Madhurya Kadambini

The sweet Cloud of Mercy

The stages in devotional progress of a sadhaka from Sraddha to Prema

First Shower
hṛd-vapre nava-bhakti-śasya-vitateḥ sañjīvanī
svāgamārambhe kāma-taparttu-dāha-damanī
viśvāpagollāsinī dūrān me maru-śākhino ’pi sarasī-
bhāvāya bhūyāt prabhuśrī-caitanya-kṛpā-niraṅkuśa-
mahā-mādhurya-kādambinī
May the uncontrollable, extremely sweet bank of
clouds of Sri Krsna Caitanya Mahaprabhu’s , which
bestows rapture to all the rivers of the Universe ,
which bring life to the the grains of Devotional service
newly planted in the field of the heart, and which by
its auspicious approach , extinguishes the intense
summer heat of Lust from the far off, give satisfaction
to the worthless soul, a dried up branch in the desert.
 Special Obeisances to Srila Rupa Goswami

Bhaktih purvaih srita tan tu rasam tu

rasampasyed yad –atta-dhih
Tam naumi sattatam rupa-nama-Priya-Janam
hareh

There are many others who in the past had

attained bhakti with rasas, I pay my continual
obeisances to Srila Rupa Goswami, who is
dearest to the Lord.
By his mercy humanity has received the
intelligence to see rasa.
 The Lord is Rasa

raso vai sah rasam

hy evayam labdhvanandi bhavati

"The Lord is rasa itself. Attaining that rasa, the jiva

becomes blissful."
(taittiriya upanisad)
Sruti – Pramana

This statement shows that the Lord in his form as

rasa incarnate is supreme. In the same vein, the
Srimad Bhagavatam, the cream of Vedanta and
emperor amongst all types of evidence, describes
the Lord as the embodiment of rasa or pleasure:
 The Lord is Rasa

raso vai sah rasam

hy evayam labdhvanandi bhavati

"The Lord is rasa itself. Attaining that rasa, the jiva

becomes blissful."
(taittiriya upanisad)
Sruti – Pramana

This statement shows that the Lord in his form as

rasa incarnate is supreme. In the same vein, the
Srimad Bhagavatam, the cream of Vedanta and
emperor amongst all types of evidence, describes
the Lord as the embodiment of rasa or pleasure:
 Krsna the embodiment of all rasa or pleasure
(SB 10.43.17)
mallānām aśanir nṛṇāṁ nara-varaḥ strīṇāṁ smaro mūrtimān
gopānāṁ sva-jano ’satāṁ kṣiti-bhujāṁ śāstā sva-pitroḥ śiśuḥ
mṛtyur bhoja-pater virāḍ aviduṣāṁ tattvaṁ paraṁ yogināṁ
vṛṣṇīnāṁ para-devateti vidito raṅgaṁ gataḥ sāgrajaḥ
Translation

The various groups of people in the arena regarded Kṛṣṇa in

different ways when He entered it with His elder brother. The
wrestlers saw Kṛṣṇa as a lightning bolt, the men of Mathurā as the
best of males, the women as Cupid in person, the cowherd men as
their relative, the impious rulers as a chastiser, His parents as their
child, the King of the Bhojas as death, the unintelligent as the
Supreme Lord’s universal form, the yogīs as the Absolute Truth and
the Vṛṣṇis as their supreme worshipable Deity.
 Krsna the embodiment of all rasa or pleasure
(SB 10.43.17)

Srila Sridhara Svami quotes the following verse, which explains the ten attitudes toward Krsna
described here:
raudro ’dbhutas ca srngaro hasyam viro daya tatha
bhayanakas ca bibhatsah santah sa-prema-bhaktikah
1. “[There are ten different moods:] fury [perceived by the wrestlers]
2. Wonder [by the men],
3, Conjugal attraction [the women],

4. Laughter [the cowherds],
5. Chivalry [the kings],
6. Mercy, karuna [His parents],
7. Fear [Kamsa],
8. Ghastliness [the unintelligent.
9. Peaceful neutrality [the yogis] and
10. Loving devotion [the Vrsnis].”
 Bhakti is Independent.

