Rishi Narada states twelve disciplines that are mandatory to be able to cross over Maya (to transcend meaninglessness). One of those disciplines is solitude. When one is in solitude, where there are less or no mirrors, then one is able to see or feel their mental appearance, and get to know how the inner world feels like. This is a powerful experience because we cannot justify our mental appearance. Being in a course like Narada Bhakti Sutra or any course which is systematic, steady and there is a build up of thought, is a practice in the discipline of solitude, where we just get to know who we are more. This has the same power as a silence retreat if we allow the space and time to work on us. 

Recap:

Sutra 49: Rishi Narada gives the final two disciplines here – the one who renounces all and the one who has unbroken bhakti. This is summarized as one who is contemplative and the one who has surrendered. These disciplines or qualities are indicative of ‘Akamahata’ , meaning one who is desireless. They are desireless in all directions to all degrees. When one is desireless, and even desireless to the study of the Vedas or Moksha, then one becomes exactly like Sri Krishna who is desireless. Swami Tejomayananda has shared that Akamahata is a quality of a guide/Satguru. One a prince had given his Satguru his diamond bracelets and the Satguru dropped one in a river by accident. On seeing this, when the prince rushed there and asked his Satguru how this happened, the Satguru took the second diamond bracelet and dropped it also in the river and said ‘this is how it happened!’. This is Akamahata! This level of discipline means that we are one with Bhagavan. 

Sutra 50: This Sutra explains what happens if we have these 12 disciplines – I am saved and I become a savior. This is indicative of another quality of a Satguru which is Dayalu (the one who radiates grace/empathy). A savior is difficult to be around because they reveal to us what our potential is. If we are a Saathvik person and we are around someone who is Tamasik, there is not that much benefit to us. But if we are a Rajasik person and we are around someone who is great, that is difficult because they reveal to us what our potential is, and show us how we can live! This is an expression of grace/empathy. So at least once a year, we need to create the time to be with our guide. The saviors are like our safety zone, and when we are in that safety zone we have to work harder and smarter, and have higher expectations of ourselves (and less compromise). 

This Class:

What does it feel like when one is saved? 

Some of those thoughts are shared here:

Sutra 51: anirvachanīyam prema-svarūpam

Rupa means outer form, svarupa means nature. This nature is characterized by prema. ‘Sneha’ is when we are holding on to the lower, so we have let go of the higher. Comparatively, ‘prema’ is when we are holding on to the higher and we have let go of the lower. The word ‘anirvachaniya’ comes in Acharya Shankara’s Tattva Bodha. This is where Acharya Shankara describes that Maya or Avidya is anirvachaniya, which means it is inexplicable. There are two sentiments that revolve around ‘inexplicable’. In reference to Maya – Maya cannot be explained because Maya is not real. In reference to Bhakti it is inexplicable but it is experienced. For example, when we are asleep, we are experiencing sleep but we don’t have the equipments to describe that sleep. So for the one who is saved, they are experiencing it but cannot explain it. 

The Sutra is telling us that we should have faith. Faith in the beginning means to hold on, and as we hold on, faith in the end turns into following through. We should have faith that we can practice bhakti, which means we are holding on , and if we keep holding on we will follow through also and will cross over and be saved! 

Sutra 52: mūkāsvādana-vat

Muka means someone who is unable to speak, aasvadana means they are unable to speak but are experiencing something and trying to speak , vat means like. Pujya Swami Chinmayananda writes that it is like someone who is tasting something that is great but unable to talk about it. It is like someone who is experiencing something great and cannot express it. This is a very personal experience which cannot be talked about or expressed, but it is not denied because one is experiencing this. The summary of this sutra is that everything that is important in our lives is deep inside , such as faith, love, dedication, vision. None of these can be talked about or expressed! That is the power of karma yoga, because we let go of results or measuring, and we just start to be someone who is tuned into what is deep inside.