Sri Narada Bhakthisuthram – Pradhamodhyaya: || 16 - 30
Chapter – 2 – Sri Narada Bhakthisuthram
Maharishi Vedavyasa, the son of Sage
Parashara describes Bhakti as the interest in the performance of veneration of
deities, and performance of spiritual and religious rites.
Maharishi Garga describes Bhakti as the
interest in the recitation and listening to the glorious myths of the supreme Lord.
Sage Shandilya describes Bhakti as
anything which does not create an obstruction to the practice of contemplation on
that all-pervasive supreme Bhramam resides as a soul in living beings, and
immerses in the supreme bliss. The practice of veneration of deities, listening
and reciting the glorious myths of the supreme Lord is a pathway that leads to
Bhakti, should not create hindrance to the contemplation of that supreme
Bramham. The performance of the veneration and recitation and listening to the
glorious legends should not create an obstruction to ‘Athmarathi’ and all these
practices serve the purpose of purification of Antha:Karana/sense.
Maharishi Narada states the performance of
all those deeds have the ultimate purpose of surrendering to that supreme Lord,
would create anxiousness/Paramavyakula in the Jeeva at the Eshwaravismarana,
therefore constant remembrance of that supreme Bhramam resides as a soul in
living beings and surrender all those deeds performed would enhance the
Bhakti. Otherwise, the mechanical routine of performance of worship of
deities, recitation and listening to glorious scriptures and myths would become
unfruitful. Jeeva should surrender all the
deeds to that Supreme Lord, and always engage in the remembrance of that
supreme Bhramam which is eternal bliss, in this process, even a minute of Eshwaravismrithi would cause extreme anguish
is called ‘true devotion’/Bhakti.
The Narada BhakthiSuthra strongly affirms
the opinion of Maharishi Narada as the ultimate description of ‘Bhakti’. The
perfect example for the Ananyabhakthi is Vrajagopika, who have abandoned their
families and material welfare and constantly completed upon that supreme
Bramham personified as little Krishna.
These Vrajagopika/cowherds had Ananyabhakathi, a minute of separation
from the Bhramam created extreme anguish in them, without the knowledge of the
Mahath Thaththva of that supreme Bhramam which is all-pervasive, resides as a soul in living beings, changeless, eternal, and free from afflictions. The practice of Bhakti without the
knowledge of the Bhramam would be futile; the practice of devotion without the
knowledge of supreme Bhramam would not provide Sukha/bliss to the worshiper.
The practice of Bhakti is superior to the Karma, Gnana, and Yoga, and these are
different methods to achieve that Paramapremaswaroopa Bhakti. The practice of Karma, Gnana, and Yoga should
be practiced by the person who is qualified to it, otherwise, it would not bring
any fruitful results, in addition to it, it may bring opposite results too.
Therefore, Bhakti is completely different from the above Karma, Gnana, and
Yoga. The Jeeva who practice Bhakti never bring destruction to themselves, and
there is not the slightest chance to keep the Jeeva remote from the remembrance
of that supreme Bhramam,/Eshwara Vismrithi. Therefore, Maharishi Narada affirms
that Bhakthiyoga is the supreme tool to perceive that all-pervasive Bhramam.
The Karma, Gnana, and Yoga are the tools to achieve pure devotion/Bhakti.
The Abhimani/who is swollen with pride, jealousy, arrogance, lust, desires, with
the ‘I’ consciousness/mine, myself and me, does not achieve the grace of that
Supreme Lord, the humility gained with the constant practice of Bhakti achieves
the grace of that Supreme Lord, therefore Karma, Gnana and Yoga are mere means
to achieve that Paramapremaswaroopa Bhakti. The supreme Bhramam is free from
attributes/hatred or attachment, therefore the pride/arrogance is the huge
obstruction to the Eshwara Sakshathkara. The Jeeva free from impurities like
lust, desire, ego, pride, jealous move closer to that supreme Bhramam, they
surrender everything to that supreme Bhramam/Lord, and constantly engages in
the remembrance of that Lord, therefore the Jeeva remains free from impurities,
unlike the Jeeva engaged in the practice of Karma, Gnana and Yoga. Therefore ‘Bhakti’
is a superior tool to perceive that all-pervasive Bhramam. The Gnanamarga is the Sadhana/Upaya/method to
achieve that supreme Bhramam. The Gnana
multiplies the devotion to that supreme Lord; hence, some say that the Gnana
and Bhakti are interconnected. Maharishi Narada and Sanathkumara affirm that
the Apakva Bhakti/not fully grown transforms to Pakvabhakthi/ fully ripened
Bhakti in the gradual process.
Poojadhishvanuraga Ithi Parasharya: ||
Kathadhishvithi Garga: ||
Athmarathya Virodhenethi Shandilya: ||
Naradasthu Thadharppitha Akhilacharatha
Thadhvismarane Parama Vyakulethi ||
Asthyevamevam ||
Yadha Vraja Gopikanam ||
Thathrapi Na Mahathmya Gnana Vismrithyapavadha:
||
Thadhviheenam Jaranamiva ||
Nasthyeva
Thasmin Thath Sukha Sukhithvam ||
Sa Thu Karma Gnana Yogebhyoapyadhikathara
||
Phalaroopaththvath ||
Eshwarasyapyabimanadhveshithvath Dhainya
Priyathvath Cha ||
Thasya: Gnanameva Sadhanamithyeke ||
Annyonyashrayathvamithyanye ||
Swayam Phalaroopathethi Bhramakumara: ||
