Pragmatic Bhakti Sutras

Have you ever noticed that quiet ache in your heart? It's a gentle but persistent longing for a love that's truly unconditional, a love that accepts you just as you are and never fades away. The great sage Narada tells us this longing isn't a mistake; it's actually a compass. It's pointing you toward the most profound relationship you can ever have, which is your personal connection with the Divine. Our podcast, "The Path of Divine Love," is a friendly guide for this journey inward, using Narada's beautiful masterpiece, the Narada Bhakti Sutras, as our map.This series gets to the heart of what bhakti, or pure divine love, truly is. We'll be exploring a path that values feeling and experience over dry intellectual study. While many texts analyze devotion, Narada Muni speaks right to our emotional core. He helps us feel and realize divine love in a personal way. In his very first statement, Narada makes it clear that he’s here to explain pure devotion, setting this path apart from all others. We'll unpack his short, powerful sayings, called sutras, making their ancient wisdom feel fresh and relevant to your life today.Come join us as we discover what it means to follow the heart's path. We'll talk about the simple preparations for this journey, qualities like clear-mindedness, daily practice, and a pure heart. Think of these not as strict rules, but as gently tuning an instrument so it can play beautiful, divine music. This spiritual path is open to everyone, no matter your background. History is filled with stories of great saints from all walks of life who found spiritual perfection through pure and simple devotion.The promise of this journey is a deep and lasting transformation. By practicing bhakti, you gain something truly extraordinary. Narada explains that a devotee receives three incredible gifts. The first is a taste of immortality (amrita), which means finding an everlasting peace that lifts you above the usual worries of the world. The second is complete satisfaction (tripti). This is the feeling of finally filling that deep emptiness inside with a love so pure that it quenches your soul's thirst forever. And the third is true perfection (siddhi), which has nothing to do with getting special powers. Instead, it’s about your heart becoming soft, tender, and full of compassion for every living being.Throughout our episodes, we’ll share powerful stories to bring these ideas to life, like the amazing story of Prahlada. His unshakable faith in the face of incredible danger shows the real power of perfected devotion. If you're looking to connect with a love that never fades and find a deep sense of purpose, this podcast is for you.krsnadaasa(Servant of Krishna)https://pragmaticgita.com

Have you journeyed through the philosophical depths of Vedanta, intellectually grasping the truth of "Tat Tvam Asi," That Thou Art? Have you studied the Bhagavad Gita, analyzing Karma, Jnana, and Dhyana Yoga, only to arrive at Krishna's profound conclusion that Bhakti is the most direct path? If your intellect has brought you to the threshold of divine love, this exploration is your next step.Welcome to a journey into the heart of devotion with the Narada Bhakti Sutras. This series is for the seeker who stands ready to transform profound knowledge into a living, breathing experience. We move beyond the intellectual analysis of Brahman and into a loving contemplation of Bhagavan. Our guide on this path of divine love is the celestial sage, Narada Muni, the king of all rishis, who distilled the essence of pure devotion into 84 concise and powerful aphorisms.In this introductory episode, we lay the foundation for this sacred study. We explore the critical transition from Jnana to Bhakti, understanding how the intellect, once used for negation and inquiry, is beautifully reoriented to appreciate the infinite qualities of the Divine. You'll learn what is bhakti yoga at its core, discovering that it is unmotivated service, or sevā, that sweetens the spiritual journey. We will delve into the two fundamental stages of devotion. The first is Sadhana Bhakti practices, the disciplines like hearing, chanting, and remembering that purify the heart. The second is Para Bhakti, the state of perfected, spontaneous divine love that is bestowed by grace.We also address the subtle spiritual obstacle of transcending the desire for mukti, or liberation. The Narada Bhakti Sutras teach that for a true devotee, the bliss of loving service is a goal far greater than freedom from samsara. A central theme we will embrace is the absolute necessity of devotion to the Guru, the living link to divine wisdom, who makes this entire transformation possible. Join us as we prepare our hearts to receive Sage Narada's teachings, moving from the head to the heart, where the knowledge of "I am Brahman" blossoms into the sweet experience of "I am Yours." This is the promise of the Narada Bhakti Sutras.krsnadaasa (Servant of Krishna)pragmaticgita.com

Shloka 81:त्रिसत्यस्य भक्तिरेव गरीयसी , भक्तिरेव गरीयसी ||८१|| Tri-satyasya bhaktireva gariyasi, bhaktireva gariyasi. त्रिसत्यस्य (trisatyasya) - of the three truths; भक्तिरेव (bhaktireva) - devotion indeed; गरीयसी (gariyasi) - is superior; भक्तिरेव (bhaktireva) - devotion indeed; गरीयसी (gariyasi) - is superior. Devotion indeed is superior to the three truths. Devotion indeed is superior Narad Ji now wants to drive home the point. Bhakti is the highest, love for Bhagavan is the highest. Bhakti will give us the highest realization and perception of Bhagavan.  The term "trisatyasya" emphasizes the timeless and absolute truth of this concept - it's a truth that transcends the past, present, and future, standing resolute in all aspects of existence. Narad Ji remnids us that the Supreme Lord is the ultimate and unchanging truth across all periods of time. He also reinforces the importance and superiority of Bhakti as the most beneficial spiritual practice. In the Ram Charit Manas, we come across an illuminating discussion in the Uttar Kand. Here, the wise crow Kaagbhusundi describes Bhakti as a priceless gem - the 'Chintamani'.  According to Ramcharitmanas, Kaagbhusundi is a crow who possesses great wisdom and divine knowledge. He has the unique ability to recount the story of Lord Rama, a form of the Supreme Being. Kaagbhusundi is considered one of the few characters who is eternally free from the cycle of birth and death. He was born as a Brahmin in one of his previous births and was named Kaagbhusundi due to his intellect and knowledge. Kaagbhusundi is a Sanskrit name that can be broken down into two parts: 'Kaag' and 'Bhusundi.' 'Kaag' in Sanskrit refers to a 'crow,' and 'Bhusundi' is derived from the root word 'Bhus,' which means 'to exist' or 'to be.' So, 'Kaagbhusundi' could be translated roughly as 'the crow who continues to exist' or 'the one who exists in the form of a crow.'  However, due to his arrogance, he disrespected his guru and was cursed to be reborn as a crow. Despite his curse, he was given a boon by Lord Shiva to retain his knowledge and wisdom across all his future lives. In the form of a crow, Kaagbhusundi continued his spiritual practices and devotion towards Lord Rama. His persistent Bhakti (devotion) led him to receive divine vision and wisdom. His most significant contribution is his discourse to Garuda, the eagle mount of Lord Vishnu, where he explains the power and significance of Bhakti. Kaagbhusundi plays a key role in the Ramayana, signifying the power of devotion, and his story also emphasizes the importance of humility in spiritual growth. Kaagbhusundi beautifully portrays how this gem of Bhakti can light up the darkest corners of ignorance and remain unscathed by worldly distractions. (Uttar Kand, Doha 120) "जो सो रत्न जन जीवहिं धारा। न सपनेहुं दुख ताहु उचारा।।"  He, in whose heart dwells this gem (of devotion), does not utter a word about pain even in his dreams. However, this precious gem of Bhakti cannot simply be acquired by human effort alone. It is a divine gift, granted only through the grace and kindness of the Supreme Lord. This echoes the teachings of Bhagavad Gita, where Lord Krishna stresses the importance of Bhakti and how it paves the way for spiritual enlightenment.

