Conquest of Fear

(Adapted from Swami Sivananda’s book)

             Fear is an emotion or vritti in the mind that is produced when one’s life or possessions are in danger on account of external forces or objects. A person reacts to the situation with a fear-emotion. Fear is an enemy of a person’s progress.  It disturbs his peace and harmony. It sucks or saps his vitality and energy. It drains the nervous system of its reserve of energy. It produces physical and mental weakness. Fear is of two kinds, viz., natural, or rational fear, when there is a threatening situation to endanger life; and unnatural or unusual fear which has no objective reality.

            Every person has some imaginary fear of one kind or another. Maya will never allow anybody to rest peacefully.  The percentage of normal fear will be only ten percent while imaginary fears will come to ninety per cent. Imaginary fears cause diseases, deplete all energies in a person and produce all sorts of feverish excitement, low vitality, uneasiness, discomfort, disharmony, etc.  For instance, people were subject to general fear of covid, when there was the epidemic.  Similarly, there are peculiar, private, irrational, and unnatural fears which are called phobias, derived from the Greek word ’phobos’ meaning fear. They have no objective reality. There is nothing to frighten people. There is no threatening situation in their environment which should cause fear in them and yet they cannot free themselves from fears and negative feelings, like the fear of scorpions and snakes, fear of loneliness and darkness etc. A normal fear arises when one’s life is in danger when some external object such as cobra or a tiger or situation like a riot threatens the existence of the individual. The fear which arises on such occasions is perfectly natural. A person tries to save his own life by either fight or flight.

            Raga (attachment) is the long-standing associate of fear. Wherever there is attachment, there is fear. Fear and attachment co-exist. Man is attached to his wife and so develops fear of losing her, fear of her death, fear of her running away with another man, fear of her divorcing him, fear of her being displeased with him, etc.  As he is also attached to his children, house, and other possessions, he has fear of losing his children, house, property, and other possessions.  He is drowned in sorrow and feels a shock when any of them is destroyed or lost. Hence attachment is the cause of usual fear.  The first link in the chain of attachment is one’s attachment to one’s body, dehadhyasa.  All kinds of attachment start from this attachment to the physical body.  One must give up attachment to this body by identifying oneself with the bodiless, sexless, pure, all-pervading immortal Athma or Brahman. All sorts of fears and attachments will then totally disappear. That is the reason why a Self-realised Jnani has nothing to fear. Even for others it is possible, when they practice dispassion towards material possessions with passion for devotion to God.  Bharthruhari states, in Vairagya-shatakam:

Bhoge rogabhayam kule cyuthibhayam vitte nrpaladbhayam,

Maane dainyabhayam bale ripubhayam rupe jaarayabhayam,

Sastre vadibhayam gune khalabhayam kaye krtantadbhayam,

Sarvan vasthu bhayanvitam bhuvi nranam vairagyamevabhayam.

“In enjoyment, there is fear of disease; in social position, there is fear of falling off; in wealth, there is the fear of (hostile) kings; in honour, there is the fear of humiliation; in power, there is the fear of foes; in beauty, there is the fear of old age; in scriptural erudition, there is the fear of opponents; in virtue, there is the fear of seducers; in body, there is the fear of death; everything in this world pertaining to a person is attended with fear; renunciation alone leads to fearlessness.”

            Freedom from fear can be achieved by liberation from the objects of fear. Re-educating the mind, dealing with practical affairs, diligently putting into practice the knowledge that one possesses, besides an attitude of dispassion towards the persons and possessions are the essential factors to be cultivated to overcome fear. It must be felt that there is no object which is to be afraid of or to be feared and one must plant the seeds of courage in one’s heart and allow it to grow.  This way one can conquer irrational fears and rid oneself of phobias, when this attitude is supported by total devotion to God, which enables one to realise the presence of God everywhere.  This feeling of the all-pervading God being with him supporting his efforts, transforms the sense of insecurity and fear into one of confidence and faith and one is free of panic and despair caused by irrational fears and gets the courage to meet the challenge of rational fears.

