Chapter 3 - Introduction

HARI AUM

Prostrations to all.

In the last week, we concluded the second chapter of Narada Bhakthi Sutras. The first two chapters spoke about the nature of supreme devotion and importance of supreme devotion. Once a seeker has been told about the nature and importance of a particular goal, the next thing that needs to be mentioned is the path to achieve the goal.

Supreme devotion or paraa bhakthi is not the path but the goal of jnaana or merging unto the Lord. The path to achieve this paraa bhakthi is termed as aparaa bhakthi. There are many sadhanas or practices which help a seeker to achieve the goal of paraa bhakthi. This path or sadhana is being mentioned in the third chapter of Narada Bhakthi Sutras. Since this chapter speaks about the means therefore it is titled Bhakthi Saadhanaani (means of bhakthi or devotion).

This chapter consists of 17 sutras in total some of which are long and condenses few means into one sutra. As is the general way of propounding a path, this chapter speaks about the dos and donts in the path of devotion. The dos are the things that need to be performed by the seeker so that he will achieve the goal of supreme devotion. The donts are those actions which should be avoided because they will lead the seeker away from the goal and will make him deluded into the ocean of samsaara.

The dos and donts are explained beautifully and fully in this chapter. The dos all generally lead to constant contemplation of the Lord giving him the highest priority in life whereas the donts all point to avoiding discussion about topics other than the Lord (or not encouraging thoughts that take us away from the Lord).

It isn’t enough if we just mention the dos and donts in the path but it is important to mention as to who is the ideal seeker of this path going on to achieve the goal. This is also brought out beautifully by Narada in the last few sutras of this chapter by raising the question as to “who crosses the ocean of samsaara” and answering the same. The answers are quite exhaustive but will be a little tough to apprehend for initial seekers (cause this would be against traditional thinkers). This will be a bit tough to apprehend because Narada speaks about even renunciation of the Vedas which are close to the heart of traditional Vedantins. Vedantins accept only the Vedas as authoritative at the empirical level but here we find Narada telling that a person who even renounces the Vedas alone will cross over Maya. This isn’t quite against Vedanta because Upanishads themselves point out the same as well as Sankara makes such a bold statement in Vivekachoodamani. We will see this in depth while dealing with the particular sutra. As of now, it is enough for the seeker to closely follow the path that Narada gives regarding dos and donts; and finally gauging oneself as to where one stands with the final description of a real devotee who crosses over the ocean of samsaara.

We will start with the chapter from the next day with the first sutra.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 2, Summary

HARI AUM

Prostrations to all.

The first chapter of Narada Bhakthi Sutras was speaking about the nature of Paraa Bhakthi as well as the way it was defined by different bhakthi acharyas finally Narada giving his definition of the same supporting it with logic and examples.

To once again remind and make every one recollect it, bhakthi is of two types – one is aparaa bhakthi or lower devotion in which the differentiation between the devotee and the Lord is there; the second is paraa bhakthi or supreme devotion wherein the devotee merges into the Lord thereby the Lord alone remaining. We also see in the first chapter that paraa bhakthi is the same as jnaana propounded by Sankara.

In Paramaartha’s beautiful way, jnaana leads to TAT (Brahman) merging into TVAM by the seeker contemplating that everything is “I” or Self. Bhakthi on the other hand leads to TVAM (I) merging into the TAT (the Lord) through the devotee saying that “everything is thou alone” – in Ramakrishna’s terminology, this would be “naaham naaham, tvam tvam” or I am not there, you are only there.

As is the case with any scripture, the very next doubt in the seeker’s mind would be as to why bhakthi is necessary. This becomes more important because of there are various paths like jnaana, yoga, karma etc – what is particular in bhakthi and why should a seeker take the path of bhakthi propounded in the bhakthi sutras. This is being answered in the second chapter of Paraa Bhakthi Mahima or glory of Paraa Bhakthi. This chapter as we saw is the shortest with just 9 sutras.