Shloka 76: भक्तिशास्त्राणि मननीयानि तदुद्बोधककर्माणि करणीयानि॥ ७६॥  bhakti-śāstrāṇi mananīyāni tad-udbodhaka-karmāṇi karaṇīyāni. भक्तिशास्त्राणि (bhakti-śāstrāṇi) - scriptures of devotion; मननीयानि (mananīyāni) - to be contemplated upon; तदुद्बोधककर्माणि (tad-udbodhaka-karmāṇi) - actions that lead to understanding; करणीयानि (karaṇīyāni) - to be performed. The scriptures on devotion should be contemplated upon, and the teachings should be practiced diligently. Narad Ji instructs us to read the scriptures on bhakti very carefully and reflect upon the teachings and practice the teachings consistently and with conviction. Shravana, Manana, and Nididhyasana are three important stages in the process of spiritual practice and self-realization in Hindu philosophy. Shravana: Shravana refers to the stage of listening or hearing. It involves the study and listening to the teachings of spiritual texts, scriptures, and the wisdom of enlightened beings. During this stage, one actively seeks knowledge and understanding of spiritual truths. It is through shravana that one becomes familiar with the principles, concepts, and guidance presented in the scriptures. Manana: Manana means contemplation or reflection. After gaining knowledge through shravana, one engages in deep reflection, contemplation, and analysis of the teachings. It involves internalizing and assimilating the knowledge intellectually. By constantly contemplating on the teachings, one clarifies doubts, resolves contradictions, and develops a deeper understanding of the spiritual truths. Manana helps in internalizing the knowledge and making it a part of one's worldview. Nididhyasana: Nididhyasana is the stage of deep meditation or profound contemplation. It goes beyond intellectual understanding and involves sustained and focused meditation on the truth realized through shravana and manana. During nididhyasana, one dwells on the knowledge gained and tries to directly experience and realize it at a deeper level. This stage is marked by intense concentration, absorption, and contemplative practice. Nididhyasana leads to a direct experiential realization of the teachings, resulting in spiritual transformation and liberation. When it comes to devotion, we're not just talking about the theories and techniques. It's about experiencing that deep connection with the divine, where devotion and Vedanta come together as one.

Shloka 71: मोदन्ते पितरो नृत्यन्ति देवताः सनाथा चेयं भूर्भवति॥ ७१॥  modante pitaro nṛtyanti devatāḥ sa-nāthā ceyaṁ bhūr-bhavati. मोदन्ते (Modante) - Rejoice; पितरो (Pitaro) - Ancestors; नृत्यन्ति (Nrityanti) - Dance; देवताः (Devatah) - Deities; सनाथा (Sanaatha) - Protected; चेयं (Cheyam) - This; भूर्भवति (Bhoorbhavati) - Earth Becomes. When such a pure devotee is born, their ancestors rejoice, the divine beings in heaven dance in joy and this earth itself becomes sanctified. Such a pure devotee has such a powerful impact on everybody around them and the whole Earth. Prahalada, Mirabai, Hanuman are some of the examples of such great devotees who are cherished and revered by everybody. It's important to note that by "ancestors," we're not just talking about a devotee's biological parents. We're talking about all the people who've tried to live a spiritual life in the past. These ancestors feel a sense of fulfillment when they see a devotee experiencing the ultimate love for Bhagavan. It's as if all their hard work and sacrifices have paid off in this one person who has found the truth. Such a person, filled with love and truth, becomes the perfect example of what we should all aspire to be. They are the outcome of a long journey of spiritual evolution. The Earth, in this context, is considered as the wife of Bhagavan. So, when a devotee, who is like a hero, comes to her rescue, it's like she's reunited with her Lord. This devotee stands against all the negative forces that harm the Earth and promotes a more moral, ethical, and humane way of life. Just like waking up from a dream liberates us from its illusions, when a true devotee discovers the ultimate truth, it brings a sense of freedom to everyone around them. They constantly share their joy and understanding with others, hoping to bring light into their lives. And that's their sole purpose - to help others see the truth and live a better life. This is what prophets, saints, and wise people have always done. They form a sort of spiritual fraternity, working together to make the world a better place. In the Ramcharitmanas, Uttara Khanda, Lord Shiva tells Parvati:"सुनु उमा सुख भए सजजना। ते जनम कुटुम्ब जहाँ जना।।" "Listen, Uma, blessed is the family, and happy are the good people, where a devotee of Lord Ram is born." In this verse, Lord Shiva is emphasizing the power and glory of being a devotee of Lord Ram. According to him, the birth of such a devotee not only blesses their family but also brings happiness and honor to the world. Shloka 72: नास्ति तेषु जातिविद्यारूपकुलधनक्रियादिभेदः॥ ७२॥  nāsti teṣu jāti-vidyā-rūpa-kula-dhana-kriyādi-bhedaḥ.  नास्ति (Nasti) - There is no; तेषु (Teshu) - Among them; जाति (Jati) - Caste; विद्या (Vidya) - Knowledge; रूप (Roop) - Beauty; कुल (Kul) - Family; धन (Dhan) - Wealth; क्रिया (Kriya) - Deeds; अदिभेदः (Adibhedah) - Etcetera differences. Among such saints, there is no distinction based on caste, knowledge, beauty, family, wealth, deeds, and so on. This verse emphasizes the spiritual principle that in the realm of devotion to Bhagavan, material distinctions hold no value.  Let us remind ourselves of what Shri Krishna said in the Bhagavad Gita (9.22): अनन्याश्चिन्तयन्तो मां ये जनाः पर्युपासते | तेषां नित्याभियुक्तानां योगक्षेमं वहाम्यहम् || 9.22 || ananyāś cintayanto māṁ ye janāḥ paryupāsate teṣāṁ nityābhiyuktānāṁ yoga-kṣemaṁ vahāmy aham To those who are constantly devoted and who worship Me with love, I give the understanding by which they can come to Me. In their hearts, I live, and from within them, I guide them.

