Aatmaavrajanam: Narada Bhakti Sutra

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Here Endeth The Lesson

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!

Chapter Ten; Section 2 the Teachers - Attainment Promised.

We are at the final suutra of the text and in it Narada-ji makes of himself the 'third person', humbly acknowledging the Higher Authority.

Ya #d< nardàaeKt< izvanuzasn< ivñisit

ïÏte s _ai´man! _avit s> àe:q< l_ate

s> àe:q< l_ate #it.84.

Ya idam naarada-proktam shivaanushaasanam vishvasiti

Shraddhate sa bhaktimaan bhavati saH preshtam labhate saH preshtam labhate iti ||84||

He who believes and has faith in this exposition, given out by Narada as taught (commanded) by Lord Shiva, he gains the Love of God and attains his objective; yes he attains his goal.

The conclusion of all masters, and more particularly here, of Narada-ji who is handing down the message directly for the Lord Himself, is that those who are prepared to adhere to there belief and are solid in their faith cannot fail in the spiritual quest.

This verse is given as a form of promise and an emphatic one, at that, using repetition to underscore the point of it all.

There it is then. Find first the spark of Love within you. Nurture it with the water of bhajans/hymns, feed it with satsanga/group discussion, fertilise it with puja and japa, continue its propagation with the teachings of the masters. Build within yourself the temple of Love Divine; live the philosophy of Unity in Creation. Having read and listened to those who expound the teachings, do not bemoan the lack of Love in your life… act upon the knowledge gained, apply the methods and principles, practice the skills, discover the change within yourself and note how this reaches out and effects the world around you.

You cannot 'fix' the world - you can fix yourself. In doing so, you may surprised to find that the world, or at least the part of it in which you experience, improves too. Love spreads. Be the Love Divine.

Here ends the Narada Bhakti Suutra… the teaching. Go forth and make it your own.

Those Before Us

Hari OM

Application - that is what 'Workings-days' are about!

Chapter Ten; Section 1 - The Teachers; Aachaaryas of Bhakti

Narada-ji again utilises a single suutra to name the masters of devotion.

#Tyev< vdiNt jnjLpinmRya> @kamta>

Kumar-Vyas-zuk-zai{fLy-ggR-iv:[u-kaEi{fNy-

Zae;aeÖvaéi[-bil-hnumiÖ-_aI;[adyae _aKTyacayaR>.83.

Ityevam madanti janajaLpanirmahaaH ekaamataaH

Kumaravyaasa-Shuka-Shandilya-Gargavishnu-Kaundinya-

Shesh-Odva-Aaruni-Bali-HanumadVi-bhiishan-adyo bhaktyaavaachaaryaaH ||83||

Thus declare they, who are fear not others' prattling, in their unanimous opinion;

(Sanat) Kumaara, Vyaasa, Shuka, Shandilya, Garga, Vishnu, Kaundinya,

Shesha, Uddhava, Aaruni, Bali, Hanuman, Vibishana, etc., those teachers of Devotion.

Heedless of criticism, truly wise men stand up for Truth; filled with conviction, they cannot and will not mince matters, or 'polish' Truth just to make others feel comfortable. Truth, in fact, is often something perceived as 'inconvenient'! The great teachers will not succumb to peer pressure and will hold to their theories… and how often they are proved correct, sometimes well after their death. Society is not very good at accepting wisdom if it tells it what has always been told, or posits new theories which still points to the Old Truth, which requires some effort in making adjustments in order to best survive.

Common sense surely dictates that, if we can read the ancient writings of such teachers as these, some from untold centuries ago, and find their revelations and instructions to be as pertinent and fresh as if they were written yesterday, then we ought to be paying attention… does it not?

Truth is Eternal, it fades not, neither does it perish. The reason we can be faced with ourselves, as if in a mirror, through these writings, demonstrates the Truth of the philosophy and methodology offered there for making the efforts of improvement. What is more, due to the scientific nature of Sanskrit culture, many teachers over the years have taken up 'the experiment of life and worship' and have all, as one voice, come to the same conclusion. Love is All.

They didn't just theorise, they lived and breathed and were examples of that Truth. Who were they? Twin sons of Brahma-ji, the Kumaaras constantly chanted 'Hari sharanam', Vyaasa the great poet and author, Shuka who wrote the Srimad-Bhagavatam, Shandilya and Garga who wrote many suutras on Bhakti, Vishnu-rishi the historian, Kaundinya the ruler who came to understand the path and benefit of deep meditation and the role bhakti plays in this. Then Shesha the serpent upon who Lord Vishnu reclines, Uddhava who was friend and devotee of Sri Krishna; Aaruni who revealed the joy of 'the secret lover', Bali who was the epitome of surrender and ritual, Hanuman the great soldier-servant of Sri Rama, Vibhishana who remained righteous and loyal to Rama (Truth) throughout his brother Ravana's terrible reign.

Today is Sri Ramnavaami - may the blessing of the Lord be with you all!

Modus Operandi

Hari OM

Application - that is what 'Workings-days' are about!

