Mādhurya Kādambinī – Sri Visvanatha Cakravartipada

Commentaries by Śrī Rādhākuṇḍa’s Mahānta Paṇḍita Śrī Ananta Dās Bābājī Mahārāja
Translation by Advaita das

Third Shower of Nectar

athānarthānāṁ nivṛttih. te cānarthāś caturvidhāḥ duṣkṛtotthā sukṛtotthā aparādhotthā bhaktyutthāś ceti. tatra duṣkṛtotthā durabhiniveśa dveṣa rāgādyāḥ pūrvoktāḥ kleśā eva. sukṛtotthā bhogābhiniveśā vividhā eva. te ca kleśāntaḥpātina iti kecit. aparādhotthā ityatra nāmāparādhā eva gṛhānte. sevāparādhāntu nāmabhis tannivartaka stotra pāṭhaiḥ sevā sātatyena ca bhavyasya vivekinaḥ prāyaḥ pratidinam evopaśamenāṅkurībhāvānupalabdheḥ. kintu tat tad upaśama sambhava balena tatra sāvadhānatā śaithilye sevāparādhā api nāmāparādhā eva syuḥ. tathā hyuktam – nāmno balād yasya hi pāpa buddhir iti. tatra nāma ityupalakṣaṇaṁ bhakti mātrasyaivopaśamakasya. dharma śāstre’pi prāyaścitta balena pāpācareṇa na tasya pāpasya kṣayaḥ pratyuta gāḍhataiva.

TRANSLATION:
Now anartha-nivṛtti, or cessation of unwanted elements unfavourable for bhakti, is being explained. anarthas are of four types, duṣkṛtottha, sukṛtottha, aparādhottha, and bhaktyuttha. duṣkṛtottha-anarthas means anarthas arising from the five kleśas described in the previous chapter. These are ignorance, material attachment, hatred, and deep entanglement in sense enjoyment. sukṛtottha-anartha means intense attachment to various sense enjoyments. Some include this anartha within the five types of kleśa. aparādhottha-anartha means anarthas arising from nāma-aparādha. Here sevā-aparādhas have not been considered. For intelligent people usually the effects of sevā-aparādha are nullified by chanting the holy name, reciting prayers, and by constant engagement in the service of the Lord. Sevā-aparādhas are thus unable to appear. If one is, however, careless about sevā-aparādhas, knowing that by chanting and reciting prayers sevā-aparādhas can be nullified, then all the sevā-aparādhas turn into nāma-aparādha. śāstras thus say, “Committing sins on the strength of nāma is one of the nāma-aparādhas.” In this verse, nāma also refers to other devotional practices. Even dharma-śāstras related to the codes of karma-yoga also say that if one commits sins on the strength of atonement, thinking that it can destroy the evil effects of sins, then those sins become more intense rather than being destroyed.

Pīyūṣa Kaṇā Explanation—
After explaining faith, association with holy men and the different kinds of unstable worship in the second shower of nectar, now the author is describing anartha-nivṛtti in this third shower of nectar. That which has no use is called anartha. Materialistic persons may consider worldly wealth and money as useful, but for the devotee the only useful or desirable object is Śrī Kṛṣṇa and His loving service. This is the attainable goal of a jīva as he is an eternal servant of the Lord. anartha, on the other hand, opposes paramārtha (spiritual attainment) and creates obstacles to its attainment.
Bhakti, or bhāgavata-dharma, is such a powerful path that even by the slightest touch of it a devotee becomes successful. The Bhāgavata (11/2/12) says:

śruto’nupaṭhito dhyāta ādṛto vānumoditaḥ
sadyaḥ punāti sad-dharmo deva-viśva-druho’pi hi

“Even the most malicious man, a traitor of the demigods and the universe, is purified by hearing, studying, meditating, respecting, or just approving Bhāgavata-dharma.”

The vices that obstruct this bhakti sādhana will be elaborately described in this shower (chapter). Every sincere sādhaka should definitely study this chapter with careful attention. As Narottama Ṭhākura says: antarāya nāhi jāy, ei se parama bhaya:
“The greatest fear is that the anarthas are not going away.”

