CHAPTER 3
Third Shower of Nectar
After bhajana kriya, comes anartha nivritti, or clearing of bad qualities which
obstruct the progress of bhakti.
Anarthas may be classified into four types, according to origin:
those arising from previous sinful activity
those arising from previous pious activity
those arising from offenses
those arising from bhakti
Anarthas arising from previous sinful activities fall in the category of the five types
of klesha previously mentioned:
ignorance, false ego, attachment, hatred and fear of death.
Anarthas arising from pious activities are the addictions to the enjoyments which
arise from pious action. Some sages include the anarthas arising from pious activities
under the categories of the kleshas mentioned above.
Anarthas which arise from offenses refers to those arising from the nama
aparadhas, not seva aparadhas (such as entering the temple in a palanquin or with
shoes).
The acharyas have discerned that seva aparadhas do not usually have effect being
nullified by chanting the Name, by recitation of stotras, which have the power to
cancel the effect of any seva aparadha and by constant service.
Constant engagement in these activities practically nips in the bud the slightest
effect of seva aparadha. However, one should not become careless and take
advantage of being protected from all effects of seva aparadha by the above
measures.
Then his seva aparadha becomes nama aparadha, an anartha which will obstruct his
progress. He is guilty of the nama aparadha of committing sin on the strength of the
Holy Name, namno balad yasya hi papabuddhi.
The word nama in the phrase nama aparadha is being used to represent all the angas
of bhakti that destroy sin and aparadha, of which the Holy Name is the primary anga.
Even according to dharma shastra (scriptures dealing with codes of karma), one
should not commit sin knowing that he can be exempted from the effect by
prayashchitta (remedial measures for commission of sin). Then the effect of the sin
will not be destroyed but rather increased.
On the other hand, let us consider the force of these types of scriptural statements:
na hy angopakrame dhvamso
mad-dharmasyod dhavanv
api maya vyavasitah samyan
nirgunatvad anasisah
O Uddhava, because I have personally established it, the path of devotional service is
transcendental and free from any material motivation. Certainly a devotee never
suffers even the slightest loss by adopting this path. (SB 11.19.20)
dasarno 'yam japa-matrena siddhidah
Simply by only reciting this ten-syllable mantra, it will give perfection.
By neglecting or not completing some of the angas of bhakti does it not produce nama
aparadha? Never! Committing sin on the strength of the Holy Name refers to the
intentional commission of sin thinking that the power of devotional activities will
nullify the bad effects.
Sin refers to those actions condemned by the scriptures requiring remedial
measures. Unlike the path of karma, where failure to perform the rite perfectly is
condemned, on the path of bhakti, the shastra never condemns failure to perform all
the angas.
On this point there is no fear of an offense which will deprive one of results.
ye vai bhagavata prokta upaya hy atma-labdhaye
anjah pumsam avidusam viddhi bhagavatam hi tan
yan asthaya naro rajan na pramadyeta karhicit
dhavan nimalya va netre na skhalen na pated iha
Even ignorant persons can very easily come to know the Supreme Lord if they adopt
those means spoken by the Supreme Lord Himself, the process known as bhagavatadharma
or devotional service to the Supreme Personality of Godhead.
O King, in the performance of devotional service he will never be hindered on this
path. Even if he intentionally closes his eyes and runs, still he will never stumble or
fall. (SB 11.2.34-35)
Here the word nimilya (closing the eyes) means the person has eyes (he is not blind)
but has closed them. The word dhavan (running) means proceeding rapidly, placing the
feet in an overstepping, unconventional manner. These are the direct meanings.
This verse refers to a person who takes shelter of devotional service and is
practicing the primary angas. The meaning is that such a person suffers no loss of
results nor is he deprived of the goal, even if knowing all the angas of bhakti, he
neglects to perform some of the secondary angas, as if ignorant.
Closing the eyes does not mean ignorance of scripture (shruti and smriti, considered
as one's two eyes) for that contradicts the direct meaning. One should carefully
consider the meaning of closing the eyes and running (intentionally neglecting some of
the angas of bhakti, and eagerly pursuing the goal).
This, and any actions resulting from that mode of progress, does not allow the
devotee to commit the thirty two seva aparadhas. The verse describes a person who
has sincerely taken shelter of the process of bhakti as outlined by the Lord Himself.
(In that case there is no question of intentional seva aparadha).
