Chapter 4 Sutra 9, 10
HARI AUM
Prostrations to all.
Sutra 9 –
pramaanaantharasya anapekshatvaat, svayam pramaanatvaat
Word Meaning
(Bhakthi is easier to achieve/accomplish)
Pramaana antharasya anapekshatvaat – as it doesn’t depend on any other pramaana (proof for its existence)
Svayam pramaanatvaat – and since it is Self-proven
Sutra Meaning
Bhakthi is easier to achieve as it doesn’t depend on any other pramaana and is Self-proven (self-efficient)
In the previous sutra Narada mentioned that bhakthi is easier to achieve and follow than other paths. Here Narada gives one of the reason as to why bhakthi is easier to achieve. Bhakthi is self-efficient and doesn’t depend on any other pramaana or proof. Here pramaana also means path. Bhakthi as we have discussed in the previous sutra is not dependent on any other path – instead bhakthi is self-efficient and self-proven.
Narada is here using a logical argument to prove that bhakthi is easier to follow. Let’s consider that in order to reach our goal we have to two ways. One way is directly reaching the goal through train. The other way of reaching the goal is through two buses requiring a stop while changing bus. Considering that both the ways take the exact same time to reach the goal, it is simple to understand that the second way is tougher than the first as it requires change of bus or multiple means. In this example both the ways seem almost easy only. But if we add more dependencies to the second way (like going from bus to A, train from A to B, bus from B to C, auto from C to the goal) then we will have to admit that it is tougher than the direct way of train.
Extending this analogy over here, bhakthi is self-efficient and independent. Narada himself had mentioned about this earlier in the second chapter (6th sutra – svayam phalaroopatha ithi brahmakumaarah) while speaking about whether bhakthi is related to other paths. Since bhakthi doesn’t have any dependencies therefore it is easier to achieve than other paths. The other paths of karma, yoga etc. are inter-related and dependent on one-another. In order for a person to become a perfect karma-yogi a person has to gain knowledge that “I am not the kartha” – thus there is dependency on jnaana for the path of karma. The path of Raja Yoga is dependent on karma as well as jnaana – the karma here is in the form of following yama-niyama and doing actions in the form of asana; the jnaana here is in the form of knowledge that I am the purusha (non-doer) different and distinct from prakrithi.
Thus since bhakthi is self-efficient and doesn’t depend on any other path (both self-efficiency and independency are inter-related), therefore it is easier to follow and the goal is easier to achieve through bhakthi.
We will see the second reason that Narada gives to prove that bhakthi is easier to achieve and follow in the next day.
Sutra 10 –
shaanthiroopaat paramaanandaroopat cha
Word Meaning
(Bhakthi is easier to achieve)
Shaanthiroopat – as it is of the nature of peace
Paramaanandaroopaat cha – and as it is of the nature of supreme bliss
Sutra Meaning
Bhakthi is easier to achieve as it is of the nature of peace and as it is of the nature of supreme bliss.
In the previous sutra we saw Narada explaining that Bhakthi is easier to achieve as it is self-efficient and doesn’t depend on any other means towards the goal of realization (paraa bhakthi). In this sutra Narada gives the second reason as to why Bhakthi is easier to achieve.
Bhakthi as we have already discussed in the first chapter leads a person to the state of peace and bliss. Thus Bhakthi is of the nature of peace and bliss.
Let us consider the motion of a pendulum. The pendulum when in a state of rest is without any tension and therefore peaceful. But once the pendulum starts motion, it is in a state of tension. This tension continues until the pendulum reaches the equilibrium or state of rest where it is peaceful.
The mind when is filled with thoughts is in tension. A mind in tension cannot be peaceful and hence will be seeking the natural state of tensionlessness or peace. But the state without tension or state of peace is the simplest and easiest to achieve. It is easier for any person to sit inside a temple and be calm because the environment is peaceful. But it is difficult for a person to be calm in a pub or bar because the environment is not peaceful and instead filled with tension.
