Narada Bhakthi Sutra – 3

 Sutras 15 to 24

Sutra 15

Tallakshnani vachyante nana matabhedat.

Characteristics of that bhakthi (parama prema) are described variously because of different approaches.

          We now consider various definitions of Para Bhakthi arising from different modes of worship i.e. with the body, words, and mind. The action done with body is Puja, the action done with words is chanting and singing, and action done with the mind is meditation.  Just as water coming into the ocean can come from different approaches and still merge and become one with the ocean, all these different approaches to bhakthi lead to the same goal of being one with God. In the next three Sutras, definitions of Sri Veda Vyasa, Maharishi Garg and Sage Sandilya highlighting each one of these three modes are quoted.  Sage Narada gives his own definition and further explanation, after these quotations. 

Sutra 16

Pujaadishu anuraga iti Paaraasaryah.

In puja, etc, it is the deep love, according to the son of sage Pararsara, i.e., Sri Veda Vyasa.

Sutra 17

Kathaadishviti Gargah

“Through sacred stories, etc,” So declares Maharishi Garga.

Sutra 18

aatma rati avirodhena iti saandilyah.

Must not be opposed to delight in the inner Self, so declares Sage Sandilya 

          According to Sri Veda Vyasa, bhakthi means having a wholehearted love for God in puja where puja stands for all the ritual activities connected with the worship of God. This means, total involvement without distractions and with deep love for God in all the rituals connected with the worship like abhisheka, dressing up the idol of God, offering flowers and naivedyam, performing arati to the Deity, chanting Mantras and stotras etc.  In all these acts of worship done with intense attachment to God and with full understanding of the significance behind the rituals, the organs of perception and action and the mind and intellect are all brought together at the feet of the beloved God. This is the method of bhakthi, according to Veda Vyasa.

              Maharishi Garga states that indulgence in talks of God’s glory and greatness, listening to the stories and repeating them with tears of joy, singing His glories and chanting His names with deep love etc. constitute bhakthi. This viewpoint highlights the verbal aspect of bhakthi by placing emphasis on words in the form of story-telling, devotional singing of kirtans and bhajans, and Japa or the repetition of the God’s various names.

            Sage Sandilya states that practice of bhakthi must be without hindrance to the enjoyment of inner bliss of Athma in meditation. This viewpoint highlights the mind angle by placing emphasis on dhyana wherein one immerses oneself in total love for the Lord in meditation, shutting out all distractions.

Sutra 19

Naradastu tadarpitaakhilaachaarata, tadvismarane paramavyaakulateti.

Sage Narada says; It is that state (of self-surrender) wherein all activities are dedicated to Him and in the moments of forgetting Him, experiencing great grief.

            In this Sutra, Sage Narada presents his view wherein all three aspects mentioned before are combined.  Everything one does in the name of bhakthi must be dedicated or consecrated to God.  No matter what it is, however big or small, however elaborate, or simple, the act, word, and thought must combine and be offered jointly at the feet of God. That becomes the complete definition of bhakthi.  And Narada has built into his definition a ‘recovery clause’ which is not there in the other three definitions i.e. just in case the bhaktha forgets God in the midst of all the excitement of activity, he should be deeply repentant for forgetting God and feel great grief over the lapse.

Sutra 20

Astyevamevam.

Thus, and thus, there is.

Sutra 21

Yatha vrajagopikaanaam.

For example, (that) of the Gopis of Vraja.

          Sutra 20 implies that there are many examples of surrender and Sutra 21 gives a popular example of total surrender.  The example is that of Gopis of Brindavan whose love for Lord Krishna represented total surrender; one characterized by not only the surrender of body, mind, and the will, but also with an intensity of devotion that on any occasion of separation from the object of love suffering extreme torment. This pure love of Gopies for Lord Krishna is narrated in detail in Srimad Bhagavatham.  The Vaishnava saints like Jayadeva got their inspiration from the love of Gopis.  Sage Narada, by taking the example of Gopis is illustrating what is really a total surrender.

Sutra 22

Tatrapi na mahaatmyajnanavismrityapavaadah.

Even here, the doubt (that) the knowledge of the glory of Lord was forgotten, does not exist.

