Narada Bhakti Sutras

Chapter 5 Sutra 5, 6

2008-01-03T18:48:00.001-08:00

HARI AUM

Prostrations to all.

Sutra 5 –
Modante pitharo nrithyanti devataah sanaatha cheyam bhoorbhavathi

Word Meaning
Modanthe pitharo – Past generations rejoice,
Nrithyanthi devataah – Gods dance
Cha – and
Iyam bhooh sanaatha bhavathi – this Earth would get a savior (controller).

Sutra Meaning
Past generations rejoice, Gods dance and this Earth would get a savior because of these real devotees who are ever immersed in the Lord.

Narada now speaks about what effect real devotees will have in the world in this sutra.

Mundaka Upanishad proclaims that there will not be a single person who will not know Brahman in the kula of a Brahma Jnaani thus:

Na asya Brahmavid kule bhavathi

There is no difference between a knower of Brahman and a bhaktha of the ultimate reality of Lord (we have already discussed this previously). Even as an entire room is illuminated by a small lamp in the room similarly an entire clan will be purified if there is a knower of Brahman in the clan. We can even consider devotion towards the Lord as a disease communicated through proximity. Narada had earlier proclaimed in the 4th chapter that a bhaktha will always be speaking, thinking, chanting, singing etc. about the Lord alone. The power of the Lord is so strong not just because he controls the entire illusory world but because he is of the nature of bliss which we are constantly seeking – therefore the Lord attracts each and every person. Even as cotton dipped in kerosene or hay needs just a little spark to get burnt similarly all the beings in the world just need an initiation towards the ultimate reality of Lord. This initiation or spark is generated by the devotee’s presence in the entire family. Thus the entire family becomes devotees of the Lord thereby rejoicing in constant contemplation of the Lord.

Though it is not good to speak about personal matters, the entire family becoming devotee of the Lord is seen in my father’s family. Initially when my father was very devoted to AMMA, most of the relatives used to criticize him. But after 5-10 years all our relatives are devotees of AMMA (not staunch but at least seeking AMMA whenever she is in town, chanting Lalitha Sahasranama, always interested in listening about AMMA etc.). This in itself is a practical illustration of Narada’s statement that past generations or the entire clan itself will become devotees of the Lord thereby rejoicing in bliss.

Unlike human beings who are stuck with jealousy, Gods are people who are pure in their hearts. This Godly nature or sattvic qualities can be found in few rare human beings as well. This Godly nature is appreciation the success of another person who might or might not be related to us. It is natural to become happy with the success of one’s kith and kin but it is not natural to become happy with the success of any person. Gods are those beings who become happy with success irrespective of whom it graces. Thus when there is the presence of a real devotee, Gods will dance in joy as they experience the same bliss (because of being ever immersed in the Lord like the devotees).

It goes beyond doubt that a real devotee of the Lord is a person who shows the way to God realization to all the seekers of the world. This is evident in the lives of great masters like Krishna, Sankara, AMMA, Ramana etc. They serve the world and are saviors in taking the entire world from sorrows and sufferings to the state of eternal bliss. One may now object that earlier I spoke about my father leading the entire family to AMMA and whether it is true about my father being a savior – though helping the world can be done at different levels, it goes without saying that my father has taken more people to AMMA than even AMMA’s senior disciple Swami Amritasvaroopananda Puri (there is no Ego of “my father” in this statement – any person can verify thisJ).

Narada though enumerates few effects of real devotees in the world, we should understand that the very presence of the bhaktha is enough to send around bliss, peace, compassion and satisfaction as they signify constant contemplation of the ultimate reality of Lord.

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

Chapter 5 Sutra 3, 4

2007-12-23T10:06:00.000-08:00

HARI AUM

Prostrations to all.

Sutra 3 –
Teertheekurvanthi teerthaani sukarmee kurvanthi karmaani satshaastreekurvanthi shaastraani

Word Meaning
Teertheekurvanthi teerthaani – (Real devotees) sanctify the pilgrimage places;
Sukarmee kurvanthi karmaani – they make actions pure;
Satshaastreekurvanthi shaastraani – they give authority to scriptures.

Sutra Meaning
Real devotees sanctify pilgrim places, make actions pure and provide authority to the scriptures.

Why (or how)?

Sutra 4 –
Tanmayaah

Word Meaning
Tanmayaah – (for) they are ever established in the Lord.

Sutra Meaning
Because they are ever established in the Lord.

Narada here is again emphasizing real devotees by speaking about their greatness. This is so that each and every sadhaka will strive to become a real devotee by hearing about their greatness.

We know that a real devotee is one who is ever immersed in the thought or contemplation of the Lord. Thus around such devotees, we can feel the very presence of the Lord in the form of bliss. It is for this reason that most of us feel peace, bliss, contentment etc. in the presence of Mahatmas like AMMA and others. This means that wherever such a real devotee is there, it is a place of pilgrimage. We generally call teertha sthalas or pilgrimage places as those which will purify us of our sins. The most common place that comes to our mind is the ganges in Varanasi or Ahmedabad. We as ignorant seekers need to go to these pilgrimage spots in order to purify us of our sins.

How do these pilgrimage spots purify us?
In fact it is not the place in itself that purifies us but the thought of the Lord in our minds all the while we are in the place that purifies us. We think about the Lord only when we visit temples or ashrams or pilgrim places.

If this is the case, then what to speak about a real devotee who is ever immersed in constant contemplation of the Lord. His very presence makes the place a purifying spot. It is this purification of the Mahatma’s presence that gives us bliss and peace once we go to them and come back home. Thus Narada here says that such real devotees add more value and give life to pilgrim places, actions and scriptures. It is such Mahatma and their words which are testimonies to the scriptural truth – the scriptures are indirect knowledge whereas the Guru is a living embodiment of the scriptures. It is for this reason that many intellectual pandits are well versed in the scriptures but are not realized. They haven’t experienced Brahman and hence people following them also will be as deluded as them. Thus we have many self-proclaimed Mahatmas and saints leading a lot of devotees and followers into a string of sorrows. The moment we get near such a self-proclaimed Mahatma, we will be able to find tension and sorrow. On the contrary the very presence of a real Mahatma is enough to give us bliss for weeks and years to come by.

In the case of Mahatmas like Ramana Maharshi, the bliss and peace still emanates from the ashram in Tiruvannamalai though he is physically no more present. This pull of a real Mahatma is so strong that it even pulled people from the West (US and Europe) to visit one of the smallest villages in India where everything is scarce except the fiery sun during summer.

The pull we experience from a Mahatma is the pull of the ever-blissful Atman. This pull is because we are always attracted to our own Self. Though we are essentially the Self, we are now associated with the Body-Mind-Intellect complex whereas the Mahatma is ever established in the Self (or Lord). Thus the Self which we are seeking attracts us in the form of the Mahatma. Therefore Narada says that the Mahatmas or real devotees are ever established in the reality (Tanmayaah). This one quality alone is enough to determine who is a real devotee and who isn’t. It is this Lord who is of the nature of peace and bliss – hence Ramana used to say that the sole criterion for judging a saint is peace.

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 5 Sutra 1, 2

2007-12-06T19:23:00.001-08:00

HARI AUM

Prostrations to all.

Sutra 1 –
Bhakthaah ekaanthino mukhyaah

Word Meaning
Ekanthinah bhakthaah – Devotees with one-pointed devotion
Mukhyaah – are the main (best).

Sutra Meaning
Devotees with one-pointed devotion are the best.

Narada starts this chapter about supreme devotion by saying that devotees who have one-pointed devotion are the greatest or supreme devotees.

What is one-pointed devotion?
One-pointed means focused on something. This is not normal focus but a focus so strong that the person is fully immersed on the thing. We can understand this easily by taking worldly examples. A mathematics scientist will always be focused on maths. An IIM aspiring candidate will be fully focused on the procedures to get into IIM. An alcoholic will be fully focused on alcohol irrespective of whether he is in office or home, during day or night. All these people are totally focused on one thing that the thing alone fills up most of their mind. Their mind or the thoughts in their mind are fully focused on the particular thing. This doesn’t mean that they will not think anything else but it only means that the thought about the particular thing alone will be having high priority in their mind.

Consider that we are driving a car from one place to another. We see a lot of other cars and people in the way. We even encounter calls on our phone. Yet all the while our mind is fully focused on driving. This doesn’t mean that we aren’t thinking about anything other than driving but that driving has the highest priority in our mind. Some people interpret ananya bhajanam (devotion without any other thoughts than the thought of the Lord) as the state of sanyaasa or wherein a devotee is fully in the Lord like an alcoholic is immersed in alcohol. This is not the right meaning of ananya bhajanam. As long as the world is perceived, it is impossible to be without other thoughts. As long as the mind is there, we will have many thoughts because mind itself is based on various thoughts (duality). But when a devotee focuses on the Lord rather than on other thoughts – other thoughts just like passing clouds – then it is called ananya bhajanam or one-pointed devotion. We can also interpret ananya in a different way from the perspective of practice – when a devotee is having various thoughts but considering all of them as nothing but the ultimate reality of Lord, then though he has many thoughts yet it is only one thought of the Lord that prevails in his mind. Though such a devotee is having many thoughts, yet his mind has only the one thought about the ultimate reality of Lord.

Thus a sadhaka who is ever focused on the ultimate reality of Lord alone will be without anything other than the Lord – thus there is nothing but the Lord alone for the devotee; such a devotee is the best devotee as this is para bhakthi wherein there is only the Lord and nothing else.

Such devotion is the highest because there is nothing else to achieve than this in life – when a devotee merges into the ultimate reality of Lord realizing that there is nothing here but the Lord alone, then that is termed as moksha or realization or eternal bliss – for such a sadhaka there is nothing to be achieved in life nor nothing to be done as there is only the Lord present (non-dual reality of Consciousness).

We will see Narada’s reason as to why such one-pointed devotees are the highest devotees in the world in the next few sutras. Narada’s reason might suggest that there is duality left for such devotees but such a view is only from the perspective of the ignorant seeker – for such a devotee whose mind has only the thought of the Lord has already merged into the Lord and thereby there is no scope at all for duality to exist from the devotee’s perspective. But we ignorant people might see or perceive such a devotee as doing various activities in the world. These activities of the devotee are suggestive that he is a para bhaktha or supreme devotee of the ultimate reality of Lord. We will see these in depth in the next few days.

Sutra 2 –
Kantha avarodha romancha ashrubhih parasparam lapmaanaah paavayanthi kulaani prithiveem cha

Word Meaning
Kantha avarodha – (When those devotees have) throats choked with emotion,
Romancha – hairs are standing in their body,
Ashrubhih – eyes covered with tears,
Parasparam lapamaanaah – converse with each other in broken words;
Paavayanthi kulaani – (they) purify their tribe (family as well)
Prithiveem cha – and entire Earth.

Sutra Meaning
When those devotees have their throats choked with emotion, hairs standing upright in their body, eyes covered with tears and converse with each other in broken words, they purify their tribe and the entire Earth.

Narada is giving one of the reasons in this sutra as to why such devotees who are one-pointed in their devotion to the ultimate reality of Lord are Supreme.

We also find as to how the supreme devotees would be behaving in the world when they hear about the Lord. Their throats will get choked, their eyes will be filled with tears, the hair in their body will be standing and they will not be able to communicate properly except with broken words. We find this so often in the case of Bhagavatha pravachanams (discourses on Bhagavatham). We find the person doing the discourse speaking fluently and all of a sudden words don’t come out of his mouth; he stops as if he cannot speak any more, his eyes become filled with tears for some time until he regains his balance. This is the state that Narada speaks about in this sutra. AMMA herself says that a devotee will not be able to remain steady when he hears the mantra of his Lord as the very utterance of the name of the Lord will make him ecstatic and into a different realm.

There are many people in the spiritual path who claim that unless a person cries when he hears about the Lord (and other features mentioned by Narada in this Sutra) he is not a real devotee and he lacks devotion. This is completely wrong. What Narada is here hinting is only from the perspective of an ignorant person. He is a supreme devotee who has merged unto the Lord – such a person will not even be able to speak or cry as he has no different existence apart from the Lord. Only a person who feels the difference between himself and the Lord will be able to cry when speaking about the Lord. Those who aren’t able to cry or bring few tears in their eyes when hearing about the Lord need not worry – real devotion isn’t bringing tears to one’s eyes but as Narada himself pointed in the previous sutra, real devotion is when a devotee has one-pointed devotion towards the Lord. Few of the one-pointed devotees while acting in the world might get dragged into the realm of the Lord thereby bringing tears to their eyes etc. Others may not have the same experience. Any experience whether it is bringing tears to one’s eyes or dancing while hearing the Lord’s names sung etc. are as illusory as the objects in the world. What is real is the ultimate reality of Lord alone – thus real devotion is when the devotee merges unto the Lord all the while performing activities in the world. Few such devotees might feel all these experiences and others might not. Just because a person feels these experiences doesn’t make him a real devotee.

I personally know a lot of people who claim to have had tears in their eyes while listening to the Lord’s stories. I know of a friend who very recently cried when seeing AMMA. This in no way proves them to be one-pointed devotees as they themselves will acknowledge. Real devotion is when internally a devotee is constantly focused on the Lord irrespective of external situations all the while performing activities at the external plane. Such a devotee offers everything whether it is worldly action or religious activity or spiritually activity like crying when hearing about the Lord to the ultimate reality of Lord – for him everything is an illusion in the Lord.

Narada also says here that such devotees purify the entire world. The purification mentioned here is by spreading the love and devotion of the Lord. Wherever the name of the Lord or the thought of the Lord is present that is a pure environment as such rays will instigate devotion in others. We shouldn’t take the meaning here that those who bring tears to their eyes purify their entire clan – because as explained earlier, those who bring tears to their eyes when seeing AMMA don’t have a pure family or tribe as most of their family are against spirituality itself. Thus the apt meaning is that a real devotee purifies his entire clan and the entire world as well.

Though it isn’t apt to speak about one’s family, yet from a witness standpoint I have to mention it here. When we initially met AMMA, all of my family people were against my father as he was following a Christian fisherwoman (that AMMA is). But as of today, all my family members (both my father’s side and mother’s side) have met AMMA and many of them are staunch believers of AMMA. This is what Narada is pointing out here – a pure devotee is one whose entire family will be forced to become devotees in one way or the other. My father’s devotion to AMMA is so strong that whoever comes to him for whatever reason (be it astrology or singing or teaching), he will speak only about AMMA and direct them to AMMA. It is this strong devotion that has forced our entire family or tribe to be devotees at one or the other plane of AMMA. As we have learned previously, a devotee (even if he is a gauni bhaktha seeking wealth or relief) is better than a non-devotee.

We might think that Narada’s words are his own opinion but this is not so. The Mandukya Upanishad speaks about a brahma jnaani and his clan thus: na asya abhrama vid kule bhavathi – there will nobody who will not know Brahman in his clan (in the clan of a person who knows Brahman). This is what has happened with my father and what Narada is also pointing out. We have already learnt many times that real devotion is not different from knowledge as both are the same only.

I am not here pointing out that my father is a supreme devotee and a jnaani – I am not in a state to judge others. But the factors that Narada is pointing out here are what have happened with my father and his entire clan. Imagine that state wherein an entire family is happy with going to AMMA though they are not blissful or peaceful – yet getting relief from all sorrows & being devoted to the Lord; there is nothing else that one could ask. JThis also doesn’t mean that such a family will be devoid of all negativities as that would make everyone a real devotee – but this is only about the family of ONE DEVOTED PERSON. It will take time (years and maybe lives) for a person to become really devoted to the Lord.

Let’s hope that by learning Narada Bhakthi Sutras, we will all become real devotees of the Lord thereby be a lamp shedding the light of the Lord in each of our families.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 5 Introduction

2007-11-15T19:17:00.000-08:00

HARI AUM

Prostrations to all.

We have come to the very last chapter of Narada Bhakthi Sutras. This chapter is titled Mukhya Bhakthi Mahima. As the title suggests, this chapter speaks about mukhya bhakthi or para bhakthi or supreme devotion wherein the devotee merges unto the ultimate reality of Lord. We will see a small introduction today before entering into the sutras of the chapter.

We have already learnt the two main types of bhakthi as para bhakthi and apara bhakthi. Para Bhakthi is equivalent to Jnaana propounded by Sankara – it is that devotion wherein the devotee merges unto the Lord (we can compare it with atma nivedanam of the nava vidha bhakthi propounded by Prahlaada in Bhagavatham). Apara Bhakthi is wherein the devotee still has the difference between himself and the Lord. As a result of this difference between the devotee and the Lord, the devotee might consider the Lord in that form which seems attractive and suitable to him. Thus Narada spoke about the different types of gauni bhakthi (type of apara bhakthi) in the previous chapter.

Narada after explaining the importance of devotion, sadhanas of devotion, nature of devotion etc. is again concentrating on the core of Para Bhakthi or Supreme Devotion which is the goal for a devotee to be achieved. Unless we focus ourselves on the ultimate reality of Lord, we will end up fighting about the various dualities in the world which will lead us only to sorrow. If a devotee seeks anandam which is the very nature of Lord, he should always set his goal as para bhakthi. Narada in the last chapter is re-emphasizing Para Bhakthi by speaking about it. Though this chapter is titled Mukhya Bhakthi Mahima yet we can consider this as a brief summary of bhakthi in general as well. Narada in the end of this chapter beautifully categorizes devotion into 11 (ekadasha bhakthi) even as Bhagavatham has navavidha bhakthi.

Finally Narada anticipating the objection that these are his personal views mentions that these are the words of not just Narada but all bhakthi acharyas. Thus we also get a list of Bhakthi acharyas from Narada.

We will enter into the chapter in the next day by learning the first sutra.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 4 Summary

2007-11-06T19:00:00.001-08:00

HARI AUM

Prostrations to all.

Let us summarize the 4th chapter of Narada Bhakthi Sutras today. As we are aware, this chapter is titled PREMA NIRVACHANAM or exposition of pure love. Here in this chapter Narada gives a very clear exposition of what love is, how it is, what activities are done by a real lover and what should a seeker do in order to achieve such pure love.

Narada starts the chapter by telling that pure love is indescribable. Pure love is indescribable not because it doesn’t exist but as it is beyond words and expressions. The scriptures speak about the ultimate reality of Brahman or Lord as being beyond words and thoughts. Pure love is when a seeker is ever immersed in the reality of Lord thereby merging into the Lord. Thus pure love is the same as the very nature of Lord. As the scriptures speak about the Lord being beyond words and thoughts, therefore pure love is also indescribable. Narada gives a very beautiful example to illustrate this – he says that pure love is indescribable even as a dumb person cannot speak about the good food he had.

Though pure love can only be experienced by oneself and not explained in words, yet we can speak about as to how a person who has pure love would behave in the world. Narada starts this exposition by telling that pure love shines in very few. Even as the Lord proclaims in Gita 7th chapter that out of thousands of people very few strive and out of those striving few, very few know the Lord in reality, Narada says that pure love shines in very few alone. This is because in pure love we transcend everything. Narada explains this beautifully by telling that a person who has pure love would be speaking about the Lord, listening to the Lord, following the Lord and always thinking about the Lord.

Though pure love is subtle, devoid of gunas and only a matter of experience, love can be categorized as three either based on qualities (sattva, rajas, tamas) or based on what is being sought (aartha seeking removal of worldly troubles, arthaarthi seeking wealth and jijnaasu seeking knowledge). Depending on an individual’s nature as well as what he is seeking, this categorization has been made. We have to rise the ladder and become a jnaani who is one with the Lord (thus experiencing pure love).

Narada then gave the two beautiful reasons as to why Prema or pure love has to be sought – as it is self-proven (doesn’t need any other proof) and peaceful-blissful in nature. Finally Narada started explaining as to the way to achieve pure devotion. There is a common notion that if we have to realize we have to renounce everything. This is not true. In fact renunciation is not external as is generally considered. Renunciation is internal wherein a person always surrenders to the ultimate reality of Lord offering all the actions and fruits. For such a person who has renounced everything internally, external activities will still go on as he is a mere instrument in the hands of the Lord. It is the Lord who is making him do actions rather than himself doing it. This is advisable as the seeker is not at all doing any actions; as he is not the doer, he is not the enjoyer of the fruits whether they are good or bad. As is the case with any goal, there are dos and donts for attaining pure love also. The donts are that a person shouldn’t have any ego, hatred, listen to stories about women and atheists. The dos are offering everything unto the Lord.

Narada finally explains the beautiful concept of offering even desire & anger to the Lord. If we are unable to conquer desire and anger, we should show it towards the Lord. The Lord will then ensure that those are removed from our mind thereby liberating us from their bondages.

Lastly Narada concludes the chapter by telling that pure love alone is to be aspired and practiced. Pure love is like the love shown by a devoted servant or a devoted wife or a devoted mother to household or husband or children respectively.

Attaining pure love alone can give us eternal bliss which is the very fruit of anandam and amritham as explained in the very first chapter by Narada.

Let us all after listening to the virtues of pure love seek it with all our effort and power so that we may rejoice in bliss (that which is sought in the external world each and every moment of our life).

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 4 Sutra 15, 16

2007-11-04T19:00:00.000-08:00

HARI AUM

Prostrations to all.

Sutra 15 –
Tadarpitha akhila aachaarah san kaamakrodhaadikam tasminneva karaneeyam

Word Meaning
Tadarpithah akhila aacharah san – After having offered all activities unto him,
Kaamakrodhaadikam – desire, anger etc.
Tasmin eva karaneeyam – should be had towards Ishwara alone.

Sutra Meaning
After having offered all activities unto him, desire, anger etc. should be had towards Ishwara alone.

Narada here gives a very beautiful way of overcoming desire, anger etc. It is easy to say that we should overcome the six emotions of kaama, krodha etc. But a person who has tried to overcome these will know as to how tough it is. Arjuna himself had this doubt when the Lord proclaimed to him as to controlling the mind. At that time Krishna replied saying that the mind though is very tough to control it can be controlled through dispassion and practice. But it is a well known fact that it might take years of practice in order to control the emotions of the mind.

But Narada gives the easiest way to overcome the passions of the mind in this sutra. Whenever we feel that we are overcome by passions, we should divert those passions unto the Lord. If we are feeling too much attachment towards a person or entity in the world we should direct the attachment towards Ishwara. This can be done through offering all actions whether it is in the form of mental emotions or physical activities unto Ishwara. Thus the moment a person gets attached to another person, he should offer the attachment to Ishwara. This means that we should consider Ishwara as the only person closest to us so that we may divert our attachment, aversion etc. unto him than any other person or entity in the world. This is very easy and simple to do if we consider Ishwara as our closest friend or our father or our mother. When we are very devoted to Ishwara with the knowledge that Ishwara alone is real and he alone is our refuge in the world, we can very easily divert all passions of the mind towards him. Thus whether it is attachment, aversion, anger or greed, we should have it towards the Lord.

Therefore whenever we get angry, we should divert the anger towards Ishwara. Whenever we become overly attached, we should divert the attachment towards Ishwara. When this is done continuously, we will find that after a point of time we will not be able to get attached or averted to anyone as we cannot direct it towards Ishwara whom we love the most. Even as getting angry to our beloved lover is impossible, similarly getting angry with our beloved Lord is impossible. Though by impulse we may feel ourselves getting angry at certain points of time, we should at that time remember to offer the anger unto Ishwara. Though we may not want to, yet because of impulse we will be forced to direct it towards our beloved Ishwara. Slowly as we find it tough to direct attachment and aversion towards Ishwara, we will be forced to stop having the emotions of attachment and aversion. Thus the only emotion that will remain in the mind will be pure love and devotion towards Ishwara. This pure love is neither a bondage nor an obstacle to the seeker as it helps in purifying the mind and making the mind always focus itself on the ultimate reality of Lord. The more and more a person follows this attitude of having just love alone in the mind, the mind will become more and more directed towards the reality than towards illusory entities of the world. Thus slowly the seeker will be lead from the crocodiles of kaama, krodha etc. towards the shore of immortality which is termed as mukthi or liberation in the scriptures.

Thus here we find a beautiful way of overcoming desire, anger etc. by not abstaining from them but directing them towards Ishwara. There have been many people who have realized the ultimate reality of Lord through desire and anger towards the Lord himself. Kamsa, Jarasandha etc. were asuras who had the mental emotion of anger towards the Lord which finally lead them to realization. The gopis as well uddhava had the emotion of attachment or lust towards the Lord which in turn lead them to realization. Thus rather than trying too hard to abstain from emotions of the mind which might finally burst like a fully blown balloon, we just need to direct it towards the ultimate reality of Lord.

We will see the last sutra of this chapter of Narada Bhakthi Sutras in the next day wherein Narada will say that prema or love alone is to be done or practiced in the world.

Sutra 16 –
Triroopabhangapoorvakam nityadaasya nityakaanthaa bhajanaatmakam prema karyam premaiva karyam

Word Meaning
Triroopabhangapoorvakam – Going beyond the three factors of experiences, love and consisting of constant service
Nityadaasya nityakaanthaa bhajanaatmakam prema karyam – a person should have love as in the case of a devoted servant or wife
Premaiva karyam – such a love alone should be followed.

Sutra Meaning
Going beyond the three factors of experiences, love and constant service, a person should have love as in the case of a devoted servant or wife.

Narada concludes this fourth chapter of Bhakthi Sutras with this particular sutra. He concludes by telling that Prema or pure love (which is inexplicable as explained in the very first sutra of this chapter) alone is to be aspired and practiced in life by a seeker.

Narada says here that we have to go beyond everything. All limitations have to be crossed over for a person to became a real devotee of the Lord. This is done through constant remembrance of the Lord; speaking about the Lord alone; thinking about the Lord alone as has been explained in an earlier sutra in this chapter. The goal of bhakthi is paraa bhakthi in which the devotee merges into the reality of Lord. The Lord is infinite, unlimited and thereby blissful. In order for a person to gain pure devotion with which he merges into the Lord, he has to cross over all limitations; he has to break all limitations.

Is it possible to go beyond limitations in the world?
Yes, it is possible to do that; limitations are broken when a person is ever immersed in thought or contemplation of the Lord. During that time, the devotee knows nothing but the Lord. Whatever is seen in the world is the form of the Lord; whatever is spoken are words of the Lord; whatever activities are done are worship of the Lord – thus whatever is there is the Lord alone for a real devotee who is ever immersed in contemplation of the Lord. The Lord in Gita terms such contemplation as ananya bhajanam – meditation without any other thoughts. “No other thoughts” doesn’t mean that such a devotee will not be doing activities in the world. This only means that the devotee’s mind will convert all names and forms of the world into the ultimate reality of Lord. Once the devotee convinces his mind and intellect that whatever is seen and present in the world is only an illusion of names and forms in the reality of Conscious Lord even as various gold ornaments are mere illusions of names and forms in gold, then the devotee internally will be asserting each and every moment that the Lord alone is present here. It is this intellectual or mental assertion when anything is seen or heard that the Lord terms as ananya bhajanam. That such contemplation wherein all limitations are broken is possible is proved by Narada giving a couple of examples for the same.

The examples that Narada gives is that of a devoted servant and a wife. We can add a mother as well to the list as Sri Ramakrishna beautifully explains. A devoted servant is fully devoted to the house and the people in the house she works. She calls the child of the house as “my child” and takes care of everything in the house as if it is her house. A wife does a similar thing with her husband. She doesn’t see her husband as different from herself – she sees her husband as part of her life. Thus each and every activity of the husband is looked into by the wife. It is for this reason that such a wife will be able to even judge the thoughts of her husband. If the world still had such devoted wife, we wouldn’t be dealing with too many divorces that happen even in India today. Sri Ramakrishna adds the example of a mother. We all are well aware of the fact that when the child cries, a mother can know it though she might be away from the child. Again this is not seen today as children spend most of their time in day-care centers than with their parents.

These three are beautiful examples wherein we see all the limitations being crossed over. As per Sri Ramakrishna when we merge the three love and direct it towards the Lord, we will become realized and merge unto the Lord. Narada also is saying that such love alone is to be sought and practiced in life by devotees.

With this, Narada ends the fourth chapter of Prema Nirvachanam. We have one more chapter left in the Bhakthi Sutras which we will start after seeing a summary of the fourth chapter in the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 4 Sutra 13, 14

2007-09-26T04:45:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 13 –
Stree dhana naastika charitram na sravaneeyam

Word Meaning
Na sravaneeyam – Don’t hear
Stree dhana naastika charitram – stories (gossips) about women, wealth and non-believers of Ishwara or Brahman.

Sutra Meaning
Don’t hear or spend time on stories about women, wealth and non-believers of Brahman.

Narada in the previous sutra mentioned that a person doesn’t need to renounce everything but he just needs to do sadhana as well as renounces phalam or fruit of actions. Now Narada is entering into the sadhana to be done in order to be established in paraa bhakthi. From this sutra till the 16th sutra (last sutra) of this chapter, Narada explains about what to do and what not to do as part of sadhana towards being established in paraa bhakthi.

