The Two Bhakti Sutras with Detailed English Commentaries (Narada and Sandilya)- Set of 2 Books

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The Two Bhakti Sutras with Detailed English Commentaries (Narada and Sandilya):
NARADA BHAKTI SUTRA	Sandilya Bhakti Sutras

Extracts From Reviews:

"The book under review is not an easy one to translate. Swami harshananda...has rendered it into apt English. The Introduction and Notes exhibit his high critical scholarship." - Bhavan's Journal

"The present edition is very welcome inasmuch as it sets out the text of both the sutra and bhasya in Devanagari and adds a very useful and scholarly English translation and commentary besides an informative introduction. The bhashya is indeed recondite in its own way using sastraic terminology, for above the reach of lay readers. The learned translation here brings it within the reach of one and all is both accurate and elegant. The subtleties of the technical terms are lucidly explained in the notes." - Deccan Herald.

"The book is useful for a study of Sandilya's work which appears to occupy an important position in the history of the Bhakti Cult. The translator's notes are learned and illuminating." - Bulletin of the Ramakrishna Mission, Institute of Culture..

The Sandilya Bhaktisutras is an ancient work of the Bhagavata school. The work being cast in the mould of the Brahmasutras of Badarayana, is more polemical in character, though the sadhana aspect (spiritual disciples) has not been ignored.

It has two wellknown bhasyas or commentaries, one by Svapnesvara (A. D. 900) and the other by Narayana Tirtha (A. D. 1700). The former has been considered as a pioneering work and given a much greater weightage.

The original sutras along with the Bhasya of Svapnesvara was translated into English in 1969. Detailed annotations were added to amplify the basic, but terse, ideas contained in the sutras as also constructive criticism of Svapnesvara's standpoint vis-a-vis Sankara (A. D. 788-830). A comprehensive introduction was also added to prepare the reader for a clearer understanding of this tough work.

The University of Mysore was kind enough to publish it, first in 1976 and reprint it in 1984.

Since it was out of print for a long time and since there was a steady demand for the same, especially from the world of scholars, it has now been brought out from this centre of the Ramakrishna Order.

We are grateful to the authorities of the University for according permission to withdraw the book and republish it from here. Our thanks are also due to Sri B. N. Nataraj of the Sri Nithyananda Compugraphics for the personal interest he has taken in producing this beautiful book.

We earnestly hope that the community of litterateurs as also the spiritual aspirants will welcome this reprint.

The Doctrine of Bhakti was not Imported

In his preface to his Indian Philosophy, Vol. I, Dr. S. Radhakrishnan writes: 'Ignorance of the subject of Indian thought is profound. To the modern mind Indian Philosophy means two or three "silly" notions about maya, or the delusiveness of the world, karma, or belief in fate, and tyaga, or the ascetic desire to be rid of the flesh. Even these simple notions, it is said, are wrapped up in barbarous nomenclature and chaotic clouds of vapour and verbiage, looked upon by the "natives" as wonders of intellect. After a six months' tour from Calcutta to Cape Comorin, our modern aesthete dismisses the whole of Indian culture and philosophy as "pantheism," "worthless scholasticism," "a mere play upon words," "at all events nothing similar to Plato or Aristotle, or even Plotinus or Bacon." ,

No wonder that such Western scholars have traced the origin of the doctrine of bhakti (or devotion to God) to Chrisitian ideas and influences. Even E. B. Cowell who has done yeomen service to the cause of Indian philosophy by his pioneering works through his transla- . tions of Sarvadarsanasangraha, Nyayakusumanjali and Sandilyasatasutriya is constrained to write in his preface to the last-mentioned work (p. viii) thus: 'Dr. Lorinser, Prof. Lassen, and Prof. Weber have maintained that the doctrine of bhakti arose in India as a more or less direct reflection of Christian ideas.

