A REJUVENATING CLASSIC THAT CREATES RIPPLES DEEP WITHIN! May the ripples that this classic THE SECRETS OF BHAKTI creates within you, continue to linger in your being erelong, like the dissolving notes of a sweet melody. An Enlightened Taoshobuddha overflows: Bhakti is the Union of Formless to Formless — bhakti nirakar se nirakar ka milan hai. With mastery of language and phonics, clarity of thought, and the understanding of the subject matter, Taoshobuddha overflows the inner secrets of Bhakti as revealed by Sage Narad. The entire classic is the poetry of the being. Sing and dance your way to being, along with this voyage with Taoshobuddha as he unravels these Secrets of Bhakti. The entire overflow is like a pristine elixir gushing from the being of the master, Taoshobuddha towards you. Drink it to your heart’s content. Life will attain a new meaning! Adieu… adieu… adieu!
Taoshobuddha
Born in a Sufi family of Enlightened Masters on Feb 6th, 1951 Enlightened Taoshobuddha officially known as Brij K. Saksena majored in Economics, taught at Kanpur University in India, and authored many books on Economics. In 1981 he migrated to Trinidad in West Indies where he started a business, but his eternal quest continued. He felt the need for the expansion and transformation of human consciousness. And thus began his first Radio programs in 1990 as Hour of Introspection. These programs were voiced by Ms. Salisha Baksh. Later in 2005 he began another series of inspiration programs called Whispers of the Unknown and this time he himself presented the programs in his soul-stirring voice. Thus the work of transforming human consciousness continues. As part of his works he conducts meditations, yagnas, and talks in Trinidad and worldwide. He is the author of Meditation: The way to self-realization. His upcoming works are: Leaves from a Sufi Heart vol. 1; Leaves from a Sufi Heart vol. 2; Japji: Songs of Nanak Dev ji; and Meditation: The ultimate in healing and more.
The Secrets of Bhakti
C M Y K
ISBN-978-81-207-4439-4
STERLING PAPERBACKS An imprint of STERLING PUBLISHERS PVT. LTD. including a Multi Media Audio CD in MP3 format Rs 350
C M Y K
THE SECRETS OF BHAKTI As Narrated By Sage Narad
Aphorisms of Love
BHAKTI IS THE UNION OF FORMLESS TO FORMLESS! Bhakti nirakar se nirakar ka milan hai
THE SECRETS OF BHAKTI As Narrated By Sage Narad Aphorisms of Love
TAOSHOBUDDHA Compilation and Editing: Swami Anand Neelamber Introduction by Prof. Rattan Lal Hangloo
S ter ling P aper bac ks terling Paper aperbac backs
STERLING PAPERBACKS An imprint of Sterling Publishers (P) Ltd. A-59, Okhla Industrial Area, Phase-II, New Delhi-110020. Tel: 26387070, 26386209; Fax: 91-11-26383788 E-mail: sterlingpublishers@airtelmail.in ghai@nde.vsnl.net.in www.sterlingpublishers.com
The Secrets of Bhakti: As Narrated by Sage Narad Š 2009, Taoshobuddha ISBN 978-81-207-
All rights are reserved. No part of this publication may be reproduced, stored in a retrieval system or transmitted, in any form or by any means, mechanical, photocopying, recording or otherwise, without prior written permission of the original publisher.
Printed and Published by Sterling Publishers Pvt. Ltd., New Delhi-110 020.
CONTENTS
Preface Eti Sri Narad Bhakti Sutra Prologue Introduction Narad — A Biographical Sketch
Page vii xv xvii xix xxix
Athato Bhakti Vyakhyasyamah — A Prelude
xxxiv
Chapter 1 Section 1 Section 2 Section 3
Bhakti — The Love Divine Sutras 1–6 Uniqueness of Love Divine Sutras 7–14 Definitions of Love Divine Sutras 15–24
2 17 40
Chapter 2 Section 1 Section 2
Para Bhakti Kindling Love Divine
Sutras 25–27 Sutras 28–33
59 63
Chapter 3 Section 1 Section 2 Section 3
Aid to Love Divine Sutras 34–37 Magic of Satsangha Sutras 38–42 Dangers of Bad Company Sutras 43–45
72 82 91
Chapter 4 Section 1 Section 2
Role of Maya Who Crosses Maya
Sutras 46–48 Sutras 49–50
106 114
Chapter 5 Section 1 Section 2
Types of Love Divine Secondary Love
Sutras 51–55 Sutras 56–57
118 127
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Chapter 6 Section 1 Section 2
Practice of Love Obstacles in the Path
Sutras 58–60 Sutras 61–66
134 140
Chapter 7 Section 1 Section 2
Primary Love Glory of the Masters
Sutras 67–69 Sutras 70–73
152 157
Chapter 8 Section 1 Section 2
Obstacles and Remedies Pilgrimage of Love
Sutras 74–75 Sutras 76–79
164 168
Chapter 9 Section 1 Section 2
Fruits of Supreme Love Ways to Express Love
Sutras 80–81 Sutra 82
176 180
Sutra 83 Sutra 84
187 191
Chapter 10 Section 1 Masters of Devotion Section 2 On the Masters Glossary
194
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PREFACE
T
he path of devotion is very sacred and sublime. Love which is spontaneous is the essential core of this path that leads to ultimate fruition of human consciousness. Bhakti is most easy. Yet still aspirants find it very difficult. The problem is not with the path. In fact it deals with your understanding. Once this understanding comes the path becomes easy to travel on. What is so difficult then? It is said God created man in His image. This does not mean that God looks like you. If this is what you understand when the scriptures say God created man in His image, then you are mistaken. And this will create problems for you along the path. If this be true, then just like you, God should have many religions, many colors, shapes, gender, and nationalities, etc. Mystics say it is not so. God has no form, no shape. He is both far and near. Certain attributes such as compassion or love, harmony, understanding etc., when manifest through your day-to-day functioning, only it can be said‌! Also there comes a deep understanding of the cosmic law; only then can it be said that you are in the image of God. Secondly, the consciousness that is given to you in its purest form is now encaged in the domain of senses! Your energy moves only through the lower centers and thus does not reach the heart centre. This energy needs to reach this centre before devotion could be possible and overflow may happen. Because of all this, you continue to impose your wishes. You want everything to happen your way. Everything happens
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in this cosmos in a unique way. There exists a synergetic harmony. Hindus refer to this as the unheard, uncreated cosmic sound of AUM. You need to flow in harmony with this cosmic harmony. Buddha says, the moment you accept all that is happening, that very moment you are ENLIGHTENED. Or it can be said you attain to realization. This is the key to devotion. The present treatise is an overflow by TAOSHOBUDDHA on the Bhakti Sutras of Sage Narad. Narad takes an aspirant along the path. The path of devotion runs through the entire spiritual traditions of the Aryans as a glimmering stream of golden effulgence, soaked in ecstasy. The path contains the songs of lament and joy. The entire Puranic literature is aglow with emotions of love for the Lord; many paths are there. Krishna concludes that whichever path an aspirant may follow, ultimately he will reach Him. Scriptures narrate a traditional story where Sage Narad meets the Sage Veda Vyas on the banks of river Saraswati, and how Narad makes Vyas accept that the Path of Knowledge alone is dry and sapless. He also explains, how without devotion for the Lord and His glories, spiritual seeking is futile and without joy. Vyas accepted this and undertook to write the portrayal of Krishna as BHAGAVANTAM. In the light of this, it is clear that even though he might not have composed these sutras, yet still it is right to dedicate these sutras to Narad. As the greatest champion of the path of Devotion, this wandering saint, an eternal devotee of Sri Narayana, Narad alone can instruct an aspirant along this path of Love. Maybe through this we develop courage of conviction to live this DIVINE LOVE and thus come to explore fulfillment through this overflow. In the beginning of creation, God became unmanifest and thus you came into existence. And yet still God remains unmanifest, hidden in His entire creation. The seed, that can transform your being from the present state of chaos, is hidden
