Now, we describe the divine love. Our ancient Sanskrit scriptures begin with ‘atha’ (Now). In any other language scriptures do not begin in this manner. When the western scholar tried to translate BRAHMA-SUTRA into European languages, they thought that it was an incomplete work.

Brahma-Sutra also begins with ‘athato brahmajigyasa’ (Now the desire to know about Brahman). They surmised that some other discussion was going on and “Now” is the beginning of a new chapter. But our ancient sages have hinted that the knowledge contained in these works are meant for those who have reached the very peak of spiritual or devotional life. These are meant for those who have transformed their lives. Only they are qualified to study it whose thirst for knowledge in really deep. Only such students can benefit by studying these works. Only those who have conquered their weaknesses and who have very deep interest in these works, only they can put the knowledge contained in these works to practice.

The knowledge of the Vedas and Shastras was restricted to the upper caste people only. But the gates of devotion are open to all. By constant faith and devotion, the devotee can attain to perfection through the grace of God. These are no qualifications needed for those treading the path of devotion. Lord Krishna declares in Gita, “…..Even the worst among the sinners have abiding love in the lord, they are called righteous and attains peace. This is my declaration, O Arjuna, my devotee shall never perish. Those who are devoted to me – they are women, Vashiyas, Shudras or even born into evil wombs, they attain to perfection. (Bhagavat gita Ch. IX versa 30,31 & 32). Bhakti Sutra is a discourse on the nature of Bhakti (devotion) based on the experiences of sage Narad. These are not based on the secondary sources or scriptures. These are conclusions derived from one’s own experiences.

2. Sa tvasmin parampremarupa.
That (Bhakti) is of the nature of the perfect love for him. Narad says that the devotion is of the nature of the perfect love. For great souls like Narada, who have attained, perfection, this is experiential. This cannot be defined or described by mere words. Words can convey some sense of shared experiences. Those who have not experienced that perfect love for him cannot be made aware of the experience by mere words. Narad gives some hints by using analogies of the daily experiences of the common people. Bhakti is like love at its lowest. People experience love, which occurs between men and women. Worldly love contains desire and lust. When it is free of desire and lust completely it becomes Bhakti (or devotion). Worldly love can happen between two people but the perfect love, where lust and desire are completely absent, does not require any object. Such perfect love is not ‘for’ anyone. That is the reason Narad does not mention Ram, Krishna, Ishwar, Brahman – he says – for him “HIM” means everything else than “I”. Perfect love for ‘Him’ is the nature of Bhakti. These Sutras are very clear and it is not possible to give different interpretation to them.

3. Amrita swarupa cha.
It is like nectar. The very nature of Bhakti is like nectar. Nectar has many shades of meanings. It is to be noted that Narad does not liken Bhakti to ‘Moksha’, ‘Realisation’, ‘Release’, ‘Kaivalya’ or ‘Samadhi’. He says it is like nectar. One who drinks nectar becomes free from death. He becomes immune to change. It is in this sense the word ‘nectar’ is used here. One gets the experience of the ultimate bliss, which is not subject to change. That is the experience of a devotee. According to the Hinduism, ‘Vaikuntha’, ‘Swarga’ “Heaven’ “Brahmaloka’ are not eternal. When the merits are used up, one comes back from these worlds. But the bliss one gets in Bhakti is eternal not subject to the Vagaries of time. This is the experience of Sat, Chit, Ananda – Upanishads call it ‘Brahman’.

4. Yallabdhava pumana sidhho bhavati Amrito bhavati tripto bhavati.
Achieving this, one has reached the state of perfection, attains god like immortality and all his desires are completely fulfilled. This aphorism also describes the internal nature of Bhakti. One attains to perfection through it. This Sutra makes it clear that it is not the goal of the devotee to achieve immortality or Moksha. This he obtains without any effort. A devotee is only concerned with the constant blissful existence. One who reaches that state does not wish to seek anything. He has become completely satiated and no other sense object is in his thoughts. The satiation of a devotee and that of an ordinary person have completely different meaning. An ordinary person is satiated when his worldly desire is fulfilled. But he does not feel complete. Now desires raise their heads as soon as the old one’s are fulfilled. The desires are insatiable. All the objects without are not of much use in satisfying one’s desires. So long one does not realizes the ultimate satisfaction, which can only come by being steady in one self that is no external object remains necessary to satisfy one’s desire. Such a state is only possible when one attains to God. A person on the path of devotion feels a deep sense of dissatisfaction so long he does not reaches the supreme. When he attains perfection in devotee he attains the ultimate satiation. Nothing else he becomes perfectly satiated.

