Mädhurya Kädambiné-

Visvanatha Cakravartipada

Commentaries by Çré Rädhäkuëòa's Mahänta Paëòita Çré Ananta Däs Bäbäjé

Mahäräja are published from:
Shri Krishna Chaitanya Shastra Mandir, Vrajananda Ghera, 281504 Radhakunda,
District Mathura, UP., INDIA

First Shower of Nectar

VERSE 1:

håd-vapre nava-bhakti-çasya-vitateù saïjévané svägamä-

rambhe käma-taparttu-däha-damané viçväpagolläsiné
dürän me maru-çäkhino ’pi sarasé-bhäväya bhüyät prabhu-
çré-caitanya-kåpä-niraìkuça-mahä-mädhurya-kädambiné

TRANSLATION: The causeless and completely independent mercy of Çré

Caitanya Mahäprabhu is like a cloud bank of exquisitely sweet nectar that infuses
life in the grains of ninefold bhakti in the devotee’s heart, from the very beginning
of its appearance extinguishes the scorching summer heat of material desires, and
gives joy to the universal river of living beings. May those nectar clouds, even from
afar, refresh me, a dried-up tree in the desert.

Péyüña kaëä explanation: The most respected Gauòéya Vaiñëava äcärya Çréla
Viçvanätha Cakravartépäda has expertly analyzed the various stages in practicing bhakti in this
book Mädhurya Kädambiné. In Bhakti-rasämåta-sindhu Çréla Rüpa Gosvämé mentions the
stages through which the devotees engaged in sädhana-bhakti gradually pass to finally attain
the kingdom of prema:

ädau çraddhä tataù sädhu-saìgo ’tha bhajana-kriyä

tato ’nartha-nivåttiù syät-tato niñöhä rucis-tataù
athäsaktis tato bhävas tatah premäbhyudaïcati
sädhakänäm ayaà premnaù prädurbhäve bhavet kramaù

“First one attains çraddhä, or firm faith, in the çästras and teachings of sädhus, then
one gradually passes through the stages of sädhu-saìga (association of pure devotees),
bhajana-kriyä (practice of bhakti), anartha-nivåtti (cessation of unwanted elements
unfavourable to the practice of bhakti), niñöhä (steadyness), ruci (taste), äsakti (attachment to
the Lord), bhäva (permanent attachment to the Lord), and finally prema (divine love). In this
way, prema gradually manifests in the devotee’s heart.” (Bhakti-rasämåta-sindhu 1/4/15-16) In
this book Çréla Viçvanätha Cakravarté describes these stages from çraddhä to prema in an easily
understandable manner. He also vividly describes the removal of unwanted elements
 Çréla Viçvanätha Cakravartépäd 2

(aparädha, anartha, and others) that create obstacles in the gradual development of sädhana-
bhakti. For a devotee sincerely practicing sädhana-bhakti, this book will take him by the hand
and definitely lead him to the kingdom of prema-bhakti. As a thermometer shows the body
temperature, similarly by thoroughly studying this book, a practising devotee can easily realize
the level at which he is practicing bhakti. Gradually giving up all anarthas, he can step up
through the higher stages of bhakti. Therefore each sädhaka who wants to attain prema has
the singular duty to study this book to the utmost.
Çréla Cakravartipäda has named this book Mädhurya Kädambiné, “The Bank of
Nectar-showering Clouds.” Çréla Rüpa Gosvämé writes in Ujjvala-nélamaëi (11.19), mädhuryaà
näma ceñöänäà sarvävasthäsu cärutä: "The eternal beauty or charm of all the activities and
gestures of the Lord is known as mädhurya." bhagaväìs tävad asädhäraëa svarüpaiçvarya
mädhuryas tattva viçeñaù. tatra svarüpaà paramänanda aiçvaryam asamordhvatayä sarva
manoharaà sväbhävika rüpa guëa lélädi sauñöhavam (Laghu-toñaëé commentary of the
Bhägavata (10.12.11): "The Absolute Truth having uncommon form (svarüpa), majesty
(aiçvarya), and sweetness (mädhurya) is Bhagavän. Parabrahma is personified (svarüpa)
supreme bliss, or paramänanda, His incomparable, infinite, spontaneous supremacy is His
aiçvarya and the superexcellent nature of His all-enchanting form, pastimes, qualities, and so
forth is mädhurya. mädhurya bhagavattä sära: “Mädhurya is the quintessence or very life
of the Supreme Absolute Truth.” (Cai-caritämåta, Madhya 21.110)
Though all forms of the Supreme Lord are nondifferent, still the son of Nanda
Mahäräja, Vrajendra-nandana in human-like form, is personified mädhurya, güòhaà paraà
brahma manuñya-liìgam. (Ç.B. 7.10.48) The çruti says, raso vai saù: “Bhagavän Himself is
personified rasa or transcendental mellow.” Though the svarüpa of Bhagavän is nectarean
(rasamaya), the rasas differ in different avatäras. There is no other form of Godhead except
Vrajendra-nandana Çré Kåñëa that displays all rasas at once. Çré Kåñëa is the personification of
all rasas in full, or akhila-rasämåta-mürti. All the qualities that support or nourish all kinds of
rasas are naturally present within Him. The great sages call all these qualities mädhurya.
Though Çré Kåñëa is an infinite ocean of form, qualities, and pastimes full of infinite sweetness,
the Gosvämés have divided that ocean into four component parts: lélä-mädhurya, sweetness of
pastimes, prema-mädhurya, sweetness of love, veëu-mädhurya, sweetness of the flute and
rüpa-mädhurya, sweetness of form. These four kinds of sweetness manifest only in Vraja:
caturdhä mädhurés tasya vraja eva viräjate. (Laghu-bhägavatämåta) This book, therefore, is
like a bank of clouds whose falling showers consist of the unique sweetness of Vraja. By
thoroughly studying this book, the sädhaka can undoubtedly become completely showered by
the sweet nectar of Vraja.
The reality (tattva) of mädhurya is very difficult to understand and obtain. There is no
way to attain the fortune to relish this sweetness unless one gets the mercy of a devotee who
already relishes this sweetness. In this special age of Kali Vrajendranandana Çré Kåñëa Himself
has manifested in the form of Çré Gauräìga accepting the mood (bhäva) and splendor (känti)
of Çré Rädhä. He accepted this form to fulfil His three desires which remained unfulfilled in
His vraja-lélä: kaichana rädhä prema, kaichana (mora) madhurimä, kaichana bhäve tiho bhora,
“to relish the prema of Çré Rädhä, to relish the wonderful sweetness that Rädhä relishes in
Him, to relish the bliss that Rädhä attains by realizing His sweetness.” Kåñëa Himself relished
the sweetness of Vraja in His Gauräìga form while at the same time plunging all the living
3 Mädhurya Kädambiné

beings of the universe into streams of nectar. In the beginning of this book while glorifying
Mahäprabhu in its auspicious invocation (maìgaläcaraëa), the author describes His mercy as
niraìkuça-mahä-mädhurya-kädambiné. The bank of clouds in the rainy season, spreading
all over the sky, floods the whole universe with heavy rainfall. Similarly, the completely
independent and causeless mercy of Mahäprabhu bestows divine love to the whole world
without any discrimination between the deserving and the undeserving. Çréla Prabodhänanda
Sarasvaté, the dear associate of Mahäprabhu, writes in Çré Caitanya-candrämåtam (112):

päträpätra vicäraëäà na kurute na svaà-paraà vikñyate

deyädeya vimarçako na hi na vä käla pratékñaù prabhuù
sadyo yaù çravanekñaëa-praëamana-dhyänädinä durlabhaà
datte bhakti-rasaà sa eva bhagavän gauraù paraà me gatiù

"The most powerful and magnanimous Çré Caitanya Mahäprabhu very quickly and
easily bestowed the mellow of divine love which is very difficult to obtain by such practices as
çravaëa (hearing), kértana (chanting), praëäma (obeisances), and dhyäna (meditation). He did
not differentiate between who was deserving and who was not, friend and foe, proper and
improper time, without stopping to consider whether or not to give this prema. May such a
Supreme Lord, Çré Gaurasundara, be my ultimate and only shelter."
As constant rains lead to flooding, so the most merciful Mahäprabhu has flooded the
whole universe with His extremely uncontrollable and causeless cloudbank of exquisitely
sweet nectar. This is written in Caitanya-caritämåta (Ädi 7.25-28):

uthaliyä prema-bonyä caudike beòäya;

stré, våddha, bälaka, yuvä, sabäre òubäya
sajjana, durjana, paìgu, jaòa, andha-gaëa;
prema bonyäya òubäila jagatera jana
jagat òubila, jévera haila béja näça;
tähä dekhi’ päïca janera parama ulläsa
yata yata prema-våñöi kare païca-jana;
tata tata bäòhe jala, vyäpe tri-bhuvana

“The rising flood of divine love expanded in all directions, drowning everyone, men
and women, young and old, gentle and wicked, lame, dull-minded, and blind. Mahäprabhu,
Nityänanda Prabhu, Advaita, Gadädhara, and Çréväsa felt overjoyed seeing the entire world
submerged in divine love which destroyed the seed of ignorance in all living beings. The more
the five members of the Païca-tattva showered divine love, the more the flood swelled,
expanding throughout the universe."
Thus when Mahäprabhu appeared, He pleased the entire world by giving vraja-prema
even to those without the qualifications of sädhana simply because of His causeless mercy.
But now, after His disappearance from this world, the attainment of such love once again
depends on the efforts of sädhana-bhakti. Still, Mahäprabhu’s cloud bank of mercy nourishes
the devotional life of the devotee, soon yielding the fruit of prema-bhakti. Describing the
influence of this cloud bank of mercy, the author says, håd-vapre nava-bhakti-çasya-vitateù
saïjévané: "It infuses life in the grains of ninefold bhakti within the field of the heart.”
 Çréla Viçvanätha Cakravartépäd 4

The heart is the most appropriate place or receptacle for the manifestation of bhakti.
Çabdasära says, yato-nirjyäti viñayo yasminçcaiva praléyate hådayaà tad-vijänéyät-manasa
sthitikäraëam: "The heart is the place where all desires appear and all desires merge. The heart
is the cause of the mind's disposition.” Another name of the heart is citta. Though it is material
in its nature, by the will of the Lord it becomes worthy for the manifestation of transcendental
pure devotion. It is thus compared with a fertile field for sprouting the grains of bhakti. As a
desert or barren land full of stones is not suitable for cultivation, so the intellect, very rough
due to mental speculations, is not at all suitable for the manifestation of bhakti. Through
intelligence one can attain material knowledge, but spiritual knowledge needs to be
approached through the heart. An unintelligent boy may have deep faith in bhakti due to his
previous birth's saàskära (impression of previous activities on the mind), while a very
intelligent person may be an atheist. So the heart is most receptive for the manifestation of
bhakti, not the mind or intellect. Gradually the mind and intellect of the devotee are
spiritualised, as a piece of iron is turned into gold by the touch of a touchstone. This is the
deeper meaning of the word håd vapra.
nava-bhakti here refers to ninefold bhakti, çravaëa, kértana, and so on as delineated
in the Bhägavata (7.5.23): çravaëaà kértanaà viñëoù smaraëaà päda-sevanam. arcanaà
vandanaà däsyaà sakhyam ätma-nivedanam "Hearing, chanting, and remembering Çré Viñëu's
names, form and pastimes, serving His lotus feet, worshipping, offering prayers, engaging
oneself as His servant, serving Him in fraternal mood, and complete self-surrender to His lotus
feet are the ninefold bhakti." There are many parts of sädhana-bhakti, but these ninefold
practices are the best paths to attain prema-bhakti. Mahäprabhu Himself said:

bhajanera madhye çreñöha nava-vidhä bhakti;

kåñëa-prema, kåñëa dite dhare mahä-çakti
tära madhye sarva-çreñöha näma-saìkértana;
niraparädhe näma laile päya prema-dhana

"Among all parts of devotion, ninefold bhakti is the best, because it has great potency
to give one Kåñëa and kåñëa-prema. Among the ninefold processes of bhakti, näma-saìkértana
is supreme. By chanting the holy name without offense one can easily attain the treasure of
divine love." (Cai.-caritämåta, Antya 4/70-71)
Being nourished by heavy showers from the clouds, the crops very soon bear fruits. So
too, the streams of saìkértana-nectar showering from Mahäprabhu’s cloudbank of compassion
inundate the crop of ninefold bhakti in the heart of the devotee, quickly bringing the fruit of
kåñëa-prema. In this age of Kali, the father of saìkértana, Çréman Mahäprabhu, gave the ability
to attain the fruit of prema through näma-saìkértana, the yuga-dharma, or religion of this age.
Only through näma-saìkértana, nine-fold bhakti attains its perfection. In this age of Kali
without näma-saìkértana none of the other devotional processes can lead to perfection and
give the fruit of prema. This is understood from Mahäprabhu’s own words, nava-vidhä bhakti
pürëa näma-hoite hoy: "The nine fold bhakti reaches perfection through näma-saìkértana."
(Cai.caritämåta 2.15.108) Even the other parts of devotion cannot be awakened without näma-
saìkértana. In the explanation of the first çloka of çikñäñöaka, ceto-darpaëa-märjanaà,
Mahäprabhu says:
5 Mädhurya Kädambiné

saìkéröana haite päpa-saàsära-näçana;

citta-çuddhi sarva-bhakti-sädhana-udgama
kåñëa-premodgama premämåta-äsvädana;
kåñëa-präpti seväméta-samudre majjana

"näma-saìkértana destroys all sins and frees one from material bondage. The heart
becomes purified and all processes of sädhana-bhakti awaken within the heart. Gradually
attaining kåñëa-prema, one relishes transcendental mellow. Finally attaining Kåñëa Himself,
one is immersed in the nectar of ocean of His service." (Cai.-caritämåta, Antya 20.13-14)
Mahäprabhu Himself relished the extremely charming sweet nectar of näma-saìkértana along
with His associates to establish the ideal practice of ninefold bhakti for the people of Kali-
yuga. This was never revealed anywhere before His appearance. The author has named
Mahäprabhu’s mercy that infuses life in the crop of ninefold bhakti, mahä-mädhurya
kädambiné.
Nourished by the mercy of Mahäprabhu, Rüpa Gosvämé in Bhakti-rasämåta-sindhu
explained the ninefold bhakti in sixty-four parts, in a way that is easily understandable by the
devotees. By Çréman Mahäprabhu's grace, Jéva Gosvämé expertly analyzed the various ideas of
ninefold bhakti. Both in Bhakti-sandarbha and the elaborate Krama-sandarbha commentary
of the Bhägavata text 7.5.23, çravaëaà kértanaà viñëoù, he explains the various secrets of the
performance of sädhana-bhakti by which a sincere sädhaka can quickly attain prema-bhakti.
In this way he has immensely benefited the sincere devotees. A devotee desiring to quickly
attain prema must carefully study these commentaries by Jéva Gosvämé as these are also
wonderful nectar-showers from the cloud bank of Mahäprabhu’s mercy.
If the cloud bank of Mahäprabhu’s mercy showers within the heart of a fortunate
devotee practicing pure devotion, then the grains of ninefold bhakti are nourished, quickly
ripening into the fruit of prema. But, one may ask, how can one attain such fortune in Kali-
yuga, where the living entities are totally ignorant, their hearts bound by material desires? In
reply the author describes another influence of the cloud bank of Mahäprabhu’s mercy,
svägamärambhe käma-taparttu-däha-damané. On the appearance of fresh rain clouds in the sky,
cool breezes blow even before the showers begin. These breezes relieve the scorching heat of
the summer season, cooling and soothing the distressed people both externally and internally.
Similarly Mahäprabhu’s cloud bank of mercy relieves the threefold material miseries that burn
crores of times more than the scorching summer heat from the very beginning, even before
showers. Cooling all living entities both externally and internally, His mercy drives away all
material desires from the heart, even the desire for liberation (mukti). Only desire for Çré
Kåñëa-bhajana fills their hearts. Çréla Prabodhänanda Sarasvaté therefore writes:
na yogo na dhyänaà na ca japa-tapas-tyäga-niyamä
na vedä näcäraù kva nu bata niñiddhädyuparatiù
akasmäc-caitanye’vatarati dayä sära hådaye
pumarthänäà maulià param iha mudäluëöhati janaù

"Those who have never practiced yoga, meditation, chanting, penance, renunciation,
regulative principles, Vedic study, nor followed scriptures, yes even those who have not
refrained from sinful activities, are blissfully relishing prema, the crest-jewel of all human
 Çréla Viçvanätha Cakravartépäd 6

attainments, due to the sudden appearance of Çréman Mahäprabhu, the embodiment of

boundless compact compassion." (Caitanya-candrämåta 6)
Now the author describes another influence of Mahäprabhu’s mercy,
viçväpagolläsini. Swollen with heavy rains, the rivers overflow their banks roaring swiftly to
the ocean. So too, rivers swollen with the nectarean showers of Mahäprabhu’s mercy and
overflowing both banks with the bliss of roaring näma-saìkértana sweep away the hearts of all
living entities to the ocean of Çré Kåñëa. Çréman Mahäprabhu Himself declared, påthivéte joto
äche deça gräma; sarvatra saïcära hoibe more näma (Caitanya-bhägavata) "All the towns and
villages of the earth will resound with My name." Any intelligent person can easily see that
Mahäprabhu’s prediction has been fulfilled. Now throughout the world even animal-like
materialists, drunkards, meat-eaters, and atheists are being swept away by the roaring river of
näma-saìkértana of Mahäprabhu.
Finally the respected author is praying for Mahäprabhu’s mercy, dürän me maru-
çäkhino’pi sarasi-bhäväya bhüyät: "May that causeless and completely independent mercy of
Mahäprabhu’s cloud bank of exquisitely sweet nectar, even from far off, refresh my heart that
is like a dried-up tree in the desert." The clouds of the rainy season come very near the earth
profusely showering rain, but they do not shower in the desert. Rather only from far off they
sprinkle a little water on the desert. The respected author in his great humility is considering
himself as a dried-up tree in the desert, far away from the cloud bank of Mahäprabhu’s mercy.
He is therefore praying, "May the extremely powerful mercy of Mahäprabhu refresh my dry,
desert-tree like heart with the sweet nectar of Çré Kåñëa bhakti-rasa." Çré Viçvanätha Cakravarté
Öhäkura Mahäçaya is fully blessed with Mahäprabhu’s mercy and glorified by the whole world.
His extraordinary humility is the specific quality of the devotees of Mahäprabhu. Though
highly exalted, they consider themselves as most fallen. Çrépäda Prabodhänanda Sarasvaté
writes:

tånäd api sunécatä sahaja-saumya mugdhä-kåtiù

sudhä-madhura-bhäñitä viñaya-gandha thuthüt-kåtiù
hari-praëaya vihvalä kim api dhéranälambitä
bhavanti kila sad-guëä jagati gaura-bhäjäm-amé

"More humble than the blade of a grass, naturally pleasant and charming, honey-
tongued like nectar, spitting at the smell of sense objects without relation to Mahäprabhu,
overwhelmed by gaura-prema, and completely aloof from worldly attachments, in this world
all these good qualities belong only to the devotees of Mahäprabhu." (Caitanya-Candrämåta)

VERSE 2:

bhaktiù pürvaiù çrétä täntu rasam paçyed yad-ätta-dhiù

taà naumé satataà rüpa-näma-priya-janaà hareù

TRANSLATION: Though previous mahäjanas had taken shelter of Bhakti-

devé, now by the mercy of Çréla Rüpa Gosvämé, fortunate persons attain the
7 Mädhurya Kädambiné

intelligence to realize bhakti in its rasa form. I constantly pay my obeisances unto
Çré Rüpa Gosvämé, who is very dear to Hari.

Péyüña kaëä explanation: The Vedas describe different methods for living beings to
remove misery and attain bliss. These include the paths of karma (fruitive activities), jïäna
(intellectual realisation), yoga, bhakti (devotion) and so forth. The Vedic scriptures on
philosophy are also composed with the purpose of destroying the misery of the conditioned
souls and giving them joy. Although different philosophical scriptures have given the
conditioned souls different instructions for the destruction of their misery and the
accomplishment of their happiness, the purpose was one and the same: the authors wanted to
lift them out of material existence and place them in the kingdom of perpetual bliss. The wise
know that the living entity, though constitutionally an eternal servant of Kåñëa, is suffering due
to illusion in various miserable species of life. It is impossible, however, for the tiny jéva-çakti
by his own efforts to remove this miserable condition and attain eternal bliss; this can only be
achieved by rendering unalloyed devotion in complete surrender unto the lotus feet of the
Supreme Lord. The hearts of materialists, polluted with fruitive desires, can be purified
bringing them to the kingdom of true peace. Pondering this one can glimpse how very difficult
it is for the insignificant living beings to purify their own hearts merely by the strength of their
personal sadhana. But those who surrender unto the lotus feet of the Supreme Lord can very
easily attain the pure state of heart by the mercy of His eternal potency (cit-çakti). They then
become fortunate enough to relish the sweetness of prema and the Lord. This is why the wise
saints of yore took shelter of devotion.
Çré Çuka Muni says in the Bhägavata (1.6.35): yamädibhiù yoga-pathaiù käma-lobha hato
muhuù mukunda sevayä yadvat tathätmäddhä na çämyati "By restraining the senses in the
mystic yoga system, lust and material desires cannot be as completely purified from the heart
as can be done by the service of Mukunda." Only bhakti can fully deliver all auspiciousness to
the living entities. It is also stated in the Bhägavata (2.2.34): bhagavän brahma kärtsnyena trir
anvékñya manéñayä adhyavasyat kuöastho ratir ätman yato bhavet "After thoroughly analyzing
the Vedas thrice, Brahmä concluded that bhakti is the ultimate object of Vedas." Exalted
mahäjanas have hence asserted that bhakti is the supermost religion, supermost yoga, and
supermost auspiciousness. Another distinct feature of bhakti is that it is a universal path of
practice. Any person, at any place, and in any circumstance can perform Hari-bhajana. Bhakti
brings supreme auspiciousness for all, whether they are sinful, following Vedic principles
(sadäcäré), intelligent, ignorant, renounced, materially attached, desirous of liberation
(mumukñu), liberated (mukta), not perfect in devotion, perfect in devotion (siddha), recent or
eternal associate of the Lord (pärñada). There is no difficulty in following the universal path
of devotion. Everyone should thus accept it without hesitation.
The author is saying that previous mahäjanas like Çré Vyäsa, Çukadeva, Närada,
Uddhava, Yämunäcärya, Çrénätha Muni, Godä, and all others followed the path of pure
devotion. By their ideal example and powerful preaching they spread the glories of bhakti
throughout the world. But now by the mercy of Çrémat Rüpa Gosvämépäda, the people of the
world are gaining the intelligence to realize bhakti in its rasa form. I constantly pay my
obeisances to Rüpa Gosvämé, who is supremely dear to Çré Hari.
 Çréla Viçvanätha Cakravartépäd 8

Rüpa Gosvämé is the eternal associate of Çré Hari in Vraja-lélä known as Çré Rüpa-
maïjaré, the leader of all maidservants (maïjarés) of Rädhäräëé. In gaura-lélä he descended as
Mahäprabhu’s instrument for preaching the supreme nectar of vraja-bhakti filled with an
amorous mood. Caitanya-caritämåta (Madhya 19/1) says:

våndävanéyäà rasa-keli-värtäà kälena luptaà nija-çaktim utkaù

saïcärya rüpe vyatanot punaù sa prabhur vidhau präg iva loka-såñöià

“In the beginning of the creation, the Lord enlightened Brahmä bestowing on him the
power of creation. So too, Çré Caitanya Mahäprabhu was anxious to revive the sweet Véndävana
pastimes full of rasa that were almost lost in the course of time. He thus enlightened the heart
of Rüpa Gosvämé to again spread the mellow of the Våndävana pastimes." This means that Çré
Kåñëa Himself manifests only once in a day of Brahmä at the end of the Dväpara-yuga of the
twenty-eighth catur-yuga during the seventh manvantara. In the Kali-yuga immediately
following the Dväpara-yuga when Kåñëa appeared, Kåñëa Himself again appears in golden
form accepting the mood and splendour of Çré Rädhä to relish the sweet divine love of Rädhä
and preach vraja-prema. That vraja-prema propagated in the Gaura-lélä of the previous day
of Brahmä was almost lost in long course of Brahmä’s full day and night of eight thousand
divya-yugas. No other avatära and no other äcärya propagates the most secret vraja-prema
except Çré Gauräìga-deva. Being very anxious to preach and bestow the secret mellow of Vraja
pastimes, He enlightened the heart of Çréla Rüpa Gosvämé: çré-rüpa-hådaye prabhu çakti
saïcärilä; sarva-tattva-nirüpaëe pravéëa karilä (C.C. Madhya 19.117) "Mahäprabhu enlightened
the heart of Rüpa Gosvämé, making him expert in properly defining all truths (tattva)."
By constantly practicing pure transcendental devotion that yields prema, all unwanted
elements like offenses are driven out from the devotee's heart. Gradually he attains the states
of niñöhä, ruci, äsakti, bhäva, and finally prema. In bhakti-rasa, when attachment to Kåñëa
becomes permanent, it is known as sthäyi-bhäva. sthäyi-bhäva combines with ingredients
such as vibhäva (causes that make one relish rati, or permanent attachment), anubhäva
(symptoms expressing the sentiments of the heart and appearing as bodily transformations) to
attain the astonishing and relishable form of rasa. In the very beginning of Bhakti-rasämåta-
sindhu, Rüpa Gosvämé reveals all the characteristics of pure devotion as described in the çruti,
sméti, and Puräëas. These characteristics are universally present in vaidhé-bhakti (devotion
governed by scriptural regulations), räga-bhakti, (spontaneous devotion), sädhana-bhakti, and
prema-bhakti. To understand the essence of the characteristics of pure devotion described by
Çrémat Rüpa Gosvämé, one must first know their explanations in the çrutis and småtis.
What is bhakti? In reply Gopäla-täpané çruti (1.15) says, bhaktir asya bhajanaà tad
ihämutropädhi-nairäsyenämusmin manaù-kalpanam etad eva hi naiñkarmyam: “Exclusive
absorption of the mind and all the senses in the unmotivated service of the Lord, without any
desire for enjoyment either in this world or the other, is known as bhajana or naiñkarmya."
bhajana is mentioned here as naiñkarmya because when one begins pure devotion, all the
fruits of previous activities (prärabdha, etc.) are destroyed, the mind is freed from the effects
of the three guëas of mäyä and one becomes absorbed in relishing the mellow of the Lord’s
service.
9 Mädhurya Kädambiné

The verb bhaj means to serve, bhaj ityeïa vai dhätuù seväyäà parikértitaù. (Garuòa
Puräëa) Similarly in Närada-païcarätra the characteristic of bhakti is described as follows:

sarvopädhi vinirmuktaà tat-paratvena nirmalam

håñékeëa håñékeça sevanaà bhaktir ucyate.

“Bhakti means engaging all the senses in the service of the Lord, the master of all
senses, only for His pleasure. The devotee practicing such unalloyed devotion is completely
freed from desire for sense gratification in this world or the next.” Considering the above two
quotations of çruti and småti, Çrémat Rüpa Gosvämé writes:

anyäbhiläñitä çünyaà jïäna-karmädy-anävåtam

änukülyena kåñëänu-çélanaà bhaktir uttamä.

“uttamä-bhakti, or supreme devotion, means to engage oneself in the favourable

service of the Lord. This bhakti is completely free from all material desires and is without any
touch of jïäna and karma." (Bhakti-rasämåta-sindhu 1.1.11) The essence of the commentaries
on the above çloka by Jéva Gosvämé and Viçvanätha Cakravarté is as follows: The natural
characteristic (svarüpa-lakñaëa) of pure devotion is to absorb oneself in the favourable service
of Çré Kåñëa. This practice, or anuçélana, has two divisions. The first is pravåtti-mülaka, to
engage one’s body, words, and mind in the favourable service of the Lord with love. That
means serving Kåñëa with the body, glorifying His names, attributes and pastimes with the
voice, engaging the mind in thinking of His form, attributes and pastimes and always keeping
a loving attitude towards Him within the heart. The second is nivåtti-mülaka, to avoid the
sevä-, näma-, and vaiñëava-aparädhas. Whatever vocal, physical and mental activities are
pleasing to Çré Kåñëa is called bhakti. Generally bhakti is of two different types, nirupädhika
and sopädhika. There are two types of upädhis (designations) in bhakti: One is called
anyäbhiläña (other desires) and the other anya miçraëa (other mixtures). If the
aforementioned practice is devoid of ulterior motives like sense enjoyment or liberation and
other mixtures like jïäna and karma, and consists of sheer absorption in hearing, chanting,
and other services, it is called çuddha bhakti. It is known by different names such as uttamä
(first class), nirguëä (free from the influences of the three guëas of mäyä), kevalä (meant only
for the pleasure of Kåñëa), ananyä (having no motive other than devotion), akiïcanä (no desire
other then to serve Kåñëa), and svarüpa-siddha (perfect by its own nature).
The adjective änukülya modifies the word anuçélana, or practice, to specifically define
the natural characteristic of bhakti. Simply engaging one’s senses in the Lord may not lead to
pure devotion. Such engagement should definitely be favourable to the Lord and the devotee
should not have a hostile mood, like Kaàsa, Çiçupäla, Jaräsandha and other demons. This
cannot be accepted as bhakti. If the word anuküla is defined only in relation to Kåñëa’s taste,
irrespective of the favourable or hostile mood of a devotee, then two defects arise in the
definition of bhakti: ativyäpti, surpassing the natural characteristic and avyäpti, not at all
touching the natural characteristic. For instance, Çré Kåñëa relishes the striking of weapons by
the enemies in yuddha-, or véra-rasa (chivalry). If this is accepted as bhakti, the defect of
ativyäpti will arise since their mood is completely hostile to the Lord. On the other hand, to
 Çréla Viçvanätha Cakravartépäd 10

stop the milk from boiling over, mother Yaçodä left aside baby Kåñëa. Although this was not
according to Kåñëa’s taste, mother Yaçodä’s intention was not hostile, so it is seen as bhakti.
By Çréman Mahäprabhu's mercy, Çrémat Rüpa Gosvämépäda has, in his book Bhakti
Rasämåta Sindhu, very systematically analyzed the characteristics of pure devotion, its
qualities, the details of all parts of devotion, the characteristics of vaidhé- and räga-bhakti, the
qualification for their performance, the characteristics of bhäva-bhakti and prema-bhakti,
their effects, the transformation of sthäyi-bhäva into rasa form by the combination of vibhäva,
anubhäva, sättvika, and vyabhicäré bhävas, qualification for relishing rasa, the practice of
rasa, the analytical description of five main rasas—çänta, däsya, sakhya, vätsalya, and
madhura, their realization, and so on. Full of nectar, this book is a guide for practicing pure
devotion. If a devotee regulates his devotional life according to this book's prescriptions,
without doubt he can easily enter the kingdom of the honey-sweet Våndävana pastimes. How
the supermost spiritual energy of devotion enters into the devotee's consciousness, gradually
develops and culminates is elaborated upon in this highly astonishing systematic scripture. Çré
Rüpa Gosvämé’s expertise in classifying the various subject matters, his lucid poetic style, his
deep philosophical insight, and his excellent expositions of the process of sädhana bhajana,
are evident to anyone who studies this book. Hence it should certainly be studied.
Çréman Mahäprabhu’s unprecedented merciful gift is the practice of maïjaré-bhäva
(following in the footsteps of the vraja-gopés), or the däsya (servitude) of Çré-Rädhä, the
embodiment of madhura rasa. The leader of the maïjarés, Çré Rüpa Maïjaré, has appeared as
Çré Rüpa Gosvämé and has described the five rasas, like çänta, däsya, etc. in Bhakti-rasämåta-
sindhu. In Ujjvala-nélamaëi, the sequel to Bhakti-rasämåta-sindhu, he has further described
the very confidential state of the parakéya-madhura-rasa (amorous love with a paramour) of
the Vraja-gopés, the very treasure of the Gauòéya Vaiñëavas. This very systematic book Ujjvala-
nélamaëi is really a dazzling blue sapphire rising from the depths of the ocean of rasa shining
brilliantly with the ecstatic bhäva of gopés. Though the prema existing in gopés, who are very
anxious to attain Kåñëa and who are endowed with mahäbhäva, is very difficult to obtain or
express in words, still the writings of Gosvämépäda are wonderful storehouses of nectar full of
prema. The gopés' hearts were just like rivers of passion, incessantly streaming towards the
Kåñëa-ocean, that had swollen from profuse monsoon rains, inundating both banks (kula
means bank or family, here the gopés' own families and their in-laws' families). All this is
reflected in the Ujjvala Nélamaëi scripture. Although the loving passion of the gopés is very
rarely attained and is actually fully unattainable through sentiments or words, still the
Gosvämés' pens have produced such a storehouse of nectar that one will undoubtedly be
blessed by relishing only a single drop of this nectar ocean. Bhakti-rasämåta-sindhu and
Ujjvala-nélamaëi are the grammar of rasa-çästra. These along with Vidagdha Mädhava, Lalita
Mädhava, Stavamäla, Dänakeli Kaumudé, and many other books compiled by Çré Rüpa
Gosvämé, have enormously enriched the treasure of Gauòéya Vaiñëava-çästras. Hence Çréla
Viçvanätha Cakravartépäda says that though the previous mahäjanas have accepted the path of
pure devotion, now by the mercy of Rüpa Gosvämé the fortunate devotees attain the
intelligence to realize bhakti as rasa.
He further says that Rüpa Gosvämé is very dear to Çré Gaurahari. Kavikarëapüra
mentions this point in Caitanya-candrodaya-näöaka (9/43):
11 Mädhurya Kädambiné

priya-svarüpe dayita-svarüpe prema-svarüpe sahajäbhirüpe

nijänurüpe prabhur eka-rüpe tatäna rüpe svaviläsa-rüpe.

“Çré Rüpa Gosvämé is the dear friend is Svarüpa Dämodara or he is expert in

ascertaining the superexcellence of svayaà-rüpa, the original form of the Supreme Lord. He
is very dear to the Lord and is non-different from Mahäprabhu. His form is very charming and
he is as capable as Mahäprabhu in preaching divine love. His form resembles that of the Lord
and he is highly competent to describe the superexcellent original form of Lord Kåñëa.
Mahäprabhu expanded His mercy to this Rüpa Gosvämé to preach vraja-prema." In his
commentary on this çloka, Çréla Cakravartipäda asks why, although many eternal associates of
Mahäprabhu such as Svarüpa Dämodara, Räya Rämänanda, and others were present,
Mahäprabhu chose to expand his mercy for preaching vraja-prema only to Rüpa Gosvämé?
His response is that Paurëamäsé, Nändémukhé, and Våndä are respected personalities for
Rädhä, and others like Lalitä and Viçäkha are elder to Rädhä. She hesitates to reveal secrets
to them. It is not such with Her maïjarés, like Rüpa-maïjaré. Similarly Advaita, Çréväsa,
Svarüpa Dämodara, Räya Rämänanda, and others are senior personalities. Mahäprabhu thus
hesitates to reveal the secrets of the çästras to them. But there is no such hesitation with Rüpa
Gosvämé, as he is actually Rüpa-maïjaré. He therefore expanded His mercy unto him.
In Néläcala when Mahäprabhu introduced Çré Rüpa to His associates, Çré Rüpa offered
his respectful obeisances unto the lotus feet of them all. advaita nityänanda prabhu ei dui-jane;
prabhu kahe-rüpe kåpä koro käya-mane. tomä-dohära kåpäte iëhära hoya taiche çakti; yäte
vivarite päre kåñëa-rasa-bhakti. "Mahäprabhu told Advaita and Nityänanda, ‘Both of you
wholeheartedly bestow your mercy on Rüpa Gosvämé. May Rüpa become so powerful by your
mercy that he can explain the divine mellows of devotional service to Kåñëa." (Cai.-caritämåta,
Antya 1.56-57) He told Svarüpa Dämodara: prabhu kahe-iìho ämäya prayäge milila; yogya-
pätra jäni iìhäya more kåpä hoilä. tabe çakti saïcäri ämi kaéluì upadeça; tumiho kohio iìhäya
rasera viçeña. "Rüpa met me at Prayäga. Knowing him to be a worthy person, I bestowed My
mercy upon him. I then empowered him with transcendental power while giving him
instructions. You should also instruct him in the secrets of divine rasa." (Cai.-caritämåta, Antya
1.88-89) Hearing the näöaka (drama) composed by Rüpa, Räya Rämänanda was astonished
and said to Mahäprabhu:

eta çuni’ räya kahe prabhura caraëe; rüpera kavitva praçaàsi sahasra vadane
“kavitva nä hoy ei amåtera dhära; näöaka lakñaëa saba siddhäntera sära
prema-paripäöé ei adbhuta varëana; çuni’ citta-karëera hoy änanda-ghürëana
tomära çakti vinä jévera nahe ei väëé; tumi çakti diyä kahäo, hena anumäni
prabhu kahe prayäge iìhära hoila milana; iìhära guëe iìhäte ämära tuñöa hoilo mana
madhura prasanna iìhära kävya sälaìkära; aiche kavitva vinu nahe rasera pracära
sabe kåpä kari iìhäre deha ei vara; vraja-lélä-prema-rasa yena varëe nirantara”

“After hearing this, Räya submitted at the lotus feet of Mahäprabhu and began to praise
the poetic skill of Rüpa as if with a thousand mouths. He said, ‘This is not mere poetry, but a
constant shower of nectar. All the characteristics of drama appear as the essence of rasa
philosophy. His descriptions of the details of divine love are indeed very astonishing. Hearing
them, one’s heart and ears whirl with transcendental bliss. Without your power, an ordinary
 Çréla Viçvanätha Cakravartépäd 12

being is unable to describe all these secret writings. I can definitely guess that he is empowered
by You.’ Mahäprabhu said, ‘I met him at Prayäga, where I was fully satisfied with his
attributes. His poetry is sweet and pleasing and is embellished with literary ornaments.
Without such poetic skill, propagation of divine flavours is impossible. All of you benedict him
with your mercy so that he can constantly describe the Vraja pastimes and the nectar of divine
love." (Cai.-car, Antya 1/192-199)
From all these descriptions we can understand how dear Rüpa Gosvämé was to
Mahäprabhu. In the beginning of this book, the author says, "I constantly pay my obeisances
unto the lotus feet of Rüpa Gosvämé." The author is praying for the mercy of Rüpa Gosvämé
since he wishes to analyze and expand devotional principles. It is indeed impossible to
understand bhakti philosophy without Çré Rüpa’s mercy. Through his mercy one can easily
attain the highest perfection on the path of devotion related to the loving service of the lotus
feet of Rädhä-Kåñëa. Çréla Narottama Öhäkura says in Prärthanä: çuniyächi sädhu-mukhe bale
sarva jana; çré rüpa kåpäya mile yugala caraëa. çré rüpera kåpä yena ämä prati hoy; se pada äçraya
yära sei mahäçaya “I have heard from the mouth of sädhus and all the people say that by the
mercy of Çré Rüpa one can attain the lotus feet of Rädhä-Kåñëa. May Çré Rüpa bestow his
mercy on me. One who takes his shelter is really a great soul.” (2)

iha khalu paramänandamayäd api puruñäd 'brahma-pucchaà pratiñöhä' iti brahmato'pi

parätparo - raso vai saù. rasaà hyeväyaà labdhänandébhavatéti çrutyä sücyamäno 'mallänäm
açanir nåëäà naravaraù stréëäà smaro mürtimän iti sarva vedänta säreëa nikhila pramäëa
cakravartinä çrémad bhägavatena rasatvena vivriyamäëaù 'brahmaëo hi pratiñöhähaà' iti çré
gétopaniñadä ca eväyam iti saàmanyamänaù çré vraja-räjanandanaù eva çuddhasattvamaya nija
näma rüpa guëa léläòhyo'nädi vapur eva kam api hetum anaprekñamäëa eva svecchayaiva jana
çravaëa nayana mano buddhyädéndriya våttiñvavatarate. yathaiva yadu raghvädi vaàçeñu
svecchayaiva kåñëa rämädi rüpeëa.

TRANSLATION: The evidence of çrutis is the best of scriptural evidence

(çabda pramäëa). The Taittiriya çruti explains that Brahman is the support, or base,
of the paramänandamaya-puruña, the ever-blissful Supreme Person, brahma
pucchaà pratiñöhä. In other words, the paramänandamaya puruña is supporting five
coverings, änandamaya, vijïänamaya, jïänamaya, präëamaya and annamaya and he
is supported by Brahman. The same çruti further explains that Bhagavän is
personified rasa and only by attaining Him one becomes ever-blissful. This verse
declares that Bhagavän, the Supreme Absolute Truth, is superior even to Brahman.
Çrémad Bhägavata, the supreme emperor of all evidence and the essence of all
Vedänta, describes Çré Kåñëa as the embodiment of rasa in text (10.43.17) “He is a
lightning bolt for the wrestlers, best of men for ordinary people, personified cupid
for the women. . ”
In the Bhagavad Gétä (14.27) as well Kåñëa establishes Himself as the shelter
of Brahman, brahmaëo hi pratiñöhähaà. The çrutis and småtis, therefore, assert that
the Original Personality of Godhead is Çré Vrajendra-nandana, the son of the king of
Vraja Nanda Mahäräja, whose eternal figure possessing name, form, qualities, and
pastimes is beyond the three guëas of mäyä (çuddha-sattva-maya, transcendental in
13 Mädhurya Kädambiné

nature). Though He is transcendental to material nature, He manifests to the ear,

eye, mind, intellect, and others by His own free will without depending on any other
cause. For instance, by His completely independent will and inconceivable potency,
the Lord appears as Çré Kåñëa and Çré Räma in the Yadu and Raghu dynasties.

