Vichara is an engagement in one’s inner world and this is to evolve to achara which is an engagement in the outer world. Our vision has to manifest as our lifestyle. When one is experiencing Rama rajya where Bhagavan Rama (joy) is our only purpose, this will naturally create Ayodhya, where there is no conflict with those around. The way to have such an Achara/Ayodhya is to train ourselves to grow out of sneha and grow into anuraaga (love with slow, steady and sincere dissolving of ‘i’). 

One evolves from a seeker to a Sishya, when you are no longer interested in your life and you are more interested in your trust triangle’s life. This is a critical step in forgetting that one is an individual. We are training ourselves to feel it is an honor to be able to love our guide, our map and our divinity. In Bhagavad Gita chapter 18, Bhagavan is unconcerned about our actions , He is only concerned about our attitude. It is only our attitude that can please Him (Ashutosha is one who is easily pleased). 

Lakshyas and review: 

Sutra 71: Relieved

When one is saved, they become a saviour. So the whole multiverse is relieved that there is someone there to help lighten people’s hearts. 

Sutra 72: Inclusion

For the one who is saved, they are inclusive of all beings. 

Sutra 73: Omni

The word omni means all, Bhagavan referred to as omnipresent.  In this Sutra, Rishi Narada shares that they have become Bhagava, they have the same nature and so they are omni. 

Sutra 74: Prioritize

Why waste time and energy in talking about something which is not important? We need to prioritize! 

Sutra 75: Confuse

Those who don’t prioritize their time and words, are engaged more in worldliness and are more confused (and tired).

Sutra 76: Reassure 

When one starts to explore Bhagavan’s gunas, one comes to feel what they are experiencing is a leela. If there is a leela then there is a dhama. So Rishi Narada is sharing that we should keep reading these Bhakti shastras, because when we do so, we come to feel reassured that Bhagavan ‘is’ (then there is no need for us to worry). 

Sutra 77: Present

Anyone who is waiting for the perfect context will wait forever. The best time to go from vichara to achara is the present (relates to both space and time). 

Sutra 78: Integrity

Rishi Narada is sharing here that we should develop all of the values into virtues. Bhagavan is the one who has all virtues in all ways. So when we start to have some virtues in some ways, then we become closer to Bhagavan. Bhakti has the integrity of being the means and the ends. 

Sutra 79: Light

By living in a light way we train ourselves not to worry. If we are not worrying, then we can practice Bhakti. Worry is anti-bhakti. 

Sutra 80: Grace

In this Sutra, there is an emphasis on surrender. It is only by Bhagavan’s grace that we come to feel Bhagavan. All we can do is surrender, then grace pulls us in. 

We need to remember that we are nimitta (instruments). If we follow through with that, then next would be bhakti/surrender. This leads to ‘Sthane’ or being. Non-doership is equivalent to being. The same is shared in this sutra. 

This Class: 

Japa is powerful. In this course the word Bhagavan is used many times, His qualities are described. The power of japa is, it has the power to remove our sins faster than we can incur them. 

Sutra 81: tri-satyasya bhaktiḥ eva garīyasī, bhaktiḥ eva garīyasī

Tri-satyasya means in all triads (three periods of time, three aspects of our equipment like body-mind-intellect) , bhakti is indeed the best! 

Bhakti is the best because it does not require learning more, it only requires directing more. We already love – we love our families, food etc – but we just have to direct it from sneha to anuraga. 

The higher our love, the more we forget about ‘i’. In sneha it is ‘i and love’ and in anuraga it is ‘love minus i’. 

This is part of the valedictory portion of the Narada Bhakti Sutra which started in sutra 76, where Rishi Narada shared that we should keep on studying the Bhakti shastras because they reassure us.

Sutra 82: guṇa-māhātmyāsakti-rūpāsakti-pūjāsakti-smaraṇāsakti-

     dāsyāsakti-sakhyāsakti-vātsalyāsakti-kāntāsakty-ātma-

     nivedanāsakti-tanmayatāsakti-paramavirahāsakti-rūpā ekadhā-

               api-ekādaśadhā bhavati

There are 11 factors in Sutra 82 and 14 factors in sutra 83.

1 – Guṇa-māhātmyāsakti – There are some bhaktas whose love is directed towards Bhagavan’s qualities or gunas. An example of this is Rishi Shuka. When He heard the qualities of Bhagavan in Srimad Bhagavatam, he stopped wandering and started following where the gunas are coming from. 

2 – rūpāsakti – those who practice ‘love without i’ towards Bhagavan’s Rupa. A classic example of this is those who lived in the jungle when Bhagavan Rama and Bhagavan Krishna were wandering in the jungle. They did not know Bhagavan Rama or Bhagavan Krishna, but they could not stop looking at them and following them.

3 – pūjāsakti – those who practice devotion through puja. A classic example is Sri Bharata, who brought Bhagavan Rama’s paduka and offered puja everyday. 

4 – smaraṇāsakti – those whose love is through smarana or remembrance. An example is bhakta Prahlada. He never forgot Bhagavan at any point, neither while being burnt nor while being poisoned. 

5 – dāsyāsakti – the one whose love gets expressed as being a servant of Bhagavan. The example given is of Bhagavan Hanumanji, who is the icon of seva. 

6 – sakhyāsakti – the one who practices love with the relationship of being Bhagavan’s friend. An example of this is Sri Sudama. He never forgot Bhagavan and always treated Him like a friend. 

7 – vātsalyāsakti – vatsalya is the emotion of being Bhagavan’s parent. An example of this is Devi Yashoda. 

8 – kāntāsakti – those whose love is as a partner to Bhagavan. An example of this is Bhagavati Sita. 

9 – ātmanivedanāsakti – nivedana is to surrender. An example of this is Raja Bali. He gave all his resources, time and effort to Bhagavan. 

10 – tanmayatāsakti – tat maya means to be filled with the thought/feeling of Bhagavan. An example of this is Sri Tulasidasa. He wrote ‘kan kan me Sitaram’ , meaning in every dust particle he sees and feels Bhagavan. 

11 – paramavirahāsakti – those who practice the pain of not being with Bhagavan. An example of this is the gopis. The gopis could not breathe when Bhagavan was not with them.

rūpā ekadhā-api-ekādaśadhā bhavati – Even though there is one Bhakti, this is expressed in eleven ways. Whatever brings us closer to Bhagavan is an expression of bhakti. 

Gurudev writes “The anguish of separation makes us remember Him more often and more intensively than in any other mode of approach described above.” 

