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A REJUVINATING CLASSIC ON BHAKTI. TAOSHOBUDDHA GIVES HIS MYSTICAL INSIGHTS INTO THE SUTRAS OD SAGE NARAD. 2009 PUBLISHED BY STERLING PUBLISHERS PVT LTD, NEW DELHI INDIA ISBN: 978-81-207-4439-4
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CMYK
CMYK
STERLING PAPERBACKSAn imprint ofSTERLING PUBLISHERS PVT. LTD.
Ta
oshob
ud
dh
aT
he Secrets of B
ha
kti
ISBN-978-81-207-4439-4
A REJUVENATING CLASSIC THAT CREATES RIPPLES
DEEP WITHIN!
May the ripples that this classic THE SECRETS OF BHAKTI createswithin you, continue to linger in your being erelong, like the dissolvingnotes of a sweet melody.
An Enlightened Taoshobuddha overflows: Bhakti is the Union ofFormless to Formless — bhakti nirakar se nirakar ka milan hai.
With mastery of language and phonics, clarity of thought, and theunderstanding of the subject matter, Taoshobuddha overflows theinner secrets of Bhakti as revealed by Sage Narad. The entire classicis the poetry of the being. Sing and dance your way to being, alongwith this voyage with Taoshobuddha as he unravels these Secretsof Bhakti. The entire overflow is like a pristine elixir gushing fromthe being of the master, Taoshobuddha towards you. Drink it toyour heart’s content. Life will attain a new meaning! Adieu… adieu…adieu!
Born in a Sufi family of Enlightened Masters on Feb 6th, 1951
Enlightened Taoshobuddha officially known as Brij K. Saksena
majored in Economics, taught at Kanpur University in India, and
authored many books on Economics. In 1981 he migrated to Trinidad
in West Indies where he started a business, but his eternal quest
continued. He felt the need for the expansion and transformation of
human consciousness. And thus began his first Radio programs in
1990 as Hour of Introspection. These programs were voiced by Ms.
Salisha Baksh. Later in 2005 he began another series of inspiration
programs called Whispers of the Unknown and this time he himself
presented the programs in his soul-stirring voice. Thus the work of
transforming human consciousness continues. As part of his works
he conducts meditations, yagnas, and talks in Trinidad and
worldwide. He is the author of Meditation: The way to self-realization.
His upcoming works are: Leaves from a Sufi Heart vol. 1; Leavesfrom a Sufi Heart vol. 2; Japji: Songs of Nanak Dev ji; and Meditation:The ultimate in healing and more.
including a Multi Media Audio CDin MP3 format Rs 350
THE SECRETS OF BHAKTITHE SECRETS OF BHAKTITHE SECRETS OF BHAKTITHE SECRETS OF BHAKTITHE SECRETS OF BHAKTIAs Narrated By Sage Narad
Aphorisms of Love
BHAKTI IS THE UNION OFFORMLESS TO FORMLESS!
Bhakti nirakar se nirakar ka milan hai
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THE SECRETS OF BHAKTITHE SECRETS OF BHAKTITHE SECRETS OF BHAKTITHE SECRETS OF BHAKTITHE SECRETS OF BHAKTIAs Narrated By Sage Narad
Aphorisms of Love
TAOSHOBUDDHA
Compilation and Editing:
Swami Anand Neelamber
Introduction by Prof. Rattan Lal Hangloo
STERLING PAPERBACKS
An imprint of
Sterling Publishers (P) Ltd.
A-59, Okhla Industrial Area, Phase-II,
New Delhi-110020.
Tel: 26387070, 26386209; Fax: 91-11-26383788
E-mail: [email protected]
www.sterlingpublishers.com
The Secrets of Bhakti: As Narrated by Sage Narad
© 2009, Taoshobuddha
ISBN 978-81-207-
All rights are reserved.
No part of this publication may be reproduced, stored in a
retrieval system or transmitted, in any form or by any means,
mechanical, photocopying, recording or otherwise, without
prior written permission of the original publisher.
Printed and Published by Sterling Publishers Pvt. Ltd.,
New Delhi-110 020.
CONTENTS
Page
Preface vii
Eti Sri Narad Bhakti Sutra xv
Prologue xvii
Introduction xix
Narad — A Biographical Sketch xxix
Athato Bhakti Vyakhyasyamah — A Prelude xxxiv
Chapter 1
Section 1 Bhakti — The Love Divine Sutras 1–6 2
Section 2 Uniqueness of Love Divine Sutras 7–14 17
Section 3 Definitions of Love Divine Sutras 15–24 40
Chapter 2
Section 1 Para Bhakti Sutras 25–27 59
Section 2 Kindling Love Divine Sutras 28–33 63
Chapter 3
Section 1 Aid to Love Divine Sutras 34–37 72
Section 2 Magic of Satsangha Sutras 38–42 82
Section 3 Dangers of Bad Company Sutras 43–45 91
Chapter 4
Section 1 Role of Maya Sutras 46–48 106
Section 2 Who Crosses Maya Sutras 49–50 114
Chapter 5
Section 1 Types of Love Divine Sutras 51–55 118
Section 2 Secondary Love Sutras 56–57 127
vi The Secrets of Bhakti: As Narrated by Sage Narad
Chapter 6
Section 1 Practice of Love Sutras 58–60 134
Section 2 Obstacles in the Path Sutras 61–66 140
Chapter 7
Section 1 Primary Love Sutras 67–69 152
Section 2 Glory of the Masters Sutras 70–73 157
Chapter 8
Section 1 Obstacles and Remedies Sutras 74–75 164
Section 2 Pilgrimage of Love Sutras 76–79 168
Chapter 9
Section 1 Fruits of Supreme Love Sutras 80–81 176
Section 2 Ways to Express Love Sutra 82 180
Chapter 10
Section 1 Masters of Devotion Sutra 83 187
Section 2 On the Masters Sutra 84 191
Glossary 194
vii
PREFACE
The path of devotion is very sacred and sublime. Love which
is spontaneous is the essential core of this path that leads to
ultimate fruition of human consciousness. Bhakti is most easy.
Yet still aspirants find it very difficult. The problem is not with
the path. In fact it deals with your understanding. Once this
understanding comes the path becomes easy to travel on.
What is so difficult then? It is said God created man in His
image. This does not mean that God looks like you. If this is
what you understand when the scriptures say God created man
in His image, then you are mistaken. And this will create
problems for you along the path. If this be true, then just like
you, God should have many religions, many colors, shapes,
gender, and nationalities, etc. Mystics say it is not so. God has
no form, no shape. He is both far and near. Certain attributes
such as compassion or love, harmony, understanding etc., when
manifest through your day-to-day functioning, only it can be
said…! Also there comes a deep understanding of the cosmic
law; only then can it be said that you are in the image of God.
Secondly, the consciousness that is given to you in its purest
form is now encaged in the domain of senses! Your energy moves
only through the lower centers and thus does not reach the heart
centre. This energy needs to reach this centre before devotion
could be possible and overflow may happen.