Krsna is not dependent on any material cause for his appearance, and so is Bhakti

SB. 1.2.6
 sa vai puṁsāṁ paro dharmo
yato bhaktir adhokṣaje
ahaituky apratihatā
yayātmā suprasīdati
 The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional
service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to
completely satisfy the self.
SB. 11.20.8
yadṛcchayā mat-kathādau
jāta-śraddhas tu yaḥ pumān
na nirviṇṇo nāti-sakto
bhakti-yogo ’sya siddhi-daḥ
If somehow or other by good fortune one develops faith in hearing and chanting My glories, such a person,
being neither disgusted with nor very much attached to material life, should achieve perfection through the
path of loving devotion to Me.
SB 11.20.11
mad-bhaktiṁ vā yadṛcchayā
 The mercy of the Lord and His devotee

❖ 1. Bhakti is obtained by the Lord’s mercy, then why doesn’t the mercy fall on everybody

❖ Is the Lord partial ?

❖ Is the unqualified mercy of the devotee the cause of mercy for bhakti ?
❖ One will find one interesting definition in SB 11.2,46

❖ īśvare tad-adhīneṣu
bāliśeṣu dviṣatsu ca
prema-maitrī-kṛpopekṣā
yaḥ karoti sa madhyamaḥ
An intermediate or second-class devotee, called madhyama-adhikārī, offers his love to the Supreme
Personality of Godhead, is a sincere friend to all the devotees of the Lord, shows mercy to ignorant people
who are innocent and disregards those who are envious of the Supreme Personality of Godhead.
 The mercy of the Lord and His devotee

❖ The Madhyama devotee , exhibits partiality in his distribution of mercy

❖ So the lord bestows the mercy, in accordance with the mercy of the devotee.
❖ Lord becomes subservient to his devotee
❖ In BRS , yah kenapy atibhagyena jata sraddho sya sevane
the person who has attained faith in the service of the lord, is understood to have obtained the
extremely good fortune of the mercy of the devotee.
❖ This surpasses the result of all punya
❖ Ajnata Srukriti
 IS BHAKTI CAUSED BY NISKARMA-KARMA?

❖ IS KARMA PERFORMED WITHOUT MOTIVES ACT AS A DOOR TO BHAKTI

❖ SB 11.12.9
❖ I cannot be obtained by intense efforts of yoga, sankhya, charity, vows, austerity,
sacrifices, explaination of the vedas, study of the vedas, or sannyasa
 Madhurya Kadambini
Second Shower of Nectar
Sraddha to Anisthita.. Bhajana-Kriya

❑ Pure Bhakti unmixed with Jnana and

Karma grows in the filed of the heart.

❑ Bhakti compared to plant.

❑ Raga (spontaneous)and Vaiddhi

sadhana Bhakti (rules and regulations)

❑ 3 stages of Bhakti

❑ Vaiddhi, Bhava and Prema Bhakti

 BHAKTI IS DISTINCT FROM JNANA AND KARMA

❖ If one gives up all duties of varnasrma and take to DS, they lose nothing
SB 1.5.17 tyatva sva dharmam…
❖ Whereas Jnana, karma or yoga are fully dependent on bhakti for their success
❖ The Svarupa of bhakti is defined by Rupa goswami
in the following verse
anyābhilāṣitā-śūnyaṁ
jñāna-karmādy-anāvṛtam
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
“ ‘When first-class devotional service develops, one must be devoid of all material
desires, knowledge obtained by monistic philosophy, and fruitive action. The devotee
must constantly serve Kṛṣṇa favorably, as Kṛṣṇa desires.’
 Klesa and Sins
❑ Klesa- cause of suffering
1. Avidya
2. Asmita
3. Raga
4. Dvesa
5. Abhinivesa

❑ Sins responsible for klesa

❑ Stages in development of reactions sins

1. Aprarabdha –future life
2. Rudha -pre-seed
3. Bija just before experiencing
4. Prarabdha what is experienced now
 Subha means divine qualities , Subhada..

❑ All good qualities

❑ 2 wonderful effects of bhakti

❑ Klesa- ghni and subhadah

1. Destruction of suffering and

2. Causing auspiciousness

❑ 2 first leaves in the plant of

bhakti
 Different types of d. service- bhajana kriya ..

