Chapter 1 — Bhakti Sutra

Now, therefore, we shall expound Bhakti (devotion).

That (devotion), verily, is of the nature of supreme Love of God.

And it is of the nature of Nectar (Amrita).

On attaining it (this supreme love) man becomes perfect, immortal and (fully) satisfied.

By attaining which (divine love) he does not desire anything else, neither grieves (over any loss or death of dear ones) nor hates anything, does not indulge in sensual pleasures, nor does he feel any urge (for the acquisition of material things).

By knowing which man becomes intoxicated (or overjoyed) peaceful and completely immersed in the enjoyment of the Bliss of the Atman.

Bhakti (supreme love) is not of the nature of lust (desire), because it is of the form of renunciation.

On the contrary, control of desires means the resignation to the Lord of all worldly and scriptural activities.

(Nirodha also means) single-minded devotion to the Lord and indifference to all that is antagonistic to Him.

Unification or exclusive devotion or singleheartedness means the giving up of all supports.

By “indifference to all which are hostile to Him” is understood the performance of these secular and dharmic activities which are congenial to Him.

Let a man protect the scriptural teachings even after his spiritual realisation becomes well established.

For, otherwise there is the risk of a fall.

Social customs and practices also may be followed in like manner, to the same extent only (as scriptural injunctions). But eating, drinking, dressing should be continued as long as one wear this body.

The >b>characteristics of Bhakti are described variously on account of difference in viewpoints (according to the different schools).

Vyasa, the son of Paaraasara, is of opinion that Bhakti consists in attachment to worship of God and other similar acts.

The sage Garga thinks that Bhakti consists in talks of His glory and greatness and the stories of His various sports and the like.

The sage Sandilya thinks that it must be without hindrance to the enjoyment of bliss in the Atman.

But Narada is of opinion that the essential characteristics of Bhakti are the consecration of all observances and activities through complete self-surrender to the Lord and extreme anguish in the event of forgetting Him.

There are such and such instances. (Examples do exist of such perfect expression of Bhakti. So, it is. So, it is.)

As for instance, in the case of the cow-maids of Vraja or Brindawan.

Even there (the love of the Gopis), there is no particular reason for forgetting the glory and greatness of the Lord.

A love without it (the sense of greatness of the object loved — “the Lord’’) is simply a passion of a woman towards her paramour.

There i.e, in that illicit love there can certainly never be happiness of the other.

It (supreme devotion) is again higher than action, knowledge and Yoga.

Because of its being of the nature of the result or fruit of all these.

(Devotion is higher than the others), because God hates egoism and loves humility.

In the view of some, knowledge (of the object loved) alone is the means to attain (devotion).

Others are of opinion that there is mutual dependence between knowledge and devotion.

Bhakti is its own fruit—thus opines Brahma Kumara (Narada) the son of Brahma.

For it is seen to be just so in the case of the king, home and dinner.

Not by that (by mere knowledge of things) does the king become king, nor does the hungry man become satisfied.

Therefore, the path of devotion alone should be adopted by those who desire salvation.

The Teachers have sung (as follows) about the means (for the culture) of devotion.

Devotion to God is attained by abandoning all sensual pleasures and all attachment to sensual objects.

By uninterrupted worship (success is attained in the practice of devotion).

(Bhakti develops) from listening to and singing of the attributes and glories of the Lord, even while engaged in the ordinary activities of life in the world.

But it (devotion) is obtained chiefly by the grace of great men or through a slight measure of Divine grace.

The company of the great souls is again difficult of attainment, is unapproachable and is infallible or unfailing in its effect.

The company of the Great Ones is obtained by the grace of God alone.

Because there is no difference between the Lord and His devotees.

Let that alone be practised, let that alone be practised.

Evil company should be certainly given up by all means.

Because it is the cause of lust, anger, delusion, loss of memory, loss of intellect and total ruin.

Though they (evil tendencies, lust, anger etc) rise only in the form of ripples in the beginning, they become like an ocean as a result of evil company.

Who crosses, who crosses the Maya? Only he who avoids all contact with such objects of senses as are likely to inflame passions, who resorts to a great spiritual soul and serves Him and who is free from mineness or idea of possession.

He who resorts to a solitary and holy place, he who roots out worldly desires or bonds, transcends the three gunas and gives up all ideas of acquisition and preservation.