Sutra 83: ity-evaṁ vadanti jana-jalpa-nirbhayāḥ eka-matāḥ

     kumāra-vyāsa-śuka-śāṇḍilyā-garga-viṣṇu-kauṇḍinya-śeṣoddhavāruṇi-bali-

    hanūmad-vibhīṣaṇādayo bhakty-ācāryāḥ

Rishi Narada is sharing who are the primary teachers of bhakti, who Rishi Narada has learned from. 

ity-evaṁ vadanti jana-jalpa-nirbhayāḥ eka-matāḥ  – Here Rishi Narada says that as He is ending the Sutras, only teaching and not afraid of people’s commenting or opinions, the forthcoming thirteen teachers all have the same narrative and are of the same visions. These thirteen primary teachers are – Sanatakumaras, Rishi Vyasa, Rishi Shuka, Rishi Shandilya, Rishi Garga, Rishi Vishnu, Rishi Kaundinya, Bhagavan Sesha, Rishi Uddhava, Rishi Aruni, Mahabali, Bhagavan Hanumana, Sri Vibhishana. The fourteenth is Rishi Narada! Although He wrote these Sutras, Rishi Narada out of humility did not put his name as one of the primary teachers of Bhakti. Gurudev writes “ Dedicated to Narada, not necessarily as its direct author, but in appreciation of his unique devotion for Narayana and his incomparable service in bringing all of mankind to the quest of the spiritual bliss.”

Although most of the primary teachers in Sutra 83 are males, we notice from Sutra 82 that most of those who are practicing are Devis (Gopis, Devi Yashoda). So both those in Sutra 82 and Sutra 83 are all teachers. In Sutra 82 they are teaching through actions, in Sutra 83 they are teaching through words!

Bhagavan Rama, when asked, who Bhagavan is, answers, Bhagavan is one who is Independent. And therefore, Bhagavan is the one who is dependable. Bhakti is dependence on the Independent and having Bhakti makes one, Independent.

The sutras we are studying are potent, they are the concentrated offerings of Bhagavatam, Ramayana. With the continued study of the texts so far, Vivekji noted that He hoped we are experiencing Alambana vibhaga (revere, to feel like this is our Lord), our only support has become Bhagavan.

Recap:

Sutra 73: Rishi Narada is sharing that Bhaktas who follow through with Bhakti, are Bhagavan himself. They are not different from him. For such Bhaktas, there is only Bhagavan, there is no Bhakti, no Bhakta. This is their experience. The latter part of Narada Bhakti Sutra is less theoretical and more personal. Their experiences come from Bhagavan, is in Bhagavan and will end in Bhagavan.

Sutra 74: Rishi Narada is teaching about vāda, to discuss. In philosophy, vāda means tuning into what is right and not who is right. By focusing on what is right, you forget about yourself.  Rishi Narada is telling us to practice this by focusing on the what and not get distracted by the who.

Sutra 75: When one engages with others with wrong intentions, then one can get lost in studying and comparing and arguing about maps. Many have defined Sanatana Dharma not as an “-ism” but as a way of life. Rishi Narada is teaching us not to be scholarly about Bhakti, but to practice Bhakti. We should always learn the teachings from someone who practices it. It is a subjective science and as we practice, matters will become clearer.

Sutra 76: Rishi Narada is commencing his commencement. He is now shifting into the valedictory address. These are his final teachings. In this he shares, shastras on Bhakti should be repeated until one is released. Unless you are released from sorrow, anxiety, stress, etc, you have to go through these sutras over and over again, not tuning into Samskritam, acronyms, etc but rather to practice this.

This class:

Sutra 77:

Sukha-duhkhecchā-lābhādi-tyakte kale pratiksyamāne ksanārdham api vyartham na neyam

We have to let go of the delusion that there will be a right time when there will be only good space and no bad space. We should not waste even half a moment waiting for the right time/perfect context to arrive.

We are all very time-based people. We think that we should start something good, when the time is auspicious. However, the right time to start following right actions, etc is NOW. Those who wait, are tamasic. Those who arrange for things to be conducive, are rajasic.

Sutra 78:

Ahimsā-satya-sauca-dayāstikyādi-cāritryāni paripālniyāni

After having told us to practice Bhakti now, Rishi Narada is sharing what does it mean to practice is being shared in this verse. Bhagavan is the Sadhya (ends) and sadhana (means). Bhagavan is one with all virtues in all ways. He shares that all the virtues of Bhagavan (non-injury, truthfulness, cleanliness, compassion and faith in the Lord) should be cultivated. We will focus on one of these qualities, faith. We know we have faith, when we don’t ask, “why me?” we have the conviction that Bhagavan’s nature is love, all that comes from Bhagavan is loving. “Stane”! Sw. Tejomayanada ji shared that those who are faithful, don’t complain to Bhagavan or about Bhagavan.

Sutra 79:

Sarvadā sarva-bhāvena niscintitaih bhagavān-eva bhajaniyah

All times, with all feeling, free from all worries, Lord alone is to be invoked/worshipped.

This verse is identical to Sutra 19, where Rishi Narada is trying to define “Anurāga”, Love without “I”ness. Rishi Narada defines Bhakti as having the feeling that all you do, all you are, is for Bhagavan. If you hold on to Bhagavan’s feet, you will not be swept away in the design of Maya.

Sutra 80:

Sa kirtyamānah sighram evāvirbhavati anubhāvayati ca bhaktān

For someone who is immersed in these sutras, and are practicing, in no time, Bhagavan will come and He will make them feel Bhagavan. This sutra is the phala sruti for the dedicated students of this class who have been engaging in Bhakti with devotion and sincerity.

In the Ramayana, Sri Lakshmana shares that Bhagavan Rama is the one who binds and also the one who frees. Bhagavan is facilitating this Leela. In this sutra, Rishi Narada shares, that the one who is putting their maximum effort, eventually Bhagavan will take over. The Bhakta will no longer be able to put in effort, this will be Bhagavan’s kripa and will make one feel Bhagavan. If we are not feeling this verse, it is because our Prema (only Bhagavan) is tainted into Sneha (Bhagavan also).

Jnanis eventually evolve to become bhaktas. For us to develop the same relationship with bhakti, Vivekji shared a three point plan to be followed in order.

1. Live with bhaktas. If one lives with the bhaktas, then whatever is in their heart will radiate to us also.
2. Enter bhakti through the doorway of Vedanta (because we are used to Vedanta)
3. Serve – Bhakti is an evolution. The lowest form is ‘sit’ which evolves to ‘sing’, ‘seek’, ‘support’, ‘serve’ and finally ‘surrender’. When one serves, one experiences an expansion of their heart. 

‘Live’, ‘enter’, ‘serve’ really describes this course. 

This Class:

Sutra 73: yataḥ-tadīyāḥ

Rishi Narada is describing why a bhakta is so great. Yatah means because, tadiyaah means they are of the same nature as Bhagavan. 

The word Narada is ‘Narasya dharma’ which means one who knows the nature or purpose of a human. Another meaning is ‘NaaraH dadaati’, naaraH means water and the implication is one who gives knowledge/insights. He is giving us a path that will align with our purpose to know what we are. Many great thinkers have shared that Rishi Narada is Bhagavan’s sankalpa. If Bhagavan had a thought then it would be Rishi Narada! So Rishi Narada is really an extension of Bhagavan and the fact that He is coming to us to share our nature/purpose shows how much Bhagavan loves us. 

