Pragmatic Bhakti Sutras

Pragmatic Bhakti Sutra, Shlokas 81 - 84 (FINAL)

Shloka 81:त्रिसत्यस्य भक्तिरेव गरीयसी , भक्तिरेव गरीयसी ||८१|| Tri-satyasya bhaktireva gariyasi, bhaktireva gariyasi. त्रिसत्यस्य (trisatyasya) - of the three truths; भक्तिरेव (bhaktireva) - devotion indeed; गरीयसी (gariyasi) - is superior; भक्तिरेव (bhaktireva) - devotion indeed; गरीयसी (gariyasi) - is superior. Devotion indeed is superior to the three truths. Devotion indeed is superior Narad Ji now wants to drive home the point. Bhakti is the highest, love for Bhagavan is the highest. Bhakti will give us the highest realization and perception of Bhagavan.  The term "trisatyasya" emphasizes the timeless and absolute truth of this concept - it's a truth that transcends the past, present, and future, standing resolute in all aspects of existence. Narad Ji remnids us that the Supreme Lord is the ultimate and unchanging truth across all periods of time. He also reinforces the importance and superiority of Bhakti as the most beneficial spiritual practice. In the Ram Charit Manas, we come across an illuminating discussion in the Uttar Kand. Here, the wise crow Kaagbhusundi describes Bhakti as a priceless gem - the 'Chintamani'.  According to Ramcharitmanas, Kaagbhusundi is a crow who possesses great wisdom and divine knowledge. He has the unique ability to recount the story of Lord Rama, a form of the Supreme Being. Kaagbhusundi is considered one of the few characters who is eternally free from the cycle of birth and death. He was born as a Brahmin in one of his previous births and was named Kaagbhusundi due to his intellect and knowledge. Kaagbhusundi is a Sanskrit name that can be broken down into two parts: 'Kaag' and 'Bhusundi.' 'Kaag' in Sanskrit refers to a 'crow,' and 'Bhusundi' is derived from the root word 'Bhus,' which means 'to exist' or 'to be.' So, 'Kaagbhusundi' could be translated roughly as 'the crow who continues to exist' or 'the one who exists in the form of a crow.'  However, due to his arrogance, he disrespected his guru and was cursed to be reborn as a crow. Despite his curse, he was given a boon by Lord Shiva to retain his knowledge and wisdom across all his future lives. In the form of a crow, Kaagbhusundi continued his spiritual practices and devotion towards Lord Rama. His persistent Bhakti (devotion) led him to receive divine vision and wisdom. His most significant contribution is his discourse to Garuda, the eagle mount of Lord Vishnu, where he explains the power and significance of Bhakti. Kaagbhusundi plays a key role in the Ramayana, signifying the power of devotion, and his story also emphasizes the importance of humility in spiritual growth. Kaagbhusundi beautifully portrays how this gem of Bhakti can light up the darkest corners of ignorance and remain unscathed by worldly distractions. (Uttar Kand, Doha 120) "जो सो रत्न जन जीवहिं धारा। न सपनेहुं दुख ताहु उचारा।।"  He, in whose heart dwells this gem (of devotion), does not utter a word about pain even in his dreams. However, this precious gem of Bhakti cannot simply be acquired by human effort alone. It is a divine gift, granted only through the grace and kindness of the Supreme Lord. This echoes the teachings of Bhagavad Gita, where Lord Krishna stresses the importance of Bhakti and how it paves the way for spiritual enlightenment.

Pragmatic Bhakti Sutra, Shlokas 76 - 80

Shloka 76: भक्तिशास्त्राणि मननीयानि तदुद्बोधककर्माणि करणीयानि॥ ७६॥  bhakti-śāstrāṇi mananīyāni tad-udbodhaka-karmāṇi karaṇīyāni. भक्तिशास्त्राणि (bhakti-śāstrāṇi) - scriptures of devotion; मननीयानि (mananīyāni) - to be contemplated upon; तदुद्बोधककर्माणि (tad-udbodhaka-karmāṇi) - actions that lead to understanding; करणीयानि (karaṇīyāni) - to be performed. The scriptures on devotion should be contemplated upon, and the teachings should be practiced diligently. Narad Ji instructs us to read the scriptures on bhakti very carefully and reflect upon the teachings and practice the teachings consistently and with conviction. Shravana, Manana, and Nididhyasana are three important stages in the process of spiritual practice and self-realization in Hindu philosophy. Shravana: Shravana refers to the stage of listening or hearing. It involves the study and listening to the teachings of spiritual texts, scriptures, and the wisdom of enlightened beings. During this stage, one actively seeks knowledge and understanding of spiritual truths. It is through shravana that one becomes familiar with the principles, concepts, and guidance presented in the scriptures. Manana: Manana means contemplation or reflection. After gaining knowledge through shravana, one engages in deep reflection, contemplation, and analysis of the teachings. It involves internalizing and assimilating the knowledge intellectually. By constantly contemplating on the teachings, one clarifies doubts, resolves contradictions, and develops a deeper understanding of the spiritual truths. Manana helps in internalizing the knowledge and making it a part of one's worldview. Nididhyasana: Nididhyasana is the stage of deep meditation or profound contemplation. It goes beyond intellectual understanding and involves sustained and focused meditation on the truth realized through shravana and manana. During nididhyasana, one dwells on the knowledge gained and tries to directly experience and realize it at a deeper level. This stage is marked by intense concentration, absorption, and contemplative practice. Nididhyasana leads to a direct experiential realization of the teachings, resulting in spiritual transformation and liberation. When it comes to devotion, we're not just talking about the theories and techniques. It's about experiencing that deep connection with the divine, where devotion and Vedanta come together as one.