5. Yat prapta na kinchid vanchhati, na shochati na dvesti, narmate, notsahi bhavati.
Once this is attained, no desire remains for anything else, he is freed from pleasure and pain, liking and disliking, he does not crave for anything else, he now no longer has any enthusiasm to fulfill any other purpose. One harbors desire for any pleasure till one has not experienced the ultimate pleasures that is Bhakti. Till one has experienced the absolute bliss one remains interested in small pleasures and worldly desires. Having experienced the absolute blissfulness, he no longer desires any other pleasure. This is the characteristic of a devotes. Through devotion, he transcends the worldly desires and bondages. Now, he does not retain interest in any worldly matter nor he strives to gain anything.

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.

19. Navadastu tadarpitakhilacharita tadvismarane paramvyakulteti.
Now, Narad gives his interpretation to surrender everything one possesses to Him and to feel extreme anguish if He is forgotten even for a moment is Bhakti. It should be noted that Sage Narad is not giving his opinion by any sense of ego. He is merely stating the view a ‘Narad’ as he has done in the case of other sages. He does not say, “it is my opinion or in my view.” Narad does not use the language of a scholar or see. He used the language of a devotee that or a lover. He says that surrender of all one’s works, even one self to Him is Bhakti. Now the entire burden is his. Not only our good works but also the bad works should be surrendered to him. Then we shall not have the sense of doer ship. Whatever is done, it is his wish. There does not remain any difference between “Me’ and ‘You’. This is Bhakti. Like a true love, even if the beloved is out of sight even for a moment, one experiences the extreme anguish. That is the state of Bhakti.

20. Asthayamayam.
Narad says, “It is just like that whatever is said in these definitions Narad says, Bhakti is just like that. Though the experience of that Infinite cannot be certained with in mere words. Yet these definitions give hints about Him. They show the way to go the path to be trodden. These are merely hints, not the real taste of Bhakti.

21. Yatha brajagoprikanam
Like the Bhakti of the Gopis of Braja. Innumerable Gopis are the symbol of the countless souls, atmans, They are very eager to become one with Krishna. Krishna is the symbol of the supreme God. In such love, it is not at all necessary for Krishna to be physically present. It is sufficient to have his devotion in one’s heart. Like the love of Radha for Krishna, who always was in his company the love of Mira is exactly on the same footing, even though Krishna was not present with her. Whenever the fire of Bhakti is kindled in the soul, the realization of God (Krishna) is inevitable. Gopis are not able to forget Krishna even for a moment. They become very anguished when Krishna is not with them. The love of Gopis for Krishna is not the ordinary love of the mortals, it is the purest form of the love of God, which is Bhakti. They see Krishna as the Supreme Lord not as an ordinary man. Whenever, one reaches that highest peak of love, where one’s beloved is transformed into God, the love becomes Bhakti.

22. Tatrapi na mahatmagyanavismritapavadah.
Even in that case (i.e. in the case of Gopis) to say that they were not aware of the divine glory of the lord, is not correct. As stated in the previous Sutra, the Gopis love Krishna as the Supreme God not as a man, this awareness of divine state of Krishna exalted the love of Gopis to the level of Bhakti. Gopis were loving Krishna all alike. There was no jealousy or heart burning among them as is common in the worldly love affairs. All of them loved Krishna alike, no one wanted to have any exclusive right over the lord. In case of ordinary love of men, lovers want to have exclusive control over their beloveds. Even more doubt of some one else’s presence causes jealousy and heartburn. Such is the difference between the love of ordinary mortals and that of Gopis.

23. Tadviheenam jaranamiva
If they had not known the presence of the lord and had they (Gopis) not known his glory, their love too would have been of the nature of an adulator’s passion. The presence of the divinity exalts the love of Gopis to the state of absolute purity and glory. The absence of the divinity would have reduced the love of Gopis for Krishna, to the level of the adulator love affairs of the ordinary men and women.

24. Vastyena tasmin tatsukhsukhitvam.
In that (in the adulators love affair one’s own happiness cannot become the happiness of others. In the worldly love, driven by passion, each lover wants to derive pleasure for himself. Pleasure of one cannot become the pleasure of all. But in divine love, the pleasures and pains are shared alike. The Gopis shared their pleasured and their pains equally.