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Re: Narada Bhakti Sutra
> Subject: Bhakti is nod-dualistic
> From: p.mattsson@nesterc.neste.fi (pontus mattsson)
> Having read the Narada Bhakti Sutras my conclusion is that his view of
> Bhakti is essentially non-dual. Please comment.
I'm glad somebody brought up Narada Bhakti Sutra. I really like
this work and was looking forward to discussing it, but many people
around me haven't read it, as it isn't a very commonly cited work.
> He says:
> #2. Bhakti is intense love for God
> #3. In it's intrinsic nature this Divine love is immortal Bliss.
> I think Narada underlines this in sutra #30:
>
> "Narada says that spiritual realization is its own fruit"
>
> This beatiful recursive definition tells us that love is the path, love
> is truth, and love is the final goal that is God that is the Self that
> already is.
I disagree with the translation here. The default subject of the sutra
is given in sloka 1 "athAto bhaktim` vyAkhyAsyAmaH" -- so whenever an
explicit subject isn't given for a verse, it must be referring to bhakti
only. So, when sloka 30 comes along "svayam` phala-rUpeti brahma-kumAraH",
the subject is also bhakti. This can be shown in the context of the previous
verses too. Slokas 16-18 give definitions of bhakti according to Vyasa,
Garga, and Sandilya Munis. Then in sloka 19, Narada Muni establishes his
definition of bhakti. Then sloka 20 reconciles the definitions. Slokas
21-22 give the example of the gopis as pure devotion. Slokas 23-24 speak
of false devotion and warn against it. Then #25 comes along and praises
pure bhakti again, extolling it above karma, jnana, and yoga. Number 26
"phala-rUpatvAt" establishes bhakti as the "fruit of all endeavors". Then
Sloka 28-30 describes various opinions on the source of bhakti. Here Narada
Muni establishes his view in sloka 30, that bhakti is its own fruit. So,
after that verse by verse analysis, we see that bhakti is its own fruit.
Now, the question may arise : Is this non-dualistic, dualistic, or what?
Well, since bhakti is its own fruit, we can see that bhakti is both the
means and the end; bhakti is a sadhana and also a result. This very well
supports the dualist's conclusion that bhakti continues even in the liberated
state. The definitions of bhakti given in this sutra require diversity.
But, just looking at this much doesn't do Narada Muni justice. This can
be seen in Slokas 38-41. #38 "mukhyatas tu mahat-kRpyaiva bhagavat-kRpA-leshAd vA"
shows that bhakti is gained through "mahat-kRpa" (the mercy of great souls)
primarily, but also through "bhagavat-kRpa" (God's mercy). In a related
verse in the Bhagavatam (1.19.36), Srila Prabhupada comments "The conclusion is
that to get the ... help of a bona fide spiritual master means _to
receive the direct help of the Lord Himself_". So, even though there is
difference between the great soul and the Lord, still their mercy
is the same. This is explained again in NBS #41. NBS #40 shows that the
Lord's mercy is required to get the mercy of great souls. There is a
related verse in the Caitanya Caritamrta, Madhya-Lila
bhramANDa bhramite kona bhAgyavAn jIva
guru-kRShNa-prasAde pAya bhakti-latA-bija || 19.151 ||
which explains that it is a very fortunate living entity that, after being
carried by karma throughout the entire universe, achieves the mercy
of Guru and Krishna, and thus gets the seed of bhakti. The Lord gave
Dhruva his mercy not directly at first, but rather through Narada Muni
who gave Dhruva the mantra of 12 syllables; similarly with Prahlad and
many other devotees. Narada Muni has been so instrumental in all these
great pastimes, as a special agent of the Lord's mercy, and he is always
acting as a servant of the Lord.
Similarly, Narada Muni's definition of bhakti in #19 makes it clear that
the devotee's interest is only to please the Lord. By making one's
desires one with the Lord's, one sees "jivera svarUpa haya kRShNera
nitya-dAsa". Prabhupada often spoke of dove-tailing all one's activities
in Krishna consciousness. Krishna gave the message to Arjuna "mAm anusmara
yuddhya ca" -- remember Me and fight.
So, Narada Bhakti Sutra supports the diversity, but also supports the
oneness of interest, mercy, etc. Prabhupada wrote in his Bhagavad-Gita
commentary (18.54) "In the absolute conception, there is no difference
between the served and the servitor; yet the distinction is there, in
a higher spiritual sense ... In that stage of existence [brahma-bhuta],
the idea of becoming one with the Supreme Brahman and annihilating one's
individuality becomes hellish ..." So, the oneness of quality, etc. is
there in this Absolute relationship, but the difference in quantity, role,
etc. is also there and blissful. This is called acintya-bheda-abheda-tattva,
inconceivable oneness and difference.
As a note, I really like the examples Narada Muni gives. The only
direct example he gives is of the gopis of Vrindavan (21-22). He
explains that questions like caste, wealth, etc. don't arise among
devotees, since "yatas tadIyaH" ("...they [devotees] belong to the Lord")
(72-73). I think it was Srila Bhaktisiddhanta who said that there is
only one gotra -- Acyuta-gotra. Narada Muni also gives the views of
various acaryas (16-18) in bhakti and then establishes a long list of
them too (83).
These verses are especially nice
sarvadA sarva-bhAvena nischintair bhagavAn eva bhajanIyaH || 79 ||
sa kIrtyamAnaH shighram evAvirbhavaty anubhAvayati bhaktAn || 80 ||
"Those who are free of doubts should constantly worship the Supreme
Lord with all their hearts."
"When He is glorified, the Lord swiftly reveals himself to His
devotees and allows them to know Him as He is." (Translation of
Satsvarupa dasa Goswami and Gopiparanadhana dasa).
References:
Narada-Bhakti Sutra. Translation & commentary by His Divine Grace A. C.
Bhaktivedanta Swami Prabhupada and his disciples (Satsvarupa dasa
Goswami, Gopiparanadhana dasa Adhikari, Dravida dasa Brahmacari).
Copyright Bhaktivedanta Book Trust International.
Bhagavad-Gita As It Is. Translation & commentary by His Divine Grace A. C.
Bhaktivedanta Swami Prabhupada. Copyright Bhaktivedanta Book Trust
International.