Even like in the first chapter and third chapter, Narada first mentions the “not-to-dos” or prathikoolas that to be renounced in this and the next sutra.

Though Sankara and tradition mentions the two-fold obstacles of kaamini and kanchanam (women and wealth), it was Sri Ramakrishna Paramahamsa who publicized and made the normal folks aware of this.

Sankara beautifully mentions this in the first few slokas of Bhaja Govindam thus:

Moodajaheehi dhanaagama trishnaa
Kuru sadbuddhim manasi vitrishnaam
Yat labhase nija karma upaattam
Vittam tena vinodhaya chittam

Renounce the thirst for wealth in your mind; be dispassionate in the mind and fix the mind unto the reality; whatever wealth you get by regular daily activities, be content with the same.

Naaristhanabhara naabhivesham
Dristvaa maa gaa mohaavesham
Etat maamsa vasaadivikaaram
Manasi vichinthayam vaaram vaaram

Don’t get deluded into the full bosom, navel and private part of the women; repeat in your mind always that these are only made of fat, flesh etc.

Narada following tradition thus says in this sutra that we should never get into contemplation of women, wealth or dis-believers of Ishwara. The more a person contemplates on women and wealth, the more his mind will be distracted. When the mind is distracted, it will not be able to apprehend the underlying reality of Lord or Brahman. Therefore vision of the unreality and negligence to apprehend the reality will lead such a person into more and more sorrow (thereby taking births again and again in order to get deluded in the ocean of samsaara). Narada adds naastika or disbelievers as well to the list. Any person who doesn’t believes in the underlying reality of Consciousness behind the illusory names and forms of the Lord will never be able to get out of sorrow. The very basis of bhakthi as well as jnaana is faith in the ultimate reality which is so evident yet beyond apprehension (anoor aneeyaan mahato maheeyaan – that which is subtler than the subtlest and larger than the largest).

Any person who doesn’t believe in the reality of Brahman cannot progress in the spiritual path as there is no goal to be empirically realized or achieved by such a person. Therefore we should always try to avoid hearing or discussing with disbelievers of the ultimate reality of Ishwara or Brahman.

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

Sutra 14 –
Abhimaana dambaadikam tyaajyam

Word Meaning
Tyaajyam – Renounce
Abhimaana dambaadikam – qualities like ego, pride etc.

Sutra Meaning
Renounce qualities like Ego, pride etc.

We saw in the previous sutra Narada proclaiming that we shouldn’t listen to stories or gossips about women, wealth or naastikas who don’t believe in Brahman or God. In this Sutra Narada mentions another “not-to-do” in order to attain paraa bhakthi. We always have to renounce qualities of the mind which not only distract the mind but lead us from the reality of Lord to the unreality of world.

Let us analyze just one quality of the mind to prove this. Abhimaana is sense of Ego which is nothing but getting attached and associated with things and people around us. Ego starts with association of the Self or “I” with the body-mind-intellect and then extending itself to people and things around us. It is Ego sense that makes us feel some people as our friends and others as our enemies. It is Ego that makes us feel some things are happiness providers as we like them and others are sorrow providers as we hate them. Due to this dual notion arising out of considering duality as real and getting association with the duality, we will end up in sorrows and sufferings when something good or bad happens to people and things around us. Not only that Ego leads us to sorrow, it veils the reality that Lord alone exists here. Instead of focusing on the non-dual Lord we will be focusing on the dual world. Instead of concentrating on the real Lord we will be focusing on the illusory names and forms. Instead of spending time in devotion to the reality of Lord we will be focusing on attachment and aversion towards worldly entities. This in turn will thereby lead us away from the Lord and lead us to sorrows-sufferings in the world.

Such a person who is lead away from the Lord and getting attached to things will be taking birth again and again in the world in order to get rid of all attachments and realize his own nature of Lord. Until liberation from worldly bondages and realization of one’s own nature of Lord a person has to be born again and again. A person with Ego will not be able to have devotion towards the Lord which is the way out of the bondages of the world (going through birth and death again and again). Therefore Sankara beautifully says in Bhaja Govindam,

Punarapi jananam punarapi maranam
Punarapi janani jatare shayanam
Iha samsaare bahudustaare
Kripaya pare pahi murare

Again birth and again death; again in the wombs of a mother; this ocean of samsaara (consisting of births and deaths) is tough indeed to cross over. But with devotion and surrender to the Lord, a person easily crosses over it.

Thus a person without abhimaanam alone can realize his own nature of Lord by overcoming samsaara. Thus we have to renounce qualities of the mind like ego, pride etc.

The Lord proclaims thus in Purusha uttama yoga:

Niramaana mohaah jithasanga doshaah
Adhyaatma nityaa vinivritta kaamah
Dvandvairvimukthaah sukhadukha samjnaaih
Gacchanthi amoodaah padam avyayam tat

A person devoid of ignorance, without sense of ego and delusion, devoid of the faults of getting attachment to things, being focused in the spiritual path, devoid of all desires and devoid of the dual notions like sukha-dukha etc. will attain the immutable state (of blissful Lord).

The above sloka of Gita propounds as to what all we have to renounce in order to progress in the spiritual path towards realization of the ultimate reality of 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 Sutra 11, 12

2007-09-11T19:51:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 11 –
lokahanau chinthaa na karyaa, niveditha atma loka vedatvaat

Word Meaning
Lokahanau chinthaa na karyaa – do not worry about worldly losses
Niveditha atma loka vedatvaat – as oneself, worldly as well as vaidika activities are offered to the Lord.

Sutra Meaning
Don’t worry about worldly losses as oneself, worldly as well as vaidika activities all are offered (surrendered) to the Lord.

Here Narada beautifully gives one of the main characteristics of a devotee. We often think that devotion to Guru or God is just in terms of words like ‘Grace of Lord’, ‘Thanks to Lord’ etc. They also consider themselves to be offering everything to the Lord. But what is real offering and surrender? Is it mere words of ‘thanks to Lord’? No it isn’t. A person who is a real devotee will have offered everything to the Lord.

The Lord’s very last statement in Gita is

Sarva dharmaan parityajya maamekam sharanam vraja

Renounce all activities and take refuge in me alone.

When a person thus has renounced all activities, then there is no worry about worldly losses including one’s relationships. But there are many who think that their husbands, their parents, their family is greater than renunciation. These people substantiate their stand by telling that the Lord himself says in Gita to offer everything unto him and not to directly renounce everything. But is this the right interpretation? No, not at all. Real offering is not different from renunciation. The moment a person tries to justify the nature and actions of his loved ones, there is no real offering. For a person who has offered all his actions to the Lord, there is nothing like ‘my husband’, ‘my family’, ‘my relatives’ etc. If a person has such ‘mine’ attitudes, then he hasn’t really offered everything to the Lord. Therefore renunciation at the mental and physical plane is inevitable for such a person.

I personally know of people who when questioned about their near-one’s actions have replied that ‘my father is also Brahman’, ‘my mother is also Brahman’, ‘my husband is also Brahman’. What utter ignorance is such a state? They think they have gained knowledge and thereby try to justify their ‘selfish’ actions unto the scriptural definition of bhakthi and jnaana. Though such people can take refuge in their mental stand, they will never be able to realize their very nature in many births to come. The moment we say that ‘my father is Brahman’, we are not renouncing ‘my father’. A person who sees everything as Brahman will never use the words of ‘my father is Brahman’ – because for him there is no my father but Brahman alone exists. Vidyaranya following Sureshwaracharya equates such people who think they are realized and thereby do actions as they like to dogs and pigs!!!

That is real devotion wherein a seeker is not bothered about the losses he might occur by facing the fact about other people’s nature as well as their actions. It is for this reason that Mahatmas are never bothered about making true statements whether it is about the President or the Prime Minister or even Indra!!!

The Kanchi Seer Jayendra Saraswathi once visited Kerala during the Kaladi festivals. On the dais with him were the ministers of the Kerala government. They all spoke about brotherhood, loving nature etc. Last came the chance of Kanchi acharya to speak. The seer smilingly proclaimed – ‘all who spoke before me spoke about brotherhood but brotherhood is not just mentioning of words but it should be in deeds’. This was a direct blow to the orators of Kerala government. The ministers could do nothing but just hold on to their smiling face. The Kanchi seer was able to make such an open statement about the ministers that they were merely using words and not translating them into actions because he didn’t fear any worldly loss.

Many people criticize the current Kanchi seers for having violated the Vedic tradition. But we have to understand that tradition is uplifted by the seers and it is not the opposite. The seers are the pillars of tradition and they are not dependent on tradition. Even when the seer was arrested and when he was released, he was still smiling as can be seen in various videos and photos of the incident. This is possible only because the seers are real devotees of the Lord not worried about worldly losses as everything has been offered to the Lord including vaidika dharma and activities.

People who merely use words of ‘Lord’s grace’ and twisting scriptural statements to one’s own benefits in order to justify their and their beloved’s actions are not real devotees but they are fox in the form of Lion!!! They are but a disgrace to all seekers as they seem to be behaving as if they are learned and realized whereas they are utterly ignorant about even the nature of the Lord. Yoga Vasistha terms such people as donkeys who are carrying the load of Veda!!!

We have to learn from this sutra as to what is the definition of a real devotee. Only then will we be able to be a real devotee thereby getting bliss of the Lord and spreading it in the world even as great Mahatmas like Ramana, AMMA etc. do.

Sutra 12 –
Na tatsiddhau lokavyavahaarao heyah kinthu phalatyaagam tatsaadhanam cha

Word Meaning
Tatsiddhau – Once such divine love towards Ishwara has been achieved or attained
lokavyavahaarao na heyah – worldly activities are not (need not) be renounced.
Kinthu – But
Phalatyaagam tatsaadhanam cha – we should do sadhana towards maintaining the divine love and renounce all craving for fruits of actions.

Sutra Meaning
Once a person gains divine love or paraa bhakthi towards Ishwara, worldly activities need not be renounced. But we should do sadhana to maintain the divine love and renounce all craving for fruits of actions.

In the previous sutra Narada mentioned that a person need not worry about loss of worldly possessions as a seeker would be renouncing everything from one’s possession to the entire world by offer it to Ishwara. We can thereby have a doubt as to whether we need to renounce everything or just offer it to Ishwara. Narada clarifies this in this sutra.

Gaining glimpses of divine love is possible once a person does sadhana and is always trying to remember the Lord. But such glimpses don’t take us to realization until it becomes steady like a ever-shining lamp. Jnaana is gaining knowledge about Brahman. But jeevan mukthi or moksha is jnaana nistaa or being established in the knowledge about Brahman.

Similarly the goal of merging into Ishwara also can be split into two – gaining bhakthi and being established in bhakthi. It is possible that even after gaining bhakthi a person falls down by forgetting Ishwara thus unable to always establish himself in Ishwara. If the great Sankara himself forgot the truth of Advaita when Siva appeared in the form of Chandaala (depicted in Maneesha Panchakam) then what to speak about other seekers? We will not enter into the debate of whether Sankara really forgot the truth or whether it was another of his play. The point is that though we may have attained divine bliss yet we may forget it due to vasanas and environment around us.

Thus the easiest way to always be established in Ishwara is renouncing the world and taking the path wherein our duty is only to remember Ishwara. Narada’s previous sutra explanation of renouncing everything kind of gives us the view that sanyaasa is essential in order to realize Ishwara. But the sanyaasa that Narada as well as Krishna mentions in Gita is internal karma sanyaasa and not external wearing of ochre (though internal sanyaasa is impossible for many of us without external sanyaasa due to our passions and attachments). Thus Narada in this sutra clarifies his view by telling that we don’t need to renounce activities. If a person thinks that he can renounce everything by taking sanyaasa then he is wrong.

Sanyaasa is defined by scriptures as “atmanah rakshaartham jagat hitaaya cha” – uplifting the Self to moksha and doing welfare to the world. Thus there are activities for sanyaasins as well. It is well known that on the day of Guru poornima a sanyaasin has to do pooja in the form of a ritual. Out of the 48 samskaaraas (if my memory doesn’t fail me) 8 are for sanyaasins. A sanyaasin cannot wear any other dress than the ochre-robe. Thus wearing the ochre robe is an activity for the sanyaasin which in turn means there is no complete external renunciation.

Thus whoever thinks that sanyaasa is renouncing and getting into a mission (thereby wearing an ochre robe) is completely wrong about it. Real sanyaasa is renouncing of the fruits of actions or phala tyaagam. When a person doesn’t desire fruits while performing actions then he ceases to be the doer of the action. When a person ceases to be the doer of the action then he ceases to be the enjoyer as well of the action. A person who is neither the doer nor enjoyer of an action has renounced the action as he is a mere witness to the action. This is real sanyaasa when a person is a mere witness of actions by offering it completely to Ishwara.

This is what Ramana beautifully summarizes as:
Ishwara arpitham na icchayaa kritham
Chitta shodakam mukthi saadhakam

Work offered to Ishwara and done without craving for the fruits leads to purification of the mind and thereby to realization.

There are many people who are extremists in the case of sanyaasa. Few people think that they can remain married yet unaffected by activities (though having a lot of passion which in turn resulted in their marriage itself). Few others think that sanyaasins are great as they have learnt the scriptures, renounced everything and are greater than people living in the world. But these folks are wrong as both of them think that they are great. We all are familiar with the statement ‘vidhya dadaathi vinayam’ or knowledge brings humility. Paramartha beautifully gives the story of pillow-game to show that a jnaani after realizing Brahman would be as if ashamed that he thought he was achieving something but there was nothing to be achieved at all. The moment a person thinks he is realized, he is living like a saint and he can live like Janaka or Balakrishnan Nair then he is in utter ignorance thinking all the while that he is realized!

A real jnaani whether he is a sanyaasin like Chinmaya or Paramartha or a grihastha like Balakrishnan Nair or Nochur Venkatraman would always be offering activities to Ishwara and doing them without seeking any fruit. Try mentioning to him about stopping an activity, he will be ready to do it if that is what is required. If we try out the same thing with an ajnaani who thinks he is a jnaani, there will either be a revolt or a kutarka that ‘why should I renounce actions and attachment? Why can’t I live like Janaka’ etc.

Narada thus through this sutra says that real sanyaasa is not external renunciation but renunciation of doership as well as craving for fruits of actions.

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 Sutra 9, 10

2007-08-28T20:04:00.000-07:00

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

Chapter 4 Sutra 7, 8

2007-08-16T20:08:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 7 –
uttarasmaat uttarasmaat purva purvaa sreyaaya bhavathi

Word Meaning
Uttarasmaat Uttarasmaat – than the previous one
Purva Purva Sreyaaya bhavathi – the later ones are higher.

Sutra Meaning
The later ones are higher than the previous ones (the rajo guna bhaktha is higher than tamo guna bhaktha, sattva guna bhaktha is higher than rajo guna bhaktha etc.)

It has been quite long since we continued this thread. In the previous few sutras of this chapter Prema Nirvachanam or defining bhakthi, Narada initially explained that bhakthi is indefinable even as a dumb person cannot speak about taste. Narada also mentioned that the bhaktha will ever be immersed in activities regarding the Lord and will always have focus on the Lord whatever be the activity that he is doing. This is the higher type of devotion or paraa bhakthi wherein the devotee is ever focused on the Lord – he doesn’t know anything apart from the Lord – whatever he knows is the Lord alone. Whatever he sees are forms of the Lord, whatever he hears are praises of the Lord, whatever he speaks are glories of the Lord, whatever work he does is an offering to the Lord and whatever is there is the Lord alone.

This higher devotion is not that easy to directly achieve as very few are capable to directly reaching such a level. Hence majority of people (excluding exceptions) will have to initially get attached to the Lord seeking something. Such devotion wherein the devotee gets attached not to the formless or all-pervasive Lord but a particular form depending on his quality as well as seeking some or the other thing in life is called gauni bhakthi or secondary type of devotion. The word gauni can mean “depending on guna” as well as “secondary”. Narada here thus mentions that gauni bhakthas are of three types and there is a two-fold categorization of the gauni bhakthas.

Gauni bhakthas can be categorized depending on the quality or internal attitude of the devotee or depending on what the devotee seeks from the Lord. Depending on the quality of the devotee, it is tamo guna bhakthas, rajo guna bhakthas and sattva guna bhakthas. As most of us are aware of, a person’s mind can be of either of three qualities of sattva, rajas and tamas. That mind which is calm and peaceful is having sattva guna. That which is ever filled with actions in the form of thoughts is in rajo guna which denotes activity. That which is ever in slumber, laziness etc. is in tamo guna. Tamo guna also indicates violence as well as activities considered bad as per the dharma shastras.

The devotees who pray fierce Lords like Kali etc. and pray through tamas activities like offering a human being or an animal are tamo guna bhakthas. Though in olden times such activities were found, it was only for certain types of rituals or karmas which required it compulsorily. There can be no Lord or God who wants killing of another person for his fulfillment – such a Lord is a sadist in nature which is contrary to the scriptural portrayal of the Lord.

The devotees who do activities like getting donations, doing poojas, arranging get-togethers, programmes etc. are rajo guna bhakthas. The sattva guna bhakthas are those who depend on peace and calmness of the mind by ever focusing on the Lord at all times irrespective of situation and surrounding.

As Narada says in the 7th sutra, the later ones are higher and superior than the previous ones. Hence we should always strive to worship the Lord through sattva guna activities – sattva guna bhakthas are very close to paraa bhakthi as their mind has subdued and is ever immersed in the Lord.

Another categorization of the gauni bhakthas are based on what is being sought. This is mentioned by the Lord in Gita thus:

Chathurvidhaa bhajanthe maam janaah sukrithino arjuna
Aartho jijnaasurarthaarthi jnaani cha bharatharshabha

O Arjuna! Four types of people worship me due to their previous good actions. They are aartha (people seeing removal of worldly sorrow), jijnaasu (people seeking knowledge), arthaarthi (people seeking wealth in one or other form) and jnaanis (people who are ever immersed in me).

Jnaanis are same as people who are in paraa bhakthi. Hence Narada mentions the other three types of devotees are gauni bhakthas. Aarthah are people seeking removal of worldly sorrow, jijnaasu are people seeking knowledge and arthaaarthi are people seeking wealth. All the three people seek something or the other. The higher one among these three are the jijnaasus who seek knowledge and thereby will slowly become jnaanis or enter into paraa bhakthi.

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

Sutra 8 –
anyamaat saulabham bhakthau

Word Meaning
Saulabham – easier
Anyamaat – than other paths
Bhakthau – for devotees

Sutra Meaning
Devotion is easier (to attain) than the other paths towards realization of the Lord.

Here Narada is giving the reason as to why everyone has to choose the path of devotion than the other paths. We have to remember here that as per Narada, the path of knowledge is not different from the path of devotion (as jnaana is the same as paraa bhakthi). But if we take other paths of yoga (raja yoga or hatha yoga) as well as the path of karma (actions – doing nitya naimittika karma whereas non-doing of prathishiddha karma) is tough. For raja yoga, we have to slowly progress through the asta angas or the eight steps starting with yama, niyama etc. We cannot proceed to dhyaana or Samadhi until we cross over asana, pranayama, pratyahara and dharana. Asana as per yoga shastra is any position which is comfortable for a person and the person can sit in it without any movement for a stretch of minimum 2 hours. We all know how tough it is to sit in a position without moving for 2 hours or more. Thus the path of yoga is tougher than the path of devotion. Similar is the case with karma – karmas have so many limitations and restrictions on them. If we miss one restriction, then the outcome that we get will be different from what we are expecting. A brief criticism of karma can be found in the 1st Mundaka 2nd Khanda of Mundaka Upanishad.

To put it in Sankara’s beautiful terminology, a doer has the options of karthum, akarthum, anyatha karthum with respect to actions (doing, non-doing, doing in a different way). Thus since there isn’t in the first place any security around karma (to ensure that we do it in the proper way) as well as the reason that there are too many restrictions, karma is a tougher path than bhakthi.

When comparing the path of yoga and karma with bhakthi, bhakthi is very simple. The only two main sadhana that Narada mentioned in the third chapter was “vishaya tyaagam – sanga tyaagam” (renunciation of desire for sense objects and attachment to sense objects) and “avyaavritta bhajanam” (uninterrupted devotion towards the Lord). There are no restrictions of place, position, time etc. for bhakthi – whatever be the action that we are doing, we just have to remember the ultimate reality of Lord and offer our actions to the Lord. This is very simple compared to the doing yoga or doing actions (path of karma means doing bigger rituals like sandhya vandanam, agnihotra etc.).

We will see the two beautiful reasons that Narada gives for substantiating this utra that bhakthi is easier than other paths in the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 4 Sutra 5, 6

2007-06-28T20:01:00.000-07:00

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

Chapter 4 Sutra 3, 4

2007-06-21T20:20:00.001-07:00

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

Chapter 4 Sutra 1, 2

2007-06-04T20:28:00.000-07:00

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

2007-06-04T20:27:00.000-07:00

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

Chapter 3 Summary

2007-04-19T01:56:00.000-07:00

HARI AUM

Prostrations to all.

We have concluded the third chapter of Narada Bhakthi Sutras titled Bhakthi Saadhanaani. Let us today try to summarize the contents of the chapter so that we may be easily able to remember and implement at least some of these (if not all of these) in our day-to-day life so that it will lead us to the ultimate goal of eternal bliss.

Narada in this chapter was speaking about the various sadhanas in order to achieve the final goal of paraa bhakthi or merging into the ultimate reality of Lord. The sadhana has two aspects - positive and negative. Positive aspect is following of certain things which in turn will directly lead to the goal whereas negative aspects are those that have to refrain from as they will cause obstacles to the progress in the spiritual path towards the goal.

The positive aspects were mentioned by Narada as renouncing attachment to sense objects and through continuous uninterrupted supreme devotion to the Lord. Both of these were mentioned by Narada as being easy to achieve through the grace of God or through grace of Mahat sanga (association with wise people). Association with wise people is achieved only through the grace of God. Such association is great in that it is very tough to really achieve (though Mahatmas are many), beyond our apprehension and sure to lead us to the goal. Such association with Mahatmas should always be encouraged in the life of a seeker as this in itself will ensure the qualities essential in a seeker to achieve the goal of realization of the ultimate reality of Lord.

Satsanga is not merely association with Mahatmas but any talk about such Mahatmas or their works or their words is also association with them. Such words and talks will have the presence and grace of the Mahatma which in itself will ward off evil thoughts and encourage good thoughts in the mind thereby leading a seeker fast in the spiritual path.

Association with bad people or things should always be renounced as though they might seem to be small like waves or bubbles, they have the potential to become an ocean once properly cultivated. Here bad doesn't mean anything in particular but just those thoughts and those people who are posing as obstacles in the spiritual path even if they are our own parents or relatives or Guru. Any person or thing that is an obstacle to our progress is a bad thing which has to be renounced at all costs.

Why should dussanga or association with bad be renounced?

Because they will finally lead a person to destruction. Such dussanga will initially lead to kaama or desire to keep them with oneself. When such desire is not fulfilled, it will lead to anger. Anger will lead to delusion. Delusion will lead to destroying of intellect or discriminating capability. This will in turn lead to destruction of a person.

Since dussanga will lead to destruction of a person, a seeker should always be away from dussangas in all forms.

Finally Narada ends up this chapter by telling as to who will overcome the delusion of Maya. The qualities given were elaborate and easily used by a seeker to judge as to where he stands in the spiritual path. We will just enumerate here as detailed explanation has already been done.

1. He who renounces sanga
2. He who serves the Mahatmas by following his words into actions
3. He who is devoid of the notions of "I" and "mine" (commonly known in Vedanta as Ego).
4. He who stays in a secluded place contemplating on the Lord
5. He who gets rid of the roots of bondage with the world
6. He who goes beyond the three gunas of sattva, rajas and tamas
7. He who renounces both good and bad
8. He who renounces the craving for fruits of actions
9. He who renounces all actions by renouncing the doer-ship notion
10. He who becomes nirdvandva or gets rid of the dual notions of the mind
11. He who renounces even the Vedas
12. He who sticks on to unlimited attachment or devotion to the Lord alone

Such a seeker who possesses the aforementioned 12 qualities will overcome the delusion of Maya. Such a person will not only overcome the delusion of Maya but he will be instrumental in helping the people in the world to overcome the delusion of Maya by properly guiding them and making them realize the non-dual reality of Lord.

With this, we come to the end of this third chapter of Narada Bhakthi Sutras. 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 3 Sutra 16 and 17

2007-04-11T19:57:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 16 –
Yo vedanapi sanyasyathi kevalam avicchinna anuraagam labhathe

Word Meaning
Yah vedaan api sanyasyathi – He who renounces even the Vedas,
Kevalam avicchinna anuraagam labhathe – and attains only unlimited devotion to the Lord

(He crosses over Maya).

Sutra Meaning
He who renounces even the Vedas and attains only unlimited devotion to the Lord, he crosses over Maya.

Narada finally ends up the enumeration of the qualities in a seeker to overcome Maya in this sutra. He gives the last two qualities essential in a seeker in this sutra. As in many other places, Narada’s view might seem to be non-traditional, non-conventional and even contradictory to scriptures but the statements are perfectly in blend with scriptures.

A seeker who is in the spiritual path considers the Vedas as the ultimate authority to anything whether it is regarding actions to be performed or rituals or propitiation or knowledge. There is nothing greater than the Vedas for a seeker. The Vedas since are the final authority on knowledge and spiritual path, it is the last thing that has to be renounced by the seeker. Vedas as they themselves proclaim in Brihadarayanka Upanishad (vedaah avedaah) are valid only in the empirical plane. At the ultimate level, there is only one thing which is real – that is termed as Ishwara or Lord or Brahman. Thus there is only one thing that has to kept close to our heart and everything else has to be renounced. The more we cling on to Vedas, we are in fact binding ourselves with the golden chain of Vedas. Vedas are just like the dream lion which helps us in waking up. Once we wake up, we shouldn’t still cling on the dream lion. We should let the dream lion go once we wake up as the lion which caused us to wake up is only an illusion only.

The Vedas though are said to eternal at the empirical level, is an illusion only from the ultimate level. If we cling on to any part of the Vedas whether it is the Brahma Sutras or the Upanishads or Gita, we will not be able to realize our nature of Lord. If we are to realize our nature of Lord or Brahman, we have to renounce everything and be attached to the Lord alone. This is possible only if we renounce the Vedas as well. There are many people who cling on to the Vedas after learning them. There are yet others who cling on to their Guru or the Mahatmas in the world. Any speech about the Mahatma also being an illusion will evoke strong protest from such people. Such seekers have to understand and realize that everything apart from Brahman is an illusion whether it is the Vedas or the Mahatma or the Sadguru. Clinging to one’s Guru or the scriptures is also an attachment which will hinder the progress towards realization.

We are all in the spiritual path from the ocean of samsaara to the kingdom of liberation. While traversing in the ocean, we take resort to the boat of Guru and scriptures. After reaching the kingdom, we cannot say that “I will still keep the boat”. Clinging on to the Guru or the scriptures is as good as clinging on to the boat. We have to renounce the boat if we have to enter into the kingdom of liberation. As long as we cling to the boat, we will not be able to cross and get out of the ocean of samsaara. Similarly as long as we don’t renounce attachment to the Guru and the scriptures, we will not be able to cross over the delusion of Maya.

JIs renouncing of Guru and scriptures along enough? No, after renouncing we should ensure that we cultivate unlimited devotion to the only real entity of Lord. This devotion can be in the form of devotion to Guru whom we consider as the Lord alone. But the moment we differentiate between Guru and Lord by seeing the Guru as a form, we are getting attached to the Guru. A real seeker will renounce the Guru in the physical form and be devoted to the Guru in the unlimited form of adviteeya Brahman or Lord. Such a devotion is unlimited because there is only the Lord seen – nothing else is seen and attachment to nothing else is achieved. This is the final step towards realization when the seeker renounces everything and is devoted in the purest form to the ultimate reality of Lord. Such a person alone crosses over Maya.

We will see Narada’s another bold statement that such a person not only crosses over Maya but he helps in crossing other ignorant people as well in the world in the next day.

Sutra 17 –
Sa tarathi sa tarathi sa lokaan taarayathi

Word Meaning
Sa tarathi – he crosses (over the ocean of Maya)
Sa tarathi – he crosses (over the ocean of Maya)
Sa lokaa taarayathi – he also helps in the world (people in the world) crossing over.

Sutra Meaning
He crosses; he crosses over the ocean of Maya. He also helps in the world crossing over Maya.

We saw in the previous day as to Narada finally proclaiming that a person who renounces everything including the Vedas and develops ultimate devotion to the ultimate reality of Lord crosses over the ocean of Maya. Here Narada boldly says that such a person not only himself crosses over Maya but he helps in the world over crossing over. This means that such a person helps the people in the world to cross over. As proclaimed by Lord in Gita that a Mahatma’s activity in the world is only for the welfare of the world, the very presence of the Mahatma helps other people to get inspiration, work towards the goal and thereby crossing over the ocean of samsaara.

