Madhurya Kadambini
                        (Cloud Bank of Nectar)


                by Srila Visvanatha Cakravarti Thakura



                               Contents


   The First Shower of Nectar....................................2
   The Second Shower of Nectar...................................7
   The Third Shower of Nectar...................................11
   The Fourth Shower of Nectar..................................19
   The Fifth Shower of Nectar...................................21
   The Sixth Shower of Nectar...................................23
   The Seventh Shower of Nectar.................................25
   The Eighth Shower of Nectar..................................27









                          Madhurya Kadambini
                        (Cloud Bank of Nectar)

                by Srila Visvanatha Cakravarti Thakura




                      The First Shower of Nectar


The mercy of Sri Krsna Caitanya Mahaprabhu, exquisite sweetness
personified, is an uncontrolled bank of clouds, which brings life to
the grains of devotional service newly planted in the field of the
heart, and, by its auspicious approach, extinguishes the intense
summer heat of lust, bestowing rapture to the universal river of
living beings.

From far off, may those clouds of the Lord's mercy give satisfaction
and pleasure to this worthless soul, a dried up tree in the desert.

Though previously others have taken up the path of bhakti (devotional
service), I pay my continual obeisances to Srila Rupa Goswami, the
dearmost of the Lord, by whose mercy humanity has attained the
intelligence to see bhakti manifesting the complete rasas.

The Taittiriya Upanisad (sruti) after discussing the different
coverings (anna-maya etc.), says: brahma puccham pratistha (Brahman,
acting as the shelter or support for everything, is Supreme). This
statement would seem to establish that Brahman, acting as the shelter
of everything is superior to the anandamaya purusa. But then the same
scripture says: raso vai sah rasam hy evayam labdhvanandi bhavati (The
Lord is rasa itself. Attaining that rasa, jiva becomes blissful).
This statement shows that the Lord in his form as rasa incarnate is
Supreme.

In this 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: mallanam asinir nrnam naravarah strinam smaro
murtiman (For the wrestlers, Krsna appeared as a thunderbolt, for the
ordinary men he appeared as the best of men, and for the women as most
attractive cupid).

In the Bhagavad-gita the Lord Himself asserts His identity: brahmano
hi pratisthaham (I am the basis of Brahman). Therefore Absolute Truth,
that blissful, transcendental Supreme Person, is none other than Sri
Krsna, the son of the King of Vraja, with an unlimited body, equipped
with transcendental, suddha-sattva name, forms, qualities, and
pastimes. This blissful Lord descends to human perception of the ear,
eye, mind and intellect, not by any material cause, but simply by his
own independent will - just as, by His own will, He appeared in the
material world as Krsna in the Yadu dynasty and Rama in the Raghu
dynasty.

Similarly, just as the Lord is not dependent on any material cause for
his appearance, so his non-different energy, devotional service
(bhakti) in keeping with its self-manifesting nature, is not dependent
on any material cause.

Thus, in the First Canto of Srimad-Bhagavatam it is said: sa vai pumso
paro dharmo yato bhaktir adhoksaje ahaituky apratihata yayatma
suprasidati. The supreme dharma for mankind is that which produces
causeless and uninterrupted devotion to the Visnu, and which
completely satisfies the soul. The word ahaituki (causeless) in this
statement indicates that devotional service appears without material
cause (hetu).

Again, in such statements as yadrcchaya mat kathadau, mad bhaktim
yadrcchaya, and yadrcchayaivopacita, the word yadrcchaya must mean "by
His own independent sweet will". The meaning of yadrrcha in the
dictionary is "complete independence". Sometimes people take the word
to mean "by luck or chance" but that meaning is not suitable here, for
then one must inquire as to the origin of the material good fortune:
is the cause material pious activities (subha karma) or not? If one
assumes that good fortune is generated from pious activities, then
bhakti is ultimately generated from material karma. Bhakti becomes
dependent on material karma. This is a contradiction to its
independent, self manifesting nature. And again if one considers that
this good fortune is not due to pious activities, it becomes both
indescribeable by words and unknowable by the intellect. Consequently
it is insubstantial, and cannot be accepted as a cause.

If one proposes that the cause of bhakti is the Lord's mercy, one must
then find a reason for the mercy. Thus this statement, giving rise to
further need for explanation, is inconclusive in itself.

If one therefore says that the cause is the Lord's absolute,
unqualified or causeless mercy, then the Lord seems to show favoritism
in bestowing it, since the unqualified mercy should, but does not,
fall upon everyone equally. The Lord is indeed partial to His devotee,
but the partiality that the Lord shows in protecting His devotees from
the persecution of evil elements does not bring fault to the Lord's
character, but rather becomes an ornament which enhances His
character. This overuling nature of the Lord's affectionate obligation
to His devotees, which, like a powerful king, subjugates all
contradictory factors, will be discussed in the eighth chapter.

In proposing the unqualified mercy of the devotee as the cause of
devotion, one may also see fault in the devotee's partiality in
distributing mercy. If one considers the nature of the madhyama
bhakta, one finds that he does exhibit partiality in his distribution
of mercy: he exhibits prema towards the Lord, friendship to the
devotees, mercy to the innocent and disregard for those hostile to
bhakti. In this case the Lord is subservient to His devotee, and
therefore bestows His mercy following after the devotee's mercy. But
there is no irregularity in these conditions, because the cause of
that mercy manifesting itself in the devotee is bhakti within his
heart. Without having bhakti there is no possibility of the devotee
manifesting mercy to others. Thus, in this case, the self-manifesting,
independent nature of bhakti is again resolved.

Therefore, in the statement yah kenapy atibhaghena jata sraddho 'sy
sevane (The person who has attained faith in the service of the Lord
by extreme good fortune), the words atibhagyena (extreme good fortune)
should be understood to mean the attainment of the mercy of the
devotee, which surpasses (atikrama) the results of material pious
activities (subha karma).

Here, one should not consider that, since the devotee is dependent on
the will of Lord, the devotee cannot initiate the bestowal of mercy.
For the Lord accepts subservience to His devotee, and gives
preeminence to the devotee's position by giving him the power to
bestow the Lord's mercy (svakrpa sakti). Though the Lord as Paramatma
simply oversees those matters relating to the jiva's external senses,
which are the reward from his past activities, the Lord shows special
mercy to His devotees by giving them His own independent power to
bestow mercy to others. As Krsna says in the Bhagavad-gita, only by
His bestowal of mercy can one attain His eternal spiritual realm. This
mercy is manifested in the Lord's bestowal of His own krpa sakti to
His devotee (who then gives to the falled souls), as previously
explained.

Though by many scriptural statements (sveccavatara caritaih, sveccha
mayasya) one can understand that the Lord appears by His own will, by
material vision one may say that relieving the burden of evil on the
earth planet is the cause of the Lord's advent. In the same way,
sometimes it is said that prescribed activities (karma) performed
without personal motives (niskama) act as the door to bhakti. There is
no harm in such statements, if we understand their relative nature.
But yet charity, austerities and what not are clearly denied as causes
of bhakti in the Eleventh Canto of Srimad-Bhagavatam: yan na yogena
sankhyena dana vrata tapo 'dhvaraih / vyakhya svadhyaya sannyasaih
prapnuyad yatnavan api. Even it one endeavours, by yoga, analytical
study, by charity, by austerity, by yajna, by chanting Vedas, by
study, by renunciation one cannot attain the Lord.

But it is also stated that charity, austerity, etc. are the cause of
bhakti: dana vrata top homa japa svadhya sanyamaih sreyobhir vividhais
canyaih krsne bhaktir hi sadhyate. Devotion to Krsna is accomplished
by such things as charity, austerities, homa, japa, study, sense
control, and other pious activities.

However, this statement refers to bhakti in the mode of material
goodness, which belongs to the system of jnana, rather than the
transcendental, fully spiritual bhakti in the category of prema. Of
course some people say that charity refers to giving to Visnu and the
Vaisnavas, that vrata or austerity refers to such vratas as ekadasi,
that tapas refers to renunciation of personal enjoyment for attainment
of the Lord. Thus they are all angas or limbs of sadhana bhakti. To
say that bhakti is attained by these angas, is not incorrect, for this
simply means that bhakti is caused by bhakti. Thus the causeless
nature of bhakti is again resolved. In this way all points are settled.

Moreover, by such verses as sreyah svitim bhaktim udasya te vibho, ko
'vartha apto 'bhajatam sva-dharmatah, purvaiva bhuman bahavo 'pi
yoginah it is seen that the accomplishment of results on the paths of
jnana, karma and yoga etc. are completely dependent on bhakti, whereas
the accomplishment of result in the practice of bhakti, which is
prema, is never dependent on karma, jnana or yoga. Rather it is
understood that the purity of bhakti is destroyed by the touch of
these elements: na jnanam na ca vairagyam prayah sreyo bhaved iha -
jnana and vairagya are not beneficial in the practice of bhakti.
Dharman samtyajya yah sarvan mam bhajet sa ca sattamah - "He who gives
up all paths and simply worships Me is the best amonst men".

The dependency of karma, jnana and yoga on bhakti must be accepted as
fact. Moreover, bhakti is instrumental in giving the results to the
practice of karma, jnana and yoga, and it is not at all dependent on
these practices for its results.

It is said: yat marabhir yat tapasa jana vairagyatas ca yat <...>
sarvan mad bhakti-yogena mad bhakto labhaye 'njasa. What is to be
accomplished by karma tapas, jnana and vairagya is easily attained by
my devotee through devotional service.

Bhagavad-bhakti hinasya jatih sastram japas tapah apranasyeva dehasya
mandanam loka ranjanam. Without devotion to the Lord, good birth,
knowledge of scripture, japa, tapas are like decorating a dead person,
which gives delight to relatives and friends but is no use to the dead
person.

Thus without bhakti all these endeavours are fruitless. Jnana, yoga
and other processes are therefore dependent upon bhakti, as a body is
dependent on the life air.