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within you. All you need to do is to manifest all those attributes that are the quality of God and remain unmanifest through your being and actions. This is the attainment of devotion. Where do you seek Me, O Fool, I am within you! I am reminded of an anecdote. Many centuries ago there were two friends. One was blind and the other lame. Together they lived and sought alms for their livelihood. Both were devotees. The blind would carry the lame on his shoulders; the lame would give directions. One day a fight broke between them over a trivial matter, as normally happens around us. The two beat up one another. Blood stained, the two remained uncared for. God felt compassionate and decided to help them alleviate their problems, so He came on earth. That was the time when God used to visit the earth and His disciples regularly. So first He went to the blind man, consoled him and took care of him. He asked him that if he had any wish He would certainly fulfill it. Then God went to the lame man and in His usual way took care of him. To him too He asked to seek a boon. Do you know what did these two, once friends and still devotees, ask God? The blind man said, “If you are really pleased with my prayers and worship and want to grant a boon, please make the lame man blind as well; this is his punishment.” God got surprised. He then decided to ask the lame man what he wanted as his boon. On being asked, the lame man said, “O father! If you are really pleased with my prayers and want to grant me a boon, then please cut off the legs of the blind man so that he cannot walk. I do not seek anything for me. This is the only boon I seek of you.” This is the way we pray. You can see this happening around you. This is not the prayer, Bhakti, or devotion that Narad is speaking of through these sutras: The world my friend is fine a stage, On which we come to play our part,
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Then do the most of what ye may ‘Cause frigid claws of death may soon descend And seal your humble fate, Then you shan’t have time to mend Shan’t have time to mend!
Therefore, In the barren soils of thy inner sanctum, Oft do I use the manure of compassion! Then one day the seed of Awakening I sow, With the rain of Thy Infinite Bliss The seed shall sprout one day And then… Reckoning shall reap the fruits Of Bliss and Harmony At the dawn of new Awakening!
After finishing the script for the present publication, I feel much is still left; such is the path of devotion. Just as we know that the end is always a new beginning — old leaves fall from the tree; new leaves begin to sprout to continue the unending process! It feels as if I have not yet spoken. One never feels finished when it comes to love. Love is an unfinished, evercontinuing happening between the subject and the object. An ecstatic Kabir says: Prem Gali Ati Sankari Tame Dui Na Samain Raja Praja Jehi Ruchai Sheesh Dai Lai Jai!
The Love lane is very narrow. It cannot accommodate two at the same time. Love makes no difference. It is equally available for the king who is the highest and the subject who is the lowest in social order, without any discrimination. Whoever is ready to give his head can experience the beauty and subtlety of Love.
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[Head, according to Kabir refers to all dogmas, thinking, belief system, and other such things!!] Also, Kabir describes Love as a two and a half letter word. The Hindi word for love is PREM. It is most beautiful and sublime and explains Love. In Hindi it is written as a two and a half letter word. The first and the last letter refer to the subject and the object. And the half letter R with the vowel E makes the word meaningful. But what really happens between the lover and the beloved remains always incomplete. The more the lover and the beloved express them, the more they feel nothing has yet been said or happened. Such is the beauty of Love. That is why Kabir calls love as a two and a half letter phenomenon. This overflow is part of Taoshobuddha’s regular talks and the programs on various Radio Stations here in Trinidad in the Caribbean Islands. So many are the names who have helped in this project! Taoshobuddha is thankful to Ms. Salisha Baksh who lent her voice for the program Hour of Introspection on one of the radio stations. Also the program directors, the technicians, and other staff members deserve appreciation. Many times it would happen that the moment I spoke, I was identified through the voice and its modulation. It happened once when I visited one of my customers here in Trinidad as part of my living. Listening to me the person, Mr. Shaffie Mohammed said my voice resembled to that of Mr. Taoshobuddha on the radio. This was the beginning of a new association. He decided to sponsor the program. Many names are there to be mentioned who have made this book possible in its present form. First of all I need to mention Anamika Chakravorthy of Kolkata (Calcutta) in India for chanting the sutras of Narad. Her renditions shall continue to linger in your being like the dissolving notes of a sweet melody. Then come the singers, Sri Karunamayee of Sri Aurobindo Ashram New Delhi, India; Purwa Joshi of Mumbai (Bombay) in India
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(who gave playback for Shyam Benegal’s movie Sardari Begam); and Dr Rasika Ebkote of Pune in India all have rendered their soul-stirring voices. These are the voices to be cherished as symbols of God’s Creativity. In addition Kaveesh Maharaj, Narad Maharaj, the musicians, and the music director Dr Ajay Joshi all need special mention. Mr Jagjit Singh Sapra, High Commissioner of India in Trinidad; Professor Rattan Lal Hangloo of Hyderabad Central University, India currently Chair Professor in Indian Studies, Department of History, University of the West Indies, St. Augustine, Trinidad; Pt Gajendra Kumar; and Baldev Singh Grewal of Montreal, Canada for their support and addresses for the launch of the first publication Meditation: The way to selfrealization: A Classic on Meditation. The entire staff of the Indian High Commission especially Mr. Santosh Mishra, the Secretary, Culture and Mr. Yashpal Motwani, Secretary, Chancery and Mahatma Gandhi Institute for Cultural Co-operation in Trinidad need mention for their valuable support and co-operation. I am thankful to professor Rattan Lal Hangloo for the comprehensive introduction to this book and through his contribution at various levels. This will go a long way in our association, which is very old and indescribable beyond words. Furthermore words cannot express my gratitude for professor Hangloo. I must thank my family: my wife Gita, daughter Dr. Sargam, and son Vivek Mohan for their support and co-operation in their own unique way in making this publication available to you. Without their support this could not have reached you. How can I not mention the name of Swami Anand Neelamber who provided all technical help on computer recordings, editing, and finally making the subject matter available for you in such an eloquent form.