Chapter Nine; Section 2 Fruits of Love Divine; Modes of Approach to Bhakti

Here, the Guru waxes fully lyrical and a single sutra conveys no less than eleven ways to approach the Love Divine.

Gua[mahaTMyasi´-êpasi´-pUjasi´-Smr[asi´-daSyasi´-

sOyasi´-vaTsLyasi´-kaNtasKTya-Tminvednasi´-tNmytasi´-

prmivrhasi´ @k-xaPyekadzxa _avit.82.

Gunamaahaatmyaasakti-ruupaasakti-puujasakti-smaranaasakti-daasyaasakti-

sakhyaasakti-vaatsalyaasakti-kaantaasakti-aatmanivedanaasakti-tanmayataasakti-

paramaviharahaasakti eka-dhaapyekaadashadhaa bhavati ||82||

Love for the glorifying of His qualities; Love for His Divine Form; Love through ritual; Love through remembrance of Him; Love through spiritual service;Love through friendship with Him; Love Him as your own child; Love Him as your spouse; Love Him as the Totality; Love Him as yourself (Oneness); Love Him as if in the pangs of separation. Love is One only, expressed in eleven modes.

Straightforward? Let us look at each in a little detail.

Glorifying - exactly as Narada-ji has been doing throughout this text and he and many other great sages did when they travelled around their country; talk only of the Lord, chant his name regularly and loudly. Narada is known for only ever chanting 'Naaraayana, Naaraayana, Naarayana…' everywhere and at every moment when not engaged with others for purpose of teaching or transaction. In the modern world, this might be viewed, at best, as eccentric and, at worst, lead to incarceration! We can still live internally this way however. Watch your thoughts and when they are not to be engaged with the purpose running life, let them be only thinking upon the Higher.

Divine Form - every Hindu home will have at least one murti (statue) of their chosen form of the Higher; but we must build a murti within ourselves also and it is to this that we can more readily attach our wandering thoughts. This is why the Higher appears in a recognisable form for us throughout the ages - although It Itself has no form. It knows we are weak and useless critters if we do not have something to visualise!

Ritual - the performance of puja is beneficial to help us feel closer to the Lord. We can attend temple/mosque/church etc and have the priests perform the service as an intercession on our behalf; but in sanaatana dharma, each household can, and should, perform their own family pujas. This is why there is a murti kept in a sacred space in each home.

Remembrance - japa; the repetition of the many names given to the Higher; this is different from the glorifying part, insofar as this is purely for the seeker and held private, whilst the glorifying permits us to interact with others in the process.

Service - in the way of servant and master. This is where the karma-yoga comes in handy! Let each act be as if offering it to a revered one; let there be purity and sanctity in one's daily living, knowing that the Master sees all.

Friendship - talk with your Lord; bare your entire being before Him… allow for His answers.

Child - many devotees find it easier to relate to Baby Krishna or Baby Rama and thus pamper Him, with sweets and milk and fruits offered in puja.

Spouse - it is understood that in the Lord, there is no gender, but also that if one is male, then the female can be visualised and vice versa. Thus, if it suits and it is the method which appeals most, Love the Higher in the form of husband/wife; but not in the carnal sense. Rather, in the sense of familiarity, comfort, solace and so forth.

Totality - complete surrender before the Higher, but also being prepared to defend It, is what is required in this concept of Love. Here, we can see the need for jnaana-yoga emerging. To accept the concept of a Totality of Existence means we have to have taken up the philosophical side of devotion and no longer wish to simply perform blind ritual.

Oneness - absorption into the Totality; now we find that Bhakti differs not from Jnaana in the ultimate goal; absolute dissolution of the small ego and immersion in the Sat-Chit-Aananda.

Separation - have we not all, at some point in our life, experienced the pain of being separate from someone we love dearly. A parent, a sibling, a friend… the angst can feel like a physical pain in our hearts. If one is truly engaged to the Lord, this is how we must feel at any moment we forget to chant His name or look in His direction and give a smile.

In this way Bhakti builds towards the very same goal as Jnaana; it is a process of bringing our ego into line and replacing it with the Self which we must at first recognise, in our limited way, as a physical God and which, through that process and adding in knowledge, raise ourselves ever closer to Divinity, a glorious enlightenment of our being-ness.

Waver Not

Hari OM

Application - that is what 'Workings-days' are about!

Chapter Nine; Section 1 - Fruits of Love Divine; Greatness of Supreme Love.

A little anecdote to begin this week, demonstrating the benefit of True Devotion.

Sri Narada was walking through a forest and came upon two sadhus singing the praises of the Lord. When they saw the great sage approach, they beseeched him to ask Bhagavan when He would give them darshan (vision) of Himself. Narada-ji meditated and came back to one man with the answer that he needed to take one hundred more births before receiving darshan. That fellow became dejected and wondered aloud as to what was 'the point of making such effort in this life then? May as well leave this forest life!' To the other bhakta, Narada-ji gave the message that he had even more than the hundred to return and that he would have to go back through some other forms such as leaves on tree and the like. This second fellow jumped with joy, surprising both the sage and his disgruntled companion. He told them he was delighted because, 'God at least knows who I am and that my efforts thus far are acknowledged. What is more, darshan will be mine with continued good efforts.' … in that moment itself, Bhagavan saw the Love in the man and gave darshan immediately.