Sutra 23

Tadvihinam jaraanaamiva

Lack of that (knowledge) makes it like the passion of illicit lovers.

Sutra 24

Nastyeva tasmin tatsukhasukhitvam.

Indeed, in that there is no happiness in the happiness of other.

          In the above three Sutras Sage Narada tries to establish Gopis’ bhakthi is proper and genuine by establishing that their bhakthi is viveka-janya-bhakthi i.e. based on devotion born of discrimination and knowledge. Lord Krishna says in Bhagavad Gita (9-11):

Avajaananti maam moodhaah maanusheem tanumaashritam;

Param bhaavamajaananto mama bhootamaheshwaram.

Not knowing My supreme nature as the Lord of all beings, deluded people disregard Me who have taken a human body.

Narada states in Sutra 22 that Gopis do not belong to this deluded group of people and they did not mistake Him as a mortal samsari.  He asserts that the Gopis knew that Krishna was an avatara and their love was a total surrender to the Lord. At no time they forgot His real glory as God and so their bhakthi is viveka-janya-bhakthi that is pure and beyond reproach.    In fact, the Gopis are considered by some commentators as incarnations of great God-realised sages, who desired to feel their oneness with the Supreme on earth while taking up a human birth. They chose their birth very carefully as Gopis, to coincide with the Avatara of Lord Krishna. 

          Had Gopis not recognized the Lordship of Lord Krishna, their love would be at the level of common love like girls passionately going after their secret lovers which is aviveka-janya-raga only, says sage Narada in Sutra 23.  Aviveka-janya-raga is lust only and is not love at all.  It is an animal instinct. And in lust there is a sense of separateness as the lusty considers the beloved as entirely another and does not have the bliss of oneness.  The relationship of Gopis with Lord Kṛiṣhṇa was based on pure selfless love, with the knowledge of His divinity and a feeling of oneness, and it was not an impure attachment.

          Supporting the position that Gopis’ love was no ordinary romantic love, sage Narada says in Sutra 24 that in ordinary love, happiness derived from the happiness of their beloved, i.e., happiness from pleasing another is missing. Gopis did not have that type of love as many a verse in Bhagavatam reveal Gopis’ dedication and selflessness.

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Narada Bhakthi Sutra – 2

 

Sutras 7 to 14

Sutra 7

Sa na kamayamana, nirodha-rupatvaat.

That bhakthi (Parama Prema) is not in the form of desire (kama); it is in the form of renunciation (nirodha).

Sutra 8

Nirodhastu loka veda vyapara nyasaha.

Now, this renunciation is for the worldly activities and Vedic rituals.

          Parama Prema Bhakthi is marked by supreme love that is free from all physical and emotional desires.  Rather it is marked by renunciation, renunciation of the whole ego-based personality, which is the home of all physical and emotional desires. Nirodha is renouncing that which is an obstacle to the goal.  This is further explained in next Sutra as renunciation of worldly activities, and Vedic rituals which are done for specific purposes.  For in the Parama Prema Bhakthi, one’s mind is focused exclusively on God and is fully immersed in the love of God.  In this total surrender to God, there is no room for any distractions that will take the mind away from the love of God.  This all-consuming love of God is exemplified in the love of Gopies for Lord Krishna in Brindavan. The explanation is continued in the next Sutra as well

Sutra 9

Tasmin ananyata tadvirodhishu udasinata cha.

In this (renunciation) there is total unification (ananyata) and indifference (udasinata) to whatever is contrary to that.

In material desire and in apara bhakthi there is distinctly an element of “me”.  Desire and its fulfillment are for me; even when one loves another, one is seeking an emotional satisfaction for oneself. In Parama Prema Bhakthi, there is no element of “me”.  It is totally unconditioned love, free of any desire for oneself.  At that point there is total attachment to God and this state of utter non-separation from God is called unification, ananyatha, in this Sutra.  In this state one automatically becomes indifferent to other activities and there is total detachment from the world mentally.  This state is referred to as indifference, udasinata, in this Sutra.  This attachment and indifference are further explained in the next two Sutras, which we shall see now.

Sutra 10

Anya-ashrayanam tyago ’nanyata.

Unification means the renunciation of all other support.

Sutra 11

Loka-vedeshu tad-anukoola-acharanam tad-virodhishu udasinata.

