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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