In Srimad Bhagavatam there is a constant message/teaching of ‘all emerges from Bhagavan’, ‘exists in Bhagavan’ and ‘ends in Bhagavan’. This means there is only Bhagavan! A wave comes in water, exists in water and ends in water, so the wave is water! We are trying to realize this – but this Bhakta described in Sutra 73 has realized this! This will be our fate too – everyone of us is going to become this bhakta that is one with Bhagavan. Our intellect comes to logicize when this will happen? Since Bhagavan is beyond time, ‘when’ cannot be assigned, it is a matter of surrender. 

When we interact with such bhaktas, Rishi Narada shares ‘what not to do’ in the next Sutra. 

Sutra 74: vādo nāvalambyaḥ

Avalambya means to depend on or enter, here na-avalambyaH means do not resort to argumentation (vaadaH). 

One cannot prove the existence of God, relatedly one cannot disprove the existence of Bhagavan either, because Bhagavan is beyond concepts. So when a bhakta is sharing how much he/she loves Bhagavan, we should not debate or compare. Vaada is when people are talking without trying to get to a conclusion. Samvaada is when people are talking and doing this for growth and to learn.

We should try our best not to be a spiritual shopper. We have a habit of thinking that whoever can prove the most is a better teacher, our shopping takes us to that. But we cannot shop for bhakti. We can only live ‘by and for’ bhakti, that is the way one will come to evolution. 

Rishi Narada explains in more detail why such futile talking is futile!

Sutra 75: bahulyāvakāśatvāt aniyatatvāc ca

Bahulya means many, avakaasha is like aakasha (space) – avakaashatvat is many opportunities/directions, aniyatvat means indecisive/unconclusive.

When we approach the sacred with a secular narrative there is lots to be shared, but we need to see if that is helping us and causing our maturation in bhakti.

Logic is required for one to grow to the sacred, but eventually logic has to be let go of. Faith takes over. Our intellect which is designed for logic is to be used but eventually we have to let go of the intellect too. 

Symbolism of the Ksheerasagara Manthana (churning of the milky ocean): The parvata or mountain is symbolic of the intellect, Vasuki that is wrapped around the mountain symbolizes logic. The intellect is twisted around by logic and eventually the intellect starts to fall, so Bhagavan Kurma who is at the bottom symbolizes faith (which supports all the system). Sometimes people have too much faith (wrong faith) in themselves, and they start to fly away, so Garuda has to sit on this mountain because Garuda symbolizes humility.

Logic can only take us so far before faith and humility have to envelop it. 

Bhakti has no space for scholarliness. It is a way of life and we can only live this. 

Whether we think we have 100 percent freeewill OR we think it is 50 percent us and 50 percent Bhagvan OR we think its 100 percent Bhagavan – depends on our evolution. Based on our evolution, we are right. Scholarliness and logic is not applicable. 

Sutra 76: bhakti-śāstrāṇi mananīyāni tad-udbodhaka-karmāṇi karaṇīyāni 

Rishi Narada shares how one’s relationship should be with the Narada Bhakti Sutra. 

Bhakti-saastrani means scriptures on devotion, mananiyani means one should reflect again and again, tad-udbodhaka means it is from this constancy that one will come to feel bhakti, karmani karaniyani means one will live accordingly (according to what is described in such maps). 

When we are cleaning something, then usually there are instructions that we should repeat until we get desired results. Rishi Narada is sharing here that we have to repeat until we are released, until our Bhakti reaches Bhagavan! In Bhagavad Gita chapter 18, Bhagavan has shared ‘one’s buddhi is to flow through one’s dhriti’ (understanding has to be implemented). One who follows through with this is Vijaya (won their inner world and hence will win the outer world, an integrity between knowing and living). Those who are filled with Sattva or quietness (here Bhakti) are interested in this repeating, because they know the ends (at least intellectually). 

Recap:

As we reflect on the Nama of our Bhagavan, rupa is pulled automatically. You cannot help but see Bhagavan Rama with Devi Sita. This vision then pulls the guna that he is fearless and grateful. This further triggers the Leela (Leela means that which melts one’s heart). We then feel the dhama. Rama is one revels in every being’s heart. As we relate to Bhagavan Rama’s nama, another name of his, Manohar, one who steals minds. If one’s mind is stolen, nama, rupa, guna and dhama, that is one’s kalyana.

The world is celebrating Bhagavan Rama’s wedding, their vivaha. We offer our prayers to Bhagavan Rama to continue to grace us with more intense Bhakti, so Bhakti evolves to Bhagavan. We are using the right map for our vivaha (special upliftment), to our potential.

Lakshyas for Sutra 61 to 70:

Sutra 61: Understanding. Bhakti and worry are antonyms. If we understand the nature of the world, then we don’t worry, we continue with Bhakti

Sutra 62:  Steady, we have to follow the means to the ends.  And when we reach the ends, we need to become more responsible.

Sutra 63: Process, we have to be careful in terms of what we listen to, our ear is an opening through which information is inputed and then comes as output. Listening to negativity makes us negative.

Sutra 64: Give, We should not just give up results, but give up the vices that push us towards results. We should train ourselves to give constantly. This is training in independence.

Sutra 65: Redirect, If there are vices and vasanas, let them be directed to Bhagavan.

Sutra 66: Closer, When one is following through with Bhakti, then the Bhakta, Bhakti and Bhagavan all merge. The yogi through yoga becomes yukta. That which is closest to us is Bhagavan and so these means are not really complex. We are seeking what we already are.

Sutra 67: Divinity, This sutra is describing Bhagavan. Bhagavan is closest to us and so if we can concentrate on this, we become close to divinity, we become divine.

Sutra 68: Dissolving, If one rediscovers they are not the Bhakta, but Bhagavan, then they both dissolve. The heart of the Bhakta is trying to come out of own’s body and everything becomes more unstable, finitude is dissolved.

Sutra 69: Radiation, The teaching on this sutra is how pilgrimages and actions purify us. But it is the Bhagavan who is operating through the Bhakta, that is purifying all these. Radiation in this context means that which is exuding, glowing.

Sutra 70: Reverence, From dasya (respect) to sakhya (love) to nivedana (reverence). When one shows reverence for divinity, they become divinity and then reverence is shown to them.  

Recap of last class:

Sutra 71: Rishi Narada describes how all sorts of beings celebrate when one has completed their journey. All beings are journeying to joy, whether they know it or not and so when they rediscover joy, all beings feel that. They then celebrate the completion of this journey.

Sutra 72: When you get enlightened, your enlightenment will be the same as Sri Ramana’s, or Sri Sankaracharya’s or Rishika Meera’s. There is only one infinity so any sort of differences (-isms), none of that apply.

When Bhagavan Hanumana was going to Lanka, one of the obstacles/Rakshasis that challenged him was Simhika. She could latch on to any shadow that flew over her and pull the being down. Hanumanji defeated and destroyed her when she tried to catch Hanumanji’s shadow. Simhika symbolizes jealousy. When we feel jealous of someone, we try to pull them down. When we are confused (or distracted) then we start to compare, compete and feel jealous. The way to defeat this Simhika/jealousy is by focusing (on our purpose and responsibilities). This is the vision of our Narada Bhakti Sutra course, to encourage focus on Bhagavan. Our lives are much easier because of Bhagavan’s grace. 