Because of all this, you continue to impose your wishes.
You want everything to happen your way. Everything happens
viii The Secrets of Bhakti: As Narrated by Sage Narad
in this cosmos in a unique way. There exists a synergetic
harmony. Hindus refer to this as the unheard, uncreated cosmic
sound of AUM. You need to flow in harmony with this cosmic
harmony. Buddha says, the moment you accept all that is
happening, that very moment you are ENLIGHTENED. Or it
can be said you attain to realization. This is the key to devotion.
The present treatise is an overflow by TAOSHOBUDDHA
on the Bhakti Sutras of Sage Narad. Narad takes an aspirant
along the path. The path of devotion runs through the entire
spiritual traditions of the Aryans as a glimmering stream of
golden effulgence, soaked in ecstasy. The path contains the songs
of lament and joy. The entire Puranic literature is aglow with
emotions of love for the Lord; many paths are there. Krishna
concludes that whichever path an aspirant may follow, ultimately
he will reach Him.
Scriptures narrate a traditional story where Sage Narad
meets the Sage Veda Vyas on the banks of river Saraswati, and
how Narad makes Vyas accept that the Path of Knowledge alone
is dry and sapless. He also explains, how without devotion for
the Lord and His glories, spiritual seeking is futile and without
joy. Vyas accepted this and undertook to write the portrayal of
Krishna as BHAGAVANTAM. In the light of this, it is clear that
even though he might not have composed these sutras, yet still
it is right to dedicate these sutras to Narad.
As the greatest champion of the path of Devotion, this
wandering saint, an eternal devotee of Sri Narayana, Narad alone
can instruct an aspirant along this path of Love. Maybe through
this we develop courage of conviction to live this DIVINE LOVE
and thus come to explore fulfillment through this overflow.
In the beginning of creation, God became unmanifest and
thus you came into existence. And yet still God remains
unmanifest, hidden in His entire creation. The seed, that can
transform your being from the present state of chaos, is hidden
ix
within you. All you need to do is to manifest all those attributes
that are the quality of God and remain unmanifest through your
being and actions. This is the attainment of devotion. Where do
you seek Me, O Fool, I am within you!
I am reminded of an anecdote. Many centuries ago there
were two friends. One was blind and the other lame. Together
they lived and sought alms for their livelihood. Both were
devotees. The blind would carry the lame on his shoulders; the
lame would give directions. One day a fight broke between them
over a trivial matter, as normally happens around us. The two
beat up one another. Blood stained, the two remained uncared
for. God felt compassionate and decided to help them alleviate
their problems, so He came on earth. That was the time when
God used to visit the earth and His disciples regularly. So first
He went to the blind man, consoled him and took care of him.
He asked him that if he had any wish He would certainly fulfill
it. Then God went to the lame man and in His usual way took
care of him. To him too He asked to seek a boon. Do you know
what did these two, once friends and still devotees, ask God?
The blind man said, “If you are really pleased with my prayers
and worship and want to grant a boon, please make the lame
man blind as well; this is his punishment.” God got surprised.
He then decided to ask the lame man what he wanted as his
boon. On being asked, the lame man said, “O father! If you are
really pleased with my prayers and want to grant me a boon,
then please cut off the legs of the blind man so that he cannot
walk. I do not seek anything for me. This is the only boon I seek
of you.” This is the way we pray. You can see this happening
around you. This is not the prayer, Bhakti, or devotion that Narad
is speaking of through these sutras:
The world my friend is fine a stage,
On which we come to play our part,
Preface
x The Secrets of Bhakti: As Narrated by Sage Narad
Then do the most of what ye may
‘Cause frigid claws of death may soon descend
And seal your humble fate,
Then you shan’t have time to mend
Shan’t have time to mend!
Therefore,
In the barren soils of thy inner sanctum,
Oft do I use the manure of compassion!
Then one day the seed of Awakening I sow,
With the rain of Thy Infinite Bliss
The seed shall sprout one day
And then…
Reckoning shall reap the fruits
Of Bliss and Harmony
At the dawn of new Awakening!
After finishing the script for the present publication, I feel
much is still left; such is the path of devotion. Just as we know
that the end is always a new beginning — old leaves fall from
the tree; new leaves begin to sprout to continue the unending
process! It feels as if I have not yet spoken. One never feels
finished when it comes to love. Love is an unfinished, ever-
continuing happening between the subject and the object. An
ecstatic Kabir says:
Prem Gali Ati Sankari
Tame Dui Na Samain
Raja Praja Jehi Ruchai
Sheesh Dai Lai Jai!
The Love lane is very narrow. It cannot accommodate two
at the same time. Love makes no difference. It is equally available
for the king who is the highest and the subject who is the lowest
in social order, without any discrimination. Whoever is ready to
give his head can experience the beauty and subtlety of Love.
xiPreface
[Head, according to Kabir refers to all dogmas, thinking, belief
system, and other such things!!]
Also, Kabir describes Love as a two and a half letter word.
The Hindi word for love is PREM. It is most beautiful and sublime
and explains Love. In Hindi it is written as a two and a half
letter word. The first and the last letter refer to the subject and
the object. And the half letter R with the vowel E makes the
word meaningful. But what really happens between the lover
and the beloved remains always incomplete. The more the lover
and the beloved express them, the more they feel nothing has
yet been said or happened. Such is the beauty of Love. That is
why Kabir calls love as a two and a half letter phenomenon.
This overflow is part of Taoshobuddha’s regular talks and
the programs on various Radio Stations here in Trinidad in the
Caribbean Islands.
So many are the names who have helped in this project!
Taoshobuddha is thankful to Ms. Salisha Baksh who lent her
voice for the program Hour of Introspection on one of the radio
stations. Also the program directors, the technicians, and other
staff members deserve appreciation. Many times it would happen
that the moment I spoke, I was identified through the voice and
its modulation. It happened once when I visited one of my
customers here in Trinidad as part of my living. Listening to me
the person, Mr. Shaffie Mohammed said my voice resembled to
that of Mr. Taoshobuddha on the radio. This was the beginning
of a new association. He decided to sponsor the program.
Many names are there to be mentioned who have made
this book possible in its present form. First of all I need to mention
Anamika Chakravorthy of Kolkata (Calcutta) in India for chanting
the sutras of Narad. Her renditions shall continue to linger in
your being like the dissolving notes of a sweet melody. Then
come the singers, Sri Karunamayee of Sri Aurobindo Ashram
New Delhi, India; Purwa Joshi of Mumbai (Bombay) in India
xii The Secrets of Bhakti: As Narrated by Sage Narad
(who gave playback for Shyam Benegal’s movie Sardari Begam);
and Dr Rasika Ebkote of Pune in India all have rendered their
soul-stirring voices. These are the voices to be cherished as
symbols of God’s Creativity. In addition Kaveesh Maharaj, Narad
Maharaj, the musicians, and the music director Dr Ajay Joshi
all need special mention.