Material desires are the main cause of anarthas of the bondage of the living entities from beginningless time, and their vices come in four different kinds duṣkṛtottha, sukrtottha, aparādhottha, and bhaktyuttha—

1) Duṣkṛtottha-anartha: It arises out of sins committed in one’s previous lives. In the second shower they are mentioned as five kleśas namely: āvidyā, asmitā, rāga, dveśa, and abhiniveśa. The living entities who have forgotten Kṛṣṇa from beginningless time are bound by ignorance and, due to their evil desires, they are attached to the bodily conception of life and the false ego of I and mine. This is the cause of aversion to the three fold miseries and attachment to sense enjoyment, which further creates a strong saṁskāra of intense absorption in the bodily conception of life, always deep seated in the heart of a bound jīva. These saṁskāras create distraction while doing śravaṇa, kīrtana, and other devotional activities and are known as duṣkṛtottha-anartha.

2) Sukṛtottha-anartha: The desires for the temporary pleasures of heavenly planets arising from pious activities done in previous lives are known as sukṛtottha-anarthas. Due to the saṁskāras of sense enjoyment coming from previous births, these desires for sense enjoyment arise in the heart during devotional practices. Desire for mukti is also included in sukṛtottha-anartha. One is unable to relish the mellow of bhakti, as long as the desires for sense enjoyment or liberation exist in the heart. śāstras (Bhakti-rasāmṛta-sindhu 1.2.22) say: bhukti-mukti-spṛhā yāvat piśācī hṛdi vartate; tāvad bhakti-sukhasyātra katham abhyudayo bhavet-“As long as the two witches bhukti and mukti exist in the heart of a person, how can one enjoy the transcendental bliss of devotional service?” Patañjali Maharṣi includes sukṛtottha-anartha in pañca-kleśa (the five types of misery listed above).

3) aparādhottha-anartha: These are anarthas arising out of offense. Generally, this anartha creates many obstacles in the path of devotion. For this reason the author describes this point analytically. There is a great difference between sin and offense. Even a glimpse of devotion (bhajanābhāsa) destroys heaps of sins as fire easily burns heaps of cotton. aparādhas are not destroyed so easily, however, so the best way to get rid of offense is to accept one’s fault and repent deeply. A sinful person can easily get the fruits of devotion, but this is not possible for a person committing offenses. Caitanya-caritāmṛta (Ādi-līlā, 8/26-30) says:

eka kṛṣṇa-nāme kare sarva-pāpanāśa;
premera kāraṇa bhakti karena prakāśa
premera udaye haya premera vikāra;
sveda-kampa-pulakādi gadgadāśrudhāra
anāyāse bhava-kṣaya kṛṣṇera sevana;
eka kṛṣṇa-nāmera phala pāi eta dhana
hena kṛṣṇa-nāma yadi laya bahu-bāra;
tabu yadi prema nahe, nahe aśrudhāra
tabe jāni, aparādha tāhāte pracura;
kṛṣṇa-nāma-bīja tāhe nā hoy aṅkura

“Even chanting the name of Kṛṣṇa once destroys all sins and bestows the appearance of pure devotion, which is the cause of divine love. After the appearance of divine love, bodily transformations appear such as perspiration, trembling, hairs standing on the body, faltering of the voice, and tears in the eyes. One’s material bondage thus gets destroyed and he attains the loving service of Kṛṣṇa. Attainment of such transcendental wealth is the result of chanting the name of Kṛṣṇa even once. If one chants such a powerful holy name of Kṛṣṇa again and again, but still does not get prema and tears do not appear in his eyes, then clearly he is very offensive. The seed of the holy name of Kṛṣṇa does not sprout in his heart.” It is evident from above a verse that, in comparison to sin, offense is a heavy obstacle in the path of devotion. If one analyses sin, then he can understand that the desires for sense enjoyment appear in the heart as a result of bodily consciousness. This further is the cause of the appearance of sins like theft, adultery, murder, lying, eating forbidden foodstuffs, and others. The body is material in constitution. Activities done by the body, words, and mind under the influence of the false ego of bodily consciousness [considering the body to be the self] for enjoying the material senses are known as sins. Sins are thus related to the material body, not to the spirit soul. They have their effects only on the body and mind.

