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In both definitions, bhakti is identified as a
modality of the idividual psyche; in the pur膩峁嘺 it is a
"flow of the mind" (manogati), in the BR, a "modification"
(vrtti) of the mind. It is, by this definition,
distinguished from other psychic modifications by several
factors. First, it is unlike ordinary waking consciousness,
but like both yogic meditation (dhy膩na) and Ved膩ntic
up膩sana, 14 in that it is a constant, unbroken stream of
awareness.
Second, and now in contrast to meditation and
up膩sana, it occurs in a mind that has been placed in a state
of heightened emotional sensibility called "melting." The
latter condition is aroused by devotional practices known as
the bh膩gavatadharmas, the "disciplines of the Lord's
devotees,
The
"15 the most important of which, as we shall see,
is "hearing" (艣ravana) of the sublime attributes and
wondrous activities of the Lord and his incarnations.
third distinguishing factor of devotion is, of course, that
its object is the "Lord of all," the bhagavat or "Blessed
Lord," about whom a good deal will be said shortly.
Though there is a close correspondence between
Madhus奴dana's definition and that of the BP, our author's
introduction of the technical term v峁泃ti ("mental
modification") in place of the pur膩峁嘺's more general
manogati ("flow of the mind") is significant.
It allows him
to begin to introduce refinements in the definition that