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xiii
Lastly, though not the least, I extend my deepest appreciation to Mr S. K. Ghai of Sterling Publishers and the entire staff for making the book available in such a short time. In particular, Ms. Sonia Saini needs special mention for her editorial insights in presenting the book in its present form. With love and awareness! St. Augustine TAOSHOBUDDHA Trinidad, West Indies Email: taoshobuddha@gmail.com Website: www.http//taoshobuddhameditations.com You Tube: Taoshobuddha01
The word Taoshobuddha comes from three words, ‘tao,’ ‘sho,’ and ‘Buddha’. The word Tao was coined by the Chinese master, Lau Tzu. It means, that which is and cannot be put into words. It is unknown and unknowable. It can only be experienced and not expressed in words. Its magnanimity cannot be condensed into finiteness. The word Sho implies, that which is vast like the sky and deep like an ocean and carries within its womb a treasure. It also means one on whom the existence showers its blessings. And lastly the word Buddha, implies the Enlightened One; one who has arrived home. Thus, Taoshobuddha implies one who is existential, on whom the existence showers its blessings and one who has arrived home. The Enlightened One!
ETI SRI NARAD BHAKTI SUTRA Thus begins the narration on aphorisms of Love by Sage Narad! DRINK THIS LIFE ELIXIR TO YOUR HEART'S CONTENT! THUS WILL SANCTIFY YOUR LIFE, YOUR BEING!!
O
nce Narad, the wandering saint was visiting planet Earth — the Bhoo Lok, as he would do normally. He heard a woman weeping. When Narad looked, he saw a young woman sitting under a tree and crying in grief. Lying in front of her were two male bodies of two elderly persons. Seeing this, Narad went to the woman and enquired about the cause of her lament. The woman replied, “I am Ma Bhakti and these are my two sons, Gyana and Vairagya. I was an elderly person and these boys were young, but when I came under this tree I became young and my sons older. This is my agony; I have turned young while my sons have become old. My agony is that I seem to have no way out. I know you as the wandering sage Narad; only you can help me out of this situation.” Hearing this Narad wondered how this had happened and what the remedy to this was. He told the woman that he would enquire about this from Sri Narayana. “I am certain that Sri Narayana will have a solution for your agony,” said Narad and disappeared and reached the abode of Sri Narayana. There he mentioned what he had seen on Earth and narrated the whole story. When he enquired about the remedy, Sri Narayana thus spoke, “Narad, listen to me attentively; Bhakti is ever fresh and
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alive. So when the process of transformation begins, devotion springs from within the heart. The energy kindles the heart and thus renders it young, vibrant, pulsating with life. As the aspirants continue to lament the saga of Gyana and Vairagya, they remain in duality. Both Gyana and Vairagya are male energies; hence, the two sons are male! Bhakti is feminine, that is why the woman is called Ma Bhakti. Both Gyana and Vairagya are subservient to Bhakti. You enter into Gyana to know more about your beloved and understand better. The devotee always considers himself as a female. Both Gyana and Vairagya are two wings of Bhakti. But when these grow separately, then one may grow old but will remain infertile or barren. This is the cause of the agony of this woman and her two sons.” Hearing this Narad breathed a sigh of relief and further enquired what he could do to alleviate the suffering of Ma Bhakti. Sri Narayana told Narad to gather all the sages and narrate the significance of Bhakti as aphorisms of love. “When the woman along with her sons will listen to your narration, her sons will return to their normal self,” he explained. I say this is a story. It is true in one sense and not true in another. Whenever a deeper message has to be conveyed, we use symbols or draw parallels between two situations. That is why the story is of a mother and her two children. Bhakti has no father or mother. It springs on its own by the grace of Sri Narayana. ETI SRI NARAD BHAKTI SUTRA — thus begins the aphorisms of Love by Sage Narad.
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PROLOGUE
T
he merchant of love has bartered his treasure for an intoxicating elixir that made him drunk eternally. He has lost all sobriety and serenity. His heart has become a storm of desires that haunts his dreams and torments his aspirations. Impelled by an inner vision he roams aimlessly seeking the Aashiyaan — the sanctuary of ultimate fulfillment. In the marketplace he met many traders, dealers, and travelers. In the open veranda, surrounded by a crowd of vile spectators, he saw the celestial nymph of beauty. She danced and sang with a haunting rhapsody that betrayed the feelings in her heart. Only one of similar rejection could fathom the depths of her despair. A sin it would be to hear the cry of this nightingale and not be moved to compassion. Who could mock such a song that revealed the nature of this cruel world with verses of love and enchantment? Is this the aashiyaan? The merchant drank the ambrosia and joined the dance. With mad ecstasy they moved to a rhythm divine. The drums of time became silent as the two disappeared into the matrix of unknown dimensions.