❑ 2 types
Anisthita – unsteady and

Nisthita - steady

Unsteady performance of DS is
of 6 types

1. Utsaha- mayi – false confidence

2. Ghana –tarala , - Sporadic endeavour
3. Vydha vikalpa, - indecision
4. Visaya- sangara -struggle with maya
5. Niyamaksama - inability to hold vows
6. Taranga –rangini -enjoying the waves of bhakti
 Madhurya Kadambini
The sweet Cloud of Mercy
The stages in devotional progress of a sadhaka from Sraddha to Prema

THIRD SHOWER-
ANARTHA NIVRTTI: CLEARING THE MATERIAL IMPURITIES
❖ Material life produces impurities in the heart of
the jiva.

❖ These anarthas, impurites, obstruct the progress

of bhakti

❖ Bhajana kriya, or devotional activities cause

anartha-nivritti, removal of anarthas

❖ The sadhaka will undergo, this process in his

devotional life, through most of the stages of
development of bhakti up to bhava, or even
prema
 Anarthas are classified in 4 types
According to their origin

1. From previous sinful activities (duskrtotthah)

2. Those arising from previous pious activity( sukritotthah)

3. Those arising from offenses in devotional activities (

(aparadhotthah)

4. Those arising from imperfectly performed bhakti

(bhakti-utthah)
 Anarthas are classified in 4 types
According to their origin

Karmas ---
❑ Ahimsa, punya, sattva guna , swarga, enjoyment
Janma, aiswarya, sruta, srbhir .. Beauty and health

❑ Himsa, violence, rajo and tamo guna, hell

1. From previous sinful activities (duskrtotthah)

2. Those arising from previous pious activity( sukritotthah)

 Anarthas are classified in 4 types
According to their origin

Karmas ---
❑ Ahimsa, punya, sattva guna , swarga

❑ Himsa, violence, rajo and tamo guna, hell

1. From previous sinful activities (duskrtotthah)

2. Those arising from previous pious activity( sukritotthah)

 Anarthas are classified in 4 types
According to their origin

1. From previous sinful activities (duskrtotthah)

are of 5 types of klesa,

Ignorance
False ego
Attachment
Hatred
Addiction to evil

These anarthas reinforces these klesa, that may already be

existing as well
 Anarthas are classified in 4 types
According to their origin

2. From previous pious activities (sukrtotthah)

Result from these activities, prolong ones life in the material

world
Sattva guna, sense enjoyment and mukti

It may deprive one from result of bhakti as bhukti (bhoga)

is there
These anarthas reinforces these desire for material
enjoyment.
e.g .
The demigods in swarga
 Anarthas are classified in 4 types
According to their origin

3. Anarthas arising from aparadha, (offenses)

a. Mainly from offenses arising from nama-aparadha

(more severe)

b. From seva-aparadha,
(not so severe)
As daily practice of devotional activities destroy the
effects of seva aparadha.

c. seva-aparadha can become nama aparadha ,if one is

not very careful
 Anarthas are classified in 4 types
According to their origin

Anarthas arising from aparadha, (offenses)

10 offenses to the holyname

1. Disrespect the vaisnavas

2. Confusion on the position of Lord Visnu, Shiva and Lord
Brahma
3. Guror-Avajna
4. Sruti-sastra-ninda
 Aparadha
Vaisnava Ninda

Anarthas arising from aparadha, (offenses)

1. Disrespect the vaisnavas

1. Acknowledge and repent
2. Apologize
3. Show respect
2. Even if one feels the devotee is not offended, apologize
3. The Vaisnava may accept or not.
4. Keep chanting
5. May stunt the progress of bhakti or even destroy it.
6. Devotees leave KC
 Aparadha
Confusion on the position of Lord Visnu

1. Confusion on the position of Lord Visnu, Shiva and Lord Brahma

Visnu has
1. Full power
2. Eternal

Shiva, ( transformation of lord Visnu)

1. Eternal
2. Covered Power
3. At times in some universe LS may be a Jiva.
4. And he may be influenced by modes of nature
As he has association with modes of nature (prakrti)
Brahma
1. Not eternal
2. Jiva
 Aparadha
Sruti-sastra nindanam
Vedas-

Sruti explains the path of Jnana, Karma, Upasana

3 kandas

1. We should understand its for those who cannot take to the

path of bhakti.

2. It is our Pramana and without them we will just speculate

3. The other processes do not work in Kaliyuga

4. We should encourage people to follow the path of bhakti

5. But not criticize the sruti

 Anarthas from improper practice of bhakti

4. Anarthas arising from bhakti

Along with the main plant of bhakti, many weeds grow.

