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
move into Chapter 4 section 2, which has only two sutraani and is a
continuation of the qualifications of a dedicated bhakti saadhaka, but now at
the higher level of saadhana. I
Yaae
vedanip sNNySyit kevlmiviCDÚanurag< l_ate.49.
Yo
vedaan-api sannyasyati; kevalam-avichcchinna-anuraagam labhate ||49||
(further) he who renounces even the Vedas; who gains a
pure unbroken flow of devotion…
There
is a shloka in the Vivekachoodamani of Adi Shankara which echoes this sutra;
अविज्ञाते
परे तत्त्वे शास्त्राधीतिस्तु निष्फला ।
विज्ञातेऽपि
परे तत्त्वे शास्त्राधीतिस्तु निष्फला ॥ ५९ ॥
avijñāte pare tattve śāstrādhītistu niṣphalā |
vijñāte'pi pare tattve śāstrādhītistu niṣphalā || 59 ||
The study of the Scriptures is
useless so long as the highest Truth is unknown, and it is equally useless when
the highest Truth has already been known.
Whether in Bhakti marg or Jnaana marg, the highest end of saadhana
is that the saadhaka, to become saadhu, must realise the message of the
shaastra and in doing this find that these too can be renounced. In the case of
Narada-ji's rendition, using the term 'Vedas', it is not just the words, but
also all the ritualistic actions and studies also. This does not mean that the
sadhu is no longer to engage in these things - but he must have found that
place within whereby it is understood that there is no doership… no more
"I" am doing saadhana, "I" am worshiping, "I"
know this and that much… and so on.
The very rituals which have been used to bring one's focus to bear
can, in fact become a burden to the serious seeker; it is possible to place a
value in the actions of worship beyond their 'tool-worthyness'; it is more than
possible to become vain in the gaining of knowledge and seek status from it.
The Shankara shloka tells us that even the tools are worthless to us
unless we seek to apply them to their specific purpose and lift ourselves to
realisation. Then, on attaining such, those tools are seen for what they are;
the cabinet, once we have built it, means we no longer require the saw or
hammer. However, the cabinet, now
existing, can be put into use - even as a home for those very tools. The sadhu,
knowing their true value, may still seek to keep the tools handy and use them
every so often, but their purpose now is for maintenance and support.
What happens when we have succeeded in releasing our vanity? Why we
can slide into the river of Love! The mind is ever immersed in the chant of OM.
There is no difference between the sadhu and the True Self. This river of Love,
once discovered, can never be lost again. The sadhu wishes to remain immersed
there. This a rare state. In most cases
it is not constant flow, for the vestiges of ego may still linger and thus the
Love only comes in drips and drabs also, as the seeker still attaches to the
body, mind and intellect. It is encouraging to the saadhaka, though, to be told
by the great Master Sri Narada (and many others) that there is a place of
fullest tranquility and aware connection which is worth working towards. It
requires the practices laid out in the various methods of the Masters. The
steps laid out in this text are but the method for the Bhakta who seeks to live
the Divine Life of Devotion. Whichever path is chosen, the end result is that
the seeker will cross the barrier which currently hide our True Nature from us…
Sa trit s trit slaeka<Staryit .50.
Sa tarati sa tarati salokaam-staarayati ||50||
...he crosses, indeed he crosses. He
helps others also to cross.
The reason each generation has vedantins and bhaktas is because
Masters have deigned to offer hope and guidance towards the ultimate goal of
Self-Realisation. The Masters of the craft of meditation, who have the Supreme
Knowledge, find the Love strong and need to share it. Having achieved the
Liberty of Love Divine, having become oneself a Master, there comes an
imperative to spread that Love in one form or other. Even those sadhus who
remain in contemplation high in the mountains are sharing… for their thoughts
are wholly engaged with the Divinity and thus are adding to the balance of Love
in the world. Others may seek to serve others it what may seem mundane tasks.
They no longer have ego about status of work and will seek a way to assist
those who need it most. Still others become the Sat Gurus of the world, the
true teachers of the Truth. These Sat Gurus do not push themselves forward in a
force of ego. They do, however, ensure that those who would be taught are each
in their own turn able to deal with the rigours of spiritual life. Their
devotees may then seek to bring their Gurus to the awareness of a wider
audience, but the Guru is unattached to such matters. All they care for is
correct and thorough guidance of their devotees so that others may come to
experience the Love Divine… and they, themselves, are examples of the Ocean of
Love. All who have the privilege of sitting with such a Master cannot fail to
feel the waves of the Love emanating from him. Or her. Realisation is not
gender-based!
