In Srimad Bhagavatam, Rishi Shuka shares to Raja Parikshita – I have taught/narrated the 18,000 verses of Srimad Bhagavatam to you who is my child , I have answered your questions, the answer being that Bhagavan Vishnu is in your heart and in all hearts. Do you have any more questions? The implication of this is, although Raja Parikshita was to die in seven days, Rishi Shuka would stop death if Raja Parikshita had any more questions. In chapter 16 of the Bhagavad Gita, Sri Krishna shares ‘ I am your (everyone’s) center’. This course is designed for us to know more about Srimad Bhagavatam and Srimad Bhagavad Gita so that we see more about how all that is being shared with us is the Truth. Bhakti makes one more large hearted. The more we know about Bhagavan, the more we know that Bhagavan is holding on to us, and so we feel bigger. There are many special aspects about Rishi Narada, one of them is like Hanumanji. Hanumanji was welcomed everywhere. Same way Rishi Narada was welcomed by all , whether it was the Suras or Asuras or those beyond, because they knew He was there for them. Different teachers have analyzed the Narada Bhakti Sutras into different sections or chapters.

Recap:

In Sutra 6, Rishi Narada talks about what happens when we follow through with Bhakti. ‘Atmaa Ramo bhavati’ means we revel. A jiva (individual) has a feeling of incompleteness. When the jiva invokes Ishwara, Ishwara is an icon of fullness and so the jiva revels. Rama (or the joy) is Atma, which is one’s center or locus. The jiva does not get anything outside, the jiva invokes Ishwara. 

In Sutra 7, Rishi Narada is teaching us how when one follows through with bhakti, one has no more desires. All that was holding one back has been renounced. A bhakta never asks for anything, because this ‘anything’ will come and it will go! The highest form of prayer is not purpose but gratitude. 

In Sutra 8, Rishi Narada discusses how when one is feeling this reveling, then they give up that which is not needed. Sannyasa means to throw down fully. Tyaga means to renounce. Sharada Devi (wife of Sri Ramakrishna Paramahamsa) was the eldest child in the family and so was like a parent to the rest of her siblings, and so she worked a lot. She was married to Sri Ramakrishna when she was five, and until eighteen she did not move in to live with Sri Ramakrishna. Sri Ramakrishna made her His first disciple. He taught her how to make her work as Seva. The critical catalyst here is Bhakti. When what we are doing is infused with dedication, it becomes service. She with her bhava made that which is ordinary (like cooking and cleaning) extraordinary. 

This Class:

Sutra 9: Tasmin ananyata tat virodhishu udaaseenata cha

Tasmin means in Bhagavan. When one feels they are in Bhagavan, then all that they can and should do will be for Bhagavan. Ananya means no other (synonymous with Advaita). Swami Brahmananda has shared that one Bhagavan has manifested one world, yet we feel like there are many divisions (genders, countries, divisions). Bhagavan’s nature is oneness, so whatever Bhagavan manifests will also be oneness. So if there is any sense of division, then that is due to our perspective. Virodhishu means that which is opposed to. So that which is opposed to this Truth or oneness , one does ot depend on this, and one is above this (Udaaseena). When we don’t depend on an entity, then we don’t have to do anything (to hold it or let it go). If we are peaceful, we don’t have to renounce pleasure, possession or position. If we are not peaceful, then one has to change their lifestyle and vision. Our identification and attachment is within, so if we have cleared up that identification and not attached to articles, beings and circumstances, then we don’t have to do anything outside. If we are feeling the presence of Bhagavan, even when we are in a negative environment or context, we feel Bhagavan so we don’t have to avoid that negativity. 

Sutra 10: Anya aashrayaanaam tyaagaH ananyata

Anya means other, aashrayaanaam is supports. One renounces other supports. This is what ananyata (wholeheartedness, surrender) is. Sannyasa is what is practiced externally and tyaga is what is practiced internally. So sannyasa has barriers to entry but that which is internal has no barriers to entry. Tyaga is to be free of dependence internally. Ishwara is the one who is independent. Bhakti is dependence. The relationship between bhakti and Bhagavan is that, a bhakta depends on the one who is independent. Sri Lakshmana, Hanumanji and Bhagavati Sita never asked for anything. Their only ask was to be with Bhagavan. They never asked for anything because they knew all belonged to Bhagavan. 

Sutra 11: Loka vedeshu tat anukoolaacharanam tat virodhishu udaaseenata 

Rishi Narada shares what one gives up. One gives up what we do in the secular world (loka) and what we do in the sacred world (vedeshu). One only engages in the secular and sacred that is associated with Bhagavan and directs one to Bhagavan. That which is not associated with or directing one to bhagavan, one rises above this (udaaseenata). Rising above this means one is not made loud because of what they are experiencing. Reason for Sadhana is to quieten our personality. If Sadhana is done to be quieter, then this Sutra is sharing why not only do Sadhana!