Narada Bhakti Sutras

Thursday, June 28, 2007

Chapter 4 Sutra 5, 6

HARI AUM

Prostrations to all.

Sutra 5 -

tad praapya tadeva avalokathi tadeva srunothi tadeva
bhaashayathi tadeva chinthayathi


Word Meaning
Tat praapya - Having attained pure devotion
Tadeva avalokathi - (the devotee) comprehends that alone
Tadeva srunothi - hears that alone
Tadeva bhaashayathi - speaks that alone
Tadeva chinthayathi - thinks that alone.

Sutra Meaning
Having attained pure devotion, the devotee comprehends that alone;
hears that alone; speaks that alone and thinks about that alone.

Narada in the previous sutra spoke about the characteristics of bhakthi whereas in this sutra he speaks about the activities of a person who has attained paraa bhakthi or supreme devotion.

We have already learnt that Supreme devotion is when the devotee completely merges unto the Lord. Once a devotee merges into the Lord, there is no distinction between the devotee and the Lord. When there is no such distinction, therefore all ctivities will be directed towards the Lord alone.

A seeker who is in the path tries to always contemplate on the Lord whereas a person who has realized the Lord will naturally contemplate on the Lord. In the former case, it is forced contemplation whereas the latter is natural contemplation which doesn't require any effort at all. Even if a devotee tries not to speak about the Lord, he cannot but speak about the Lord.

Narada enumerates few activities of the bhaktha here by telling that such a person will be ever comprehending the Lord, ever hearing about the Lord, ever speaking about the Lord and ever thinking about the Lord. In short, Narada means to say that there is nothing apart from the Lord for the bhaktha. Therefore whatever activities are done by the bhaktha will have the vishaya or object as the Lord alone. If such a bhaktha becomes angry, he becomes angry with the Lord (Narada will be making this bold statement later in this chapter). If the bhaktha cheats, he will be cheating the Lord -- there is also a fun in cheating the Lord or tricking the Lord.

Narada following the Lord in Gita thus enumerates some activities in order to remove the doubt that all activities will be directed towards the Lord or just spiritual activities alone.

Sankara proclaims in Sivamanasa puja thus about the activities of a devotee:

Aatma tvam girija matih sahacharaah pranaah shareeram griham
Pooja te vishaya upabhogarachanaa nidraa samadisthithih
Sanchaara padayoh pradakshina vidhih stotraani sarva girah
Yad yad karma karomi tad tad akhilam shambho tava aaraadhanam

You are my Self; my intellect is Parvathi Devi; prana is my friend; my body is the house; pooja is enjoyment of sense objects (sensual pleasure); sleep is Samadhi; walking is your pradakshina; all words are stotras (praises of you); whatever actions I do O Lord, those are your worship (have you as the object).

A very similar verse is mentioned in Soundarya Lahari starting with "japo jalpah shilpam" by Sankara.

This is also mentioned by the famous verse ending with "krishnaat param kimapi tattvam aham na jaane" - I don't know any other tattva than Krishna (param can mean supreme tattva or any other tattva as well). For a devotee, there is nothing but the Lord alone - all objects are the Lord alone and hence all activities have the Lord as the vishaya or object.

Sutra 6 –
gauni tridhaa gunabhedhaat aarthaadibhedaat vaa


Word Meaning
Gauni tridhaa – Gauni bhakthas (devotees based on their qualities) are three
Gunabhedhaat – depending on the three gunas
Vaa – or
Aarthaadibhedaat - depending on the classification or artha, arthaarthi and jijnaasu.

Sutra Meaning
The lower type of devotees (gauni bhakthas) are of three types depending on their quality (guna or disposition) or depending on the level of discontentment (as to what is being sought).

Explanation with the next sutra..

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Thursday, June 21, 2007

Chapter 4 Sutra 3, 4

HARI AUM

Prostrations to all.

Sutra 3 -
Prakaashathe kvaapi paatre


Word Meaning
Prakaashathe - Pure devotion (inexplicable devotion) shines
Kvaapi paatre - in very rare people.

Sutra Meaning
Pure devotion shines in very rare people.

Narada here after saying that devotion is inexplicable says that there are very few people who really follow and implement devotion in their life.

It is one thing to say that I am devotional and it is yet another thing to implement devotion in our life. A real devotee will never speak about his devotion as his actions will speak about the devotion. We all are quite familiar with the nayanmars and alwars who never spoke about the Lord but their actions and even breath spoke about the Lord - they knew nothing but the Lord alone. Thus whatever comes out of them will be the Lord and his manifestation or worship alone. That is real devotion when the seeker is ever contemplating on the Lord never bothering about whether he is speaking that he is a devotee or whether others consider him as a devotee - for him, there exists nothing but the Lord alone.

Such a devotee who ever contemplates on the Lord thereby being a real devotee of the Lord is very rare indeed to find in the world. The Lord himself proclaims this in Gita thus:

Manushyaanaam sahasreshu kaschit yatathi siddhaye
Yatataam api siddhaanaam kaschit maam vetti tattvatah

Out of thousands of people, very few strive for perfection. Out of those striving thousands, very few know me in reality.

