Sutra 17

Narada Bhakti Sutra 17:

कथादिष्विति गर्गः॥ १७॥

"Intense desire to hear the stories of the divine is Devotion according to Sage Garga."

Sage Garga in his definition emphasises the importance of that technique in bhakti wherein the instrument of speech is mainly employed. The importance of the speech aspect of bhakti sādhanā is firmly emphasised by the Maharṣi in his definition. To listen to the stories of the Lord’s Divine play, to repeat them – with joyous tears rolling down the cheeks – to other devotees who listen and get transported into a state of blissful self-forgetfulness, to sing His glories, to chant the songs of His love and infinite mercy – these are the methods by which one can employ the speech aspect of one’s personality in seeking the Lord of the universe. Garga Maharṣi emphasises this aspect in his definition of Devotion.

In this Sutra, Sage Garga emphasizes the significance of kathā (stories or narratives) related to the Divine. Devotion is not merely ritualistic worship or external practices; it involves an inner longing to connect with the Divine through hearing and contemplating sacred stories. By immersing oneself in these narratives, devotees cultivate love, reverence, and a deep emotional connection with the Divine.

To provide context, let's compare this concept of Devotion from the Narada Bhakti Sutra with similar verses from other Vedic texts:

Taittiriya Upanishad 2.8.1:

"तदेतत्सत्यं यथानुशासनं यद्वा वाचो ह वा तदेतत्सत्यं यथानुशासनं यद्वा वाचो ह वा॥" 

"That is true, as instructed, or as spoken."

The Upanishad emphasizes the pursuit of Truth and Knowledge as a form of Devotion.

Ishavasya Upanishad 6:

"यस्तु सर्वाणि भूतान्यात्मन्येवानुपश्यति।"

"One who sees all beings in the Self."

Devotion involves recognizing the Divine presence in all living beings.

Bhagavad Gita 6.30:

"यो मां पश्यति सर्वत्र सर्वं च मयि पश्यति।" 

"One who sees Me everywhere and sees everything in Me."

 

Devotion is the Realization of the Divine's Omnipresence.

In summary, while the Narada Bhakti Sutra focuses on the power of Divine stories, other Vedic texts emphasize different aspects of devotion, such as truth-seeking, recognizing divinity in all, and perceiving the Divine presence everywhere. Each approach contributes to a holistic understanding of bhakti in the Vedic tradition. 

Sutra 16

Narada Bhakti Sutra 16:

 पूजादिष्वनुराग इति पाराशर्यः॥ १६॥

"Intense desire to worship God with loving affection is devotion, according to son of Sage Parasara, Sri Vedvyasa"

Enumerating the various kinds of definitions of Love Divine as given out by the great champions of devotion, here we have Śrī Vedavyāsa’s own definition. According to Vyāsa, the author of the purāṇas, deep love with ardent attachment in the worship of the Lord is Love Divine, bhakti. The statement ‘in the worship of the Lord’ as employed here means to include ‘all engagements with the world around that encourage the unbroken flow of thoughts towards the Lord.’

This Sutra emphasizes that true Devotion arises from a deep, heartfelt longing to connect with the Divine. It's not merely ritualistic worship but a passionate yearning to offer love and reverence to God. The word "anuraga" signifies an emotional attachment, an unwavering affection that fuels our worship. According to Sage Parasara, this heartfelt connection is the essence of bhakti.

Now, let's compare this concept with similar verses from Vedic texts:

Rigveda:

"यद्व्रजगोपिकानाम्" 

This can be best illustrated by the devotion of the Gopis of Gokula.

The Gopis' unwavering love for Lord Krishna exemplifies intense Devotion.

Katha Upanishad:

"कथाधि श्वीति गर्ग" 

Intense desire to hear His stories is Devotion, according to Sage Garga.

The Upanishad highlights the importance of listening to divine narratives.

Yoga Vashishta:

"भवतु निश्चय दार्ढ्यथुर्थ्वम् सास्त्र रक्षणम्" 

After attaining this state (of Devotion), rock-stable firmness in Vedic injunctions follows.

Yoga Vashishta emphasizes unwavering commitment to spiritual practices once state of Devotion is established. 

These verses collectively underscore that Devotion transcends rituals; it's an inner fire fueled by love, unwavering faith, and adherence to Spiritual principles. Whether in the Gopis' dance, the Upanishadic wisdom, or the Yogic path, Devotion remains the heart of our connection with the Divine. 

Sutra 15

Narada Bhakti Sutra 15:

तल्लक्षणानि वाच्यन्ते नानामतभेदात्॥ १५॥

"Various definitions of devotion (bhakti) are given due to different viewpoints."

In this Sutra, Sage Narada acknowledges that there are diverse interpretations and definitions of Devotion to God. These varying perspectives arise from different spiritual traditions, philosophical schools, and individual experiences. The essence of Devotion however remains constant, but the paths to reach it may differ.

Love is essentially something very much of a subjective experience that refuses to be fully and efficiently handled by language. Words fail to define it. Yet, there are some main features of it recognisable everywhere and each sage emphasises one or the other of these factors more emphatically in their definition of the Love Divine. That is how we have a crop of different definitions. To study them all is to gather a fuller understanding of love in all its beauty and glory, in all its inflections and cadence.

Lakshana means mark, characteristic, or sign. All devotees unanimously agree in the essential characteristics of Devotion. But some give prominence to certain indications, while others to certain other marks. That is all. There cannot be any fundamental difference in the essence. Nanamatabhedat means according to various opinions.

Now, let's compare this Sutra with similar verses from Vedic texts:

Bhagavad Gita:

"Yogasthaḥ kuru karmaṇi"

"Established in yoga, perform your actions."

The Gita encourages selfless action while maintaining a yogic state of mind. Devotion is expressed through dedicated service without attachment to results.

Chandogya Upanishad:

"Tat tvam asi" 

 "You are That."

 

This profound statement reveals the identity of the individual soul (jivatman) with the Ultimate Reality (Brahman). Devotion involves recognizing our inherent Divinity.

These verses from the Upanishads and the Bhagavad Gita emphasize Devotion, selfless action, and Realization of the divine within. Each text provides unique insights into the path of spiritual awakening.

Sutra 14

Narada Bhakti Sutra 14

लोकोऽपि तावदेव किन्तु भोजनादि- व्यापारस्त्वाशरीरधारणावधि॥ १४॥

"Even though one is in the world, activities such as eating and other bodily necessities should continue until the body exists."

In this Sutra, Narada emphasizes that while practicing devotion, mundane activities like eating and maintaining the body are essential. The spiritual seeker need not renounce worldly duties entirely; instead, they should perform them with detachment and Awareness of the Divine presence.