The thirty two seva aparadhas, beginning with entering the temple on a palanquin or
while wearing shoes, etc, should never be intentionally committed. For in the
scriptures, a person who intentionally commits a seva aparadha is condemned as a
two-legged animal: harer apy aparadhan bah kuryad dvipada-pamsanah.
If the nama aparadhas either long-standing or recent, have been committed
unconsciously (their presence inferred by the effect, lack of advancement), one
should chant the Name constantly.
By that chanting, one can attain steadiness in bhakti and gradually neutralize the
offenses. If committed in full knowledge, however, there are some other procedures
for their removal.
Sadhu ninda, or criticism of Vaishnavas, is the first of the ten offenses against the
Holy Name. The word ninda means animosity or malice. If by chance this offense
occurs, the person should repent, “Oh, I am such a low class person, I have committed
an offense to a saintly person!”
A person who has been burned by fire seeks relief in fire. According to this logic, he
should nullify the offense by lamenting, resolving to come before the Vaishnava,
falling at his feet, and satisfying him by offering his obeisances, praises and
respects.
If the Vaishnava is not satisfied, the person should render favorable services to him
according to his desires for many days. Sometimes the offense is so grievous that
the Vaishnava's anger does not die.
In extreme remorse, thinking himself most unfortunate and bound for millions of
years in hell for his offense, he should give up everything and take full shelter of
continuous nama sankirtana. By the divine power of nama kirtana, certainly, in time
that person will be delivered from his offense.
However, he should not justify himself by arguing that shastra says, namaparadha
yuktanam namanyeva harantyagham: The Holy Name alone is sufficient to deliver an
offender.
So what is the need of humbling himself by offering repeated respects and service to
the Vaishnava that he has offended? This type of mentality makes him guilty of
further offense.
Nor should one be of the mentality to think that the offense of sadhu ninda
discriminates between types of Vaishnavas. It does not refer only to one who is fully
and perfectly qualified with all the qualities mentioned in scripture, such as
mercifulness, never harming others, and forgiving to all living entities: krpalur akrtadrohas
titiksuh sarva dehinam (SB 11.11.29).
A person cannot minimize his offense by pointing out some defect in the devotee. In
answer the scriptures say: sarvacara vivarjitah sathadhiyo bratya jagadvancakah,
even a person who is of very bad character a cheater, devoid of proper behavior,
malicious, devoid of samskaras, and full of worldly desires, if he surrenders to the
Lord, must be considered a sadhu. What to speak of a pure Vaishnava.
Sometimes a serious offense has been committed against a Vaishnava, but the
Vaishnava does not become angry because of his exalted nature. Still the offender
should fall at that devotee's feet and seek ways of pleasing him to purify himself.
Though the Vaishnava may forgive offenses, the dust of his feet does not tolerate
the offenses and delivers the fruits of the offense on the guilty person. For it is
said:
sersyam mahapurusa-pada-pamsubhir
nirasta-tejahsu tad eva sobhanam
Those who envy exalted saints are certainly diminished by the dust of their lotus
feet. (SB 4.4.13)
Conventional rules cannot be applied, however, to the powerful, spontaneous, most
elevated mahabhagavatas who may sometimes bestow fathomless mercy even to the
most undeserving or offensive.
For instance, though Jada Bharata was made to carry Rahugana's palanquin and the
King let loose a torrent of harsh words on him, Jada Bharata bestowed his mercy. In
a similar way, Chediraja, the Vasu who flew in the sky, showed mercy to the atheist
heretic daityas who had come to do him violence.
[In Mahabharata there is a story of how Chediraja, on taking the side of the demigods who
were arguing with some brahmarishis, was cursed by them to fall from his flying chariot to
Patala-loka where he continued to perform his bhajana. The story mentioned here is not
found in Mahabharata and it is not known where it is from.]
In the same way, Sri Nityananda showed mercy to Madhai, even though the most
sinful Madhai had injured His forehead causing blood to flow.
The offense of guror avajna, or disrespect to guru, the third aparadha, may be
considered in the same way as the first aparadha.
Now we'll consider the second aparadha of misunderstanding the position of Vishnu,
Shiva and demigods.
Conscious beings (chaitanya) are of two types:
independent and dependent.
The independent being is the all-pervading Lord (ishvara), and the dependent beings
are the particles of consciousness (jivas), energies of the Lord, who only pervade
individual bodies.
