A Response to Bose Saheb's Questions

Indian History – What Do We Really Know?

By Swami Bhaktivijñāna GiriPublished On: July 31, 2026Tags: Śāstra16.4 min read

Overview

Continuing with the commentary on the Nārada Bhakti Sūtras, in Sūtras 3-6, we explore why bhakti alone grants true immortality, perfection, and lasting fulfilment—and how a genuine devotee rises above desire, fear, hatred, and even the temptation to imitate advanced spiritual states.

Articles in This Series:

SŪTRA 3
अमृतस्वरूपा च ॥३॥
amṛta-svarūpā ca

amṛta – eternal; svarūpā – nature; ca – and

And it’s nature is eternal.

Commentary

Previously, Nārada defined bhakti as para-prema-rūpā (taking the form of the highest prema). Now, in this sūtra, he continues to describe bhakti as amṛta-svarūpā ca. There are several meanings of the word amṛta that are relevant here. In Sanskrit, mṛta means death, and a-mṛta therefore signifies that which is eternal. As previously discussed, bhakti is the inherent nature (svarūpa) of the jīva. Just as the jīva is eternal, so too is his svarūpa – bhakti. The results of karma, jñāna, and yoga are temporary and, at best, may elevate the jīva to a higher material condition for a limited time. Bhakti, however, being intrinsic to the jīva, does not merely assist him in progressing within the mundane sphere – it restores him to his original position as kṛṣṇa-dāsa, a servant of Kṛṣṇa.

The so-called devotion or love found in this world can never be amṛta. It inevitably comes to an end – either through death or through circumstances that obstruct its continuation. The modern notion of eternal ‘soul-mates,’ popularised in books and films, may sound romantic with starry-eyed lovers declaring, “I’ll find you in another life!” but in reality such continuity is exceedingly rare, if it occurs at all. The jīvas in this world are simply like straw carried by a river: brought together for a time by karma, yet inevitably separated again by the current of time. True and lasting union, however, is only possible through bhakti. When jīvas come together in serving Kṛṣṇa – their hearts are united, not by fleeting circumstances, but by their eternal nature. Bhakti binds them permanently, allowing the jīvas to meet in their svarūpa in the spiritual abode, where separation and impermanence no longer exist.

Amṛta also means nectar. In the Purāṇas, it is said that the Devas and Asuras once churned the ocean of milk, which eventually produced amṛta – the nectar of immortality, the elixir that destroys disease, sorrow, old age, and death. The svarūpa of the jīva is also nectarean, though this nectar is infinitely greater than the mundane amṛta created by the Devas. Spiritual existence stands in stark contrast to the dreary monotony of material life. Here, we are constrained by the five senses, confined within a body destined to decay and perish, subjected to continual mental and physical distress, and made to suffer under the dictates of the false ego. In the spiritual world, where we are eternally situated in our svarūpa, we are free from all such limitations. It is a place of ever-increasing bliss, where the jīva engages in his eternal propensity of divine service.

SŪTRA 4
यल्लब्ध्वा पुमान् सिद्धो भवति अमृतो भवति तृप्तो भवति ॥४॥
yal labdhvā pumān siddho bhavati amṛto bhavati tṛpto bhavati

yat – which; labdhvā – achieving; pumān – a person; siddhaḥ – perfected; bhavati – becomes; amṛtaḥ – immortal; bhavati – becomes; tṛptaḥ – satisfied; bhavati – becomes

Having achieved that, a person becomes perfected. He becomes immortal. He becomes satisfied.

Commentary

Here, Nārada describes three effects of attaining pure bhakti – siddha, amṛta, and tṛpta: perfection, immortality, and complete satisfaction.

The siddha, or perfection, that he speaks about is not a concept rooted in this world. In material life, people strive for perfection within limited spheres such as art, music, or sport. In the Indian philosophical context, siddha also carries the connotation of one who has perfected the eight mystic powers (aṣṭa-siddhis). Some yogīs undergo severe austerities to attain proficiency in these powers; yet the result is often pride, leading them to imagine themselves as all-powerful. From the standpoint of transcendence, such attainment is regarded as a fall-down. Those who are genuinely transcendental consider all mystic siddhis to be obstacles to self-realisation. Indeed, in the present age it is difficult to find an authentic yogī capable of manifesting true mystic powers – what is commonly encountered instead are little more than the cheap tricks of ordinary conjurers. The siddha spoken of by Nārada in this sūtra refers to a self-realised person who has perfected his life by reawakening his original state of devotion. This alone constitutes true perfection. Perfection attained in worldly pursuits yields only fleeting satisfaction and ultimately serves to bind one more firmly to material existence.

