[Guruvayur/Guruvayoor] Naradabhakthisuthra-suthra3

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HARI AUM

 

Well explained. Thanks for the same. These are the

'gems' of Indian Spirituality. The 'suthras' definetly

calls for a knowledgeable person to intrepret.

 

We are blessed by your presence and ever grateful to

your efforts which are definetly 'nishkama'in nature.

 

Regards

 

Balagopal

 

NARAYANA NARAYANA NARAYANA

--- sarojram18 <sarojram18 wrote:

 

>

> suthra-3-amrthasvarupA cha

>

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>

> Also of the nature of immortality.

>

> SA-that bhakthi is, amrtha svarupA-having the

> essential form of amrtha,

> cha- also.

>

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>

> This suthra gives a description of the nature of

> bhakthi. In its own

> essential nature bhakthi is no less than mukthi, a

> state of immortal

> bliss and hence is called amrtha.

>

>

>

> The joy experienced in this world or the next, that

> is, heaven , is not

> permanent. The sukha in this world is always mixed

> with or followed by

> sorrow and that in the other world is also temporary

> as Krishna says,

> 'ksheenE puNyE marthya lokam viSanthi, when the

> merit, puNya is

> exhausted the soul riverts back to the mortal

> world,' in Bhagavtgita.

>

>

>

> Hence the immortal bliss ,amrtha is possible only

> in the state of

> mukthi. Amrtha translated as nectar is also relevant

> because the joy

> experienced through bhakthi is like nectar to the

> devotee, an extremely

> blissful experience of the Lord who is termed by

> NammazvAr as

> ArAvamudhan, ceaseless nectar.

>

>

>

> Narayanabhattadhri says in Narayaneeyam that the

> devotion to the Lord is

> sweet in the beginning, in the middle and in the

> end. All the saints in

> all countries, regions and in all languages have

> expressed the

> experience of devotion as nectar-like.

>

>

>

> Bhakthi is not losing individualtiy but delving deep

> into the divine,

> transcending the individuality and regaining the

> natural self of

> uinfinite joy.Sri Ramakrishna describes God as a

> liquid sweet. He asked

> Vivekanandha that, suppose he was a fly and there is

> a vessel full of

> syrup of sugar where will he sit and drink it and

> Vivekanandha replied

> that he will sit at the rim lest he will be drowned.

> Sri Ramakrishna

> said that diving into the divine sea called

> sacchidhAnandha one does not

> drown but gets immortality.

>

>

>

> The state of bhakthi attainable in this life itself

> is parAbhakthi which

> is akin to mukthi. So Narada accepts immortality in

> this life itself

> through bhakthi, which means not the continuation of

> this embodiment but

> freedom from misery and experience of eternal bliss.

> In Katopanishad it

> is said, 'aTha marthyO amrthO bhavathi athra Brahma

> samaSnuthE

> (Kata.6-14) then the mortal becomes immortal and

> attains Brahman here.'

> In Purushasuktha we have the statement, 'thamEvam

> vidhvAn amrtha iha

> bhavathi, realising Him thus one becomes immortal

> here.'

>

>

>

> The word amrtha, according to AmarakoSa, the

> sanskrit lexicon compiled

> by Amarasimha, has also other meanings besides

> nectar and immortal. It

> means alms unasked 'dhve yAchatha ayAchithayOh yaTHA

> sankhya mrtha

> amrthE, mrtha and amrtha mean asked and unasked

> respectively. So bhakthi

> is amrtha because the devotee is not interested in

> anything else except

> to enjoy the Lord's presence and His service.But the

> Lord gives mukthi

> unasked. The supreme cannot be attained through

> knowledge, meritorious

> acts like charity, austerity etc. but can be

> obtained by Divine grace

> alone which bhakthi secures for the

> devotee.'YamaivEshavrNuthE thEna

> labhyah, It(mukthi) is attained by him alone whom

> God chooses.'

>

>

>

> Another meaning of amrtha is yajnaSesha, the

> remains of an offering.

> This implies that sacrifice which gives the result

> is through self

> effort. Hence the word amrtha with respect to

> bhakthi means that even

> though supreme devotion is the grace of God

> resulting in mukthi it

> requires self effort. Unless one wishes for it and

> takes effort, the

> grace will not descend on him. This is what has been

> denoted by Krishna

> in the Gita by 'mA thE sangOsthu akarmaNi' which

> means that one should

> not abstain from performing work,' though the

> result is not in his

> hands.

>

>

>

> In short,immortality, bliss and freedom form the end

> while the grace of

> God and self effort form the means.

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