It is examples such as this which prompt Narada-ji to now extol Bhakti-marg;

iÇsTySy _ai´rev grIysI _ai´rev grIysI.81.

Trisatyasya bhaktireva gariiyasii, bhaktireva gariiyasii ||81||

Of the three 'truths' (paths), devotion alone is the greatest; (indeed) devotion alone is the greatest.

The greatest Master of Bhakti makes an emphatic statement! This is to be expected, one might say. It could be seen as being rather totalitarian; but it also shows the very nature of devotion. There can be no compromise if we are to reach a goal, no matter what hurdle is put before us. Find a path and stick to it!

Interesting is the vocabulary used in this sutra, though. By using the term 'truths', the Guru could also be referring to the three states of consciousness (waking, dream, deep sleep), or the three periods of time (past, present, future). In doing this, for those who are prepared to ponder deeply on this teaching, it can be found that any who practice in any of the other saadhanas, at any time in their practice and in any state they find themselves, can approach bhakti. It can be the base from which their other saadhanas arise. It alone is a path that anyone can follow, at any time and in any physical or mental circumstance, regardless of environment or challenges. This is its special glory.

Thus we can see that Love conquers all! It behooves a Karmi, or a Jnaani, to keep touching base with the 'feeling' of the Lord, whereas a Bhakta can remain only on that path and still gain from it. That said, any great and beautiful philosophy has no enduring significance if it is not practiced in daily life. Grow into it and in the end come to experience it directly; if not all the promised joys arrive, we will at least find life a little lighter and brighter from the practice.

What does it mean, 'practice'? Narad-ji does not leave the student waving in the wind. The next section tells of different ways to approach Bhakti.

Sight Unseen

Hari OM

Application - that is what 'Workings-days' are about!

Chapter Nine; Section 1 - Fruits of Love Divine; Greatness of Supreme Love. If we surrender well and seek appropriately, what is it that we can expect in return?

s kITyRman> zIºmevaiv_aRvit Anu_aavyit c _a´an!.80.

Sa kiirtyamaanaH shiighram-eva-avirbhavati anubhaavayati cha bhaktan ||80||

When invoked, He indeed reveals Himself and makes the devotee realise His absolute nature Divine.

Something all who love the Lord would desire, surely, is 'darshanam'; a visitation; a vision. This is what is hinted at here. Saints and sages throughout history - in all faith structures - have spoken of experiencing such phenomena. The modern mind is inclined to brush such experience aside now; seeking rational explanation such as 'over emotionalism' of the subject or a set of environmental circumstances which resulted in a play of light to trick the eye and so on.

Even if such explanations could be applied, does this make less the experience to the experiencer? Of course not. However, we are not talking imaginations, insanities, or mysterious anomalies here. There is sufficient documented evidence, certainly in Sanskrit history, to support the significance and proper presence of darshan. Until one has experienced for oneself, however, it can admittedly seem rather fanciful.

What we have been learning in these suutras though, is that the desire must be genuine, it must be fervent and regular, and there must be an full surrender of our ego. Dropping the little self, the Big Self grants us grace of vision.

When we worship with our sincere prayers and open heart, our mind focused, there is an opening within us which becomes filled. It is not that we were ever without that presence, but now we release it from the bondage we hold it in with our daily life and misperception of the world as being other than ourselves. The Aatman is ever with us, hidden by our ego and other physical equipments with which that ego identifies. The Aatman is only waiting for us to drop our individuality and release it. It is this Truth which manifests as the image we most desire to see. This is again where bhakti comes very close to jnaana. In fact, those on jnaana-marg can benefit greatly from leaving the intellectualism of that path for a while and sitting only in devotion. It is often said that these are the two wings which fly us to the Ultimate. In trusting that our teachers, the lineage of teaching, holds validity, we must throw ourselves upon that thread of history and call sincerely to that Divinity to reveal itself to us.

The greatest bhaktas who have been prepared to put in the hard work and let go of a much to surrender and reach this experience will have their reward. For the majority, though, there remains the attachments of the external world; this is why it is rare for such experiences to occur. This does not mean that one ought not to practice the stated saadhanas. They too will provide a level of peace and self-control which can only be beneficial in life… and there is always that glimmer of a possibility that darshan will be ours.

Be The Light

Hari OM

Application - that is what 'Workings-days' are about!

Chapter Eight; Section 2 - Obstacles and Remedies; Cultivate Devotion. The key virtues having been indicated, there is and extension of thinking on the matter;

svRda svR_aaven iniciNttE_aRgvanev _ajnIy>.79.

Sarvadaa sarvabhaavena nishchantitair-bhagavaaneva bhajaniiyaH ||79||

Always free from all mental anxiety, the Lord alone is to be invoked and sought after, with all factors of our personality.

Again the Guru is clear; there is no room for anything other than whole-hearted immersion in the path of devotion. Release the worries and warts of life unto Him. In the Bhagavat Gita, Sri Krishna says "fly unto Him for refuge with all your being O Bharata; by His Grace you shall obtain "Supreme Peace and the Eternal Abode." In the Bible, Yeshu says "come unto me, ye who are heavy laden, and I shall give ye rest."

