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Om Sat Guru Paramatmane Namah Om Sri Ganesaya Namah Om Sarasvatyai Namah Salutations to Deva Rishi Narada

 Narada Bhakti Sutras is a very popular treatise in India on Bhakti Yoga.  This treatise is very lucid and practical in its exposition of the birth, growth, development, unfoldment and expression of Bhakti.  The Holy Rishi Narada propounds the doctrine of love of God, a path which can easily be followed by the ordinary man.  It does not demand either great knowledge of philosophy or total renunciation of the world.

 Psychology of Bhakti Research students.  Sutras have an expressible charm and beauty.  Narada speaks to all alike.  Best authority on the Bhakti Marga.

The Bhakti Sutras of Narada 84 Sutras

 First 24 Sutras Deal with the nature of Bhakti  Next 9 Sutras (25-33) Explain why and how the path of Bhakti is superior to Karma, Jnana, and Yoga.  Sutras 34-50 (17 in all) Describe the methods by which Bhakti may be practised and developed.  Next 16 Sutras (51-66) Give a description of the external marks by which Bhakti can be detected in a true devotee.  The last 18 Sutras (67-84) Glorify the great realized souls who are full of devotion to the Lord.

 Bhakti Movement was essentially founded in South India and later spread to the North during the late medieval period.  Clearer expression of Bhakti began to be formed during the so-called Epic Period and the Puranic periods of Hindu history.  Texts such as the Bhagavad Gita and the Bhagavata Purana clearly explore Bhakti Yoga or the Path of Devotion as a means to salvation.  Bhakti movement in South India was spearheaded by the 63 Nayanars (Shaivite devotees) and the 12 Alvars (Vaishnavaite devotees).


 Sri Veda Vyasa was staying in his hermitage of Badarikasrama.  One day Narada went to the Ashram in the course of his wanderings.  Sri Vyasa welcomed the Rishi with due rites and said, Man seeks freedom, etc. but without devotion it is dry. Devotion is the only way for attaining salvation. All the others have importance only in so far as they are auxiliary to it. I humbly ask you to explain to me the virtue of devotion.

 Narada said, Your disciple Jaimini has already discussed the problem of action in the Purva Mimamsa. You have yourself completed the enquiry of the problem of knowledge in the Uttara Mimamsa. Now you have taken up the problem of devotion. Its full explanation will be given by you in your Srimad Bhagavatam.I shall explain Bhakti in the form of Sutras. So saying narada delivered a discourse on devotion in 84 aphorisms.  The collection of these Sutras forms a short treatise, known as Narada Bhakti Sutras

 The path of Bhakti consists of gradation of steps.  Desire for release from the evil of mortality and the sufferings is its starting point.  Para Bhakti or Higher devotion is its goal.  It is Para Bhakti that leads to Mukti.  Subsidiary to Para Bhakti, Ekanta-bhava, whole hearted devotion.  Illiterates, females, outcastes are all equally competent to follow the path of devotion.

 Live in the company of saints.  Hear the lilas of God.  Study the sacred scriptures.  Worship Him first in His several forms as manifested in the world.  Worship any image or picture of the Lord or Guru.  Recite His name.  Sing His Glories.  You will develop devotion.

 Bhakti-Mimamsa of Sandilya is an enquiry into the philosophy of devotion.  Devotee grows in devotion there is absolute selfforgetfulness Bhava.  Bhava then grows into Maha-Bhava Devotee lives, moves, and has his being in the Lord.  This is Parama-Prema, consummation of love or supreme love.  Nine modes of Bhakti have each nine varieties. Therefore Saguna Bhakti becomes 81 fold.  By fixing the mind on the Lord through love, hate, fear, friendship, many have attained Godrealization like Gopis through love, Kamsa fear, Sisupala hate, Vrishnis relationship.

Devotion is indicated by
         Sanmana (honour) as in the case of Arjuna, Bahumana (exaltation) as in the case of Ikshvaku, Prithi (love) as in the case of Vidura, Viraha (pangs of separation) as in the case of Gopis, Itara-vichikitsa (disinclination to others) as in the case of Yama, Tadartha-prana-sthana (living for Him) as in the case of Hanuman, Tadiyata (the belief that everything belongs to Him) as in the case of Uparichara Vasu, Sarva-tad-bhava (the consciousness that the Lord is immanent in all things) as in the case of Prahlada, a-pratikula (non-opposition) as in the case of Bhishma.