Is there any world for the Mahatma who has crossed over Maya? Can he perform any actions as actions are arising out of ignorance?
The world may or may not be there for a Mahatma. The state of a Mahatma cannot be explained in words as he has realized Brahman who is beyond words. We cannot really put in words the experience of a Mahatma but can only hint at it from the viewpoint of an ignorant person. The question itself shows that the questioner is in ignorance. Such a person who is in ignorance cannot apprehend the state of a Mahatma who is in knowledge even as a farmer cannot understand the state of Einstein. But in order to pacify the seeker who questions such futile questions, the scriptures explain it beautifully.

A person sees water in desert. He runs after water but doesn’t find it. Thereby he realizes that there was and there is no water in desert. After knowing that there is no water in desert, he might still see water in desert. But the knowledge that there is no water will help him in not running after water. Even if he runs after water along with the world, he will not be affected by the outcome of not finding water because he already knew that there is no water. Similarly once a Mahatma crosses over the ocean of samsaara, he might still see the world. But he knows that there is no world as the world is only an illusion of names and forms in the ultimate reality of Lord. Therefore he is not bound by the world or its objects. He might do actions like a worldly person even as we daily dream though we know there is no dream world. Such actions do not exist for the Mahatma as he knows that everything is an illusion. But ignorant people like us will see such a Mahatma performing actions because of our ignorance state. Any action performed by a Mahatma will be for the benefit of the world because he has overcome all actions. Even as a perfect actor will perform the role to perfection, the Mahatma will be doing actions to perfection keeping in mind the welfare of the world. This “welfare of the world” explanation is not from the perspective of the Mahatma as for him there is no world at all but this is from the perspective of the ignorant seeker.

Such Mahatma’s very presence will inspire us to seek the ultimate reality of Lord and enter into such a state. Thus the Mahatma will be instrumental in helping people of the world cross over the ocean of samsaara even as great actors like Aamir Khan, Kamal Hassan and others are instrumental in making fresh and new actors perform to perfection.

This aspect of a Mahatma helping others to cross over is not as important as the qualities enumerated which will help seekers like us to cross over Maya. With this, we come to the end of this third chapter of Narada Bhakthi Sutras. We will see a summary of this chapter in the next day and then enter into the four chapter.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 3 Sutra 14 and 15

2007-04-04T20:17:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 14 –
Yo viviktha sthaanam sevathe, yo lokabandham unmoolayathi, nistraigunyo bhavathi, yogakshemam tyajathi

Word Meaning
Yo viviktha sthaanam sevathe – He who stays in a quiet place and in solitude,
Yo lokabandham unmoolayathi – he who removes all bondages from the world from the roots (fully),
(Yah) Nistraigunyo bhavathi – he who goes beyond the three gunas,
(Yah) Yogakshemam tyajathi – he who renounces both acquiring and maintaining,

(He crosses over Maya).

Sutra Meaning
He who stays in a quiet place (in solitude), he who removes bondages from the world, he m he who goes beyond the three gunas and he who renounces both good & bad, he crosses over Maya.

We saw in the previous sutra, Narada enumerating three qualities essential for crossing over Maya as renouncing all attachment, serving Mahatmas and being devoid of the attitude of “mine” (possession). Here Narada continues this enumeration by pointing out four more qualities.

It is able to fully renounce the world both internally and externally only when we are in a place which is quiet. Such solitude is essential in order to get out of the shackles of bondage with people and things. Internal solitude is what is to be ultimately aimed but such internal solitude is possible only through external solitude. Thus a person has to try to be in solitude. Such quiet and calm places make a person’s mind relax thereby making it easy to forget everything and contemplate on the Lord.

Attachment to things and people is due to considering the world to be real. Thus it is bondage to the world which causes attachment to people and things. Therefore it is essential to get rid of bondage to the world fully. Solitude will help a person to get rid of attachment and associations with the world (both of which lead a seeker to get more and more bonded to the world). Removing bondages from the world is nothing but knowing the world to be illusory and unreal. Even an avatar like Krishna couldn’t stay away from the world. As long as we are in the world, we have to bound to people and things. It is impossible to live in the world without external bondages. Thus what is important is internal non-bondage which is possible only through knowing and remembering that the world is only an illusion in the ultimate reality of Lord.

When we consider the world to be unreal, then we are not bind to the world. This non-binding will make us cease to have the three gunas which are the innate nature of the mind based on the surrounding and helping us to do activities. When a person knows the world to be unreal, all activities just happens – he is not attached to activities. As he is not attached to activities, there is no quality in the mind which forces such activities. Such a seeker is thus beyond the three gunas of sattva, rajas and tamas.

When a seeker is beyond the three gunas, he is not bound by activities. Thus such a person doesn’t bother about his well-being. Therefore he has renounced both acquiring things (desire to acquire things) and maintaining things (desire to maintain things). Such a person fully is beyond good and bad seeking in the world. He is ever immersed in contemplation of the Lord – as he is beyond the three gunas, he is not bound by fruits of actions leading to good and bad categorization of the fruits. Such a person alone gets rid of the bondage of Maya which causes duality and likes-dislikes to the duality. Likes and dislikes in turn causes good and bad fruits. A seeker who is devoid of seeking good or bad fruits is therefore not having likes-dislikes. Such a seeker considers the duality as a mere illusion of names and forms in the reality of Lord. Therefore he overcomes Maya.

We will continue with Narada’s enumeration in the next sutra the next day.

Sutra 15 –
Yah karmaphalam tyajathi karmaani sanyasyathi tatho nirdhvandhvo bhavathi

Word Meaning
Yah karmaphalam tyajathi – He who renounces craving for fruit of actions,
(Yah) karmaani sanyasyathi – he who renounces all actions
Tatah – therefore
Nirdhvandhvo bhavathi – becomes unaffected by dual notions like happiness-sorrow, cold-heat etc.

(He crosses over Maya).

Sutra Meaning
He who renounces craving for the fruits of actions, who renounces all actions and therefore becomes unaffected by dual notions of the world, he crosses over Maya.

Narada here continues the enumeration of qualities in a seeker which helps in crossing over Maya. The last quality that Narada mentioned was renouncing the idea of acquiring and maintaining. When a person is not bothered about yoga and kshema, he renounces the fruits of all actions. Renouncing the fruits of actions means that when a person does any activity, he is not craving for the fruit of the activity. He does actions because it happens. If by change an action doesn’t happen, then he is not affected. The person is not affected by the outcome of that action. Let’s say the action is applying for a job – if he gets the job, he doesn’t get over-excited; if he doesn’t get the job, and he doesn’t get sad. He remains as if he is not at all involved with the activity as he is unaffected by the outcome and isn’t craving for the fruits of the action.

Such non-craving and unaffected state of mind for the outcome of any action is possible only if the seeker is not the doer of the action. The doer of the action always has to be the enjoyer. If “I” do the action of typing the mail, then “I” will be the enjoyer of the outcome which might be appreciation mails or abusive mails. But the moment I cease to be affected by the outcome of the action, then I cease to the doer as well. Doer-ship and Enjoyer-ship both go hand in hand. We cannot have one without the other. Thus if a person is not the doer, then he is not affected by the fruit. If a person is not affected by the fruit, then he is not the doer.

This is as good as telling that “I” am not affected by the performance of the cricket team (reallyJ) because “I” am not part of the cricket team in any way thereby ceasing to the doer of any activity related to the cricket team. But if I am attached to the cricket team and do the activity of watching cricket, then I will be the enjoyer of the outcome of the cricket team’s performance.

Thus a person who is unaffected by the outcome of an action is the non-doer of the action. A devotee who wishes to cross over Maya will have to remain unaffected by the outcome of an action therefore has to renounce all actions. Here renouncing actions doesn’t mean “inactivity” or “non-activity” going to a forest and just sitting with closed eyes. This only means renouncing the notion of “doer-ship”. As long as “I” don’t identify myself with the doer of Ego, I am not doing any action. As long as I am not doing any action, I have renounced the craving for the fruit and am unaffected by the outcome of the action.

This unaffected and unattached state wherein the seeker renounces the doership and is thereby unaffected by the outcome is termed as saakshi bhaava or witnesshood in Vedanta. We are all in fact saakshi or witness of all activities as we are of the nature of Consciousness which is distinct from the doer of Ego. But due to ignorance, we mix the “I” Consciousness with “I” ego. Thereby starts doer-ship notion and attachment to fruits of actions. Thus when good happens, I become happy – when bad happens, I become sad. The moment we realize our nature of witness of all activities, we will be unaffected by activities and their outcome. This is the state where we are a mere witness to all activities even as the Sun is a mere witness to all activities on Earth. Such witness-hood will make us ever immersed in our nature of blissful Lord thereby ever rejoicing in the bliss inherent in each one of us.

When we are ever blissful, we will not be affected by the dual notions of the mind like happiness-sorrow, cold-heat as we are not doers to enjoy the fruit of any activity. Thus we overcome dhvandhva bhaava which causes most of the sorrow in the world. Therefore we will overcome the ocean of Maya characterized by likes-dislikes which in turn lead to the dhvandhva bhaava of the mind.

We will continue with Narada’s enumeration in the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 3 Sutra 12 and 13

2007-03-27T20:05:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 12 –
Tarangayithaa api ime sangaat samutraayanthe

Word Meaning
Ime – These (kaama, krodha etc. mentioned in the previous sutra)
Tarangayithaa api – though are like ripples
Sangaat – by association (more and more association)
Samutraayanthe – will become an ocean

Sutra Meaning
Kaama, krodha etc. though are initially ripples only – still they become ocean with more and more association (attachment).

In the previous sutra, Narada mentioned that dussanga will lead to kaama, krodha and finally to destruction of oneself. Here he says as to why dussanga has to be renounced fully and kaama, krodha etc. have to be totally removed. These passions of the mind are initially like ripples in water. But these ripples once they build up, they become waves and lead to an ocean. Ocean here represents the state where the mind is totally disturbed and a person is totally immersed in. Once a person is in an ocean, it is very tough to come out of it as we ocean stretches in all directions and finding the shore is very tough. The waves, turbulence, fishes like shark etc. add to the ocean being very dangerous.

A desire or attachment to a thing let’s say to laddoos is like a normal ripple which will affect the mind for a moment and then go away. But once this desire is experienced and enjoyed, it leaves a trace even as ripples do leave a trace in water. This trace grows on and on once the seeker gets more association with laddoos. These traces finally become a vasana or latent tendency coming out of which is as tough as coming out of a chakravyuha. The most common vasana that we find in the world is that of smoking, drinking, sex and TV soapsJ. It is very tough to come out of these vasanas – even if a person wants to come out of such addicted vasanas, it will be very tough and almost impossible. Thus once we keep on adding desires or doing a desire again and again, it becomes like an ocean (unconquerable and fully deluding a person into it).

Therefore Narada here says that these emotions of the mind though seem to be small like ripples, they have the potential to become like an ocean if a person gets more and more association and attached to it. Therefore a wise person should always renounce dussanga which will in turn remove kaama, krodha etc. so that there is no scope of these becoming an unconquerable ocean.

Narada winds up the topic of dussanga and as to why a seeker should avoid dussanga with this sutra. Next he enters into an enumeration of the qualities necessary in a seeker to cross over Maya which we will see in the coming days

Sutra 13 –
Kastharathi kastharathi maayaam

Word Meaning
Kah tharathi – who will cross over
Kah tharathi – who will cross over
Maayaam – Maya

Sutra Meaning
Who will cross over, who will cross over Maya?

Though this is just the first half of the 13th sutra, the rest of the sutra and the next three sutras answers this question as to who will cross over Maya. Narada enumerates the list of qualities that are necessary in a seeker to cross over the ocean of samsaara also termed as Maya. This enumeration is quite exhaustive and bold (so bold that he speaks about renouncing even the Vedas). These are a very simple of judging as to where we stand in terms of the spiritual goal of crossing over Maya and realizing our very nature of non-dual reality of Lord.

What is Maya?
Maya is the ocean of samsaara characterized by avidya-kaama-karma (ignorance-desire-action). Maya is the illusory power of Lord that creates names and forms in the Lord. Maya is composed of the three gunas of sattva, rajas and tamas. Every being in the world is subject to the Maya of the Lord in the form of delusions. The very basic delusion is that of considering oneself as different from the Lord; the other delusions consist of identifying oneself with the body-mind-intellect complex, considering external objects are real and craving for sensual pleasures.

As the Lord himself speaks, Maya is very tough indeed to conquer. Conquering Maya is almost impossible without knowledge and devotion of the ultimate reality of Lord. As water seen in desert deludes a person into thinking that water is there and thereby makes him run towards water, similarly Maya makes a person believe that the world is real thereby making him seek sensual pleasures all the while thinking that they will end his thirst for eternal bliss, satisfaction and contentment. Only when a seeker has conquered Maya or crossed over the ocean of samsaara, can a person rejoice in eternal bliss – that bliss which is being consistently sought out in the world.

Maya in Vedanta is thus tough to conquer and cross over like an ocean; only few are able to cross over it and crossing over requires many qualities and practices to be followed (though it all boils down to just one basic practice of constantly remembering and surrendering to the ultimate reality of Lord).

We will see Narada enumerating the qualities and ways following which a seeker will be able to cross over Maya from the next day.

Sutra 13 –
yah sangam tyajathi, yo mahaanubhaavam sevathe nirmamo bhavathi

Word Meaning
Yah sangam tyajathi – he who renounces attachments
Yah maahanubhaavam sevathe – he who does service to Mahatmas
(Yah) nirmamo bhavathi – and he who is without “I” & “mine” concept
(He crosses over Maya)

Sutra Meaning
He who renounces attachment, he who does service to Mahatmas and he who is without the sense of possessiveness (in the form of “mine”), he crosses over Maya.

We saw in the previous mail as to Narada raising the question as to who will cross Maya in order to enumerate it and answer it in an elaborate way. Here he starts enumerating the qualities necessary in a seeker who wishes to overcome Maya or the delusion that causes the non-dual reality of Lord to be seen as the dual illusory world. Though the final sadhana that a person needs to do to realize his own very nature of Brahman is nothing but constant contemplation of the Lord at all times, still there are various ways or means in order to achieve this constant contemplation or nidhidhyaassana of Vedanta.

The first and foremost thing that a seeker needs to do as the sadhana is renouncing all attachments. We saw in the previous sutras that all sanga or attachment or association (at physical as well as mental level) has to be renounced in order for the seeker to concentrate beyond the names and forms to the substratum of Lord. Sanga or attachment with worldly things and people are to be totally renounced including attachment to parents, wife etc. This doesn’t mean that we have to run away from our house, go to a forest and start meditating. This only means that internally we always have to be devoid to attachment to people and things. Even as an actor seems to be attached to his role externally but internally is unaffected, similarly a seeker has to externally be attached to things all the while internally unattached and ever established in contemplation of the Lord. This internal detached and external attachment means that if we have to leave everything this very moment, we shouldn’t think even for a second whether we should/can do it. When a seeker attains such a level of detached attachment, then alone will he be able to follow the spiritual path giving it the utmost priority than everything else.

We may doubt as to if a person is unattached to everything, then how can there be sanga to the Lord. This is being clarified by Narada by telling that a person should serve Mahatmas. Attachment to Mahatmas or satsanga is advisable for a seeker. Mahatmas are physical embodiments of the ultimate reality of Lord – any service to the Mahatmas has serves only two purposes; one being purification of the mind through such selfless activity and two being constant in touch with a saint whose mind is immersed in Brahman. If we come in contact with a cricket fan, he will be always speaking about cricket. Even though we might not like, still we will be contemplating on cricket. A Mahatma is one who is ever established in Brahman; thus any association with such a Mahatma will make us as well contemplate on Lord.

Detached attachment and serving the Mahatma is possible only when we have got rid of the notion of “mine” or mamata. As long as we have the notion of “my friend”, “my parents” etc we will not be following detached attachment. When we aren’t following detached attachment, we will not be able to serve a Mahatma due to ego issues and due to attachment to other “mine”. This is nothing but an indirect way of telling that we shouldn’t be attached to anything. Attachment causes “mine” and “mine” adds to more attachment. As we have seen in earlier sutras, attachments will lead a seeker into delusion of samsaara (though they might seem to be ripples, they can easily become an ocean of trouble). If we analyze the troubles in our lives, we will find almost all of them as caused due to attachment and association with things or people. More than ourselves, it is the notion of “mine” that causes trouble in the world.

As AMMA beautifully says, marriages in western countries are volatile; because there is a too much notion of “mine” as well as lack of belief or faith on one another. This leads a person to easily break marriages or relationships – this trend is now found in India as well as we are fond of following what America or London is doing. This doesn’t mean we shouldn’t go to America or follow them – we should imbibe their good qualities like sincerity, openness, friendliness, helping attitude etc. rather than going behind the bad qualities. The divorces that is happening in the world is a testimony to the fact that the notion of “mine” and attachments lead a person to sorrow and sorrow alone. Thus Narada here says that a seeker should be devoid of the sense of “mine” whether it is towards people or things.

We will continue with Narada’s enumeration in the next sutra the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 3 Sutra 10 and 11

2007-03-21T20:29:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 10 –
dussangah sarvatha eva tyaajyah

Word meaning
Dussangah – association with wrong people
Sarvathaa eva – has to be always
Tyaajyah - renounced

Sutra Meaning
A seeker has to always renounce association with wrong people.

As we have been learning, there is always the positive and negative aspect to any sadhana. Since Narada had mentioned the positive aspect of sanga (mahat sanga or satsanga) in the previous sutras, he is now explaining about dussanga. Here he says that a seeker should always renounce dussanga or association with wrong or bad people.

The reason as to why dussanga has to be renounced will be given by Narada himself in the next sutra but let us try to see what is dussanga. We generally consider mixing with drunkards or lowly people as dussanga. If a software engineer (since most of us are in this professionJ) has to drink tea from a normal thatched shop of a poor person, then he considers it as affecting his ego and status. Thus for software professionals, talking to poor people and being with their company is considered as bad association.

When I once had the chance to drink tea from one such shop nearby my office in Chennai, the shop-keeper was surprised. Interestingly, he was also a malayali – he was surprised that I was having tea from there as almost all infoscions considered it bad to be seen in that place. We tend to drink tea only if it is served in cup-saucer and charged at the rate of 20-30 Rupees! Drinking tea from such a hotel is considered good and keeping-up our status. This is one way we define association with people as good and bad depending on status and money.

Yet another way is with respect to our profession. I remember friends just hanging up the phone or putting me on mute when their bosses call up --- and that too not even mentioning that “will call back later”!!! There are many others who tend to close their messengers and mail boxes lest their bosses might see the spiritual and personal mails – then they might be considered as “strange” by the boss which would in turn affect their promotion and hike.

I am not here claiming that “I haven’t done anything of that sort” – this is not the point that we have to learn from this. The main point is that here the association with boss and trying to pacify the boss is considered as good whereas any distractions from this is considered as bad at that time.

We can go on enumerating many more such conceptions of good and bad association. But ultimately what is good and what is bad depends on one factor alone – the supreme goal of realization. Anything that is a hindrance to the spiritual path to realization is bad association. Association need not be just with people alone but can be with things as well. Any person or thing that leads us away from the Lord is bad alone.

My father doesn’t let me learn Vedanta – is he to be considered bad then? JOf course yes. Please don’t attack me saying “you are imposing wrong knowledge here”. This is not my statement but this is the statement of Bhagavatham illustrated beautifully in the story of Prahlaada. Prahlaada’s father Hiranyakashipu wanted him to chant his name rather than Vishnu’s name – Prahlaada didn’t heed to it. Only when we are bold like Prahlaada to resist anything that is a hindrance to the spiritual path, will we be able to realize in this birth itself.

It is quite easy to say “everything is Brahman, it doesn’t matter whether I marry or not, it doesn’t matter whether I heed to my father’s words” etc. But the real test comes when we are able to resist anything and everything for the sake of the ultimate reality of Lord. Unless a person does that, he will be facing obstacles in the spiritual path which will not let him realize the Lord.

The dussanga here mentioned by Narada is anything that is a hindrance to the spiritual path even if it is one’s father or mother or even Guru (as was the case with Mahaabali). As to how dussanga or association with people/things that hinder the spiritual path (by making us divert and deviate from the ultimate reality of Lord), we will see it in the next day through the next sutra.

Sutra 11 –
Kaama krodha moha smrithi bhramsa buddhi naasha kaaranatvaat

Sutra Meaning
(Dussanga has to be renounced) because it will cause desire, anger, delusion, loss of memory and destruction of intellect.

Narada had mentioned in the previous sutra that dussanga has to be renounced. Here he says as to why dussanga has to be renounced.

The reason he gives is a straight take (Jcopy) from Bhagavad Gita 2nd chapter verses. The saints of vedic times were compassionate enough that they didn’t impose any IPR on their worksJ.

The Gita verses are thus:

Dhyaayatho vishayaan pumsah sangah teshu upajaayathe
Sangaat sanjaayathe kaamah kaamaat krodhobhijaayathe

Krodhaat bhavathi sammohah sammohaat smrithi vibhrama
Smrithi bhramshaat buddhinaasho buddhinaashaat pranashyathi

Contemplation on a particular object causes attachment to the object. Attachment in turn causes desire or kaama. Kaama in turn leads to anger when the object is not possessed. Anger in turn leads to delusion of considering the object as one’s own. Delusion in turn leads to loss of memory (not knowing what the seeker is doing). Loss of memory leads to destruction of intellect & the seeker doing things out of his mind. This destruction of intellect leads to the downfall of the seeker.

As we know, one such anger moment will lead us to spoil all our energy and relationships. JRelationships doesn’t matter for a seeker because he knows only the Lord exists – such a seeker who knows that the Lord only exists will never enter into anger.

Haven’t saints like Sri Ramakrishna and Ramana got angry??? They were not internally angry but only showing off in the world. As long as we are acting in the illusory world, we will have to adjust ourselves externally so that others don’t misuse us. Internally we should always remember the Lord. Such internal control and external anger is possible only for the seeker who can decide as to when he should get angry and when he shouldn’t.

Dussanga or false attachment and association will surely lead us to kaama or desire to possess the object at all times. This will in turn lead to anger when the object is lost or not possessed. And finally will lead to destruction of the seeker itself. Thus Narada says that we should always avoid dussanga else it will lead us to destruction.

The only sanga that is accepted for the seeker is satsanga or association with those things/people which will lead him to remember the Lord again and again. All other sangas are dussangas as discussed in the previous posting. We will see as to another reason why dussanga is to be avoided in the next sutra in the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 3 Sutra 8 and 9

2007-03-19T19:58:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 8 –
Tasmin tat jane bhedha abhaavaat

Word meaning
Tasmin tatjane bhedha abhaavaat – because of non-difference between the Lord and his devotees.

Sutra Meaning
Because of non-difference between the Lord and his devotees.

In the previous sutra, Narada had mentioned that association with Mahatmas is very tough indeed but yet a seeker is sure to succeed because of it. In this sutra, Narada says as to what is the main cause for the seeker to get association with Mahatmas though it is very tough to get.

Association with Mahatmas is possible only by the grace of the Lord. Paramahamsa Yogananda searched for his Guru for many years but it was not until he had the full grace of the Lord that he met his Guru. This doesn’t mean this grace has to be extended as is done with Vaishnavas and fate-believers. The grace of the Lord is ever present as AMMA says. Even as the Sun is always present, similarly the grace of the Lord is ever present. But if we close our windows and doors, then we will not be able to apprehend the ever present sunlight. Similarly we have to open the door of our heart in order to feel the ever present grace of the Lord. This opening of the heart is through the bhakthi sadhanas mentioned previously and mainly due to total & unconditional surrender to the Lord. As long as we have the ego notions of “I” and “mine”, we will be shutting the door of our heart thereby not letting the grace of the Lord in our heart to come out. But once we open our hearts, we will be able to grasp the ever present grace of the Lord. Thus what Narada means here is that we have to open our hearts if we need to get the grace of the Lord and thereby association with Mahatmas.

This opening of our heart is what Sankara mentions in Vivekachoodamani as “mahaa purusha samsrayah” or “surrender to a man of wisdom”. If we have total and unconditional surrender to the ultimate reality of Lord, then the grace of the Lord will be apprehended through the presence and association with Mahatmas. As mentioned in the previous sutras, we already have Mahatmas around us but we should have the open mind and heart to seek them beyond fear and society restrictions. If we bother to mind about the world and people around us, we will not be able to get the ever-present bliss which is our very nature of Lord.

Narada also mentions here that there is no difference between the Lord and his devotees. The Lord himself proclaims thus in Gita

Samoham sarva bhooteshu na me dveshyo asthi na priyah
Ye bhajanthi tu maam bhakthyaa mayi te teshu cha api aham

I have equal attitude towards all beings; I neither am angry nor am attached to beings; but those who worship me (knowing that everything is but the Lord alone), they are in me and I am in them.

A devotee who has totally surrendered unto the ultimate reality of Lord has no separate existence apart from the Lord as he has merged into the non-dual reality of Lord. A Mahatma is such a real devotee who is none other than the Lord alone. Since there is no difference between the Lord and his devotees, therefore grace of the Lord will clearly bring out the grace of the Mahatmas. The grace of the Mahatmas is achieved through the seeker being guided and attracted to those Mahatmas. We find Paul brunton among many other Europeans coming from Europe to the secluded Tiruvannamalai to meet Ramana Maharshi!!! It was nothing but the grace of Ramana that made them to be attracted to Tiruvannamalai and brought them there. Thus if we become ready to apprehend the ever present grace of the Lord, we will automatically be taken to the Mahatmas around us.

We will continue the next sutra in the next day.

Sutra 9 –
tadeva saadhyathaam tadeva saadhyathaam

Word meaning
Tad eva saadhyathaam – that alone is to be accomplished;
Tad eva saadhyathaam – that alone is to be accomplished.

Sutra Meaning
That (paraa bhakthi) alone is to be accomplished; that alone is to be accomplished.

Narada after explaining about bhakthi sadhanas and the easiest way to bhakthi sadhana as sanga with Mahatmas, here ends the topic by a strong statement that bhakthi alone is to be accomplished by a seeker.

Upanishads start with the disciple asking the Guru “kasmin u bhagavo vijnaathe sarvam idam vijnaatham bhavathi” – O Guru! Tell me that by knowing which everything becomes known. And then the Guru speaks about the ultimate reality of Brahman from which everything has come, in which everything resides and unto which everything merges. The Guru doesn’t stop with explaining as the substratum of everything but goes beyond by telling that everything is Brahman alone (Brahman is above, Brahman is below etc. etc.). Finally the Guru ends the teaching by telling “brahma vid brahmaiva bhavathi” or a knower of Brahman verily becomes Brahman.

The above paragraph is a summary of the Mundaka Upanishad which is in the form of a dialogue between the shishya of Shaunaka who was a grihastha and the Guru Angiras.

We find a similar way of exposition even in the Narada Bhakthi Sutras as well. We learned in the very first few sutras as to Narada propounding that the Lord is that by knowing whom there remains nothing else to be known (the exact word was that by knowing the Lord a person becomes blissful and content). Then Narada started explaining about the way to achieve paraa bhakthi which makes a person siddha and amritha or immortal. After initially explaining the ways in which bhakthi is defined and showing that bhakthi alone is superior (in the second chapter), Narada explained the sadhana or the path to achieve paraa bhakthi. Now he ends this session of paraa bhakthi by telling that bhakthi alone is to be accomplished in life. Since we all are embarking on a journey towards immortality and eternal bliss, this can be achieved only through realization of the Lord which is nothing but paraa bhakthi or total merge into the Lord.

Thus paraa bhakthi alone is to be sought and accomplished by human beings as it is the ultimate and final goal of human beings. This sutra emphasizes that a seeker should have paraa bhakthi as the final goal in life whatever be the temporary goal in life like promotion, marriage etc.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 3 Sutra 6 and 7

2007-03-19T19:56:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 6 –
mahat sangasthu durlabho agamyo amoghascha

Word meaning
Mahat sangah tu – But association with Mahatmas
Durlabhah – is very difficult,
Agamyo – Mahatmas are beyond apprehension
Ch – and
Amoghah – (sanga with them) is infallible (will surely give effect).

Sutra Meaning
But association with Mahatmas is very difficult to attain; Mahatmas are beyond apprehension; yet sanga with them is sure to lead us to paraa bhakthi.

In the previous sutra, Narada said that bhakthi is very easily achieved through association with Mahatmas as well as through a little grace of the Lord. When we have grace of the Lord with us, the Lord appears to us in the form of the Guru or Mahatma. The Guru thus is an embodiment of the Lord or the Lord in human flesh. The Guru then directs us towards the ultimate reality that everything is but the Lord alone. Externally the Guru leads us to the contemplation that everything is the Lord and internally leads us to realize the Lord in our hearts (which is our very nature of Self or Consciousness).

