Narada Bhakti Sutras
37. Lokeapi bhagawatgunashravankirtanat.
While doing the day to day activities of life, singing and hearing the glories of God (is the way of realizing him). To do Bhajans or to hear and to listen to the glories of the lord does not mean that the devotee give up his ordinary activities of life. He only sees the presence of the lord in all his activities. He finds his daily works as a means to serve the lord. Food seems as if given to him by the grace of God. He seeks to serve the lord by all his activities in the world.
38. Mukhyatastu mahatkripavaiva bhagawatkripaleshad va
One realizes perfection in devotion through the grace of the great souls or through the small grace of the lord. Bhakta gets guidance by the grace of his guru or some great soul. Dhruva, Prahlad etc. obtain perfection through the guidance and grace of sage Narad himself. A small grace of god can also help one to realize Bhakti. Mira, Nanak etc great souls attained perfection by the grace of God.
39. Mahatsangastu durlabhoagamyoamoghos
(But) the contact with the great souls Chya and to be benefitted by such contacts is very rare. The influence of such a soul is subtle, in comprehensible and unfailing in its effect. This Sutra of Narad is of even greater relevance today. So called God-men, Babas and Gurus are growing in plenty. But Narad is not describing these types. He sages that are very rare to come in contact with a great soul a true Guru. In this time, hypocrisy and fraud souls were rare to come by. Today it is virtually impossible to come into contact with such a soul. But the effect of such a soul is subtle, deep and unfailing. The influence of Sarnarth, Guru Ramdas on Shivaji is the example of one such event.
(But) the contact with the great souls Chya and to be benefitted by such contacts is very rare. The influence of such a soul is subtle, in comprehensible and unfailing in its effect. This Sutra of Narad is of even greater relevance today. So called God-men, Babas and Gurus are growing in plenty. But Narad is not describing these types. He sages that are very rare to come in contact with a great soul a true Guru. In this time, hypocrisy and fraud souls were rare to come by. Today it is virtually impossible to come into contact with such a soul. But the effect of such a soul is subtle, deep and unfailing. The influence of Sarnarth, Guru Ramdas on Shivaji is the example of one such event.
40. Labhyateapi tatkripayaiva
Nevertheless, realization of Bhakti is possible only through the grace of God or god-men alone. Narad reiterates that Bhakti is by the grace of God or god-men alone. By one’s own efforts it cannot be obtained.
Nevertheless, realization of Bhakti is possible only through the grace of God or god-men alone. Narad reiterates that Bhakti is by the grace of God or god-men alone. By one’s own efforts it cannot be obtained.
41. tasminastatajjane bhedabhavat
Because there is no difference between God and his devotee. Here Narad tells about the oneness of God and his devotee. The devotee becomes established in God alone. When the difference between God and devotee is vanished that is Bhakti.
42. Tadeva sadhyata tadeva sadhyatama
Whatever practices enable us to find his grace, we should adopt them. There cannot be any limit to the extent of his kindness. We should strive to become worthy of his kindness. All the obstacles in this way, such as worldly desires and other bondages, should be removed.
43. Duhsanga Sarvathaive tyajya
Evil company must be shunned by all means at all the times. As the company of great souls has been said to be very beneficial for one’s salvation. Similarly there can be no greater evil than the company of evil men to lead one to the path of evil and ruination. Evil company must always be shunned like poison at all the times. It is an old saying, “a man is known by the company he keeps.”
44. Kamakrodhamoha smritibranshabuddhinash karantvat.
It (evil company) leads to lust, anger, and delusion, loss of memory and discrimination and complete ruination. It is not possible to enumerate the evil effects caused by bad companions. Bad company lead one to total ruination by all means.
45. Tarangayita apime sangata samudrayante.
These (evil effects) rise in form of small ripples in the beginning but by associating with the evil company they become virtually like an ocean. Even small faults and shortcomings in men, become many time more aggravated by associating with the evil company. These shortcomings become like deep oceans and it becomes very difficult to get out of these shortcomings. Ultimately such a man leaves the good path and sinks into the depths of worldly lusts, sinful ways and his path of salvation is closed.
46. Kastarati Kastarati Mayam Yah Sangrantyajati Yo Mahanubhavan Sevate Nirmamo Bhavati.
Who is capable of crossing over the illusion of the One, who abondons all such things which arouses the desire for sensual pleasures after they come in contact with the sense organ. One who relinquishes all his materialistic-wealth after coming in contact with the saints and engaging himself in their Servitude. Narad says that only such people can successfully cut the web of this illusionary net(world), who abondons all such things which are likely to influence his sense organs. His mind become tranquil and devoid of any passion. He gets benefitted from being in the company of virtuous people & saints. He engages himself in their service and by their blessings, he successfully gets liberated from all the bondages of their world.