1. Labha. Material possession and other facilities

2. Puja. Worship, respect by others
3. Pratistha Fame

By the very nature, these desires will influence the heart of

the sadhaka

A bit like Taranga rangini in the anistitha stage

 Nullifications of Anarthas

The 4 types of Anarthas

1. From previous sinful activities (duskrtotthah)
2. Those arising from previous pious activity( sukritotthah
3. Those arising from offenses in devotional activities ( (aparadhotthah)
4. Those arising from imperfectly performed bhakti (bhakti-utthah)

Have 5 Grades of Eradications

Are mentioned
1. Limited , or applicable to one anartha, --eka-desa-vartini.
2. Pervasive , affecting many anarthas, or pervasive, bahu-desa-vartini
3. General, Praayiki
4. Complete, purna
5. Absolute , atyanatiki
 Nullifications of Anarthas arising from previous sinful
activities
The Eradication of Anarthas arising from previous sinful activities are as follows

1. While performing bhajana kriya, the removal is praayiki, general.

2. It is gradual as long as the sadhaka is cautious, and is not committing more sinful
acts.
3. If sinful acts continue, then these may turn into aparadhas, especially if intentional.
4. This will carry on thru anistitha bhajana kriya up until one achieves nistha
5. With the appearance of nistha, the eradication of these anarthas is purna, complete.
6. With the appearance of attachment to the lord or to the attachment to devotional
service, this eradication is absolute, meaning there is no way, that the sadhaka will
suffer from past sinful reactions at all. It is called atyantiki.
 Nullifications of Anarthas arising from pious activities
The Eradication of Anarthas arising from previous pious activity( sukritotthah
are as follows

1. While performing bhajana kriya, the removal is praayiki, general.

2. It is gradual as long as the sadhaka is cautious, and is not cultivating desires for
material opulences etcc.
3. Generally these are Janma, aiswarya, sruta, sribhir.
4. Good birth, material opulence, good ducation and good bodily features.
5. IN B Gita 2.44
bhogaiśvarya-prasaktānāṁ
tayāpahṛta-cetasām
vyavasāyātmikā buddhiḥ
samādhau na vidhīyate
In the minds of those who are too attached to sense enjoyment and material opulence, and who are
bewildered by such things, the resolute determination for devotional service to the Supreme Lord does
not take place.
 Nullifications of Anarthas arising from Nama Aparadha

The Eradication of Anarthas arising from nama aparadhas are as follows:

1. While performing bhajana kriya, the removal is limited , depending on the seriousness of
the nama aparadha.
2. It is gradual as the holyname being unhappy with the sadhaka withhold mercy.
3. If one continue, in bhajana kriya, with a prayerful mood and begging the mercy of the
holyname, one will attain nistha.
4. At this stage, with the appearance of nistha , the eradication of anarthas coming from
nama aparadhas , become pervasive. A person becomes much more happy, enthusiastic
and develop good qualities.
5. In the case of anrathas from sins, the eradication of these anarthas was purna, complete,
but aparadhas are much more serious
6. With the appearance of attachment , rati and bhava , this eradication is purna , complete,
but not absolute.
7. Only upon the appearance of prema, the eradication is absolute, that is atyantiki.
 Examples
Anarthas as arising from Nama Aparadha

1. Citraketu commented on Parvati sitting on the lap of Lord Shiva in the

assembly of sages.

2. The offense of Jaya and Vijaya against the 4 kumaras who were stopped at
the door of Vaikuntha.

3. The uttering of the holyname by Ajamila in nama-abhasa.

4. The offence of Gopal Capala against Srivas Thakur.

 Mercy and power of the Holyname upon the sadhaka
1. One may argue that the stages of eradication of anarthas do not
apply to devotees

Reasons are these statements in sastra.

amnah samharad akhilam sakrd udayad eva
With one utterance of the holyname all sins are destroyed

Nama sakrc chravanat pukkaso’pi vimucyate samsarat

If one hears the holyname even once, an outcaste can obtain liberation from the material
world

2. The uttering of the holyname by Ajamila in nama-abhasa.

THIS IS ALL TRUE

One should not doubt the power of the holyname. But Because the
holyname is unhappy with the offenses committed against it, it does
not manifest its complete power in the offender.
 Mercy and power of the Holyname upon the sadhaka

1. One should not doubt the power of the holy name.

2. Because the holy name is unhappy with the offenses committed against it, it does not
manifest its complete power in the offender.

