Sydney, Australia
September 09, 2016
Watch it here

Bhakti-tattva and the removal of anarthas

Today I want to speak about bhakti-tattva. You know that there are three types of bhakti: sadhana-bhakti, bhava-bhakti and prema-bhakti. The main object of sadhana-bhakti is how to clean our hearts, how to get free of all anarthas, or unwanted things, from our heart: avidya-asmita-raga-dvesa-abhinivesa papa vish¹.
1. avidya (spiritual forgetting, ignorance), asmita (selfishness), raga (addiction), dvesha (aversion, hatred), abhinivesha (loss resistance, fear of death), papa (sin), vish (poison).

There are many kinds of sinful activities in the heart of sadhakas. And also:

(1) svarupa-bhrama (illusion about the spiritual identity);
(2) hrdaya-daurbhalya (heart weakness);
(3) asat-trsna (get what is unreal or thirst for material enjoyment); and
(4) aparadha (offenses).

These are the four kinds of anarthas, unwanted things, in the heart of sadhakas.

Also Visvanath Cakravartipad in the [book] Madhurya kadambini also explains:

(1) duskrti-uttha-anartha (from past sins);
(2) sukrti-uttha-anartha (from previous pious activities);
(3) bhakti-uttha-anartha (resulting from something related to bhakti);
(4) aparadha-uttha-anartha (resulting from offenses).

I have explained to you these types of anarthas many times and I will do it [again] this way:

The function of sadhana-bhakti is how clean our hearts, get free of all kinds of anarthas and how to attain a sprinkle mood of the Vrajavasis. The activities of sadhana-bhakti is how to get a sprinkle of the mood of the eternal associates of Krsna. This is the definition of sadhana-bhakti:
krti-sadhya bhavet sadhya-bhava sa sadhanabhidha
nitya-siddhasya bhavasya prakatyam hrdi sadhyata
(Bhakti-rasamrta-sindhu 1.2.2 Srila Rupa Goswami)
Next comes [the definition of] bhava-bhakti:
suddha-sattva-visesatma prema-suryamsu-samya-bhak
rucibhis citta-masrnya-krd asau bhava ucyate
(Bhakti-rasamrta-sindhu 1.3.1 Srila Rupa Goswami)
When performing bhajana and sadhana, or surrender to bhajana and sadhana, when the heart of the sadhaka is neat and clean as a crystal, he will pray for sandhini and at this time, samviti and hladini will manifest and the heart will be very soft and clean. Then, a sprinkle of the mood of the Vrajavasis will manifest in the heart of the sadhaka.

Thus, bhava-bhakti will come, a specific sprinkle mood of the eternal associates of Krsna, such as Nanda, Yasoda, Subal, Sridama, Raktaka and Patraka or the conjugal mood of the gopis. This mood will manifest in the heart.

After this sadhana-bhakti, bhava-bhakti and prema-bhakti will manifest in the heart. Thus, Srila Visvanath Cakravartipad in his commentaries very clearly explains how an ordinary sadhaka develops his bhajana and sadhana: sadhana-bhkati, bhava-bhakti and [finally] prema-bhakti. Actually, according to the potential, they will achieve the mood of the eternal associates of Krsna, and therefore Srila Krsna das Kaviraj Gosvami explains:
nitya-siddha krsna-prema 'sadhya' kabhu naya
sravanadi-suddha-citte karaye udaya
(CC, Madhya 22,107)
Nitya-siddha krsna-prema, the prema of Krishna that is eternal and transcendental, but only with bhajana and sadhana one cannot achieve this goal. Because when the jivas manifested from the marginal potency of the Lord, there is a specific potential mood in the heart of the jivas, and only with the association of the pure devotee of the Lord and by mercy of guru and Krsna, this potential will manifest in our hearts.

To give an example, if you plant five types of seed on the bank of a river and put the same amount of water and the same kind of light on these seeds, according to the potential of each seed, that plant and finally that fruits will come. Therefore, Jiva Gosvamipad in Pratisandharba clearly explains that if you plant bitter melon seed, then bitter melon plant will come and you will get the fruit of the bitter melon. The same thing with the mango plant. Similarly, when the jivas manifest from the marginal potency of the Lord, tatasta-sakti, automatically this kind of potential will spring up in the hearts of living entities, and with the association of the sadhu, the heart will be neat and clean and this potential will manifest automatically.

So sastra says nitya-siddha krsna-prema 'sadhya' kabhu naya sravanadi-suddha-citte karaye udaya. Udaya means manifest. As he chants the holy names, this potency will manifest in his heart, because when the sadhaka reaches sthayi-bhava, fix mood, no longer changes. Before reaching sthayi-bhava, it changes. But when the sadhaka reaches the stage of sthayi-bhava, no longer changes. So the conclusion of this siddhanta by our gosvamis is very clear in their commentaries.