Go in surrender to the Higher with all your heart and being. Call upon Him, through prayer, through song; lie before Him with your heart open and pour it out to Him… not, though, with angst. Sarvadaa - always and at all times, sarvabhaavena - regardless of conditions, nishchantitaiH - in a calm and serene manner, Bhagavaaneve - seek the Lord alone.

We do go to our various places of worship and believe we are calling upon Him; but it is the bhajana of ego! Always from the place of "I" and "my" for, instead of calming the mind as we enter worship, we bring with us all the weight of our lives and sit in states of agitation and emotion. In this clouded state, where is the Divine to enter? The saadhaka, understanding this, will no longer say 'saadhana is too difficult', but accept that the change must begin within, that s/he alone can make that first step upon the path and all subsequent steps will become easier, the greater the surrender. This capacity to invoke is already in each one of us, but we either misuse it or are blind to it altogether due to the obstacles within ourselves.

Prayer or invocation (bhajana) should be from all levels of our personality. There must be no fence or guard against complete surrender to the process. At all times, in all our parts, must we be able to give only our best to Him. Our offering unto Him can and must include service of others and letting our every action be a sign of the Love Divine. Let our acceptance and surrender to that Divinity shine forth from us and let our lives become the very hymn of praise.

Decide - or Decline

Hari OM

Application - that is what 'Workings-days' are about!

Chapter Eight; Section 2 - Obstacles and Remedies; Cultivate Devotion. Having pointed out that after thought must come action, what are some attitudes and values which can create the favourable conditions for living the Life Divine?

Aih<sasTyzaEcdyaiStKyaidcairÈyai[ pirpalnIyain.78.

Ahimsaa-satya-shaucha-dayaastik-yaadi-chaaritryaani paripaala-niiyaani ||78||

Virtues like non-injury to others, truthfulness, cleanliness, compassion, faith in the Lord etc. should be consistently cultivated.

Without right thinking (vichaara), right conduct (aachaara) is not possible. The virtues of conduct can only be cultivated if the intellect has taken up proper enquiry and prepared the mind of the seeker. Aachaara of an individual can be changed and beautified only through vichaara. It is worth noting, though, that if the aachaara is lacking, then the vichaara will also become dulled and less fruitful. It's a two-way thing.

Those who succumb to vaasanas - those deeply planted grooves our the jiiva's history - and live according to desires and instincts are likely to find that it not only affects their life, but their thinking capacity also. It becomes 'too hard'. There is an awareness that perhaps there is a better way to live life, but the cycle of self-destruction has its vice-like grip and intelligent thinking is soon submerged again. Let us not even talk in terms of the Divine at this point. We all are familiar with the problems caused in society by poor behaviour patterns; often these are centred around the very activities which can bring the communities together, but for one reason or another, control is lost. There are the obvious things of drink and drugs and excess food and such like, but there many subtle and much more individual 'hooks' also. Secret little lusts which may not affect others, but certainly ruins us when it comes to living as fully-fledge human beings. Even the best of us will have something which distracts us from the path of total spiritual commitment.

Neither are the virtues highlighted here by the Guru particular to one group of people, or nation. These are universal. The make for a better society, regardless of whether one has spiritual desires or not. This is why these are the rules which are used in counselling the world-over - one does not have to have a faith in God as such; but a faith in the highest human standards is equal to it.

For our purposes here, however, it is being made clear that to unfold spiritually, one must 'clean up one's act'. Ahimsa is not simply about 'non-kill' but is about non-intention of harm. If we have a sour and uncharitable thought about anyone, we are, by intent, causing harm. Thus the call to ahimsa is about control of our thoughts and turning them only to Love. Satyam is also not simply about 'telling the truth' - always desirable - but about being congruent within one's personality. To cheat ourselves is the worst kind of lack of truth there is. We must 'come clean' about what distracts us and seek to eradicate this warp within us. Only then can we begin to properly understand others and their plight. Compassion is something which can come naturally to some, but for others, there is work to be done. Only when we automatically and instinctively feel the pain of another and reach out to assist in whatever way we can, without thought for ourselves or any return, can we truly be compassionate.

Then, as spiritual seekers, we must at all times find ways to sit in and with spirit. Reading scriptures or other inspirational works, utilising prayer and meditation and singing the praises of our Beloved… here we can be as creative as we wish.

Carrying out the actions can help to focus the mind; but if the mind is not strong, the actions will become weaker and fall away also. At the bottom of all this is the Will, the 'sankalpa shakti'; power of determination to become the change we wish to see in the world.

It Starts Now

Hari OM

Application - that is what 'Workings-days' are about!

Chapter Eight; Section 2 - Obstacles and Remedies; Cultivate Devotion. Sri Narada expands on the urgency of starting along the path.

Suaodu>oeCDala_aaidTy´e kale àitúyma[e ][axRmip VywR< n neym!.77.

