Narada Bhakthi Sutra – 4

Sutras 25 to 33

Sutra 25

Saa tu karmajnanayogebhyo’pyadhikataraa. 

But, that (Para Bhakthi) is superior to Karma, Jnanam, and Yoga.

Sutra 26

Phalarupatvaat.

Because it is of the nature of the fruit (of Karma, Jnanam, and Yoga)

Sutra 27

Ishwarasyaapyabhimaanadveshitvaat dainyapriyatvaachcha.

Also, because God dislikes egoism and likes humility.  

          Karma refers to Karma Yoga, the path of action, Jnanam refers to Jnana Yoga, the path of knowledge, and Yoga refers to Raja Yoga, the path of meditation. They are all important means to achieve the goal of oneness with God. In Sutra 25 Sage Narada states that Para Bhakthi is better than all these means, because Para Bhakthi itself implies that oneness with God is achieved.  Further, all paths require one to have Bhakti to reach the Goal i.e. oneness with God; and to merge with God, one must have complete love for God; for without that love, oneness with God is not possible.

          In Sutra 26, Narada points out that fruit of oneness with God, which is the aim in Karma Yoga, Jnana Yoga and Raja Yoga is an accomplished fact in Para Bhakthi as Para Bhakthi itself implies oneness with God.  So, that makes it superior to the other three.

          Sutra 27 is to be read with previous Sutra which is a justification for the claim of Para Bhakthi as superior to the other three. There is a great danger of 'fall' to all seekers striving in the paths of Karma Yoga, Jnana Yoga and Raja Yoga, as they involve a starting point of achieved perfection and the inherent conscious self-effort, and in a moment of complacency, ego may creep in their efforts to achieve the goal resulting in pride in whatever was achieved so far.  This will lead to arrogant self-assertions and vain self-glorifications which are barriers in attaining oneness with God. In Para Bhakthi, there is no such fear as it involves total surrender in love, with a feeling of oneness with God, and humility and self-effacement are the highlights of surrender.

Sutra 28

Tasyaaha jnanameva saadhanamityeke.

For that (goal) some Acharyas say that knowledge alone is the means.

Sutra 29

Anyonyaashrayatvamityanye.

Others believe that (there is) mutual dependence (between knowledge and bhakthi).

Sutra 30

Swayam phalarupateti Brahamakumaraha.

According to Brahmakumara (Narada), it (bhakthi) is its own fruit.

          Having established that Para Bhakthi is the superior means to attain the goal of oneness with God, Sage Narada in the above three Sutras quotes three different views on how it could be attained. In Sutra 28, he quotes Acharyas like Sankaracharya who say that knowledge alone is the means to reach the ultimate goal of enlightenment. In their view, ignorance (ajjnanam) is the cause of the problem, and so jnanam must be the only way out of it, nothing else.  Sri Sankaracharya in Athma Bodha (verses 2 & 3) states - “Just as fire is the direct cause for cooking, knowledge is the direct means for Liberation. “ 

          In Sutra 29, Sage Narada refers to others who say that jnanam and bhakthi complement each other and they are mutually dependant and together only they take one to the goal of oneness with God. Sri Ramakrishna and Sri Sivananda are among those who advocate this philosophy of integrated approach as bhakthi and jnanam give one and the same experience of God; only they appear to be different due to difference in the seat of manifestation.  Bhakthi is the attitude of heart and jnana is the attitude of intellect in a person towards God.  Bhakthi’s fulfilment is in jnanam and jnanam revels in bhakthi.

          In Sutra 30 Narada, referring to himself as Brahma’s son, asserts that Para Bhakthi is the goal, and others are only means (sadhanas) to reach the goal. These means are like the boat, which is simply a means to reach the opposite bank (the goal).  

Sutra 31

Rajagrihabhojanaadishu tathaiva drishtatvaat.

Just as can be seen in the case of a palace and a meal.

Sutra 32

Na tena rajaparitoshaha kshudhasaanthirva

Because of that (knowledge) neither the favour of the king nor the appeasement of hunger (from that meal) can ever happen.

          In Sutra 31, Sage Narada cites two examples; one of a king (in a palace) and another of a meal, to make his point that knowledge alone is not enough.  Explanation follows in the next Sutra.

          In Sutra 32, he points out that mere knowledge of the king of one’s country with details about his palace, will not help one automatically gain favours from the king; and, the knowledge of a fine meal will not by itself give one the satisfaction of consuming a full meal. Same way, knowledge of God alone is not enough to help one attain the oneness with the God. 

Sutra 33

Tasmaatsaiva graahyaa mumukshubhihi.

Therefore, that (Para Bhakthi) alone is to be sought after by the seekers of Moksha.

          Sage Narada concludes by emphasizing that Para Bhakthi (Supreme love for God) must be the only goal of a spiritual seeker who is seeking Moksha as Moksha is complete freedom from any sense of separation and gaining utter non-separation. Para Bhakthi, is the highest realisation, where the bhaktha feels united with God in love and has no sense of separation from God.  Really, one is already non-separate and only needs to remove that which creates the illusion of separation, and this happens when one gains Para Bhakthi. 

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