlyasl. Nar. SU. , 81.
6 svayamphalarupateti brahmakumarah. Nar. Su. , 30.
7 samsrtireslmabhaktih
• • • • syat.
J San.
• Su., 98.

162
its worldly existence. It also generates the perfect cognition of the
nature of the Absolute Reality.^ Similarly, NIrada lays stress on the
?
indifference to all things that are obstacles to exclusive bhakti.-
This kind of bhakti can be achieved only by abandonment of all other
supports.'3 Until the aspirant has abandoned all the so-called

resources, he cannot learn to live in the consciousness of the never-

failing and never-exhausting source, namely God^ because desires
continue to worry him till then. The same idea is also seen in
/ _ t /
Sarjdi1ya-Sutra. Svapnesvara, while commenting on Sandilya - Sutra, has
stated that the individual soul, being free from its confinement to
worldly life along with the dissolution of finite intellect through
the application of higher bhakti, attains the bliss ofBrahman. This
4
state of the individual soul is known as Mukti or liberation. freedom
from the limitation of finite intellect does not necessarily presuppose
the freedom from the limitations of physical organism. Even during the
continuance of life on earth, release can be attained through the
culture of proper bhaktij though in such cases the bhakta is to
complete the destined period of mortal existence before the final
liberation is achieved. Such liberation enjoyed during life is called
_ 5
J ivanutukti or the liberation of the living one. The potential after­
effects of the acts of the individual soul stand in the way of its
immediate release. In this connection, Svapnesvara points out the
incorrectness of the traditional view that until all the merits and
demerits (dharmadharma) are completely exhausted, liberation is not
possible. He observes that with the dissolution of the finite
discriminative intellect through the culture of proper bhakti, there
can no longer be the experience of merits and demerits’, since
discriminative intellect, the very foundation of such experience,

1. ananyabhaktya tadbuddhirbuddhilayadatyantam. Sir/, Su., 96.

2. tasminnananyata tadvi rodhislidaslnata ca. Nar. Su., 9.
3. anya^rayanam tyago’nanyata. Nar. Su., 10.
4. tasmat parabhaktimatrena buddheratyantalaye sati brahmanandavapti-
laksana muktirityarthah . Svapanesvara on i>an. Su. , 96.
5. tatha ca ayurjTvanadrstam tanmatrameva cirara parabhaktau satyamapi
muktipratibandhakam tavadeva jl vanmukt i Ij.
Svapnesvara on 'Jan, Su. , 97.

163
ceases to exist at this stage. Hence, liberation cannot be denied in
. 1
such cases.

Do’s and Don’t’s for a Bhakta

The company of the spiritually great souls strengthens the root of

bhakti in a bhakta. Bhakti results principally through the grace of the
great souls (who are blessed with bhakti to God), or through even a
2
little of the grace of the Lord. Association with the great is hard to
3
get and difficult to realise. Though it is most invaluable, yet it is
attainable only through His grace; because, as Narada says, there is no
4 _
distinction between Him and His bhakta. Narada also mentions what a
bhakta should not do and what he should do for the realisation of His
grace and compassion. Thus, a bhakta should shun evil association by
5
all means, because it is the cause of desire, anger, delusion, loss of
6
memory, loss of intellect and utter ruin. A bhakta should not listen
7
to accounts of women, wealth and of unbelievers. He should give up
8
pride, vanity and other vices. All acts and even feelings like desire
should be offered unto Him, and pride should be entertained with regard
9
to Him only. A bhakta should not indulge in argumentation about God

1. itaresam dharmadharmanam jlvanadrstalaye sati buddheratyantalaye

bhogaspadasyabhavad buddhibhogabhava eveti nanirmoksa iti.buddherapi
vikaryatvena kiranatvat. Svapnesvara on dan. SU., 97.

2. mukhyatastu mahatkrpayaiva bhagavatkrpaleladva. Nar Su., 38.

3. mahatsangastu durlabho*gamyo"mogha^ca. Nar SU., 39.
4. tasmimstajjane bhedabhavat. Nar SU., 41.
5. duhsangah sarvathaiva tyajyah. Nar w*
*u ■ , 43 .
8. kamakrodhamohasmrtibhramsabuddhinasasarvanasakaranatvat.
• • •

Nar Su., 44.

7. strfdhananastikacaritram na ^ravanTyam. Nar Sti. , 83«
8. abhTmanadambhadikam tyajyam. Nar SU., 64.

9. tadarpitakhilacarah san kamakrodhabhimanadikam tasminneva karnTyam.

Nar. SU., 85.

164
and bhakti, because it leads to endless arguments and uncertain
2
conclusions. He should not trifle away even half a second, and all the
3
time he should apply his mind to God.