He who renounces the fruits of his actions, and who renounces all actions goes beyond the pairs of opposites (such as pleasure and pain, good and bad, heat and cold).

He who abandons even the Vedas, even the rites and ceremonies prescribed by the Vedas and obtains undivided and undiluted and uninterrupted flow of love towards God.

He (verily) crosses (Maya), he crosses (this ocean of Samsara, all limitations), he helps mankind to cross (also).

The nature of love towards God is inexpressible in words.

Just as the taste of a dumb man.

But (that love or devotion) manifests itself in a fit receptacle (in a qualified person only) at some place or time.

It (divine love) is devoid of all attributes, devoid of all desires, expanding every moment, continuous, most subtle and of the nature of inner experience.

Having once attained that, (the devotee) sees only his object of devotion, hears only about Him, speaks only about Him, thinks only of Him.

Secondary devotion is of three kinds according to the qualities, Sattva, Rajas and Tamas and according to the distinction of the aspirants, the afflicted, the seeker after knowledge, the self-interested.

Each preceding one (kind of devotion) is more conducive to the highest good than the one succeeding it.

The practice of devotion is easier than other methods (in the attainment of salvation).

Because it (devotion, love) does not depend on any other proof, as it is proof of itself.

(The path of devotion is easy) because it (devotion) is of the nature of peace and supreme bliss.

The Bhakta should feel no anxiety about worldly concerns, as he has consecrated himself, the world as well as the Vedas to the Lord.

Till Bhakti is developed one must not neglect to observe social customs and ceremonies. One should surely perform them but only the fruits of all social activities are to be surrendered to the Lord.

Stories or description of women, wealth, atheists or enemy should not be listened to.

Egoism, hypocrisy and other vices should be given up.

Having once dedicated all activities to God, he (the devotee) should show (if at all) his desire, anger, egoism, etc., only to Him.

Love and love alone such as that of a devoted servant or a wife, which transcends the three forms mentioned before (in Sutra 56) should be practised.

Those who have one-pointed devotion to God for His own sake are primary.

Conversing with one another with a choking voice, with hairs standing on end, with tears flowing from their eyes, they purify their families as well as the earth (the land which gave birth to them).

They (such devotees) impart sanctity to places of pilgrimage; render actions righteous and good and give spiritual authority to scriptures.

(For) They are full of Him.

(On the advent of a devotee) their forefathers rejoice, the Gods dance in joy and this earth gets a saviour.

Among them (the devotees) there is no distinction based on caste, learning, beauty, family or birth, wealth, observance or profession and the like.

Because they are all His own.

No controversy ought to be entered into.

For there is plenty of room for diversity in views and no one view, based upon mere reason, is conclusive in itself.

(For the attainment of Bhakti) the teachings of scriptures that promote devotion should be constantly meditated upon and actions that rouse devotion should be performed.

One should not waste even half a second, as all the time one has for meditation is the little that remains after what is spent in experience of pleasure and pain, desire, gain etc.

Virtues like non-violence, truth, purity, compassion, faith, in the existence of God and Vedas and other excellences of character should be strictly cultivated and protected.

The Lord alone should always be worshipped by one whole-heartedly free from all cares and anxieties.

Being thus invoked or glorified, He (the Lord) manifests Himself, and blesses His devotees with realisation.

Only love of the absolute, eternal truth is the greatest; this love indeed, is the greatest.

Bhakti, or Divine Love, though in itself one only, manifests itself in the following eleven forms: (1) Love of the glorification of the Lord’s blessed qualities, (2) Love of his enchanting beauty, (8) Love of worship, (4) Love of constant remembrance, (5) Love of service, (6) Love of Him as a friend, (7) Love of Him as a son, (8) Love for Him as that of a wife for her husband, (9) Love of self-surrender to Him, (10) Love of complete absorption in Him, (11) Love of the pain of separation from Him.

Thus, the teachers of devotion Sanatkumara, Vyasa, Suka, Saandilya, Garga, Vishnu, Koundillya, Sesha, Uddhava, Aruni, Bali, Hanuman, Vibheeshana etc., proclaim unanimously in this strain, without fear of the carping criticisms of men.

He who believes and has faith in this auspicious teaching expounded by Narada becomes endowed with Bhakti and realises the most beloved Lord, attains the most beloved Lord.