Indifference to worldly and sacred activities that are opposed to “That” and performance of those that are conducive to “That”.

          Ananyatha is explained further in sutra 10, as giving up all other supports that one normally relies on i.e. support from family, friends etc. and relying only on God as one's support.   Further the Para Bhaktha sees whatever support he receives as coming from God only.  Through this attitude he attaches himself wholly to God.  This way he renounces all that can act as a prop to his ego. This attitude strengthens his moral foundation in life.  He is not tempted to compromise on the truth at any time due to any external dependance or support.

          Udasinatha is further explained as follows in Sutra 11.  Activities or outputs are inevitable in life. They maybe of two types; of secular nature or of spiritual nature.  In both case all the outputs are dedicated to God.  This means all one’s actions are selfless actions where ego is not involved.  All one’s thoughts, words and deeds are directed to please God only and one is totally indifferent to all other activities opposed to it.

          In short, unification is achieved through the conviction that everything one needs comes from God only, and not from any other source and indifference is achieved through the conviction that everything one does should be done to please God only, and not to pander to the likes and dislikes of one’s ego.

Sutra 12

Bhavatu nishchayadardhyad-oordhvam sastra-rakshanam.

After being firmly established, may there be protection of sastras.

Sutra 13:

Anyatha paatitya-shankaya.

Otherwise, there is the risk of a fall.

          Even after gaining Jnanam, a bhaktha should not give up the rules of conduct laid down and the practices prescribed by the sastras.  He must uphold the sastras to set a right example for others to emulate. As an enlightened person he must serve as a role model for other seekers by upholding the sastras and not abandoning them, even though it is true that he does not need them for their sake. Further following the rules prescribed by sastras saves the enlightened one from becoming a victim of Maya due to complacency, when Jnanam can be overpowered by ahamkara-mamakara, or by deha-vasana (attachment to the sense-pleasures), or by loka vasanas (worldly tendencies). This state of letting the ego, attachments and vasanas overcome the Jnanam, by neglect or overconfidence, is called ‘fall’ in Sutra 13.  In fact, the very definition of the word ‘sastram’ is: sasanat trayate iti sastram—that which protects by teaching.  So long as the bhaktha is body-conscious and conscious of the outer world of objects he must not abandon the sastras, but follow the moral codes and spiritual exercises given by the sastras.

Sutra 14

Loko’pi tavadeva; bhojan-aadi-vyaparah tvasharira-dharanavadhi.

Worldly activities also only that much (to a limited extent); activities like eating food, to keep body fit as long as body lasts.

          In the previous Sutra it was said that the outer world behaviour is to be guided by the rules laid down in the sastra even for the enlightened bhaktha, so long as he has body-consciousness. Here also he must engage in worldly activities only to the extent it is necessary. However, the activities for maintenance of the body i.e. activities like eating, drinking, sleeping will continue so long as the body exists.  And the body will continue until the exhaustion of prarabdha karma for only sanchita karma and agami karma are burnt-down when the bhaktha gets enlightened with Self-knowledge, while attaining the Parama Prema Bhakthi.  In his life of total surrender to God, he should not neglect the minimum necessities of the body, to keep it healthy, as a sick body is a handicap in the path of attaining single-minded, total devotion to God. 

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Narada Bhakthi Sutra – 1

 

Introduction & Sutras 1 to 6

            Narada Bhakthi Sutra can be called an authoritative text-book on the Bhakthi Marga and it contains eighty-four Sutras.  Sutras are a distinct type of literary composition, a compilation of short aphoristic statements.  They are terse sayings marked by brevity and clarity and all the six schools of Indian philosophy are given out in the form of Sutras.  We have also the Brahma Sutras expounding the Advaita Vedanta and the Jaimini Sutras explaining the ritualistic portion of Vedas.

Devarishi Narada is a great devotee of Lord Narayana.  He is the manasa putra of Lord Brahma. Once he became infatuated with the apsara Rambha and Brahmaji cursed him to take birth on earth in a low caste family.  Hence, on earth he was born to Shakuntala, a servant girl in the household of Rishi Kanva.  He devotedly served the Rishis who used to visit Rishi Kanva and they blessed him. Their blessings purified him of the curse and he became free to move about in the world singing the glory of Lord Narayana.  The very name Narada stands for “one who gives the knowledge of Supreme Brahman.”

