Tuesday 19 March 2024

Narada Bhakthi Sutra – 11

 

Sutras 81 to 84 (the end)

Sutra 81

Trisatyasya bhaktireva gareeyasee, bhaktireva gareeyasee.

Of the three truths, bhakti alone is the greatest; bhakti alone is the greatest.

           The three truths can be interpreted as the three paths of Yoga i.e. Karma, Bhakthi and Jnana yogas; or as the three periods of time i.e. the past, present and future; or even as three states of Consciousness i.e. waking, dream and deep sleep. In all these Bhakthi reigns Supreme as it is greatest of all Yogas; it is the greatest in all times and it stands as a common support of all the three states of Consciousness. Bhakthi is the greatest because in all conditions and mental attitudes, in all situations and environments, in all circumstances and challenges, it can be practiced by everyone as anyone can start practicing it anytime anywhere. For extra-special emphasis sage Narada repeats the words “Bhakthi alone is greatest”.  In the next Sutra he enumerates some of the different modes of practicing bhakthi to God.

Sutra 82

Gunamaahaatmyaasakti-rupaasakti-pujaasakti-smaranaasakti-daasyaasakti-sakhyaasakti-vaatsalyaasakti-kaantaasakti-aatmanivedanaasakti-tanmayataasakti-paramavirahaasakti-rupa ekadha api ekaadashadhaa bhavati.

Bhakti or divine love, though in itself  one only  is expressed in eleven different forms (as follows):  1) Love for glorifying His qualities; 2) Love for His divine form; 3) Love for worshipping Him; 4) Love for remembering Him; 5) Love for doing service for Him; 6)Love for friendship in Him; 7) Love for God as one’s child; 8) Love as that to a beloved; 9)Love for a total self-surrender at His feet; 10) Love for Complete absorption in Him; 11) Love expressed as the pang of separation from Him

          Bhakti is summarized in this Sutra as being an eleven-fold approach, Narada choosing only the famous eleven attitudes of the many.  Each form of bhakthi is described as an aasakti for each of the 11 approaches.  Aasakti generally means attachment, but here it is meant to convey the sense of a passionate commitment for each of the following eleven forms of bhakthi, which are:

1.    Gunamaahaatmya aasakti: Aasakti for glorifying divine qualities of God. This bhakti can be done by chanting stotras, telling stories from puranas and others describing power and glory of God.

2.    Rupa-aasakti: Aasakti for form. This bhakti means passionate love for the images and murthis of God.

3.    Puja Aasakti: Aasakti for worship.

4.    Smarana Aasakti: Aasakti for remembering God’s name.

5.    Daasya aasakti: Aasakti for attitude of a servant.

6.    Sakhya aasakti: Aasakti for attitude of a friend.

7.    Vaatsalya aasakti: Aasakti for attitude of tenderness.

8.    Kaanta aasakti: Aasakti for attitude of a beloved as between spouses.

9.    Aatma nivedana aasakti: Aasakti for surrender.

10. Tanmaya aasakti: Aasakti for attitude of being That.  This attitude is a passionate commitment for wanting to be utterly non-separate from God.

11. Parama-viraha aasakti: Aasakti for the pain of longing when separated.

Examples of each type are:

1 Vyaasa, and Sukhdev;

2 Rishis of the Dandakaranya;

3 Bharata, brother of Rama;

4 Prahlada and Dhruva;

5 Hanuman and Vidhura;

6 Sudama and Kuchela;

7 Devaki and Yasoda.

8 8 queens to Sri Krishna;

9 Hanuman towards Sri Rama;

10 Yajnavalkya and Sanatkumara;

11 The Gopis of Brindavan towards Krishna. 

Sutra 83

Ityevam vadanti janajalpanirbhayaahaa ekamataahaa Kumaara-Vyaasa-Shuka-Shaandilya-Garga-Vishnu-Kaundinya-Sheshoddhvaaruni-Bali-Hanumad-Vibhishanaadayo bhaktyaachaaryaahaa.

Thus declare the (following) teachers of Bhakti unanimously, without being afraid of people’s gossip: Kumara, Vyasa, Shuka, Shaandilya, Gaarga, Vishnu, Kauninya, Shesha, Uddhava, Aruni, Bali, Hanuman, Vibhishana and others.