Amṛta, as discussed in the previous sūtra, refers to immortality. From the moment human beings became aware of death, they began searching for ways to overcome it. The Purāṇas recount how various Asuras performed extreme and torturous austerities in an attempt to gain immortality, yet all ultimately failed. Elsewhere in the world, Spanish conquistadors searched in vain for the mythical Fountain of Youth; Chinese emperors consumed mercury-based elixirs in the hope of prolonging life, only to meet agonising deaths; and in modern times, pharmaceutical corporations seek to extend human lifespan through chemical intervention. Yet the fact remains that whatever is born within this realm of mortality must inevitably die. Trees and mountains that have endured for thousands of years will one day disappear, and even Brahmā, the oldest jīva in the universe, must ultimately face death.

Some religious traditions also promise immortality at the moment of death, maintaining that the individual ascends to heaven in this very body. For this reason, the physical body is treated as eternally significant, and funerary practices such as cremation are sometimes rejected. Yet such beliefs still rest upon the assumption that a physical body born of matter can transcend mortality. From the standpoint of reason and śāstra alike, this remains untenable. Whatever is composed of material elements is subject to decay and dissolution. We see this every day all around us, yet we continue to cling to the vain hope that somehow or other, the stringent laws of mortality will make an exception in our case.

A devotee truly becomes immortal when the fear of death is extinguished in him and the world of mortality no longer holds any interest for him. His mind is only absorbed in topics of the transcendental world, which he attains upon giving up this material form.

Tṛpta means satisfaction – in other words, freedom from desire. So long as desire persists, dissatisfaction remains; when a particular desire is fulfilled, a sense of satisfaction arises. In material existence, however, desires are countless, and even when some of them are fulfilled, the satisfaction they bring is fleeting and short-lived. The jīva is inherently spiritual; therefore, matter can never truly satisfy him. One who understands this no longer seeks fulfilment through material acquisition or achievement, but turns inward toward his own ātmā. When pure bhakti awakens, the heart becomes fully satiated since the jīva is then reunited with his eternal object of love – Kṛṣṇa. Having attained that which is complete in itself, he desires nothing else and thus remains eternally tṛpta.

The specific order in which Nārada lists these three qualities is deliberate. First, the sādhaka attains svarūpa-siddhi, wherein he gains clear and certain knowledge of his intrinsic position in eternity. It must be noted that svarūpa-siddhi does not imply the final attainment of that position. Rather, it arises within the advanced stages of sādhana, wherein one’s eternal identity and specific rasa are revealed with certainty, though the full enactment of that rasa awaits vastu-siddhi. Vastu-siddhi necessitates the relinquishing of the gross and subtle bodies, for only then can the jīva enter the eternal līlā of the Supreme.
Upon attaining svarūpa-siddhi, the jīva naturally transcends mortality (amṛta). In other words, he ceases to identify with that which is subject to death. This condition is described as kāla-atikrama, transcendence of time. When one’s eternal identity is thus realised and the fear of death is dissolved, nothing further remains to be sought. The devotee therefore becomes tṛpta – fully satisfied.

The symptoms of a devotee who possesses siddha, amṛta, and tṛpta are described in the following sūtra.

SŪTRA 5
यत्प्राप्य न किञ्चिद् वाञ्छति न शोचति न द्वेष्टि न रमते नोत्साही भवति ॥५॥
yat prāpya na kiñcid vāñchati na śocati na dveṣṭi na ramate notsāhī bhavati

yat – which; prāpya – achieving; na kiñcit – nothing; vāñchati – desires; na śocati – does not lament; na dveṣṭi – does not hate; na ramate – does not enjoy; na – not; utsāhī – enthusiastic; bhavati – become

Upon achieving that, he desires nothing else. He does not lament. He does not hate. He does not enjoy. He does not become enthusiastic.

Commentary

As mentioned previously, one who has attained pure bhakti is tṛpta, fully satisfied. Nārada underscores this point once again by stating na kiñcid vāñchati – ‘he desires nothing.’ This naturally raises the question as to why Nārada appears to repeat himself.

Tṛpta signifies satisfaction, yet even among those who seem satisfied, a subtle residue of desire may remain. Even jñānīs and yogīs, who often appear content and self-fulfilled, may still harbour the desire for mokṣa, or liberation. For this reason, Nārada adds the decisive phrase na kiñcid – not even a trace of desire remains. In the highest realm of pure bhakti, one does not even aspire for prema as an object to be attained. The very notion of “I want” has dissolved. If any inclination remains at all, it is simply the devotee’s spontaneous longing to be engaged in the service of the Lord and His devotees, and to never forget them. If the Lord wishes to bestow prema on His devotee, that is His prerogative. The devotee is satisfied in whatever situation he is placed in.

tava dāsya-sukhaika saṅgināṁ
bhavaneṣu astu api kīṭa-janma me
itarā vasatheṣu mā sma-bhūd
api me janma caturmukhātmanā

May I be born even as an insect in the home of those whose sole happiness is Your service. Let I never take birth, even as a four-headed Brahmā, in the home of those who are otherwise disposed. (Stotra Ratna 55)

Na śocati – ‘he does not lament.’ Grief arises either from failure to obtain something one desires, or from the loss of something held dear. As explained previously, a pure devotee is free from material desire; therefore, he does not grieve over its frustration. Moreover, being fully aware of the impermanent nature of this world, he does not lament over its inevitable losses.