3. This is the reason why sinful tendencies continue their existence.

4. But even though these tendencies continue, for some time, the yamaduttas have no
power to attack such a person involved in devotional service

5. In SB 6.1. 19 sakṛn manaḥ kṛṣṇa-padāravindayor niveśitaṁ tad-guṇa-rāgi yair iha

na te yamaṁ pāśa-bhṛtaś ca tad-bhaṭān svapne ’pi paśyanti hi cīrṇa-niṣkṛtāḥ
Although not having fully realized Krsna , persons who have even once surrendered
completely unto His lotus feet and who have become attracted to His name, form, qualities
and pastimes are completely freed of all sinful reactions, for they have thus accepted the true
method of atonement. Even in dreams, such surrendered souls do not see Yamarāja or his
order carriers, who are equipped with ropes to bind the sinful.
 Effect of offense of the Holyname upon the sadhaka
1. The effect of offense is that a person will not manifest the symptoms of prema, love of
God, by performance of nama-kirtana

2. Sb 2.3.24
tad aśma-sāraṁ hṛdayaṁ batedaṁ
yad gṛhyamāṇair hari-nāma-dheyaiḥ
na vikriyetātha yadā vikāro
netre jalaṁ gātra-ruheṣu harṣaḥ

Certainly that heart is steel-framed which, in spite of one’s chanting the holy name of the Lord with
concentration, does not change when ecstasy takes place, tears fill the eyes and the hairs stand on end.

3. Nama apardha can also makes one hostile to the supreme lord, and one cannot perform bhajana
kriya or serve Guru.

4. One should persist and carry on seva and chanting and the offense will be cured.
Just like sugar candy cure jaundice

5. After a long period of suffering the effects of apradha,offenses, the devotee becomes qualified for
bhakti. One must take assistance and never give up.
The process of anartha nivritti can be daunting.

6. Repeated hearing and chanting of the holyname and other aspects of bhajana kriya, with time will
reveal everything up to prema.
 Progressions up to Prema. BRS 1.14.15-16
ādau śraddhā tataḥ sādhu- saṅgo 'tha bhajana-kriyā
tato 'nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ
athāsaktis tato bhāvas tataḥ premābhyudañcati
sādhakānām ayaṁ premṇaḥ prādurbhāve bhavet kramaḥ

First there is association of devotees

By which one gains faith. (sraddha)
Then one associates with devotees (sadhu sangha) to learn scriptures,
and then practice bhakti ( bhajana Kriya)
The anarthas are destroyed. (anartha-nivrtti)
Steady Bhakti without confusions follows. (nistha)
Desire for the Lord (Ruci) appears.
This followed by spontaneous desire for the Lord ( asakti)
This becomes Bhava
Then Prema
This is the progression for manifesting prema for those performing sadhana Bhakti
 NISTHA AND RUCI

In the previous classes 2 types of Bhajana Kriya were

described
Anisthata – unsteady and Nisthita - steady

6 types of anisthata bhajana kriya were described

1. Utsaha- mayi – false confidence

2. Ghana –tarala , - Sporadic endeavour
3. Vydha vikalpa, - indecision
4. Visaya- sangara -struggle with maya
5. Niyamaksama - inability to hold vows
6. Taranga –rangini -enjoying the waves of bhakti

As anarthas are destroyed we reach to another stage

which is described as nistha
 NISTHA AND RUCI
In the SB first Canto this anarthas nivritti and nIstha is described In the following
verses 1.2.17-18

śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ

puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ stho hy abhadrāṇi
vidhunoti suhṛt satām

Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone’s heart
and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the
heart of the devotee who has developed the urge to hear His messages, which are in
themselves virtuous when properly heard and chanted.

The worlds abhadrani vidhunoti refers to destruction of impure elements or the process of
anartha nivritti
 NISTHA AND RUCI
In the SB first Canto this anarthas nivritti and nIstha is described In the following
verses SB 1.2.18
naṣṭa-prāyeṣv abhadreṣu
nityaṁ bhāgavata-sevayā
bhagavaty uttama-śloke
bhaktir bhavati naiṣṭhikī
Translation
By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure
devotee, all that is troublesome to the heart is almost completely destroyed, and loving
service unto the Personality of Godhead, who is praised with transcendental songs, is
established as an irrevocable fact.