Mr Jagjit Singh Sapra, High Commissioner of India in
Trinidad; Professor Rattan Lal Hangloo of Hyderabad Central
University, India currently Chair Professor in Indian Studies,
Department of History, University of the West Indies, St.
Augustine, Trinidad; Pt Gajendra Kumar; and Baldev Singh
Grewal of Montreal, Canada for their support and addresses for
the launch of the first publication Meditation: The way to self-
realization: A Classic on Meditation. The entire staff of the Indian
High Commission especially Mr. Santosh Mishra, the Secretary,
Culture and Mr. Yashpal Motwani, Secretary, Chancery and
Mahatma Gandhi Institute for Cultural Co-operation in Trinidad
need mention for their valuable support and co-operation.
I am thankful to professor Rattan Lal Hangloo for the
comprehensive introduction to this book and through his
contribution at various levels. This will go a long way in our
association, which is very old and indescribable beyond words.
Furthermore words cannot express my gratitude for professor
Hangloo.
I must thank my family: my wife Gita, daughter Dr. Sargam,
and son Vivek Mohan for their support and co-operation in their
own unique way in making this publication available to you.
Without their support this could not have reached you.
How can I not mention the name of Swami Anand
Neelamber who provided all technical help on computer
recordings, editing, and finally making the subject matter
available for you in such an eloquent form.
xiii
Lastly, though not the least, I extend my deepest
appreciation to Mr S. K. Ghai of Sterling Publishers and the
entire staff for making the book available in such a short time.
In particular, Ms. Sonia Saini needs special mention for her
editorial insights in presenting the book in its present form.
With love and awareness!
St. Augustine TAOSHOBUDDHA
Trinidad, West Indies
Email: [email protected]
Website: www.http//taoshobuddhameditations.com
You Tube: Taoshobuddha01
Preface
The word Taoshobuddha comes from three words, ‘tao,’ ‘sho,’ and
‘Buddha’. The word Tao was coined by the Chinese master, Lau Tzu. It
means, that which is and cannot be put into words. It is unknown and
unknowable. It can only be experienced and not expressed in words. Its
magnanimity cannot be condensed into finiteness. The word Sho implies,
that which is vast like the sky and deep like an ocean and carries within its
womb a treasure. It also means one on whom the existence showers its
blessings. And lastly the word Buddha, implies the Enlightened One; one
who has arrived home. Thus, Taoshobuddha implies one who is existential,
on whom the existence showers its blessings and one who has arrived home.
The Enlightened One!
ETI SRI NARAD BHAKTI SUTRA
Thus begins the narration on aphorisms of Love by Sage Narad!
DRINK THIS LIFE ELIXIR TO YOUR HEART'S CONTENT!
THUS WILL SANCTIFY YOUR LIFE, YOUR BEING!!
Once Narad, the wandering saint was visiting planet Earth
— the Bhoo Lok, as he would do normally. He heard a
woman weeping. When Narad looked, he saw a young woman
sitting under a tree and crying in grief. Lying in front of her
were two male bodies of two elderly persons. Seeing this, Narad
went to the woman and enquired about the cause of her lament.
The woman replied, “I am Ma Bhakti and these are my two
sons, Gyana and Vairagya. I was an elderly person and these
boys were young, but when I came under this tree I became
young and my sons older. This is my agony; I have turned young
while my sons have become old. My agony is that I seem to have
no way out. I know you as the wandering sage Narad; only you
can help me out of this situation.”
Hearing this Narad wondered how this had happened and
what the remedy to this was. He told the woman that he would
enquire about this from Sri Narayana. “I am certain that Sri
Narayana will have a solution for your agony,” said Narad and
disappeared and reached the abode of Sri Narayana. There he
mentioned what he had seen on Earth and narrated the whole
story. When he enquired about the remedy, Sri Narayana thus
spoke, “Narad, listen to me attentively; Bhakti is ever fresh and
xvi The Secrets of Bhakti: As Narrated by Sage Narad
alive. So when the process of transformation begins, devotion
springs from within the heart. The energy kindles the heart and
thus renders it young, vibrant, pulsating with life. As the
aspirants continue to lament the saga of Gyana and Vairagya,
they remain in duality. Both Gyana and Vairagya are male
energies; hence, the two sons are male! Bhakti is feminine, that
is why the woman is called Ma Bhakti. Both Gyana and Vairagya
are subservient to Bhakti. You enter into Gyana to know more
about your beloved and understand better. The devotee always
considers himself as a female. Both Gyana and Vairagya are
two wings of Bhakti. But when these grow separately, then one
may grow old but will remain infertile or barren. This is the
cause of the agony of this woman and her two sons.”
Hearing this Narad breathed a sigh of relief and further
enquired what he could do to alleviate the suffering of Ma Bhakti.
Sri Narayana told Narad to gather all the sages and narrate the
significance of Bhakti as aphorisms of love. “When the woman
along with her sons will listen to your narration, her sons will
return to their normal self,” he explained.
I say this is a story. It is true in one sense and not true in
another. Whenever a deeper message has to be conveyed, we
use symbols or draw parallels between two situations. That is
why the story is of a mother and her two children. Bhakti has no
father or mother. It springs on its own by the grace of Sri
Narayana.
ETI SRI NARAD BHAKTI SUTRA — thus begins the
aphorisms of Love by Sage Narad.
xvii
PROLOGUE
The merchant of love has bartered his treasure for an
intoxicating elixir that made him drunk eternally. He has
lost all sobriety and serenity. His heart has become a storm of
desires that haunts his dreams and torments his aspirations.
Impelled by an inner vision he roams aimlessly seeking the
Aashiyaan — the sanctuary of ultimate fulfillment.
In the marketplace he met many traders, dealers, and
travelers. In the open veranda, surrounded by a crowd of vile
spectators, he saw the celestial nymph of beauty. She danced
and sang with a haunting rhapsody that betrayed the feelings in
her heart. Only one of similar rejection could fathom the depths
of her despair. A sin it would be to hear the cry of this nightingale
and not be moved to compassion. Who could mock such a song
that revealed the nature of this cruel world with verses of love
and enchantment?
Is this the aashiyaan? The merchant drank the ambrosia
and joined the dance. With mad ecstasy they moved to a rhythm
divine. The drums of time became silent as the two disappeared
into the matrix of unknown dimensions.
xviii The Secrets of Bhakti: As Narrated by Sage Narad
Neelambar sings:
Such is my decree!
The weary traveler
Disappears into the horizon!
Impelled by an inner trust
He waits at the shore
For the ship to harbor;
Many moons have passed
Yet the traveler waits in anticipation…
The Beloved shall reveal her luminous smile
When the dark night of the soul
Passes into the first dawn
Of innocence and total trust!