Ishvara chaitanya is of two types:
one is not touched at all by maya, and the other, for the Lord's pastimes, accepts the
touch of maya.
The first type of ishvara is called by such names as Narayana, Hari, etc.:
harir hi nirgunah saksat purusah prakrteh parah
It is Hari who is directly the non-material Lord, transcendental to material nature.
(SB 10.88.5)
The second type of ishvara is called by such names as Shiva.
sivah sakti-yutah sasvat
tri-lingo guna-samvrtah
Shiva voluntarily accepts the three gunas and appears to be covered by them.
(SB 10.88.3)
Though Shiva appears to be covered by the gunas, one should not think that he is in
the category of jiva, for Brahma-samhita says:
ksaram yatha dadhi vikara- visesa-yogat
sanjayate na hi tatah prthag asti hetoh
yah sambhutam api tatha samupaiti karyad
govindam adi-purusam tam aham bhajami
Shiva is a transformation of the Lord, just as yogurt is a transformation of milk.
(Brahma-samhita 5.45)
In the Puranas and other scriptures as well, Shiva is glorified as Ishvara. In the
Bhagavatam it is said:
sattvam rajas tama iti prakrter gunas tair
yuktah parah purusa eka ihasya dhatte
stity-adaye hari-virinci-hareti samjnah
sreyamsi tatra khalu sattva-tanor nrnam syuh
The transcendental Personality of Godhead is indirectly associated with the three
modes of material nature, namely goodness, passion, and ignorance, and just for the
material world's creation, maintenance and destruction, He accepts the three
qualitative forms of Brahma, Vishnu and Shiva. Of these three, all human beings can
derive ultimate benefit from Vishnu. (SB 1.2.23)
In this sloka it is also generally understood that Brahma may also be considered as
ishvara. But Brahma's position as ishvara or lord should be understood as power
invested in a jiva by the Supreme Lord (ishvara-avesha)
bhasvan yathasma-sakalesu nijesu tejah
svayam kiyat prakatayaty api tadvad atra
brahma ya esa jagad-anda-vidhana-karta
govindam adi-purusam tam aham bhajami
By the bestowal of power by the Supreme Lord, Brahma is able to create the
universe, just as the sun manifests a portion of its own light in effulgent gems like
suryakanta, etc. (Brahma-samhita 5.49)
parthivad daruno dhumas
tasmad agnis trayamayah
tamasas tu rajas tasmat
sattvam yad brahma-darsanam
Wood is a transformation of earth, but smoke is better than wood. Fire is still
better, for by it, we can perform yajna. Similarly, passion (rajas) is better than
ignorance (tamas), but goodness (sattva) is best because by it, one can come to
realize the Truth. (SB 1.2.24)
Though the mode of passion is superior to ignorance, still as in smoke one cannot
perceive fire, in smoke-like raja-guna, the fire-like effulgent Lord cannot be realized.
In the fire-like mode of goodness one can perceive the pure effulgence of the Lord
almost like direct realization.
As fire, though present within wood, cannot be perceived, so in the mode of
ignorance, the Lord though present, is not directly manifest.
Just like even in deep dreamless sleep (susupti), the characteristic of tama guna, one
experiences a happiness almost similar to the happiness of realization of the Lord in
His impersonal aspect (nirbheda jnana sukha).
Considering the tattvas in this way, we can understand the conclusions.
The conscious beings who are dependent on the Lord, jivas, are of two types:
those who are not covered by ignorance and those who are covered: devatas, men and
animals.
The uncovered jivas are of two types:
those under the influence of the Lord's aishvarya shakti, and those not influenced by
that shakti.
Those not influenced by the Lord's aishvarya shakti are broadly two types:
those practicing jnana who merge into the Lord (a lamentable condition), and those
practicing bhakti who remain differentiated from the Lord and taste nectarean bliss
(a non-lamentable state).
Those who are influenced by the aishvarya shakti are of two types: those absorbed in
jnana belonging to the spiritual sphere (eg: the Four Kumaras), and those absorbed in
the functions of creation, etc, of the material sphere (Brahma, etc). Thus one may
consider that Vishnu and Shiva are non-different, being the same ishvara chaitanya.
A devotee who is without material motivation (nishkama) must discern who is worthy
of worship or not on the basis of nirguna and saguna, that is, with no material
qualities (Vishnu) and with a touch of material qualities (Shiva, Brahma, etc.).