So the proper order if bhajana kriya, anartha nivritti and then nistha.
Therefore nisthita bhakti be discussed now.
 NISTHA AND RUCI
Therefore nisthita bhakti be discussed. Or qualities associated with the stage of Nistha.
1. Nistha means endowed with the quality of steadiness or absence of fluctuation.
2. When anarthas are present in higher degree, then achieving that steadiness is not
possible.
3. On this stage of nistha, anarthas are still present, but they do not cause many obstacles
to the steady path of bhakti
4. In anisthita bhakti 6 types of causes were discussed.

• Utsaha- mayi – false confidence

• Ghana –tarala , - Sporadic endeavour
• Vydha vikalpa, - indecision
• Visaya- sangara -struggle with maya
• Niyamaksama - inability to hold vows
• Taranga –rangini -enjoying the waves of bhakti
 NISTHA AND RUCI
Nistha can be ascertained also by the absence of the following symptoms in a devotee
ABSENCE OF 6 QUALITIES
1. Absence of Laya,
Mental inactivity or sleep.
A devotee does not suffer from the urges to sleep during class, kirtan or japa
Laya refers to the tendency to sleep during sravanam, smarana or kirtana
This is an easy standard to judge by
2. Absence of Viksepa
Material speculation and refering to aspects of bhakti in relationship
to material quality.
• We have been conditioned this way. We tend to speculate a lot
• We tend to conjoin subject matters in material life to bhakti
 NISTHA AND RUCI
Nistha can be ascertained also by the absence of the following symptoms in a devotee
ABSENCE OF 5 QUALITIES
3. Absence of Apratipati,
Indifference to chanting. By other reasons.
Spiritual indifference. Not always enthusiastic to serve.
If these are not there then we are mostly in NIstha
4. Absence of Ksaya – sinful habits
• Anger, greed, pride , envy etc…
• By an large these matters are under control in the life of a devotee in Nistha
5. Absence of Rasasvada, absence of taste for material enjoyment , while chanting
• Inability to absorb the mind in kirtan and japa, when there is an opportunity for material
enjoyment.
 NISTHA

Some anarthas still persist.

• Not too many obstacles.
• Anarthas don’t disturb us so much
• So aspects of bhakti can be practiced easily.
• In the early stage, some bhakti and more issues
• With nistha, more desires for bhakti and less for tendency for maya
• Maya may be 50 % or less, Bhakti 50 % or more

bhakti maya
 Types of NISTHA
Some anarthas still persist. Even though he has steadiness in bhakti
• Body, Cooking seva, etc..
• Mind. Thinking about Krsna not maya
• Word. Talking about Krishna not mundane ..
• We should be steady in all the aspects
A person on the platform of Nistha can also see others who are on that platform.
He is mostly exhibit symptoms of Nistha and can also see in others symptoms of a
Madhyama Adhikari
He sees the non devotees
He sees the innocent
He sees the diff devotees, Kanistha, Madhyama and Uttama
 Types of NISTHA
Steadiness in qualities .
• Humility, respects , mercy, friendliness, austere, etc…
• Steadiness in these qualities can also be hard to ascertain a
• Steadiness in these qualities is not always a sign of steadiness in Bhakti.
• It may be from past karma, good upbringing, or from good family values etc..
• That from material qualities of sattva Guna
Qualities from Sattva Guna is different from qualities due to the growth of bhakti in the
heart that causes Nistha
• One may be a jnani, Mayavadi, smarta…
• Or keeping strict wows in karma kanda or other types of demigod worship,
• or simply practicing yoga etcc..
• Deceptive as he may not be in process of bhakti
• Sattva guna gives good qualities , and we may say,, he is s good devotees
 Types of NISTHA

Steadiness, laxity or intensity of effort in Bhakti

• Bhakti like a golden coin
• Bhakti Sakti propels and pushes bhakti forward.
• Bhakti is pushed by its own energy.
• We do not have to force yourself anymore,
• Natural attraction to perform activities in Bhakti
• No fatigue is felt
• Example of a brahmana boy,
• Reads, Chant, Studies
• Understand the meaning
• He is enthusiastic and has taste for difficult subjects ..

• NOW ONE GETS TASTE --- RUCI..

