11. Loke vedashu tadanukulacharanam tadvirodhishu udasinata.
Behave in such a manner that it is supporting love and be indifferent to anything that appears to be opposing love.
In this world in all the works and duties prescribed by Vedas and other scriptures, we work as per his wish, this is also being indifferent to all the subjects which are contrary to his wishes. Once a devotee becomes attained to him and the thread of life is given in his hands, then the devotee can do only what he desires him to do. The devotee does not have any wish or work of his own. He becomes just a medium to fulfil his wishes. In such case it is not possible for the devotee to acts against his wishes. He works, free of the sense of sense. Whatever the wants the devotees does only that. There cannot be any desire for any thing contrary to his wishes.
12. Bhavatu nishayadadhyardurdhavam shastrarakshanam.
Certainly a devotee is beyond all rules. Yet one (devotee) honours the tradition, the injunctions; one honours certain rules.
Even when a devotee becomes fully established in his spiritual nature, even then the scriptures should be obeyed and protected.
13. Anyatha patitya shankaya.
Otherwise (if you don't follow certain discipline/rules in life), there is the possibility to fall off the knowledge, off the path of love.
Otherwise, there is a possibility that he may fall from his path. Once a devotee has obtained perfection, he no longer is bound by the ordinary rules of conduct of the society. Nor is he bound by the discipline of the scriptural authority. One who has found the ultimate discipline of love to this Lord, he transcends these worldly codes of conduct. But Narad is administering a warning to such devotees, that that should continue to perform their duties as required by the societal norms and scriptural edicts. Scriptures are also help people to go on the path of the perfection in the pursuit of the supreme bliss. Though the conduct of a perfect devotee is the purest form of scriptural conduct. Yet he must abide by the norms of the society and the authority of the scriptures. Otherwise, there may be the danger of being led astray from one’s proper path. As a matter of fact, great souls who have reached the state of perfection are there to support the scriptures and to strengthen them. They give the correct interpretation to the scriptures.
14. Lokoapi tavadev kintu bhojanadivyaparstvasharirdharanavadhi.
Also everyday essential activities such as taking food, etc. should be done solely with a veiw to sustaining the body. Honouring the rules, the scriptures brings you enormous freedom and freedom sustains love.
The works prescribed by the Vedas etc and the society should be done regularly so long the devote s aware of these works, but works like eating etc continue till there is life. This Sutra emphasizes the need of such works as are essential to maintain the body and to keep it healthy. Such work have to be done till there is life. Arrangements for food, clothes and housing are essential for this purpose. A devotee too even after he reaches perfection has to take care of his day to day needs. Such works are essential; but the useless harmful works, which are not essential for living, are for pursuit of pleasure, riches etc should be totally abandoned. Bhakti is the simple and straight way to lead one’s life. Unnecessary complications arising out of lustful thoughts and worldly desires should not be brought in to it.
15. Tallakshanani vachyante nanamat bhedat.
The Truth (about love) is the same but different rishis, different traditions saw different characteristics
Now, Narad narrates the characteristics of that devotion (Bhakti) according to various schools of thought. Bhakti is one but different persons give different opinions about it, according to their understanding. Before Narad many Rishis and sages had given their interpretations of Bhakti. Narad reviews these opinions. There are many devotees and they have interpreted Bhakti or devotion differently in the light of their knowledge and understanding. Bhakti can only be experienced. It is not possible to define or describe it in words. But still, for the benefits of the large majority, who cannot reach the state of perfection, such perfect souls have tried to explain and define Bhakti for their benefit to the extent possible.
16. Pooja dishvanuraga eti parasharyah.
Parashara, one of the pioneers of the Vedic tradition, said, "A deep interest in Pooja is a sign of Divine love." 'Poo' means fullness, 'Ja' means that which is born out of fullness. 'Pooja' is what you do from that state of fullness of existence.
According to the son of Sage Parashar (Vyasa) Bhakti is devotion in the practice of worship etc. To worship god, an idol being the symbol of god, is established then with faith and devotion it is worshipped as if it is god. It is not possible to give any name and form to god, as such, the idol becomes a symbol of him. But once there is faith and there is devotion in the act of worshipping god descends into that idol. The formless gets a form. When worship is done for his sake only, without any fear or desire that is Bhakti according to Sage Vyasa.
17. Kathadishvati gargah.
The Rishi Garga said (Bhakthi or Love is) listening to and talking about the glory of your beloved (the Divine). Nothing else interests you.
In the opinion of Acharya Garga, listening to the glories of god (Katha) with devotion is Bhakti. In worshipping the devotee has to do everything himself, he is an active agent. But in listening to the ‘Katha’ or glories of god, he is passive. He has to do nothing. If someone speaks about the glories of god, just listening to it with single mindedness and devotion is Bhakti. The devotion in such listening is absolutely essential. One should have single-minded and constant devotion in listening to the glory of God. Only then can it be called Bhakti. This is the view of sage Garga.
18. Atmarati avirodhena iti Shandilyah.
Another Rishi by the name Shandilya says a characteristic of love is rejoicing in the Self without any conflict.
Sage Shandilya holds that devotion in the matters not contrary to the self, is Bhakti. Vyasa and Garga have put their views simply in ordinary language. But Shandilya puts forward his point of view in a philosophical way. His target audiences are scholars Philosophers and seers. His statement is scholarly. It is the very nature of the man to be deeply interested in one self. This is generally called selfishness. Selfishness is the scratch for pleasure but misery is the result of such pursuits. To be established in one’s own. Self or soul is also a way to seek pleasure. But true pleasure is found in it. This is the difference between of being content with the self. No true pleasure can be found without True pleasure or bliss, which is permanent, can come only from within. To take one’s soul in a state of consciousness, where one becomes one with the Supreme Being is devotion or Bhakti. One realizes Sat, Chit, and Anand or the eternal bliss. This is what Shandilya means.
19. Naradastu tadarpita khilacharita tadvismarane param vyakuleti.
But my opinion is: 1. offering all actions, all attitudes and all tendencies to the Divine and
2. experiencing intense pain, intense longing and intense restlessness on forgetting the Divine are the real characteristics of Divine love.
Now, Narad gives his interpretation to surrender everything one possesses to Him and to feel extreme anguish if He is forgotten even for a moment is Bhakti. It should be noted that Sage Narad is not giving his opinion by any sense of ego. He is merely stating the view a ‘Narad’ as he has done in the case of other sages. He does not say, “it is my opinion or in my view.” Narad does not use the language of a scholar or see. He used the language of a devotee that or a lover. He says that surrender of all one’s works, even one self to Him is Bhakti. Now the entire burden is his. Not only our good works but also the bad works should be surrendered to him. Then we shall not have the sense of doer ship. Whatever is done, it is his wish. There does not remain any difference between “Me’ and ‘You’. This is Bhakti. Like a true love, even if the beloved is out of sight even for a moment, one experiences the extreme anguish. That is the state of Bhakti.
20. Astheyamevam. It is so.
Narada says, “It is just like that whatever is said in these definitions Narada says, Bhakti is just like that. Though the experience of that Infinite cannot be certained with in mere words. Yet these definitions give hints about Him. They show the way to go the path to be trodden. These are merely hints, not the real taste of Bhakti.
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