Sri Narada Bhakthisuthram – Pradhamodhyaya: || 71 - 84

 

 

Sri Narada Bhakthisuthram –  Pradhamodhyaya: ||  71 - 84

 

Chapter – 6 – Sri Narada Bhakthisuthram

 

The Pithrus becomes extremely happy, and the deities dances in ecstasy, and  the Mother Earth flourishes with the rich natural resources and minerals when the Jeeva achieves the Paramapremaswaroopa Bhakti, and this Jeeva performs the all the deeds for the welfare of the Universe and its living beings.  The caste, creed, status, Vidhya, beauty, the prominence of the clan, wealth, and occupation does not create any hindrance to achieve the Paramapremaswaroopa Bhakti. The outward appearance of the Jeeva does not make any obstruction to achieve the Bhakti, because of nature all-pervasive Bhrmam resides as a soul in living beings. The person who has achieved that Paramapremaswaroopa Bhakti should not be a topic of Vadha or Prathivadha, each and every moment in the life of the Bhakta is precious, which should be utilized only for the practice of Eshwaraprapthi and Sadhana. The Vadha and Prathivadha stir anger, and hatred, eventually it would push the Jeeva into misery and grief.  Bhakti cannot be defined in words, it is beyond expression, it is an experience, therefore several noble souls have described Bhakti according to their experience, it cannot be criticized or questioned, every individual has a different experience of that Paramapremaswaroopa Bhakti, and therefore Bhakti is not a topic to debate. Sadhaka should be engaged in reading and listening to those Bhakthishasthra which would enhance the devotion, remove impurities; it multiplies serenity of mind and provides the knowledge of that all-pervasive supreme Bhramam. The reading and listening to the scriptures would enhance the Bhakti and Gnana, and purifies the intellect. The noble souls abandon Sukha Dhukha, Labha, and Nashta, while waiting to breathe last, do not waste their time, they contemplate upon that supreme Bhramam resides as a soul.  The Paramapremaswaroopa Bhakti can be achieved only through the practice of Ahimsa/non-violence, Sathyam/truthfulness, Shaucham/purity, Dhaya/kindness, Asthikya/belief and faith in the Supreme Lord, and strict following of disciplines and moral values. The Bhaktas has nothing to get anxious about, they constantly engage in the contemplation of the all-pervasive supreme Bhramam. The Parabhakthi/ananyabhakthi provides Eshwarasakshathkara/ achieves the grace of the supreme Lord instantly. The practice of Para bhakti/Ananyabhakthi is considered as the supreme tool to achieve the grace of the Supreme Lord, it is detailed as 1) interest in listening and reciting and reading the marvelous legends and virtues of supreme Lord 2) interest in the worship of Lord 3) interest in the contemplation on the virtues and myths of Lord 4) interest in the service to Lord/Dhasya 5) Interest in the worship of Lord as a constant companion 6) Interest in the veneration of the Lord as child/Vathsalya 7) interest in the worship of Lord as a Priyathama/lover 8) worship of Lord with Athmanivedhanam/complete surrender, 9) Interest in the worship of Lord to achieve union with him 10) worship of Lord with the extreme anguish of separation from him 11) worship of Lord witnessing the loveliness in him.  The illustrious Rishis and Sages who are prominent Bhakthiacharya, Sanathkumaras, Shandilya, Vyasa, Shuka, Garga, Vishnu, Kaudinya, Shesha, Udhdhava, Aruni, Bali, Hanuman, and Vibheeshana have strongly recommend the idea of Maharishi Narada.

 

Whoever reads or listens to the auspicious Shastra composed by Maharishi Narada, with intense devotion and faith would achieve that Paramapremaswaroopa Bhakti, ultimately achieve the union with the supreme Bhramam.

