chapter V - sutra 74
vado navalambyah
No controversy should be entered into.
Controversy has no meaning in matters which are obviously beyond the reach of speech and intellect. When you have your beloved child on your lap, and both of you gaze at each other in love, if someone turns up and asks you to prove that love, what will you do? How can you ever satisfy the other man that you do love the child and the child reciprocates? To endeavour to satisfy a disbeliever by clever argument is a worthless dream. How shall the devotee describe 'That from which speech returns baffled, along with mind, after having failed to reach It.' How shall the other man understand even the little attempt at such description of That which is beyond the intellect? There is no point in attempting the obviously impossible.
There is something more here than mere impossibility. When the devotee - especially in the early stages of his sadhana - endeavours to argue with a doubter, he - the devotee - lays his mind open to the virus of wrong thoughts. The appearance is more eaisly discerned than the Reality. Cigarette smoke is more easily seen than good, pure air. But that does not alter the fact that cigarette smoke is unhealthy and pure air is life-giving. The apparent is an illusion, and the hidden Truth is the Reality. Therefore, the deluded person finds it easier to argue his case; his 'truth' is gross, sensual, and tantalising. The 'infant' devotee, who tries to argue with him, runs the risk getting infected.
Let us go our way. For, love cannot be proved - except by loving. Let our example convince others, rather than our arguments. Then others, too, inspired by our example, might take to the practice of devotion; and they will not argue!
chapter V - sutra 75
bahulyavakasatvad aniyatatvac ca
Because there is a scope for different views, and because also there can be no exclusiveness about it.
Moreover, in this universe which is the manifestation of the Lord Who is Infinite, there is infinite diversity of temperament and equipment. On the substratum of unity, there is the superstructure of infinite variety. In fact, each man has his own path, his own religion. Each man has his own God, his own conception of the Ultimate Reality, depending upon his equipment and temperament. The infinite can be viewed from infinite angles. The infinite can assume infinite forms! The transcendental Truth is One, all the time; it is transcendental and, therefore, beyond viewing, understanding, and description!
Since the Ultimate Truth is transcendental; and since, as we have seen earlier, even God-Love is anirvachaneeya - indescribable, any argument about them is bound to be inconclusive.
Therefore, bhaktas, when they assemble together, listen to one another's experiences, without entering into any controversy. All those experiences are real. All their views are views of the One God. They rejoice in thus sharing their thoughts and experiences: They do not argue.
All this talk is sadhana. It is satsanga. It is not intended to prove or disprove anything. The conclusion was their premise. They began with the concluding chapter! They do not attempt to draw any different conclusion now, by argumentation or controversy. They 'know' - always 'knew' - God is infinite, and the Infinite may appear in infinite forms, from infinite angles, to infinite viewers.
chapter V - sutra 76
bhakti-sastrani mananiyani tad-bodhaka-karmani karaniyani
One should study the bhakti-scriptures, one must practice the sadhana prescribed in them.
Nor does the devotee devote all his time merely to talk about God, bhakti, and his experiences, etc. He shall devoutly study the scriptures that deal with bhakti scriptures that are congenial to his nature and his approach to the Reality.
'Manana' is not mere study; it is deeply reflecting over the scriptures thus studied. It is assimilation.
For, it is this assimilation alone that can enable us to practise bhakti-sadhana. And, so he is eager to put into daily practice the sadhana prescribed in the bhakti scriptures. However much we may talk about it, read about it, hear about it, or think about it, the goal is not attained, except by practical, dynamic, intense, and sustained sadhana.
Therefore, Gurudev Sivananda lays the greatest emphasis on practice. He does not waste his breath in excessive theorisation. He never enters into arguments. I have seen it any number of times in the ashram. A humble, sincere, illiterate, and poor sadhaka can ask for and get private interview with Gurudev Sivananda, Who will listen to him for hours and clear all his doubts, and give him further instructions. But, when a great learned Pundit comes to 'discuss' yoga, Gurudev Sivananda would quietly change the topic with, "Have you had your morning coffee? Shall I send for iddlies or do you like bread?" - or palm him off on some other inmate or visitor who is fond of such unnecessary discussion. "Practice alone will make you perfect", says Gurudev Sivananda. That is the last word on this topic.
chapter V - sutra 77
sukha-duhkheccha-labhadi-tyakte kale pratikshamane kshanardham api vyartham na neyam
After having renounced the pairs of opposites, like pleasure and pain, desire, gain etc., one should not waste even a split-second, but look forward to the time when Divine Light will descend.