Sukha-duHkhet-chhaalaabha-adityakte kaale pratikshyamaane kshanaardhamapi vyartham na neyam ||77||

Waiting for a propitious time, when pleasure, pain, desire, profit, etc. are not troubling you - even half a second should not be wasted.

Although such a thing does not exist in Sanskrit grammar, one can almost sense the presence of an exclamation mark at the end of this sentence! The Guru is impatient that the student should be also impatient to begin, without any further consideration or justification as to why not.

The text has drawn the student to the point where the idea that there can be a truly great goal in life beyond the merely physical and, with the last suutra, has shown the exact beginning for the student to begin walking the path. "Now get on with it!" thunders the teacher. Every moment of saadhana can yield its reward, if intelligently undertaken. Even, it must be said, some discussions faced of the sort warned against a short while ago may be worth the engagement if for no other reason than to test our learning, skills and depth of faith - but we ought to know when to retreat gracefully in order not to damage what has been hard won.

For many seekers, beginning the practices in earnest is a difficult step. This is why it is so often found that there are various 'explanations' given as to why genuine saadhana has not yet been established. The simple fact of the matter is that 'life happens' and even after commitment to the path of your choosing, there will be obstacles and ambushes along the way. The difference is that, in taking up this saadhana, dealing with those conundrums is different; not necessarily easier, but clearly we cope better and move through them more quickly, rather than getting bogged down. Indeed, it is quite often found, when on the path, that situations which once would have stymied us become little more than inconveniences… or not 'situations' at all! If we keep waiting for things to get better, for time to arrive to begin, it never will. This is the unfortunate truth. Start now! Strive hard and with good cheer! No matter the stresses and strains, they will ease in the practice of bhakti and/or jnaana.

Waste not even half a second. Now is the hour.

This Way

Hari OM

Application - that is what 'Workings-days' are about!

Chapter Eight; Section 2 - Obstacles and Remedies; Cultivate Devotion. The first section of this chapter exhorted the need for discretion for the sadhaka when in comes to stating one's position against another's stance. Now, the chapter shifts into 'how to' mode.

_ai´zaôai[ mnnIyain tdud!baexkkmaRi[ kr[Iyain.76.

Bhakta-shaastraani mananiiyaani tadud-bhodaka-karmaani karaniiyaani ||76||

Books on devotion should be reflected upon and their instructions must be pursued diligently.

A clear, unambiguous instruction! Here, the paths of bhakti and vedanta-jnaana are very similar indeed.

There are many texts upon the subject of choice and in the case simple love, the place to read is the Puraanas (stories of saints and sages); but in the case of Divine Love, the place to read is the Upanishads. Depending on the level of attainment thus far for the student, something can be found from each of these sources in order to rise higher.

In the Puraanas there is sufficient inspiration to live the path of devotion. The enchanting life-histories of great devotees add steam to the mounting enthusiasm of a bhakti-sadhaka. It was told to us in earlier suutras that the measure of a Bhakta's advancement is taken in terms of their identification with their Beloved Lord. The very essence of love is seeking our identity with the Lord in a spirit of selfless service to that Beloved. The bhakti texts explain one's total identification with the Infinite. These are to be read and reflected upon, again and again… not just a single reading, note! As one develops, there is always something more to extract in meaning and value.

Key among the texts would be the Srimad Bhagavatam in which we find the history Sri Krishna in Vrindavan and the tale of the devotion of the gopis, highest among them Radha-ji. We read of the submissions and sacrifices made in the state of Love. To contemplate deeply upon the examples given is to deepen our love, broaden our embrace and heighten the desire to reach for the Eternal Truth ourselves.

In the spiritual vocabulary, 'manan' suggests the reflections upon the Upanishad declarations (i.e. mananam - cogitation/reflection/contemplation). More specifically, it means to reflect upon the declarations of the Rsis. By incorporating the word here as 'mananiiyaani', it is expanded to embrace the bhakti texts whilst pointing to the need to consider jnaana through Upanishads as worth following also - when one is ready.

This suutra could stand alone in answer to the question of the eager student as to "HOW to grow into this Love Supreme?!" For not only is it said that one must read and contemplate, but that it necessary to 'carry out the instructions' … that is to say, put into practice what is learned. Actions which will engender and nourish Love are to be played out; they must be carefully chosen, diligently cultivated and sincerely practised. Thus we find in this single sentence the completeness of saadhana! Both mental and intellectual qualities are called upon, quickly followed by the physical transformation of the concepts with, perhaps, all the necessary readjustment of one's behaviour in the world. Applying the mind (vichaara) and the transformation in action (aachaara) is the essence and motivation given.

In starting the new life of devotion no seeker should wait 'for the right time', or a more favourable circumstance to trigger it. The time to start is the minute you think of it. Here and now!

Going Beyond

Hari OM

Application - that is what 'Workings-days' are about!

Chapter Eight; Section 1 - Obstacles and Remedies; Avoid Arguments. The first suutra of this section made clear that we ought to be discerning and 'pick our fights' wisely; that is to say, don't seek to enter debate where there is no likely outcome that satisfies both parties. The next suutra says further;

bahuLyavkazTvadinytTvaCc.75.