As a seeker, till the dawn of total forgetfulness in love brought about by his wholehearted Devotion, one should follow implicitly the codes of moral behaviour and all the prescribed spiritual exercises so that one may avoid any possible fall in one’s march to progress. All the selfless dedicated exercises prescribed in the textbooks of Devotion encourage, improve and cultivate, more and more devotion in the seeker. Yet taking food, sleeping, exercises and so on will continue in him even after he has achieved the supreme devotion – these are merely the prārabdha of his body.

Let's contextualize this Sutra by comparing it with similar verses from Vedic literature:

Rigveda:

"He who gives up the fruits of work, he who gives up all work and the dualism of joy and misery, who gives up even the scriptures, gets that unbroken love for God."

 

Katha Upanishad:

"That which is heard in the silence of meditation is the essence of all knowledge."

   

Yoga Vashishta:

 "Devotion should be done without conflict to the happiness of the soul."

These verses echo the essence of Narada's teaching: balance worldly duties with spiritual practice, cultivate love for God, and seek Inner Realization. The Vedic texts emphasize different aspects of devotion, but all converge on the path toward Divine union.

Sutra 13

The Narada Bhakti Sutra, Sutra 13

अन्यथा पातित्याशाङ्कया॥ १३॥

"If you do not do this, there is a doubt of a possibility of degradation."

This Sutra emphasizes the importance of steadfastness in spiritual practice. The phrase "अन्यथा पातित्याशाङ्कया" suggests that without adherence to the prescribed path of Devotion, there is a risk of moral or Spiritual decline. It implies that the path of Bhakti  is delicate and requires continuous effort and vigilance. If one deviates from this path, it could lead to a fall from Spiritual Grace.

The Sutra serves as a warning and a reminder that Spiritual progress is not guaranteed and can be reversed if one is not careful. It highlights the transient nature of spiritual achievements and the need for constant practice and dedication. The Sutra also suggests that the fear of falling is a valid concern in the journey of Devotion, which should be addressed by adhering strictly to the path laid out by the scriptures and the Guru.

In comparison, let's look at two similar verses from the Vedic texts:

From the Bhagavad Gita (Chapter 2, Verse 40):

   

 नेहाभिक्रमनाशोऽस्ति प्रत्यवायो न विद्यते।

   

"In this endeavor, there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear."

 This verse from the Bhagavad Gita reassures that any effort made on the path of Righteousness and duty (Dharma) is never wasted, even if one does not reach the final Goal. Unlike the Narada Bhakti Sutra, which warns of the possibility of degradation, the Bhagavad Gita offers a more encouraging perspective, emphasizing that any progress made is valuable and provides protection against fear.

From the Chandogya Upanishad (Chapter 8, Verse 7.1):

   

स य एषोऽणिमैतदात्म्यमिदं सर्वं तत्सत्यं स आत्मा तत्त्वमसि श्वेतकेतो॥

"That which is the subtle essence, in it all that exists has its self. That is the Truth. That is the Self. And thou art That, O Shvetaketu."

The Chandogya Upanishad presents a profound philosophical Truth about the Nature of the Self and the universe. It teaches that the essence of all beings and the universe is the same, and understanding this truth is crucial for Spiritual Realization. This verse, while not directly addressing the risk of spiritual decline, implies that a lack of understanding of one's true nature could keep one entangled in ignorance and suffering.

These verses, when compared with Narada Bhakti Sutra 13, provide a broader context of the Vedic perspective on spiritual practice, progress, and the importance of understanding and following the path to avoid spiritual decline.

Sutra 12

The Narada Bhakti Sutra, Sutra 12

भवतु निश्चयदार्ढ्यादूर्ध्वं शास्त्ररक्षणम्॥ १२॥

"From the strength of conviction comes the protection of the scriptures."

This Sutra emphasizes the importance of firm conviction in the path of Devotion. It suggests that when one has unwavering faith and certainty in the principles of bhakti, it naturally leads to the preservation and adherence to the scriptures. The scriptures here refer to the sacred texts which guide the devotee on the path of devotion. This conviction is not blind faith but is born out of a deep understanding and personal experience of the divine love that the scriptures speak of.

Lord Krishna says: “If also thou art not equal to constant practice, be intent on My service; performing actions for My sake, thou shalt attain perfection.” (XII-10. ) “Acts of sacrifice, gift and charity should not be relinquished, but should be performed; sacrifice, gift, and also austerity are the purifiers of the intelligence.” (XVIII-5. ) These rituals purify the heart and prepare the ground of Antahkarana for the growth of devotion. These actions should be performed without attachment and without expectation of fruit. 

The sacrifice which is offered by men without desire for fruit as enjoined by the scriptures, under the firm belief that sacrifice is a duty, that is pure. The three kinds of austerity viz., physical, verbal, and mental Tapas prescribed in the Seventeenth Chapter of the Gita purify the heart rapidly. They are:

Physical: Worship given to the gods, to the twice-born, to the teachers and to the wise, purity, straight-forwardness, continence and harmlessness, are called the austerity of the body. 

Verbal: Speech causing no annoyance, truthful and beneficial, the practice of the study of the scriptures are called the austerity of speech. 

Mental: Mental happiness, equilibrium, silence, self-control, purity of nature, this is called the austerity of the mind.

Moreover, the Sutra points out that the protection of the scriptures is not a passive act but an active one that stems from the strength of one's conviction. It is a dynamic process where the devotee, through their unwavering commitment to the path of bhakti, becomes a living embodiment of the scriptures, thereby ensuring their preservation and relevance for future generations.

For comparison, here are similar verses from Vedic texts:

Yoga Vasistha

यत्पिण्डे तत्ब्रह्माण्डे |

"What is in the microcosm is in the macrocosm."  

This statement from the Yoga Vasistha echoes the sentiment of seeing the Divine within oneself and in the scriptures, aligning with the idea of conviction leading to the protection of sacred wisdom.

Taittiriya Upanishad, 11.1

सत्यं वद धर्मं चर |

 

"Speak the Truth, practice Righteousness."  

This directive from the Taittiriya Upanishad complements the Narada Bhakti Sutra's call for conviction and adherence to scripture, emphasizing the importance of living one's truth and following the path of dharma.

These verses, together with Narada Bhakti Sutra 12, highlight the significance of internalizing spiritual teachings and living them out with conviction and integrity. They all point towards a life where the divine is recognized in every aspect of existence and the scriptures are upheld through one's actions and Devotion.

Sutra 11

The Narada Bhakti Sutra, Sutra 11

लोकवेदेषु तदनुकूलाचरणं तद्विरोधिषूदासीनता॥ ११॥

"In worldly duties and Vedic rituals, act in ways that are favorable to Devotion; remain indifferent (udaseen) to those that are opposed to it."