Being different types of chaitanya, Brahma and Vishnu are completely distinct,
Brahma is jiva and Vishnu is ishvara. Sometimes, Brahma and Vishnu are described as
identical in the Puranas.
One should, however, understand this statement by the example of the sun (Vishnu)
and the jewel suryakanta (Brahma) which is invested with the light of the sun.
Suryakanta is like a magnifying glass which takes the rays of the sun and manifests
the heat of the sun by burning paper, etc.
In this way only, Brahma is considered non-different. In some mahakalpas, even
Shiva is a jiva like Brahma invested with power by the Lord:
kvacij java visesatvam harasyoktam vidher iveti
As in Brahma's case, sometimes a particular jiva takes the role of Shiva. Thus, Shiva
is sometimes classed with Brahma in such statements as:
yas tu narayanam devam
brahma rudradi daivataih
samat venaiva manyeta sa
pasanha bhaved dhruvam
A person who considers Narayana as equivalent to Brahma, Shiva and the other
devatas is a low rascal. (Hari Bhakti Vilasa 1.73)
Those who have not thoroughly researched the matter say that Vishnu is the Lord,
not Shiva; or that Shiva is the Lord, not Vishnu. That since I am a devotee of Vishnu,
I will not give regard to Shiva, or visa versa.
Such people, deliberately involving themselves in such arguments, also commit nama
aparadha. If such offenders can become enlightened by a devotee with thorough
knowledge of the matter, then they can realize in what way Shiva and Vishnu are nondifferent.
With this realization, and by performing nama kirtana, the person can
nullify his offense.
Shruti shastra ninda is the fourth offense of disrespect for shruti scriptures
(vedas), considering that they do not mention anything about bhakti and are thus only
glorified by worldly-minded people.
If one commits this offense, one obtains relief when one has the fortune to
understand the subject properly from a knowledgeable devotee. The shrutis very
mercifully help the most unqualified people, not following any vedic rules or
regulations and blinded by material desires to come to the path of bhakti.
Commission of the fourth offense is nullified by using the same mouth that criticized
the shastra (such as the shrutis, propounding karma and jnana). One should praise
the same scriptures, as well as the practitioners of those scriptures (eg: performers
of karma and jnana), and perform loud chanting of the Holy Name.
In the same way one should understand the commission and nullification of the other
six offenses.
Next are the anarthas arising from bhakti. As many weeds grow along with the main
plant, along with bhakti there appears acquisition of material wealth and other
facilities, worship and respect by others, a comfortable position and fame (labha,
puja, pratishtha).
By their nature, they have the power to influence the heart of the devotee, expand,
and retard the growth of the main plant intended for cultivation (bhakti).
Stages in Nullification of the Anarthas
Four types of anarthas have been mentioned, namely, those arising from previous
sinful activity, from previous pious activity, from nama aparadha, and from cultivation
of bhakti.
They have five grades of anartha nivritti (nullification):
limited to one anartha (ekadeshavartini)
affecting many anarthas (bahudeshavartini)
almost complete (prayiki)
complete (purna)
absolute (atyantiki)
Thus immediately after starting performance of devotional activities (bhajana kriya),
there is nullification but it is limited, according to the famous logic:
The town burned, the cloth is torn.
In other words, when we hear that a town burned, we can imagine that some of it
must still be existing, or if a cloth is torn, the pieces are still existing.
By continued practice, with the appearance of nishtha, the eradication is pervasive
(affecting many anarthas).
With the appearance of rati or bhava, the eradication is almost complete.
With the appearance of prema, the eradication is complete.
With the attainment of the Lord's association, the eradication is absolute, with no
possibility of their reappearance.
Thus if one thinks that the following occasional episodes demonstrate anartha arising
even after attaining the lotus feet of the Lord, by one's intelligence he should throw
out that thought from his mind.
In the case of Chitraketu, who had already attained the lotus feet of the Lord, his
accidental maha aparadha to Shiva was apparent, not real, for there was no ill effect
from his mistake. Both as an associate of the Lord, and assuming the form of a
demon (Vritrasura) his wealth of prema was still evident.
The cause of the apparent offense of Jaya and Vijaya was a manifestation of their
personal desire stimulated by prema. The two desired in this way:
“O Prabhu! O Lord of Lords! O Narayana! You desire to fight but we do not see a
suitable opponent for You. All those available are too weak. Though we are strong,
we are not inimical to You. Somehow or other, make us inimical to You, and realize
Your desire to fight. We, being Your faithful servants, cannot tolerate to see any
lack whatever in Your perfection. Diminish Your quality of affection for your
devotees and fulfill our prayer.”
