Hari
OM
Application - that is what 'Workings-days' are about!
The Narada Bhakti Sutra is our guide for a while… the
nature of Love (with the capital 'ell') and a full exploration of it. As
always, you are encouraged to seek out the full text from Chinmaya Publications
(links in side-bar); but for those who prefer e-readers, this version is recommended. Whilst awareness and interest can be
raised by these posts on AV-blog, they cannot substitute for a thorough reading
and contemplation...and practice!
We
now move into section three of chapter one in the Narada Bhakti Sutra. These
divisions are not, strictly, present in the original writings; they have been
presented as a way of grouping related concepts and sutraani. The flow of the
text is such that there is a logical progression of understanding, though every
sentence is completely devoted to Devotion (Bhakti). 'Sections' are merely
adaptations for clarification. The first contained pure aphorisms - statements
of what is Bhakti. The second described the unique qualities of Bhakti. Now, in
the third, we find definitions of Bhakti.
tLl][ain
vaCyNte nanamt_aedat! .15.
Tallakshanaani
vaacyante naanaamatabhedaat ||15||
Its (Bhakti's) characteristics are being described
now, due to the existence of different opinions.
This
sutra declares itself quite clearly. There have ever been, and will ever be,
varying views on matters of philosophy. Sri Narada, the ultimate authority on
this subject, is acknowledging this. The essential, core, characteristics never
change, in fact. However, each teacher will find one or other aspect to
emphasise, for precisely the reason that he or she wishes to differentiate their
teaching from another's. Whilst at an academic level this is fine and even
appropriate, it can be very confusing for students. Particularly those who are
only making initial researches and wondering at the apparently very different
forms of devotion. Bhakti, that Divine, capital 'ell Love, is an elusive
critter! It refuses to be fully 'penned' by our paltry attempts at language.
That our words fail in its definition does not prevent our continued striving
to use this medium in the communication of Love; this inevitably leads to
variances and emphasis on this or that aspect. Therefore, Sri Narada here is
asking the serious student to consider all
the varied views as they stand in order to achieve as close to a full picture
as is possible.
pUjaid:vnurag
#it paraZayR>.16.
Puujaadishvanuraaga
iti paaraasharyaH ||16||
"In the worship of the Lord with deep Love and
firm attachment," thus declares the son of Paaraasharya (Sri Veda Vyaasa).
It
is worth noting at this point that "Veda Vyaasa" is more a title than
a name. This will be discussed separately at a later date. The term vyaasa
means 'collector' or 'gatherer', thus in this context the person is a collator
of the Vedas. The latest of the vyaasas was Krishna Dwaipayana, son of
Paaraasharya and great-grandson of the mighty sage, Vashistha. As a general
rule then, when 'veda vyaasa' is used, this is the person being referred to.
Here, though, Sri Narada actually states 'the son of…' so there can be no
ambiguity as to the source of this particular aspect given for Bhakti.
According
to VV, there must be the deepest and most anchored attachment to the Lord in
order to be said as expressing Bhakti. By stating 'in the worship…', it is
indicated that every action must be considered as worship; one cannot develop
the deep and abiding devotion spoken of here without continued thought and
practice. Through our deeds, our thoughts, our speech - in every aspect of
living - the Lord must not be forgotten. In this way, life itself becomes the
altar of devotion, our bodies become as temples. Bringing together all the
power of emotion and adoration for the Higher into our daily focus is the
aspect of Bhakti which is emphasised by VV. In order to ensure we know the
value of this worship, the use of technical 'aids' in the form of lamps, bells,
chants and so on bring a focus and add a beauty and grace. To have
devotion/bhakti, we must have focus; with action focused on bhakti, our lives
become puja/worship in the every day.
kwaidi:vit
ggR>.17.
Kathaadishviti
gargaH ||17||
"A
great attachment to listening to the stories of His glories, etc (is
bhakti)", according to maharishi Garga.
Garga
Muni is said to be the sage who named Sri Krishna. Given that one of the
greatest stories of the Sanatan Dharma literature arose as a result of the life
of this avatar, it is fitting that Garga-ji considered listening deeply and
contemplatively (shravanam) upon such texts as being Bhakti.
Note,
here, that both these Masters talk of attachment. In Vedanta do we not seek
non-attachment? Yes we do… however you are reminded that we are looking at
Bhakti as a 'tool' through which we can work towards that final non-attached
state. As we are, in our current condition, the idea of letting go of much in
life can cause some tension in some… even palpitations for others! We do not
realise how attached we have become to anything until asked to let it go for
more than just a moment or two. In order to build release, there has to be
something to which we can attach a greater value and affection. In VV's case,
he asks us to consider everything we do as worship and in that worship, serve
and Love. In Garga's case, replacing the nonsense of much which is touted as
'entertainment' with the pure enchantment of stories of manifestations of the
Higher is the suggestion. In this way, supplanting ever-more pure and
spiritually gratifying attachments for our baser, materialistic ones, sets us
on the path to the goal of moksha - the great liberation.
If
VV considered the physical aspect of Bhakti as devotion, then Garga thinks of
speech as the prominent aspect of Bhakti. From these two things alone you may
begin to understand that there are also methods of devotional practice to suit
different temperaments and circumstances. Those folk who are restless and need
to be 'doing stuff' would find action as worship very beneficial. Those who
like to access their emotion through listening and chanting are likely to be
drawn to the recitation of the scriptures.
