6.Yat gyatva matto bhavati, Sthabhdho bhavati, atmaramo bhavati.
Narad is, here describing a person attained to Bhakti. Once a person has drowned himself in the ocean of devotion, he abandons everything in the care of God. He becomes like an empty vessel in an ocean. Then, god descends into him and takes charge of everything. Now, such a person becomes a vessel of god. He moves, as god desires him to. Such a person may appear to be of unsound mind to the worldly people since he is no longer bound by the societal norms or cannons of scriptures. Such a person sometimes sits quietly in a state of ‘Samadhi’ sometimes he is dancing or singing for no reason examples of Chaitnya, Mira, Ramkrishna, Paramhansa are of such devotees.
7. Sa na Kamayamana, nirodharupwat.
That (Bhakti) is not full of desires it is of the nature of renunciation. In this Sutra, a difference has been made between the worldly desires, especially sensual desires and devotion. In case of lust, a person is desirous of pleasures resulting from the objects of desires coming in to contact with the senses. He desires mental or physical pleasures. If the desires are not fulfilled or some obstacle comes he remains unsatiated. In devotion, these desires abandon of their own. Once the tarte of devotion is experience all other pleasures appear too small, no interest remains in them, This is called renunciation.
8. Nirodhastu lok veda vyapar nyasah.
Renunciation is abandonment of all worldly and Vedic activities. This Sutra gives specific definition of renunciation. A person attained to the states of Bhakti has no interest in the pleasures of this world nor he has any desire left for the world to come. One who has become totally free of all desires in this world and nothing remains to be obtained in the next world, is a Bhakta a devotee. Desires of such person go away of their own he becomes absolutely indifferent to them.
9. Tasminnanyata tadavirodhisudasinata.
To become one with him and to have no interest in anything else is also called renunciation. When we are absorbed in the Bhakti of our beloved we become one with him. No difference of ‘mine’ and ‘thine’ remains. It is not possible to think of anything else. Automatically all interest is lost in everything else. All desires cease and all interest is lost. It is important to understand the nature of renunciation. It is different from giving up or abandonment. In renunciation, one becomes absolutely indifferent to anything. He neither seeks nor shuns it.
10. Anyashrayanam tyagoananyata.
When all other supports vanish, oneness with him is established. So long we are trying to reach him through our own efforts, trying to find him in other saints, godmen, at holy places in temples etc; he is not available. One we leave all the supports and resorts, becoming totally helpless. We resort to our inner soul, he becomes available to us. When we search him within ourselves, abandoning all other external supports. He becomes available to us. Once we get the support of that eternal we do no need any other support.
11. Loke vedashu tadanukulachavan tadvirodhishudasiata.
In this world in all the works and duties prescribed by Vedas and other scriptures, we work as per his wish, this is also being indifferent to all the subjects which are contrary to his wishes. Once a devotee becomes attained to him and the thread of life is given in his hands, then the devotee can do only what he desires him to do. The devotee does not have any wish or work of his own. He becomes just a medium to fulfil his wishes. In such case it is not possible for the devotee to acts against his wishes. He works, free of the sense of sense. Whatever the wants the devotees does only that. There cannot be any desire for any thing contrary to his wishes.
12. Bhavatu nishayadadhyardurdhavam shastrarakshanam.
Even when a devotee becomes fully established in his spiritual nature, even then the scriptures should be obeyed and protected.
13. Anyatha patityashankaya.
Otherwise, there is a possibility that he may fall from his path. Once a devotee has obtained perfection, he no longer is bound by the ordinary rules of conduct of the society. Nor is he bound by the discipline of the scriptural authority. One who has found the ultimate discipline of love to this Lord, he transcends these worldly codes of conduct. But Narad is administering a warning to such devotees, that that should continue to perform their duties as required by the societal norms and scriptural edicts. Scriptures are also help people to go on the path of the perfection in the pursuit of the supreme bliss. Though the conduct of a perfect devotee is the purest form of scriptural conduct. Yet he must abide by the norms of the society and the authority of the scriptures. Otherwise, there may be the danger of being led astray from one’s proper path. As a matter of fact, great souls who have reached the state of perfection are there to support the scriptures and to strengthen them. They give the correct interpretation to the scriptures.
14. Lokoapi tavadev kintu bhojanadivyaparstvasharirdharanavadhi.
The works prescribed by the Vedas etc and the society should be done regularly so long the devote s aware of these works, but works like eating etc continue till there is life. This Sutra emphasizes the need of such works as are essential to maintain the body and to keep it healthy. Such work have to be done till there is life. Arrangements for food, clothes and housing are essential for this purpose. A devotee too even after he reaches perfection has to take care of his day to day needs. Such works are essential; but the useless harmful works, which are not essential for living, are for pursuit of pleasure, riches etc should be totally abandoned. Bhakti is the simple and straight way to lead one’s life. Unnecessary complications arising out of lustful thoughts and worldly desires should not be brought in to it.
15. Tallakshanani vachyante nanamat bhedat.
Now, Narad narrates the characteristics of that devotion (Bhakti) according to various schools of thought. Bhakti is one but different persons give different opinions about it, according to their understanding. Before Narad many Rishis and sages had given their interpretations of Bhakti. Narad reviews these opinions. There are many devotees and they have interpreted Bhakti or devotion differently in the light of their knowledge and understanding. Bhakti can only be experienced. It is not possible to define or describe it in words. But still, for the benefits of the large majority, who cannot reach the state of perfection, such perfect souls have tried to explain and define Bhakti for their benefit to the extent possible.
16. Pooja dishvanuraga eti parasharyah.
According to the son of Sage Parashar (Vyasa) Bhakti is devotion in the practice of worship etc. To worship god, an idol being the symbol of god, is established then with faith and devotion it is worshipped as if it is god. It is not possible to give any name and form to god, as such, the idol becomes a symbol of him. But once there is faith and there is devotion in the act of worshipping god descends into that idol. The formless gets a form. When worship is done for his sake only, without any fear or desire that is Bhakti according to Sage Vyasa.
17. Kathadishvati gargah.
In the opinion of Acharya Garga, listening to the glories of god (Katha) with devotion is Bhakti. In worshipping the devotee has to do everything himself, he is an active agent. But in listening to the ‘Katha’ or glories of god, he is passive. He has to do nothing. If someone speaks about the glories of god, just listening to it with single mindedness and devotion is Bhakti. The devotion in such listening is absolutely essential. One should have single-minded and constant devotion in listening to the glory of God. Only then can it be called Bhakti. This is the view of sage Garga.
18. Atmaratyavirodheneti Shandilyah.
Sage Shandilya holds that devotion in the matters not contrary to the self, is Bhakti. Vyasa and Garga have put their views simply in ordinary language. But Shandilya puts forward his point of view in a philosophical way. His target audiences are scholars Philosophers and seers. His statement is scholarly. It is the very nature of the man to be deeply interested in one self. This is generally called selfishness. Selfishness is the scratch for pleasure but misery is the result of such pursuits. To be established in one’s own. Self or soul is also a way to seek pleasure. But true pleasure is found in it. This is the difference between of being content with the self. No true pleasure can be found without True pleasure or bliss, which is permanent, can come only from within. To take one’s soul in a state of consciousness, where one becomes one with the Supreme Being is devotion or Bhakti. One realizes Sat, Chit, and Anand or the eternal bliss. This is what Shandilya means.