There can be doubt regarding Narada’s statement that sanga with Mahatmas can very easily lead us to paraa bhakthi; the doubt is that if it is so, why aren’t everyone realizing as we find Mahatmas always around us? We find AMMA, Sri Sri Ravishankar, Sai Baba among other Mahatmas who are amidst us; but still many people don’t seek them and whoever seek them are not realizing it either. Why is this so?

Narada is answering this doubt in this sutra. Though Mahatmas are many and everybody has a chance of being associated with them, association with Mahatmas is very difficult and not that easy as we think to be. If we go through the “Autobiography of the Yogi”, we will clearly find as to how much Paramahamsa Yogananda had to struggle and wait to reach his Guru though the Guru of Yuktheshwar Giri was ever there. Though we have many Mahatmas amidst us, we fear to seek them. This fear is either due to lack of faith or due to society. Initial seekers are aware of the society of which they are part of. When in early days we used to go to AMMA and follow her, our relatives used to mock at my father telling that “you are a brahmin but following a fisherwoman”. This is but a simple example – though we may not be harmed and attacked by people still we fear such a situation arising. It is because of this fear that majority of people don’t seek Mahatmas. Moreover if we seek the Mahatma secretly it is not real seeking; a real seeker who believes in the Mahatma will not be worried about the outcome of people knowing about his devotion. If any person hides his Guru’s name and hides his seeking any Mahatma, such a person is but a fearing fool. Such seekers will never realize the ultimate reality of Lord because of always fearing about what others might say.

Thus though everybody has an opportunity to seek Mahatmas, there are only few brave people who seek these Mahatmas beyond all distinctions and limitations. Therefore Narada says here that though Mahatmas are always available, getting association with them is difficult (not because of fate but because of our own fear – Paramahamsa Yogananda had destiny to meet his Guru at a certain age only but he didn’t leave his effort – he was constantly searching for his Guru without considering as to what his fellowmates might think – it was this unlimited seeking of his Guru that lead him to his Guru).

Not only that association with Mahatmas is difficult, it is tough to judge them as well. We always try to judge people by their action. Though it is essential that we judge the Mahatmas as per scriptures lest we fall into a wrong Guru who would not only lead us to the Lord but will lead us into destruction, still we can never judge a Mahatma fully. The Mahatma’s state is that state wherein there is nothing but the ultimate reality of Lord alone exists; such a state is beyond the apprehension of the ignorant seeker. Even as a person who hasn’t been to the Moon cannot apprehend such a state, similarly the state of realization which the Mahatmas are in cannot be judged by us who are ignorant and yet to realize the ultimate reality of Lord.

Therefore we should always be cautious enough not to judge the Mahatma once we ascertain them to be Mahatmas as per the scriptures. It will not at all affect the Mahatma but will affect our progress in the spiritual path.

If it is difficult to get association with Mahatmas and it is tough to apprehend their state, why should we seek them?
Narada answers this beautifully by telling that association with Mahatmas is sure to lead us to ultimate devotion. Knowledge of the scriptures or nava vidha bhakthi may or may not lead us to the Lord because of the attitude and effort involved in it, but association with Mahatmas is sure to lead us to the ultimate reality of Lord. Therefore it is but essential that we have to seek Mahatmas wherever they are instead of not having belief in them or fearing the society.

We will see the next sutra in the next day.

Sutra 7 –
labhyathe api tat kripayaa eva

Word meaning
Labyathe api – surely (association with Mahatmas) is achieved
Tat kripayaa eva – through grace of the Lord alone.

Sutra Meaning
Surely (association with Mahatmas) is achieved through grace of the Lord alone.

Why so?
We will continue the next sutra in the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 3 Sutra 4 and 5

2007-03-13T09:42:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 4 –
loke api bhagavad guna sravana keerthanaat

Word meaning
Loke api – in the world as well
(bhakthi is achieved through)
Sravana keerthanaat – listening and singing
Bhagavad guna – the glories of the Lord

Sutra Meaning
In the world, devotion to the Lord is achieved through listening and singing his glories.

In the previous two sutras, Narada mentioned the positive and negative aspect of the sadhana to paraa bhakthi. Here he makes the positive aspect clear by telling that a devotee has to always listen and sing the glory of the Lord.

The first main point we need to understand here is the word guna in the sutra. In Sanskrit, guna means quality or attributes or glory. What is the glory of the Lord?? The Lord is proclaimed in the scriptures as one who is Nirguna (without any gunas). Praying or contemplation of such a Lord who is without any gunas is not possible for most of the people. The Lord explains this quite clearly in the 12th chapter of bhakthi Yoga when Arjuna asks as to who is greater – the nirguna bhaktha or the saguna bhaktha.

The Lord says:

Klesho adhikatharah teshaam avyakthaasaktha chetasaam
Avyakthaa hi gatirdukham dehavadbhih avaapyathe

It is very tough indeed to fix the mind on the unmanifested or nirguna brahman. Such a fixing of the mind would only lead to sorrow for people who think they are embodied.

As long as a person thinks he has a body, he will try to see the Lord as well with a body. Ramana used to bring out this point quite clearly in many places of the “Talks with Ramana Maharshi”. Thus worshipping the Lord as Nirguna and Niraakaara is out of question for initial devotees who still haven’t got through the body-consciousness (that I am the body). Therefore for such a people, the Lord himself says that Saguna bhakthi is appropriate. And this saguna bhakthi if followed rightly will lead the seeker to the same goal of moksha.

Saguna bhakthi is nothing but seeing the Lord everywhere and as all-knowing. In vedantic terminology, Saguna bhakthi is bhakthi towards Ishwara (associated with the power of Maya) who has two-fold qualities of sarvajnatvam and sarvavyaapitvam (all-knowing and all-pervasiveness). Thus if a person contemplates on the Lord as all-pervasive and all-knowing, then he is singing the glories of the Lord. Listening to the glory of the Lord thereby is listening to the scriptures focusing on the all-pervasive and all-knowing Lord alone.

If we really analyze the saguna form of the Lord, we will find that the saguna form itself indirectly points to the nirguna aspect of the Lord. If the Lord is all-pervasive, then there is nothing here other than the Lord. The Lord also can be all-knowing only if either everything has come from the Lord or everything is the Lord himself – both ways, the Lord will end up being the only entity present. This aspect of the Lord wherein we find that the Lord alone exists, one without a second points to adviteeya nirguna brahman.

Thus we find that the saguna form which the scriptures speak about is in fact indirectly shouting towards us that it is nirguna only internally. It doesn’t matter as to whether we worship the Lord in saguna aspect or nirguna aspect (as the only entity present and everything as an illusion in the Lord), but it matters as to whether we are always listening and singing the glories of the Lord.

Listening and singing means that we have to always be thinking and contemplating on the Lord alone. Whatever is it that we are listening, we have to remind the mind that everything is the Lord alone. Whatever we are singing, whether it is carnatic or western or film music, we have to remind the mind that everything is singing about the all-pervasive Lord alone. Avyaavritta bhajanam that Narada spoke in the previous chapter is nothing but always listening to and singing the glories of the Lord.

As to how we can easily listen and sing the glories of the Lord, Narada will be explaining it in the next sutras which we will see in the coming days.

Sutra 5 –
mukhyatastu mahatkripayaiva bhagavad kripaa leshaat vaa

Word meaning
Mukhyatah tu – But (bhakthi is achieved) mainly
Mahatkripayaa eva – by the grace of Mahatmas only
Bhagavad kripaa leshaat vaa – or by a small grace of the Lord.

Sutra Meaning
But (bhakthi is achieved) mainly by the grace of Mahatmas or by a small grace of the Lord.

In the previous sutras, Narada spoke about the positive and negative aspect of sadhana to achieve paraa bhakthi or ultimate devotion to the ultimate reality of Lord. In this sutra, Narada is mentioning as to how the sadhana can be easily achieved.

Sadhana becomes automatic and natural when the seeker is in contact with Mahatmas. Sankara himself speaks about Satsanga in very high terms (indirectly leading to jeevan mukthi) in Bhaja Govindam thus:

Satsangatve nissangatvam
Nissangatve nirmohatvam
Nirmohatve nischalatattvam
Nischalatattve jeevan mukthi

Satsanga leads to asanga or the state where the seeker is not at all attached to anything. Such an asanga state leads to removal of delusion (nirmoha state). When moha or delusion (that the world exists & I cannot live without other people) is removed, it leads to a nischala state of the mind wherein the mind is in equipoise and calm like an ocean without waves. When the mind is stable and calm, that is the state of jeevan mukthi – liberated while living.

When the mind is calm without disturbances, then the seeker gets extreme peace and happiness. This peace or happiness is termed moksha or mukthi in Vedanta. Thus such a seeker though living and acting in the world like a normal worldly person, ever rejoices in eternal bliss inherent in the Self.

Yoga Vasistha speaks about four sepoys to the door of moksha (through whose grace alone a seeker can get moksha) which are: shamah or calmness of the mind, vichara or self-enquiry, santosha or contentment and satsanga or association with good people.

When we are in the presence of a Mahatma, the positive and negative aspects of sadhana are automatically followed. The Mahatma’s radiant vibration and works cannot be away from the ultimate reality of Lord. Thus without any effort, we will be contemplating on the ultimate reality of Lord or avyaavritta bhajanam will ensue. Since the Mahatma is ever established in the Lord, we will automatically be attached or associated with the Lord in the Mahatma’s presence. Even as the moon and stars cannot be present when the Sun is there, when the thought of the Lord is there in the mind of a seeker all other thoughts will vanish. Thus sanga towards vishaya and the world will vanish in the presence of a Mahatma and the only thought or sanga that will remain behind is the thought of the ultimate reality of Lord.

Moreover since the Mahatma is one who is experiencing the Lord each moment, we can get a glimpse of the Lord only through the grace (and teachings) of the Mahatma. Therefore a seeker requires grace of the Mahatma in order to progress in the spiritual path.

The Mahatma or guru itself is achieved only for the rare few in the world. Majority either don’t get an option or are not believing in the existing Sadgurus like AMMA and others. This is due to lack of the grace of the Lord. As Avadhutha says in Avadhutha Gita that advaita vasana is got only through the grace of the Lord, getting a Guru or being associated with Mahatmas itself is possible only through the grace of the Lord. If the grace of the Lord is present fully, then the seeker will instantly realize his very nature of the Lord. But this isn’t possible for most of the people and hence Narada here mentions that the sadhanas as well association with Mahatmas is possible only through the grace of the Lord.

Though we have many Mahatmas amongst us, we rarely get association with them – either due to their schedule being busy or we not getting the confidence and faith. I know many friends who want to have association but aren’t willing to surrender or have faith in the Mahatmas. Sankara himself says that manhood, desire for liberation and surrender to a man of wisdom are three things rare in the world. We will see Narada explaining as to why many people don’t get association with Mahatmas.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 3 Sutra 3

2007-03-07T19:03:00.001-08:00

HARI AUM

Prostrations to all.

Sutra 3 –
Avyaavrittha bhajanaat

Word meaning
(Para bhakthi is through)
Avyaavrittha – continuous and uninterrupted
Bhajanaat – devotion to the Lord as well.

Sutra Meaning
Bhakthi sadhana also includes continuous and uninterrupted devotion to the Lord.

In the last day we saw Narada proclaiming the negative aspect of sadhana to achieve supreme devotion towards the ultimate reality of Lord. In this sutra, Narada is speaking about the positive aspect of sadhana.

What is essential for a seeker to become a real and supreme devotee of the Lord?
Continuous thought of the Lord which is termed by Narada here as devotion. Though devotion or bhajanam in this sutra can be interpreted as any service to the Lord or his supreme devotees but we can take the direct meaning itself which is apt in this case.

Thus the positive aspect of sadhana is to continuously think about the Lord. The devotion should be continuous and uninterrupted. Even as a mother thinks about her child and a lover thinks about his love always, similarly a devotee should always think about the Lord. The means of easily achieving this constant contemplation is doing seva to the Lord or the world or the Lord’s devotees.

Seva is generally taken as social service but this is not true. There may be many people who do social service; even Sneham and other organizations started by infy people (even Sudha Murthy’s charitable institution) does social service. But these social services are not seva.

Why these social services are not Seva?
Seva is any activity done remembering the Lord and as an offering to the Lord. Sudha Murthy among many other people might be remembering the Lord but it is very important to remember the right Lord. After learning Java, if I go to an examination and say I remembered Java but failed because I was remembering core Java whereas the questions were from EJB (part of J2EE) – the social services done remembering a Lord who is there in heaven or just for tradition sake is not SEVA. We should clearly understand that SEVA is not serving the needy because it is not done for other’s sake – it is for one’s own betterment. An attitude of serving the people will reduce ego and expand our horizon through the thought that everything that is present is the Lord alone. Thus the Lord who should be remembered while doing any activity in order for it to become SEVA is the Lord who alone is present as the entire world – the Lord alone exists and he is of the nature of Existence, Consciousness and Bliss absolute.

Bring this attitude of remembering such a Lord who alone exists, then any activity becomes SEVA. Remove this attitude and the greatest of social service will cease to be SEVA and thereby will only lead us more and more into the ocean of samsaara. It is very easy to get wrong understanding but to remove the wrong understanding, get the right understanding and following it is very tough indeed in the current day. This is mainly because each and everyone has access to the so-called human-Gods and to half-learned/half-understood scriptural knowledge.

Merely going to a Mahatma and having learnt a part of the scriptures for a year or two doesn’t make a person learned nor does it lead a seeker in the right direction. Svetakethu had to spend 32 long years at a Gurukula after which alone was he instructed by his father into brahma vidya – devendra had to spent more than 100 years to get the knowledge about the ultimate reality of Brahman.

There are many people who interact with me saying “I have learnt the scriptures” and then raising questions as to “how to control the mind, these people are criticizing and misusing me” etc. These are people who after hearing the discourse of the 2nd chapter of Gita say that “Krishna has told to do action and hence we have to be involved in the world”!!! What foolishness and ignorance???

We have to again and again remember that such little and wrong knowledge will not only lead us to the reality whereas it will also lead us in the wrong direction. Such people are dangerous not only to themselves but to others as well since they will be leading others as well in the wrong direction. If such people who after learning one single chapter of Gita (we cannot call it learning as it is but wrong knowledge) advise me (as a seeker who has been learning the scriptures since a long time -- Jno egoistic attitude meant), then it is very much possible that many other seekers will become the target of such little-learned-pundits.

If we don’t know and remember the Lord as the all-pervasive and only-present Consciousness, then whatever activity we do will only lead us away from the Lord. It is only that action wherein the Lord as the non-dual reality of Consciousness is remembered and the action which is offering as an offering unto such a Lord – can be rightly called SEVA. Such a SEVA is devotion towards the Lord because the devotee is always thinking about the Lord whatever the activity that he is doing be.

Narada will be clarifying this devotion as well as enumerating other sadhana to ultimate devotion in the next sutra which we will see in the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 3 Sutra 1 and 2

2007-03-03T23:18:00.000-08:00

HARI AUM

Prostrations to all.

Sutra 1 –
Tasyaah saadhanaani gaayanthi aachaaryaah

Word meaning
Tasyaah – its (bhakthi’s)
Saadhanaani – means or sadhanaas
Aachaaryaah – various bhakthi acharyas (who have propounded bhakthi clearly)
Gaayanthi – sing

Sutra Meaning
Bhakthi’s means are sung by various bhakthi acharyas.

Here Narada begins this chapter by telling that acharyas sing about the means of bhakthi as different. Narada emphasizes that saadhana for bhakthi is not just one but many. As Vedanta speaks about jnaana saadhana as sravana, manana and nidhidhyaasana (listening, reflecting and contemplating) similarly bhakthi also consists of many sadhanas or means. Narada himself will be speaking about these in the next sutras.

The acharyas that Narada speaks about here are the ones that he enumerates at the end of this work and has spoken about in the previous chapter as gargi, paraashara, shaandilya etc.

We will see the sadhaanas starting from the next sutra tomorrow.

Sutra 2 –
Tat tu vishayatyaagaat sangatyaagaat cha

Word meaning
Tat tu – the sadhana of bhakthi is
Vishayatyaagaat – through renouncing all sense objects (vishayas)
Cha - and
Sangatyaagaat – through renouncing attachment to everything

Sutra Meaning
Bhakthi is achieved through (sadhana of bhakthi is) renouncing sense objects as well as attachment to the sense objects.

As we have already seen in the first chapter that any sadhana was have two parts – one being the positive part or things which are to be followed or practiced; and second being things that are to be not done or negative thinigs.

Here Narada speaks about things that have to be renounced as part of the sadhana to bhakthi. The positive way will be explained by Narada in the next sutra.

The things that a devotee needs to renounce are just two – sense objects and attachment. Here sense objects or vishaya means possession or attitude of possession of objects in the mind. If a person is holding on to possessions, he is attached to them. Thus possession of sense objects and attachment goes hand in hand. Sense objects here doesn’t mean just the external objects alone but people as well (as people are also objects of our sense organs). Generally humans tend to get attached to people than things. Attachment to people is more dangerous because people are not inert like things. Since things are inert, we can catch hold of them or get hold of them. But people aren’t inert and they respond to our feelings; therefore we cannot get hold of them always. The so-called love which exists behind two lovers also isn’t that pure (like between God and devotee) that it ever lives. There will surely be some or the other thing that will break the relationship. All relationships are based on attachment.

We see lakhs of people daily but aren’t bothered much about all of them. We are worried and bothered only about a few people because of attachment to them. As the Lord propounds in Gita, the more a person contemplates on a thing/people the attachment towards that grows more. If we are attached to people in the world or things in the world, we will not be able to contemplate fully on the Lord.

If we love a person and that person is not with us, we will not be able to concentrate on whatever we are doing. We will internally be contemplating on the lover thinking as to how he/she is. Thus attachment caused out of possession will hinder the progress of the spiritual seeker as he will not be able to contemplate on the Lord. Therefore the first and foremost sadhana for a devotee is renouncing possessions and attachment to things/people. This doesn’t mean we have to renounce everything and go the forest; but it only means that internally we should be dispossessed and detached whereas externally we may possess things and be attached to them. This attitude of dispossession and detachment is possible when we realize the futility of all things and relationships in the world. The world itself is temporary and will vanish any moment. The people that we find around will one day or the other vanish – we cannot for ever depend on them. Instead we should depend always on the Lord and his devotees – this way, we will be made by the Lord and his devotees to contemplate on the Lord instead of illusory objects of the world.

Thus a devotee has to get rid of possessions and attachments in the mind. He should instead be attached to the Lord at all times. He should remember that the Lord is always there to protect him. Instead of depending and seeking help from the illusory world and people, the devotee should seek help from the Lord.

Saint Augustine thus beautifully says in “the confessions” that man ought to root himself so firmly on the Lord that consolations from other men are not needed.

We will see as to the positive aspect of sadhana in the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 3 - Introduction

2007-02-26T19:05:00.000-08:00

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

2007-02-22T09:56:00.001-08:00

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

2007-02-22T09:53:00.000-08:00

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

Chapter 2, Sutra 7

2006-12-21T19:08:00.000-08:00

HARI AUM

Prostrations to all.

Sutra 7 –
raja griha bhojanaadishu tathaiva dristatvaat

Word meaning
(bhakthi is self-sufficient)
Tathaiva dristatvaat – As it is seen similarly
Raja griha bhojanaadishu – in the case of king (who had forgotten his nature), house, food etc.

Sutra meaning
(Bhakthi is self-sufficient) As it is seen in the case of king, house, food etc.

In the previous sutra Narada had mentioned that Bhakthi is self-sufficient as it gives its own fruit thereby not requiring the help of any other path. In this sutra, he gives similar examples where it is found that the processes doesn’t require the help of any other path but gives its own fruit.

Let us first see the three examples that he is giving.

1. Raja – the example of the king
This example is quite popular in the Upanishads and found in Sankara’s Upanishad bhashyas as well. There was a son for a king but was lost when he was young. The son thus grew up like a farmer. But after a long time, he was informed that he is the son of the king thereby the future king and not a farmer. In this example, a new king was never made or created. The same person who thought himself as the farmer realizes his nature of king. Similarly in the case of bhakthi, there is nothing new created. Bhakthi when followed in itself gives the fruit which is realization of one’s own nature of ever-realized Lord. Thus bhakthi is self-sufficient and doesn’t require the help of any other path.

2. Griha – house
A person was going away from his house and suddenly wanted to return back to his house. Thus he started walking back and reached his own house. Here he didn’t come to a place which is not his – instead he came to the place which is his very nature. To return to his house, he doesn’t require any particular path but just remembrance of where the house is. Similarly bhakthi doesn’t require any other path’s help but just remembrance of the goal which is one’s very nature of Consciousness (symbolized by the house in this example).

3. Bhojana – food
A person feels hungry and thereby he eats food. The food can never remove hunger but it only gives the seeker the feeling that he has had food which in turn removes hunger which never really was there. There is nothing called hunger but it is only a feeling of wanting food. Similarly bhakthi doesn’t provide any new fruit so that it may have to depend on any other path – instead bhakthi just removes seemingly appearing ignorance of one’s own nature of Lord by making the seeker realize his very nature of Lord.

Narada justifies the examples by giving a reason in the next sutra. After that, he concludes this chapter with a final statement about bhakthi for seekers. We will see those in the next day.

Prostrations to all.

Chapter 2, Sutra 5 and 6

2006-12-06T19:13:00.000-08:00

HARI AUM

Prostrations to all.

Sutra 5 –
Anyonya aasrayatvam ithi anye

Word meaning
Anyonya aasrayathvam – Jnaana and bhakthi are mutually dependent
Ithi – thus opine
Anye – others

Sutra meaning
Others (on the other hand) opine that jnaana and bhakthi are mutually dependent.

Narada gives here two opinions or two views about bhakthi and jnaana. After explaining as to why Bhakthi is superior to other paths, here Narada is specifically speaking about bhakthi and jnaana. We have already discussed in depth that Narada is of the opinion (following the scriptural view) that bhakthi and jnaana are not different but the same only. The jnaana which is spoken of as inferior to bhakthi is only the means of intellectual knowledge through scriptural study. The jnaana of Vedanta which is Brahma atma aikya jnaana is the same as paraa bhakthi or supreme devotion.

There are basically two different views while comparing bhakthi and jnaana. These opinions are only from those who are not well aware of what bhakthi and jnaana are and not done any sadhana as well to realize that both are same. The bhakthaas opine that bhakthi is superior to jnaana and hence jnaana is the sadhana to bhakthi. The jnaanis in turn opine that bhakthi is the path and jnaana is the final goal of realization. Both these views are not fully correct because paraa bhakthi and jnaana are one and the same only – there is absolutely no difference between both.

Here Narada doesn’t mention the view of the jnaanis that bhakthi is a mean whereas he is mentioning the views of the bhakthas only. Few people opine that jnaana is the means to bhakthi. If we consider jnaana here as the knowledge of the ultimate reality of Lord as the only real entity present, then this is the means to supreme devotion.

Few others opine that bhakthi and jnaana are mutually dependent. Bhakthi is required to have knowledge of the Lord – knowledge of the Lord is required for bhakthi. Therefore both are required and essential for a seeker. A seeker cannot do either without bhakthi or without jnaana. We can say that Swami Vivekananda while explaining the four paths of bhakthi, jnaana, karma and yoga meant this only that both are essential and mutually dependent.

After giving the diverse views about jnaana and bhakthi, Narada will give his conclusion in the next sutra which we will see in the next day (the conclusion might be a bit contradictory but we will see that in depth to avoid confusion).

Sutra 6 –
Swayam phala roopathaa ithi brahmakumaarah

Word meaning
Swayam phala roopathaa – Bhakthi gives its own fruit (doesn’t depend on anything else)
Ithi – thus says
Brahmakumaarah – son of Brahma (Narada).

Sutra meaning
Narada is of the opinion that bhakthi gives its own fruit & hence is independent of all other paths.

In the last two sutras, Narada mentioned about the different views regarding the means of bhakthi. Here he gives his own view which will be further supported by arguments in the next few sutras. Narada concludes those views by telling that bhakthi is self-sufficient. This is in fact a direct indication that bhakthi and jnaana are one and the same only. The scriptures speak outright about realization being possible only through knowledge – thus Narada’s statement would go against the scriptures if bhakthi was not the same as jnaana.

Bhakthi is self-sufficient as it is the path and the goal as well. While a person is going through the path of bhakthi, he develops pure devotion towards the Lord. This devotion is accompanied by complete, total and unconditional surrender. Such surrender is not possible without knowing that the Lord is all-powerful and the only person who can give eternal bliss in the form of liberation from the ocean of samsaara. Therefore the path of bhakthi has jnaana in itself. The same bhakthi of pure devotion becomes the ends as well when the seeker realizes his very nature of devotion or love in the form of Lord (of the nature of pure bliss). Devotion when it is pure and perfect is nothing but bliss alone. This bliss is non-dual as it is devoid of any imperfection and limitedness. Thus pure devotion when completely achieved is the means of eternal bliss. Thus bhakthi is self-sufficient as the means and end as well. Bhakthi gives its own fruit which is not gaining anything new but removing the ignorance veil of one’s nature of Lord. If bhakthi were like the other paths giving limited and new fruit, it would not be superior to other paths. But since bhakthi gives the eternal fruit of realization of one’s own nature of Lord, therefore it is superior to all paths. Since bhakthi gives the eternal fruit which is not “attaining” anything but “realizing” the ever-present nature of non-dual reality of Lord.

Thus bhakthi gives its own fruit through itself without needing the help of the other paths of karma, yoga etc. We have to remember that “giving” here means “removal of ignorance veiling one’s nature of Lord” and not “attaining anything afresh”. As Sankara points out in his bhashyas, anything that is achieved new will be temporary as it will/may be lost. Hence realization or moksha which is attained will be temporary only. That moksha which is realization of whatever is already there but veiled by an ignorance veil alone is permanent. It is this moksha of realization of one’s nature of Lord through pure devotion which is the fruit of bhakthi.

To sum up this sutra, bhakthi is self-sufficient as it is both the path as well as the goal also. Bhakthi is both the path and means because it is nothing but remover of ignorance & revealer of one’s own very nature of Lord. In the next few sutras, Narada would be explaining this concept clearly --- this is one of the places where Vedantic concept is made very clear without any contradictions and doubts.

Prostrations to all.

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

Chapter 2, Sutra 3 and 4

2006-12-04T19:18:00.000-08:00

HARI AUM

Prostrations to all.

Sutra 3 –
Ishwarasya api abhimaana dveshitvaat dainya priyatvaat cha

Word meaning
Ishwarasya api abhimaana dveshitvaat – since Ishwara doesn’t like Egoism
Dainya priyatvaat cha – and likes humility
(therefore bhakthi is superior)

Sutra meaning
Since Ishwara doesn’t like Egoism and likes humility, therefore bhakthi is superior to other paths.

In the previous sutra, we learned that bhakthi is superior to other paths because of the fruit of bhakthi being eternal. Here Narada gives another reason to show that bhakthi is superior to other paths.

Ishwara doesn’t like ego and likes humility. Here Ishwara need not mean the God who creates, protects and destroys but the ultimate reality of Brahman itself at the empirical level. Ishwara can be realized only when the ego is vanquished. So long as individuality remains, there cannot be realization of the totality of the non-dual reality of Brahman. Scriptures thus proclaim in many ways that a seeker has to get rid of ego attitude. The Lord himself mentions in Gita in many places that a person should get rid of the notion of “I” and “Mine”. This notion of “I” and “Mine” is what is termed as ego or ahamkaara. When there is ego, there is the sense of limitedness caused by the limitations of body and mind. Thus the seeker will consider himself as attached and associated with the body mind complex. When there is attachment and association with the body-mind complex, the sorrows and sufferings of the body will be superimposed on the Self. Thereby the blissful nature of the Self will be forgotten and sorrowful nature of the body will be identified as “my” sorrow. This is what Vedanta calls as bandha and Sankara terms as adhyaasa or superimposition. This bandha can be removed only when the seeker detaches himself from the body-mind complex. This detachment leads a person to either kill the ego or detach himself from the Ego and identify himself with the witness of Self.

Thus since ego has to negated for realization, Ishwara doesn’t like Ego. Here “doesn’t like” only means that he who has ego cannot go near the Lord. Cannot go near the Lord means that he cannot realize the ultimate reality of Lord. Thus one who has Ego will never achieve perfection, infinite state and unlimited bliss.

Since bhakthi leads a person to all these, therefore bhakthi doesn’t involve Ego. The other paths of karma, jnaana and yoga require the doer-ship which is a form of Ego. Bhakthi doesn’t involve Ego because the devotee offers all actions unto the Lord and considers himself as a mere instrument in the hands of the Lord. Thus there is no doership in bhakthi whereas in the other paths there is the doer. Karma has the doer of Kartha whereas jnaana has the doer of jnaani. Yoga also has the doer of the person who tries to achieve samaadhi. As bhakthi doesn’t involve ego and other paths involve ego, bhakthi is superior to the other paths.