This principle is illustrated in the Bhagavad-gītā, where Arjuna grieves over the impending destruction of his relatives and friends on the battlefield of Kurukṣetra. Though he presents numerous moral and ethical arguments for abstaining from the fight, Kṛṣṇa rebukes him, stating that while he speaks words that appear learned, those who are truly wise do not grieve for that which is unworthy of lamentation. Kṛṣṇa then instructs Arjuna that the physical body is destined to perish, whereas the ātmā alone is indestructible, eternal, and immutable. When the jīva is fully satisfied in his spiritual identity, there remains nothing to be lost and nothing left to be gained in this world. Therefore, for one established in pure bhakti, grief has no place.

Na dveṣṭi – ‘he does not hate.’ What is the origin of hatred? Hatred arises from the frustration of material desires and from envy. When someone obstructs our attempts to obtain what we want, refuses to act according to our expectations, or when we feel wronged or slighted, resentment develops. From such resentment, hatred is born. Envy, also – seeing the success or happiness of another – gives rise to the same emotion. A devotee is devoid of hatred because he sees the hand of Kṛṣṇa in all things.
The ancient Greeks believed that man was simply a play-thing in the hands of the capricious gods of Mount Olympus – depending on the temperament of the gods, they would visit man with blessings or disasters. In reality, however, we are not in the hands of some anarchical celestial administration. Our happiness and despair are governed by our own karma. Man creates his own destiny.

tat te’nukampāṁ su-samīkṣamāṇo
bhuñjāna evātma-kṛtaṁ vipākam
hṛd-vāg-vapurbhir vidadhan namas te
jīveta yo mukti-pade sa dāya-bhāk

One who eagerly awaits Your mercy and endures the reactions of his own previous activities, offering respects unto you with his mind, body and words, certainly becomes eligible for deliverance. (Śrīmad Bhāgavatam 10.14.8)

Here, the Śrīmad Bhāgavatam addresses the age-old question of why we suffer in this world and reveals the means by which that suffering can be brought to an end. Ātma-kṛtaṁ vipākam – we ourselves are the creators of our own destiny. Both pleasure and pain arise from our own actions; this is the inexorable law of karma. Although the results may be delivered through external agents, such as natural forces or other living beings, they function merely as instruments and cannot be held ultimately responsible. Thus, we cannot rightly assign blame or harbour hatred toward them; the responsibility rests squarely with ourselves.
The Bhāgavatam further states, tat te ’nukampāṁ su-samīkṣamāṇo bhuñjāna – one who patiently endures such tribulations, perceiving them as the Lord’s mercy, and continues to offer respects unto Him with heart, words, and body (hṛd-vāg-vapurbhir vidadhan namas te), then becomes eligible for liberation.

Na ramate – ‘he does not enjoy.’ The fundamental problem of the bound jīva is that, while incarcerated within this world, he imagines himself to be an enjoyer of material things. In doing so, he forgets that nothing here truly belongs to him. He is not the rightful possessor of anything. Rather, he seeks to enjoy what belongs to another. The true proprietor is Kṛṣṇa; therefore He is known as Sarveśvara (‘the Lord of all’) and Bhoktṛ (‘the ultimate enjoyer’). It follows, then, that as the original creator, He alone is the rightful owner, and those who attempt to appropriate His property for themselves are, in essence, thieves. A devotee of Kṛṣṇa acknowledges Him as the true proprietor and sees everything in relation to Him. Thus, whatever comes into his hands, he uses solely for Kṛṣṇa’s pleasure.

Na utsāhī bhavati – ‘he does not become enthusiastic.’ One may argue that enthusiasm is inherent in all human beings – but the question is, what are we enthusiastic about? Most often, our excitement is directed toward mundane accomplishments, and when we achieve them, it creates pride. This pride nourishes our false ego and reinforces the mistaken notion that we are the doer. In contrast, a devotee channels enthusiasm into service, fully aware that such spiritual engagement does not bind him to the material world.

All these qualities described by Nārada are naturally present in a perfected devotee. Aspiring devotees may possess them to varying degrees, but their ultimate goal is to cultivate these qualities fully.