Swami Anand Neelamber
Chief Editor
Meditation Times, e-magazine
xix
INTRODUCTION
CONCEPTUALIZING BHAKTI
As Dr. S. Radhakrishnan said, “The history of Hinduism is
chequered by tragic failures and wonderful victories, by
opportunities missed and taken. The new truth has been denied
and persecuted occasionally. The unity of its body, realised at
the cost of centuries of effort and labor, now and then came
near being shattered by self-seeking and ignorance. Yet the
religion itself is not destroyed. It is alive and vigorous and has
withstood attacks from within and without. It seems to be
possessed of unlimited powers of renewal. Its historical vitality,
the abounding energy which it reveals, would alone be evidence
of its spiritual genius.”
From the very inception of Hinduism, Bhakti has been one
of the important ways of expressing one’s faith in God. In
Hinduism at no point in time all people were literate in religion,
its philosophical and other dimensions. Therefore Bhakti marga
(path of Devotion) provided them with the satisfaction of the
heart and the inner support in obtaining spiritual satisfaction.
The adaptationists were not only poor and ignorant but also the
ones who had neither time nor access to obtain spiritual wisdom
through metaphysical doctrines or (Tattva-Vichra) religious
philosophical analysis. Therefore by adopting Bhakti Marga they
xx The Secrets of Bhakti: As Narrated by Sage Narad
achieved the same position that was attained by the followers of
Jnana Marga.
Bhakti evolved with its emotive force from out of religious
and social situation to correspond to certain religo-historical
demands. It assimilated many non-Hindus into the fold of
Hinduism. According to Bhagavad Purana, Bhakti was the
common form of prayer for the alien races. Under the umbrella
of Bhakti, Krishna is said to have welcomed non-Aryans (such
as Kiratas, Hunas, Andhras, Pulindas, Pukkasas, Abihiras
Summhas, Yavanas and Khasas) in the fold of Hinduism. The
Keekatas of Magadh are said to have adopted Bhakti as their
form of worship.
The concept of Bhakti in Hinduism is very old. The earliest
references to Bhakti are found in the Vedas where it is mentioned
as Shrada (devotional love). In Upanishads it is termed as
Upasana (spiritual craving). Traces of Bhakti like living cells in
embryonic forms are mentioned in the Vedas. Vasistha’s great
hymns raised for Varuna are classic examples. Many hymns of
the tenth mandala (section) of Rig Veda are devoted to Shrada.
We also find loving adoration of Skanda and Siva by Banasura
of Sonitpura and his conversion to Vaishnavism by Krishna.
Bagavad Gita and Mahabharata also make mention of it. The
religious treaties such as Agamas, Sangamas, Puranas, Narad
Bhakti Sutra, Narda Pancaratra, and Sandiliya Bhakti Sutra
have all significantly contributed to transcendental experiences
through ecstasy; therefore, it would be historically unintelligible
to consider Bhakti entirely a disconnected innovation, apart from
the age-honored orthodox systems.
Several scholars have acknowledged that Bhakti even
pervaded Buddhism. It is stated that in the Dharma of Buddha
the fusion between nirguna (abstract attributeless) and saguna
(concrete with attributes) Bhakti is in practice. The personal
bond of relationship of Guru Shisya (teacher and pupil) between
xxi
Buddha and Ananda is similar to the relationship that existed
between Arjuna and Krishna. Bhakti is the basis of Vaishnavism.
Etymologically speaking Vishnu means the inherent life
sustaining the vital energy behind procreation and development.
The Bhakti saint poetess of Kashmir, Laleshwari has sufficiently
explained how Shaivism can be realized through Bhakti. Same
is true of many Bhakti saints in Tamil Shavite tradition in Tamil
Nadu where Bhakti is termed as yoga. Bhakti yoga needed a
pratima (image) or pratika (symbol) or the earliest pratika or
pratima have been suggested by Shavite and Vaishnavite yogi’s
as well as by Tantrics who received the forms through their
trances as dhyana (thought) and dharna (pose). That is why we
come across Siva, Vishnu, and Shakti as the most adored forms
in Bhakti.
Bhakti means expression of one’s faith in one’s personal
God through loving adoration, dedication, or through service or
self-effacement. In Bhakti, devotion is the prayer and loyalty
towards one’s God. It is this expression of devotion which
identifies with the universal good. The chief characteristics of
Bhakti such as God’s grace, his involvement in human affairs,
and total surrender of human beings to God are repeatedly
acknowledged in almost all Hindu religious scriptures. The
Upanishad reveals that God is love and also the end of love
because divine love is not something belonging to God but is
God itself. In Bhagavat Purana it is stated that the path of Bhakti
must be completely motiveless attachment. We must remember
that in Bhakti love means to sacrifice, it means dedication; it
means to constantly strive for converging emotional pluralities
with spiritual singularity. Bhakti means love which helps us to
abstain from selfishness; it purifies and elevates one’s
consciousness so that one can see God’s representation in every
thing. Through true love alone we can overwhelm diversions
and achieve singleness of purpose. Sandiliya Sutra states, “love
Introduction
xxii The Secrets of Bhakti: As Narrated by Sage Narad
God as one outside ‘I’; such love for the joy derived from love
itself is true love; it is love for loves sake and not for objective.”
Krishna says the effort in the Bhakti marga is never wasted
even if unfinished, nor does it result in any antagonism. Even
an ounce of it proves great support in a state of immense
suffering. In Bhagwad Gita same dedication and Shrada is
expressed when it is stated, “Oh son of Kunti dedicate unto me
all that you do, you eat, you offer (in fire as sacrifice) you give
and abstain from.” The aspirant dedicates his entire life and all
that he does, to see, to hear, to touch, to sleep, to breathe, to
speak, to accept, to reject, to dream, to wink; whatever he does
he does it for his object of dedication.
Bhakti refers to nine ways of expressions of loving and
adoring God. They are to sing of him, to recite of him, to praise
him, to serve him, to worship him, to hear of him, to love him, to
bow to him and to dedicate to him. In Narad Bhakti Sutra they
have been made into 11 ways. As time demanded, Bhakti
developed into a large movement incorporated into its fold, large
masses through different sampradayas such as Sanakadi
sampradaya, Rudra sampradaya etc.
Even though as a movement Bhakti first appeared in Kerala
and Tamil Nadu, it soon enveloped the whole of India through
the preaching and practice of various Bhakti saints such as
Ramanuja (died1137), Kamban (twelfth century), Basva (end
of twelfth century), Tikkana (1220–1300), Yerrapragada
(1280–1350), Madhava (1197–1276), Namdev (1270–
1350), Janeshwara (1271–1296), Nimbarka (thirteenth
century), Laleshwari (fourteenth century), Chandidas (fourteenth
century), Vallabhacharya (1479–1531), Yamunachari,
Ramananda, (1400–1470), Potna (1400–1475), Chaitanya
(1485–1533), Kabir (1440–1516), Sur Das (1483–1563),
Vidyapati (fourteenth and fifteenth century), Meerabai(1503–
1573), Tulsidas (1532–1623), Eaknath (1533–1599),
xxiii
Tukaram (1598-1650), Ramdas (1608–1681), Mirza Kak
(second half of eighteenth century), and many others coming
down to the present day. In every region of India there is a
plethora of literature on Bhakti and its various strands.