Modhanthe  Pitharo Nrithyanthi Devatha: Sanadha  Cheyam Bhur Bhavathi ||

 

Nasthi Theshu Jathi Vidhya Roopa  Kula Dhana  Kriyadhi Bhedha: ||

 

Yathasthadheeya: ||

 

Vadho Navalambhya: ||

 

Bahulyavakashathvadh Aniyathaththvaccha ||

 

Bhakthi Shasthrani Mananeeyani Thadhudh Bhodhaka Karmani Karaniyani ||

 

Sukha Dhukeccha Labhadhi Thyakthe  Pratheekshyamane  Kshanardhamapi Vyarththam Na Neyam ||

 

Ahimsa Sathya Shaucha Dhayasthikhyadhi Charithryani Paripalaneeyani ||

 

Sarvadha Sarvabhavena  Nishchinthai: Bhagavaneva  Bhajaneeya: ||

 

Sa Keerthyamana: Sheeghramevavir Bhavathyanu Bhavayathi Bhakthan ||

 

Thri Sathyasya Bhakthireva Gareeyasi Bhakthireva  Gareeyasi ||

 

Guna Mahathmayasakthi Rooopasakthi Poojasakthi Smaranasakthi Dhasyasakthi Sakhyasakthi Vathsalyasakthi Kanthasakthi Athmanivedhanasakthi Thanmayathasakthi Paramavirahasakthi Roopa Yekadha  Api Yekadhashadha Bhavathi ||

 

Ithyevam Vadhanthi Jana Jalpa Nirbhaya: Yekamatha: Kumara Vyasa Shuka Shandilya  Garga Vishnu Kaundinya  Shoshadhdhavaruni Bali Hanumath Vibheeshanadhayo Bhakthyacharya: ||

 

Ya Idham Narada Proktham Shivanushasanam Vishvasithi Shradhdhaththe  Sa Bhakthiman Bhavathi Sa: Preshtam Labathe  Sa: Preshtam Labhatha Ithi ||

 

||Ithi Narada Bhakthisuthram Sampoornnam ||

 

Sri Narada Bhakthisuthram – Pradhamodhyaya: || 56 - 70

 

 

Sri Narada Bhakthisuthram –  Pradhamodhyaya: ||  56 - 70

 

Chapter – 5 – Sri Narada Bhakthisuthram

 