Udaseenta is indifference to sensual enjoyments and sensual objects that are enemies of God. You must cherish perfect indifference to these objects. You must destroy ruthlessly Moha for these objects and develop the state of Nirabhimanata (without 'mine-ness'). Moha is infatuated love towards body, children, father, mother, husband and wife. Attachment to the body is deep-rooted. You must not think of the body and its wants too much. Thoughts of body, thoughts of food, thoughts of husband, wife and children make you forget God. You cannot have thoughts of God if you have thoughts of Anatma things (non-sentient objects). There is Supreme Joy and Bliss in Udaseenta. You will find in the Mundaka Upanishad: “Two birds, inseparable companions, dwell upon one and the same tree. One of them eats the sweet fruit; the other looks on without eating. On the same tree, the Jiva immersed in worldliness and bewildered grieves on account of helplessness. But when he sees the other, the Lord, who is adored by all, and His glory, then his grief passes away. ” Here one bird is the Jiva, the other bird is the Lord. The tree is this body. 

Udaseenta destroys all sorts of attachments and desires. Attachment is death. Udaseenta is eternal life. Lord Krishna says: “An Udaseena (indifferent man) is dear to Me. ” (Gita: XII-16. )

The Sutra implicitly acknowledges the potential conflict between societal expectations and personal spiritual aspirations. It encourages individuals to discern and prioritize actions that enhance their spiritual growth over those that do not. This selective engagement is not a call for Renunciation of the world but rather a strategic approach to living in the world while fostering a deep connection with the Divine.

Such acts of a devotee cannot be classified as disobedience because there is no such intention in his heart. Thus Prahlāda rejected the strict commands of his father Hiraṇyakaśipu. Vibhiṣaṇa discarded his brother Rāvaṇa. Bharata sacrificed his mother. The gopīs of Vrindavan ignored the various objections of their husbands. Yet none of them have been accused in the world for any of their bhakti-prompted trespasses. In fact they had grown to be, in their very disobedience and rejection, lighthouses guiding generations of men to a life of greater grandeur and nobler sacrifices at the altar of their Real Devotion.

The principle of aligning one's life with spiritual goals and remaining indifferent to distractions is echoed in various Vedic texts. Here are three verses from different texts that convey similar messages:

Bhagavad Gita (9.34):

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु |

मामेवैष्यसि युक्त्वैवमात्मानं मत्परायणः || ९.३४ ||

"Engage your mind always in thinking of Me (Constant Remembrance), become My devotee, offer obeisances to Me. Being completely absorbed in Me, surely you will come to Me."

Shvetashvatara Upanishad (6.23):

यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ |

तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ||

"To him who has Supreme Devotion to God and as much devotion to the Guru, all the Truths of the scriptures are revealed."

Isha Upanishad (1):

ईशावास्यमिदं सर्वं यत्किंच जगत्यां जगत् |

तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ||

"Everything animate or inanimate that is within the universe is controlled and owned by the Lord. One should therefore accept only those things necessary for himself, which are set aside as his quota, and one should not accept other things, knowing well to whom they belong."

These verses, like Narada Bhakti Sutra 11, guide the seeker towards a life centered around Devotion and Spiritual Wisdom, highlighting the importance of prioritizing Divine connection over material pursuits.

Sutra 10

The Narada Bhakti Sutra, Sutra 10

अन्याश्रयाणां त्यागोऽनन्यता॥ १०॥

"Renunciation of all other supports is whole-heartedness (in Devotion)."

Here in this Sutra the term ‘single pointedness’ (ananyatā) employed in the previous Sutra, is being clearly explained. When a mind is exclusively single pointed in the contemplation of the Lord, that mind seeks no shelter from dissatisfaction in any other object of the world. When a true devotee in his great Devotion finds his heart entirely occupied by the Lord of his Devotion, he finds therein no accommodation to entertain anything else. He comes to depend, for all his inner satisfaction and outer comforts, upon none other than the Lord of his heart.

Thus this Sutra emphasizes the importance of singular focus in the path of Devotion. It suggests that for one to attain the highest form of devotion, or bhakti, one must relinquish all forms of dependency on anything other than the Divine. This Renunciation is not just of physical or material support, but also of emotional and intellectual crutches. It is a call to devote oneself entirely to the Divine, without any distractions or reservations.

Remember how Draupadi while being dishonoured by the Kauravas, first looked at her family to help her. Only when she developed ananyata towards the Lord did He come to save her modesty. 

In essence, Sutra 10 of the Narada Bhakti Sutra speaks of the concept of ananyata, or single pointed exclusivity in Devotion. This exclusivity is not about exclusion but about prioritizing the Divine above all else. It is about a state of being where the devotee's thoughts, actions, and entire being are aligned with and dedicated to the Divine. This level of devotion is said to be liberating, leading the devotee to a state of complete contentment and union with the Divine.

A heart, thus ablaze with God-love even while experiencing the world of objects, emotions and thoughts through the vehicles of one’s own body, mind and intellect, can never be away from the joyous Love Divine. To such a devotee his Lord is never far away.

The principle of exclusive Devotion is echoed in various other Vedic texts. Here are three verses from different texts that reflect a similar sentiment:

Isha Upanishad, Verse 1

ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् |

"Everything in this moving universe is enveloped by the Lord."

Bhagavad Gita, 18.66

सर्वधर्मान् परित्यज्य मामेकं शरणं व्रज |

   

"Abandon all varieties of religion and just surrender unto Me alone."

Mundaka Upanishad, 3.2.3

तमेव चाद्यं पुरुषं प्रपद्ये यतः प्रवृत्तिः प्रसृता पुराणी |

  

"I surrender to that Primeval Person from whom the ancient activity (of universal creation) has emanated."

These verses, like Narada Bhakti Sutra 10, advocate for a singular focus on the Divine as the ultimate path to Realization and fulfillment. They all convey the message that True Devotion requires the Renunciation of all other attachments and the whole-hearted pursuit of the Divine. This theme of exclusive Devotion is central to the philosophy of bhakti and is a recurring motif in Vedic literature.

Sutra 09

The Narada Bhakti Sutra 09

तस्मिन्ननन्यता तद्विरोधिषूदासीनता च॥ ९॥

"In Him alone should one's mind be fixed in whole hearted Devotion, with indifference to those things which are opposed to Him (nirodha)."

Continuing the description of ‘renunciation’ (nirodha) hinted at in the previous Sutra, here Nārada emphasises what exactly is nirodha. Single-hearted, complete identification with the Lord of the heart, and consequently to have nothing but an attitude of utter indifference to everything else that snatches away the mind from this sense of oneness with the Lord, is truly the Real Renunciation.