Moreover the dependence of karma and yoga on conditions of purity in
place, time, candidate, materials and performance is famous in the
smrti scriptures. This is not true of bhakti: na desa niyamas tatra na
kala niyamas tatah nocchistadau nisedho'sti harer namani lubdhaka. In
chanting the name of the Lord there is no restrictions concerning
place, time, purity etc. Nor is bhakti dependent even upon faith:
sakrda api parigitam sraddaya helaya va brguvara nara matram tarayet
krsna-nama. The name of Krsna chanted even once, either with faith or
without faith, can deliver any man. Even, bhakti is not dependent on
purity of practice, for whether the name is chanted purely or impurely
it will deliver the fallen soul. The same cannot be said of karma
yoga, where impurity is a great obstacle to progress. Mantro hinah
svarato varnato va mithah prayukto na tam artham aha yathendra satruh
svarato'paradhat sa vag vajro yajamanam hinasti. If a mantra is either
intoned or pronounced incorrectly, not only will the mantra have not
effect, but it be harmful.

The necessity of internal purity for practice of jnana-yoga is well
known. Also it may be seen that jnana-yoga is dependent on karma-yoga,
for one enters <MI>jnana yoga<M> by accomplishing purity of heart, and
purity of heart arises from performance of karma without personal
desire. Because of this dependency, it is seen that, if one who
pratices jnana-yoga by accident commits even a small unworthy act, he
is condemned as a vantasi, an eater of vomit. Though Kamsa,
Hiranyakasipu and Ravana, were practicing jnana, they are thus not at
all worthy of praise.

On the other hand, on the path of bhakti, though one may be afflicted
by lust, one has the qualification to begin the practice, and just by
the practice of bhakti, lust and other impurities are destroyed. And
even though impurities such as kama may sometimes appear in the
devotee, the scriptures never condemn that devotee - api cet
su-duracaro bhajate mam ananya bhak, vadhyamano'pi mad bhakti...

Ajamila's position as a devotee was discerned by the servants of
Visnu. Because people such as Ajamila utter the name of the Lord
inadvertently (in the case of Ajamila, out of affection for his son),
they are universally praised as devotees, even though their chanting
must be considered nama-abhasa (not pure).

Though internal purity, and purity of place, materials etc are
necessary for the accomplishment of the karmis, jnanis and yogis,
their deficiency obstructs progress on those paths. Bhakti however is
the very giver of life to these paths. Thus all these paths are
dependent. But independent bhakti is never dependent for its success
or failure on material conditions or their lack.

Only an ignorant person will say that bhakti is but an means of
attaining jnana, for it is seen factually that bhakti takes a position
higher than even the goal of jnana, which is moksa. Muktim dadati
karhicit sma na bhaktiyogam. The Lord easily gives liberation but not
bhakti. Muktanam api siddhanam narayana parayanah sudurlabhah
prasantatma kotisvapi mahamune. Among even many thousands of liberated
jnanis and perfected yogis, the devotee of Narayana is rare.

If jnana sometimes appears to take a superior position to bhakti it is
only because bhakti is mercifully playing the role of its assistant.
The Lord, as Upendra, becoming subservient to Indra to give him
support, revealed, not His inferior position, but rather His great
mercy. In this manner bhakti, being merciful, becomes a limb of jnana,
through the mode of sattva-guna, just to give support to jnana. This
is the understanding of the intelligent person.

Bhaktya sanjataya bhaktya - the fruit of bhakti is bhakti in the form
of prema.

This is the topmost attainment for mankind (surpassing artha, dharma,
kama and moksa by far).

The preeminent, all-pervading, totally independent, self-manifesting
and life-giving nature of the great energy, bhakti - being of the very
nature of the Supreme Lord from whom bhakti emanates - has been
described. If one still prefers a process other than bhakti, that
person should be considered bereft of judgement. What else can be
said? If one is a human being, but does not take to the process of
bhakti then he should be considered a human being at all: ko vai na
seveta vina naretaram. Who except an animal, would not serve the Lord?




                          Madhurya Kadambini
                        (Cloud Bank of Nectar)

                by Srila Visvanatha Cakravarti Thakura




                     The Second Shower of Nectar


In this work, one will not find a full dissertation on dualism and
monism, but for those who expect it, they may find it in another work
called Aisvarya Kadambini.

The wish-yielding creeper of pure bhakti, growing in the field of the
heart, is the refuge of the devotees who firmly vow (drdha vrata)
never to seek any fruits except bhakti, and who, like bees (madhu
vrata), are obsessed with the desire to taste nectar. The very life of
this creeper is a favorable attitude to devotion and the Lord. Like a
touchstone, its very presence makes the heart lose its iron-like
material qualities and acquire spiritual qualities of pure gold
(bhakti). Having sprouted, growing upwards, that creeper then unfurls
two leaves, which are the splendour of sadhana bhakti. The first leaf
is called klesa-ghni [dissolution of suffering] and the second is
called subha-da [attainment of auspicious qualities]. The smooth upper
surface of the two leaves, in a preemenent position by the
characteristic being generated from spontaneous thirst for everything
pertaining to the Lord, and by genuine affection for the Lord in a
particular relationship (yesam aham priya atma sutas ca - I am their
own dear son) is the jurisdiction of the King called raga.

The rough lower surface of the leaves, being in a somewhat lower
position because its activities are generated out of scriptural rules,
and because spontaneous, deep affection for the Lord is lacking due to
absence of a pure relationship with the Lord, is the domain of the
King called vaidha. However, both raga and vaidha bhakti equally share
the qualities of klesa-ghni (disappearance of suffering and sin) and
subha-da (appearance of auspicious qualities).


                                Klesa

(The literal meaning is suffering or affliction, but here the meaning
may be taken as the causes of suffering. These klesas are the cause of
sinful and pious activities which result in material misfortune
[unhappiness] or good fortune [material happiness]).

Klesa is of five types:

1. avidya: ignorance, to mistake that which is impermament to be
permanent; to mistake that which is full of misery to be blissful; and
to mistake what is not the self to be the self.

2. asmita: false ego, bodily identification of me and mine.

3. raga: attachment and desire for material happiness and those means
which will give it.

4. dvesa: hatred, repulsion to unhappiness or the causes of
unhappiness.

5. abhinivesa: attachment to or absorption in certain objects, accrued
through past births, and to the means to attain those objects, and to
ones body; as well, fear of death.

The stages in the development of sin - prarabdha (fructified),
aprarabdha (unfructified), rudha (pre-seed) and bija (seed) - are
composed of these five klesas.

Subha or auspicousness consists of such qualities as distinterest in
material affairs, interest in the Supreme Lord, friendliness to the
Lord, mercy, forgiveness, truth, simplicity, equanimity, fortitude,
gravity, respect, humility, and being pleasing to all. This is proven
by such verses as sarvair gunais tatra samasate surah... [all the
qualities of the devatas are present in the devotee], bhaktih
paresanubhavo viraktir anyatra caisa trika eka kalah... [devotion,
taste for the Lord, and detachment from all else appear
simultaneously].

By this one one should understand that the two tendencies (destruction
of suffering and appearance of all good qualities) operate
simultaneously. However, just as there is a gradual unfurling of two
leaves in a growing plant, there is also a gradation in the
disappearance of the undesirable qualities (asubha) and the appearance
of the auspicious qualities (subha). Thus there is a development of
bhakti in sequential stages. Though this is very subtle and difficult
to perceive, the intelligent men have ascertained this through
scrutiny of the various effects.

First, the prospective devotee develops sraddha or faith. Sraddha
means to have firm trust in the import of the scriptures dealing with
bhakti. It also means to have a genuine desire to undertake the
activities described in those scriptures (that desire which acts as
the cause for their execution). Both of these types of faith may arise
naturally or by force.

Then, taking shelter of the lotus feet of guru he enquires from him
the proper conduct, and by following his instructions, that person
begins to live with and carry out friendly relations with devotees of
similar status and to take the association of realized devotees.

Next he begins to practice different types of service. This is called
bhajana-kriya or execution of devotional activities. This also is of
two varieties: unsteady (anisthita) and steady (nisthita). Unsteady
performance of devotional activities is of six types (in sequential
order): false confidence (utsaha-mayi), sporadic endeavour
(ghana-tarala), indecision (vyudha-vikalpa), combat with maya
(visaya-sagara), inability to uphold vows (niyamaksama), and enjoying
the waves (taranga-rangini). In this way they characterize unsteady
devotional service.

1. utsahamayi: just as a child, having just begun study of the
scriptures, thinks he has immediately become a great scholar worthy of
everyones praise, a person just beginning devotional service may
develop the audacity to think that he has mastered everything. He is
called utsaha-mayi, or filled (puffed-up) with enthusiasm.

2. ghana-tarala: a child sometimes is diligently engaged in his
studies and yet at other times, because of inability to understand the
scriptures and because of lack of real taste, becomes totally
negligent. In the same way, a new devotee sometimes practices the
different activities of devotional service and sometimes neglects
them. Being somtimes assiduous and at other times negligent, his
sporadic endeavour is called ghana-tarala (condensed-dilute,
thick-thin).

3. vyudha-vikalpa: "Shall I just spend my life happily in family life,
making my wife and children Krsna conscious, and worshipping the Lord;
or should I give them all up and go and sit in Vrndavana, place of
meditation, and become a real success by engaging full time in hearing
and chanting with no distractions? Shall I wait until the last stage,
after enjoying all sorts of pleasures, when I have understood that the
whole material world is simply a forest fire of affliction, or should
I renounce right now? Should I regard this family life as death, a
deep well concealed by grass, and give up unreliable family life while
young? Or shall I wait until the death of my old parents before
renouncing? If I give up family life in an unsurfeited state I will
think of family life after renouncing. If I should die in that
condition I will go to hell. From that type of renunciation I won't
get any strength. Therefore for the time being, I will just work to
keep my body alive, and later, after satisfying all my desires, I will
enter Vrndavana and engage in worship of the Lord 24 hours a day."

"Renunciation may be condemned as useless, if one depends on it to
produce bhakti, but it is acceptable if one realizes it as being
generated from bhakti, and dependent on bhakti." Justifying
renunciation in this way, and understanding that there will be no
worry for food if he should become a renunciate, since it is well
known that the asramas are full of food, he sometimes favors a life of
renunciation. But at other times, using the dictum that household life
is a prison only for those who are attached, he favors household life.

"Shall I engage in chanting or rather in hearing, or shall I engage in
service? Let me rather engage in many angas of bhakti like Ambarisa
Maharaja."

When one imagines in this way all types of options of devotional service
without deciding anything, it is called vyudha-vikalpa, or extensive
indecision.

4. visaya-sagara:

            visayavista cittanam visnavesah suduratah
            varuni dig-gatam vastu vrajnanaindrim kim apnuyat

One whose heart is lot in materialism is far from obtaiing devotion to
Visnu. Can a man going east catch something which is going in the
opposite direction?