But offense is much graver in comparison to sin. Its effects cover the spirit soul. Devotional practices like śravaṇa, kīrtana, and others are all transcendental and they are done for spiritual advancement. Śrī Kṛṣṇa, His devotee, His holy name, and spiritual abode are all eternal and transcendental. Disrespect or negligence to any of these and considering them material is known as aparādha. Hideous acts that affect the temporary material body are thus known as sins, and those that affect the spirit soul are known as aparādha. aparādha to the āśraya (devotee) is graver than to the viṣaya (Bhagavān). It results either in the disappearance of bhakti or the drying up of the root of bhakti. Offense to the Lord covers or diminishes bhakti. Bhakti, however, again appears after one is freed from offense. The results of offending the Vaiṣṇavas are known to be much more horrendous than offenses to the Lord Himself.

When we analyse the cause of aparādha we understand that it is odious acts full of hatred that are completely opposed to love. This adverse mood arises from false ego and creates a wide breach between the lovable mahāpuruṣas, or exalted devotees, and a sādhaka devotee practicing devotion for attaining divine prema. One thus thinks himself exalted though fallen, wise though unwise, and disrespects or neglects the mahats, thinking them to be worldly men. mahat refers to guru, Vaiṣṇava, and the entities residing in the holy dhāma. All of them have transcendental bodies. Thinking them to be worldly in nature is known as mahat-aparādha. Considering them to be mundane, but externally giving them respect is also disrespect and it deprives one of the satisfaction, affection, and mercy of compassionate mahat-puruṣas. rādh means satisfaction, and diminishing satisfaction is known as aparādha. aparādha means acts that dissatisfy Bhagavān, the holy name, the guru, and the Vaiṣṇavas.

bhakti, bhakta, and the Lord’s mercy are the fundamental base for attaining the Lord and similarly disrespect, faithlessness, negligence, and blasphemy of them are grave obstacles in the way of attaining the Lord. The best way to overcome offense to bhakti, bhakta and Bhagavān is to be cautious regarding their disrespect. One should therefore surrender unto them with full knowledge of their real form (svarūpa) and engage in affectionate devotion with full respect for them. Thus offenseless bhajana can be practised; all offenses will be destroyed.
The author is saying aparādha here refers to nāma-aparādha, not to sevā-aparādha. That is because intelligent people constantly chant the holy name, recite prayers and serve the Lord, which nullify their sevā-aparādhas, if any. If someone is careless about sevā-aparādha thinking that on the strength of holy name and recitation of prayers sevā-aparādhas can be nullified, then those sevā-aparādhas turn into nāma-aparādhas. A sādhaka devotee should thus carefully understand sevā-aparādhas.

The Padma Purāṇa mentions thirty-two kinds of sevā-aparādhas. (1) Entering the temple on a vehicle (2) Entering the temple with shoes (3) Non-observance of the Lord’s festivals (4) Not offering obeisances on seeing the Deities (5) Praying to the Lord without washing the mouth after taking prasāda (6) Praying to the Lord in an unclean state (7) Paying obeisances with one hand (8) Circumambulation with one’s back towards the Deity (9) Spreading the legs before the Deity (10) Keeping one’s arms folded in front of the Deity (11) Lying down in front of the Deity (12) Eating in front of the Deity (13) Speaking lies in front of the Deity (14) Speaking loudly in front of the Deity (15) Chatting in front of the Deity (16) Crying in front of the Deity (17) Chastising or favoring others in front of the Deity (18) Speaking harsh words before the Deity (19) Covering the body with a blanket in front of the Deity (20) Blaspheming others in front of the Deity (21) Praising others in front of the Deity (22) Filthy talks in front of the Deity (23) Passing air while doing pūjā. (24) Serving the Lord simply, though capable of doing opulent pūjā (25) Eating things not offered to the Lord (26) Not offering seasonal fruits and vegetables (27) Offering the remnants of food or food given before to anybody else (28) Sitting with one’s back towards the Deity (29) Greeting others in front of the Deity (30) Keeping silence though the Guru is asking some question (31) Praising oneself in front of the Deity (32) Blaspheming the demigods.

