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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