CHAPTER 4
Fourth Shower of Nectar
Previously, in the discussion of the two types of bhajana kriya, anishthita and
nishthita, six types of the anishthita bhajana kriya were described.
Without describing nishthita bhajana kriya, anartha nivritti was discussed.
Because it says in Srimad Bhagavatam:
srnvatam sva-kathah ksrnah
punya-sravana-kirtanah
hrdy antah stho hy abhadrani
vidhunoti suhrt satam
nasta-prayesv abhadresu
nityam bhagavata-sevaya
bhagavaty uttama-sloke
bhaktir bhavati naisthiki
Lord Krishna, who is affectionate to His devotees and situated in their hearts,
destroys all inauspicious elements of those who hear topics about the Lord. When
the inauspicious elements have been generally destroyed by devotional service, steady
devotion to the Lord appears. (SB:1.2.17-18)
The first verse (srnvatam sva-kathah...) refers to the stage of anishthita or unsteady
bhakti, for naistiki bhakti or nishthita bhakti makes its appearance later in the
second verse.
Abhadrani vidhunoti (destruction of inauspicious elements) which appears between
these two stages, refers to the stage of anartha nivritti.
The words nasta-prayesv abhadresu (inauspiciousness is almost destroyed) means at
the stage of nishtha, only a small portion of anarthas remains.
Thus, the proper order according to Srimad Bhagavatam is bhajana kriya, anartha
nivritti, nishtha. Therefore in its proper place, nishthita bhakti will be discussed now.
Nishtha means to be endowed with the quality of steadiness, or non-movement
(naishchalyam). Though a person tries for steadiness every day, while the anarthas
are still present, he will not attain steadiness.
This is due to these five persistent obstacles:
laya (sleep)
vikshepa (distraction)
apratipatti (indifference or disinterest in spiritual topics)
kashaya (tendency toward bad habits)
rasasvada (taste for material enjoyment)
After the stage of anartha nivritti, when these obstacles are almost completely
destroyed, one achieves steadiness. Thus, the symptom of nishtha is the absence of
the above mentioned obstacles.
Laya refers to the tendency to sleep during kirtana, sravana and smarana (japa), in
order of increasing tendency.
Vikshepa refers to distraction toward mundane topics while performing service (ie:
gossiping while doing japa).
Apratipatti refers to the occasional inability to perform kirtana, etc, in spite of the
absence of laya or vikshepa.
Kashaya means the tendency to indulge in anger, greed, pride, etc, due to past bad
habit.
Rasasvada refers to inability to absorb the mind in kirtana if one gets the
opportunity for material sense pleasure.
Nishthita bhakti appears in the absence of these faults.
tada rajas-tamo-bhavah kama-lobhadayah ca
yeeta etair anaviddham sthitam sattve prasidati
At that time being completely free from the influences of tama and raja guna, such
as lust, greed and other impurities, the heart is satisfied in a state of goodness.
(SB:1.2.19)
Here the word ca is used in its collective sense to refer to all of these unwanted
qualities. Thus in the stage of nishtha the modes of ignorance and passion are no
longer present.
However, the words etair anaviddham (no longer affected by these) indicate that
these impurities are still present to some slight degree at the stage of nishtha, but
do not act as an obstacle to bhakti.
All traces will be removed when one reaches the stage of bhava.
Nishtha, steadiness, is of two types:
concerning bhakti directly (sakshat-bhaktir-vartani)
concerning elements favorable to bhakti (bhakti-anukula vastur-vartini)
Sakshat-bhakti has unlimited forms, still, there are three basic divisions:
bodily, vocal and mental (kayiki, vachiki, manasi).
According to some authorities, first one attains steadiness in bodily services, then in
vocal activities (kirtana, etc), and finally in mental activities (remembering,
meditation).
Others, however, disagree saying that eagerness to serve the Lord in a particular
manner develops first according to the individual natures of the devotee, whose
bodily, vocal and mental strength may vary. Their version is that there is no such
progression.
Elements favorable to bhakti refer to humility, giving respect to others, friendliness,
and mercifulness. However, sometimes steadiness in such qualities may be seen in a
self-controlled devotee who has no steadiness in bhakti. While elsewhere, steadiness
in these qualities may not be perceived in an arrogant devotee who has attained
steadiness in bhakti.
In spite of this, by the presence or absence of steadiness in bhakti itself (sakshat
bhakti), rather than in the qualities of bhakti, learned wise men understand the
actual presence or absence of nishtha, steadiness. Inexperienced perception cannot
substantiate the truth.
This is confirmed by the cited verses, bhaktir bhavati naistiki, with the appearance
of naishtiki-bhakti, tada rajas-tamo-bhavah...etair anaviddham, though traces of the
qualities born of rajas and tamo guna may be present, they no longer affect the
devotee.
In summary, what has been shown is that laxity or intensity of effort, and difficulty
or ease in performance of devotional activities, such as hearing and chanting is the
criteria of discriminating the two types of bhakti, namely unsteady and steady.
Thus ends the Fourth Shower of Nectar of Madhurya Kadambini
By Mahamahopadhyaya Srimat Vishvanath Cakravarti
Where the nectar has begun to flow
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