Chandidas was a devotee of Krishna and Radha. In one of
his poems he addresses his God as beloved and says:
Love has captured me in tender youth
And you leave me no peace in my house
I will end my life, jump in the sea,
Yearning to be reborn as Krishna,
And you as Radha in the next life
Then my love will snare, and then abandon you,
As you go to the well, I will gracefully
Stand under the Kadamba with my flute
Chandidas says, you as a simple housewife,
Will fall under the spell of my flute,
And then it will be your turn, O Krishna
To suffer the burning pangs of love.
Bhakti is the message of love without any expectation. Bhakti
is pure divine love and its greatest test lies in the humility of a
human being as stated by Sri Chaitanya:
Hari is to be sung by those who always feel humbler than the
grass and more tolerant than a tree.
Similar to Chandidas is Vidyapati’s expression. He
expresses his craving for his God in the following words:
On all my limbs
Were spells of love?
What strength I needed
To arrest the desire,
Introduction
xxiv The Secrets of Bhakti: As Narrated by Sage Narad
My quivering breasts
I hid with trembling hands
As all my Body glowed
No longer could I check my Passion
And the shut lotus bloomed in smiles.
Tukaram the Bhakti saint of Maharastra expressed his
devotional love through self-surrender to God in the following words:
My self I’ve rendered up to thee;
I’ve cast it from me utterly.
Now here before thee, Lord I stand,
Attentive to thy least command
The self within me is now dead,
And thou enthroned in its stead.
Yea, this I, Tukaram, testify,
No longer now is me or my.
Mirabai was also a devotee of Krishna. In one of her poems
she addresses her God thus:
Rana your strange world is not to my liking
It has no saints and its people are base.
I’ve given up ornaments and the braiding of hair,
I’ve given up collyrium and the tying of braids.
Mira has found a perfect groom, Krishna the Lord.
In Sursagar Sur das is happily waiting for his God and says:
As the moth for love of lotus loses itself in the flower
And yet is happy; so am I Thy devotee, my Lord
As the stag for the delight of the tune stands unconcernedly near the
Axe of huts man; so am I Thy devotee
As the pigeon for the desire of the sky soars higher though only to be
xxv
Dashed to the ground; so am I Thy devotee, Beloved
As the rain bird in its utter loneliness calls its lover continuously
So I wait for a vision of Thee, my Lord
For I feel forsaken and lonely and sad
Rajneesh (Osho) characterizes devotion to God in the
following words:
God can only be received, he can never be discovered or
invented. One has to become totally receptive, just open and
waiting. He says, the love that I am talking about is neither
possessive nor does it have any expectation; you have become
so silent and so loving that it goes to others now.
The Muslim mystics have characterized this love as Ishq-i-
haqiqi (real love).
Jala-ud -din Rumi says;
I sought a soul in the sea
And found a coral there
Beneath the foam of mine
An ocean was laid bare.
However, the phenomenon of Bhakti can be understood
by looking at the practice of this form of worship during different
periods. The tentative periodization and characterization of
Bhakti can be made into three periods as follows:
(a) Evolutionary processes and synthesis upto 12th
century A.D.
During this period, a large number of immigrants came into
India with their own diverse religious and sectarian cults and
mixed ethnicities which got assimilated into variants of
Hinduism. Therefore polytheistic tendencies, diversity of ritual
apparatus, and the caste dimensions remained dominant,
because historically it was very difficult to reinforce monotheism
Introduction
xxvi The Secrets of Bhakti: As Narrated by Sage Narad
with perhaps relatively less developed vernacular literature at
the regional level. This period was full of transitions and
synthesis.
(b) Development and expansion from 13th
century to
18th
century
During this phase, monotheistic tendencies undermining caste
and ritual apparatus were predominantly overwhelming. Its
spread enveloped all regions and all layers of Indian society.
The vernacular literature made great progress that facilitated
its spread outside the institutionalized framework of Hinduism;
that also came under criticism at the hands of various Bhakti
saints. Bhakti marga threw up its own philosophy, though
unconsciously. During this period, there were also challenges
and responses by other religions which entered India.
(c) Period of individualization, institutionalization, and
universalization from 19th
century onwards
During this period, Bhakti traveled both through literature and
great teachers, preaching beyond the borders of India
particularly to the West and opened itself through Yog,
Pravachan, Bajan, and Kirtan to all those desirous of embracing
it. From Ramakrishna Parmahamsa to Mahesh yogi to Rajneesh
(Osho), Satya Sai Baba of Puttaparti (Andhra Pradesh), Amrit
Anand Ma, Asa Ram, Murari Bapu, Sudanshu Maharaj, Ram
Dev and a host of others. Each one evolved an individual
institution of their own and yet attracted universal attention both
from Hindus and non-Hindus, through the medium of Bhakti.
To start with, Narad Bhakti Sutra of Taoshobuddha which
is discussed in this book in detail, is one very important source
to understand the Bhakti at the conceptual level. Narad Bhakti
Sutra begins with the words, “Now we shall explain Bhakti.” In
this text Bhakti as the supreme form of love — Param Prema
(Supreme love) — has been defined from a devotional perspective.
xxvii
The entire sutra evaluates the linkages between Bhakti and
love as its expression and unveils the inner nature of love. It
also looks at the contribution of various Bhakti saints. It takes
the concept of love and Bhakti to various higher levels where
one attains contentment, a state of no grief and no hate. Where
the feeling of revenge is overcome by love; where one becomes
indifferent to the material world’s temptations. Higher love is
not lustful but one that transcends from ordinary human feelings
to a higher level of consciousness. Love never fails. Even if it is
not reciprocated, it spiritualizes the greed of selfish quest. We
shall learn more about Narad Bhakti Sutra in the pages that
follow, as Taoshobuddha systematically takes you into the Sutras
with deep insights into human consciousness and the process of
transformation.
Rattan Lal Hangloo*
*Dr.Rattan Lal Hangloo is a Professor in the Department of History, University
of Hyderabad, India but presently he is the Chair of Indian Studies at the
University of West Indies, St.Augustine campus in Trinidad and Tobago.
Introduction
NARAD — A BIOGRAPHICAL SKETCH
“
Bhakti is of two types. The type that we see around us is
called REFLECTED or INFLUENCED BHAKTI and the
other is NATURAL or SPONTANEOUS BHAKTI.”
RADHA SANEHA BIHARI, NANDLAL MERO PYARO MOHAN!
RADHA KUNJA BIHARI, NANDLAL MERO PYARO MOHAN!! (Chorus)
Today, I am once again entering into another mystery of the
unknown — the Narad Bhakti Sutra. So before I take to the loving
energy field of Narad, the wandering sage, I will have to speak
something of Narad first.
Hindus speak of four Vedas. The end part of these Vedas
is known as Upanishad wherein a sage answers his disciple in
response to his questions and queries. And whatever the sage
says in response is in the form of mantras. Such mantras are
statements! Statements which contain within their womb, truth!