The Varāha-Purāṇa also describes several sevā-aparādhas. (1) Eating the food of wealthy persons (2) Touching the Deity in a dark room (3) Approaching the Deities against the rules (4) Opening the door of the temple without ringing the bell (5) Collecting food for the deities contaminated by dogs and other animals (6) breaking silence while doing pūjā (7) Going for passing urine or stool during pūjā (8) Offering incense without offering scents, garlands, etc. (9) doing worship with forbidden flowers (9) Worshipping the Deity without cleaning the teeth (10) After sexual intercourse (11) After touching a menstruating woman, a dead body or a lamp (12) Wearing clothes left by others or wearing torn clothes (13) Wearing red, blue, or unclean clothes (14) After seeing a dead body (15) While passing air (16) In an angry mood (17) After coming from a cremation ground (18) Without digesting one’s meal (19) Doing Deity worship after eating the fruits of kusumba (safflower), cooked leaves (śāka), or asafetida, (20) worshipping the Deity after smearing one’s body with oil.

Besides all the above sevā-aparādhas, there are some other sevā-aparādhas: to disregard divine scriptures and preach scriptures unrelated to the Lord, chewing betel in front of the Deity, worshipping the Deity with flowers kept on leaves of a castor oil plant, worshipping the Deity during forbidden time, doing worship while sitting on a wooden seat or sitting on the floor without āsana, touching the Deity with the left hand while bathing Him, doing pūjā with dried flowers or flowers begged from others, spitting while doing pūjā, proclaiming one’s own pride during pūjā, putting tilaka obliquely, offering food cooked by non-Vaiṣṇavas, doing worship in front of non-Vaiṣṇavas, entering the temple without washing the feet, doing pūjā without worshipping Ganeśa (the lord who removes all obstacles), doing worship while the body is sweating, doing worship after seeing a kāpālika, a śivait ascetic who carries a human skull and uses it as receptacle for his food, bathing the Deity with water touched by finger nails, stepping over the nirmālya (offered Tulasī, flowers, garlands, and other paraphernalia), and making vows in the name of the Lord. The wise devotees are careful to avoid all the above sevā-aparādhas and are not slack about them. If somehow they unknowingly or accidentally commit sevā-aparādha, those aparādhas are nullified by chanting, reciting prayers, and serving the Lord constantly. If someone, however, slackens his vigil about sevāparādha and thinks: “My sevāparādhas can be nullified every day simply by reciting stotras and chanting the holy name, so there is no harm in committing sevāparādhas”, his sevāparādhas turn into grave nāmāparādhas, for the scriptures say that it is an offense to the chanting of the holy name to commit sins on the strength of chanting the holy name. A person who sins on the strength of atonements cannot destroy that sin by any type of atonement, rather it becomes grave like a thunderbolt. In the verse nāmno balād, the word nāma refers to the other devotional parts as well. That means if someone commits sevā-aparādhas on the strength of any devotional part such as hearing, worshipping, and so on, then that sevā-aparādha turns into nāma-aparādha. sva pratipādakatve sati svetara pratipādakatvam upalakṣaṇatvam, the act of implying something that has not been expressed. That which, by establishing itself, also establishes others is known as upalakṣaṇa. For example, if someone says, “Save the yogurt from the crows”, the idea is to save the yogurt. Crow is used as an upalakṣaṇa to represent that the yogurt should be saved from other birds and animals, like cats and dogs as well. Similarly, when the holy name is mentioned it means the holy name itself as well as all the other items of bhajana.