Péyüña kaëä explanation: The author cites evidence from the çrutis to establish that
the Self-manifest transcendental blissful Absolute Truth and the truth of bhakti are completely
beyond material nature. He shows the infallible authenticity of çabda-pramäëa or çrutis, the
scriptures. Pramäëa or evidence is the means to determine the authenticity of an object.
pramätä yenärthaà pramiëoti tad eva pramäëam. Çrémat Jéva Gosvämépäda writes in Sarva-
saàvädiné: yadyapi pratyakñänumäna çabdärñopamäëärthäpattyabhäva sambhavaitihya
ceñöäkhyäni daça pramäëäni viditäni tathäpi bhrama pramäda vipralipsä karaëäpäöava doña
rahita vacanätmakaù çabda eva müla pramäëam, “generally there are ten types of evidence,
namely pratyakña, anumäna, çabda, ärña, upamäna, arthäpatti, abhäva, sambhava, aitihya,
and ceñöä. çabda, or çruti, however, is accepted as the most authentic evidence because it is
free from the four defects of bhrama (illusion), pramäda (confusion), vipralipsä (cheating)
and karaëäpäöava (defect of the senses). We will briefly explain how the other nine types of
evidence are not dependable. Here we will briefly show how the other nine types of pramäëa
are not fully waterproof.”
Pratyakña: The knowledge directly perceived by the five sense organs, eye, ear,
tongue, nose, and skin and the mind is known as pratyakña. The knowledge perceived through
these senses can never be reliable because of the above mentioned four defects of delusion,
imperfect senses, etc. The reality of an object cannot thus be known by pratyakña. For
example, a magician makes things appear real to the senses that do not exist in reality. How
can transcendental things then be proven through the material senses?
Anumäna: According to nyäya-çästras, knowledge inferred from our common
observations is known as anumäna. For example, girir vahnimän dhümät, every one has seen
fire and smoke existing together. Thus when we see smoke coming from behind the mountain
we presume that there is a fire behind the mountain. Since smoke can also be seen even after
the fire has been extinguished by a rain shower, the above presumption is thus faulty. anumäna
or presumption is thus also defective.
Ärña: The sayings of sages (åñis) is known as ärña. Due to the difference in the theories
of different sages, ärña is also unacceptable as authentic.
Upamäna: Ascertaining knowledge of an object based on comparison with another
object of similar characteristics is known as upamäna. If one says lotus-like face, still one
cannot have a complete knowledge of the face simply by seeing a lotus. Therefore, upamäna
is also defective.
Arthäpatti: Sometimes a fact is common knowledge and thus cannot be rejected, but
the cause of the fact being unknown, one speculates on the cause through common sense. This
is known as arthäpatti. For example, if one sees a very healthy person, but never sees him
eating or drinking in the day time, which is the healthy way, then one speculates by common
sense that he must be eating or drinking during the night. It may be possible that he is taking
some special medicine or has a benediction from some demigod that keeps him healthy.
arthäpatti is thus also unreliable evidence.
 Çréla Viçvanätha Cakravartépäd 14

Abhäva: An object cannot be perceived by the senses if it does not exist near them.
For example, a person standing on one side of a high wall cannot see a pot lying on the other
side of the wall. Incomprehension of the existence of the pot is called abhäva.
Sambhava: One hundred exists in one thousand. When such an understanding
appears in the intellect, it is known as sambhava. abhäva and sambhava can never ascertain
the Absolute Truth, since He is completely beyond all material conceptions.
Aitihya: A fact accepted in society as common knowledge being passed on by tradition,
although no one knows who said this and when, is known as aitihya-pramäëa.
Ceñöä: Knowledge of an object or its number perceived by raising the fingers or
another bodily gesture is known as ceñöä. aitihya and ceñöä are also unacceptable as authentic
types of evidence for spiritual matters.
Çabda: çästras, or çabda, are apauruñeya, not made by any mundane person. It is also
known as äpta-väkya, or absolutely accurate verbal authority. apauruñeya means a fact
manifested from the Lord, who is all knowing, all powerful, full of auspiciousness, and full of
compassion. çabda-pramäëa is thus free from the previously mentioned four defects of
imperfect senses, tendency to cheat, illusion and inattentiveness. Jéva Gosvämé writes in Sarva-
saàvädiné: anyeñäà präya puruña bhramädi doñamayatayänyathä pratéti darçanena pramäëaà
vä tadäbhäsaà veti puruñai nirëetum açakyatvät tasya tad abhävät. ato räjïä bhåtyanäm iva
tenaivänyeñäà baddha mülatvät. tasya tu nairapekñyät yathäçakti kvacid eva tasya taiù säcivya
karaëät svädhénasya tasya tu tänyupamarddyäpi pravåtti darçanät. tena pratipädite vastuni tair
viroddhum açakyatvät. teñäà çaktibhir aspåçye vastuni tasyaiva tu sädhakatamatvät "Regarding
other types of evidence, the person ascertaining any fact may be bewildered due to the false
perception of his senses and the existence of the four defects. It, therefore, becomes
impossible to verify the authenticity of such facts. There is no such doubt, however, about
çabda-pramäëa. As the servants are completely under the control of the king, so too other
types of evidence are dependent on çabda-pramäëa. In certain cases, other types of evidence
accordingly support çabda-pramäëa, but çabda-pramäëa itself is completely independent. It
dominates other types of evidence and is self-evident. No other evidence can oppose the facts
determined by çabda-pramäëa. çabda-pramäëa is most effective in cases where other types
of evidence are unable to touch the facts." çabda pramäëa emanates from the Supreme
Brahman, and no opposing evidence is accepted. Vedic çästras appear from Bhagavän
Himself. evaà vä are asya mahato bhütasya niçvasitam etad yad åg vedo yajur vedaù
sämavedo'tharväìgirasa itihäsaù puräëam “O Maitreya! ¬g-veda, Yajur-veda, Säma-veda,
Atharva-veda, Itihäsa (Mahäbhärata and Rämäyaëa), and other Puräëas appear when the all-
pervading Parabrahma exhales. (Maitreyé Upaniñad)" In other words, from Him all this
knowledge emanates.
If the words of the Lord are the self-evident crest jewel of all evidence, one may ask,
then will the words of Buddha-deva, who is a manifestation of the Lord, be accepted as such
evidence? Çréla Jéva Gosvämé replies to this question, na ca buddhasyäpéçvaratve sati tad väkyaà
ca pramäëaà syäd iti väcyam. yena çästreëa tasya éçvaratvaà manyämahe tenaiva tasya daitya
mohana çästrakäritenoktatvät (Sarva Samvädiné) "Though He is the Lord, His words cannot be
accepted as evidence, since the çästras that describe Him as Lord say that He has composed
çästras to bewilder the demon-like atheists, rather than to deliver the Absolute Truth."
15 Mädhurya Kädambiné

In the beginning of this book Çréla Viçvanätha Cakravartépäda thus quotes evidence
from the çrutis. The Çrutis describe the Supreme Lord Çré Vrajendra-nandana, as the primeval
Lord (svayaà-bhagavän) who is the undivided Supreme Absolute Truth, Self-manifest,
devoid of duality and the embodiment of all rasa. The Taittiriya-çruti says, brahma pucchaà
pratiñöhä, that the paramänanda puruña is the original support of all coverings namely,
änandamaya, covering of pleasure, vijïänamaya, covering of realization, jïänamaya, covering
of knowledge, präëamaya, covering of life, and anna-maya, covering of nourishment.
Brahman is the support of the änanda-maya puruña (the spirit soul) and is thus superior to
him. The çruti further says, raso vai saù: "Bhagavän is the embodiment of rasa" and rasaà hy
eväyaà labdhvänandé bhavati: "One can only become blissful by attaining the Lord, the
embodiment of rasa.” The çästras therefore establish the supremacy of the Lord over
Brahman, because the Lord is personified rasa, and the supreme among all Truths. Because
the spirit soul, or jéva, is minute and the non-personal Brahman is all-pervading, it can be
concluded that Brahman is superior to the jéva. The jéva is a part and parcel of Brahman, while
Brahman is the source of all jévas. Though all pervading, the non-personal Brahman is the
Absolute Truth which does not manifest any energy. Brahman, being an ordinary
manifestation (sämänya-prakäça) of the all powerful Lord, is thus inferior to the Lord, the
embodiment of rasas. The essence of all Vedänta and crest jewel of all types of evidence,
Çrémad-Bhägavata (10.43.17) says:

mallänäm açanir nåëäà nara-varaù stréëäà smaro mürtimän

gopänäà sva-jano’satäà kñéti-bhujäà çästä sva-pitroù çiçuù
måtyur bhoja-pater viräò aviduñäà tattvaà paraà yogénäà
våñnénäà para-devateté vidito raìgam gataù sägrajaù

“Different groups of people saw the Original Personality of Godhead Çré Kåñëa
differently, when He entered the wrestling arena of Bhojapati Kaàsa along with His elder
brother, Baladeva. To the wrestlers He appeared as if a lightning bolt, to ordinary men He
appeared as the most virile of all men, to women He was Cupid personified, to the cowherds
He was their blood-relative, to wicked kings He was a fearful chastiser, to His parents He was
their child, Kaàsa, the King of Bhoja, saw Him as Death, the ignorant saw Him as merely an
ordinary child, while yogés saw Him to be the Absolute Truth and to the dynasty of Våñëé He
was the supreme worshipable deity.” This çloka beautifully describes the Original Personality
of Godhead, Çré Kåñëa, the primeval Lord, as personified rasa or the support of all rasas.
Çrépäda Çrédhara Svämé writes in his commentary on this çloka: tatra ca çåìgärädi sarva rasa
kadamba mürtir bhagavän tat tad abhipräyänusäreëa vabhau na säkalyena sarveñäm ityäha mallänäm
iti, “the Original Personality of Godhead, the embodiment of rasas, namely çåìgära (amorous),
vätsalya (parenthood) and others, appeared differently to different people. He did not appear
the same to all persons." Every person saw Him according to his own mood. None of them
could see His form as the embodiment of all rasas. Kåñëa is not only personified rasa; He is
also Rasaräja. In the maìgaläcaraëa (auspicious invocation) of his book Bhakti-rasämåta-
sindhu, Rüpa Gosvämé describes Çré Kåñëa as the embodiment of all kinds of rasa, akhila-
rasämåta-mürti.
 Çréla Viçvanätha Cakravartépäd 16

The seers that composed the Upaniñads described God as rasa, but Kåñëa is not just
rasa— He is the king of rasa! And He is not the king of one rasa — of all rasas! He is the
embodiment of rasa, especially çåìgära (erotic) rasa, which is the essence of rasa or the king
of rasa. Çré Léläçuka Bilvamaìgala says, çåìgära rasa sära sarvasvam: “The worshipable deity of
love, the Supreme Lord is personified madhura-rasa, or He Himself is amorous rasa.” His
head is decorated with a peacock feather and His form is curved in three places. Çréla Jayadeva
has written: çåìgära sakhi mürtimän- "sakhi! Çyämasundara is the embodiment of erotic rasa!"
Thus the writers of rasa-çästras say rasaù çåìgäränäm ayaà çyämalaù kåñëa daivataù that black
colour indicates madhura-rasa and Kåñëa is its presiding Godhead.
Çré Kåñëa Himself says to Arjuna, brahmaëo hi pratiñöhäham: "I Myself am the
support, or base, of the non-personal Brahman." Çrédhara Svämé explains this part of the çloka:
brahmaëo'haà pratiñöhä ghanébhüta brahmaivähaà yathä ghanébhüta prakäça eva sürya
maëòalaà tadvad ityarthaù "I Myself am compact Brahman, as the orb of the sun is compact
light." In other words, just as the sun is light and at the same time a vessel of light, Çré Kåñëa
is both brahman and its support— kåñëera aìgera prabhä parama ujjvala upaniñat kahe täìre
brahma sunirmala (C.C.) “The Upaniñads say that the spotless non-personal Brahman is the
glowing effulgence of Çré Kåñëa's body.”
Çré Kåñëa, the beginningless Original Personality of Godhead, is indicated by the Çrutis
and Småtis to be eternal and to possess name, form, and activities that are beyond the touch
of three guëas of material nature, çuddha-sattva-maya. By His uncommon independent free
will the Lord manifests to the senses, ears, eyes, mind, and intelligence of human beings.
Devotees thus realize the Lord by their internal and external senses. There is the famous
description in Çrémad Bhägavata of the Lord revealing such mercy to Närada and others. Quite
independently, through His inconceivable powers, He descends in the Raghu-dynasty as Räma
and in the Yadu-dynasty as Çré Kåñëa. During the presence of the Lord on this planet,
everyone, including the devotees, saw Him directly. Nobody could relish His sweetness,
however, except the devotees. He appears as an ordinary mundane person to the worldly-
minded nondevotees and the demons want to fight with Him as enemies. Such direct vision
of the Lord is as good as not seeing Him at all.

tasya bhagavata iva tad rüpäyä bhakter api svaprakäçatäsiddhyartham eva

hetutvänapekñatä. tathähi 'yato bhaktir adhokñaje ahaitukyapratihatä' ityädau hetuà
vinaivävirbhavatéti taträrthaù. tathaiva 'yadåcchayä mat kathädau' 'mad bhaktià ca yadåcchayä'
'yadåcchayaivopacitä' ityädävapi yadåcchayetyasya sväcchandenetyarthaù. yadåcchä
svairitetyabhidhänät

TRANSLATION: The self-manifesting eternal energy of the Lord, bhakti,

being nondifferent from the Lord‚ is not dependent on any other cause. Çrémad-
Bhägavata (1.2.6) describes the independent appearance of bhakti, “Devotional
service to Lord Adhokñaja, who is beyond the senses of all human beings, is the best
of all religions because such devotion is causeless and uninterrupted by obstacles.”
Similarly, the words of the Lord, “by chance if one attains faith in hearing My
glories,” “by chance if one attains bhakti,” “by chance if bhakti manifests” refer to
the Lord’s independent will. The word yadåcchä means independent will. The
dictionary also mentions yadåcchä as spontaneous or self-will.
17 Mädhurya Kädambiné

Péyüña kaëä explanation: The Lord appears by His independent will as Kåñëa in the
Yadu-dynasty and as Räma in the Raghu dynasty. So too does He appear in the external and
internal senses of His devotee. Like the Lord, His self-manifesting internal potency Bhakti-
devé is eternal and by her own independent sweet will appears to the internal and external
senses of the devotee. Her appearance does not depend on any cause. From the description
in Gopäla Uttara-täpané Upaniñad it can be clearly understood that Bhakti-devé is also eternal
like Kåñëa and is full of knowledge and bliss. vijïäna-ghana änanda-ghana sac-cid-änandaika rase
bhakti-yoge tiñöhati: "Çré Kåñëa, the personification of absolute knowledge and compact bliss can
be attained by the mercy of sac-cid-änanda-mayé bhakti." This text gives the description of the
svarüpa (form) of the Supreme Lord and the svarüpa of bhakti that makes him subdued by
His devotees. If bhakti were not sac-cid-änanda-mayé, it could never make the Lord subdued
by His devotees. Bhakti is cid-änanda-mayé, self-manifesting and completely beyond the
material nature. One may ask, how then can it manifest in the material senses of a devotee?
The answer is, an iron bar put into burning fire attains the same quality as fire. So too bhakti,
by its own potency, destroys the material nature of the senses of a devotee, transforming it
into spiritual nature like her own. Finally she manifests herself in the spiritual senses of a
devotee.
Çrémat Jéva Gosvämé specifically describes the svarüpa of bhakti in Préti-sandarbha
(65), bhaktir evainaà nayati bhaktir evainaà darçayati bhaktivaçaù puruño bhaktir eva bhüyasé
iti çruyate. tasmäd evaà vivicyate. yä caivaà bhagavantaà svänandena mädayati sä kià lakñaëä
syät iti na tävat säìkhyänäm iva präkåta sattvamaya mäyika änanda-rüpä bhagavato
mäyänabhibhävyatva çruteù svatas tåptatväcca. na ca nirviçeña-vädinäm iva bhagavat
svarüpänandarüpä atiçayänupapatteù. ato nataräà jévasya svarüpänanda-rüpä atyanta
kñudratvät tasya. tato hlädiné sandhiné samvit tvayyekä sarva saàsthitau. hlädatäpakaré miçrä
tvayi no guëa varjjite. iti viñëu puräëänusäreëa hlädinyäkhya tadéya svarüpa çaktyänanda
rüpaivetyavaçiñyate - yayä khalu bhagavän svarüpänanda viçeñébhavati yayaiva taà tam änandam
anyänapyanubhävayatéti. atha tasyä api bhagavati sadaiva vartamäna tayätiçayänupapattes
tvevaà vivecanéyaà çrutärthänyathänupapattyarthäpatti pramäëa siddhatvät. tasyä hlädinyä eva
käpi sarvänandätiçäyiné våttir nityaà bhaktavåndeñveva nikñipyamäëä bhagavat prétyäkhyayä
vartate. atas tadanubhavena çré bhagavän api bhakteñu prétyatiçayaà bhajata iti- "Çrutis say
bhakti brings one near to the Lord, bhakti makes one see the Lord, bhakti brings the Lord
under her control, bhakti is the supreme path for attaining the Lord." The point to be
considered here is, what is the specific quality of bhakti that overwhelms even the Lord with
bliss? One cannot consider bhakti to have material nature and material bliss as the säìkhya
philosophers do. According to the çrutis the self-satisfied Lord cannot be attracted by any
material object, nor can one consider bhakti as the svarüpänanda, or the bliss existing in the
eternal form of the Lord, as accepted by the non-personalists. The Lord enjoys the bliss
derived from bhakti (bhaktyänanda) more than the bliss arising from his own svarüpa
(svarüpänanda). Nor can one consider bhakti as the bliss existing in the eternal form of the
jéva since the bliss of jévänanda is extremely minute. It is thus unable to overwhelm the Lord.
The Viñëu Puräëa (1.12.69) says, "The three eternal energies, namely, hlädiné, sandhiné and
samvit exist in the svarüpa of Bhagavän, the possessor of all energies. O Lord! Being
completely free from the three modes of nature, the material modes namely, happiness
(sattviké), misery (tämasi), and the mixture of both (rajasi) do not exist in Your svarüpa." This
 Çréla Viçvanätha Cakravartépäd 18

text clearly suggests that bhakti is neither svarüpänanda nor jévänanda. The only bliss which
thus remains is that arising from the hlädiné-çakti of the Lord (svarüpa-çaktyänanda). It is this
hlädiné-çakti only that overwhelms the Lord with ecstasy. By this çakti the Lord Himself attains
bliss and bestows bliss to his devotees. One may argue that since the svarüpa-çakti always
exists within the svarüpa of the Lord Himself, then how can the Lord be overwhelmed by His
own çakti? To clear this doubt one can take the help of arthäpatti evidence, inference from
the circumstances. A phenomenon appearing contradictory, though its effects are being
observed, can only be proven by arthäpatti. Although it is impossible for hlädiné to give more
bliss to the Lord than the bliss existing in His own form, still He is getting more bliss from her.
This contradiction can be solved by arthäpatti. For instance, a man named Devadatta does not
eat during daytime, still he is fat. According to arthäpatti one has to accept that he may eat
during the nighttime. Similarly, by arthäpatti one must accept no one can give bliss to the
Lord other than the hlädiné-çakti, but still He gets bliss that He cannot get from her. According
to arthäpatti pramäëa she is giving Him bliss in another form, just as must be assumed that
Devadatta is eating at night. The supremely blissful state of hlädiné that eternally exists in the
devotees is known as bhagavat-préti, or divine prema. The Lord can also experience this within
His devotees and thus the Lord and His devotees become attached to each other.
Bhakti is called the svarüpa-çakti of the Lord. The Lord's svarüpa is sat cit änanda, so
His cit-çakti has also three features, sandhiné, samvit, and hlädiné. Sandhiné is the energy
related to existence. By this energy the Lord maintains His own existence and that of others.
Samvit is the energy related to knowledge. Through this energy the Lord knows about Himself
and causes others to know Him. Hlädiné is the energy related to bliss. By this energy the Lord
Himself experiences bliss and gives bliss to others.
Existing within the svarüpa of the Lord, eternity (sat), knowledge (cit), and bliss
(änanda) cannot be separated from each other. Sandhiné, samvit, and hlädiné are similarly
inseparable. In any manifestation of svarüpa-çakti, one of these three states is predominant,
while the other two are also present in lesser quantity. As cit-çakti is self-manifested, its three
states are also self-manifesting. They make their appearance by themselves and cause the
appearance of others. By the specific self-manifesting state of cit-çakti consisting of hlädiné,
sandhiné, and samvit, the Lord appears in His original eternal form along with His associates
and transcendental abode. This specific state of svarüpa-çakti is known as viçuddha-sattva.
When sandhiné-çakti predominates in viçuddha-sattva it is known as ädhära-çakti, the energy
holding all existence. The abode of the Lord and the Lord’s associates appear by this energy.
When samvit-çakti predominates, it is known as ätmavidyä, spiritual knowledge. When
hlädiné predominates, it is known as guhya-vidyä, secret knowledge. By this energy bhakti,
or bhagavat-préti, love for the Lord, is manifest.
One can thus understand from this description that bhakti is self-manifesting by nature
like the Lord. There is no other cause for her appearance. Bhakti manifests herself in the
devotee by her own independent will. sädhana bhajana is performed to make the heart
suitable for her appearance. The author gives further evidence from the Bhägavata to establish
the independent appearance of bhakti. In the beginning of Çrémad-Bhägavata (1.2.6) while
establishing the ultimate welfare of the living entities, Çrépäda Süta Muni says to the sages
headed by Çaunaka Åñi,
19 Mädhurya Kädambiné

sa vai puàsäà paro dharmo yato bhaktir adhokñaje

ahaituky apratihatä yayätmä suprasédati

"The supreme religion of all living beings is that by which they can attain causeless and
uninterrupted bhakti to the Lord, who is beyond the reach of the material senses." The word
ahaituké means that bhakti is causeless. This means bhakti is self-blissful; it does not seek any
other fruit except the Lord and His service. This explanation shows the causeless appearance
of bhakti. Çré Kåñëa also says to Uddhava:

yadåcchayä mat-kathädau jäta-çraddhas tu yaù pumän

na nirviëëo näti-sakto bhakti-yogo ’sya siddhi-daù

"If someone, by chance, attains faith in hearing my glories, but is neither completely
detached from nor too much attached to sense gratification, then he can attain perfection by
practicing bhakti-yoga.” (Çrémad-Bhägavata 11.20.8). Çré Kåñëa again says to Uddhava:

asmil loke vartamänaù sva-dharma-stho’naghaù çuciù

jïänaà viçuddhaà äpnoti mad-bhaktià vä yadåcchayä

"A sinless person with a pure heart performing actions without desiring the fruit can
attain spiritual knowledge and somehow achieve my devotion." (Çrémad-Bhägavata 11.20.11)
In this text and others like it, yadåcchayaivopacitä: "if by chance one attains bhakti,” the word
yadåcchä means by independent will.

yadåcchayä kenäpi bhägyeneti vyäkhyäne bhägyaà näma kià çubha karma janyaà tad
ajanyaà vä? ädye bhakteù karma janya bhägya janyatve karmapäratantrye sva-
prakäçatäpagamaù. dvitéye bhägyasyänirväcyatvenäjïeyatväd asiddheù kathaà hetutvam.
bhagavat kåpaiva hetur ityukte tasyä api hetäv anviñyamäëe'navasthä. tat kåpäyä nirüpädhikäyä
hetutve tasyä asärvatrikatvena tasmin bhagavati vaiñamyaà prasajjeta. duñöa nigraheëa
svabhakta pälana rüpas tu vaiñamyaà tatra na düñaëävahaà pratyuta bhüñaëävaham eva. bhakta
vätsalya guëasya sarva cakravartitvena sarvopamarddakatvenopariñöäd añöamyämåta våñöau
vyäkhyäsyamänatvät

TRANSLATION: Some describe the word yadåcchä as by good fortune. If this

is accepted, then one may ask whether this good fortune arises from pious activities
or not? If we accept pious activities as the cause of such good fortune, then it is
dependent on good deeds and loses its self-manifesting nature. If pious activities are
not the cause of good fortune, then again the cause remains unknown. The cause of
fortune being unknown, how can we accept that it causes bhakti? By logic, a fact that
is itself unproven is unable to prove another fact. If the Lord’s mercy is accepted as
the cause of bhakti, one may again ask about the cause of that mercy. Inquiring more
and more about the cause of the Lord’s mercy, one is unable to come to a conclusion
and the fact remains unproven. If, however, one says that the causeless mercy of the
Lord is the cause of the bhakti, then it should be seen equally bestowed to all. Since
this is not seen, it would imply the fault of partiality in the Lord. The partiality seen
 Çréla Viçvanätha Cakravartépäd 20

in the Lord in punishing the demons and maintaining His devotees is not a fault, but
an ornament. The Lord’s affection for His devotees is supreme, ruling over all His
other qualities like a universal emperor. This will be discussed in detail in the eighth
shower of this book.

Péyüña kaëä explanation: The author establishes the self-manifesting nature of

bhakti by explaining the word yadåcchä as completely independent will. Çrédhara Svämé
mentions in his commentary on the verse yadåcchayä mat-kathädau that yadåcchä means
yadåcchayä kenäpyati bhägyodayena, “by the arising of some good fortune”. If one accepts
fortune arising from either pious activities or the Lord’s mercy as the cause of bhakti, then the
completely independent and self-manifesting nature of bhakti is lost. The author therefore
explains that this fortune arises from sädhu-saìga, or the causeless mercy of the sädhus.
When the word yadåcchä is explained as good fortune then one may ask how this
fortune arises? One may attain fortune after doing some pious activities. If we accept this, then
bhakti becomes dependent on pious activities, and all the explanations of the çruti and sméti
become meaningless, since they all describe bhakti as sac-cid-änanda-mayé like the sac-cid-
änanda Lord and as a self-manifesting state of svarüpa-çakti.
Secondly, if pious activities are not accepted as the cause of that fortune, then its cause
remains unknown and unproved. Being itself unproved, how can such fortune be the cause of
bhakti?
Thirdly, one may propose the Lord’s mercy as the cause of that fortune. Then again
the question of the cause of His mercy arises. In this way it is impossible to reach a conclusion
and the fact remains unproved. This is called anävasthä-doña, the defect of being unsettled or
inconclusive.
Fourthly, one may further propose the causeless mercy of the Lord as the cause of that
fortune. But then all living entities should get the fortune for attaining bhakti. We see,
however, that some get that fortune and some not. This implies the fault of partiality in the
Lord. Someone may say that partiality is seen in the Lord when He destroys the enemies of
His devotees, yet protects His devotees. However, this partiality is not a fault, rather it is a
beautiful ornament. The reason is that the Lord’s affection for His devotees (bhakta-vätsalya)
is the quality that rules like a universal emperor over all of His other qualities. Specifically by
killing the demons, the Lord bestows boundless mercy on them. Because of their hatred for
the Lord and His devotees, the spirit soul of the demons will undergo severe suffering in hell
forever. There will be no chance of their attaining bhakti. The Lord shows boundless
compassion for them by killing them and thus giving them liberation, which is even difficult
to attain by yogés.

nirupädhikayäs tad bhakta kåpäyä hetutve vastuto bhaktänäm api vaiñamyänucitatve'pi

'prema maitré kåpopekñä yaù karoti sa madhyamaù' (bhäg. 11.3.46) iti madhyama bhakta
vaiñamyasya vidyamänatväd bhagavataç ca svabhakta vaçyatvena tat kåpänugämi kåpatve na
kiïcid asämaïjasam. yato bhakta kåpäyä hetur bhaktasyaiva tasya hådaya vartiné bhaktir eva. täà
vinä kåpodaya sambhaväbhäväd iti bhakteù svaprakäçatvam eva siddham.

TRANSLATION: If the causeless mercy of the devotee is accepted as the cause

of bhakti, then again the question arises of partiality on the part of the devotee.
21 Mädhurya Kädambiné

Çrémad-Bhägavata (11.3.46), however, accepts this partiality as the natural

characteristic of the madhyama-bhakta. This verse says that he shows love for the
Lord, friendship for the devotees, mercy to the ignorant, and negligence of those
who hate the devotees. Partiality thus exists in the madhyama devotee. Moreover,
the Lord is always under the control of His devotees. His mercy follows the mercy of
His devotees. There is no impropriety in this fact. Bhakti residing in the devotee’s
heart is the main cause of his bestowing mercy to others. Other than bhakti, there is
no cause for the appearance of mercy. This shows the self-manifest status of bhakti.

Péyüña kaëä explanation: Here the author establishes the fact that the causeless
mercy of a devotee, who is saccidänanda like the Lord Himself, is the cause of bhakti, not the
performance of pious activities nor the causeless mercy of the Lord Himself. With reasonable
evidence he explains that this does not contradict the self-manifesting independent nature of
bhakti. As the Lord’s mercy is causeless, so too is the mercy of His devotees. The qualities of
the Lord accordingly appear in the devotee, as mentioned in Caitanya-caritämåta (Madhya
22.75): kåñëa-bhakte kåñëera guëa sakali saïcäre. If the causeless mercy of a devotee is accepted
as the cause of bhakti, still it is not seen to be equally bestowed upon all. This appears to be
partiality. As partiality would appear to be improper in regard to the Lord’s mercy, so also in
the case of the devotee’s mercy. But note the following definition of the devotee of
intermediate attainment (madhyama-bhakta) given in the Bhägavata (11.2.46):

éçvare tad-adhéneñu bäliçeñu dviñatsu ca

prema-maitré-kåpopekñä yaù karoti sa madhyamaù

“A madhyama-bhakta has divine love for the Lord, is friendly to the devotees, merciful
to the ignorant, and indifferent to the envious.” This text, spoken by Çrépäda Havi Yogéndra,
one of the nine Yogendras, clearly mentions the partiality of the madhyama-bhakta regarding
his mercy to the innocent and indifference to the envious. It is easily understandable though,
that this partiality does not hamper his devotion at all. By the mercy of a madhyama-bhakta‚
ordinary human beings can attain bhakti. As the Lord is under the control of His devotees,
His mercy follows that of a devotee. By carefully considering this point, one can understand
that bhakti residing in the heart of a devotee causing him to bestow mercy to others is the
cause of the appearance of bhakti in them. The conclusion is, therefore, that bhakti is the
cause of bhakti. Bhakti does not depend on any other cause for its appearance. In this way no
doubt exists about the completely independent and self-manifesting nature of bhakti.

ato 'yaù kenäpyatibhägyena jäta çraddho'sya sevane' ityatra atibhägyena çubha karma janya
bhägyam atikräntena kenäpi bhakta käruëyeneti tattvärtho jïeyaù. na ca bhaktänäà kåpäyäù
präthamyäsambhavas teñäm apéçvara preryatväd iti väcyam. éçvareëaiva sva bhakta vaçyatäà
svékurvatä sva kåpä çakti sampradänékåta sva bhaktena tädåçasya bhaktotkarñasya dänät.
antaryäminaç ca éçitavyänäà svädåñöopärjita bahir indriya vyäpäreñu niyamana mäträkäritve'pi sva
bhakteñu svaprasäda eva dåçyate. yad uktaà çré gétäñu 'mat prasädät paräà çäntià mat saàsthänam
adhigacchati iti. prasädaç ca sva kåpäçakti dänätmakaù pürvam ukta eva.
 Çréla Viçvanätha Cakravartépäd 22

TRANSLATION: In the text, “If one attains faith in the service of the Lord by
some great fortune,” some great fortune specifically refers to the mercy of a devotee,
which surpasses the fortune arising from pious activities. One may say that a devotee
is also under the control of the Lord, then how is the appearance of devotee’s mercy
possible without the Lord’s will or inspiration? The Lord Himself, by accepting the
control of His devotees and by bestowing His kåpä-çakti upon them, gives superiority
to His devotees. Although the Lord as Paramätmä, the Supersoul, oversees the
activities of the jévas' external senses according to their fate, still the Lord bestows
His own mercy on the devotees under His control. The Lord says in the Gétä, “By My
mercy, My devotees attain supreme peace, which exists within My svarüpa.” Here
mercy refers to His kåpä-çakti that he bestows on His devotees. This was previously
explained.

Péyüña kaëä explanation: Previously the author concluded that by considering the
devotee’s mercy as the cause of bhakti, the self-manifesting nature of bhakti is not
contradicted. This is so since bhakti residing within the heart of a devotee is the cause of his
bestowing mercy on other ordinary beings. Thus it is clear that bhakti is the cause of bhakti.
Now the author is establishing this fact by giving çästric evidence. In the Bhakti-rasämåta-
sindhu (1.2.14) it is said, yaù kenäpyatibhägyena jätaçraddho'sya sevane "By some great fortune
one attains faith in the Lord’s service." Here great fortune refers to the fortune that surpasses
the fortune arising out of pious activities. That fortune can only arise from a devotee’s mercy.
With the Lord’s mercy, the fault of partiality may appear, but this not so with a devotee’s
mercy. Rejecting the fortune arising out of pious activities leaves only the fortune arising out
of a devotee’s mercy. This is called here atibhägya. This great fortune causes one’s faith in the
service of the Lord.
The author is establishing the self-manifesting quality of bhakti by raising various
objections and clarifying them by çästric evidence. This is known as sthüëänikhanana-nyäya1.
One may argue that since a devotee is under the control of the Lord, how is it possible for a
devotee to independently bestow mercy on others without the Lord’s will or inspiration? One
thus proposes that the root cause of the devotee’s mercy is the Lord’s inspiration. If one
accepts this proposal, then how can the self-manifesting nature of bhakti be proven? In reply
it is said that the Lord has put Himself under the control of His devotees. He has also bestowed
His kåpä-çakti to His devotees. Therefore, the bestowal of mercy to others by His devotees
does not depend on any other cause. They can independently bestow mercy to others. Thus
the Lord, by His own independent will, has given a superior position to His devotees.
The Bhakti-sandarbha (180) says, “If the devotee’s mercy is not independent, then it
will be impossible for the living entities to attain the Lord’s mercy. The main differences
between the Lord and the jévas are that the Lord is personified compact bliss, self-satisfied,
completely beyond all kinds of sins, and free from the touch of mäyä. If there is no possibility
of any darkness in the sun, the greatly powerful source of light, there is no possibility of
realization of any misery in the Lord, who is supremely blissful. The Çruti says, äditya varëaà
tamasaù parastät ‘The sun-complexioned Supreme Lord is beyond the darkness of mäyä.’ He

1 The logic of fixing a post more deeply into the ground by shaking it repeatedly. This logic also applies
to the disputant who adds corroborative arguments to confirm an already proven fact.
23 Mädhurya Kädambiné

is always absorbed in His own divine bliss and can therefore not feel the pain of the
conditioned souls. Mercy can only appear by realizing the misery of other jévas. As the Lord is
the embodiment of compact bliss, though all-powerful, His mercy to the bound jéva soul is
impossible. The only way the miserable bound jéva soul can thus attain liberation is through
the independent will of mahat, or sädhu. The mahats also exist in the realm of bliss, completely
free from the influence of the three modes of material nature. However, as someone on just
awakening from a nightmare can still remember the distress of the dream, so the devotees also
remember the miseries of this world from their previous lives. With a compassionate heart,
therefore, they can bestow mercy.” The most compassionate Lord has thus given full
independence to His devotees to bestow mercy to others. The fully independent mercy of the
devotee is the only way to approach the Lord. The conclusion is that the jévas can only receive
the Lord’s mercy through the channel of a devotee’s mercy, not directly by the Lord."
One may further argue that the Lord as Paramätmä inspires all jévas and directs their
external organs according to their fate. In the Gétä (18.61) He Himself says: éçvaraù sarva-
bhütänäà håddeçe’rjuna tiñöhati. bhrämayan sarva-bhütäné yanträruòhäné mäyayä "The Lord as
Supersoul exists within all jévas and engages them in various activities, like a man controlling
a machine." Is there no control of the Supersoul on the activities of a devotee? To this can be
answered: “The internal and external senses of the devotee, as well as their power to reveal
the Lord’s mercy potency, are indeed under the Lord's control according to their fate, since
their life-force comes from the Lord; thus the devotees are not fully independent. Still, we see
that the Lord bestows His mercy upon His own devotees. Though the Lord as Supersoul urges
His energy to direct the external senses of the conditioned souls to undergo the result of their
past activities, His control of His devotees’ senses is not like this. The devotees consider their
pains and pleasures as due to their past activities, but they are not affected by their previous
karma. Their pains and pleasures occur completely by the free will of the Lord to nourish their
bhakti. Though the kåpä-çakti appearing in the senses of the devotees is controlled by the
Lord Himself, He has given them full independence to bestow mercy on the ordinary jévas.
In the Gétä the Lord says, “By My mercy, one can attain the supreme peace existing in My
svarüpa.” Here mercy refers to the bestowal of His kåpä-çakti to His devotees.

kià ca svecchävatära caritaiù iti 'svecchämayasya' ityädi pramäëa çatair avagatena

sväcchandyenävatarato'pi tasya bhübhära haraëädeù sthüla dåñöyä hetutve iva niñkäma karmädeù
kväpi dvärattve'pi na kñatiù. kià ca—

yan na yogena säàkhyena däna vrata tapo'dhvaraiù

vyäkhyä svädhyäya sannyäsaiù präpnuyäd yatnavän api.
ityädinä däna vratädénäà spañöam eva hetu khaëòane'pi—
däna vrata tapo homa japa svädhyäya saàyamaiù
çreyobhir vividhaiç cänyaiù kåñëe bhaktir hi sädhyate
iti yad dhetutvaà çrüyate tat khalu jïänäìga bhütäyäù sättvikyä eva bhakter natu
nirguëäyäù premäìga bhütäyäù. kecit tu dänaà viñëu vaiñëava sampradänakaà
vratänyekädaçyädéni tapas tat präpti hetuko bhogädi tyäga iti sädhana bhaktyaìgänyevähuù. tat
sädhyatve bhakteù 'bhaktyä saïjätayä bhaktya' itivat nirhetukatvam eva siddham iti sarvaà
samaïjasam (3)
 Çréla Viçvanätha Cakravartépäd 24

TRANSLATION: It is known from hundreds of forms of evidence like, “The

Lord’s appearance and activities are completely by His own will,” that the Lord
appears in this universe by His own independent will. Superficially, He appears to
relieve the burden of the earth. Similarly, niñkäma-karma, activities without desire
for any fruits can sometimes be considered as the door to bhakti. There is no harm
in such consideration, but Çrémad-Bhägavata (11.12.9) says: “Although one engages
himself with great effort in mystic yoga, säìkhya-yoga, charity, vows, chanting,
sacrifices, describing çästras, studying the Vedas, or renunciation, still one cannot
achieve bhakti.” Here it is clear that charity, vows, and other pious activities cannot
be the cause for attaining bhakti. But in another verse (Ç.B. 10.42.24) it says: “Bhakti
to the Lord is attained by various auspicious activities like charity, vows, austerities,
sacrifices, chanting, study of the Vedas, control of the senses, and so forth.” In this
text, bhakti refers to jïänäìga-bhütä-sättviké-bhakti, the practice of intellectual
spiritual realisation to attain liberation with the help of bhakti in the mode of
goodness. In this case, bhakti is considered a part of intellectual spiritual realisation.
This bhakti is different from premäìga-bhütä-nirguëa-bhakti, the practice of pure
devotion free from three modes of material nature to attain divine love. Some also
explain that the word däna in this çloka refers to charity for Viñëu and the Vaiñëavas,
vrata refers to Ekädaçé, Janmäñöamé, and others, and tapasyä refers to austerities to
attain the Lord. Then they are different parts of sädhana-bhakti. Thus prema-bhakti
is attained by devotional practice (sädhana). It is said in Çrémad-Bhägavata (11.3.31)
that sädhana-bhakti is the cause of sädhya-bhakti. The causeless nature of bhakti is
thus proved and all arguments are properly clarified.

Péyüña kaëä explanation: The author is clarifying various texts which appear to
contradict the self-manifesting nature of bhakti. The çästras sometimes say niñkäma-karma,
or karmärpaëa, offering the fruits of the activities to the Lord, is the door to bhakti. By
accepting such prescriptions, one may doubt the self-manifesting nature of bhakti. It would
seem that niñkäma-karma, or karmärpaëa, is the cause of bhakti. The author clarifies these
points with scriptural references. The Bhägavata (svecchävatära caritaiù 4.8.57 and
svecchämayasya 10.14.2) states that the Lord appears on this planet by His own independent
sweet will. Seemingly it would appear that His appearance is to relieve the earth’s burden.
Reflecting on this, one realises that the Lord can easily eliminate demons just by willing it,
without having to appear on earth. By His powerful will, infinite universes are destroyed
during the universal dissolution. He appears by His own independent will simply to enjoy His
eternal pastimes and give pleasure to His devotees. Similarly, from a gross perspective,
niñkäma-karma is sometimes considered said to be the door to bhakti. There is no harm in
such a view. Again, in the Bhägavata (11.12.9) it is described —

yaà na yogena säìkhyena däna vrata tapo'dhvaraiù

vyäkhyä svädhyäya sannyäsaiù präpnuyäd yatnavän api

"Even those who carefully practise yoga or sankhya, give donations, take vows, perform
penances or sacrifices, explain the scriptures, study the scriptures privately or take sannyäsa
25 Mädhurya Kädambiné

cannot attain bhakti." In this verse it is clearly implied that there is no other way to attain
bhakti than through the grace of a great saint. yoga and sankhya will not help. However this
is sharply contradicted by another Bhägavata verse (10.47.24)-

däna vrata tapo homa japa svädhyäya saàyamaiù

çreyobhir vividhaiç cänyaiù kåñëe bhaktir hi sädhyate

"Charity, vows, penance, sacrifices, japa, private studies, sense control and other
auspicious acts can lead to Kåñëa-bhakti." The bhakti referred to in this verse is jïänäìga-
bhütä-sättviké-bhakti, not to premäìga-bhütä-nirguëa-bhakti. In Çrémad-Bhägavata (3.29.10)
Kapila-deva explains to His mother Devahüti the characteristics of saguëa, or sakäma-bhakti,
before describing the characteristics of nirguëä, or svarüpa-siddhä-bhakti: karma-nirhäram
uddiçya parasmin vä tad-arpaëam. yajed yaïöavyam iti vä påthäg-bhävaù sa sättvikaù “For
attaining liberation, one offers the fruits of his activities to the worshipable Lord or does
sacrifices. Practice of devotion in the mode of goodness to attain liberation, with desire other
than the Lord, is known as sättviké-bhakti.”
Bhakti is a state of the Lord's svarüpa-çakti; thus it can never be a state of the material
mood of goodness. Still it is known as sättviké-bhakti, since nirguëa-bhakti accepts an inferior
position by its own will and becomes a part of intellectual spiritual realisation, so as to give
liberation to the jïänés. Those who are merely practicing intellectual spiritual realisation are
unable attain liberation, as it is not possible without the help of bhakti.2 Therefore, to attain
perfection in jïäna they worship the Lord. In the verse däna vrata tapo homa and others this
jïänäìgabhütä sättvika bhakti is described, not the pure devotion whose end is prema.
Then again there are others who explain the charity, vows, penance and fire sacrifices
mentioned in the above çloka as different limbs of pure devotion. In his Särärtha Darçiné-
commentary of this verse (Bhägavata 10.47.24), the author explains: tatra dänaà viñëu
vaiñëava sampradänakam. vratam ekädaçyädikam. tapaù kåñëärtha bhoga tyägädi. homo
vaiñëavaù. japo viñëu-manträëäm. svädhyäyo gopäla täpanyädi päöhaù. çreyäàsyäpi
bhaktäìgänyapi jïeyäni. anyeñäà dänädénäà bhakti hetutväbhävasya präk pratipäditatvät that
in this verse ‘charity’ means charity for the Lord and His devotees, ‘vows’ means fasting for
Ekädaçé, Janmäñöamé, and other special days, ‘penances’ means ceasing mundane enjoyments
for the pleasure of the Lord, ‘sacrifice’ means offering prasäda to the fire of the Vaiñëavas'
digestion, ‘chanting’ means chanting viñëu-mantras and Gäyatris, and others, ‘private studies’
means to the study of çrutis like Gopäla-täpané, and other auspicious activities means
practicing different limbs of pure devotion. Charity unrelated to the Lord and His devotees
can never be the cause of bhakti. Only bhakti is the cause of bhakti, as previously explained.
Establishing the causeless nature of bhakti, all other arguments are thus clearly resolved. (3)

çreyaù såtià bhaktim udasya te vibho' 'kovärtha äpto'bhajatäà svadharmataù iti 'pureva
bhüman bahavo'pi yoginaù' ityädibhyo 'jïäna karma yogädénäà pratisva phala siddhyai bhaktim
avaçyam apekñamäëänäm iva bhakteù svéya phala prema siddhyai svapne'pi na tat tat
säpekñatvam pratyuta 'na jïänaà na ca vairägyaà präyaù çreyo bhaved iha' iti 'dharmän
saàtyajya yaù sarvän mäà bhajet sa ca sattamaù' ityädibhyas tasyäù sarvathänanyäpekñitvaà

2 kevala jïana mukti dite näre bhakti-vine (Cai.-caritämåta, Madhya 22/21).

 Çréla Viçvanätha Cakravartépäd 26

kià vaktavyaà teñäm eva jïäna karma yogädénäà prätisvekeñu phaleñvapi phaleñvapi kadäcid
ätmanä sädhyamäneñu na tat tad gandhäpekñatvam api. yad uktam-yat karmabhir yat tapasä
jïäna vairägyataçca yat. ititäà vinä tu teñäm
bhagavat bhakti hénasya jätiù çästraà japas tapaù apräëasyeva dehasya maëòanaà loka
raïjanam ityäder vaiphalyäyaiva syäd iti. tasyäù parama mahatyä adhénatvaà teñäà
saàpräëäyaivästäm. api tu karma yogasya käla deça pätra dravyänuñöhäna çuddhyädyapekñä ca
tat tat småti prasiddhaiva anyäs tu na tathä-

na deça niyamas tatra na käla niyamas tathä nocchiñöädau niñedho'sti harer nämäni
lubdhaka. ityädeù kiàcäsyäù prasiddhasäpekñatvam api na. sakåd api parigétaà çraddhayä
helayä vä bhågu-vara nara-mätraà tärayet kåñëa-näma. ityädeù

TRANSLATION: “O all-pervading Lord! Those who have left bhakti-yoga, the

path for attaining all auspiciousness . . .” “What is the use of one’s engagement in
dharma without devotion . . .” “In the past many yogés finally took shelter of
bhakti . . .” From these references from the Bhägavata and from many other
references, it can be understood that jïänés, karmés, and yogés completely depend
on bhakti for attaining perfection in their respective paths. Bhakti, however, is never
even minutely dependent on them to achieve its perfection, prema. Rather, the
following statements say, “Jïäna (intellectual spiritual realisation) and vairägya
(detachment from the world) are not generally beneficial for the practice of bhakti.”
(Bhägavata 10.20.31) “One who only worships Me, giving up all kinds of other
activities is the best among sädhus.” (Bhägavata 11.11.32) From the above references
it can be clearly understood that bhakti is completely independent. The paths of
jïäna, karma, yoga, however, can give perfection only with the help of bhakti. Bhakti
does not depend even slightly on anything else to give the respective fruits to the
path of karma, jïäna, and yoga. Thus çästras say, “All the fruits attained by
performing sacrifices, austerities, intellectual spiritual realisation, and detachment
from the world can be easily attained by My devotee by bhakti-yoga alone.” Indeed,
the scriptures say that such fruits are useless for persons not engaged in devotion,
“Without any devotion to the Lord, birth in a high family, çästric knowledge,
chanting mantras, and doing austerities, all become as useless as decorating a dead
body with clothes and ornaments.” As the body is maintained by the soul, austerities,
chanting, and so forth are also under the control of most worshipable Bhakti-devé.
Moreover, the çästras state that practice of karma-yoga depends on time, place,
candidate, materials, purity, and so on. This is not the case with bhakti, “O hunter!
In doing näma-saìkértana there is no dependence on time or place. Even those in a
state of impurity are not restricted from chanting it.” Bhakti is famous for its
complete independence, “O best in the family of Bhågu, the name of Kåñëa even
chanted once, with either faith or negligence, can deliver any person.”