Wherever there is ego, there will be no humility. Since bhakthi doesn’t have ego, therefore it has humility as well. Ishwara doesn’t like egoism and hence likes humility. Since bhakthi alone qualifies as having humility and not having ego, therefore bhakthi is superior than the other paths.

Sutra 4 –
Tasyaah jnanameva saadhanam ithi eke

Word meaning
Tasyaah – for bhakthi
Jnaanam eva saadhanam – jnaana alone is the means
Ithi – thus
Eke – say a few

Sutra meaning
A few opine that for bhakthi, jnaana alone is the means.

Explanation along with next sutra..

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 2, Sutra 1 and 2

2006-11-27T19:14:00.000-08:00

HARI AUM

Prostrations to all.

Sutra 1 –
Saa tu karma jnaana yogebhyo api adhikatharaa

Word meaning
Saa tu – Bhakthi is definitely
Adhikatharaa – superior
Karma jnaana yogebhyo api – than karma, jnaana and yoga

Sutra meaning
Bhakthi (paraa bhakthi or pure devotion) is definitely superior to karma, jnaana and yoga.

This particular sutra might seem to be contradicting whatever we have learnt as to jnaana and bhakthi being the same. Here we have to properly understand the karma, jnaana and yoga that Narada is pointing out.

KARMA
Action is always inferior to bhakthi because action is performed with a particular desire. Action since is limited will lead to limited fruit alone. Thus the effect or fruit or phala of karma is always limited and finite. We have already learned that bhakthi gives the fruit of ananda or bliss. Bliss is infinite and unlimited. Thus it is very clear that bhakthi is greater than karma. Moreover karma is performed with kaama or desiring something whereas bhakthi is performed with any particular desires. Bhakthi or pure devotion is mere remembrance of the Lord instead of karma which is propelled by a particular desire.

Karma or action is based on duality – the difference of the doer and the fruit to be achieved being there. But in the case of para bhakthi, there is no such difference. Thereby bhakthi is based on advaita or non-duality whereas karma is based on duality. Katha Upanishad proclaims that there is no duality whatsoever here and whoever sees duality as if existing goes from death to death. Thus karma which bases itself on duality is inferior to bhakthi which bases itself on adviteeya bhagavan.

We have to remember that the karma which Narada speaks about is sakaama karma. Even if we take the case of nishkaama karma or desireless action, that will lead only to chitta shuddhi or purity of mind – cannot directly lead to eternal bliss whereas bhakthi directly leads to eternal bliss or amritatva.

YOGA
Yoga is the process of control of the mind thereby taking the seeker to the state of Samadhi or absorption. As per the yoga system of patanjali, yoga leads a person to that state wherein the seeker is completely alienated from prakrithi or insentient entities. This is what Yoga system calls as kaivalya. The Samadhi which Vedanta speaks about equivalent to Samadhi of Yoga is Nirvikalpa Samadhi. This itself is not eternal but is temporary. Hence the emphasis in Vedanta of Sahaja Samadhi or natural absorption in the ultimate reality of Lord. Since the fruit of Samadhi is not eternal, therefore it is inferior to Bhakthi.

JNAANA
What Narada speaks about here is intellectual knowledge alone and not aparoksha anubhava or brahma atma aikya jnaana of Vedanta. We have already discussed and seen in the previous chapter that Narada himself is pointing out that bhakthi and brahma atma aikya jnaana are one and the same. Hence the jnaana that Narada points out here is not brahma atma aikya jnaana but mere intellectual knowledge. Intellectual knowledge can never lead to eternal bliss because it is limited by the limited intellect. Intellectual knowledge is the knowledge apprehended by the intellect. Since the intellect is something which is born, it is limited. Since intellect is limited, the knowledge achieved through the intellect also has to be limited. Hence intellectual knowledge or jnaana is also inferior to bhakthi as it leads to only limited fruit and not unlimited infinite bliss of the Lord.

We will see the two reasons which Narada gives to substantiate this particular sutra in the next day.

Sutra 2 –
Phalaroopatvaat

Word meaning
Phalaroopatvaat - Because of its fruit (fruit or effect of bhakthi being eternal unlike the other means).

Sutra meaning
Since Bhakthi gives the fruit of eternal bliss, therefore it is superior to other means (which give limited fruit alone).

We learned in the previous sutra that bhakthi or pure devotion is greater or superior than the other paths of intellectual knowledge, action and yoga. We also learned that the main reason for the same is because of the fruit of bhakthi being eternal while the fruits achieved through the other fruits are temporary alone. This is what Narada is giving as a logic over here.

Once again let us reiterate and analyze the various paths and the comparison of the paths with respect to the fruits achieved through each path.

KARMA
The path of action is determined by the eternal law of karma (the law is eternal from the empirical view point and not from the ultimate view point). The eternal law of karma is that of action and reaction. Whatever is the particular action that determines an equivalent reaction or phala. This might seem to be the same as Newton’s third law which states “each and every action has an equivalent and opposite reaction” but we should remember that this eternal law of karma has been there since eternal times (from the vedic periods itself). It is this law of karma that determines the birth and death of an individual. If a person does good actions, he goes to higher worlds starting from mahar loka (land of manes), svarga (heaven) etc. On the other hand, if a person does bad actions, he goes to the below worlds of athala, suthala etc. This is what Katha Upanishad propounds by telling that “yathaa karma yathaa srutham” – the births depend on one’s actions and knowledge. If a person has knowledge of the ultimate reality of Lord (at least intellectually if not aparoksha), he will go to the higher worlds as the fruits of bad actions are burnt in the fire of knowledge.

The highest that a person can achieve through karma is the post of Brahma-Creator in the brahma loka. This is not that easy to attain and it is temporary as well. We find the mention of different brahmas being created and destroyed in the ultimate reality of Brahman. We also have in the hanumad ashtottara shata naamavali that hanuman will be next Brahma.

Thus the position of Brahma is also not eternal though the timeframe of Brahma is much higher than human timeframe. Since Brahma’s position is also not eternal, therefore action cannot give eternality or immortality as the highest action can give is the position of Brahma. Therefore we can conclude that action has limited and finite fruit alone.

YOGA
Yogic sadhanas can lead us only to either Samadhi or yoga siddhis. Patanjali himself accepts the siddhis as temporary and obstacles to Samadhi. Samadhi of Yoga system is knowing oneself as the purusha distinct from the prakrithi and its effects of world. Thus in Samadhi as well duality persists. Duality wherever it is will create notions of fear (dviteeyaad vai bhayam bhavathi – fear arises out of the notion of duality – thus says Brihadaranyaka Upanishad). Since yoga system’s fruit of Samadhi is based on duality, therefore it cannot give eternal bliss but only gives limited and finite fruit.

JNAANA
As we have seen in the previous mail, jnaana here denotes intellectual knowledge and not brahma atma aikya jnaana because Narada himself had proved that brahma atma aikya jnaana and paraa bhakthi are one and the same in the previous chapter. The maximum intellectual knowledge can lead us to is intellectual satisfaction or fame or money. All these being limited by the intellect (where the knowledge is developed) has to be limited alone. Hence the fruit of jnaana as well is limited knowledge in the form of either limited happiness or limited satisfaction or money or fame.

Thus the fruits of jnaana, karma and yoga are limited and finite whereas the fruit of bhakthi is amrita or ananda (infinite and eternal bliss). Hence bhakthi is superior to jnaana, karma and yoga.

A professor is superior to an assistant professor because the fruit or output of their profession is more in the case of professor (in the form of money). Extending this to the various paths, bhakthi is superior to the other paths because of its fruit being eternal/higher than the limited fruit of the other paths.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Narada Bhakthi Sutras - Chapter 2 Introduction

2006-11-21T19:20:00.000-08:00

HARI AUM

Prostrations to all.

We learnt in the previous chapter the nature of paraa bhakthi or pure devotion. Narada made it quite clear that all definitions of bhakthi by different acharyas are not contradictory but all together help in cultivating pure devotion. Narada finally defined pure devotion as that in which the devotee always remembers the Lord offering all activities unto the Lord and becoming sad when the Lord is forgotten. This definition was from the perspective of a striving devotee whereas for a devotee who has achieved pure devotion, devotion is immortality & devotion is that by knowing which everything becomes known; by gaining which everything is gained; by attaining which there is no more desires left.

Once bhakthi is defined from the perspective of the pure devotee and the striving devotee, next we have to compare and contrast bhakthi with other paths. Swami Vivekananda puts the path to realization as the four of jnaana, karma, bhakthi and yoga (raja yoga). It is a general notion that Vivekananda was one who categorized it. But this is a wrong notion. This kind of categorization is found in this chapter of Bhakthi Sutras as well as in the Gita and other scriptures. We have to remember amidst all such discussions that knowledge of the non-dual reality of Brahman alone is the path to realization – there is no path other than this. This is not “my” personal opinion but the open statement of the Upanishads that the liberation is only possible through knowledge (knowledge here doesn’t signify intellectual knowledge but brahma atma aikya jnaana in the form of aparoksha anubhava).

Whenever we read Swami Vivekananda’s words or any other saints words, those are only the paths mentioned; the final step to realization is through knowledge & knowledge alone. “I” am not trying to attack Swamiji’s categorization but these are mere resonating statements of the Upanishads.

Pure devotion or paraa bhakthi is the same as jnaana as we have seen in the end of the first chapter of bhakthi sutras.

We find that during the time of Narada also, there were confusions and arguments as to which path is the best. Hence this chapter of bhakthi sutras is targeted at showing the mahattva or superiority of paraa bhakthi. Hence the name of the chapter as Paraa bhakthi Mahattvam. The sutras used are confusing so is the direct meaning & hence we have to learn this chapter deeply as well as clearly. Before entering into the chapter, once again let us make our minds clear on this that KNOWLEDGE or ULTIMATE DEVOTION alone is the means to liberation; liberation is not possible through any other means whatever be it and whoever be it that propounds it. Whether it is AMMA or Sri Sri Ravishankar or Ramakrishna Paramahamsa or Ramana Maharshi that propounds, knowledge is the one and only way to liberation. All these saints never go against this truth of the scriptures. If somebody feels that these saints propound elsewhere, then we need to understand the wordings of the saints in the proper context & sense.

Though we have already discussed about jnaana being the one and only way to liberation, let us see a few scriptural statements to reaffirm the same.

Purusha Sookta proclaims thus:

Tameva vidvaan amritha iha bhavathi
Na anyah panthaa vidhyathe ayanaaya

Knowing the ultimate reality (Purusha or Brahman) alone a person attains immortality; there is no other way to liberation than this.

Kaivalya Upanishad proclaims

Tameva viditva atimrityum ethi
Na anyah panthaa vimukthaye

Knowing the reality alone a person attains immortality; there is no other way to liberation than this.

Swetashwatara Upanishad proclaims thus

Yathaa charmavad aakaasham vestayishyanthi maanavaah
Tathaa devam avijnaaya dukhasyantho bhavishyathi

As a person is able to fold the space like a mat, similarly alone will be person be able to put an end to sorrows without knowing the ultimate reality of Brahman – as folding space is impossible, removal of sorrow is impossible without knowledge of the reality.

That Bhagavad Gita propounds jnaana alone has been explained in depth in the article titled Gitaartha dipika available at http://geocities.com/hariram1981/files.html. Interested people can go through the same.

Remembering that jnaana alone is the way to liberation and this is the same as paraa bhakthi, we will start the second chapter of Narada Bhakthi Sutras from the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Sutra 23 and 24

2006-11-08T19:24:00.000-08:00

HARI AUM

Prostrations to all.

Sutra 23 –
Tadviheenam jaaraanaamiva

Word meaning
Tadviheenam – if the glory of knowledge was forgotten
Jaaraanaam iva – the love would be like the illicit love of an adulterous woman.

Sutra meaning
If there is not remembrance of the glory of knowledge, love would be like that of an adulterous woman.

Sutra 24 –
Naasti eva tasmin tat sukha sukhitvam

Word meaning
Tasmin – in the love of an adulterous woman
Tat sukha sukhitvam – becoming happy when the other person is happy
Na asthi eva – surely is not there.

Sutra meaning
In such a false love, there is surely not present the happiness in the other person being happy.

With these two sutras, Narada finishes the first chapter of Bhakthi Sutras. Narada mentioned in the previous sutra that in pure devotion there is no forgetfulness of the glory of the ultimate reality of Lord or that pure devotion is not different from knowledge of the ultimate reality of Lord. In these two sutras, Narada gives the logic for the same.

In pure devotion, there always is a dedication. As is generally depicted in the movies, a lover does want just the happiness of his love. Even though this is just a depiction which is not at all real except in the case of the devotion of a bhaktha towards the Lord and a shishya towards the Guru, still it throws in the main point of becoming happy when the other person is happy. Real devotion is that wherein the devotee is happy just remembering the Lord. The devotee is ever happy to remember the Lord, to be of any service to the Lord, to spread the name of the Lord, to continuously speak about the Lord etc. For the devotee, the Lord alone is everything. If the Lord is happy, the devotee becomes very happy even though his physical or mental state would be sorrowful. We find this in the stories of great devotees of the Lord. The various stories of the 63 nayanmars (saivite saints) and alwars (vaishnavite saints) clearly show that they were happy to be of any service to the Lord or to his devotees rather than seeing themselves as happy. It is this quality of becoming happy when the other person who is loved is happy which is found only in pure devotion or love. All other loves are like the love of an adulterous woman. The woman seemingly shows love towards her husband when he is around but all her mental thoughts are towards her lover (who is different from her husband). The love which the woman shows towards her husband is a false one as she is not dedicated to that love. The woman is not dedicated towards her lover as well because a person who is not dedicated to her husband cannot be dedicated towards anyone else.

It is this attitude which we find in the lives of celebrities who live with a particular person for a few years and then break the relationship to start a new one. Real devotion or love is that in which the devotee does anything for the sake of his love. We find this clearly in the life of kannappa (one of the saivite saint) who cut his own eyes to give eye to the siva linga (as the eye of the sivalinga was bleeding). He never bothered about his life because he was happy with happiness of the Lord. It is this pure devotion that we rarely we find in few mothers who are so dedicated to their children. It is but a pity that all mothers don’t show such pure devotion towards children as for them their preference comes first and children come second only.

That devotion which is bereft of knowledge can never be pure because there the devotee doesn’t know the glory of the Lord who is sought through devotion. Only if we know that the Lord who is being sought is eternal and gives eternal bliss (himself) to the one who seeks, we would be seeking the Lord all the while with pure devotion and surrender. Since we are unaware of the nature of the Lord as eternal bliss, we don’t seek him – instead we give less importance to the Lord devoting only a few moments of our day to him & the rest to the world. As Swami Gautamananda of Ramakrishna Mission says, we have to spend 18 hours for spirituality and rest for the world to realize the Lord, but we spend 18 hours with the world and just an hour or two for the Lord (that too on a weekly basisJ).

A real devotee will always think about the Lord alone – he doesn’t want anything other than thought of the Lord. This is what is clearly found in the case of gopis who used to think about the Lord alone and they used to surrender everything for the sake of the Lord, even their husbands. Such pure devotion is possible only when we know the nature of the Lord as the non-dual reality of Consciousness.

It may be argued that gopis were devoted and didn’t have knowledge – but this argument can be raised only out of ignorance. The gopis first itself in the gopi gitam speak thus:

Na khalu gopikaa nandano bhavaan
Akhila dehinaam antharaatma drik

O Krishna! You are not the son of Nanda but you are the indwelling Self of all beings.

Even after learning the gopi gitam if a person claims that gopis are filled with devotion alone, he is but a fool only.

Thus through this two sutras, Narada shows that pure devotion is nothing but knowledge alone. Knowledge and devotion go hand in hand and one cannot be there without the other.

With this, we come to the end of the first chapter of Narada Bhakthi Sutras titled “nature of ultimate devotion”. We will see the summary of the first chapter in the next day and then start with the second chapter.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Sutra 21 and 22

2006-11-01T19:25:00.000-08:00

HARI AUM

Prostrations to all.

Sutra 21 –
Yathaa vraja gopikaanaam

Word meaning
Yathaa – As
Vraja gopikaanaam – in the case of gopis of vraja.

Sutra meaning
Bhakthi is as found in the case of the gopis of vraja.

Narada mentions here that the definition of bhakthi which he gave in the previous sutra is the right definition only. Why is the definition the right one? Because it is what is found in the case of the gopis of vraja.

We all know that gopis are known for their devotion & they are the first name that comes to our mind when the word “devotion” or “bhakthi” is mentioned. Since we find the definition of bhakthi of Narada perfectly in the gopis, therefore devotion as defined is the right definition.

Gopis were ever thinking about the Lord alone. All their activities were offerings to the Lord – each moment, they would think about the Lord alone. Even though they were doing all activities, still their mind was fixed on the Lord alone. Even while serving their husbands, feeding their children etc. they were totally fixed unto the ultimate reality of Lord. Thus they were always remembering the Lord through offering of all activities & the fruit to the Lord. We also find in many stories and in the puranas the explanation of the lives of gopis wherein they were dying each and every moment without seeing and seeking the Lord. AMMA mentions a story on the same. Once the gopis were all doing their respective activities at home. At that time, somebody told that Krishna is there near the river. Thus all gopis left whatever they were doing and went to see the Lord. One gopi was suddenly stopped by her husband at the door – he obstructed the path of the gopi by holding his hand. The gopi started struggling not able to go and meet Krishna. Like a fish struggling to live on land, she was struggling to live without being able to meet Krishna. As the fish dies on land, the gopi left her life at that place itself as she was unable to go and meet Lord Krishna.

This story clearly explains as to how the gopis were devoted to the Lord in the negative aspect as well. They couldn’t live even for a single moment without seeing or remembering the Lord. This is what Narada mentioned as “tad vismarane parama vyaakulathaa cha” (being desperate when the Lord is forgotten). Thus the gopis always offering their activities to the Lord, always remembered the Lord & were desperate when the Lord was forgotten (they were not able to meet or remember the Lord).

As we have learnt in other threads as to upapatti linga or examples which prove the import of a work, Narada here is giving an example which caters fully to his definition of bhakthi. This way of proving one’s stand through examples is also known as the upamaana pramaana – proof through analogy. Narada would be giving logical proofs for the definition of bhakthi in the next few sutras but here he is giving a valid example for the same.

Since gopis are known for their devotion in the various puranas, Narada mentions them to prove that the definition of bhakthi is valid in the case of gopis & therefore the definition of bhakthi that he has given is the right definition.

Even though we have already seen and learnt in many places the definition of bhakthi of Lord Krishna in the bhakthi yoga (there is an exhaustive article on the same titled Bhakthi Darpanam at http://geocities.com/hariram1981/files.html), let us try to see and compare it with Narada’s definition.

Mayi aavishitha yo maama nityayukthaa upaasathe
Sraddhayaa paraya upethaa te me yukthathamo mathaah

They are considered to be dear devotees to me who have fixed their mind unto me, ever steadfast in me and always considering me as the final goal in life.

The definition of “fixed their mind unto me” and “ever steadfast in me” point out the same import as Narada’s definition of the positive aspect of bhakthi as “offering all activities unto the Lord thereby constantly remembering the Lord”. The words of “considering me as the final goal” points out the negative aspect of never forgetting the ultimate reality of Lord.

Thus Narada’s definition of bhakthi is the same as the Lord’s definition of bhakthi in the Gita.

Sutra 22 –
Tatraapi na maahaatmya jnaana vismrithi apavaadah

Word meaning
Tatra api – there (in such a state of pure devotion) as well
Apavaadah – chances of (allegations of)
Maahatmya jnaana vismrithi – forgetfulness of the glory of knowledge
Na – are not there

Sutra meaning
There (in pure devotion), there are no chances of forgetting the glory of knowledge.

Narada mentioned that pure devotion is constant thought of the Lord and becoming helpless when the Lord is forgotten. We can have a doubt that in such a state, glory of knowledge or knowledge itself can be forgotten in such a state. Here knowledge can be either interpreted as Lord or as the knowledge that there is only Lord here (knowledge of the ultimate reality of Lord). The second meaning of “knowledge that there is only the Lord here” or “Vedantic Jnaana” is more appropriate in this context.

As we have been learning again and again that knowledge and devotion are not different from one another, this is what Narada is here emphasizing through this sutra. We might think that when there is pure devotion, there cannot be any scope of knowledge or jnaana. This is a completely wrong notion. Pure devotion is not mere attachment to a Lord but attachment to the Lord who alone is present as the substratum of the illusory world. The Lord towards whom a bhaktha develops bhakthi is not a mere form but the Lord is Brahman of the scriptures. If we really have to know about the Lord, we have to gain knowledge of the Lord through study of scriptures. It is only the scriptures which can speak about the indescribable reality of Brahman (synonymous to Lord of the bhakthas). Scriptures are the mirror in which we see our own very nature of the Lord even as the face is seen in the mirror alone. Without scriptural knowledge, our concept of Lord is limited to hear-say. Whatever we hear from some person whether that person is a realized saint or an ignorant person is not valid as such. Any words are valid only if they are not contradicted in the scriptures and are supported in the scriptures. The words of the Guru is valid not because he is a Guru but because it is as per the scriptures. The Guru’s very words are experiences based on the scriptures. The scriptures are not mere books but they are the revelations of the various saints. Scriptures are apaurusheya or without any author – they have just been revealed to the saints during times of deep contemplation. The very concept of a brahma jnaani or Guru is mentioned in the Mundaka Upanishad as srotriya or learned in the scriptures and brahma nista or one who is established in Brahman. Thus a Guru is judged only based on the scriptures – he is a real Guru whose words are not against the scriptures but are mere resonances of the truth imbibed in the scriptures.

Pure devotion is not possible until the nature of the Lord who is the object of devotion is known. The nature of the Lord is known only through scriptural study. It is thus we find in the various Upanishads, gita and the puranas the various saints speaking about the ultimate reality of Lord in many ways. As we have been learning, Srimad Bhagavatham among other puranas put forth the reality of Lord through various stories. Thus pure devotion cannot be against knowledge. It is only ignorance about pure devotion which causes a person to think that pure devotion is against knowledge or greater than knowledge. Only those who are ignorant about the scriptural teachings of bhakthi and jnaana compare and contrast bhakthi and jnaana. Pure bhakthi is the same as jnaana and jnaana is the same as bhakthi. Jnaana is knowing the nature of the Lord as the creator-protector-destroyer-substratum of the illusory world. Bhakthi is pure devotion or attachment to such a Lord. When we have jnaana or knowledge about the Lord as the one and only real entity, we will develop pure devotion towards such a Lord. Pure devotion or constant remembrance of the Lord is possible only when we know the nature of the Lord as the only real entity – any real entity alone can give eternal bliss and put an end to all sorrows-sufferings. Hence it is seeking of the Lord alone that can satisfy all our desires by putting an end to the desires. This is possible only when we have pure devotion to that Lord who is capable of putting an end to all desires. Thus wherever we have knowledge, devotion is also there.

As knowledge and devotion are mutual, therefore pure devotion doesn’t have forgetfulness of the knowledge or nature of the Lord. Narada will be explaining this through a logical reason in the next couple of sutras.

If we take the word of “maahatmya jnaana” as “glory of the Lord”, still we will come up with the same conclusion only. Glory of the Lord is knowing the Lord as the substratum of the illusory world. As the Lord mentions in Gita, the glory of the Lord is the entire world which is pervaded in and out by the Lord. This world is temporary and changing. The world is situated in the changeless Lord. Hence knowing the glory of the Lord is knowing the Lord as the substratum of the illusory world. This is knowledge or jnaana of the scriptures. Thus jnaana is not forgotten in pure devotion as pure devotion is possible only when jnaana of the Lord is there.

Thus Narada through this particular sutra puts forth that jnaana and bhakthi are one and the same only – and not contradictory to each other.

We will see the next sutras in the coming days with which the first chapter of Narada Bhakthi Sutras will end.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Definitions of Bhakthi - 02

2006-10-29T19:16:00.000-08:00

HARI AUM

Prostrations to all.

We saw in the last few mails the definitions of bhakthi as per various acharyas finally culminating in Narada’s definition of bhakthi as offering all actions unto the Lord and becoming sad when the Lord is forgotten.

The definitions attributed to various acharyas don’t mean to either compare or show that one is better than the other. It is but a systematic way of putting the opinions of different people on the topic and showing a progressive way to the ultimate devotion of constant remembrance of the Lord or ananya bhajanam.

This is known by the final sutras where Narada says that the bhakthi acharyas all speak in one voice about bhakthi. Thus the different definitions are but progressive and meant to lead the seeker from the physical to the mental to the intellectual to the spiritual level. We have discussed in the last few mails regarding this.

Today we will try to see and collate all the definitions. Bhakthi defined by Narada is the ultimate definition which has a positive and a negative approach as we discussed in the previous mail. The positive aspect is constant remembrance of the Lord through offering of all actions to the Lord. The negative aspect is trying not to forget the Lord & in such a case becoming desperate so that such a situation never happens and instantaneously the Lord is remembered again even as the fish in land remembers water/breathing instantaneously.

Activities can be done at three levels of body (physical), verbal (words) and mental (thoughts). When Narada mentions offering of all activities unto the Lord, the three types of activities of physical, verbal and mental has to be offered unto the Lord.

Physical activities include bodily actions. The easiest way to start offering bodily actions to the Lord is through performance of various poojas or ritualistic activities with the help of the body. Thus the definition of bhakthi by vyaasa shows us the way to start offering physical activities to the Lord. Once we do certain ritualistic activities like sandhya etc, then all activities done through the body has to be offered to the Lord.

Verbal activities include talking about the Lord. We can talk about the glories of the Lord only if we have heard the glories of the Lord. Thus we have to develop attachment towards listening to the glories of the Lord. This is the definition attributed to garga. When we develop attachment to listening of the glories of the Lord, we remember the stories and take interest in speaking about them to each and every person that we meet. Thus when we speak about any grace or happiness, we would automatically attribute it to the Lord by saying that “it is by the grace of the Lord”. This is the way in which verbal activities can be offered to the Lord through adding of the Lord’s name in all verbal statements.

Mental activities include chanting of the name of the Lord, meditating on the form of the Lord etc. All these activities are to be done remembering the Lord as one’s own nature and not as someone different from our own Self. This is what shaandilya mentions that attachment to the Lord shouldn’t be against attachment of the Self. As it is mentioned in the Upanishads that everything is loved for the sake of the Self alone, attachment to the Lord shouldn’t be against attachment to the Self. Both these attachments cannot be against each other only if the Lord is one’s own Self. Thus while offering all activities unto the Lord, we should remember the Lord not as different from oneself but as one’s own very nature of Consciousness.
Thus all the various definitions of bhakthi in turn make Narada’s definition of the positive aspect of bhakthi clear. Whatever be the activity that we do, we have to offer it unto the Lord. Thus there is no doership but we remain a mere witness to all activities. This witness of Consciousness is none other than the Lord. Thus we get detached from the illusory world & activities, instead getting attached and identified with the ultimate reality of Lord who alone is real.

When we try to offer all actions unto the Lord, there might be times when we forget the Lord & hence Narada mentions the negative aspect that when the Lord is forgotten the devotee should become so desperate that he remembers the Lord instantly & never forgets again in the future.

Having seen the various definitions of bhakthi, we will see Narada proving the definition of Bhakthi through logic and examples in the coming days.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Definitions of Bhakthi - 01

2006-10-27T08:07:00.000-07:00

Sutra 19 and 20

2006-10-24T19:50:00.000-07:00

HARI AUM

Prostrations to all.

Definition of bhakthi by Shaandilya

Sutra 19 –
Naradasthu tadarpitha akhila aachaaratha tadvismarane parama vyaakulathaa cha

Word meaning
Tu – But (Bhakthi is)
Naradah – as per Narada
Tadarpitha akhila aachaarathaa – offering all activities unto the Lord
Cha – and
Tadvismarane parama vyaakulathaa – having vyaakula bhaava (attitude like that of a fish on land) when the Lord is forgotten

Sutra meaning
Bhakthi as per Narada is offering all activities unto the Lord and having vyaakula bhaava when the Lord is forgotten.

After giving the definitions of various bhakthi acharyas, here Narada gives his own definition of bhakthi. Here there can be a doubt as to that since it is mentioned that Narada considers Bhakthi as this, therefore this particular sutra literature is not that of Narada. But this doubt is not valid as in olden times, mentioning of themselves in third person was not uncommon. In many places, Sankara himself mentions his own view as “ours” or second person than the first person. Also here since the definitions of different acharyas are mentioned, therefore instead of “my definition”, Narada’s definition is mentioned. This is further strengthened by a sutra which comes in the 4th chapter where the same words of “tad arpitha akhila achaaraah” are present. Not to mention the last sutra where it is mentioned that “thus has been propounded bhakthi by sage Narada”. Thus it is beyond doubt proved that this sutra literature is that of Narada alone.