This same logic can be extended to bliss as well which is synonymous and goes hand in hand with peace. Thus it is easier to be in a place or state which is of the nature of peace and bliss. Since Bhakthi is of the nature of peace and bliss, therefore Bhakthi is easier to achieve.
Is Bhakthi of the nature of peace and bliss?
Bhakthi is a state similar to intoxication. We all know that the state of deep sleep or drugs or alcohol is a state of peace and bliss as it is a state of intoxication. But in those states we are unaware of our peaceful state as it is a temporary merging of the tensions of the mind. If the temporary merging of the tensions of the mind itself can lead us to peace and bliss, what would be the case with a state of knowingly merging the tensions of the mind? Such a state wherein a person knowingly merges the tensions of the mind by diverting it to the non-dual and all-pervasive Lord is the state of bhakthi (sadhana). Thus a sadhaka who is in the path of Bhakthi will be in a state of peace and bliss thereby making it the simplest and easiest goal to be achieved by the sadhaka.
If we now consider the other paths we will find that they are filled with tensions whereas in Bhakthi there is always peace as it is focused on one entity of Lord alone (nothing else – duality or dual notions cause the mind to enter into tensions). Karma presupposes the triputi of kartha (doer), phala (fruit or goal to be achieved) and karma (action). Karma is also raajasic in nature meaning that it involves activity at physical as well as mental plane. Mental activity indicates tensions in the mind. Hence Karma involves tensions of the mind thereby making it difficult to be achieved or followed. Same is the case with Raja Yoga wherein the seeker tries to do sadhana in the form of asana, pranayama etc. It is only when the seeker reaches the step of dhyaana and Samadhi that the tensions of the mind vanish. Patanjali himself terms the final goal as the state of thoughtless-ness which means that while a sadhaka is following the path there are tensions. But this is not the case with Bhakthi wherein the sadhaka is devoid of all tensions as his mind is focused on its very nature of Lord and always focusing on the non-dual entity of Lord.
Thus Narada has proved through two logic that Bhakthi is easier to achieve and follow than all the other paths.
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
Prostrations to all.
Sutra 9 –
pramaanaantharasya anapekshatvaat, svayam pramaanatvaat
Word Meaning
(Bhakthi is easier to achieve/accomplish)
Pramaana antharasya anapekshatvaat – as it doesn’t depend on any other pramaana (proof for its existence)
Svayam pramaanatvaat – and since it is Self-proven
Sutra Meaning
Bhakthi is easier to achieve as it doesn’t depend on any other pramaana and is Self-proven (self-efficient)
In the previous sutra Narada mentioned that bhakthi is easier to achieve and follow than other paths. Here Narada gives one of the reason as to why bhakthi is easier to achieve. Bhakthi is self-efficient and doesn’t depend on any other pramaana or proof. Here pramaana also means path. Bhakthi as we have discussed in the previous sutra is not dependent on any other path – instead bhakthi is self-efficient and self-proven.
Narada is here using a logical argument to prove that bhakthi is easier to follow. Let’s consider that in order to reach our goal we have to two ways. One way is directly reaching the goal through train. The other way of reaching the goal is through two buses requiring a stop while changing bus. Considering that both the ways take the exact same time to reach the goal, it is simple to understand that the second way is tougher than the first as it requires change of bus or multiple means. In this example both the ways seem almost easy only. But if we add more dependencies to the second way (like going from bus to A, train from A to B, bus from B to C, auto from C to the goal) then we will have to admit that it is tougher than the direct way of train.
Extending this analogy over here, bhakthi is self-efficient and independent. Narada himself had mentioned about this earlier in the second chapter (6th sutra – svayam phalaroopatha ithi brahmakumaarah) while speaking about whether bhakthi is related to other paths. Since bhakthi doesn’t have any dependencies therefore it is easier to achieve than other paths. The other paths of karma, yoga etc. are inter-related and dependent on one-another. In order for a person to become a perfect karma-yogi a person has to gain knowledge that “I am not the kartha” – thus there is dependency on jnaana for the path of karma. The path of Raja Yoga is dependent on karma as well as jnaana – the karma here is in the form of following yama-niyama and doing actions in the form of asana; the jnaana here is in the form of knowledge that I am the purusha (non-doer) different and distinct from prakrithi.