47. Yo viviktasthanam sevate ye lok bandhumunmulayati histraigunyo bhavati, yogashemam tyajati
Narad gives the characteristics of a devotee. He says, Living in a lonely and pure place, freed from all his desires and bondages of all the three worlds going beyond the three modes of nature (gunas); going up all the desires of acquisition and preservation (the attains to Bhakti). Narad says that a seek after Bhakti keeps his dwelling in a lonely and pure place, so that he does not face unwarranted disturbances. He can become one minded and devotee himself fully in the love of God. That devotee does not have any desire for anything in all three worlds. He transcends the three gunas of nature, he becomes ‘gunatita’. He does not even think of acquiring worldly possessions or be concerned about their preservation.
48. Yah karmaphalam tyajati, karmani sanyastha, tato nirdvandvo bhavati
He gives up all the fruits of his work, renounces all selfish pursuits and transcends all the dualities like pleasure and pain etc.
49. (yo) vedanapi sannayasthi, kevalamvicchinnanuragam labhate
He gives up even the rites and ceremonies prescribed by the Vedas and the scriptures. He only hankers after the god unmindful of anything else.
50. Sa tarati sa tarati sa lakanstarayati
He goes beyond this maya undoubtedly and he is able to carry the world beyond this maya (delusion). Bhakta not only goes beyond the world of illusion himself but he is capable of taking the whole world, who follow his path, with him beyond the delusions of this world. Guru Nanak, Kabir etc are such Bhakta’s who helped countless people to cross the world of illusion in their company.
51. Anirvachaniyam premswarupam
The nature of Bhakti cannot be described defined or analyzed with any degree of president. The nature of love, that is Bhakti, cannot be explained by more words. The language is not adequate for this purpose. There is no way to express that love by means of mere words.
52. Mukasvadanvat
It is like a joy of taste, which a dumb person is unable to express through words. This sutra of Narad has become a general saying, Kabir talks of love, like the taste of sugar to a dumb man who cannot describe it in words. When Bhakti is experienced the tongue loses its power to express, the word loses its potency to describe. Even Narad cannot find words to describe it, so he says it is like the taste of some dainty to a dumb man; it is inexpressible.
53. Prakashate quapi patre
Whenever someone makes oneself worthy of it, Bhakti is illuminated in him. The divine love is manifested very rarely in some great soul. The light of god descends into that rare person. Chaitanya, Nanak, Kabir, Mira are such devotees who were illumined by the divine light. This was felt by the people who were around them. The light in fact, is still shinning and giving guidance to the world.
54. Gunarahitam Kamanarahitam,pratikshanavardhamanam avichhinnam sukshmataram anubhavarupam.
Such love (Bhakti) is devoid of any characteristic, it is free of any desire, it increases with time, it is subtler than the subtlest and it is of the nature of the experience. This is the definition of Bhakti that it is devoid of any characteristic. It is free to Satvika, Rajasika or Tamasika,, Gunas. It is beyond gunas. Love is free of all the shackles of the world and it is beyond it. Neither there is any desire in it nor there is any precondition. It does not require any proper support. One quality of love is god on increasing only. The difference between lust and love is that the lust decreases once the object of lust is achieved but love only grows and increases. When the object (God) is achieved it increases even more. Love is very subtle. It cannot be analyzed. It can only be experienced. It cannot be defined.
55. Tat, prapya, tadevavlokayati tadeva shrinoti, tadeva chintayati.
Reaching to that state one only hears it, talks about it and thinks only about it. The person obtaining the state of Bhakti experiences that absolute blissful state. All other pleasures become too small to him. He only hears about that bliss, talks about it and thinks about that bliss, called Bhakti.
56. Gaiuni tridha gunabhedad artadibhedad va
Secondary (Gaudi) devotion is of three types according to the natures (gunas) i.e. Satvika, Rajasika or Tamasika. It can also be divided into a cause by distress, curiosity or desire for wealth. Bhakti is one essentially. But it acquires different forms depending upon the nature of man. But such division is possible in secondary devotion only not in the pure (para) Bhakti. A Satvika man desires freedom from sins, he desires Moksha. The Bhakti which desires fame and wealth etc. is of the nature of rajasika. Similarly, the Bhakti done with intent to cause any harm to someone or some such evil purpose is called tatmasika Bhakti.
57. Uttarsmaduttarsmat purvapurva shreyay bhavati
The Bhakti of the previous kind is better than the types of Bhakti coming later. Rajasika Bhakti is better then Tamasika Bhakti and Satvika Bhakti is better then Rajasika Bhakti. The highest form of Bhakti is Parabhakti which is undertaken without any desire for any thing.