Thus Narada is here proclaiming that real devotion shines in very few or real devotees are few compared to the innumerous people of the world and innumerous seekers of the world.

Sutra 4 -
Gunarahitham, kaamanaarahitham, prathikshana vardhamaanam, avicchinnam, sookshmatharam, anubhavaroopam


Word Meaning
(Bhakthi is)
Gunarahitham - without any qualities
Kamanaarahitham - without any desires
Prathikshana vardhamaanam - increasing every moment
Avicchinnam - unbroken
Sookshmatharam - subtlest
Anubhavaroopam - and of the nature of immediate experience.

Sutra Meaning

Pure devotion or bhakthi is without any qualities, without any desires, increasing every moment, unbroken (or without any limitations), subtlest and of the nature of immediate experience.

Narada here enumerates some of the nature of pure devotion. This isn't contradictory to the first sutra of this chapter wherein he said that bhakthi is indescribable. The nature of bhakthi that Narada defines here proves that bhakthi is definitely indescribable.

Bhakthi is without any gunas or qualities. Surely pure love or devotion is bereft of any qualities. If it had quality associated with it, then it wouldn't be pure and supreme. The love that we find in the world of a man towards a woman and vice versa is not pure because it has qualities. The qualities of such a love are the beauty of the person, his talent and many others such factors. We find many of the people of the world seeking qualities in a lover. The qualities sought depend on the individual's interests. Some people want partners with a sense of humor whereas others seek a sense of intelligence or charm. The list of qualities is innumerous depending on the innumerous people of the world and their innumerous qualities. But pure love is that which has no qualities - this is because in pure love nothing is sought. Wherever there is seeking, it is not pure love - it is only a business transaction or trading for one thing or the other. We have already seen Narada explaining in the first chapter that bhakthi is of the nature of supreme love and immortality. This is possible only when such love is without any qualities.

As pure love is without any qualities, therefore it has to be without desires. Wherever there is desire, there is some seeking. This seeking or desire is only due to qualities. But pure love being without qualities is therefore without desires. Since bhakthi is without qualities, therefore it is indescribable. We can define only that which has qualities or attributes. The attributeless and quality-less entity or emotion can never be expressed or described. Therefore bhakthi was mentioned as anirvaachyam or indescribable.

Though bhakthi is without qualities, but still it grows each and every moment. Wouldn't growth lead to bhakthi having quality? No, the growth mentioned here is not normal growth. But the growth mentioned here is the tendency of the devotee to always be in devotion. Wherever the devotee is, whatever activity the devotee does, he will be wanting to be in that state of pure love. This goes on increasing until the devotee doesn't have to put an effort to be in devotion but he is naturally ever in pure love. Thus the growth mentioned here is the thirst to be always in devotion even as a fish in land will die to get water. Bhakthi as is without qualities is also unlimited or unbroken. This means there is breakage or limitation for pure devotion. There cannot be any limitation of space or time for love. If there is sincere love in a devotee, then he will always strive to be in devotion. This is one of the ways in which we can judge ourselves as to whether we have pure love towards our Guru or Istha devatha.

Many of us claim that we are spiritual and are always thinking about God or Guru. But is our Guru bhakthi or Ishwara bhakthi pure? If yes, then we will always be thinking about the Guru or God. If we are always thinking about the Guru or God, then we are never separated or broken from them. If we claim that we are not able to spend time with Guru or God, then that itself means that our love is broken and hence is not pure love.

Radha and the Gopis though they were far away from Krishna were always immersed in thought about Krishna. Their love was so pure that they never felt separated from Krishna.

Didn't Radha and the Gopis cry not able to see Krishna?

Their cry was in order to always remember Krishna and not like the worldly cry of people. The Gopi Gitam (or Gopika Gitam) first itself is a prayer wherein the gopis tell that "O Krishna! You are not the son of Nandagopal but the in-dwelling Self of all beings". It is forgetting this statement of Bhagavatham that most of the so-called devotee and devotee organizations (like ISKCON and others) proclaim that gopis had only devotion and no knowledge (and that knowledge is not essential). Pure devotion cannot be without knowledge as we have seen in the second chapter itself.

Bhakthi is also indescribable because it is subtlest. Narada uses superlative tense in order to differentiate between the sookshma shareera and other subtle things. Bhakthi is subtlest as it is beyond all subtle feelings or emotions but still itself being an emotion. Since it is subtlest, therefore it is beyond the mind and its feelings; thus it cannot be expressed in thoughts or words (words are just expressions of thought and thought is of the mind - since pure love is beyond all subtle things, therefore it is beyond thoughts of the mind).

If bhakthi is subtlest, can't we ever experience it?

Narada answers this question by telling that though bhakthi is subtlest and indescribable, still it can be experienced as aparoksha anubhava or intuitive experience. Thus bhakthi is not a just a textbook word which cannot be experienced but a devotee who strives the path can very well experience it.

We will continue with the next sutra in the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Monday, June 04, 2007

Chapter 4 Sutra 1, 2

HARI AUM
Prostrations to all.