            Bhakthi stands for reverential love for God.   The term ‘Bhakthi’ comes from the root ‘Bhaj’ which means to be attached to God.  So, we can call Bhakthi Marga as devotional path to God-realisation involving deep sense of devotion, love, and affection for the Lord.  Bhakthi is divided into two kinds, viz., Apara Bhakthi or Gauna Bhakthi and Para Bhakthi.  Apara Bhakthi is the lower or initial stage of love and devotion in Bhakthi Marga and is the means to Para Bhkthi which is the highest stage of Bhakthi and the goal of spiritual sadhanas as it is marked by God-realisation.  Lord Krishna in Bhagavad Gita (7-16) classifies Bhaktas into four groups; artha, artharthi, Jijnasu and Jnani. Of the four, the devotion of first three comes under Apara Bhakthi and the devotion of fourth i.e. Jnani is called Para Bhakthi. Lord Krishna also describes the characteristics of a Para Bhaktha in Bhagavad Gita (12-12 to 20). With this brief introduction let us take up the Sutras.

Sutra 1

Athatho Bhakthim vykyasyamaha.

Now, therefore, the doctrine of Bhakthi, we shall expound.

The opening two words, Now and therefore, are usually employed in the opening of a sutra text as we see in the Brahmasutra that opens with the sutra- “Athatho Brahma jijnasa”.  These words here indicate that the seeker has acquired the necessary qualifications and is embarking on Bhakthi Marga. The necessary qualifications are listed as seven by Sri Ramanujacharya and they are:

1)    Viveka (discrimination in food)

2)    Vimukha (freedom from desire)

3)    Abhyas (Practice)

4)    Kriya (habit of doing good to others)

5)    Kalyan (purity in thought, word and deed, non-violence, charity, and such other virtues)

6)    Anavasada (Cheerfulness) and

7)     Anuddharasa (absence of excessive hilariousness)

To such a qualified seeker, Narada is explaining the nature of Para Bhakthi, based on his experience, which is supported by scriptures.

          Sutra 2

Sa twasmin parama prema rupa.

That (Bhakthi) is indeed of the nature of Supreme Love of God.

          Narada starts the description of Para Bhakthi as the Supreme Love of God. As supreme, it is an unconditional and selfless state of love that is beyond all comparisons. It is the highest form of love and Lord also reciprocates it as we see in Bhagavad Gita (7-18) where Lord Krishna says that He views the Para Bhaktha (Jnani Bhaktha) as His very Self. So, Para Bhakthi is sadhya bhakthi and not sadhana bhakthi.  Narada does not refer to God by any of the usual terms, Brahman, Iswara, Siva, Vishnu etc. and refers to God here with pronoun ‘That’ to avoid all sectarianism. ‘That’ indicates all concepts of God, manifest and unmanifest, both with form and without form.

Sutra 3

 Amrita swarupa cha.

Also, of the nature of immortality.

          Mundakopanishad (3-2-9) says “sa yo ha vai tat paramam Brahma veda brahmaiva bhavathi (Whoever knows the Supreme Brahman becomes the very Brahman)”. Brahman is of the nature of infinite bliss, and is immortal. So, Para Bhaktha who has attained the realisation of Brahman as his own Self, experiences this immortal nature of the infinite happiness.  The Para Bhaktha, being a jivanmuktha attains videhamukthi and thereby immortality, at death. So, the bhakthi that leads to immortality is defined as amrita swarupa.

          Sutra 4

 Yal labdhva puman siddho bhavati, amrito bhavati, tripto bhavati.

 Having gained that, one realizes oneself as an accomplished one and as immortal and contented.       

The person with Parama Prema Bhakthi that is amrita swarupa, the Para Bhaktha, is an accomplished person who feels fulfilled in life and has no fear of death, being a jivanmuktha.  Though the sutra says ‘gained’ it is really a discovery made on the attainment of Self-knowledge which reveals the identity of one’s Self with Brahman.  The Parama Prema Bhakta attaining an infinite satisfaction in this amrita swarupa bhakthi that gives him total fulfillment, has no wants or desires for material pleasures or objects. In the next two sutras sage Narada describes the outer signs and the inner state of the Para Bhaktha who has attained this state of perfection, immortality, and contentment.