 Bhakti Yoga is the one Yoga which directly appeals to the feelings of man.  Apara Bhakti is lower Bhakti premature stage in devotion.  Para Bhakti mature stage of subjective experience.  The devotee has ineffable inner experience of unsurpassing bliss and illumination. He has God-realization.

 Two stage of Apara or lower Bhakti  Gauna or secondary is the first stage Influence of Rajo Guna.  Second stage is Mukhya or primary Influence of Sattva Guna.  Mind is calm and serene.  Meditation becomes firm and steady.  Devotee is in the presence of God.  He is conscious of duality.

 Love of God or devotion is more a practice than a philosophy.  Devotion dethrones the ego and enthrones the Lord in its place.  Climax of love is the love of God.  Service of the saints, association with the saints, study of Bhakti literature, charity, self-restrain, humility, japa, kritan, prayer this is the preparation for the love of God.

 The word Nara means knowledge useful to mankind and Da means a giver, so Narada means the one who gives useful knowledge to mankind and guides it in the right path.  Narada Muni is a divine sage from the Hindu tradition, who plays a prominent role in a number of the Puranic texts, especially in the Bhagavata Purana and in the Ramayana.  Narada is portrayed as a traveling monk with the ability to visit distant worlds or planets, lokas.

 He uses Veena for singing of hymns, prayers and mantras as an act of devotion to his lord, Vishnu.  In the Vaishnava tradition he is held in special reverance for his chanting and singing of the names Hari and Narayana.  According to legend Narada is regarded as the Manasaputra referring to his birth 'from the mind of Brahma, the first living being as described in the Puranic universe.

 He is regarded as the Triloka sanchaari, the ultimate nomad who roams the three lokas of Swargaloka (heaven), Mrityuloka (earth, literally: "place of death") and Patalloka (netherworld).  He does this to find out about the life and welfare of people.  He was the first to practise Natya Yoga.  He is also known as Kalahapriya as he playfully causes quarrels amongst Gods (devas), Goddesses and people.

 He is listed as one of the twelve mahajanas, or 'great devotees' of God (Vishnu).  As he was a gandharva in his previous birth before becoming a rishi he is in the category of a devarishi.

Enlightenment  The Bhagavata Purana describes the story of Narada's spiritual enlightenment:  In his previous birth Narada was a gandharva (angelic being) who had been cursed to be born on an earthly planet due to some offense.  He was born as the son of a maid-servant of some particularly saintly priests (brahmins).  The priests, being pleased with both his and his mother's service blessed him by allowing him to eat some of their food (prasad) previously offered to their lord, Vishnu.

 Narada received further blessings from these sages and heard them talking about many spiritual topics.  When his mother died from a snake's bite, taking this as an act of God (Vishnu), he decided to roam the forest in search of enlightenment in understanding the 'Supreme Absolute Truth'.  Reaching a tranquil forest location, he, after quenching his thirst from a nearby stream, sat under a tree in meditation (yoga), concentrating on the paramatma form of Vishnu within his heart as he had been taught of by the priests he had served.

 After some time Narada experienced a vision wherein Narayan (Vishnu) appeared before him, smiling, and spoke "that despite having the blessing of seeing him at that very moment, Narada would not be able to see his (Vishnu's) divine form again until he died".  Narayan further explained that the reason he had been given a chance to see his form was because his beauty and love would be a source of inspiration and would fuel his dormant desire to be with the lord again.  After instructing Narada in this manner, Vishnu then disappeared from his sight.  The boy awoke from his meditation both thrilled and disappointed.

 For the rest of his life Narada focused on his devotion, meditation upon and worship to Vishnu.  After his death Vishnu then blessed him with the spiritual form of "Narada" as he eventually became known. In many Hindu scriptures Narada is considered a partial-manifestation (avatar) of God, empowered to perform miraculous tasks on Vishnu's behalf.