"tkat
Narada further elaborates the desirable things^a bhakta should
do. The bhakta should realise within himself the implication of
religious scriptures dealing with bhakti, and should also perform the
4 .
acts prescribed therein. Svapnesvara, too, observes in his commentary
on 'Sandi lya-SUtr a that the practice of listening to scriptural texts,
reflection on Him and meditation should be continued till the perfect
purification of bhakti is attained."* Narada also mentions that non­
violence, truthfulness, purity, compassion, piety and other essentials
of good life should be maintained J* For this, he should worship God at
7
all times with his whole heart fixed on Him. If these things are
followed sincerely, the Lord reveals Himself soon, and blesses the
bhakta with realisation.1
8 9
2Such
* 4 a5 bhakta
6 7 gets the power to cross Maya,

which is
like a boundless sea, and in his turn, he also takes other
9
people across it.

1. vado navalambyah. Nar. Su., 74

2. bahulyavakasatvadaniyatatvat. Nar. Su., 75
3...........ksanSrdhamapi vyartham na neyam. Nar. Su., 77
4. bhaktisfastrani mananlyani tadudbodhakakarmani karanlyan i .
Nar. Su., 76
5.(a) taddhetunam ^ravanamanananididhyasanadinam tannispattye"nusthana—
mava^yakam. Svapnesvara on San. Su., 27.
b) tadanganam gurvanugamanavedavirodhi tarkanusandhanasamadinamapya-
nusthanam yuktam. Svapnesvara on 'c-an. Su., 28.
6. ahimsasatya^aucadayastikyadicaritrani palnTyUni. Nar. Su., 78.
7. sarvatha sarvabhavena niscintairbhagavaneva bhajanTyah.
Nar. Su., 79.
8. sank!rtyamanah sighramevavirbhavatyanubhavayati bhaktan.
Nar. Su., 80.
9. sa tarati sa tarati, sa lokamstarayati. Nar. Su., 50.

165
 The Bhakti-sutras are characterised by an extremely humanistic
outlook. Narada declares that among bhaktas there is no distinction on
-t
the basis of caste, education, beauty, race, wealth and occupation,
2
because they are'all His own. Similarly Bvapnesvara, quoting Mlmamsa-
SUtra and Vedanta-Sutra , makes it clear that it is quite evident from
the traditional heritage of the sermons of Gurus (religious teachers)
and the religious scriptures that in worshipping God everyone from high
to low — even a candala —has an equal right to know and observe non­
violence, truthfulness, non-stealing etc,. Just as they possess a
knowledge of duty, so they possess a knowledge of the Lord, and in
either case the knowledge is mediate, i.e., may be traced ultimately to
/ 3 /
the Revelation of God (Sruti). Svapnesvara again points out that the
Vedic code applies only to India, but bhakti, being independent of
legality or righteousness, is universal. Hence sudras may be debarred
from Vedic rituals where Vedic hymns are to be uttered, but
rememberance, chanting and other auxiliaries of bhakti are open to
them, and it is wrong to suppose that these require to be supplemented
4
by Vedantic knowledge.

1. nasti te^u jatividyarupakuladhanakriyadibhedah. Mar. Su., 72.

2. yatastadlyah. Nar. $u., 73.
3. ninditacandaladiyoniparyantam bhaktavadhikriyate, samsaraduhkhaji-
hasaya avi^esat. atha vedadhyayananadhikarat kathamatraivarnikanam
sa iti cet, tatraha-paramparylditi. ’codanalaksano’rtho dharmah’,
•sastrayonitvat’ iti nyayadalaukiko"rthah ^rutyaikasamadhigamya
ityatra na vipratipadyamahe, kintu strlludradlnamitihasapuranadi-
dvara candaladTnam ca smrtyacaravadupadeiaparampar yena j?)anamapi
srutimulameva bhavati, yatha tesam samanya’himsadharmadijnanam.
/ / —
Svapnesvara on Sari. $u.r 78.
4. bharatabhumestu-*na khalvanyatra martyanam bhumau karma vidhlyate.’
iVisriu Purana, 2/3/5). ityanena karmotpattihetutaiva, bhaktistu na
karmatmiketyuktam prak. tadahganampraptih syaditi cet? ha,
pradhanapraptavevangaprapternisadasthapatiyagahgavaditi. sud radlnam
tu vaidikmantrajakarmanirvrttih, na tu smaranaklrtanaderbhakti-
sadhanasyeti tavataivadhikarasiddhau na vidyaprayuktikalpana yukta.
Svapanesvara on San. 3U., 81.

166
Comparison between the Sutras of Narada and Sandilya

As we have seen, both the Sutras of Narada and Sandilya have

mentioned the names of preceding ^clryas, most of whose works are not
available. None of these Sutras are directly concerned with specific
deities like Visnu or Krsna. They teach us bhakti to Isvara or
Bhagavan, who is also called ’Kah*, *Sah’, and 'Prestha'. At the same
time, both of them expressly mention the salvation of gopls attained by
bhakti without knowledge and allude to the incarnation of Bhagavan.