          Sage Narada names all those from whom he has either had tutelage in the science of bhakthi; or who have been a source of inspiration to him in the development of bhakthi in his own life; or those whom he knows as being exemplary in the qualities of the perfect bhaktha. He acknowledges their contribution to these Sutras.  They are:

(1) Kumara; the Sanatkumara, Narada’s brother and Guru;

(2) Vyasa; author of Puranas;

(3) Suka; narrator of the Bhagavatam;

(4) Sandilya; author of Sandilya Bhakti Sutras;

(5) Garga; also authored a text on Bhakti;

(6) Vishnu; writer of Smritis;

(7) Kaundinya; explained absorption and meditation in Bhakti;

(8) Sesha; thousand-hooded serpent guarding Lord Vishnu;

(9) Uddhava; friend and disciple of Lord Krishna;

(10) Aruni; (or Nimbacharya) father of the idea of Radha-Krishna’s Love;

(11) Bali; attained Indra-hood through performing 100 Yagas;

(12) Hanuman; an icon of devotion and service;

(13) Vibhishana; adherent of righteous rule, devoted to Rama.

The above list shows that the path of bhakthi has been followed with success by a good many devotees placed in different stations in life, and that it is worthwhile to follow the path of bhakthi as practiced by them.

Sutra 84

Ya idam Naradaproktam shivaanushaasanam vishvasiti shraddhate, sa bhaktimaan bhavati, saha preshtham labhate saha preshtham labhate iti.

One who believes and practices these auspicious teachings expounded by Narada, becomes endowed with bhakti; he attains the highest goal; he attains the highest goal.

          This is the concluding Sutra and it ends with a restatement of the subject matter covered.  The subject matter was stated at the beginning (upakrama) and is now repeated at the end (upasamhara) as per the convention in scriptural text. It also fulfills another convention i.e. Anubanda Chathushtaya, as follows:

i) Adhikari:the qualified student for the text” – he who believes and has faith in God;

ii) Vishaya:the subject matter of the text” – Bhakthi;

iii) Prayojana: “the purpose of the text” – attainment of the goal of life i.e. oneness with God;

iv) Sambandha: “the connection of Vishaaya to Prayojana” – through the practice of Bhakthi as expounded, the qualified seeker attains the goal of life.

This Sutra can also be called the Phala Sruti. 

It ends with the statement ‘saha preshtham labhate (he attains His beloved)’ that is repeated again with the word ‘iti’, to mark the end of the text.

Acknowledgement

While concluding the series of blogs on Narada Bhakthi Sutra, I wish to record my deep debt of gratitude to the speeches and writings on this text, of:

1)      Swami Vidatmananda,

2)      Swami Tejomayananda,

3)      Swami Gurubhakthananda,

4)      Swami Sivananda &

5)      Swami Chinmayananda.

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Friday 15 March 2024

Narada Bhakthi Sutra – 10

 

Sutras 74 to 80

Sutra 74

Vaado Naavalambyaha.

Argument (controversy) should not be entered into.

Sutra 75

Baahulyavakaashatvaad aniyatatvaachcha.

Because of room for diversity and because no one view, based upon mere reason is conclusive.

          The duty of a bhaktha is to remember and love God every second to achieve his goal of realising God.  Argumentation is a great hindrance in the path of love for God. In argumentation, true spirit of enquiry is sacrificed for intellectual gymnastics to win the argument rather than discover the truth.  Argument produces unnecessary agitation in the mind.  An agitated mind is an obstacle in the path of love for God. Kathopanishad (1-2-9) says “Naisha tarkena mathirapaneya (This (spiritual) knowledge is not attainable by argumentation”.  So, sage Narada is advising that a spiritual aspirant should not be inclined towards vaada, i.e., he  should not enter into debates and arguments about philosophical ideas. He explains it further in the next Sutra.

          The sincere devotee should not engage in arguments or debates, for a diversity of views can be expressed regarding every question.  And Truth cannot be realised by mere logical argument.  Trying to understand Brahman through logic alone is impossible. For only on transcending intellect is Brahman realised as Higher state of Consciousness.  Further there are some who argue for winning, and some who argue for arguing sake, without any desire to have their doubts cleared or seeking the Truth through fruitful exchange of ideas. Any discussion with such persons results only in heated exchanges and hostility. So, sage Narada warns devotees to steer clear of time- wasting debates, arguments, and intellectual wrangling over these matters.

Sutra 76

Bhaktisaastraani mananeeyaani tatudbodhakakarmaani karaneeyaani.