Sutra 1: Athato bhaktim vyakhyasyamah.

Now, therefore, we shall expound Bhakti (devotion).


Sutra 2: Sa tvasmin parama-prema-rupa.

That (devotion), verily, is of the nature of supreme Love of God.

Sutra 3: Amritasvarupa cha.

And it is of the nature of nectar.


Sutra 4: Yallabdhva puman siddho bhavati, amrito bhavati tripto bhavati. On attaining it (this supreme love) man becomes perfect, immortal and (fully) satisfied.

Sutra 5: Yatprapya na Kinchidvanchati na sochati na dveshti na ramate notsahi bhavati. By attaining which (diving love) he does not desire anything else, neither grieves (over any loss or death of dear ones) nor hates anything, does not indulge in sensual pleasures, nor does he feel any urge (for the acquisition of material things).

Sutra 6: Yajinatva matto bhavati sthabdho bhavatyatmaramo bhavati. By knowing which man becomes intoxicated (or overjoyed), peaceful and completely immersed in the enjoyment of the Bliss of the Atman.

Sutra 7: Sa na kamayamana nirodharupatvat.

Bhakti (supreme love) is not of the nature of lust (desire), because it is of the form of renunciation.

Sutra 8: Nirodhastu lokavedavyaparanyasah.

On the contrary, control of desires means the resignation to the Lord of all worldly and scriptural activities.

Sutra 9: Tasminnananyata tadvirodhishudasinatha cha. (Nirodha also means) single-minded devotion to the Lord and indifference to all that is antagonistic to Him.

Sutra 10: Anyasrayanam tyagonanyata.

Unification or exclusive devotion or single heartedness means the giving up of all supports.

Sutra 11: Lokavedeshu tadanukulacharanam tadvirodhishudasinata. By indifference to all which are hostile to Him is understood the performance of these secular and religious activities which are congenial to Him.

Sutra 12: Bhavatu nischayadadhyadurdhvam sastrarakshanam. Let a man protect the scriptural teachings even after his spiritual realization becomes well established.

Sutra 13: Anyatha patitya sankaya.

For, otherwise there is the risk of a fall.

Sutra 14: Lokopi tavadeva kintu bhojanadi vyaparastvasariradharanavadhi. Social customs and practices also may be followed in like manner, to the same extent only (as scriptural injunctions). But eating, drinking, dressing should be continued as long as one wears this body.


Sutra 15: Tallakshanani vachyante nanamatabhedat. The characteristics of Bhakti are described variously on account of difference in view-points (according to the different schools).

Sutra 16: Pujadishvanurage iti parasaryah.

Vyasa, the son of Parasara, is of opinion that Bhakti consists in attachment to worship of God and other similar acts.

Sutra 17: Kathadishviti Gargah.

The sage Garga thinks that Bhakti consists in talks of His glory and greatness and the stories of His various sports and the like.

Sutra 18: Atmaratyavirodheneti Sandilyah.

The sage Sandilya thinks that it must be without hindrance to the enjoyment of bliss in the Atman.

Sutra 19: Naradastu tadarpitakhilacharata tadvismarane paramavyakulateti. But Narada is of the opinion that the essential characteristics of Bhakti are the consecration of all observances and activities through complete selfsurrender to the Lord and extreme anguish in the event of forgetting Him.

Sutra 20: Astyevamevam.

There are such and such instances (Examples do exist of such perfect expression of Bhakti. So it is. So it is).

Sutra 21: Yatha vrajagopikanam.

As for instance, in the case of the cow-maids of Vraja or Brindawan.

Sutra 22: Tatrapi na mahatmyajnanavismrityapavadah. Even there (the love of the Gopis), there is no particular reason for forgetting the glory and greatness of Lord.

Sutra 23: Tadvihinam jaranamiva.

A love without it (the sense of greatness of the object loved the Lord) is simply a passion of a woman towards her paramour.

Sutra 24: Nasthyeva tasminstatsukhasukhitvam.

There i.e., in that illicit love there can certainly never be happiness of the other.


Sutra 25: Sa tu karmajnanayogebhyopyadhikatara.