Narada’s definition of bhakthi is the best definition that can be given about bhakthi. This doesn’t mean that other definitions are wrong or invalid – as mentioned earlier, all the definitions are kind of progressive and at different levels. Here Narada’s definition is that of a para bhaktha or a pure devotee of the Lord who is almost on the verge of atma nivedanam or merging unto the Lord.

Narada’s definition of bhakthi has two aspects to it – as we have already discussed that anything has two aspects to it – one being following the necessary or supportive means & the other being staying away from those which obstruct the path.

Bhakthi or devotion is having ultimate devotion to the Lord. This thus has two aspects – one being constant remembrance of the Lord through offering of all activities to the Lord & the other being restraining from forgetfulness of the Lord. These two aspects is what Narada has mentioned in this sutra.

As Lord has mentioned in many places in Gita that a devotee should offer everything unto the Lord, Narada’s definition is but apt and as per the scriptures. The Lord’s final instruction in Gita is “sarva dharmaan parityajya maam ekam sharanam vraja” – renounce everything and take resort unto me alone. It is the same import which Narada is mentioning in this sutra.

1. Offering all actions unto the Lord – offering all activities unto the Lord is the easiest way to remember the Lord amidst our tight and busy schedules. It is not that easy to always remember the Lord directly if not for the indirect ways of offering all activities, remembering the Lord as the substratum of the illusory world, as the creator-protector-destroyer etc. As the Lord himself proclaims in the Gita that a person cannot live in the world without doing any activities. Actions will go whether a person likes them or not. We don’t have control over actions but only over the attitude with which the action is performed. The jnaana way of attitude is knowing oneself as the mere witness to all activities & the ego as the doer of all activities. This is not that easy as most of the time we will be associated with the ego. Thus the bhakthi way of offering all activities unto the Lord is easier and does lead us to the same state of witness-hood alone. When a devotee offers all actions unto the Lord, the devotee ceases to the doer of Ego. When the devotee ceases to the doer, he becomes a mere witness to all activities. This witness is none other than the Self or the ultimate reality of Lord alone. Thus the bhakthi way of offering all actions unto the lord also is the same as jnaana path but easier for initial seekers. Thus real devotion is that in which a devotee offers all actions unto the Lord whether it is daily activities like brushing, bathing etc. or other activities like working, learning etc. A devotee shouldn’t differentiate between good and bad activities – all activities irrespective of the activity should be offered unto the ultimate reality of Lord. Thus a person who smokes should as well offer the activity of smoking unto the Lord – through this the Lord himself get the devotee rid of the activity of smoking (addiction). We shouldn’t as well differentiate between drinking, sexual activity etc. Whatever be the activity, we have to constantly offer all the activities unto the Lord.

2. Vyaakula bhaava when the Lord is forgotten - There could be a chance that we may forget the Lord at times because of our nature of getting identified with the Ego. Thus Narada mentions that in such a case, when the Lord is forgotten (forgetfulness of the Lord obstructs the spiritual path and progress) the devotee should have vyaakula bhaava. Vyaakulathaa is the attitude that a fish has when it is in land – it is the state of helplessness and as if we are about to die. Such an attitude is essential because in such a case, we will remember the Lord the next moment itself & will try to avoid forgetting the Lord in the future. Once a person struggles in water (as he doesn’t know swimming), the next time he makes sure that he doesn’t fall into water. Sri Ramakrishna used to tell that the Lord can be realized by a devotee if there is such strong desire for the lord even as a person who is immersed in water & unable to breath has towards living (or escaping from the water).

These two aspects very clearly bring out the definition of a pure devotee towards which we all as devotees of the ultimate reality of Lord have to strive and work.

We will see all the definitions viewed together in the next day after which we will see Narada substantiating his definition of bhakthi through logic and examples.

Definition of bhakthi by Shaandilya

Sutra 20 –
Asthi evam evam

Word meaning
Asthi – it is
Evam evam – as explained earlier only

Sutra meaning
Bhakthi is devotion as defined by Narada (it is the proper definition only).

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Sutra 17 and 18

2006-10-18T20:15:00.000-07:00

HARI AUM

Prostrations to all.

Definition of bhakthi by Garga

Sutra 17 –
Kathaadishu ithi gargah

Word meaning
Kathaadishu (anuraaga) – attachment towards stories etc. of the Lord
Ithi gargah – (is bhakthi), thus says Garga.

Sutra meaning
Bhakthi is attachment towards hearing of stories etc. of the Lord, thus says Garga.

Here instead of activities by the body and words, activity related to the mind is being mentioned. Garga is of the opinion that bhakthi is listening to the glories of the Lord through stories etc. A person is able to appreciate the glory of the all-pervasive Lord only when he hears about the glories of the Lord. When a person hears the greatness of a particular saint, he gets attracted towards the saint. If the saint is a realized saint capable of imparting knowledge essential for liberation, then this attraction turns to strong attachment in the form of guru-shishya bhava. Similarly attraction towards the ultimate reality of Lord is possible only if we come to know the glories of the Lord.

The glory of the Lord has been explained in depth in the vibhoothi yoga of Bhagavad Gita as well as in various scriptures. But as we all know, it is very tough indeed to get access to the scriptures. Even if we get the original texts as well as translations, it is tough indeed to interpret the scriptures in the right way. If scriptures are interpreted and understood in the wrong way, then it will not only obstruct the spiritual path but will lead the seeker in the entirely wrong direction. Scriptural interpretation is possible only through the guidance of the Guru who helps the disciple in interpreting the scriptures in the right way through proper logic. But as most of us are unaware of the language of the scriptures (Sanskrit) as well as have not dedicated ourselves to the learning of the scriptures under a Guru in the traditional way, thus scriptural access is almost ruled out.

Even in older times, there would have been people who didn’t have access to the scriptures. Various dharma sutras mention about the limitation as to who can learn the scriptures and who cannot – it seems that there were notions that women should learn as well as the shudras. Thus for people who don’t have access to the scriptures, they cannot develop attachment towards the Lord for they don’t know the nature and glory of the Lord.

The nature & glories of the Lord was thus put forth in the various puranic stories by none other than Veda Vyaasa himself. There are no limitations as to listening of the stories of the Lord in the puranas. Anyone can hear the stories of the puranas. Since puranic stories are quite attractive, appealing and easy to understand-remember, thus these reach more people than the scriptures themselves.

Thus through hearing of the stories of the Lord wherein his nature as the substratum of the world, all-pervading consciousness etc. the devotee develops a strong attachment to such a powerful and all-knowing Lord. For a devotee it is not just the powerful and all-knowing nature of the Lord that attracts but the eternal nature of the Lord & the Lord’s dedication of saving his devotees from the ocean of samsaara. Thus people who hear the glories of the Lord get to know about the Lord through stories, get attracted to the Lord & thereby cultivate pure devotion or para bhakthi towards the ultimate reality of Lord.

Thus bhakthi or devotion (apara bhakthi or means) also includes attachment to listening to the stories of the Lord (other than doing activities like worship etc. which we saw yesterday). We see in the bhagavatham itself that wherever bhagavatha parayana happens, there vyaasa, shuka among other sages will be present to hear the glories of the Lord. The Lord as he is infinite is filled with infinite glories. Even though glories are illusory at the ultimate level (once the devotee has merged in the Lord), but still they are valid at the empirical level and helps as a means to attain atma nivedanam.

As Madhvacharya mentions in Tattvaviveka
Tatho anantha guno harih

Hari or the ultimate reality of Lord is filled with infinite qualities (or glories).

The last definition of vyasa was with respect to bodily and word activities whereas here it is more to do with mental activity. We will see the definition of shandilya in the next day.

Definition of bhakthi by Shaandilya

Sutra 18 –
Atma rathi avirodhena ithi shaandilyah

Word meaning
Anuraagah – attachment to God
Atma rathi avirodhena – that is not against the attachment to the Self (enjoyment or immersed in the Self)
(is bhakthi)
Ithi shaandilyah – thus says Shaandilya

Sutra meaning
Bhakthi is attachment to God which is not against the enjoyment or being immersed in the Self – thus says Shaandilya

Atma Rati means enjoyment in the Self or being immersed in the Self. Bhakthi when we see a little beyond activities of the body, words and mind will lead us to that devotion which is associated with the attachment to the Self. This definition indirectly points to the oneness of the devotee and the Lord. As Yajnavalkya says in Brihadaranyaka Upanishad to Maitreyi that everything is loved for the sake of the Self, the Lord also is loved only for the sake of peace and happiness of the Self. Without desiring peace of one’s own Self, there cannot be any devotion. Thus real devotion is when through devotion of the Lord peace of the Self is maintained. Peace of oneself is possible only when there is deep attachment in the Self which leads to constantly being immersed in the Self. Devotion of Lord is not possible unless there is devotion or attachment to the Self. It is because of this reason that we cannot have pure devotion towards the Lord if the body is under trouble – for an initial devotee it is very tough to contemplate on the ultimate reality of Lord if there are physical troubles and pains. It is only due to constant practice that this is overcome through the knowledge that I am not the body but the Self. As is the case with the body, similarly there cannot be pure devotion of the Lord if there is no attachment to the Self. Whatever be achieved or realized, there can never be lack of one’s own Consciousness as without this, nothing exists. Thus pure devotion is when the devotee remembers his own very Self as the ultimate reality of Lord. Thus he develops devotion towards the Lord as the inner Self or antaryamin of each and every being which includes himself.

Thus Shaandilya defines bhakthi as attachment to the Lord which is not against attachment to one’s own Self. This avirodha or non-contradiction is possible only if the Lord is the same as the Self – if not, there would be more love towards either the Self (as is the case of a selfish ignorant person) or the Lord (as is the case of devout Vaishnavas). Thus shandilya indirectly points out that devotion of the Lord is not against but the same as devotion of the Self as the Consciousness in all beings is none other than the Lord alone.

Lord mentions this that he resides in the heart of all beings in many places in Gita thus:

Ishwarah sarvabhootaanam hridheshe arjuna thistathi
O Arjuna! The Lord resides in the heart of all beings.

The heart refers to that location from where the thought of EGO arises. This heart is thus the place of the Self from which Ego gets born (individualistic thought of “I” arises). Thus the Lord is the same as the Self as both are present in the heart alone.

Devotion to the Lord is performance of those activities which are not against attachment of the Self – meaning that those activities which are not against forgetfulness or putting down one’s own Self. Thus through this, the Vaishnava devotions are kind of criticized because there oneself is forgotten for the sake of the Lord. As long as a devotee totally merges into the Lord, such a forgetfulness is accepted as pure devotion seen in atma nivedanam. But that forgetfulness of oneself as limited whereas considering the Lord as unlimited thereby degrading oneself and upgrading the Lord is being indirectly criticized by shaandilya in this particular sutra.

Thus real bhakthi is not against atma rathi or attachment to the Self. After mentioning the various definitions of bhakthi and its means by various acharyas, Narada finally gives his own definition of bhakthi thereby supporting it with valid example and logic as well in the coming sutras. We will learn Narada’s definition in the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Sutra 15 and 16

2006-10-16T20:14:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 15 –
Tallakshanaani vaachyanthe nana matha bhedhaat

Word meaning
Tallakshanaani – its characteristics (definitions)
Vaachyanthe – (saints) speak
Nana matha bhedhaat – in different ways (different views).

Sutra meaning
The characteristics of Bhakthi are explained in different ways by different bhakthi acharyas.

Narada here mentions that bhakthi is explained in different ways by different acharyas. Different ways of explaining is a particularity of the ultimate reality of Lord as propounded in the Upanishads. As chinmaya beautifully puts it, Vedanta is a subjective science. Thus there can be different varied views about the ultimate reality of lord or devotion or knowledge. This is because when we see the reality, it is a perspective view rather than the normal view. The reality when grasped through the mind is seen in different ways. This is quite popular in Jain theory of the reality being multi-faceted. The famous example of blind people trying to find out how an elephant will be can be quoted here.

Few blind people heard that there was some elephant in their place. They hadn’t seen an elephant before & hence they went to see the elephant. One person touched the tail of the elephant & proclaimed that an elephant is hairy. Another person touched the legs & said that the elephant is something which is hard. Yet another person touched the horn and said that it is smooth but sharp. All of these people were right, no one was wrong but still the views were not complete.

Similarly the ultimate reality of Lord has been explained in different ways in the scriptures. The famous rig veda hymn propounds that “one reality is being explained in different ways by saints”. That the reality even though is of the very nature of Existence, consciousness and bliss absolute but has been explained in different ways is testimony to the upanishadic statements that the reality is beyond words and thought. The moment we try to point out the reality, we fall short of words. This is also due to the truth that the reality is the subject and can never be objectified; also cause the reality is without any attributes. But still explanations are required for people to understand about the reality. Thus the different ways of proclaiming about the one non-dual reality.

Similarly, devotion as well has been explained in different ways by different acharyas. Here explanation is not the definition as to the nature of devotion but as to the path or means to devotion. As the famous statement that “all roads lead to rome”, there are many ways in which devotion can be cultivated in order to realize the ultimate reality of Lord – the nava vidha bhakthi propounded by Prahlaada is a testimony to this.

Even though Narada mentions in this sutra that bhakthi and its characteristics are explained by different acharyas in different ways, this doesn’t signify that each of the views are contradictory even as there are different sub systems of Vedanta each contradicting the other. Narada only means that different saints have explained different aspects of devotion. It is only when we imbibe and put all those explanations in a single place that devotion becomes fully defined & fruitful for a devotee towards atma nivedanam.

Thus Narada here doesn’t say that different acharyas fight with each other about devotion but only that they explain different facets of bhakthi. This is clearly understood by Narada himself explaining at the end of bhakthi sutras that all acharyas speak about bhakthi in the same sense & word.

As to the various definitions of bhakthi, we will take it up one by one in the coming days.

Definition of bhakthi by Paaraasharyah (son of paraashara – vyaasa)

Sutra 16 –
poojadishu anuraagah ithi paaraasharyah

Word meaning
Poojadishu anuraagah – attachment to pooja and other ritualistic activities (is bhakthi)
Ithi paarasharyah – thus says Parashaara (Veda Vyaasa).

Sutra meaning
Bhakthi is defined by Vyaasa as attachment to pooja and other vedic activities.

Paarasharyah is the son of Paraashara or Veda Vyaasa. Narada gives the definition of Veda Vyaasa as the first definition of bhakthi or devotion. This definition is with respect to vedic rituals or rituals propounded in the Vedas for the spiritual path.

It is important to note here that vedic activities doesn’t mean the vidhis or injunctions of the Vedas like sandhya, agnihotra etc. Pooja and other vedic activities which help in the spiritual path by constant remembrance of the Lord are the actions that are indicated over here. This is made clear by the word “anuraaga” or attachment.

Vedas are broadly split into three parts or khandas. The three khandas are karma khanda, upasana khanda and jnaana khanda respectively. Karma khanda portion includes various rituals for attaining specific fruits like svarga or heaven etc. This portion consists of rituals which are done expecting certain fruits as well as with the attitude of doer-ship. Upasana Khanda is the portion wherein different types of meditation and contemplation methods have been put forth in order to help the seeker gain mental control through which the seeker will be able to realize the ultimate reality of Lord (through jnaana or knowledge). The last and final portion of the Vedas is the jnaana khanda wherein the knowledge of the ultimate reality of Lord is propounded & the means of sravana-manana-nidhidhyasana to realize the ultimate reality of Lord.

This particular definition of bhakthi (as strong attachment to activities like worship etc.) doesn’t include the karma khanda rituals but includes the upasana khanda activities. The most common of all activities which lead to purification of the mind as well as contemplation of the ultimate reality of Lord is pooja or worship of the Lord. Other activities include chantings, singing bhajans etc.

The word of “anuraaga” or “strong attachment” is very important in this definition. A person does the action that he likes the most. There can be attachment to any action only when there is strong desire for the fruit that is achieved through performance of the particular action. A person would have the strong desire to learn music only when he has the strong desire to become a musician. Thus the desire to become a musician is what drives the action of learning music. The strong desire to learn music is anuraaga. Anuraaga is not mere desire but strong attachment like the attachment a lover has towards his love, a wife has towards the husband and a mother has towards her child.

Extending anuraaga to spiritual activities, there can be strong desire for performance of ritualistic activities like pooja, archana etc. only if the fruit of pure devotion towards the ultimate reality of Lord is desired. Thus there should be strong desire to gain pure devotion about the ultimate reality of Lord. As the person who has the strong desire to become a musician gets a strong attachment towards the act of learning music, similarly the devotee who has the strong desire to gain pure devotion towards the ultimate reality of Lord will have the strong desire towards the various activities of pooja etc. which aid him in getting the fruit of pure devotion.

We have learnt and know that there are three types of actions depending on the level at which they are performed which are kaayika (performed by the body), vaachika (through words) and maanasika (mental activities like dhyaana etc.).

This has been propounded by Ramana Maharshi in Upadesa Saram thus:

Kaaya vaak manah kaaryam uttamam
Poojanam japah chinthanam kramaath

Work done through body, words and mind are superior to one another – the respective activities are pooja (worship), japa (chanting) and chintanam (dhyaana or meditation).

Thus here Narada mentions the definition of bhakthi by Veda Vyasa which includes kaayika and vaachika actions (actions performed through the body and words). These activities lead to purification of the mind as well as aid in constant contemplation of the ultimate reality of Lord. This in turn leads the devotee to jnaana (knowledge) or para bhakthi (supreme devotion) which is knowing the Lord as the one and only entity existing.

Ramana Maharshi thus says about karmas in Upadesa Saram:

Ishwara arpitham na icchayaa kritham
Chitta shodhakam mukthi saadhakam

Work done as an offering to the Lord and without expecting any fruits helps in the purification of mind and thereby leads to mukthi or liberation.

We will see the definition of bhakthi as per garga in the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Sutra 13 and 14

2006-10-16T02:53:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 13 –
anyathaa paathithya shankaa

Word meaning
Anyathaa – if not (if scriptural injunctions are not followed)
Paathithya shankaa – there is a chance of falling down (from the spiritual path)

Sutra meaning
If scriptural injunctions are not followed, then there is a chance of falling down from the spiritual path.

The above two sutras can be interpreted in two ways. We can see “shaastra rakshanam” as meaning following of scriptural injunctions or the various nitya-naimittika karmas put forth by the scriptures. Or we can as well see “shastra rakshanam” as performance of the scriptural path of “sravana-manana-nidhidhyaasana” in addition of constant contemplation of the Lord (which in a way is nidhidhyaasana). Let us see these both cases one by one.

SCRIPTURAL INJUNCTIONS

As we all would already know, there are mainly four types of karmas. These are nitya, naimittika, kaamya and praayaschitta. Nitya karmas are regular activities to be done on a regular basis – these include the sandhya vandanam, agnihotra etc. Naimittika karmas are those which are done on special occasions like birth of a child etc. Kaamya karmas are actions done desiring some fruits. Prayaschitta karma is done to get rid of some sin accrued.

Scriptures proclaim that not doing nitya-naimittika karma as well doing of prathishiddha karma or prohibited actions (like drinking, adultery etc.) will cause sin. These sins will become obstacles in the spiritual path for the seeker. When there are obstacles, it is tough to follow the spiritual path. These obstacles are like body-pains, moments of sorrow due to relatives/friends dying etc.

So long as there are obstacles, it is tough to progress in the spiritual path unless the seeker is well advanced and knows the scriptures so that he knows himself to be not the kartha-ahamkaara but the sakshi-kutastha-atma. Since Narada is speaking about apara bhakthi here, such bhakthas are not versed in the scriptures and not into the jnaana marga. Thus it becomes tough for them to progress in the spiritual path. Thus it is essential that scriptural injunctions (which is two-fold of doing nitya-naimittika karma & refraining from restrained actions) are followed by a seeker so that there is no obstacles in the spiritual path. When obstacles are created, the seeker falls down from the spiritual path as his concentration goes towards worldly things instead of the Lord. For example, if a person has bodily pains then he will be concentrating more on the body than on the Lord.

The above is a general explanation of the sutra with respect to scriptural actions as such. We can and should rather see this explanation from the jnaana perspective than karma perspective. SHAASTRA RAKSHANAM means protection of the shastras – the protection of shastras is through following of the path propounded in the scriptures – the path that scripture propounds is that of sravana-manana-nidhidhyaasana (listening-reflecting-contemplating). When a seeker follows the bhakthi marga, he contemplates on the Lord. Mere contemplation on the Lord is not enough as we find even the dvaitins and vishista advaitins among many others contemplating on the Lord. It is essential to understand the nature of the Lord who is being contemplated. If this nature is found as someone different from oneself, then there cannot be eternal bliss or moksha because bhedha still exists. Contemplation or bhakthi is nidhidhyaasana but without sravana and manana which means that the Lord is contemplated but the real nature of the Lord is not known or understood. Thus such a seeker is sure to fall down because he doesn’t know the Lord who is being contemplated. If a person contemplates on the Lord as sitting in heaven and bestowing blessings on his devotees alone, such a person cannot progress because he imagines a Lord in the wrong way. It is against the samatva bhaava which is mentioned by the Lord in Gita in many places as well as the various Upanishads also.

Thus Narada says that scriptural injunctions or sravana-manana-nidhidhyaasana has to be followed along with bhakthi or contemplation of the Lord (which Narada has been explaining in the last few sutras as nirodha etc.) else there is chance of falling down from the spiritual path as the seeker is led in the completely wrong direction.

This interpretation as per jnaana marga is proper and better than the karma marga explanation which is generally explained by many people. Since the word used is shaastra rakshanam or protection of scriptures, it is proper to see this as jnaana marga alone because the shaastras are protected by jnaana marga alone through realization of the vishaya of Lord of the scriptures.

Thus Narada here adds the clause of following sravana-manana-nidhidhyaasana process along with bhakthi towards the Lord.

What is sravana-manana-nidhidhyaasana????
This is knowing that the Lord alone exists as the adviteeya vasthu amidst the illusory world. Whatever is seen as the dual world is only an illusion in the Lord. This is knowing that the Lord alone exists here and thereby seeing the Lord as pervading all illusory things.

Narada winds up this topic of explaining bhakthi and the way to bhakthi in the next sutra & thereby enters into how bhakthi is defined by various bhakthi acharyas. We will see that in the coming days.

Sutra 14 –
loko api taavadeva bhojanaadi vyaapaarasthu aashareera dhaaranaavadhi

Word meaning
Lokah api – worldly activities also
Taavad eva – like that only (to be performed to the extent that they don’t become obstacle to the spiritual path)

Bhojanaadi vyaapaarah tu – but the normal activities like eating, sleeping etc.
Aashareera dhaaranaavadhi – will be done as long as the body is there.

Sutra meaning
All worldly activities are to be performed as long as they don’t pose obstacles in the spiritual path (and are not opposed to the Lord) but normal activities like eating, sleeping etc. will be continued as long as the body is there (as long as a person is embodied).

Narada mentioned that all activities are to be renounced whether they are worldly or religious first & then explained that this renunciation is performance of the activity as an offering to the Lord so that activities don’t obstruct the spiritual path. After Narada mentioned about worldly activities, now we can ask the question as to what about normal, daily activities like eating, drinking etc. Anticipating this question, Narada is answering the same here.

That worldly activities are to be performed as an offering to the Lord and so long as they don’t become obstacles in the spiritual path has been explained earlier itself. But the daily activities like eating etc. will be continued so long as the body is there. This means that even though a person might have renounced all activities by offering it to the Lord or by sanyaasa but still daily activities will continue as they are of the body alone. So long as the seeker associates himself with the body, there will be the identification and superimposition of the Self as the doer of all activities & all activities of the body as one’s activities. But once the devotee realizes himself as the Self distinct from the body, there will be no identification with the activities of the body. The activities of the body go on until the body dies off. This is where we can say the differentiation between jeevan mukthi and videha mukthi comes – jeevan muktha is a person for whom the body is still there but he doesn’t identify himself with the body. Videha muktha is a person whose body completely falls off and he becomes one with the ultimate reality of Brahman. This distinction of jeevan mukthi and videha mukthi is only for explanation to the ignorant seeker. For a person who knows that the body is temporarily seen even as water is seen in desert, there is no body at all to vanish. Thus in reality there is neither jeevan mukthi nor videha mukthi but there exists only the nitya muktha atma (ever liberated Self).

What Narada is mentioning here is that even for saints or people who have realized, the activities of the body will go on when an ignorant person views the saints and his activities. This only means that basic needs of the body have to be supplied for the body else the body itself will become an obstacle for spiritual progress. Hence a seeker should not discard the body until he becomes a complete witness of all the activities of the body.

Ramana Maharshi has mentioned in many places in his works that a seeker should not discard the body and should satisfy the basic needs of the body. Narada after this sutra enters into the definition of Bhakthi by various bhakthi acharyas. We will see those from the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Sutra 11 and 12

2006-10-16T02:50:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 11 –
loka vedeshu tad anukoola aacharanam tadvirodhishu udaaseenatha

Word meaning
Tadvirodhishu udaseenathaa – Being indifferent to things against the Lord (is)
Aacharanam – doing activities
Loka vedeshu – both worldly and vaidik
Tad anukoola – with respect to the Lord.

Sutra meaning
“Being indifferent to things against the Lord” is doing all activities both worldly and vaidik with respect to the Lord.

Narada is here explaining the indifference to activities opposing the Lord quite clearly beyond any doubt or contradiction.

As explained earlier, Vedanta never stresses a person to renounce actions. Sankara does mention about two paths of Nivritti (renunciation) and Pravritti (activity) in his introduction to the Gita bhashya as well as in the Isha bhashya but it has been clearly mentioned in Atma Rahasyam (English commentary on the Ishavasya Upanishad) that pravritti and nivritti are not external – they are more to do with attitude than with the actions as such. Vedanta does speak about renunciation of all actions but this renunciation is not the mere external sanyaas that we know currently.

It cannot be that the sanyaasa which Sankara among other early Vedanta acharyas spoke the sanyaasa that we see today wherein people take resort to renunciation but just indulge in criticism of all philosophies except theirs. Thus we find the madhva mathas fighting against advaita and vishista advaita whereas the vishista advaitins fighting against advaita and dvaita. This fight goes to such an extent that instead of seeking the Ishwara who is almost same to all the three philosophies, great acharyas of even udipi, uttaradi mutt indulge in challenging advaita scholars. It is but the height that even at the old age of 90s, a learned scholar like B N K Sharma indulges in thorough criticism of advaita. And when it is seen that dvaita doesn’t get the publicity (this is the exact word to used as seen from the emotional outbursts of BNKS on advaita being accepted in many universities contrary to dvaita), all sorts of resorts are taken. It should be questioned to BNKS among other “scholarly” pundits who know nothing but to indulge in vaada-vivaada as to whether their respective acharyas (who propagated the system) did just speak about indulging in debates. This is not limited to dvaita scholars but learned scholars of advaita also even among various saints in the various traditional sankara mutts as well.

No criticism of any of the mutts or acharyas including the Sringeri and Kanchi mutt is meant here but these are few words to show the sad state of the world wherein instead of contemplating on the ultimate reality of Lord whether he is savishesha or nirvishesha, all other things which are prohibited in the scriptures are resorted to.

Mundaka Upanishad clearly speaks about a learned person not indulging in vaadas except for the sake of knowledge which is only between a guru and a shishya. We find all these open emotional outbursts and challenges only in the recent times. If we trace back to the time of Vidyaranya when Jaya Teertha was present as well as akshobhya teertha of Madhva philosophy as well as Vedanta desika of Vishista advaita, we find all of them teaching the respective philosophies in a calm way. Even though there are tradition about debates among them, they never indulged in emotional outbursts and open attack on other systems.

Alam athivishtharena – enough of this “non-useful” lecturing.

What is meant above is that the moment a person forgets the ultimate reality of Lord, he enters into all these controversies. He is but a fool who doesn’t spend time contemplating on the ultimate reality of Lord instead of entering into all these other resorts. Thus Narada anticipating all these says that indifference means not renunciation of actions but doing all actions remembering the ultimate reality of Lord.

Whether the action is worldly or vadik, a devotee should always offer it to the ultimate reality of Lord. This is real renunciation than the external renunciation which leads only to egoistic approach and intellectual indulgence in philosophical attacks. What Narada mentions as doing all activities with respect to the Lord is offering all actions unto the Lord thereby doing nishkaama karma or karma without desiring any fruit thereof.

As there has been enough “lecturing” today, will stop with explanation of this sutra (as the meaning has been quite brought out in previous sutra explanations). We will continue with the next sutra in the next day.

Sutra 12 –
bhavathu nishchayadaardhyaadoordhvam shaastra rakshanam

Word meaning
Bhavathu - yet
Nischayadaadhyaad oordhvam – even after determination about the Lord has happened
Shaastra rakshanam – the scriptures have to be protected (through performance of scriptural injunctions).

Sutra meaning
Even after determination about the Lord or pure devotion has been developed, the scriptures have to be protected (through performance of scriptural injunctions).

Why scriptural injunctions have to be followed????

continued in next sutra..

Prostrations to all.

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

Sutra 9 and 10

2006-10-04T20:51:00.000-07:00

Prostrations to all.