'I cannot pretend to speak positively on the contro- versy; I would only confess to a some-what hesitating inclination towards Prof. Weber's moderate opinion on the question.' Of course, these views have been contra- dicted by other scholars who have made a more dispassionate study of Indian thought. Garbe says in his Philosophy of Ancient India (p. 84): 'For one who is intimate with the intellectual life of ancient India, the doctrine of bhakti is entirely conceivable as a genuine product of India. No shadow of evidence has up to now been brought forward to support the theory that the conception of bhakti is derived form Christianity. The religious significance contained in the word bhakti has nothing exclusively about it that is specially Christian. Not only have devotion to God and faith in Him developed themselves gradually in other monotheistic religions, but even beyond the circle of monotheistic ideas the two conceptions are to be found. And particularly in India we possess all the essentials on the strength of which we have to regard bhakti as "indigenous" fact, as Barth says, since monotheistic ideas are to be found prevalent from the time of the Rgveda onward through almost all the periods of the religious history of India, and the powerful longings after the divine, peculiar to the Indian soul from yore, must have developed such sentiments as divine love and divine faith in a popularly conceived monotheism.' 1

Its Vedic Origin

Actually the doctrine of bhakti IS as old as the Rg-veda itself. While commenting on the aphorism 'bhaktih. Prameya srutibhyah’2 (Sandilyaya Sutras 1.2.9) Sri Narayana Tirtha has accumulated quite a mass of unassailable evidence to prove its Vedic origin. Take for instance the rk where the Lord as been praised and there IS also a reference to the recitation of His names: 'You praise that Ancient Cause, the Origin of rta (the Divine Law), accordingn to your knowledge. You will be freed from birth. If you cannot praise Him, recite His name. However, we, 0 Lord Visnu, devote ourselves to your light and attributeless form!' (R V. 1.156.3) And again, this rk where there is a clear allusion to the hearing and reciting of His names as also surrender to Him: 'He who offers (his all) to Lord Visnu, the husband of Sri (or Laksmi), the Ancient Cause, the Creator, the Ever-new, he who recites the glorious birth and works of this glorious Being, that giver, that reciter, obtains fame (or material enjoyments) and reaches the Highest Abode' (RV.1.156.2). Another rk considers Indra the great God as father and mother: '0 Vasu! 0 Satakratu! You have become our father! You are Mother! So now we bow down to you!' (R V. 8.98.11)

Coming to the Upanisads we see that though they are mainly devoted to knowledge, the doctrine of grace which is an important aspect of the philosophy of devotion, is evident, as for instance, in this statement of the Katha Upanisad: 'Whom the Atman chooses, by him is He obtained; to him He reveals Himself (2.23). So also in another: 'When he who is "devoid of desire-motivated actions, through the grace of God the supporter, sees the Paramatman's glory, then does he become freed from sorrow' (ibid 2.20) The Svetasvatara Upanisad actually uses the word bhakti and clearly states prapatti (self- surrender) also: 'He who has supreme devotion (bhakti) towards God, and as towards God so towards the teacher, to him verily, the great soul, all these things declared (thus far) will reveal themselves' (6.23) 'To Him who at the beignning created Brahma, and who gave the Vedas to him, to Him the God who reveals the knowledge of Himself, desirous of liberation, do I fly for refuge' (6.18).

The Bhagavata Religion

Gradually the doctrine of bhakti was systematised into a regular philosophy and religion. It came to be known as the Bhagavata-religion and has also been variously designated as the Narayanlya, Satvata, Ekantika, or Pancaratra religion.f Its main sources are Narayaniya section of the Mahabharata, the Visnu Purana, the Bhagavad Gita, the Bhagavata Purana, the Pancaratra Agamas and the Bhakti Sutras of Sandilya and Narada. Not being satisfied with the impersonal Brahman of the Upanisads, the Bhagavata religion has converted Brahman into the Personal God. Isvara, Narayana and Krsna-Vasudeva are the names most commonly used with respect to Him. He cannot be apprehended by the senses nor by logic and arguments. Srutis or the scriptures at best point towards Him. His grace is the supreme factor in realising Him. Single-minded devotion (ekantikabhakti) is the only thing by which His grace can be obtained and He can be captured. Actually He is not independent as others makde Him out to be, because, He is subject to the will of his devotees (bhaktaparadhina). He is always fond of those devoted to Him and reveals Himself to them. Complete resignation (prapatti or saranagati) is another means of attaining Him. These are its chief tenets in brief.