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Neelambar sings: Such is my decree! The weary traveler Disappears into the horizon! Impelled by an inner trust He waits at the shore For the ship to harbor; Many moons have passed Yet the traveler waits in anticipation‌ The Beloved shall reveal her luminous smile When the dark night of the soul Passes into the first dawn Of innocence and total trust! Swami Anand Neelamber
Chief Editor Meditation Times, e-magazine
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INTRODUCTION
CONCEPTUALIZING BHAKTI
A
s Dr. S. Radhakrishnan said, “The history of Hinduism is chequered by tragic failures and wonderful victories, by opportunities missed and taken. The new truth has been denied and persecuted occasionally. The unity of its body, realised at the cost of centuries of effort and labor, now and then came near being shattered by self-seeking and ignorance. Yet the religion itself is not destroyed. It is alive and vigorous and has withstood attacks from within and without. It seems to be possessed of unlimited powers of renewal. Its historical vitality, the abounding energy which it reveals, would alone be evidence of its spiritual genius.” From the very inception of Hinduism, Bhakti has been one of the important ways of expressing one’s faith in God. In Hinduism at no point in time all people were literate in religion, its philosophical and other dimensions. Therefore Bhakti marga (path of Devotion) provided them with the satisfaction of the heart and the inner support in obtaining spiritual satisfaction. The adaptationists were not only poor and ignorant but also the ones who had neither time nor access to obtain spiritual wisdom through metaphysical doctrines or (Tattva-Vichra) religious philosophical analysis. Therefore by adopting Bhakti Marga they
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achieved the same position that was attained by the followers of Jnana Marga. Bhakti evolved with its emotive force from out of religious and social situation to correspond to certain religo-historical demands. It assimilated many non-Hindus into the fold of Hinduism. According to Bhagavad Purana, Bhakti was the common form of prayer for the alien races. Under the umbrella of Bhakti, Krishna is said to have welcomed non-Aryans (such as Kiratas, Hunas, Andhras, Pulindas, Pukkasas, Abihiras Summhas, Yavanas and Khasas) in the fold of Hinduism. The Keekatas of Magadh are said to have adopted Bhakti as their form of worship. The concept of Bhakti in Hinduism is very old. The earliest references to Bhakti are found in the Vedas where it is mentioned as Shrada (devotional love). In Upanishads it is termed as Upasana (spiritual craving). Traces of Bhakti like living cells in embryonic forms are mentioned in the Vedas. Vasistha’s great hymns raised for Varuna are classic examples. Many hymns of the tenth mandala (section) of Rig Veda are devoted to Shrada. We also find loving adoration of Skanda and Siva by Banasura of Sonitpura and his conversion to Vaishnavism by Krishna. Bagavad Gita and Mahabharata also make mention of it. The religious treaties such as Agamas, Sangamas, Puranas, Narad Bhakti Sutra, Narda Pancaratra, and Sandiliya Bhakti Sutra have all significantly contributed to transcendental experiences through ecstasy; therefore, it would be historically unintelligible to consider Bhakti entirely a disconnected innovation, apart from the age-honored orthodox systems. Several scholars have acknowledged that Bhakti even pervaded Buddhism. It is stated that in the Dharma of Buddha the fusion between nirguna (abstract attributeless) and saguna (concrete with attributes) Bhakti is in practice. The personal bond of relationship of Guru Shisya (teacher and pupil) between
Introduction
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Buddha and Ananda is similar to the relationship that existed between Arjuna and Krishna. Bhakti is the basis of Vaishnavism. Etymologically speaking Vishnu means the inherent life sustaining the vital energy behind procreation and development. The Bhakti saint poetess of Kashmir, Laleshwari has sufficiently explained how Shaivism can be realized through Bhakti. Same is true of many Bhakti saints in Tamil Shavite tradition in Tamil Nadu where Bhakti is termed as yoga. Bhakti yoga needed a pratima (image) or pratika (symbol) or the earliest pratika or pratima have been suggested by Shavite and Vaishnavite yogi’s as well as by Tantrics who received the forms through their trances as dhyana (thought) and dharna (pose). That is why we come across Siva, Vishnu, and Shakti as the most adored forms in Bhakti. Bhakti means expression of one’s faith in one’s personal God through loving adoration, dedication, or through service or self-effacement. In Bhakti, devotion is the prayer and loyalty towards one’s God. It is this expression of devotion which identifies with the universal good. The chief characteristics of Bhakti such as God’s grace, his involvement in human affairs, and total surrender of human beings to God are repeatedly acknowledged in almost all Hindu religious scriptures. The Upanishad reveals that God is love and also the end of love because divine love is not something belonging to God but is God itself. In Bhagavat Purana it is stated that the path of Bhakti must be completely motiveless attachment. We must remember that in Bhakti love means to sacrifice, it means dedication; it means to constantly strive for converging emotional pluralities with spiritual singularity. Bhakti means love which helps us to abstain from selfishness; it purifies and elevates one’s consciousness so that one can see God’s representation in every thing. Through true love alone we can overwhelm diversions and achieve singleness of purpose. Sandiliya Sutra states, “love
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God as one outside ‘I’; such love for the joy derived from love itself is true love; it is love for loves sake and not for objective.” Krishna says the effort in the Bhakti marga is never wasted even if unfinished, nor does it result in any antagonism. Even an ounce of it proves great support in a state of immense suffering. In Bhagwad Gita same dedication and Shrada is expressed when it is stated, “Oh son of Kunti dedicate unto me all that you do, you eat, you offer (in fire as sacrifice) you give and abstain from.” The aspirant dedicates his entire life and all that he does, to see, to hear, to touch, to sleep, to breathe, to speak, to accept, to reject, to dream, to wink; whatever he does he does it for his object of dedication. Bhakti refers to nine ways of expressions of loving and adoring God. They are to sing of him, to recite of him, to praise him, to serve him, to worship him, to hear of him, to love him, to bow to him and to dedicate to him. In Narad Bhakti Sutra they have been made into 11 ways. As time demanded, Bhakti developed into a large movement incorporated into its fold, large masses through different sampradayas such as Sanakadi sampradaya, Rudra sampradaya etc. Even though as a movement Bhakti first appeared in Kerala and Tamil Nadu, it soon enveloped the whole of India through the preaching and practice of various Bhakti saints such as Ramanuja (died1137), Kamban (twelfth century), Basva (end of twelfth century), Tikkana (1220–1300), Yerrapragada (1280–1350), Madhava (1197–1276), Namdev (1270– 1350), Janeshwara (1271–1296), Nimbarka (thirteenth century), Laleshwari (fourteenth century), Chandidas (fourteenth century), Vallabhacharya (1479–1531), Yamunachari, Ramananda, (1400–1470), Potna (1400–1475), Chaitanya (1485–1533), Kabir (1440–1516), Sur Das (1483–1563), Vidyapati (fourteenth and fifteenth century), Meerabai(1503– 1573), Tulsidas (1532–1623), Eaknath (1533–1599),
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Tukaram (1598-1650), Ramdas (1608–1681), Mirza Kak (second half of eighteenth century), and many others coming down to the present day. In every region of India there is a plethora of literature on Bhakti and its various strands. Chandidas was a devotee of Krishna and Radha. In one of his poems he addresses his God as beloved and says: Love has captured me in tender youth And you leave me no peace in my house I will end my life, jump in the sea, Yearning to be reborn as Krishna, And you as Radha in the next life Then my love will snare, and then abandon you, As you go to the well, I will gracefully Stand under the Kadamba with my flute Chandidas says, you as a simple housewife, Will fall under the spell of my flute, And then it will be your turn, O Krishna To suffer the burning pangs of love.