Baahulyaav-akaashat-vaada-niyatat-vaacha ||75||

(vain arguments are to be given up) because there can be endless, diverse views and all mere arguments become ultimately inconclusive only.

An affirmation of the aforesaid futility of debate where all sides are certain of their views and not prepared to give ground to commonality.

A sincere devotee should not argue simply because there is some validity to be found in all views and all parties will have their logical examples and 'proofs'. If you put five people into a darkened hall containing an elephant and ask them to describe what they find, each will be at a different part of the creature and can only describe their part of the whole - one the trunk, another the tail, yet another the leg, fourth the ear and fifth the underparts. Each of them would actually be correct - for as far as they could reach. Unless one had the ability to find their way around and over the entire beast, none would hold the complete description of that whole.

In the same way, the physicist of today says that the world of matter is all the play of the positive and the negative electric charges. The biologist claims it is nothing but evolution. All the scientists have their area of speciality and some of it to a wide degree - but not one of them has the whole and complete answer to 'life, the universe and everything', no matter how much they may try to convince us otherwise. Each aspect is definitely a truth, but none of them are The Truth.

Trying to understand the Brahman by argument is impossible. Argument is at the intellectual level alone. Only on transcending the intellect is The Truth, the Supreme Reality, comprehended as the Higher Consciousness.

To transcend the intellect, the maddening circumference of our whole personality must be controlled, disciplined, transmuted and transcended. We must resist the temptations of the flesh, fight down the fallacies of the mid, and soar above the persuasions of the intellect. Fighting them all down, we move towards the Centre of Consciousness, where alone the experience of Divinity is possible. Reality is not confirmed by argument, since reason, a product of the intellect, is not conclusive in realms beyond physical phenomena.

Spiritual experience is beyond the intellect - it is that by which all else is known, that which is behind all thought, which is the Consciousness behind all experiences. "I am not in them, they are in Me"…"Though I am with you in every thought, you know Me not for you are preoccupied with your physical passions"… This great Reality, Krishna, the Aatman, the Infinite, the Self, is being indicated here - and the devotee is warned; arguments cannot prove It, rational thinking cannot reach It.

How then to cultivate this Love Supreme?

Hold Your Peace

Hari OM

Application - that is what 'Workings-days' are about!

Chapter Eight; Section 1 - Obstacles and Remedies; Avoid Arguments. Having spent some time being advised of what it is to travel in the Higher Planes of Beingness, the text now takes us back into the saadhana, the means of working towards such exalted heights ourselves.

Vaadae navlMBy>.74.

Vaado naavalmbyaH ||74||

Vain disputation and discussion should not be entered into.

Understanding the essential divinity of all Masters, the devotee must not indulge in controversial discussions. Unless one is oneself a master of the shaastras, one is not benefited by, nor will benefit other, with uncontrolled, prideful disputations on philosophical declarations.

The nature of Truth is such that it can never be proved by argument alone. By argument, neither an atheist can prove 'there is no God', neither can a sage prove 'there is a God'. It is only in the inner experience as we lift ourselves from the limited, little hide-out of our intellect, when we disengage it from its bondages with the objects, emotions and thoughts, and rise to the heroism of a greater living, only then, released from this tiny well of existence, can we have at least a vague suspicion of perhaps a possibility of the existence of a Greater Reality.

So long as we are embedded in flesh, hibernating in the midst of sensuous sorrows and vaasanas, basking in the brilliant warmth of some intellectual fireworks, or remaining encrusted with the prison-house of the body, mind and intellect, nothing can be understood or experienced of the Truth. Since nothing can ever be proven by arguments, let us leave them. Let us LIVE the path, that in itself becomes its own unquestionable proof.

Certainly, when in a discussion with equal minds, it is possible to put forth the tenets of philosophy and the supporting texts and such like, but it is also incumbent upon us when we embark on such, to accept that the other party may put forth their own views and also find it within us to pare back the ego aspects of debate - which so readily jump forward! - in order to at least acknowledge the there are differences of opinion and that as long as neither party is hurt or infringed upon in any way, then each may proceed with life in the framework of their choosing. For the bhakta, that is to devote his or herself only to living according to the scriptures and guidance of the Guru in order to keep a focus on the Higher, and live life to the best that can be done. To lose time in arguing where one is never going to be 'heard' will only cause distress to oneself, and strife to another and risks bringing about conflict which harms all. This is discussed further in the next suutra.

No Prejudice.

Hari OM

Application - that is what 'Workings-days' are about!

Chapter Seven; Section 2 - The Glory of The Sage; Glory of the Perfected. Looking in from the outside, it can seem odd to us that there is no strict hierarchy among the ranks of the Realised ones…

naiSt te;u jaitiv*Aêpkulxni³yaid_aed>.72.

Naasti teshu jaati-vidyaa-rupa-kula-dhana-kriya-adi-bhedaH ||72||

Among them, there are no distinctions based upon caste, culture, beauty, family, wealth, or profession.