Péyüña kaëä explanation: Çréla Viçvanätha Cakravartépäda is now describing the

dependence of karma, jïäna, and yoga on bhakti and the complete independence of bhakti.
27 Mädhurya Kädambiné

He says that bhakti infuses life in karma, jïäna, and yoga. While glorifying Kåñëa, Brahmä
explains the dependence of jïäna on bhakti in Çrémad-Bhägavata (10.14.4):

çreyaù såtià bhaktim udasya te vibho kliçyanti ye kevala bodha labdhaye

teñäm asau kleçala eva çiñyate nänyad yathä sthüla tuñävaghätinäm

“O Lord! The path of devotion is the only means of attaining all auspiciousness.
Persons, who give it up and only practise intellectual spiritual realisation, undergoing hard
troubles, do not attain perfection in their respective paths. As a person beating an empty husk
of rice does not get any gain, rather his only gain is trouble.” In the Särärtha-varñiëé
commentary of Bhagavad-gétä (18.55), the author mentions four kinds of sädhakas practicing
brahma-jïäna. (a) Some practise only jïäna, with the idea that only jïäna can deliver
liberation without the help of bhakti. The result is that they indeed undergo hard troubles with
fatigue as the only result. They are ati nindita, or highly condemned, jïänés. This çloka refers
to such jïänés. (b) Another category of jïänés practise jïäna along with some parts of devotion.
They believe the çästras that say, sarväsäm eva siddhinäà mülaà tac-caraëärcanaà: “the root
cause of all kinds of perfection is to worship the lotus feet of the Lord.” They, however,
consider the form of the Lord as material in nature. Though they rise to the higher stages of
yoga by troublesome efforts, still they are deprived of liberation as they commit offenses unto
the lotus feet of the Lord. As a result, they finally fall down from their path. These jïänés are
known as nindita-jïänés, condemned speculators. While glorifying Kåñëa when He was within
the womb, the demigods like Brahmä say in Çrémad-Bhägavata (10/2/32):

ye ’nye ’ravindäkña vimukta mäninas tvayy asta bhäväd aviçuddha buddhayaù

äruhya kåcchreëa paraà padaà tataù patanty adho’nädåta yuñmad aìghrayaù

"O lotus-eyed One! Those who disrespect Your lotus feet, but consider themselves
liberated, do not possess pure intellect due to lack of devotion unto You. Though by extreme
penance they attain the stage of jévan-mukta, liberation while the material body still exists,
very soon they again fall down from the path of intellectual spiritual realisation."
(c) The third category of jïänés practise jïäna along with bhakti and realize the form
of the Lord as sac-cid-änanda. They are praiseworthy since they attain perfect knowledge of
the Absolute Truth, becoming completely free from the effect of material knowledge. Finally
they attain brahma-säyujya, merging within non-personal Brahman.
(d) The fourth category of jïänés are most fortunate because while practicing jïäna,
they get the association of a mahä-bhägavata by his causeless mercy and independent will and
give up the desire for liberation. They relish sweet bhakti-rasa like Çukadeva. They are most
praiseworthy. Karmés also depend on bhakti as described in the Bhägavata (1.5.17):

tyaktvä svadharmaà caraëämbujaà harer bhajann apakvo’tha patet tato yadi

yatra kva väbhadram adhüd amuïya kià ko värtho äpto’bhajatäà svadharmataù

It can thus be understood that to attain perfection in jïäna, dependence on bhakti is

essential. Närada said to Vyäsa, "O sage! If someone gives up the activities of varëäçrama-
dharma and engages himself in devotion to the Lord’s lotus feet, but suddenly falls down in
 Çréla Viçvanätha Cakravartépäd 28

an immature stage, then there is no loss. He never attains any inauspiciousness. On the other
hand, one engaged in varëäçrama-dharma without any devotion does not gain anything." This
text describes the uselessness of practicing karma without devotion. Karmés are thus also
dependent on bhakti. Caitanya-caritämåta (Madhya 22.26) says: cäri varëäçramé yadi kåñëa nähi
bhaje; sva-dharma kariäo raurave paòi maje “If persons following varëäçrama-dharma do not
render service to the Lord, they fall into hellish conditions, though following activities
prescribed by the Vedas.” Similarly in the Bhägavatam (10.14.5) while glorifying Kåñëa,
Brahmä describes how those who practise yoga without bhakti fail and those practicing yoga
with bhakti are successful:

pureha bhüman bahavo ’pi yoginas tvad-arpitehä nija karma labdhayä

vibudhya bhaktyaiva kathopanétayä prapedire ’ïjo ’cyuta te gatià paräm

“O almighty Lord! In the past many yogés did not attain Your knowledge by merely
practicing yoga. Later they became attached to You after hearing Your glories. Finally by the
effect of such devotion, they understood the truth of the soul and Your personality and easily
attained Your lotus feet, the supreme goal of all living entities.” The author states that karmés,
jïänés, yogés cannot avoid the help of bhakti to attain perfection in their respective paths. On
the other hand, bhakti does not depend even in the slightest way on anything else to give its
fruit, prema. What to speak of complete independence of bhakti, jïäna and karma
contaminate its purity. Çré Kåñëa says to Uddhava, in the Bhägavata (11.20.31):

tasmän mad-bhakti yuktasya yogino vai mad-ätmanaù

na jïänaà na ca vairägyaà präyaù çreyo bhaved iha

“Persons who wholeheartedly engage in My devotion generally do not appreciate the

practice of jïäna and vairägya." bhakti is beyond the three modes of mäyä and is completely
independent, but jïäna and vairägya, however, are fully dependent on bhakti. Though a
devotee does not desire jïäna and vairägya, they automatically follow him: jïäna-vairägyädi
bhaktira kabhu nahe aìga; ahiàsa-yama-niyamädi bule kåñëa-bhakta-saëga “Intellectual spiritual
realisation and renunciation are not parts of devotion, still good qualities like control of senses,
penance, and austerities accompany Kåñëa’s devotees.” (Cai.-caritämåta, Madhya 22.145) The
Bhägavata (1.2.7) states:

väsüdeve bhagavati bhaktiyogaù prayojitaù

janayatyäçu vairägyaà jïänaà ca yad ahaitukam

The author explains in the commentary to this çloka, jïäna vairagyärthaà påthak yatno
bhaktair na kartavya iti bhävaù "For one engaged in pure devotion, there is no need at all for
the separate efforts of jïäna and vairägya." Rather, the instructions are to practise bhakti
completely giving up varëäçrama-dharma. In the Bhägavata (11.11.32) Kåñëa says:

äjïäyaivaà guëän doñän mayädiñöän api svakän

dharmän santajya yaù sarvän maà bhajeta sa tu sattamaù
29 Mädhurya Kädambiné

"O Uddhava! One who worships Me with the firm faith that bhakti can give all
perfection is the best among the sädhus. Though he understands the benefits of practicing
dharma as it is taught in the Veda, as well as the negative consequences of not practicing
dharma, he has given up all the prescribed duties of varëäçrama-dharma, because he
considers them to be hindrances to meditation on Me." In concluding the Gétä, the Lord says
to Arjuna:
sarva-dharmän parityajya mäm ekaà çaraëam vraja
ahaà tväà sarva päpebhyo mokñayiñyämi mä çucaù

"O Arjuna! Give up all kinds of dharma and take absolute shelter in Me. I will
completely absolve you from all kinds of sins. Do not worry.” Jéva Gosvämé declares in Préti-
sandarbha that bhakti cannot tolerate any adulteration not meant for the service of the Lord—
tätparyäntam asahamänä. Bhakti does not take the help of karma and jïäna at all for giving its
fruit. Rather by its slightest touch, it very easily gives perfection in the paths of karma, jïäna,
and yoga. Kåñëa says to Uddhava in the Bhägavata (11.20.32-33):

yat karmabhir yat tapasä jïäna-vairägyataç ca yat

yogena däna-dharmeëa çreyobhir itarair api
sarvaà mad-bhakti-yogena mad-bhakto labhate ’ïjasä
svargäpavargam mad-dhäma kathaïcid yadi väïchati

“All the fruits that are attained by performing karma, jïäna, renunciation, mystic yoga,
charity, pilgrimage, vows and so forth can be easily attained by My devotee simply by
practicing bhakti-yoga. Although My devotee does not desire anything except Me, if he
somehow desires heavenly enjoyments, liberation, or residence in My abode he can very easily
attain them." Without bhakti, however, karma, austerities, and jïäna become totally useless.
Hari-bhakti-sudhodaya (3.11) says,

bhagavad bhakti hénasya jätiù çästraà japas tapaù

apräëasyeva dehasya maëòanaà loka raïjanam

"If a person without devotion to the Lord takes birth in a high caste and family, studies
the Vedas, chants mantras and undergoes austerities, then all these are simply like the
decoration of a dead body to please the common people." Just as it is useless to decorate a
dead body, similarly the high caste, japa, austerities and scriptural knowledge of a nondevotee
are all wasted—it simply serves to please the common people. This statement serves to show
the uselessness of sädhana that is bereft of devotion. Just as the body is dependent on the
presence of the soul, similarly japa and penances are dependent on the glorious goddess of
devotion. Again, bhakti is not dependent on place, time, individual, substance, ritual, purity
and so on like the practice of karma and jïäna. Anybody can practise hari bhajana anywhere,
at any time and in any condition. It is well known in the Vaiñëava småti—
na deça niyamas tasmin na käla niyamas tathä
nocchiñöädau niñedho'sti çré harer nämni lubdhaka
 Çréla Viçvanätha Cakravartépäd 30

"O greedy one! The holy name of Lord Hari has such an indescribable glory that there
are no restrictions in time, place or purity. It is not forbidden to perform in an impure state!"
bhakti does not depend on anything for its own perfection, hence it is said: sakåd api parigétaà
çraddhayä helayä vä bhåguvara naramätraà tärayet kåñëa näma (Prabhäsa khaëòa) "O Bhåguvara!
Whether you chant the holy name of Kåñëa with faith or with neglect, it will deliver any human
being on a single utterance!" This reference has been quoted in Hari-bhakti-viläsa and
Sanätana Gosvämé explains in the commentary as follows: yathäkathaïcit sakåt tat kértanäd
apyänuñaìgikatvena sarvasyäpi mokño bhaved evetyäha sakåd apéti. parétyarddhe avyaktam
asampürëam uccäritam apétyarthaù The main fruit of chanting harinäma is divine prema.
Chanting Kåñëa’s name even once by any means can give liberation, which is only its secondary
fruit. In the word parigétäm the word pari means that even indistinct and incomplete chanting
of the holy name can give liberation.

karma yogasya tathäbhütatve mahänarthakäritvam eva. mantra hénaù svarato varëato vä

mitho prayukto tad artham äha. yathendra çatruù svarato'parädhät sa väg vajro yajamänaà hi
hinasti' ityädeù evaà jïänasyäntaù karaëa çuddhyadhénatvaà prasiddham eva. niñphala
karmayogenäntaù karaëasya çuddhau niñpäditäyäm eva tatra tasya praveçät karmädhénatvaà ca.
tad adhikåtasya daivät duräcäratva lave'pi 'sa vai väntäsyapatrapaù. iti nindä. kaàsa
hiraëyakaçipu rävaëädénäà tat tat prakaraëa dåñöyä jïänäbhyäsavatäm api na tattvena
vyapadeça lavo'pi.

TRANSLATION: There are many rules and prohibitions in karma-yoga, and

even a slightest fault in their performance makes the result very harmful. çästras say
if a mantra is not chanted or intoned properly in performing sacrifices, the whole
process becomes fruitless. Not only fruitless, but improper chanting sometimes acts
as a thunderbolt and gives completely opposite results to the performer of the
sacrifice and may even destroy him. Tvañöä-Åñi while offering oblations during the
sacrifice said, “May the enemy of Indra appear.” Due to his defective pronunciation,
he got the opposite result. Similarly, it is well known that the practice of jïäna-yoga
is dependent on purity of the heart. One can attain purity of heart by doing karma-
yoga without desiring any fruits. One finally attains the qualification to do jïäna-
yoga. Jïäna-yoga is therefore dependent on karma-yoga. Moreover, if a jïäné
accidentally commits even a small unworthy act, then he is defamed as a shameless
vomit eater. As with Kaàsa, Hiranyakaçipu, and Rävaëa, though they were jïänés,
still they are condemned by everyone because of their conduct. Thus even a slight
unworthy act of a person practicing jïäna-yoga is not appreciated by the sädhus.

Péyüña kaëä explanation: This powerful bhakti process, a manifestation of the

svarüpa-çakti of Bhagavän, is free of constraints on time, place or suitability of the candidate.
For a devotee there is no possibility of falling down though he commits some fault in his
bhajan. This is not so with karma and jïäna. In karma yoga one must take care of rules and
prohibitions and if even the smallest mistake is made it will get the karmé in the greatest
trouble. In the Sixth Canto of the authoritative Çrémad Bhägavata is the story of Tvañöä-Åñi.
Once the guru of demigods, Båhaspati, on seeing the false ego of Indra, disappeared for some
31 Mädhurya Kädambiné

time to teach him a lesson. After hearing this news, with the help of Çukräcärya, the demons
very easily conquered the demigods, who were weak without Båhaspati. The demigods finally
took shelter of Brahmä, who suggested they accept Viçvarüpa, the son of Tvañöä-Åñi, as their
guru. Viçvarüpa gave the Näräyaëa-kavaca to Indra, and Indra conquered the demons. Though
Viçvarüpa was the son of Tvañöä-Åñi, he was also the grandson of the demons. Very secretly
he, therefore, used to give the fruits of sacrifice to the demons as well. Once observing this,
Indra became blind with anger and killed Viçvarüpa. When Tvañöä-Åñi came to know this, he
made a sacrifice for killing Indra. While offering oblations during the sacrifice, he was chanting
the mantra, indra-çatro vivardhasva: “may the enemy of Indra increase.” The tone of voice is
of three types udätta (deep tone), anudätta (low and grave tone), and svarita (medium tone).
If the word Indra is uttered in anudätta and çatro in udätta, then the child born as a result will
kill Indra. Accidentally he uttered Indra in udätta and çatro in anudätta. Uttering the mantra
in such a way changed the meaning of the mantra to “May there be a child who will be killed
by Indra.” Thus Våträsura appeared from that sacrifice and Indra killed him. In this way, even
a slight mistake in the tone gave completely opposite results to Tvañöä-Åñi. This is not so with
bhakti. Since in çästras it says, mürkho vadati viñëäya dhéro vadati viñëave ubhayostu samaà
puëyaà bhäva-grähi janärdanaù: “An illiterate person says viñëäya, while a learned person says
viñëave. Both get the same fruit, since the Lord appreciates only the sentiments.” mürkha bole
viñëäya viñëave bole dhéra; dui väkya parigraha kore kåñëa véra (Caitanya Bhägavata) Though a
child speaks with his father in broken language, still the affectionate father relishes this much
more than the correct language of his elder son. So too with devotion, the Lord appreciates
only the sentiments of an illiterate devotee, and gets much pleasure though he improperly
utters the prayers glorifying Him. The fruit of the sacrifice, however, did not accept the
feelings of Tvañöä Åñi - because he made one flaw in pronunciation he got a completely
opposite result. This is the vast difference between karma and bhakti-yoga. Just as the
sacrifices of karma yoga are dependent on faultless implementation, similarly practice of
jïäna-yoga is completely dependent on purity of heart. With an impure heart it is impossible
to practise jïäna yoga. It thus depends on first properly doing karma-yoga to purify the heart.
Only then one becomes qualified for jïäna yoga. The Lord says in the Gétä (3.19):

tasmäd asaktaù satataà käryaà karma samäcara

asakto hy äcaran karma param äpnoti puruñaù

"O Arjuna! Always do your duties, without desiring the fruits. By performing such
duties, one’s heart becomes pure and he attains the quality for cultivating jïäna. Finally he
attains liberation." Moreover, if a slight unworthy act is seen in a jïäné, then he is condemned
in çästras as a shameless eater of the vomit that he had earlier thrown up. If however a devotee
commits an unworthy act due to his saàskäras (upbringing, habits) of his previous birth, he is
not condemned. Bhakti very quickly purifies his heart, burning his faults to ashes in the fire of
repentance, as a gold coin is purified by fire. A slight unworthy act seen in a person practicing
jïäna is not at all appreciated by the sädhus. Although Kaàsa, Hiranyakaçipu, and Rävaëa
were jïänés, due to their unworthy acts they were condemned everywhere.

bhaktes tu 'vikréòitaà vrajavadhübhiù' ityädau—

 Çréla Viçvanätha Cakravartépäd 32

bhaktià paräà bhagavati pratilabhya kämaà håd rogam äçvapahinotyacirena dhéraù

(bhäg. 10.33.39)
ityatra 'ktvä' pratyayena håd rogavatyevädhikäriëi paramäyä api tasyäù prathamam eva
praveças tatas tayaiva parama svatantrayä kämädénäm apagamaç ca. teñäà kadäcit sattve'pi 'api
cet suduräcäro bhajate mam' iti 'bädhyamäno'pi mad bhakta' ityädibhiç ca tadvatäà na kväpi
çästreñu nindä leço'pi. ajämilasya bhaktatvaà viñëudütair nirüpitam. 'saìketa bhagavannäma
putra snehänuñaìgajam ityädi dåñöyä tad abhäsavatäm apyajämilädénäà bhaktatvaà sarvaiù
saìgétam eva' tad evaà karma yogädinäm antaù karaëa çuddhi dravya deça çuddhyädayaù
sädhakäs tad vaiguëyädayo bädhakä bhaktis tu präëa däyinyeveti. sarvathä päratantryam eva
teñäm. nahi svatanträù kenäpi sädhyante bädhyante veti.

TRANSLATION: Although lust is also considered a fault on the path of bhakti,

one can still enter the devotional path, despite being still afflicted by lust and other
material desires. Çrémad-Bhägavata (10.33.39) says: “A person who faithfully hears
or describes the Lord’s pastimes of räsa-lélä with the gopés of Vraja attains supreme
devotion of the Lord. He quickly becomes steady and conquers over the senses,
giving up lust, the disease of the heart.” In this text “after attaining supreme
devotion” is an unfinished act showing that bhakti can be attained even though one
has lusty desires. This shows the most independent nature and power of bhakti to
destroy lusty desires. Sometimes lusty desires exist even while practicing devotion.
From verses like, “If the most sinful person worships Me exclusively...” and “Though
my devotee is afflicted by lusty desires...” it is clear that though lusty desires may
exist in a devotee, still he is not condemned even slightly. The messengers of Viñëu
judged Ajämila as a devotee. From çästric evidence it is seen, “Ajämila uttered the
name of the Lord, though he was calling his son’s name out of affection.” Uttering
of the Lord’s name by Ajämila was just an äbhäsa (glimpse). He did not chant the
Lord’s name, but merely used it to call his own son named Näräyaëa. Still, he is
glorified as a devotee by all. With karma-yoga and jïäna-yoga, perfection depends
on purity of heart, materials, place, and so on. Purity of all these factors assists in
attaining the fruits of karma and jïäna. Their lack obstructs the attainment of their
respective fruits. Bhakti, however, infuses life in them. Karma, jïäna, and yoga are
always dependent on bhakti, and they are never independent. They are nourished
by certain factors and obstructed by others.

Péyüña kaëä explanation: Sacrifices performed by karmés are inhibited even by

minor faults, and may give opposite results. As long as lusty desires exist, jïäna and yoga
practice is not possible. By the slightest unworthy acts, jïänés and yogés are condemned, and
their eventual falldown from their paths is inevitable. But under the shelter of bhakti, most
pure and autonomous, a devotee is never condemned though some sinful activities may be
observed in him. Bhakti bestows her mercy and finally gives him divine prema. The author is
establishing this fact by çästric evidence. In Çrémad-Bhägavata (10.33.39) while narrating the
räsa-lélä, the crest jewel of all pastimes, Çukadeva Muni describes the most powerful glories
of devotion—
33 Mädhurya Kädambiné

vikréòitaà vrajavadhübhir idaà ca viñëoù çraddhänvito'nuçåëuyäd atha varëayed yaù

bhaktià paraà bhagavati pratilabhya kämaà håd rogam äçvapahinotyacireëa dhéraù

"Whoever faithfully hears and narrates the loving pastimes of Çré Kåñëa with the ladies
of Vraja will attain the topmost devotion for the Lord, will swiftly become grave and give up
the heart's disease of lust." In this verse the saying 'he attains the highest devotion to the Lord'
is an asamäpikä kriyä or unfinished act, whereas the words kämaà håd rogam äçvapahinoti,
'he will swiftly give up the hearts disease of lust' is a samäpikä kriyä or a completed act. Thus
it is established that while lust is not yet conquered the symptoms of topmost loving devotion
are already present, and that later, by the force of the most powerful and independent bhakti,
the heart's disease of lust will be destroyed. In the Vaiñëava-toñaëé commentary on this verse
it is explained atra tu håd rogäpahänät pürvam eva parama bhakti präptiù tasmät parama balavad
evedaà sädhanam iti bhävaù that the common principle is that first lusty and other material
desires are destroyed, and then one attains prema-bhakti. Here, however, the attainment of
prema-bhakti is described, though lusty desires still exist. This indicates that hearing or
describing the räsa-lélä is a very powerful process of devotion by which one quickly attains
prema-bhakti. The Gosvämés explain here that the word parä-bhakti refers to the most exalted
prema-bhakti, existing in the Vraja gopés.
What to speak of the existence of lust, even a very sinful person can perform bhakti
and still he is not condemned. Evidence is given in the Gétä (9.30):

api cet suduräcäro bhajate mäm ananya-bhäk

sädhur eva sa mantavyaù samyag vyavasito hi saù

Çré Kåñëa says, "O Arjuna! If a person with his heart exclusively absorbed in
worshipping Me commits very sinful acts, he is still considered a sädhu, because his efforts in
devotion are commendable." The essence of the Särärtha Varñiëé-commentary of this çloka by
Çré Viçvanätha Cakravartépäda is as follows: "Affection of the Lord for His devotees is very
natural. The devotion of a devotee is never destroyed though he commits very sinful acts.
Rather, the Lord elevates him. To express this idea in this verse, the Lord describes the
ananya-bhaktas, those bhaktas solely and wholeheartedly engaged in devotion. That means
they do not worship any other gods, taking shelter of karma, jïäna or any other path except
bhakti, and desire nothing other than Kåñëa. If such a devotee, by the effect of some previous
sinful habits, commits violence, has illicit sex, or steals, still he must be considered as sädhu.
The word mantavya in the imperative case means one must consider him as a sädhu. As this
is a direct order of the Lord, non-acceptance of His order is offensive. There is hence no space
for doubts as to whether or how one can be a sädhu and yet commit such sinful acts.
One may ask: "Can a person not be partially considered a sädhu to the extent to which
he is doing bhajana, while his sinful acts make him partially condemned as a sinner?" The
words sädhur eva, are given here, however, eva meaning that he should not be partially
considered as sädhu, but in all respects. He is rightly situated and sincerely believes that, “I
will never give up the exclusive devotion of the Lord, though I have to go to hell or take an
animal life for my sinful acts, which are difficult to give up.”
The conclusion here is that this Gétä-verse glorifies ananya-bhakti, not that it condones
sinful acts. Since there is generally no possibility of the existence of evil desires within the
 Çréla Viçvanätha Cakravartépäd 34

heart of an ananya-bhakta, the word api is used to indicate that 'if somehow or other they
would exist'. If such a devotee accidentally commits sinful acts due to some serious evil
saàskäras of his previous births or by the effect of evil association, they cannot exist for long
by the immense power of Bhakti-devé. Bhakti by its presence burns the heart of a devotee in
the fire of repentance and very soon purifies it. Therefore the Lord proclaims in the next verse
(9.31):

kñipraà bhavati dharmätmä çaçvac-chäntià nigacchati

kaunteya pratijänéhi na me bhaktaù praëaçyati

"O Arjuna! Such a devotee being firmly fixed in devotion very soon attains eternal peace
and becomes saintly. Therefore declare loudly that My devotee never perishes." Persons not
considering the link between these two verses misunderstand their essence. They deliberately
commit sinful acts on the strength of the verse api cet suduräcäro, with no repentance for their
acts. They cannot be considered sädhus at all; rather, they are guilty of the grave offense of
committing sinful activities on the strength of chanting the holy name. One should know that
if one in a state of repentance, giving up all sinful activities, is constantly engaged in näma-
saìkértana, then gradually the holy name becomes pleased and he again attains the stage of a
sädhu, otherwise not.
In jïäna-yoga, however, if a jïäné commits even a slight unworthy act, he is condemned
and is not considered knowledgeable. The Bhägavata (11.18.40) says: yas tvasaàyata ñaò vargaù
pracaëòendriya-särathiù jïäna vairägya rahitas tri daëòam upajévati “A sannyäsé following the
path of jïäna with uncontrolled mind and senses is controlled by the intellect acting as a
chariot driver of the powerful senses. He accepts the staff of renunciation just for his own
livelihood, but he is devoid of jïäna and vairägya." On the other hand, though a devotee may
commit serious evil acts, neither he nor his devotion is condemned.” The author further
clarifies this fact with another verse from the Bhägavata (11.14.18):

bädhyamäno’pi mad-bhakto viñayair ajitendriyaù

präyaù pragalbhayä bhaktyä viñayair näbhibhüyate

"O Uddhava! By his powerful devotion, My devotee who has not fully controlled his
senses is not bewildered by sense objects." To say nothing of the power of full devotion, a
sinful person who has just a glimpse of bhakti (bhaktyäbhäsa) is considered to be a devotee.
The messengers of Lord Viñëu considered Ajämila to be a devotee. "Ajämila accidentally
uttered the Lord’s name, affectionately calling his son named Näräyaëa, not the Lord." On the
basis of this scriptural statement it can be concluded that Ajämila was considered a devotee
simply by accidentally chanting the name of the Lord. Everyone glorifies him as such.
Now it can be concluded that in the practice of karma, jïäna, and yoga, certain factors
help in attaining perfection while others become obstacles. For instance, purity of heart is
necessary for perfection in jïäna and the presence of lust is an obstacle in its practice. That
practice that depends on the help of other factors and is obstructed by an obstacle cannot be
considered as independent. With most powerful bhakti, purity of heart is not necessary, since
chanting and hearing is possible even in impure stages of the heart. Moreover, the existence
of lusty desires does not obstruct the practice of bhakti. Therefore, undoubtedly the path of
35 Mädhurya Kädambiné

devotion is quite independent of other paths and practices. Bhakti, being so independent, is
neither nourished nor obstructed by any other process.

kiïca jïänaika sädhana mätratvaà bhakter ityajïair evocyate yato jïäna sädhyän mokñäd
api tasyäù paramotkarña evälocyate, 'muktià dadäti karhicit sma na bhakti-yogam' iti. 'muktänäm
api siddhänaà näräyaëa-paräyaëaù sudurlabhaù praçäntätmä koöiñv api mahä-muëe”
ityädibhyaù.

TRANSLATION: Only the ignorant say that bhakti can attain its perfection
only with the help of jïäna. It has been established by the çästras that bhakti is even
superexcellent to mukti, the ultimate goal of jïäna. As the Bhägavata (5.6.18) says,
“The Lord may easily give liberation, but not bhakti.” “O great sage! Among many
millions of liberated jïänés having attained perfection, a fully peaceful devotee of
Näräyaëa is extremely rare.” (Bhägavata 6.14.5)

Péyüña kaëä explanation: The author has now established that the practices of
karma, yoga and jïäna are contingent, conditional upon proper practice and avoidance of
error. In contrast bhakti is fully self-sufficient; nothing can either help it or stop it. Some
uninformed persons, without understanding the real essence of the çästras, say that jïäna
nourishes bhakti. The author rejects this, giving evidence from the çästra ascertaining the
complete independence of bhakti.
But those who claim that jïäna nourishes bhakti believe that without prior intellectual
spiritual insight into the nature of the individual soul and the supreme soul, it is not possible
to be engaged in devotion. In fact the reverse is the case, which will be clear from the following
discussion why the author considers these people as ignorant.
Jïäna has three categories: jïäna of tat-padärtha, jïäna of tvam-padärtha, and jïäna
of the relation between the above two truths.
1. Jïäna of tat-padärtha means knowledge of the Absolute Truth, Çré Kåñëa. This
knowledge includes the knowledge of His having a form, His quality of being sac-cid-änanda
nature, His position of being the Original Personality of Godhead, His being the Absolute
Truth in human form, His quality as the embodiment of all rasas, His infinite beauty and
sweetness, His form, qualities, and pastimes. Knowledge of the Absolute Truth also includes
His compassion, associates, abode, svarüpa-çakti, and mäyä-çakti.
2. Knowledge of tvam-padärtha means knowledge related to the jéva, or spirit soul.
This includes knowledge of the form of the jéva as a part and parcel (cit-kaëa) of the Absolute
Truth, the position of the jéva as taöastha-çakti, or marginal potency, jéva as vibhinnäàça, or
separate expansion of the Lord, the eternal nature of jéva as Kåñëa's servant, and sub-
independence of the jéva (anu-svatantra), and the sub-independence of the jéva’s free will to
serve the Lord as His eternal servant or enjoy the senses.
3. The relation between tat- and tvam-padärtha means the Supreme Truth Çré Kåñëa
is the master and jéva is His eternal servant. Kåñëa is all pervading and the jéva is minute. Kåñëa
is the master of mäyä, but the jéva can be controlled by mäyä. Forgetting the lotus feet of
Kåñëa is the main cause of the jéva’s bondage to mäyä and innumerable miseries. One can be
freed from all bondage of mäyä only by worshipping Kåñëa and can thus attain supreme bliss.
 Çréla Viçvanätha Cakravartépäd 36

Some say jïäna means knowledge of the oneness of Brahman and the jéva. They do
not accept the energies and the form of the Supreme Brahman. According to them, Brahman
is non-personal without any form, there being no difference between Brahman and the jéva.
Merging within Brahman or liberation is the ultimate achievement of the jéva. They consider
the minute jéva soul as Brahman and the form of the Supreme Lord as an expansion of mäyä.
They thus commit offense at the feet of Kåñëa. Knowledge of the oneness of jéva and Brahman
is completely opposed to bhakti. It should thus be always rejected.
Association with sädhus is one of the most important parts of the practice of bhakti.
True knowledge automatically appears in the heart of a person receiving the causeless mercy
of a most exalted and independent sädhu, by that sädhu‘s association and by hearing hari-
kathä from his mouth. If associating with such sädhus and thus bhakti itself, was impossible,
then it might be seen that bhakti, arises with the practice of jnana. It might superficially be
said that jïäna nourishes bhakti in that case. Sometimes such jïäna appears to provide
entrance to bhakti for an aspiring devotee, but still it cannot be considered an essential part of
the path of devotion. Rüpa Gosvämé writes in Bhakti-rasämåta-sindhu (1.2.248-249):
jïäna vairägyayor bhakti praveçäyopayogitä
éñat prathamam eveti näìgatvam ucitaà tayoù
yad ubhe citta-käöhinya hetu präyaù satäà mate
sukumära svabhäveyaà bhaktis taddhetur éritä

"Jïäna and vairägya may be accepted as a door to the devotional path (if the jïäna
does not mean knowledge of the oneness of the soul with Brahman and the renunciation is
not dry or unfavourable to bhakti), if they do not oppose it and are favourable for its
performance. Only then they may have some utility in bhakti. They have no utility, however,
after one has entered the devotional path. They thus cannot be considered as a part of
devotion. In the view of the sädhus, jïäna and vairägya make the heart very hard. Tender
bhakti is thus the cause of bhakti." Çrémad-Bhägavata (10.14.3) therefore describes the glories
of hearing hari-kathä from devotees, giving up all efforts for attaining jïäna:

jïäne prayäsam udapäsya namanta eva jévanti san-mukharitäà bhavadéya-värtäm

sthäne sthitäù çruti-gatäà tanu-väì-manobhir ye präyaço’jita jito ’py asi tais tri-lokyäm

While glorifying Kåñëa, Brahmä says, “O Lord! Though You are unconquerable in three
worlds by anyone, still You are conquered by those who have completely given up the efforts
for attaining the knowledge of even Your svarüpa (form), aiçvarya (opulence), and glories
(mähätmya) and wholeheartedly hear Your name, form, qualities, pastimes, and so on
spontaneously flowing from the mouths of Your devotees." Therefore, only the fool says that
jïäna supports bhakti; wise men do not say this. Different çästras explain the superexcellence
of bhakti over mukti, the ultimate goal of jïäna. The author quotes Çrémad Bhägavatam
(5.6.18), saying:

räjan patir gurur alaà bhavatäà yadünäà daivaà priyaù kulapatiù kva ca kiìkaro vaù
astvevam aìga bhagavän bhajatäà mukundo muktià dadäti karhicit sma na bhaktiyogam
37 Mädhurya Kädambiné

Çukadeva says to Parékñit "O king! For all of the Päëòavas and the Yadus Bhagavän
Mukunda is the maintainer, the Guru, worshipable Deity, affectionate friend, and master of
the family. Sometimes He even acts as a servant or a messenger of your family. In this way He
has put Himself under the control of His devotees. He may easily give liberation, but not
prema-bhakti." The essence of the Särärtha Darçiné-commentary on this çloka by Çré
Viçvanätha Cakravartipäda is as follows: While hearing the Bhägavata, Parikñit Mahäräja
started lamenting since he felt that Bhagavän did not descend in their Puru dynasty. All-
knowing Çukadeva realized this and, to give him comfort and happiness, spoke this çloka,
where he established the superexcellence of bhakti over mukti. Çukadeva’s idea is that the
dynasty where Bhakti-devé appears is more praiseworthy than the dynasty where the Lord
appears, because He is controlled by bhakti. Undoubtedly the Lord did not appear in the Puru
dynasty, but bhakti certainly appeared there. The Lord is equally the maintainer of the Päëòu
dynasty as well as the Yadu dynasty. He also is their instructor, worshipable deity, affectionate
friend and master. What's more, sometimes He even served them as a messenger or a servant.
Other than bhakti there is no means of controlling the Lord. Bhakti is very difficult to attain.
The Lord may easily give liberation to His devotees, but not prema-bhakti.
The word karhicit, or “ever”, is not used to mean that the Lord never gives prema-
bhakti to anybody (hence His name is Mukunda), but it suggests that He gives it very rarely,
in other words, He does not give prema to those whose hearts are not eagerly desiring it. If
within the heart of a devotee doing bhajana there is even a trace of desire other than Kåñëa,
the Lord does not give him prema. The Caitanya-caritämåta (Ädi 8.18) says: kåñëa yadi chuöe
bhakte bhukti mukti diyä; kabhu prema-bhakti nä dena räkhena lukäiyä “If any type of desire for
bhukti or mukti exist in the heart of a devotee, then Kåñëa does not give him prema-bhakti.
He keeps bhakti hidden." For example, an affectionate mother always keeps the sweets hidden
from her sick child and gives it to him after he is cured. It does not mean that Kåñëa has no
desire of giving prema-bhakti to His devotees. As the Caitanya-caritämåta (Madhya 22.37)
says: anya-kämé yadi kare kåñëera bhajana; nä mägiteha kåñëa täre dena sva-caraëa "If someone
with desires for bhukti or mukti worships Kåñëa, still He gives them the loving service of His
lotus feet, though they may not ask for it."
Someone may say that since the Lord comes under the control of His devotee by
prema-bhakti, He gives bhukti or mukti just to remain free, but He never gives prema-bhakti.
They think that being under the control of His devotees is painful for Him. A response to this
is that because prema-bhakti is a state of hlädiné-çakti, He enjoys more bliss from it than He
enjoys from His own svarüpa. Since it is an extremely blissful state for Him, He always desires
to be controlled by His own devotees. He does not feel pain from this state of being controlled,
so He does not wish to give it up. This is the philosophy of the bhakti-çästra.
Since bhakti is so superior to mukti, the ultimate stage of jïäna, how can jïäna ever
nourish bhakti? The author has already defeated the notion that jïäna accomplishes bhakti
and the fact that bhakti is greater than liberation; now he establishes that the devotee of the
Personality of Godhead is superior to the liberated soul. In the Bhägavata (6.14.5) Mahäräja
Parékñit tells Çré Çuka Muni—

muktänäm api siddhänäà näräyaëa paräyaëaù

sudurllabhaù praçäntätmä koöiñvapi mahämuneù
 Çréla Viçvanätha Cakravartépäd 38

"O great sage! Even millions of liberated and perfected souls are exceeded by a single
person who is devoted to Lord Näräyaëa. Such a peaceful soul is hard to find." In the
commentary on this çloka, Jéva Gosvämé states: muktänäà präkåta çaréra-sthatve'pi tad
abhimäna çünyänäm. siddhänäà präpta sälokyädénäà ca koöiñvapi madhye näräyaëa sevä
mäträkäìkñé sudurlabhaù. praçäntätmä sarvopadrava rahitaù. He says here that “liberated” in
this verse refers to jévan-muktas, persons who still have their material bodies but are
completely free from attachment to them. Though one may attain this stage, he still has to wait
until his prärabdha3 is completely destroyed to attain brahma-säyujya (merging in the non-
personal Brahman). Mere knowledge of Brahman is unable to completely destroy prärabdha.
Brahma-jïäna means the ability to discriminate between matter and spirit. This purifies the
heart and one attains knowledge of the oneness of Brahman and the jéva, resulting in the
merging of the jéva into Brahman. The brahmavädés do not meditate on any specific form or
activities of the Lord while practicing brahma-jïäna. Therefore the spiritual energy of the
Supreme Lord, which can destroy all their prärabdha, will not manifest in their bodies.
Though by brahma-jïäna, heaps of accumulated fruits of karma in the form of béja, küöa, and
aprärabdha are destroyed, still one has to wait for his prärabdha to be destroyed as to attain
brahma-säyujya.4 Although a mukta puruña still inhibits his body, he is not aware of it
anymore.
The word siddhänäm in this verse refers to those who have attained mukti. Out of many
millions of jévan-muktas and siddhas, one may very rarely find a single devotee of Näräyaëa
who has no desire other than the Lord’s service and is free from all disturbances
[praçäntätmä]. One may ask, what disturbances do jévan-muktas and siddhas have? çästras
say, "Even the jévan-muktas can again come back to the material state due to offense at the
lotus feet of the most powerful and inconceivable Supreme Lord: jévanmuktä api punar-
bandhanaà yänti karmabhiù; yadyacintya mahäçaktau bhagavatyaparädhinaù Thus Çréman
Mahäprabhu instructed Rüpa Gosvämé: kåñëa bhakta—niñkäma, ataeva çänta; bhukti-mukti-
siddhi-kämé—sakali açänta “The devotees of the Lord being desireless are peaceful. All the
other persons desiring material enjoyment, liberation, or yogic perfections are not peaceful.”
(Cai.-caritämåta, Madhya 19.149) Persons who have already attained the bliss of non-personal
Brahman give up the path of jïäna by attaining even the slightest taste of bhakti. Thus they
commence hari bhajana— brahmänanda haite pürëänanda lélä-rasa; brahma-jïäni äkarñiyä
kare ätma-vaça “The transcendental pastimes of Kåñëa are full of bliss and superior to the bliss
of non-personal Brahman. They consequently attract the mind of brahma-jïänés and finally
captivate them.” (Cai.-caritämåta, Madhya 17.137) Only those persons who have not relished
even the slightest taste of bhakti are astonished by the bliss of the non-personal Brahman. In
Lalita Mädhava-näöaka (5.6) Rüpa Gosvämé writes:

åddhä siddhi-vraja-vijayitä satya-dharmä samädhir

3 The reactions of previous activities that a jéva is presently suffering.

4aprärabdha means the fruitive reactions of one’s past infinite karma that are not yet effective and
have not yet attained even the subtle küöa form. béja means the desires lying in the seed form. küöa, or
rüòha, means the subtle state that will give the fruitive reaction after attaining béja form. It can also
mean an aggregation of aprärabdha.
39 Mädhurya Kädambiné

brahmänando gurur api camatkärayaty eva tävat

yävat premnäà madhu-ripu-vaçékära-siddhauñadhénäà
gandho’py antaù-karaëa-saraëé-pänthatäà na prayäti

“As long as within the heart there does not exist even slightest fragrance of Kåñëa-
prema, the most powerful medicinal herb for captivating Kåñëa, the opulences of perfection
in mystic yoga, perfection of righteous qualities (truthfulness, etc.), samädhi and the bliss of
Brahman realization all seem wonderful to him.” bhaktas are thus a million times superior to
a liberated person. While instructing Çré Rüpa Gosvämé, Çréman Mahäprabhu described the
sequence of superiority of jévas—

eito brahmäëòa bhori ananta jévagaëa; cauräçé lakña yonéte koroye bhramaëa
.....
tära madhye sthävara jaìgama dui bheda; jaìgame tiryak jala sthala cara vibheda
tära madhye manuñya jäti ati alpatara; tära madhye mleccha pulinda bauddha çabara
veda-niñöha madhye arddheka veda-mukhe mäne; veda niñiddha päpa kore dharma nähi gaëe
dharmäcärigaëa madhye bahuta karma niñöha; koöi karma-niñöha madhye eka jïäné çreñöha
koöi jïäni madhye hoy eka jana mukta; koöi mukta madhye durlabha eka kåñëa bhakta

"In this universe there are infinite living entities going through 8,400,000 species.
These living entities can be divided into two divisions, movable and immovable. Movable living
entities are birds, aquatics, and animals. The human species are very small in quantity.
Amongst them are also mlecchas, pulindas, Buddhists and çabaras. Among the human beings
following Vedic principles, almost half of them simply give lip service to dharma and commit
sins forbidden in the Vedas. Most people that follow Vedic dharma are attached to fruitive
activities. Among millions of such karmés, there may be one jïäné who is supermost among
them. Among millions of jïänés, there may be one liberated person, and even among millions
of liberated persons a devotee of Kåñëa is very difficult to find." (Cai.-caritämåta, Madhya
19/138/144-148)

indram eva pradhänékåtya svayaà guëébhavatopendreëa taà sarvathä puñëatä sva

kåpälutvam eva yathäbhijïa janeñu pratyäyate na tu sväpakarñas tathaiva jïänaà puñëantyäs tat
tat prakaraëa väkyeñu tasyä bhakter anugraha eva sudhébhir anugamyate iti

TRANSLATION: During Vämana avatära, the Lord Himself accepted the

form of Upendra, the younger brother of Indra, and protected Indra by all means.
The wise have realized it as the Lord's supreme mercy rather than His inferiority.
Similarly, çästras establishing jïäna as the supreme path describe bhakti as a part of
jïäna. The wise, however, know that Bhakti-devé, who is most independent,
nourishes jïäna by mercifully accepting the sattva-guëa (mode of goodness) and
becoming a part of jïäna.