Recap:

Sutra 64: Rishi Narada is teaching us to give. First give resources, through that training give resources and time, and through that training give resources, time and effort. That way we will be able to give up our vices, vasanas and ego. If we cannot give the outer, we will never be able to give the inner. 

Sutra 65: Rishi Narada shares that we should give all of ourselves, not just the positive but the negative also. We should be vulnerable with our trust triangle and not try to hide our vices, vasanas and ego. That way our guide is able to help us work on it. 

When halahala came out of the Ksheerasagara, Bhagavan Narayana told the Suras and Asuras to ask Bhagavan Shiva for support. God was telling the seekers with positive and negative qualities to ask their Guru for support, because only their Guru can help them to burn what is burning them. 

Sutra 66: Rishi Narada is encouraging us to move from being self absorbed to being absorbed in the Self. When we are self absorbed, there are multiple factors in how we go about living – the experiencer, the experiencing and the experienced. But when we are absorbed in the Self all of that separation is merged into oneness. 

This Class: 

Sutra 67: bhaktā ekāntino mukhyāḥ

Those devotees (bhaktaaH) who have one ends (single purpose) are the best/foremost (mukhyaaH). These teachings are intense. This Bhakti (anuraaga) is uncompromised, that is when the word ekAH comes into reality. The single purpose is to live for and by Bhagavan. 

In Srimad Bhagavatam and in Ramayana, we have studied that there are five purposes (not four) in life, the fifth Purushartha is Bhakti (past mukti). 

Sutra 68: kaṇṭhāvarodha-romāñcāśrubhiḥ parasparaṁ lapamānāḥ pāvayanti kulāni pṛthivīṁ ca

Kanthaavarodha is when one’s neck/throat is choked, romanchaH is having goosebumps, ashrubhiH is tears, parasparam lapamanaH is sharing with each other in a natural way, pavayanti kulani means having purified their families, ca prithivim means also all humans, animals, plants and stones. The one who is living for and by eka-anta (single purpose of divinity) – this is what they feel and cause to feel for those around them and far from them. 

In Bhagavad Gita chapter 1 and some details in chapter 2, Prince Arjuna also goes through this but the reason he goes through this is not positive but negative, it is not out of fulfillment but fear. In this verse, a love language is described. One who loves and feels Bhagavan, express themselves in the way described in this verse. Such Bhaktas are completely natural and they are with their Bhagavan. 

Swami Chinmayananda writes “Those who have liquidated their ego in the ocean of their love for the Lord, who have discovered the infinitude in themselves, whose physical body is breaking up, as it were, by the infinite experience flooding through this finite, limited little dust piece of matter”

Sutra 69: tīrthī-kurvanti tīrthāni, su-karmī-kurvanti karmāṇi, sat-śāstrī-kurvanti śāstrāṇi

Tirthani means pilgrimages, tirthi kurvanti means the bhaktas purify them, karmani means actions, sukarmi means they purify actions, sastrani sat shastri kurvanti means they purify scriptures. The bhakta makes pilgrimages, noble actions and scriptures more pure. Swami Tejomayananda has shared that when Devi Ganga left Bhagavan Shiva’s jata (His hair), she said she would purify those who come to Her when she descends to earth but she asked Bhagavan Shiva what would happen to Her if she took all the impurity, because then she would become impure. So Bhagavan Shiva shared with Devi Ganga that the Bhaktas will come to Her and purify Her! Particularly, it is the self sacrifice of the Bhaktas that makes all of this real for us! 

Swami Chinmayananda writes “thereby bringing about a general purification of the total vasanas of the world, the very destiny of man is directed thus by their mere presence. The mental and the intellectual behavior of the entire world becomes thereby improved, for improved individuals create an improved world.”

The greatest gift is to reduce the vasanas of humanity, because many do not even know they have vasanas. This is like proactively taking away a disease from humanity when they do not even know they have that disease, is efficiency/effectiveness. 

Sutra 70: tat-mayāḥ

Tat means divinity, mayah means they are filled with this (tat).

In the 9 forms of devotion, the last three are daasya, sakhya and nivedana. Daasya is the feeling ‘i am His’, sakhya is the feeling ‘He is mine’ and nivedana is ‘He’ (there is no more reference to i). Emotionally ‘i am His’ is an expression of respect, ‘He is mine’ is an expression of love, ‘He’ is reverence (beyond respect and love). Reverence is where there is no more ego. 

Sutra 71: modante pitaro nṛtyanti devatāḥ sa-nāthā ceyaṁ bhūr-bhavati

Modante pitaraH means one’s present family and past family rejoice, devataH nrityanti means the semi Gods are dancing, bhuH sa-naathaH means the earth now has a protector/savior, bhavati means plays out. 

Everyone who is on this quest to joy, relates completely to the one who is trying to do the same or has completed this. 

Swami Chinmayananda writes “Their collective activities, their cultural contributions, their personal sacrifices have all been fulfilled in this one solitary individual who has come to experience Truth.”

The primary proponent for Bhagavan Krishna to incarnate is Prithivi Devi/Bhu Devi. She is struggling by the amount of selfish people and selfishness, so when there is this one personality who has become the savior, She feels relieved. That personality is the Avatara. Pujya Swami Chinmayananda writes that Bhu Devi’s spouse is Bhagavan Narayana. So this verse is sharing that the one who has completed this journey has become Bhagavan. 

Sutra 72: nāsti teṣu jāti-vidyā-rūpa-kula-dhana-kriyādi-bhedaḥ

Tesu is in them (those who have realized Bhagavan), na-asti means there is not bhedah (sense of separation or distinction) along the lines of jati (caste), vidya (education), rupa (appearance), kula (family), dhana (wealth), kriya (profession/vocation).

For the one who has seen Bhagavan, they cannot help but continue to see and feel Bhagavan, so they ignore all others. They no longer are their upadhi, and so there is no Dvaita. Since they are not their equipment, there is no experiences in the form of separation or competition. For example, the pure white light turns into a rainbow only on account of the prism. If there is no prism, then there is only pure white light.

One of the prominent alternative rock bands is ‘Nirvana’. One of their songs is ‘come as you are’ – this is a powerful sentiment. When we go anywhere such as to school or work or elsewhere, we already have six layers (ego, equipments, lifestyle and more), but this is not who we are! This course is not just for us to theorize ‘come as you are’ but to practice ‘come as you are’. We should be able to accept our relative self to be able to accept our absolute self. We are doing that through the narrative of Bhakti in this course, which cannot and will not be proven. This is an efficient way to live, where one does not need to prove oneself to anyone. We should have the strength to endure lack of acceptance and judgment in this process. 