Bhakti-scriptures (devotional texts) should be reflected upon and their instructions on cultivating bhakthi must be pursued diligently.

Sutra 77

Sukhadukhaichhalaabhaadityakte kaale prateekshamaane kshanaardhamapi vyartham na neyam.

Waiting for a favourable time when pleasure, pain, desire, gain, etc., are not troubling him, even half-a-second should not be wasted (by the bhaktha).

          After telling what to avoid, now sage Narada tells what to cultivate. The bhaktha should study books which talk of the ideals of bhakthi, the sweetness and the leelas of the Lord, the stories of saints and the practices which help in cultivating bhakthi.  Not only the bhaktha should study but should also reflect on his readings and if any doubts arise, have them cleared with the help of an acharya.  He not only studies and reflects but also must act upon the instructions and advices given therein. This helps him to grow in the path of bhakthi and in time, reach the goal of ever-loving oneness with God. The first part of this Sutra tells what is to be done at the mental and intellectual level and the latter part calls for action at the physical level.  The next Sutra is an exhortation for immediate action without delaying for any reason.

          In the Sutra 77 Sage Narada urges the bhaktha to start pursuing the sadhanas diligently and determinedly without waiting for a propitious time when one will be free of pleasure, pain, desire, gain etc. For many seekers, beginning the sadhana in earnest is a difficult step. So, sage Narada urges that the seeker starts practicing the sadhanas right then without waiting for an auspicious time. There is no better time than ‘Now’ to start the journey on the path of bhakthi to attain the goal of oneness with Him in love. Sage Naradha continues the advice by enumerating the attitudes and values of life that will aid the growth of love for God in the heart, in the next Sutra.

Sutra78

Ahimsaasatyashauchadayaastikyaadi charitrayaani paripaalaneeyaani.

Virtues like non-injury to others, truthfulness, purity, compassion, faith in God, etc., should be consistently cultivated and preserved.

Sutra 79

Sarvada sarvabhaavena nishchintaihi Bhagavaaneva bhajaneeyaha.

God alone is to be worshipped (by the bhaktha) whole-heartedly, all the time, free from all cares and anxieties.

          Sutra 78 expresses the next advice to the bhaktha.  As the bhaktha advances to the goal of Para Bhakthi, he should take care to keep his footing firm on basic ethical foundations of spiritual life. While the eyes are raised up to Brahman, Bhaktha should not slacken the hold of feet on Dharma. So, in this Sutra he gives a set of values like Ahimsa, Sathya, Saucha, Aasthikya etc., that contribute to his spiritual growth, which should be cultivated and practiced without any slackness. For at no point the sadhaka becomes exempt from basic ethical rules. Through the word ‘aadhi’ meaning etc., sage Narada refers to other virtues like charity, control of senses, austerity, humility, forgiveness etc. that the bhaktha should take care to practice along with the ones mentioned.  Pursuing these values, the bhaktha will have freedom from conflict, peace, and happiness, that will help him to concentrate on spiritual growth.

          Sutra 79 gives the fourth advice, especially to the Mukhya bhaktha, that giving up all worldly involvements and entertaining no worldly cares or anxieties, he should wholeheartedly surrender himself, body, mind, intellect, and soul, to the love of God without any reservation.  Lord Krishna tells Arjuna in Bhagavad Gita (18-62):

Tameva sharanam gaccha sarvabhaavena bhaarata;

Tatprasaadaatparaam shaantim sthaanam praapsyasi shaashwatam.

Take refuge in Him alone with your whole being, O scion of the Bharata dynasty. Through His grace you will attain the supreme Peace and the eternal Abode.

This way he can ensure that nothing obstructs his goal to attain the Supreme love of God that is described in Sutras 2 & 3, as parama prema rupa and amritha swarupa. 

Sutra 80

Sa keertyamaanaha seeghramevaaavirbhavatyanubhaavayati bhaktaan.

Being thus glorified, He reveals Himself and blesses the devotee with realisation.