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Bhikshu Gita

 

            Bhikshu Gita forms part of Uddava Gita which is the teaching of Lord Krishna to Uddava before His departure from earth and forms part of Srimad Bhagavatam. The teaching is spread over 24 chapters and chapter18 of Uddava Gita is known as Bhikshu Gita.  This contains two parts, former part being the introductory story and the later part the teaching that is called Bhikshu Gita.  Uddava asks Lord Krishna how one can react calmly without retaliating when faced with insults and harsh words hurled by the wicked and when ill-treatment is meted out by others, in the world, in the closing verses (59 & 60) of chapter 17.  Lord Krishna, answering Uddava’s question narrates the story of a mendicant who bore with patience the insults and ill-treatment meted out by others, treating them as the effect of his own past deeds.  The story starts from verse 6 of chapter 18 and the teaching from verse 43. With this brief introduction, let us see the story and teaching.

            In Avanti (Ujjain) there lived a rich Brahmin, who was a business-man.  Though very rich, he led a miserable life being greedy, miserly, and impious.  He treated his family and friends badly and they also did not like him.  He ran into bad times and lost all his wealth and became penniless.  Nobody came to his help or sympathised with him.  Rather they ridiculed him and treated him badly and he was also alienated from his relatives.  Reflecting over his past and repenting his actions and renouncing all material desires and thoughts, he became a wandering mendicant begging for food.  Whatever sorrow caused by any living being, brought about by Providence or coming from his own body, he understood each of them as coming from his own past deeds and are to be experienced without avoiding them or blaming anyone.  Even when troubled by the wicked who wanted to cause his downfall, he remained firmly established in his dharma, abiding in sattvic patience and spoke loudly these words of advice. (verses 6 to 42).

            It is we who super-impose joy or sorrow on conducive and non-conducive situations and on persons or objects, we like or dislike. When those situations occur, we think that they have made us happy or unhappy forgetting that it is our mind that has projected happiness or unhappiness on them in the first place.  Hence all is only a play of our mind and that alone is the cause of bondage or sorrow and liberation or joy.  In life, situations, conducive or non-conducive, pleasant, or unpleasant come to us due to various reasons which are listed as people, presiding deities, body, planets, past actions, and time. Each one of them will be discussed later, in verses 51 to 56. (verse 43)

            The mind alone creates the objects, their qualities, our desires for them and actions to gain them be it our waking world, dream-world, or world of day dreams. Not only the present life but the life hereafter is also governed by the mind. A sattvic mind gets noble birth and revels in higher realms, a rajasic mind gets a mediocre birth and a tamasic mind gets lowest form of births. As Lord Krishna tells Arjuna in Bhagavat Gita (14-18):   

Oordhwam gacchanti satvasthaa madhye tishthanti rajasaah;

 Jaghanyagunavrittisthaa adho gacchanti tamasaah.

Those who are established in Satva proceed upwards; the Rajasic dwell in the middle; and the Tamasic, abiding in the function of the lowest Guna, go downwards.

Athma, the Self, which is of the nature of Consciousness, though coexisting with the active mind, is only a silent witness, without action, lending life to the body through the medium of subtle body that includes mind.   It is like electricity that causes the blades of a fan to rotate, without itself rotating.  Mind is the conditioning that manifests the Self, and the actions, qualities and limitations of the conditioning are falsely superimposed on the Self which makes It appear as bound.  The individual, in Self-ignorance, gives absolute reality to this apparent bondage and suffers further. The indiscriminative mind fancies joy in objects and running after them gets attached.  Right thinking removes all false notions and makes one detached and free. (verses 44 and 45)

            A pure, clear, and focussed mind is controlled and can withdraw from worldly preoccupations and easily absorb and abide in the Self.  This purity, clarity and focus is achieved through engaging in scriptural activities like study of scriptures and performance of actions prescribed by the scriptures and meditation and in selfless activities like charity and, following the five-fold disciplines and five-fold values of Ashtanga Yoga, besides the performance of one’s duties.  Only when the mind has attained the desired purity, clarity and focus, spiritual practices bear the fruit of bonding with God replacing the bonding with the world. A rajasic mind is a restless and agitated one and a tamasic mind is a dull and lazy one and neither of them can benefit from the spiritual practices unless they change to sattvic minds through religious life and karma yoga. A sattvic mind is alert and peaceful and through the above practices can be made to abide in Self. (verses 46 and 47)