As Devotion for the Lord increases in an individual, his mind crowds around the Lord more and more. His activities in the world outside and his attachments to the things and beings of the world, drop off by themselves from him. His attention and his entire life come to exist only to play and serve around the Lord of his heart. Like darkness that must roll away at dawn, the worldly ties and activities roll away from the heart of one in whom the Devotion for the Lord arises.

This Sutra emphasizes the importance of single-minded Devotion and indifference to anything that is contrary to the nature of the Divine. The focus is on an unwavering commitment to the Divine, where the devotee's mind is entirely absorbed in the Divine essence (Constant Remembrance), leaving no room for distractions or opposition. This state of Devotion is not just about active engagement in worship but also about a passive disinterest in anything that doesn't lead one towards the Divine. It's a call for the devotee to align their thoughts, actions, and will entirely with the divine will, and to remain unaffected by external influences that do not support this alignment.

In the context of Vedic literature, this concept of exclusive Devotion can be compared to similar verses that highlight the importance of singular focus and detachment from the non-essential.

Isha Upanishad (Verse 1)

ईशावास्यमिदं सर्वं यत्किंच जगत्यां जगत् |

 

"Everything in this moving universe is enveloped by the Lord. One should enjoy with renunciation, not covet others' wealth."

Bhagavad Gita (Chapter 6.18)

यदा विनियतं चित्तमात्मन्येवावतिष्ठते |

 

"When the mind, restrained from material activities, becomes still in the Self alone, then one is said to be in Pure transcendental Consciousness."

Bhagavad Gita (Chapter 7.19)

वासुदेवः सर्वमिति स महात्मा सुदुर्लभः |

  

"A great soul is very rare who understands that Vasudeva (the Supreme Lord) is everything."

These verses, like Narada Bhakti Sutra 09, advocate for a life centered around the Divine, where all actions, thoughts, and possessions are dedicated to or seen as manifestations of the Divine. They call for a detachment from the material and a deep, unwavering focus on the spiritual, which is the essence of True Devotion.

Sutra 08

The Narada Bhakti Sutra 08

निरोधस्तु लोकवेदव्यापारन्यासः॥ ८॥

"Renunciation of worldly and Vedic duties is indeed the discipline of Devotion."

This Sutra emphasizes the importance of Renunciation 

(nirodha) in the path of Devotion (bhakti). It suggests that true devotion requires one to relinquish not just worldly activities and attachments, but also the rituals and duties prescribed by the Vedas. This is not to undermine the value of Vedic rituals but to highlight that the essence of bhakti transcends ritualistic practices and enters the realm of Pure Love and surrender to the Divine.

In the context of bhakti, renunciation is not merely the abandonment of actions but the redirection of all actions towards the Divine. It is an internal state where the devotee's actions are no longer driven by personal desires or societal expectations but are offerings to the Divine. This Sutra points to a Higher State of Consciousness where the devotee lives in the world but is not of it, engaging in actions without attachment, with the sole purpose of pleasing the Divine.

The Ultimate Goal of such Renunciation is to cultivate an uninterrupted and intense love for God, which is considered the highest form of Devotion. This kind of an all consuming sweet love for the Lord is nowhere so completely exemplified as in the love of the gopīs for Sri Krishna. In the Bhāgavata the gopīs say to Lord Krishna: ‘Oh! darling, our hearts, happily attached to our homes, have been stolen away by you; our hands ever engaged in domestic work, have become as though paralysed; and our feet refuse to take even a single step to anywhere else but to you. How shall we return home – and, even if we return, what else shall we do there?’ 

To such a true and ardent devotee, rituals (vaidika or pauraṇika) are of no significance. They are of no avail to him. They leave a matured devotee of their own accord. In the Constant Remembrance of the Lord, such a glorious devotee has indeed gone beyond the needs of pursuing the rituals. When once the world-ward flow of the mind has completely ended, to such a devotee, performance of rituals becomes totally impossible. Every moment of his existence, in every thought of his heart, he is constantly at His feet.

Now, let's compare this with three similar verses from Vedic texts:

Isha Upanishad (Verse 1)

ईशावास्यमिदं सर्वं यत्किंच जगत्यां जगत् |

 

"Everything in this moving universe is enveloped by the Lord."

Chandogya Upanishad (Verse 3.14.1)

सर्वं खल्विदं ब्रह्म तज्जलानिति शान्त उपासिता |

"All this is indeed Brahman. From Him, it emerges, in Him, it dissolves, and in Him, it breathes. Therefore, one should meditate in tranquility."

Taittiriya Upanishad (Verse 2.9.1)

यतो वाचो निवर्तन्ते अप्राप्य मनसा सह |

 

"From where words return, along with the mind, without reaching it."

These verses, like Narada Bhakti Sutra 08, point towards the Ultimate Reality that is beyond the physical and ritualistic world. They emphasize the Omni presence of the Divine, the Oneness with Brahman, and the ineffable nature of the Ultimate Truth that cannot be grasped by the mind or described by words. In essence, they all direct the seeker towards an Inner journey of Realization and union with the Divine, which is the core of bhakti.

Sutra 07

The Narada Bhakti Sutra, Sutra 07

सा न कामयमाना। निरोधरूपत्वात्॥ ७॥

"Since it is of the Nature of Renunciation there is no element of desire in Divine Love."

This Sutra emphasizes that True Devotion, or Bhakti, is not a product of desire or personal want. It is a state of Being that transcends the ego and its cravings, aligning the devotee with the Divine through a process of Renunciation. In this context, Renunciation does not necessarily mean abandoning worldly life but refers to a detachment from the fruits of one's actions and desires that bind one to the material world. It suggests that Bhakti is a Pure Love for the Divine that exists independently of any selfish motives or material expectations.

Love is its own fulfilment. To a devotee there is no desire, not even the desire for his own Liberation. Love justifies itself. His only desire is for the Love of his heart’s Beloved, the Lord. Love is a reward in itself. To love the Lord for the fulfilment of a desire is not true love; it is a desire prompted devotion (kāmanā-bhakti). Such commercialism in religion cannot bring about any sense of fulfilment to the seekers’ bosom. 

A true devotee never comes to demand anything from the Lord except more and more Love for Him, and that this Love in his heart should ever remain steady and grow in its dimension. In short, desire departs from the heart in which Devotion has entered. The very essence of Devotion lies in the spirit of Renunciation of all other infatuations and seekings. To a lover there is nothing more sacred than the Beloved; all his urges and demands in life are to acquire, possess, and enjoy his beloved. The individuality in such a devotee who has turned totally towards the Lord, comes to turn away more and more from the usual anxieties and efforts in earning, procuring, enjoying the material objects of the world, cheap emotions, and disturbing thoughts. He renounces them all in the name of the Lord, who alone is the one coveted possession for him to seek.