"Love is a link that connects a force that attracts, a fascination that seizes, and a clasp that graps. Therefore, when one establishes himself in the relationship of devotion with the divine he steps up into a realm of his own, having his own enchantments and personal experiences."

Swami Chinmayananda's commentary on Narada Bhakti Sutra dances with the nuances of an ecstatic and enduring relationship with the Lord of one's heart that becomes the bed-rock of a devotee's life. This Divine Love is all- consuming, yet purging and freeing in its impact.

The devotee trusts the Lord like a friend, cherishes Him like a child and is faithful to Himlike a wife. Where than is the need or the place for any other worldly relationship?

joy Or sorrrow, it is the Lord alone for him. He will play, pray, fight and frolic only with the Lord in his heart's shrine.

Go for it!

Get engulfed by an affair that lasts lifetimes, riding on waves and giant waves of beatific beauty!

Introduction

The declarations of the Upanishads are called Mantras; they are "statements that are to be reflected upon, whereby the individual comes to feel inspired and uplifted."

All our philosophical textbooks are written out by the great seers and thinker in the form of Sutras. The term, 'Sutra', means 'string' ? the string on which the arguments and thoughts are strung together to become an enchanting garland of ideas. Sutras are explanatory statement, and in their depths, they are also exploratory in their functions. The philosopher's job is not only to explain things but also to explore the possibilities of wiser ways of living and to bring to the recognition of the student the greater wisdom, equipped with which he can become more efficient in his life.

He helps Dhruva; protect Prahlada's Mother; advises Kamsa to kill the children of Dezvaki; persuades Ravana to get himself entangled on Bali's tail!! He plays upon the weaknesses of the devotees and makes them suffer and in the resultant effect of catharsis, the students become free from all their weaknesses and march more deliberately towards their spiritual goal. The very name, Narada, indicate that he is "one who gives knowledge of the Supreme Brahman". All the Six Schools of Philosophy (Darshanas) in India are given out in the form of Sutra. Besides we have the Brahma Sutras expounding the Advaita philosophy, and the Jaimini Sutras explaining the ritualistic portion of the Vedas, and thus propounding the Karma philosophy. The Sutras are terse sayings pregnant with deep significances and the ample suggestions.

Here we have an authoritative textbook upon the philosophy of Devotion, in eighty-four Sutras, and we read it in the Bhagavat. This philosophy of love for God stands today attributed to the famous Devarishi Narada whose personality is very familiar throughout the Puranas. He works everywhere as friend, philosopher and guide, to all devotees. Even if he is not specially invoked, it is his job to propagate the Path of Love, and therefore, he appears of his own accord to guide devotees of the Lord.

He helps Dhruva; protects Prahlada's Mother; advises Kamsa to kill the children of Devaki; persuades Ravana to get himself entangled on Bali's tail!!

He plays upon the weaknesses of the devotees and makes them suffer, and in the resultant effect of catharsis, the students become free from all their weaknesses and march more deliberately towards their spiritual goal. The very name, Narada, indicate that he is "one who gives knowledge of the Supreme Brahman".

Narada is described in the Vedas as one of the sons of the Creator, who Himself taught the spiritual Truth to his four sons, the Sanatkumaras, and the young the spiritual Truth to his four sons, the Sanatkumaras, and the young boy had his initiation into Vedanta at the very hands of his brothers. However, Narada instinctively took to the Love of Vishnu; he refused to marry and took himself to a perpetual vow of Brahmacharya. He was 'born', naturally, in the various realms according to his Vasanas. He became a Gandharva ? a Celestial Being devoted to music ? and yet, he could not escape from the sensual desires, and he wandered through the Universe in perennial youth and beauty, devoted to the soul of music.

Time and again he fell for the infatuations of the senses. Yet, he purused diligently his devotional music and made all his listeners feel its divine ecstasy and joy. It is said that it was Narada who invented the most perfect musical instrument, Veena.

While once watching the dance of Rambha he was filled with passion and his Father ordered him to be born as a Sudra in the world. Since he had thus to come into the world and live, he gathered therein experiences, which made him all the more fit for his work, for, he could always fully sympathise with the passions and weaknesses of other human beings.

