51. Anirvachaniyam premswarupam
Divine Love cannot be expressed by words
The nature of Bhakti cannot be described defined or analyzed with any degree of president. The nature of love, that is Bhakti, cannot be explained by more words. The language is not adequate for this purpose. There is no way to express that love by means of mere words.
52. Muka svadanvat
This love is like the taste of a dumb person, like the joy of one who cannot speak!
It is like a joy of taste, which a dumb person is unable to express through words. This sutra of Narad has become a general saying, Kabir talks of love, like the taste of sugar to a dumb man who cannot describe it in words. When Bhakti is experienced the tongue loses its power to express, the word loses its potency to describe. Even Narad cannot find words to describe it, so he says it is like the taste of some dainty to a dumb man; it is inexpressible.
53. Prakashate quapi patre
Such intense love for the Divine shines through some rare people. (it is there in other people too but it 'shines' in some)
Whenever someone makes oneself worthy of it, Bhakti is illuminated in him. The divine love is manifested very rarely in some great soul. The light of god descends into that rare person. Chaitanya, Nanak, Kabir, Mira are such devotees who were illumined by the divine light. This was felt by the people who were around them. The light in fact, is still shinning and giving guidance to the world.
54. Guna rahitam Kamanaa rahitam,pratikshana vardhamanam avichhinnam sukshmataram anubhava rupam.
This love is without any of the three gunas (satva, rajas, tamas), it grows moment by moment, uninterrupted, finer than the finest, and experiential (not intellectual)
Such love (Bhakti) is devoid of any characteristic, it is free of any desire, it increases with time, it is subtler than the subtlest and it is of the nature of the experience. This is the definition of Bhakti that it is devoid of any characteristic. It is free to Satvika, Rajasika or Tamasika,, Gunas. It is beyond gunas. Love is free of all the shackles of the world and it is beyond it. Neither there is any desire in it nor there is any precondition. It does not require any proper support. One quality of love is god on increasing only. The difference between lust and love is that the lust decreases once the object of lust is achieved but love only grows and increases. When the object (God) is achieved it increases even more. Love is very subtle. It cannot be analyzed. It can only be experienced. It cannot be defined.
55. Tat, prapya, tadeva avalokayati tadeva shrinoti,tadeva bashayati, tadeva chintayati.
Attaining which you are compelled to see only that (Love) everywhere, hear only of it everywhere, talk only about it all the time and think only of it all the time.
Reaching to that state one only hears it, talks about it and thinks only about it. The person obtaining the state of Bhakti experiences that absolute blissful state. All other pleasures become too small to him. He only hears about that bliss, talks about it and thinks about that bliss, called Bhakti.
56. Gauni tridha guna bhedad artadi bhedathwa
This is the love beyond all three characteristics or gunas namely, Satvic (pure), Rajasic (restless) and Tamasic(dull).
Secondary (Gaudi) devotion is of three types according to the natures (gunas) i.e. Satvika, Rajasika or Tamasika. It can also be divided into a cause by distress, curiosity or desire for wealth. Bhakti is one essentially. But it acquires different forms depending upon the nature of man. But such division is possible in secondary devotion only not in the pure (para) Bhakti. A Satvika man desires freedom from sins, he desires Moksha. The Bhakti which desires fame and wealth etc. is of the nature of rajasika. Similarly, the Bhakti done with intent to cause any harm to someone or some such evil purpose is called tatmasika Bhakti.
57. Uttarsmat uttarsmat purvapurva ashreyay bhavati
Each category from above is better than the later one. In other words, satvic love is better than rajasic, and rajasic better than tamasic.
The Bhakti of the previous kind is better than the types of Bhakti coming later. Rajasika Bhakti is better then Tamasika Bhakti and Satvika Bhakti is better then Rajasika Bhakti. The highest form of Bhakti is Parabhakti which is undertaken without any desire for any thing.
58. anyasmath saulabhyam bhaktau
This path of Love is the easiest path. You just have to acknowledge love, it is already there.
This type of Bhakti (a secondary type) is easily attained than Para Bhakti (primary Bhakti) It is difficult for men to be free of their natures (gunas). Therefore, the Bhakti is coloured with their gunas. Para Bhakti is free from all the gunas. It is Gunatita State. This Bhakti is easy and no rituals or procedures are required.
59. Praman antarasyan apekshatvat svayam pramanatva
Love is its own proof and does not need any other proof.
Bhakti does not require any proof. It is self-evident It does not require any proof or argument to go into the depth of Bhakti and in the proof of Bhakti lies in the experience. Once the taste of Bhakti s experience no proof is needed. Mira, Kabir, Guru Nanak and Ram-Krishna Paramhansa do not need any argument or proof for their devotion.
60. Shantirupat paramanandarupachya
Divine love is of the nature of peace and extreme ecstasy.
Bhakti is of the nature of peace and of the form of absolute bliss. It does not long to experience the joys of Bhakti. As soon as the thought of Bhakti comes to mind. We start getting the glimpse of eternal peace and that of absolute bliss. This absolute bliss is called the attainment of the supreme state. It is called Sat, Chit and Ananda. His experience is called Sat. He is of the nature of awareness, therefore it is called Chit. Being the nature of divine bliss it is called Anand. It is Sat, Chit, Anand. That experience of Bhakti is called of the nature of Satchitanand.
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