Now, let's compare this with three similar verses from other Vedic texts:

Isha Upanishad (Verse 1)

ईशावास्यमिदं सर्वं यत्किंच जगत्यां जगत् |

तेन त्यक्तेन भुञ्जीथा मा गृधः कस्यस्विद्धनम् ||

"Everything in this moving universe is enveloped by the Lord. Enjoy what He has given by renouncing it; do not covet anyone's wealth."

This verse conveys a similar message of Renunciation and detachment. It teaches that one should live in the world without attachment to possessions, recognizing that everything is pervaded by the divine.

Katha Upanishad (Verse 2.3.14)

यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः |

अथ मर्त्योऽमृतो भवत्यत्र ब्रह्म समश्नुते ||

"When all desires that dwell in the heart are released, the mortal becomes immortal and attains Brahman in this body."

This verse also speaks to the concept of Renunciation of desires as a path to immortality and unity with the Divine, echoing the sentiment of the Narada Bhakti Sutra.

Bhakti-Rasamrita Sindhu

अनासक्तस्य विषयान् यथार्हमुपयुञ्जतः |

निर्बन्धः कृष्णसम्बन्धे युक्तं वैराग्यमुच्यते ||

"True Renunciation is using material things appropriately, without attachment, for the service of Krishna."

This verse from a later Vedic text expands on the idea of Renunciation, suggesting that it is not about giving up the world but engaging with it in a way that is not bound by personal attachment and is dedicated to the Divine.

These verses collectively highlight the Vedic perspective that spiritual Realization and true devotion are achieved not through the pursuit of material desires but through the Renunciation of such desires and attachment, leading to a State of Divine union and eternal Bliss.

Sutra 06

The Narada Bhakti Sutra, Sutra 06 

यज्ज्ञात्वा मत्तो भवति। स्तब्धो भवति । आत्मारामो भवति॥ ६॥

"Having known That (Divine Love or Bhakti) one becomes intoxicated; becomes stunned; becomes self-enjoying."

This Sutra speaks about the transformative power of Divine Love. The term 'intoxicated' metaphorically describes the overwhelming Joy and Bliss experienced when one Realizes the Divine. This state is likened to intoxication because it is a profound alteration of one's usual state of Consciousness, filled with an indescribable sense of elation. The 'stunned' aspect refers to the stillness and peace that comes with this realization. It is a cessation of the usual mental chatter and the disturbances of the mind. Finally, 'self-enjoying' points to the contentment and fulfillment found within oneself when one is in union with the Divine. This is not a selfish enjoyment but a deep satisfaction that comes from the soul's communion with the Ultimate Reality.

With this all consuming devotion he becomes intoxicated, and therefore, ‘mad’ with his own Love Divine. He cannot behave as all others do in the world and due to his incapacity to conform to the usual mode and attitude of the worldly people, the members of the society brand him as ‘mad’. He sings the Glory of the Lord always. He cries in ecstatic joy. He laughs in his own floods of inner peace. He smiles and weeps, dances and rolls in ecstasy, ever living in a private world of Bliss, all of his own. 

Others around him have no entry into his private domain of endless jo6y and suffocating Peace. The palace of fulfilment is built on the highest peaks of satisfaction – no one can scale them and visit him there, where he lives in Divine luxury of Infinite Peace. Śrīmad Bhāgavata describes the mind of such a great devotee: ‘Hearing again and again from other bhaktas the stories of the Lord’s incarnations and His līlās, the devotee’s mind becomes overwhelmed with Love and Devotion for Him and he, with no sense of shame or reserve, bursts out chanting and singing His glorious names and his mind becomes merged with the Lord of his love. Overpowered by the rising tides of his surging Love the devotee weeps and laughs, sings and dances like a mad man (matto bhavati).’

In the context of Vedic literature, this experience of Divine Love and the resulting transformation is echoed in various texts. Here are three verses from different Vedic texts that resonate with the message of the Narada Bhakti Sutra:

Rigveda (10.129.4):

तदेकं सद्विप्रा बहुधा वदन्त्यग्निं यमं मातरिश्वानमाहुः॥

"That one Reality, the wise call by many names: Agni, Yama, Matarisvan."

This verse from the Rigveda highlights the Unity of the Divine, which can be experienced in many forms. It reflects the idea that the Ultimate Truth is One, but the paths to it are many, much like the singular experience of Divine Love described in the Narada Bhakti Sutra.

Bhagavad Gita:

यत्रोपरमते चित्तं निरुद्धं योगसेवया।

यत्र चैवात्मनात्मानं पश्यन्नात्मनि तुष्यति॥

"When the mind, restrained by the practice of yoga, attains quietude, and when, seeing the Self by the Self, one is satisfied in the Self."

The Bhagavad Gita speaks of the Peace and self-satisfaction that comes from yoga, which is similar to the Stillness and self-enjoyment mentioned in the Narada Bhakti Sutra.

Taittiriya Upanishad:

आनन्दद्ध्येव खल्विमानि भूतानि जायन्ते।

आनन्देन जातानि जीवन्ति।

"From Bliss, these beings are born, in Bliss they are sustained, and to Bliss they go and merge again."

The Taittiriya Upanishad emphasizes the role of Bliss in the existence and sustenance of all beings, resonating with the joyous State of 'intoxication' and 'Self-enjoyment' described in the Narada Bhakti Sutra.

These verses from the Vedic texts, while diverse in their focus, all converge on the central theme of the Narada Bhakti Sutra: the profound impact of Spiritual Realization and the Ultimate Joy it brings. They each describe different aspects of the Divine experience, whether it be the Unity of the Divine, the Peace of Self-Realization, or the Bliss that underpins existence. Together, they offer a multifaceted view of the spiritual journey and its culmination in Divine Love and Joy.

Sutra 05

The Narada Bhakti Sutra, Sutra 05 

यत्प्राप्य न किञ्चिद्वाञ्छति। न शोचति। न द्वेष्टि। न रमते। नोत्साही भवति॥ ५॥

"On attaining That, one does not desire anything else; one grieves no more, one is free from hatred or jealousy; one does not take pleasure in the vanities of life; and one loses all eagerness to gain anything for oneself."

This Sutra speaks to the state of complete contentment and detachment that comes with the Realization of Divine Love or Bhakti. When one attains this state, material desires and sorrows cease to exist, and there is no longer any room for hatred or jealousy. The pleasures of the world become insignificant, and there is no longer a drive to achieve for one's own sake. This state is characterized by a profound Inner Peace and satisfaction that is not dependent on external circumstances.

