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NARADA BHAKTI SUTRAS
According to some Jnana is instrumental in the
cultivation of Bhakti, while others say that they are
mutually dependent. But Narada says that Bhakti is
the fruit or result of itself.
Devotion is the highest sentiment. Narada has
dealt with the subject from the point of view of
sentiment alone. Whereas the Bhakti-Mimamsa of
Sandilya is an enquiry into the philosophy of devotion.
The two treatises are companions. They supplement
each other.
When the devotee grows in devotion there is
absolute self-forgetfulness. This is called Bhava.
Bhava then grows into Maha-Bhava wherein the
devotee lives, moves and has his being in the Lord.
This is parama-prema, the consummation of love or
supreme love.
The nine modes of Bhakti have each nine varie-
ties. Therefore Saguna Bhakti becomes eightyone
fold.
By fixing the mind on the Lord through love,
hate, fear, friendship many have attained God-realisa-
tion, e.g., the Gopis through love, Kamsa through
fear, Sisupala through hate, the Vrishnis through
relationship.
Devotion is indicated by Sanmana (honour) as
in the case of Arjun, 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
the Gopis, Itara-vichikitsa (disinclination to others) as
in the case of Upamanyu, Mahima-Khyati (glorifica-
NARADA BHAKTI SUTRAS
According to some Jnana is instrumental in the
cultivation of Bhakti, while others say that they are
mutually dependent. But Narada says that Bhakti is
the fruit or result of itself.
Devotion is the highest sentiment. Narada has
dealt with the subject from the point of view of
sentiment alone. Whereas the Bhakti-Mimamsa of
Sandilya is an enquiry into the philosophy of devotion.
The two treatises are companions. They supplement
each other.
When the devotee grows in devotion there is
absolute self-forgetfulness. This is called Bhava.
Bhava then grows into Maha-Bhava wherein the
devotee lives, moves and has his being in the Lord.
This is parama-prema, the consummation of love or
supreme love.
The nine modes of Bhakti have each nine varie-
ties. Therefore Saguna Bhakti becomes eightyone
fold.
By fixing the mind on the Lord through love,
hate, fear, friendship many have attained God-realisa-
tion, e.g., the Gopis through love, Kamsa through
fear, Sisupala through hate, the Vrishnis through
relationship.
Devotion is indicated by Sanmana (honour) as
in the case of Arjun, 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
the Gopis, Itara-vichikitsa (disinclination to others) as
in the case of Upamanyu, Mahima-Khyati (glorifica-