Among the men of realisation in the various periods of history, whether Christ, Ramakrishna Paramahansa, Vivekananda, Buddha or Shankara, whether Ramanuja or Madhwa, among all these saintly masters there would have been no distinctions ever entertained by them. They would see only Love, with no division or prejudice such as we regularly face in our pluralistic world. How often in each day do we hear words of opposition? It is ever there, within families (jealousies and possessiveness), within communities (boundaries…), within nations (borders and cultures). We are constantly faced with 'the different' and for most, the easiest way of dealing with those perceived differences is to be spiteful, angry, violent.

This is the nature of Mankind's behaviour in the world perceived as being made up of many separate components and whilst each person is identified and locked into their perception of themselves according to the BMI, the ego-self. Once a person begins the climb to the more tranquil heights of philosophical understanding, though, these distinctions start to drop away and, instead, the things which unite all the items and beings of the world become more obvious. Gradually, at the culmination of such practice, in the state of Realisation, it is found that there are no separations after all; it is discovered that All are One and equal. How so?

ytStdIya>.73.

yatastadiiyaaH ||73||

For they are of His own nature Divine.

On reaching a clear understanding of the nature of Divinity, one does oneself take on that nature. A Bhakta now recognises all others as expressions of The Lord - indeed as extensions of his or herself. To the Sant-Bhakta, the One Lord alone is ever-present whether he chooses to play among the poverty-stricken, or with the artists, scientists… or other saints and sages.

From their standpoint, the whole universe is an expression of the One Reality and, therefore, whatever the declarations of the Great Ones, irrespective of the faiths they advocated or the language they spoke and the style in which they presented the concepts - they all thundered the One Truth that there was, is and ever will be but One Self.

Distinctions exist only for those who have not reached the peaks of philosophical understanding. The truly great realise that all belong to That and exist in That alone.

Thus, among those supreme devotees, there are no distinctions as to which of them is possibly a greater man of Realisation; all of them belong to That because each saw only That. Questions of 'who is the greatest bhakta' exists not among those very men… but yet may be asked by those of us who fall short and who have yet to perceive the Unity of All.

Nature of Grace

Hari OM

Application - that is what 'Workings-days' are about!

Chapter Seven; Section 2 - The Glory of The Sage; Glory of the Perfected. After declaring the absorbed nature of a Bhakta, we are advised that this an occasion for rejoicing;

maedNte iptraE n&TyiNt devta> snawa cey< _aU_aRvit .71.

Modante pitarau nRtyanti devataaH sanaathaa cheyam bhuurbhavati ||71||

The past generations rejoice in their fulfilment, the divine beings in Heaven dance in joy, and this earth itself becomes endowed with a spiritual saviour.

We saw earlier that the presence of a truly holy person lends a sacredness to every place they enter and the hearts of those who encounter them. Here, we are told that the very cosmos is graced and joyful for the sacred state of the Completed Bhakta. When a devotee rises to the level where his heart overflows with Love, when his body shivers in joyous horripulation and when he is constantly moved to blissful tears, then all the ancestors, in all the lokas, rejoice; the gods and goddesses dance with the glory.

This indicates that time itself becomes irrelevant to the Bhakta. Past and present all roll into the now. All the jiivas which had gone before and all which wait to travel come together to celebrate the union with the Higher which the Bhakta has achieved. What is more, those of us on this planet, when we encounter such a noble being, can count our blessings; in such a one we have living example of the possibilities of spirit.

What is more, all the battle with right and wrong, good and evil, the trials and tribulations which we face in life are relieved somewhat by the presence of such a personage. Still further, if we take up even one small part of what they demonstrate is possible, we too may find our load is lifted, at least to the level whereby we carry it more readily, shed the unnecessary more easily and may even be able to share the load of others as we grow stronger in our own way. This being the case, we can call such a saint, this noble and Realised person, a saviour to us. For each of us, the true saviour is our will - but the will must be tickled into action and that comes from examples of others who have attained such brilliance.

When fully awakened from a dream, we are liberated of all the concerns of that dream instantly and without regret. In the same way, the masters of spirit re-discover the Truth of Self and this is considered as mukti - liberation. Reaching that state, it is impossible for the living master to remain silent about the glory of that experience. He (or she) moves about in the world singing the joys of Realisation in attempt to convey it to others and in the hope of inspiring them. The become the very light about which they sing and it becomes the only purpose for seeing out the remainder of existence on the earthly plane.

These are the prophets, the saints, the sages, who bring about a moral balance in Mankind, an ethical purity which can be engendered by those who are aware to it and thus redress some of the aches and sorrows of this existence.

Absorption

Hari OM

Application - that is what 'Workings-days' are about!

Chapter Seven; Section 2 - The Glory of The Sage; Glory of the Perfected. In this part, Narada-ji seeks to share what it is that makes advanced and skilled bhaktas so special.

tNmya>.70.

tanmayaaH ||70||

(for) they live absorbed (in Him).

This is the bhakti version of 'tatvam asi' (That I Am). Tat in Sanskrit usage points to That, being Brahman or the inexpressible. Tan, if taken as a separate word, refers to posterity, a sense of continuation without break. In grammar, Tat, when suffixed to another consonant, may become Tan. The second pada here is mayaa, meaning 'me'; when 'me' connects with 'That', then absorption can be said to have occurred. Thus the composite word 'tanmayaa' is translated as 'absorbed in' or 'identified with'. The visarga (>/H) is a pluralisation, showing that absorption is the common factor to more than one bhakta.