The devotee, with this understanding - that he cannot attain
steadiness in serving Krsna without renunciation or detachment from
material enjoyment - esolves to renounce his addictions. But though he
attempts to renounce his enjoyment he ends by indulging in it, taking
solace from the example of a devotee given in the Bhagavatam:

            jusamanas ca tan kaman parityago 'py anisvara

The inexperienced devotee, in spite of his attempts to give up his
material desires, is unable to do so completely, and is allowed to
indulge in satisfying his desires to some degree.

This on-going battle with his previously acquired desires for sense
pleasure, in which he sometimes meets with victory and sometimes with
defeat, is called visaya-sagara or war with sense pleasure.

5. niyama-aksama:

Then the devotee will resolve: "From today I will chant such and such
number of rounds of japa and will pay so many obeisances. And I will
perform services for the devotees. I will not talk on any subject
except the Lord and I will give up all association with people who
talk on material matters." Though he makes such resolutions every day,
he is always unable to execute them. This is called niyama-aksama or
inability to follow rules. Visaya-sagara is the inability to give up
material activities whereas niyama-aksama is the inability to improve
his devotional activities.

6. taranga-rangini:

Finally, it is well-known that the very nature of bhakti is that all
people become attracted to the person possessing it. And as the
popular saying goes: "By the attraction of the populace one becomes
wealthy." Bhakti produces much opportunity for material gain, worship
and position. These are weeds around the creeper of bhakti. Performing
activities, or seeking ones pleasure (ranga) amidst these weed-like
facilities, which are but small waves (taranga) in the ocean of
bhakti, is called taranga-rangini, delighting in material facilities.




                          Madhurya-kadambini
                        (Cloud Bank of Nectar)

                by Srila Visvanatha Cakravarti Thakura




                      The Third Shower of Nectar

                           Anartha-nivrtti
                  (Clearing the Material Impurities)



After performance of devotional acitivities (bhajana kriya) comes
anartha nivrtti, or clearing of bad qualities, which obstruct the
progress of bhakti. Anarthas may be classified into four types,
according to origin: those arising from previous sinful activity,
those arising from previous pious activity, those arising from
offenses against devotional service and those arising from bhakti
(imperfectly performed).

Anarthas or obstrcitions to bhakti arising from sinful activities are
the five types of klesa previously mentioned: ignorance, false ego,
attachment, hatred and addiction to evil. Anarthas arising from pious
activities are the addictions to the results of pious action
(sattva-guna sense enjoyment and mukti). Some people include the
anarthas arising from pious activities under the categories of the
klesas mentioned above (since the presence of bhukti and mukti deprive
a person of bhakti, and therefore prolong his existence of suffering
in the material realm).

Those anarthas which arise from offense refers to those arising from
the nama-aparadhas. The seva-aparadhas (offensive actions towards the
Lord, such as entering the temple with shoes on or in a vehicle) in
themselves are not a direct cause of anarthas, for seva-aparadhas do
not usually have effect on the real devotee, because, by constant
service, by chanting the Name and by recitation of specific verses
which have the power to cancel the effect of any seva-aparadha, by
such daily nullification, anarthas do not grow. However if one becomes
careless, and takes advantage of the fact that he is protected from
all effect of seva-aparadha by the above measures, his seva-aparadha
becomes nama-aparadha, an anartha which will obstruct his progress. He
is guilty of the nama-aparadha of committing sin on the strength of
the Holy Name. (The word "nama" in the phrase "nama-aparadha" refers
not only to the Holy Name but to all the angas of bhakti, of which the
Name is the primary representative). Even, according to dharma-sastra
(scriptures dealing with codes of karma) it is said that, if one
willfuly commits sin, on the strength of prayascitta (remedial
measures for commission of sin), then the effect of the sin will not
be destroyed but rather increased.

On the other hand, taking advantage of scriptural statements which
guarantee the permanent effect of even a little devotional service, or
which guarantee perfection by simply chanting once Hare Krsna mantra
etc., and, as a result, wilfully ommitting of some of the angas of
bhakti, does not produce nama-aparadha and anartha, for committing sin
on the strength of the Holy Name refers to the wilfull commission of
sin (actions condemned by the scriptures and which require remedial
measures), thinking that the power of devotional activities will
nullify the bad effects. It does not refer to a willful omission of a
secondary anga of bhakti. For, unlike the path of karma, where failure
to perform the rite perfectly is condemned, on the path of bhakti,
there is no fear that failure to perform all the angas is an offense
which will deprive one of results.

For the scriptures say that if, in the performance of devotional
service, a person intentionally closes his eyes and attempts to run,
he still has no fear of stumbling or falling or of not attaining the
goal. This means a person who takes shelter of devotional service
suffers no loss of results nor is he deprived of the goal, even if,
knowing all the angas of bhakti, he knowingly neglects to perform some
of the secondary angas.

Closing the eyes and running does not mean ignorance of scripture
(sruti and smrti, considered as ones two eyes), for that contradicts
the direct meaning, which states that the person has eyes but does not
use them. Neither should one consider that by closing the eyes and
running (intentional neglecting some of the angas of bhakti, and
eagerly pursuing the goal), and any actions resulting from that mode
of progress, one can commit the thirty two seva-aparadhas and be free
from effect, for the verse describes a person who has sincerely taken
shelter of the process of bhakti as outlined by the Lord himself. (In
that case there is no question of intentional seva-aparadha). The
thirty two seva-aparadhas begining with "entering the temple while
wearing shoes" and other such seva-aparadhas should be understood to
be offensive acts, and should never be intentionally committed. Thus
in the scriptures a person who intentionally commits a seva-aparadha
is condemned as a two-legged animal.

If the nama-aparadhas, whether long-standing or recent, have been
committed unconsciously (but their presence is inferred by the
results, lack of advancement), then one should chant the Name
constantly. By that, steadness in bhakti will be attained and
gradually the offenses will be neutralized. If it is committed in full
knowledge, however, there are some matters for consideration, as
follows.




                       Disrespect for Vaisnavas


Sadhu-ninda or criticism of vaisnavas is the first offense. The word
ninda means animosity or malice. If by chance this offense occurs, the
person should be repentent, recognizing his own low nature in having
committing the offense. In the same way that a person who has been
burned by fire seeks relief in fire, he should nullify the offense by
lamenting, resolving to come before the Vaisnava, fall at his feet,
and satisfy him by offering his obeisances, praises and respects. If
the Vaisnava is not satisfied, the person should remain ready to
comply with his every wish. If the offense is so great that the
Vaisnava's anger does not die, in great remorse, thinking himself most
unfortunate and bound for hell because of his offense, he should give
up everything else and take shelter of continuous nama-sankirtana. By
the great power of nama kirtana, certainly, in time, that person will
be delivered from his offense.

But if one, reluctant to put oneself in a humble position by offering
repeated respects and service to the Vaisnava that one has offended,
justifies himself by arguing that simply taking shelter of the Name is
sufficient for the deliverance from offense, then he is guilty of
further offense. Nor should one be of the mentality to think that the
offense of sadhu ninda operates only in relation to a Vaisnava who is
fully and perfectly qualified with all the qualities mentioned in
scripture, such as tolerance, mercy and kindness to all living
entities (krpalur akrta drohas titiksuh sarva dehinam). Such a person
attempts to minimize his own offense by pointing out some defect in
the devotee. The scriptures say that, even a person who is of very bad
character, a cheater, devoid of proper behaviour, malicious, devoid of
samskaras, if he takes to surrender of the Lord, must be considered a
sadhu. All the more then, that a devotee who may show some occasional
fault should be considered a sadhu.

Also, if a great offense has been committed against a Vaisnava, but
the Vaisnava does not become angry because of his exhalted nature, the
offender should still fall at that devotee's feet and seek ways of
pleasing him in order to purify himself. Though the Vaisnava may
forgive offenses, the dust of his feet does not tolerate the offense
and delivers the fruits of the offense on the guilty person.

Sometimes, no suitable respect can ever match the causeless or
fathomless mercy of the powerful, spontaneous, most elevated of
maha-bhagavatas in their distribution of mercy. For instance, even
though made to carry Rahugana's palanquin and made the object of the
King's harsh words, Jada Bharata bestowed his mercy. In a similar way
Cediraja showed mercy to the aetheist daityas who had come to do him
violence. In the same way Sri Nityananda showed mercy to Madhai, even
though Madhai had injured His forehead.

The offense of guror avajna, or disrespect to guru, the third
aparadha, may be considered in the same way as the first aparadha.




      Misunderstanding the Position of Visnu, Siva and Demigods
                        (The Second aparadha)


Conscious beings are of two types: independent and dependent. The
independent being is the all-pervading Lord (isvara) and the dependent
beings are the particles of consciousness (jivas), energies of the
Lord, who pervade individual bodies. The independent consciousness
(isvara) is of two types: one is not touched at all by maya, and the
other, for the Lord's pastimes, accepts the touch of maya. The first
type of isvara is called by such names as Narayana: harir hi nirgunah
saksat purusah prakrte para. It is Hari who is directly the non
material Lord transcendental to material nature.

The second type of isvara is called by such names as Siva: sivah sakti
yutah sasvat trilingo guna samvrta. Siva accepts the three gunas and
is covered by them. Though Siva is covered by the gunas, one should
not think that he is in the category of jiva. As the Brahma-samhita
states, Siva is a transformation of the Lord, just as yoghurt is a
transformation of milk. In other scriptures also Siva is glorified as
isvara.

The three modes of sattva, rajas and tamas, for maintenance, creation
and destruction, are ruled by Visnu, Brahma and Siva. From this Brahma
is commonly understood to be isvara. But Brahma's position as isvara
or lord should be understood as power invested in a jiva by the
Supreme Lord. The Brahma-samhita also says that it is by the bestowal
of power by the Supreme Lord that Brahma is able to create the
universe.

The modes of ignorance (Siva), passion (Brahma) and goodness (Visnu)
may be compared to the wood, smoke and fire, three progressive stages
of fire. As smoke is superior to wood, so the mode of passion is
superior to the mode of ignorance, but fire is not situated in the
smoke, one cannot perceive the Supreme Lord in the mode of passion. In
the mode of goodness which is like the blazing fire, one can directly
perceive the Lord. Just as fire is situated within wood, so in mode of
ignorance, the Lord's presence can be assumed in latent state. The
happiness of realization of the Lord in his impersonal aspect may be
compared to the state of sleep which is characteristic of tama guna.