Following this line, who is the called sadhaka and who is the called siddha? These are the topics that I want a little bit to speak about. In the [book] Bhakti-rasamrta-sindhu-bindhu, Srila Visvanath Cakravartipad explains that the sadhaka feature is described thus:
utpanna-ratayah samyan nairvighnyam anupagatah
krishna-saksat-krtau yogyah sadhakah parikirtitah
(BRS 2.1.276 / BRSB p.22)
Utpanna-ratayah, one in whose heart, rati (bhava) towards Krishna, has already manifested, who has been qualified to perceive the direct manifestation of the Lord, but who has not yet obtained complete freedom from all obstacles, is called sadhaka-bhakta.

So, in this context, Srila Visvanath Cakravartipad very clearly explains: bilvamangala bilvamangalado sadhaka parikirtitah. Bilvamangala Thakur is the one who made sadhana and bhajana and also obtained his perfect goal.

In this context he also explains utpanna-ratayah samyan nairvighnyam anupagatah krsna-saksat-krtau yogyah, he is qualified to have the darsan of the Lord, but there are still some types of obstacles that manifest in his heart and for this reason he cannot have the darsan of the Lord. In this context, Srila Visvanath Cakravartipad explains that the sadhaka does bhajan and sadhana and reaches to the level of rati and bhava.

So how is it possible he had obstacles in his heart? This is explained in the description of sadhaka-bhakta, where it is clearly stated that despite the appearance of bhava-bhakti or rati in the heart of the sadhaka, he is not completely free of all impediments. This means that even if you have reached the stage of rati, there are some types of anartha in your heart. Anarthas means the smell of some offenses at the lotus feet of a Vaishnava. Not Vaishnava-aparadha, but a smell of Vaishnava-aparadha in his heart.

In a lecture I have explained that not all kinds of offenses are completely removed from your heart at once. All types of anarthas are removed in five stages. (1) eka-desavarttini; (2) bahu-desavarttini; (3) prayiki; (4) and purna; (5) atyantiki. Step by step, these five stages of anarthas are removed from our heart.

Eka-desavarttini, one part of the anarthas is removed from the sadhaka's heart when he reaches the stage sraddha and sadhu-sanga.

The second is bahu-desavarttini is when most part of the anarthas is removed from the sadhaka’s heart when it hits the stage of sadhu-sanga, bhajana-kriya, anartha-nivrtti or nistha, ie, more than fifty percent of anarthas were removed from the heart.

And the third, prayiki, almost all anarthas have been removed from your heart, when the sadhaka reaches the stage of ruci and asakti. Thus, Srila Visvanath Cakravartipad explains that when the sadhaka reaches the stage of ruci and asakti, almost all his anarthas, perhaps 95% of them were removed from your heart.

Purna means complete. When the sadhaka reaches the rati stage and bhava-darsan all his anarthas have been completely removed from your heart.

When the sadhaka reaches the stage of prema, the last stage is called atyantiki-anartha-nivrtti, when there is absolutely no anarthas in his heart.

Returning, the fourth [and penultimate] stage is called purna. When the sadhaka reaches the stage of bhava-darsan, all his anarthas are removed from your heart, but there is still a smell of anarthas. For example, when a person is suffering from a high fever, it takes medicine and his fever is being removed from your body, but if it does not take care of the body, the fever will return back again. Similarly, even if the sadhaka is in the stage of bhava-darsan or rati and their anarthas have been removed from your heart, but sometimes these anarthas return back if it does not give attention to the offenses at the lotus feet of the Vaisnavas.

Another example of the scriptures, if we put camphor in a box and then withdraw, it will leave a smell inside the box, even not being there. Similarly, when the sadhaka reaches the stage of rati or bhava-darsan, yet there is an smell of anartha in his heart.

Such as in the Srimad Bhagavatam, there is the beautiful story of Bharat Maharaj, bharata maharaja-katha. In his youth, he had left all his kingdom and went to the forest to perform bhajan and sadhan. He performed all his bhajan and sadhan in a very careful way and got the stage of bhava-darsan. But one day, he were attached to a baby deer and therefore, lost three births. So here it explains why Bharat Maharaj were attached to a baby deer. Because in his heart of sadhaka still had a trace of a great offense committed at the feet of a devotee. When there is any trace of it in the heart of the sadhaka-bhakta, there is the possibility of klesha (distress) and vighna (impediments) may still arise. For this reason, sometimes we see a sadhaka which is in bhava-darsan stage still sufferinf many kinds of distress and many types of major impediments coming. And that's why bhava-bhakti or prema-bhakti does not manifest itself in the heart of the sadhaka.