Péyüña kaëä explanation: The author has firmly established the independence of
bhakti in an analytical way. One may say that bhakti exists as a part of jïäna for those
cultivating jïäna along with bhakti. They know that jïäna cannot give perfection without help
 Çréla Viçvanätha Cakravartépäd 40

of bhakti: bhakti vinä kono sädhana dite näre phala. In such cases, jïäna predominates over
bhakti, or in other words, bhakti is subordinate, helping the jïäna sädhaka in attaining his
coveted liberation. jïäna is here the main practice and bhakti the secondary. How can bhakti
thus be completely independent? The Bhägavata defines such bhakti of the jïänés as sättviké-
bhakti (bhakti in the mode of goodness). How can the transcendental nature of bhakti then
be established? The author is resolving these questions by giving an example.
The Bhägavata describes the pastimes of Vämanadeva. Although He is the fully
independent Personality of Godhead, He appeared as Upendra, the younger brother of Indra.
Faithfully following Indra, He begged three paces of land from Bali Mahäräja. He measured
the entire surface of the earth with his first foot, all the higher planets with his second foot,
and sent Bali to Pätäla-loka. He then gave the regime of the heavenly planets to Indra. He
always gave respect to His elder brother, Indra, and protected him. The wise realize that giving
respect to Indra and maintaining him is nothing but the mercy of Vämanadeva. This shows
His superiority, not inferiority. The more the conditioned soul elevates himself through his
sädhana, and thus unfolds his full capacity, the more the Lord mercifully steps down or accepts
a humble position, making His quality of being the Supreme Lord unfold.
Similarly, the internal energy of the Lord, Bhakti-devé, also has a merciful nature. Only
with the help of bhakti can one attain the realization of the non-personal or personal form of
the Supreme Lord. bhaktyä mäm abhijänäti: "I can be only realized by bhakti." bhaktyäham-
ekayä-grähya: "I am attained only by bhakti." From this evidence of the Gétä and Bhägavata it
is clearly understood that only bhakti can give realization of any form of the Supreme Lord.
Practice of jïäna without bhakti leads only to troubles and nothing else. Wise jïänés thus do
devotion along with the practice of the non-personal brahman. Jïänés attain perfection even
by the slightest casual mercy of bhakti, which is secondarily done by them. In such case, the
position of bhakti is no doubt secondary and it forms a part of jïäna. By His own sweet will,
Upendra mercifully accepted a subordinate position without revealing His independent
energy and gave a superior position to Indra. Similarly, Bhakti-devé mercifully accepts an
inferior position without manifesting Her independent power and nourishes jïäna, thus giving
liberation to the jïänés. It is comparable to the way in which Upendra cheated Bali and gave
Indra the kingdom of heaven. Though merciful bhakti-devé is completely beyond the three
modes of nature, still she accepts sattva-guëa by her own sweet will to give liberation to the
jïänés. Such bhakti is called sättviké bhakti.
The Absolute Truth has two manifestations, saviçeña, personal (Bhagavän) and
nirviçeña, non-personal (Brahman, the effulgence of the Lord). The non-personal
manifestation of the Absolute Truth is also beyond mäyä. One may then ask, why does bhakti
accept the sattva-guëa, which is material in nature, to give the realization of the non-personal
Brahman? Can bhakti not give that realization in its nirguëa form?
The answer is that bhakti is an eternal energy of the Lord. Energy means the capacity
to do work. The qualification to get a certain work done is called çakti or energy. The Lord’s
energy that reveals the Supreme Lord along with His energies to others is called bhakti.
nirguëa-bhakti reveals the personal form of the Lord and His energies to niñkäma
(unmotivated), or guëätéta (transcendental) devotees. The heart of jïänés, however, is full of
desire for mukti, which means they are sakäma (motivated) or saguëa (endowed with
mundane qualities). Unless the heart becomes pure and free from all desires except the Lord,
41 Mädhurya Kädambiné

Bhakti-devé cannot manifest her nirguëa form. The hearts of the jïänés are pierced with the
yearning for liberation, so they have personal desires, thus bhakti devé fullfills their desires
through the material mode of goodness. There is no other way for them.
The mode of goodness sheds light, the mode of passion colors and the mode of
darkness covers. Although the mode of goodness can itself not reveal transcendence, it can at
least give some idea. We try to explain with the following example: Three robbers mug and
ransack an innocent traveller on a forest path. One thief says: "We must kill him, otherwise he
blows the whistle on us", the other thief says: "No need to kill him; let's just tie him to this tree
and flee!" and the third thief says: "No, no need to either tie him or kill him. He has lost the
way, take him out of the forest and show him the inhabited world." In this way the modes of
goodness, passion and darkness bind the conditioned souls. The mode of darkness covers the
soul with sinful desires and makes him suffer birth and death in different species of life, the
mode of passion colors the heart of the conditioned soul with desires for fruitive activities and
makes him attached, while the mode of goodness brings light and helps the conditioned souls
to seek the Absolute Truth. Bhakti-devé mercifully has to accept sattva-guëa for fulfilling the
desire of jïänés for non-personal realisation. Thus, Bhakti-devé accepts an inferior position to
jïäna and with the help of sattva-guëa gives the jïänés non-personal realization of the
Absolute Truth. Blessed is bhakti devé's compassion.

bhaktyä saïjatayä bhaktyä iti bhakteù phalaà prema rüpä saiveti svayaà puruñärtha
mauli-rüpatvaà tasyäù. tad evaà bhagavata iva svarüpa bhütäyä mahä-çakteù sarva
vyäpakatvaà sarva vaçékäritvaà sarva saïjévakatvaà sarvotkarña parama svätantryaà sva
prakäçatvaà ca kiïcid uööaìkitaà tad api täà vinä anyatra pravåttau prekñävattvasyäbhäva iti
kià vaktavyam. naratvasyäpi 'ko vai na seveta vinä naretaram' ityädibhir avagamo dåñöaù (4)

TRANSLATION: “Bhakti is the cause of bhakti.” This çästric evidence explains

that the fruit of sädhana-bhakti is prema-bhakti. Bhakti-devé herself is the crest jewel
of all human goals. Thus, the all-pervading, all-enchanting, all-nourishing,
superexcellent, most independent, and self-manifesting nature of Bhakti-devé, the
exalted and powerful energy of the Lord arising from His own svarüpa, has been
slightly described. If one practises any path other than bhakti, then he is definitely
blind. He cannot even be considered as a human being because çästras say, “Who
else except the nonhuman would refuse devotion to the Lord?”

Péyüña kaëä explanation: In this first shower of the book the worshipable author has
firmly proven from scriptures like Çrémad Bhägavata that bhakti is independent and self-
manifesting, and now he closes off this first shower. Previously it was said that by the mercy of
a fully independent great soul an ordinary being can attain bhakti. The cause of that mercy is
bhakti residing within the heart of that great soul; mercy cannot appear without bhakti, hence
the conclusion is that bhakti is the cause of bhakti. This reveals the most independent and
self-manifesting nature of bhakti. The author clearly proves this from the Bhägavata (11.3.31):

smarantaù smärayantaç ca mitho’ghaugha-haraà harim.

bhaktyä saïjätayä bhaktyä bibhraty utpulakäà tanum
 Çréla Viçvanätha Cakravartépäd 42

Prabuddha, one of the nine Yogendras, said to Mahäräja Nimi: "Thus attaining prema-
bhakti arising out of sädhana-bhakti, the devotees remember and remind others that the Lord
is the destroyer of sins. They exist in a state of ecstasy thrilled with joy." In karma, jïäna, and
yoga, sädhana (the means) and sädhya (the goal) are different. Karmés practise sacrifice and
attain heavenly bliss. Jïänés practise çama, dama (different types of self control), meditatation
and so on, and attain brahma-säyujya (merging into non-personal Brahman). yogés practise
yama, niyama (different rules), äsana (sitting postures), präëäyäma (breath control) and so
on and attain paramätmä-säyujya (merging into the Supersoul). In all these cases as they
proceed towards the stage of perfection, their practices are reduced accordingly. Finally at the
stage of perfection, they stop all practice and become absorbed in relishing the fruits of their
respective paths. Hence we can easily understand that for them there is a difference between
the means and the goal. Sädhana-bhakti, bhäva-bhakti, and prema-bhakti. however, are the
immature and mature stages of bhakti. Preceding stages of bhakti are the cause of consequent
stages. Thus as a devotee proceeds towards prema-bhakti, his devotional practices increase.
The bliss that the devotee enjoys in sädhana-bhakti is thin, while in the stage of bhäva and
prema-bhakti it is very dense. Narottama öhäkura says, päkile se prema-bhakti, apakke sädhana
réti, bhakti-lakñaëa tattva-sära: “The characteristics of the essence of pure devotional are that
in its immature stage it is known as sädhana-bhakti, while in its mature state it is known as
prema-bhakti." This is like an unripe mango that is sour, while a ripe one is very sweet and
tasty. Prema gradually increases to its advanced stages namely, affection (sneha), crooked
behaviour out of deep love (mäna), deep affection (praëaya), attachment (räga), deep
attachment (anuräga), and finally mahäbhäva, supreme ecstasy. These are the highly
advanced stages of prema, or its culmination. No one should consider these culminating stages
to be like the ones taught by the säìkhyavädés, who point out that as soon as milk becomes
yoghurt it cannot become milk anymore, and when yoghurt culminates in ghé it cannot turn
back into yoghurt anymore. Prema rather attains these higher stages without leaving its former
states, like mäna and so. These higher stages of prema are the compact states of prema where
the realization of sweetness of the Lord increases more and more. The most exalted state of
prema is mahä-bhäva, which exists only in the Vraja-gopés. In this special age of Kali, by
Mahäprabhu’s mercy, ordinary people that take shelter of His lotus feet, are fortunate enough
to relish that exalted state of prema by following the footsteps of the gopés.
The blessed author proclaims that bhakti is the crest jewel of all puruñärthas, or human
goals. Though desirable objects differ according to different entities, still the main purpose of
every living entity is to get bliss. By bhakti, which arises from the Lord's pleasure potency
hlädiné, one relishes the bliss arising out of the ocean of divine nectar. Even brahmänanda is
negligible in comparison to that nectar, what to speak of the bliss of material heavens.
Bhakti-devé, who is the great and innate energy of the Lord, has an all-pervading nature
similar to the Lord. Any person can do hari bhajana in any place, time, or circumstance. Bhakti
thus universally exists in the infinite mundane universes, the eternal transcendendal
Vaikuëöha-universes, and in Goloka-dhäma. Bhakti, like the Lord, has the nature of captivating
all. What to speak of others, even the liberated persons are attracted to bhakti: muktä api lélayä
vigrahaà kåtvä bhagavantäà bhajante, “Even liberated souls accept a spiritual body and
perform devotion to the Lord.”
43 Mädhurya Kädambiné

Without the help of bhakti, karma, jïäna, and yoga are unable to give their respective
fruits. This property of bhakti of giving life to karma, jïäna, and yoga has previously been
described. The superexcellence of bhakti with its independent and self-manifesting nature has
also been previously described. The author is saying, "bhakti is an ocean of infinite qualities. I
have only slightly mentioned them." Mahäprabhu says to Rüpa Gosvämé: pärävära-çünya
gabhéra-rasa-sindhu; tomäya cäkhäite tära kohi eka bindu "The ocean of nectar of bhakti is
extremely deep and no one can estimate its length and breadth. However, I am just describing
a drop for you to taste it." (Cai.-caritämåta Madhya 19.137) The glories of bhakti are so wonderful
and unparalleled that every living entity should desire to attain only that. Those whose ultimate
goal is not bhakti have not read bona fide scriptures and their intelligence is not ripe. They are
not expert in discrimination and they are definitely blind. Moreover, they have not developed
human feelings, but are animals in the shape of human beings. This is not just the personal
opinion of the author, but he proves it from the çästras, ko vai na seveta vinä naretaram "Who
else than an animal would not worship the Lord?" The Bhägavata (2.3.18-19) repeatedly
condemns these persons as dull animals in the following verses:

taravah kià na jévanti bhasträù kià na çvasanty uta

na khädanti na mehanti kià gräme paçavo ’pare
çva-viò-varähoñöra-kharaiù saàstutäh puruñaù paçuù
na yat-karëa-pathopeto jätu näma gadägrajaù

“Do the trees not live? Do the bellows of the blacksmith not breathe? Do the animals
all around us not eat and discharge semen? Those who never listen to the name of the Lord,
the elder brother of Gada, are like animals and are praised by men who are like hogs, dogs,
camels, and asses." The life of those who do not worship the Lord is useless, though they may
possess a human body. Some may argue that the success of life is that they are surviving,
breathing, eating, mating, and so on. To this one may answer: “do the trees not also survive?
One tree can survive much longer than a human being. If survival only is the success of life,
then trees are far superior to human beings. And they do not even breathe like human beings.
Even the bellows of a blacksmith breathe! They may be considered more successful since they
can take a greater quantity of air in and out than a human being!” One may argue that the
bellows of a blacksmith do not eat or reproduce like human beings. To this the answer is: "Do
the cows, buffaloes, goats, dogs, hogs, camels, asses, and other farm-animals not eat and mate?"
On the words paçavo'pare Çré Jéva Gosvämé comments: tam api naräkäraà paçuà matväha apara
iti, the word apare means those who are averse to hari-bhajana are animals in human shapes.
) Again, someone might say that surely the highly educated, the leaders of society, those
who are held in high esteem, should be counted as human beings even if they may not happen
to worship the Lord. But what is the use of being admired by non-devotees who are themselves
like animals, into whose ears the name of the Lord never enters? They are like dogs
unnecessarily quarrelling, hogs eating stool, camels eating thorns, and asses carrying great
loads and being kicked by the hooves of the she-ass. Jéva Gosvämé gives the following comment
on this çloka: çvädi tulais tat parikarai samyak stuto'pyasau puruñaù paçus teñäm eva madhye
çreñöhaç cet tarhi mahäpaçur evetyarthaù "Those who are averse to Haribhajana are deeply
attached to sense gratification. Giving up the nectar of hari-kathä, they are absorbed in useless
talks like dogs barking without any purpose and relish the stool of material enjoyments like
 Çréla Viçvanätha Cakravartépäd 44

pigs. They have given up the sweet mango leaves of bhakti and chew only the thorns of material
desires like camels. Constantly kicked by their wives, they happily carry burdens of material
responsibilities like asses, which are always kicked by she-asses and unnecessarily carry heavy
burdens. They are being praised by like-minded persons; since they are superior among them
may be considered as mahä-paçu, the great among the animals. Any person with human
tendencies, however, will accept the path of devotion. Of this there is no doubt.

Thus ends the Péyüña kaëä explanation of the first shower of nectar of Mädhurya Kädambiné
by Mahämahopädhyäya Çrémad Viçvanätha Cakravarté entitled “Superexcellence of Bhakti.”

Second Shower of Nectar

athätra mädhurya kädambinyäà dvaitädvaitaväda vivädayor nävakäçaù labhante iti

kaiçcid apekñaëéyäç ced aiçvarya kädambinyäà dåçyatäà näma.

TRANSLATION: In this book Mädhurya Kädambiné there is no discussion on

dvaitädvaita-väda. If, however, someone wants to know about the explanation of
simultaneous difference and nondifference, he can study the book Aiçvarya
Kädambiné.

Péyüña kaëä explanation: In the first shower of this Mädhurya Kädambiné Çréla
Viçvanätha Cakravartépäda has established the supremacy of bhakti, and now in this second
shower he is defining the different types of bhakti by saying first of all: "In this book Mädhurya
Kädambiné there is no need to discuss dvaitädvaita-väda. The name of this book is Mädhurya
Kädambiné, which means the cloud bank showering the sweet nectar of Çré Kåñëa and His
devotion. While practicing bhakti one should have a clear understanding about the truth of
dvaitädvaita-väda, the simultaneous difference and nondifference of Brahman between the
jéva and the material manifestation. The author, however, does not see any necessity of
discussing it in this book since here his main idea is to describe the various steps of bhakti.
However, if someone wishes to know about it, he may consult his book Aiçvarya Kädambiné.
From these words of the blessed author it is known that he has written a book named
Aiçvarya Kädambiné in which the dvaitädvaita väda is discussed, but unfortunately this book
is now out of human sight. From Vaiñëava history we learn that Çrépäda Baladeva
Vidyäbhüñaëa has accepted a position of a student of Çré Viçvanätha Cakravartépäda and has
studied Çrémad Bhägavata under him. Çré Baladeva also wrote a book named Aiçvarya
Kädambiné, but it does not have any text related to dvaitädvaita-väda. In the seven showers
and 134 verses of this book Çrépäda Baladeva Vidyäbhüñaëa gradually describes the Lord's
threefold manifestation (the spiritual world), the Lord's single manifestation (the mundane
world), the presiding deities of these realms, the dynasties of Çré Vasudeva and Nanda, Çré
Nanda's capital city, the Lord's birth festival, Çré Kåñëa's childhood- and other pastimes, His
gradual growth and how He finally returns from Dvärakä to Vraja. Hence there is no doubt
about it that this is another book than the Aiçvarya Kädambiné by Çréla Viçvanätha
Cakravartépäda. (1)
45 Mädhurya Kädambiné

idänéà karaëa kedärikäsu prädurbhavantyäs tasyä eva bhakter-jïäna karmädy

amiçrétatvena çuddhäyäù kalpavallyä api nirastänya-phaläbhisandhitayaiva dhåta vratair-
madhuvratair iva bhavya janair äçriyamäëäyäù sva-viñayaikänukülya müla präëäyäù sva-
sparçeëa sparçamaëir iva karaëa våttér api präkåtatva-lohatäà çanais-tyäjayitvä cinmayatva
çuddha jämbunadatäà präpayantyäù kandalébhävänte samudgacchantyäù sädhanäbhikhye dve
patrike vivriyete. tayoù prathamä kleçaghné dvitéyä çubdhadeti. dvayor api tayor antas tu lobha
pravartakatva lakñaëa-caikkanyena 'yeñäm ahaà priya ätmä sutaç ca.' ityädi çuddha sambandha
snigdhatayä ca präptotkarñe deçe räga nämno räjïa evädhikäraù. bahis tu 'tasmäd bhärata
sarvätmä' ityädi çästra pravartakatva lakñaëa-päruñyäbhäsena priyädi çuddha sambandhäbhävät
svata eväti snigdhatänudayena pürvataù kiïcid apakåñöe deçe vaidha nämno’ parasya räjïaù.
kleçaghnatva-çubhadatväbhyäntu präyaçuyorëa ko’pi viçeñaù.

TRANSLATION: Unalloyed devotion unmixed with jïäna, karma and others

can be compared to a wish-fulfilling creeper appearing in the field of the senses.
This bhakti is the shelter of fortunate devotees, who are like bees desiring to taste
only nectar and who vowed to give up all desires except Bhagavän and bhakti. The
very life of this creeper is the favourable loving service of the Lord. Like a
touchstone, this creeper of bhakti eventually transforms the iron-like material
nature of the senses into the most pure transcendental gold. Gradually the sädhana-
bhakti creeper sprouts and unfolds two leaves. The first is called kleçaghni, destroyer
of material sufferings, and the second is called çubhadä, giver of all auspiciousness.
The inner surface of the two leaves is the domain of the king called räga
(spontaneous devotion), and is very smooth, the sign of its being born out of
spontaneous greed. It is superior due to its appearance from the pure affectionate
relation with the Lord as described in the Bhägavata (3.25.38), “I am their dear one,
very life, son,...” The outer surface of the leaves is ruled by another king known as
vaidha (regulative devotion) and slightly rough in nature, the sign of its being born
from the injunctions of the scriptures. It is somewhat inferior and slightly rough due
to the lack of pure affectionate relation with the Lord. Çrémad-Bhägavata (2.1.5) says,
“Therefore, persons desiring fearlessness should worship the Lord, the Supersoul.”
However, both räga and vaidhé, almost equally manifest the symptoms of kleçaghni
and çubhadä.

Péyüña kaëä explanation: In the first shower of this book the author has established
the independent and self-manifest nature of bhakti through logical arguments and scriptural
evidence, and now, in the beginning of the second shower of nectar, he describes the
appearance of the bhakti-desire-creeper in the devotee’s heart, its qualities, and nature. Later
he will describe the gradual progress of sädhana-bhakti. Devotion free from all desires other
than Kåñëa and unmixed with karma, jïäna, and so on is known as pure devotion. Pure
devotion is compared here with a wish-fulfilling creeper so that everyone can easily understand
its qualities, performance, and gradual progression. As a wish-fulfilling creeper appears only
in fertile land, similarly the wish-fulfilling bhakti creeper appears in the field of the senses of
a devotee who has no other desires. One may say that a creeper cannot appear at all without
seed, is there any seed from which bhakti creeper appears? Mahäprabhu said while instructing
Rüpa Gosvämé:
 Çréla Viçvanätha Cakravartépäd 46

brahmäëòa bhramite kona bhägyavän jéva; guru-kåñëa-prasäde päya bhakti-lata-béja

mäli hoiyä kare sei béja äropaëa; çravaëa-kértana-jale koroye secana

“When a living entity while wandering throughout the universe in different species,
attains good fortune by the causeless mercy of guru and Kåñëa, then only he can get the seed
of the wish-fulfilling bhakti creeper. He becomes a gardener who plants the seed and waters
it by hearing and chanting of Kåñëa." (Cai.-caritämåta, Madhya 19.151-51) Although Çréman
Mahäprabhu mentions the seed of the vine of devotion here, He did not specify it. In the
Laghu-toñaëé commentary of the Bhägavata-verse bhaväpavargau bhramato yadä (10.51.35),
Çrémad Jéva Gosvämé describes: sat saìgamena ratyaìkura rüpaiva matir jäyata iti, by the
association of sädhus the desire to do kåñëa bhajana appears. This is called mati and is the
seed of the bhakti creeper.
Watering that seed with çravaëa and kértana makes the bhakti creeper sprout in the
field of the devotee’s senses. Favourable service to the Lord is the root of that creeper. The
very life-force of bhakti is to give pleasure to Çré Kåñëa. Çrémat Jéva Gosvämé explains the
characteristics of love of God in his Préti-sandarbha: tathä viñayänukülyätmakas
tadänukülyänugata tat spåhä tad anubhava hetukolläsamaya jïäna viçeñaù priyatä, that serving
Kåñëa in a favourable mood is the main characteristic and very life of bhagavat-préti, or bhakti.
The desire to give pleasure to the Lord in a favourable way appears from bhakti; concomitantly
one develops a desire to attain Him. Gradually by realizing the Lord through favourable
service, one attains supremely blissful knowledge. This means there are three functions of
pure devotion giving prema as its fruit. The first, the very life of bhakti, is to give pleasure
favorably to the Lord, who is the subject of bhakti. In other words a devotee desires nothing
except loving service to the Lord. One may ask then: "Do devotees desire to attain Kåñëa?" In
reply to this the second function is described. The desire to attain Kåñëa appears in the heart
of a devotee only to give pleasure to the Lord, not for the pleasure of the devotee. One may
again say if the devotee does not desire bliss, then he will not attain it. Thus bhakti cannot be
called a puruñärtha, the ultimate goal of human life, which is bliss. In reply to this the third
function is described. Though a devotee does not desire bliss, he attains a spontaneous
incomparable bliss by realizing the sweetness of ever-blissful Kåñëa by serving His lotus feet.
This is known as bhagavat-préti, or prema-bhakti. As bees always take shelter of a creeper to
relish nectar, so too the devotees, having no desire except kåñëa-sevä, constantly take the
shelter of the bhakti creeper to relish the nectar of prema.
One may ask if bhakti, being a specific state of svarüpa-çakti, is self-manifesting by
nature and completely beyond material existence, then how does it manifest in the material
senses of a devotee? The answer is that as a touchstone converts dirty iron into gold by its
mere touch, so too bhakti by its spiritual touch converts the material senses into transcendental
ones. The wonderful process of bhakti converting the material senses into transcendental ones
begins immediately after taking shelter of a bona fide guru. As a devotee engages himself in
hearing, chanting and other items of bhajana, bhakti, which is transcendental and self-
manifest, like the Lord Himself, appears in the material senses and gradually spiritualises
them, just as an iron bar put into fire attains the quality of fire. At the stage of bhäva, the
internal senses, mind, intelligence, and heart become transcendental. At the stage of prema,
47 Mädhurya Kädambiné

even the material body is completely converted into a spiritual one. Sanätana Gosvämé
describes this in Båhad-bhägavatämåta.

kåñëa-bhakti sudhä pänäd-deha daihika vismåteù

teñäà bhautika dehe’pi sac-cid-änanda rüpatä

"By drinking the nectar of devotion of Kåñëa, the material body of the devotee is
converted into a transcendental one. He completely forgets his body and its affairs." Çréman
Mahäprabhu says in Caitanya-caritämåta (Antya 4/191-93):

prabhu kahe—vaiñëava-deha präkåta kabhu noy; apräkåta deha bhaktera cidänandamoy

dikñä-käle bhakta kare ätma-samarpaëa; sei-kale kåñëa tare kore ätma-sama
sei deha kare tära cid-änanda-maya; apräkåta-dehe taïra caraëa bhajaya

"The body of a devotee is never material, but spiritual, full of divine bliss. At the time
of initiation, a devotee fully surrenders unto the lotus feet of the Lord, who makes him equal
to Himself. When the devotee’s body is thus converted into spiritual form, he serves the lotus
feet of the Lord in that body."
Now the author is explaining the appearance of the bhakti creeper with the first two
leaves that sprout. The seed of the wish-yielding vine of devotion that consists of the desire to
worship Çré Kåñëa is attained by the grace of Çré Guru and Kåñëa and is planted in the field-
like heart of the aspirant. Then it is sprinkled with the water of hearing and chanting, so that
it swiftly sprouts and yields two leaves of sädhana. The first leaf is called kleçaghni [destroying
misery] and the second one is called çubhadä [bestowing auspiciousness]. As the upper
surface of a leaf is quite smooth and its lower surface is slightly rough, similarly sädhana-bhakti
is of two types. räga-bhakti, which is very smooth and beautiful since it appears from
spontaneous greed and vaidhé-bhakti, Here it should be known that the names of the two
attributes of sädhana bhakti are kleçaghné and çubhadä. Here the blessed author gives an
example to make it more easily understandable that there is no difference between the guëa
(quality) and the guëé (the qualified), and thus both rägänugä bhakti and vaidhi bhakti have
kleçaghné and çubhadä as their inherent qualities.
vidhi bhakti, which has scriptural injunctions as its root cause, is slightly rough. Its
inner core is bereft of softness as it appears from the injunctions of the çästras. Çré Rüpa
Gosvämépäda has written in Bhakti-rasämåta-sindhu (1.2.6): yatra rägänväptavät pravåttir
upajäyate; çäsanenaiva çästrasya sä vaidhi-bhaktir ucyate “Devotion is prompted either by
spontaneous greed or the injunctions of the çästras. When it is prompted by the injunctions of
the çästras, it is known as vaidhé-bhakti.” Jéva Gosvämé writes in the commentary of this çloka:
rägo'tränurägas tad ruciçca- "räga here means taste for doing bhajana with attachment. When
bhakti is not prompted by räga, then it is known as vaidhé-bhakti.” Çréla Viçvanätha has written
in his commentary: rägo'tra çré mürter darçanäd daçama skandhéya tal lélä kathä çravaëäcca bhajana
lobhaù, that räga means the greed for doing bhajana that appears either by seeing the Deities
of the Lord or by hearing the sweet nectarean pastimes of the Lord described in the tenth
Canto of Çrémad-Bhägavata. Çuka Muni describes about vaidhé-bhakti in the Bhägavata
(2.1.5): tasmäd bhärata sarvätmä bhagavän éçvaro hariù; çrotavyaù kértitavyaç ca smartavyaç
cecchatäbhayam “O descendent of King Bharata! The living entities desiring to be freed from
 Çréla Viçvanätha Cakravartépäd 48

all kinds of hellish sufferings and bodily consciousness, who desire paramount bliss, must hear
the glories of the Lord and remember Him, the Supersoul, the controller, and the destroyer
of all miseries." Freedom from miseries and attainment of bliss are thus the urges to practise
hearing and chanting in vaidhé-bhakti. It is slightly rough since it does not have the internal
affection for the Lord; hence, it is compared with the lower surface of the two newly sprouted
leaves of the bhakti creeper. They are bereft of inner softness because bhakti means that one
desires to serve the Lord affectionately, knowing Him to be dear. Instead, one serves Him
only because one only wants to destroy one's own suffering and to accomplish one's own
happiness. This is what makes it inferior.
The inner side of the leaves of the vine of devotion is soft, smooth, and good-looking,
hence it is compared to räga bhakti. This is also known as rägänugä bhakti. Kåñëa's eternal
associates of Vraja are practising rägätmikä-bhakti and bhakti following their mood is known
as rägänugä-bhakti.

iñöe svärasiké rägah paramäviñöatä bhavet tanmayé yä bhaved bhaktiù sätra ragätmikoditä
viräjantém abhivyaktäà vrajaväsi-janädiñu; rägätmikäm anusåtä yä sä rägänugocyate

“Räga means spontaneous, natural and intense absorption in the Lord. Bhakti enriched
with this kind of räga is known as rägätmikä-bhakti. This is manifested and expressed by the
eternal associates of Vraja; bhakti following their footsteps is known as rägänugä-bhakti."
(Bhakti-rasämåta-sindhu 1.2.272-73) Caitanya-caritämåta (Madhya 22.149) says: rägätmikä-bhakti
mukhyä vrajaväsi jane; tära anugatä bhakti rägänugä näme; "The leading practitioners of
rägätmikä bhakti are the residents of Vraja. Those who follow them are called rägänugäs." As
one feels a spontaneous attraction of the senses for the sense objects, like the eyes for a
beautiful object, and needs no encouragement in this, so too, the spontaneous overflowing
thirst of love for the Lord is known as räga. It is of various kinds, däsya (servitude), sakhya
(friendship), vätsalya (parenthood), and mädhurya (amorous love). Çré Kapiladeva tells His
mother Devahüti in öhe Bhägavata (3.25.38) yeñäà ahaà priya ätmä sutaç ca sakhä guruù suhådo
daivam iñöam “I am their dear one, very life, son, friend, guru, well-wisher and worshipable
Lord.”In this verse the word priya stands for dear ones like sons and friends. In Vraja, Rädhä
and other beloved gopés are attached to Kåñëa with amorous love, Nanda and Yaçodä with
parental love, Çrédäma and others with friendship, Patraka and others with servitude. They are
bound to Kåñëa in Vraja with a loving relationship. The greed to attain the mood of these
rägätmikä devotees appearing in the heart by hearing the excellence of their mood is the root
cause of räga-bhakti. This means that when the devotee whose heart is pure and
uncontaminated from lust, anger, envy and all material desires hears from sädhus or çästras
about the excellence of the mood of the eternal Vraja associates, he develops a taste to attain
that mood. When one follows this relish with passion rägänugä bhakti takes place
concomitantly. In this special age of Kali, Mahäprabhu and the äcäryas who have taken shelter
of Him have mercifully given the superexcellent process of maïjaré-bhäva, following the mood
of the eternally perfect maidservants of Rädhä like Rüpa-maïjaré, Rati-maïjaré, and others.
Although there is a great difference between the taste one relishes in räga-bhakti, which is
rooted in sacred greed, and vaidhé-bhakti, which is rooted in scriptural injunctions, still the
manifestation of the two symptoms kleçaghni and çubhadä are not really different.
49 Mädhurya Kädambiné

taträvidyäsmitäräga dveñäbhiniveçäù païca kleçäù. prärabdhäprärabdha rüòha béja

päpädayas tanmayä eva. çubhäni durviñaya vaitåñëya bhagavad viñaya satåñëyänukülya kåpä
kñamä satya säralya sämya dhairya gämbhérya mänadatvämänitva sarva subhagatvädayo guëäç
ca 'sarvair guëais tatra samäsate suräù' ityädi dåñöyä jïeyäù (3)

TRANSLATION: Kleças are of five types: ävidyä, asmitä, räga, dveña, and
abhiniveça. The four types of sins, prärabdha, aprärabdha, rüòha, and béja are also
included in kleça. çubha refers to qualities such as disinterest in material affairs,
interest in the Lord, serving the Lord favorably, mercifulness, forgiveness,
truthfulness, straightforwardness, evenness of temper, steadyness, gravity,
respectfulness, humility, all good fortune, and so on. The Bhägavata (5.18.12) says,
“All the good qualities of the demigods reside within the devotees.”

Péyüña kaëä explanation: The author has described the two qualities of sädhana
bhakti, named kleçaghné and çubhadä and stated that both of them have equal effect on both
vaidhi and rägänugä bhakti. Now he gives a further definition of kleça and çubha. In Maharñi
Pataïjali's Yoga-darçana, third sütra of Sädhana Päda it is written avidyäsmitä räga
dveñäbhiniveçäù païca kleçäù that there are five types of kleça: avidyä, asmitä, räga, dveña,
and abhiniveça. These five are the main causes of ignorance and the tendency towards karma
and akarma (performance or non-performance of Vedic duties). As a result of one’s pious or
sinful activities, one receives pleasure or distress. The effects of these five are described below:
avidyä: ignorance, to mistake the transient to be eternal, impure to be pure, distress to
be pleasure, and the non-self to be the self. This includes thinking the material body, wife,
children, house, wealth, and other sense objects to be eternal though they are all transient.
One thinks that the body made out of blood, flesh, fat, bones, stool, and urine is pure and a
means of one’s sense enjoyment. The insignificant pleasures of the senses bind one to the
terrible distress of going through the cycles of birth and death or getting hellish sufferings.
There is no doubt that this sensual pleasure leads to compact misery; to think suffering is
happiness is surely ignorance and the symptoms are that one thinks the lifeless body and its
products to be spirit.
asmitä: To think the power of sight and the power of seeing is the same. In the Saëkhya
philosophy considering the puruña and the pradhäna to be one and the same is called asmitä.
The literal meaning of asmitä is the false ego, the bodily identification of I and mine.
räga: attachment, the desire to attain material pleasure and avoid material sufferings.
It also means that one wishes to always have more of the coveted substance.
dveña: hatred, aversion to distress and its causes.
abhiniveça: Even an intelligent person, due to the result of his previous birth's
activities, is deeply inclined to sense enjoyment and attached to his own body and the means
for enjoying the senses. Thus he fears death. This is known as abhiniveça.
Then there are the four kinds of sins, prärabdha, aprärabdha, rüòha and béja that are
included in kleça. The definitions of these kinds of sins are listed below.
 Çréla Viçvanätha Cakravartépäd 50

prärabdha: The fruitive reactions that are ready to give their results, in other words,
the sins that are the cause of the creation of this body, and the effects of sins that a person is
already undergoing.
aprärabdha: The fruitive reactions that have not yet yielded results, or the accumulated
unlimited sins of previous births lying in an inactive state and have not yet attained the küöa
form.
rüòha or küöa: The subtle sins. Later they will attain seed form and yield fruits. They
can also be considered as the aggregate of aprärabdha fruit.
béja: The seed form of the propensity to commit sins. These sins exist in the form of
desires within the heart and eventually mature into prärabdha by the will of the Lord.
Something should be learned about this. Ignorance is the cause of all the material desires of
the conditioned soul. jéva-souls accept the bodies of demigods, human beings or animals to
enjoy these desires, that continue like a stream. Among these bodies, the human body is the
complete field for doing all types of karmas, pious or impious. The demigod and animal bodies,
however, are meant for sense enjoyment only. The enjoying spirit being very strong in these
bodies, the desires arising in them are simultaneously fulfilled along with prärabdha. These
desires thus do not have the chance to get transformed into the seed form. Only the human
form is suitable for accumulation of new seeds of desires. Duly considered one can understand
that a human being is expert in desiring more than he is capable of enjoying.
On the other hand, it is not that all the subtle desires of the human body are
accumulated in a seed form. The desires that arise in circumstances favourable to one’s
prärabdha are fulfilled along with one’s prärabdha and finally diminish. Some desires,
however, arise independently and remain unfulfilled because they arise in circumstances
unfavourable to one’s prärabdha. In other words, those desires cannot be fulfilled
simultaneously with one’s prärabdha. As these desires are not diminished, they cause a very
powerful emotional agitation. These desires lie in seed form within the heart, eventually
maturing into prärabdha. If along with sinful desires, some pious desires also arise in the same
quantity, then they destroy each other. No seed thus appears in the heart. If, however, they
are unable to destroy each other, they remain in a subtle form known as saàskäräbhäsa
(shadow of saàskära or subtle conditionings). These are enjoyed during dreams.
In any case, sädhana-bhakti is known as kleçaghni because it destroys the five kinds of
distress, like avidyä, asmita etc. and the four types of sins like prärabdha. The Bhägavata says
(4.22.39) that sädhana bhakti has the power to destroy ignorance.

yat-päda-paìkaja-paläça-viläsa-bhaktyä karmäçayaà grathitam udgrathayantiù santaù

tadvan na rikta-matayo yatayo’pi ruddha-sroto-gaëäs tam araëaà bhaja väsudevam

Çré Sanat-kumära told Mahäräja Påthu: "O king! The devotees who are engaged in the
service of the toes of the lotus feet of the Lord very easily overcome the hard knots of
ignorance. This devotion is like ever-increasing effulgence shining from the toes of the lotus
feet of the Lord. This means bhakti appears from the lotus feet of the Lord. But the unwise
sannyäsés, that are inclined towards the non-personal Brahman and try to overcome material
desires and the senses, are unable to do so. Therefore, you should worship Lord Väsudeva who
is worth taking shelter of.” By the destruction of avidyä, the destruction of the other four kleças
51 Mädhurya Kädambiné

follows automatically since they are all the results of ävidyä. The Bhägavata (3.33.6) describes
the destruction of prärabdha sins through sädhana bhakti as well:
yan-nämadheya-çravaëänukértanäd yat-prahvaëäd yat-smaraëäd api kvacit
çvädo’pi sadyaù savanäya kalpate kutaù punas te bhagavan nu darçanät

Devahüti says to Kapiladeva, “What to speak of the fortune of a person who sees the
Lord face to face, even a low class person born in a caëòäla family of dogeaters, simply by
hearing, chanting, praying, paying obeisances, or remembering the Lord, immediately
becomes qualified to perform Vedic sacrifices or become most honorable.” It is clear from this
text that such a low class person having attained the qualification performing sacrifices, his
prärabdha sins have already been destroyed. Even the intellectual spiritual realisation of non-
personal Brahman cannot destroy prärabdha. Jïänés in the state of jévan-mukti, therefore,
have to wait until all their prärabdhas are destroyed before they achieve liberation. It is hard
to get rid of prärabdha even through brahma jïäna, but this is easily destroyed by sädhana
bhakti, so there should be no doubt about it that aprärabdha, küöa and béja sins are also
destroyed by it. In Çré Padma Puräëa it is seen:

aprärabdha phalaà päpaà küöaà béjaà phalonmukham

krameëaiva praléyate viñëu bhaktir atätmanäm

"All the sins, namely aprärabdha, küöa, béja and prärabdha get gradually destroyed
when one’s body, mind, and life are engaged in the devotion of the Lord."
The fruit of sädhana bhakti is that avidyä, kleça, prärabdha and other sins are
destroyed and all good qualities appear in a devotee. This characteristic of bhakti is known as
çubhadä. sarva mahä guëagaëa vaiñëava çarére; kåñëa bhakte kåñëera guëa sakala saïcäre (C.C.)
"All good qualities dwell in the body of a Vaiñëava. All the qualities of Kåñëa exist in the devotee
of Kåñëa." The author mentions certain good qualities that appear in a practising devotee. First
of all he mentions disinterest in miserable material affairs, but interest in the Lord. A devotee
who attains even a slight taste in hearing and chanting the Lord’s name, form, qualities and
pastimes automatically becomes disinterested in miserable material form, taste, smell and so
on. What to speak of material enjoyment, even the bliss of Brahman realization also becomes
very insignificant for him: kåñëa pädapadma gandha yei jana päya; brahmaloka ädi sukha täre
nähi bhäya (C.C.). "Anyone who gains even a whiff of the lotus feet of Kåñëa is not even
interested in the bliss of brahman anymore." All the desires of a devotee are gradually centered
on the lotus feet of the Lord. Then favourable service to the Lord becomes the very life of a
devotee. The thought of giving pleasure to his worshipable Lord always illuminates the temple
of his heart. By the grace of Bhakti devé the heart of the practising devotee is always filled with
thoughts favourable to Kåñëa and creates a wonderful beauty within the temple of his heart.
Then compassion, forgiveness, truthfulness, honesty, equal-mindedness, patience, gravity,
respectfulness, pridelessness and all other fortunate qualities begin to shine brightly within
the heart of the practising devotee and shower it with their own pleasant nectar-streams. Then
truly a wonderful beauty of peace arises in the devotee's heart. In Çrémad Bhägavata (5.18.12)
it is seen—

yasyästi bhaktir bhagavaty akiïcaëä sarvair guëais tatra samäste suräù

 Çréla Viçvanätha Cakravartépäd 52

haräv abhaktasya kuto mahad-guëä manorathenäsati dhävato bahiù

"All the demigods with all good qualities reside within the devotee who is serving the
Lord without personal desire. How can there be any good quality in the non-devotees? The
chariot of his mind is always rushing through the external world." A Vaiñëava’s heart is thus a
storehouse of all good qualities. Çréman Mahäprabhu says to Çrémat Sanätana Gosvämépäda—

ei sab guëa hoy vaiñëava lakñaëa;

sab kohä nä jäy kori dig daraçana
kåpälu akåta droha satya sära sama;
nirdoña vadänya mådu çuci akiïcana
sarvopakäraka çänta kåñëaika çaraëa;
akäma anéha sthira vijita ñaò guëa
mita bhuk apramatta mänada amäné;
gambhéra, karuëa, maitra kavi dakña mauné

"All these transcendental qualities are the characteristics of pure Vaiñëavas. They
cannot be fully described, so I am just giving a general view of some important qualities. The
devotees are merciful, not defiant, truthful, equal to all, faultless, magnanimous, soft hearted,
clean, without any material possessions, doing welfare for all, peaceful, exclusively
surrendered to Kåñëa, desireless, indifferent to material acquisitions, steady, completely
controlled the six bad qualities (lust, anger and so forth), eat as much as required, not
inebriated, respectful, modest, grave, compassionate, friendly, poetic, expert, and silent." (Cai.-
caritämåta, Madhya 22.77-80)

'bhaktiù pareçänubhavo viraktir anyatra caiña trika eka käla' ityukta prakäreëa yugapad
api pravåttayor api tayoù patrikayor udgama täratamyenaiva tat tad açubha nivåtti çubha
pravåttitäratamyädastyeva kramaù. sa cätisükñmo durlakñyo'pi tat tat kärya darçanaliìgena
sudhébhir avaséyate (4)

TRANSLATION: çästras say, “Devotion, realization of the Lord, and

detachment to the objects other than the Lord—all these three symptoms
simultaneously appear in the devotee.” (Çrémad-Bhägavata 11/2/42) This verse
confirms the simultaneous appearance of the two leaves kleçaghni and çubhadä on
the vine of devotion, as described previously. Although the two leaves appear
simultaneously, there is a difference in the process of subtle destruction of distress
and appearance of auspiciousness. This difference is due to the appearance of
greater or lesser qualities of the two symptoms. Being very subtle, it is difficult to
see, but learned scholars have ascertained this fact by observing the process of the
appearance of these two qualities.

Péyüña Kaëä Explanation: It has been said before that both vaidhé and rägänugä
bhakti are equally destroying ignorance and suffering and thus cause many auspicious
attributes to arise. One may think that it is proper that first distress is destroyed and after that
53 Mädhurya Kädambiné

good qualities appear, but then where is the possibility of the two processes occurring
simultaneously? The Bhägavata (11.2.42) replies this question:

bhaktiù pareçänubhavo viraktir anyatra caiña trika eka-kälaù

prapadyamänasya yathäçnataù syus tuñtiù puñöiù kñud-apäyo’nughäsam

"Devotion, realization of the Lord and detachment from all worldly affairs all these
appear simultaneously in the devotee, as a person while eating simultaneously feels
satisfaction, nourishment and relief from hunger." Though the two leaves of the bhakti
creeper, kleçaghni and çubhadä seem to appear simultaneously, destruction of distress and
appearance of all good qualities depend on the difference of their growth. Thus, there is
definitely a sequence in this process, which is very subtle and difficult to perceive. It is not
that satisfaction, nourishment, and relief from hunger all three partially appear with every
mouth full, but in each grain of rice all three qualities are placed. Since this process is very
difficult to perceive, so is the case with bhakti. Therefore although generally this process is
hard to perceive and subtle the learned devotees can perceive it by scrutinizing the symptoms,
how much destruction of the distress and appearance of the good qualities has occurred by
studying the behaviour of the sädhaka in question. (4)

tatra bhaktyadhikäriëaù prathamaà çraddhä. sä ca tat tacchästrärthe dåòha

pratyayamayé. prakramyamäëa yatnaika nidäna rüpa tad viñayakatvaika nirväha rüpa sädara
spåhä ca. sä ca sä ca sväbhäviké kenäpi baläd utpäditä ca.

TRANSLATION: First çraddhä, or faith, appears in a person qualified for

bhakti. çraddhä means to have firm faith in the purport of the scriptures related to
bhakti. In other words, the desire to attentively follow the process of devotion as
described in the scriptures with enthusiasm is known as çraddhä. There are two types
of çraddhä, one is spontaneous and the other arising forcibly.