The eradication of the anarthas arising from previous sin is as follows:
with the performance of bhajana kriya, the eradication is almost complete
with the appearance of nishtha eradication is complete
with the appearance of asakti it is absolute.
The eradication of anarthas arising from bhakti is as follows:
with the performance of bhajana kriya, eradication is limited
with the appearance of nishtha it is complete
with the appearance of ruci it is absolute.
The wise self-realized souls have concluded this by thoroughly considering all
matters.
One may raise the objection that these stages of extinguishing anarthas do not apply
to devotees, quoting hundreds of verses from shastra such as:
amhah samharad akhilam sakrd
daya deva sakala lokasya taranir
iva timirajarlamdha jayati
jagat mangalam harer nama
As with the sunrise, all darkness is destroyed, in the same way, with one utterance of
the Holy Name all sins are destroyed. All glories to the Holy Name who bestows such
auspiciousness on the whole universe! (Sri Sridhar Swami)
na hi bhagavann aghatitam idam
tvad-darsanan nrnam akhila-papa-ksayah
yan-nama sakrc chravanat
pukaso 'pi vimucyate samsarat
O My Lord, simply by seeing You, one is immediately freed from all material
contamination. This is not impossible because, what to speak of seeing You personally,
merely by hearing Your Holy Name once only, even a candala can obtain liberation
from the material world. (SB 6.16.44)
Or citing Ajamila's case, where simply by his uttering the Lord's name once in namaabhasa,
all anarthas, even up to avidya (ignorance, the root cause of material
bondage), were removed and he attained the lotus feet of the Lord.
This is all true. One should have no doubt that the Holy Name has in all cases such
inestimable power. However, the Holy Name, being unhappy with offenses committed
against it, does not manifest its complete power in the offender.
This is indeed the reason sinful tendencies continue in the offender. Still, the
servants of death have no power to attack such a person (as in Ajamila's case).
sakrn manah krishna-padaravindayor
nivesitam tad-guna-ragi yair iha
na te yamam pasa-bhrtas ca tad-bhatan
vapne 'pi pasyanti hi carna-niskrtah
Although not having fully realized Krishna, persons who have even once surrendered
completely unto His lotus feet, being somewhat attracted by His name, form,
qualities, and pastimes have thus performed the true method of atonement. Even in
dreams, such persons do not see Yama or his servants carrying nooses. (SB 6.1.19)
Though this is true, they have no means of purification other than becoming free
from nama-aparadha.
Citing the Padma Purana in the discussion on the ten offenses the Hari Bhakti Vilasa
says:
namno balad yasya hi papa-buddhir
na vidyate tasya yamair hi suddhih
Committing sin on the strength of the Holy Name, one cannot be purified even by
practicing the regulations of yoga, etc, for thousands of years. (HBV 11.284)
In this verse the word yama (yamair) refers to the rules and regulations (yama,
niyama, etc) of yoga shastra. In other words, though the aparadhi is free from Yama,
the lord of death, yama (other means of purification) cannot free him of anartha.
The case of the offender losing the mercy of the Name is similar to a subordinate
who is offensive to his vastly wealthy and capable master (the Holy Name). He is
denied proper care, and is treated indifferently by the master.
As a result that person comes to suffer poverty and distresses of all sorts. It
should be known that a master neglects a servant who is offensive and no one else is
capable of helping him (karma, jnana, yoga, etc).
If the offending servant again puts himself at the beck and call of his master, the
master gradually shows mercy, and that person's sufferings are step by step
eliminated.
In the same way, the offending devotee will at first suffer some miseries. As he
performs sincere service to the devotees, the scriptures, and spiritual master, the
Name will again gradually manifest mercy and gradually eliminate his evil tendencies.
Thus one cannot argue against the gradual elimination of anartha.
Someone may argue that, I have never committed any offenses. One should not make
such statements. Though the offense may not have been done recently, it may have
been done in the past, but one can infer the existence of offenses by their effect.