              Sage Narada gives the final advice, to the Mukhya bhaktha, to remain patient continuing his constant worship with a passionate commitment till God decides when to bestow upon him the ‘Grace of Realisation’.  God-Realisation is something that bhaktha receives as a blessing or Grace from God and not through his efforts alone. The bhaktha should be concerned only with his love for God, which he expresses by glorifying Him in every manner possible, at all times.  God is formless. We visualize Him in many forms because that helps us to relate to God. As Athma, the Self, He is ever with us veiled by the power of Maya from our direct perceptions. He is revealed immediately as one’s true Self, when the veil is removed which happens through the Grace of God when Self-Realisation happens. Athma Bodha (verse 44) says:

Atmaatu Satatam Praapto Api Apraptavat Avidyayaa I

Tannase Praaptavat Bhaati Swa Kanthaabharanam Yatthaa II

Athma is an ever-present Reality. Yet, because of ignorance it is not realised. On the destruction of ignorance, Athma is realised. It is like the case of ‘missing’ ornament on one’s neck.

So, God reveals Himself through one’s highest experience of Self-Realisation, when the bhaktha realises all that exists is God only and God is the only Reality and his real Self, Athma, is God only.

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Saturday 9 March 2024

Narada Bhakthi Sutra – 9

 

Sutras 67 to 73

Sutra 67

Bhakta ekaantino mukhyaaha.

Those who are singularly focused on God are primary devotees (Mukhya bhakthas). 

          Sage Narada starts describing Mukhya bhatha from this Sutra, which is the start of Section 7.  Ekantha means “having only one end”. That end is to be ever doing service to God with love.  Such a single-minded bhaktha is Mukhya bhaktha and he has only the thought of God and he treats his body, mind, wealth, and everything else, as the property of God. He lives in the world, loving Him, as His instrument seeking no rewards, not even Moksha, from Him.   His eyes see everywhere God only always and his mind is ever absorbed in God. In short, he is obsessed with God in love, loving him for love’s sake only.  The description continues in the next sutra as well.

Sutra 68

Kanthaavarodharomaanchaashrubhihi parasparam lapamaanaahaa paavayanthi kulaani prithivim cha.

Conversing with one another with a choking voice, with hairs on the body standing on end, and with tears flowing from their eyes, they purify their families as well as the earth.

          We have here a superb graphic description of one who is filled to the brim with the emotion of Supreme divine love. A comparison is drawn of a person choked with emotion. For this bhaktha the pent-up feelings of love are so overpowering that his throat gets blocked by the words that well up from within when trying to converse with another Mukhya bhaktha; they cannot find a way out of the mouth! The words find a natural outlet through the eyes in the form of tears. Some of them even find an outlet through the hair by making them stand on end!  Sage Narada tries to do his best to describe by using the above similes how filled and fulfilled the devotee is with Supreme divine love.  We should take his words in the spirit they are given, and not literally.  Wherever they go, they radiate love and joy, dispel fear and ignorance, and inspire and elevate the people who come to them.  This way meeting them, talking about them and hearing about them and associating with them inspires and purifies people and this is described as purifying their families as well as earth. Glorification of such bhakthas continues in the next Sutra as well.

Sutra 69

Tirthikurvanti tirthaani, sukarmikurvanti karmaani, sacchaastrikurvanti shaastraani.

They impart sanctity to places of pilgrimage; they render actions righteous and good; and lend authority to scriptures.

Sutra 70

Tanmayaahaa.

(They) are full with Him.

          Their presence adds holiness to the places of pilgrimage that they visit and their thoughts transform their environments infusing peace and joy into them. When Gangaji came down to earth, Lord said, “All those who take bath in you will have all their sins washed away and be purified.”  Gangaji asked “If I gather all their sins, how can I purify myself of all those sins?”  Lord replied, “Great Mahatmas who take bath in you will purify you of all sins.”  Shirdi became a holy place of pilgrimage because Sai Baba lived there.  Generally, karma is a bondage.  These Mahatmas have shown how the karmas can be raised to purifying status through their sadhanas.  When the karma is done for God and his worship, it becomes a sukarma that elevates one and does not bind.  So many bhaktas, lived in their own life without changing their profession, occupation, vocation, etc and have shown how a sukarma can be done. It is these great lives like Sri Aadhi Sankara and Swami Vivekananda, that lend to the scriptures an extra authority and authenticity as their lives are living examples of what the scriptures teach and mean.  Through their lives and teachings, they inspire young people to study the sastras and understand the great grand truth in them. If Bhagavad Gita remained only as a small section of 700 verses in the 100,000-verse epic of Mahabharata, it would have never gained the status as one of the most revered and recognized scriptures throughout the world.  It happened because, great saints like Swami Chinmayananda held it up high and conveyed its valuable teachings to the world and made it work for everyone.  And finally, they also lend authority to the scriptures themselves (because their lives are living examples of what the scriptures teach and mean).