 RUCI – TASTE - 5TH SHOWER

Steadiness, laxity or intensity of effort in Bhakti

• Golden coin of bhakti shines in the fire of steady practice, pushed by bhakti sakti
• Ruci or taste for devotional activities appears in the heart.
• This taste is vastly greater than the attraction to anything.
• Constant hearing and chanting reading and serving result in no fatigue at all.
 RUCI – TASTE - 5TH SHOWER
RUCI IS OF 2 TYPES
• Ruci depending on excellence of material elements.
• It is inferior
• Also a sign of impurity in the heart

• Ruci not depending on excellence of material elements.

• Attraction to anything related to krishna
• Attraction to kirtan
• Attraction to deities all in its essence .Not the decorations etc…
• Also a sign of purity in the heart

• Real Ruci means we are attracted to the name of krishna, all Prasadam, all forms and all
matters related to Krishna
 RUCI – TASTE - 5TH SHOWER
CHARACTERISTICS
• Laments his previous condition.
• Hears and chants constantly in association of devotees
• Seeks the association to hear Krishna katha
• Rejects material engagements
• Rejects the material world.
• He is not bothered about what people think of him, his dress or his lifestyle…
• Takes refuge in the dhama
• He almost acts like a misfit, or a madman…
• BHAKTI ANARTHA
 ASAKTI - 6TH SHOWER

Krsna as an object of our taste and attachment.

• Ruci has bhajana ( hearing, Chanting And other devotional activities), as its object of
relish.
• One may be very attached to these components of seva, yet still sometimes, Krsna as an
object may sometimes disperse due to material attractions.
• In Asakti, Krsna becomes the object of taste and attraction. Also related to devotional
activities in relationship with Krsna but the intensity is less than in Asakti.
• Constant hearing and chanting reading and serving result in no fatigue at all.
 ASAKTI - 6TH SHOWER

Krsna as an object of our taste and attachment.

• The plants will 2 leaves have grown and has many items on it.
• Asakti signifies that now there is a flower bud
• The mirror of the antahkarana and the heart is polished so that sometimes, a faint, a reflection
of Krishna may be seen.
• One will understand that previously his heart and mind was overpowered by material
attachment.
• In asakti absorption of the mind in the Lord is automatic.
• It happens without effort.
• In nistha or ruci, the mind may sometimes withdraw from Krsna and tends to material object.
• In asakti this is not happening anymore.
• For a devotee on that stage, the lord is seen in him.
• If one sees or meet sucha devotee, one is reminded of the Lord and is immediately drawn to
inquire about his devotional activities.
 ASAKTI - 6TH SHOWER

Characteristics.
• Attracted to devotees and hearing from them
• Sees everything in relation to attaining Krishna, as there is s deep attachment.
• Constantly think of how to attain Krsna
• Often neglectful of his appearance, of his body
• Disregards fully the opinion of others concerning him.
• When asked , what is the matter by friends, he will remain silent and hide his feelings for
Krsna
• People will think he is gone strange. He was alright before, but he has changed …
• Others may say that he is like an idiot he is dumb..
• He will not try explain as materialistic people can’t understand.
 Bhava - 7TH SHOWER
Also known as Rati, It is the flower in the plant of Bhakti.
Asakti is the bud and Bhava is the open flower.
More fragrant , more beautiful, more colourful.
It is the Goal of Sadhana Bhakti
• In Bhava, one experience the first real manifestation of Krishna
• One experience Krsna as sacidananda form
• Asakti has a reflection an abhasa
• It is first, but not complete.
• Here Lord actually appears in the heart. Ananda ,Bliss is experienced.
• In sadhana one does not feel that level of Ananda as one hasn’t experience or seen the
Lord
• In the Bhava stage, realization of Lord is there.
• A drop of this bhava uproots avidya completely. Avidya was the source of all klesa etc…
 Bhava - 7TH SHOWER
In Bhava, stage

• No more ahankara
• No more Karma
• No more avidya
• No more suffering of anysort
• Technically one is liberated
• The root, of all these, avidya , has been destroyed.
 Bhava - 7TH SHOWER
In Bhava, stage two more qualities appear.
1. Sudurlabha, very rare
1. To experience Krsna is very rare.
2. To experience something unattainable by karmis, jnanis and yogis
3. They cannot get realization of Krsna
2. Moksa Laghu Krit
1. Disregards for liberation, it is seen as useless
2. Bliss of liberation is seen as a drop compered to an ocean
 Bhava - 7TH SHOWER
In Bhava, stage two more qualities appear.
1. Sudurlabha, very rare
1. To experibece Krsna is very rare.
2. To expereinece something untattaninable by karmis, jnanis and yogis
3. They cannot get realisiation of Krsna
2. Moksa Laghu Krit
1. Disregards for liberation, it is seen as useless
2. Bliss of liberation is seen as a drop compered to an ocean
 Bhava 7th Shower