The jivas are of two types: those who are covered by maya and those
who are not covered by maya. The covered jivas are the devatas, men
and animals. The uncovered jivas are of two types: those endowed with
the Lord's aisvarya sakti, and those uninfluenced by that sakti. Those
not influenced by the Lord's aisvarya sakti are of two types: those
who, by pratice of jnana merge in to the Lord (a lamentable
condition), and those who, by practice of bhakti, remain
differentiated from the Lord and taste nectarean bliss. Those who are
influenced by the aisvarya sakti are of two types: those influenced by
elements such as jnana, belonging to the spiritual sphere (eg. four
Kumaras), and those influenced by such as elements as the function of
creation etc., coming from the material sphere (eg. Brahma). In this
way the position of Brahma is delineated.

One may consider that Visnu and Siva are non different, being the same
isvara mode. Though this is true, the devotee must understand that
there is a difference in worship of the Lord with a touch of material
qualities (Siva) and with no material qualities (Visnu). Brahma and
Visnu, on the other hand, are completely different tattvas: Brahma is
jiva and Visnu is isvara. Sometimes Brahma and Visnu are described as
identical in the Puranas, but one should understand this statement by
the example of the sun (Visnu) and the surya kanta jewel (Brahma)
which is invested with the light of the sun, and is therefore
considered non-different.

In some mahakalpas, even Siva, like Brahma, is a jiva invested with
power by the Lord: kvacij jiva visesatvam harasyoktam vidher iva -
like Brahma, Siva is sometimes a jiva.

Thus Siva is somtimes classed with Brahma, as in such statements as:

                        yas tu narayanam devam
                        brahma rudradi daivataih
                        samatvenaiva manyeta
                        sa pasandi bhaved dhruvam

A person who considers Narayana as equivalent to Brahma, Siva and the other
devatas is a low rascal.

Those who have not fully researched in the matter say that Visnu is
the Lord, not Siva; or that Siva is the Lord, not Visnu; or that since
I am a devotee of Visnu, I will not give regard to Siva, or vise
versa. Such people, deliberately involving themselves in arguements,
become offenders. If such offenders can become enlightened by a
knowledgeable devotee, then they can realize how Siva and Visnu are
non-different. With this realization, and by performing nama-kirtana,
the person can nullify his offense.


                          Sruti sastra ninda
             (Disrespect for the Sruti Scriptures, Vedas)

If one commits this offense one obtains relief when one has the
fortune to understand from a knowledgeable person that the srutis
mercifully help the most blind, unqualified and independent people to
come to the path of bhakti. Commission of the fourth offense can be
nullified by using the same mouth that criticized the scriptures (such
as the srutis, propounding karma and jnana) to praise the same
scriptures, and to praise the practitioners of those scriptures (eg.
performers of karma and jnana), and by performing loud chanting of the
Holy Name.

In the same way one should understand the appearance and nullification
of the other six offenses.




                   The anarthas arising from bhakti


Just as, along with the main plant, many weeds grow, by the
cultivation of bhakti there appears acquisition of material wealth and
other facilities, worship and respect by others, a comfortable
position, fame etc. By their very nature, they have the power to
influence the heart of the devotee, grow in size, and cover up the
main plant intended for cultivation, bhakti.



                    Nullification of the Anarthas

The four types of anarthas mentioned, namely, those arising from
previous sinful activity, from previous pious activity, from
nama-aparadha, and from cultivation of bhakti, have five grades of
eradication: limited (to one anartha), pervasive (affecting many
anarthas), general, complete and absolute.

Anarthas arising from nama aparadha are removed in the following
stages. One should understand that the word "nullification" (nivrtti)
applies not only to the complete absence of anarthas, but to any of
the progressive stages of nullification as well. Thus with performance
of devotional activities (bhajana-kriya) there is nullification but
the eradication is limited. With the appearance of nistha, the
eradication is pervasive. With the appearance of rati or bhava, the
eradication is general. With the appearance of prema the eradication
is complete. With the attainment of the Lord's lotus feet, the
eradication is absolute.

Thus, in the case of Citraketu, who had attained the lotus feet of the
Lord, his accidental maha-aparadha to Siva was apparent, not real,
since he was endowed with an abundance of prema. This is proven by the
fact that he did not distinguish between his form as an associate of
the Lord and as a demon Vrtrasura.

The cause of the "offense" of Jaya and Vijaya was a manifestation of
personal desire derived from prema. The two desired in this way:

"O Lord of Lords, you desire to fight but we donot see an suitable
opponent for you. All those available are too weak. Though we are
strong, we are not inimical to you. Somehow or other, make us inimical
to you, and realize your desire to fight. We, being your faithful
servants, cannot tolerate to see any lack whatever in your perfection.
Diminish your quality of affection for your devotees, and fulfill our
pray." Such occasional mental discrepencies can be overcome by the
mind itself.

The eradication of the anarthas arising from previous sin is as
follows. With the performance of bhajana-kriya, the eradication is
general, with the appearance of nistha eradication is complete, and
with the appearance of asakti it is absolute.

The eradiction of anarthas arising from bhakti is as follows. With the
performance of bhajana-kriya, eradication is limited. With the
appearance of nistha it is complete, and with the appearance of ruci
it is absolute. The wise man should conclude in this way after
considering all matters thoroughly.

One may raise the objection that these stages of extinguishing
anarthas do not apply to devotees, quoting such verses as: anghah
sanghavad akhilam sakrd udayad - with one utterance of the Holy Name
all sins are destroyed. Yan nama sakrc chravanat pukaso'pi vimucyate
samsarat - If one hears the Holy Name even one time, a candala can
obtain liberation from the material world.

Also in the case of Ajamila, simply by his uttering the Lord's name
once in namabhasa, all anarthas, even up to avidya (ignorance, the
root cause of material bondage), were removed and he attained the
lotus feet of the Lord.

This is all true. One should have no doubt that the Holy Name has such
inestimable power. But because the Holy Name, is unhappy with offenses
commited against it, it does not manifest its complete power in the
offender. This is indeed the reason why the sinful tendencies continue
their existence. But though these tendencies continue for some time,
the servants of death have no power to attack such a person.

Na te yama pasabhrt ca tad bhatan svapne'pi pasyanti. Such a person
does not see Yama or his servants carrying nooses even in dreams.

In the verse - na vidyate tasya yamair hi suddhih - the word yama
refers to the rules of yoga practice (yama and niyama etc.), and thus
means that for such a person, there is no need of other forms of
purification.

The case of the offender losing the mercy of the Name is similar to a
subordinate who is offensive to his wealthy master. He is denied
proper care, and is treated indifferently by the master. As a result
of the withdrawal of mercy, that person suffers poverty and distress
of all sorts. At the same time however, people not under the
jurisdiction of wealthy master do not suffer such hardships. But if
the offending servant puts himself at the beck and call of his master,
the master gradually shows mercy, and that person's suffering are step
by step eliminated. In the same way the offending devotee will at
first suffer some miseries, but if he performs sincere service to the
spiritual master and to the scriptures etc, the Name will again
gradually manifest mercy and gradually eliminate his evil tendencies.

Thus the arguements against the gradual elimination of anarthas hold no
ground.

One should not say, "I have committed no offenses." One can infer the
existence of either recent or long-standing offenses by their effect.
The effect of offense is that a person will not manifest any symptoms
of prema by performance of nama kirtana.

                       tad asmasaram hrdayam
                       vatedam tad grhyamanair
                       hari namadheyaih na vikriye
                       tatha yada vikaro netre
                       jalam gatra ruhesu harsa

Ones heart is as hard as stone if, one chanting the holy Name there is
no change in the heart, tears in the eyes or standing of hairs on the
limbs.

                       ke te 'paradha viprendra
                       namno bhagavatah krtah
                       vinighnanti nrnam krtyam
                       prakrtam hyanayantihi

O best of brahmanas, what are the offenses against of the Name of the
Lord which cancel the results of all ones performances, and turn
everything material?

In other words, what are these offenses against the Name of the Lord
which, being committed, prevent any results from repeatedly hearing
and chanting the the Lord's Name, qualities, which should give prema,
from serving the sacred tirthas which bestow perfection, from tasting
repeatedly the ghee, milk and betel prasadam which destroy all desires
for sense enjoyment, from which all those spiritually potent
activities become mere material?

This is the serious effect of nama-aparadha. If this is so, one may
then argue that if these offenses are so serious, then a person who
commits a nama-aparadha simply loses the grace of the Lord and thus
cannot even take shelter of guru or perform devotional activities.
This is true. Just as during a serious fever, losing all taste for
food, it becomes impossible to eat, a person who commits a serious
offense loses scope for hearing, chanting and performing devotional
activities. There is no doubt about this.

However, if the fever lessens with time, some taste for food develops.
Even then, nourishing foods like milk and rice cannot give their full
power of nourishment to the person suffering from chronic fever. They
bestow some benefit, but cannot relieve him of his wasted condition.
An invalid's diet and medecine can, however, with time, restore him to
his previous healthy condition. At that time the full potency of
normal food can be utilized by the body.

In the same way, after a long period of suffering the effects of
aparadha, the intensity reduces somewhat and the devotee develops a
little taste. Again the devotee becomes qualified for bhakti. Repeated
doses of hearing and chanting the Lord's name and performance of other
devotional processes, gradually, with time, reveal everything up to
prema.

Accordingly, the experienced devotees have described devotion as
progressing gradually by stages, starting with faith, followed by
association, bhajana-kriya, anartha-nivrtti, nistha, ruci, asakti,
bhava and prema.

However, the absence of symptoms of prema and traces of sinful
activity in devotees who are practicing the devotional processes such
as kirtana, cannot always attributed to nama-aparadha. Nor can the
presence of material distresses always be attributed to the reactions
of previous karma (which should be destroyed by correct execution of
bhakti). For instance, though Ajamila was without offenses, he did not
manifest the symptoms of prema, even though he named his son Narayana
and called that name many times every day. Moreover he was also
inclined to sin (sexual relation with a prostitute). And Yudhisthira,
though free from past karmic reactions, had to suffer many material
miseries.