Sutra 9 –
Tasmin ananyathaa tadvirodhishu udaaseenathaa cha

Word meaning
(Nirodha is also)
Tasmin ananyathaa – having ananya bhaava in the Lord
Cha – and
Tad virodhishu udaaseenathaa – being indifferent (not doing) to things that are opposing to the Lord.

Sutra meaning
Nirodha is also having ananya bhaava in the Lord & being indifferent to things or actions that are opposing to the Lord.

We have previously learnt that spiritual path has two aspects to it – one being following that which is conducive to the path & second being not performing those activities which obstruct the spiritual path (these are termed as anukoola sevanam and prathikoola varjanam respectively). It is this same thing that Narada mentions as the nature of renunciation.

If the seeker asks the doubt that a devotee has to do activities in the world (which is inevitable as the Lord says in the karma yoga of Gita) and hence all actions cannot be renounced, Narada answers by telling that a devotee does only those actions which lead to more and more contemplation of the Lord. Those activities which obstruct the spiritual path by making the devotee forget the Lord is renounced.

Here if we see clearly, Narada doesn’t mention a devotee to attack actions which oppose contemplation of the Lord but only tells to be indifferent to those actions. We travel to office daily & witness many activities in the world even death. But we are totally indifferent to them because it doesn’t affect any of our kin and kith. Similarly those activities which oppose the spiritual path should be treated in the same way. Thus a devotee doesn’t do those activities which oppose the spiritual path & he just ignores the activities by being a mere witness to those activities & unattached to them. This attitude of indifference is important because only in this we become totally detached from the activity. The moment we term an activity as “bad”, we are getting attached to the activity and creating an emotion of aversion towards that activity. This is as good as getting attachment to the activity. Bhakthi is that in which the Lord alone gets primary importance. In order for a seeker to constantly seek the ultimate reality of Lord, all other activities whether they are good or bad have to be seen with the attitude of indifference.

It is not merely enough to see actions with the attitude of indifference – in which case, a devotee will not do any activity & thus remain like a insentient rock. Instead a devotee should perform those activities which lead him to the ultimate reality of Lord. These activities include bhajans, keerthans, naama sankirtan, chanting etc. Any activity which makes the devotee remember the Lord is an activity to be followed. Once the devotee starts doing such activities, his mind develops an ananya bhaava towards the Lord. Ananya means “without any other” – thus ananya bhava towards the Lord means nourishing those thoughts which lead to remembrance of the Lord.

The Lord says in Gita
Ananyaaschintayantho maam ye janaah paryupaasathe
Teshaam nitya abhiyukthaanaam yoga kshemam vahaami aham

Those devotees who worship me everywhere with ananya bhaava, I look after their good and bad as they are ever steadfast in me.

Thus it is this ananya bhajana which Narada mentions in this sutra. Thus renunciation is not complete renunciation of activities – instead it is renunciation of those activities which lead the devotee away from the Lord & having ananya bhaava on the Lord through performance of activities which help the devotee in remembering the Lord.

Any activity which doesn’t help in remembrance of the Lord is an activity to be renounced or seen with the attitude of indifference. Even the action of going to temple if it doesn’t make the devotee develop ananya bhajana of the Lord is an activity that has to be renounced. Going to temple doesn’t involve ananya bhajana when the devotee concentrates more on the people around or the condition around instead of the ultimate reality of Lord.

Narada himself will be explaining as to what is ananya bhajana and udaaseena bhava in the next couple of sutras. It is enough to remember here that ananya bhajana is performance of those activities which lead the seeker to constantly contemplate on the Lord whatever the action is. It is for this reason that Dharmavyaadha (the butcher in Mahabhaaratha) was considered a jnaani and bhaktha by the Lord. Udaaseena bhaava or attitude of indifference is to be developed towards all actions which don’t lead to contemplation of the ultimate reality of Lord. There shouldn’t be any emotion of aversion towards such action as that will lead to attachment (in the form of aversion) to that action. Instead the devotee should see the action with a sense of indifference even as a person doesn’t mind as to what is happening to a person whom he doesn’t know in the world.

Thus anukoola sevanam of ananya bhajanam and prathikoola varjanam through udaseena bhava is essential for a devotee to progress in the spiritual path towards pure devotion. This is what is meant as renunciation or Nirodha or total renunciation of all activities. Thus the doubt which was raised as to how will the devotee remain in the world without doing any action (until he is not realized) is answered as all actions are not to be renounced but only those actions which lead the devotee away from the Lord have to been seen with an attitude of indifference.

We will see Narada’s definition of ananya bhajanam and udaseena bhava through the next two sutras in the coming day.

Sutra 10 –
Anya aasrayaanaam tyago tasmin ananyathaa

Word meaning
Tasmin ananyathaa – having ananya bhaava in the Lord (is)
Tyaagah – renunciation
Anya aasrayaanaam – of all other resorts (support).

Sutra meaning
Having ananya bhaava in the Lord is renunciation of all other supports (and seeking the Lord alone).

We saw previously that ananya bhajanam is thinking about the Lord alone. This has been explained by Narada in a quite different way by telling that ananya bhajanam is renunciation of all other support.

The word Ananya itself means “without any other”. Narada here emphasizes that pure devotion is that in which everything else is renounced for the sake of the Lord. It is this renunciation of everything that the Lord mentioned in the end of Gita as “sarva dharman parityajya”.

We have been speaking about ananya bhajanam for quite long & hence it doesn’t require any more explanation of the same. Instead of explaining the same theoretically, let us today try to see few stories from puranas and the lives of various saints as to this ananya bhajanam and why it is essential for a seeker.

We find in the Mahabharatha that when Draupadi was tormented in the kaurava sadas by dusshasana removing her saree, Draupadi called out the Lord but by holding one hand to the saree as she didn’t want the saree to fall off completely. But the Lord didn’t arrive. Thus draupadi stopped holding the saree & with both the hands called out the Lord & then came support from the Lord. Until we totally seek the Lord by completely surrendering to the Lord, the Lord will not come to protect us. When Rama goes to Krishna asking for help & while asking for help, his attention is totally into what he is asking but unto the TV which Krishna is watching – Krishna will not help Rama. It is the same case with the Lord as well. The Lord is much more possessive than any other worldly person. We find that the mother is so possessive about her child that she wants all of her attention as well as all the attention of the child towards her. It is the same case with the Lord.

This possessive nature of the Lord is not against the sakshi or witness bhava of the Lord. The Lord is ever the same but until there is total surrender which opens up the heart, there cannot be the feeling of the presence of the grace of the Lord. The Lord as he mentions in many places in Gita that “I reside in the heart of all beings”, is thus present as each and everyone’s very nature of Consciousness. But this Lord is veiled by the ignorance of the mind. Until there is not the opening of the heart, the Lord cannot be seen as he is hidden in the chamber of heart whose door is closed. Thus when it is mentioned that the Lord is possessive and he doesn’t help the devotee unless there is total surrender, the real meaning is that only through total surrender there can be opening of the heart through which alone the Lord can come out to help the devotee. It is mentioned thus in order to create the passion (not a right word thoughJ) in the minds of the devotee so that the devotee seeks the Lord with all his might.

Regarding the possessive nature of the Lord, AMMA mentions a beautiful episode in the life of Baala Krishna. Once Baala Krishna was hungry and his mother was breast-feeding him. At that time, Yashoda had kept some milk in the kitchen for boiling. Even though Krishna was very hungry, Yashoda wanted to make sure that the milk doesn’t get spilled in the kitchen. Thus leaving the hungry Krishna, she went to look after the milk in the kitchen. After milk was boiled, she came back to see Krishna. At that time she found that baala Krishna (the mischievous kid that he was & as he was very hungry) had spilled all the butter in the house!!! Trying to save a little amount of milk in the kitchen, Yashoda had lost all the butter in the house.

This is what we all try to do. Instead of seeking the all-possessive Lord, we go after worldly pleasures. What happens is that we not only are unable to retain the worldly pleasures, instead we lose everything as a result of forgetfulness of the Lord.

Thus what is required in the life of a devotee is seeking of the Lord after renunciation of all other supports. Whenever we require some help in life, we shouldn’t see the people in the world instead we should totally surrender & pray to the Lord. Along with the prayer to the Lord, we should try seeking help from worldly people (yes, the difference is that in this case there is surrender to the Lord which was lacking in the previous case). Thus renunciation of all other supports doesn’t mean that everything has to be renounced externally but it only means that the Lord has to be given prime importance – whenever there is some activity, we should always remember the Lord & offer the activity as an offering to the Lord.

Thus when we totally surrender to the Lord and thereby do worldly actions, we are in fact renouncing all supports except that of the Lord – for such a devotee, the Lord himself takes care of the activities and needs.

Sri Ramakrishna Paramahamsa proclaimed to Narendra whose family was suffering with poverty that you will get whatever bare necessity you need in life (you here means your family) as devi will take care of your needs.

But the interesting thing here is that a devotee doesn’t require anything apart from devotion to the ultimate reality of Lord. To that extent that most of the bhakthi literature speak about the bhaktha not even wanting moksha but wanting constant contemplation of the ultimate reality of Lord.

We will wind up this ananya bhajana sutra with a beautiful story mentioned by Ramana Maharshi. Once, Siva and Parvathi were playing in Kailas. At that time Siva said he had to go somewhere. Parvathi asked where you are going. Siva replied that a devotee was being attacked by some robbers in the forest & hence he had to save the devotee. Saying thus Siva started from Kailas. Within a minute, Siva was back. Parvathi asked as to why you are back so soon. Siva replied thus “I went to save the devotee but at that time found that the devotee used a stone and attacked the robbers – thus he didn’t require my help – so I came back”.

JThis is what happens when we try to take resort to worldly aids – the Lord cannot be realized if a person seeks worldly aids and doesn’t give importance to the Lord. In this case, the devotee was about to protect himself but how long can the devotee protect himself without the grace of the Lord? Only until death!! Death is inevitable until the devotee seeks the ultimate reality of Lord. When there is so vast experiences in the lives of saints like Sankara, Ramanuja, Madhva among others as to how the Lord came to help these jeevan mukthas, it is wrong if we don’t show faith in the ultimate reality of Lord. Anything and everything in the world can be conquered or kept in control through worldly aids but the ocean of samsaara cannot be crossed over without the aid of the Lord.

Sankara thus says that:
Iha samsaare bahudhustaare kripayaa pare paahi muraare
This samsaara is very tough indeed to cross over & due to the grace of the Lord, it can be crossed over.

It is the same thing that the Lord mentions that
Maameva ye prapadhyanthe mayaam ethaam tharanthi te
He who takes refuge in me, he overcomes my delusive power of Maya (that which is tough indeed to cross over).

We have been reading about ananya bhajanam and how it helps a devotee through the lives of Sringeri saints by Neelakantan. The lives of those saints are testimony to this sutra that a real devotee will not take any other resort than the lord & such a devotee will be taken care of by the Lord himself.

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

Sutra 7 and 8

2006-10-02T20:18:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 7 –
saa na kaamayamaana nirodharoopatvaat

Word meaning
Saa – Bhakthi
Na kaamayamaana – doesn’t involve desire
Nirodharoopatvaat – as it is of the nature of renunciation.

Sutra meaning
Bhakthi or pure devotion doesn’t involve any desire in it as it is of the nature of renunciation.

There can be a doubt raised thus: even though bhakthi is attaining that after attaining which there remains no more desire but doesn’t bhakthi as well involve worldly desires in it? If it involves desire, then it cannot be pure. Bhakthi involves desire as there is the desire to realize or achieve the Lord.

Narada is answering this by saying that Bhakthi is of the nature of renouncing everything except the Lord & hence it doesn’t involve any desire at all whether it is material or spiritual. Narada will be explaining as to what is NIRODHA he is speaking about in the next few sutras.

Desires are there only when there is duality present. When the devotee has realized the ultimate reality of non-dual Lord, there is nothing apart from the Lord to either desire to be desired. When there is no duality whatsoever, there cannot be any desire at all. Narada already explained earlier that in pure devotion, there remains no desire whatsoever to be achieved or gratified. This also encompasses worldly desire as well as spiritual desire also.

Desires can be broadly classified as worldly and spiritual. Worldly desires are those which bind the seeker to the world whereas spiritual desires are those which help the seeker to get out of the ocean of samsaara. In the beautiful worlds of Sri Ramakrishna Paramahamsa, worldly desires are iron chains whereas spiritual desires are gold chains. As a thorn helps to remove another thorn, similarly spiritual desires help the seeker to get rid of worldly desires and helps in the progress of the seeker in the spiritual path.

Any desire which is for the sake of worldly pleasure in the form of physical, mental or intellectual is worldly desire. Desires create vasana or latent tendencies in the seeker. These tendencies are never ending & bind the seeker to again and again indulge in the same activity. The desire to eat good food causes a vasana of always eating good food. Thus whenever the seeker is hungry, he wants “good” food. The scriptures mention not to give emphasis to food – food is required just for the sustenance of the body. Food should be under the control of the seeker & not the seeker under the control of food. Vasana can be easily identified as that activity which binds the seeker or that activity under whose control the seeker is. Vasanas keep on increasing & they never end.

It can be doubted that cant a desire be destroyed by enjoying it. Manu beautifully answers this by telling that if a person thinks that he can destroy desires by enjoying them then it is like trying to extinguish fire by pouring ghee (fire will not extinguish but will burn even more).

Mundaka Upanishad speaks about this thus:
Kaamaan yah kaamayathe manyamaanah
Sa kaamabhir jaayathe tatra tatra
Paryaaptha kaamasya krithaathmanah tu
Ihaiva sarve pravileeyanthi kaamaah

A person who desires desire will be born again and again to gratify that desire whereas a person who is satisfied with all desires, ends them will overcome desires here itself.

Lord says thus as to what would happen for desirous people:

Kaankshantha karmanaam siddhir yajantha iha devathaah
Kshipram hi maanushe loke siddhirbhavathi karmajaa

He who desires something and does activity by worshipping appropriate devas, he will soon be born in the manushya loka to gratify the desire.

Thus as vidyaranya puts it in Panchadashi:

Kurvathe karma bhogaaya, karma karthum cha bhunjathe

A person does action to enjoy – he enjoys to do more action.

Thus desires-action continues again and again – they never end. They bind the seeker in the ocean of samsaara characterized by avidya-kaama-karma (ignorance-desire-action). So long as a person is in the samsaara, he will be suffering without any peace of mind or eternal bliss. It is easy to say that “I am enjoying now”, but we have to really ask whether we are really enjoying or not? Is the enjoyment that we have permanent or temporary? The enjoyment of worldly pleasures is like the enjoyment of the fish which have been caught in a net but are still in the dirt in the net thinking that “we are safe”.

Thus worldly desires have to be renounced either through the path of jnaana or through the path of bhakthi. The path of jnaana says that the seeker is the mere witness to all activities and thus cannot do any action or desire anything. The path of bhakthi is wherein the seeker surrenders completely to the Lord offering all actions to the Lord.

Spiritual desires are those desires which help in removing the vasanas as well as guiding the seeker further in the spiritual path. The foremost spiritual desire is the desire to get liberated (which is nothing but desire to merge unto the ultimate reality of Lord). If this desire is strong enough, then it itself removes all other desires and latent tendencies. Other subsidiary spiritual desires include the desire to do religious activities like going to temple etc., reading spiritual books, learning spiritual things, attending bhajans-discourses etc. All these subsidiary activities lead to constant remembrance of the Lord and surrender to the Lord. Thus any activity or desire which leads to remembrance of the Lord and surrender to the Lord is spiritual activity or desire. Remembrance of the Lord doesn’t mean simply remembering the Lord while seeing the idol and then cursing the person in front who is blocking the view of the idol. Remembrance means remembering the Lord as the substratum of the entire world, the all-pervading Lord as the essence of all beings.

Thus worldly desires are to be renounced by a seeker & spiritual desires should be cultivated in place of worldly desires. The spiritual desires will lead the seeker to the Lord and thereby all desires will end up. The third chapter of Bhakthi Sutras speaks about the various sadhanas or activities which help in attaining pure devotion.

Since pure devotion involves renouncing everything, thereby there is no desire in it – it is that state wherein all desires vanish.

We will see as to what Narada speaks about renunciation in the next sutra the next day.

Sutra 8 –
Nirodhasthu lokaveda vyaapaara nyaasah

Word meaning
Nirodhah tu – Nirodha is indeed
Lokaveda vyaapaara nyaasah – renunciation of all worldly and vedic activities.

Sutra meaning
Nirodha (mentioned in the previous sutra that bhakthi is nirodharoopa) is indeed renunciation of all worldly and vedic activities.

In the previous sutra Narada mentioned that Bhakthi doesn’t have desire in it because it is of the nature of renunciation. Renunciation or nirodha is explained by Narada in this sutra as well as in the next three sutras.

When Narada mentioned renunciation, there can be a doubt as to whether this renunciation is of worldly activity alone or of vaidika activity as well. Narada answers this by telling that all actions have to be renounced. It doesn’t matter whether the activity is laukika or vaidika – all activity has to be ended.

As we have mentioned in many places in the forum, activity is caused only by desire for something. Thus wherever there is activity, there has to be desire. Activity cannot be propelled without desire. Thus if there are vaidika activities then there should be desire behind the activity. Since bhakthi or pure devotion to the Lord is total surrender, therefore there is no scope for desire in it. There cannot be any desire because of total surrender or total renunciation of all activities. Narada will be explaining later that all activities have to be surrendered or offered unto the Lord but there the bhakthi sadhanas are being spoken whereas here it is para bhakthi or pure devotion.

In pure devotion, there is no doer as everything is but a play of the Lord. The world is a lila of the Lord – this lila is not real but only empirically real and hence this doesn’t go against the jaganmithyatva of advaita.

Activities in general can be categorized as laukika and vaidika. Vaidika activities include the nitya-naimittika karmas. Nitya karmas are those which have to be performed regularly on a daily basis. This includes sandhya, agnihotra etc. Naimittika karmas are those karmas which are performed on specific occasions like the naama karana, marriage etc. All other activities which are not mentioned by the Vedas but are required to be done for sustenance in the world is laukika karmas. These in the current time would include working, looking after children-wife etc. These are not adjoined by the Vedas but are essential for living in the world.

Both vaidika and laukika karmas are propelled by desires. Laukika karmas are propelled by desire for money, fame, power etc. whereas the vaidika karmas are done desiring punya, svarga etc. The Vedas themselves speak about a person who does punya karma as to going to svarga and other higher lokas. The nitya-naimittika karmas are essential because if they are not done, then papa will be added. If a person accumulates papa, then punya gets reduced & thus he will go into the lower lokas wherein he will suffer and not enjoy as in the higher lokas. Vaidika karmas other than nitya-naimittiaka include the various yajnas like jyosthitoma etc. which are done to attain a specific loka.
Thus both vaidika and laukika karmas are done desiring something. Since Narada speaks about bhakthi as not having any desire, therefore bhakthi doesn’t involve any activity but involves renunciation of all activities. For the devotee who has attained that which is to be attained, there remains no action to be performed & hence he doesn’t desire anything.

Through this sutra, Narada makes it quite clear that for a real devotee there is no action to be performed in the world. Whatever actions he might be doing at the empirical world are not actions at all as they are devoid of any doer but the devotee does actions only as an instrument in the hand of the Lord. Analyzing this a bit deeper, there remains no doer or actions in that state wherein the devotee has merged into the ultimate reality of Lord. Thus there is no duality whatsoever but the Lord alone exists – therefore there is no question of any actions or activities performed.

We should remember that here Narada is speaking about pure devotion and not means of devotion. The way to reach this state wherein all activities are renounced is “offering all actions” unto the Lord. It is through this sadhana of offering all actions unto the Lord that the devotee attains this state where there is total renunciation of all actions. Even when a devotee is doing action as the sadhana to attain the ultimate reality of Lord, he does it without any doer-ship and expectation of fruits – thus there is no action or desire at all there. Thus in both the states of pure devotion & when devotion is a means, there is total renunciation of actions.

It is for this reason that the Lord mentions in many places in Gita that actions don’t matter but the attitude of surrender and offering to the lord is what matters.

Speaking about a devotee of the Lord, Gita mentions thus:
Ye tu sarvaani karmaani mayi sanyasya matparaah

He who offers all actions unto me and is ever fixed in me, he is my real devotee.

With this sutra which says that all actions are to be renounced, there can be a doubt that then how will the devotee who is trying to attain pure devotion act in the world (as the Lord himself says in gita that “even for a single second, a person cannot remain without doing actions”). This doubt is being anticipated by Narada & is answered in the next sutra (again explained in the couple of sutras following the next sutra). We will see Narada’s answer the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Sutra 5 and 6

2006-09-25T20:12:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 5 –
yatpraapya na kinchit vaanchathi na shochathi na ramathe na utsaahi bhavathi

Word meaning
Yatpraapya – Having attained which
Kinchit na vaanchathi – (a devotee) doesn’t seek anything,
Na shochathi – doesn’t become sad,
Na ramathe – doesn’t indulge (in sensual pleasures)
Utsaahi na bhavathi – doesn’t become excited

(That is pure devotion or bhakthi)

Sutra meaning
Having attained which a devotee doesn’t seek anything, doesn’t become sad, doesn’t indulge in sensual pleasures and doesn’t become excited – know that to be pure devotion.

Spiritual path or rather any path involves dual-activity from the seeker. Whether the action is that of worldly pleasure or of ishwara saakshaatkara, it has two parts to it. One is indulging in those activities which help in the progress & two is restraint from those activities which are obstacles in the progress. These are termed as:

1. Anukoola sevanam – following those which are conducive to the path
2. Prathikoola varjanam – removal of those which obstruct the path

Thus to get into IIM, the anukoola to be followed is constant practice through any external coaching centre and daily preparation for continuous period of time. The prathikoola for the same is not indulging in diversions like TV, movies etc. which kill the time that is essentially required for practice.

In the case of spiritual path, the anukoola is doing sravana, manana and nidhidhyaasana in the jnaana marga & anusandhaana through the nava vidhi or ekaadasha vidhi bhakthi. The prathikoola is not indulging too much in the sensual pleasures & not wasting time-energy in attainment-enjoyment of worldly pleasures – this is what Vedanta calls as vairagya. Narada also explains these as “not indulging in hearing about women, naastikas, wealth etc.” & “not having kaama, krodha, abhimaana” etc.

As is the case of spiritual path, similarly the goal or the state of a supreme devotee or devotion also can be defined in two ways – one as the positive way by which is mentioned the activity of a devotee & what is the state of the devotee with respect to the nature of the goal (eternal bliss, peace, contentment etc.). This positive way of explaining was done by Narada in the previous sutra (this will be explained from a different perspective in the next sutra as well – we will see later as to what is the difference in explanation of the previous sutra and the next sutra though both speak in the positive way only). The second is the negative way by negating things which will not be found in a real devotee or in real devotion.

Until both the positive and negative ways have not been explained, the explanation is not complete. This dual way of explaining is in view of the ignorant seeker alone – to make the seeker understand it in a clear way – as through this the seeker will have removed things which are to be removed & will have attained that which has to be attained.

Thus Narada says here that real devotion is that in which the devotee doesn’t seek anything at all. Thus Narada is pointing out that a real devotee shouldn’t seek anything at all. Seeking is there so long as there is lack of something in life. As we saw in the previous sutra, Amritatva, siddhi etc. can be experienced only when all seeking ends. When the devotee realizes the ultimate reality of Lord through pure devotion – he realizes that by knowing which everything becomes known. This ultimate reality is termed in Chandogya as BHOOMA or that which is POORNA or FULL. Thus knowing or realizing the ultimate reality of Lord, there will be nothing else to be sought. Thus the devotee after gaining pure devotion doesn’t seek anything at all (as to what the devotee will be doing, will be explained in the next sutra).

Sorrow is possible only when there is some seeking. Seeking something temporary always leads to imperfection or “conditional seeking”. Thus such a seeker who seeks temporary things will be losing the temporary thing that he sought. Such temporary entities of the world can only give sorrow and suffering. Thus sorrow is the very seed of worldly objects or the pleasure from the worldly objects.

Lord explains this beautifully in Gita 5th chapter thus:

Ye hi samsparshajaa bhogaah dukhayonaya eva te
Adhyanthavantha kaunteya na teshu ramathe budhah

That pleasure which is attained through contact of sense organs with the sense objects, it is the seed of sorrow – as it has a beginning and an end, and thus the wise never indulges in such worldly pleasures.

Real devotion is that where there is no sorrow as there is no seeking at all.

The opposite of sorrow is happiness. As sorrow is temporary, happiness from the worldly objects is also temporary. A real devotee is one who has achieved eternal bliss – thus he doesn’t indulge in the temporary happiness from the worldly pleasures. Utsaaham or excitement happens when something very good happens for a person. We can call this the height of temporary worldly happiness. Like worldly happiness, utsaaha is also temporary & hence a real devotee who has tasted & tastes eternal bliss will never become excited as he is ever immersed in eternal bliss. Also excitement happens which from a normal state or sorrowful state, a person gets immense temporary happiness. But for the real devotee, there is no fluctuation of happiness as he is ever blissful. Thus he doesn’t get excited.

Through this sutra, Narada is telling all devotees or seekers of the Lord to not seek anything (other than the Lord), not to get sad or happy or excited instead constantly seek the Lord alone.

Narada ends up the definition of the goal or the ultimate state in the next sutra which we will see the next day.

Sutra 6 –
yat jnaatva mattho bhavathi, sthabdho bhavathi, aatmaaramo bhavathi

Word meaning
Yat jnaatva – Having known which
Mattho bhavathi – becomes mad or intoxicated,
Sthabdho bhavathi – becomes rigid or without any activities,
Aatmaaramo bhavathi – always is immersed in the bliss of the Self (Lord)

(That is pure devotion or bhakthi)

Sutra meaning
Having known which a seeker becomes intoxicated, without any activities and is ever immersed in the bliss of the Lord, know that to be pure devotion.

This sutra and the 4th sutra (which explained real devotion as that having attained which a devotee attains siddhi, immortality and satisfaction) are almost similar – the difference being that the 4th sutra spoke about the goal that is achieved (goal here means characteristics or nature of the goal) through pure devotion whereas this sutra speaks about the state of the devotee who achieves the goal. Thus 4th sutra is about the goal or prameya or object to be achieved whereas this sutra speaks about the pramaatha or the subject-devotee who achieves the goal.

As we have been hearing again and again in the postings in this series that knowing the ultimate reality of Lord through pure devotion is knowing whatever is to be known. As Narada mentioned that after having attained pure devotion or attained the goal of atma-saakshaatkara through atma-nivedanam, the seeker doesn’t seek anything else because he has known the one and only entity that exists.

We frequently witness that we become intoxicated or in a state of delirium upon getting temporary happiness from worldly objects. When the result of the 10th exam comes & we come to know that we have got rank, we become very happy – this state is a state wherein we become totally merged with what we have achieved. Once that happens, there is no difference between the goal and ourselves – during such a state there is vikshepa or projection of duality & hence we are happy/blissful. But still there is avarana or veiling of the reality as we are not aware of our nature of eternal bliss but just that the projections have temporarily vanished even as in the case of deep sleep. We all very well know how intoxicated the state of deep sleep is. Thus the state of a bhaktha who has realized the Lord is similar to intoxication due to worldly possession or deep sleep. If temporary merging of the dual perceptions itself can cause a person to become mad, what to speak about total sublation of the duality?

Thus when the devotee realizes the ultimate reality of Lord, there remains nothing else to be known & there is no duality at all. Thus the devotee is in a state of intoxication. This is what Narada is speaking here as Mattah bhavathi. From the lives of Sri Ramakrishna among other saints, we can very well understand this easily. The jnaani or bhaktha behaves like a madman. Brahma Sutra following the Upanishad compares the jnaani with a child and a madman. The jnaani or bhaktha is like a child because he is innocent (as there is no mind at all) and he ever lives in the present (as he has reached that state where there is no time or space). The jnaani or bhaktha is as well like a madman because he behaves as if he is madman – his activities cannot really be explained. He is like a person who has experienced eternal bliss but is unable to speak about it as it is inexpressible. Even as taste of sugar can never be expressed but only tasted, similarly the state of bliss cannot be expressed but only experienced.

Thus the jnaani behaves as if he is intoxicated with some powerful drugs. This also means that his activities cannot really be explained through logic or compared to behavior of normal people. At times he might be running here and there – at times he might be dancing – at times he might be getting angry with others.

A bhaktha (as we have already seen that para bhakthi is same as jnaana – therefore bhaktha and jnaani mean the same person only) also becomes silent with respect to word and actions. Knowing the ultimate reality of Lord, knowing which everything is known, there remains nothing for the bhaktha to speak or act. Any word or action is performed with the desire to achieve or attain something. But for the devotee who have achieved or attained the ultimate reality of non-dual Lord, there remains no desire left – thus he remains silent in words and actions.