Thus since bhakthi is self-efficient and doesn’t depend on any other path (both self-efficiency and independency are inter-related), therefore it is easier to follow and the goal is easier to achieve through bhakthi.
We will see the second reason that Narada gives to prove that bhakthi is easier to achieve and follow in the next day.
Sutra 10 –
shaanthiroopaat paramaanandaroopat cha
Word Meaning
(Bhakthi is easier to achieve)
Shaanthiroopat – as it is of the nature of peace
Paramaanandaroopaat cha – and as it is of the nature of supreme bliss
Sutra Meaning
Bhakthi is easier to achieve as it is of the nature of peace and as it is of the nature of supreme bliss.
In the previous sutra we saw Narada explaining that Bhakthi is easier to achieve as it is self-efficient and doesn’t depend on any other means towards the goal of realization (paraa bhakthi). In this sutra Narada gives the second reason as to why Bhakthi is easier to achieve.
Bhakthi as we have already discussed in the first chapter leads a person to the state of peace and bliss. Thus Bhakthi is of the nature of peace and bliss.
Let us consider the motion of a pendulum. The pendulum when in a state of rest is without any tension and therefore peaceful. But once the pendulum starts motion, it is in a state of tension. This tension continues until the pendulum reaches the equilibrium or state of rest where it is peaceful.
The mind when is filled with thoughts is in tension. A mind in tension cannot be peaceful and hence will be seeking the natural state of tensionlessness or peace. But the state without tension or state of peace is the simplest and easiest to achieve. It is easier for any person to sit inside a temple and be calm because the environment is peaceful. But it is difficult for a person to be calm in a pub or bar because the environment is not peaceful and instead filled with tension.
This same logic can be extended to bliss as well which is synonymous and goes hand in hand with peace. Thus it is easier to be in a place or state which is of the nature of peace and bliss. Since Bhakthi is of the nature of peace and bliss, therefore Bhakthi is easier to achieve.
Is Bhakthi of the nature of peace and bliss?
Bhakthi is a state similar to intoxication. We all know that the state of deep sleep or drugs or alcohol is a state of peace and bliss as it is a state of intoxication. But in those states we are unaware of our peaceful state as it is a temporary merging of the tensions of the mind. If the temporary merging of the tensions of the mind itself can lead us to peace and bliss, what would be the case with a state of knowingly merging the tensions of the mind? Such a state wherein a person knowingly merges the tensions of the mind by diverting it to the non-dual and all-pervasive Lord is the state of bhakthi (sadhana). Thus a sadhaka who is in the path of Bhakthi will be in a state of peace and bliss thereby making it the simplest and easiest goal to be achieved by the sadhaka.
If we now consider the other paths we will find that they are filled with tensions whereas in Bhakthi there is always peace as it is focused on one entity of Lord alone (nothing else – duality or dual notions cause the mind to enter into tensions). Karma presupposes the triputi of kartha (doer), phala (fruit or goal to be achieved) and karma (action). Karma is also raajasic in nature meaning that it involves activity at physical as well as mental plane. Mental activity indicates tensions in the mind. Hence Karma involves tensions of the mind thereby making it difficult to be achieved or followed. Same is the case with Raja Yoga wherein the seeker tries to do sadhana in the form of asana, pranayama etc. It is only when the seeker reaches the step of dhyaana and Samadhi that the tensions of the mind vanish. Patanjali himself terms the final goal as the state of thoughtless-ness which means that while a sadhaka is following the path there are tensions. But this is not the case with Bhakthi wherein the sadhaka is devoid of all tensions as his mind is focused on its very nature of Lord and always focusing on the non-dual entity of Lord.
Thus Narada has proved through two logic that Bhakthi is easier to achieve and follow than all the other paths.
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
posted by vedanta @ 8:04 PM
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