There are three categories of people in the Gaunabhakthi/Aparabhakthi, they are Arththi, Arththarthi, and Jijjyasu.   The superior among the Bhakti is Parabhakthi/ Gnani,  the Swathika Bhakti is superior to Thamasika Bhakti and Rajasika Bhakti.  Gnana, Karma, and Yoga are the means to achieve that Paramapremawaroopa Bhakti. These Gnana, Karma, and Yoga require specific qualifications and skills, but to achieve Paramapremaswaroopa Bhakti no specific skill or qualifications are required all that needed is the grace of the supreme Lord. Hence, Bhakthimarga is considered as the easiest way to achieve that supreme Bhramam resides as a soul in living beings. The Bhakthimarga is the easiest tool to practice, and achieve that all-pervasive supreme Bhramam, the devotee who has experienced the Paramapremaswaroopa Bhakti recommends the practice of Bhakti is easier than any other methods of Gnana, Karma, Yoga Marga.  The Paramapremaswaroopa Bhakti is serene, and bliss, is easier to achieve, instead of Gnana, Karma, Yoga.  The Jeeva who constantly engages in the practice of Gnana, Karma, and Yoga achieves that Paramapremaswaroopa Bhakti which is absolute bliss after several efforts. The Paramapremaswaroopa Bhakti is the essence of serenity and bliss, it is effortless to practice, hence the Jeeva who practices Bhakti experiences that serenity and bliss at the beginning itself, without much effort.  The Jeeva who has surrendered all the Laukika and Vaidhika Karma at the lotus feet of that supreme Lord, do not feel distressed or disappointed at the time of crisis. The Parabhaktha who has completely surrendered to that Supreme Lord, constantly engages in the contemplation of that supreme Lord, do not get conscious of Laukikakarma, hence the supreme Lord will take care of their Yoga and Kshema.  Parabhakthi is the supreme tool to achieve that Paramapremaswaroopa Bhakti, as long as the Jeeva strive for it, does not give up the performance of Laukikakarma, they do not expect the fruit of that Laukikakarma, and follow all those Sadhana to enhance the Bhakti.  The Parabhaktha and Sadhaka abandon Sthree, Dhanam, Nasthika, and enemies, these are easy to distract the Sadhaka from the path of righteousness and achievement of Bakthi, it persuades the Sadhaka to get attracted to it, eventually, it would impure the mind and intellect of the Sadhaka.  The thought of Sthree would hurl the Jeeva to lust and desire, wealth induces the Lobha, the association with the Nasthika would promote ignorance and the thought of enemies would accumulate hatred, these are easier to create Vikshobha/turbulence in the mind of Sadhaka, hence the Sadhaka should keep away from Sthree, Dhanam, Nasthika and enemies, and these are a huge hindrance to the growth of Paramapremaswaroopa Bhakti. In the same manner Abhimana/’I’ consciousness/me, myself and mine, Dhambham/pride, arrogance, haughtiness should be abandoned by a Sadhaka.  The practice of all the Adhyathmika and Vyavaharika Karma performed are surrendered to that Supreme Lord, eventually if any Kama, Krodha, and Lobha, Moha, left in the Sadhaka would get diverted to that supreme Lord. All the Shubha and Ashubha Karma is surrendered to that Supreme Lord, would enhance the Chiththashudhdhi/purity of intellect, that would transform to Parabhakthi, like the Pingala who was engaged in the prostitution, the moment she devoted her mind to that supreme Lord got relieved from all the impurities and attained that supreme Lord.

 

Gauni Thridha Gunabedhadh Arthadhibhedhadh Va ||

 

Uththarasmadhuththarasmath Poorvapoorva  Shreyaya Bhavathi ||

 

Anyasmath Saulabham Bhakthau ||

 

Pramanatharasyanapekshathvath  Swayam Pramanathvath ||

 

Shanthiroopath Paramanandharoopashcha ||

 

Lokahanau Chintha Na  Karya Nivedhithathma  Lokavedathvath ||

 

Na  Thadhasidhdhau Lokavyavaharo Heya: Kinthu Phalathyaga: Thath Sadhanam Cha  Karyameva ||

 

Sthreedhana Nasthika Vairi Charithram Na Shravaneeyam ||

 

Abhimana Dhambhadhikam Thyajyam ||

 

Thadharpitha Akhilachara: San Kama  Krodha Abhimanadhikam Thasminneva Karaneeyam ||

 

Thri Roopabhangapoorvakam Nithyadhasya Nithyakantha Bhajanathmakam Prema Karyam Premaiva Karyam ||

 

Bhaktha  Yekanthino Mukhya: ||

 

Kandavarodha Romanchashrubhi: Parasparam Lapamana:  Pavayanthi Kulani Prithvim Cha ||

 

Theerthi Kurvanthi Theerthani Sukarmi Kurvanthi Karmani Saccha Sthri Kurvanthi Shasthrani ||

 

Thanmaya: ||

 

Sri Narada Bhakthisuthram – Pradhamodhyaya: || 46 - 55

 

 Sri Narada Bhakthisuthram –  Pradhamodhyaya: ||  46 - 55

 

Chapter – 4 – Sri Narada Bhakthisuthram

 