Pragmatic Bhakti Sutra, Shlokas 71 - 75

Shloka 71: मोदन्ते पितरो नृत्यन्ति देवताः सनाथा चेयं भूर्भवति॥ ७१॥  modante pitaro nṛtyanti devatāḥ sa-nāthā ceyaṁ bhūr-bhavati. मोदन्ते (Modante) - Rejoice; पितरो (Pitaro) - Ancestors; नृत्यन्ति (Nrityanti) - Dance; देवताः (Devatah) - Deities; सनाथा (Sanaatha) - Protected; चेयं (Cheyam) - This; भूर्भवति (Bhoorbhavati) - Earth Becomes. When such a pure devotee is born, their ancestors rejoice, the divine beings in heaven dance in joy and this earth itself becomes sanctified. Such a pure devotee has such a powerful impact on everybody around them and the whole Earth. Prahalada, Mirabai, Hanuman are some of the examples of such great devotees who are cherished and revered by everybody. It's important to note that by "ancestors," we're not just talking about a devotee's biological parents. We're talking about all the people who've tried to live a spiritual life in the past. These ancestors feel a sense of fulfillment when they see a devotee experiencing the ultimate love for Bhagavan. It's as if all their hard work and sacrifices have paid off in this one person who has found the truth. Such a person, filled with love and truth, becomes the perfect example of what we should all aspire to be. They are the outcome of a long journey of spiritual evolution. The Earth, in this context, is considered as the wife of Bhagavan. So, when a devotee, who is like a hero, comes to her rescue, it's like she's reunited with her Lord. This devotee stands against all the negative forces that harm the Earth and promotes a more moral, ethical, and humane way of life. Just like waking up from a dream liberates us from its illusions, when a true devotee discovers the ultimate truth, it brings a sense of freedom to everyone around them. They constantly share their joy and understanding with others, hoping to bring light into their lives. And that's their sole purpose - to help others see the truth and live a better life. This is what prophets, saints, and wise people have always done. They form a sort of spiritual fraternity, working together to make the world a better place. In the Ramcharitmanas, Uttara Khanda, Lord Shiva tells Parvati:"सुनु उमा सुख भए सजजना। ते जनम कुटुम्ब जहाँ जना।।" "Listen, Uma, blessed is the family, and happy are the good people, where a devotee of Lord Ram is born." In this verse, Lord Shiva is emphasizing the power and glory of being a devotee of Lord Ram. According to him, the birth of such a devotee not only blesses their family but also brings happiness and honor to the world. Shloka 72: नास्ति तेषु जातिविद्यारूपकुलधनक्रियादिभेदः॥ ७२॥  nāsti teṣu jāti-vidyā-rūpa-kula-dhana-kriyādi-bhedaḥ.  नास्ति (Nasti) - There is no; तेषु (Teshu) - Among them; जाति (Jati) - Caste; विद्या (Vidya) - Knowledge; रूप (Roop) - Beauty; कुल (Kul) - Family; धन (Dhan) - Wealth; क्रिया (Kriya) - Deeds; अदिभेदः (Adibhedah) - Etcetera differences. Among such saints, there is no distinction based on caste, knowledge, beauty, family, wealth, deeds, and so on. This verse emphasizes the spiritual principle that in the realm of devotion to Bhagavan, material distinctions hold no value.  Let us remind ourselves of what Shri Krishna said in the Bhagavad Gita (9.22): अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते | तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् || 9.22 || ananyāś cintayanto māṁ ye janāḥ paryupāsate teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham To those who are constantly devoted and who worship Me with love, I give the understanding by which they can come to Me. In their hearts, I live, and from within them, I guide them.

