Narada Bhakthi Sutra - Brief notes

 NARADA BHAKTHI SUTRAS – COMMENTARY BY SWAMY SIANANDA, HRISHIKESH

The Great sage Narada propounds the doctrine of LOVE to  God, a path which can easily be followed by the ordinary man without demanding either great knowledge of philosophy or total renunciation of the world.  This is a grand treatise to be read and understood even by researchers who are interested in study of Psychology of Bhakthi.  For sincere devotees who need practical spiritual instructions and follow path of devotion, this is a great boon from Narada Maharshi. 

It contains 84 sutras, first twenty four deal with nature of Bhakthi, next nine explain why and how path of Bhakthi is superior to Karma, Jnana and Yoga, next seventeen describe methods to be practiced and developed, next sixteen describe external marks by which Bhakthi can be detected in true devotee and last 18 glorify the great realised souls who are full of devotion to God.

These are the sutras explained to Veda Vyasa who was in despair after writing all those intellectual treaties including Uttara Meemamsa.  The sage Veda Vyasa then writes Srimad Bhagavatham incorporating the essence of these teachings (1-4-5).

According to some, Jnana is an instrumental in cultivation of Bhakthi and Narada has dealt with subject from the point of highest sentiment, while Shandilya’s Bhakthi Mimamsa is an enquiry into the philosophy of devotion.

There are nine modes of Bhakthi and each having nine varieties, thus  Saguna Bnakri becomes eighty one fold.  Fixing the mind on love, hate, fear, friendship etc., we can attain God realisation (like Gopis, Kamsa, Sisupala, Vrishnis respectively).

Devotion is Sanmana (honour) for Arjuna, Bahumana for Ikshvaku, Preethi for Vidura, Viraha for Gopis, Itara Vichikitsa for Upanamyu, Mahima Khyati for Yama, Tadartha prana sthana for Hanuman, Sarva tad bhava for Prahlada, Apratikula for Bhishma. 

There is also Apara bhakthi (lower) with Gauna and Mukhya as two varieties influenced by Rajo Guna and Satva guna respectively.  Para bhakthi, devotee attains full grace of Lord, knowledge and merges with Lord losing his identity and becoming one with the Lord.

Love of God is more a practice than a philosophy and as the devotion dethrones ego.  Preparation for such a selfless Love is service of saints, study of Bhakthi culture, Charity, Self-restraint, humility, Japa, Kirtan, prayer.  Avoiding sixty-four Namaparadhas is equally important dictum to be practiced by devotee alongwith the above.  The long list of such Aparadhas is very interesting part of study of Bhakthi Psychology.

LIFE OF NARADA:

Deva Rishi Narada is a globe trotter who inspired Valmiki, Vyasa, Sukadeva, Prahlada, Dhruva and initiated them into Bhakthi Marga.  He was born to a female servant in his part birth and served Sages, Saints with devotion as a small child.  He spoke very few words and quietly served them Due to his ananya bhakthi, he became wise, firm and steady. 

After his mother was killed by a snake bite, he went into forest and meditated on Lord Hari as per instructions of Mahatmas who he served and had divine vision of Lord for a moment.  He could not get the glimpse of Lord again and at the end of Kalpa entered the heart of Brahma and through His breath becoming his Manasa putra after a thousand Yugas.

Being endowed with Bhakthi as well as knowledge of Vedas, Dharma, knowledge of Kalpas, he moves around the world to spread knowledge and glory of Bhakthi and he was also instrumental in several episodes for reforming the minds.  As per Chandogya Upanishad, Sanatkumara illumined him with infinite bliss, bhuma. 

Narada inspired Vyasa Maharshi to write Srimad Bhagavatha, which removed all his despair which did not go after writing 18 Puranas and composing Mahabharatha.  Narada was also cursed by Daksha as he initiated Haryasvas, Sabalasvas (sons of Daksha) who went to Narayanasaras and became absorbed in God, to attain self-realisation; never returned to worldly life. This Curse of  Daksha became a boon for his pursuit of spreading the Glory of Lord in all the Thrilokas.

Now, let’s dwell into Bhakthi  Sutras….

A Sutra means an aphorism or terse saying impregnant with deep significance.  Just like flowers or pearls are arranged/studded on a thread, the philosophical ideas are arranged in a Sutra. (Alpa aksharah, nisandigah, vishwatomukhah iti sutrani). Its like a formulae or an legal dictum in Latin conveying the essence of an idea or philosophy.

 

1.              Athatho Bhaktim Vyakhyasamah:  Now we will define / explain / shall comment upon Bhakthi.

Atha is also an auspicious beginning like Om and it indicates invoking of divine blessing when the deserving seeker desires to know the subject, through Sadhana Chatusthaya (Viveka, Vairagya, Shama damaadi shat sampathih and mumukshuvatham). 

 

Saint Ramanuja mentions seven qualities for those who wish to follow path of devotion. 1. Viveka (discrimination in food), 2. Vimoka (freedom from desires) 3. Abhyasa (practice) 4. Kriya or habit of doing good 5. Kalyana (purity of thought, word and deed, non violence, charity and others)  6. Anuddharsa or absence of excessive hilarity.

 

Atah, therefore, bhakthi itself leads to God realisation and escape from samasara being the easiest path which can be followed by anyone.  Even Jnanis like Sankara, Madhusudhana, sukadev took to bhakthi after realisation to enjoy sweetness of Love to God. Bhakthi comes from root Bhaj which means “to be attached to God” without any selfish expectation. Bhakthi is not a mere speculative philosophical exposition; but it’s based on own experiences, supported by scripture.

 2.              Sa tvasmin parama prema rupa:

That verily, is of the nature of supreme love of God.  Bhaktha feels, believes, conceives and imagines that his Ishtam is an ocean of Love. Its an exclusive love for god and he has no attraction of love for any object in this world being absolutely free from mundane desires. 

 He also does not have desire for enjoyment in other world and does not even want Mukthi. First arises faith, followed by attraction and after that adoration leading to suppression of worldly desires resulting in single mindedness and satisfaction growing attachment and supreme love for God.

 Parama prema Swarupa indicate a personal God, idol or image of personal god, an avatara like Rama Krishna, a Guru or ones spiritual guide, humanity in general and whole world (vishwarupa), the antaryamin or inner ruler or one’s own Atman.