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Books > Hindu > Bhakti > Sri Narada Bhakti Sutra Sandilya Bhakti Sutra (Vaishnava) (Sanskrit Text with Transliteration and English Translation)
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Sri Narada Bhakti Sutra Sandilya Bhakti Sutra (Vaishnava) (Sanskrit Text with Transliteration and English Translation)
Sri Narada Bhakti Sutra Sandilya Bhakti Sutra (Vaishnava) (Sanskrit Text with Transliteration and English Translation)
Description
Preface

The crest jewel Parama Bhagavata, Sri Narada who is the master on the ontology of prema the Transcendental love of Sri Radha Govinda for spiritual welfare of mankind as well as to enundate the mystic devotees has enunciated in this Treatise Bhakti of its both the kinds viz. Vajdhi and Raganuga.

He has unreservedly proved that bhakti is the very characteristic of the Jiva Soul but at the state of bondage get a chance by dint of his some unknown sukriti to have Sadhusanga association with any unalloyed devotee of Lord Vishnu Krishna Bhakti gets manifested in the soul. Bhakti is nourished through Shruti viz Transcendental process of Shravana and: Kirtana of the Transcendental names and Glories of God but to culture that one must lead a life in accordance with the smirti which is known as Vaidhi-Bhakti. Here bhakta should be abiding by the rules and regulation of the Shastra. But when a devotee gains atmarati he transcends there mundanity and arrives at the plane of Transcendnce; there his heart becomes unstinted and fully blossomed with love. Now he cannot be restricted by any rule or regulation of the Shastra Whereas as it were his heart is flooded with love like the reverse in flood inundating everything else. Here a devotee under the benediction of a Ragatmika Bhakta close associate of Sri Krishna the supreme God Par excellence an elevated Jiva-soul imbibes the sentiment of Raganuga-Bhakti.

The mystic devotee Sri Narada clearly says that Bhakti particularly Raganuga bhakti is not a subject to be illustrated through any language but it can be appreciated only by the lovers of God; when they meet together they intoxicatedly drink deep the Nectar that flows from the narrating of the Transcendental names and Glories of their beloved god who is Raso vai such Akhilarasamrita Sindhu.

He could not hold his tongue so almost at the end of his narration he just refers to Tanmayata Ashakti and parama virashshakti. Regarding the Tanmayata ashakti Sri Narada has given an illustration in the bhagavata that prema-vilasa-rupa where sri Krishna says: the Gopis who love me most dearly chide me in their sulks. Their reproaches fascinate me more than the hymns of the Vedas. Here sorrow becomes exceedingly blissful that Sri Narada refers as Parama-Virahashakti. Here devotee enter into adhirudha-Mahabhava total madness in the frenzy of Love.

Sri Narada who is the master in all the branches of philosophy clearly and emphatically without any ambiguity proclaims that Bhakti is unparalled and unprecedented. Karma and Jnana have got their relative value when they are in conformity with bhakti. It is through bhakti alone that one can have full realisation of God and attain the transcendental bliss.

Sri Narada has clearly brought out the philosophy of Bhakti the hindrances to the growth of Bhakti and hindrances to the bhakti and different processes of Bhakti in his this short treatise. Some opine that these aphorism were spoken by Sri Narada to Sri Vyasa as the prelude of Srimad Bhagavatam. If that is so then how in the concluding aphorism the rishi refers to Shuka as an Acharya of Bhakt-cult. Because we know that Sri Sukedeva was a atmarama-muni and only after listening to srimad Bhagavatam formt he lips of his illustrious father Sri Vyasadeva turned to the path of devotion. Therefore if the last aphorism is not an interpolated one then this treatise is proved written after the Srimad Bhagavatam was compiled coming to know that I was rendering the Narada Bhakti sutra into English one prof. N. Dikshit of Kanpur university gave me a few English publication of the same treatise by different so called great personages. After going through them it gave me a great pain to my heart that how they have misconstrued and distorted the import of the philosophy of Bhakti. I feel ashamed to take their name I should say that why such persons whose hearts are tinted with the cherished desire of elevation and salvation tried to trespass into the kingdom of love (devotion). Sri Rupa Goswami rightly says: so long as one’s heart is polluted by the cherished desire of elevation or salvation how can he have a succulent taste of divine love?

Such fools how distort the Bhakti cult they say: Even after the realisation of the oneness with god the Bhakta retains individuality for sometime more until the Prarabdha karma which gave rise in his last birth works itself out but at the higher stage love lover and the Beloved become one there is complete union with God. Another one who is a very big swamiji to the eyes of the world says God acts the parts of thief beggar saint rogue genius etc. In this big world drama he who has this understanding will have immense peace of mind. When they have got even no common sense what have we to say about them except to pity upon them as they are nasta-medhasa. They are at the delirium. Srila prabhupad says a jnani only utters meaningless world off and on like an infant in the cradle just as an infant consider its glass made toy more valuable than a philosopher stone so a professor of jnana does not hesitate to think of jnana as better then prema (love). Since 1986 due to my assigned service at sridham Mayapur and for the mission as a whole I have become so engaged otherwise that practically I hardly get any time for my literary works therefore a little time that I could snatch away during my short stay at Madras Sri Gaudiya Math I ventured to render this most valuable treatise in to English but everyone knows the draw back of my deficiency in literary competence. Therefore from that point of view the saragrahi vaishnavas like swans will take the substance and so kindly will overlook my defect.