Just as a fruit-bearing tree bears fruit in due time, the Holy Name,
though pleased with an offenseless person, will reveal its mercy (in
the form of symptoms of prema) to him after some time. Since the heaps
of sinful reactions which are being experienced due to previous bad
practices are factually reduced to insignificance by the process of
bhakti, like the bite of a serpent without his poison fangs, the
sickness, lamentation and other sufferings undergone by devotees are
not due to sins in previous life, for the Lord Himself has said:

                         yasyaham anugrhnami
                         harisye tad dhanam sanaih
                         tato 'dhanam tyajanty asya
                         svajana duhkha duhkhitam

"Gradually I take away all the wealth of the person whom I favor.
Being penniless and most miserable, he is rejected by his family and
relatives." Nirdhanatva maha rogo mad anugraha laksanam - the person
without the malady of material possessions is the object of my mercy.

Thus the Lord, thinking of the welfare of His devotee, in order to
increase his humility and longing for the Lord, bestows on him all
sorts of suffering as His mercy. This suffering is not the effect of
sinful actions in previous lives.





                          Madhurya Kadambini
                        (Cloud Bank of Nectar)

                by Srila Visvanatha Cakravarti Thakura




                     The Fourth Shower of Nectar


Previously in the discussion of the two types of bhajana-kriya
(anisthita and nisthata), six types of the anisthita bhajana-kriya
were described. Without describing nisthita bhajana-kriya,
anartha-nivrtti was then discussed.

As Srimad-Bhagavatam says:

          srnvatam sva-kathah krsnah punya sravana-kirtanah
          hrdy antah stho hy abhadrani vidhunoti suhrt satam

          nasta prayesv abhadresu nityam bhagavata-sevaya
          bhagavaty uttama sloke bhaktir bhavati naisthiki

Lord Krsna, who is affectionate to His devotees and situated in their
hearts, destroys all inauspicious elements of those who hear topics
about the Lord. When the inauspicious elements have been generally
destroyed by devotional service, steady devotion to the Lord appears.
The first verse refers to the stage of anisthita or unsteady bhakti,
for in the next verse naisthiki bhakti is mentioned. In the first
verse, abhadrani vidhunoti [destruction of inauspicious elements]
refers to the stage of anartha-nivrtti, situated between the two
stages of bhajana. The words nasta praya [destroyed] means that the
anarthas are not present at all. The proper order according to
Srimad-Bhagavatam is therefore bhajana-kriya, anartha-nivrtti, nistha.
Therefore nisthita-bhakti will be discussed now.

Nistha mean to be endowed with the quality of steadines or non
fluctuation. Though a person tries for steadiness every day while
anarthas are still present, he will not attain steadiness. This is due
to the persistent obstacles of laya [mental inactivity or sleep],
viksepa [projection], apratipatti [spiritual indifference], kasaya
[sinful habits] and rasasvad [taste for material enjoyment]. After the
stage of anartha-nivrtti, when all of these obstacles are almost
completely destroyed, one achieves nisthita-bhakti. The symptoms of
steadiness are thus the absence of the above mentioned bad habits.

Laya refers to the tendency to sleep during kirtana, sravana and
smarana (in order of increasing tendency). Viksepa refers to
projecting mundane conceptions while hearing, reciting or remembering
the topics of the Lord. Aprapatti refers to the state of indifference,
being unable to perform kirtana etc. in spite of the absence of laya
or viksepa. Kasaya means the tendency to indulge in anger, greed,
pride and other unworthy habits. Rasasvad refers to inability to
absorb the mind in kirtana when there arises the opportunity for
material sense pleasure. Nistha appears in the absence of these faults.

             tada rajas tamobhavah kama lobhadayas ca ye
             ceta etair anaviddham sthitam sattve prasidati

"At that time one is completely free from the influence of tama and
raja-guna. The heart, being situated in sattva and untouched by these
impurites expreiences happiness."

Here the word ca indicates an aggregate and thus rajas and tamas are
indicated in plural form rather than dual form. Since all of the
impurities are completely removed (etair anaviddham) only at the stage
of bhava, this means that their slight presence does not act as an
obstacle during this stage.

Nisthita-bhakti means steadiness of two types: concerning bhakti
directly and concerning elements favorable to bhakti. Steadiness in
bhakti itself has three basic divisions - bodily, vocal and mental.
According to some authorities, first one attains steadiness in bodily
services, then in vocal activities (kirtana etc.), and finally in
mental activities (remembering, meditation). Others howver disagree
with this progression, saying that because of the differences of
strength, endurance, or potency of the body, voice, and mind in
different devotees, a particular devotee, depending on the
extraordinary capacity of either his body, voice, or mind, whichever
is stronger, may progress more rapidly in that one particular capacity.

Steadiness in elements favorable to bhakti refers to steadiness in
such qualities as humility and giving respect to others, friendliness,
and mercy. However sometimes steadiness in such qualities may be seen
in devotees who have the ablility to control the senses, but who have
not developed steadiness in bhakti; and sometimes steadiness in
humility etc. is not seen in those who have attained steadiness in
bhakti. However, steadiness in bhakti itself gives one the proper
intelligence to perceive the presence of steadiness in the qualities
in the person who has steadines in bhakti itself, and to perceive the
absence of steadiness in the qualities in a person who does not have
steadiness in bhakti. Inexperienced perception cannot substantiate the
truth. This is confirmed by the verse quoted above, which states that
with the appearance of naisthiki-bhakti the devotee attains a position
in which the qualities born of raja and tama-guna, such as lust, greed
etc. are absent and sattva qualities are present.

In summary, one should understand that the laxity or intensity of
effort in the matters of devotional activities such as hearing and
chanting, when they become a fixed practice, manifest,
correspondingly, two types of bhakti, unsteady and steady.




                          Madhurya Kadambini
                        (Cloud Bank of Nectar)

                by Srila Visvanatha Cakravarti Thakura




                      The Fifth Shower of Nectar


When the golden coin of bhakti, devotion, shining effulgently by the
fire of steady practice and propelled by its own energy, becomes fixed
in the devotee's heart, ruci or taste for devotional activities
appears.

When a person develops a taste for the activities of bhakti such as
hearing and chanting, which is vastly greater than attraction to
anything else, that is called ruci. Unlike the previous stages, at the
state of ruci constant performance of hearing and chanting does not
result in even the least fatigue. Ruci quickly produces a great
attachment to the activities of bhakti. This is similar to a brahmana
boy who, after diligently studying the scriptures daily, and in time
grasping the meaning, finds no difficulties at all in applying himself
to study, and moreover, develops a pleasure in the task.

Because of a defect in the liver the ability to taste becomes
affected, and sugar becomes distasteful. Sugar however is also the
medecine to cure the defect. Understanding this, an afflicted person
will take sugar daily, though it may be distasteful, and eventually he
will develop a real taste for it, as it cures his sickness. In this
way, the jiva's heart which is contaminated by ignorance and the other
klesas, becomes cured by the medecine of hearing, chanting and the
other devotional processes, which in the beginning may not be so
tasteful, and eventually develops a taste for the activities.

Ruci is of two types: that which depends on excellence of elements,
and that which does not. Excellence of elements refers to an
excellence relating to such things as the Lord's name, qualities,
form. For instance a person may only experience pleasure from kirtana
if it is pleasing to the ear and artistically sung, or may only relish
topics of the Lord if they are delivered skillfully with literary
ornaments and qualities, or may only enjoy Deity worship if all the
implements, place, and materials are of high standard. This is just
like a person with a weak appetite who, when notified of a meal, will
ask what types of preparations there are and of what quality. The
first type of ruci is in which a slight trace of impurity remains.
Therefore if a person depends on the excellency of the material
elements of kirtana to experience a spiritual taste, one should
understand that this is evidence of impurity in his heart.

A person with the second type of ruci will experience great pleasure
wherever and whenever there is a performance of kirtana. He does not
depend on excellence of the elements because he has actual depth in
his taste. One should understand that he has no trace of impurity in
his heart.

"O friend, giving up the nectar of Krsna's names, why are you engaging
yourself in pursuits for security and enjoyment, so hard to attain?
What can I say? I am unfortunate, for I am the lowest criminal. Though
I have received the mercy of the spiritual master, I have not
understood its proper value. Instead I have been wandering everywhere,
and in that way I have wasted my life. Keeping a precious jewel tied
in the hem of my cloth, I have been searching out a cracked cowrie, a
spot of false happiness between the banks of the river of material
engagements. Not practicing any anga of bhakti, I have simply
manifested lack of energy. So deceitful I am, such is my sense of
taste, that I lick up acrid-tasting profane gossip like nectar and
remain apathetic to hear the names, qualities and pastimes of the
Lord. How unfortunate I am! When I start to hear about the Lord, I
comfortably fall asleep, and at any opportunity for vulgar discussion,
I prick up my ears and become wide awake. In this way I have
contaminated the assembly of devotees and everything else. Old and
bent as I am, what sinful act have I not performed, simply for the
satisfaction of my insatiable belly? I do not know what type of hell I
will have to suffer for all my activities."

In this way the devotee will despair over his previous state of
consciousness with a taste of disgust.

Then, in a remote place, like a swan, he will begin tasting and
speaking reverently the nectarean topics about the Lord, the juice
from the fruit of the desire tree, the Great Upanisad,
Srimad-Bhagavatam, containing the mystic science of bhakti. He will
converse constantly with devotees, to the exclusion of all topics
other than Krsna - like a curious spectator, first standing, then
sitting, finally entering in with full attention. He will take refuge
in the Lord's dhama and will fix himself purely in the Lord's service.
Ignorant people will think he is going crazy.

The blissful devotional service performed by the expert devotees is
like a dance. The devotee begins to learn the lessons of that dance;
being taken by the hands of the dance instructress, ruci, he learns
all - experiencing an extraordinary, unprecedented, unimaginable
golden bliss which cannot be described. In what blissful realm will he
come to exist, when in time, he is made to dance by the supreme
masters of dance, bhava and prema ?