These sutras which form the epilogue of the glorious scripture are, as it were, the very quintessence of bhakti yoga. The bhakta has been asked to renounce the pairs of opposites, knowing fully well that
(1) God is the Creator, Preserver, and Destroyer of the universe;
(2) God is all-love;
(3) God's Will is done here;
(4) Karmas of past births rebound as pleasure and pain etc this birth;
(5) The bhakta's only duty here is to love God with all his heart and soul, without identifying himself with the world, karma or its reactions - pleasure, pain, etc.;
(6) God will reveal Himself when the time comes.
The life of the bhakta is a synthesis of paradoxes. He is consumed by the fire of God-Love. But he patiently awaits the descent of Light and Grace. He is patient, but is not slack in his sadhana, nor does he waste a single moment, though he is prepared to wait any number of years or life-times to attain Him. He has risen beyond pleasure and pain, but seeks God-realisation, which is Absolute Bliss. He has gone beyond duties and responsibilities; but as an instrument in His Hands, he works constantly for the welfare of all beings. Without relaxing his vigilance over his mind even for a moment, he surrenders himself completely to the Lord. Knowing 'Kaalenaatmani vindati' - one realises the Self, in due time, he utilises every minute in bhakti yoga sadhana.
chapter V - sutra 78
ahimsa-satya-sauca-dayastikyadi-caritryani paripalaniyani
Virtues like ahimsa, satyam, purity, and faith in God, Guru and scriptures, are to be preserved.
In summing up, again, Narada emphasises that a devotee is a man of virtue. At no stage can a devotee relax his vigilant watch at the doors of the senses and the mind, and let vice enter his being.
He must love all and injure none, in thought word, ans deed. He must be truthful. He must keep his body, mind, and surroundings pure. And his faith in God, Guru, and the Shastras must be unshaken at all times. The importance of all these has already been dealt with.
chapter V - sutra 79
sarvada sarva-bhavena niscintair bhagavan eva bhajaniyah
Always, in every way, without any anxiety, the Lord should be adored. We have already resolved to think of Him always.
'Sarva-bhavena' deserves a little more attention. Bhakti scriptures speak of the five bhavas in which the devotee adores the Lord, viz., santa bhava, vatsalya bhava, sakhya bhava, dasya bhava, and madhurya bhava. One can regard God as the object of peaceful meditation, as a child, as a friend, as a master, and as a lover. Various devotees adopt various bhavas. But, here and in the Bhagavad Gita also, we are asked to approach Him with all the bhavas. It is a grand sublimation technique. All our loves are to be transferred to Him and fulfilled in Him. We should regard Him as the sole object of our love, and we should look upon the objects of our love - e.g., child, friend, etc. - as the manifestations of God. We love them - in the words of Yajnavalkya - because of the Self in which we are all one.
We are again and again told that we should be beyond worry. The presence of worry or anxiety in bhakta is the surest indication of the absence of true devotion. One who is truly devoted to Him, who believes in His Grace and Mercy, cannot worry.
chapter V - sutra 80
sa kirtyamanah sighram evavirbhavaty anubhavayati bhaktan
He, the Lord, when His glories are sung by the bhaktas, reveals Himself, and enables the devotees to experience Him.
This is an assurance. Is is a guarantee. It sets at rest any doubt anyone may have about the glorious fruit of God-realisation that Sage Narada holds out before one who practises this yoga.
Everyone likes his names to be uttered. When your name is called out, you naturally answer it by going to that place. When devotees sing His Names, with all their heart and soul, naturally, the Lord 'goes' there, manifests Himself there. The Nameless and Formless Absolute assumes a Name and a Form, by virtue of Its Omnipotence, and manifests Itself instantly by virtue of His Omnipresence.
It is quite obvious that this revelation is His choice. When we go on singing His Names, He reveals Himself when He wills. The other part of the sutra makes this still more explicit.
Bhaktas generally approach a Name and Form of the Lord. The Lord, in His Supreme Compassion, answers their call by revealing Himself in that Name and Form. And 'Anubhavayati' - He enables them to 'experience His presence'. Even to see that Name and Form they have to depend upon Him.
na tu mam shakyase drashtam anunaiva swa chakshusha divyam dadami te chakshuh pasya me yogamaishwaram
You cannot see Me with those fleshy eyes of yours; I give you the Divine Eye. See Me now, says Lord Arjuna.
Here and beyond this region - into the region Absolute Truth - it is He, therefore, Who has to lead us. 'Anubhavayati' - He will make us experience Him. We shal then and only then know His Divine Nature, which we have been told any number of times by Narada is describable, but which is the fountain-source of Bliss, Peace, and Eternal Life.
chapter V - sutra 81
tri-satyasya bhaktir eva gariyasi bhaktir eva gariyasi
Among the three truths, bhakti excels.
Of the paths to God-realisation - jnana bhakti and raja yogas - bhakti excels. Because, as we have seen earlier, it is free from obstacles, and it has been paved with the Grace of the Lord. It is superior to the mere performance of nitya and naimittika Karmas enjoined upon us all by the Vedas.