Sutra 1 -
Anirvachaneeyam premasvaroopam


Word Meaning
Premasvaroopam - nature of love
Anirvachaneeyam - is beyond words

Sutra Meaning
The nature of pure love is beyond words (cannot be explained to another
person).

Sutra 2 -
Mooka aasvaadanavat


Word Meaning
Aasvaadanavat - Like taste enjoyed
Mooka - by a dumb person

Sutra Meaning
(Nature of love is beyond words) Like taste enjoyed by a dumb person.

Narada starts this chapter by explaining that pure love or devotion is beyond words. The ultimate reality of Brahman is proclaimed in Upanishads as "yatho vaacho nivarthanthe apraapya manasaa sah" or that which is beyond words and thoughts. Pure devotion is something that has to be experienced and this experienced cannot be put into words as such an experience is bereft of an EXPERIENCER. Such an experience doesn't have triputi involved in it (triputi of experiencer, experience and object of experience). Put it in Sri Ramakrishna's beautiful words, pure love is when a salt doll takes a dip in the ocean. After the dip, there is no doll at all separate from the ocean in order to speak about the experience of the ocean. Pure love is when the devotee merges unto the ultimate reality of Lord and there is no distinction whatsoever between the devotee and the Lord. In such a case, there is no devotee to speak about such an experience. This experience of pure love is not at all an experience but it is a state beyond all states - it is that state wherein
there is nothing but the Lord alone exists.

It is futile to try to explain such a state in words. Words are expressions of the mind. The mind is nothing but a bundle of thoughts. Both thoughts and words have their limitations. Thoughts cannot go beyond a particular realm - words cannot be spoken beyond the grammar letters and rules. Thus both have limitations. Since these have limitations, they cannot reach the unlimited Lord who is beyond all limitations. Even as we can only apprehend space and define it vaguely as present everywhere, similarly the ultimate reality of Lord can only be vaguely explained as
being present everywhere.

Narada here gives a very beautiful analogy for indefinable nature of devotion. Let's say we have a dumb person. The dumb person eats a laddoo which is very sweet. Though the laddoo is very sweet, when his friend asks him as to how is the laddoo the dumb person cannot say anything in response. Though the laddoo's taste is sweet, but the taste cannot be spoken by the dumb person. Even as taste cannot be expressed in words by the dumb person, similarly devotion cannot be put into words or thoughts. As is the case with all analogies, we should limit the analogy only to the comparison which here is taste expressed in words by a dumb person and devotion expressed in words. If we tend to extend the analogy out of this realm, we will only end up in confusions. We shouldn't ask that "a dumb person can show that the laddoo is tasty by expressions in his face or through hands" and hence such an analogy is faulty. Here the analogy is not faulty but it is our fault of extending the analogy
beyond what is being compared in the two cases. As Vachapasthi Mishra beautifully explains in his tattva kaumudi of Sankhya Karika, we cannot have any two entities or experiences as the same in the world. Thus in analogy, we cannot ever have two things same. If we consider similarity with respect to everything, we cannot have anumaana or examples or analogies.

Narada thus explains in these two slokas that devotion is beyond words as it is an experience which ends all experiences and beyond all experiences. Such a state is beyond words or conceptions of the mind. We can only dive into the ocean of Lord and experience for ourselves the state of pure love (after which there will no be distinctions to even speak about the Lord).

We will continue with the next sutra in the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 4 Introduction

HARI AUM

Prostrations to all.

It's been quite a long gap to continue this thread of Narada Bhakthi Sutras. Sincerely apologize for the same as it was mainly due to laziness (and of course time being spent in moviesJ) and partly due to health troubles. As long as the body is there, there will be health troubles. As long as health troubles are there, it will be a hindrance to such activities. Moreover our goal through these discussions is not to do spiritual service through discussions but to strengthen our mind so that we face such health and other troubles through bliss. Whether we are healthy or not, whether we are safe or not, whether we are externally happy or not - always bliss should emanate in and out of us. This is the final goal of human life that whatever is the situation or condition or environment, we are ever blissfulJ. This is to be achieved through strengthening the mind that there is nothing here but Brahman alone exists by the way of discussions.

Without getting off the topic, let us quickly see a short introduction of the fourth chapter of Narada Bhakthi Yoga titled Prema Nirvachanam or definition of Love. After explaining about bhakthi, its importance and the path for bhakthi, Narada here tries to explain about the definition of love.

If worldly love itself cannot be defined in words, how can we define pure love? This is how Narada starts this chapter by telling that love cannot really be defined. But being the compassionate master and devotee that he is, Narada still goes on to explain a lot about the state of love which in turn gives us glimpses of the state that we will/have to attain through learning of this work.

This chapter consists of 16 sutras in total and finally ends the chapter by telling that Prema or pure love alone should be the goal of human life. We will enter into the chapter from tomorrow.

Once again apologies for having such a long gap - hope each one of us refreshes our memories on this work from our blog http://naradabhaktisutras.blogspot.com/ (thanks to Mallika and Rajesh for prompt maintenance of the blogs).

Prostrations to all.

HARI AUM
Thanks
Hariram
Let a moment not pass by without remembering God