Definition of Bhakti

0.      For example, see Yoga Sūtras II.15–16, and the definition of yoga itself as “freedom from suffering” in Gītā VI.23.

0.      The Cārvāka-related philosophies (which left no formal school or body of literature of their own) accepted neither an ātman nor Īśvara (see Bhattacharya 2011 for a compilation of sources from other schools on these traditions).

0.      The first time the term viveka, insight, is used in the Yoga Sūtras is in relation to the realization by a wise person that all is suffering. This viveka is then developed by the practices of yoga (II.28) and reaches its zenith as that which removes avidyā, ignorance, and bestows liberation (II.25–26).

0.      Jīva calls this taking of shelter śaraṇāpatti. He quotes the Vaiṣṇava Tantra: “There are six elements in śaraṇāpatti: the determination to act favorably, the avoidance of unfavorable actions, the belief that ‘Īśvara will protect me,’ the conscious acceptance of Īśvara as one’s protector, the submission of the self, and humility” (anu 236, reference not given). The fourth item from this list, according to Jīva, consciously accepting Īśvara as one’s protector, is especially associated with śaraṇāpatti, with the other five serving as aṅgas, limbs.

0.      In the words of the Bhāgavata: “O Lord! For one afflicted by the threefold suffering in the terrifying fire of saṁsāra, I see no other shelter than your lotus feet, which are like an umbrella raining down nectar” (XI.19.9).

0.      For the Gītā, see VII.7, X.8, and throughout.

0.      The great monotheistic deities are, in fact, almost always accompanied by their consorts: Rādhā-Kṛṣṇa, Lakṣmī-Nārāyaṇa, Śiva-Parvatī, Sītā-Rāma, and so on.

0.      There are many names for Kṛṣṇa, and the one used here is Hṛṣīkeśa, “the Lord of the senses.” I am standardizing these alternatives here for ease of reference, but on occasion I retain them in parts 2 and 3, as the choice of names reflects specific associations that are being invoked according to context.

0.      Nārada Pañcarātra, quoted in Bhaktirasāmṛtasindhu Eastern Quadrant I.12, exact reference not given. Tradition associates this text, too, with the epic sage Nārada (see Bhāgavata I.3.8).

0.    Bhakti is a nominal form of the verbal root bhaj.

0.    Garuḍa Purāṇa (pūrva kaṇḍa 227.3). However, the first line of Jīva’s verse does not appear in the Nag edition of this Purāṇa. The verse adds instead that the bhaktas engage in reciting the names and deeds of the Lord of the Universe.

0.    According to Jīva, this eliminates other forms of meditation on Kṛṣṇa, such as hatred (as in the case of Kṛṣṇa’s enemies, Kaṁsa, Śiśupāla, or Pauṇḍraka, indicated in Bhāgavata X.29.13, 66.24, and 87.23), which can also award liberation and are discussed in “Meditation in Hate and Lust.”

0.    We will elaborate on bhakti motivated by a desire for jñāna or karma in “Bhakti Mixed with Attachment to Dharma and Jñāna.”

0.    These are: residing in the same abode as Viṣṇu (sālokya), having the same opulence as Him (sārṣṭi), being close to Him (sāmīpya), having the same form as Him (sārūpya), and merging into Him (sāyuja/ekatvam). They are discussed in “The Liberated Bhakta: Different Types of Mokṣa in the Bhāgavata.”

0.    These are: “bhakti destroys all obstacles (kleśas); it brings auspiciousness; it minimizes [interest in] mokṣa (liberation); it is very difficult to attain; it has a special intense bliss bestowing nature; and it attracts Śrī Kṛṣṇa” (Upadeśāmṛta, 17).