Bhakti is the message of love without any expectation. Bhakti is pure divine love and its greatest test lies in the humility of a human being as stated by Sri Chaitanya: Hari is to be sung by those who always feel humbler than the grass and more tolerant than a tree. Similar to Chandidas is Vidyapati’s expression. He expresses his craving for his God in the following words: On all my limbs Were spells of love? What strength I needed To arrest the desire,
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My quivering breasts I hid with trembling hands As all my Body glowed No longer could I check my Passion And the shut lotus bloomed in smiles.
Tukaram the Bhakti saint of Maharastra expressed his devotional love through self-surrender to God in the following words: My self I’ve rendered up to thee; I’ve cast it from me utterly. Now here before thee, Lord I stand, Attentive to thy least command The self within me is now dead, And thou enthroned in its stead. Yea, this I, Tukaram, testify, No longer now is me or my.
Mirabai was also a devotee of Krishna. In one of her poems she addresses her God thus: Rana your strange world is not to my liking It has no saints and its people are base. I’ve given up ornaments and the braiding of hair, I’ve given up collyrium and the tying of braids. Mira has found a perfect groom, Krishna the Lord.
In Sursagar Sur das is happily waiting for his God and says: As the moth for love of lotus loses itself in the flower And yet is happy; so am I Thy devotee, my Lord As the stag for the delight of the tune stands unconcernedly near the Axe of huts man; so am I Thy devotee As the pigeon for the desire of the sky soars higher though only to be
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Dashed to the ground; so am I Thy devotee, Beloved As the rain bird in its utter loneliness calls its lover continuously So I wait for a vision of Thee, my Lord For I feel forsaken and lonely and sad
Rajneesh (Osho) characterizes devotion to God in the following words: God can only be received, he can never be discovered or invented. One has to become totally receptive, just open and waiting. He says, the love that I am talking about is neither possessive nor does it have any expectation; you have become so silent and so loving that it goes to others now. The Muslim mystics have characterized this love as Ishq-ihaqiqi (real love). Jala-ud -din Rumi says; I sought a soul in the sea And found a coral there Beneath the foam of mine An ocean was laid bare.
However, the phenomenon of Bhakti can be understood by looking at the practice of this form of worship during different periods. The tentative periodization and characterization of Bhakti can be made into three periods as follows: (a) Evolutionary processes and synthesis upto 12 th century A.D. During this period, a large number of immigrants came into India with their own diverse religious and sectarian cults and mixed ethnicities which got assimilated into variants of Hinduism. Therefore polytheistic tendencies, diversity of ritual apparatus, and the caste dimensions remained dominant, because historically it was very difficult to reinforce monotheism
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with perhaps relatively less developed vernacular literature at the regional level. This period was full of transitions and synthesis. (b) Development and expansion from 13th century to 18th century During this phase, monotheistic tendencies undermining caste and ritual apparatus were predominantly overwhelming. Its spread enveloped all regions and all layers of Indian society. The vernacular literature made great progress that facilitated its spread outside the institutionalized framework of Hinduism; that also came under criticism at the hands of various Bhakti saints. Bhakti marga threw up its own philosophy, though unconsciously. During this period, there were also challenges and responses by other religions which entered India. (c) Period of individualization, institutionalization, and universalization from 19th century onwards During this period, Bhakti traveled both through literature and great teachers, preaching beyond the borders of India particularly to the West and opened itself through Yog, Pravachan, Bajan, and Kirtan to all those desirous of embracing it. From Ramakrishna Parmahamsa to Mahesh yogi to Rajneesh (Osho), Satya Sai Baba of Puttaparti (Andhra Pradesh), Amrit Anand Ma, Asa Ram, Murari Bapu, Sudanshu Maharaj, Ram Dev and a host of others. Each one evolved an individual institution of their own and yet attracted universal attention both from Hindus and non-Hindus, through the medium of Bhakti. To start with, Narad Bhakti Sutra of Taoshobuddha which is discussed in this book in detail, is one very important source to understand the Bhakti at the conceptual level. Narad Bhakti Sutra begins with the words, “Now we shall explain Bhakti.” In this text Bhakti as the supreme form of love — Param Prema (Supreme love) — has been defined from a devotional perspective.
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The entire sutra evaluates the linkages between Bhakti and love as its expression and unveils the inner nature of love. It also looks at the contribution of various Bhakti saints. It takes the concept of love and Bhakti to various higher levels where one attains contentment, a state of no grief and no hate. Where the feeling of revenge is overcome by love; where one becomes indifferent to the material world’s temptations. Higher love is not lustful but one that transcends from ordinary human feelings to a higher level of consciousness. Love never fails. Even if it is not reciprocated, it spiritualizes the greed of selfish quest. We shall learn more about Narad Bhakti Sutra in the pages that follow, as Taoshobuddha systematically takes you into the Sutras with deep insights into human consciousness and the process of transformation. Rattan Lal Hangloo*
*Dr.Rattan Lal Hangloo is a Professor in the Department of History, University of Hyderabad, India but presently he is the Chair of Indian Studies at the University of West Indies, St.Augustine campus in Trinidad and Tobago.
NARAD — A BIOGRAPHICAL SKETCH
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“
hakti is of two types. The type that we see around us is called REFLECTED or INFLUENCED BHAKTI and the other is NATURAL or SPONTANEOUS BHAKTI.” RADHA SANEHA BIHARI, NANDLAL MERO PYARO MOHAN! RADHA KUNJA BIHARI, NANDLAL MERO PYARO MOHAN!! (Chorus)
Today, I am once again entering into another mystery of the unknown — the Narad Bhakti Sutra. So before I take to the loving energy field of Narad, the wandering sage, I will have to speak something of Narad first. Hindus speak of four Vedas. The end part of these Vedas is known as Upanishad wherein a sage answers his disciple in response to his questions and queries. And whatever the sage says in response is in the form of mantras. Such mantras are statements! Statements which contain within their womb, truth! And a disciple has to meditatively reflect upon such statements. In doing so, the disciple can sense his doubts vanish. When the doubts vanish he feels inspired to continue his journey of transcendence. All Hindu scriptures are an outpouring of the seers in the form of Sutras. Sutra literally means a clue of the string. Along the string the sage weaves all arguments and the messages. Together these become the garland for an aspirant. A garland that has to be meditated upon! Such Sutras are explanatory statements. In doing so, the seers emphasized on the possibilities of a wiser way of living for their disciples!