            The sense organs and their functioning are controlled by the mind. The eyes cannot see or the ears hear if the mind is not with them.  But the mind is not controlled by the senses.  It can function independent of senses e.g. the mind sees objects in the dream-world with the dream-eyes of the dream-seer. Arjuna tells Lord Krishna in Bhagavad Gita (6-34):

Chanchalam hi manah krishna pramaathi balavad dridham;

Tasyaaham nigraham manye vaayoriva sudushkaram.

The mind verily is restless, turbulent, strong, and unyielding, O Krishna! I consider its control as difficult as the control of the wind.

Lord Krishna also agrees with Arjuna.  The one who conquers this mighty mind is mightier than the mighty and truly victorious. But the mind does not like to be controlled and it also travels at unbelievable speed.  It moves randomly at times from the sublime to the ridiculous and can drive one nuts with worry, fear, stress, and tension. Ignorance of our true nature is the real cause for our false notions and preoccupations. Such a deluded person is led by the uncontrolled mind into making, maintaining, and breaking relations and dividing people into friends, enemies etc.  After listening to the words of the wise, some are transformed while others continue in their deluded way of living.  A sensible man should spend his time in conquering the mind and living in harmony with others. The ignorant man considers himself to be the body and everything related to the body as ‘my’ e.g. my son, my house etc. and rest of the world as ‘not I’ and ‘not my’.  Blinded by these self-created divisions he gets attached, becomes possessive, fights etc.  (verses 48 to 50)

            The body-mind complex of everyone is made up of five elements; space, air, fire, water and earth and Self is one only and beyond this complex and a witness of the interactions of the body-mind complex with the outside world. Not knowing this one Self in all, we do not realise that we are only fighting with ourselves when we fight with others.  When one part of the body hurts another, like teeth accidentally biting the tongue, we do not get angry with the offending part and scold or punish it. When one recognises this fact, he will no longer hurt others or speak to them harshly.    The Self is formless and attributeless and therefore changeless.  The Self being changeless cannot be affected by presiding deities.  Other than the eternal existence, whatever is experienced is only relatively real, an illusion or superimposition on the Self which is its eternal substratum.  Again, if we identify ourselves as body and mind then alone, we are affected by the planets or anything else for that matter.  When our mind is absorbed in the Self or the Lord, then they have no effect on us. Actions take place due to the combination of five factors – body, doer, sense organs of perception and action, the five vital airs and the sentient factor.  The inert by itself cannot act.  The sentient cannot act without body, instruments etc.  Action is possible only with their combination, which is not possible because of their opposite nature.  So, what we see as action has only a relative reality and can never affect the sentient Self.  Time modifies or affects that which is born, or with form or that which is material in content.  The sentient, formless, unborn Self can never be affected by time. (verses 51 to 56)

            With this analysis the bhikshu concluded that the Supreme Self can have no sorrow from anybody, anywhere by any means as It is even beyond the Prakrithi, and infinite and has no association with the pairs of opposites.  It is only the ahamkara that is subject to samsara. The enlightened person has no fear of the material world. And so, he resolved to practice devotion to the Supreme Self following the footsteps of the great sages of old and cross the endless darkness of ignorance by worshipping the lotus feet of lord Mukunda. He continued his wanderings without wavering from his righteous conduct and ignoring any insults or ill-treatment. (verses 57 and 58)

            Lord Krishna thereafter summarised the teaching thus – ‘Other than ourselves none can give us joy or sorrow.  Friends, the indifferent, enemies and samsara are all created by the darkness of ignorance and self-delusion of the person’.  Then He ended the story with a phala sthuthi that one who remembers, narrates, or listens to this teaching will never get overwhelmed by the pairs of opposites. (verses 59 to 62 (end))

Acknowledgement

While concluding the blog, I wish to record my debt of gratitude to the speeches and writings on this text, of:

1)      Swami Tejomayananda, &

2)      Swami Paramarthananda.