A bhaktha as well is always immersed in the bliss of the Lord who is in the heart of all beings. Thus he is ever immersed in bliss. This is the reason why Lord says in Gita that a person who goes to such a bhaktha will get bliss emanating from the bhaktha. Mundaka Upanishad says that a person who has realized the ultimate reality of Lord will never do any debates but will be immersed in bliss of the Self (vijaanan vidvaan bhavathe na athivaadi – atmakridaa atmaratih kriyaavaan esha brahmavidaam varistah).

Ataamaaramo means ever immersed in the Self – this means that such a bhaktha will not stray from the ultimate reality of Lord even for a second. Whatever happens, he will ever be immersed in the ultimate reality of Lord – he will ever be blissful whatever be the situation and surroundings. Some devotees once asked Ramana as to why Vishwamitra who built a new svarga for Trishanku not help Rama when Ravana kidnapped Sita – Ramana replied that a jnaani is ever immersed in the ultimate reality & hence he doesn’t see any sufferings in the world as the world is filled with the Lord alone for such a jnaani. This was not the state of Vishwamitra but this was the state of Ramana Maharshi as well. When followers of Mahatma Gandhi went to Ramana to offer their prostrations and seek blessings, they asked Ramana as to why he is not helping the people around in the world who are suffering. Ramana replied by telling that “I don’t see anybody suffering, I see only bliss everywhere – therefore how can I help?”

There is a famous parable mentioned about a jnaani and as to why he is not in the realm of even religious activities like Sandhya Vandanam. Once an elderly Brahmin was asked as to why he didn’t do sandhya vandanam. He replied “Sandhya can be done only when the sun rises and sets – the person for whom the Sun of Self has risen never to set, how can he do sandhya (as there is no rising or setting for him)?”

Thus Narada through this sutra is mentioning that a jnaani will ever be immersed in the reality of Lord – there is no deviation from that state for a jnaani or bhaktha. Pure devotion once attained can never be lost as it totally destroys the ignorance which is the cause of dual perception and notion of difference between the seeker, the Lord and the world.

With this sutra, Narada has clearly defined the goal or the fruit of attaining para bhakthi. We will continue with Narada explaining the nature of bhakthi or the path of bhakthi in depth through the next sutras the next day.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Sutra 2 and 3

2006-09-21T20:34:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 3 –
amrita svaroopaa cha

Word meaning
Cha – and
Amrita svaroopaa – of the nature of immortality (nectar).

Sutra meaning
And bhakthi is of the nature of amrita or immortality as well (meaning that bhakthi of the nature of supreme devotion and immortality).

In this and the previous sutra, Narada is giving the two distinct nature of bhakthi or two different facets of bhakthi one being supreme devotion and the other being nectar or immortality.

Amrita in this sutra is better interpreted as nectar than immortality. Bhakthi or real devotion to the Lord is like nectar – it has no limits and a person who is immersed in it can never come out of it. A person who has once tasted bhakthi for the Lord can never get away from it. It is more addictive than the worldly addictions that we know about.

Sureshwaracharya beautifully explains this addictive nature in Naishkarmya Siddhi. Sureshwara first raises a purvapaksha statement as to that once a person tastes bliss of the Self or the bliss emanating through scriptural knowledge or paroksha jnaana, can he be again fully immersed in the ocean of samsaara. He answers this by telling that the addiction of shaastra jnaana is so strong that it attracts a person again to taste the nectar that is got through it. If the worldly addictions which give only temporary happiness can be so strong that it takes people years (and even births) to get out of it, what to speak about addiction towards the Lord which gives a glimpse of eternal bliss????

Thus pure devotion is of the nature of nectar – it is indescribable and quenches the thirst of the devotee totally. But until a devotee merges into the Lord, there will always be desire to get the nectar again and again. Thus pure devotion always is like nectar – attracting the devotee all the while until he himself becomes nectar by merging unto the Lord.

Pure devotion can also be taken to be immortality or amrita because it leads a person to that state beyond birth and death. Satisfaction or contentment through the nectar of devotion is possible only if the thought or notion of “I am the body” and that “I have birth-death” vanishes. Thus amrita or knowledge that I am ever present and beyond birth-death alone can give a devotee eternal bliss. The first and foremost hindrance or obstacle to the spiritual path is the feeling that “I am the body”. Thus the bliss of the Lord can be enjoyed (either a glimpse or as a whole) only when this thought of “I am the body” vanishes. In the state of deep sleep, this body-thought is not there & hence the seeker experiences bliss in that state.

Thus only when we know that “I am not born nor will I die” that nectar in the form of pure devotion to the Lord can be enjoyed. Thus real devotion which is constantly thinking about the Lord – always being immersed in the thought of the Lord has to be of the nature of pure or supreme devotion as well as of the nature of immortality.

Sutra 4 –
yallabdhva pumaan siddho bhavathi amritho bhavathi triptho bhavathi

Word meaning
Puman – a person
Yat labdhvaa – having attained which
Siddho bhavathi – attains perfection
Amritho bhavathi – attains immortality
Triptho bhavathi – and becomes extremely satisfied (content)

(that is pure devotion or bhakthi)

Sutra meaning
That by attaining which a person attains perfection, immortality and contentment, that is pure devotion or bhakthi.

Narada was defining bhakthi in the previous two sutras. Any action or activity is propelled only by desiring for the fruit that is achieved through the activity. Bhakthi as well requires activity in the form of nava vidhi bhakthi or ekaadasa vidha bhakthi (as Narada puts it). A person will be made to go for these actions or even go for bhakthi as such only if he knows what is its fruit & the fruit or phala appeals to the person. It is for this reason that one of the anubandha chathustayam is phala or fruit of studying a particular work.

Narada thus after defining bhakthi gives the fruit of getting pure devotion to the Lord. We have to remember that the fruit which Narada mentions (in 3 sutras starting from this sutra) is for para bhakthi or supreme devotion and not lower devotion (gaauni bhakthi). A person can never attain perfection by apara bhakthi as still there will not be eternal bliss due to separation from the Lord. Any love doesn’t lead to fulfillment or contentment or perfection until the lovers meet and merge into one another. Similar is the case with bhakthi as well – since Narada is mentioning perfection, contentment etc. as the fruit of devotion, therefore the devotion which he is pointing out is para bhakthi or supreme devotion (that which is to be ultimate gained through atma nivedanam or offering oneself completely to the Lord).

What is the phala of getting pure devotion unto the Lord????
Narada mentions three qualities or three gunas as the phala of pure devotion. The three are siddhi or perfection, amritha or immortality and tripthi or satisfaction.

SIDDHI or PERFECTION
Perfection is attained when there is nothing more to do in life to become perfect. In other words, perfection is achieved when all imperfections vanish. As we already have learnt, supreme devotion is that in which the devotee merges into the Lord. The Lord is poorna or perfect in all aspects as he is one without a second. Thus when the devotee who is individual and hence imperfect merges unto the Lord, the devotee becomes perfect or attains perfection. Perfection is that state wherein there is no imperfection either physically, mentally or spiritually as the devotee has attained that attaining which there is nothing more to attain.

AMRITHA or IMMORTALITY
A person becomes immortal when he doesn’t again enter into the ocean of samsaara characterized by birth and death. So long as the individual ego or jeeva exists in the seeker (characterized by the identification with body and mind), there will be births and deaths physically and mentally. But as the devotee through pure devotion merges unto the Lord killing one’s own individual ego, therefore there is no more birth or death. Birth-death is with respect to the Ego – when Ego vanishes, birth-death also vanish. Also since the jeeva merges into the Lord who is AJAH (beyond birth and thereby death), therefore he also becomes immortal.

TRIPTHI or SATISFACTION
Satisfaction or contentment is attained when the seeker feels happy and blissful such that he doesn’t crave for anything else. SIDDHI is to do with removal of imperfections whereas TRIPTHI is to do with attaining perfection. Thus both are different facets of the same thing. One is negation whereas the other is attainment. Satisfaction or contentment is achieved when the seeker becomes perfect and achieves that which satisfies everything else – this is amritatva or immortality or eternal bliss. We see bliss in the form of deathlessness. If we ask 100 people as to what would they ask to God as a boon, 90 people will definitely ask a deathless life. Thus satisfaction is achieved when the seeker becomes deathless or merges unto the deathless Lord.

As a result of getting pure devotion, the devotee achieves that by achieving which everything is achieved. This is the very same question which Saunaka asked Sage Angiras in Mundaka Upanishad as “tell me that by knowing which everything else is known” (eka vijnaanena sarva vijnaanam) and Angiras mentions about Brahman as being everything – finally saying that “brahmavid brahmaiva bhavathi” or “he who knows Brahman becomes Brahman”. This Brahman is mentioned as BHOOMA or perfection or poorna by Sanatkumara to Narada in Chandogya Upanishad. Thus we find here that Bhakthi as propounded by bhakthi acharyas is not different from jnaana of Upanishads. Both are one and the same only expressed in different ways.

We will continue with the phala of pure devotion in the next two sutras in the coming days.

Prostrations to all.

HARI AUM

PS: translation of Narada Bhakti Sutras can be had from http://sankaracharya.org/narada_bhakti_sutras.php.

Thanks
Hariram
Let a moment not pass by without remembering God

Sutra 1 and 2

2006-09-17T20:15:00.000-07:00

HARI AUM

Prostrations to all.

Sutra 1 –
Athato bhakthim vyaakhyaasyaamah

Word meaning
Atha – Now
Atah – Therefore
Bhakthim vyaakhyaasyaamah – bhakthi will be explained

Sutra meaning
Now, therefore bhakthi will be explained

Atha is considered as one of the two words used by Brahma at the time of creation (the other being AUM). Since these two words were used by Brahma at the beginning, therefore they are considered as auspicious or mangalakaram. Thus the word ATHA means auspiciousness and shows start of some work as such.

Atah or therefore means that after all the various literatures have been propounded, bhakthi is explained clearly with various acharyas views so that it can be memorized and implemented. As sutras are works which summarize a philosophy, therefore this work summarizes bhakthi from various puranas and other saints words.

This Sutra can also be said to point out the subject matter of the work which is BHAKTHI or devotion.

This starting of bhakthi sutras doesn’t mean that previously nothing was mentioned or previous mentioned were of no real use – previously bhakthi should have been explained because here bhakthi is explained from the view of other acharyas (which means that Narada had access to the various bhakthi literature and views of different bhakthi acharyas). Previously mentioned things cannot be said to be of no real use (here things means the Vedas, Upanishads, darshanas etc.) because there also bhakthi has been mentioned clearly. Here it only means that bhakthi is being collected from all works & words of all acharyas and put together in a capsule form through sutras so that a bhaktha can learn, remember and implement it easily in life.

This sutra doesn’t require any particular explanation as such & hence this ends the explanation of the first sutra. We will learn the second sutra of the first chapter tomorrow.

Sutra 2 –
Saa tu asmin parama prema roopaa

Word meaning
Saa tu – Bhakthi is (surely)
Parama prema roopa – of the nature of supreme devotion
Asmin – on the Lord (towards the Lord)

Sutra meaning
Bhakthi is verily supreme devotion towards the ultimate reality of Lord.

Narada here defines bhakthi as ultimate or supreme devotion towards the ultimate reality of Lord. Narada will be explaining in depth about this bhakthi and its in-depth definition but here it is a very short and concise definition of Bhakthi.

The word Parama means supreme and the word prema means love or devotion. Supreme here means total and unconditional. Prema here doesn’t mean mere love but it is love for the ultimate reality of Lord more than the love that we have towards our own existence or Self. A bhaktha is ever devoted towards the Lord. Even if he/she has to die for the sake of the Lord, he is ever ready to do that because the Lord alone is being really loved by the devotee. As per the bhakthi granthas, the bhaktha doesn’t even crave for moksha because the Lord is greater than moksha for the devotee.

Sri Ramakrishna Paramahamsa gives three examples of worldly love which put together is real devotion to the Lord (this is not his own idea but is mentioned in the bhakthi sutras itself).

1. Love of a chaste wife towards her husband
We have grown up in a culture wherein we find women as satis or the very embodiment of chastisy even though this is found less these days due to the western culture taking the mainstream in the lives of most of the youngsters. A chaste woman is one who lives for the sake of the husband alone. Manu speaks about how a woman should behave towards her husband quite beautifully – a woman should be like a kshatriya while dealing with official and other matters of the husband, a woman should be like a vaishya giving the husband good food and other items whenever he requires it, a woman should be like a Brahmin leading the husband to progress in the spiritual path through support in spiritual activities and like a shoodra (Manu literally means a prostitute) at night while sleeping with the husband. This analysis of Manu can also be taken to show the status of woman as not having much importance during that period of time but what is important here is that for a chaste woman, the husband is everything. It is this devotion towards the husband who is well versed in the scriptures due to the brahmacharya avasthaa being spent in the Gurukula which leads both to realize the ultimate reality of Lord within a single birth. We thus find Maadhva entering into the fire when Pandu died – Kunti did not enter into the fire because she had to take care of the children. Thus a chaste wife is totally devoted to her husband, similar should be the love of a devotee towards the Lord.

2. Love of a mother towards her child
We all know about the love that a mother has towards her child who is born out of her flesh itself. Even though we don’t find so pure love today but still the greatest love that we can find in the world apart from spiritual love is this kind of love. AMMA says that a pure love is that which a mother has towards her child. The mother takes so much pain and carries the child for nine months. Once the child is born, the mother imparts her own blood in the form of breast milk and takes care of the child at all time. We know that when the child cries, the mother becomes sad. Such is the deep bond between a mother and the child. Similar to the love of a mother towards her child, a devotee should love the Lord in the same way.

3. Love of a worldly person towards worldly objects
A worldly person whose mind is totally attracted and attached to worldly objects will always be seeking out worldly objects. He cannot live without the worldly objects even for a second. The moment he loses some object, it is as if he is dying like a fish on shore. The previous two types was pure love filled with dedication whereas this is love filled with strong attachment and pangs of separation (in case of separation).

A person who is endowed with the above three types of love towards the Lord has pure love or supreme love towards the Lord which Narada is speaking about here.

It is this supreme devotion which the lord mentions through three points in Bhakthi Yoga thus:

Mayi avesha mano ye maam nitya yuktaa upasathe
Sradhayaa parayopetaa te me yukthatamo mataah

A person who is endowed with the three qualities is a real and supreme devotee:
1. Fixing the mind unto me at all times
2. Ever steadfast on me as the ultimate reality
3. Considering me as the supreme goal to be achieved in life

We can go on speaking about supreme devotion but in order to keep it short so that everyone will be reading it, am not entering into much explanation. The above three points have been dealt in depth in Bhakthi Darpanam (http://geocities.com/hariram1981/files.html). Interested people can go through the same.

Knowing what is the ultimate devotion and love towards the Lord, let us try to judge as to where we stand in terms of love so that we can improve our love and progress towards ultimate devotion which will lead to merging unto the ultimate reality of non-dual Lord.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Chapter 1 -- Two types of devotion

2006-09-14T20:27:00.000-07:00

HARI AUM

Prostrations to all.

We now enter into the work of Narada Bhakthi Sutras. As we learnt two days back, Sutra is that which is very concise but yet contains the main essence. These were/are used so as to remember things easily.

Chapter 1 - ParaBhakthiSvaroopam

The first chapter is titled as ParaBhakthiSvaroopam wherein Paraa Bhakthi or ultimate or higher devotion is explained.

What are the two main types of devotion or bhakthi?
Bhakthi is mainly of two types – one is Apara Bhakthi or lower devotion and the other is Para Bhakthi or higher devotion.

Apara Bhakthi
Here the devotee finds himself as different from the Lord. He does activities favoring the Lord – trying to always remember the Lord. But here there is the distinction between the devotee and the Lord. The devotee always finds or thinks himself as different from the Lord. This distinction between devotee and Lord is generally explained in Vedanta as TRIPUTI – the triads.

Any action has mainly three components – the doer, the object seeking which the action is done & the action in itself. The doer in this case is the BHAKTHAA. The object or UPAADEYA VASTHU (attainable object) is the Lord. The action in itself is called as BHAKTHI or devotion.

As the scriptures point out through the various vakyas of NEHA NANA ASTHI KINCHANA (there is no duality whatsoever here), SARVAM KHALU IDAM BRAHMA (everything is verily Brahman), SARVAM BRAHMA MAYAM JAGAT (the world is filled with Brahman), there is no duality whatsoever in the world. Even if we see duality as existing, that is only a seeming appearance & not ultimately real.

Lord as well points to this adviteeya vasthu in many places of Gita thus:

NA TVEVAAHAM JAATU NAASAM (there has never been a time when you, me or the other things have not existed – as they all exist as the substratum of Consciousness), AJOPI SAN AVYAYAATMA BHOOTAANAAM ISHWAROPI SAN (even though I am unborn, I become manifest through my own Maya), YO MAAM SARVATRA PASHYATHI SARVAM CHA MAYI PASTHYATHI (he who sees me as present everywhere and everything in me, he is never veiled from my vision), MATTAH PARATARAM NA ANYAT KINCHIT ASTHI DHANANJAYA (O Arjuna! There is nothing different or apart from me here), AHAMAATMA GUDAAKESHAH SARVABHOOTAASHAYASTHITAH (I am the inner Self of all beings), ISHWARAH SARVABHOOTANAAM HRIDHESHE ARJUNA THISTHATHI (the Lord resides in the heart of all beings) etc.

Brahma Sutras in the starting itself mentions the ultimate reality of Brahman as JANMAADYASYAYATHAH (that from which creation started). As SATYA DARSHANAM (a english logical work dealing with creation as such) has explained it in detail as to that the creator alone exists & the creation is only illusion in the creator).

Thus APARA BHAKTHI is based on ignorance and is an initial stage but not the final.

Para Bhakthi
Unlike the lower devotion wherein duality still exists, the higher devotion is that in which there exists no distinction between the devotee and the Lord. This is the same as JNAANA which Sankara propounds in depth in his works. NARADA himself explains bhakthi as amrita svaroopa or of the nature of immortality & as ultimate love or devotion culminating in ATMA NIVEDANAM wherein the devotee totally merges into the Lord (thereby duality totally vanishing).

Thus once the devotee becomes very devoted & totally immersed in the ultimate reality of Lord, he offers himself to the Lord. Thus the TRIPUTI vanishes & what remains behind is the non-dual ultimate reality of Lord alone. Thus this higher devotion wherein the devotee doesn’t see any difference between himself and the Lord because he knows and experiences that the lord alone exists, is the culmination of bhakthi or devotion.

Whenever some acharya speaks about bhakthi and jnaana being the same, he is mentioning about para bhakthi and not apara bhakthi.

It is true that bhakthi acharyas like ramanuja, chaitanya mahaprabhu, vallabhacharya etc. have mentioned the real devotion as that in which the devotee is still different from the Lord. But this is not the final state as we find in Bhagavatham or the bhakthi granthas.

It is also wrong to say that Advaita doesn’t support Bhakthi and is bereft of devotion to the Lord as here the reality is NIRGUNA PARA BRAHMAN which cannot be really contemplated upon. These are words of ignorant people just going around criticizing Advaita without understanding it properly. NIRGUNA PARA BRAHMAN can very well be contemplated upon as the substratum of all things in the world – this is how Ishavasya Upanishad as well as Gita propounds the sadhana to realization – seeing everything in the Lord and the Lord in everything – this is NIRGUNA BHAKTHI.

Adi Sankara has written commentaries on the Vishnu Sahasranama ad written many bhakthi granthas as well – in Sankara’s bhashyas as well we find him relating the Lord with PARA BRAHMAN and devotion is also mentioned as JNAANA (para bhakthi). It is right that Sankara emphasized on knowledge but this knowledge also requires sadhana which is devotion and dedication to scriptures as well as to the all-pervading Brahman (who is the cause of the world and hence the same as the Lord of bhakthi schools).

There have been great devotional acharyas in Advaita as well ranging from Vidyaranya to Appayya Dikshitar to Madhusudana Saraswathi. Madhusudana Saraswathi’s commentary on Gita titled Gudartha Dipika is totally a bhakthi bhashya wherein he even differs from Sankara in few places – he has strived and successfully shown that bhakthi is not at all different from jnaana. Madhusudana Saraswathi has as well written a work titled Bhagavad Bhakthi Rasaayana wherein he deals about bhakthi quoting from Bhagavatham among other works – here he speaks about bhakthi culminating in atma nivedanam and becoming para bhakthi or jnaana as the scholar might say.

Thus jnaana is the same as para bhakthi – both paths lead to the same final step of merging into ONE or NON-DUAL BRAHMAN.

JWe haven’t yet entered into the sutras – let this weekend pass (as it might be too much of reading/learning if the sutras explanation is started today). Hence we will start with the first sutra on Monday.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Narada Bhakthi Sutras - Introduction

2006-09-12T20:15:00.000-07:00

HARI AUM

Prostrations to all.

As mentioned earlier, there are mainly two works which are considered to be the basic texts for bhakthi or devotion – these are the Narada Bhakthi Sutras and Shandilya Bhakthi Sutras. Even though different systems of Vedanta do differ about this but Advaita accepts these two texts are authoritative in terms of Bhakthi or devotion.

Narada Bhakthi Sutras as the name goes is attributed to Sage Narada. We all very well know about the devotion of Narada. Hence there is no other person who is worthy than Narada to explain Bhakthi. Even though the work is attributed to Narada, there are mention of devotion as perceived by other saints as well. The work also mentions about Narada’s views about bhakthi not in the first person view but as a third person view. Thus the work mentions that “Narada considers bhakthi as….” instead of “I consider bhakthi as….” Thus it can as well be that somebody other than Narada just collected the different views of devotion and attributed the name to Narada as Narada is considered as the ultimate devotee of the Lord. Anyway, we are not interested in the authorship of the work but just the content of the work. Authorship does matter in certain cases as if the author is authoritative one, then there remains no doubt about acceptance of the concepts in the work. But since the content of the work very well matches bhakthi as propounded by the Lord in Bhakthi Yoga (12th chapter of Bhagavad Gita) and jnaana as propounded by the scriptures, therefore the work is considered as authoritative irrespective of whoever is the real author of the work (we will see while learning the work as to how and why the work goes as per Gita and the scriptures).

Narada Bhakthi Sutras has a commentary by Narayana Teertha (currently don’t have any book on Narada Bhakthi Sutras and hence am not very sure whether it is Narayanendra Saraswathi or Narayana Teertha but guess it is Narayana Teertha who was a great devotee of Lord and wrote many devotional carnatic songs as well) – Savithri might be able to throw some light of some of the popular songs of Narayana Teertha – one song which I know and remember is “Govardhana Giridhaara govinda gokula baala paramaanandaa” sung in Darbari Kanada.

There are other commentaries in Sanskrit for the work as well – haven’t read any of the commentaries as couldn’t get the Sanskrit commentaries from any place except that the RK Mutt book does mention about the same. Famous English translations of the work are from RK Mutt and Swami Chinmayananda’s translation of the work. There is a beautiful Malayalam translation and explanation of the work by Jnaanaananda Saraswathi of Kanyakumari wherein he uses lot of quotations from Bhagavatham.

Getting into the outline of the work, the work is split into 5 chapters and in total contains 84 sutras. The sutras are simple and almost like hindi so that each one of us can easily understand. One of the main reasons that there are many sutra literatures for different topics is that it is easy to remember, memorize and recollect (as has very few words). Once the sutra meaning is learnt, memorizing is easy. Sutras consist of very few or minimal words but yet conveying the entire meaning of whatever is to be conveyed.

The first chapter is titled “PARABHAKTHI SVAROOPAM” (nature of supreme devotion) wherein the ultimate or higher devotion is explained. This chapter consists of 24 sutras and herein the definition and explanation of paraa bhakthi or higher devotion is there. This chapter also gives the definition of devotion by various sages and finally concluding with Narada’s definition and supporting it with reason/example.
The second chapter is titled “PARABHAKTHI MAHATVAM” (importance of supreme devotion). This chapter consists of 9 sutras. Here it is mentioned that bhakthi is greater than all the other paths of jnaana, karma, yoga etc. (jnaana here means only intellectual knowledge or mere learning of scriptures without any proper import – we will deal with this when learning this chapter). This chapter also gives reasons as to why bhakthi is greater than all other paths – thus Narada doesn’t believe in blind statements but gives logical reasons for the same. Thus we find over here that even in devotion, there should be logical analysis and reasoning – also that ultimate devotion is not against logic but logic will support supreme devotion.

The third chapter is titled “BHAKTHI SAADHANAANI” wherein the different means or sadhanaas for bhakthi is propounded. Thus after explaining supreme devotion and as to why supreme devotion is important and to be followed by all seekers, the means to supreme devotion is mentioned. As Vedanta accepts two ways or two wings to be followed in the spiritual path, here too we find the same of “anukoola sevanam” (doing things that support the spiritual path) and “prathikoola varjanam” (removal of things that obstruct the spiritual path). Thus we find that Narada’s views are not against Vedanta but it is in par with Vedanta only. After explaining the means, Narada ends the chapter with explanation of who overcomes the ocean of samsaara. This chapter consists of 17 sutras.

The fourth chapter is titled “PREMA NIRVACHANAM” (exposition of Prema or love). This chapter consists of 16 sutras. Here exposition of love is done. Love or pure devotion is explained beautifully with examples and logic. The difference between the first chapter and this chapter is that the first chapter deals with Supreme Devotion from theoretical viewpoint whereas this chapter deals with LOVE from practical viewpoint. So the first chapter explains theories whereas this chapter emphasizes on actions or implementations at the empirical level.

The fifth and the last chapter titled “MUKHYA BHAKTHI MAHIMA” (importance of mukhya bhakthi) has 18 sutras. Mukhya bhakthi is one-pointed devotion – the work does mention about gauni bhakthi which is at the empirical implementation level whereas the devotee does activities at the physical level. We will see the different types of bhakthi as and when we deal with the work.

The last chapter ends with mention of different bhakthi acharyas and that all of them have the same view & nobody really deviates or differs from other persons.

Having seen a brief introduction of the work, we will start with the first sutra tomorrow.

Prostrations to all.

HARI AUM

Thanks
Hariram
Let a moment not pass by without remembering God

Learning of Narada Bhakthi Sutras

2006-09-11T20:23:00.000-07:00

HARI AUM

Prostrations to all.

Vedanta again and again stresses that the ultimate reality of Brahman is realized as once our very nature through knowledge of the reality. Knowledge is of two types or two stages – first is Paroksha Jnaana or knowing indirectly from the Guru and scriptures. Second is Aparoksha Jnaana or knowing directly or intuitive experience of oneself as the ultimate reality of Brahman which is the substratum of all illusions & of the nature of Sat, Chit, Ananda (Existence, Consciousness and Bliss absolute).

We find mention about bhakthi in Bhagavad Gita. When we hear the name Bhakthi, we generally consider it as going to temple, being pious and god believing. But this definition of Bhakthi is not the real definition of Bhakthi as per bhakthi acharyas and scriptures.

Bhakthi is primarily of two types – Para Bhakthi and Apara Bhakthi. Apara Bhakthi or lower devotion is wherein the devotee finds himself as different from the Lord but yet being totally and unconditionally devoted to the Lord as the all-pervasive essence of all existences. As to what is the real definition of Bhakthi, we will see it at a later time. Para Bhakthi or higher devotion is that devotion in which the devotee merges into the Lord – thus there is no difference between the Lord and the devotee. This bhaava is called Atma nivedanam or offering oneself completely unto the Lord.

Vedanta says that real devotion of para bhakthi is the same as jnaana or knowledge. As Swami Paramarthananda of Chennai (who is a disciple of Dayananda Saraswathi of Arsha Vidya Gurukulam) says, in jnaana the seeker merges the TAT into the TVAM by seeing everything as the Self which is TVAM or “I”. Whereas in devotion, the devotee merges the TVAM into the TAT and here TAT remains behind. In jnaana, TVAM alone remains whereas in devotion TAT alone remains. Both ways, what remains behind is adviteeya atman whether it is one’s own inner Self of Consciousness or the ultimate reality of Lord.

We have already learnt the 12th chapter of Gita from Rajesh Kumar which is available at http://gitabhaktiyoga.blogspot.com/.

But there are two main works which are considered as the basic scriptures for bhakthi (where bhakthi is explained from all perspectives and in perfect harmony with shruthi wherein jnaana is stressed). The two works are Narada Bhakthi Sutras and Shaandilya Bhakthi Sutras. We all very well know that there is no other person in the world who knows devotion better than Narada. Thus to learn the different facets of bhakthi from none other than Narada is but a great boon to seekers of the ultimate reality.

We will try to learn the Narada Bhakthi Sutras from tomorrow. We will try to learn the sutras slowly and in depth so that the concept of bhakthi becomes very clear. The sutras are very simple and easy to understand unlike other sutras like yoga sutra, brahma sutras etc.

As to details about the work and introduction, we will see starting from tomorrow.

Hoping that this particular study is welcomed and fruitful to everyone in the forum.

Prostrations to all.

HARI AUM