Mādhurya Kādambinī – Sri Visvanatha Cakravartipada

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

atha pūrvaṁ yā aniṣṭhitā niṣṭhiteti dvividhoktā bhajana kriyā tasyāḥ prathamā ṣaḍ vidhā lakṣitā. tato dvitīyām alakṣayitvevānartha nivṛttiḥ prakrāntā. yad uktam—

śṛṇvatāṁ svakathāḥ kṛṣṇaḥ puṇya śravaṇa kīrtanaḥ
hṛdyantaḥ stho hyabhadrāṇi vidhunoti suhṛt satām
naṣṭa prāyeṣvabhadreṣu nityaṁ bhāgavata sevayā
bhagavatyuttamaśloke bhaktir bhavati naiṣṭhikī iti

tatra śṛṇvatāṁ svakathāḥ kṛṣṇaḥ puṇya śravaṇa kīrtanaḥ ityādi niṣṭhitaiva bhaktir avagamyate naiṣṭhikītyagre vakṣyamāṇatvāt. abhadrāṇi vidhunoti iti tayor madhye evānarthānāṁ nivṛttir uktā. naṣṭaprāyeṣvabhadreṣvityatra teṣāṁ kaścana bhāgo nāpi nivartata ityapi sūcita iti. ataeva kramaprāptatayā niṣṭhitā bhaktir idānīṁ vivriyate.

TRANSLATION:

Previously two kinds of bhajana-kriyā were mentioned, aniṣṭhitā and niṣṭhitā. aniṣṭhitā-bhajana-kriyā was described in six divisions. Without describing the characteristics of niṣṭhitā-bhajana-kriyā, cessation of anarthas was described. This is because Śrīmad-Bhāgavata (1.2.17-18) says “Hearing and chanting of the glories of Kṛṣṇa give all auspiciousness. Śrī Kṛṣṇa is affectionate to the sādhus and by entering into the heart of those who hear His glories, He destroys all kinds of inauspiciousness. By constantly serving Śrīmad-Bhāgavata and the devotees (grantha-bhāgavata and bhakta-bhāgavata), inauspiciousness is almost destroyed and one attains steadiness in devotion to the Supreme Lord, Uttamaśloka.” The first line of the first verse describes aniṣṭhitā-bhajana-kriyā. After that niṣṭhitā-bhajana-kriyā is described. In the two ślokas, destruction of inauspiciousness refers to the destruction of anarthas in the two kinds of bhajana-kriyā. ‘Inauspiciousness is almost destroyed’ means that some portion of anarthas is still left. According to the sequence of these verses, therefore, niṣṭhitā-bhakti is now being described.

Pīyūṣa kaṇā explanation—

The blessed author has previously described faith, company with the saints, aniṣṭhitā bhajana kriyā and anartha nivṛtti. Now, in this fourth shower of nectar, he describes the stage of niṣṭhā. Previously it was said that there are two kinds of bhajana kriyā— aniṣṭhitā and niṣṭhitā. It is proper to describe these two phases gradually. However, six conditions like utsāhamayī were described in the stage of aniṣṭhita bhajana kriyā. niṣṭhitā bhajana kriyā was not described but anartha nivṛtti was described. Some may think that perhaps the author has broken the sequence of his narration? Hence it is said that in Śrīmad Bhāgavata (1.2.17-18) niṣṭhā is described after anartha nivṛtti—

śṛṇvatāṁ svakathāḥ kṛṣṇaḥ puṇya śravaṇa kīrtanaḥ
hṛdyantaḥ stho hyabhadrāṇi vidhunoti suhṛt satām
naṣṭa prāyeṣvabhadreṣu nityaṁ bhāgavata sevayā
bhagavatyuttamaśloke bhaktir bhavati naiṣṭhikī iti