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Hamsa Gita

            The teachings of Lord Krishna to Udddhava before His departure from earth is known as Uddava Gita and this forms part of Srimad Bhagavatam. The teaching is spread over 24 chapters.  During His teaching, Lord Krishna narrates the occasion when He imparted teaching to Sanaka and his brothers, the manasaputras of Lord Brahma i.e. Sanaka, Sanandana, Sanathkumara and Sanatsujatha.  Uddava then wants to know when and in what form he taught them for as one close to Lord Krishna, he would have known it if He had taught them as Krishna. Then Lord Krishna recalls the occasion and teaching. This section of the Uddava Gita i.e. slokas 16 to 42 of Ch.8, is known as Hamsa Gita.

            The sons of Lord Brahma, hereafter referred to as Sanathkumaras, approached their father and asked about a problem concerning the mind and the world.  The mind is caught in the world through varieties of experiences.  The world enters the mind in the form of vasanas i.e. every object one experiences enters the mind in the form of vasana or memory.  Even when one does not perceive the world as in dream state, these objects keep coming in the mind.  Thus, the mind enters the world and world also enters the mind.  This continuous interaction produces variety of emotional problems involving raga, dwesha, kama, krodha etc.  The human mind, thus preoccupied, knows not how to withdraw. Thus, every human being is caught in a trap caused by the lock-horn position of mind and world.  How to get out of this trap was their question.  Lord Brahma, being preoccupied otherwise, could not immediately offer a solution to this problem, and thought of his father, Lord Vishnu, for help.  Lord Vishnu appeared before them in the form of Hamsa, the swan.  Lord Krishna, being the incarnation of Lord Vishnu, recalls this advice to Lord Brahma and his sons as advice from Him.  This advice is called Hamsa Gita. (verses15 to 19)

            When Sanathkumaras saw the divine bird, they could understand that it is from the outer world.  So, they approached Hamsa Bhagavan with their father, and prostrated before Him.  Then one of the brothers asked Hamsa Bhagavan, “Who art Thou?”  Instead of giving a simple answer, He answered them with a Vedantic explanation.  If the question is from the standpoint of Athma, the question is not relevant because there is only one Athma and that Athma is without attributes and does not have any features to identify as so and so.  On the contrary, if the question is from the standpoint of body-mind-complex, even then it is still not relevant because the body-mind complex of every living being is made of the same Pancha Bhutas i.e. space, air, fire, water, and earth, only. By answering in this manner, He has shifted their attention to Athma, which is one with Brahman, where there is no division. Then i.e. from verse 24, He starts addressing their original problem. (verses 20 to 23)

            Hamsa Bhagavan started telling that whatever one experiences through all the karmendriyas, jnanendriyas and anthakaranam is none other than Bhagavan Himself. For the world itself, including the Jivas, is only the incarnation of Bhagavan only. As Lord Krishna has said in Bhagavad Gita (7-7):

Mattah parataram naanyat kinchidasti Dhananjaya;

Mayi sarvamidam protam sootre maniganaa iva.

O Dhananjaya, there is nothing else whatsoever higher than Myself. All this is strung on Me like pearls on a string.

Jiva is eternally identified with Brahman and his apparent connection with sense-objects is due to the superimposition of the mind on one’s Real Self.  So, as body-mind complex is only a upadhi for oneself, one should turn away from them with the understanding of their unreality and shift one’s attention to Jiva, the owner, who is Paramathma only.  Developing vairagya for body-mind complex one must withdraw from the mind and sense-objects and concentrate one’s attention on Jiva, the Chaitanya tathvam i.e. Brahman, the supreme Lord.  Due to one’s ignorance one gives reality to objects and their experience. One should discriminate between Reality and relative Reality and should practice abiding in Reality i.e. Self, the Athma i.e. Brahman with the understanding that the body-mind complex, the anathma, is only relative reality. (verses 24 to 26)