SŪTRA 6
यज्ज्ञात्वा मत्तो भवति स्तब्धो भवति आत्मारामो भवति ॥६॥
yajñātvā matto bhavati stabdho bhavati ātmārāmo bhavati

yat – which; jñātvā – knowing; mattaḥ – intoxicated; bhavati – becomes; stabdhaḥ – stunned; bhavati – becomes; ātma–rāmaḥ – self-satisfied; bhavati – becomes

Knowing this, he becomes intoxicated. He becomes stunned. He becomes self-satisfied.

Commentary

In the material world, a person under the influence of intoxication has no inhibitions, remains unaware of his surroundings, and loses control over his emotions. In a similar way, a devotee absorbed in the highest moods of divine love, completely engrossed in Kṛṣṇa and His pastimes, behaves like an intoxicated madman. Sometimes he laughs, sometimes he cries, sometimes he is stupefied, and sometimes he rolls on the ground.

kvacid rudanty acyuta-cintayā kvacid
dhasanti nandanti vadanty alaukikāḥ
nṛtyanti gāyanty anuśīlayanty ajaṁ
bhavanti tūṣṇīṁ param etya nirvṛtāḥ

Sometimes they cry in remembrance of Acyuta, sometimes they laugh, and become blissful, and sometimes they speak strangely. Sometimes they dance and sing, sometimes they study about the Unborn Lord, and sometimes, being satisfied, they become silent. (Śrīmad Bhāgavatam 11.3.32)

This condition arises naturally, for such a devotee is ātmarāma, or self-satisfied. Fully aware of his eternal position as a servant of Kṛṣṇa, he experiences the pangs of separation from his Lord, and these symptoms of ecstatic love manifest spontaneously.

Unlike the drunkards of this world, a devotee intoxicated with prema requires no material substance to become inebriated. Many so-called spiritual aspirants make the grave mistake of believing that self-realisation (or at least a higher state of consciousness) can be attained through intoxicants such as ayahuasca, DMT, psilocybin, or LSD. The truth is that no material thing can confer that which is spiritual by nature. In fact, such drugs only lead to mental bewilderment, addiction, misery, and ultimately, spiritual death. Taking drugs to attain enlightenment, or deceiving oneself and others into believing one has achieved Kṛṣṇa, amounts to the same folly. It reflects the rank misconception that the path to self-realisation is cheap and easy, avoiding the true cost – a lifetime of sincere service and complete surrender.

As mentioned in the commentary to Sūtra 2, higher devotional symptoms should not be imitated. The Bhāgavatam also warns about this:

naitat samācarej jātu manasāpi hy anīśvaraḥ
vinaśyaty ācaran mauḍhyād yathā’rudro’dvijaṁ viṣam

One who is not the Supreme Lord should never imitate Him, even mentally. If one does so out of foolishness, he will be destroyed, just like one who imitates Rudra by drinking that poison which was produced from the ocean of nectar. (Śrīmad Bhāgavatam 10.33.30)

Just as it is detrimental to imitate Kṛṣṇa and His pastimes, it is equally ruinous to emulate the activities of great Vaiṣṇavas. In Vṛndāvana, one often sees new devotees wandering about with a faint smile and a dreamy, moist gaze, imagining themselves to be spiritually advanced. One also encounters ‘sādhus’ who dress in one piece of cloth, smear mud upon their faces and adorn themselves with the largest beads they can find in the marketplace – as though bhakti were measured by the size of one’s mālā. This amounts to nothing more than spiritual cosplay. When sufficiently tested or inconvenienced, such individuals reveal their true nature, exposing the emptiness behind their external show.

External imitation is comparatively easy to recognise and avoid, but mental imitation is far more insidious. One may begin to imagine oneself to be an advanced devotee, thinking, “I am a rasika and I am experiencing bhāva,” or “I am a senior devotee now, and I have transcended all rules and ordinary sādhana” – while in reality one remains fully conditioned. Such posturing obstructs true progress. The higher devotees who genuinely possess bhāva and prema make all attempts to conceal such expressions. They do not put them on display for one and all so that they may bask in the hollow praise of the ignorant public and fawning idiots.

We are to engage in ātma-samīkṣā (introspection), honestly assessing our own level of devotion, motives, and shortcomings. But if we choose to replace ātma-samīkṣā with ātma-vañcanā (self-deception) then no one can save us. In such a deplorable condition, even the guidance of guru, sādhu and śāstra may fail to penetrate our hearts, because we are in a deep state of self-hypnosis.

Progress on the path of bhakti does not depend on imitation, but on authenticity. Without such honesty, one simply remains trapped within a dangerous illusion.

About the Author: Swami Bhaktivijñāna Giri

Swami B.V. Giri is a senior disciple of Swami B.G. Narasiṅgha Mahārāja. Receiving dīkṣā and sannyāsa initiation in the year 2000, he has been the main editor, translator and researcher for many books and articles written by Swami B.G. Narasiṅgha and many that he's authored himself. He is currently residing in Vṛṇdavana where he is engaged translating and publishing articles and books of our acāryās.