Bhava = Bliss +Ananda

&
Liberation
(with destruction of all avidya)

Bhakti Aparadha

There is some small obstacle, which

is aparadha
 Bhava 7th Shower

Bhava Attracts Krsna

Devotee becomes more attracted to
Krsna
Literally means sthayi Bhava
Which means the relationship with krishna
Santa
Dasya
sakya,
Vatsalya
Madhurya
 Bhava 7th Shower
• Bhava is a manifestation of the Svarupa sakti
of Krsna
• It can never manifest in Jnani, Yogi or Karmi.
• Attains a spiritual body and his senses can
experience the Lords’ Sweetness
• Seeing
• smelling
• Hearing
• Touching
• Tasting
• He can see the Lord with spiritual eyes.
• And other experience in his spiritual body
 Bhava 7th Shower

• Spiritual body, where does it come

from.
• From Krsna, from Krsna’s sakti
• It manifest in the Jiva.
• It is eternal.
• Material body becomes almost
lifeless
• Spiritual qualities manifest
• Possessiveness of Krsna
• Appears insane, externally,
because of absorption in Krsna
 Bhava 7th Shower: Types of Bhava

• Arising from Vaidhi Bhakti

• -- Weaker in strength
• Weaker in spontaneity
• Less Intense
• Bcos One sees the Lord as
Powerful, with opulence
• Respect and reverence
 Bhava 7th Shower Types of Bhava

• Arising from Raganuga Bhakti

• More in strength.
• More spontaneous
• One has more sakhya, seeing
Lord as a friend
• One does not see Him as a
powerful entity.
• That Prema will also be
different
 Bhava 7th Shower – various tastes

• Santa
• Dasya
• Sakhya
• Vatsalya
• Madhurya
• All very sweet but one sweeter than the
others.
• Or different type of sweetness
 Bhava 7th Shower – various tatses

• Madhurya Rasa is like the sweetest Mango Juice

 Prema 8th Shower

• In BRS, Vaiddhi Bhakti, Bhava Bhakti and Prema Bhakti is described

• In Madhurya Kadambini VCT, describe Bhava Bhakti and Prema Bhakti
• Plant was described as having leaves, buds, flowers and Now also
FRUIT is present
 Prema 8th Shower

• All the qualities that were present in

the early stages are present here in
fullness.
• Concentrated bliss (sandrananda)
• Power to attract Krsna ( Krsna akarsini)
• Great Possessiveness of Krsna
• Greed for Krsna
 Prema 8th Shower

• Small appearance of Krishna gives

more greed, Laulyam
• Increase of desire and longing for the
Lord and more bliss
• Appearance of Krishna in all the
senses.
• It may be even at once
• Quite extraordinary
 Prema 8th Shower – Direct Meeting

• Krishna reveals his form for the eyes

• Then his fragrance for the nose
• The sound of his voice or the sound
of his flute for the ears
• Then he touches the devotee
revealing his youthfulness
• Then he reveals his taste for those in
Madhurya Rasa.
 Prema 8th Shower – Direct Meeting

• Krishna reveals his beauty, fragrance,

sound, touch and taste
simultaneously (audarya)
• Then he bestows krpa-sakti so that
the devotee can experience all the
Lords qualities
• Or those qualities he wants the
devotee to experience
 Prema 8th Shower – two types

• In meeting and In separation

• It is not the duality of material world.
• It is part of prema
• Highest bliss is experienced in
separation
• We cant understand how its is highest
bliss.
• In the pain of separation there is a
greater bliss than the bliss of meeting
• One cannot materially conceive of
this
 Prema 8th Shower – Attains spiritual world

• Eventually the devotee attains a spiritual

body in the spiritual world and gives up
the material body.
• He doesn’t go through the experience
of death. He just transit . He is out of his
body and he is in the spiritual world
• That what it is for the devotee in prema
• There are still higher fruits in the tree

• KRSNA 100 % MAYA 0%

 Prema 8th Shower – Higher fruits in Prema

• Rati
• Prema
• Sneha
• Mana
• Pranaya
• Raga
• Anuraga
• Mahabhava