Recap:

Sutra 61: Rishi Narada shares ‘Lokahani’, where hani means loss. What is built into this loka is ‘hani’ – our body is losing, our home is losing, etc. because that is the nature of our bodies and this loka. If we know this, we are not startled by this. Generally people feel lonely, because a lonely person has forgotten that they are born with Bhagavan, they are living with Bhagavan and they are going to die (with Bhagavan). So we should reflect on this because we have a relationship which is not subject to loss!

Sutra 62: Rishi Narada shares that whether one is a  ‘Siddha’, that is you have followed through with Bhakti to Bhagavan or ‘Asiddha’ that is one is practicing Bhakti but one has not reached Bhagavan yet – live for Bhagavan rather than from Bhagavan. Those who have matured in their Sadhana and who they are,  stop asking from Bhagavan and they start asking for Bhagavan. This is what Bhakta Prahlada asked for when Bhagavan Narasimha asked him what he wanted, he told Bhagavan to put a lid on his heart so that he would never ask for anything other than Bhagavan. 

Sutra 63: Rishi Narada shares how not to be deviated from following through with Bhakti, that we should not hear about ‘stree’, ‘dhana’, ‘nastika’, ‘vairi’ and so on. ‘Stree’ here means descriptions of the human body, and not to be interpreted as a woman or women. We all were once animals and so the lust propensity is strong. When one hears about ‘stree’ then what develops is ‘kama’, when one hears about ‘dhana’ what comes up is ‘lobha’, when one hears from ‘nastika’ (atheists) what grows is ‘moha’, when one hears from/about ‘vairi’ (those who we dislike or are jealous of) what develops is ‘krodha’. All of us have six enemies that live inside of us which are – kama, krodha, lobha, moha, mada, matsara. So here Rishi Narada is being very specific not to indulge these enemies. In Pujya Swami Chinmayananda’s commentary on this verse, a comparison of lotus and mud is given. A lotus grows in mud but never becomes muddy. So for us, by remembering Bhagavan Narayana, which is like being covered in oil – we can go about any activity (which is like water), but not be directly touched by water. Since it never directly touches us, it never gets absorbed by us. We will live in the world, but we won’t become worldly. In a simplistic way, whenever we are engaged in worldliness we should learn to ignore it. When there is negative peer pressure avoid it, when there is neutral peer pressure ignore it, when there is noble peer pressure expose yourself to it/associate with it. 

This Class:

Sutra 64: abhimāna-dambhādikaṁ tyājyam

Abhimana is egoism, dambha is pretentious or hypocrisy, aadikam is etcetera (stree, anxiety, dejection and so on), tyajya is to be renounced. Tyaga of these negativities leads to that Sannyasa which is not in an external way but in a surrendering way. Negativity and vices in our personality makes us small. A egotistical person is small-hearted, a pretentious person is overcompensating for something they are lacking. The more small one feels, the bigger their ‘i’ (ego) is! Another word for Bhakti is Anuraga which is ‘love without i’. 

Sutra 65: tad-arpitākhilācāraḥ san kāma-krodhābhimānādikaṁ tasmin-eva karaṇīyam

Tad means the infinite/divinity, arpita is to offer/dedicate, aacaarah is how we live/act, san is being. ( For the one who has offered all of their actions )

Kama is desire, which pulls krodha (anger), which pulls abhimaanaadikam (vices like arrogance and jealousy etc), tasmin (in divinity), eva karaniyam (these too are to be renounced/directed towards divinity). 

Rishi Narada and Bhagavan Krishna have both shared that we should live where we are renouncing our results. More comprehensive than that is to live and renounce not just the results but the actions as well. (Give up deservership and give up doership). The unique part of what is being shared here is, as you are trying to renounce the results and the actions, you still have your vasanas which are often of the nature of vices, so take those vices and direct them towards Bhagavan. Desire Him, be angry at Him, be greedy for Him! Bhagavan is supportive in a way that is mysterious. When Bhagavan Krishna lifted the Govardhana parvata, His friends (gopas and gopis) started putting bamboo sticks under the mountain to support, and Bhagavan said thankyou! Gopis and Gopas directed their doership to Bhagavan and He graced and guided all of them to Moksha. When we direct the vasanas and vices to Bhagavan, they go from being destructive to being constructive.

One of the common questions people ask is – why does Bhagavan allow bad things to happen in the world? In our anger and confusion we should talk to Bhagavan and ask Him why He let it happen. The more sincere we are, the more we will come to understand, and that krodha and moha will settle (the vices and vasanas will settle, and that is enlightenment).

Sutra 66: tri-rūpa-bhaṅga-pūrvakaṁ nitya-dāsa-nitya-kāntā-bhajanātmakaṁ 

prema kāryaṁ premaiva kāryam

Trirupa means the three factors in an experience – the experienced, the experiencing and the experiencer, bhangapurvakam means to destroy this, that is where all three become one. How can one go from the triputi to advaita? Nitya-daasa nitya-kanta means to comprehensively feel that one is a servant and one is a lover, bhajanatmakam means to live like this, and prema karyam means to follow and fulfil prema (anuraga or bhakti), prema eva karyam means this alone is to be lived. 

The design of bhakti is for one to forget themselves! When you forget about yourself, these three become one. The emotion to be cultivated by the practice of nitya-dasa is respect (it should be a natural respect that Bhagavan is my Master). A sign of respect is where one asks less flagrant questions like ‘why me?’. More authentic and deep is nitya-kanta, the emotion that comes with this is love. One who loves Bhagavan knows that all that has happened to them, will happen to them are all expression of love. When respect and love are combined, the emotion that comes up is reverence, which is the greatest emotion that one can have towards another. 

“Thousands of Kings have come and gone and kingdoms have changed hands but the rule of my Lord has not changed nor will it ever change”- Source unknown.

Our course is designed for us to feel closer to our Lord. The closer we feel to our Lord, we will feel the same utility. The utility that all outside can change but my nature is different. The closer we become to our Lord, this will be our reality. What holds us back is fear, fear of death, unknown and sorrow. But if we are close to our Lord, these cannot touch me.

Recap:

Sutra 51: Laksha: Indescribable. Rishi Narada is trying to describe Bhakti as indescribable. The more “I” goes away, the less you need to describe.

Sutra 52: Laksha: Experiential. Maya also in indescribable but here Rishi Narada is sharing it is indescribable yet experiential. It is not an illusion.

Sutra 53: Laksha: Holder. A patra is one who has this holding power.

Sutra 54: Laksha: Unconditional. How can we know this experience feels like, when the conditions are removed, we know what Bhakti is.

Sutra 55: Laksha: Unrelational. One who is immersed in Bhakti and Bhagawan, that is all they see, hear and speak.

Sutra 56: Laksha: Relational. For most of us, Bhakti is with a purpose for Bhagawan. If we fall from Anuraga, it is because we not feeling grateful but being purposeful with Bhagawan.

Sutra 57: Laksha: Sufficient. We have to realize that lower Bhakti is conditional and based on the gunas. As one goes from lower to higher Bhakti, one should feel self sufficient. If one can remember Bhagawan in joy, then one will never experience sorrow.