                          Madhurya Kadambini
                        (Cloud Bank of Nectar)

                by Srila Visvanatha Cakravarti Thakura




                      The Sixth Shower of Nectar


After this, when ruci (taste) which has bhajana (hearing chanting and
other devotional activities) as its object of relish, reaches extreme
depth, and makes Krsna the object of relish, that is called asakti or
attachment. At the stage of asakti, the creeper of bhakti bears
clusters of buds. These buds will in no time become flowers, at the
stage of bhava. And then fruits at the stage of prema. The statement
that ruci has bhajan as the object and asakti has the Lord as the
object is a designation signifying proportionate quantity. Actually
both ruci and asakti have both components as objects, but by less
intensity in taking bhajana as object and greater intensity in taking
the Lord as object, asakti become distinguishable from ruci. Asakti
polishes the mirror of the heart to such a condition that a reflection
of the Lord may suddenly be visible there. Before the stage of asakti,
the devotee, realizing that his mind has been overpowered by material
objects and desires, after putting forth deliberate effort, withdraws
his mind and fixes it on the Lord's form, qualities and activities. In
the stage of asakti however, absorption of the mind in the Lord is
automatic, without effort. A devotee even at the stage of nistha
cannot discover how his mind sometimes withdraws from the Lord and
fixes itself on material affairs. The quality of attachment such that
the mind sometimes withdraws from material topics and absorbs itself
in topics of the Lord is not seen in one who has not attained the
stage of asakti. This is however characteristic of the devotee who has
attained the stage of asakti.

Early in the morning, seeing another devotee, he will begin talking.
"Where are you coming from? You have a salagram-sila in a nice case
hanging from your neck. Your tongue is quivering every moment from
tasting the nectar of Krsna's name as you chant softly. Seeing you
like this I feel overwhelming joy. Tell me what holy places you have
visited, and describe all the great saintly souls you have met. What
realizations have you had, and what realization have you bestowed to
others?" In this way he will spend some time drinking nectar in
intimate conversation.

Elsewhere, seeing a devotee with and attractive book under his arm he
will say, "By your extraordinary presence I can guess that you are
very learned. Please recite it for me. Bring to life by your shower of
nectarean explanation just one verse of the tenth canto, which is like
a cataki bird waiting for raindrops." Hearing the explanation his body
hairs will stand on end.

Going elsewhere he will say, "O, just today my life will be
successful, for this gathering of devotees will immediately destroy
all my sins." Thinking in this way he will pay repeated obeisances on
the earth. Being honored with affection by the most learned and
advanced devotee, the crown jewel of the assembly, he will sit before
him in humble, crouched posture, and beg from him with tears in his
eyes, while holding his pulse. "O master, you are the remedy for the
material disease afflicting the three worlds. I am the most fallen and
depraved person. Please diagnose my malady and advise me what medecine
and food to take. By that miracle drug, restore me to proper health."
Overjoyed with the devotee's glance of mercy, and his trickling nectar
of sweet words, he will stay for some time to serve his lotus feet.

Sometimes wandering by a lake or in the forest, observing the
movements of the animals and birds, he will intuitively interpret them
as signs of mercy or punishment of Krsna upon himself. "If Krsna is
showing his mercy to me, then let the antelope in the distance comes
towards me three or four steps. If he is not showing mercy, the
antelope will turn away."

Seeing a small boy playing on the outskirts of a village, he will be
reminded of the child saint Sanaka and will enquire from the boy,
"Will I see Vrajendra Kumara?" "No." Hearing that simple syllable, he
will deliberate on whether to take the answer at face value or seek a
deeper meaning. Remaining in his house, like a miserly merchant greedy
for treasure, with a worn face, he will be absorbed in thought all day
- while dreaming, standing, and sitting." Where am I going? What am I
doing? By what means wiil I get my hands on my desired object?"

When asked what is the matter he will sometimes act like a mute, at
other times he will feign normality. His friends will apologize, "He
was alright before, but now his intelligence has become covered." His
unacquainted neighbours will conclude that he is a an idiot by birth.
The followers of Vedic ritual will consider him stupid. The adherents
of the impersonal Brahman will consider him disillusioned. The
followers of pious activities will say he is fallen. The non devotees
will say he has amassed some great treasure. And the offenders will
say he is pretending. In this way others will judge him.

But the devotee, far from considerations of respect and disrespect,
having fallen into the current of the great celestial river of
attachement (asakti) to the Lord, will simply continue his attempts to
come closer to the Lord.





                          Madhurya-kadambini
                        (Cloud Bank of Nectar)

                by Srila Visvanatha Cakravarti Thakura




                     The Seventh Shower of Nectar


When asakti achieves full maturity it is called rati or bhava. Bhava
is the preliminary stage of manifestation of the three energies sac
cid and ananda, emanating from the Lord Himself, It is called the
blossoming flower on the creeper of bhakti, whose outer luster is the
quality of "sarvaih surdurlabha" (rarity) and whose inner luster is
"moksa laghu krti" (taking moksa as insignificant), just one particle
of which uproots ignorance completely. Moreover, by the profuse
release of its fragrances, the flower of bhava is able to invite
Madhusudana and make him appear there. In short, scented by those
fragrances, all the emotions of the heart, like a cluster of sesame
seeds, liquify into a perfumed oil, and become immediately fit to be
smeared on all the limbs of the Lord. At the appearance of bhava, its
receptacle, the body - of even a candala, becomes worthy of the
respect that is due to Lord Brahma and other devatas.

At that time, his eyes, full of longing, turn towards Krsna to lick
the blackness of his limbs (shyama-lina), the rosy hue of his lips and
eye-rims (arunima), the white brilliance of his moon-like teeth
shining in His smiling face, the yellow hue of His clothing and
ornaments (pitima); and begin to bathe his body in unlimited tears.

Like a hunted animal, here and there, from time to time, freezing his
motion, he raises his ears to try to hear the sound of Krsna's flute,
the jingling of his anklets, the sweet intonation of his voice, the
messages of his wandering footsteps. And his body erupts in ecstasy on
experiencing the longed-for touch of the Lord's tender hands. His
nostrils open wide again and again, and inhale, anxious to examine the
fragrance of his body. "O, will I ever be able to taste the nectar of
the Lord's lips?" Feeling like he has attained that taste (rasana),
his tongue feels great joy and he licks his lips. Sometimes, feeling
like he has obtained direct realization of the Lord in his heart
(sphurti), he feels unlimited happiness in his mind. Tasting the rare
treasure of the sweetness (madhurya) of the Lord, he becomes
delirious. Then, at the disappearance of that feeling, he plunges into
grief. In this way, it is as if he is decorating his body with the
thirty-three symptoms of sanchari-bhava. In the states of wakefulness,
sleep and deep sleep, his intelligence becomes resolutely fixed as the
pilgrim on the path his remembrance of Krishna. His self-conceit
(ahamta, I) almost gives up the material body of the sadhaka as nearly
lifeless and practically enters into a siddha-deha (spiritual
identity) according to his desire to serve the Lord in a specific
manner. His sense of possessiveness (mamata, mine) becomes like a bee
to relish the nectar of the Lord's lotus feet. Having obtained the
most precious jewel of bhava, the devotee tries to hide it like a
miser from the ordinary people. However, the faomus logic says a
bright face reveals hidden wealth (the face is the index of the mind).
Thus, advanced devotees will recognize his internal status as he
becomes the residence of such wonderful qualities as renunciation and
tolerance which manifest themselves at the stage of bhava. Common
people, being unable to discern these qualities, will conclude that
his mind is distracted or mad.

This stage of bhava is of two types: that arising from raga bhakti and
that arising from vaidhi bhakti. Bhava arising from raganuga bhakti,
being excessive in quality (jati) and quantity (praman), is very thick
or intense. It is characterized by an absence of awe and reverence
with a predominance of the feeling that the Lord is on an equal or
lower level. The second type arising from vaidhi bhakti, being
somewhat lesser in quality and quantity than the first, with a type of
affection for the Lord mixed with perception of the Lord as the
all-mighty God, is not so thick. Those two types of bhava are tasted
in two different ways in the two types of hearts possessed of two
types of spiritual desires in two types of devotees.

As there are different degrees of thickness in the juices of mango,
jack fruit, sugar cane or grapes, there are different degrees of
sweetness of bhava. Thus there are five types of devotees according
the bhava in which they are acting: santas (neutral admirers), dasas
(servants), sakhas (friends), pitri (elders), preyasi (lovers), acting
in the five different bhavas. That is, the santas are acting in santi
(peacefulness), the dasas in priti (affection), the sakhas in sakhyam
(friendship), the pitri in vatsalyam (parental love), and preyasis in
priyata (conjugal love).

Then again, these five bhavas, by their own energy, obtain vibhava,
anubhava, sattvika, vyabhichari as their subjects along with their
opulences and become the kings known as sthayi bhavas. These five
sthayi bhavas by mixing with these elements transform into the five
rasas: shanta, dasya, sakhya, vatsalya and ujjvala.

The sruti texts define rasa as the very essence of the Lord: raso vai
sah rasah hy evayah labdhvanandi bhavati, the Lord is rasa itself
(rasa-svarupa), and, attaining that rasa, the jiva becomes blissful.
As water is present in all the streams, rivers and ponds, but is
personified in the ocean, rasa is present in all the avataras of the
Lord, but does not reach perfection in any of them. Rather, it attains
its absolute climax in Vrajendranandana, Krishna, the son of the King
of Vraja. When bhava first matures and begins to transform into prema,
that very Vrajendranandana, Who is the personification of rasa, is
directly realized by qualified devotees.






                          Madhurya-kadambini
                        (Cloud Bank of Nectar)

                by Srila Visvanatha Cakravarti Thakura




                     The Eighth Shower of Nectar



From the creeper of bhakti which first sprouted two leaves during
sadhana-bhakti, now suddenly appear many smooth petals in the form of
anubhavas (the symptoms of ecstasy) attached to the flower of bhava.
These anubhavas are filled with the devotional processes such as
hearing and chanting, and shine brilliantly at every moment. First
forming the flower called bhava, finally they bring forth the fruit
called prema. But the creeper of bhakti is most astonishing for though
its leaves, bud, flower and fruit mature into the succeeding form,
they do not giving up their original forms. Together they shine in
newer and newer ways.

The devotee's innumerable thoughts were previously bound tightly by
the ropes of possesiveness to family, relatives, house and properties.
However when prema appears, it easily frees ones mental functions from
all those attachments, by its inherent power completely transforming
all those mental functions, material though they be, into personal,
spiritually blissful elements, and similarly transforming all those
ropes of material attachement into ropes of a spiritual nature. Then,
by those ropes of spiritual possessiveness, prema binds the
spiritualized functions of the mind to the sweetness of the Lord's
name, form and qualities. The splendourous sun of prema in this way
rises, and manifesting its brilliance, immediately puts to shame all
material ideals (purusartha), like dim constellations in the sky.