          In the Sutra 70, sage Narada explains why of what he said in Sutra 69. These Mahatmas have realised the presence of God in and around them, everywhere and always.  Just as the river falling into the ocean becomes one with the ocean, even so they have offered their body, mind, intellect, egoism, and all at the feet of God and have become one with Him in mind. 

Sutra 71

Modante pitaro, nrityanti devataahaa, sanaathaa cheyam bhurbhavati.

The ancestors rejoice, devatas dance, and this earth is blessed with a saviour.

          In Sutra 68, sage Narada stated that these Mukhya bhakthas purify their families and the earth by their presence and association. He describes that further in this Sutra.  All the actions of such a bhaktha are conducive to the welfare of the world. He reforms many irreligious people and guides them on the path of devotion and Dharma. So, not only the earth feels blessed, but the devas also feel happy with his advent.  The devotion of such a bhaktha redeems several generations going before and coming after him. So, the pitrus rejoice on account of the prospect of salvation.

Sutra 72

Naasti teshu jaatividyaarupakuladhanakriyaadibhedaha.

Among them, there is no distinction based on caste, education, appearance, family, wealth, profession, etc.

Sutra 73

Yatastadiyaahaa.

Because they are His own.

          Sutra 72 can be interpreted two ways.  In the first interpretation it means that these bhaktas (tanmaya) can be anybody, regardless of the factors, that are mentioned in the Sutra, i.e., their caste, education, appearance, family, wealth, profession etc.  Another interpretation is that these bhakthas make no discrimination against any one based on such factors as mentioned in the Sutra.  Let us look at the Sutra on the basis of both interpretations, one by one.

The great spiritual luminaries like Viswamitra, Vyasa, Nammalwar and Tukaram were not Brahmins.  Kabir was a weaver; Nandanar belonged to untouchable caste; Kannappar was a hunter; Ashtavakra had eight bends in the body; Agasthya was a dwarf; Sabari was a rustic woman; Vidura was poor; Vibhishana was a rakshsa; gopis of Brindavan were not literate; yet all these attained God-realisation on account of their bhakthi and self-surrender to God. For, such devotees are objects of His special Love.  He loves them for their sincere love and devotion to Him and their pure and virtuous life.  Wealth, beauty, culture, education, family, caste etc., are of no value without these two qualifications.

          The great bhakthas see God in all and look upon all irrespective of their wealth or poverty; beauty or ugliness; education or ignorance; upper or lower caste; virtue or vice; as children of God.  So, they treat everyone alike, without discriminating on the basis of various factors mentioned in the Sutra.

          In Sutra 73, sage Narada reiterates this by saying ‘they are His own’.  In the case of first interpretation, the reason is that all devotees are equal in the sight of God because their devotion is the same irrespective of their apparent social and physical differences.  They all belong to the same group of Mukhya bhakthas.  In the case of second interpretation, the reason is that a Mukhya bhaktha sees all creatures in the world as children of God or God Himself.  He sees them all with equal vision or Samadrishti.  With this Sutra, chapter 7 ends.

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Thursday 29 February 2024

Narada Bhakthi Sutra – 8

 

Sutras 58 to 66

Sutra 58

Anyasmaat saulabhyam bhaktau.

The practice of bhakthi is easier than other paths (yogas).  

          Bhakthi is easier to practice than any other way of approach to God. Karma, Upasana, and Jnana are the three other paths.  Karma yoga involves performance of Vedic rites which can be performed only by qualified people specified in the Vedas.  Upasana yoga involves meditation which requires one to have chitta suddhi and chitta ekagratha to practice meditation in addition to retirement to a solitary place.  Further Karma yoga and Upasana yoga by themselves do not lead to the final goal of oneness with God.  Only Jnana yoga, by itself, leads one to the goal of oneness with God, but this requires sharp and subtle intellect, vast study, and guidance of a qualified teacher for success in the path.  But Bhakthi can be practised under all conditions by all irrespective of age, caste and sex. Bhakthi involves direct approach to God through love.  As Swami Chinmayananda said, “bhakti marga is the path of love, and love is something every Jiva has, and the language of love is understood by everyone “. So bhakthi is easier to practice as compared to other three paths.