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There are six schools of philosophy. And the most correct word to explain this science is known as Darshan not philosophy. Darshan is more comprehensive, as it implies ‘To Envision.’ Such a message is conveyed in the form of Sutras. The Sutras of the Upanishads are slightly different than Brahmasutras, which contain the philosophy of Advait or nondual oneness and Jaminisutras which explain the principle of Karma. And the rest of the sutras contain within them deep significance and guidance for the disciple. The Sutras that I am to begin, explain the entire science of Devotion methodologically, through 84 Sutras. These are part of the Bhagavat. These Sutras are dedicated to the wandering sage, Narad. Narad is the wanderer of the entire Cosmos. He is described as the inner guide of the aspirants. He is always ready to help the aspirants even if he is not particularly invoked. He is ever ready to propagate the path of love. Remember, Devotion is meaningless without Love. In all cases, he appears of his own and guides the disciples. In guiding the disciples he has a unique way, and uses the technique of Catharsis! He helped Dhruva and protected Prahalad’s mother! He guided the demonic king, Kansa to kill the sons of Devaki and persuaded Ravana to get entangled in the tail of king Bali! His way is to play on the weaknesses of the devotees! In this process they undergo suffering. This results in catharsis. And thus the disciple becomes free of all his weaknesses, and his journey of transcendence becomes easy. Narad thus continues to help the devotees in imparting the experience of supreme Brahman. Narad’s role is quite similar to that of Khizr Alaih Salam, the inner guide according to Islam! Whenever an aspirant enters into a state of indecision, Narad or Khizr Alaih Salam comes to the rescue. In the beginning when Sage Valmiki had an intense feeling to compose the character of such a being whose very tale is an inspiration to humanity erelong, it was Narad who gave him the
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message of Prajapati Brahma that it was he who had been chosen to compose such a character of Sri Rama. He also took sage meditatively into the portrayal of Sri Rama. The immortal epic, Ramayana was thus composed. In the Vedas, Narad is described as one of the sons of the Creator... it was Prajapati Brahma who later taught the Truth to his four sons the Sanat Kumaras. However, Narad instinctively took to the Love for Vishnu. He refused to marry and took the perpetual vow of Brahmacharya! Narad is said to be born in various realms according to his inner vasanas or impressions on his consciousness... first he was born as a Gandharva — a celestial being devoted to music. And yet still he could not escape from the sensual desires. He wandered through the cosmos in his perennial youth, beauty, and vigor. Throughout he remained devoted to soulful music. Time and again he fell for the infatuations of senses. Despite all this, he vigorously persuaded his devotional music. He made all his listeners experience the divine melody, joy, and ecstasy through such music. He carries a musical instrument, veena which is said to have been invented by him. It is said that once Narad was watching the dance of Rambha and he was filled with passion. His father then ordered him to be born as an untouchable — sudra in the world. Since he was born and had to live like this, he gained much experience which made him ever more suitable for the role. In this process he could easily understand and sympathize with the passions and weaknesses of other human beings. According to Vishnu Purana, when Narad was born in the world his father was Kashyap, son of Mareechi. But according to Rig Veda sage, Kanva was his father. It was Kanva who brought up Shakuntala in the forest. But in both cases his mother was a servant girl. This devoted lady was working in a family where sages used to visit quite frequently. Once during
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Chaturmas, a period of four-month fast, a group of sages stayed at the family. There, Narad who lived as a boy became their favorite. Thus, he was purified and was blessed by the sages. Soon he lost his mother and then became free to move about, singing the glories of the lord and thus infusing all his listeners with the message of NARAYANA SRI VISHNU. Narad is an essential part of the Ramayana and Bhagavat! The sutras that I am about to unravel for your deep understanding are devoted to Devotion and Love. There is no evidence that these sutras were composed by Narad himself. Indeed these are rightly dedicated to the champion of Devotion and Love — the Bhakti Sutras. Devotion is the most sacred and supreme Truth. In the Bhagavad Gita, the Lord Yogeshwara Krishna concludes that whichever path a devotee follows, ultimately he reaches Me. The only thing he has to do is bring his entire being to me, not the fragmented one! And through verses 13–20 in chapter 12, Krishna explains about the path of devotion — the Bhakti. This entire text is divided into ten chapters, and each chapter is further subdivided into sections. In them, the entire message spreads out through 84 sutras. Now something about the beginning of the actual text! The text begins with: ATHATO BHAKTI VYAKHYASYAMA
This is the first sutra. The word Athato is made up of two words — Ath means now and Atah means therefore. Atah or now, therefore, is the usual beginning of a sutra text! It implies that it is a continuation of the message. What Yogeshwara Krishna started as explanation to Arjuna about the path of Bhakti, Narad Bhakti Sutra is a continuation of that message. It is quite clear to a master that the level of understanding and intelligence of different devotees differs. So it is essential to explain the Ultimate Truth in its different form and style. The Brahmasutra begins with the same word Athato Brahma Jigyansa — now
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therefore the desire of Brahma. This is the first sutra of Badarayana. And Jaminisutra begins in the same way with Athato Karma Jigyansa. I began the overflow with the musical composition: RADHA SNAHE BIHARI, NANDLAL MERO PYARO MOHAN! RADHA KUNJA BIHARI, NANDLAL MERO PYARO MOHAN!!
Devotion or Bhakti cannot be explained without Radha and Krishna, hence this beginning. Only such a beginning for now! Love!!! BHAKTI IS A FEELING, A BHAVA, AND A SPONTANEOUS OVERFLOW. AS BHAKTI OVERFLOWS YOU ARE TRANSFORMED.