Péyüña Kaëikä Explanation: The author has briefly described the true form of
bhakti, its self-manifest nature and its symptoms, and he has commenced describing the
different stages of devotional practice, which is the main topic of this book. çraddhä is the first
step to enter the temple of bhakti. Bhakti can be done universally by any one at any place and
time. çré kåñëa bhajane hoy sabe adhikäré; kibä vipra kibä çüdra ki puruña näré (C.C.) "Everyone
is entitled to devotion to Kåñëa, whether they are brähmaëas, çüdras, men or women."
Although bhakti does not wait for time, place, caste or gender, still, it depends on çraddhä or
faith. çraddhävän jana hoy bhaktye adhikäré “Only persons with faith are qualified for bhakti."
Actually without faith, one cannot attain perfection in any process, either karma, jïäna, or
yoga. Kåñëa says to Arjuna in the Gétä (17.28):

açraddhayä hutaà dattaà tapas taptaà kåtaïca yat

asad ityucyate pärtha no ca tat pretya no iha

“O Arjuna! Sacrifice, charity, austerities, and other religious activities done without
faith are said to be asat (useless), because they are fruitless either in this world or the next."
 Çréla Viçvanätha Cakravartépäd 54

Maharñi Pataïjali says, çraddhä cetasaù samprasädaù sä hi jananéva kalyäëé yoginaà päti
"Complete satisfaction of the heart is çraddhä." It means firm faith in a particular subject
matter, when the filth of doubt has been driven out of the heart. This is the first seed of a
favourable attitude. Here we can see that faith destroys one's doubts and brings along a
favourable attitude towards that subject. çraddhä, like an auspicious mother, always lovingly
protects a yogé. A faithful person can bring his activities to perfection. The deeper çraddhä
gets, the more a devotee's heart becomes favorably inclined and he proceeds towards
perfection.
Surely karma, yoga and jïäna also rely on faith, but the faith that is required in bhakti
is extremely special. It is nirguëa, beyond the three modes of nature.5 It is the first step in
devotional practice, while prema is its final step. Çrémat Rüpa Gosvämépäda has written (Bhakti
Rasämåta Sindhuù 1.4.15-16)—

ädau çraddhä tataù sädhu saìgo'tha bhajana kriyä

tato'nartha nivåttiù syät tato niñöhä rucis tataù
athäsaktis tato bhävas tataù premäbhyudaïcati
sädhakänäm ayaà premnaù prädurbhäve bhavet kramaù

"First of all there is faith, then one associates with devotees, then one begins to engage
in bhajana, then one gets rid of bad habits, becomes fixed, gets taste, becomes attached (to
Kåñëa), then bhäva awakens and then prema. This is how the gradual growth of prema of the
devotee takes place." The author is describing the characteristics of çraddhä, the first step of
devotion." The author describes here two symptoms of the first step of devotional practice.
The first sign is firm faith in the purport of the scriptures. Caitanya-caritämåta (Madhya
22/62) says: ‘çraddhä’-çabde viçväsa kahe sudåòha niçcay; kåñëe bhakti kaile sarva-karma kåta hoy
"Firm faith to render service to the Lord is called çraddhä. A devotee with çraddhä is firmly
confident that by rendering service all other obligations are automatically fulfilled." This
means that one endeavours to gain realisations about the statements in the scriptures and tries
to understand them logically. When there is firm faith in these teachings one understands that
without worshipping God, life is wasted. Alongside this, one hears about Çré Hari's attributes
like compassion and His pastimes of uplifting the fallen, which makes the heart blossom with
hope. It then also becomes natural to lose taste for sense objects, realising that they are
temporary. A life without bhajan becomes greatly intolerable and surrender to Çré Hari
becomes natural.
In Bhakti-sandarbha (173) Jéva Gosvämé says çraddhä is the same as çaraëägati.
çraddhä çaraëäpattyor aikärthaà labhyate. tacca yuktam. çraddhä hi çästrärtha viçväsaù. çästraà
ca tad açaraëasya bhayaà taccaraëasyäbhayaà vadati. tatojätäyäù çraddhäyäs taccharaëäpattir
eva liìgam iti - "çraddhä and çaraëägati (surrender) are understood to have the same purport.
çraddha means firm faith in the purport of the scriptures. The çästras explain that persons
surrendered to the Lord are fearless and the non-surrendered are full of fear. Therefore,
çaraëägati is the symptom of çraddhä." Unless çaraëägati is firmly fixed within the heart of

5 sättvikyädhyätmiké çraddhä karma-çraddhä tu räjasé; tämasyadharme yä çraddhä mat-seväyäà tu

nirguëä (Çrémad Bhägavata 11.25.27) “çraddhä related to the spirit is known as sättviké, that related to karma
is räjasé, and that related to irreligion is tämasé, but çraddhä related to My service is nirguëa."
55 Mädhurya Kädambiné

the sädhaka, one cannot do bhajana of the Lord's lotus feet. The more one surrenders the
more one advances in bhajana. çaraëägati is the very life of devotional practice. Only
completely surrendered persons can attain supreme peace, divine bliss, and the eternal abode
of the Lord. Kåñëa says to Arjuna in the Gétä (18/62):

tam eva çaranaà gaccha sarva-bhävena bhärata

tat prasädät paräà çäntià sthänaà präpsyasi çaçvatam

The author then mentions that the second quality of çraddhä is the desire to attentively
follow the process of devotion with enthusiasm as prescribed in the scriptures. In other words,
when the first symptom of çraddhä, firm faith in the scriptures, is born, its result, the second
characteristic (following the process of devotion with enthusiasm) will be manifest without a
doubt. The sädhaka then will carefully follow the practices that are prescribed by the
scriptures and will also always desire to perform such scriptural activities.
Çré Jéva Gosvämé describes in Bhakti-sandarbha (173) kià ca jätäyäà çraddhäyäà
siddhävasiddhyau ca svarëa siddhi lipsor iva sadä tad anuvåtti ceñöaiva syät. siddhiç cäträntaù
karaëa kämädi doña kñaya käri paramänanda paramakäñöhägämi çré hari sphuraëa rüpaiva jïeyä.
tasyäà svärtha sädhanänupravåttau ca dambha pratiñöhä-lipsädi-maya ceñöä leço'pi na bhavati na
sutaräà jïäna pürvakaà mahad avajïädayo'parädhäç cäpatanti virodhäd eva.......yadi vä
çraddhävato'pi prärabdhädivasena viñaya sambandhäbhyäso bhavati tathäpi tad vädhayä viñaya
sambandha samaye'pi dainyätmikä bhaktir evocchalitä syät.....çästréya çraddhäyäà tu jätäyäà
suduräcäratväyogaù syät 'parapatné paradravya' ityädi viñëu toñaëa çästra virodhät "As one
anxious to find gold continues his attempts whether he finds it or not, similarly a devotee
continuously attempts to achieve perfection, whether he is successful or not. Perfection means
the perception of Çré Hari, which drives out all faults like lust from the heart and gives supreme
bliss. Even after attaining perfection, devotees continue their endeavors to get deeper
realizations, while those who have not yet attained perfection endeavour faithfully to do so.
Devotees constantly making such attempts are without even the slightest bit of false ego, desire
for fame, and so on. Thus they never intentionally commit offenses at the feet of great
devotees, as this is a grave obstacle for attaining perfection in devotion. Sometimes a faithful
person sees that he still has material attachments due to his previous saàskäras. Knowing
them to be an obstacle for his attainment of perfection, he feels himself very fallen and that
humility causes his bhakti to increase. Faithful persons never commit sinful acts, as the çästra
says, parapatné paradravya parahiàsäsu ye matim; na karoti pumän bhüpa tuñyate tena keçavaù
(Viñëu Puräëa) "O King! Lord Viñëu is satisfied by he who does not desire to steal another
man's wife or money, or commit violence to others." From all this evidence it is clear that when
faith arises the practising devotee can give up all his bad habits such as offending superior
devotees or endeavouring for profit, adoration and distinction. Thus he can easily climb the
steps that lead to the kingdom of prema. Hence the aspirants must understand this initial step
of faith very well. To build a skyscraper, its foundation must be very strong. If it is not strong
the whole building will crash to the ground. Similarly, to make a beautiful bhakti-palace for
Kåñëa's pleasure, one’s çraddhä-foundation must be very firm. çraddhä is the basis of
understanding one’s qualification in bhakti. Caitanya-caritämåta (Madhya 22/64,65,67,69) says:

çraddhävän jana hoy bhakti-adhikäré;

 Çréla Viçvanätha Cakravartépäd 56

uttama, madhyama, kaniñöhä—çraddhä-anusäré

çästra-yuktye sunipuëa, dåòha-çraddhä yänra;
uttama-adhikäré seé täraye saàsära
çästra-yukti nähi jäne dåòha, çraddhävän;
madhyama-adhikäré sei mahä-bhägyavän
yähära komala çraddhä, se kaniñöha jana;
krame krame teìho bhakta hoibe uttama

“A faithful person is qualified for bhakti. According to their faith devotees are classified
as uttama (first class), madhyama (intermediate), and kaniñöha (neophyte). One who is expert
in explaining the scriptures and has firm faith is called uttama-adhikäré. He only can deliver
the whole world. Who has firm faith, but is not expert in explaining the scriptures is called an
intermediate devotee. One whose faith is immature is called a neophyte. Gradually he will
turn into a first class devotee.” Çréla Viçvanätha Cakravartépäda divides these two kinds of
çraddhä again: one is spontaneous, or natural (sväbhäviké) and the other arising forcibly
(balapürvaka). Çrémat Jéva Gosvämé describes two classes of çraddhä in Bhakti-sandarbha:
çästréya-çraddhä (scriptural faith) and laukiké-çraddhä (popular faith). The association of
sädhus and their mercy are the causes of çraddhä— sat saìgäjjäyate çraddhä. In the Bhägavata
(3.25.25) Kapiladeva tells His mother Devahüti:

satäà prasaìgän mama vérya saàvido bhavanti håt-karëa rasäyaëaù kathäù

taj-joñaëäd äçv apavarga-vartmani çraddhä ratir bhaktir anukramiñyati

“By seriously associating with the devotees, one hears My glories, which give pleasure
to one’s heart and ears. By hearing these glories with affection, one gradually attains çraddhä,
rati, and prema for Me, the bestower of liberation.” This verse shows that çraddhä appears by
the association of sädhus. The faith that arises by the association and the company of saints is
natural and is called scriptural faith. Pure worship which will result in prema is their very
livelihood. Forced faith or popular faith is not the result of such mercy and association of the
saints, but is attained by hearsay, copying from others and is knowledge that comes down in a
succession of popular belief. This is not a qualification for pure worship. When the faithful
aspirant achieves the mercy and the association of the saints he can be blessed with natural or
scriptural faith.
After this Çrémat Jéva Gosvämépäda explains the difference of çraddhä between a ruci-
pradhäna (having natural taste for devotion) person and a vicära-pradhäna (inclined to logic
and argument) person. This is how the vicära-pradhäna devotees gradually attain çraddhä —
tatra prathamaà tävat tat tat saìgajätena tat tacchraddhä tat tat paramparä kathä rucyädinä jäta
bhagavat sämmukhyasya tat tad anuñaìgenaiva tat tad bhajanéye bhagavad ävirbhäva viçeñe tad
bhajana märga viçeñe ca rucir jäyate. tataç ca viçeña vubhutsäyäà satyäà teñvekato'nekato vä çré
gurutvenäçrität çravaëaà kriyate. tac copakramopasaàhärädibhir arthävadhäraëam. punaç
cäsambhävanä viparéta bhävanä viçeñavatä svayaà tad vicära rüpaà mananam api kriyate. tato
bhagavataù sarvasminn evävirbhäve tathävidho'sau sadä sarvatra viräjata ityevaà rüpä çraddhä
jäyate.........ityevaà vicära pradhänänäà märgo darçitaù (Bhakti Sandarbhaù, Paragraph 202) By
the association of the sädhus one gets faith in the truth and in the association of the saints and
taste for topics of the Lord received in disciplic succession is achieved. Thus one turns towards
57 Mädhurya Kädambiné

the Lord and concomitantly one attains a taste for a specific form of the worshipable Lord and
His devotion. If there is a wish to know about the specifics shelter is taken of one or more such
sädhus as çravaëa-guru (from whom one hears the scriptures). çravaëa means to learn about
the purport of the scriptures with reference to upakrama (commencement of the text),
upasaàhära (conclusion) abhyäsa (repetition), apürvatä (uncommonness), phala (fruit of
hearing), arthaväda (explanation of the precept), and upapatti (conclusion). These devotees
carefully examine the scriptures to get rid of two doubts, asambhävanä and viparéta-bhävanä.
asambhävanä means thinking that what one has heard from çästras and sädhus is impossible.
viparéta-bhävanä means to have a reverse understanding of the purport of the scriptures. After
hearing from sädhus, one gets the realization that the Lord is always mercifully residing
everywhere in all His manifestations as the knower and possessor of all energies. These
realisations make one determined to serve Him—that is the proper scriptural faith. This is the
way the vicära pradhäna devotees attain faith.
ruci-pradhäna devotees follow the following course: ruci pradhänäà tu tädåg
vicäräpekñä jäyate kintu sädhusaìga léläkathä çravaëa ruci çraddhä çravaëädyävåtti rüpa eväsau
märgaù (B.S.) ruci pradhäna devotees do not depend on this process. They simply hear the
Lord's pastimes from the sädhus and attain taste for them. Finally they attain çraddhä. Thus
hearing repeatedly about the Lord, they serve Him with faith.

tataç cäçrita guru-caraëasya tasya jijïäsyamäëasya sadäcärasya tacchikñayaiva

sajätéyäçaya snigdha-bhaktyabhijïa sädhu-saìga bhägyodayaù

TRANSLATION: After attaining faith, one takes shelter of a Guru and

inquires about the rules and regulations of the devotional process. By following
them, one gets the fortune of associating with soft-hearted realized sädhus endowed
with a similar mood.

Péyüña kaëä explanation: After çraddhä, the author now explains the stage of sädhu-
saìga. After attaining çraddhä, one takes the shelter of the guru and gets initiated by him.
Then one starts devotion and takes instructions about its different rules and regulations.
Çrémad Jéva Gosvämépäda says in his commentary of Bhakti-rasämåta-sindhu (1.4.15), ädau
prathame sädhu saìga çästra çravaëa dvärä çraddhä tad artha viçväsaù. tataù prathamänantaraà
dvitéyaù sädhu saìgo bhajana réti çikñä nibandhanaù “First one attains faith by the association
of sädhus and by hearing scriptures from them. Then realizing devotion as one’s sole duty, one
takes the shelter of a bonafide Guru, getting instructions about the various devotional
practices.” The Bhägavata (11.3.21) says:

tasmäd guruà prapadyeta jijïäsuù çreya uttamam

çäbde pare ca niñëätaà brahmaëy upaçamäçrayam

“Therefore, a person anxious to know the supreme welfare of a living entity will take
the shelter of a guru. The guru should be expert in explaining the Vedic scriptures and the
scriptures revealing the essence of Vedas like the Bhägavatam and others. He should have
transcendental realization of the Personality of Godhead as well, meaning he should be
devoted to Him.” Without being expert in scriptures, he cannot remove the doubts of a
 Çréla Viçvanätha Cakravartépäd 58

disciple. If his faith is weak and he is not absorbed in the Absolute Truth he cannot infuse the
disciple with spiritual realization. He should be free from lust, anger, and so on and should
thus be in a state of supreme peace. The purport is that whoever gains faith through the grace
of a saint and desires to take shelter of a bonafide Guru, should seek a saint with the following
qualifications—
1) He should be fully versed in the Vedas and in scriptures that outline the Vedic
purport, like the devotional scripture Çrémad Bhägavata. He should be able to destroy the
disciple's doubts with firm logic.
2) He should have firm faith and be fixed in his worship of the Lord, which has given
him realisations of the Lord.
3) He should have received the mercy-potency of the Lord which has given him
transcendental realisations and he should similarly be able to infuse that power within his
disciples.
4) He should not be overcome by lust, anger and greed.
Any saint who has such qualifications is a bonafide Guru. On the other hand if a person
wants to become a Guru without having the above qualifications, he may have many other
qualifications like a high birth, but he cannot be considered a bonafide Guru. yei kåñëa-
tattva-vetta, sei guru’ hoy, “One can be guru if one is the knower of all truths about Çré Kåñëa.”
(Cai.-caritämåta, Madhya 8/128) From the holy mouth of Çréman Mahäprabhu it is thus
learned that the only qualification for a bonafide Guru is that he knows the truth about Kåñëa.
The dékñä mantra received by the grace of such a great soul, who knows the Kåñëa-science,
contains the seed of the greatest goal the soul can achieve, the first beginning of the attainment
of the Personality of Godhead. The purpose of initiation is that one day the aspirant is blessed
with the great fortune of love of God.
Çrémad Rüpa Gosvämé says about initiation: guru-pädaçraya tasmät kåñëa dékñädé
çikñäëam viçrambhena guroù sevä “Taking shelter of the guru, taking initiation from him by
accepting kåñëa-mantra, taking instructions about bhägavata-dharma and serving the Guru
with confidence—all these are included in guru-pädäçraya." Çréla Kåñëadäsa Kaviräja has also
said: guru padäçraya, dékñä, gurura sevana (C.C.) This means that before initiation, the
disciple should stay for some time near his guru serving him with body, mind and words for
his satisfaction. This is called gurüpasatti. In this way the guru and disciple both can test each
other's nature. Another valuable result of this is that through such unmotivated service to the
saints, the guru automatically melts with compassion towards the disciple. Satisfied with his
service, the lotus feet of Çré Guru melt with compassion and as a fruit of this compassion
initiation is attained, the supreme attainment for a disciple. Otherwise, without this process,
there are chances of obstacles in devotion for both the guru and disciple. If the guru is not
endowed with a Vaiñëava mentality the disciple has to face obstacles and if the disciple is not
sincerely following a bona fide guru, then the guru has to bear the consequences.
And then dékñä. Initiation is a process by which a bona fide guru mercifully offers to
the Lord the spirit of a disciple who has forgotten his own eternal form. By this process the
guru loosens the knot of mäyä and gives him the chance to taste the mellows of divine bhakti.
In this way a disciple surrenders himself to the lotus feet of Çré Hari. The knowledge of his
being an eternal servant of the Lord awakens, making him qualified for service. çästras say:
59 Mädhurya Kädambiné

divyaà jïänaà yato dadyät kuryät päpasya saìkñayam

tasmäd dékñeti sä proktä deçikais tattva-kovidaiù

"Knowers of the scriptures say that initiation means the process of receiving divine
knowledge by which sins are destroyed." Divine knowledge means the knowledge of the
Supreme Lord. The mantras of initiation reveal that knowledge and one’s specific relation
with the Lord. Çréman Mahäprabhu personally proclaimed—

dékñä käle bhakta kore ätma samarpaëa;

sei käle kåñëa täre koren ätma sama
sei deha koren tär cidänandamoy;
apräkåta dehe tär caraëa bhajoy

"At the time of initiation the devotee surrenders himself; at that time Kåñëa makes him
equal to Himself. He makes the devotee's body transcendental so that he can serve His lotus
feet in a spiritual body." (C.C.)
After initiation, one learns from the bonafide Guru how to worship the Lord and how
to follow rules of propriety (sadäcära).
After this one starts serving the guru with deep affection and faith. Before receiving
initiation the greatest goal for the aspirant disciple was the attainment of that initiation, which
is the fruit of the Guru's grace, and after initiation the fruit of service becomes to tread the
path of sädhana without any obstacles and to become blessed with the swift attainment of
prema bhakti. Çréla Rüpa Gosvämé has said viçrambhena guroù sevä (serve the Guru with
faith). What is that faith like? Çréla Viçvanätha Cakravarté has written about Guru-service in his
Särärtha Darçiné-commentary of the Bhägavata (4.28.34) sutän hitveti pativratä patyur iva
guroù seväyäà pravåttaù çiñyaù çravaëa kértanädényapi bhogän tad utthäna premänandän api
gåhän tad ucita vivikta sthalam api naiväpekñate. çré guru sevayaiva sukhena sarva sädhya
siddhyartham ityupadeça vyaïjitaù........guru seväyä eva vedena sarvädhikasyoktatvät. "A
devoted and chaste wife, while absorbed in the service of her husband, does not care even for
her son. Similarly, a disciple deeply absorbed in the service of the guru does not depend on
hearing and chanting, knowing that by guru-sevä he can easily attain complete perfection in
devotion. Just as a devoted wife does not want any sense enjoyment and home comfort, so too,
a disciple completely absorbed in guru-sevä does not seek even divine bliss arising out of
hearing and chanting nor even seek secluded places suitable to bhajana. That is the instruction
in this verse. In the Vedas also the service of the Guru is proclaimed as supreme." Çréla
Narottama Öhäkura has said, çré guru caraëe rati, ei se uttamä gati, ye prasäde püre sarva äçä:
“Attachment to the lotus feet of the guru is the supreme goal for a disciple, who attains all
kinds of perfection by his guru’s mercy.” Çrémat Jéva Gosvämé has said in Bhakti-Sandarbha:
tatra yadyapi çaraëäpattyaiva sarvaà sidhyati......tathäpi vaiçiñöya lipuù çaktaç cet tataù bhagavac-
chästropdeñörëäà bhagavanmantropadeñöåëäà vä çré guru-caraëänäà nityam eva viçeñataù
seväà kuryät. tat prasädo hi sva sva nänä pratékära-dustyajyänartha hänau parama bhagavat
prasäda siddhau ca mülam. "One can attain all perfection by çaraëägati, but if one is still
desirous of especially relishing the mellow of devotion, then, if able, one should specifically
constantly serve the çikñä-guru, who teaches the çästras related to the Lord, and the dékñä-
guru, the giver of the mantras of the Lord. Only by the guru’s mercy can one please the Lord
 Çréla Viçvanätha Cakravartépäd 60

and be freed from anarthas, which are difficult to give up even by all other means. Thus,
satisfaction of the guru is the main cause of attaining divine love and divine service." All these
statements praise the faithful and steady service of the Guru.
After taking shelter of a bonafide guru, one gets instructions about the various rules
and regulations of the devotional process (sadäcära). Finally he gets the fortune to associate
with soft-hearted realized sädhus endowed with a similar mood of devotion. When a sädhaka
is thus blessed with a life full of devotion, he should, after taking shelter of the feet of Çré Guru,
certainly associate with bonafide mahä bhägavata Vaiñëavas. Their example should be the
framework for one's devotional life. Serving them and associating with them makes the
sädhaka's attachment to bhajana firm. Çrémat Rüpa Gosvämé has said svajätéyäçaye snigdhe
sädhau saìgaù svato vare “There are different moods in devotion as aiçvarya, mädhurya,
däsya, sakhya, and so forth. A devotee should associate with the sädhus having a similar mood
as him. Moreover, that sädhu should be more advanced and realized than oneself and should
be always affectionate due to his soft-hearted merciful nature. The association of such a mahä-
bhägavata shows great fortune on a sädhaka devotee. A devotee can easily relish the mellow
of devotion by seeing him, touching him, speaking with him, and hearing hari-kathä from him.
The Guru therefore instructs his disciple to associate with such sädhus, so that he can become
blessed.

tato bhajana kriyä. sä ca aniñöhitä niñöhitä ca. tatra prathamam aniñöhitä

krameëotsähamayé ghanataralä vyüòha vikalpä viñaya saìgarä niyamäkñamä taraìga raìgiëéti
ñaò vidhä bhavantéti svädhäraà vilakñayati (5)

TRANSLATION: The next stage is bhajana-kriyä, or the practice of the

different devotional items. It is of two kinds: aniñöhitä (unsteady) and niñöhitä
(steady). aniñöhitä-bhajana-kriyä gradually appears in six stages: utsäha-mayé, ghana-
taralä, vyüòha-vikalpä, viñaya-saìgarä, niyamäkñamä, and taraìga-raìgiëé. These
stages accordingly mark the devotees with their respective symptoms.

Péyüña kaëä explanation: After attaining the shelter of a bonafide Guru and the
association of like-minded affectionate devotees, the devotee commences his bhajana.
bhajana-kriyä means the performance of the ninefold bhakti, such as hearing, chanting,
remembering, serving the deity etc., as instructed by the guru. Çréman Mahäprabhu told Çréla
Sanätana Gosvämé,

bhajanera madhye çreñöha—nava vidha bhakti;

kåñëa prema kåñëa dite dhare mahäçakti
tära madhye sarva çreñöha— näma saìkértana;
niraparädha näma hoite hoy premadhana

“There are many types of devotional parts but ninefold bhakti is the supreme among
them. Ninefold bhakti has immense power to bestow Kåñëa-prema and the Lord’s loving
service. Moreover, of the nine types of bhakti, näma-saìkértana is superexcellent since näma,
61 Mädhurya Kädambiné

the holy name, and nämi, the Lord, are nondifferent. A devotee chanting the holy name
offenselessly can thus become fortunate enough to attain Kåñëa-prema.”
bhajana-kriyä is of two types, aniñöhitä (unsteady) and niñöhitä (steady). niñöhitä means
one cannot fall down or slacken anymore. aniñöhitä is due to immature devotion. It gradually
appears in six stages as utsäha-mayé (temporary vigour), ghana-taralä (simultaneous intense
and unsteady practice), vyüòha-vikalpä (indecision), viñaya-saìgarä (struggle with the
senses), niyamäkñamä (inability to hold vows), and taraìga-raìgiëé (delighting in the facilities
offered by bhakti). In the stage of aniñöhitä bhajana these six weaknesses gradually appear in
the heart of the devotee. From the symptoms that such an unsteady devotee shows we can
clearly see in what item of unsteady devotion he is presently situated. The blessed author will
now give elaborate examples of these six stages. (5)

tatrotsähamayé prathamam eva çästra madhyetumärabhyamäëasya sarva loka

çlokyamäna päëòityam upapannam iva svasmin manyamänasya baöor iva utsähaà
svädhikaraëasya pracurayatétyutsähamayé (6)

TRANSLATION: Now the stage of initial enthusiasm is described. A new

devotee feels like a young brähmaëa boy, beginning his Vedic studies, thinking, “I
have become a learned scholar worthy of everyone’s praise.” He feels a temporary
enthusiasm in his studies. Similarly, a (temporary) enthusiasm is seen in a devotee
just beginning bhajana. This stage of bhajana-kriyä is known as utsäha-mayé because
a temporary enthusiasm is seen in a devotee.

Péyüña Kaëä explanation— The author now explains the first temporary mental phase
of the aspirant who is eager to start, after taking initiation. Just as new students think: "I
understand I have become a scholar who is praiseworthy by all" and thrust themselves into
their studies with novel enthusiasm, and new music students similarly think "I understand I
have become a great player or singer" right at the beginning of their studies, similarly the
aspirant who just starts his bhajana thinks to himself: "I have become a worshipable
bhajanänandé." This is only temporary initial enthusiasm. This stage is called utsähamayé
aniñöhitä bhajana, unstable bhajana full of initial enthusiasm. (6)

atha ghanataralä. prakramyamäëäni bhaktyaìgäni kadäcin nirvahanti kadäcicca na veti

ghanatvaà taralatväà cäsyäù yathä baöoù çästräbhyäsaù kadäcit sändraù kadäcit tad artha
praveçäsamarthatayä särasyänudayena çithilaç ca (7)

TRANSLATION: Now ghana-taralä is being explained. The same student,

when he engages attentively in studies understanding the purports of the scriptures,
he feels overjoyed. But at certain times, he becomes slack, being unable to
understand the meaning of the scriptures and enjoy their taste. Similarly, the
devotee sometimes practises different parts of devotion attentively, but at other
times becomes slack. Being sometimes attentive (thick) and sometimes slack (thin),
this stage is known as ghana-taralä.
 Çréla Viçvanätha Cakravartépäd 62

Péyüña Kaëä Explanation: The initial enthusiasm of the devotee which was described
before, will not last, because he still has anarthas. The example has been given of the first
studies of a student. In the beginning this student thinks: "I understand I have become a great
scholar'. When he understands the purport of the scriptures, he studies them carefully, but at
certain times he becomes slack in his studies, being unable to enter into the meaning of the
scriptures. And then again, once he again understands the purport of the scriptures he is
happy. In this way his studies are sometimes intense and sometimes weak. Similarly, a devotee
sometimes intensely practises different devotional parts because he attains bliss while doing
them. At other times, he becomes slack in devotion when obstacles arise in his worship. In this
way bhajana is sometimes deep and productive and sometimes weak or slack — hence this stage
is called ghana taralä. (7)

atha vyüòha vikalpä. kim ahaà saparigraha eva putra kalaträdén vaiñëavékåtya bhagavat
paricaryäyäà niyojya gåha eva sukhaà taà bhaje kià vä sarvän eva parityajya nirvikñepaù çré
våndävanaà dhyeya sthänam eväsénaù kértana çravaëädibhiù kåtärthé bhaveyam. sa ca tyägaù
kià bhukta bhogasyävagata viñama viñaya dävadavathor mama carama daçäyäm eva kià
vädhunaiva samucita iti. kià ca täm ékñed ätmano måtyuà tåëaiù küpam ivävåtam iti dåñöyä
äçramasyäsyäviçväsyatayä yo dustyajän dära sutän ityatra jahau yuvaiva malavat ityädi dåñöyä
tyakta vilambas taträpi aho me pitarau våddhau ityatra atåptas tän anudhyäyan måto'ndhaà
viçate tamaù iti bhagavad väkyena tyäge'labdha balaçca sampratyeva präëa dhäraëa mätra våttir
vanaà tadaiva praviçyäñöäv eva ca yämänabhyarthayänéti. na jïänaà na ca vairägyaà präyaù
çreyo bhaved iha ityatra tu vairägyasya bhakti janakatve eva doño na tu bhakti janitatve iti tad
anubhäva rüpatayä tad adhénatvam iti. yad yad äçramagät sa bhikñukas tat tan na
paripürëamaikñata iti nyäyena kadäcid vairägyaà tävad rägädaya stenas tävat kärägåhaà gåham
iti kadäcid gärhasthyaà ca niçcinvan kim ahaà kértanam eva kià vä kathä çravaëam api uta
seväm eva utäho tävad ambaréñädivad anekäìgäm eva bhaktià karavai ityädi vividhä eva präptä
vikalpä yatra bhavantéti vyüòha vikalpä (8)

TRANSLATION: After this vyüòha vikalpä is described “Shall I serve the Lord
while blissfully residing at home, making my wife and children Vaiñëavas, or shall I
give everything up and peacefully reside in the meditation centre Çré Våndävana,
engaging in devotional practices such as çravaëa and kértana without disturbance?
In this way I will become successful.” Then again he thinks, “If I have to renounce,
it would be better first to realize the miseries of sense enjoyment by enjoying my
senses. Then I can renounce at the final stage—why should I do it now? Then again
the scriptures show that 'women are to be seen as blind wells covered with grass,
they are unseen death'. Therefore one should not place one's faith in household life,
one should renounce it at once, like Mahäräja Bharata, who renounced it like stool
although he was still young and although wife and children are hard to give up. Other
scriptural references say: 'My mother and father are both old' or 'When one
renounces household life before being fully satiated one only thinks of it and enters
into darkness after death'. These words were spoken by the Lord Himself and that
does not encourage me to renounce. Now I can somehow maintain myself, later I
will duly enter into the forest and worship Kåñëa around the clock. Besides, the
scriptures also say that 'Through knowledge and renunciation alone one can not
63 Mädhurya Kädambiné

arouse devotion to Kåñëa." Actually devotion should not be caused by renunciation,

but renunciation should be caused by devotion, for through such renunciation
devotion is experienced and it is proven how renunciation is subservient to devotion.
There is a popular saying: "In whatever äçrama the mendicant went, he saw there
was plenty to eat", so that again creates the plan to renounce household life. Other
scriptural statements again condone household life by saying: "Only as long as one is
not Kåñëa-conscious attachments will be like thieves and the home will be like a
prison." Then again one may wonder: "Shall I do kértana, shall I hear kathä or shall
I render some practical service? Or shall I practise all the items of devotion like King
Ambaréña?" While doing bhajana such speculations may take place. They are called
vyüòha vikalpä.

Péyüña kaëä explanation— In the stage of unsteady practice, the aspirant may
speculate widely about how to practise bhajana, and this is called vyüòha vikalpä. After
receiving initiation and being instructed in bhajana by Çré Guru, the aspirant may not be able
to decide whether he will renounce the world or stay at home. Thus he starts speculating:
"Shall I make my wife and children Vaiñëavas by making them take initiation and learn
devotion, and thus worship Kåñëa at home with the family?" The next moment he thinks:
"When I stay at home I have to work to maintain them and I will surely get distracted from my
worship, so perhaps I should renounce my wife and children and peacefully live in the
meditation center Çré Våndävana and be blessed by constantly practising the nine types of
devotion, like hearing and chanting." Then again he will think: "If I renounce the world, I
should first fully enjoy the senses and through it realise how miserable this life is. Then at the
end of my life I will renounce. Otherwise I may renounce only externally but I will internally
only think of sense enjoyment and that will obstruct my bhajana.” He again thinks, "If I remain
attached with material pleasures for a long time, then the desire for giving them up may not
arise. Moreover, death may occur anytime, no one knows when death comes, after all—thus,
shall I renounce now?"
As long as the attachment towards devotion is less, there is a necessity of considering
the instructions of the çästras on Çré Kåñëa bhajana very carefully. Therefore, the devotee
remembers a Bhägavata-verse (3.31.40):

yopayäti çanair mäyä yoñid deva-vinirmitä

täm ékñetätmano måtyuà tåëaiù küpam ivävåtam

Çré Kapiladeva says, "O mother! The woman created by the Lord is a form of mäyä.
She slowly and slyly comes towards a devotee, serves him and finally finishes his devotion.
Therefore, a wise sädhaka should know her as a path to death, like a blind well covered with
grass." He then thinks, "It is thus proper to renounce this world now without putting any faith
in householder life." The next moment he thinks, "It is better to renounce in a mature stage,
rather than in youth." While thinking this, he remembers a Bhägavata-verse (5.14.43):

yo dustyajän dära-sutän suhåd räjyaà hådi-spåçaù

jahau yuvaiva malavad uttamaçloka-lälasaù
 Çréla Viçvanätha Cakravartépäd 64

“Mahäräja Bharata in his youth gave up his wife, son, dear ones and kingdom as if they
were stool, desiring to worship the Lord, Uttama-çloka, whose glories are beyond ignorance.”
Therefore he thinks, “It is better to renounce immediately.” Again he remembers the words
of the Lord in the Bhägavatam (11.17.57):

aho me pitarau våddhau bhäryä bälätmajätmajaù

anäthä mäm åte dénäù kathaà jévanti duùkhhitäù

"Oh! My parents are old, and my wife is with a mere infant in her lap and other young
children. Without me they will be totally helpless and suffer miseries. How will they maintain
themselves without me?” “According to this text, it is better to renounce after the death of my
parents. Moreover, the Lord further warns that if one leaves the body without being satisfied
with sense objects one attains a dark destination—

evaà gåhäçayäkñipta-hådayo müòha-dhér ayam

atåptas tän anudhyäyan måto’ndhaà viçate tamaù

‘Ignorant persons desiring to enjoy household life have a distracted heart, because they
are still unsatisfied with sense enjoyments. They die while thinking of their relatives and dear
ones and enter the darkness of the hellish planets after death or take birth in a species in the
mode of ignorance.’ According to this statement of the Lord to Uddhava, my desire to
renounce is not yet strong. For the time being, I will stay at home and just work to maintain
myself. Later, I’ll enter Våndävana and engage myself in devotion to Kåñëa twenty-four hours
a day. It is not proper to accept vairägya now, because Kåñëa says to Uddhava in the Bhägavata
(11.20.31):

tasmän-mad-bhakti-yuktasya yogino vai mad-ätmanaù

na jïänaà na ca vairägyaà präyaù çreyo bhaved iha

‘Jïäna and vairägya are generally not beneficial for a devotee having his heart
completely absorbed in Me.’ "It appears from this verse that vairägya cannot lead to bhakti.
If it arises from bhakti itself, then there is no harm in it. Then it is an effect of bhakti and is
controlled by bhakti. vairägya that nourishes detachment from material enjoyments and
attachment to devotion is known as yukta-vairägya. This is not dry renunciation. It is
praiseworthy, being favourable for devotion. It is not to be condemned or rejectable.
Therefore, vairägya is necessary after entering somewhat in bhajana, but not now."
According to the logic yad yad äçramam agät sa bhikñukas tat tad anna paripürëam
aikñata: "In whatever äçrama a sannyäsé goes, he gets plenty to eat,” Sometimes the scriptures
preach such renunciation. But he again remembers a verse from the Bhägavata (10.14.36):
tävad rägädayaù stenäs tävat kära-gåhaà gåham
tävan moho’nghri-nigaòo yävat kåñëa na te janäù

Brahmä says to the Lord, "O Kåñëa! As long as people do not take Your shelter, material
desires remain like thieves stealing their consciousness, their homes remain prisons being the
65 Mädhurya Kädambiné

cause of their material bondage, and their attachments remain foot shackles." "So, it is better
to stay at home."
In the same way he makes different decisions for doing various devotional items like
hearing and chanting. Sometimes he thinks of doing näma-saìkértana since the çästras greatly
glorify the fruits of näma-saìkértana. At other times he thinks of doing çravaëa-bhakti and
sometimes arcanä-bhakti. Again he thinks of practising many devotional items like Ambaréña
Mahäräja. In this way, a series of various deliberations arise in his mind, but he cannot decide
what to do and what not to do. This stage is known as vyüòha-vikalpä. (8)

atha viñaya saìgarä. 'viñayäviñöacittänäà viñëväveçaù sudürataù. väruëé dig gataà vastu
vrajannaindréà kim äpnuyät. iti bhogä eva balät svasminn abhiniveçya mäà bhajane çithilayantéti
tad amé tyaktvä nämagrähaà käàçcana käàçcana tyaktavato'pi bhuïjänasya 'juñamäëaçca tän
kämän parityäge'pyanéçvara' iti bhagavad väkyasyodäharaëatvaà präptavatas tasya pürväbhyas
tair viñayais tai saha saìgaro yuddhaà kadäcit tat paräjayaù kadäcit sva paräjaya iti viñaya
saìgarä (9)

TRANSLATION: Now viñaya saìgarä is discussed. In the çästras it is said: 'A

person engrossed in sensuality is deprived of Viñëu-consciousness, just as a person
going to the east can never reach something situated in the west.' 'According to this
text of Viñëu Puräëa, objects of sense enjoyment opposing attachment towards the
Lord are forcibly attracting me towards them and impairing my absorption in
devotion. So I will take the shelter of the holy name and give them all up.' Although
he is indeed giving up some sense objects he simultaneously enjoys others. The Lord
says in the Bhägavata: "The devotee who is unable to give up some sense object
enjoys it while condemning himself." Thus the devotee fights a battle or saìgara with
the sense objects, sometimes being defeated by them and sometimes conquering
them. Such a stage of bhajana kriyä is called viñaya saìgarä.

Péyüña kaëä explanation— Now the author discusses another symptom of unstable
bhajana called viñaya saìgarä. The mind of an aspirant who commences bhajana still runs
after sense objects, because everyone has a tendency towards sense gratification since
beginningless time. Thus he thinks: "The Viñëu Puräëa says: viñayäviñöa cittänäà viñëäveçaù
sudürataù; väruëé dig gataà vastu vrajann aindréà kim äpnuyät "A person engrossed in
sensuality is deprived of Viñëu-consciousness, just as a person going to the east can never reach
something situated in the west." In this way the sense objects, that are opposed to any
attachment to the Lord, are forcibly pulling me towards themselves and are minimizing my
attachment to bhajana. Thus I should take exclusive shelter of the holy name and give up sense
gratification." Determining this, the aspirant tries to give up sense pleasures, but due to his
bad past he is unable to do so. Such a devotee has been described in the Bhägavata by the
Lord as He taught Çré Uddhava (11.20.27-28):

jäta-çraddho mat-kathäsu nirviëëaù sarva-karmasu

veda duùkhätmakän kämän parityäge ’py anéçvaraù
tato bhajeta mäà prétaù çraddhälur dåòha-niçcayaù
juñamäëaç ca tan kämän duùkhodarkäàç ca garhayan
 Çréla Viçvanätha Cakravartépäd 66

“A devotee who faithfully hears My glories and who is finished with fruitive activities
is disgusted with sense enjoyment, knowing that it leads to misery. Though he tries to give it
up, he is sometimes unable to do so. He should engage himself in devotion with deep affection
and firm faith. Though he condemns the material senses knowing that they lead to miseries,
he still sometimes enjoys them." Thus, he is exemplary for the Lord's statement: "He is lovingly
engaged in My worship." He thus continues to fight with the material senses, sometimes
getting victory and sometimes defeat.
The purport of the commentary of these two verses by Çréla Viçvanätha Cakravartépäda
is as follows: These two verses explain the nature of a neophyte devotee. He knows the
association of wife, children, and consequent material affairs to be a cause of miseries, yet is
unable to give them up. Knowing the material senses to be miserable, his mind becomes
agitated with them and he firmly fixes his mind in devotion. “I will never give up devotion,
whether my attachment to my family is destroyed or increased, my devotion is distracted by
millions of obstacles, by offenses I may go to hell, or I have to accept lust for sense enjoyment.
If Brahmä himself comes and tells me to give up bhakti and to accept jïäna and karma, even
then I will never do so." In the beginning of bhajana he is thus firmly determined to be a
devotee and is not similarly determined to enjoy his senses. He condemns sense enjoyments
knowing them to be miserable, sometimes he is unable to give them up and ends up enjoying
the very same thing, saying: "Alas! These material enjoyments are very harmful to me because
they are unfavourable for attaining the lotus feet of the Lord. Though many times I have made
vows to give them up, sometimes I am unable to carry them out." A neophyte devotee thus has
to struggle with the senses. Sometimes he conquers them, and sometimes he is defeated by
them. This state is called viñaya saìgarä. (9)

atha niyamäkñamä. adyärabhya iyanti nämäni gåhétavyäni etävatyaçca praëayataù käryä

ittham eva tad bhaktä api sevanéyä bhagavad asambandhä väco'pi noccäraëéyä grämya
värtävatäà sannidhis tyaktavyaù' ityädi pratidinam api pratijänato'pi samaye tathä na
kñamatvam iti niyamäkñamä. viñaya saìgaräyäà viñaya tyägäkñamatvam atra tu
bhaktyutkarñäkñamatvam iti bhedaù (10)

TRANSLATION: Now the stage called niyamäkñamä is discussed. In this stage

a devotee decides, “From today I will chant such and such a quota of japa, and will
pay so many obeisances. I will also serve the devotees. I will not talk about anything
unrelated with the Lord and will give up all association of persons engaged in
mundane talks.” Though the devotee makes such vows every day, he is unable to
always carry them out. This stage is known as niyamäkñamä, inability to carry out
vows. The difference between viñaya-saìgarä and niyamäkñamä is that viñaya-
saìgarä is the inability to give up sense enjoyment, while niyamäkñamä is the
inability to carry out vows made for progress in devotion.

Péyüña kaëä explanation: Due to an increase in faith, a devotee feels the necessity
of regulating his devotional services. Due to the existence of powerful material attachment,
however, he fails to follow them regularly. It goes without saying that the main cause is his
inability to relish the mellow of bhakti. If a devotee gets even the slightest of taste in the name,
67 Mädhurya Kädambiné

qualities, and pastimes of the Lord, he cannot give up the regular practice of devotion, though
he has to do his other daily activities. As a child who realizes the sweetness of sugarcane juice
cannot give up chewing sugarcane, similarly a devotee who realizes the taste of devotion
cannot give up his regulative devotional practices.
Anyway, in this stage of niyamäkñamä the sädhaka vows that he daily takes a hundred
thousand names of the Lord, he will offer so many prostrated obeisances to Viñëu and the
Vaiñëavas, he will serve the Vaiñëavas in such and such a way, either hearing or talking of
subjects not related to Kåñëa will upset his mind, so he will not hear or talk of these things, he
will give up the company of those who slander others or speak nonsense in all respect.
Although he takes such vows every day, but he is found not to be able to keep them in the end,
thus this stage is known as niyamäkñamä, or inability to keep vows.
Although in the stage of viñaya saìgarä vows are taken to renounce sense pleasure, the
devotee is unable to do it in due course of time. In the stage of niyamäkñamä an effort is done
to follow the rules in order to advance in bhakti, but in due course of time he is unable to
follow them — this is the difference between viñaya saìgarä and niyamäkñamä. (10)

atha taraìga raìgiëé. bhakteù svabhäva eväyaà yat tadvati sarve'pi janä anurajyantéti
'janänuräga prabhavä hi sampad' iti präcäà väco'pi. bhaktyutthäsu vibhütiñu läbha püjä
pratiñöhädiñu vallé valitäsüpäçäkhäsu taraìgeñviväcarantyä asyä raìga iti taraìga raìgiëé.
iti mahä mahopädhyäya çrémad viçvanätha cakravarté viracitäyäà mädhurya
kädambinyäà bhakteù çraddhädi krama-traya kathana pürvakaà bhajana kriyäbheda kathanaà
näma dvitéyämåta våñöiù (2)

TRANSLATION: Now the stage called taraìga raìgiëé is discussed. The very
nature of bhakti is that when it exists in a devotee, everyone becomes attracted to
him. Even the old sages have said, “By the attraction of the people one becomes
wealthy.” Facilities like profit, respect, and distinction arising from bhakti are just
weeds around the bhakti creeper that are compared to small waves on the bhakti
ocean. In this stage a devotee doing bhajana seeks pleasure (raìga) arising out of
these waves (taraìga). Hence this stage is called taraìga raìgiëé.

* Thus ends the Second Shower of Nectar of Mädhurya Kädambiné by

Mahämahopädhyäya Çrémad Viçvanätha Cakravarté describing the three stages of bhakti from
çraddhä to bhajana-kriyä and the different types of bhajana-kriyä.

Péyüña kaëä explanation: As water by its own nature flows downwards, similarly
everyone is naturally attracted towards a devotee. Whoever is exclusively devoted to Çré Hari,
who is the soul of every living being, satisfies the whole world with his devotional worship. The
Padma Puräëa says:

yenärccito haris tena tarpitäné jagantyapi

rajyanti jantavas-tatra jaìgamäù sthävarä api

"A person who has worshipped the Lord with unflinching devotion has satisfied the
whole world. What to speak of human beings, all living entities, including even non-moving
 Çréla Viçvanätha Cakravartépäd 68

trees and creepers, are also attracted to him." Hence, all sensual happiness, opulence and non-
personal spiritual bliss automatically comes to the devotee. The Tantra says:

siddhayaù paramäçcaryä bhuktir muktiçca çäçvaté

nityaïca paramänandaà bhaved govinda-bhaktitaù

"All types of pleasure, material and spiritual, automatically appear before him. Through
devotion to Govinda one gets all types of perfection in mystic yoga, all types of sensual
pleasures, the bliss of liberation, and supreme transcendental bliss." A pure devotee never
desires profit adoration, distinction, liberation or mystic perfections, only the loving service of
Çré Kåñëa. Profit, respect, and fame are all counterproductive, like weeds around the bhakti
creeper. They grow themselves by sprinkling the water of devotional practices like çravaëa,
kértana, and so forth and choke the growth of the bhakti creeper. It is necessary to cut them
down. Mahäprabhu taught Çré Rüpa Gosvämé (C.C. Madhya, 19/158-161):

kintu yadi latära aìge uöhe upaçäkhä;

bhukti-mukti-vaïchä, yata asaìkhya tära lekhä
niñiddhäcära kuöinäöé jéva-hiàsana;
läbha, püjä, pratiñöhädi yata upaçäkhä-gaëa
seka-jala päiyä upaçäkhä bäòi yäya;
sthabdha hoiyä müla-çäkhä bäòite nä päya
prathamei upaçäkhära karibe chedana;
tabe müla-çäkhä bäòi yäya våndävana

“Sometimes unlimited weeds grow around the bhakti creeper. These are desires for
sense enjoyment or liberation, activities forbidden in scriptures, fault-finding, duplicity,
animal killing, desires for profit, adoration and distinction, and so on. Sprinkling of water
nourishes the unwanted weeds, curtailing the growth of the original creeper. One must cut
down these weeds in the very beginning, so that the original creeper may grow and gradually
reach Våndävana." These weeds are compared to small waves on the bhakti ocean. In this stage
a devotee seeks pleasure by material gain, respect, and fame. In other words, he does his
devotional practices playing in these waves on the bhakti ocean. This is a great obstacle in the
devotional path, called taraìga raìgiëé. In the upcoming third nectar-shower there will be
elaborate discussions on unwanted obstacles arising from devotional service. (11)

Thus ends the Péyüña-kaëä explanation of the Second Shower of Nectar of Mädhurya
Kädambiné.

