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NOTES: CHAPTER FOUR 427 bhagavatpr膩pti岣� s膩dhanam, VAS 251). See S. S. Raghavachar,
trans., Vedartha-samgraha of Sr墨 R膩m膩nuj膩c膩rya (Mysore: Sri
Ramakrishna Ashrama, 1968), pp. 100, 101, 191-192.
Madhva (thirteenth century) defines bhakti as a
"constant, supreme affection (parasneha) accompanied by
knowledge" (j帽膩nap奴rvaparasneho nityo bhaktir itiryate,
Mah膩bh膩ratataparyanir峁嘺ya, 1.107; quoted by Dasgupta, IV,
58, note 1 [my trans. ]). Madhva's understanding of the
relation between knowledge and devotion is very close to
that of R膩m膩nuja:
"Knowledge being a constituent of devotion, the latter
is referred to as knowledge. Devotion is designated as
a particular kind of knowledge. . . When the scriptures
speak of knowledge as the means to release, that kind
[of knowledge, i.e., devotion] is intended" (j帽膩nasya
bhaktibh膩gatv膩t bhaktir j帽膩nam it墨ryate / j帽膩nasya
vi艣eso yad bhaktir ity abhidhiyate
j帽膩nam eva
vimuktaye vadanti 艣rutaya岣� so 'yam vi艣e峁�o`pi hy
udiryate, Anuvy膩khy膩na 4; quoted by B. N. K. Sharma,
Madhva's Teaching in His Own Words [Bombay: Bharatiya
Vidya Bhavan, 1979], p. 104 [my trans.]).
Jayatirtha (fl. 1365-1388), one of the great defenders of
Madhva's system, describes bhakti as follows:
"What is called bhakti toward the Supreme Lord consists
of an uninterrupted flow of love (preman). It cannot be
hindered by thousands of obstacles. It is many times
greater than love for oneself or all that is regarded as
one's own and is accompanied by knowledge [of the
Lord's] having unlimited and infinite good and beautiful
qualities" (parame艣varabhaktir n膩ma niravadhik膩nant膩-
navadyakaly膩峁嘺gu峁嘺tvaj帽anap奴rvaka岣� sv膩tm膩tm墨yasamasta-
vastubhya岣� anekagu峁嘺dhika岣� antarayasahasre峁嘺pi
apratibaddha岣� nirantarapremapravaha岣�, Nyayasudh膩; quoted
by Dasgupta, IV, 317, note 2; also by B. N. K. Sharma,
p. 105 [my trans.]).
The definition of bhakti offered by Vallabha (1481-
1533) is similar to that of Madhva: "a firm and overwhelming
affection (sneha) [for the Lord] accompanied by a knowledge
of [His] greatness" (m膩h膩tmyaj帽膩nap奴rvas tu sud峁涐笉ha岣� sarvato
dhika岣� / sneho bhaktir iti prokta岣�, Tattvarthadipa; quoted
by Dasgupta, IV, 347 and Chakravarti, p. 191 [my trans.]).
49" The Bengal school of Vai峁ａ箛avism differs from all
the four great schools of Vai峁ａ箛avaism in asserting that the
best type of devotion is not only not in need of j帽膩na
(knowledge) and karma (action) but is by nature unmixed with
them" (Chakravarti, p. 193).
50 sandilya (SBS 2) defines bhakti as "supreme love
(anurakti) for the Lord" (s茫 par膩'nuraktir Isvare).
Svapn艣evara, his commentator, explains anurakti as "deep