Pragmatic Bhakti Sutra, Shlokas 67 - 70

Shloka 67: भक्ता एकान्तिनो मुख्याः॥ ६७॥  bhaktā ekāntino mukhyāḥ. भक्ता - devotees; एकान्तिनः - whose one and only goal is the Lord Himself; whose single pointed devotion towards the Lord is for its own sake; मुख्याः - primary  Devotees whose sole, single goal is the Lord Himself and whose single pointed devotion towards the Lord is just for the sake of devotion, are the best devotees. Narad Ji has already described Ananya Bhakti and Shri Krishna has also emphasized the importance of such single minded and unalloyed devotion. Here Narad Ji is reiterating the fact that devotees with such ananya bhakti and are devoted to God only for the sake of Love are the best type of devotees who are very dear to God. Ananya bhakti is the primary requirement for achieving God’s divine grace and to reach this, we have to prepare ourselves and purify ourselves. This process has been described by Narad Ji so far in the Bhakti Sutra. And Shri Krishna has also taught us the whole process in the Bhagavad Gita. A point to note is that, as explained by Shri Krishna, we can progress in the path of bhakti yoga by focusing on the form of Krishna. There are many artistic renditions of His form and it is advised to pick any one form and then focus our minds on that form. It is better than having a thousand forms and getting distracted by the various differences, etc. There is a very profound statement made by Krishna in the Srimad Bhagavatam(11.14.21):भक्त्याहमेकया ग्राह्य: श्रद्धयात्मा प्रिय: सताम् । भक्ति: पुनाति मन्निष्ठा श्वपाकानपि सम्भवात् ॥ २१ ॥ bhaktyāham ekayā grāhyaḥ śraddhayātmā priyaḥ satām bhaktiḥ punāti man-niṣṭhā śva-pākān api sambhavāt bhaktyā — by devotional service; aham — I; ekayā — unalloyed; grāhyaḥ — am to be obtained; śraddhayā — by faith; ātmā — the source of our soul; priyaḥ — the object of love; satām — of the devotees; bhaktiḥ — pure devotional service; punāti — purifies; mat-niṣṭhā — fixing Me as the only goal; śva-pākān — dog-eaters; api — even; sambhavāt — from the contamination of low birth. Only by practicing unalloyed devotional service with full faith in Me can one obtain Me. I am naturally dear to My devotees, who take Me as the only goal of their loving service. By engaging in such pure devotional service, even the dog-eaters can purify themselves from the contamination of their low birth. Even unfortunate people who are born in families with tamasic gunas and who inherit the practice of sinful activities can at once be purified by the potency of pure devotional service. Such service must have Shri Krishna as the only goal (man-niṣṭhā), must be rendered with full faith (śraddhayā), and must be one pointed and without any selfish motivation (ekayā).

Pragmatic Bhakti Sutra, Shlokas 63 - 66

Shloka 63: स्त्रीधननास्तिकवैरिचरित्रं न श्रवणीयम्॥ ६३॥ strī-dhana-nāstikavairicaritraṁ na śravaṇīyam. स्त्री-धन-नास्तिक-वैरि-चरित्रम् - the descriptions of women, wealth, atheists and enemies; न - not; श्रवणीयम् - should be listened to The seekers of divine love should not hear stories or engage in discussions of sex, riches, atheism and enmity towards anyone. There are two worlds, one is the outer world, made by God using the five elements and one is the inner mind of our mind and its illusions and delusions. The inner world determines our experience of the outer world. That is one of the main reasons we need to practice vairagya or detachment so that we can stabilize and purify our inner world. As long as our inner world is not stabilized and purified, it will get aggravated when put in contact with sensory objects from the outer world. For example, let us say a person is trying to quit drinking alcohol and trying to control their mind. Then one day the neighbor comes home and brings a bottle of alcohol with them and starts consuming in front of this person. At this point, the person who was trying to control their mind so far, now finds it extremely hard to do so and will most likely give in to the temptation. That is one of the main reasons that we are instructed to avoid kusanga and maintain satsanga.  Let us remember Shri Krishna’s warning:यततो ह्यपि कौन्तेय पुरुषस्य विपश्चित: | इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मन: || 60|| yatato hyapi kaunteya puruṣhasya vipaśhchitaḥ indriyāṇi pramāthīni haranti prasabhaṁ manaḥ The senses are so strong and turbulent, O son of Kunti, that they can forcibly carry away the mind even of a person endowed with discrimination who practices self-control. Thus, Narad Ji tells us that we should not only avoid bad company, but also avoid listening to or discussing topics that will prevent the mind from stabilizing and establishing itself in God to progress on the spiritual path. Just like we apply wax coating to automobile and machinery to prevent it from getting rusted, in one of his lectures, Swami Chinmayananda says that we should apply ‘Narayana Oil’ to our mind so that it also doesn’t get rusted or impacted by the various negativities of the material world. abhimāna-dambhādikaṁ tyājyam.  अभिमान-दम्भ-आदिकम् - pride, vanity, and such other vices; त्याज्यम् - should be given up Pride, hypocrisy, vanity and similar negative qualities should be abandoned. Shloka 64: अभिमानदम्भादिकं त्याज्यम्॥ ६४॥