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In 鈥�痴颈惫别办补肠耻诲腻尘补峁噄鈥� 艢补峁卥补谤补 praises bhakti as the most superior means for liberation. He difines Bhakti as:

鈥�mok峁�ak膩ra峁嘺s膩magry膩峁� bhaktireva gar墨yas墨
svasvar奴p膩nusandh膩na峁� bhaktirityabhidh墨yate |鈥�^[1].

Among the means to bring out Moksa Bhakti (devotion) is the greatest. Continuous contemplation on one鈥檚 essential nature (svarupa) is said to be the bhakti. 艢补峁卥补谤腻肠腻谤测补 was a great Bhakta in the above sense. The essence of his stotras is Advaita only.

Bhakti is the seeking of men鈥檚 own true self. 狈腻谤补诲补 defines Bhakti as the extreme one to God. 艢腻峁囜笉颈濒测补 defines it as extreme 鈥榓ttachment to God鈥�. 艢补峁卥补谤补鈥檚 definition of Bhakti is on Advaitic point of view. He blends Bhakti and 闯帽腻苍补. He does this in 鈥楤rahmas奴trabha峁�ya and in G墨tabha峁�ya鈥�.

He defines 闯帽腻苍补nishta as:

鈥�pratyag膩tmavi峁�ayapratyaya sant膩nakara峁嚹乥hinive艣a艣caj帽膩nani峁ａ弓h膩鈥�^[2].

It is the passionate longing to have continues flow of thought and inner self. He defines G墨tabha峁�ya: 鈥�j帽膩nani峁ａ弓h膩 par膩bhaktirucyate鈥�.^[3]

闯帽腻苍补ni峁ａ弓a is nothing but an term designating the excellent and the highest form of Bhakti, which blends 闯帽腻苍补 with Bhakti is another unique feature of 艢补峁卥补谤补鈥檚 teachings.

Footnotes and references:

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[1]:

艢补峁卥补谤腻肠腻谤测补, 痴颈惫别办补肠耻诲腻尘补峁噄, Ed., Aravindananda, Varanasi: Chaukambha Vidyabhavan, 1998, 32

[2]:

M.N Krishnamani, 艢补峁卥补谤补 The Revolutionary, Delhi: Rajan Publications, 2001, p.273.

[3]:

Ibid., p.274.