The juice which comes from the fruit of prema, being tasted, has as
its essential quality most intense, concentrated bliss, and its
outstanding nourishing property is its power to attract Krsna.
Needless to say, when the devotee begins to taste that juice, he does
not take heed of any obstacles. Like a miser feverish for treasure,
like a thief who has lost all sense of discretion out of absorption in
his job, the devotee loses all sense of self consciousness. Sometimes
there is an impatience for obtaining the Lord, like a hunger which
cannot be satisfied even by eating the most tasty foods all day and
night. Burning like the sun by that anxiety, he is soothed, as if by
the coolness of a thousand moons, only on tasting the form, qualities
and sweetness of the Lord, which make a momentary appearance at that
time. Astonishing prema, arising in the devotee, increases slightly,
and the devotee longs for direct meeting with the Lord at every
moment. By the intensity of his longing for the Lord, which burns like
a conflagration and tears his body like a sharp arrow, he remains
unsatisfied with the momentary vision of the Lord's form, qualities
and sweetness.

He considers friends as useless as a dry, overgrown well, his
household becomes like a thorn-filled forest. Food becomes totally
distasteful. Praise from other devotees is like the biting of a snake.
Daily duties become unperformable. All the necessary rituals become an
unmanageable burden. The consolation of his comrades is like poison.
Though he remains constantly awake, wakefulness is an ocean of
repentence and his sleep seems to be simply fleeing from life. His
body seems the target of chastisement for the Lord. His life airs
become as lifeless as roasted grains. What he previously took as his
life's goal is abandoned as a great calamity. Even thinking of the
Lord tears his body asunder.

Then prema, assuming the form of a tender kiss, attracts black Krsna
and makes Him appear to the devotee for a moment. At that time all the
senses of the devotee (eyes, nose, ears, tongue, sense of touch)
become the receptacles of all the auspicious qualities of Krsna - His
supreme beauty, fragrance, melody, youthfulness, tastiness, audarya
and karunya. The ever-fresh sweetness of those qualities arises
through the love of his devotee, who is the taster and relisher of
those qualities, and greater hankering skillfully binds the devotee
more and more at every moment. Such a great ocean of bliss appears at
this time, that poetic words are not capable of discerning its limits.

Like a traveller on a desert path burned by the sun's rays during the
hot season, who takes shelter in a cool place supplied with a hundred
vessels filled with icy water from a divine pool, under the shade of a
vast banyan tree densely tangled with branches, or like an elephant
caught in a forest fire who is finally bathed by unlimited water from
a bank of rain clouds, the devotee, afflicted by mortal disease, and
craving satisfaction, drinks that nectar, tastes its exquisite
sweetness, and experiences unbounded bliss.

The Lord reveals first His beauty to the eyes of the devotee in this
remarkable condition. On account of the sweetness of that beauty, all
the senses and the mind take on the quality of eyes, and obstacles
such as paralysis, shaking and tears are generated. From this the
devotee swoons. To console the devotee, the Lord next reveals His
fragrance to the nostrils of the devotee, and by this, the devotee's
senses take on the quality of the nose in order to smell. Again the
devotee swoons in bliss. The Lord then reveals His sonorous voice to
the devotee's ears. All the senses become like ears to hear, and for
the third time the devotee faints. The Lord then mercifully gives the
touch of His lotus foot, His hands and His breast to the devotee, and
the devotee experiences the Lord's fresh youthfulness. To those in the
mood of servant he bestows His lotus feet on their heads, to those in
the mood of friendship, He grasps their hands with His, to those in
the mood of parental affection, with His hand He wipes away their
tears, and those in conjugal mood He embraces, touching them with His
hands and chest. Then the devotee's senses all take on the sense of
touch and the devotee faints for a fourth time. The Lord then restores
him by giving the taste from His own lips. This however is revealed
only to those in the conjugal mood. The devotee's senses take on the
sense of taste and he faints for a fifth time. This blissful swoon is
so deep that the Lord must revive him by bestowing His audarya
(generosity), the sixth type of mercy. Audarya refers to the state in
which simultaneously all of the Lord's qualities (His beauty,
fragrance, sound, touch and taste), all suddenly manifest themselves
to the devotee's various senses.

At this stage, prema, which understands the aim of the Lord, increases
to the extreme, to which there is a corresponding extreme increase in
craving for more; and having, of its own, given up its moonlike
fickleness, it spontaneously creates in the devotee's heart a tearing
friction amongst the simultaneous emotions, a conflict of a hundred
waves in the ocean of bliss, and then assumes, for the devotee, the
form of a presiding deity of his mind. By this means, prema bestows
its influence so that one can experience the different tastes
simultaneously without conflict. One should not think that the intense
craving of the mind will cause dilution of the various tastes. Rather,
all of the senses, attaining the inconceivable, astonishing,
extraordinary quality to perform the functions of the other senses to
appreciate the Lord's various qualities, give more intensity the
taste. In these matters, one cannot use material arguements evolved
from material experiences. These inconceivable conditions of prema are
not subject to mundane logic.

Then the Lord, seeing the devotee, like cataka bird trying to taste
the totality of rain drops, wanting to taste all the sweetness of His
beauty, fragrance, sound, touch, taste and audarya, but unable to do
so, considers, "Why am I holding so many wonderful qualities to
Myself?" To let the devotee enjoy them completely, the Lord manifests
His krpa sakti (also called anugraha) the central pole of all
energies, the supreme controlling energy, which is described in the
scriptures as a queen in the middle of a lotus whose eight petals are
the eight svarupa saktis (vimala, utkarsini, jnana, kriya, yoga,
prahvi, satya, and isana), and which is called by several names, such
as vatsalya (affection) in relation to his devotees in the mood of
servant (dasa etc.) and karunya (compassion) in relation to the
devotees in conjugal mood, and which makes visible to the devotee the
lotus eyes and the body of the lord. By this krpa sakti, the element
of the Lord's all pervading free will appears in the devotees, and
causes great astonishment even in those who have realized Paramatma.
By this energy, the Lord's affection for His devotees, like a emperor,
rules over all the other auspicious, constitutional qualities of the
Lord, such as satya, sauca, daya and ksanti, which are mentioned by
earth personified in the Srimad-Bhagavatam (1.16.2).

The eighteen condemned qualities of illusion, laziness, error, taste
for material enjoyment, intense lust, fickleness, arrogance, envy,
violence, exertion, lamentation, dishonesty, anger, longing, fear,
illusion of supporting the whole world, partiality, and dependency on
others are not present in the body of the Lord. But in compliance to
the krpa sakti however, even these qualities become present sometimes
in the various avataras such as Rama and Krsna and become realized by
the devotees as excellent qualities.

Attaining the power to taste all the Lord's qualities such as His
beauty and fragrance, and tasting each one, the devotee ascends to
higher and higher peaks of astonishing experience, and his heart melts
on incessant realization of the Lord's unprecedented affection for His
devotee. Then the Lord, displaying His wonderful nature, says, "O best
of devotees, many births you have given up wife, house and wealth for
My sake, and out of obligation to serve Me you have endured the
miseries of cold, wind, hunger, thirst and pain, tolerated the
contempt of other men, taking to a life of begging. In payment for all
your sacrifice, I cannot give you anything. I have become your debtor.
Since lordship over the whole earth, taking the post of demigod, and
acquisition of mystic powers are unsuitable for you, how can I give
them to you? One cannot give grass and straw, the enjoyment of cows,
to any human being. Though I am unconquerable, I have just now been
conquered by you; I live for you and dance for you. I am hanging on to
the creeper of your good qualities for support."

Hearing the sweet, affectionate words of the Lord, the devotee says,
"O Lord, master, ocean of mercy, You glanced upon me while I was being
bitten by an array of crocodiles, the infinite miseries of endless
births and deaths amidst the terrifying current of material existence.
Lord, transcendental to all the material planets, whose butter-like
heart melts as it manifests mercy, original spiritual master,
destroyer of ignorance in the form of such qualities as lust, by
manifesting the Sudarsana cakra of Your wonderful form, You have
pierced those crocodiles and freed me from the clutches of their
teeth. To fulfil my desire to serve Your lotus feet, You placed the
syllables of Your mantra in my ears, You destroyed my suffering, You
purified me by the process of constant hearing, chanting, and
remembering Your qualities and name, and made me understand how to
perform service to Yourself through the association of Your devotees.
I am unintelligent, the lowest of the low, and even one day have not
done Your service. Such a miserly selfish person deserves to be
punished. Contrary to this however, showing Your very self to me, you
have made me drink nectar. You have mortified me by saying that You
have become my debtor. Now I am thinking what to do. I would be
presumtuous to ask You to pardon all my offenses - five, seven, eight,
a thousand or a million? I can definitely say it must be more than a
hundred thousand billion. But let be all the fruits of my past
activities, received and yet to be received. Previously I compared
Your dark limbs to the monsoon cloud, to the blue water lily and to
the sapphire; I compared Your effulgent face to the moon, and Your
tender feet, to newly sprouted leaves. Now these analogies seem like a
pile of burned mustard seeds compared to a golden mountain or like a
chick pea in comparison to a touchstone, like a jackal in comparison
to a lion, or a mosquitoe in comparison to Garuda. By my poor
intelligence I have clearly committed offense to You. Such inapt
poetry meant as praise unto yourself is accepted by common people. I
am like an unsettled cow threatened by the sudden appearance of Your
glorious form. But, I cannot defile the desire tree of Your beauty
even with my destructive comparisons."

In this way the devotee profusely praises the Lord, and the Lord,
reveals to the devotee endowed with all qualities of love, as much as
possible everything desired, in relation to the Lord's pastimes,
filled with quality of rasa: Sri Vrndavana, the desire tree, the
maha-yoga-pitha, the most dear daughter of Vrsabhanu, Her associates
such as Lalita and other servants, His own friends such as Subala and
palyamanas such as Naiciki, the Yamuna River, Govardhana, forests such
as Bhandira, Nandisvara Giri, all the mothers, fathers, brothers,
friends and servants there, and the houses. The Lord submerges the
devotee in the enchanting tidal wave of various types of bliss, and
then disappears with His entourage.