/_
The condensed and rigid Sanskrit of the Sandilya Bhakti-Sutras is
not to be found in the Narada Bbakti-SUlras. The latter is simple,
flowing and unarchaic, each sutra being intelligible by itself, without
requiring the help of the commentators to explain it. This is not the
case with Sandilya-SUtras, on which a number of commentaries are
available . ** "

Narada-Sutra places bhakti on the basis of dvaitavada whereas the

/_ 2
aphorism of the Sandilya recognises the relation subsisting between
the individual soul and the supreme spirit as that of bhedabbeda,
though Svapnesvara calls it atyantabheda in the Introduction.^

/ _ _ / _
1. (a) Satasutriyabhasya of Svapnesvaracarya,
<b) Bbakticandrika by NarayanatTrtha.
(c) MuralTdhara, the pupil of Vitthala of the Vallabha sect, also
/ _
wrote a Commentary on the Sandilya-Sutra. (See - Dasgupta, S.N. :
HIP.r Vol. IV, p. 380).
(d) Bhavadeva Misra also wrote a learned Commentary. (See - Tripathi?
/ /_ _
SrTkrsnamani, Sandilya Bhakti-Sutra , Preface, p. 8).

i_ / /_ _
2. ubhayaparam sandilyah sabdopapattibhyam. San. Su., 31.

3. jTvanam brahmabhavapattirmuktiriti vaksyate. jlvasca brahmano*

/ / _
tyantamabhinna iti. Svapnesvara on San. Su., Introduction.

167
Influence of Narada and Sandilya on subsequent literature

Every age inherits some characteristic traditions and modes of

'I
expression that are reflected in the literature of that age. Narada
and ^agdilya2 were preceded by a number of eminent Acaryas who

described different aspects of bhakti, but no authoritative text of

those times is available. But these 'Rcaryas influenced the sutras of
Narada and Sandilya in some way or the other. There is no doubt that
the general tenor of the bhakti inculcated in the Sutras is developed
on the lines of the bhakti such as is mentioned in Puranas, and is very
different from the tone adopted in ancient works. Both these Sutras
bear the signs of a clear influence of the elementary form of Bhagavata
religion. The gist of Narada-Sutras is — avoiding excessive indulgence
in worldly enjoyments; chanting holy mantras; listening to holy
scriptures; seeking grace of god; keeping company with saints; avoiding
evil company; renouncing attachments, carrying out duties
disinterestedly and observing yama, niyama etc. J^ajidilya’s Sutras also
ordain heart felt bhakti to one’s Lord; chanting His holy names;
meditating attentively; self-surrender; dedication; purity in thought,
word and deed. All these forms of bhakti find full expression in the
succeeding bhakti literature.

Just as the earlier "ftcaryas influenced the sutras of Narada and

Sandilya, in the same way, the later Acaryas must have in their turn
been influenced by Narada and bandilya. NSrada has incorporated the
doctrines of his preceding Icaryas in his sutras, which means that
these bhakti sutras may be recognised as authoritative doctrines on
bhakti. Because of this, Narada and Sandilya has been quoted freely in
the subsequent literature.

Venkatanatha (also known as Vedantade4ika — the illustrious

teacher of the Vi4istadvaita system and the founder of the Vadagalai
sect) tried to harmonise RamSnuja’s concept of bhakti with that
enunciated in the Sutras by defining bhakti as love for a great one or

•1. War . Su. , 16, 17, 83

/
2. San . SU. , 29, 30, 61

168
meditation preceded by love, in which love has the sense of knowledge,
as is evident from a passage of his work Sarvartha-Siddhi*^

Gope^varaji Maharaja, in his Bhakti-Martanda, follows the

interpretation of bhakti in the f>aj;idi lya-Sutra, and enters into a long

2
discussion regarding
■' its exact connotation. Balakrsna
» » • Bhatta
• • of the
Vallabha sect has also quoted sfaprfi lya-Sutra in his
_ _ 3
Pr ameyaratnarnava.

/
In Narada and Sandilya, however, we find bhakti which lacks in
intense fervour of divine love between Radha and Krsna
• • •
that we find in
later Vaisnavism.
• •

1. mahanTyavisaye prTtir bhaktih prityadaya^ca j'fianavi^esa iti vaksyate

snehapurvam anudhyanam bhaktih. Sarvartha-Siddhi , p.190.
— Quoted in Basgupta, S.N. : HIP , Vol. Ill, p. 292.

2. Dasgupta, S.N. : HIP ? Vol. IV, p. 350.

3. sa vyasanabhavam prapta bhaktirmanasl sevetyucyate.

’ sa paranuraktirlsvare* iti bhaktisutrSt.
Pr asaeyar atnarnava 7 Pustibhaktinirupanam, p. 99.

# *

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