When Narada was born in the world, his Father was Kashyapa, son of Mareechi, according to the Vishnu Purana; but according to the Rig Veda, his Father was Kanva, the Sage who brought up Shakuntala in the forest; but in both cases his mother was a Sudra, a servant girl. This devoted lady was working in a family where Rishis used to visit frequently. Once for the "four months Vrata" (Chaturmasya), a team of great Rishis stayed in the family, and the boy became their pet. He served them with all devotion and ate the food that they gave him. He thus became purified, and the Seers blessed him. This young devotee lost his Mother soon after and thus became free to move about in the world singing the Glory of the Lord and spreading the message of Narayana everywhere.

We find Narada skipping across the din and roar of the Ramayana as well as across the ecstatic music of the Bhagavata. To0 this great advocate of love and devotion is attributed these aphorisms upon the philosophy of Devotion, the Bhakti Sutras.

There is no evidence to prove that Narada actually wrote out these Sutras; whoever be the author of these eighty-four sutras, they are rightly dedicated to this Champion of Devotion, Devarishi Narada.

The Western method of investigation into the authorship of a book is not workable in the ancient Hindu Scriptural textbooks. In practical philosophy the importance is not on who wrote it, but the emphasis is whether the philosophy does work. If these aphorisms plan out a sure way for the evolution of man it is immaterial who exactly was the author of this philosophical work. Traditionally they have been attributed to Narada, and therefore, these Aphorisms on Love stand today entitled, 'Narada Bhakti Sutra'

An extremely fallacious criticism, which we find generally leveled against Vedanta by its hasty students from the West, is that there is no Personal God in Hinduism. In this we cannot blame the Western Scholars, because, in India, during and after Sri Sankara's time, there has been an over emphasis upon the Vedantic thoughts. Vedanta indicates the Transcendental Reality, which is experienced through logical reasoning and subtle meditation. In this Path of Knowledge there is no insistence of a Personal-God and our devotion to Him. Thereby, to decry that Hinduism recognizes no Personal God would be extremely wrong.

The Path of Devotion runs through the entire spiritual traditions of the Aryans as a glimmering stream of golden effulgence, panting in ecstasy, singing in joy and weeping with satisfaction. The entire Puranic literature is ever aglow with the emotion of love for the Lord. In the Geeta we have a beautiful reconciliation of devotion (Bhakti) to the Personal God and contemplation (Gyana) upon the transcendental Truth; the Geeta Acharya concludes that whichever path a devotee may follow, ultimately he will reach Me; only let him bring his entire personality to Me.

We have a traditional story where Narada meets Vyasa on the banks of Saraswati, when Narada makes Vyasa accept the idea that to pursue the Path of Knowledge, alone is dry and sapless, and that without Devotion for the Lord and His Glories, spiritual seeking is joyless. Vyasa accepts the idea and undertakes to write the great Bhagavatam. In the light of these information upon the personality of Narada it becomes evidently clear that even though he might not have personally taken up his pen to write these aphorisms, it is only right that to Narada alone must these Sutras be dedicated by us.

As the greatest Champion of the Path of Devotion, again, this eternal devotee of Narayana, Devarishi Narada, alone can be the best Teacher to instruct us in the Philosophy of Love. May we discover this Love Divine in ourselves. May we find the courage in ourselves to live this Divine Love. May we come to explore the fulfillment of this Love Divine.

I must acknowledge the help given by Brahmacharini Kanta Devi (Concha Hughes of Honolulu) in preparing the manuscripts and the English versification of the Sutras have been done by Brahmacharini Sarada Devi. They both deserve our gratitude.

Hari Om! Hari Om! Hari Om!

CHINMAYANANDA

Chinmaya Prakashan delightfully presents a revised and revamped edition of Pujya Gurudev's commentary on Narada Bhakti Sutra - the aphorisms on Divine Love! It places on record the contribution of the Chinmaya Sampadan and Kalpanam teams which helped in the making of this book.

It takes one sage to understand another and unravel the subtleties of his work. Pujya Gurudev has done us this sacred favour in explaining Narada Bhakti Sutra!

Let us take maximum advantage of this service of his to us.