In the previous few sutraani, Narada-ji has been building up the skills and dedication of the true bhakta and here is the pinnacle, in a way. Such a person is fully absorbed in the Lord, having renounced the ego and the singular mind with all its lusts. The very definition of 'saint'. What is more, as they continue to live in this existence, they are to be seen as God on earth and their bodies are as a temple. Such saints are never without a prayer in their bosom and the name of the Highest upon their lips; they have only the welfare of all to care for and as they move about in society, they care not for themselves or how others consider them.

They know not, neither care, that their very presence sanctifies the space they occupy; that their very actions are holy and lend authority. They positively beam with the Light of Life, but they themselves are so absorbed in the Bliss that they are unself-conscious and do not know their own effect upon the world.

Before we progress with the text now, let us take a moment to consider this very deeply. It can, in this age of rationalism, seem very fanciful and idealistic. Finding such truly ego-less spiritual types in the Western culture is definitely a challenge. In India, though, and other Eastern cultures, sadhus (holy people unattached to the worldly) are still very much part of day to day life. However, this does not mean it does not exist outside of those traditional places. Most of us who have a spiritual need, or philosophical curiosity will, almost certainly, have come across someone who impressed us with their ability to not let the world touch them and to live life on their own terms, yet still be disciplined and focused. These are people we may meet only by chance and for a short time, or they may be close to us and we are fortunate to live with their influence. Either way, an impression is left which lingers and reminds us that there is a way to live life without the angst and turmoil that is so often the case. Such people are beacons in the general darkness of society. We never forget them; we may even dream of having a little of whatever it is they have. If we are truly fortunate, we may come upon the path which will lead us there...

Examples Set

Hari OM

Application - that is what 'Workings-days' are about!

Chapter Seven; Section 1 - The Glory of The Sage; Glory of the Path. Discussing the nature of saints and sages, of wise men and holy…

tIxIRkuvRiNt tIwaRin sukmIRkuvRiNt kmaRi[ sCDaSÇIkuvRiNt zaSÇai[.69.

Tiirdhiikurvanti tiirthaani sukarmiikurvanti karmaani sachcchaastriikurvanti shaastraani ||69||

(they) sanctify the sacred places of pilgrimage, add glory to actions and lend authority to scriptures.

As these totally devoted, one may even say intoxicated, men and women move about the world and, as they do so, the Love emanates from them and, even in places already considered to be holy, it seems they add just that bit more of the holy.

Such truly holy, Love-filled beings are indeed rare. Wherever they go in the world, however, they leave their mark and influence the people who are privileged to be in their company. They infuse into the ugly animal human a dose of Love, an embrace of brotherhood, a touch of tolerance, mercy goodness, kindness… their very presence seems to purify the environs and they come into contact with. Their words and deeds are exemplary and the mental and intellectual behaviour of the world is improved by what they offer. Such persons as these will always be advocates for the best of human nature to rise to the top, for peace to reign upon society. Never will they be heard or seen to be inciting anything other than Love.

Equally, these illumined ones will have the learning and ability to shed a deeper understanding of the scriptures - all scriptures, but of course here, we are talking particularly of the Sanskrit Shaastras - which would have remained a mystery were it not for the incredible parampara of teaching which has ensured accuracy and unbroken continuation down the millennia. The messages contained therein would amount to nothing, did we not have the teachers to bring them to light.

What is more, the shaastras would be little more than words and apparent fiction were it not for the authority provided by such sages. It is by living according to the shaastras, by proving the theories if you will, that authority is provided. Proving over the centuries, time and again, that the methods and systems contained within the shaastras are to be applied in life and are practical and possible, resulting in sublime existence.

When we read the words of an Adi Shankara, a Vivekananda, a Ramana Maharishi, not only do we find that they are devoid of anything ugly, but have, in fact, a beauty beyond the words themselves; there is no selfishness, only Love shining bright. In our modern life, we have lost sight of such beauteous examples of life. We may read the words, but then close the book and turn around and engage again in a world of strife and turmoil, believing we cannot make the change, cannot aspire to anything of the promise in those words read, examples shown. Yet, if we could for one moment, grasp onto the very feet of one of these exemplars of spiritual life, just one small step at a time include some of the teachings into our own lives, how much better would life be? This is the choice we have. Change begins with ourselves only - but the towering examples of the saints and sages must be our guides; we must trust that their understanding of the scriptures is being generously shared and given authority by their very own example.

ADVENTURES IN ADVAITA VEDANTA...

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Here Endeth The Lesson

Those Before Us

Modus Operandi

Waver Not

Sight Unseen

Be The Light

Decide - or Decline

It Starts Now

This Way

Going Beyond

Hold Your Peace

No Prejudice.

Nature of Grace

Absorption

Examples Set

PRIVACY

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ADVENTURES IN ADVAITA VEDANTA...

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PRIVACY

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