Narada Bhakthi Sutra – 10

 

Sutras 74 to 80

Sutra 74

Vaado Naavalambyaha.

Argument (controversy) should not be entered into.

Sutra 75

Baahulyavakaashatvaad aniyatatvaachcha.

Because of room for diversity and because no one view, based upon mere reason is conclusive.

          The duty of a bhaktha is to remember and love God every second to achieve his goal of realising God.  Argumentation is a great hindrance in the path of love for God. In argumentation, true spirit of enquiry is sacrificed for intellectual gymnastics to win the argument rather than discover the truth.  Argument produces unnecessary agitation in the mind.  An agitated mind is an obstacle in the path of love for God. Kathopanishad (1-2-9) says “Naisha tarkena mathirapaneya (This (spiritual) knowledge is not attainable by argumentation”.  So, sage Narada is advising that a spiritual aspirant should not be inclined towards vaada, i.e., he  should not enter into debates and arguments about philosophical ideas. He explains it further in the next Sutra.

          The sincere devotee should not engage in arguments or debates, for a diversity of views can be expressed regarding every question.  And Truth cannot be realised by mere logical argument.  Trying to understand Brahman through logic alone is impossible. For only on transcending intellect is Brahman realised as Higher state of Consciousness.  Further there are some who argue for winning, and some who argue for arguing sake, without any desire to have their doubts cleared or seeking the Truth through fruitful exchange of ideas. Any discussion with such persons results only in heated exchanges and hostility. So, sage Narada warns devotees to steer clear of time- wasting debates, arguments, and intellectual wrangling over these matters.

Sutra 76

Bhaktisaastraani mananeeyaani tatudbodhakakarmaani karaneeyaani.

Bhakti-scriptures (devotional texts) should be reflected upon and their instructions on cultivating bhakthi must be pursued diligently.

Sutra 77

Sukhadukhaichhalaabhaadityakte kaale prateekshamaane kshanaardhamapi vyartham na neyam.

Waiting for a favourable time when pleasure, pain, desire, gain, etc., are not troubling him, even half-a-second should not be wasted (by the bhaktha).

          After telling what to avoid, now sage Narada tells what to cultivate. The bhaktha should study books which talk of the ideals of bhakthi, the sweetness and the leelas of the Lord, the stories of saints and the practices which help in cultivating bhakthi.  Not only the bhaktha should study but should also reflect on his readings and if any doubts arise, have them cleared with the help of an acharya.  He not only studies and reflects but also must act upon the instructions and advices given therein. This helps him to grow in the path of bhakthi and in time, reach the goal of ever-loving oneness with God. The first part of this Sutra tells what is to be done at the mental and intellectual level and the latter part calls for action at the physical level.  The next Sutra is an exhortation for immediate action without delaying for any reason.

          In the Sutra 77 Sage Narada urges the bhaktha to start pursuing the sadhanas diligently and determinedly without waiting for a propitious time when one will be free of pleasure, pain, desire, gain etc. For many seekers, beginning the sadhana in earnest is a difficult step. So, sage Narada urges that the seeker starts practicing the sadhanas right then without waiting for an auspicious time. There is no better time than ‘Now’ to start the journey on the path of bhakthi to attain the goal of oneness with Him in love. Sage Naradha continues the advice by enumerating the attitudes and values of life that will aid the growth of love for God in the heart, in the next Sutra.

Sutra78

Ahimsaasatyashauchadayaastikyaadi charitrayaani paripaalaneeyaani.

Virtues like non-injury to others, truthfulness, purity, compassion, faith in God, etc., should be consistently cultivated and preserved.

Sutra 79

Sarvada sarvabhaavena nishchintaihi Bhagavaaneva bhajaneeyaha.

God alone is to be worshipped (by the bhaktha) whole-heartedly, all the time, free from all cares and anxieties.

          Sutra 78 expresses the next advice to the bhaktha.  As the bhaktha advances to the goal of Para Bhakthi, he should take care to keep his footing firm on basic ethical foundations of spiritual life. While the eyes are raised up to Brahman, Bhaktha should not slacken the hold of feet on Dharma. So, in this Sutra he gives a set of values like Ahimsa, Sathya, Saucha, Aasthikya etc., that contribute to his spiritual growth, which should be cultivated and practiced without any slackness. For at no point the sadhaka becomes exempt from basic ethical rules. Through the word ‘aadhi’ meaning etc., sage Narada refers to other virtues like charity, control of senses, austerity, humility, forgiveness etc. that the bhaktha should take care to practice along with the ones mentioned.  Pursuing these values, the bhaktha will have freedom from conflict, peace, and happiness, that will help him to concentrate on spiritual growth.

          Sutra 79 gives the fourth advice, especially to the Mukhya bhaktha, that giving up all worldly involvements and entertaining no worldly cares or anxieties, he should wholeheartedly surrender himself, body, mind, intellect, and soul, to the love of God without any reservation.  Lord Krishna tells Arjuna in Bhagavad Gita (18-62):

Tameva sharanam gaccha sarvabhaavena bhaarata;

Tatprasaadaatparaam shaantim sthaanam praapsyasi shaashwatam.

Take refuge in Him alone with your whole being, O scion of the Bharata dynasty. Through His grace you will attain the supreme Peace and the eternal Abode.

This way he can ensure that nothing obstructs his goal to attain the Supreme love of God that is described in Sutras 2 & 3, as parama prema rupa and amritha swarupa. 

Sutra 80

Sa keertyamaanaha seeghramevaaavirbhavatyanubhaavayati bhaktaan.

Being thus glorified, He reveals Himself and blesses the devotee with realisation.

              Sage Narada gives the final advice, to the Mukhya bhaktha, to remain patient continuing his constant worship with a passionate commitment till God decides when to bestow upon him the ‘Grace of Realisation’.  God-Realisation is something that bhaktha receives as a blessing or Grace from God and not through his efforts alone. The bhaktha should be concerned only with his love for God, which he expresses by glorifying Him in every manner possible, at all times.  God is formless. We visualize Him in many forms because that helps us to relate to God. As Athma, the Self, He is ever with us veiled by the power of Maya from our direct perceptions. He is revealed immediately as one’s true Self, when the veil is removed which happens through the Grace of God when Self-Realisation happens. Athma Bodha (verse 44) says:

Atmaatu Satatam Praapto Api Apraptavat Avidyayaa I

Tannase Praaptavat Bhaati Swa Kanthaabharanam Yatthaa II

Athma is an ever-present Reality. Yet, because of ignorance it is not realised. On the destruction of ignorance, Athma is realised. It is like the case of ‘missing’ ornament on one’s neck.

So, God reveals Himself through one’s highest experience of Self-Realisation, when the bhaktha realises all that exists is God only and God is the only Reality and his real Self, Athma, is God only.

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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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