Third Shower of Nectar

athänarthänäà nivåttih. te cänarthäç caturvidhäù duñkåtotthä sukåtotthä aparädhotthä

bhaktyutthäç ceti. tatra duñkåtotthä durabhiniveça dveña rägädyäù pürvoktäù kleçä eva.
sukåtotthä bhogäbhiniveçä vividhä eva. te ca kleçäntaùpätina iti kecit. aparädhotthä ityatra
nämäparädhä eva gåhänte. seväparädhäntu nämabhis tannivartaka stotra päöhaiù sevä sätatyena
69 Mädhurya Kädambiné

ca bhavyasya vivekinaù präyaù pratidinam evopaçamenäìkurébhävänupalabdheù. kintu tat tad

upaçama sambhava balena tatra sävadhänatä çaithilye seväparädhä api nämäparädhä eva syuù.
tathä hyuktam - nämno baläd yasya hi päpa buddhir iti. tatra näma ityupalakñaëaà bhakti
mätrasyaivopaçamakasya. dharma çästre'pi präyaçcitta balena päpäcareëa na tasya päpasya
kñayaù pratyuta gäòhataiva.

TRANSLATION: Now anartha-nivåtti, or cessation of unwanted elements

unfavourable for bhakti, is being explained. anarthas are of four types, duñkåtottha,
sukåtottha, aparädhottha, and bhaktyuttha. duñkåtottha-anarthas means anarthas
arising from the five kleças described in the previous chapter. These are ignorance,
material attachment, hatred, and deep entanglement in sense enjoyment. sukåtottha-
anartha means intense attachment to various sense enjoyments. Some include this
anartha within the five types of kleça. aparädhottha-anartha means anarthas arising
from näma-aparädha. Here sevä-aparädhas have not been considered. For
intelligent people usually the effects of sevä-aparädha are nullified by chanting the
holy name, reciting prayers, and by constant engagement in the service of the Lord.
Sevä-aparädhas are thus unable to appear. If one is, however, careless about sevä-
aparädhas, knowing that by chanting and reciting prayers sevä-aparädhas can be
nullified, then all the sevä-aparädhas turn into näma-aparädha. çästras thus say,
“Committing sins on the strength of näma is one of the näma-aparädhas.” In this
verse, näma also refers to other devotional practices. Even dharma-çästras related
to the codes of karma-yoga also say that if one commits sins on the strength of
atonement, thinking that it can destroy the evil effects of sins, then those sins become
more intense rather than being destroyed.

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

çruto’nupaöhito dhyäta ädåto vänumoditaù

sadyaù punäti sad-dharmo deva-viçva-druho’pi hi

"Even the most malicious man, a traitor of the demigods and the universe, is purified
by hearing, studying, meditating, respecting, or just approving Bhägavata-dharma." The vices
that obstruct this bhakti sädhana will be elaborately described in this shower (chapter). Every
sincere sädhaka should definitely study this chapter with careful attention. As Narottama
Öhäkura says: antaräya nähi jäy, ei se parama bhaya: “The greatest fear is that the anarthas
 Çréla Viçvanätha Cakravartépäd 70

are not going away.” Material desires are the main cause of anarthas of the bondage of the
living entities from beginningless time, and their vices come in four different kinds
duñkåtottha, sukrtottha, aparädhottha, and bhaktyuttha—
1) Duñkåtottha-anartha: It arises out of sins committed in one’s previous lives. In the
second shower they are mentioned as five kleças namely: ävidyä, asmitä, räga, dveça, and
abhiniveça. The living entities who have forgotten Kåñëa from beginningless time are bound
by ignorance and, due to their evil desires, they are attached to the bodily conception of life
and the false ego of I and mine. This is the cause of aversion to the three fold miseries and
attachment to sense enjoyment, which further creates a strong saàskära of intense absorption
in the bodily conception of life, always deep seated in the heart of a bound jéva. These
saàskäras create distraction while doing çravaëa, kértana, and other devotional activities and
are known as duñkåtottha-anartha.
2) Sukåtottha-anartha: The desires for the temporary pleasures of heavenly planets
arising from pious activities done in previous lives are known as sukåtottha-anarthas. Due to
the saàskäras of sense enjoyment coming from previous births, these desires for sense
enjoyment arise in the heart during devotional practices. Desire for mukti is also included in
sukåtottha-anartha. One is unable to relish the mellow of bhakti, as long as the desires for
sense enjoyment or liberation exist in the heart. çästras (Bhakti-rasämåta-sindhu 1.2.22) say:
bhukti-mukti-spåhä yävat piçäcé hådi vartate; tävad bhakti-sukhasyätra katham abhyudayo bhavet-
“As long as the two witches bhukti and mukti exist in the heart of a person, how can one enjoy
the transcendental bliss of devotional service?” Pataïjali Maharñi includes sukåtottha-anartha
in païca-kleça (the five types of misery listed above).
3) aparädhottha-anartha: These are anarthas arising out of offense. Generally, this
anartha creates many obstacles in the path of devotion. For this reason the author describes
this point analytically. There is a great difference between sin and offense. Even a glimpse of
devotion (bhajanäbhäsa) destroys heaps of sins as fire easily burns heaps of cotton. aparädhas
are not destroyed so easily, however, so the best way to get rid of offense is to accept one’s
fault and repent deeply. A sinful person can easily get the fruits of devotion, but this is not
possible for a person committing offenses. Caitanya-caritämåta (Ädi-lélä, 8/26-30) says:

eka kåñëa-näme kare sarva-päpanäça;

premera käraëa bhakti karena prakäça
premera udaye haya premera vikära;
sveda-kampa-pulakädi gadgadäçrudhära
anäyäse bhava-kñaya kåñëera sevana;
eka kåñëa-nämera phala päi eta dhana
hena kåñëa-näma yadi laya bahu-bära;
tabu yadi prema nahe, nahe açrudhära
tabe jäni, aparädha tähäte pracura;
kåñëa-näma-béja tähe nä hoy aìkura

“Even chanting the name of Kåñëa once destroys all sins and bestows the appearance
of pure devotion, which is the cause of divine love. After the appearance of divine love, bodily
transformations appear such as perspiration, trembling, hairs standing on the body, faltering
of the voice, and tears in the eyes. One’s material bondage thus gets destroyed and he attains
71 Mädhurya Kädambiné

the loving service of Kåñëa. Attainment of such transcendental wealth is the result of chanting
the name of Kåñëa even once. If one chants such a powerful holy name of Kåñëa again and
again, but still does not get prema and tears do not appear in his eyes, then clearly he is very
offensive. The seed of the holy name of Kåñëa does not sprout in his heart.” It is evident from
above a verse that, in comparison to sin, offense is a heavy obstacle in the path of devotion. If
one analyses sin, then he can understand that the desires for sense enjoyment appear in the
heart as a result of bodily consciousness. This further is the cause of the appearance of sins
like theft, adultery, murder, lying, eating forbidden foodstuffs, and others. The body is material
in constitution. Activities done by the body, words, and mind under the influence of the false
ego of bodily consciousness [considering the body to be the self] for enjoying the material
senses are known as sins. Sins are thus related to the material body, not to the spirit soul. They
have their effects only on the body and mind.
But offense is much graver in comparison to sin. Its effects cover the spirit soul.
Devotional practices like çravaëa, kértana, and others are all transcendental and they are done
for spiritual advancement. Çré Kåñëa, His devotee, His holy name, and spiritual abode are all
eternal and transcendental. Disrespect or negligence to any of these and considering them
material is known as aparädha. Hideous acts that affect the temporary material body are thus
known as sins, and those that affect the spirit soul are known as aparädha. aparädha to the
äçraya (devotee) is graver than to the viñaya (Bhagavän). It results either in the disappearance
of bhakti or the drying up of the root of bhakti. Offense to the Lord covers or diminishes
bhakti. Bhakti, however, again appears after one is freed from offense. The results of offending
the Vaiñëavas are known to be much more horrendous than offenses to the Lord Himself.
When we analyse the cause of aparädha we understand that it is odious acts full of
hatred that are completely opposed to love. This adverse mood arises from false ego and
creates a wide breach between the lovable mahäpuruñas, or exalted devotees, and a sädhaka
devotee practicing devotion for attaining divine prema. One thus thinks himself exalted though
fallen, wise though unwise, and disrespects or neglects the mahats, thinking them to be worldly
men. mahat refers to guru, Vaiñëava, and the entities residing in the holy dhäma. All of them
have transcendental bodies. Thinking them to be worldly in nature is known as mahat-
aparädha. Considering them to be mundane, but externally giving them respect is also
disrespect and it deprives one of the satisfaction, affection, and mercy of compassionate
mahat-puruñas. rädh means satisfaction, and diminishing satisfaction is known as aparädha.
aparädha means acts that dissatisfy Bhagavän, the holy name, the guru, and the
Vaiñëavas.
bhakti, bhakta, and the Lord’s mercy are the fundamental base for attaining the Lord
and similarly disrespect, faithlessness, negligence, and blasphemy of them are grave obstacles
in the way of attaining the Lord. The best way to overcome offense to bhakti, bhakta and
Bhagavän is to be cautious regarding their disrespect. One should therefore surrender unto
them with full knowledge of their real form (svarüpa) and engage in affectionate devotion with
full respect for them. Thus offenseless bhajana can be practised; all offenses will be destroyed.
The author is saying aparädha here refers to näma-aparädha, not to sevä-aparädha.
That is because intelligent people constantly chant the holy name, recite prayers and serve the
Lord, which nullify their sevä-aparädhas, if any. If someone is careless about sevä-aparädha
thinking that on the strength of holy name and recitation of prayers sevä-aparädhas can be
 Çréla Viçvanätha Cakravartépäd 72

nullified, then those sevä-aparädhas turn into näma-aparädhas. A sädhaka devotee should
thus carefully understand sevä-aparädhas.
The Padma Puräëa mentions thirty-two kinds of sevä-aparädhas. (1) Entering the
temple on a vehicle (2) Entering the temple with shoes (3) Non-observance of the Lord’s
festivals (4) Not offering obeisances on seeing the Deities (5) Praying to the Lord without
washing the mouth after taking prasäda (6) Praying to the Lord in an unclean state (7) Paying
obeisances with one hand (8) Circumambulation with one’s back towards the Deity (9)
Spreading the legs before the Deity (10) Keeping one’s arms folded in front of the Deity (11)
Lying down in front of the Deity (12) Eating in front of the Deity (13) Speaking lies in front
of the Deity (14) Speaking loudly in front of the Deity (15) Chatting in front of the Deity (16)
Crying in front of the Deity (17) Chastising or favoring others in front of the Deity (18)
Speaking harsh words before the Deity (19) Covering the body with a blanket in front of the
Deity (20) Blaspheming others in front of the Deity (21) Praising others in front of the Deity
(22) Filthy talks in front of the Deity (23) Passing air while doing püjä. (24) Serving the Lord
simply, though capable of doing opulent püjä (25) Eating things not offered to the Lord (26)
Not offering seasonal fruits and vegetables (27) Offering the remnants of food or food given
before to anybody else (28) Sitting with one’s back towards the Deity (29) Greeting others in
front of the Deity (30) Keeping silence though the Guru is asking some question (31) Praising
oneself in front of the Deity (32) Blaspheming the demigods.
The Varäha-Puräëa also describes several sevä-aparädhas. (1) Eating the food of
wealthy persons (2) Touching the Deity in a dark room (3) Approaching the Deities against
the rules (4) Opening the door of the temple without ringing the bell (5) Collecting food for
the deities contaminated by dogs and other animals (6) breaking silence while doing püjä (7)
Going for passing urine or stool during püjä (8) Offering incense without offering scents,
garlands, etc. (9) doing worship with forbidden flowers (9) Worshipping the Deity without
cleaning the teeth (10) After sexual intercourse (11) After touching a menstruating woman, a
dead body or a lamp (12) Wearing clothes left by others or wearing torn clothes (13) Wearing
red, blue, or unclean clothes (14) After seeing a dead body (15) While passing air (16) In an
angry mood (17) After coming from a cremation ground (18) Without digesting one's meal
(19) Doing Deity worship after eating the fruits of kusumba (safflower), cooked leaves (çäka),
or asafetida, (20) worshipping the Deity after smearing one’s body with oil.
Besides all the above sevä-aparädhas, there are some other sevä-aparädhas: to
disregard divine scriptures and preach scriptures unrelated to the Lord, chewing betel in front
of the Deity, worshipping the Deity with flowers kept on leaves of a castor oil plant,
worshipping the Deity during forbidden time, doing worship while sitting on a wooden seat or
sitting on the floor without äsana, touching the Deity with the left hand while bathing Him,
doing püjä with dried flowers or flowers begged from others, spitting while doing püjä,
proclaiming one's own pride during püjä, putting tilaka obliquely, offering food cooked by
non-Vaiñëavas, doing worship in front of non-Vaiñëavas, entering the temple without washing
the feet, doing püjä without worshipping Ganeça (the lord who removes all obstacles), doing
worship while the body is sweating, doing worship after seeing a käpälika, a çivait ascetic who
carries a human skull and uses it as receptacle for his food, bathing the Deity with water
touched by finger nails, stepping over the nirmälya (offered Tulasé, flowers, garlands, and
other paraphernalia), and making vows in the name of the Lord. The wise devotees are careful
to avoid all the above sevä-aparädhas and are not slack about them. If somehow they
73 Mädhurya Kädambiné

unknowingly or accidentally commit sevä-aparädha, those aparädhas are nullified by

chanting, reciting prayers, and serving the Lord constantly. If someone, however, slackens his
vigil about seväparädha and thinks: "My seväparädhas can be nullified every day simply by
reciting stotras and chanting the holy name, so there is no harm in committing seväparädhas",
his seväparädhas turn into grave nämäparädhas, for the scriptures say that it is an offense to
the chanting of the holy name to commit sins on the strength of chanting the holy name. A
person who sins on the strength of atonements cannot destroy that sin by any type of
atonement, rather it becomes grave like a thunderbolt. In the verse nämno baläd, the word
näma refers to the other devotional parts as well. That means if someone commits sevä-
aparädhas on the strength of any devotional part such as hearing, worshipping, and so on, then
that sevä-aparädha turns into näma-aparädha. sva pratipädakatve sati svetara
pratipädakatvam upalakñaëatvam, the act of implying something that has not been expressed.
That which, by establishing itself, also establishes others is known as upalakñaëa. For example,
if someone says, “Save the yogurt from the crows”, the idea is to save the yogurt. Crow is used
as an upalakñaëa to represent that the yogurt should be saved from other birds and animals,
like cats and dogs as well. Similarly, when the holy name is mentioned it means the holy name
itself as well as all the other items of bhajana.

nanvevaà - na hyaìgopakrame dhvaàso mad dharmasyoddhaväëvapi' iti 'viçeñato

daçärëo'yam japa mätreëa siddhida' ityädi väkya balena tat tad aìgänäm ananuñöhäne
vaikalyädäv api vä jäte nämäparädha prasajjeta. maivam. nämno baläd yasyetyatra päpe buddhiç
cikérñädi. tad eva hi päpaà yatra sati nindäpräyaçcittädi çravaëam. na ca karma märga iva bhakti
märge'pi aìga vaikalyädau kväpi nindä çravaëam iti na taträparädha çaìkä.

TRANSLATION: Çästras say, “O Uddhava! From the very beginning of this

religion (even if it is not yet completed) there is not even the slightest loss.” “Simply
chanting the ten-syllable mantra gives perfection.” On the strength of these verses
someone may ask whether non-performance or improper performance of devotional
parts produces näma-aparädha or not? The answer is no. In the verse, “One who
commits sins on the strength of the holy name” the word päpa-buddhi means the
intentional committing of sins. Acts that are condemned by the scriptures and that
require atonement are known as sins. In the path of karma, imperfect performance
of karma is condemned. But on the devotional path, imperfect performance of any
devotional part is neither condemned nor is there the possibility of any offense.

Péyüña Kaëä-explanation: It has been explained that aparädha is a powerful obstacle

to devotional worship and that committing sins on strength of chanting the holy name is a
terrible offense to the chanting of the holy name. Doubts about this are now addressed. In the
Bhägavata (11.29.20) Çré Kåñëa tells Çré Uddhava, na hyaìgopakrame dhvaàso mad
dharmasyoddhaväëvapi "bhakti, or bhägavata-dharma, has such a wonderful effect that if
someone even begins practicing it and is unable to complete it, then also there is not the
slightest loss." On the path of karma, only if a karma is done properly from beginning to end
without obstacles can one attain its fruit. Otherwise it becomes useless. bhakti, or bhägavata-
dharma, is not like the path of karma. It never becomes fruitless even though improperly done
 Çréla Viçvanätha Cakravartépäd 74

or left incomplete. bhakti is transcendental, and that cannever be destroyed. For example, a
gold piece lying in a heap of garbage for a long time never decomposes, though in due course
of time the garbage decomposes. The gold is all that remains. Similarly, in due course of time
one will definitely get the fruits of devotion according to one's performance of devotion after
all obstacles are removed, though there may be some delay due to the obstacles of aparädha.
Similarly the çästras say “Chanting this ten-syllable mantra gives perfection."
Here one may ask, "Is this not a näma-aparädha on the strength of chanting the
mantra?" When there is a lack of completion or an obstacle in devotional practice, that japa of
the mantra will still grant perfection. Since here the chanting of the holy name is depended
upon for final perfection, isn't it an offense to the chanting of the holy name to just chant and
leave the rest of one's bhajana incomplete?
The answer is no, this is not a nämäparädha, because nämno baläd yasya hi päpa-
buddhi means intentionally or knowingly committing sins. If someone knowingly commits
innumerable sins on the strength of the holy name, then those sins turn into näma-aparädha.
This verse does not refer to such sinful acts, since the chanting of the mantra is done with the
desire to attain the Lord. If a devotee falls sick, is dying, or due to some other obstacles is
unable to complete or perform his devotional chores, then by the influence of bhakti he attains
the fruit. There is no intention of committing sins in this case. Sins are activities that are
condemned in the scriptures, and that have specific atonements. The aforementioned
activities are neither condemned, nor are there any prescribed atonements.
On the path of karma, if there is even the slightest fault in the ingredients, mantra,
time or object (of a sacrifice), then it is all spoiled, and no result is obtained. Sometimes even
the opposite result is achieved. Such fault is never seen in the path of bhakti. bhakti is self-
manifest, all-pervading, and complete. There is thus no possibility of any evil effect from the
improper performance of any devotional part. If somehow someone cannot complete his
devotional practices, then by the mercy of Bhakti they are automatically completed on their
own. Bhakti definitely gives the fruit of even incomplete performance of devotional parts.
There is neither condemnation nor atonements for this to be seen anywhere in the scriptures
or in local tradition. One should, therefore, not raise any doubt of näma-aparädha in this case.

yad uktam (çrémad bhägavate)

ye vai bhagavata proktä upäyä ätma labdhaye; aïjaù puàsäm aviduñäà viddhi
bhägavatän hi tän. yänästhäya naro räjan na pramädyeta karhicit; dhävan nimélya vä netre na
skhalen na pated iha. iti.
atra nimélyeti kartå vyäpära liìgena vidyamäne eva netre mudrayitvä taträpi dhävan päda
nyäsa sthalam atikramyäpi vrajan na skhaled iti akñarärtha labdher bhagavad dharmam äçritya
tad aìgäni sarväëi jïätväpi ajïa iva känicid ullaìghyäpi anutiñöhan na pratyaväyé syät näpi
phaläd bhraçyed ityeñaiva vyäkhyä upapadyate. nimélanaà nämäjïänaà tasyäpi çruti småti
viñayävityeñä tu na saìgacchate mukhyärtha vädhäyogät. na ca dhävan nimélyetyetad eva
dvätriàçad aparädhäbhävam api kroòékarotviti väcyam. yän bhagavatä
proktänupäyänäçrityetuktatvät 'yänaivä pädukair väpi gamanaà bhagavad gåhe' ityädayas tu
tatra niñiddhä eva. seväparädhe tu harer apyaparädhän yaù kuryäd dvipada päàçanaù ityädiñu
çruyanta eva nindäù. kià ca te nämäparädhäù präcénä arväcénä vä yadi samyag anabhijïäta
prakäräù syuù kintu tat phala liìgenänuméyamänä eva tadä teñäà nämabhir eväviçränta
75 Mädhurya Kädambiné

prayuktair bhakti niñöhäyäm utpadyamänäyäà krameëopaçamaù. yadi te jïäyanta eva tadä tvasti
kvacit kaçcid viçeñaù.

TRANSLATION: The Çrémad-Bhägavata (11.2.34-35) says, “Even illiterate

persons can easily come to know the Supreme Absolute Truth by adopting the
process spoken by the Lord. This process is known as bhägavata-dharma, or the path
of devotional service. By accepting this path a person is never bewildered. Even if
he closes his eyes and runs, he never stumbles or falls down.” In this verse the word
nimélana refers to the performer of a specific activity. Thus nimélana means that one
closes his eyes. dhävan means he is moving quickly by placing his feet in an unusual
overstepping way. Still he does not stumble or fall. It is understood from this verse
that if a person takes shelter of the devotional path, but he knowingly leaps over
some secondary devotional parts though practicing the main devotional parts such
as çravaëa, kértana, smaraëa, and so forth, he never fails to get the fruits of bhakti
nor is he ever faulted. nimélana cannot be explained as ignorant of çruti or småti,
because it cannot contradict the real meaning. dhävan and nimélana cannot mean
neglecting the thirty-two kinds of sevä-aparädhas, since it is already said, “...by
taking the shelter of the process spoken by the Lord.” Sevä-aparädhas are forbidden
by the verses, “It is offensive to enter the temple of the Lord riding on a vehicle or
wearing shoes.” The çästras condemn persons who deliberately commit sevä-
aparädhas as “...a two legged animal who commits offense at Çré Hari's lotus feet.”
näma-aparädhas may have been committed unconsciously long ago or recently, but
they are inferred by their effects. By constant chanting of the holy name, niñöhä
appears in devotion and gradually those aparädhas are nullified. If one commits
aparädhas consciously, then he has to adopt specific means for their nullification.

Péyüña kaëä explanation— The author has described the powerful obstacle to bhakti
named aparädha, and how bhakti bereft of all its different limbs still bestows its fruits. Now
he describes how one swiftly makes progress even while violating the items of bhakti, without
fear of falling off the path or committing an offense, quoting evidence from Çrémad Bhägavata.
In Çrémad Bhägavata Çrépäda Kavi Yogéndra told King Nimi—

ye vai bhagavata proktä upäyä hyätma labdhaye;

aïjaù puàsäm aviduñäà viddhi bhägavatän hi tän.
yänästhäya naro räjan na pramädyeta karhicit;
dhävan nimélya vä netre na skhalen na pated iha.

"O Mahäräja! All the means for ignorant people to easily attain perfection have been
described by the Lord Himself. This is called bhägavad dharma. Whoever takes shelter of this
bhägavad dharma will never be bewildered. Even if he runs over this path with his eyes closed
he cannot trip or fall."
Other religions have been enunciated by different munis and åñis, but bhägavata-
dharma is directly spoken by the Lord Himself and is non-different from His own svarüpa.
The Lord says to Uddhava in the Bhägavata (11.14.3):
 Çréla Viçvanätha Cakravartépäd 76

kälena nañöä pralaye väëéyaà veda-saàjïétä

mayädau brahmaëe proktä dharmo yasyäà mad-ätmakaù

"O Uddhava! The Vedic scriptures describing My devotion, which is non-different from
Me, were lost in the course of time. I instructed all those scriptures to Brahmä in the beginning
of the creation." The fruit of bhägavata-dharma is to attain divine love and the direct service
of the Lord. Since this process is spoken directly by the Lord Himself and not others, it is the
most reliable and correct. This is one reason the Lord spoke it Himself.
The verse says that bhägavata-dharma is the process for easily attaining the Lord, even
for ignorant persons. This indicates that all persons are qualified for its performance. That it
easily gives perfection shows it is a much more natural path for giving perfection in comparison
to the difficult paths of jïäna, yoga, and others. Whoever takes shelter of this bhägavata
dharma does not trip or fall, even if he runs over the path with his eyes closed. If someone
runs very fast towards his destination, then he leaps over some normal steps. He fixes his
eyesight on the destination and, though his eyes are opened, he cannot keep his sight on the
path on which he is moving. Similarly, by taking shelter of bhägavata-dharma, if someone who
knows all the parts of devotion practises the main parts, but is eager to reach the goal he
oversteps some secondary parts as if ignorant, then for him there is no harm nor is he deprived
of the fruit of devotion.
nimélana (closed eyes) here does not mean one is ignorant about the injunctions of the
çrutis and småti scriptures. For instance it is said gaìgäyäà ghoñaù, milkmen live in the Gaìgä.
Since it is impossible for milkmen to live in the current of the Gaìgä, it must surely mean that
'milkmen live on the bank of the Gaìgä'. Here nimélana means that though one has eyes, he
closes them. For one who has knowledge of the instructions of sädhu, çästra, and guru, but
due to powerful eagerness (anuräga) to reach the goal or some reasonable cause, if he
oversteps some secondary devotional parts, it is not harmful. Therefore this does not mean
that one is whimsically violating or slackening the devotional rules.
Someone may say that nimélana and dhävan mean that if a sädhaka devotee
unknowingly commits any of the thirty-two sevä-aparädhas by quickly running on the
devotional path with his eyes closed, then it is not harmful. But this meaning is not acceptable,
since in the very beginning it was said, "...by taking the shelter of the process spoken by the
Lord." The Lord can never recommend committing sevä-aparädhas. Therefore yänair vä
pädukair väpi gamanaà bhagavad gåhe, entering the temple of the Lord with shoes on or in
a vehicle and other seväparädhas are strictly forbidden. How can the Lord authorise what is
forbidden in the scriptures? In the Puräëas we can find condemnation of seväparädhas—harer
apyaparädhän yaù kuryäd dvipada päàçanaù: "A person who offends Lord Hari is a two-
legged animal".
Perhaps näma-aparädhas were unconsciously committed, either long ago or recently,
but their presence is presumed by their symptoms, such as slackness in devotion or attachment
to objects unrelated to Kåñëa. By constantly chanting the holy name, when niñöhä appears,
then gradually these aparädhas are nullified. Hari-bhakti-viläsa (11.525-526) says:
jäte nämäparädhe’pi pramädena kathaïcana
sadä saìkértayan näma tadeka-çaraëo bhavet
nämäparädha yuktänäà nämänyeva harantyagham
77 Mädhurya Kädambiné

aviçränta prayuktäni tänyevärtha-karäëi ca

"If someone commits näma-aparädha due to carelessness, then he should constantly

chant the holy name, taking sole shelter of it. The holy name destroys the offenses of persons
committing näma-aparädha. Constantly chanting the holy name itself gives all perfection."
The effect of an offense committed unknowingly is not very dangerous. If someone knowingly
commits offense, then the effects are grave and accordingly there are special procedures to
nullify them.

yathä 'satäà nindeti' daçasu nämnaù prathamo'parädhaù. tatra nindetyanena dveña

drohädayo'pyupalakñyante. tataç ca daivät tasminn aparädhe jäte 'hanta pämareëa mayä sädhuñu
aparäddham iti' anutapto janaù 'kåçänau çämyati taptaù kåçänunau eväyam' iti nyäyena tat
padägra eva nipatya prasädayäméti viñaëëa cetasä praëati stuti sammänädibhis tasyopaçamaù
käryaù. kadäcit kasyacana kair api duñprasädanéyatve bahu dinam api tan
manobhirocinyanuvåttiù käryä. aparädhasyäti mahattvät kathaïcit tayäpyanirvattyakopatve
'dhiì mäm akñéëa bhaktäparädhaà niraya koöiñu patantam iti nirvidya sarvaà parityajya
samäçrayaëéyä näma saìkértana santatis tayä ca mahäçaktim atyävaçyam eva käle tataù syäd
evoddhavaù. kià me muhur muhur eva päda patanädibhiù sväpakarña svékäreëa 'nämäparädha
yuktänäà nämänyeva harantyagham' ityasyaiva paramopäyaù sa eva samäçrayaëéya iti
bhävanäyäà pürvad eva punar api nämäparädhaù.

TRANSLATION: Sat- or sädhu-nindä, blaspheming Vaiñëavas, is the first of

the ten näma-aparädhas. nindä also means hatred, enmity, and such. If someone
accidentally commits this offense then he should repent, "Oh! I am so sinful that I
have offended the sädhus.” “A person burnt by fire gets relief by fire.” According to
this logic, “I should fall at the feet of those sädhus I have offended and satisfy them.”
Thus to nullify the offense of sädhu-nindä, one should, with a repentant heart, pay
obeisances, glorify, and give respects to the sädhu he has offended. If one is unable
to satisfy the sädhu in this way then he should serve him favorably for many days to
satisfy him. When the offense is so grave that the anger of the Vaiñëava is not calmed
in any way, then one should repent, “Shame to me, as the offense committed by me
to the devotee is not nullified by any means. Now I will fall down in millions of hells.”
He should then constantly take sole shelter of näma-saìkértana, giving up all other
activities. By the divine power of näma-saìkértana, sometime in the future the person
thus repenting will be definitely freed from the offense. If someone thinks, “çästras
say that persons taking the shelter of the holy name can be freed from sins by näma
itself, so why should I humble myself by falling at the feet of the sädhu again and
again? I should simply take the shelter of näma-saìkértana, the best way of nullifying
the offense.” This idea will again make one guilty of näma-aparädha.

Péyüña kaëä explanation: The Padma Puräëa describes ten types of näma-
aparädhas—
1) satäà nindä nämnaù paramam aparädhaà vitanute yataù khyätià yätaà katham u
sahate tad-vigarhäm 2) çivasya çré-viñëor ya iha guëa-nämädi-sakalaà dhiyä bhinnaà paçyet sa
khalu harinämähita-karaù 3) guror avajïä 4) çruti-çästra-nindanaà, 5) tathärtha-vädo hari-
 Çréla Viçvanätha Cakravartépäd 78

nämni kalpanam 6) nämno baläd yasya hi päpa-buddhir na vidyate tasya yamair hi çuddhiù 7)
dharma-vrata-tyäga-hutädi-sarva-çubha-kréyä-çämyam api pramädaù 8) açraddhadhäne
vimukhe’pyaçåëvati yaçcopadeçaù çiva-nämäparädaù 9) çrute’pi näma mähätmye yaù préti-rahito
naraù 10) ahaà-mamädi-paramo nämni so ’py aparädha-kåt.
(1) Blaspheming sädhus creates a grave offense to the holy name. How can the holy
name tolerate blaspheming of devotees who are spreading the glories of the holy name
throughout the world? The sädhus who have given up all dharmas and karmas and have solely
taken shelter of the holy name are superior among all devotees; so one should not condemn
such sädhus even slightly. One should rather associate with them and do näma-saìkértana.
The holy name will then quickly bestow its grace.
(2) The second offense is mentioned in the second half of the first çloka. It has two
types of explanations (a) If one considers the name, qualities, and such of Mahädeva and Viñëu
as different, then it is an offense. In other words, if one considers Çiva as an independent Lord
perfected by a specific energy and Viñëu as an independent Lord, then the controversy of
many independent Lords arises and hampers the exclusive devotion to Çré Hari. One should,
therefore, understand that Kåñëa is the Lord of all lords. Çiva is empowered as a Lord by the
energy of Kåñëa, but he has no independent energy. One who chants the holy name with this
understanding commits no offense. (b) Considering the all-auspicious name, form, qualities,
and activities of Lord Viñëu as different from His eternal personality (nitya-siddha-vigraha) is
an offense.

‘näma’ ‘vigraha’ ‘svarüpa’—tina eka-rüpa;

tine ‘bheda’ nahi,—tina ‘cid-änanda-rüpa’
kåñëa-näma, kåñëa-guëa, kåñëa-lélä-vånda;
kåñëera svarüpa-sama—saba cid-änanda

“The Lord’s name, form, and personality—all three are one and same. There is no
difference between them, since all of them are eternal and blissful. Kåñëa’s name, qualities,
and pastimes are all the same as Kåñëa’s personality—all are eternal and blissful." (Cai.-
caritämåta, Madhya 7.131,135)
(3) The third offense is to disrespect the Guru or to consider him an ordinary human
being. The Guru is the embodiment of the compact compassion of Çré Bhagavän. A disciple
should therefore not see any natural or nominal fault in the transcendental form of Çré
Gurudeva He should, instead, constantly meditate on his transcendental qualities. If somehow
a disciple considers him as an ordinary being, then it is a grave offense. Not chanting the
mantras given by the guru and not practicing devotion according to his instructions is
offensive, since it is neglectful.
The author writes in his Särärtha Darçiné-commentary of the Bhägavata (6.9-10),
"Some know that the Lord is worshipable and He is only attained by devotion. For such
devotion the guru is the instructor and, in the past, only the devotees following the instructions
of the guru have attained the Lord. Still if they do not feel any necessity of accepting a guru
and think that by näma-saìkértana they can attain the Lord, then also they become guilty of
disrespecting the guru. Such persons never attain the Lord. When this offense is nullified,
either in this birth or the next, and if they take the shelter of the feet of a bona fide guru, then
they can attain the Lord.
79 Mädhurya Kädambiné

(4) Blaspheming çrutis is the fourth offense. çrutis or Vedic literature is apauruñeya,
not made by any human being or, in other words, is manifest by the Lord Himself. Sages of
the Vedic age have therefore established the çrutis as the best of all authorities. They consider
that all other çästras also follow them. vedayatéti vedaù, "That which reveals itself is known as
Veda.” Scriptures like Çrémad-Bhägavata follow the Vedas. The purport of the Vedas is very
clear in the itihäsa (Mahäbhärata and Rämäyaëa) and Puräëas. Criticising all these scriptures
is a nämäparädha.
(5) The fifth offense is to consider the glories of the holy name to be exaggerated or
the incomparable glories of the holy name described by çästras to be mere praise. çästras have
exaggerated the glories of the holy name to encourage ordinary persons to chant the holy
name. It is very a great offense to think like this. The author says in the aforementioned
Särartha Darçiné öékä that this type of mentality directly impedes Vaiñëava behaviour.
(6) The sixth offense is to give some speculative interpretation of the glories of the holy
name. This minimizes the glories of the holy name. This also impedes Vaiñëava behaviour.
Mäyävädés think that the Absolute Truth, the Supreme Lord, has no name, form, qualities,
and so forth. ¬ñis have merely imagined the names of non-personal Brahman as Kåñëa, Räma,
and so on to get perfection in sädhana. These Mäyävädés commit offense and their association
is thus prohibited even from afar.
(7) To commit sins on the strength of the holy name is the seventh offense. To
intentionally commit sins thinking that they can be nullified by chanting the holy name is very
offensive. It is certainly true that chanting the holy name destroys all sins. However, it is a
grave wickedness to engage oneself in detestable activities on the strength of the holy name
since one chants the same holy name to attain divine love, the supreme goal of one’s life.
Committing sins on the strength of the holy name defiles the holy name and those sins turn
into terrible näma-aparädhas. Even by practicing yama, niyama, and other processes of
atonement, one cannot purify his heart or be freed from this aparädha.
(8) To consider other auspicious activities equal to the chanting of the holy name is the
eighth offense. It is offensive to think that practising (caste-)religion, vows, austerities, and
sacrifices gives the same fruit as the chanting of the holy name. All these activities are material
in nature, while the holy name is transcendental or is the personality of the Lord Himself. The
holy name is upeya (the supreme goal) and at the same time upäya (the process to attain
perfection). It is thus incomparable. This offense also impedes Vaiñëava behaviour.
(9) To instruct the holy name to a faithless person is the ninth offense. It is offensive
to instruct the holy name to a person not interested in hearing its glories. The offensive
reaction of the person who is preached to will backfire on the preacher.
(10) Not being attached to the holy name in spite of hearing its glories is the tenth
offense. In this world the living entities are bound and intoxicated by the false conception of
body and bodily objects, "I" and "mine". Repeatedly hearing the glories of the holy name from
the mouth of sädhus may result in a temporary detachment in some. However, they are unable
to develop a permanent attachment to the holy name. This is an offense.
The author himself is analyzing all these offenses. Sädhu-nindä is the first of the ten
näma-aparädhas. Some think if sädhus commit forbidden acts, it is not offensive to criticise
them, since that is simply stating the actual fact. Çrédhara Svämépäda says in his Çrémad
Bhägavata-comment, however: nindanaà doña-kértanam: "Whether it's true or not, narrating
the faults of a sädhu is included in blasphemy." One may say that one must rectify such a
 Çréla Viçvanätha Cakravartépäd 80

sädhu, if he is really guilty. The answer is that only spiritually powerful personalities like the
guru or guardians of the devotees can rectify them, not a sädhaka devotee. A sädhaka devotee
will only be offensive if he sees fault in another devotee or talks about it to others. It will not
rectify the guilt of the guilty. Caitanya-Bhägavata (Madhya 9) says:

nindäya nähika kärya, sabe päpa-läbha;

eteke nä kare nindä mahä-mahäbhäga
aninduka hai je sakåt kåñëa bale;
satya satya kåñëa täre, uddhäriba hele

“The only thing obtained by blaspheming is sin. Thus one should not blaspheme
devotees. Great devotees never blaspheme others. Kåñëa very easily delivers those who chant
even once the name of Kåñëa without blaspheming anybody.” Nindä also includes hatred,
enmity, and such. Skanda Puräëa says: hanti nindanti vai dveñöi vaiñëavännäbhinandati
krudhyante yäti no harñaà darçane patatäni ñaö “There are six types of vaiñëava-aparädha: to
kill a Vaiñëava, blaspheme him, hate him, not greet him, be angry with him, and not being glad
to see him." All these are causes of falldown from the devotional path. To hate sädhus, speak
ill of them, distrust them, disrespect them, be envious of their activities, have enmity towards
them, and so on are all included in vaiñëava-aparädha. As it is most grave, it comes first among
the ten näma-aparädhas. This aparädha usually creates a great obstacle in the path of devotion
for a sädhaka devotee. Mahäprabhu instructed Rüpa Gosvämé:

yadi vaiñëava-aparädha uöhe haté mätä;

upäòe vä chiëòe, tära çuki’ yäya pätä
täte mäli yatna karé’ kare ävaraëa;
aparädha-hasti jaiche nä haya udgama

"The mad elephant offense of blaspheming a Vaiñëava uproots and breaks the bhakti
creeper. The leaves of the creeper thus dry up. The gardener, a sädhaka devotee, should
carefully protect the bhakti creeper by fencing it all around so that the mad elephant offense
does not enter." (Cai.-caritämåta, Madhya 19/156-157) These verses show the gravity of Vaiñëava
aparädha. A sädhaka devotee should, therefore, be especially careful to protect himself from
this aparädha. If accidentally one commits an offense to a mahat, then he should deeply repent
with self reproach. "I am such a sinful person that I have offended a mahat.” Repentance is
the actual atonement for an offense. Though one may please a sädhu by asking for forgiveness,
he cannot purify his heart unless it is burnt in the fire of repentance. There is a logic that a
person burnt by fire can be cured by fire. In other words, burns are cured by producing heat.
Similarly, if a person with a repentant heart falls at the feet of a mahat he had offended and
pays obeisances, glorifies him, and respects him, then he can nullify his offense. If one is
unable to please the offended saint in this way one should openly and secretly engage in many
activities that may please him and continue to do so for many days. This will surely please the
naturally forgiving and compassionate saint.
If the offense is so grave that the saint is not pleased even after the abovementioned
method is followed and if the anger of the saint cannot be soothed in any way, then one should
lament as follows: "Alas! Alas! A hundred curses on me! I could not make up for the offense to
81 Mädhurya Kädambiné

this saint in any way! Surely I will have to fall in millions of hells for this!" In deep grief one
should thus give up all unrelated activities and constantly and fully take shelter of harinäma
saìkértana. The greatly powerful näma saìkértana will then surely save the repentant soul.
And if that person is overcome with shyness and embarrassment, thinking: "The çästras say:
'Persons who offend the holy name can find peace only by again chanting the holy name. What
is the use of humiliating myself before that person time and again? Let me just take shelter of
the greatest means, näma saìkértana" then he is again guilty of the grave nämäparädha called
'committing sinful activities on strength of chanting the holy name.'

na ca kåpälur akåta drohas titikñuh sarva dehinäm ityädi sampürëa dharmakä eva santas
teñäm eva nindä aparädha iti väcyam. 'sarväcära vivarjitäù çaöha dhiyo vrätyä jagad vaïcakäù iti
tat prakaraëa vartinä vacanena tädåça duçcaritänäm api bhagavantaà bhajatäà kaimuttika
nyäyena sacchabda väcyatvena sücitatvät.

TRANSLATION— The çästras say, “Persons having qualities such as

compassion, non-envy, and universal tolerance are described as sädhus since they
strictly follow vaiñëava-dharma.” From this statement one should not think that only
blaspheming such sädhus is an offense. Padma Puräëa says, “Even a sinful person
with all bad qualities who lacks proper behaviour, is wicked, fallen, and deceitful is
liberated if he takes the shelter of the lotus feet of Govinda.” In this verse it is
needless to say that if such an ill-behaved person is devoted to the Lord, he is also
known as a sädhu according to kaimuttika-nyäya.