            The three gunas; satvam, rajas and tamas; which are the three attributes of mind and the three avasthas; jagrat, svapna and sushupthi; which are three states of mind, belong to anathma only.  Athma, having no attributes, is beyond the gunas and being sakshi Chaithanyam, is only a witness to the three avasthas.  With this understanding one should disassociate oneself from mind and sense-objects and meditate on Athma.  Ego, the sense of individuality arising out of identification with the finite body-mind complex is the cause of bondage.  By fixing the mind on the infinite i.e. Self that is Brahman, one should give up identification with the finite i.e. body-mind complex. (verses 27 to 29)

            Mistaking oneself to be finite and the world to be real and that everything in the world is different and distinct from each other, one cultivates a notion of plurality.  Based on this wrong notion, one’s ego superimposes joys or sorrows on objects, creates likes and dislikes for them, enjoys or suffers them and becomes happy or unhappy temporarily. These are only like dream experiences caused by the sleep of ignorance that makes these experiences appear real, like dream-world looking real to the dreamer in dream state.  When the dreamer wakes up, he is not elated or depressed by the dream experiences, since he knows their unreality. In the same way, when the waker arises from the sleep of ignorance, realising his Real nature, he is not affected by experiences of the waking state and is free of samsara because of his acquired understanding that the entire world with all its plurality and differences is only mithya.  A dreamer, wandering in the forest in dream is woken up by the roar of an approaching lion in the dream. Similarly, the wisdom of Self-knowledge imparted by a Guru, wakes one up from the sleep of ignorance and dream of erroneous notions. (Verses 30 and 31)

            In the waking state, mind and the senses are in full use and one experiences the outside world as separate from one.  In the dream state, dream world is experienced as separate from one, though it is a projection of one’s mind.  In the deep sleep state, both the mind and senses are withdrawn and so is free from the experience of plurality.  The experiences of each of the three states are negated in the other two states and so the three states are unreal.  However, ‘I’ the experiencer of three states, am common and remain present in all the three states. The existence of the ‘I’ thought proves the existence of ‘I’ the Self, who is the very illuminator, witness, essence, and substratum of the three states.  The waking, dream and deep slate belong to the ego and are falsely projected on the Self by Maya.  The Self is ever free of the three states.  This knowledge of one’s true Self is gained by the knowledge gained from a Guru through Sravanam, Mananam and Nitidyasanam. Self-knowledge destroys the ego and, on its destruction, one abides in the Self within i.e. Brahman. (Verses 32 and 33)

One must see this perceived world as an illusion, a play of mind, and unreal like a dream.  The various forms that one sees are due to the play of Maya and is not real. A tip of light (firebrand) is rotated to create innumerable patterns While the tip remains the same; the one appearing as many.  Similarly, the mind, the world and life too are constantly changing, giving birth to innumerable forms, creating new patterns and relationships which are not real as it is the one Consciousness alone that appears as the manifold world.  Just as the patterns of the firebrand are false, the plurality of the world too is false.  Therefore, withdrawing one’s attention from the external world and becoming free from cravings, with the knowledge of its mithyathvam, one must meditate on the inner Bliss i.e. Brahman.  When the mind starts enjoying inner Bliss all extrovertedness ends.  All actions arising out of ego and egocentric desires end. When such a Realized person comes out of his meditation, he is no longer deluded, attracted, or bound even when he interacts with the world. He remains unaffected by the world, like a person not running after mirage water knowing its falsity. Just as the world does not delude him, the condition of body and mind does not bind him. Such a person is a liberated one even while living, a Jivanmuktha. (Verses 34 and 35)

            The man of realization, always immersed in Self-knowledge, is like an intoxicated person, unmindful of the environment or the condition of his body. He uses the body as a vehicle to carry on his work, taking care of it when it is tired or sick or hungry. He knows that the life is sustained by prarabdha karma, and life does not end until the prarabdha karma is exhausted.  Like the fan that continues its rotation for some time after switching off, the body continues to function depending on the momentum of prarabdha karma, even after Self-realisation.  The one who has attained Self-realisation does not get attached to the world after attaining realisation, and functions in the world until he attains Videha mukthi at death, treating it as a dream. (verses 36 and 37)