My only craving is the Blessings of my divine master and the Vaishnavas and knowing that it is my humble service to them and to my God I undertook his task. Nothing else I crave for.

 

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Sri Narada Bhakti Sutra Sandilya Bhakti Sutra (Vaishnava) (Sanskrit Text with Transliteration and English Translation)

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Preface

The crest jewel Parama Bhagavata, Sri Narada who is the master on the ontology of prema the Transcendental love of Sri Radha Govinda for spiritual welfare of mankind as well as to enundate the mystic devotees has enunciated in this Treatise Bhakti of its both the kinds viz. Vajdhi and Raganuga.

He has unreservedly proved that bhakti is the very characteristic of the Jiva Soul but at the state of bondage get a chance by dint of his some unknown sukriti to have Sadhusanga association with any unalloyed devotee of Lord Vishnu Krishna Bhakti gets manifested in the soul. Bhakti is nourished through Shruti viz Transcendental process of Shravana and: Kirtana of the Transcendental names and Glories of God but to culture that one must lead a life in accordance with the smirti which is known as Vaidhi-Bhakti. Here bhakta should be abiding by the rules and regulation of the Shastra. But when a devotee gains atmarati he transcends there mundanity and arrives at the plane of Transcendnce; there his heart becomes unstinted and fully blossomed with love. Now he cannot be restricted by any rule or regulation of the Shastra Whereas as it were his heart is flooded with love like the reverse in flood inundating everything else. Here a devotee under the benediction of a Ragatmika Bhakta close associate of Sri Krishna the supreme God Par excellence an elevated Jiva-soul imbibes the sentiment of Raganuga-Bhakti.

The mystic devotee Sri Narada clearly says that Bhakti particularly Raganuga bhakti is not a subject to be illustrated through any language but it can be appreciated only by the lovers of God; when they meet together they intoxicatedly drink deep the Nectar that flows from the narrating of the Transcendental names and Glories of their beloved god who is Raso vai such Akhilarasamrita Sindhu.

He could not hold his tongue so almost at the end of his narration he just refers to Tanmayata Ashakti and parama virashshakti. Regarding the Tanmayata ashakti Sri Narada has given an illustration in the bhagavata that prema-vilasa-rupa where sri Krishna says: the Gopis who love me most dearly chide me in their sulks. Their reproaches fascinate me more than the hymns of the Vedas. Here sorrow becomes exceedingly blissful that Sri Narada refers as Parama-Virahashakti. Here devotee enter into adhirudha-Mahabhava total madness in the frenzy of Love.

Sri Narada who is the master in all the branches of philosophy clearly and emphatically without any ambiguity proclaims that Bhakti is unparalled and unprecedented. Karma and Jnana have got their relative value when they are in conformity with bhakti. It is through bhakti alone that one can have full realisation of God and attain the transcendental bliss.

Sri Narada has clearly brought out the philosophy of Bhakti the hindrances to the growth of Bhakti and hindrances to the bhakti and different processes of Bhakti in his this short treatise. Some opine that these aphorism were spoken by Sri Narada to Sri Vyasa as the prelude of Srimad Bhagavatam. If that is so then how in the concluding aphorism the rishi refers to Shuka as an Acharya of Bhakt-cult. Because we know that Sri Sukedeva was a atmarama-muni and only after listening to srimad Bhagavatam formt he lips of his illustrious father Sri Vyasadeva turned to the path of devotion. Therefore if the last aphorism is not an interpolated one then this treatise is proved written after the Srimad Bhagavatam was compiled coming to know that I was rendering the Narada Bhakti sutra into English one prof. N. Dikshit of Kanpur university gave me a few English publication of the same treatise by different so called great personages. After going through them it gave me a great pain to my heart that how they have misconstrued and distorted the import of the philosophy of Bhakti. I feel ashamed to take their name I should say that why such persons whose hearts are tinted with the cherished desire of elevation and salvation tried to trespass into the kingdom of love (devotion). Sri Rupa Goswami rightly says: so long as one’s heart is polluted by the cherished desire of elevation or salvation how can he have a succulent taste of divine love?

Such fools how distort the Bhakti cult they say: Even after the realisation of the oneness with god the Bhakta retains individuality for sometime more until the Prarabdha karma which gave rise in his last birth works itself out but at the higher stage love lover and the Beloved become one there is complete union with God. Another one who is a very big swamiji to the eyes of the world says God acts the parts of thief beggar saint rogue genius etc. In this big world drama he who has this understanding will have immense peace of mind. When they have got even no common sense what have we to say about them except to pity upon them as they are nasta-medhasa. They are at the delirium. Srila prabhupad says a jnani only utters meaningless world off and on like an infant in the cradle just as an infant consider its glass made toy more valuable than a philosopher stone so a professor of jnana does not hesitate to think of jnana as better then prema (love). Since 1986 due to my assigned service at sridham Mayapur and for the mission as a whole I have become so engaged otherwise that practically I hardly get any time for my literary works therefore a little time that I could snatch away during my short stay at Madras Sri Gaudiya Math I ventured to render this most valuable treatise in to English but everyone knows the draw back of my deficiency in literary competence. Therefore from that point of view the saragrahi vaishnavas like swans will take the substance and so kindly will overlook my defect.

My only craving is the Blessings of my divine master and the Vaishnavas and knowing that it is my humble service to them and to my God I undertook his task. Nothing else I crave for.

 

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