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ATHATO BHAKTI VYAKHYASYAMAH — A PRELUDE
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ife is energy. Life is an infinite reservoir of energy. On the shore of time infinite waves go on striking. No end! No beginning! Everything is just in the middle! You are a small insignificant wave. You are an infinitesimal seed of infinite possibilities. Quite naturally, the wave wants to be the ocean. And naturally the seed wants to be the tree. Unless the seed blossoms into a flower, fulfillment is impossible. Man has an insatiable quest to be God. Before this there are many temporary resting points or possibilities. None of these are the Ultimate Outcome. In the night you may stay at many places for rest. Never make these places your permanent resting place. Only God can be your house or the resting place. ‘God’ does not mean a person sitting somewhere, as has been conceived by almost all the religions. God means your ultimate possibility. God is formless! Without any name! God is not sitting somewhere. God is your ultimate happening. Beyond which there is nothing and no possibility as well. Beyond which there is nowhere to go. This is the ultimate destination. This is fulfillment! You will remain restless and despondent until you attain to this fruition. You may become rich. You may become very famous. None of these things can ever fulfill you. Somewhere you will continue to feel something missing. No matter how hard you try to forget this, you will never succeed. In a sense it is good that you cannot forget this. Otherwise the
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seed will miss the opportunity for fruition. Until the seed attains to its fruition and the fragrance merges with the infinite, there is no possibility of fulfillment. Until the river of your life merges with the ocean of life it will not attain any meaning. And until this happens, even if you somehow succeed it will be the greatest failure of your life. Unlucky are those who consider such small successes as the ultimate success. Really lucky are those who have the awareness of this. Only such a person somehow understands this. And wherever you attain success you make that place your resting place. You seek new openings in your failures. Unless you reach God, there can be no fulfillment. In the beginning I said, life is energy. This energy has three forms. First is the seed form; in this nothing is manifest. Then comes the tree form in which everything becomes manifest, yet still the soul or Prana remains unmanifest. Last is the flower form; in this form even the Prana is manifest. Fruition happened. The petals are open now. Fragrance merges with the infinite. Naturally the seed implies desire. The desire to grow! Tree implies love. And the final is the flower. A flower implies Bhakti or devotion. As long as you are in the seed form you are full of desire or lust. Love will evolve in your life only when the seed becomes a tree. Only then the nectar of love will ooze in your barren life. To attain to fruition is the ultimate happening! This is the highest mountain peak. An understanding of certain things will help you understand the sutras of Narad better. You are body. You are mind. And you are also something beyond these two as well, but this you know not. Body is gross. To know the gross no intelligence is needed; to know the body no meditation is required. The mind is relatively subtle; yet you can still get a slight glimpse of the mind. It is so because the mind is between gross and the subtle. The mind is connected both to the body and to the soul as well. From the side of the
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body you do sometimes get a glimpse of the mind. But you never get a glimpse of the soul. To you the soul appears to be an empty word that is meaningless. When you hear the word soul no ripples arise in you. This word creates restlessness in you. Lust or passion is associated with the body. Lust is gross just like your body. The body looks for lust. The body calls for its counterpart in the other. One shore always remains incomplete without the other. Both male and female seek one another. Both male and female are complimentary energies. Male and female are two shores for life energy to flow. Just as a river cannot flow without the two shores, so too life cannot flow without the male and female energies as two shores! These are two energies that complement one another. Separate from each other they remain despondent. Both male and female remain incomplete without each other. At a gross level this is essential. The union of two energies is momentary. For a moment the two bodies merge into one another. However this happens only for a moment. And after this union a great despondency descends. This separation after the dissolution is painful. You think this union is all. This physical union brings separation and pain. Certainly the union of the body is a momentary happening. That which is gross cannot merge with another gross. Really gross can never merge or meet. Gross has its limitation. If you try to unite two blocks of ice these can never merge into one another in their gross form! And the moment the two blocks of ice melt and become fluid like, they can certainly merge into one another. Ice has a boundary. Water has no boundary. The moment you are fluid like all boundaries disappear! Human body is frozen like ice. And mind is fluid like water. Ice has limitation. Water flows beyond boundaries. Yet still water has its limitations. You can mould the mind the way you want. This cannot be done with the human body. A child is born in a
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Hindu family. Take him to a Muslim family. Now you can condition the child. The body cannot change. You can condition the mind of the child. But you cannot condition or change the body. The mind will become Muslim. There is no way to change the body. That will remain connected to its origin. The child may not even remember that he was ever a Hindu. As far as the mind is concerned it can become a Hindu or a Muslim or a Christian. Such is the freedom of the mind. Mind is fluid like. It goes on changing each moment. Today you may like one person. Tomorrow you may not like the same person. One who was the center of you life once! One without who the sun ever rose and never set! Things have changed now. That person is no more significant for you. That person does not create any ripples in your being any more. Such is the nature of the mind. And such is the understanding of those who remain within the four walls of the mind. The fluidity of the mind is unique. Human body demands lust and mind requires love. However the fluidity of the mind is unique. One moment it is fluid like and the next moment this fluidity is no more. Body can be bought, not the mind. Body is gross. Mind is somewhat conscious. Mind has the glimpse of awareness. However, it is just a glimpse. Mind seeks love. Mind seeks someone who is ready to sacrifice and surrender unconditionally. Mind wants to give itself to someone. When beyond boundaries two minds meet, that which flows in between is love. That which attracts below mind is lust. Yet still there is an existence beyond mind. Beyond mind there are no boundaries. Only an infinite sky exists. The ice has melted now. Water is evaporating. And as the steam arises it disappears beyond a certain level. The soul is like steam. You get a glimpse of it sometimes through the body and at other times through the mind. However, these glimpses are only fading examples. Who can demand the soul? The body demands another