58. anyasmat saulabhyam bhaktau
This type of Bhakti (a secondary type) is easily attained than Para Bhakti (primary Bhakti) It is difficult for men to be free of their natures (gunas). Therefore, the Bhakti is coloured with their gunas. Para Bhakti is free from all the gunas. It is Gunatita State. This Bhakti is easy and no rituals or procedures are required.
59. Pranantarasyanapekshatvat svayam pramanatva
Bhakti does not require any proof. It is self-evident It does not require any proof or argument to go into the depth of Bhakti and in the proof of Bhakti lies in the experience. Once the taste of Bhakti s experience no proof is needed. Mira, Kabir, Guru Nanak and Ram-Krishna Paramhansa do not need any argument or proof for their devotion.
60. Shantirupat paramanandarupachya
Bhakti is of the nature of peace and of the form of absolute bliss. It does not long to experience the joys of Bhakti. As soon as the thought of Bhakti comes to mind. We start getting the glimpse of eternal peace and that of absolute bliss. This absolute bliss is called the attainment of the supreme state. It is called Sat, Chit and Ananda. His experience is called Sat. He is of the nature of awareness, therefore it is called Chit. Being the nature of divine bliss it is called Anand. It is Sat, Chit, Anand. That experience of Bhakti is called of the nature of Satchitanand.
61. Lokahanau Chinta na Karya nivedatatmalokavedatvat.
Bhakta is not mindful of the public censure or criticism. He has abandoned everything, all his world self as well as Vedas to the lord. This Sutra is relevant even for today’s world. Often we find that evil man are given all the honour and respect by the people and the good are censured. But it is not the nature of the Bhakta to care for the honours or censures of the public. Bhakta is deeply drunk with the experience of the supreme lord, he is beyond the world and the Vedas.
62. natatsidhau lokavyavaharau hexah kintu phalatyagah tatsadhanam cha
So long Bhakti s not attained, it is desirable to conform to the norms of the society. But there should not be any attachment to the worldly objects, constant efforts to realize Bhakti should be continued. Narad advises that the devotee should observe the rules and norms of the society to the extent possible. It is not desirable to shun the world, its attachment to its fruits should be shunned. This should be made the means of obtaining Bhakti. Not the worlds but desires for its fruit are to be given up.
63. Stridhana nastika charitam na shravaniyam.
Discussion about the beauty and conduct of women, discussion about the splendour of the richmen, discussions about atheists and the like should be shunned. It is useless for a Bhakta to waste time in such discussions.
64. Abhimandambhadikam tyajyam
Pride, egoism etc. should be shunned. This sutra says that when everything has been surrounded to the lord, nothing should be kept back. Not even one sins, pride, sense of self, lust anger, should be kept back. These are very difficult to conquer, but it surrendered to the lord once can become easily free from these. This is very easy way to rid oneself of these formidable obstacles in the way of Bhakti.
65. Tadarpitakhila charah sun Kamakrodhabhimanadikah, tasminnenva karniyam.
After surrendering everything to him lust, anger, pride etc still remain in the Bhakta, these too should be surrendered to Him. Narad makes this important pronouncement that one should absolutely become free of everything, including lust, anger, pride etc. by surrendering these, too to the lord. This is the privilege of the Bhakta. This path is not available to the practitioners of the ways of knowledge, Yogis and to those conducting sacrifices. Once Bhakta become totally free of all his burdens he is ready to do whatever is ordained by him.
66. Trirupbhamgapoorvakam nityadasya nityakanta bhajanatmakam prem karyam preemeva karyam
Love and pure love, alone which is like that of a devoted servant or of a wife, the love that transcends all three gunas, should be practiced. Narad says that the love for God should be constant and unerring like a devoted servant has to for his master or a wife has for her husband. Such love goes beyond all the gunas. It is without any selfish desire or any desire for any reward. It is for the beloved only for his sake only. This is Bhakti.
67. Bhakta ekantino mukhyah
Those who have one pointed devotion to the lord, without any desire for anything else, such devotees are primary or main devotees. Devotion of these Bhaktas is called Mukya Bhakti.
68. Kanthavarodharomanchashrubhih parasparam lapmanah pavayanti kulani prithvim cha
(Such devotees) talk to each other with choked voices, their eys full of tears, thrilled to the cose. (Such devotees) not only purify their families but they purify the entire earth. Narad says that real devotees are so full of gratefulness and so overwhelmed that their voices becomes tremulous eyes fill with tears and hairs stand on end. They discuss about him with each other. They purify the land of their birth, not only their families.