Shloka 67: भक्ता एकान्तिनो मुख्याः॥ ६७॥  bhaktā ekāntino mukhyāḥ. भक्ता - devotees; एकान्तिनः - whose one and only goal is the Lord Himself; whose single pointed devotion towards the Lord is for its own sake; मुख्याः - primary  Devotees whose sole, single goal is the Lord Himself and whose single pointed devotion towards the Lord is just for the sake of devotion, are the best devotees. Narad Ji has already described Ananya Bhakti and Shri Krishna has also emphasized the importance of such single minded and unalloyed devotion. Here Narad Ji is reiterating the fact that devotees with such ananya bhakti and are devoted to God only for the sake of Love are the best type of devotees who are very dear to God. Ananya bhakti is the primary requirement for achieving God’s divine grace and to reach this, we have to prepare ourselves and purify ourselves. This process has been described by Narad Ji so far in the Bhakti Sutra. And Shri Krishna has also taught us the whole process in the Bhagavad Gita. A point to note is that, as explained by Shri Krishna, we can progress in the path of bhakti yoga by focusing on the form of Krishna. There are many artistic renditions of His form and it is advised to pick any one form and then focus our minds on that form. It is better than having a thousand forms and getting distracted by the various differences, etc. There is a very profound statement made by Krishna in the Srimad Bhagavatam(11.14.21):भक्त्याहमेकया ग्राह्य: श्रद्धयात्मा प्रिय: सताम् । भक्ति: पुनाति मन्निष्ठा श्वपाकानपि सम्भवात् ॥ २१ ॥ bhaktyāham ekayā grāhyaḥ śraddhayātmā priyaḥ satām bhaktiḥ punāti man-niṣṭhā śva-pākān api sambhavāt bhaktyā — by devotional service; aham — I; ekayā — unalloyed; grāhyaḥ — am to be obtained; śraddhayā — by faith; ātmā — the source of our soul; priyaḥ — the object of love; satām — of the devotees; bhaktiḥ — pure devotional service; punāti — purifies; mat-niṣṭhā — fixing Me as the only goal; śva-pākān — dog-eaters; api — even; sambhavāt — from the contamination of low birth. Only by practicing unalloyed devotional service with full faith in Me can one obtain Me. I am naturally dear to My devotees, who take Me as the only goal of their loving service. By engaging in such pure devotional service, even the dog-eaters can purify themselves from the contamination of their low birth. Even unfortunate people who are born in families with tamasic gunas and who inherit the practice of sinful activities can at once be purified by the potency of pure devotional service. Such service must have Shri Krishna as the only goal (man-niṣṭhā), must be rendered with full faith (śraddhayā), and must be one pointed and without any selfish motivation (ekayā).

Shloka 63: स्त्रीधननास्तिकवैरिचरित्रं न श्रवणीयम्॥ ६३॥ strī-dhana-nāstikavairicaritraṁ na śravaṇīyam. स्त्री-धन-नास्तिक-वैरि-चरित्रम् - the descriptions of women, wealth, atheists and enemies; न - not; श्रवणीयम् - should be listened to The seekers of divine love should not hear stories or engage in discussions of sex, riches, atheism and enmity towards anyone. There are two worlds, one is the outer world, made by God using the five elements and one is the inner mind of our mind and its illusions and delusions. The inner world determines our experience of the outer world. That is one of the main reasons we need to practice vairagya or detachment so that we can stabilize and purify our inner world. As long as our inner world is not stabilized and purified, it will get aggravated when put in contact with sensory objects from the outer world. For example, let us say a person is trying to quit drinking alcohol and trying to control their mind. Then one day the neighbor comes home and brings a bottle of alcohol with them and starts consuming in front of this person. At this point, the person who was trying to control their mind so far, now finds it extremely hard to do so and will most likely give in to the temptation. That is one of the main reasons that we are instructed to avoid kusanga and maintain satsanga.  Let us remember Shri Krishna’s warning:यततो ह्यपि कौन्तेय पुरुषस्य विपश्चित: | इन्द्रियाणि प्रमाथीनि हरन्ति प्रसभं मन: || 60|| yatato hyapi kaunteya puruṣhasya vipaśhchitaḥ indriyāṇi pramāthīni haranti prasabhaṁ manaḥ The senses are so strong and turbulent, O son of Kunti, that they can forcibly carry away the mind even of a person endowed with discrimination who practices self-control. Thus, Narad Ji tells us that we should not only avoid bad company, but also avoid listening to or discussing topics that will prevent the mind from stabilizing and establishing itself in God to progress on the spiritual path. Just like we apply wax coating to automobile and machinery to prevent it from getting rusted, in one of his lectures, Swami Chinmayananda says that we should apply ‘Narayana Oil’ to our mind so that it also doesn’t get rusted or impacted by the various negativities of the material world. abhimāna-dambhādikaṁ tyājyam.  अभिमान-दम्भ-आदिकम् - pride, vanity, and such other vices; त्याज्यम् - should be given up Pride, hypocrisy, vanity and similar negative qualities should be abandoned. Shloka 64: अभिमानदम्भादिकं त्याज्यम्॥ ६४॥ 

Shloka 59: प्रमाणान्तरस्यानपेक्षत्वात् स्वयं प्रमाणत्वात् (च)॥ ५९॥  pramāṇāntarasyānapekṣatvāt svayaṁ pramāṇatvāt (ca) प्रमाण-अन्तरस्य - of other proof than itself; अनपेक्षत्वात् - because of non-dependence (because of not depending on any other proof than itself); स्वयम् - in itself; प्रमाणत्वात् - being of the nature of a proof, (being self-evident); ( च) - (and)  Love is its own proof and does not require any other. Love is self-evident. In this materialistic world, everybody wants proof or evidence for everything. This need for evidence is a function of our intellect. The intellect wants to analyze and verify everything. However, as described by Narad Ji earlier, God and God’s divine love are beyond description. How can we prove the existence of that which is beyond our capacity to explain?  Our soul is yearning for contentment and bliss and we have gone through multiple lifetimes in search of this contentment and the soul is hungry. This hunger can only be satiated by the experience of God’s divine love. Once someone asked Srila Prabhupada, “At the time of death, what if you realize that Krishna doesn’t exist?”. And Prabhupada answers, “At the time of death, what if you realize that Krishna exists?”. The lesson he says is that we are not losing anything by believing in Krishna and practicing a pious life full of devotion. However, if we waste our lives in material pursuits because of our lack of faith in Krishna, then we can only repent at the time of death. And as Narad Ji has said earlier in shloka 30, Bhakti is both the means and the end. And as he said in shloka 51 he said that the inherent nature of divine love cannot be described or defined. It can only be realized. When you combine these, you get the message he is conveying in this current shloka that Love is its own proof and self-evident. When you love someone, you just know it. Just like that when you love God and when you feel God’s love, you will just know it. That will be the only evidence you will ever need. Shloka 60: शान्तिरूपात् परमानन्दरूपाच्च॥ ६०॥ śānti-rūpāt paramānanda-rūpācca शान्ति-रूपात् - because (it is) of the nature of peace; परम-आनन्द-रूपात् - because (it is) of the nature of supreme Bliss; च - also Divine love is of the nature of peace and supreme bliss Narad Ji says that this devotion will make us feel peace and divine bliss. That is the indication that we are growing in devotion. As long as we think we are the body, our idea of happiness lies in material enjoyment. However, as Shri Krishna has said, desires can never be satisfied by fulfilling them. Thus, we never feel happy or peaceful because we are always running behind desires and never feel satisfied. Just like thirst can be fulfilled only by pure water, the thirst of our soul can only be fulfilled by the pure divine love of God.  As Shri Krishna has said in the Bhagavad Gita: यं लब्ध्वा चापरं लाभं मन्यते नाधिकं तत: (yaṁ labdhvā chāparaṁ lābhaṁ manyate nādhikaṁ tataḥ). Having attained that divine love, a person realizes that there is nothing else that they require. And in this state, they remain ever content and never disturbed even if there is a calamity going on in the material world. A great example is Mira Bai, a 16th-century mystic poet and devotee of Lord Krishna. She was born into a royal family but renounced her comfortable life to dedicate herself to the worship of Krishna. Mira Bai's devotion was so strong that she considered Krishna her everything and would spend her days singing and dancing in praise of him. Mira Bai faced numerous obstacles, including disapproval from her family and society, multiple attempts on her life, and various forms of harassment. In one instance, her own family members tried to poison her by offering her a cup of poison disguised as nectar. Mira Bai drank the poison with complete faith in Krishna, and miraculously, the poison turned into nectar and caused her no harm. In another incident, she was sent a basket of venomous snakes, but when