Sutra 59

Pramaanantarasyanapekshatvaat swayam pramaanatvaat.

Because it does not depend on any other proof; it is self-evident.

Sutra 60

Shaantirupaat paramanandarupaatcha.

(Also because, it is) of the nature of peace and of the nature of supreme joy.

          Love is its own proof; no other external evidence is needed to prove it.  Direct experience is the primary and infallible means of love.  Mother loves the child. There is no need for her to give proof that she loves the child. Withdrawing the love invested in worldly and material pursuits and re-employing it in the infinite Grace of God is the path of bhakthi.  That is why it is termed self-evident.

          Expounding the excellence of love, sage Narada says in Sutra 60 that where love is, there peace is; and in course of time continued peace gives great bliss i.e. Paramananda.  Bhakti starts out in the form of shanti (peace) and ultimately leads to ultimate bliss of union with God.  Honey gives sweetness to anyone who tastes it. God returns the love of any bhaktha who loves him truly with sincerity and steadfastness and God’s love is experienced by that bhaktha as Santhi (peace) and Paramananda (supreme bliss).

Sutra 61

Lokahaanau chintaa na kaarya; niveditaathmalokavedatvaat.

The Bhaktha should not worry about worldly problems as he has surrendered himself and all his secular and sacred activities (to God)   

          From this Sutra sage Narada talks about the obstacles, the sadhana bhaktha faces in his path to the goal of oneness with God in love and how to overcome them.

One important problem is the worry and anxiety over the personal problems and worldly and spiritual matters. The bhaktha should not worry over these problems. Worrying over problems is different from planning. As a bhakta, he has surrendered himself as well as his material and spiritual concerns to God and surrender is developed by constantly remembering that God is doing everything and that one is His instrument only. As an instrument he only acts and as an instrument he has no cause for worry. If this is consciously kept in mind, then a bhaktha can safely face all the problems that he may encounter in the world without worry or anxiety. 

Sutra 62

Na tatsidhau lokavyavahaaro heyaha, kintu phalatyaagaha tatsaadhanam cha karyameva.

Till such a bhakthi (parama prema rupa) is developed, worldly activities are not to be given up, but (only) the fruit of action; actions are indeed done as sadhana (practice of bhakti).

          So long as one is a sadhana bhaktha, he must continue the dynamic life of activities fulfilling one’s duties and responsibilities as a member of the family and society.  The activities must be continued renouncing the fruits and continually offering everything to God. And he should be watchful especially for the fruit that comes in the name of fame and name, as all good activities attract name and fame, and that can be very addictive. Also, the bhaktha must accept whatever result that comes as Iswara Prasada, without any raga or dwesha.

Sutra 63

Stridhananaastikavairicharitram na shravaniyam

Stories (or descriptions) of women, wealth, atheists and of enemies should not be listened to.

          What is being discussed in this Sutra is that certain types of materials that will pollute one’s mind should not be listened to by one who wants to advance in his sadhanas to reach the goal of parama prema bhakthi.  These are described as; women, wealth, atheists, and enemies. Though these warnings are for all bhakthas, they are especially for the Mukhyaa Bhaktas who are nearing the goal of their sadhana.  Listening leads to thoughts on the subject and such thoughts act as a distraction, decreasing spirituality in the devotee. Thoughts of women arouses passion; the thoughts of wealth generates greed; thoughts and company of an atheist sows seeds of disbelief in God in the mind; thoughts of enemy causes anger to rise in the mind.  Passion, greed, anger, and dwindling belief in God are all obstacles in the way of reaching the goal of parama prema bhakthi.  So, a keen, sincere bhaktha should avoid at all costs all descriptions, and discussions on women, wealth, denial of God and hostile people, always and only participate in satsangha besides his prayerful spiritual activities.

Sutra 64

Abhimaana-dambha-adikam tyaajyam

Pride, vanity, and such other negative urges of the mind must be given up.

          Sage Narada continues with the advice on how to grow in bhakthi developing the love for God.  The negative urges that choke one’s spiritual growth like pride and vanity should be given up. These negative urges of mind should be given up by cultivating their opposites like humility, modesty, and simplicity. 

Sutra 65

Tadaarpitaakhilaachaaraha san kaamakrodhaabhimaanaadikam tasminneva karaneeyam

Having dedicated all activities to God the bhaktha should turn all his desire, anger, pride, etc., towards Him only. 