Recovering conscousness after some moments, the devotee, anxious to
see the Lord again, opens his eyes, and not seeing the Lord, he begins
crying. "Was I merely dreaming? - No, no, I was not dreaming, because
I have neither drowsiness, nor any contamination in my eyes from
sleep. Was it some hallucination or witch-craft? No, for witchcraft
could never give such bliss. Or was it from some defect in the mind?
No, because all the symptoms of unsteady mind-such as laya and viksepa
are totally absent. Was it the fulfilment of some material desire? No,
no material fancy could ever approach what I have seen. Was it a
momentary meeting with the Lord? No, because it is completely
different from all previous visions of the Lord that I remember." In
this way the devotee remains in uncertainty. Lying upon the dusty
earth, he prays constantly for the same experience, but not obtaining
it, he laments, rolls on the ground, weeps, wounds his own body,
faints, recovers, stands, sits, runs about, and wails like a madman.
Sometimes he remains silent like a sage and sometimes, like a social
misfit, he fails to perform his daily obligatory duties. Like a person
possessed of spirits, or affected by evil planets, he talks
incoherently. Unto a devotee friend who comes asking privately what is
the matter, he explains what he has experienced. When the friend
explains that it was, by good fortune, a direct meeting with the Lord,
satisfied, he recovers himself and becomes happy.

But then again he laments, "How can I attain that experience again?
Was it a shower of mercy from some great devotee Lord or, was it the
result, by lucky chance, some how, some time, of some past honest
endeavour in serving the Lord. Or perhaps it was simply the
causelessness of the mercy of the Lord upon the lowest of the low,
filled with dispicable qualities. By some indescribable fortune I have
attained the Lord, but then, because of a grave offense, I have lost
him again. With muddled intelligence, I cannot ascertain the truth.
Where shall I go? What shall I do? By what means? Who to ask? I am
completely vacant, without soul, without shelter, scorched by a
conflagration. The whole world gazes upon me, ready to devour me.
Giving up this worldly association, I will live in solitude for a
while."

Doing this, he laments further. "Lotus-faced Lord, holding streams of
nectar, bedecked with fragrant garlands which scent all the forests,
attracting swarm of vibrating bees - just for a moment may I serve
Your Lordship again. Having once tasted your sweetness, I cannot
aspire for anything else."

He begins to roll on the ground, breathe heavily, faint, and lose his
mind. Suddenly seeing the Lord everywhere, he rejoices, embraces,
laughs, dances and sings, and when the Lord disappears again, he
becomes filled with remorse, and weeps. Being extraordinary in
behaviour, he withdraws his very life symptoms, and he loses awareness
of whether he still has a body or not. Then, not aware that his
material body has passed to the elements, he understands only that his
desired Lord, the ocean of mercy, has manifested Himself, engaged him
in service and is leading him to His own home. Thus the devotee
reaches the goal of life.

                       adau sraddha tatah sadhu
                       sango 'tha bhajana kriya
                       tato' nartha nivrttis ca
                       tato nistha rucis tatah
                       athasaktis tato bhavas
                       tatah premabhyudancati

First appears faith, then association with devotees, devotional
activities, clearing of obstacles, steadiness, taste, attachment,
bhava and finally prema.

The stages of devotion mentioned in this verse have been described as
they are. Sneha, mana-pranaya, raga, anuraga, and mahabhava,
successively specialized tastes, are fruits growing on progressively
higher branches of the creeper of bhakti. Because the body of the
devotee cannot tolerate the friction of extremes of all those tastes,
they are not manifested in his body, and thus these tastes have not
been described here.

Ruci, asakti, bhava and prema, which can be experienced, have been
described, but aiming at real comprehension of these states, the
scriptural evidences were not supplied, since introduction of those
proofs would produce a harshness in comprehension. As they may be
required, they are supplied here.




                                 Ruci



Srimad-Bhagavatam (1.5.27):

                  tasmins tad labdha rucer mahamate
                  priyasravasi askhalita matir mama
                  yayaham etat sad asat sva mayaya
                  pasye mayi brahmani kalpitam pare

"O great sage, as soon as I got a taste of the Personality of Godhead,
my attention to hear of the Lord was unflinching, and as my taste
developed, I could realize that it was only in my ignorance that I had
accepted gross and subtle coverings, for both the Lord and I are
transcendental."




                                Asakti


Srimad-Bhagavatam (3.25.15):

                        gunesu saktam bandhaya
                        ratam va pumsi muktaye

"The stage in which the consciousness of the living entity is attracted
by three modes of material nature is called conditional life. But when
that same conscioiusness is attached to the Supreme Personality of
Godhead, one is situated in the conscioiusness of liberation."


                                Bhava

Priya sravasyanga mama bhavad ratir. "My taste for hearing of the
Personality of Godhead increased at every step" (SB 1.25.26).



                                Prema


Srimad-Bhagavatam (1.6.17):

                        prematibhara nirbhinna
                        pulakongati nirvrte
                        ananda samplave lino
                        napasyma ubhayam mune

"O Vyasadeva, at that time, being exceedingly overpowered by feelings
of happiness, every part of my body became separately enlivened. Being
absorbed in an ocean of ecstasy, I could not see both myself and the
Lord."


Symptoms of Ruci: ta ye pibanty avitrso nrpa gadha karnais tan na
sprsanty asana trd bhaya soka moha

Symptoms of asakti: srvna su bhadrani rathanga paner janmani karmani
ca yani loke gitani namani tad arthakani gayan vilajjo vicared asango.
"An intelligent person who has controlled his mind and conquered fear
should give up all attachment to material objects such as wife, family
and nation and should wander freely without embarrassment, hearing and
chanting the holy names of the Lord, the bearer of the chariot wheel.
The holy names of Krsna are all auspicious because they describe His
transcendental birth and activities, which He performs within this
world for the salvation of the conditioned souls. Thus the holy names
ofthe Lord are sung throughout the world" (SB 11.2.39).

Symptoms of bhava: yatha bhramyatayo brahman svayam akarsasannidha
tatha me bhramyate cetas cakrapaner yadrcchaye. "O brahmanas, as iron
attracted by a magnetic stone moves automatically toward the magnet,
my conscousness, having been changed by His will, is attracted by Lord
Visnu, who carries a disc in His hand. Thus I have no independence"
(SB 7.5.14).

Symptoms of prema: evam vratah sva priyanama kirtya
jatanuragodrutacittauccaih hasaty atho roditi rauti gayati unmadavan
nrtyati loka bahyah. "By chanting the holy name of the Supreme Lord,
one comes to the state of love of Godhead. Then the devotee is fixed
in his vow as an eternal servant of the Lord, and he gradually becomes
very much attached to a particular name and form of the Supreme
Personality of Godhead. As his heart melts with ecstatic love, he
laughs very loudly or cries or shouts. Sometimes he sings and dances
like madman, for he is indifferent to public opinion" (SB 11.2.40).

Temporary appearances: ahuta iva me sighram darsanam yati cetasi.

Meeting the Lord: pasyanti te me rucirany amba santah prasanna
vaktraruna locanani rupani divyani vara pradani sakam vacam sprhaniyam
vadanti. "O My mother, My devotees always see the smiling face of My
form, with eyes like the rising morning sun. They like to se My
various transcendental forms, which are all benevolent, and they also
talk favorably with Me" (SB 3.25.35).

Nature in that state: tair darsaniyavayavair udara vilasa haseksita
vama suktaih hgtatmano hrta pranams ca bhaktir anicchato me gatim
anvim praykte. "Upon seeing the charming forms of the Lord, smiling
and attractive, and hearing His very pleasing words, the pure devotee
almost loses all other consciousness. His senses are freed from all
other engagements, and he becomes absorbed in devotional service. Thus
in spite of his unwillingness, he attains liberation with out separate
endeavor" (SB 3.25.36).

Mentality in that state: deham ca tam na caramah sthitam utthitam va
siddhayo vipasyati yato' dhyagamat svarupam daivad upetam atha daiva
vasad apetam vaso yatha parikrtammadira madandhah. Because he has
achieved his real identity, the perfectly realized soul has no
conception of how the material body is moving or acting, just as an
intoxicated person cannot understand whether or not he has clothing on
his body (SB 3.28.37).

These verses should be considered. The basic truth is as follows.
Ahankara is of two types: ahanta (consciousness of "I") and mamata
(consciousness of "my"). By jnana these two are destroyed and
liberation is attained. By directing these two towards body (I am this
body), house (this is my house) etc. bondage results.

"I am the follower of the Lord. I am the servant of the Lord. The Lord
with His associates, an ocean of sweetnees with His form, qualities,
and pastimes is to be served by me." If one thinks in this way
identifying oneself as the Lord's servant and making the Lord and His
followers the object of one's possession, it is called prema. Prema is
different from both bondage and liberation, and is thus called the
crown jewel of human goals. There is an order of spiritual
development, based on this.

When the materialistic aspect of ahanta and mamata is extremely deep,
one remains in the cycle of birth and death. When a causeless particle
of faith develops and one thinks of becoming a Vaisnava and serving
the Lord, ahanta and mamata becomes slightly spiritualized and the
jiva becomes qualified for devotional service. At the stage of
sadhu-sanga, the tinge of spiritualization becomes more concrete. At
the stage of anisthita bhajana kriya, the spiritualization is
localized in one place, whereas the material aspect is in full force.
At the stage of nistha, spiritualization becomes more pervasive and
the materialisitic influence decreases somewhat. At the stage of ruci,
spiritualization of me and mine becomes dominant and the materialistic
aspect becomes localized. At the stage of asakti the spiritual aspect
becomes complete and the material aspect becomes a trace. At the stage
of bhava the spiritual aspect becomes thorough and the material aspect
becomes a shadow, occasionally appearing. At the stage of prema, the
spiritual aspect becomes extremely intense and the material aspect is
completely absent.

At the stage of bhajana-kriya, meditation on the Lord is mixed with
other topics and is temporary. At the stage of nistha, meditation on
the Lord has a trace of other topics. At the stage of ruci, other
topics are absent and the meditation is long lasting. At the stage of
asakti, meditation becomes deep. During bhava, by meditation, the Lord
appears in the mind. Achieving prema, along with the appearance of the
Lord in the mind, there is direct association with the Lord.

May the sweet bank of clouds satisfy the world, by distributing its
rasa lifted from the ocean of sweetness, Sri Krsna Caitanya.
F*.FRMA*.FRM" *.MAC"]d*.MACkoļ*.FRM