It (supreme devotion) is again higher than action, knowledge and Yoga.

Sutra 26: Phalarupatvat.

Because of its being the nature of the result or fruit of all these.

Sutra 27: Easvarasyapyabhimanadveshitvad dainya priyattvaccha. (Devotion is higher than the others), because God hates egoism and loves humility.


Sutra 28: Tasya jnanameva sadhanamityeke.

In the view of some, knowledge (of the object loved) alone is the means to attain (devotion).

Sutra 29: Anyonyasrayatvamityanye.

Others are of opinion that there is mutual dependence between knowledge and devotion.

Sutra 30: Svayam phalarupateti brahmakumarah.

Bhakti is its own fruit thus opines Brahmakumara (Narada), the son of Brahma.

Sutra 31: Rajagrihabhojanadishu tathaiva drishtatvat. For it is seen to be just so in the case of the king, home and dinner.

Sutra 32: Na tena rajaparitosha kshudhasantirva.

Not by that (by mere knowledge of things) does the king become king, nor does the hungry man become satisfied.

Sutra 33: Tasmatsaiva grahya mumukshubhihi

Therefore the path of devotion alone should be adapted by those who desire salvation.


Sutra 34: Tasya sadhanani gayanti acharyaha.

The teachers have sung (as follows) about the means (for the culture) of devotion.

Sutra 35: Tattu Vishaya Tyagat Sangatyagaccha.

Devotion to God is attained by abandoning all sensual pleasures and all attachment to sensual objects.

Sutra 36: Avyavrita Bhajanat.

By uninterrupted worship (success is attained in the practice of devotion).

Sutra 37: Lokepi Bhagavat guna Sravana kirtanat.

(Bhakti develops) from listening to and singing of the attributes and glories of the Lord, even while engated in the ordinary activities of life in the world.

Sutra 38: Mukhyatastu mahakripayaiva bhagavatkripaleshadva. But it (devotion) is obtained chiefly by the grace of great men or through a slight measure of Divine grace.


Sutra 39: Mahatsangastu durlabho agamya amoghascha. The company of the great souls is again difficult of attainment, is unapproachable and is infallible or unfailing in its effect.

Sutra 40: Labhyateapi tat kripayaiva.

The company of the Great Ones is obtained by the grace of God alone.

Sutra 41: Tasminsthajjane bhedabhavat.

Because there is no different between the Lord and His devotees.

Sutra 42: Tadeva sadhyatam tadeva sadhyatam.

Let that alone be practised, let that alone be practised.


Sutra 43: Dussangah sarvathaiva tyajyah.

Evil company should be certainly given up by all means.

Sutra 44: Kamakrodhamoha smritibhramsa buddhinasa sarvanasakaranatvat. Because it is the cause of lust, anger; delusion, loss of memory, loss of intellect and total ruin.

Sutra 45: Tarangayita apime sangatsamudrayanti.

Though they (evil tendencies, lust, anger, etc.) rise only in the form of ripples in the beginning they become like an ocean as a result of evil company.

WHO CROSSES MAYA? __________

Sutra 46: Kastarati kastarati mayam? Ya sangam tyajati yo mahanubhavam sevate, nirmamo bhavati. Who crosses, who crosses the Maya? Only he who avoid all contact with such objects of senses as are likely to inflame passions, who reports to a great spiritual soul and serves him and who is free from mineness or idea of possession.

Sutra 47: Yo viviktasthanam, sevate, yo lokabandhamunmulayati nistraigunyo bhavati, yogakshemam tyajati. He who resorts to a solitary and holy place, he who roots out worldly desires or bonds, transcends the three Gunas and gives up all ideas of acquisition and preservation.

Sutra 48: Yah karmaphalam tyajapi, karmani sannyasyati tato mirdvandvo bhavati. He who renounces the fruits of his actions and who renounces all actions goes beyond the pairs of opposites (such as pleasure and pain, good and bad, heat and cold).

Sutra 49: Yo vedanapi sannyasyati, kevalamavichchinnanuragam labhate. He who abandons even the Vedas, even the rites and ceremonies prescribed by the Vedas and obtains undivided and undiluted and uninterrupted flow of love towards God.