            Ending His teaching, Hamsa Bhagavan now revealed His identity as Lord Vishnu, by responding to the earlier question ‘Who are you’.  And then He revealed also His glory as the supreme goal of all in life. Though He is the abode of all virtues and qualities, He is by nature Nirguna, free of all qualities.  He does not depend on anything for his existence and He is firmly established in His glory.  He is the Self of all and so all are dear to Him. On listening to these words, Lord Brahma and Sanathkumaras, with their doubts now cleared, worshipped Him with supreme devotion and sang hymns in praise of Him. And the Lord returned to His abode and Hamsa Gita also ends. (verses 38 to 42)

Acknowledgement

I wish to record my deep debt of gratitude to the speeches and writings on this subject, of:

1)      Swami Tejomayananda and

2)      Swami Paramarthananda

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The Vedic Way of Life

 

Hinduism is a way of life based on the precepts of Vedas, the sacred text that was revealed to ancient Rishis by Bhagavan. Vedas are broadly divided into two portions; Veda purva, the former portion and Veda anta, the latter, final portion. Each one of them prescribes a different way of life.  The Veda purva portion is called karma -kandam and Veda anta portion is called Jnana-kandam. The way of life prescribed by the karma-kandam is karma-yoga way of life and the way of life prescribed by Jnana-kandam is Jnana-yoga way of life.  Therefore, Hinduism, which is the Vedic way of life consists of both karma-yoga and jnana-yoga ways of life put-together. Lord Krishna tells Arjuna in Bhagavad Gita (3-3):

Loke’smin dwividhaa nishthaa puraa proktaa mayaanagha;

Jnaanayogena saankhyaanaam karmayogena yoginaam.

In this world there is a twofold path, as I said before, O sinless one, the path of knowledge of the Sankhyas and the path of action of the Yogis!

So, there are two different ways of life, known as karma-yoga way and jnana-yoga way and both put together is the Hindu Way of Life. In this Hindu way of life, karma yoga way of life is the stepping stone to enter the jnana yoga way of life and jnana yoga way of life is the path that leads to Moksha, the final goal.  Moksha is also called Purnatvam, total fulfillment. This is the Vedic way of life, which is also called Sanatana Dharma.

         Veda has designed these two ways of life, based on certain fundamental principles given by the Veda itself. We shall see them now to understand the significance of Vedic way of life. The Vedas say that all human beings in and through their different activities are seeking three fundamental things in life.  They are permanent happiness, peace, and security, which put together is called Purnatvam or Moksha. All human beings seek and desire Purnathvam. The insecurity of old age in which everyone faces degeneration, disease and death adds to the feeling of apurnathvam.  Veda says that the entire universe that one knows, cannot provide this Purnathvam as it is bound by time and space.  Everything in this world is subject to change and so, nothing is permanent because of this reason.  Because everything is unstable one cannot hold on to anything permanently. As one cannot rely upon anything the feeling of insecurity increases as family expands.  This feeling of insecurity gives rise to the feeling of concern, anxiety, and fear in the mind and such a mind cannot have peace.  And if peace and security are not in the mind, there is no question of happiness as well.  Escapist entertainments can make one happy temporarily only, forgetting momentarily the insecurity and agitation in mind.