When an individual gains the Supreme Joy of full devotion to the Lord, he comes to live in a sense of utter fulfilment, and he has therefore no more any desire for the things of the world. He has thereby, come to live and experience a new order of existence, and to him the objects, emotions and thoughts, which constitute the only fields of relaxation and entertainment for us, are of no avail. A great Master of devotion has exclaimed, ‘How can there be any attraction for the foul smelling ditch water of sensuality to one who is swimming in the ocean of Hari bhakti’. 

Thus, a true devotee has nothing to gain, not even the joys of heaven or even the thrills of Liberation. He has no fear of losing anything he has already got. In the arrival and departure of sense enjoyments he observes but the infinite play of the benevolent Lord. To a devotee who is enjoying in himself this steady Love Supreme, even the delay of his final experience is not a sorrow. Such a lover has only one desire – be he in heaven or hell his only demand is that his love for his Lord must ever increase. He cares for nothing else.

Now, let's compare this with three similar verses from Vedic texts:

Isha Upanishad (Verse 1)

ईशावास्यमिदं सर्वं यत्किञ्च जगत्यां जगत् |

"Everything in this moving universe is enveloped by the Lord. One should enjoy with renunciation, not covet anyone's wealth."

Katha Upanishad (Verse 2.3.14)

यदा सर्वे प्रमुच्यन्ते कामा येऽस्य हृदि श्रिताः |

"When all desires that dwell in the heart cease, the mortal becomes immortal and attains Brahman here."

Taittiriya Upanishad (Verse 2.1)

ब्रह्मविदाप्नोति परम् |

 

"The knower of Brahman attains the Highest."

These verses, like Narada Bhakti Sutra 05, emphasize the transcendence of material desires and the attainment of a Higher State of Being. They speak of a Reality where the Self is in union with the Divine, leading to liberation and Eternal Bliss. The common thread is the concept of renunciation and the Realization that true fulfillment comes not from the external, but from the understanding and experience of the Divine within.

Sutra 04

The Narada Bhakti Sutra 04

यल्लब्ध्वा पुमान् सिद्घो भवति। अमृतो भवति। तृप्तो भवति॥ ४॥

"By attaining which (Supreme Devotion) the devotee becomes perfect, immortal, and satisfied."

This Sutra emphasizes the transformative power of Divine Love or Bhakti. Attaining Bhakti is described as a state of perfection, where one transcends the limitations of the mortal world, achieving a state akin to immortality, not in the literal sense but in the continuity of the soul's journey beyond the physical. The satisfaction mentioned here is profound, signifying a state of contentment that is not dependent on external circumstances, but rather a deep inner fulfillment.

The concept of Bhakti as a means to spiritual perfection is not unique to the Narada Bhakti Sutra but is a recurring theme in various Vedic texts. Bhakti is seen as the ultimate path to liberation, offering a direct and personal relationship with the Divine. This personal connection with the divine is what leads to the state of Siddha (perfection), Amrita (immortality), and tripta (satisfaction), as one finds complete fulfillment in the Divine Love that surpasses all worldly desires and sufferings.

One who has discovered in himself the Supreme Devotion for the Lord, has gained in fact all that is to be gained. Nārada’s statement that such an individual becomes a siddha, is not to be construed to mean that a devotee will discover in himself the expressions of cheap psychic powers, or to suggest even that such a true devotee will start exhibiting his powers over the phenomena. These are not the famous eight siddhis, described in the Yogaṣāstra, that are meant here. To a true devotee of the Lord all these powers and gains are of no value at all. He rejects them as insignificant. 

In fact the great purāṇas often describe that the eight mighty powers (aṣṭasiddhis) await upon a true devotee, and they always follow at his heels devoutly begging him to make use of them. Here, the attainment (siddhi) is only the highest devotion for the Supreme. The Lord describes a true devotee: ‘One, who has given away his heart to Me, thereafter claims nothing other than Me – neither the state of Brahmahood, nor the throne of Indra, nor the emperorship, nor the kingdom, nor the cheap siddhis – nay, not even mokṣa does he come to demand’.

Now, let's compare this with similar verses from other Vedic texts:

Bhagavad Gita:

अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते।

तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम्॥

"To those who are Constantly Devoted (Constant Remembrance) and worship Me with love, I carry the burden of their welfare."

Chandogya Upanishad (8.7.1):

स य एषोऽणिमा एतस्मिन्मन्दले पुरुषो दृश्यते।

इयं वाव स य एष आकाश अन्तर्हृदय आकाशः॥

"The person that is seen in the eye, that is the Self. This is the immortal, the fearless, this is Brahman."

Shvetashvatara Upanishad (6.14):

स ब्रह्मा स शिवः सेन्द्रः सोऽक्षरः परमः स्वराट्।

स एव विश्वं निर्भासयेद्भूतं भव्यं भवत्प्रभुः॥

"He is Brahma, He is Shiva, He is Indra, He is the Immutable, the Supreme, the Self-luminous. He alone is the ruler of the beings, the past, the present, and the future."

These verses, like Narada Bhakti Sutra 04, highlight the significance of devotion and the divine's role in the life of the devotee. They all convey the message that through devotion, one achieves a state of completeness and eternal peace, transcending the transient nature of the material world. The verses from the Bhagavad Gita and the Upanishads also affirm the idea that the divine takes an active role in the devotee's welfare and that Realization of the Self is synonymous with the Realization of the Divine.

Sutra 03

The Narada Bhakti Sutra 03

अमृतस्वरुपा च॥ ३॥

"Bhakti is of the Nature of Immortality."

Man is constantly seeking his share of peace and happiness and, since he does not know the Real Source of these, he seeks them in the midst of sense objects. But when he in his Supreme Devotion, comes to turn his entire attention completely towards the Self, he experiences the immortal, the Infinite, as intimately as he experienced before the world and its changes. Bhagavān Himself says in Bhāgavata: ‘The mind that constantly contemplates upon the sense objects irresistably comes to revel in their finite joys, and the mind that learns to Constantly Remember Me, comes to dissolve into Me and revel in Me.’

Through the divinely passionate love for the Lord, when the devotee turns his entire attention towards the Supreme, he comes to live no more in the realm of the finite changes, but comes to experience the immortal nature of the infinite Bliss, the Lord. Hence this sūtra. This reminds us of the declaration of Upaniṣad that ‘the Knower of the Brahman becomes Brahman alone.’ Here the ‘knowing’ is the state of fully awakening the Divine Nature of Pure Consciousness, the Ᾱtman.

The Narada Bhakti Sutra speaks to the heart of devotional spirituality in Hinduism, emphasizing the transformative power of Bhakti, or devotional love, as a path to the divine. Sutra 03, in particular, encapsulates the essence of Bhakti as being amrita, or immortal. This suggests that Bhakti is not just a transient feeling or practice but is an eternal truth that transcends the physical realm. It implies that through Bhakti, one can experience the eternal, unchanging reality that is beyond the cycle of birth and death.