Shloka 55: तत् प्राप्य तदेवावलोकयति। तदेव श्रृणोति।तदेव भाषयति। तदेव चिन्तयति॥ ५५॥  tat prāpya tad evāvalokayati tad eva śṛṇoti, tadeva bhāṣayati tad eva cintayati. तत् - that; प्राप्य - having attained; तत् - that; एव - alone; अवलोकयति - sees, feels, comprehends; तत् - that; एव - alone; श्रृणोति - hears; तत् - that; एव - alone; भाषयति - speaks; तत् - that; एव - alone; चिन्तयति - thinks, contemplates upon When a person attains this supreme love, they see their Beloved everywhere, they hear of him everywhere, they talk only of him, and they think only of him. Narad Ji says, for that person who attains this divine love, the whole world becomes Godly and all their actions become Godly.  A similar state is described in the Chandogya Upanishad, 7.24.1:यत्र नान्यत् पश्यति नान्यच् छृणोति नान्यद् विजानाति स भूमा । अथ यत्रान्यत् पश्यत्यन्यच् छृणोत्यन्यद् विजानाति तदल्पं । यो वै भूमा तदमृतम् । अथ यदल्पं तन्मर्त्यं । स भगवः कस्मिन् प्रतिष्ठित इति । स्वे महिम्नि यदि वा न महिम्नीति ॥ yatra nānyat paśyati nānyac chṛṇoti nānyad vijānāti sa bhūmā. atha yatrānyat paśyatyan yac chṛṇotyanyad vijānāti tadalpaṃ. yo vai bhūmā tadamṛtam. atha yadalpaṃ tanmartyaṃ. sa bhagavaḥ kasmin pratiṣṭhita iti. sve mahimni yadi vā na mahimnīti. यत्र (yatra) - where; नान्यत् (nānyat) - not other; पश्यति (paśyati) - sees; नान्यच् (nānyac) - not other; छृणोति (chṛṇoti) - hears; नान्यद् (nānyad) - not other; विजानाति (vijānāti) - knows; स (sa) - that; भूमा (bhūmā) - Bhūmā (the Infinite); अथ (atha) - then; यत्रान्यत् (yatrānyat) - where other; पश्यति (paśyati) - sees; अन्यच् (anyac) - other; छृणोति (chṛṇoti) - hears; अन्यद् (anyad) - other; विजानाति (vijānāti) - knows; तदल्पं (tadalpam) - that is finite; यो (yo) - that which; वै (vai) - indeed; भूमा (bhūmā) - Bhūmā (the Infinite); तदमृतम् (tadamṛtam) - that is immortal; अथ (atha) - then; यदल्पं (yadalpam) - that which is finite; तन्मर्त्यं (tanmartyam) - that is mortal; स (sa) - that; भगवः (bhagavaḥ) - O Lord; कस्मिन् (kasmin) - in what; प्रतिष्ठित (pratiṣṭhita) - established; इति (iti) - thus; स्वे (sve) - in its own; महिम्नि (mahimni) - greatness; यदि (yadi) - if; वा (vā) - or; न (na) - not; महिम्नी (mahimnī) - in greatness. There where you see nothing else, where you hear nothing else, nothing else you know or feel, that state is called ‘Bhūmā’ – the infinite, the eternal, the immutable Brahman. That state in which you see other things, where you hear other things, where you feel and understand other things, that is the finite and limited (alpam). That which is infinite is immortal (amṛtam), that which is finite is mortal. When we rise above the limitations of our senses and perceptions, and surpass the realm of emotions, and thoughts, we reach a state where only the Self is perceived. In this timeless state, there is no change or death. It is immortal, infinite, and deathless (amrtam). Although Narad Ji has tried his best to explain this state, he has already told us that this state cannot be fully explained or described. It can only be realized and experienced. And Narad Ji has provided all the required knowledge. If we internalize this knowledge and practice the teachings, we shall eventually reach and experience this state.  I would again like to reiterate and remind everyone that the first requirement to progress on the path of bhakti is to renounce our ego and pride. The practice of all the yoga in the world will not help us progress on the path of bhakti yoga until we get rid of our ego and pride. Saint Tulsidas has once said: जब लग अहंकार तजि न जाई। तब लग मोहि न प्रभु पतियाई| jab lag ahaṅkār taji na jāī | tab lag mohi na prabhu patiyāī As long as one does not renounce ego (ahaṅkār), they cannot truly know or realize the Lord. We have to constantly practice humility. We should practice it with our parents, with our fellow devotees, with our teachers and anybody else who comes into our lives.