Who wins over the powerful Maya of that supreme Lord? The Jeeva who discarded the association of Dhurjjana, engaged in the relentless service to Mahathma, selfless Jeeva win over the Maya effortlessly.  The Jeeva who lives in an isolated place, leaving all the interest in the worldly matters and bondage, and free from the Triguna/Rajasik, Sathvik, and Thamasik, and abandoned the Yoga and Kshema wins over the powerful Maya. Yoga is the practice to achieve the serenity of mind and supreme knowledge of Bhramam, and the Kshema is the effort to safeguard the virtues within. The Jeeva who abandon Karmaphala and Karma and immerses in the meditation of supreme Bhramam resides as soul, win over the Maya of supreme Lord.  Nirdhvandha is the sense of lack of duality, the Jeeva who is free from Sukha/happiness and Dhukha/grief, Labha/gain and Nashta/loss, Sheetha/cold, and Ushna/heat.  The Jeeva who discard the Vedic duties and responsibilities, and immerses in the Eshwaraprema/the supreme Bhramam resides as a soul in living beings, he easily crosses the unfathomable ocean of Maya of the supreme Lord, and moreover, he guides the people in his association to get freed from the Maya.  Bhakti is indescribable, she is Parama Prema Swaroopa.  The Jeeva who lacks speech cannot explain the state of happiness, in the same manner, the Jeeva who has experienced Paramapremaswaroopa Bhakti remains speechless.  The Paramapremaswaroopa Bhakti can be achieved with great effort and the grace of that supreme Lord, and it shines only in the well qualified Jeeva.  The Paramapremaswaroopa  Bhakti is free from attributes, and desires, it keeps growing relentlessly, it is eternal and subtle, it can be experienced and its beyond words.  The Parabhakthi is free from Triguna/ Sathva is Gnana and virtues, Rajas is full of Raga/desire, lust, greed, jealousy, and Thamas is ignorance.  The Jeeva who has attained the Paramapremaswaroopa Bhakti envisions the all-pervasive Bhramam/oneness-in All, constantly contemplates and meditate upon that supreme Lord, speaks only about that supreme Bhrmamam and pondering over it.

 

Kastharathi Kastharathi Mayam? Ya: Sangam Thyajathi Yo Mahanubhavam Sevathe Nirmamo Bhavathi ||

 

Yo Vivikthasthanam Sevathe Yo Lokabandhamunmoolayathi Nisthraigunyo Bhavathi Yogakshemam Thyajathi ||

 

Ya: Karmaphalam Thyajathi Karmani Sannyassyathi Thatho Nirdhvandho Bhavathi ||

 

Yo Vedanapi Sannyasyathi Kavalamavicchinnanuragam Labhathe ||

 

Sa Tharathi Sa Tharathi Sa Lokamstharayathi ||

 

Anirvachaneeyam Premaswaroopam ||

 

Mookasvadhanavath ||

 

Prakashathe  Kvapi Pathre ||

 

Gunarahitham Kamanarahitham Prathikshana Vardhdhamanam Avicchinnam Sookshmatharam Anubhavaroopam ||

 

Thath Prapya Thadevavalokethi Thadheva  Shrunothi Thadheva  Bhashayathi Thadheva Chinthayathi ||

Sri Narada Bhakthisuthram – Pradhamodhyaya: || 31 - 45

 

 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 ||

 

 

Sri Narada Bhakthisuthram – Pradhamodhyaya: || 16 - 30

 

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: ||

Sri Narada Bhakthisuthram – Introduction – Pradhamodhyaya: || 1 -15

 

Chapter – 1 – Sri Narada Bhakthisuthram

 

Sri Narada Bhakthisuthra was composed by Maharishi Narada, it consists eighty-four Sutras describes 1) what is Bhakthi?/devotion 2) what are the characteristics of true devotion? 3) What are the Upaya/tools to achieve sincere devotion? 4) What are the responsibilities of a true devotee? 5) What are the Kriyas unwarranted to a true devotee?  6) What are the benefits of achievement of Bhakti? 7) What is the splendor of the true devotees?.  Maharishi Narada describes in simple verses of eighty-four Sutharas about all those.