Sutra 50: Sa tarati, sa tarati sa lokamastarayati.

He (verily) crosses (Maya), he crosses (this ocean of Sumsara, all limitations), he helps mankind to cross (also).

NATURE OF PREM __________

Sutra 51: Anirvachaniyam premasvarupam.

The nature of love towards God is inexplicable in words.

Sutra 52: Mukasvadanavat.

Just as the taste of a dumb man.

Sutra 53: Prakasate kvapi patre.

But (that love of devotion manifests itself in a fit receptacle) in a qualified person only at some place or time.

Sutra 54: Gunarahitam kamanarahitam pratikshanavardhamanamavicchinnam sukshmataramanubhavarupam. It (divine love) is devoid of all attributes, devoid of all desires, expanding every moment, continuous, most subtile and of the nature of inner experience.

Sutra 55: Tatprapya tadevavalokayati tadeva srinoti tadeva bhashtyati tadeva chintayati. Having once attained that, (the devotee) sees only his object of devotion, hears only about Him, speaks only about Him, thinks only of Him.


Sutra 56: Gauni tridha gunabhedadartadibhedadva.

Secondary devotion is of three kinds according to the qualities, Sattva, Rajas, and Tamas according to the distinction of the aspirants, the afflicted, the seeker after knowledge, the self-interested.

Sutra 57: Uttarasmaduttarasmat purvapurva sreyaya bhavati. Each preceding one (kind of devotion) is more conducive to the highest good then the one succeeding it.


Sutra 58: Anyasmat saulabhyam bhaktau.

The practice of devotion is easier than other methods (in the attainment of salvation).

Sutra 59: Pramanantarasyanapekshatvat svayam pramanatvat. Because it (devotion, love) does not depend on any other proof, as it is proof of itself.

Sutra 60: Santirupat paramanandarupachcha.

(The path of devotion is easy) because it (devotion) is of the nature of peace and supreme bliss.

Sutra 61: Lokahanau chinta na karya niveditatmalokavedatvat. The Bhakta should feel no anxiety about worldly concerns, as he has consecrated himself, the world as well as the Vedas to the Lord.


Sutra 62: Na tat siddhau lokavyavaharo heyah kintu phalatyagastat sadhanancha karyameva. Till Bhakti is developed one must not neglect to observe social customs and ceremonies. One should surely perform them but only the fruits of all social activities are to be surrendered to the Lord.

Sutra 63: Stree dhana nastika vairi charitram na sravaniyam. Stories or description of women, wealth, atheists or enemy should not be listened to.

Sutra 64: Abhimanadambhadikam tyajyam.

Egoism, hypocrisy and other vices should be given up.

Sutra 65: Tadarpitakhilacharah san kamakrodhabhimanadi Tasminneva karaniyam. Having once dedicated all activities to God, he (the devotee) should show (if at all) his desire, anger, egoism, etc., only to Him.

Sutra 66: Trirupabhangapurvakam nityadasyanityakantabhajanatmakam premakaryam premaiva karyam. Love and love alone such as that of a devoted servant wife, which transcends the three forms mentioned before (Sutra 56) should be practised.

Sutra 67: Bhakta ekantino mukhyah.

Those who have one-pointed devotion to God for His own sake are primary.


Sutra 68: Kanthavarodharomanchasrubhih parasparam lapamanah pavayanti kulani prithivim cha. Conversing with one another with a choking voice, with hairs standing on end, with tears flowing from their eyes, they purify their families as well as the earth (the land which gave birth to them).

Sutra 69: Tirthikurvanti tirthani sukarmi-kurvanti karmani sacchastrikurvanti sastrani. They (such devotees) impart sanctity to places of pilgrimage; render actions righteous and good and give spiritual authority to scriptures.

Sutra 70: Tanmayah.

(For) They are full of Him.

Sutra 71: Modante pitaro nrityanti devatah sanathah cheyam bhurbhavati. (On the advent of a devotee) their forefathers rejoice, the Gods dance in joy and this earth gets a saviour.


Sutra 72: Nasti teshu jatividyarupakuladhanakriyadi bhedah. Among them (the devotees) there is no distinction based on caste, learning, beauty, family or birth, wealth, observance or profession and the like.