          Sage Narada advises divinisation of all the negative emotions by the bhaktha seeking parama prema.  It is mind’s nature to desire. When this desire is for freedom from all bondages it does not bind the bhaktha. Also, the desire for satsangha, the desire for mahapurushsraya are also non-binding desires.  So, entertaining such non-binding desires only along with the desire for the love of God, a sadhana bhaktha can keep his mind free from all binding desires.  As for anger, instead of getting angry with other people, the bhaktha can try to get angry with himself or God for his inability to pursue his sadhana of loving God always.  The same way the pride can be directed to God by feeling proud to serve God with love as bhaktha.  This way all negative emotions can be transmuted and welded into bhakthi. In short, a bhaktha should sublimate every one of his emotions and make them a sacred offering unto God.

Sutra 66

Trirupabhangapurvakam nityadaasyanityakaantaabhajanaatmakam prema kaaryam premaiva kaaryam.

Love, consisting of constant service, as in the case of a devoted servant or wife, that is free from the three forms (given in Sutra 56) should be practiced; should alone be practiced  

          The love that is to be practiced is the love, as in the case of a devoted servant or wife i.e. Daasya bhava, like that of Thiruthonda Nayanar or Kanta bhava, like that of Andal, that transcends the tamasic bhakthi, rajasic bhakthi, and saatvic bhakti (three forms) that was described in Sutra 56.  The significance here is that the love must be constant, nitya.  There must be, always, bhakthi in the heart. It is only this constant practice that can transform a sadhana bhaktha into a sadhya bhaktha, attaining the goal of Para Bhakthi. Sage Narada emphasises this practice of love through repetition of the statement, “love should be practiced” with the addition of ‘alone’ at the end of the Sutra. 

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Sunday 25 February 2024

Narada Bhakthi Sutra – 7

 

Sutras 51 to 57

Sutra 51

Anirvachaneeyam premasvarupam.

Intrinsic nature of love is indescribable.

Sutra 52

Mookaasvaadanavat.

Like the experience of taste by a dumb person.

          Though we can talk about love for God at great length and describe it in various words, yet that only describes the result of what happens in love and how to acquire it. The true experience of what it is really like or its true nature is beyond the capability of words and that is referred to in the Sutra 51 as anirvachaneeyam or indescribable. The intrinsic nature of parama prema bhakthi defies precise definition or description.  It is an experience so profound that one cannot describe it exactly and adequately.

          In Sutra 52 sage Narada quotes an example to illustrate it.  A dumb person, even though incapable of talking, can experience the joy of something nice like a sugar candy without being able to speak about it. Similarly, the experience of uninterrupted love of Para Bhakthi cannot be described by words. Only one will know it when he has it but he will not be able to convey it to others in words.

Sutra 53

Prakasate kvaapi paatre.

(The pure love) is found to manifest in some rare ones who are qualified recipients.

          This ‘anirvachaniya’ love shines in some rare persons who are qualified by being detached from worldly attachments and being free of mamakara.  Lord Krishna points out the rarity of such fit persons in Bhagavad Gita (7-19):

Bahoonaam janmanaamante jnaanavaanmaam prapadyate;

Vaasudevah sarvamiti sa mahaatmaa sudurlabhah.

At the end of many births the man of knowledge (of Self) attains Me, (realizing) that Vasudeva (God) is all. Such a great one is very rare.

And now, sage Narada tries to describe this indescribable love, using negatives, in next Sutra.

Sutra 54

Gunarahitam kamanaarahitam pratikshanavardhamaanam avichhinnam sukshmataram anubhavarupam

Free of attributes, free of selfish desire, growing each moment, unbroken, extremely subtle, of the form of sheer experience (is this pure love).

          Pure love is devoid of all attributes.  Attributes reside in matter and describe one or other aspect of relativity while the pure love for God is beyond matter and relativity. It is free from all desires; not even the desire for Moksha is there. It grows in volume and intensity every moment.  It has a ceaseless flow. It is of the form of subtler feeling.  It is impossible for the ordinary human mind to have any conception of this pure love. It is of the nature of the devotee’s immediate experience, without the intervention of any medium.

Sutra 55

Tat praapya tadevaavalokayati, tadeva shrinoti, tadeva bhaashayati, tadeva chintayati.