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body. This union is short lived. So too, mind seeks another mind. The realm of the mind is still deeper. Body seeks another body. The union is short lived. Mind can go a little further. Mind even aspires to go a little far. Mind claims love to be eternal. If you have really known love, you will come to know this. Body may disappear but love lives on. Why to seek that which is short lived? When there is darkness, all of a sudden there is lightening. Lightening is fragile and short lived. And after lightening darkness deepens! In the realm of sorrow, happiness comes for a fraction of a moment. And then the sorrow and suffering become even more intense. The soul does not recognize love as conceived by the mind. Mind is fluid like. Today this flows towards this one and tomorrow its path changes. And then it loves someone else. Mind cannot be trusted beyond a certain extent. When the mind is in love it makes promises of trust. The nature of the mind is ever changeable. It goes on changing. Mind is flowing. Soul seeks the eternal. The joy that overflows when the soul recognizes the answering soul, is Bhakti. When love transcends its boundaries of finiteness it attains a new texture and it enters the eternal realm. Thus begins Bhakti. Soul has no boundaries. The reach of the body is short lived. Mind goes a little far. Bhakti is eternal. Through the body lust is born. Lust is gross. Through the mind you get a glimpse of love. Love is somewhat fluid like. Soul seeks eternal. Soul seeks the formless. Bhakti is the union of formless to formless: HkfDr fujkdkj ls fujkdkj dk feyu gSA
Imagine you are in your room. All windows and doors are closed. No light! No breeze! No sound of the chirping of birds can really enter within. This is how the body is. Now you open the doors and windows. And as soon as the doors and windows are open the light, breeze, sounds of the birds, and the fragrance of the flowers enters. This is the realm of the mind. You get a glimpse of the infinite sky. This is how the mind is. Still you are in the
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mind. A little free, yet still in a cage of finiteness. Now you have decided to come out of the room. You are not getting the glimpse of the sun alone. Now the entire sun is showering on you. Now the breeze is not coming to you instead the breeze surrounds you. Now you are one with the sound of the birds. You are one with the breeze. You are one with the sunlight and rays. You are one with the entire existence. Now try to understand these sutras. Try to understand these meditatively and lovingly. Your logic will not take you into the inner realm of these sutras. Now: vFkkrks HkfDre~ O;k[;kL;ke%
Now begins the explanation of Bhakti. Why is this word ‘athato’ or now? Thus or now is the unique way of beginning something sublime. Up to now we have spoken so many things. We spoke of the body, mind, soul and many such other things. All these have been a prelude. Bhakti is not something that is spoken once and that is all. The explanation of Bhakti continues and will continue until every individual seeks Bhakti within him. We have seen the realm of the mind as well. Now therefore let us speak of Bhakti. All of a sudden the explanation begins. This is unique about Indian scriptures. Nowhere else a scripture begins with ‘now therefore’. This seems incomplete. It seems as if something was going on before this explanation. And this explanation is just in the middle. So too begin the Brahma Sutras of Badrayan. The sutra begins: vFkkrks c`ga ftKkL;ke%
It seems something is missing. And that which is missing is the beginning. And this explanation is just in the beginning. The scripture is already in the process. These are the pages from the scripture of life. This is not for those who are not yet free from the realm of the body and all that concerns the body. This is not for those who are not yet free of the body and the mind. The sage leaves these two realms right there. And therefore
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begin these sutras. If you are not yet free from lust and all that relates to the body and also all that relates to the mind then you are not yet ready for these sutras. If love still interests you then you are not ready for these sutras. Still the search for God has not yet begun. Still if you are either the body or the mind then you cannot understand these sutras. I am not interested in your words that you want to know the secrets. I can see all that is going on within you. This does not mean these sutras are for the older ones. These sutras are for the one who has reached the last realm in the process of transformation. Bhakti is the ultimate. Bhakti is for those who are free from the realm of the body and mind. The West thought this as incomplete. It appears the beginning is missing. And the East thinks these sutras are for older persons. Both have missed the essence of these sutras. There is a difference between an old and a mature person. Even a younger person can be mature enough to understand ‘The Secrets of Bhakti’. Sometimes a person can attain to maturity even in his youth. Suddenly a child jumps from a seed stage and becomes a tree. The question is of awareness, not age or anything else; therefore, these Secrets of Bhakti! These sutras are not any definition or description. It is like the one who has tasted the sweet fruit. What will he do? He will enjoy. He will go on narrating to others. He may start singing the glory. You will try to correlate your experiences with those who have experienced themselves. It is like you want to enter the temple. Yet still you have not yet entered the temple. This is an effort to bring the taste of being in the temple to those who have not yet been to the temple. For such people there can be no definition. Definition can only happen between those who know. Therefore this explanation! Definition can complete in a sentence or so. But the explanation is something different. Explanation is always longer. And through explanation we only give a glimpse. Explanation is
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true to some extent and to some extent it is not. It is so because when a learned one speaks to an ignorant one he speaks the language that he can understand. When a Buddha has to speak to those who have not yet attained to enlightenment he has to use their language. If Buddha uses his language then he cannot make his message understood. In order to make the people understand the sage has to use the language of the people. Then it can no more remain a definition. Instead, it will become an explanation. Narad says: vFkkrks HkfDra O;k[;kL;ke%
Therefore because of intense desire to know Bhakti, the sage begins the explanation of Bhakti. The first narration explains Bhakti as the utmost expression of love towards God. I had explained earlier, lust is the beginning of the journey and the ultimate flowering is Bhakti. But to reach Bhakti you have to pass through love. This is why Narad says, “Bhakti is prem swaroopa.” The nature of Bhakti is that of love. On one side of love is lust and on the other side is Bhakti. Love is connected to both lust and Bhakti. If any explanation is to be given of lust, love has to be the way. And also if Bhakti has to be defined, love has to be the medium once again. Love is in between the two. Love bridges both lust and Bhakti. Love is the balance between the two. If those who have known ‘The Secrets of Bhakti’ have to explain these secrets to the one who does not know the language. Then besides love there can be no other way. Nothing can be said about lust. Also nothing can be said about Bhakti either. Love is the only thing that we can speak. Love is the only way for this explanation. Bhakti is opposite to lust. If we have to use the language of lust then we can say that Bhakti is not lust. This is a negative way of saying. Then what is Bhakti? Narad continues: HkfDr ije is`e Lojwik gS AA
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This is an important condition. If Narad had said just prem swaroopa then one can conclude that Bhakti is love. However, Narad put a condition and the condition is explained with the word prem. Narad says, Bhakti is param prem swaroopa. In love lust still remains to some extent However, in Bhakti lust is no more. In lust there is the trace of love. That is why one remains entangled in lust. Maybe there is even one percent love in lust. And this one percent renders a new texture to lust. This one percent love gives a new expression to lust and hides its ugliness and gives an indication of its utility. Both lust and love are connected to one another. Therefore love is not pure love. There is still a trace of lust in it. When lust leans towards love it gets defiled. And when love leans towards lust it gets sanctified. Love lends its nature to lust. Therefore, Narad says Bhakti is pure gold. It is therefore: HkfDr ije is`e Lojwik gS AA
Only this much for now! Now the journey is alone! Alone you have to enter these sutras. My energy field surrounds you. Eti Narad Bhakti Sutra! Or now begins ‘The Secrets of Bhakti!’