Péyüña kaëä Explanation: It has been said that blasphemy of the saints is the most
powerful obstacle to bhajana. The Bhägavata (11.11.29-31) mentions the characteristics of a
sädhu:
kåpälur akåtadrohas titikñuù sarva-dehinäm;
satyasäro’navadyätmä samaù sarvopakärakaù
kämair ahatadhér dänto måduù çucir akiïcanaù;
aného mitabhuk çäntaù sthiro maccharaëo muniù
apramatto gabhérätmä dhåtimäï jitä-ñaò-guëaù;
amäné mänadaù kalyo maitraù käruëikaù kaviù

“O Uddhava! He is the best among sädhus who has the following qualities: Merciful,
not defiant, tolerant, forgiveness, truthfulness, free from envy, doing welfare to all, free from
lust, of controlled senses, mildness, cleanliness, without material possession, indifferent to
material activities, eating as much as required, peacefulness, without inebriation, without any
agitation, patience, control of the six vices of lust, anger, hunger, thirst and so, humble,
respectful, expert in solacing others, friendly, compassionate, and poetic.” One may say—
"That's a real saint! It's only offensive to blaspheme the sädhus having the above qualities, but
not others. Sädhus who get angry on insignificant causes and hardly get pleased with the
offender do not have the above quality that is obvious! Thus it is not offensive to blaspheme
them." The author, however, is saying this consideration is fully incorrect. In Padma Puräëa,
Sanat-kumära says to Närada while describing näma-aparädha—
sarväcära vivarjitäù çaöha dhiyo vrätyä jagad vaïcakä
 Çréla Viçvanätha Cakravartépäd 82

dambhähaìkåti päna paiçuna paräù päpäntyajä niñöhuräù

ye cänye dhana dära putra niratäù sarvädhamäs te pi hi
çré govinda padäravinda çaraëä muktä bhavanti dvija

"O brahmaëa! Persons lacking proper behaviour, who are fallen, deceitful, full of false
ego, absorbed in the bodily conception, drunkards, cruel, irreligious, lowborn, hard-hearted,
attached to money, children and wife, and fallen in all respects can also be liberated if they
take shelter of the lotus feet of Govinda." It naturally follows in this verse that these evil-
minded persons can also be considered as sädhus if they worship the Lord. The Lord Himself
says to Arjuna (Gétä 9/30)—

api cet suduräcäro bhajate mäm ananya bhäk

sädhur eva sa mantavyaù samyak vyavasito hi saù

"A person solely devoted to Me, though he may behave badly, must be considered a
sädhu as his efforts are commendable." The author in his Särärtha-Varñiëé-commentary of this
çloka says, “One who worships no other deity than Kåñëa, performs only bhakti without jïäna,
karma, and so on, has no desire in his heart other than the desire to attain Kåñëa, and has no
desire to attain sovereignty or any other material enjoyment is known as ananya-bhakta,
exclusively devoted. He is a sädhu." With the appearance of ananya-bhakti, one automatically
becomes disinterested in desires other than Kåñëa. If accidentally due to a bad upbringing,
duräcära, bad behaviour, or even suduräcära, very sinful behaviour like violence, theft and
adultery, is seen in him, still he must be considered a sädhu. All these bad activities do not
contaminate ananya-bhakti. kñipraà bhavati dharmätmä çaçvacchäntià nigacchati; kaunteya
pratijänéhi na me bhakta praëaçyati (B.G. 9.31) bhakti quickly causes repentance in his heart
and makes him saintly, giving him eternal peace. A person faithful in devotion is thus
considered a sädhu, though very sinful behaviour may be seen in him. If anger, intolerance,
and so on are seen in a person absorbed in devotion, he is undoubtedly a sädhu, and
blaspheming him is an offense. A sädhaka can never find welfare unless he gives up such an
offensive attitude.
Mahäprabhu has therefore instructed everyone engaged in bhajana to take the shelter
of the holy name with extreme humility so that one may not blaspheme and envy anyone.
ye-rupe la-ile näma prema upajäya;
tähär lakñaëa çuna, svarüpa-räma-räya
tånäd api sunécena taror iva sahiñëunä;
amäninä mänadena kértanéya sadä hariù
uttama hoiyä äpanäke mäne tåëädhama;
dui-prakäre sahiñëutä kare våkña-sama
våkña yena käöileho kichu nä bolaya;
çukäiä maileho käre päni nä mägaya
yei ye mägaye, täre dey äpana-dhana;
gharma-våñöi sahe, änera karaye rakñaëa
uttama haïä vaiñëava habe niräbhimäna;
jéve sammäna dibe jané’ ‘kåñëa’-adhiñöhäna
ei mata hoiyä yei kåñëa-näma laya;
83 Mädhurya Kädambiné

kåñëera caraëe tära prema upajaya

“O Svarüpa Dämodara and Rämänanda Räya! Please hear the symptoms of chanting
the holy name so that Kåñëa-prema is awakened. One who thinks himself lower than a blade
of grass, is more tolerant than a tree, does not desire his own fame, but gives respect to all is
qualified to constantly chant the holy name of Çré Hari. Though exalted, he thinks himself
lower than a blade of grass and tolerates in two ways like a tree. A tree when cut down does
not resist, nor does it ask anyone for water even if it is drying up. A tree gives whatever
possession it has to one who asks for it. It tolerates heat and rain, but still gives shelter to
others. A Vaiñëava should be prideless though he is exalted and should give respect to all living
entities knowing that Kåñëa is residing in all of them. One who chants the holy name in this
manner, attains divine prema for the lotus feet of Kåñëa.” (Cai.-caritäméta, Antya 20/20-27)
What to speak of a sädhaka devotee, even great powerful personalities cannot escape
from vaiñëava-aparädha. Caitanya-Bhägavata says: çülapäni sama yadi bhakta-nindä kare;
bhägavat-pramäëe tathäpi çéghra mare. sarva mahä präyaçcitta ye kåñëera näma;
vaiñëaväparädhe sei näme laya präëa "Even if someone as strong as Çiva, who carries a trident
in his hands, blasphemes a Vaiñëava, he is quickly finished. The Bhägavata is giving evidence
for this. Chanting Kåñëa’s name is the supreme atonement, but the same name finishes the
life of a person offending a Vaiñëava." Therefore for attaining success in chanting the holy
name, one should proceed as follows: nä laibe käro doña, nä karibe käro roña, praëamaha
sabära caraëa "One should not see the faults or become angry at others and should offer
obeisances to the feet of all."

kià ca kaçcin mahäbhägavatatväà mahäparädhinyapi yadyapi na kupyati tad api

taträparädhavatä sva çuddhyarthaà praëatyädibhir anuvartanéyaù eva saù. serñaà mahä puruña
päda päàçubhir nirasta tejaùsu tad eva çobhanam iti satäà väkyena tac caraëa reëunäm
asahiñëutayä tat phala pradatvävagamät.

TRANSLATION: Sometimes one commits an offense to a mahä-bhägavata

(exalted devotee), but due to the mahä-bhägavata’s quality of forgiveness, he does
not become angry with the offender. Still for his rectification, the offender should
ask for forgiveness by paying obeisances to his lotus feet and serve him for his own
pleasure. çästras say, “The glory of an offender is diminished by the dust of the lotus
feet of a mahä-bhägavata. This is certainly a proper reaction for evil minded
persons.” One should thus understand from this verse that, though mahä-bhägavatas
do not generally get angry, the dust of their feet does not forgive an offender and
accordingly gives him the reactions to the offense.

Péyüña kaëä explanation— Çrémad-Bhägavata (11.2.45) describes the characteristics

of a mahä-bhägavata: sarva-bhüteñu yaù paçyed bhagavad-bhävam ätmanaù bhütäni
bhagavatyätmanyeña bhägavatottamaù Yogéndra Havi said to Mahäräja Nimé, “O king! One who
sees the existence of his worshipable Lord in all living entities, and sees the presence of all
living entities in his worshipable Lord is known as bhägavatottama, or foremost of devotees."
Or, "When a devotee realizing the Lord in his heart feels that all living entities have the same
realization and the same level of divine love as he has, he is known as foremost of the devotees."
 Çréla Viçvanätha Cakravartépäd 84

These mahä-bhägavatas wander in the world completely absorbed in divine love without
consciousness of the outer world and aloof from all worldly activities. If someone blasphemes
or even becomes hostile to them, then also they neither get angry nor take offense. One may
thus think when such mahä-bhägavatas do not become angry or take the offense at anyone,
then blaspheming them cannot be an offense. The author says that though they do not take
the offense, the heart of a person blaspheming them becomes heavily contaminated.
Accidentally, if someone blasphemes such a mahä-bhägavata, then the offender for his own
purification should fall down at his feet, glorify him, praise him, ask him for forgiveness, and
serve him favorably.
One may ask here that if the mahäbhägavatas are equal to praise and slander and they
are unable to get angry and there is no possibility of their being satisfied by glorifying or paying
obeisances to them. How can the heart of an offender be purified and an offense be nullified?
It can only be done by glorifying, paying obeisances, and sincerely serving him. The author
cites an example from Çrémad-Bhägavata (4.4.13) that describes the anger of Saté-devé due to
the disrespect shown to Çréman Mahädeva during the sacrifice performed by Dakña. This verse
explains though mahä-bhägavatas do not take any offense, the dust of their feet cannot tolerate
the offense. One must satisfy the dust of their feet by glorifying them and by paying obeisances
at their feet.

näçcaryam etad yad asatsu sarvadä mahad-vinindä kuëapätma-vädiñu

serñyam mahäpuruña-päda-päàçubhir nirasta-tejaùsu tad eva çobhanam

“It is not strange for evil persons who always think the body to be self, to constantly
blaspheme the mahats. Though the mahats can tolerate their blasphemy the dust of their feet
does not. By the dust of their feet the power of these persons is vanquished. It is thus proper
that such evil persons immediately get the effects of such blasphemy.” Through these great
words it is learned that although the mahäpuruñas do not get angry with the behaviour of an
evil person one must certainly worship them by praising them and offering obeisances unto
them in order to pacify the dust of their feet. Otherwise, no doubt the dust of his feet will
definitely give the reactions to his offense.

kià ca duravagama niñkäraëake kvacit kåpädåñöau prabhaviñëau svacchanda carite kvacin

mahäbhägavata maulau tu na käpi maryädä paryäpnoti. yathä çivikäà bähayati kaöükti viña
varñiëyapi rahügaëe çré jaòa bharatasya kåpä. yathä ca päñaëòa dharmävalambiné sva hitärtham
upaseduñi daitya samühe uparicarasya vasoç cedi räjasya. yathä vä mahäpäpini sva laläöe rudhira
pätinyäpi mädhave prabhu varasya nityänandasyeti. evam eva guror avajïä ityaträpi jïeyam.
çivasya çré viñëor ityatraivaà vivecanéyam.

TRANSLATION: Sometimes, due to some unknown reasons or even without

any reason, the all-powerful most independent crest jewels of mahä-bhägavatas
bestow their causeless mercy. There is no hard and fast rule for their bestowing
mercy on others. For example, mahä-bhägavata Jaòa Bharata bestowed mercy on
Rahügaëa, though he made Jaòa Bharata carry his palanquin and rebuked him with
a poisonous torrent of sarcastic words. Cediräja Uparicara Vasu bestowed his mercy
on the atheistic demons that came to kill him. The most compassionate Nityänanda
85 Mädhurya Kädambiné

Prabhu bestowed his mercy on the most sinful Mädhäi who struck his forehead
causing streams of blood to ooze from it. Just as it is an offense to blaspheme the
saints, so it is to disrespect the Guru. After this we will discuss the difference between
Çiva and Çré Viñëu.

Péyüña kaëä explanation— Mahä-bhägavatas are so absorbed in ecstasy that they

simply wander around in the world, free from attachment and hatred, indifferent towards
praise or infamy. Hence it is also not possible for them to either bless or curse anybody. Still,
as is described here, it is a terrible offense to blaspheme them. This is not a universal rule,
however. mahäbhägavatas are completely independent and fully capable of bestowing
causeless mercy. Sometimes they shower infinite causeless mercy even on a hostile offender.
Their mercy thus makes the offender successful. The author describes this fact by citing three
examples.
Once King Rahügaëa, the ruler of the states of Sindhu and Sauvéra, was going along
the banks of the river Indumaté riding on a palanquin. When the palanquin carriers felt tired,
the chief palanquin carrier, seeing Brahmarñi Bharata to be strong, forced him to carry the
palanquin. Gentle Bharata started carrying the palanquin. Stepping irregularly to avoid
crushing ants with his feet, he could not keep pace with the other carriers and the palanquin
was shaking. Rahügaëa chastised the carriers of the palanquin, who then blamed the new
carrier Bharata. Hearing this the king, who was full of passion, with sarcastic words rebuked
Bharata, who possessed an invisible Brahman effulgence, like a fire covered with ashes. He
said in a taunting way to Bharata “Oh how hard! O my troubled brother! You have carried this
palanquin all alone for a long time and your body is also weak due to your old age. You have
become extremely fatigued.” Though he was being taunted with crooked words, he continued
carrying the palanquin as before without replying anything. How can one be agitated by
sarcastic taunting when their bodily conceptions are totally washed away?
As the palanquin was still shaking, king Rahugaëa became angry like fire and very
contemptibly said, “Oh! What are you doing? Are you a walking dead man? Disregarding me,
you are not carrying out my orders. As Yamaräja punishes all the people, I will also punish you.
Then you will become conscious." Hearing the king's sarcastic words, Bharata smiled mildly
and delivered wonderful instructions related to spiritual truth. After hearing the instructions,
the king fearfully got down from the palanquin and fell flat on the ground with his head on the
feet of Bharata. He offered prayers asking for forgiveness. He asked about the Absolute Truth
and Bharata Mahäräja then gave him full instructions on transcendental knowledge. Finally
the king gave up his false bodily misconception and attained the prime goal of his life by
hearing the nectarean sermons from the mouth of the most powerful Brahmarñi Bharata. This
is elaborately described in the fifth canto of Çrémad Bhägavata.
Çréla Jéva Gosvämé quotes the example of Uparicara Vasu from the Viñëu Dharmottara
in Bhakti-sandarbha (179). yathä uparicara vasor våttaà viñëudharme sa hi deva sähäyyäyaiva
daityän hatvä virajya ca bhagavad anudhyänäya pätälaà ca praviñöavän. taà ca nivåttam api
hantuà labdha chidrä daityäù samägatya tat prabhäveëodyata çasträ evätiñöhan tataç ca
vyarthodyamäù punaù çukropadeçena taà prati päñaëòa märgam upadiçanto'pi jätayä tat kåpayä
bhagavad bhakta vabhüvur iti This story from the Viñëu dharmottara shows that the great saints
can also bestow their mercy on the great offenders. It is said therein that once Uparicara Vasu
helped the demigods in killing the demons. Finally feeling repentance for killing the demons,
 Çréla Viçvanätha Cakravartépäd 86

he became detached from material affairs. He then entered Pätäla-loka desiring to constantly
meditate on Çré Hari without distraction. The demons came to know that their old enemy had
refrained from killing and had entered Pätäla-loka without any weapons. Thinking it a good
chance to take revenge, they reached Pätäla-loka to kill Uparicara Vasu. When they raised
their arms to cut off the head of Uparicara Vasu, by the power of his bhakti, their arms
remained frozen in the raised position. Their weapons were thus unable to touch the body of
Uparicara Vasu.
Being unsuccessful the demons came to Çukräcärya and, according to his suggestion,
returned to Pätäla-loka and began preaching atheism. When Çukräcärya heard the whole
incident from the demons, he understood that as long as Uparicara Vasu was meditating on
the Lord, nobody could touch even the edge of his hair. If somehow it were possible to create
disrespect or negligence to the Lord in his mind, then only it would be possible to kill him.
Çukräcärya suggested to loudly preach atheism in all directions of Pätäla-loka loudly saying,
"The Lord does not exist. The Vedas are false." If somehow by preaching atheism full of
mundane logic, you can create doubts regarding the Lord and the scriptures in the mind of
Uparicara Vasu, then his meditation may slacken. When he gradually becomes spiritually
weak, it will be possible to kill him.
Accordingly when the demons started preaching atheism around Uparicara Vasu in
Pätäla-loka, his meditation became disturbed. On hearing atheism and seeing the miserable
condition of the demons, he became full of compassion. He started thinking, “Alas! How
miserable these demons are! Just for killing me, they want to destroy the existence of Çré
Bhagavän, who is the Lord of lords, cause of all causes, and maintainer of all. O most
compassionate Lord! Kindly be merciful to them by destroying their miserable condition.
Please make them drown in the mellow of bhakti of your lotus feet." By the piteous prayer of
the Lord’s devotee, those demons also became devotees of the Lord.
Finally the author cites the example of the most compassionate Çré Nitäicända who
bestowed his mercy on Mädhäi though he was totally hostile to Nityänanda Prabhu. The
liberation of Jagäi and Mädhäi by Gaura Nityänanda is a very famous pastime known by all
and is recounted in Caitanya-Bhagavat. One day Çréman Mahäprabhu called Nityänanda and
Haridäsa Öhäkura and said:
çuna çuna nityänanda çuna haridäsa;
sarvatra ämära äjïä karaha pracära
prati ghare ghare giyä kara ei bhikñä;
bala kåñëa bhaja kåñëa karo kåñëa çikñä

"Listen, listen Nityänanda! Listen, Haridäsa! Give my order to all. Go everywhere.

Going to every single house, beg them to chant Kåñëa’s name and worship Him. Instruct them
in all the truths related to Kåñëa." Receiving the order of Mahäprabhu, Nityänanda and
Haridäsa, the carriers of His order, came out on the main street for preaching the holy name.
äjïä päi dui jane bule ghare ghare;
balo kåñëa gäo kåñëa bhajaha kåñëere
kåñëa präëa kåñëa dhana kåñna se jévana;
heno kåñëa bolo bhäi hoiyä ek mon
ei mata nadéyäy prati ghare ghare;
boliyä beåän dui jagat éçvare
87 Mädhurya Kädambiné

doìhära sannyäsé veça jän jär ghare;

äthe vyathe äsi bhikñä nimantraëa kore
nityänanda haridäsa bole ei bhikñä;
bolo kåñëa bhajo kåñëa koro kåñëa çikñä
ei bol boli dui jan coli jäy;
je hoy sujana sei boåo sukha päy

"Getting the order of Mahäprabhu, both of them went door to door in Nadia and
started preaching. ‘Sing the glories of Kåñëa and worship Him. Kåñëa is the very life and wealth
of everybody. Please chant the name of Kåñëa with steady mind." In this way they went from
house to house in Nadéyä, though they were the Lords of the universe. Dressed as sannyäsés
they went begging from door to door for this alm: 'Speak of Kåñëa, worship Kåñëa and teach
others about Kåñëa.' They were thus wandering around preaching. The virtuous persons were
getting bliss by their preaching. But evil-minded persons started whispering this and that. One
day a terrible incident occurred. While both were preaching the glories of the holy name and
creating a blissful atmosphere on the streets, they suddenly came across two strange persons.
Their appearance was very horrible as they were big dacoits and heavy drunkards. There were
no sinful acts they left uncommitted.

brähmaëa haiyä madya gomäàsa bhakñaëa;

òäkä curi paragåha dähe anukñaëa

"Though they were brähmaëas, they used to drink, eat beef, steal and rob, and set fire
to others’ houses." The heart of Çré Nitäicända was always fully soaked with streams of nectar
of compassion. He was compassion personified. By hearing the extremely miserable condition
of Jagäi and Mädhäi, the ocean of compassion within His heart overflowed. He started
thinking, "Gaura-avatära is to deliver the fallen souls, where will my Prabhu get such fallen
souls like them? By delivering such most fallen souls, the whole world can realize the power
of His mercy." The embodiment of compassion Nitäi Himself made a vow to liberate them.
ekhan yeman matta äpanä nä jäne;
ei mata hay yadi çré-kåñëera näme
mora prabhu bali yadi kände dui jana;
tabe se särthaka more yata paryaöan
ye ye jana e duera chäyä paraçéyä;
vastrera sahita gaìgä-snäna kare giyä
sei saba jana jabe e doìhäre dekhi;
gaìgä-snäna hena mäne tabe more lekhi

“My preaching will be successful if by chanting Kåñëa’s name, they can be made mad
and forgetful of the whole world in the same way as they are now so maddened that they don’t
even recognize themselves. Now people who even touch the shadow of these two take bath in
the Gaìgä with their clothes on. My success will be, when seeing these two, the same people
will feel as if they have just bathed in the Gaìgä." The beloved readers can easily understand
how kind it is if one bestows one's own great virtues to the greatest sinners. Çré Nityänanda
and Çré Haridäsa went to these great sinners to preach the holy name for their deliverance.
 Çréla Viçvanätha Cakravartépäd 88

But the gentle people, forbidding them to go, started crying, "O Öhäkura! They are drunkards
and always unconscious from too much drinking. With no discrimination between sädhu and
non-sädhu, they beat whoever comes before them. If you want to save your lives, then do not
go near them." For one solely determined to deliver the fallen, fear of life is insignificant.
Fearlessly going near them, they said:

bala kåñëa bhaja kåñëa, laha kåñëa-näma;

kåñëa mätä, kåñëa pitä, kåñëa dhana präëa
toma sabä lägiyä kåñëera avatära;
hena kåñëa bhajo, saba chäòa anäcära

"Sing the glories of Kåñëa worship Him and chant His holy name. He is the father,
mother, wealth and very life of all living entities. He has appeared to deliver all of you. Worship
Him, giving up all activities." As soon as they heard Kåñëa’s name from the mouth of these two
saints, in a drunken stupor they ran towards them shouting, "Catch them! Catch them!" Seeing
their angry mood, both Prabhus started fleeing away. Seeing this evil minded persons started
laughing at them. Gentle people fearfully said, "How terrible! O Öhäkura! We forbade you in
the very beginning. They are more fallen than animals. What do they understand about the
glories of the holy name? Unless you are out of their sight, you cannot escape.”
Jagäi and Mädhäi were tired and drunk. They were so fat that by only running a short
distance, they were worn out. While roaring threats, they finally stopped and sat down.
Haridäsa and Nityänanda laughed, went to Mahäprabhu and told Him the whole incident.

prabhu bole jäno jäno seé dui beöä;

khaëda khaëda karému äile more hethä
nityänanda bole khaëda khaëda kara tumi;
se dui thäkite kothä na jäibo ämé
kisera vä eta tumi karaha baòäéy;
äge sei duijane govinda baläé
svabhävataù dharmike balaye kåñëa-näma;
ei dui vikarma boi nähi jäne än
ei dui uddhäroì yadi diyä bhakti däna;
tabe jäni pätaki pävana hena näma
ämäre täriyä yata tomära mahimä;
tatodhika e duyera uddhärera sémä
häsi bale visvaàbhara haibe uddhära;
yei kñaëe daraçana päila tomära
viçeña cintaha tumi etaka maìgala;
aciräte kåñëa-tära karibo kuçala

"After hearing the whole incident, Mahäprabhu said, ‘Both of you should know that I
will cut them both to pieces if they come here.’ Nityänanda said: "So cut them into pieces! But
I will not go anywhere, as long as they are around. How can You boastfully order us to preach?
I will know Your glory, if You can make them chant the name of Govinda. Religious people
naturally chant Kåñëa’s name, but both of them know nothing except committing sins. If you
89 Mädhurya Kädambiné

can deliver them by bestowing bhakti, I will then know that your name is Patita-pävana, the
purifier of the most fallen. Your glory in delivering me will reach its extreme, if you deliver
them.’ Mahäprabhu replied, ‘They will undoubtedly be delivered as they have received your
darçana and you are specifically thinking about their welfare. Very soon Kåñëa will do their
good."
It became clear from Mahäprabhu’s words that the boundless mercy of Nityänanda is
the cause of Jagäi and Mädhäi's liberation. All the Vaiñëavas blissfully shouted, “Haribol!
Haribol!" There was no doubt anymore for anyone that Jagäi and Mädhäi's deliverance was
imminent.
The time for the liberation of the two demons in the form of brähmaëas came near.
Though able to liberate them simply by His desire, Nityänanda Prabhu followed the path of
great compassion for their salvation. One evening while chanting the holy name of Kåñëa,
merciful Nityänanda Prabhu was passing alone, all the while chanting Kåñëa's holy name, by
the path where Jagäi and Mädhäi used to haunt.

ke re ke re bali òäke jagäi mädhäi;

nityänanda balena—prabhura bäòi jäi
kupiä madhäi kahe—kébä näma tora;
nityänaëda kahe—avadhüta näma more
avadhüta näma çuné mädhai kupiä;
märila prabhura çire muöuki tuliä

"When they heard Nitäi chanting, Jagäi and Mädhäi called out, ‘Who are you and where
are you going?’ Nityänanda replied, ‘I am going to Mahäprabhu’s house.’ Mädhäi angrily
asked, ‘What’s your name?’ Nitäi replied, ‘My name is Avadhüta.’ Hearing this name, Mädhäi
angrily struck Nitäi's forehead with an earthen pot." The edge of the earthen pot violently
thrown by Mädhäi, pierced the forehead of Nitäi-cänd. Streams of blood flowed down his
lotus-like face. Then Nitäi’s purpose for coming on this path was fulfilled. The streams of fresh
blood completely washed down in a moment the huge heaps of sins Mädhäi accumulated from
several previous yugas. Mädhäi was again about to strike Nitäi, but Jagäi forbade him.
Nitäicänd was standing with His lotus face smeared with a sweet smile. His lotus eyes shone
being full of prema. From His mouth a stream of enchanting nectar speech was flowing. He
spoke with a voice full of affection, "Brother Mädhäi! By striking me, you have done well. At
least once chant Kåñëa’s name. I’ll be pleased on hearing Kåñëa’s name from your mouth. How
blissful you’ll feel." Hearing the horrible news that Mädhäi had struck Nitäi, Mahäprabhu
came rapidly along with His associates. He forgot Himself and, on seeing blood on the head
of Nitäi, called the Sudarçana cakra. As the cakra appeared, merciful Nitäi fell down at the
lotus feet of Mahäprabhu, requesting Him to protect Jagäi Mädhäi and to bestow divine love
on them.

kon janme thäke yadi ämära sukåta;

saba diluì mädhäire çunha niçcita
more yata aparädha kichu däya näi;
mäyä chäòa kåpä kara tomära mädhäi
 Çréla Viçvanätha Cakravartépäd 90

"He said, ‘Please listen! If there is any good fortune from my previous life, I am
definitely giving it all to Mädhäi. I am not worried at all that he offended Me. Please don’t play
tricks. Bestow your mercy to Mädhäi. He is Yours." By the mercy of Çré Çré Nitäicänd, the two
great dacoits quickly turned into mahä-bhägavatas and became forever the witnesses of the
infinite mercy of Nitäicända.
Now the author is explaining the third offense, guror avajïä, disregarding the Guru.
As sädhu-nindä is a great obstacle on the devotional path, disregard to the guru or considering
him an ordinary man is more dangerous. In Bhakti-sandarbha (237) Jéva Gosvämé quotes one
verse from Vämana-kalpa that describes the result of satisfaction and dissatisfaction of guru-
tattva:

yo mantraù sa guruù säkñät yo guruù sa hariù svayaà

gurur yasya bhavet tuñöas tasya tuñöo hariù svayaà

"The mantra is the guru himself, and the guru is Hari himself. It means there is no
difference between guru, mantra, and Hari. In whom guru is pleased, Hari is also pleased."
The next verse shows the poisonous result of dissatisfying the guru:

harau ruñöe gurusträtä gurau ruñöe na kaçcana

tasmät sarva prayatnena gurum eva prasädayet

"If Hari is displeased with someone the guru can still save him, but if the Guru is angry,
then nobody can protect him. Therefore by all means one must please the Guru." By citing
these verses, Jéva Gosvämé establishes that satisfaction of the guru is the cause of satisfaction
of Bhagavän, and reversely dissatisfaction of the guru is the cause of destruction of one’s
spiritual life. Whenever the Guru is pleased then Hari is also pleased, so here the satisfaction
of Hari and the Guru are cause and effect. We can thus understand that Hari cannot be
pleased unless the Guru is pleased. When Hari is angry with someone the Guru can protect
him, but if the Guru is angry Çré Hari cannot protect him; hence one must protect oneself
from Çré Guru's dissatisfaction in all respects. Hence the Gosvämés have instructed us here to
please Çré Guru by all means.
When Çré Gurudeva is disregarded guru-tattva becomes dissatisfied and a sädhaka is
bereft of all the fruits of sädhana-bhakti. If accidentally the offense of disregard to the guru
occurs, then one should sincerely submit to the lotus feet of the guru and with repentance ask
for forgiveness. The most compassionate Gurudeva, who is affectionate to his disciple will
definitely forgive his offense and be pleased with him. After this the blessed author will
elaborately discuss the second offense to the chanting of the holy name, namely seeing
difference between the holy names and attributes etc. of Çré Çiva and Çré Viñëu. (2)

caitanyaà hi dvividhaà bhavati svatantram asvantantraà ca. tatra prathamaà sarva

vyäpakam éçvaräkhyaà dvitéyaà deha mätra vyäpi çaktikaà jéväkhyam éçitavyam. éçvara
caitanyaà dvividhaà mäyä sparça rahitaà lélayä svékåta mäyä sparçaà ca. tatra prathamaà
näräyaëädyabhidham. yad uktam - 'harir hi nirguëaù säkñät puruñaù prakåteh para' iti. dvitéyam
çivädyabhidham. yad uktaà - 'çivaù çakti yuktaù çaçvat triliìgo guëa saàvåta iti. atra guëa
saàvåta liìgenäpi tasya jévatvaà näçaìkanéyam. kñéraà yathä dadhi viçeña yogät saïjäyate na tu
91 Mädhurya Kädambiné

tataù påthag asti hetuù; yaù çambhütäm api tathä samupaiti käryäd govindam ädi puruñaà tam
ahaà bhajämi. iti brahma saàhitokteù.

TRANSLATION: caitanya, or conscious beings, are of two types: independent

and dependent. The first, independent éçvara-caitanya, is the all-pervading Lord.
The second is the dependent jéva-caitanya that pervades only the own body and is a
particular energy of the Lord controlled by Him. éçvara-caitanya is again of two
types: free from the touch of mäyä, and accepting the touch of mäyä by His own will.
éçvara-caitanya free from the touch of mäyä is known by such names as Näräyaëa.
Çrémad-Bhägavatam (10.88.5) says, “Çré Hari exists beyond the three modes of
material nature and is completely transcendental. Therefore, He himself is the
Supreme transcendental personality.” The second éçvara-caitanya accepts the touch
of mäyä by His own will and is known as Çiva and so on. çästras say, “Çiva is always
associated with mäyä and is the predominating deity of vaikärika (sättvika), taijasa
(räjasika) and tämasa, three types of ego. He is covered by three guëas, sattva, rajas,
and tamas. One should not think Çiva as a jéva, though he is covered by three guëas.
Because Brahma-saàhitä (5.45) says, “As milk is transformed into yoghurt, yet
yoghurt is not different from milk, its cause, I worship the Primeval Lord, Govinda,
who similarly accepts the form of Çiva by his own will for the particular purpose of
destruction.”

Péyüsa Kaëä Explanation — Now the author is describing the second näma-
aparädha. To consider the name, qualities and so on of Mahädeva and Viñëu to be different is
the second näma-aparädha. To consider Çiva and Viñëu both as independent Lords
empowered with independent energies is also a näma-aparädha. Since it is very difficult to
understand the truth of Çiva, the author is describing it in detail.
Conscious truth (caitanya-tattva) is of two types: independent éçvara-caitanya and
dependent jéva-caitanya. The transcendental form of the Lord as a human being, though
appearing localized, is all-pervading and supreme by His inconceivable energy. Though the
Lord puts Himself under the control of His devotees, still He is most independent. Dependent
caitanya pervading only in the body is known as jéva-caitanya. It is controlled by paramätmä,
the Supersoul and is minute by nature. Çré Kåñëa says to Çré Uddhava: sükñmäëäm apyahaà
jévaù "Among minute objects, I am the jéva." Muëòaka Çruti also says: eño’ëurätmä "Spirit is
minute." Çvetäçvatara Upaniñad says, bälägra çata bhägasya çatadhä kalpitasya ca bhägo jévaù sa
vijïeyaù "If the tip of a hair is divided into a hundred parts, and then again divided into a
hundred parts, that ten-thousandth part of hair is the size of the jéva." Çré Jéva Gosvämé thus
writes in Paramätmä-sandarbha (33): sükñmamatä paräkäñöùä-präpto-jévaù, "The jéva is the
ultimate minuteness, there is no object more minute than a jéva." Being conscious in nature,
its consciousness and energy pervade throughout the body. jéva-caitanya is dependent and is
under the control of Parameçvara, the supreme spirit.
Vedänta-sutra says: kartä çästrärtha vattvät “Jéva is the doer of karmas." One may ask if
jéva is the doer of karmas, then why does the Lord say in the Gétä (3/27), prakåteù kriyamäëäni
guëaiù karmäëi sarvaçaù; ahaìkära vimüòhätmä kartäham iti manyate "The three modes of
nature perform all activities, but due to false ego, the bound jéva soul considers himself the
 Çréla Viçvanätha Cakravartépäd 92

doer." Rämänujäcärya replies, "The purport of this verse is that while performing material
activities, the jéva gets inspiration from the three guëas, sattva, rajaù and tamaù." This verse
from Vedänta-sutra describes the innate tendency of the jéva as a performer of activities. His
position as a doer is not independent, however, as it is dominated by Parameçvara. çrutis say,
eña hyeva sädhu karma kärayati taà yamebhyo unnéniñate eña hyeväsädhu karma kärayati taà
yam adho ninéñate “Parameçvara inspires those to do pious activities, whom He desires to
elevate to higher planets and He inspires those to commit sinful acts, whom He desires to take
to lower hellish plants.” One may ask here, "If éçvara inspires one to do sinful or pious activities,
then why is the jéva responsible for them and gets the fruits of such activities? The answer is
that though the jéva is doing karma by éçvara's inspiration, one cannot say that his position as
a doer cannot be considered. Parameçvara is the efficient cause and the jéva is the effective
cause of the karma. Parameçvara only gives the power to do karma, because the jéva is unable
to do it on its own strength. Being assisted by the energy of éçvara, the jéva does karma
according to his own desire. éçvara is not responsible for the fruits of karma, rather the jéva is
responsible. sva-karma phala bhuk pumän, "The jéva must undergo the effects of his
karma."
Independent éçvara-caitanya is of two types: without the touch of mäyä and accepting
the touch of mäyä by His own will. éçvara-caitanya completely free from the touch of mäyä is
known by such names as Näräyaëa. Näräyaëa refers to the viläsa-mürti of undivided, nondual
Absolute Truth (advaya-jïäna-tattva), Çré Kåñëa and other manifestations of the Lord such as
the Lord of Paravyoma, Näräyaëa, Räma, Nåsiàha. viläsa-mürti means when the primeval
form of the Lord, by His inconceivable energy, manifests another form almost similar to His
own form, but slightly differing in features. All these forms of the Lord being sac-cid-änanda
are simultaneously localized and all-pervading. Activities related to these two contradictory
qualities are seen in these forms. The simultaneous presence of contradictory qualities is not
possible in material objects. All the forms of God are eternal and all-pervading in all places, at
all times and in all objects. According to the general rule, a material object has a particular
form which means it is limited. The natural character (svarüpa) and mürti figure are
nondifferent in Bhagavän. All His forms being transcendental they are, therefore, eternal, self
manifested, and beyond the touch of mäyä. Beyond the region of mäyä lies the causal ocean.
Caitanya-caritämåta says: käraëa-samudra mäyä paraçéte näre, "material energy cannot touch
the causal ocean. Beyond the causal ocean exists the region of paravyoma, or Vaikuëöha-loka.
Being far beyond mäyä, nothing material exists there. Infinite transcendental forms eternally
exist there enjoying eternal pastimes with their respective associates. The Bhägavata (10.88.5)
says:
harir hi nirguëaù säkñät puruñaù prakåteù paraù
sa sarva-dég upadrañöä täà bhajan nirguëo bhavet

“Çré Hari Himself is the supreme transcendental Personality, free from three modes of
nature. He is the all-seeing omnipresent witness of everything. Those who worship Him, also
become transcendental.” Unless Çré Hari is transcendental His worshipper can not also
become transcendental.
93 Mädhurya Kädambiné

The second éçvara-caitanya has accepted the touch of mäyä by this own will and is
known by such names as Çiva. By his own will refers to his voluntary desire to do some specific
activity related to the material world. Çrémad-Bhägavata (10.88.3) describes:

çévaù çakti-yutaù çaçvat tré-liìgo guëa-saàvåtaù

vaikärikas taijasaç ca tämasaç cetyahaà tridhä

“Çiva eternally possesses çakti. He is triliìga, the predominating deity of three kinds of
ego sättvika (vaikärika), räjasika (taijasa) and tamas (tämasika) and is bound by the three
guëas of nature." guëa-saàvéta, covered by the guëas, does not mean that he is jéva-tattva.
The jéva is attracted by the actions of the three guëas, but Çiva voluntarily accepts those guëas.
Çrémad Sanätana Gosvämé explains this verse in Båhad-vaiñëava-toñaëé commentary as follows,
çré çivasya çré bhagavad guëävatäratvena tad abhinnatve'pi sadyo bhakta käma püraëäya mäyä
guëa svékäreëa tad bhaktänäà yathäkämaà vibhüti präptiù çré hareç ca parama dayälutayä sva
bhaktebhyaù kämibhyo'pi dhanädi doña dåñöyä präyaù kämäpradänam kintu krameëa kñéëa
kämebhyas tebhyo nija mähätmyänurüpaà guëätéta pada pradänam eveti "Çiva being a
guëävatära of the Lord, is nondifferent from Him. Çiva has voluntarily accepted the modes of
nature to quickly fulfill the desire of sakäma-bhaktas desiring fruits. The devotees of Çiva thus
attain prosperity according to their desires. Çré Hari is very merciful; even if His devotees are
sakäma, He generally does not give their desirable objects such as opulence, wealth, and so
on, which increase their bondage of mäyä. Gradually giving the taste of His sweetness, He
diminishes their material desires and makes them successful by bestowing the wealth of prema
free from modes of nature."
Çuka Muni once said to Mahäräja Parékñit, "Çré Mahädeva himself is free from all
material desires, but his devotees are wealthy, possessing all kinds of sense enjoyment. Çré Hari
is the master of Lakñmé, the goddess of fortune, and possesses infinite wealth and opulence,
but His devotees generally lack opulences. One (Çiva) is renounced, but his devotees are
wealthy, and the other (Viñëu) is full of opulences, yet His devotees are renounced. What is
the cause of these contradictions? In answering this question, Çukadeva started this chapter
citing verse 10.88.3. So Çréman Mahädeva has voluntarily accepted the modes of illusion and
should not be seen as a conditioned soul who obeys these three modes. In evidence to this the
author quotes a çloka from Brahma-saàhitä (5/45) —

kñéraà yathä dadhi vikära viçeña yogät

saïjäyate na tu tataù påthag asti hetoù
yaù çambhutäm api tathä samupaiti käryäd
govindam ädipuruñaà tam ahaà bhajämi

“Milk transforms into yogurt by the action of acids, yet yogurt is neither the same nor
different from milk, its cause. I worship the primeval Lord Govinda, who similarly accepts the
form of Çiva for a specific purpose." Here the example of yogurt is given just to explain the
cause and effect, but not the act of transformation. The prime cause, Govinda, is eternal and
never undergoes any transformation. Çré Jéva describes this verse, "Yogurt is not different from
milk. Similarly Mahädeva is not an independent éçvara from Govinda. Govinda Himself
voluntarily accepts a separate form (Çiva) and accepts the mode of tamoguëa for a specific
 Çréla Viçvanätha Cakravartépäd 94

purpose. In this verse the word vikära-viçeña means a special element that is a combination of
the mode of ignorance of mäyä, the nature of minuteness of the marginal potency and the
cognizant nature of svarüpa-çakti mixed with a slight degree of hlädiné-çakti (bliss-energy).
The specific shadow of the Lord’s own personality endowed with this specific element (vikära-
viçeña) is the innate form of triliìga Mahädeva. He is known as a guëävatära of Hari, not a
separate entity or principle. In the above commentary on Brahma Saàhitä by Çrémat Jéva
Gosvämépäda the Åg Veda is quoted saying: atha nityo deva eko näräyaëaù brahmä näräyaëaù
çivaç ca näräyaëa ityädi “Näräyaëa is the only eternal worshipable Lord or He is Supreme
transcendence. The material body undergoes the stages of childhood, youth, and so on, but
since the Lord is transcendental, no such changes are seen in His innate form. His
transcendental form exists forever, past, present, and future." Mahädeva is non-different from
Him, being neither jéva-tattva nor an independent éçvara-tattva. If the exclusive devotees of
Hari desire to worship Çiva, they worship Çiva as if Hari resides in Him. In Bhakti-sandarbha
(106), Jéva Gosvämé quotes an incident from Viñëu-dharmottara to explain this point. Once a
brähmaëa named Viñvaksena, a devotee of Hari, was roaming freely. One day he was sitting
alone in a forest. Meanwhile, the son of the village chief came and asked who he was. The
brähmaëa told him who he was and the boy said to him, “Today I am suffering from headache,
you please worship my worshipable deity Çiva in my place." Hearing his prayer, the brähmaëa
replied, "Dear boy! I am an exclusive devotee of Hari. I don’t worship any deity other than
Viñëu. Please go away." He was not ready to do Çiva-püjä. Becoming angry, the boy was about
to cut off the brähmaëa’s head. The brähmaëa was astonished and started thinking, "I don’t
want to be killed by this boy. What shall I do?” After considering carefully, he finally agreed
to do the püjä. He started thinking in front of the Çiva-liìga, “Çiva possesses tamoguëa and is
the cause of the dissolution. He causes tamoguëa to increase. Nåsiàhadeva destroys the
demons who are full of mode of ignorance. He appears among those demons to destroy their
ignorance, just as the sun destroys dense darkness. This boy is also demonic in nature. I will
thus worship Nåsiàhadeva as if residing in the Çiva deity to destroy the demonic nature of
such a malicious devotee of Çiva." With such determination, he chanted the mantra, çré
nåsiàhäya namaù, and was about to give puñpäïjali to Çiva. Hearing this, the boy very angrily
lifted his sword to cut off his head. Suddenly, the Çiva-liìga cracked open and Nåsiàhadeva
appeared from it and destroyed the boy along with all his relatives. The Deity of Nåsiàhadeva
is still existing in South India by the famous name Liìga-sphoöa Nåsiàhadeva. This gives the
evidence of nondifference of Hari and Çiva.

anyatra ca puräëägämädiñu bahutra éçvaratvena prasiddheçca yat tu 'sattvaà rajas tama

iti prakåter guëä' ityatra 'sthityädaye hari viriïci harä' ityanena tat sädhäraëyät
brahmaëyapéçvaratvam avagamyate tad éçvaräveçäd eveti jïeyam. 'bhäsvän yathäçma sakaleñu
nijeñu tejaù svéyaà kiyat prakaöayatyapi tadvad atra. brahmä ya eña jagad aëòa vidhäna kartä' iti
brahma saàhitokteù.

TRANSLATION: Many Puräëas and other scriptures describe Çiva as éçvara.

The Bhägavata says, however, “The Lord accepts the form of Brahmä, Viñëu, and
Çiva for creation, maintenance, and destruction of the universe.” From this çloka it
is generally understood that Brahmä is also éçvara-tattva. He may be considered as
95 Mädhurya Kädambiné

such, in the way that he is empowered by the Lord’s specific energy for creation.
The Brahma-saàhitä says, “As the sun manifests some portion of its own light in the
stone süryakänta-maëi, similarly being empowered by the Lord’s energy, Brahmä
creates this universe.”

Péyüña kaëä-explanation: In many places, the Puräëas and other scriptures describe
Çiva as éçvara. However, he should never be considered an independent Lord empowered by
his own energy independent of Viñëu. Çrémad-Bhägavata (1.2.23) says:

sattvaà rajas tama iti prakåter guëäs tair yuktaù paraù puruña eka ihäsya dhatte
sthityädaye hari-viriïci-hareti saàjïäù çreyaàsé tatra khalu sattva-tanor nåëäà syuù

"The same Personality of Godhead accepts the three modes of mäyä, sattva, rajas, and
tamas and accepts three separate forms of Viñëu, Brahmä, and Çiva for the maintenance,
creation, and destruction of the universe. The ultimate benefit of the human being, however,
can only be derived from Viñëu, the presiding Deity of sattva-guëa."
The One Supreme Brahman has manifest itself as Brahmä, Viñëu and Maheçvara for
the sake of creation, maintenance and destruction of the universe. Brahmä, Viñëu, and Çiva
are known as guëävatäras, incarnations of the material modes. Brahmä and Çiva are tinged
with rajoguëa and tamoguëa. Unlike Viñëu, their transcendental supremacy is lacking. They
give dharma (virtue), artha (wealth), and käma (sense enjoyment). guëävatära Viñëu possesses
sattva-guëa, therefore He can give liberation. The author is saying that, though from this verse
generally one may consider Brahmä also as an éçvara like Çiva, one should know that he is just
empowered by a specific energy of the Lord. The author clarifies this by citing Brahma-
saàhitä (5/49)—

bhäsvän yathäçma sakaleñu nijeñu tejaù svéyaà kiyat prakaöayatyapi tadvad atra.
brahmä ya eña jagad aëòa vidhäna kartä govindam ädi puruñaà tam ahaà bhajämi

"As sun manifests some portion of its own light in the stone süryakänta-maëi, similarly
being empowered by the Lord’s energy, Brahmä creates this universe. I worship the Primeval
Lord Govinda." Here the sädhakas should know that upäsanä bhede jäni éçvara mahimä, I
understand the greatness of the Lord because there are so many ways to worship Him."
Devotion to the guëävataras is also guëamayé, tinged with the three modes of mäyä.
guëävatäras can give dharma, artha, käma, and mokña. The Supreme Truth, Lord Hari, is
beyond material nature and its modes. His devotion is thus also nirguëa and by its
performance one can be successful in attaining the fifth and supreme goal, the divine love of
Godhead. Çrémat Rüpa Gosvämépäda says in Laghu-bhägavatämåta:

santvavatärä bahavaù puñkara-näbhasya sarvato bhadräù

kåñëäd anyaù ko vä latäñv api premado bhavati

"There are many manifestations of the lotus-naveled Lord, that are auspicious in all
respects; but who other than Lord Kåñëa can bestow divine love to the souls surrendered unto
Him?"
 Çréla Viçvanätha Cakravartépäd 96

tathä pärthiväd däruëo dhümas tasmäd agnis trayémayaù. tamasas tu rajas tasmät sattvaà
yad brahma darçanam. ityatra tamasaù sakäçät rajasaù çreñöhyo'pi vastuto rajasi dhüma sthänéye
çuddha tejaù sthänéyasyeçvarasyänupalabdheç ca. sattve saàjvalanägnau çuddha tejasaù säkñäd
iva pärthive däru sthänéye tamasyapi tasyäntarhitatayopalabdhir astyeva. tat kärya suñuptau
nirbheda jïäna sukhänubhava ivetyädi vicärya tattvam avaseyam

TRANSLATION: Çrémad-Bhägavata (1.2.23) says: “Smoke is superior to wood,

a transformation of the earth. Fire, the base of sacrifices prescribed in the Vedas, is
superior to smoke. Similarly rajoguëa is superior to tamoguëa and sattva-guëa is
superior to rajoguëa. One can realize Brahman by sattva-guëa.” This verse
establishes the superiority of rajoguëa over tamoguëa. However, the realization of
the Lord, representing pure effulgence, is not possible in rajoguëa, which is being
compared here to smoke. Representing pure effulgence, the Lord can be realized
by sattva-guëa, which is like a burning fire. In tamoguëa, which is compared to wood,
one gets a subtle realization of the Lord. As in the state of suñupti (sound sleep), an
effect of tamoguëa, one gets the same bliss as if in the realization of nirbheda-jïäna,
knowledge of the oneness of jéva and non-personal Brahman. One should ascertain
the truth by considering the facts in this way.