It is worth noting here: Narada does concede that even the other paths are 'true' paths. He does not under-rate them or condemn them. Of the three, bhakti excels. When bhakti forms the main constituent of either jnana yoga or raja yoga or karma yoga, there is, naturally, a rapid progress towards the goal. The reference here is to jnana or raja yoga sadhana, into which bhakti has not entered.
chapter V - sutra 82
guna-mahatmyasakti-rupasakti-pujasakti-smaranasak ti-dasyasakti- sakhyasakti-vatsalyasakti-kantasakty-a tma-nivedanasakti-tan-mayasakti- parama-virahasakti-rupai kadhapy ekadasadha bhavati
Devotion, though it is essentially the same in all bhaktas, assumes the forms of
(1) love of the attributes and glories of the Lord,
(2) love of the form of the Lord,
(3) love of puja or worship,
(4) love of His remembrance,
(5) love of His service,
(6) love of treating Him as a companion or friend,
(7) love of treating Him as one's lover,
(8) love of treating Him as one's child,
(9) love of total self-surrender,
(10) love of merging oneself in Him,
(11) love of constantly feeling intensely the pangs of separation from Him.
The meaning is quite clear. All these attitudes are possible. All these roads lead to Him. In another sutra, we should remember, Narada has asked us to adopt all these attitudes towards Him at appropriate times. In other words, all our thoughts, all our speeeh and all our actions, are to be unified and directed towards Him.
Hence, the devotee prays;
twameva matha cha pita twameva twameva bandhus cha sakha twameva twameva vidya dravinam twameva twameva sarvam mama devadeva
Oh God of gods, you are my father, mother, relative, friend, learning, wealth - everything You and You Alone are.
This is the goal. This is our foremost duty. This is the purpose and meaning of this human birth. Narada concludes his exposition of devotion with a dramatic declaration.
chapter V - sutra 83
ity evam vadanti jana-jalpa-nirbhaya eka-matah kumara-vyasa-suka- sandilya-garga-vishnu-kaundilya-seshoddhavaruni-bali-hanumad- vibhishanadayo
This is even so, has been said unanimously by the following preceptors of bhakti, who are not afraid of the prattling criticism of the people: Sanatkumars, Vyasa, Suka, Shandilya, Garga, Vishnu, Kaundinya, Sesha, Uddhava, Aruni, Bali, Hanuman, Vibhashana, etc.
An ancient and very healthy custom is adopted here. Even sages and saints do not preach, "This is my view", "I declare". They always say, "I heard it from so-and- so." This is a safeguard against vanity.
How far-seeing of Narada to have foretold that the deluded modern man would, in his foolishness, laugh at bhakti and bhaktas. He wants proof for the existence of God, while he accepts without question that he is the son of his father. He decries image worship, while he worships the currency note with somebody's figure printed on it, honours the flag that symbolises his patriotism, and is unshaken in his faith that the photograph his table enables him to experience the living presence of his wife and stirs his heart! He teases a japa yogi - "What's in a name?" - but is angered when he is called a 'fool' and is unable to restrain his tongue watering at the mention of a sweet-meat or pickle. He calls the devotee an old-fashioned fossil, while he is not ashamed to use the same openings in his body for eating and breathing, as used by Adam and Eve.
The true devotee of the Lord is unafraid of these critics. He boldly proclaims the truth, and boldly walks the path of Love, with love in his heart, love lighting the way, love leading him by the hand, and love lightening his burden - and so, aiding his march towards the goal.
May we, too, tread this path of Love, and attain God-realisation in this very birth, by the Grace of Sri Gurudev Sivananda's Lotus-Feet.
Sat Guru Bhagavan Ki Jay Om Tat Sat Brahmarpanamastu
chapter V - sutra 84
ya idam narada-proktam sivanusasanam visvasiti sraddhate sa bhaktiman bhavati sa preshtham labhate sa preshtham labhata iti
Anyone who trusts these instructions spoken by Narada and is convinced by them will be blessed with devotion and attain the most dear Lord. Yes, he will attain the most dear Lord.
Narada ends the Bhakti Sutras by stating that one has to hear them with faith. Inquiries and even doubts may be placed before the Guru, just as Arjuna expressed his doubts before Lord Krishna. But an attitude of disbelief will prevent us from understanding.
This final sutra declares that if a person hears the sutra with faith, then Narada blesses him with devotion to the Supreme Personality of Godhead. This means that Narada Muni is present and acting through the teachings of the sutras.
Narada assures us twice, so there should be no doubt about it. Although bhakti is very rare and hard to attain, with the blessings of Narada and his representatives, we will attain the Supreme Beloved.