“Hearing and chanting of the glories of Kṛṣṇa give all auspiciousness. Śrī Kṛṣṇa is affectionate to the sādhus and by entering into the heart of those who hear His glories, He destroys all kinds of inauspiciousness. By constantly serving Śrīmad-Bhāgavata and the devotees (grantha-bhāgavata and bhakta-bhāgavata), inauspiciousness is almost destroyed and one attains steadiness in devotion to the Supreme Lord, Uttamaśloka.”
In the beginning of these two verses it is said śṛṇvatāṁ svakathāḥ kṛṣṇaḥ puṇya śravaṇa kīrtanaḥ – ‘Śrī Kṛṣṇa hears the hearing and chanting of His glories.” This indicates aniṣṭhitā bhajana kriyā, for after this it is said: hṛdyantaḥstho hyabhadrāṇi vidhunoti “It enters the heart and destroys all inauspiciousness.” This describes anartha nivṛtti. This means that after bhajana kriyā the stage of anartha nivṛtti is attained. In the first half of the second verse naṣṭa prāyeṣvabhadreṣu nityaṁ bhāgavata sevayā, through constant service of the bhāgavata devotees and/or book all inauspiciousness or all anarthas are destroyed. From this can be understood that even after anartha-nivṛtti a strong portion of anartha remains. The description of the gradual cessation of anarthas in the five stages eka deśa vartinī, bahu deśa vartinī, prāyikī, pūrṇā and ātyantikī is therefore quite proper. This verse from Śrīmad Bhāgavata hints that anarthas caused by offenses may remain even up to the point of rati to some extent. The course of advancement that is described by Śrī Rūpa Gosvāmī in his verses ādau śraddhā tataḥ sādhu saṅgo’tha bhajana kriyā tato’nartha nivṛttiḥ syāt mentions bhajana-kriyā, which refers to aniṣṭhitā-bhajana-kriyā. Here also niṣṭhā has been described after anartha nivṛtti. Therefore it is proper that the stage of niṣṭhitā bhajana kriyā is described after anartha nivṛtti. Now there will be an elaboration on niṣṭhitā bhajana kriyā.

niṣṭhā naiścalyam utpannā yasyā iti niṣṭhitā. naiścalyaṁ bhakteḥ pratyahaṁ vidhitsitam apyanartha daśāyāṁ laya vikṣepāpratipatti kasāya rasāsvādānāṁ pañcānām antariyāṇāṁ durvāratvān na siddham āsīt. anartha nivṛttyanantaraṁ teṣāṁ tadīyānāṁ nivṛtta prāyatvāt naiścalyaṁ sampadyate iti layādyabhāva eva niṣṭhāliṅgam. tatra layaḥ kīrtana śravaṇa smaraṇeṣu uttareṣvādhikyena nidrodgamaḥ. vikṣepaḥ teṣu vyavahārika vārtā samparkaḥ. apratipattiḥ kadācillaya vikṣepayor abhāve kīrtanādyasāmarthyam. kaṣāyaḥ krodha lobha garvādi saṁskāraḥ. rasāsvādaḥ viṣaya sukhodaya kāle kīrtanādiṣu mano’nabhiniveśa iti. ‘bhaktir bhavati naiṣṭhikī. tadā rajas tamo bhāvāḥ kāma-lobhādayaś ca ye. ceta etair anāviddhaṁ sthitaṁ sattve prasīdati’ ityatra cakārasya samuccayārthatvād rajas tamo bhāvā eva labhyante. kiṁ ca etair anāviddham ityukte bhāva paryantaṁ teṣāṁ sthitir apyasti bhaktyavādhakatayaiva.

TRANSLATION:

niṣṭhā means that which gives rise to steadiness. Due to the presence of grave obstacles such as laya, vikṣepa, apratipatti, kaṣāya, and rasāsvāda, which are very difficult to overcome, one cannot attain steadiness in devotion even after daily efforts. After anartha-nivṛtti, these obstacles are almost destroyed and steadiness appears in bhakti. Thus the lack of these obstacles is the symptom of niṣṭhā. laya means the increasing tendency to sleep during chanting, hearing, and remembering. vikṣepa means the touch of material talks while chanting, hearing, and remembering. apratipatti means the inability to do devotional parts even in the absence of laya and vikṣepa. kaṣāya means the appearance of old habits like anger, greed and pride during chanting, hearing, and remembering. rasāsvāda means the non-absorption of one’s mind in chanting, hearing and so, due to attainment of sensual pleasure. At the appearance of steadiness in devotion, the heart is not influenced by rajoguṇa and tamoguṇa, lust and greed, etc. The heart becomes happy and is established in viśuddha-sattva (pure goodness). In this verse ca refers to the existence of rajoguṇa and tamoguṇa. Though they exist up to the bhāva stage, they do not create obstacles on the path of devotion, but exist in an ineffective state.