 

The Janmasaphalya/fruitfulness of life can be achieved only with pure devotion, after several births of learning scriptures, Veda, Vedanta.  The practice of  ‘Bhakti’ who is Paramapremaswaroopa is the prime method to achieve Janmasaphalya. Bhakti is the essence of Paramapremaswaroopa and Amrithaswaroopa, which removes the sufferings and afflictions of worldly existence, and guides the Jeeva to safely cross the unfathomable ocean of worldly existence.  Bhakti is the Premaswaroopa which provides Sidhdhi, Amritha, and contentment, the Jeeva who has achieved pure devotion is Siddha, remains free from afflictions, miseries, sorrows, and grief, and achieves contentment.  The Paramapremaswaroopa Bhakti removes impurities like desires, lust, ego, pride, jealousy in the Jeeva, it removes grief, hatred, or interest in worldly matters, or sensual pleasures, and pride.  The Ananya Bhakti provides the state of Jeevanmuktha/transcendental state, with the supreme knowledge of the all-pervasive Bhramam, and constantly contemplates upon the supreme Bhramam resides as a soul in living beings, the Jeeva gets freed from worldly matters and bondage, and constantly immerses in the ‘Athmarama’ and remains blissful.  The pure devotion is the state of absence of interest in worldly matters and bondage, the Parama Premaroopa Bhakti removes impurities like desires and sensual pleasures.  The pure devotion/Bhakti keeps the Jeeva remote from the Laukika/worldly matters and Vaidhika/Vedic rites and keeps away from all those Loka, Veda, and Vyapara Kriyas, which creates obstacles to Bhakti and keeps the Jeeva immerses in the supreme Bhramam.  The Jeeva remains Udhaseena/free of interest in worldly matters and remains firmly devoted to that Supreme Lord, remains free from all those Kriyas, which creates a hindrance to the practice of Bhakti. The practice of Ananyabhakthi/constant contemplation upon that all-pervasive supreme Bhramam, the realization of ‘Oneness-in-all’, leaving the interest in material matters, performing all those Laukika and Vaidhika Karma which enhances the Bhakti, and any of the Kriya which creates obstacles to Bhakti should be abandoned.  The practice of Bhakti is the Shasthrarakshanam/protection of Vedic rites, and sincerely following the prescribed rites in the Veda. The Bhakti multiplies with the strict following of the Shastra Dharma, the performance of Laukika Karma/consumption of meal is necessary to perform as long as the body exists, for the performance of Shasthravihitha Karma/rites prescribed in the Shastra, hence the body should be protected to perform all those rites. The illustrious preceptors describe the characteristics of the ‘Bhakti’/devotion, in many more brilliant verses.

 

Adhatho Bhakthim Vyakhyasyama: ||

Sa Thvasmin Paramapremaroopa ||

Amrithaswaroopa Cha ||

Ya Labdhva Puman Sidhdho Bhavathi Amritho Bhavathi Thriptho Bhavathi ||

 

Yath Prapya Na Kinchith Vanchathi Na Shochathi Na Dhveshti Na Ramathe  Nothsahi Bhavathi ||

 

Yajjathva  Maththo Bhavathi Sthabdho Bhavathi  Athmaramo Bhavathi ||

 

Sa Na  Kamayamana Nirodha Roopathvath ||

 

Nirodhasthu Loka  Veda Vyaparanyasa: ||

 

Thasmin Ananyatha  Thadhvirodhishudhaseenatha Cha ||

 

Anyashrayanam Thyagonanyatha ||

 

Lokavedheshu Thadhanukoolacharanam Thadhvirodhishudhaseenatha||

 

Bhavathu Nishchaya Dhardyadhoordhvam Shasthra Rakshanam ||

 

Anyadha  Pathithyashankaya ||

 

Lokoapi Thavadheva  Bhojanadhi Vyaparasthva Shareeradharanavadhi ||

 

Thath Lakshanadhi Vachyanthe  Nana Mathabhedhath ||