69. Tirthikurvanti tirthani sukarmikurvanti karmani sachhastrikurvanti, shastrani
Sacredness of the places of pilgrimage, righteousness and goodness of actions, spiritual authority to the scriptures is imparted (by these devotees)
70. Tanmayah
As every one of these is filled with the spirit of God through these devotees. Narad makes an important announcement. He says the places of pilgrimages are sanctified by the presence of devotees, places like Kashi, Prayag, Rameshwaram are holy places because many devotees did their penances there. Kashi devotees did their penances there. Kashi was sanctified because of lord Shiva. Prayad by many Rishis, Rameshwaram became a place of pilgrimage as Rama himself worshipped lord Shiva there. Actions of Bhaktas like Dhruva, Prahlad, Bharata, Hanumana, etc have become standard good and righteous conduct in the society. Similarly the experience of the devotees have imparted moral authority to the scriptures. Vedas were sung by Rishis filled with devotion. Gita is a discourse of the lord himself to guide his devotee Arjuna. Voices of Kabir and Nanak gave authencity to the scriptures.
71. Modante Pitaro nrityanti devatah sanatha cheyam bhurbhavati
The fathers are delighted, Gods dance with joy and the earth feels as some saviour has come to give her salvation.
72. Nasti teshu jatividyarupakuladhanakriyadibhedah.
(Among the Bhaktas) there is no distinction of caste, creed, culture, beauty, learning, family, wealth or profession etc.
73. Yatasdiyah
Because they all are his own. Since all are created by God, to him all are equal. How can he differentiate among his creations? His gates are open to all, without any discrimination.
74. Vado navalambya
It is not proper to enter into any debate or argument about him.
75. Bahulyavakashtvad aniyatvaccha.
There is scope for many opinions about him but it is not possible to reach the ultimate truth by arguments alone.
76. Bhaktashastrani mananiyani tadudvodhakakarmani karnuyani
(But) study discussions and contemplations on the scriptures dealing with devotional aspects, should be undertaken. Narad is advising against the idle discussions and arguments of the vulgar. The devotees must study the scriptures dealing with devotion, they should reflect and meditate upon than and should discuss there among them.
77. Sukha duhkhakshalabhadityakte kalepratikshamane kshanardhamapi vyartham na neyam
After surrendering his desires, pleasures, pains, loss or gain etc the time saved should not at all be wasted in the idle arguments and discussions.
78. Ahimasatyasauchadayastikyadicharitrayani paripalanayati
He (Bhakta) should acquire and strengthen virtues like non-violence, truth purity, compassion faith in god and similar other qualities.
79. Sarvada sarvabhavana nischintaih bhagavanabhjaneyah
It is desirable to worship the lord, in all circumstances at all the times, after freeing one’s mind of all the anxieties and worries.
80. Sa kirtiyamanah shighramevavirbhavatya yanubhavayati bhaktan
Singing his glories in such manner the devotee realizes him soon, through his grace. He manifests himself to the devotee.
81. Trisatyasya bhaktireva gariyasi, bhaktireva gariyasi
Only love of the Sat (the truth), Chit (the absolute) and Anand (the bliss) is the greatest. This love (Bhakti), indeed, is the greatest. Narad says that realization of the absolute, the truth and the bliss is the greatest experience, there is nothing which remains beyond it. That is the Bhakti, the greatest experience.
82. Gunamahtmayasakti, rupasakti, pujasakti, smaransakti, dasyasakti, sakhyasaktivatsakti, kantasakti, atmanivedanasakti, tanmanyasakti, paramchirhassakti, rupaekadhapiekadashdham bhavati
Bhakti or divine love is one but it manifests itself into eleven forms. Love of the glories of the lord his beauty, worship, constant remembrance his service. Him as a friend, as a son, as a wife for her husband, self surrender to him. Complete absorption in him, pain of separation from Him.
83. Etyevam vadanti janjalparirbhayah ekmatah kumar-vyas-shuka-Shandilya-garg-vishnukaundinya-sheshodhavaruni-bali-hahumatvibhishandaya bhaktacharyah.
Thus the teacher (Acharyas) of Bhakti as one in the opinion, unmindful of public criticism the great teacher are – Kumara (Sanata or Narad) Vyasa-Shuka, Shandilya, Garg, Vishnu, Kaundiya, Seshaudalhava, Truni, Bal Hanuman, Vibhisana and others.
84. Ya edam naradaproktam shivanusashanam vishvasiti shradhaye, sa bhakiman bhavati sa prestham labhate sah prestham labhate omtat sat
Whoever believes in this auspicious Gospel of Narad and has faith in it. becomes a Bhakta of God and attains the highest state & goal.
Om Tat Sat
(My humble salutations to Swamyjis , Philosophic Scholars, Knowledge seekers for the collection)
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