________________ -13 the state of existence of jivatman in its pure form as totally devoid of all influences of citta. The goal of bhakti-yoga as stated in the Bhagavad-gita is the attainment of Paramatman by the individual self. Accordingly, the practice of bhakti or bhakti-yoga covers many other factors. Though the adhyayas 7 to 12 are stated to deal with bhakti-yoga, according to Ramanuja, there is only one verse in the 9th adhyaya which describes the svarupa or essential features of bhakti-yoga. The relevant verse reads: 'manmana bhava madbhakto madyaji mam namaskuru; mamevaisyasi yuktvaivam-atmanam matparayanam 22. The meaning of this verse as explained by Ramanuja is: manmana bhava means that the devotee should focus his mind on Paramatman. Manana denotes dhyana, also named as nididhyasana or upasana or dhruvasmrti in the Upanisads, which means unceasing meditation on Paramatman who is the Supreme Brahman, who is the Supreme Ruler of the Yniverse, who is endowed with infinite auspicious attributes, free from all defilements and who possesses a divine body. The meditation is to be practised with devotion (madbhakta). Madyaji bhava means the devotee should become engaged in the worship of God. The root word 'yaj' means puja or worship and in the present context it refers to the various modes of worship of God as laid down in the Pancaratra treatises (bhagavadaradhana). This again is to be performed with love towards God. Mam namaskuru means to bow down or prostrate with humility to God by regarding Him as the Supreme Being and the jivatman as a humble being solely dependent on Him (sesa). Matparayana means to regard Paramatman alone as the Supreme Goal. Atmanam yuktva means that in this manner the mind is to be disciplined towards God as the Supreme object of attainment. Atman in this context means mind and not Self as Sankara conceives. Mameva aisyasi means that with such a practice of bhakti-yoga one will surely attain only Paramatman. This explanation which is in consonance with the teachings of the Gita establishes that bhakti-yoga is the direct means to Paramatman. This verse refers to three significant concepts viz. manana with bhakti, yajana with bhakti and namaskara with bhakti. The fuller implications of these three terms as explained by Ramanuja and further elucidated by Vedanta Desika, an illustrious successor to Ramanuja, in his Tatparya-candrika (a commentary on Ramanuja Bhasya) will fully bring out the nature of bhakti-yoga. 22 B.G. IX-34.