Having attained that (Supreme Love), the devotee sees (feels, comprehends) that alone, hears that alone, speaks of that alone, and thinks (contemplates upon) of that alone.

          Attaining the state of Supreme Love, sage Narada says, the bhaktha comes to speak of that alone; becomes so full of that, that he cannot speak of anything else. That alone he continuously feels; the mind then cannot comprehend anything other than that. And that bhaktha is filled with such a deep and firm devotion that at the intellectual level he apprehends God only within, without, and everywhere.  His whole being is simply soaked in thought of God.  There is no faculty which is left out of this experience.  A similar description of the highest spiritual experience, experience of infinte (Bhuma), is given in Chandogya Upanishad (7-24-1); “yatra nanyatpasyati, nanyacchrnoti, nanyadvijanati, sa Bhuma (Bhuma (the Infinite) is that in which one sees nothing else, hears nothing else, and understands nothing else.)”

Sutra 56

Gauni tridhaa guna-bhedaad aarta-aadi-bhedaad vaa.

Secondary bhakti is threefold, based on differences in natural tendencies (gunas) or according to distinction as aarta, etc.

          To start with, bhakti was differentiated as para and apara bhakti, which were then identified as saadhya and sadhana bhakti. Now, under sadhana bhakti, we have:

1) Mukhya or primary bhakti, and

2) Gauni or secondary bhakti.

All bhakthas start at the secondary level.  Secondary bhakti is further classified based on the three gunas, namely, tamas, rajas, and satva. Alternatively, secondary bhakti can also be classified based on the distinction specified in the sutra as “aarta, etc”. This distinction refers to four distinct categories of bhakti as narrated by Lord Krishna in Bhagavad Gita, Chapter VII, Verse 16.

Looking at the first classification of bhakti by gunas:

i) Tamas is characterized by inertia, lethargy, and ignorance,

ii) Rajas is characterized by passion, desire, energy and activity, whereas,

iii) Sattva is absence of tamas and rajas. It indicates purity of mind.

In Ramayana we have the examples of Kumbakarna for Tamasic bhakthi, Ravana for Rajasic bhakthi and Vibhishana for Satvic bhakthi. Though they were asuras, they were bhakthas as well, because they did Tapas praying to God.  Kumbakarna asked for sleep, Ravana for rule over the whole world and Vibhishana for Hari bhakthi.

The second classification is based on kinds of prayers the seekers offer:

i) aarta, the one who prays when in distress.

ii) arthaarthi, one who prays to God for this and that; he seeks material goal

iii) jijnasu, the one who seeks to know God.

The above three division is from the Bhagavad Gita (7-16) where Lord Krishna gives a classification of His bhakthas as:

Chaturvidhaa bhajante maam janaah sukritino’rjuna;

Aarto jijnaasurartharthee jnaanee cha bharatarshabha.

O Arjuna, lord of Bharatas, four kinds of virtuous people worship Me: the afflicted, the seeker of Knowledge, the seeker of wealth and the man of Knowledge, Jnani.

Of the four Jnani bhaktha is a sadhya bhaktha and so only the other three are referred to as Gauni bhakthas. In puranas we have the example of Draupadi for aarta bhakthi, Uddava for jijnasu bhakthi and Dhruva for artharthi bhakthi

Sutra 57

Uttarasmaaduttarasmaat purvapurvaa shreyaaya bhavati

Each prior one is nobler (greater) than the successive one.

          In the classification as per Gunas, Rajasic bhakthi that is practiced to obtain power and wealth is placed higher than Tamasic bhakthi in which divine help is sought to harm others as well.  Satvic bhakthi is still higher placed for it only seeks to know God and prays for the happiness that prayer gives. So, the bhakthi is ranked in the following order where one is superior to the next: Satvic bhakthi, Rajasic bhakthi and Tamasic bhakthi.  

In the second classification, Jijnasu bhakthi where knowledge is sought is placed higher than artharthi bhakthi, where power and wealth are sought.  Artha bhakthi, wherein a sincere, passionate appeal is made to God, while in distress is considered higher than Jijnasu bhakthi.  So here the ranking order is: Aarta bhakthi, Jijnasu bhakthi and Artharthi bhakthi, where one is superior to the next.  Here artha bhaktha is defined as one who feels distressed even by the thought of separation from God.  

Mukhya Bhakthi is superior to satvic bhakthi and artha Bhakthi and Para Bhakthi is superior to Mukhya bhakthi. 

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