And a disciple has to meditatively reflect upon such statements.
In doing so, the disciple can sense his doubts vanish. When the
doubts vanish he feels inspired to continue his journey of
transcendence.
All Hindu scriptures are an outpouring of the seers in the
form of Sutras. Sutra literally means a clue of the string. Along
the string the sage weaves all arguments and the messages.
Together these become the garland for an aspirant. A garland
that has to be meditated upon! Such Sutras are explanatory
statements. In doing so, the seers emphasized on the possibilities
of a wiser way of living for their disciples!
xxx The Secrets of Bhakti: As Narrated by Sage Narad
There are six schools of philosophy. And the most correct
word to explain this science is known as Darshan not philosophy.
Darshan is more comprehensive, as it implies ‘To Envision.’
Such a message is conveyed in the form of Sutras. The Sutras of
the Upanishads are slightly different than Brahmasutras, which
contain the philosophy of Advait or nondual oneness and
Jaminisutras which explain the principle of Karma. And the
rest of the sutras contain within them deep significance and
guidance for the disciple.
The Sutras that I am to begin, explain the entire science of
Devotion methodologically, through 84 Sutras. These are part
of the Bhagavat. These Sutras are dedicated to the wandering
sage, Narad. Narad is the wanderer of the entire Cosmos. He is
described as the inner guide of the aspirants. He is always ready
to help the aspirants even if he is not particularly invoked. He is
ever ready to propagate the path of love. Remember, Devotion
is meaningless without Love. In all cases, he appears of his own
and guides the disciples. In guiding the disciples he has a unique
way, and uses the technique of Catharsis! He helped Dhruva
and protected Prahalad’s mother! He guided the demonic king,
Kansa to kill the sons of Devaki and persuaded Ravana to get
entangled in the tail of king Bali! His way is to play on the
weaknesses of the devotees! In this process they undergo
suffering. This results in catharsis. And thus the disciple becomes
free of all his weaknesses, and his journey of transcendence
becomes easy. Narad thus continues to help the devotees in
imparting the experience of supreme Brahman. Narad’s role is
quite similar to that of Khizr Alaih Salam, the inner guide
according to Islam! Whenever an aspirant enters into a state of
indecision, Narad or Khizr Alaih Salam comes to the rescue. In
the beginning when Sage Valmiki had an intense feeling to
compose the character of such a being whose very tale is an
inspiration to humanity erelong, it was Narad who gave him the
xxxi
message of Prajapati Brahma that it was he who had been chosen
to compose such a character of Sri Rama. He also took sage
meditatively into the portrayal of Sri Rama. The immortal epic,
Ramayana was thus composed.
In the Vedas, Narad is described as one of the sons of the
Creator... it was Prajapati Brahma who later taught the Truth to
his four sons the Sanat Kumaras. However, Narad instinctively
took to the Love for Vishnu. He refused to marry and took the
perpetual vow of Brahmacharya! Narad is said to be born in
various realms according to his inner vasanas or impressions
on his consciousness... first he was born as a Gandharva — a
celestial being devoted to music. And yet still he could not escape
from the sensual desires. He wandered through the cosmos in
his perennial youth, beauty, and vigor. Throughout he remained
devoted to soulful music. Time and again he fell for the
infatuations of senses. Despite all this, he vigorously persuaded
his devotional music. He made all his listeners experience the
divine melody, joy, and ecstasy through such music. He carries
a musical instrument, veena which is said to have been invented
by him.
It is said that once Narad was watching the dance of Rambha
and he was filled with passion. His father then ordered him to
be born as an untouchable — sudra in the world. Since he was
born and had to live like this, he gained much experience which
made him ever more suitable for the role. In this process he
could easily understand and sympathize with the passions and
weaknesses of other human beings.
According to Vishnu Purana, when Narad was born in the
world his father was Kashyap, son of Mareechi. But according
to Rig Veda sage, Kanva was his father. It was Kanva who
brought up Shakuntala in the forest. But in both cases his mother
was a servant girl. This devoted lady was working in a family
where sages used to visit quite frequently. Once during
Narad — A Biographical Sketch
xxxii The Secrets of Bhakti: As Narrated by Sage Narad
Chaturmas, a period of four-month fast, a group of sages stayed
at the family. There, Narad who lived as a boy became their
favorite. Thus, he was purified and was blessed by the sages.
Soon he lost his mother and then became free to move about,
singing the glories of the lord and thus infusing all his listeners
with the message of NARAYANA SRI VISHNU.
Narad is an essential part of the Ramayana and Bhagavat!
The sutras that I am about to unravel for your deep
understanding are devoted to Devotion and Love. There is no
evidence that these sutras were composed by Narad himself.
Indeed these are rightly dedicated to the champion of Devotion
and Love — the Bhakti Sutras. Devotion is the most sacred and
supreme Truth. In the Bhagavad Gita, the Lord Yogeshwara
Krishna concludes that whichever path a devotee follows,
ultimately he reaches Me. The only thing he has to do is bring
his entire being to me, not the fragmented one! And through
verses 13–20 in chapter 12, Krishna explains about the path
of devotion — the Bhakti. This entire text is divided into ten
chapters, and each chapter is further subdivided into sections.
In them, the entire message spreads out through 84 sutras.
Now something about the beginning of the actual text! The
text begins with:
ATHATO BHAKTI VYAKHYASYAMA
This is the first sutra. The word Athato is made up of two
words — Ath means now and Atah means therefore. Atah or
now, therefore, is the usual beginning of a sutra text! It implies
that it is a continuation of the message. What Yogeshwara
Krishna started as explanation to Arjuna about the path of Bhakti,
Narad Bhakti Sutra is a continuation of that message. It is quite
clear to a master that the level of understanding and intelligence
of different devotees differs. So it is essential to explain the
Ultimate Truth in its different form and style. The Brahmasutra
begins with the same word Athato Brahma Jigyansa — now
xxxiii
therefore the desire of Brahma. This is the first sutra of
Badarayana. And Jaminisutra begins in the same way with
Athato Karma Jigyansa. I began the overflow with the musical
composition:
RADHA SNAHE BIHARI, NANDLAL MERO PYARO MOHAN!
RADHA KUNJA BIHARI, NANDLAL MERO PYARO MOHAN!!
Devotion or Bhakti cannot be explained without Radha and
Krishna, hence this beginning.
Only such a beginning for now! Love!!!
BHAKTI IS A FEELING, A BHAVA, AND A SPONTANEOUS OVERFLOW.
AS BHAKTI OVERFLOWS YOU ARE TRANSFORMED.
Narad — A Biographical Sketch
xxxiv The Secrets of Bhakti: As Narrated by Sage Narad
ATHATO BHAKTI VYAKHYASYAMAH —
A PRELUDE
Life is energy. Life is an infinite reservoir of energy. On the
shore of time infinite waves go on striking. No end! No
beginning! Everything is just in the middle! You are a small
insignificant wave. You are an infinitesimal seed of infinite
possibilities. Quite naturally, the wave wants to be the ocean.