Pīyūṣa kanā explanation –

Here the definition is given of the stage of niṣṭhā. This type of steadiness is also called niṣṭhitā bhajana kriyā. Even though the sādhaka tries to bring steadiness to his bhajana, in the stage of anartha he does not succeed, because the five obstacles laya, vikṣepa, apratipatti, kaṣāya and rasāsvāda are in the heart. This is why steadiness cannot appear in the heart. These are the five types of obstacles that obstruct devotion:
(1) laya is the tendency to fall asleep while chanting, hearing, and remembering. One is more likely to fall asleep while hearing than while chanting and again more while remembering than while hearing. It arises from tamoguṇa and deprives a sādhaka of relishing the devotional mellows. Lack of taste for the name, qualities, pastimes, and so on of the Lord is the main cause of this anartha.
(2) vikṣepa is the touch of material talks while chanting, hearing and remembering. While chanting the rounds, gossiping with people deviates the naturally flickering mind, which thus gets absorbed in material talks. The sādhaka aims only at finishing his rounds, not at at relishing the nectar of the holy name. Gossiping at the beginning and end of the Bhāgavata-class is one symptom of this obstacle. Due to the existence of this anartha, the mind of a sādhaka deviates also during the remembrance of the Lord’s form, qualities, pastimes, and so forth. This is an effect of rajoguṇa.
(3) apratipatti means that even in the absence of laya and vikṣepa sometimes a sādhaka is unable to hear, chant and do other devotional practices. Lack of enthusiasm creates laziness in him. Enthusiasm is the life of śraddhā. apratipatti arises from tamoguṇa.
(4) kaṣāya means the appearance of old habits such as anger, greed and pride while hearing, chanting and remembering. Due to the existence of this anartha, anger without significant cause, greed (for money or eating sweet dishes) and pride (in one’s bodily status of I and mine) arise in the heart.
(5) rasāsvāda means non-absorption of one’s mind in chanting and other devotional practices while getting pleasure in sense enjoyment. One is unable to absorb one’s mind in devotion while it is engrossed in sense enjoyment. kaṣāya and rasāsvāda are the effects of rajoguṇa.
The author writes that even after anartha nivṛtti there is tamoguṇa and rajoguṇa in the sādhaka, but while in the stage of anartha the five kinds of obstacles which were discussed are obstructing bhajana, in the stage of niṣṭhā they leave bhajana unobstructed. In the beginning of this shower of nectar two verses from Śrīmad Bhāgavata were quoted, wherein we can see — bhaktir bhavati naiṣṭhikī. tadā rajas tamo bhāvo kāmalobhādayaś ca ye ceta etair anāviddhaṁ sthitaṁ sattve prasīdati “When naiṣṭhikī bhakti arises the mind is no longer pierced by lust and greed and becomes satisfied within the pure mode of goodness.” The meaning of the word ca is that along with lust and greed there are the modes of passion and darkness, but at this stage they no longer obstruct bhajana but leave it unobstructed. They cannot form any obstacle anymore during hearing and chanting due to the awakening of niṣṭhā.
The author has given the following commentary of the word anāviddha in his Sārārtha Darśiṇī-ṭīkā of Śrīmad-Bhāgavata (1.2.19): tena pūrvadaśāyāṁ kāmalobhādyai tīkṣna śarāyitair anāviddhaṁ cetaḥ kathaṁ prasīdatu kathaṁ vā kīrtanādeḥ samyag āsvādaṁ labhatāṁ nahi vyathā jarjaritasyānnādikaṁ samyak rocate iti bhāvaḥ “Before the appearance of niṣṭhā, how can the heart of a sādhaka pierced with the sharp arrows of lust and greed be satisfied and attain divine love? How can he also fully relish the taste of chanting and hearing? It is impossible for a person pierced with arrows and suffering from severe pain to fully relish a nice meal.”