            Veda says only that which is permanent and not fleeting i.e. not bound by time and space can alone give permanent happiness, security, and peace.  That means the fleeting world cannot give one permanent happiness, security, and peace.  Chandogya Upanishad (7-23-1) says “Yo vai Bhuma tat sukham, na alpe sukham asti (That which is infinite, is alone happiness. There is no (lasting) happiness in anything finite.)”.  So, the fleeting world cannot give real happiness.  Then the question arises whether there is anything that can give one permanent happiness, security, and peace.  For, science with all advancement, has not discovered anything that is permanent. Whatever has been discovered within the micro world or the macro-world, be it star, planet or galaxy or anything else i.e. everything discovered and being discovered is impermanent only.  But Veda says that there is a permanent vasthu and says Brahman or Athma is that Nithya vasthu.  It also says It is inherent in the world, supporting it.  Because of the obsession with the worldly activities, the Changeless Reality i,e, Nithya vasthu inherent in the changing world, and therefore in all beings as well, is not noticed or realised. So, anyone interested in attaining Purnathvam is to seek this Nithya vasthu, discover It and abide in It. But one is missing It, just as missing the screen while absorbed in watching the movie. So, one should pursue, discover, and abide in the Nithya vasthu to attain fulfillment instead of pursuing temporary happiness through worldly pleasures.

            This pursuit is called jnana-yoga and Veda rules out the scientific method of discovering the Reality i.e. Nithya vasthu, as science is designed to explore the changing world of matter and energy only.  In Kathopanishad (1-2-9) Yama tells Nachiketas: “Naisha tarkena mathirapaneya (This (spiritual) knowledge is not attainable by argumentation (scientific method)”.  Jnana yoga pursuit involves sravanam (receiving the knowledge from a competent guru), mananam (reflecting over the teaching) and nididhyasanam (assimilation of the knowledge through meditation).  The way of life pursuing the Nithya vasthu through jnana-yoga is called jnana-yoga way of life. This is a dedicated pursuit and requires several preparatory exercises, as Nithya vasthu has no form, like space. These preparatory exercises put together is called karma-yoga way of life.

            In karma yoga way of life, the scriptures incorporate several ritualistic exercises; many involving three karanams i.e. body, speech, and mind; some involving two karanams i.e. speech and mind; and some involving speech alone. Ritualistic exercises involving three karanams are like Rudrabhishekam, where body is involved in doing abhisheka, pradakshina, namaskara etc.; speech is involved in chanting Rudram; and mind is involved in thinking of Lord Siva.  In ritualistic exercises involving two karanams only recitation of mantras with a focussed mind is done and in one involving one karanam, everything is done mentally only. Besides ritualistic exercises, service activities like pancha maha yajna also form part of preparatory exercises.  Pancha maha yajna involves service to the family; service to the living environment, consisting of animals and plants; service to the non-living environment, pancha bhuthas; and service to the Vedic culture. Nobody needs to do all these exercises.  One can have one’s own package prepared in consultation with informed elders. In fact, as the time and society changes, the emphasis of preparatory exercises, also will change. In Kṛita Yuga it was dhyana pradhana; in Treta Yuga it was yajna pradhana; in Dvapara Yuga it was archana pradhana; and in Kali Yuga, it is nama sankirtana pradhana. And all these exercises are in the form of Iswara aradhana. There is no karma yoga without Iswara and Iswara is a personified form of Nithya vasthu; like Siva, Vishnu, Devi etc.  Further karma-yoga requires the involvement of Iswara in all of one’s daily activities by performing them with Iswararpana Buddhi and accepting the results of all actions with Iswara prasada Buddhi.

            These preparatory exercises practiced as karma-yoga way of life and the preparation for jnana-yoga take one to jnana-yoga way of life. The preparation for jnana-yoga consists of three things.  One is the desire for jnana-yoga.  Second is the opportunity for jnana-yoga with a conducive lifestyle, a conducive infrastructure, a cooperative family; and availability of a spiritual guide. Third is the fitness; physical, emotional, sensory, and intellectual health required for consistently and systematically pursuing with understanding, sravaṇam, mananam, and nididhyasanam and finally to understand the subtle definition of the Nithya vasthu as pure Existence principle plus pure Consciousness principle.  

            Thus karma-yoga way of life is a religious way of life pursued with the attitude of Iswara aradhana and prepares one for jnana-yoga way of life and jnana-yoga way of life is a spiritual way of life that leads one to the discovery of Nithya vasthu and attain permanent happiness, security, and peace in life. So, Vedic way of life, which is the Hindu way of life is a combine of religious way of life and spiritual way of life, the former leading to later.

(adapted from the talk of Swami Paramarthananda)

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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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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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