And naturally the seed wants to be the tree. Unless the seed
blossoms into a flower, fulfillment is impossible. Man has an
insatiable quest to be God. Before this there are many temporary
resting points or possibilities. None of these are the Ultimate
Outcome. In the night you may stay at many places for rest.
Never make these places your permanent resting place. Only
God can be your house or the resting place. ‘God’ does not mean
a person sitting somewhere, as has been conceived by almost
all the religions. God means your ultimate possibility.
God is formless! Without any name! God is not sitting
somewhere. God is your ultimate happening. Beyond which
there is nothing and no possibility as well. Beyond which there
is nowhere to go. This is the ultimate destination. This is
fulfillment! You will remain restless and despondent until you
attain to this fruition. You may become rich. You may become
very famous. None of these things can ever fulfill you.
Somewhere you will continue to feel something missing. No
matter how hard you try to forget this, you will never succeed.
In a sense it is good that you cannot forget this. Otherwise the
xxxv
seed will miss the opportunity for fruition. Until the seed attains
to its fruition and the fragrance merges with the infinite, there is
no possibility of fulfillment. Until the river of your life merges
with the ocean of life it will not attain any meaning. And until
this happens, even if you somehow succeed it will be the greatest
failure of your life.
Unlucky are those who consider such small successes as
the ultimate success. Really lucky are those who have the
awareness of this. Only such a person somehow understands
this. And wherever you attain success you make that place your
resting place. You seek new openings in your failures. Unless
you reach God, there can be no fulfillment.
In the beginning I said, life is energy. This energy has three
forms. First is the seed form; in this nothing is manifest. Then
comes the tree form in which everything becomes manifest, yet
still the soul or Prana remains unmanifest. Last is the flower
form; in this form even the Prana is manifest. Fruition happened.
The petals are open now. Fragrance merges with the infinite.
Naturally the seed implies desire. The desire to grow! Tree
implies love. And the final is the flower. A flower implies Bhakti
or devotion. As long as you are in the seed form you are full of
desire or lust. Love will evolve in your life only when the seed
becomes a tree. Only then the nectar of love will ooze in your
barren life. To attain to fruition is the ultimate happening! This
is the highest mountain peak. An understanding of certain things
will help you understand the sutras of Narad better.
You are body. You are mind. And you are also something
beyond these two as well, but this you know not. Body is gross.
To know the gross no intelligence is needed; to know the body
no meditation is required. The mind is relatively subtle; yet you
can still get a slight glimpse of the mind. It is so because the
mind is between gross and the subtle. The mind is connected
both to the body and to the soul as well. From the side of the
Athato Bhakti Vyakhyasyamah — A Prelude
xxxvi The Secrets of Bhakti: As Narrated by Sage Narad
body you do sometimes get a glimpse of the mind. But you never
get a glimpse of the soul. To you the soul appears to be an empty
word that is meaningless. When you hear the word soul no ripples
arise in you. This word creates restlessness in you.
Lust or passion is associated with the body. Lust is gross
just like your body. The body looks for lust. The body calls for
its counterpart in the other. One shore always remains incomplete
without the other. Both male and female seek one another. Both
male and female are complimentary energies. Male and female
are two shores for life energy to flow. Just as a river cannot flow
without the two shores, so too life cannot flow without the male
and female energies as two shores! These are two energies that
complement one another. Separate from each other they remain
despondent. Both male and female remain incomplete without
each other.
At a gross level this is essential. The union of two energies
is momentary. For a moment the two bodies merge into one
another. However this happens only for a moment. And after
this union a great despondency descends. This separation after
the dissolution is painful. You think this union is all. This physical
union brings separation and pain. Certainly the union of the
body is a momentary happening. That which is gross cannot
merge with another gross. Really gross can never merge or meet.
Gross has its limitation. If you try to unite two blocks of ice these
can never merge into one another in their gross form! And the
moment the two blocks of ice melt and become fluid like, they
can certainly merge into one another. Ice has a boundary. Water
has no boundary. The moment you are fluid like all boundaries
disappear!
Human body is frozen like ice. And mind is fluid like water.
Ice has limitation. Water flows beyond boundaries. Yet still water
has its limitations. You can mould the mind the way you want.
This cannot be done with the human body. A child is born in a
xxxvii
Hindu family. Take him to a Muslim family. Now you can
condition the child. The body cannot change. You can condition
the mind of the child. But you cannot condition or change the
body. The mind will become Muslim. There is no way to change
the body. That will remain connected to its origin. The child
may not even remember that he was ever a Hindu. As far as the
mind is concerned it can become a Hindu or a Muslim or a
Christian. Such is the freedom of the mind.
Mind is fluid like. It goes on changing each moment. Today
you may like one person. Tomorrow you may not like the same
person. One who was the center of you life once! One without
who the sun ever rose and never set! Things have changed
now. That person is no more significant for you. That person
does not create any ripples in your being any more. Such is the
nature of the mind. And such is the understanding of those who
remain within the four walls of the mind. The fluidity of the
mind is unique. Human body demands lust and mind requires
love. However the fluidity of the mind is unique. One moment it
is fluid like and the next moment this fluidity is no more. Body
can be bought, not the mind. Body is gross. Mind is somewhat
conscious. Mind has the glimpse of awareness. However, it is
just a glimpse. Mind seeks love. Mind seeks someone who is
ready to sacrifice and surrender unconditionally. Mind wants to
give itself to someone. When beyond boundaries two minds meet,
that which flows in between is love. That which attracts below
mind is lust.
Yet still there is an existence beyond mind. Beyond mind
there are no boundaries. Only an infinite sky exists. The ice has
melted now. Water is evaporating. And as the steam arises it
disappears beyond a certain level. The soul is like steam. You
get a glimpse of it sometimes through the body and at other
times through the mind. However, these glimpses are only fading
examples. Who can demand the soul? The body demands another
Athato Bhakti Vyakhyasyamah — A Prelude
xxxviii The Secrets of Bhakti: As Narrated by Sage Narad
body. This union is short lived. So too, mind seeks another mind.
The realm of the mind is still deeper. Body seeks another body.
The union is short lived. Mind can go a little further. Mind even
aspires to go a little far. Mind claims love to be eternal. If you
have really known love, you will come to know this. Body may
disappear but love lives on. Why to seek that which is short
lived? When there is darkness, all of a sudden there is lightening.
Lightening is fragile and short lived. And after lightening darkness
deepens! In the realm of sorrow, happiness comes for a fraction
of a moment. And then the sorrow and suffering become even
more intense. The soul does not recognize love as conceived by
the mind. Mind is fluid like. Today this flows towards this one
and tomorrow its path changes. And then it loves someone else.
Mind cannot be trusted beyond a certain extent. When the mind
is in love it makes promises of trust. The nature of the mind is
ever changeable. It goes on changing. Mind is flowing. Soul seeks
the eternal. The joy that overflows when the soul recognizes the
answering soul, is Bhakti. When love transcends its boundaries
of finiteness it attains a new texture and it enters the eternal
realm. Thus begins Bhakti. Soul has no boundaries.