Further insights into divine love In this section, Narad Ji describes the ultimate divine love, Siddha Bhakti. Shloka 51: अनिर्वचनीयं प्रेमस्वरुपम्॥ ५१॥  anirvacanīyaṁ prema-svarūpam. अनिर्वचनीयम् - indescribable, inexplicable; प्रेमस्वरुपम् - the inherent nature of divine love The inherent nature of divine love cannot be described or defined. It can only be realized. Shloka 52: मूकास्वादनवत्॥ ५२॥  mūkāsvādana-vat.  मूक-अस्वादन-वत् - like the dumb man’s experience of delightful taste  Like the taste enjoyed by the dumb person. Shloka 53: प्रकाशते क्वापि पात्रे॥ ५३॥  prakāśate kvāpi pātre. प्रकाशते - comes to express, is manifested; क्व-अपि - rare, somewhere, sometimes; पात्रे - in a fit recipient Only in the hearts of some rare ones who are capable and deserving recipients, this kind of indescribable divine love and grace of God gets realized. Shloka 54: गुणरहितं कामनारहितं प्रतिक्षणवर्धमानं अविच्छिन्नं सूक्ष्मतरं अनुभवरुपम्॥ ५४॥  guṇa-rahitaṁ kāmanā-rahitaṁ pratikṣaṇa-vardhamānam avicchinnaṁ sūkṣma-taraṁ anubhava-rūpam. गुण-रहितम् - devoid of all attributes; कामना-रहितम् - without any desire whatsoever; प्रतिक्षण-वर्धमानम् - growing every moment; अविच्छिन्नम् - unbroken, constant; सूक्ष्म-तरम् - supremely subtle; अनुभव-रुपम् - of the nature of immediate experience This supreme love is devoid of attributes (Nirguna); it is free from all selfish desires; it grows in intensity every moment; it is a continuous and consistent inner experience, subtler than the subtlest.

Guru Ji, can you please explain the stage of Paravairagya?  Guru Ji, I have a doubt. If we are doing our spiritual practices and we completely avoid "kusang", then how should we help and inspire them into spirituality and Bhakti? Guru Ji, in this fast moving world with cut-throat competition everywhere, we knowingly and unknowingly interact with a lot of selfish and negative people and see them flourishing in spite of their ill gotten ways and intentions and on the other hand people on the spiritual path with good intentions without pride and ego suffer year after year, how does one deal with such situation?  Guru Ji, what is the initiation process - is it a mandatory process or can we just imbibe Guru’s teachings and internalize it? While I understand the importance of Guru on our spiritual journey of liberation, do we need to have our Guru our entire life?  How does a Guru keep themselves motivated as they are also themselves on this spiritual journey? When we give up our ego and pride and humble, nice and compassionate people take advantage of us, how do we deal with this Guruji? If the kusangi is a family member and we can’t avoid the association with that person, how do we deal with the situation because we can’t completely cut away from them.  "One can attain Bhakti either by association of the Lord's pure devotee or directly by the Lord’s mercy ". Guru Ji, my question is devotees are also here as normal human beings for their own purification, how are God and devotees same? Krsna Daasaji, Those who are free from "I" and "Mine" are eligible to overcome Maya , and  get their salvation.  In Hindu philosophy " Aham Brahmasmi " ( I am Brahman..absolute). What is the difference  of " I "? in these two contexts. Performing duties with detachment and identifying duties that are aligned with one’s inner nature I understand is good for finding a profession or one’s work role. What about the duties that are added to me in this birth, by default as a human being and How do I prioritize among my various duties ? Another follow up question- Duties should be aligned with inner nature- by saying this is Krishna guiding us to accept all the existing duties and align them with our inner nature and come to peace with it ? Or is Krishna guiding us to shed the duties that are not in alignment with our inner nature ?  People who don’t have any knowledge of God nor have a Mindset of devotion - that the super soul is always there - how can they progress on this Bhakti bhav?  Is helping everyone’s ultimate dharma as a human being than for other living species born - become Sevanandi?

Shloka 48: यः कर्मफलं त्यजति। कर्माणि संन्यस्यति।ततो निर्द्वन्द्वो भवति॥ ४८॥  yaḥ karma-phalaṁ tyajati, karmāṇi sannyasyati, tato nirdvandvo bhavati. यः - who; कर्मफलम् - fruit of actions; त्यजति - gives up; कर्माणि - actions; संन्यस्यति - renounces; ततः - thereby; निर्द्वन्द्वः - free from dualities of nature; भवति - becomes Those who give up the fruits of their actions and renounce all ego driven activities, rise above the dualities of nature. Shloka 49: यो वेदानपि संन्यस्यतिष केवलमविच्छिन्नानुरागं लभते॥ ४९॥  yo vedān-api sannyas yati kevalam-avicchinnānurāgaṁ labhate यः (yaḥ) - who; वेदान् (vedān) - Vedas; अपि (api) - also; संन्यस्यति (saṃnyasyati) - renounces; केवलम् (kevalam) - pure; अविच्छिन्न-अनुरागम् (aviccchinna-anurāgam) - unbroken, continuous love; लभते (labhate) - gains. He who abandons even the Vedas and develops an undivided and continuous flow of love towards the Lord. Shloka 50: स तरति स तरति। स लोकांस्तारयति॥ ५०॥  sa tarati sa tarati sa lokānstārayati. स: (He/That) तरति (crosses over) स: (He/That) तरति (crosses over)। स: (He/That) लोकांस्तारयति (helps the world to cross over). He crosses over (this ocean of maya), he crosses over. And he helps others in the world cross over this ocean of maya.

Shloka 43: दुःसङ्गः सर्वथैव त्याज्यः॥ ४३॥  duḥsaṅgaḥ sarvathaiva tyājyaḥ दुःसङ्गः - evil company; सर्वथा - by all means; एव - only; त्याज्यः - should be given up Avoid evil company, by all means. Shloka 44: कामक्रोधमोहस्मृतिभ्रंशबुद्घिनाशसर्वनाशकारणत्वात्॥ ४४॥  काम - lust; क्रोध - anger; मोह - delusion; स्मृतिभ्रंश - loss of memory; बुद्घिनाश - loss of discrimination; सर्वनाश - utter ruin; कारणत्वात - being the cause for The reason why bad company is so harmful is that it becomes the cause of lust, anger, delusion, forgetfulness, loss of discernment, and eventually results in our total ruin. Shloka 45: तरङ्गायिता अपीमे सङ्गात्समुद्रायन्ति॥ ४५॥  taraṅgāyitā apīme saṅgāt-samudrāyanti. तरङ्गायिता - acting as ripples; अपि - though; इमे - these; सङ्गात् - by (evil) contact; समुद्रायन्ति - becomes like an ocean Initially, these negative qualities may be like ripples within us, but evil company makes them rise and become huge ocean waves. Shloka 46: कस्तरति कस्तरति मायाम् ? यः सङ्गं त्यजति।यो महानुभावं सेवते। निर्ममो भवति॥ ४६॥  kaḥ-tarati kaḥ-tarati māyām? yaḥ saṅgaṁ tyajati, yo mahānubhāvaṁ sevate, nirmamo bhavati.  कः - who; तरति - crosses; कः - who; तरति - crosses; मायाम् - māyā? यः - who; सङ्गं - attachment to sense objects; त्यजति - renounces; यः - who; महानुभावम् - great Master(s); सेवते - serves; निर्ममः - free from sense of possession – ‘my-ness’; भवति - becomes One may wonder, who can truly conquer maya? It is the one who relinquishes all attachments, selflessly serves the elevated souls, and frees themselves from the illusion of "I" and "mine." Shloka 47: यो विविक्तस्थानं सेवते, यो लोकबन्धमुन्मूलयति। यो निस्त्रैगुण्यो भवति, यो योगक्षेमं त्यजति॥ ४७॥ yo vivikta-sthānaṁ sevate, yo loka-bandham-unmūlayati yo nistraiguṇyo bhavati, yo yoga-kṣemaṁ tyajati यः - who; विविक्त-स्थानम् - solitary place; सेवते - resorts to; यः -who; लोक-बन्धम् - bondage to the world of objects and beings; उन्मूलयति - uproots; ( यः) - (who); निस्त्रैगुण्यः - free from the three guṇas - qualities, namely sattva, rajas and tamas; भवति - becomes; ( यः) - (who); योग- क्षेमम् - acquisition and maintenance; त्यजति - renounces Who can certainly overcome maya? They who give up all attachment, who serve the great ones, and who are able to free themselves from the sense of “I and mine.” kṛṣṇadaasa (Servant of Krishna) Aka Vinayak Raghuvamshi