In the context of Hindu philosophy, immortality is not about living forever in the physical sense but refers to Realizing the True Nature of the Self, which is beyond time and space. Bhakti, therefore, is a means to achieve Self-Realization and experience the divine within oneself. It is a state of being where the devotee becomes one with the object of devotion, often personified as a deity. This sutra highlights that Bhakti is not merely an emotional state but a profound spiritual truth that leads to Realization. 

Comparing this with other Vedic texts, we find similar themes:

1. Chandogya Upanishad

सत्यं ज्ञानमनन्तं ब्रह्म॥

"Truth, Knowledge, Infinity is Brahman."

This verse from the Chandogya Upanishad echoes the idea of the eternal nature of the divine. It suggests that the Ultimate Reality (Brahman) is characterized by truth, consciousness, and limitless existence, resonating with the concept of immortality in Bhakti.

2. Bhagavad Gita

यं यं वापि स्मरन्भावं त्यजत्यन्ते कलेवरम्।

तं तमेवैति कौन्तेय सदा तद्भावभावितः॥

"Whatever state of Being one remembers when he quits his body, that state he will attain without fail."

The Bhagavad Gita speaks of the power of Remembrance at the time of death, which aligns with the concept of Bhakti leading to immortality. The devotion one cultivates throughout life culminates in the final moment, determining one's spiritual destiny.

3. Shvetashvatara Upanishad

यदा चर्मवदाकाशं वेष्टयिष्यन्ति मानवाः।

तदा देवमविज्ञाय दु:खस्यान्तो भविष्यति॥

"When humans will roll up space as if it were a piece of leather, then there will be an end to suffering without knowing the Divine."

This verse from the Shvetashvatara Upanishad suggests that the end of suffering is not possible without the Realization of the Divine, which is akin to the immortality of Bhakti described in the Narada Bhakti Sutra.

These verses collectively emphasize the Timeless and Eternal nature of the Divine and the path of devotion as a means to Realize it. They reflect a shared understanding across various texts that the essence of spiritual pursuit is to transcend the temporal and merge with the Infinite.

Sutra 02

Narada Bhakti Sutra No-2 

सा त्वस्मिन् परप्रेमरूपा ।

It (bhakti) is of the nature of Supreme Love for Him (the Lord).

The meaning of this sutra is that bhakti is not an ordinary emotion or sentiment, but a sublime and intense devotion to the Supreme Reality, who is the Source and Goal of all existence. Bhakti is not a means to an end, but an end in itself. It is not a way of attaining something else, but a way of expressing one's innate and natural love for the Supreme. Bhakti is not a product of the mind, but a manifestation of the heart. It is not a result of any effort, but a spontaneous and effortless flow of affection and attachment to the Lord.

Devotion (bhakti) is defined in various ways by various teachers but to Devarshi Nārada it is indeed ‘the Supreme love for God.’ It depends upon nothing else. A mind totally turned towards God in love, demanding nothing, not even Realization, is a mind filled with devotion. Thoughts constantly flowing in love towards the Supreme is devotion (Constant Remembrance). Nobody else, nothing else, no one else, but Nārāyaṇa – this attitude of the heart is love. This state is called exclusive love (ananya prema) and this total love for the Lord is devotion, also known as Constant Remembrance. 

Bhakti is the highest form of love, because it is unconditional, selfless, and pure. It does not depend on any external factors, such as the qualities, actions, or favors of the beloved. It does not seek any reward, recognition, or reciprocation from the beloved. It does not have any ulterior motive, expectation, or demand from the beloved. It is simply a state of being in love with the Lord, for His own sake, and for no other reason. Bhakti is the ultimate expression of the soul's longing for union with the Supreme, who is the essence and fulfillment of all love.

Bhakti is the essence of all spiritual paths, because it is the direct and intimate relationship between the individual and the Lord. It is the Realization of one's true identity as a part of the whole, and the surrender of one's ego to the will of the whole. It is the recognition of the Lord as the innermost Self of all beings, and the service of the Lord as the service of all beings. It is the joy of seeing the Lord everywhere, and the Bliss of being with the Lord always. Bhakti is the Ultimate Goal of human life, because it is the experience of the Supreme Love that transcends all duality, diversity, and distinction.

In That (asmin) – Instead of specifying God by any of the usual terms, Brahman, Ᾱtman, Īśvara or Rāma, Kṛṣṇa, Śiva and so on, Nārada deliberately uses the word ‘Asmin’ in order to avoid all sectarianism. The divine pronoun ‘That’ (as in "Thou Art That") indicates all concepts of God and it includes both the manifest and the unmanifest, the immanent and the transcendent, both the concepts of God, with form and without form. Love is the relationship that grows in joy and ecstasy between the lover and the beloved. Thereafter it becomes a bond that holds them together into a permanent intimacy in joyous abandon.

Similar Vedic texts:

- From the Yogavashishta, Chapter 6, Part 2, Verse 215:

भक्तिरेव गरीयसी भक्तिरेव गरीयसी ।

गुणमाहात्म्यासक्ति-रूपासक्ति-पूजासक्ति-स्मरणासक्ति-दास्यासक्ति-सख्यासक्ति- वात्सल्यसक्ति-कान्तासक्ति-आत्मनिवेदनासक्ति-तन्मयतासक्ति-परमविरहासक्ति-रूपा एकधा अपि एकादशधा भवति ॥

Bhakti alone is the greatest, bhakti alone is the greatest. It is of the form of attachment to the qualities, the greatness, the form, the worship, the remembrance, the servitude, the friendship, the affection, the love, the self-surrender, the absorption, and the supreme separation of the Lord. It is either one or eleven-fold.

- From the Shvetashvatara Upanishad, Chapter 6, Verse 23:

यस्य देवे परा भक्तिर्यथा देवे तथा गुरौ ।

तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥

He who has Supreme devotion to the Lord, and as to the Lord, so to the teacher(Guru). To him these truths, indeed, shine forth, O great-souled one.

- From the Bhagavad Gita, Chapter 12, Verse 20:

ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते ।

श्रद्धधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः ॥

Those who follow this immortal dharma as I have taught. Endowed with faith, regarding Me as their Supreme Goal, they are exceedingly dear to Me.

Sutra 01

Narada Bhakti Sutra-01

अथातो भक्तिं व्याख्यास्यामः ।

Now, therefore, we will explain devotion.

- The word `अथ` (atha) indicates the commencement of the discourse and implies that the subject matter is important and auspicious. 