Narada started by telling that Bhakthi is greater than jnaana, karma and yoga. Here we also concluded that since in the first chapter Narada implicitly says that jnaana (brahma atma aikya jnaana) is the same as paraa bhakthi, therefore the jnaana mentioned in the second chapter is not brahma atma aikya jnaana of Vedanta but mere intellectual knowledge that is also improper due to ego attitude in the seeker.

Bhakthi is superior to all these paths because of two reasons:
1. Because the fruit of bhakthi alone is permanent and eternal bliss – all the other paths are paths which lead to either purification of mind or intellectual knowledge alone whereas bhakthi leads a seeker directly to realization of ultimate reality of Lord or moksha. Thus since bhakthi gives a higher fruit or phala than the other paths, bhakthi is superior.
2. Because the Lord doesn’t like ego and likes humility – all the other paths require the ego of “I” in the seeker whereas bhakthi starts with the surrender of Ego unto the Lord. The Lord doesn’t like ego because the Lord is like a child who wants total attention which is possible with an egoistic person. Draupadi was helped by the Lord only when she called the Lord with both hands open (the one-hand catching saree position is a pointing out of the ego in Draupadi). Since the Lord or Brahman alone gives realization (either through the devotee merging into the Lord or the thought of Brahman being maintained in the jnaana marga seeker) and bhakthi alone makes a seeker without ego, bhakthi is superior to other paths.

Since Bhakthi is superior to other paths, therefore it has to be sought by seekers of the ultimate reality of Lord.

Now, we can doubt as to whether the other paths lead to bhakthi or there is any sort of interdependency with other paths. Hence Narada mentioned the two views prominent – one that jnaana is the path to bhakthi and the second that jnaana-bhakthi are inter-dependent. Narada then gave his view that bhakthi is self-sufficient and doesn’t require the help of any other path citing examples and logic for the same.

Finally Narada concluded by telling that since bhakthi is superior and independent, therefore seekers of the ultimate reality of Lord should seek bhakthi.

We will continue with the next chapter from the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 2, Sutra 8 and 9

HARI AUM

Prostrations to all.

Its been a long gap since this thread on Narada Bhakthi Sutras was abruptly stopped. I seek pardon of all the seekers to have stopped it abruptly -- I am hereby continuing this thread again from the previous left position. Will ensure that this thread is continued until the end of this particular work of Narada Bhakthi Sutras.

For new people in the forum and for those who have lost tough of the previous part of this thread, please visit http://naradabhaktisutras.blogspot.com/ previous posts for the same.

Sutra 8 –
na tena raja paritoshah shutshaantirvaa

Word meaning
Tena – by that (the fruit)
Na - not
Raja paritoshah – king is newly created
Vaa – or
Shutshaantih – appeasement of hunger happens

Sutra meaning
In the examples quoted, there is no king newly created or appeasement of hunger happens.

In the previous sutra, Narada had given examples to show that Bhakthi is self-sufficient. Here he says that in the quoted examples nothing new is created instead only seemingly appearing hunger was removed as well as only existing king was realized through knowledge. This shows that bhakthi is something which doesn’t create anything new but only makes a person realize his very nature (whatever is already there). That which involves mere realization and no attainment is always self-sufficient because it doesn’t involve any activity either internal or external (as activities are done to gain something).

Sutra 9 –
Tasmaat saiva graahya mumukshubhih

Word meaning
Tasmaat – therefore (since bhakthi is self-sufficient and supreme)
Saa eva – bhakthi alone
Graahya – to be sought
Mumukshubhi – by mumukshus

Sutra meaning
Since bhakthi is self-sufficient and supreme, therefore that alone has to be sought by seekers.

Narada concludes this second chapter by telling that Bhakthi alone has to be sought by a seeker since that alone is supreme (and can alone lead to eternal bliss).

We will see a summary of this chapter (2nd chapter titled Parabhakthi mahima) in the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God