Shloka 38: मुख्यतस्तु महत्कृपयैव भगवत्कृपालेशाद्वा॥ ३८॥ mukhyataḥ-tu mahat-kṛpayaiva bhagavat-kṛpāleśād-vā. मुख्यतः - primarily, तु - indeed; महत् कृपयैव - through the grace of great souls only; भगवत् कृपा लेशात् - through a little of the divine grace; वा - or  The primary way to obtain pure devotion is either through the grace of great souls or with a small amount of divine grace.  Narad Ji says that this pure bhakti or divine love can be achieved primarily through the grace of the guru. And once we have received that, then only a tiny bit of the divine grace of God is required for succeeding in the path of Bhakti Yoga and achieving Siddha Bhakti.  It is natural to ask the question ‘why do we need a guru? Why can’t we just receive God’s grace?’.  When we know from actual experience that many of our efforts do not produce even material success without help from others, how can we expect that spiritual success, which is so rare, can be achieved by just working alone?  In the Chaitanya Charitamrita, Lord Chaitanya has said (19.151): brahmāṇḍa bhramite kona bhāgyavān jīva guru-kṛṣṇa-prasāde pāya bhakti-latā-bīja Wandering throughout the universe, some fortunate soul, by the mercy of Guru and Krsna, receives the seed of the devotional creeper. This is a beautiful verse from the teachings of Sri Caitanya Mahaprabhu. The verse emphasizes that it is only through the mercy of a guru followed by the mercy of Lord Shri Krishna that one can receive the seed of devotion and begin their spiritual journey towards the ultimate goal of love and devotion to God. Lord Chaitanya has equated divine love or bhakti to a creeper which will grow once the seed sprouts and that seed itself becomes available through the grace of the guru and the sprouting happens by the tiny bit of grace from God. One of the reasons why a guru is considered important is that we first need to have the right knowledge. There is a process that we need to follow in order to succeed in bhakti yoga and receive the divine grace of God. We cannot achieve that grace until we have followed the process. And it is the guru who can help us understand the process and impart the required knowledge. There are tens of thousands of scriptures and teachings available and a guru is a person who can impart the relevant knowledge in a manner suitable for the student’s abilities of understanding. In the Ramcharitmanas it is written: “Nirmal man jan so mohi pava. mohi kapat chhal chhidra na bhava” Only the pure hearted ones can attain Me. Anyone indulging in fraudulent acts and deception can never attain my grace. First, we need a guru to help us understand this fact. Otherwise, all our lives we can keep searching for God but not find Him anywhere. And the guru also can help us understand how to purify our hearts and avoid corrupting our minds. It is also written in the Srimad Bhagavatam: SB 11.3.21 तस्माद् गुरुं प्रपद्येत जिज्ञासु: श्रेय उत्तमम् । शाब्दे परे च निष्णातं ब्रह्मण्युपशमाश्रयम् ॥ २१ ॥ tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam Therefore, an inquisitive person seeking the highest good should take shelter of a spiritual guru who is knowledgeable in the scriptures and the Absolute Truth, and who is fixed in detachment from material affairs.

By renouncing sensory pleasures, we free our minds from distractions and attachments that can impede our spiritual progress. This allows us to focus more fully on our spiritual practices, such as meditation, prayer, and service, which can help us develop a deeper connection with God. "The Allegory of the Cave" is a famous philosophical thought experiment presented in Plato's "Republic". The story describes a group of prisoners who have been chained inside a cave their entire lives, facing a wall. They cannot move or turn their heads, and they can only see the shadows of objects that are being carried by people behind them. The prisoners come to believe that these shadows are the only reality that exists, as they have never seen anything else. One of the prisoners is eventually freed and brought out of the cave, where he sees the sunlight for the first time in his life and goes through a transformative experience. Initially, he is dazzled by the brightness of the light and is unable to see anything clearly. However, as his eyes adjust, he begins to see the world around him in a new way, and he realizes that the shadows on the cave wall were only a distorted reflection of reality. The freed prisoner's initial reaction to this revelation is shock and disbelief. He realizes that his entire perception of reality had been based on a false assumption, and he struggles to make sense of his new understanding. However, as he becomes more familiar with the outside world, he gains a greater understanding of the true nature of reality. When the freed prisoner returns to the cave to try to convince the other prisoners of the truth, he is met with skepticism and disbelief. The other prisoners are so accustomed to the shadows on the wall that they cannot conceive of any other reality. They ridicule him and refuse to believe his claims. The story encourages us to question our perceptions of reality and to seek a higher truth beyond the limitations of what we perceive using our senses. To do this, we must first get rid of our attachment to sensory objects and our need for sense gratification. Only then can we get freed from the distractions and false perceptions created by our senses. The intellect decides and the mind follows. For example, if the intellect says that money is the most important thing in life, then the mind will run behind money all its life. Thus, if our mind is running behind various sense objects, then we should use our intellect to tell our mind that whatever our senses are running behind, they are not real. They are an illusion created by Maya and they are temporary and inferior to the only reality which is God and God’s divine Love.  Then the mind will start running behind God. This is yet another use of Jnana or knowledge to get the mind to follow the path of Bhakti. That is why Shri Krishna has spoken about the intellect in chapter 2 of the Bhagavad Gita: व्यवसायात्मिका बुद्धिरेकेह कुरुनन्दन | बहुशाखा ह्यनन्ताश्च बुद्धयोऽव्यवसायिनाम् || 41|| vyavasāyātmikā buddhir ekeha kuru-nandana bahu-śhākhā hyanantāśh cha buddhayo ’vyavasāyinām O descendent of the Kurus, the intellect of those who are on this path is resolute, and their aim is one-pointed. But the intellect of those who are irresolute is many-branched.