Sutra 5

Yat praapya na kinchid vaanchati, na shochati, na dveshti, na ramate, notsaahi bhavati.

Having obtained That, one has no more desire for anything; one does not grieve, does not feel, does not rejoice, and does not become excited (or thrilled).

          This sutra describes the outer signs as follows:

1)    No desire – This is the result of total contentment.  Feeling completely satisfied with the supreme love of God, he has no desires or wants.

2)    No grief – This arises from the state of total perfection. His entire being is centred on God only with no feeling of individuality. Only when one has the feeling of individuality, one encounters grief.

3)    No hate – He feels oneness with God and sees God in all. So, he has no hatred for anyone.

4)    No indulgence – Being established in inner bliss, with senses well-controlled, his mind does not run after material pleasures.

5)    No craving – As the mind is also well-controlled like the senses, there is no inner craving also for sense-pleasures.

          Sutra 6

Yat jnyaatva mato bhavati, stabdho bhavati, atmaaramo bhavati.

 Having known That, one becomes intoxicated, one becomes fascinated, and one revels in the bliss of the Self.

          This sutra describes how others see the one who is immersed in the ecstasy of Parama Prema Bhakthi -

1)    Intoxicated – ‘intoxicated’ carries with it a meaning of madness as his behaviour does not conform to worldly standards. Smiling and weeping in sheer joy, singing, and dancing in ecstasy, a Para Bhaktha can be mistaken as mad or tipsy by the public.

2)    Silent – Having no mind for gossip and chit-chat he prefers to stay in silence rather than engaging in ordinary idle talk.

3)  Revelling in Self – He is always conscious of identity of his true Self with the Supreme God and in meditation revels in Athma, the higher Self.

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Taking Decisions

 

            Activity is the sign of life and any activity involves taking decisions.  So, taking decisions is an important exercise that a human being does all through one’s life.  Swami Dayananda says “You are what your decisions are.”   But decision making is not easy as there are several obstacles in the way like the wavering mind.  Let us see now the three main obstacles that stand in the way of decision-making.

            First one is wavering mind. People with wavering mind cannot take any serious decision. Even if they take one, they cannot stick to it for long and they keep on changing from one to another without sticking to any decision.   Lord Krishna advises Arjuna in Bhagavad Gita (2-41) to act with single-pointed determination with these words:

Vyavasaayaatmikaa buddhir ekeha kurunandana;

Bahushaakhaa hyanantaashcha buddhayo’vyavasaayinaam.

O scion of the Kuru dynasty, in this (yoga of action) there is a single, one-pointed conviction. The thoughts of the irresolute ones have many branches indeed, and are innumerable.

            

            Like wavering mind, doubting mind is another problem.  No doubt such a person avoids impulsive decisions.  But indefinite-indecision is also a big problem like impulsive-decision. For one cannot take a decisive action with doubts haunting at every step.  Lord Krishna criticizes a doubting mind as well in Bhagavad Gita (4-40) with these words:

Ajnashchaashraddhadhaanashcha samshayaatmaa vinashyati;

Naayam loko’sti na paro na sukham samshayaatmanah.

One who is ignorant and faithless, and has a doubting mind perishes. Neither this world nor the next nor happiness exists for one who has a doubting mind.

          The third important obstacle is fear. In this case, one fears to take any decision as the mind keeps on seeing one risk or another in every step. But the fact of life is that decisions are associated with one risk or another and the choice is between wild-risk and calculated-risk where enough precautions are taken. Added to this is also fear of other’s comments attached to the fear of failure.

          In Bhagavad Gita Lord Krishna gives some important guidelines for action to Arjuna and through Arjuna, to the entire humanity as well.  Those principles given in the Gita are for the goal of Moksha but they are valid for whatever goal one wants to achieve in life.  They are; 1) self-confidence, 2) self-integration, 3) self-surrender and 4) self-effort. These four are important not only for taking decisions, but also for implementing them and achieving success. We shall see them now, one by one, starting from self-confidence.