- The word `अतः` (atah) means "therefore" and suggests that the discourse is based on some previous authority or reasoning.

- The word `भक्तिं` (bhaktim) is the accusative case of `भक्ति` (bhakti), which means "devotion, love, or attachment" to God or the Supreme Self. 

- The word `व्याख्यास्यामः` 

(vyakhyasyamah) is the first person plural future tense of `व्याख्या` (vyakhya), which means "to explain, expound, or elucidate". 

The first verse of the Narada Bhakti Sutra sets the stage for the entire text, introducing the central theme of bhakti as the path to spiritual realization. The word "atha" signifies a new beginning, and "atah" indicates a connection to what has come before. Here, it can be interpreted as both an invocation for a smooth explanation and a recognition of bhakti's significance within the larger spiritual context.

"Bhakti" is often translated as devotion, but it encompasses a range of emotions and practices directed towards a divine being. It includes surrender, selfless love, and a constant yearning for communion with the divine. 

After having developed all the qualifications necessary for the practice of devotion (atha), the student feels no spiritual satisfaction, and therefore (ataḥ), he must now diligently walk the path of devotion. 

According to Rāmānuja, the teacher of viśiṣṭādvaita, there are seven qualifications necessary in a seeker who plans to pursue devotion. They are: 

(1) Discrimination in food (viveka),

(2) Freedom from desire (vimukha),

(3) Practice (abhyāsa), 

(4) Habit of doing good to others (kriyā), 

(5) Purity in thought, word and deed, non-violence, charity, and such other virtues (kalyāṇa), 

(6) Cheerfulness (anavasāda), and

(7) Absence of excessive hilariousness (anuddharṣa). 

In the Gītā while discussing Bhakti-Yoga, Kṛṣṇa enumerates in five waves what are the perfections, unavoidable for a true devotee of the Lord. Thus, here, the term ‘thereafter’ (ataḥ) should be taken to mean ‘after having developed at least to an extent, all the virtues enumerated by Lord Kṛṣṇa in the Gītā.’

- The whole sentence conveys the intention of the author to present a systematic and authoritative exposition of the nature and practice of devotion, which is the highest means of attaining liberation from the cycle of birth and death. 

Similar Vedic Verses:

- Rigveda 10.161.2:

यस्य देवा परा भक्तिर्यथा देवे तथा गुरौ ।

तस्यैते कथिता ह्यर्थाः प्रकाशन्ते महात्मनः ॥

He who has supreme devotion to the gods, as well as to the Guru,

To him alone these truths are revealed, for he is a great soul.

- This verse praises the quality of devotion as the key to the Realization of the Vedic truths.

- The word `देवा` (deva) means "gods, divine beings, or shining ones" and refers to the various aspects of the one Supreme Reality that manifest in the cosmos. 

- The word `गुरौ` (gurau) is the locative case of `गुरु` (guru), which means "teacher, preceptor, or spiritual guide". 

- The word `अर्थाः` (arthah) means "meanings, purposes, or objects" and refers to the teachings of the Vedas that reveal the ultimate goal of life. 

- The word `प्रकाशन्ते` (prakashante) is the third person plural present tense of `प्रकाश` (prakasha), which means "to shine, illuminate, or manifest".

- The word `महात्मनः` (mahatmanah) 

is the genitive case of `महात्मा` (mahatma), which means "great soul, noble person, or one who has Realized the Supreme Self". 

- The whole verse implies that devotion to the gods and the Guru is essential for the aspirant who seeks to know the truth of the Vedas, and that such devotion leads to the revelation of the Vedic wisdom within the heart of the seeker. 

- Yogavashishta 6.2.1:

अथ वासिष्ठ उवाच ।

भक्तिरेव गरीयसी भक्तिरेव गरीयसी ।

भक्तिः परमया सिद्धिः भक्तिरेव परं गतिः ॥

Then Vasistha said:

Devotion alone is the greatest; devotion alone is the greatest. Devotion is the Supreme perfection, devotion alone is the Highest Goal. 

- This verse extols the supremacy of devotion as the Ultimate means and end of spiritual attainment. 

- The word `भक्तिः` (bhaktih) is the nominative case of `भक्ति` (bhakti), which means "devotion, love, or attachment" to God or the Supreme Self. 

- The word `गरीयसी` (gariyasi) is the feminine singular superlative of `गुरु` (Guru), which means "heavy, weighty, or important". 

- The word `परमया` (paramaya) is the feminine singular instrumental of `परम` (parama), which means "Highest, Supreme, or Ultimate". 

- The word `सिद्धिः` (siddhih) means "accomplishment, perfection, or success" and refers to the attainment of the Highest State of Consciousness. 

- The word `परं` (param) is the neuter singular accusative of `परम` (parama), which means "Highest, Supreme, or Ultimate". 

- The word `गतिः` (gatih) means "going, movement, or goal" and refers to the final destination of the soul. 

- The whole verse asserts that devotion is the most excellent, most effective, and most desirable way of reaching the Supreme State of Realization. 

- Bhagavad Gita 9.34:

मन्मना भव मद्भक्तो मद्याजी मां नमस्कुरु ।

मामेवैष्यसि सत्यं ते प्रतिजाने प्रियोऽसि मे ॥

Fix your mind on Me, be devoted to Me, worship Me, bow down to Me.

You will surely come to Me, I promise you, for you are dear to Me. 

- The word `मन्मना` (manmana) is the vocative case of `मन्मन` (manman), which means "one whose mind is fixed on Me" and is derived from `मन्` (man), which means "mind", and `मन्` (man), which means "Me". 

- The word `मद्भक्तो` (madbhakto) is the vocative case of `मद्भक्त` (madbhakta), which means "one who is devoted to Me" and is derived from `मत्` (mat), which means "Me", and `भक्त` (bhakta), which means "devotee". 

- The word `मद्याजी` (madyaji) is the vocative case of `मद्याजि` (madyaji), which means "one who worships Me" and is derived from `मत्` (mat), which means "Me", and `याजि` (yaji), which means "worshipper". 

- The word `मां` (mam) is the accusative case of `मत्` (mat), which means "Me". 

- The word `नमस्कुरु` (namaskuru) is the imperative singular of `नमस्कृ` (namaskr), which means "to bow down, salute, or pay homage". 

- The word `मामेव` (mameva) is a compound of `माम्` (mam), which means "Me", and `एव` (eva), which means "only, surely, or indeed". 

- The word `एष्यसि` (eshyasi) is the second person singular future tense of `इष्` (ish), which means "to go, move, or attain".

- This verse is the concluding instruction of Lord Krishna to Arjuna in the ninth chapter of the Bhagavad Gita, which deals with the most confidential knowledge of the Supreme Secret of devotion.