In Narada bhakti sutra it is said: "When someone has unalloyed devotion for God, they acquire the same good qualities as the demigods, such as religion, knowledge, and renunciation." Can you explain whether this religion is like the material religion that we follow or is there some other religion in the spiritual realm? According to Narad Ji in Shloka 25, why is Bhakti superior to Karma, Jnana, and Yoga? Can you please explain the term "phalarupatvaat" a bit more? How can we develop a deep, personal connection with God, and why is this important? As per shloka 25 only Bhakti is superior to karma, jnana and yoga for god realization. Guruji in that case one will just do Bhakti and leave aside their karma and also not focus on acquiring jnana. Please can you help in putting this in the right context to truly understand the importance of Bhakti in the right manner? Acknowledging your own vikaras and giving them away lead to unalloyed devotion? How do we give them away when it’s so ingrained in us ? For example pride, ego, and ignorance. By practicing Bhakti for sure. But can you please elaborate with an example? In Absolute/ Divine love and Bhakti - if you want to progress on the path of Bhakti then become the best version of yourself - why to become the best version rather than presenting yourself the way you are with all your flaws and by complete surrender? Methods by which divine love or para bhakti can be cultivated Let us embark on a new journey as we delve into the third section of Nārada's philosophy of divine love. In this section, we shall explore the ways in which we can nurture and protect the flame of devotion within ourselves. As seekers of truth, it is our duty to safeguard this precious spirit and cultivate it with utmost care. As is said in the Bhagavad Gita, "Fix your mind on me, be devoted to me, worship me and offer yourself to me, thus making yourself steadfast in yoga and constantly united with me". Similarly, the Srimad Bhagavatam reminds us that by rendering devotional service unto the Lord, one immediately acquires causeless knowledge and detachment from the world. Therefore, let us follow the teachings of Narad Ji and strive to maintain a deep and unwavering devotion towards the divine. Let us guard it against the temptations of the world and nurture it with love and devotion, so that we may attain true spiritual liberation. Shloka 34: तस्याः साधनानि गायन्त्याचार्याः॥ ३४॥ tasyāḥ sādhanāni gāyanti-ācāryāḥ. तस्याः - of that supreme love for God; साधनानि - means or methods of practice; गायन्ति - sing; आचार्याः - teachers The methods for cultivating devotion in the human heart are varied, as sung by the ancient masters.

Shloka 30: स्वयं फलरूपतेति ब्रह्मकुमाराः॥ ३०॥ svayaṁ phala-rūpateti brahma-kumārāḥ. स्वयं - by itself (without any other cause) फलरूपता - give its reward; इति - thus; ब्रह्मकुमाराः - the sons of Brahmā Bhakti is its own fruit, thus say the sons of Brahmā. The view that "bhakti is its own fruit" is held by the sons of Brahmā. We need to remember that Narad Ji is also a son of Brahma and so take this as Narad Ji’s views as well. Devotion to God does not depend on anything else besides love itself. Love begets love and the sole purpose of divine love is just love. The more one expresses their love for God, the greater their love grows, and the ultimate aim of the devotee is simply to love. The means of reaching this goal is also through one's love for God. Here are some quotes from the Bhagavata Purana (Srimad Bhagavatam), which support the view that love for God is the means and the end of devotion. SB. 3.5.25 सतां प्रसङ्गान्मम वीर्यसंविदो भवन्ति हृत्कर्णरसायना: कथा: । तज्जोषणादाश्वपवर्गवर्त्मनि श्रद्धा रतिर्भक्तिरनुक्रमिष्यति ॥ २५ ॥ satāṁ prasaṅgān mama vīrya-saṁvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ taj-joṣaṇād āśv apavarga-vartmani śraddhā ratir bhaktir anukramiṣyati When one associates with pure devotees and engages in discussions about the pastimes and activities of the Supreme Personality of Godhead, it is a deeply satisfying experience for the heart and the mind. Through such spiritual engagement, one can gradually advance on the path of liberation, and become free from the material world. As one's attraction to the Lord becomes stronger, they develop a fixed determination for devotion, and begin to engage in genuine devotional service. ŚB 5.18.12 यस्यास्ति भक्तिर्भगवत्यकिञ्चना सर्वैर्गुणैस्तत्र समासते सुरा: । हरावभक्तस्य कुतो महद्गुणा मनोरथेनासति धावतो बहि: ॥ १२ ॥ yasyāsti bhaktir bhagavaty akiñcanā sarvair guṇais tatra samāsate surāḥ harāv abhaktasya kuto mahad-guṇā manorathenāsati dhāvato bahiḥ When someone has unalloyed devotion for God, they acquire the same good qualities as the demigods, such as religion, knowledge, and renunciation. On the other hand, a person who lacks devotion and is caught up in materialistic pursuits has no good qualities, even if they are skilled in practices like mystic yoga or taking care of their family. Such a person is driven by their own ideas and is bound to serve the Lord's external energy. Therefore, how could they possess any good qualities? ŚB 11.2.42 भक्ति: परेशानुभवो विरक्तिरन्यत्र चैष त्रिक एककाल: । प्रपद्यमानस्य यथाश्न‍त: स्युस्तुष्टि: पुष्टि: क्षुदपायोऽनुघासम् ॥ ४२ ॥ bhaktiḥ pareśānubhavo viraktir anyatra caiṣa trika eka-kālaḥ prapadyamānasya yathāśnataḥ syus tuṣṭiḥ puṣṭiḥ kṣud-apāyo ’nu-ghāsam If someone takes shelter of the Supreme Personality of Godhead, they experience three things at the same time: devotion, a direct experience of the Lord, and detachment from everything else. This is similar to how someone feels pleasure, nourishment, and relief from hunger when they eat, and with each bite, these feelings increase.