Iti mahā mahopādhyāya Śrīmad Viśvanātha Cakravartī viracitāyāṁ Mādhurya Kādambini rujaṁ niṣyanda bandhūrā nāma caturthy amṛta-vriṣṭiḥ.

sā ca niṣṭhā sākṣād bhaktivartinī tad anukūla vastu vartinīti dvividhā. tatra sākṣād bhaktir ananta prakārāpi sthūlatayā trividhā kāyikī vācikī mānasī ceti. tatra prathamaṁ kāyikyās tato vācikyās tata eva mānasyā bhakter niṣṭhā sambhaved iti kecit. bhakteṣu tāratamyena sthitānām api saha ojo balānāṁ madhye kvacana bhakte vilakṣaṇa tādṛśa saṁskāravaśāt kasyacid eva bhagavad unmukhatvādhikyaṁ syād iti nāyaṁ krama ityanye. tad anukūla vastūni amānitva mānadatva maitrī dayādīni. teṣāṁ niṣṭhā ca kutracana śama prakṛtau bhakte bhakter aniṣṭhitatve dṛśyate kutracana tasminn uddhate bhakte niṣṭhitatve’pi na dṛśyate yadyapi tad api bhakti niṣṭhaiva sva sattvāsattvābhyāṁ tan niṣṭhā sattvāsattve sudhiyam avagamayati na tu bāla pratītir eva vāstavīkartuṁ śakyeti. yad uktam – bhaktir bhavati naiṣṭhikī. tadā rajastamobhāvāḥ kāma lobhādayaś ca ye. ceta etair anāviddhaṁ sthitaṁ sattve prasīdatīti. śravaṇa kīrtanādiṣu yatnasya śaithilya prābalya eva dustyajye saṁbhavantī niṣṭhitāniṣṭhite bhakti pradarśayetām iti saṁkṣepato vivekaḥ.
iti mahā mahopādhyāya śrīmad viśvanātha cakravarti viracitāyāṁ mādhurya kādambinyāṁ niṣyanda bandhurā nāma caturthyamṛta vṛṣṭiḥ

TRANSLATION:

niṣṭhitā-bhakti is of two types: sākṣāt-bhakti-vārtinī, directly related to devotion, and tad-anukūla-vastu-vārtinī, related to the elements favourable to bhakti. Though sākṣāt-bhakti has unlimited forms, basically it has three divisions: kāyikī (bodily), vācikī (vocal), and mānasī (mental). In the view of some, the sequence for appearance of steadiness is bodily, vocal, and mental. Some say there is no such sequence for the appearance of steadiness. Due to difference in tolerance, strength and vitality in the devotees according to their different saṁskāras, they are more or less favourable to the Lord. Thus others say that there is no gradation in them. Humility, respectfulness, friendliness and compassion are elements favourable to bhakti. These favourable elements are often seen even in self-controlled devotees who have not even yet attained niṣṭhā in devotion. On the other hand, such qualities may not be observed in arrogant devotees who have attained niṣṭhā in devotion. The presence of niṣṭhā based on these qualities and the absence of niṣṭhā due to the lack of these qualities appears true not only to ignorant persons, but intelligent persons as well. The Bhāgavata says, “On the appearance of steadiness in devotion, the heart remains unaffected by rajoguṇa, tamoguṇa, and lust and greed, etc. Then the heart experiences divine bliss and is established on the viśuddha-sattva platform.” Slackness or intensity in chanting and hearing are the best criteria for determining aniṣṭhitā and niṣṭhitā-bhakti. Thus concludes the brief description of steadiness in devotion.

Pīyūṣa kaṇā explanation –

The author is explaining that the absence of the five obstacles of laya, vikṣepa, and so on is the symptom of the appearance of niṣṭhā. Śrī Rudra while glorifying the Lord says in Śrīmad Bhāgavata (4.24.59)—

na yasya cittaṁ bahir artha vibhramaṁ tamo guhāyañ ca viśuddham āviśat
yad bhakti yogānugṛhītam añjasā munir vicaṣṭe nanu tatra te gatim