The reach of the body is short lived. Mind goes a little far.
Bhakti is eternal. Through the body lust is born. Lust is gross.
Through the mind you get a glimpse of love. Love is somewhat
fluid like. Soul seeks eternal. Soul seeks the formless. Bhakti is
the union of formless to formless:
HkfDr fujkdkj ls fujkdkj dk feyu gSA
Imagine you are in your room. All windows and doors are closed.
No light! No breeze! No sound of the chirping of birds can really
enter within. This is how the body is. Now you open the doors
and windows. And as soon as the doors and windows are open
the light, breeze, sounds of the birds, and the fragrance of the
flowers enters. This is the realm of the mind. You get a glimpse
of the infinite sky. This is how the mind is. Still you are in the
xxxix
mind. A little free, yet still in a cage of finiteness. Now you have
decided to come out of the room. You are not getting the glimpse
of the sun alone. Now the entire sun is showering on you. Now
the breeze is not coming to you instead the breeze surrounds
you. Now you are one with the sound of the birds. You are one
with the breeze. You are one with the sunlight and rays. You
are one with the entire existence. Now try to understand these
sutras. Try to understand these meditatively and lovingly. Your
logic will not take you into the inner realm of these sutras. Now:
vFkkrks HkfDre~ O;k[;kL;ke%
Now begins the explanation of Bhakti. Why is this word ‘athato’
or now? Thus or now is the unique way of beginning something
sublime. Up to now we have spoken so many things. We spoke
of the body, mind, soul and many such other things. All these
have been a prelude. Bhakti is not something that is spoken
once and that is all. The explanation of Bhakti continues and
will continue until every individual seeks Bhakti within him.
We have seen the realm of the mind as well. Now therefore let
us speak of Bhakti.
All of a sudden the explanation begins. This is unique about
Indian scriptures. Nowhere else a scripture begins with ‘now
therefore’. This seems incomplete. It seems as if something was
going on before this explanation. And this explanation is just in
the middle. So too begin the Brahma Sutras of Badrayan. The
sutra begins:
vFkkrks c`ga ftKkL;ke%
It seems something is missing. And that which is missing is the
beginning. And this explanation is just in the beginning. The
scripture is already in the process. These are the pages from
the scripture of life. This is not for those who are not yet free
from the realm of the body and all that concerns the body. This
is not for those who are not yet free of the body and the mind.
The sage leaves these two realms right there. And therefore
Athato Bhakti Vyakhyasyamah — A Prelude
xl The Secrets of Bhakti: As Narrated by Sage Narad
begin these sutras. If you are not yet free from lust and all that
relates to the body and also all that relates to the mind then you
are not yet ready for these sutras.
If love still interests you then you are not ready for these
sutras. Still the search for God has not yet begun. Still if you are
either the body or the mind then you cannot understand these
sutras. I am not interested in your words that you want to know
the secrets. I can see all that is going on within you. This does
not mean these sutras are for the older ones. These sutras are
for the one who has reached the last realm in the process of
transformation. Bhakti is the ultimate. Bhakti is for those who
are free from the realm of the body and mind. The West thought
this as incomplete. It appears the beginning is missing. And the
East thinks these sutras are for older persons. Both have missed
the essence of these sutras. There is a difference between an
old and a mature person. Even a younger person can be mature
enough to understand ‘The Secrets of Bhakti’.
Sometimes a person can attain to maturity even in his youth.
Suddenly a child jumps from a seed stage and becomes a tree.
The question is of awareness, not age or anything else; therefore,
these Secrets of Bhakti! These sutras are not any definition or
description. It is like the one who has tasted the sweet fruit.
What will he do? He will enjoy. He will go on narrating to others.
He may start singing the glory. You will try to correlate your
experiences with those who have experienced themselves. It is
like you want to enter the temple. Yet still you have not yet
entered the temple. This is an effort to bring the taste of being in
the temple to those who have not yet been to the temple. For
such people there can be no definition. Definition can only
happen between those who know. Therefore this explanation!
Definition can complete in a sentence or so. But the
explanation is something different. Explanation is always longer.
And through explanation we only give a glimpse. Explanation is
xli
true to some extent and to some extent it is not. It is so because
when a learned one speaks to an ignorant one he speaks the
language that he can understand. When a Buddha has to speak
to those who have not yet attained to enlightenment he has to
use their language. If Buddha uses his language then he cannot
make his message understood. In order to make the people
understand the sage has to use the language of the people. Then
it can no more remain a definition. Instead, it will become an
explanation. Narad says:
vFkkrks HkfDra O;k[;kL;ke%
Therefore because of intense desire to know Bhakti, the sage
begins the explanation of Bhakti. The first narration explains
Bhakti as the utmost expression of love towards God. I had
explained earlier, lust is the beginning of the journey and the
ultimate flowering is Bhakti. But to reach Bhakti you have to
pass through love. This is why Narad says, “Bhakti is prem
swaroopa.” The nature of Bhakti is that of love. On one side of
love is lust and on the other side is Bhakti. Love is connected to
both lust and Bhakti. If any explanation is to be given of lust,
love has to be the way. And also if Bhakti has to be defined, love
has to be the medium once again. Love is in between the two.
Love bridges both lust and Bhakti. Love is the balance between
the two. If those who have known ‘The Secrets of Bhakti’ have to
explain these secrets to the one who does not know the language.
Then besides love there can be no other way. Nothing can be
said about lust. Also nothing can be said about Bhakti either.
Love is the only thing that we can speak. Love is the only way
for this explanation. Bhakti is opposite to lust. If we have to use
the language of lust then we can say that Bhakti is not lust. This
is a negative way of saying. Then what is Bhakti? Narad
continues:
HkfDr ije is̀e Lojwik gS AA
Athato Bhakti Vyakhyasyamah — A Prelude
xlii The Secrets of Bhakti: As Narrated by Sage Narad
This is an important condition. If Narad had said just prem
swaroopa then one can conclude that Bhakti is love. However,
Narad put a condition and the condition is explained with the
word prem. Narad says, Bhakti is param prem swaroopa. In love
lust still remains to some extent However, in Bhakti lust is no
more. In lust there is the trace of love. That is why one remains
entangled in lust. Maybe there is even one percent love in lust.
And this one percent renders a new texture to lust. This one
percent love gives a new expression to lust and hides its ugliness
and gives an indication of its utility. Both lust and love are
connected to one another. Therefore love is not pure love. There
is still a trace of lust in it. When lust leans towards love it gets
defiled. And when love leans towards lust it gets sanctified. Love
lends its nature to lust. Therefore, Narad says Bhakti is pure
gold. It is therefore:
HkfDr ije is̀e Lojwik gS AA
Only this much for now! Now the journey is alone! Alone you
have to enter these sutras. My energy field surrounds you.
Eti Narad Bhakti Sutra! Or now begins ‘The Secrets of Bhakti!’
