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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