Sri Narada Bhakthisuthram – Pradhamodhyaya: || 31 - 45
Chapter – 3 – Sri Narada Bhakthisuthram
Bhakti is an indescribable experience,
like the possession of the Kingdom, and sumptuous meals cannot remove the
passion or hunger merely witnessing it. Therefore, the Gnana is not enough to
perceive that all-pervasive supreme Bhramam resides as a soul in the living being,
whoever desires for Mukthi/Mumukshu adopts the method of practice of Bhakti.
The preceptors describe various Upaya/methods to achieve that Premaswaroopa
Bhakti. There is no alternate for ‘Bhakti’,
it is the only way to achieve ‘Eshwarasakshathkara’, the rest of them are mere
means/Upaya to achieve the Paramapremaswaroopa Bhakti. The pure devotion can be achieved with the
abandonment of interest in worldly matters, Bhogavasthu, and desires. The
abandonment of body-conscious and ‘I’ consciousness/mine, me and myself, would develop
Bhakti. It can be achieved through constant meditation and contemplation, and
recitation of the sacred names of the Lord. Bhakti enhances with the constant remembrance
of that supreme Lord while performing Laukikakarya/worldly matters, listening
and describing the endless splendor of that supreme Lord multiplies Bhakti in
the Jeeva. Therefore, do not separate the Karma as Adhyathmika and Laukika,
with the constant contemplation upon that supreme Bhramam while engaging any
tasks, Shravana and Keerthanam and Mananam of the endless virtues of that
supreme Bhramam multiply the Bhakti in the Jeeva. The grace of that supreme Lord and the grace
of Mahathma would provide the ‘Paramaprema Swaroopa Bhakti’. The individual effort is extremely important
as the grace of preceptors, and Lord. Maharishi Narada affirms that there is no
difference between Bhagavan/supreme Lord and Bhagavanth/devotees of the Lord;
therefore without the grace of these two, it’s impossible to achieve Bhakti.
The association of Sant, noble, Mahatmas is very difficult to achieve, and it
is very precious for the Jeeva who has the grace of Lord and Mahathma. The associations
with the Mahatmas are possible only with the grace of that supreme Lord. There
is no difference between with Bhagavan and Bhagavanth, hence witnessing
Bhagavanth/sage, Mahathma, noble; preceptor is equivalent to ‘Bhagavathdharshanam’.
The ‘Mahathsangam’ association with the saintly and ascetics are extremely
difficult to achieve, although the association with the Dhurjjana should be
abandoned strictly. ‘Mahathsanga’ association with these saintly people
enhances pure Bhakti and removes impurities of the Jeeva, the association with
the Dhurjjana would pollute the intellect and take away the opportunity of ‘Bhagavathsmarana’. The association of Dhurjjana causes the Kama,
Krodha, Moha, Smrithibhramsham/Vismrithi/memory loss, and Buddhinasha/loss of Vivechanashakthi/good
and evil. These Kama and Krodha are powerless like waves, but with the constant
association of Dhurjjana, it develops like an ocean.
Raja Griha Bhojanadhishu Thadhaiva
Dhrishtathvath ||
Na Thena Rajaparithosha: Kshucchanthirva
||
Thasmath Saiva Grahya Mumukshubhi: ||
Thasya: Sadhanani Gayanthyacharya: ||
Thaththu Vishaya Thyagath Sangathyagath
Cha ||
Avyavriththa Bhajanath ||
Lokoapi Bhagavadh Gunashravana
Keerthanath ||
Mukhyathasthu Mahath Kripaiva Bhagavath
Kripaleshadh Va ||
Mahath Sangasthu Dhurlabhoagamyo
Amoghashcha ||
Labhyatheapi Thath Kripaiva ||
Thasmin Sajjanen Bhedhabhavath ||
Thadheva Sadhyatham Thadheva Sadhyatham
||
Dhussanga: Sarvadhaiva Thyaja: ||
Kama Krodha Moha Smrithibhramsha Budhdhi
Nasha Karanathvath ||
Tharangayitha Apeeme Sangath Samudrayanthe ||