Sutra 58: Laksha: Capital. We all love but this love is scattered. We have this capital of love, this sutra is training us to redirect this capital in a focused and higher way.

Sutra 59: Laksha: Direct. One cannot prove Bhakti. Bhagawan knows if I am caring and loving or if I am pretending. We don’t have to prove to anyone, we just have to be a Bhakta and Bhagawan will know that.

Sutra 60: Laksha: Rest. Whenever you experience what you love, there is a sense of peace. This peace becomes deep to joy.

This class:

In this upcoming section, Rishi Narada is addressing some obstacles that can arise as we practice Bhakti.

Sutra 61: loka-hānau cintā na kāryā niveditātmā-loka-vedasilavāt

This is in regard to losses one experiences in the world. As this is happening, there is no need to worry. For the one who is surrendered, it doesn’t matter if these are secular or sacred activities, whatever is coming or not coming, don’t worry, be happy.

If you follow through with this sutra, this is what it feels like, “Never entertain anxiety. Do not worry. Never mind whatever happens- this is the attitude for a true seeker to follow. There is Narayana. He is the Reality. All these are from my all-loving Narayana alone- somehow hold on! The cardinal attitude of heroism in our Hindu philosophy is ‘Refuse to weep, keep smiling’. Then even the sorrow that reaches us gets ashamed and retires in its incompetency to make us suffer. It has then to go away, it cannot stay with such a heroic heart”- Sw. Chinmayanada.

It is easy to be a Bhakta but do we have the holding power that when what is happening externally is not easy for us to still be the natural Bhakta.

Nivedita is the one who has surrendered what they are by following through with dissolving the individuality, the negativity also gets dismantled. The more you feel you are separate, the more you will engage in cinta.

Sutra 62: na ta (da) tsiddhau loka-vyavahāro heyah, kintu

Phala-tyagah tat-sādhanam ca kāyam-eva

One should not stop until on has been perfected in Anuraga. One should not stop what they are doing in the world (responsibilities). However, what comes from our responsibilities, is to be renounced. One should feel all that they are doing is Sadhana.

Vivekji read the text from the book (pages 170-171) by Sw. Chinmayanada.

The best way to live without cinta is to feel all that you are doing is a practice in seva. We need to feel this in every relationship, especially one’s family. When one feels everything they do is seva, one feels fulfillment, and one doesn’t care if anything comes from their secular and sacred responsibilities. That natural tyaga manifests. If we feel fulfillment inside, phala tyaga will come naturally. That fulfillment is not based on a verb, but rather on a noun. One noun, many verbs, that is unity in diversity.

Sutra 63: stri-dhana-nāstikavairicaritam na sravaniyam

In this sutra, Rishi Narada is cautioning us not to hear, associate with narrations and elaborations on pleasure, possessions, position. Sri Ramakrishna would describe this as Kamini, Kanchana and Keerti. Rishi Narada continues, that we should also not associate with atheist and enemy. In chapter 6 verse 9 of Srimad Bhagavad Gita, 10 types of relationships are shared. The bottom most relationship is one who does not change (eg: atheist), the next one would be an enemy, one who harms you for no reason.

The reasoning for this is that in the field of Self development, until you have reached the ends, there is always a possibility of falling. We have to be careful about that, hence these cautions.

Sw. Chinmayananda shares when you are around atheist and enemy, change your mental station. Then that hearing is not absorbed as much.

The most well known and most relatable personality in Ramayana is Sri Hanumanji. When we think of Bhakti in this Narada Bhakti Sutra course, exploring Bhakti as it is embodied by Sri Hanumanji is the focus of this class. Sri Hanumanji’s Bhakti is explored here at three levels – Sri hanumanji being a Karma Yogi, as a parama Bhakta Yogi and a Jnana Yogi.

Kishkinda Kanda with Sri Hanumanji as a Karma Yogi:

Bhagavan Sri Rama gives Hanumanji the task to go to Lanka, to meet Devi Sita and deliver a message to Ravana. When asked who can cross the ocean, some were saying they may be able to go half way, some were saying that they may be able to go to Lanka but not jump back etc, but Sri Hanumanji is quiet. Bhagvan Sri Rama had already chosen Hanumanji and given Him the ring to deliver to Devi Sita, and told Him to call Her the name by which Sri Rama called Her. So Hanumanji already knows that He has been chosen. Yet Sri Hanumanji was quiet and said nothing out of immense humility. He was only quietly contemplating on how to do His task. Jambavan the eldest comes up to Sri Hanumanji tells Hanumanji that He is the embodiment of strength, discipline and virtue, and His sole purpose is to serve Sri Rama. Immediately Hanumanji sticks His feet in the ground and launches Himself across the ocean. There was no hesitation! 

The sole purpose of our life is Sri Rama (joy), our response should not be passive. This is our call to action! 

When Hanumanji introduces Himself to Devi Sita or anyone, His sole identity is ‘Rama duta, Ishwara dasa, Rama Bhakta’. His only purpose was service to Sri Rama. He was an ultimate Karma Yogi. Hanumanji’s vision was focused on the process, not the outcome. He could have pulled Devi Sita out of SriLanka easily, but that is not what He was asked to do, He did what He was asked to do. When we think about this focus on process versus outcome, we should think that the cause pervades the effect. When our purpose is clear, what we put in is clear – our best goes in and our best comes out! When we focus on the process and not the outcome, there is an identity shift. Infact there is a loss of identity (ego). Usually we are outcome focused and we always think about what we will get/gain, but in the process focus with a clarity of purpose there is only action and a dissolution of personality. Hanumanji exemplifies this, in any part of Ramayana when Hanumanji introduces Himself, He never goes by His nama. 

We should think on these lines, and as an opportunity to practice this, eat one meal of the day alone (no devices or distractions). 

Sundara Kanda with Sri Hanumanji as a Parama Bhakti Yogi:

Any task that Sri Hanumanji undertakes, He begins with Lord Rama’s name on His tongue. Greater than the form of Lord Rama is the name of Lord Rama. When the bridge to Lanka was being built, Bhagavan Sri Rama notices that as everyone is placing the stone in the water, it is floating. So Sri Rama picks up a stone and notices His name written on it, and Bhagavan Hanumanji is watching this whole thing where when Bhagavan Rama let go of the stone in water, it sinks. While Bhagavan Sri Rama starts to wonder why the stone he put in water was sinking, Hanumanji says anything Sri Rama lets go of will fall! This was the awesome vision of Hanumanji! 

Hanumanji travels to Lanka and when He meets Devi Sita to soothe the princess, He relates the Rama Katha to Her first, to revel in something that is dear to both, especially because she did not know Hanumanji but He knew that she loved Sri Rama. When we are scared, lost and anxious we seek comfort with those dearest to us and with those who we love. So to gain Devi Sita’s trust Hanumanji refers to Sri Rama by the same name that she refers to Him by – which is Karunanidhana (the one who is most kind, generous, affectionate). 