The Supremacy of Para Bhakti (25-33) Shloka 25: सा तु कर्मज्ञानयोगेभ्योऽप्यधिकतरा॥ २५॥ sā tu karma-jñāna-yogebhyo’pyadhikatarā. सा - that supreme devotion (Parā bhakti); तु - indeed; कर्मज्ञान-योगेभ्यः - than path of action, the path of knowledge and the path of yoga; अपि - even; अधिकतरा - superior or greater The supreme devotion (bhakti) is indeed, as a technique even superior to the path of action (karma), the path of knowledge (jñāna), and the path of disciplined contemplation (yoga). Narad Ji is saying that Bhakti is superior to karma, jnana and yoga because Bhakti gives us the most complete realization of God. In chapter 12 of the Bhagavad Gita, Shri Krishna had said: ये तु धर्म्यामृतमिदं यथोक्तं पर्युपासते। श्रद्दधाना मत्परमा भक्तास्तेऽतीव मे प्रियाः॥ २०॥ ye tu dharmyāmṛtam-idaṁ yathoktaṁ paryupāsate, śraddadhānā matparamā bhaktās-te‘tīva me priyāḥ. Those who honor this nectar of wisdom declared here, have faith in Me, and are devoted and intent on Me as the supreme goal, they are exceedingly dear to Me. Shri Krishna declares that a devotee who fully practices His teachings on the path of bhakti, or devotional service, is "atīva priyāḥ" - exceedingly dear to Him. While upāsana, or worship, may be done briefly and then forgotten, paryupāsana is constant worship of the Divine, 24x7. Shri Krishna affirms that a devotee who follows His teachings with "śraddhā" (faith) and "niśchayena" (conviction), keeping Him as the ultimate goal, is especially beloved. And in the 18th chapter, Shri Krishna has said: भक्त्या मामभिजानाति यावान्यश्चास्मि तत्त्वत: | ततो मां तत्त्वतो ज्ञात्वा विशते तदनन्तरम् || 55|| bhaktyā mām abhijānāti yāvān yaśh chāsmi tattvataḥ tato māṁ tattvato jñātvā viśhate tad-anantaram Only by loving devotion to Me does one come to know who I am in Truth. Then, having come to know Me, My devotee enters into full consciousness of Me. Shri Krishna declares that only through "bhakti" (loving devotion) can one truly know His true nature (tattvataḥ). Once a devotee has achieved this understanding, they enter into full consciousness of Him. Shri Krishna emphasizes that bhakti is the only path for realizing Him completely and in fact, all other paths should ultimately lead to bhakti. By adding bhakti to all other "yogas", they become complete. In the Srimad Bhagavatam, Shri Krishna has said: न साधयति मां योगो न साङ्ख्यं धर्म उद्धव । न स्वाध्यायस्तपस्त्यागो यथा भक्तिर्ममोर्जिता ॥ २० ॥ na sādhayati māṁ yogo na sāṅkhyaṁ dharma uddhava na svādhyāyas tapas tyāgo yathā bhaktir mamorjitā My dear Uddhava, the unalloyed devotional service rendered to Me by My devotees brings Me under their control. I cannot be thus controlled by those engaged in mystic yoga, Sāṅkhya philosophy, pious work, Vedic study, austerity or renunciation.

Shloka 23: तद्विहीनं जाराणामिव॥ २३॥ tad-vihīnaṁ jārāṇāmiva.   तद्-विहीनं - love without the knowledge of the glory of the Lord; जाराणां - of couples indulging in illicit love; इव - like    If they did not have that knowledge of Krishna’s divinity, then their love would have been illicit love similar to that of a mistress for any of her men. Shloka 24: नास्त्येव तस्मिन्स्तत्सुखसुखित्वम्॥ २४॥ nāsti eva tasmins tat-sukha-sukhitvam. तस्मिन् - in that profane love; तत्सुखसुखित्वं - happiness in the happiness given to another; न - not; अस्ति - is; एव - surely In the profane love for the paramour, the sense of happiness in the happiness given to another, surely does not exist at all.

Shloka 19: नारदस्तु तदर्पिताखिलाचारता तद्विस्मरणे परमव्याकुलतेति॥ १९॥ nāradaḥ-tu tad-arpitākhilācāratā tad-vismaraṇe parama-vyākulateti. नारदःतु - to Devarṣi Nārada indeed; तद्-अर्पित-अखिल-आचारता - dedication of all actions at the altar of the Lord; तद्-विस्मरणे - at all occasions of forgetfulness of the Lord; परम-व्याकुलता - excruciating pang; इति - thus; (is true devotion) According to Sage Narada, when all thoughts, all words, and all deeds are given up to the Lord, and when the least forgetfulness of God makes one intensely miserable, then we can be said to be experiencing divine bhakti. After explaining the opinions of Ved Vyasa, Shandilya, and Garga Muni, Narad Ji explains his own opinion of divine love or bhakti.  Narad Ji emphasizes complete self-surrender as bhakti. Narad Ji says that a person in deep bhakti will always offer all their actions as a sacrifice to God. This is very similar to the concept of "renunciation in action" that we learned from the Bhagavad-Gita. श्रीभगवानुवाच | अनाश्रित: कर्मफलं कार्यं कर्म करोति य: | स संन्यासी च योगी च न निरग्निर्न चाक्रिय: ||6.1|| śhrī bhagavān uvācha anāśhritaḥ karma-phalaṁ kāryaṁ karma karoti yaḥ sa sannyāsī cha yogī cha na niragnir na chākriyaḥ One who performs one’s duties and rightful actions without depending upon the fruit of action, is a true sannyasi (renouncer) and of steadfast mind. Not the one who does not handle fire nor the one who performs no action. The term niragnir means “the one who does not handle fire”, and it refers to renounced beings who depend on alms for their living and do not cook their own food. Lord Krishna reiterates that the best path towards liberation and spiritual growth lies in action without expectation and not in inaction. Georg Feuerstein beautifully summarizes this as follows: “This stanza epitomizes the ideal of inner or symbolic renunciation. i.e, renunciation IN action rather than renunciation OF action.” Spirituality is not some unique thing that we do. Spirituality is more about how we do whatever we do in our day-to-day lives. A great example is Raja Janak, who was a great king who ruled the kingdom very effectively and although he had access to enormous wealth, he was not attached to anything and he did everything as an offering to God. Even when he performed his kingly duties, he performed them as an offering and sacrifice to God. As taught by Shri Krishna in the Bhagavad Gita, 'Jnana' and ‘Karma’ should lead us towards ‘Bhakti’. Jnana is the eyes of Karma. We need to use our eyes to see and work safely. Without Jnana, we cannot perform the right action( Karma). When we perform karma with the guidance of Jnana, it becomes ‘Nishkama Karma’ and the practice of Nishkama Karma yoga leads us towards Bhakti. So, to grow in bhakti, we are not expected to give up our day to day duties. Instead, we should perform our day to day duties in such a manner (nishkama karma) that it helps us grow in bhakti. In the 9th chapter of the Bhagavad Gita, Shri Krishna has said: यत्करोषि यदश्नासि यज्जुहोषि ददासि यत् | यत्तपस्यसि कौन्तेय तत्कुरुष्व मदर्पणम् ||9.27|| yat karoṣhi yad aśhnāsi yaj juhoṣhi dadāsi yat yat tapasyasi kaunteya tat kuruṣhva mad-arpaṇam Whatever you do, whatever you eat, whatever you offer as oblation to the sacred fire, whatever you bestow as a gift, and whatever austerities you perform, O son of Kunti, do them as an offering to Me.