Narada Bhakthi Sutra – 9

 

Sutras 67 to 73

Sutra 67

Bhakta ekaantino mukhyaaha.

Those who are singularly focused on God are primary devotees (Mukhya bhakthas). 

          Sage Narada starts describing Mukhya bhatha from this Sutra, which is the start of Section 7.  Ekantha means “having only one end”. That end is to be ever doing service to God with love.  Such a single-minded bhaktha is Mukhya bhaktha and he has only the thought of God and he treats his body, mind, wealth, and everything else, as the property of God. He lives in the world, loving Him, as His instrument seeking no rewards, not even Moksha, from Him.   His eyes see everywhere God only always and his mind is ever absorbed in God. In short, he is obsessed with God in love, loving him for love’s sake only.  The description continues in the next sutra as well.

Sutra 68

Kanthaavarodharomaanchaashrubhihi parasparam lapamaanaahaa paavayanthi kulaani prithivim cha.

Conversing with one another with a choking voice, with hairs on the body standing on end, and with tears flowing from their eyes, they purify their families as well as the earth.

          We have here a superb graphic description of one who is filled to the brim with the emotion of Supreme divine love. A comparison is drawn of a person choked with emotion. For this bhaktha the pent-up feelings of love are so overpowering that his throat gets blocked by the words that well up from within when trying to converse with another Mukhya bhaktha; they cannot find a way out of the mouth! The words find a natural outlet through the eyes in the form of tears. Some of them even find an outlet through the hair by making them stand on end!  Sage Narada tries to do his best to describe by using the above similes how filled and fulfilled the devotee is with Supreme divine love.  We should take his words in the spirit they are given, and not literally.  Wherever they go, they radiate love and joy, dispel fear and ignorance, and inspire and elevate the people who come to them.  This way meeting them, talking about them and hearing about them and associating with them inspires and purifies people and this is described as purifying their families as well as earth. Glorification of such bhakthas continues in the next Sutra as well.

Sutra 69

Tirthikurvanti tirthaani, sukarmikurvanti karmaani, sacchaastrikurvanti shaastraani.

They impart sanctity to places of pilgrimage; they render actions righteous and good; and lend authority to scriptures.

Sutra 70

Tanmayaahaa.

(They) are full with Him.

          Their presence adds holiness to the places of pilgrimage that they visit and their thoughts transform their environments infusing peace and joy into them. When Gangaji came down to earth, Lord said, “All those who take bath in you will have all their sins washed away and be purified.”  Gangaji asked “If I gather all their sins, how can I purify myself of all those sins?”  Lord replied, “Great Mahatmas who take bath in you will purify you of all sins.”  Shirdi became a holy place of pilgrimage because Sai Baba lived there.  Generally, karma is a bondage.  These Mahatmas have shown how the karmas can be raised to purifying status through their sadhanas.  When the karma is done for God and his worship, it becomes a sukarma that elevates one and does not bind.  So many bhaktas, lived in their own life without changing their profession, occupation, vocation, etc and have shown how a sukarma can be done. It is these great lives like Sri Aadhi Sankara and Swami Vivekananda, that lend to the scriptures an extra authority and authenticity as their lives are living examples of what the scriptures teach and mean.  Through their lives and teachings, they inspire young people to study the sastras and understand the great grand truth in them. If Bhagavad Gita remained only as a small section of 700 verses in the 100,000-verse epic of Mahabharata, it would have never gained the status as one of the most revered and recognized scriptures throughout the world.  It happened because, great saints like Swami Chinmayananda held it up high and conveyed its valuable teachings to the world and made it work for everyone.  And finally, they also lend authority to the scriptures themselves (because their lives are living examples of what the scriptures teach and mean).

          In the Sutra 70, sage Narada explains why of what he said in Sutra 69. These Mahatmas have realised the presence of God in and around them, everywhere and always.  Just as the river falling into the ocean becomes one with the ocean, even so they have offered their body, mind, intellect, egoism, and all at the feet of God and have become one with Him in mind. 

Sutra 71

Modante pitaro, nrityanti devataahaa, sanaathaa cheyam bhurbhavati.

The ancestors rejoice, devatas dance, and this earth is blessed with a saviour.

          In Sutra 68, sage Narada stated that these Mukhya bhakthas purify their families and the earth by their presence and association. He describes that further in this Sutra.  All the actions of such a bhaktha are conducive to the welfare of the world. He reforms many irreligious people and guides them on the path of devotion and Dharma. So, not only the earth feels blessed, but the devas also feel happy with his advent.  The devotion of such a bhaktha redeems several generations going before and coming after him. So, the pitrus rejoice on account of the prospect of salvation.

Sutra 72

Naasti teshu jaatividyaarupakuladhanakriyaadibhedaha.

Among them, there is no distinction based on caste, education, appearance, family, wealth, profession, etc.

Sutra 73

Yatastadiyaahaa.

Because they are His own.

          Sutra 72 can be interpreted two ways.  In the first interpretation it means that these bhaktas (tanmaya) can be anybody, regardless of the factors, that are mentioned in the Sutra, i.e., their caste, education, appearance, family, wealth, profession etc.  Another interpretation is that these bhakthas make no discrimination against any one based on such factors as mentioned in the Sutra.  Let us look at the Sutra on the basis of both interpretations, one by one.

The great spiritual luminaries like Viswamitra, Vyasa, Nammalwar and Tukaram were not Brahmins.  Kabir was a weaver; Nandanar belonged to untouchable caste; Kannappar was a hunter; Ashtavakra had eight bends in the body; Agasthya was a dwarf; Sabari was a rustic woman; Vidura was poor; Vibhishana was a rakshsa; gopis of Brindavan were not literate; yet all these attained God-realisation on account of their bhakthi and self-surrender to God. For, such devotees are objects of His special Love.  He loves them for their sincere love and devotion to Him and their pure and virtuous life.  Wealth, beauty, culture, education, family, caste etc., are of no value without these two qualifications.

          The great bhakthas see God in all and look upon all irrespective of their wealth or poverty; beauty or ugliness; education or ignorance; upper or lower caste; virtue or vice; as children of God.  So, they treat everyone alike, without discriminating on the basis of various factors mentioned in the Sutra.

          In Sutra 73, sage Narada reiterates this by saying ‘they are His own’.  In the case of first interpretation, the reason is that all devotees are equal in the sight of God because their devotion is the same irrespective of their apparent social and physical differences.  They all belong to the same group of Mukhya bhakthas.  In the case of second interpretation, the reason is that a Mukhya bhaktha sees all creatures in the world as children of God or God Himself.  He sees them all with equal vision or Samadrishti.  With this Sutra, chapter 7 ends.

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