Sutra 73: Yatastadiyah.

Because they are all His own.


Sutra 74: Vado navaiambyah.

No controversy ought to be entered into.

Sutra 75: Bahulyavakasatvadaniyatatvaccha.

For there is plenty of room for diversity in views and no one view, based upon mere reason, is conclusive in itself.



Sutra 76: Bhaktisastrani manananiyani tadbodhakakarmani karaniyani. (For the attainment of Bhakti) the teachings of scriptures that promote devotion such be constantly meditated upon and actions that rouse devotion should be performed.

Sutra 77: Sukhadihkhechchalabhadityakte kale pratikshamane kshanardhamapi vyartham na neyam. One should not waste even half a second as all the time one has for meditation is the little that remains after what is spent in experiencing pleasure, pain, desire, gain, etc.

Sutra 78: Ahimsasatyasouchadayastikyadi charitryani paripalaniyani. Virtues like non-violence, truth, purity, compassion, faith in the Vedas and the existence of God, and other excellences of character should be strictly cultivated and protected.

Sutra 79: Sarvada sarvabhavena nischintaih bhagavanena bhajaniyah. The Lord alone should always be worshipped by one whole-heartedly free from all cares and anxieties.

Sutra 80: Sa kirtyamanah sighramevavirbhavatyanubhavayati bhaktan. Being thus invoked or glorified, He (the Lord) manifests Himself, and blesses His devotees with realization.


Sutra 81: Trisatyasya bhakireva gariyasi bhaktireva gariyasi. Only love of the absolute, eternal truth is the greatest; this love indeed, is the greatest.


Sutra 82: Gunamahatmyasaktirupasakti pujasakti smaranasakti dasyasakti sakhyasakti vatsalyasakti kantasakti atmanivedanasakti tanmayasakti paramavirahasakti rupaikadhapyekadasadha bhavati.

Bhakti or Divine Love, though in itself one only, manifests itself in the following eleven forms:
1. 2. 3. 4. 5. 6. 7. 8. 9. 10. 11. Love of the glorification of the Lords blesses qualities, Love of his enchanting beauty, Love of worship, Love of constant remembrance, Love of service, Love of Him as a friend, Love of Him as a son or child, Love for Him as that of a wife for her husband, Love of self-surrender to Him, Love of complete absorption in Him, Love of the pain of separation from Him.


Sutra 83: Ityevam vadanti janajalpanirbhaa ekamatah kumaravyasasukasandilyagargavishnukoun dilyaseshoddha varunibalihanumadvibhishanadayo bhaktacharyah. Thus, the teachers of devotion, Sanatkumara, Vyasa, Suka, Sandilya, Garga, Vishnu, Koundilya, Sesha, Uddhava, Aruni, Bali, Hanuman, Vibhishana, etc., proclaim unanimously in this strain, without fear of the carping criticisms of men.

Sutra 84: Ya Idam Naradaproktam sivanusasanam visvasati sraddhate sa bhaktiman bhavati sa preshtam labhata sa preshtham labhate iti. He who belives and has faith in this auspicious teaching expounded by Narada becomes endowed with Bhakti and realizes the most beloved (Lord), attains the most beloved (Lord).

Narada Receives The Absolute Truth From Lord Brahma

Narada and Four Sons of Brahma

Sanaka, Sanatana, Sanandana and Sanatkumara

Narada Instructs King Yudhisthira

Kamsa Listening to Narada

Narada Instructs Veda Vyasa

Narada Instructs Vyasadev

Narada Instructs Gopa Kumar

Narada Instructs Yoga Vasista

Narada Meets Hanuman

Narada and the Mango Prize

Rishis headed by Kasyapa began to perform a sacrifice on the banks of the Ganges

Narada, Mother Yeshoda, Krishna, Balaram

Narada Visits Krishna's Family

Krishna And Shishupala

Narada at the Court of Kamsa

Narada Returns King Chitraketu's Son to Life

Naradas Discourse

Vaisanas Gather to Listen Naradas Discourse

Worshiping Lord Krishna

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