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NARADA BHAKTI SUTRAS
who have preceded him and shows how his own view
is more complete than that of any of his predecessors.
No two minds are constituted exactly alike and
so there is room for difference of opinion and variety
in the description of the same experiences. Differen--
ces in description do not point to differences in the
experiences itself.
Now let us examine the experiences expressed
about Bhakti by some well known saints. In the
Sivanandalahari Sri Sankara speaks of Bhakti as the
sticking of thoughts to the feet of the Lord perma-
nently. Just as a needle sticks to the magnet, the
seed to the Ankola tree, a virtuous wife to her hus-
band or a creeper to a tree.
In Devi Bhagavatam, supreme love is compared
to oil poured from one vessel to another (Tailadha-
ravat). There should not be any break in the regular
succession of thoughts about God.
In Bhagavatam Maitreya says that Bhakti is a
natural settlement of the mind upon the highest truth
from which all objects and senses have come out.
Kapila described it as a flow of uninterrupted
thoughts towards God seated in the hearts of all
beings like the flow of waters of the Ganges towards
the sea.
Prahlad prays that the love which the worldly
people have for the objects be turned into Bhakti by
being directed towards God.
In the Narada Panchatantra Bhakti is spoken of as
service rendered to the Lord of the senses through the
NARADA BHAKTI SUTRAS
who have preceded him and shows how his own view
is more complete than that of any of his predecessors.
No two minds are constituted exactly alike and
so there is room for difference of opinion and variety
in the description of the same experiences. Differen--
ces in description do not point to differences in the
experiences itself.
Now let us examine the experiences expressed
about Bhakti by some well known saints. In the
Sivanandalahari Sri Sankara speaks of Bhakti as the
sticking of thoughts to the feet of the Lord perma-
nently. Just as a needle sticks to the magnet, the
seed to the Ankola tree, a virtuous wife to her hus-
band or a creeper to a tree.
In Devi Bhagavatam, supreme love is compared
to oil poured from one vessel to another (Tailadha-
ravat). There should not be any break in the regular
succession of thoughts about God.
In Bhagavatam Maitreya says that Bhakti is a
natural settlement of the mind upon the highest truth
from which all objects and senses have come out.
Kapila described it as a flow of uninterrupted
thoughts towards God seated in the hearts of all
beings like the flow of waters of the Ganges towards
the sea.
Prahlad prays that the love which the worldly
people have for the objects be turned into Bhakti by
being directed towards God.
In the Narada Panchatantra Bhakti is spoken of as
service rendered to the Lord of the senses through the