Hanumanji sees a garden in Lanka where there is worship of Sri Rama being undertaken. Instead of just going after His task, Hanumanji feels compelled to pause and go into the garden, and He sees Vibhashana there who is a Rakshasa and calls him a Sadhu and Vibheeshana calls Hanumanji a saint. This means that the vision of a Bhakta is one who sees their Lord in all beings (regardless of form, whether a monkey or a rakshasa). 

When the war has ended, Sri Rama gifts Sri Hanumanji with a beautiful pearl necklace. Hanumanji accepts the gift but bead by bead He crushes them and is searching for Sri Rama. To Him the world is useless without Sri Rama! Such was the vision of Sri Hanumanji. 

So Hanumanji only likes to talk about His purpose (Sri Rama), He only likes to spend time with people with the same purpose. If the world does not support His purpose, and if He cannot see the divine Sri Rama in it, then it is of no value. 

Purpose focuses the wandering mind, like the magnifying glass focuses the sun’s rays. It makes it single pointed. Bhaktas are always remembering their purpose, harnessing that wandering mind with love. They surround and seek out people with similar purpose, because that purpose brings them joy. 

The pearl necklace that Hanumanji crushed symbolizes that whatever is in our life , if we cannot somehow align it with our purpose (independent joy), then it is meaningless. 

Our practice is, every morning we should write down the question ‘what is my purpose for today’. 

As a Jnani Sri Hanumanji shares (when asked by Sri Rama about what are we to one another): 

‘If I see myself as the body, I am your servant; If I see myself as the soul transmigrating, then I am that piece/part and you are the whole (I am a part of you); If I understand myself as the Atma, then you and I are one. This is my firm conviction.’

(As a body i am the dasa ; as a jiva you are the whole (Ishwara) and i am the part (jiva); and as the Atman you and i are no different)

What we are learning must be internalized. This knowledge evolves into love for divinity. The one who has internalized this knowledge is the greatest Bhakta. 

When we carry this knowledge and it has not been internalized is as though it persecutes us. When we don’t rise to meet that knowledge in the way we live our lives, it can feel like a burden. 

Our practice is to gather wisdom, prioritize associating with the wise, prioritize Satsanga. 

Swami Tejomayananda ji’s book, Subodha Vedanta, talks about being a disciple in the second chapter. Swamiji shares the nine qualities of a disciple. The third chapter talks about the guide (of the disciple). The guide has 9+7 more qualities. The fourth chapter then goes into talking about Self, the nature of who you are. The fifth chapter is logically then about faith or shraddha! Faith is the one that connects the guide, disciple and Self. In this chapter it is shared that a seeker must have five directions of faith which need to be practiced sequentially: The beginning starts with faith in Sadhana (discipline). The next faith is faith in Sadhaka (faith in themselves, discipline that makes one a disciple). The third one is faith in one’s Sadguru (guide). The fourth is faith in Sruti (map) and the fifth faith is faith in Sadhya (ends, Brahman, Bhagawan, etc).

Our course is a course on faith. We are taking this faith which is historical and making it practical/personal.

Recap:

Sutra 54: Rishi Narada is stating that bhakti is indescribable yet is experiential. He is using negation (indescribable part) to come to affirmation (it is what you are experiencing). This technique is called Anvaya vyatireka. Anvaya= presence and vyatireka= absence. By extracting unreal from the real, you experience moksha.

Sutra 55: Rishi Narada shares that bhakti is a-relational. Our love is relational and therefore conditional. We don’t have a relationship with ourselves (a-relational).

Sutra 56: Rishi Narada starts to share why one has a relationship with divinity. There are multiple levels of bhakti, the best one is that which is a-relational. The lower reason to remember Bhagavan is for a purpose and the higher reason is to love Bhagavan for pure love!

This class:

Sutra 57: uttarasmād-uttarasmāt purva-purvā sreyāya bhavati

Then each succeeding one, each preceding one becomes the nobler (the greater).

This sutra is in reference to the previous one. The lowest type of bhakta is the ārtha, relating to adversity. Above that is arthi, relating to prosperity, above that is jignasu, relating to knowing and above that is Jnani who is Bhagavan. Rishi Narada is reorienting us. He is sharing that the ārtha is the highest, then the artharthi and then the jignasu. It is important for us to understand the intention and not the order per se. The main point is that there is a lower bhakti and a higher bhakti. The message for us is to keep moving forward. A way to do this is to love with independence. Just like, Bhagavan Krishna. Bhagavan Krishna loved the most but also was not attached as we can clearly see in the relationship with his own family.

Love and independence demand us allowing the people around us to learn from life. You cannot control all the variables around your children, siblings, etc. You just have to let them falter and learn.

Sutra 58: anyasmāt saulabhyam bhaktau

Bhakti is the easiest compared to other paths like Karma, jnana and raja yoga.

Bhakti is the best because Bhagavan is always in front. This becomes a direct path. Bhakti is like a lighthouse. Wherever there is a lighthouse, there is safety. Another reflection on why Bhakti is the best: We already have love. Our love generally goes in different, lower directions. That is the difference between Sneha (loving the lower) and Prema (loving the higher). We simply have to direct this love (Bhakti).

Sutra 59: pramānantarasyānapeksatvāt svayam pramānatvāt (ca)

Love or Bhakti is the best because it doesn’t depend on another proof. It itself is self-evident. Rishi Narada is selling us more on why bhakti is the best. Just as the sun doesn’t need light to be seen (it is self-evident), Bhakti is self-evident. Sanskrit word for proof is Pramana. There are three types of Pramana when we study Advaita Vedanta: Sabda Pramana- proof by words, Anumana Pramana- proof by inference and Pratyaksha Pramana- proof by experience. Bhakti is the third kind of proof, because we see and experience it. Sri Ramakrishna Paramahamsa was a Bhakta of the highest order. He would go into a trance (Samadhi) just by watching people fold clothes.

Sutra 60: santi-rupāt Paramānanda-rupācca

This experience is of the nature of Santhi and Ananada. In Ramayana, Devi Sita is referred to as Santhi and Sri Rama is Ananada.

When see any wonders of the world, it is easy to describe the context (objects we are seeing) but very hard to describe the content (how we feel while seeing the objects). Many times, when we do describe the content, we say we experienced peace (Santhi) and joy (Ananda).

Swami Chinmayananda says, “Devotion from the heart of the devotee, flowing towards the feet of the Lord, by its very nature, is full. Bhakti and agitations can never coexist. When one is thinking of or when one is with his beloved, one’s mind becomes quieter and calmer because bliss is the very nature of love. A lover knows nothing other than bliss, when continuously contemplating upon his beloved Lord. To remain in such a condition is in itself its own reward”.

In the culture of protesting there is a saying ‘silence equals death’. This is in regards to a revolution. But in terms of evolution, ‘silence equals joy’. When the experiences, the equipment and the ego is silenced, that is not death, it is joy. There is no more need to ‘do’. ‘Silence is joy’ is indicative that divinity is in our heart. ‘Doing’ tends to be external and ‘not doing’ tends to be internal. Divinity is not just in your heart but divinity is ‘you’. Narada Bhakti Sutra is guiding us to feel everything that we are looking for is inside of us, is us! 