“O Prabhu! When a person receives the association of Your devotees and is absorbed in devotion, then his heart is purified by the mercy attained through devotion. It no more diverts to material objects and does not enter the dark cave of tamoguṇa. Then such a devotee can understand Your truth.” In this verse tamoguṇa refers to laya and vikṣepa. In other words, a sādhaka is no more distracted by laya and vikṣepa. niṣṭhā has two divisions: sākṣāt-bhakti-viṣayinī and tad-anukūla-vastu-viṣayinī.
1) sākṣād bhakti viṣayinī is of three types: bodily, vocal, and mental. Bodily refers to hearing Śrī Bhagavata-kathā, picking tulasī and flowers, making garlands, worshipping the Deity, paying obeisances, circumambulation, cleaning the temple, and so on. Vocal refers to chanting the holy name, qualities, and pastime of the Lord, reciting stotras, offering prayers, and glorifying the Lord. Mental refers to remembering the name, form, qualities, and pastimes of the Lord. Steadiness in all these devotional parts is known as sākṣāt-bhakti-viṣayinī. Śrīmad Jīva Gosvāmīpāda says: niṣṭhā tatrāvikṣepena sātatyam, “Constant devotion without any distraction is known as niṣṭhā.” (Commentary of Bhakti-rasāmṛta-sindhu.)
In the view of some persons, the sequence in appearance of niṣṭhā is bodily, vocal, and mental. But this sequence is not applicable to all devotees. They say that tolerance, vitality, and strength vary according to the saṁskāras of an individual devotee. With a high degree of mental strength in some devotees, first niṣṭhā in mental devotion appears in them, which is not strange at all. Therefore it is not right to say that there is any fixed sequence.
2) The second type of niṣṭhā, tad-anukūla-vastu-viṣayinī, refers to the qualities favourable to bhakti such as not desiring respect, respectfulness, friendliness, mercifulness, forgiveness, gratefulness, patience, and so on. The first two qualities increase humility in a devotee, thus nourishing his devotion. Being merciful and friendly to all living beings makes bhakti steady and free from obstacles. It is nothing but deception to ask forgiveness from the Lord when one cannot forgive others. Gratitude is especially favourable to bhakti. Bhakti-devī does not appear in the heart of ungrateful persons—even the Lord is full of the quality of gratefulness! He gives His own self to His devotee who offers water and Tulasī to Him. He even blessed the wicked witch Pūtanā by giving her a position similar to a mother for merely imitating the behaviour of an affectionate mother. The greatness of a mahat is that he has the quality of gratefulness. An insignificant person is ungrateful, showing his pettiness. The more elevated one is, the more the heart is full of gratefulness. Bhakti-devī does not establish her seat in the heart of a narrow-minded and ungrateful person.
These attributes are also seen in self controlled devotees who are not yet stable in devotion. In other words, these attributes are already found in self controlled devotees who are in the phase of aniṣṭhitā bhakti. Again, even if niṣṭhā has already arisen, if the devotee is very arrogant these attributes are not found in him. Therefore it is not sure that auspicious qualities arise in all persons who develop niṣṭhā. Still, when all these attributes arise there is niṣṭhā in bhakti and when these attributes do not appear it means an absence of niṣṭhā. This does not only appear so to those who are ignorant of the scriptures, it is also the belief of the wise and learned. Śrīmad Bhāgavata says: bhaktir bhavati naiṣṭhikī; tadā rajas tamo bhāvāḥ kāma lobhādayaś ca ye; ceta etair anāviddhaṁ sthitaṁ sattve prasīdati. “When naiṣṭhika bhakti awakens in the heart one becomes unaffected by the modes of passion and ignorance as well as lust and greed and one becomes situated in pure goodness and is thus satisfied. Hence, though the exposition of attributes that are mentioned to be favourable to bhakti niṣṭhā can not be surely defined as symptoms of niṣṭhāmayī bhakti, the power or weakness in the bhajana of hearing and chanting are the cause of certifying niṣṭhitā and aniṣṭhitā bhakti. In other words we must understand that when we see intense effort in hearing and chanting this indicates niṣṭhitā-bhakti and when we see slackness in devotion this indicates aniṣṭhitā-bhakti.

Thus ends the fourth shower of Mādhurya Kādambinī by Śrīla Viśvanātha Cakravartī entitled Flowing of pleasure.