The Inner Earthquake: When Devotion Confronts Darkness
After entering bhajana-kriyā and sincerely practicing the limbs of bhakti under the guidance of guru and sādhu-saṅga, the sādhaka inevitably confronts a critical and tumultuous stage: anartha-nivṛtti, or the removal of the unwanted.
This phase is not peripheral—it is central to the development of pure devotion. The heart is the sacred temple of prema, but before love can take residence, the inner chamber must be cleansed of its long-accumulated debris.
Śrīla Viśvanātha Cakravartīpāda gives a masterful exposition of this stage in Mādhurya Kādambinī, and Śrīla Ananta Dās Bābājī Mahārāja, in his unparalleled commentary, calls this stage “the battlefield of the soul.” It is here that the sādhaka either retreats or transforms.
What are Anarthas?
Anartha means “that which has no value.” These are impediments to prema—unwanted habits, thoughts, desires, and misconceptions that obstruct the natural flow of bhakti. They are like weeds choking the creeper of devotion (bhakti-latā).
Cakravartīpāda categorizes anarthas into four types:
- Duṣkṛtottha-anartha — Arising from sinful actions.
- Sukṛtottha-anartha — Arising from pious deeds and their residual material desires.
- Aparādhottha-anartha — Arising from offenses, especially to the Holy Name and Vaiṣṇavas.
- Bhakty-utthānartha — Arising from premature success or pride due to devotional advancement.
Each is subtle, deeply rooted, and requires divine help to be eradicated.
1. Duṣkṛtottha-anartha: Sins and Their Shadows
These anarthas arise from previous sinful actions (duṣkṛti) performed with or without knowledge. Their residue appears in the form of:
- Lust
- Anger
- Greed
- Envy
- Pride
- Fear
They disturb the mind, agitate the senses, and make spiritual practices difficult. Even when not outwardly sinful, the subconscious tendencies surface as mental images or reactions.
As the sādhaka continues her bhajana, the mercy of the Holy Name gradually burns these roots. But they don’t die silently. They scream on their way out.
2. Sukṛtottha-anartha: The Golden Chains
These arise from pious karma—good deeds from previous lives that now manifest as:
- Desire for heaven or enjoyment
- Fame, fortune, or followers
- Pride in morality
- Attachment to family or duty under the guise of dharma
Though more “respectable,” they are even more dangerous than sinful anarthas because they disguise themselves as virtues.
Śrīla Bābājī Mahārāja warns that the aspiring manjari-bhāva-sādhaka must especially reject these subtle desires. The goal is not svarga or mukti—but rasa-sevā in the kunjas of Vraja.
3. Aparādhottha-anartha: Offenses — The Great Obstacle
These are born from:
- Nāma-aparādha (offenses to the Holy Name)
- Vaiṣṇava-aparādha (offenses to devotees)
- Śāstra-nindā (criticizing scriptures)
- Guru-nindā (disrespecting the guru)
Of all anarthas, offenses are the most dangerous. A single serious offense can block the effects of thousands of nāmas. Especially grievous is Vaiṣṇava-nindā, which shrivels the tender creeper of bhakti.
Śrīla Cakravartīpāda devotes special emphasis to this, and Bābājī Mahārāja echoes it: “In the fire of Vaiṣṇava-aparādha, even the desire for Kṛṣṇa evaporates.”
True anartha-nivṛtti means humbling oneself, begging forgiveness, and cultivating guileless heartedness (nirmalatā).
4. Bhakty-utthānartha: The Devotee’s Hidden Enemy
These arise paradoxically due to success in bhakti—such as:
- Pride from experiences of bhāva or ecstasy.
- Superior attitude toward others.
- Attachment to one’s own devotional efforts.
This is perhaps the most subtle anartha, as it emerges when bhakti starts “blossoming.” The sādhaka may feel she is advanced, that her realizations are unique, or begin subtly demanding honor from others.
Bābājī Mahārāja stresses that such pride is an indicator of inner disconnection from the mood of dāsyam, or service.
Why This Stage is So Difficult
Anartha-nivṛtti is often the longest and most turbulent stage of the journey. The sādhaka experiences:
- Waves of doubt
- Spiritual dryness
- Loss of enthusiasm
- Resurgence of old habits
- Conflict with other devotees
It feels as though the mind is in rebellion. The heart is churning, and darkness surfaces. Yet this is not failure—it is grace.
Just as poison must be drawn out before healing, so these impurities must be exposed. The Holy Name does not create these disturbances—it simply reveals what was buried.
How to Navigate this Stage
- Take full shelter of Nāma
Even offensive chanting, when continued sincerely, becomes pure in time. - Daily hear from high-class sādhus
Hari-kathā washes away doubts and steadies the mind. - Avoid gossip, criticism, and debates
The tongue must become the servant of the Holy Name, not its enemy. - Serve Vaiṣṇavas with humility
Cleaning the hearts of others softens one’s own. - Beg for mercy
True anartha-nivṛtti comes not by effort but by Kṛṣṇa’s compassion.
The Gradual Cleansing
Cakravartīpāda describes how anarthas do not vanish at once. They dissolve gradually, in proportion to the sādhaka’s sincerity and depth of surrender. He outlines the process:
- Uddhārataḥ: reduced
- Tīvrataḥ: intensely present
- Mandaḥ: weakened
- Sāntataḥ: almost gone
- Su-durūḍhatāḥ: deeply rooted but rare
Even at higher stages like bhāva, some faint trace of anartha may remain. Hence, humility and vigilance are lifelong companions.
Signs of Advancement in Anartha-nivṛtti
- A growing hatred for material desires.
- Spontaneous attraction to Harināma.
- Sensitivity to even subtle offenses.
- A longing for Vaiṣṇava-sevā.
- Natural emergence of tṛṇād api sunīcena mood.
When these signs begin to appear, the sādhaka is entering niṣṭhā, the next stage—where the mind becomes unwavering, and bhakti becomes one’s very breath.
Conclusion: The Crucible of Purification
Anartha-nivṛtti is not a curse—it is the “tender cruelty” of grace. It is where Kṛṣṇa comes close not in a smile, but in a mirror. The sādhaka must look deep, weep, and let go.
Only those who weep in the fire of anartha-nivṛtti will one day dance in the garden of prema.
Amrita-Tarangini 