            Lord Krishna tells Arjuna in Bhagavad Gita (6-5) - ‘naatmaanamavasaadayet (Don’t look down upon yourself)’.  For a human being is endowed with Jnana Sakthi, Iccha Sakthi and Kriya Sakthi. Through Jnana Sakthi, one can choose the goal and also the means to achieve it, through Iccha Sakthi motivate oneself to achieve it and through Kriya Sakthi act to achieve it with a will.  One should build up one’s confidence through auto-suggestion that one can achieve the goal with these powers.  This is also Lord Krishna’s message in the above quoted sloka, where He also says - ‘Uddharedaatmanaatmaanam (One should lift oneself by one’s own efforts)’.   While encouraging self-confidence, Lord Krisna also cautions against self-diffidence which He points out in the same sloka – ‘Atmaiva hyaatmano bandhuraatmaiva ripuraatmanah (One’s own self is one’s friend, and one’s own self is one’s enemy (also))’.  So, one must have the confidence in oneself that “I can take decision; I can implement, I can achieve everything including Moksha”.  This confidence in oneself is self-confidence.

Self-integration involves the coordinated functioning of the various layers of one’s personality, like the intellectual, emotional, sensory etc. layers. The ratha-kalpana in Kathopaniṣhad (1-3-3 to 1-3-9), conveys this idea beautifully through the chariot imagery.  Here the body is compared to a chariot, sense-organs to horses, mind to rein and intellect to the driver.   So, in the journey to one’s goal not only the driver should be focussed on the goal, but should also handle the reins with skill. For even with a good driver the chariot will journey properly and reach the destination successfully, only when the reins are held with care to keep the horses under control and on the path. Holding the reins with care means keeping the mind focussed on the path without distractions. Lord Krishna advises Arjuna in Bhagavad Gita (2-48) as:

Yogasthah kuru karmaani sangam tyaktwaa dhananjaya;

Siddhyasiddhyoh samo bhootwaa samatwam yoga uchyate.

Perform action, O Arjuna, being steadfast in Yoga, abandoning attachment and balanced in success and failure! Evenness of mind is called Yoga.

When the goal is decided, the means are also determined and the mind must be fixed on the means and it must not wander consciously thinking about the goal and the result i.e. success or failure in achieving it.  All other thoughts, other than on the means, are distractions.  This equanimity of mind is called Yoga by Lord Krishna and is emphasised in action.  For, if the mind is disturbed or agitated, one cannot learn from one’s experience and all experiences, pleasant and unpleasant, have their own lessons to offer and learning from them refines one’s personality and one must treat failures as a brief stopover for continuing the journey vigorously with further more information and refinement.  One can continue the effort if there is an integration that keeps the mind capable of learning and the journey can continue until the goal is reached.

Self-surrender i.e. surrender to God is very important whatever be the type of goal, secular or spiritual. For through surrender to God, one cultivates humility which acts as a guard to check self-confidence degenerating into self-conceit or self-arrogance.  Arrogance is a serious problem and the best way of avoiding it is having faith in God and surrendering unto Him.  Lord Krishna says in Bhagavad Gita (18-46):

Yatah pravrittirbhootaanaam yena sarvamidam tatam;

Swakarmanaa tamabhyarchya siddhim vindati maanavah.

A human being achieves success by adoring through his own duties Him from whom is the origin of creatures, and by whom is all this pervaded.

By invoking God in every effort and seeking His Grace through prayers, one can overcome all the obstacles including fear of failure.  Even if one fails, one will have the mental strength to bear it and move forward with more vigour if one has the attitude of surrender to God.

            Self-effort is the main principle and the other three i.e. self-confidence, self-integration and self-surrender are the supporting principles that help the effort to succeed. We have many examples in our scriptures that illustrates these principles at work for achieving success.  Let us cite just two of them.  One is the Bhagiratha prayathnam; how Bhagiratha brought Ganges from the heavens to rescue his forefathers. Bhagiratha prayathnam is an example to show self-confidence, self-integration, self-effort at work to achieve success.   Another is the famous story of Anjaneya crossing the ocean and overcoming the obstacles in his search for Sita Devi, with prayers to Sri Rama every time he faced a hurdle. These and other similar stories indicate the importance of these four principles in achieving success in one’s actions.

(adapted from the talk of Swami Paramarthananda)

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