The effect of offense is that a person will not manifest any symptoms of prema by
performance of nama kirtana.
tad asma-saram hrdayam vatedam
yad grhyamanair hari-nama-dheyaih
na vikriyetatha yada vikaro
netre jalam gatra-ruhesu harsah
One's heart is certainly steel-framed if, when chanting the Holy Name, there is no
change in the heart, tears in the eyes or standing of hairs on the body. (SB 2.3.24)
Seeing the following verse from Bhakti-rasamrita-sindhu another doubt arises:
ke te 'paradha viprendra
namno bhagavatah krtah
vinighnanti nrnam krtyam
prakrtam hyanayanti hi
Oh foremost of brahmanas, what are the offenses against the Name of the Lord
which cancel the results of all one's performances, and lead to a material conception
even of transcendental topics? (Bhakti-rasamrita-sindhu)
In other words, repeatedly hearing and chanting the Lord's name should give prema,
serving the sacred tirthas should bestow perfection, tasting repeatedly the ghee,
milk and betel prasadam should destroy all desires for sense enjoyment.
So what are the grave offenses which cancel these results and cause all these
spiritually potent activities to appear material? This very startling and unnerving
question is being raised.
If this is, so does it follow that a person who commits a nama aparadha becomes
averse to the Lord and thus cannot even take shelter of guru or perform devotional
activities?
This is true. As during a serious fever, losing all taste for food, a person finds it
impossible to eat, so a person who commits a serious offense loses scope for hearing,
chanting and performing devotional activities. There is no doubt about this.
However, if the fever lessens with time, some taste for food develops. Even then,
nourishing foods like milk and rice cannot give their full power of nourishment to the
person suffering from chronic fever.
They bestow some benefit, but cannot relieve him of his wasted condition. An
invalid's diet and medicine can, however, with time, restore him to his previous
healthy condition. At that time the full potency of normal food can be utilized by the
body.
In the same way, after a long period of suffering the effects of aparadha, the
intensity reduces somewhat and the devotee develops a little taste. Again the
devotee becomes qualified for bhakti.
Repeated doses of hearing and chanting the Lords's Name and performance of other
devotional processes, gradually everything is revealed in progression.
The saints have described this progression as follows:
adau sradha tatah sadhusango 'tha bhajana-kriya
tato 'nartha-nivrttih syat tato nistha rucistatah
athasaktis tato bhavas tatah prema bhyudancati
sadhakanamayam premnah pradurbhave bhavet kramah
Starting with faith, followed by association, bhajana kriya, anartha nivritti, nishtha,
ruci, asakti, bhava and prema. (Bhakti-rasamrita-sindhu 1.4.15-16)
Some not only suppose the presence of nama aparadha due to the absence of
symptoms of prema and traces of sinful activity in devotees who are practicing the
devotional processes such as kirtana. But they also suppose the absence of
destruction of the reactions of previous karma (prarabdha) by observing the
presence of ordinary material distresses.
However, Ajamila named his son Narayana and called that name many times every day
in what has been ascertained to be in an inoffensive manner. Still, he did not
manifest the symptoms of prema, moreover, he was also inclined to sinful relations
with a prostitute.
Yudhisthira had achieved the association of the Supreme Lord Himself and was thus
certainly free from past karmic reactions. Still, he had to suffer many apparently
ordinary material miseries.
As a tree bears fruit only in the proper season, the Holy Name, though pleased with
an offenseless person, will reveal its mercy to him only in due time.
For the devotee, accumulated sins committed due to previous bad habits have no
effect, like the bite of a serpent without his poison fangs. The sickness, lamentation
and other sufferings undergone by devotees are not the reactions to sins in previous
life (prarabdha).
The Lord Himself has said:
yasyaham anugrhnami
harisye tad-dhanam sanaih
tato 'dhanam tyajanty asya
svajana duhkha- duhkhitam
Gradually, I take away all the wealth of the person whom I favor. Being penniless and
most miserable, he is rejected by his family and relatives. (SB 10.88.8)
nirdhanatva maha rogo mad anugraha laksanam
The person without the severe malady of material possessions is the object of My
mercy.
Thus, the masterful Lord, who always attends to the welfare of His devotee, with the
plan to increase the devotee's humility and longing for the Lord, bestows on him all
sorts of suffering as His mercy. Having no results due from previous acts, he cannot
be said to be suffering the effect of sinful actions from previous lives.
Thus ends the Third Shower of Nectar of Madhurya Kadambini
By Mahamahopadhyaya Srimat Visvanatha Cakravarti
Describing the mitigation of all inauspicious elements
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