Therefore, in Bhakti-rasamrta-sindhu, Srila Rupa Gosvamipad explains that the sadhaka reaches the stage of bhava-darsan, but there is still a smell of anarthas his heart, he must be very careful. But Gurudev said that usually when the sadhaka is at the stage of bhava-darsan, he almost never falls. But there is a chance he fell down from his position. Because when he arrives at this stage, there are two symptoms: external and internal. There are nine external symptoms:
ksantir aviartha-kalatvam viraktir mana-sunyata
wing-bandhah samutkantha nama-gane sada-rucih
asaktis tad-gunakhyane pritis tad-vasati-sthale
adayo ity 'nubhavah syur jata bhavankure-jane
(BRS 1.3.25-26)
These are the nine external symptoms of a bhava-sadhaka. His mind is always calm and quiet and at peace (ksanti); aviartha kalatva, he never misses a moment, except with krsna-katha and krsna-seva; virakti he is detached from sense material gratification; mana-sunyata, he never wants his own fame, name and reputation; asa-bandha, he is always eager to get the lotus feet of Krishnas and have darsan of Krishna; utkantha, always eager to have a direct darsan of the Lord.
ajata-paksa iva killed khagah
stanyam yatha vatsatarah ksudhartah
priyam priyeva vyusitam visanna
mano 'ravindaksa didrksate tvam
(SB 6.11.26)
Vrtrasura recited this verse, Srila Cakravarti Visvanath gave this example and quoted this verse:
ksantiravyartha kalatvam viraktirmana sunyata
asabandhah samut-kantha namagane output rucih
asaktis-gunakhyane pritis tad-tad-vasati-sthale
ityadayo 'nubhavah syurjata bhavankure-jane
(Sri Gaudiya Kanthahara 18.7-8)
He has so much taste for glorifying the sweet pastimes of Krsna and chanting the holy name. He has so much love and affection for the pastimes places of Krishna. Therefore, these are [some of] the nine external symptoms of bhava-sadhaka.
There are three internal symptoms: bhagavat-prapti-lalsa, always willing on how to reach the Lord; anukulya-mayi-cesta, all his endeavors is for Krsna and which is favorable for krsna-bhakti and krsna-seva.

Then the sadhaka comes to prema-bhakti stage and when prema-bhakti is manifested, the sadhaka is always completely absorbed in krsna-katha and krsna-nam.
evam-vratah sva-priya-nama-kirtya
jatanurago druta-citta uccaih
asaty atho roditi rauti gayaty
unmada-van nrtyati loka-bahyan
(SB 2.11.40 / BR 8.8)
It comes a lot of transcendental madness. According to Krsna yoga-maya, all lilas manifest in his heart. Sometimes he laughs, cries, plays, rolls on the ground, because according to the lila of Krsna manifested in his heart, his meetings with Krishna makes him happy or when it’s
separation lilas, viraha-lila, he rolls on the ground. So this is the symptom of premik-sadhaka, those who got prema.
śṛṇvan rathāṅga paner-su-bhadrāṇi
janmāni karmaṇi ca yani loke
gītāni nāmāni tad-arthakāni
gayan vilajjo vicared asaṅgaḥ
(SB 2.11.39)
Only by hearing krsna-lila, he is completely absorbed in the sweet pastimes of Krsna and sometimes he rolls on the ground, sometimes cries, laughs, all his external activities are like of a crazy person. The premi-bhakta, when it becomes a siddha, is beautifully explained by Srila Visvanath Cakravartipad in a verse. This means that one who is always fully immersed in activities related to Krsna, completely free of impediments or material distress and who is constantly tasting the bliss of prema is a siddha-bhakta. It is clearly explained that he has no sense of any kind of distress. All his activities are completely absorbed in krsna-seva. And who incessantly tastes the bliss of prema, have much taste (ruci) in his heart.

So in this way, when he is in this sadhaka-bhakta stage, still experiences distress and impediments, but when in siddha-bhakta stage, it has no experience of distress. Thus, bhava-bhakti can never be included in sadhana-bhakti or prema-bhakti. Sometimes some vaisnavas explain that those who are siddha-bhaktas have no experience about the distress or unhappiness in this material world. Therefore, they are completely absorbed in krsna-seva, krsna-bhakti. But the sadhaka has some experience on the disturbances of this material world.

Some vaisnavas give this siddhanta. Most nitya-siddha-parikar is always absorbed in their sadhan and bhajan. They are examples of life as well as Rupa and Sanatan, always absorbed in sadhan and bhajan. If someone comes to them, they give hari-katha, if not, they remain absorbed in meditation on the pastimes of the Lord. So, many vaisnavas also have many kinds of commentaries.

Bhava-bhakti can sometimes be included in sadhana-bhakti. In response to this, it must be said that bhava-bhakti can never be accepted in sadhana-bhakti. In this regard, sadhana-bhakti is described in bhakti-rasamrta sindhu.
As I explained, in sadhana-bhakti, the goal is to get bhava-bhakti and bhava-bhakti main object is how to get prema-bhakti. So our acaryas classify three types of bhakti: sadhana, bhava and prema-bhakti. This is clearly explained in our sastra. This is described in Bhakti-rasamrta-sindhu-bindhu.

Jay Srila Gurudeva ki jay! Gaura Premanande!