Lakshyas for Sutras 41-50:

Sutra 41: Godliness. This is where Rishi Narada is sharing that it is God who expresses through the great.

Sutra 42: Exert. One is to exert so that the great come to us. We take one step towards them, and they take ten steps towards us. It is our svakrupa that starts to trigger Acharya krupa and so on. But if we are not working hard and smart, then it means that we are not serious about feeling divine. 

Sutra 43: Influenced. Dussanga influences us,even though we think we are more powerful than negative company. Another word is ‘pushed’ because negative company pushes us.

Sutra 44: Fall. If someone pushes us, the propensity to fall is much higher.

Sutra 45: Crash. Negative company starts off small, we keep getting pushed, we keep falling until we crash. 

Sutra 46: Crosses. A very special section of Narada Bhakti Sutra starts in Sutra 46, where Rishi Narada is talking to himself on who crosses Maya. He shares 12 practices that help one to cross over dejection, anxiety and stress.

Sutra 47: Secured. The one who is secured is the one who crosses. There are many practices prescribed such as being by oneself, not being attached, which can only manifest when one is secure.

Sutra 48: Renounced. One renounces their results, actions and doership. One who is secure crosses, but deeper than that is one who is renounced. 

Sutra 49: Saved. After Rishi Narada states the 12 disciplines, the one who follows through is saved (from drowning in meaninglessness). 

Sutra 50: Savior. The one who is saved becomes a savior. The guide is a distinguished student. A student has 9 qualities, a guide has 9 plus 7 qualities. One of the qualities of a guide is that they are empathetic (dayaalu). They know the struggles of a student, so they act out of fulfillment to help such students. 

Recap:

Sutra 53: Rishi Narada brings the visualization of a paatra (container – in terms of a seeker, is one who has a holding power. They are able to hold their mind from being annoyed and distracted. They are able to hold the Brahmakara vritti. Brahmakara means an expression of infinity, vritti means thought – Brahmakara vritti is ‘Aham Brahmaasmi’. When one has the sentiment ‘I divinity am’ , the more one can hold that, the more this becomes our reality. One develops this holding power by habit. 

Sutra 54: Rahitam means without. Translation – without gunas, without kaamana, that which is comprehensively growing (pratikshana vardhamaanam), without breakage (avicchinnam), subtlest (sukshma-taram), that which is natural and of one’s own experience (anubhava-rupam). 

When one crosses over Maya, one is saved, one is the savior. What does this feel like? Rishi Narada has already stated that it is indescribable. But we need words to hold on to , to be saved. Without the access to our shastras, our holding would be so little! Rishi Narada is trying to help us, so that we can feel what it feels like to be saved. This joy is not contextual. Sometimes when our context is smooth we feel like we are enlightened, but as soon as that context changes we fall! But this joy is not contextual, one feels Narayanamaya (one feels Bhagavan Narayana in all – is all). Bhakta Prahlada knew that and we are trying to train in the same way. 

Pujya Swami Chinmayananda has written “It is of the nature of constantly becoming meaning there is nothing other than it to disturb the experience. It is a constant and continuous state of pure and simple ‘Be’. So continuously to ‘Be’ is the fulfilment of the highest Love – pure Existence. Try! Just ‘Be’ ! Do not ‘be-come’. But just ‘Be’. When this ‘Be-ness’ comes out to express as you, that is the ‘becoming’. Stop it and just ‘Be’. That is the state of the highest love, because love is identification – total surrender. Because you have totally identified with It, you have all-surrendered to Him – you have completely become one with it. Therefore – (anubhava)- just ‘Be’.”

This Class:

Rishi Narada is trying to make the impossible possible. He is using the finite to describe the infinite. For this we should be humble and inspired. 

Sutra 55: tat prāpya tad evāvalokayati tad eva śṛṇoti tad eva bhāṣayati tad eva cintayati

Translation: Tad-divinity, praapya – rediscovering you are divinity , eva- alone, avalokayati – in every field of experience there is only divinity , śṛṇoti – all one listens to or hears is divinity, 

Bhāṣayati – all one speaks is divinity, cintayati – all one thinks is divinity. 

Divinity can be in our equipments, but the more immersive experience is when our equipments are in divinity. This verse is describing equipments that are in divinity (whether it’s the mouth, ear or brain). This Sutra is sharing that there is no more duality. Eva means alone or oneness. Every one of our experiences is based on a subject engaging with an object. No duality means there is no object, there is only the subject. One is just ‘be-ing’, the word for this is bhaava. A practical way to develop our equipments being in divinity is by holding on to the Brahmakara vritti. Everyone of us should have a strong relationship with this vedic mantra “aham Brahmāsmi”. 

From Chandogya Upanishad: 

yo vai bhūmā tadamṛtam

That which is infinite is beyond death/change.

yat alpaṁ tat martyam

That which is small/finite is dying/changing.

For the one who is in divinity, that never changes. For the one who has a separate relationship to divinity (one’s equipments occasionally think and speak about divinity), that may die away and change. 

Sutra 56: gauṇi tridhā, guṇa bhedāt ārtādi-bhedādvā

Gauṇi means lower or secondary, implication is, now Rishi Narada has already stated the primary in reference to the experience of Bhakti and now He is going into the tactile framework. Tridhā means that which has three rungs, guṇa bhedāt means the rungs are differentiated based on the gunas, these gunas relates to ārtā etc. The word ārtā comes in Bhagavad Gita chapter 7 in reference to the types of bhaktas. Our vasanas are the deepest facet of who we are. This gets expressed as the gunas and it is the gunas that facilitate the type of bhakta we are. Our bhakti pertains to how we relate to Bhagavan. If Bhagavan is our only relative, then our bhakti is incredible. 

The one whose vasanas express as ‘tama’, their relationship with Bhagavan is in reference to aarta (they relate to Bhagavan to come out of pain/adversity). A classical example of an aarta bhakta is Devi Draupadi. If our vasanas express as ‘raja’ (aggressiveness), then our relationship with Bhagavan is not for aarta but artha (in this case our relationship with bhagavan is to come into prosperity. A classical example of an artha bhakta is Sugriva. If our vasanas express as ‘sattva’ (filled with quietness), then our relationship with Bhagavan is to come into Jnana, meaning that we are a jignaasa (desire is for jnana). In this case we pray to Bhagavan for Bhagavan. The classical example of this type of bhakta is Raja Janaka. Past sattva is ‘atita’ (one who is beyond). They are not aarta or artha or jignaasa, they are a jnaani. Really they are Bhagavan, and the reason is because they have no vasanas (hence no gunas or bhakti, because they are Bhagavan). Aneesha means one who has no God, and the only one who does not have a God is God! We have to keep climbing from thinking about adversity, thinking about prosperity, thinking about knowing to ‘be-ing’.