Péyüña kaëa explanation— In the beginning of Çrémad-Bhägavata, Suta Muni explains

that Çré Kåñëa is the original Personality of Godhead and the cause of all manifestations
(avatäras). He is an undivided, nondual, cognizant Absolute Truth. As unlimited streams flow
from on imperishable lake, similarly, unlimited manifestations (avatäras) appear from the
Primeval Supreme Absolute Truth. Knowers of the Truth say the effulgence of the Lord is
Brahman, His partial expansion (specific expansion for specific purpose) is Paramätmä and
His viläsa-mürti is Näräyaëa, the master of Paravyoma or Vaikuëöha. In this way the nondual
truth and Original Personality of Godhead Çré Kåñëa performs various pastimes within the
mundane globe. Being the cause of all causes He appears as the guëävatäras that preside over
the modes of goodness, passion and darkness for the sake of creation, maintenance and
destruction of the universe. Viñëu is the presiding deity of the mode of goodness, maintaining
the universe, Brahmä is the presiding deity of mode of passion, creating the universe, and Çiva
is the presiding deity of mode of ignorance, destroying the universe. Though Viñëu is the
presiding deity of sattva-guëa, he is always free from it and uncovered by it. Çiva is covered by
tamoguëa and Brahmä by rajoguëa.
By difference in effects, rajoguëa is superior to tamoguëa, and sattva-guëa is superior
to rajoguëa. The Bhägavata says that smoke is superior to wood, because wood is nonmoving
and smoke is moving. Smoke also has some heat. Fire is superior to smoke because it is
brighter. Sattva-guëa is superior because it gives Brahman realization. Çrémad Bhägavata
(11.25.24) says:

kaivalyaà sättvikaà jïänaà rajo vaikalpikaà ca yat

präkåtaà tämasaà jïänaà man-niñöhaà nirguëaà småtam
97 Mädhurya Kädambiné

Çré Kåñëa says, "O Uddhava! Knowledge of non-personal Brahman is sättvika, that
concerned with body is räjasika and that concerned with transient matter is tämasika. But the
knowledge concerned with Me is nirguëa." Jéva Gosvämé comments on this verse in his Krama-
sandarbha commentary as follows: kevalasya nirviçeñasya brahmaëaù çuddha jéväbhedena jïänaà
kaivalyam—"kaivalya means the knowledge of oneness of non-personal Brahman and the pure
spirit soul."
Seeing the superiority of rajoguëa over tamoguëa, and sattva-guëa over rajo-guëa,
Brahmä should be superior to Çiva, and Viñëu should be superior to Brahmä. But everywhere
çästra says Çiva is superior to Brahmä. The author is clearing this doubt by quoting Çrémad-
Bhägavata (1.2.23). Fire does not exist in smoke, which is compared to rajo guëa. It exists in a
hidden form in wood which is compared to tamo guëa. The fire hidden in wood can make its
appearance by rubbing or honing the wood. Thus the transcendental truth exists in Çiva, the
presiding deity of tamo guëa. The author gives the example of sound sleep, which is an effect
of tamoguëa. In that state, one realizes the bliss one gets from the knowledge of oneness of
spirit and non-personal Brahman. One should ascertain the truth of Brahmä and Çiva in this
way.

atheçitavyaà caitanyaà ca svadaçäbhedena dvividham avidyayävåtam anävåtaà ca.

taträvåtaà deva manuñya tiryagädi. anävåtaà dvividham éçvareëaiçvarya çaktyänäviñöam äviñöaà
ca. anäviñöaà sthülato dvividham jïäna bhakti sädhanavaçät éçvare lénam alénaàca. prathamaà
çocyaà dvitéyaà tan mädhuryäsvädyaçocyam. äviñöaà ca dvividham cid aàça bhüta jïänädibhi
mäyäàçabhüta såñöyädibhiçceti. prathamaà catuù sanädi; dvitéyaà brahmädéti.

TRANSLATION: Dependent caitanya or jéva-caitanya is of two types: one is

covered by ignorance and the other is uncovered. Covered jéva-caitanya are
demigods, human beings, animals, and so on. Uncovered jéva-caitanya is of two
types: not empowered by the aiçvarya-çakti and empowered by it. jéva-caitanya not
empowered by the aiçvarya-çakti is generally of two types: one merged into éçvara
by practicing jïäna, and others not merged in éçvara and practicing bhakti. The first
state is miserable, while those in the second relish the sweetness of the Lord, and it
is thus not miserable. Empowered jéva-caitanya is of two types: one empowered by
spiritual knowledge and the other empowered by the energy related to material
creation. To the former belong those such as the four Kumäras, and to the latter
belong Brahmä and others.

Péyüña kaëä explanation— To explain the difference between éçvara-koöi (eminent

Lord) Çiva and jéva-koöi Brahmä, the author is describing the different categories of jéva-
caitanya. Caitanya is of two types: independent and dependent. The independent caitanya is
the Lord and dependent caitanya is jéva-caitanya, who is controlled by the Lord. It has two
divisions: those covered by ignorance and those not covered by ignorance. The former are
bound by ignorance, asmitä (thinking 'I am this body' and 'this is the property of my body'),
räga (attachment), dveña (repulsion), and abhiniveça (fear of death due to attachment). They
are demigods, human beings, animals, birds, and others. Covered by ignorance, they are going
 Çréla Viçvanätha Cakravartépäd 98

through different species by their karmas from beginningless time, suffering three fold
miseries.
The second type of jéva-caitanya are not covered by ignorance. From beginningless
time they are completely free from ignorance and the false bodily conception of I and mine.
They are also of two types: those empowered by the aiçvarya-çakti of the Lord and those not
empowered by it. The unempowered ones are also of two types. The first practise knowledge
of non-personal Brahman. By meditating on the oneness of the jéva and non-personal
Brahman, they get merged into Him. Some of them merge in saguëa Brahman that is éçvara.
(Here it should be known that although jïänés consider themselves Brahman, they can never
become Brahman even though they merge into Brahman. Since they are not independent
caitanya, they still exist separately. They are eternally the separate expansion of the Lord, but
not His personal expansion.) Their position is considered miserable, since they are unable to
relish Brahman. In brahma-säyujya enjoyable brahman, enjoyer jéva, and enjoyment —all three
become one. Those jïänés are therefore forever deprived of the bliss of relishing the Lord’s
service. Hence, an intelligent person would rather covet hell than integral merging with
brahman: 'naraka väïchaye tabu säyujya nä loy (C.C.). éçvara-säyujya is again more miserable
than brahma-säyujya. brahman is non-differentiated without any variety of çakti. Though
varieties of infinite forms, qualities, and pastimes are present in éçvara, the jévas merged into
éçvara are deprived from their relish. Those who reside in the storehouse of honey but are
unable to relish the taste of the honey are really unfortunate. Who can be more unfortunate
than they? It is thus said: brahma säyujya hoite éçvara säyujya dhikkära (C.C.) "éçvara-säyujya
is more loathsome than brahma-säyujya."
The second category of jéva-caitanya not empowered by the Lord’s aiçvarya-çakti do
not merge in the Lord. By practicing pure devotion, they attain the Lord and serve Him in
moods of servitude, friendship, parenthood, or others. They are blessed by relishing the nectar
of the blissful service of the Lord, the embodiment of compact sac-cid-änanda. They are not
miserable, but highly praise-worthy.
The jéva-caitanya empowered by the aiçvarya-çakti of the Lord are again of two types.
The first are empowered by the Lord’s eternal energy where the cit potency of spiritual
knowledge predominates. Sanaka, Sanandana, Sanätana and Sanat-kumära, the four sons of
Brahmä created by his mind, are examples. They are constantly absorbed in Çré Hari's
transcendental knowledge with no concern whatsoever with material creation.
The second type of jéva-caitanya are empowered by the Lord’s material energy to
create material universes, that are a portion of the Lord's illusory potency. Brahmä is
empowered by the external energy of the Lord, by which he creates material universes. (In his
book Çré Bhägavatämåta Kaëä the author has counted the four Kumäras amongst lélävatäras
and Brahmä amongst the guëävatäras.)

evaà ca viñëu çivayor abheda prasaktaç caitanyaka rüpyät. niñkämair

upäsyatvänupäsyatve tu nirguëatva saguëatväbhyäm evetyavagantavyam. viñëu brahmädyos tu
bheda eva caitanya pärthakyäd eva. kvacit tu süryasya tadäviñöa süryakäntamaëer abheda iva
viñëu brahmaëor abhedaç ca puräëa vacaneñu dåñöaù. kià ca kvacin mahä kalpe çivo'pi brahmeva
éçvaräviñöo jéva eva bhavet. yad uktam - 'kvacijjéva viçeñatvaà harasyoktaà vidher iveti'. ataeva -
'yas tu näräyaëaà devaà brahma rudrädi daivataiù. samatvenaiva manyeta sa päñaëòé bhaved
dhruvam (haribhakti viläsa 1.73) iti vacanam api brahma sähacaryeëa saìgacchate iti.
99 Mädhurya Kädambiné

TRANSLATION: Due to the similarity of caitanya, Viñëu and Çiva are non-
different. Devotees desiring nothing other than the Lord must discriminate between
Viñëu and Çiva as worshipable or non-worshipable on the basis of nirguëa and saguëa
character. Due to the non-similarity of caitanya, Viñëu and Brahmä are different.
Sometimes Puräëas describe the nondifference of Viñëu and Brahmä. This
nondifference may be considered like that of the sun and the süryakänta-maëi, the
stone empowered by the sunlight. In some mahäkalpas, even Çiva, just like Brahmä,
may be a jéva who is empowered by the Lord. çästras say, “Sometimes a jéva is also
empowered as Çiva or Brahmä.” çästra also says, “One who considers Lord Näräyaëa,
the Supreme among demigods, as equal to Brahmä, Rudra, and other demigods is
certainly an atheist.” This çästric evidence will be considered proper when Çiva and
Brahmä are both in the category of eminent jévas.

Péyüña kaëä explanation: From the previous descriptions it is known that due to
oneness of caitanya Viñëu and Çiva are considered non-different. The all-pervading conscious
Çré Viñëu has voluntarily accepted the tamoguëa of mäyä and has become Çiva. The acceptance
of tamoguëa should be considered in relation to Rudra Çiva, but not to Sadäçiva. The author
describes in his book Bhägavatämåta-kaëa: kiïca sadaçivaù svayaà rüpäìgo viçeña svarüpo
nirguëaù sa çivasyäàçi, “Sadäçiva is not a guëävatära. He is a specific expansion of the
Original Personality of Godhead who is nirguëa.” Sadäçiva is the origin of Çiva the guëävatära,
who resides beyond the causal ocean at Sadäçiva-loka, or the spiritual planet where Sadäçiva
resides. guëävatära Çiva resides in Kailäsa-dhäma in this material universe. The author
establishes the oneness in caitanya of Viñëu and Çiva, but as far as upäsanä is concerned he
says: "Desireless devotees must decide what is nirguëa and what is saguëa to define who is
their worshipable deity."
Previously it was said that guëävatära Çiva and Brahmä fulfill the desires of persons
worshipping them with specific motives. Persons desiring wealth, prosperity, and so on are
naturally inclined to worship mundane demigods. Persons not desiring wealth or material
objects, but desiring only the Lord and divine love give up the worship of guëamaya Çiva,
Brahmä, and others. They exclusively worship the transcendental Lord Çré Hari. The Lord
thus bestows unalloyed devotion on them and they relish the transcendental mellow of the
Lord’s name, form, qualities, and His service. What to speak of material wealth, they do not
even except the four kinds of mukti though offered in their hand. The Bhägavata (3/29/13) says:
sälokya-särñöi-särüpya-sämépyaikatvam apyuta; déyamänaà na gåhëanti vinä mat-sevanaà janäù
Lord Kapiladeva says to Devahüti, "Devotees exclusively absorbed in My service do not accept
sälokya, residence in my realm, särñöi, similar opulence as Mine, särüpya, form like Mine,
sämépya, residing with Me, or säyujya, merging within me, even if I offer all these to them."
Greedy and lusty worshippers of demigods get insignificant, perishable and ultimately
miserable mundane boons of wealth and luxury from their worshipped gods and goddesses.
Such motivated worshippers should also remember that just as their gods and goddesses may
be easily pleased and bestow boons of wealth and power, similarly with the slightest
shortcoming they can also curse the worshipper. Sometimes they bestow a boon without due
consideration and become entangled in a mess themselves. For instance, it is seen in Çrémad
 Çréla Viçvanätha Cakravartépäd 100

Bhägavata (Canto 10, chapter 88) that Çréman Mahädeva bestowed a boon upon the demon
Våka that he could kill anyone simply by placing his hand on the victim's head. As soon as the
demon had received the boon he wanted to try it out on Mahädeva Himself. Seeing this,
Mahädeva fearfully fled, being chased all over by the demon. Mahädeva fled all over the earth
and then to heaven, where even the demigods were unable to protect Him. Finally Mahädeva
arrived at Vaikuëöhaloka, which is beyond mäyä, where Çré Näräyaëa was found willing to
assume the shape of a brähmaëa boy who called Våkäsura and asked him why he had come so
far. The demon explained everything whereupon the disguised Lord Näräyaëa said: "The
words of that Çiva, who wanders over the crematoria in the company of ghosts, due to the
curse of Dakña, can never be true! O best of the demons! You can see if My words are true or
not by placing your hand on your own head!" Bewitched by Lord Näräyaëa's words the demon
placed his hand on his own head and at once fell dead on the ground.
In the same way Brahmä also lacked the proper understanding when he bestowed a
rare boon on Hiraëyakaçipu, so Lord Nåsiàhadeva had to descend to kill Hiraëyakaçipu while
at the same time keeping Brahmä's boon intact. Then He chastised Brahmä for feeding milk
to a snake by bestowing such a boon on a demon. This is also narrated in Çré Bhägavata.
Due to difference of caitanya, Viñëu and Brahmä are different. Viñëu is independent
caitanya and Brahmä is dependent jéva-caitanya. Some Puräëas describe Viñëu and Brahmä
as non-different, but one should understand this like the example of the sun and the
süryakänta-maëi stone invested with the power of the sun. The sun is always different from
the süryakänta-maëi. When the sun invests its power in the süryakänta-maëi, the heat that
appears in it burns cloth and similar objects. As the sun invests its power in the süryakänta-
maëi, the sun and the süryakänta-maëi can be considered nondifferent. Similarly, Viñëu
invests His energy for the creation of the material universe in Brahmä. Some Puräëas thus
explain the non-difference of Visëu and Brahmä, but effectively there is no such non-
difference.
And although the independent caitanya Çré Viñëu and Çré Çiva are sometimes described
as non-different, during certain mahäkalpas, the Lord empowers a jéva-caitanya to function
as Çiva. Hence it is seen in the scriptures: kacijjéva viçeñatvaà rahasyoktaà vidher iva
"Sometimes Çiva is also called a jéva just like Brahmä." That is why the second näma-aparädha
is that a person who considers the names and qualities of Viñëu and Çiva to be different is an
offender. Elsewhere it is said, yas tu näräyaëaà devaà brahma rudrädi daivataiù; samatvenaiva
manyete sa päñaëòé bhaved dhruvam “One who considers Brahmä and Çiva and other demigods
as equal to Näräyaëa is certainly an atheist.” First it is said that to see difference between Viñëu
and Çiva is an offense and now it is said that to see Çiva as equal to Viñëu makes one an atheist.
These two statements appear contradictory. The answer is that the consideration of difference
is forbidden in relation to Çiva who is an eminent Lord. Consideration of nondifference is
forbidden in relation to Çiva where his position is an eminent jéva.
Similarly, Brahmä is generally an eminent jéva, but his position as an eminent Lord is
also known from the çästras. The Bhägavata (4.24.29) says: sva-dharma-niñöhaù çata-janmabhiù
pumän viriïcatäm eti "A jéva can attain the position of Brahmä by steadily practicing
varnäçrama-dharma without motivation for one hundred births.” A jéva thus qualified appears
as Brahmä from the navel-lotus of Garbhodakaçäyé Viñëu in the beginning of creation. The
Lord invests power in him for the creation. Such a Brahmä is known as jéva-koöi, eminent jéva.
101 Mädhurya Kädambiné

In some kalpas, if such a qualified jéva is not available, then the Lord Himself accepts the form
of Brahmä and performs the activities related to creation. Such Brahmä is known as éçvara-
koöi, eminent Lord.

evam aparyälocayatäà visëur eveçvaro na çivaù çiva eveçvaro na viñëur vayam ananyä
naiva paçyämaù çivaà vayaà ca na viñëum ityädi viväda grasta maténäm aparädhe jäte kälena
kadäcit tattät paryälocana vijïa sädhujana prabodhitatve teñäm eva çivasya bhagavat svarüpäd
abhinnatvena labdha pratéténäà nämakértanenaiväparädha kñayaù

TRANSLATION: Those who have not discussed these truths say, “Viñëu is the
only Lord, not Çiva,” “Çiva is the only Lord, not Viñëu. We are the sole devotees of
Viñëu and will not see Çiva.” “We are the sole devotees of Çiva and will not see Viñëu.”
Their minds thus absorbed in arguments, they commit offense. If in time, such
offenders get the association of sädhus expert in discussing all these truths and are
enlightened by them, they can also realize the nondifference of Çiva and the Lord.
Then by doing näma-kértana, their aparädha is nullified.

Péyüña kaëä explanation: How people who think that Çré Viñëu differs from Çré Çiva
and Çré Çiva differs from Çré Viñëu in name and attribute are offenders and how they are to be
freed from that offense is now clearly described by Çréla Viçvanätha Cakravartépäda. The main
cause of committing offense to the Lord is lack of knowledge of His natural form (svarüpa).
To consider that which is not the svarüpa of the Lord to be His svarüpa is inevitably an offense.
What is Viñëu-tattva, Çiva-tattva, what is the relation between the two? Those who do not
understand all these truths have not associated with the sädhus expert in all these truths on
Çré Viñëu and Çré Çiva. Thus they do not get the chance of hearing about all these truths and
therefore generally commit this offense.
Those of them who worship Çré Viñëu think: "Çré Viñëu is the Supreme Lord, Çiva is
not the Supreme Lord. We are exclusive devotees of Viñëu — we do not look at Çiva."
Meanwhile the devotees of Çiva think: "Çiva is the Supreme Lord, not Viñëu, we are Çiva's
exclusive devotees — we do not look at Viñëu." Those who argue like that are offenders. As we
have already discussed, displeasing (dis=apa and pleasing=rädha) one’s worshipable object is
an offense (apa-rädha). If the worshipers of Viñëu and Çiva argue about the difference
between their respective worshipable Lords, then Viñëu and Çiva become dissatisfied.
Suppose a servant serves one limb of his master and cuts another limb or gives him pain. How
can the master be pleased with his servant? Since Mahädeva is a limb of Viñëu, considering
Him to be different is an offense.
Now the author is describing the way to nullify this offense. The main cause of this
offense is lack of knowledge of the truths of Viñëu and Çiva. There is thus no possibility of
nullifying this offense, unless one attains proper knowledge about Their truths. If somehow
such an offender gets the association of a sädhu expert in the knowledge of such truths, he can
realize their nondifference. Proper knowledge of the natural form (svarüpa) of the Lord is
only possible by the association and mercy of the sädhus. We can see that philosophy also in
the Upaniñads. The Kaöhopanéçad speaks a lot of jïäna kathä and concludes by saying that the
truth about Brahman is hard to understand, since it is beyond the words, mind and senses of
a mundane person. Then how can one attain His knowledge? naiva väcä na manasä präptuà
 Çréla Viçvanätha Cakravartépäd 102

çakyo na cakñuñä astéti bruvato'nyatra kathaà tad upalabhyate- "brahma cannot be ascertained
through the mind or the eyes or any of the other senses. How then can it be known?" To this
the Çruti (Upaniñad) replies: "One can know about it from the theistic, faithful mahäpuruñas,
the exalted devotees." In the Gétä Çré Kåñëa also tells Çré Arjuna: upadekñyanti te jïänaà
jïäninas tattva-darçinaù, “O Arjuna! Jïänés who have realized the absolute truth can give you
that knowledge.” Though one may be expert in çästras, or çabda-brahma, unless he gets the
association and mercy of mahäpuruñas having realization of the Absolute Truth, it is not
possible for him to realize such truths.
It is not that simply by hearing the truth of Viñëu and Çiva from the mouth of mahats
and attaining the proper knowledge the offense will be nullified. If one repents for such
offenses and constantly takes the sole shelter of the holy name, the offenses can be nullified.

evaà ca naitä bhagavad bhaktià spåçanti bahirmukhyo vigétä iti jïäna karma
pratipädikäù çrutir yenaiva mukhenänindaàs tenaiva mukhena täs tadanuñöhätåàçca janän
muhur abhinandya nämabhir uccaiù saìkértaiù çruti çästra nindana rüpäc caturthäparädhän
nistareyuù. yatas täù çrutayo bhaktimärgeñvadhikäriëaù svacchanda vartinaù parama
rägändhänäm api vartma mätra madhyärohayitum udyatäù parama käruëikä eveti tat tätparya
vijïa jana prabodhitä yadi bhägyavaçäd bhaveyus tadaiveti. evam evänyeñäm api ñaëëäm
aparädhänäm udbhava nivåtti nidänäni avagantavyäni (3)

TRANSLATION: One may think “These çrutis do not mention anything about
bhakti, and they are glorified only by worldly-minded persons. They are thus
mundane and condemned.” Someone may thus offend the çrutis related to jïäna and
karma. If such an offender repeatedly glorifies these çrutis and their practitioners
with the same mouth that criticized them and does näma-saìkértana loudly, then he
can be rescued from the fourth näma-aparädha of blaspheming çruti- and other
çästras. By good fortune if such an offender is enlightened by the sädhus expert in
the knowledge of the çrutis, he can become free from the offense. He comes to
understand that the most merciful çrutis are trying to inspire persons unrestrained,
completely blinded by material enjoyments, and unqualified for practicing bhakti to
follow the scriptural injunction. One should thus understand the cause and
nullification of the other six näma-aparädhas.

Péyüña kaëä explanation— Now the author is explaining the fourth name-offense,
çruti çästra nindanaà, blaspheming the çrutis and çästras, the cause of the offense, and its
nullification. It is not possible for those who have taken shelter of bhakti to condemn çästras
related to the devotional path, for faith in the scriptures is known as çraddhä. Faith is the first
step of devotion, so it is not possible for a person who treads the devotional path to criticise
the Çruti scriptures, but there may be devotees who condemn the scriptures related to jïäna,
karma, and yoga. Those who have taken shelter of bhakti neglect all material enjoyments and
even liberation. Among them, some get annoyed seeing that scriptures relating to karma,
jïäna, and yoga do not glorify bhakti or any devotional parts like çravaëa, kértana, and others.
They think that, as those scriptures do not describe bhakti at all, they are therefore mundane
and can be condemned. In this way they commit the fourth offense of condemning scriptures.
103 Mädhurya Kädambiné

Actually the scriptures related to jïäna and karma attempt to raise the practitioners of
such paths to the door of bhakti. Those who have gained faith through the association and the
grace of great devotees, are qualified for devotion — çraddhävän jana hoy bhakti adhikäré
(C.C.) Those who are deprived of that fortune may think highly of merging with brahman or
liberation. Scriptures related to jïäna engage jïänés in the cultivation of non-personal
knowledge and give them the knowledge of non-variegated bliss of impersonal Brahman. If
jïänés get the association of devotees, then they also become greedy for attaining the unlimited
variegated bliss of transcendental nectar related to Çré Bhagavän. Thus the main purpose of
the scriptures related to jïäna is to bring the jïänés to the devotional path. They make them
understand the insignificance of brahmänanda, the bliss of mukti or non-personal brahman
realization, and the excellence of bhakti and Bhagavän. Scriptures related to karma are meant
for those who act whimsically, being absorbed in sense enjoyment. They are unqualified for
bhakti. These scriptures make the karmés greedy for apparently sweet pleasures on the
heavenly planets and engage them in fruitive activities as sacrifice, vows, and so on. The real
purpose, however, is to raise the karmés to the level of bhakti. If the çrutis do not encourage
blinded persons engaged in sense enjoyments to attain heavenly pleasure, then they will always
remain averse to the practice of dharma. The çrutis mercifully tell of the superiority of karma
and engage them on the path of karma. Sometime in the future, karmés thus engaged in their
sacrifices may get a chance to associate with devotees and may understand the miserable
effects of karma. Finally they may take shelter of devotion by the sädhu’s mercy. It is therefore
offensive to blaspheme the merciful scriptures related to jïäna and karma.
If accidentally a devotee commits this offense and fortunately gets the association of a
sädhu expert in knowledge of the essence of çästras related to karma and jïäna, then by his
mercy he can also understand the real glories of çrutis. Then he should praise the çrutis and
their practitioners by the same mouth that condemned them. He should also loudly do näma-
saìkértana to nullify this offense.
The author has now described in detail the first four of the ten näma-aparädhas,
namely blaspheming the saints, considering the names of Çré Viñëu and Çré Çiva to be different,
disrespecting the Guru and criticising the Çruti scriptures. For the remaining six he says that
one should similarly understand their cause and nullification. We will discuss the rest of the
näma-aparädhas in brief, since aparädhas are the most heavy obstacles on the devotional path.
To think the glories of the holy name are exaggerated is the fifth offense. One may
think that the incomparable glories of the holy name in the çästras are merely praise. çästras
and mahäjanas say that no matter how much the holy name is glorified, still that is only a drop
from the ocean of glories of the name. The glories of the holy name are unlimited; nobody can
glorify it completely. One may however think that these glories of the name are exaggerated
just to increase people’s taste for it, but actually the holy name is not so glorious. This kind of
feeling is a very grave näma-aparädha named arthaväda.
The glories of the holy name seen in çästras and the words of mahäjanas are just like a
very insignificant glowworm in front of the sun of the holy name. No one is able to describe
the glories of the holy name, therefore there is no reason to consider whatever the scriptures
say to glorify it to be exaggarated. The only purpose of arthaväda is to instill faith in fruitive
workers (karmés) in their fruitive activities by praising such activities. The holy name is most
 Çréla Viçvanätha Cakravartépäd 104

independent and self-manifested. He does not depend on anything to manifest His glories, so
there is no question of any exaggeration in the glorification of the holy name.
Lack of association with sädhus expert in the glories of the holy name can cause this
offense. When one hears the glorification of the holy name from their holy mouths and
remembers how one used to be grasped and polluted by offense by thinking that glorification
to be exaggerated one should constantly meditate on the glories of the holy name. Taking sole
shelter of the holy name, one should chant it with repentance. Thus this offense is gradually
nullified.
To interpret the holy name in one’s own speculative way is the sixth offense. This
includes attempts to diminish the glories of the holy name by misinterpreting the words of
çästras glorifying it. If one thinks deeply it is not difficult to attain faith in the uncommon
glories and effects of the holy name. In this world we can realize the wonderful power of
jewels, mantras, and different powerful medicines. It is difficult to understand how they are
so powerful. If the power of such material objects is difficult to understand, then how will it
be possible to understand the power of the holy name, which is transcendental in nature?
çästras thus say, acintya khalu ye bhävä na täàs tarkeëa yojayet; prakåtibhyaù paraà yat tu tad
acintyasya lakñaëam- "That which is inconceivable is beyond logic and arguments. Whatever is
beyond material nature is per definition inconceivable." To understand transcendental
matters, faith is absolutely necessary. Without faith all spiritual practice is fruitless. Faithful
devotees generally do not commit this offense. If accidentally or unknowingly someone
commits this offense, due to bad company, he can nullify it just like the fifth aparädha.
Committing sin on the strength of the holy name is the seventh offense. By chanting
the holy name, all obstacles are destroyed. Those who commit sins on the strength of the holy
name commit terrible näma-aparädha and their obstacles are not destroyed. The holy name
is completely transcendental. Faithfully chanting it destroys weakness of heart. Then the
tendency to sin does not arise. Rather the previous sins, desires to commit sins, and even their
root cause, ignorance, are destroyed. If one accidentally commits sin, due to bad upbringing,
then he has not to undergo atonement, but Hari residing within his heart destroys those sins.
If someone thinks that, “When hari-näma can destroy all sins, then there is no harm if I
commit sin, as hari-näma can easily destroy it”, he commits an offense to the holy name. The
heart of an ignorant person committing sins can be purified if one atones by repentance. But
one committing sins on the strength of the name, cannot purify his heart even by adopting
yama, niyama and so on. Such offenses cannot be committed by faithful devotees. Accidentally
if due to the lack of association of sädhus attached to the holy name and by the effect of
association of non-sädhus, somebody commits this offense, then he should repent, "Alas! What
a great offender I am! The holy name can give one divine love and the direct service of the
Lord. I am using the same transcendental most powerful holy name for washing my sins. Alas!
I cannot be relieved even after going through millions of hells.” By thus repenting and deeply
lamenting, one should constantly pray to the Vaiñëavas and serve them while constantly
chanting the holy name. One can thus nullify the effects of such näma-aparädhas.
The eighth aparädha is to consider auspicious activities such as dharma, vows, and
sacrifices equal to the holy name. There is no difference between the holy name and the holy
named, the Lord Himself. Jéva Gosvämé says, ekam eva saccidänanda rasädi rüpaà tattvaà
dvidhävirbhütam “The same transcendental truth, embodiment of rasa, has appeared in two
forms, näma and nämé. The holy name is the word incarnation (çabdävatära) of the Lord
105 Mädhurya Kädambiné

Himself. It is thus beyond the material senses and self-manifested. When a fortunate person
begins to chant the holy name, the holy name appears on his tongue automatically. The eighth
offense is to consider the holy name to be on the level of materially auspicious activities like
performing sacrifices, thinking that it yields the same fruits as such sacrifices. Such a gross
offense is also known as pramäda or to diminish the glories of the holy name. This offense is
committed due to the association of karmés, jïänés, and tapasvés devoid of bhakti and due to
lack of association of sädhus expert in the knowledge of the glories of the holy name. One
should thus give up bad company and associate with those sädhus steady in chanting the name.
One should establish faith in the glories of the name, understanding the insignificance of the
fruits of materially auspicious activities. In a state of repentance, one should take shelter of the
holy name, constantly doing näma-kértana. This is the only way to nullify this aparädha.
To instruct the holy name to an unfaithful person is the ninth offense. Only a faithful
person is qualified for chanting the name. Unfaithful persons disregard it. The sole wealth of
the jéva is Çré Kåñëa's holy name. If that name is preached to an unfaithful person who is similar
to a pig eating the stool of material enjoyments, he will not realize the value of this gem. He
will negligently give it up. By this offense, he himself will perish and the instructor of the holy
name will also become an offender. When a devotee loudly does näma-saìkértana, then both
the faithful and the unfaithful hear that name. This is not what is meant here; here instructing
the glories of the holy name to some particular person is being considered. It is not proper to
instruct the name to an unfaithful person. If at first the disciple is faithful, but later is deceitful,
then Çré Gurudeva will do whatever he thinks fit for his rectification. If he is unable to rectify
the disciple he will give him up. Taking shelter of the holy name, chanting it with repentance
can nullify this offense.
If even on hearing the glories of the name repeatedly, one is not attached to it, then
this is the tenth offense. On hearing the glories of the holy name, if one is unable to give up
the false ego of I and mine, remaining absorbed in sense enjoyment, he disrespects the holy
name. Someone may say that attachment to the name cannot be developed just by thinking or
by one’s own desire. If on hearing the glories of the name somebody does not become attached
to the name, then why should he be considered as an offender? It is true, one cannot be
attached to the name just by his own wish, but sädhus mercifully give the qualification to take
shelter of the holy name. By their mercy only, attachment to the holy name is possible. Those
who have not received the mercy of sädhus cannot become attached to the name even on
hearing its glories. Hearing the glories of the name in the association of sädhus and serving
them by chanting hari-näma, one can become attached to the holy name and be freed from
this offense.

atha bhaktyutthäs te ca müla çäkhäta upaçäkhä iva bhaktyaiva dhanädi läbha püjä
pratiñöhädyäù sva våttibhiù sädhaka cittam apyuparajya sva våddhyä müla çäkhäm iva bhaktim
api kuëöhayituà prabhavantéti.

TRANSLATION: Now anarthas arising out of bhakti are being described.

They grow along with the main bhakti creeper as weeds. Such weeds appear as
wealth, gain, fame, respect, and others received from bhakti and they influence the
heart of a devotee. By their nature, they choke the development of the main bhakti
creeper.
 Çréla Viçvanätha Cakravartépäd 106

Péyüña kaëä explanation: anarthas arising out of bhakti are of four types duñkåtottha,
sukåtottha, aparädhottha, and bhaktyuttha. Bhaktyuttha-anarthas arise from bhakti or
bhajana. People are automatically attracted to devotees who do Çré Hari-bhajana. While doing
bhajana, gain, respect, fame, and other comforts naturally follow devotees. These are heavy
obstacles for progress in bhakti and attainment of prema. Devotees desiring to attain prema
should carefully protect themselves from all these material desires and should advance on the
bhakti path with humility and renunciation. If somehow one’s heart is influenced by these
desires for profit adoration and distinction, then even by doing bhajana sädhana, he gets these
anarthas only. These desires are thus compared to weeds surrounding the bhakti creeper.
Weeds growing along with the main creeper nourish themselves from the juice of the creeper
or the sprinkling of water and retard the growth of the main creeper, eventually making it dry.
Similarly, bhaktyuttha anarthas like money and fame color the hearts of the sädhakas and
chokes the roots of their creepers of devotion. Çréman Mahäprabhu says to Çré Rüpa Gosvämé
(Cai.Carit. Madhya 19/158-159)-

kintu yadi latära saìge uöhe upaçäkhä;

bhukti mukti väïchä yoto—asaìkhya tära lekhä
niñiddhäcära kuöinäöé jéva hiàsana;
läbha pratiñöhädi yoto upaçäkhä gaëa
seka jala päiyä upaçäkhä bäåhi jäy;
stabdha hoiyä müla çäkhä bäåhite nä päy
prathamei upaçäkhära koribe chedan;
tabe müla çäkhä bäåhi jäy våndävana

"Sometimes unlimited unwanted weeds arise along with the bhakti creeper as
innumerable desires for material enjoyment, liberation, performance of acts forbidden in
çästras, deceit, duplicity, faultfinding, violence towards other living beings, material gain,
respect, fame, and so on. When the weeds are sprinkled along with the creeper they also grow
along with the creeper and will suffocate the roots of the creeper, so first these weeds must be
rooted out, so that the original stem can grow up to reach Våndävana." Çréman Mahäprabhu
teaches here that desires other than for Kåñëa and His devotion, like enjoyment, liberation,
forbidden acts, duplicity, violence, profit, being worshipped and distinction are deceitfulness
on the part of the jéva, who is an eternal servant of the Lord. If one material desire arises in
the heart, it is followed by others contaminating the heart. Finally desires for bhakti disappear
from the heart. To fulfill his desires for enjoyment, profit, being worshipped and distinction,
a sädhaka does forbidden things like lying, using harsh words, committing violence and theft
and so on, while continuing to wear neck beads and tilaka, and performs hearing and chanting
and other devotional items like a machine. He superficially shows humility and conceals his
forbidden acts so that devotees may not condemn him. His heart finally becomes so influenced
with deceitfulness that not even a trace of desire for bhakti remains there. Hence Mahäprabhu
gave instructions to cut down these weeds from the very beginning of their appearance.
Though one may give up bhukti, mukti, and other weeds, the desire for fame is very difficult
to give up. Sanätana Gosvämé writes in the appendix to Hari-bhakti-viläsa: sarva tyäge'py
aheyäyäù sarvänartha bhuvaç ca te; kuryuù pratiñöhä viñöhäyä yatnam asparçena varam "Though
107 Mädhurya Kädambiné

one may give up everything, desire for fame, the cause of all anarthas, is difficult to give up.
A sädhaka devotee should thus be very careful to not touch the stool of fame." If desire for
fame exists in the heart, its beloved, envy, also follows, since fame and envy are conjugally
related. From the semen of the envy-caëòäla in the womb of fame appear two twins, jealousy
and malice. The frantic dance of these four destroys the heart’s good nature. How can desire
for bhakti remain in such a heart? A sädhaka devotee should thus be humble, respect others,
and try to give up the desire for fame.

teñäà caturëäm anarthänäà nivåttir api païca vidhä. ekadeça vartiné bahu deça vartiné
präyiké pürëä ätyantiké ceti. tatra 'grämo dagdhaù paöo bhagna' iti nyäyenäparädhotthänäm
anarthänäà nivåttir bhajana kriyänantaram eka deça vartiné niñöhäyäm utpannäyäà bahula deça
vartiné ratäv utpadyamänäyäà präyiki premni pürëä çré bhagavat pada präptävätyantiké

TRANSLATION: Cessation of four kinds of anarthas is of five types — eka-deça-

värttiné (partial), bahu-deça-värttiné (pervasive), präyiké (almost complete), pürëä
(complete), and ätyantiké (absolute). According to the logic "the village burned, the
cloth is torn", the cessation of aparädhottha-anartha is eka-deça-värttiné after
bhajana-kriyä, bahu-deça-värttiné at the stage of niñöhä, präyiké at the stage of rati,
pürëä at the stage of prema, and ätyantiké on attaining the lotus feet of the Lord.

Péyüña kaëä Explanation — There are different stages between the attainment of
faith and the attainment of prema. Among them there is the stage called 'cessation of bad
habits'. It is not that these four kinds of bad habits flee just like that. The gradual cessation of
the four kinds of anarthas comes in five stages. eka-deça-värttiné-nivåtti means cessation of a
minor portion of anartha, say fifteen percent, bahu-deça-värttiné means cessation of a major
portion of anarthas, about seventy-five percent. präyiké-nivåtti means cessation of almost all
anarthas, ninety-five percent. pürëä means complete cessation or cent per cent. ätyantiké-
nivåtti means absolute cessation of anarthas. At the stage of pürëä-nivåtti, there is sometimes
a minute possibility of reappearance of anartha, but at the stage of ätyantiké-nivåtti there is
no such chance.
The logic "the village burned, the cloth is torn" means that when a village starts burning,
the fire starts at a certain place and gradually burns the whole village. A cloth is torn means
that it starts tearing and finally is completely torn. Similarly, cessation of anarthas is first partial
and gradually pervasive. Of the four anarthas aparädhottha-anarthas are most heavy. This
anartha creates a grave obstacle in progress to the higher stages of bhakti. Its presence greatly
delays attaining divine love. As one starts bhajana-kriyä cessation of this anartha is partial, or
a minor portion of it is destroyed. At the appearance of niñöhä, it is pervasive, a good portion
of anarthas is destroyed. When rati appears, the cessation is präyiké, almost all anarthas are
destroyed, leaving an insignificant portion. At prema, it is pürnä, cessation is complete. On
attaining the lotus feet of Bhagavän, cessation is absolute.
One may ask if there is any possibility of reappearance of aparädha at the stage of rati
or prema? Bhakti-rasämåta-sindhu (1.3.54) says:

bhävo’py abhävamäyäti kåñëa presthäparädhatah

 Çréla Viçvanätha Cakravartépäd 108

abhäsatänca çanakair nyüna-jätiyatäm api

"If someone who has attained rati commits an offense to the dearest associates of
Kåñëa, then rati gets destroyed if the offense is heavy. When the offense is medium, it turns
into a glimpse of bhäva (bhäväbhäsa). A slight offense turns rati gradually into a rati of inferior
type, sakhya- or vätsalya-rati turns into däsya-rati." Dvivida monkey was an associate of
Rämacandra, but he offended Lakñmaëa and consequently suffered terrible miseries. At the
end of dväpara-yuga, Baladeva killed him. This verse explains the seriousness of mahat-
aparädha. Sometimes there is a possibility of offending mahats even at the stage of rati or
prema. When a sädhaka who has attained prema gets the full mercy of the Lord with direct
association and service, then only cessation of aparädhottha-anartha is absolute.

yas tu taträpi citraketau kädäcitko mahad aparädhaù sa prätétika eva na västavaù. satyäà
prema sampattau pärñadatva våtratvayo vaiçiñöyäbhäva siddhäntät. jaya vijayos tvaparädha
käraëaà prema vijåmbhitä svecchaiva. sä ca he prabhuvara devädideva näräyaëa
anyaträlpabalatvät asmäsu tu prätikülyäbhävät yadi tatra bhavato yuyutsä na sampadyate tadä
ävämeva kenäpi prakäreëa pratikülékåtya tad yuddha sukham anubhüyatäm ityävayoù svataù
paripürëatäyäm aëumätram api nyünatvam asahamänayoù kiìkarayoù prärthanähaöhaù
svabhakta vätsalya guëam api laghukåtya niñpädyatäm ityäkärä kädäcitka prasaìgabhavä mänasä
manasaiva jeyä.

TRANSLATION: The incident of Citraketu committing an offense is only

apparently an offense, not actually an offense. This is evident since there is no
difference in the wealth of prema existing in him either in his position as an associate
of the Lord or after getting the body of the demon Våträsura. In the case of Jaya and
Vijaya, the cause of their so-called offense is the prema that blossomed in them. They
prayed to the Lord, “O Prabhu! O Lord of lords, Näräyaëa! You desire to fight, but
we cannot see anyone strong enough to fight with You. Though we are strong, we
are not averse to you. Somehow make us inimical to You and relish the bliss of
fighting. We are unable to bear that Your spontaneous perfection may diminish even
the slightest. Decreasing Your affection for Your devotees, please fulfill the desire
of Your servants.” If somehow based on this incident, the same offensive desire
appears in the mind of a sädhaka, then he should overcome the desire by his
intelligence.

Péyüña kaëä explanation— After attaining the direct service of the Lord, cessation of
aparädhottha-anarthas is absolute. The tendency for committing mahat-aparädha no longer
arises. Citraketu had attained the lotus feet of the Lord; one may ask how the tendency of
committing offense to Mahädeva arose in Citraketu? The author replies that the offense heard
in the case of Citraketu is not real, but apparent. mahat-aparädha either destroys bhakti or
reduces it to a glimpse (äbhäsa) only. Though Citraketu was cursed to get a demon body, still
bhakti was present in an unaltered state. Factually he did not really commit an offense. There
is a logic that a tree can be known by its fruit—phalena phalakäraëam anuméyate.
Citraketu’s character is described in the Sixth Canto of Çrémad-Bhägavata from the
14th to the 17th chapter. Citraketu was a king in the province of Çürasena ruling across the
109 Mädhurya Kädambiné

horizon. In spite of possessing incomparable wealth, he was always distressed because he had
no son. He married ten million wives, but still he did not get any child. Once Maharñi
Angirä chanced to visit his palace and Citraketu expressed his distress and prayed for a son.
On the prayer of the king, Angirä made a special sacrifice by offering oblations and gave the
remnants of the sacrifice to queen Kåtadyuté. The muni assured the king that he would get a
son who would give him pleasure and distress. After eating the remnants of the sacrifice,
Kåtadyuté became pregnant. Consequently she delivered a beautiful child who started growing
like the moonlight. On receiving the son, Citraketu naturally became attached to queen
Kåtadyuti, the mother. Seeing this, the other queens became envious of Kåtadyuté. To destroy
the fortune of Kåtadyuté, the other queens lost their patience and killed her son by poisoning
him. On the sudden death of his son, the king fell into an ocean of distress along with his
queen. The queens who killed their son started falsely crying, even louder than queen
Kåtadyuté. Evil-hearted persons are very clever in such deceitful acts. While the palace was
filled with sounds of lamentation, Maharñi Angirä again came along with Närada Muni. Närada
made the dead son speak and thus gave knowledge of the Truth to the king. The king was
finally convinced and he gave up all attachment, becoming qualified for bhakti. By the mercy
of the two åñis, he quickly attained perfection in devotion and attained the body of a
Gandharva, a celestial musician. He became successful in getting the direct darçana of Lord
Saìkarñaëa.
Once Çréman Mahädeva was sitting with Gauré-devé on his left lap while instructing an
assembly of munis. Meanwhile, Citraketu Gandharva came there and remarked, "Aho!
Mahädeva is the teacher of religion for the world. He is a great soul! He is giving instructions
on the Absolute Truth to the munis with his consort, Pärvaté, on his lap.” Hearing his words,
Mahädeva smiled slightly and remained quiet. The munis also remained quiet on seeing the
silence of Mahädeva. Being unable to bear Citraketu’s disregard for Mahädeva, however,
Pärvaté lost her patience and angrily cursed Citraketu to become a demon. The exalted devotee
Citraketu submissively accepted the curse of Devé with pleasure, glorifying and pleasing
Mahädeva and Gauré as he left. Çiva was unhappy with Devé’s curse to Citraketu. He openly
praised Citraketu’s devotion and patience as an exalted devotee. It is evident from this incident
that the behaviour of Citraketu is only apparently offensive.
As a result of Devé's curse he was born as the demon named Våträsura. Still an
uninterrupted flow of pure devotion existed in his heart like a stream of the celestial Gaìgä.
Once Indra, on the instruction of the Lord, made a thunderbolt from the chest bones of
Dadhéci Muni and came in front of Våträsura to kill him. The words that Citraketu spoke to
Indra and the way he glorified the Lord gives a glimpse of the unalloyed prema existing in
Citraketu’s heart. One can easily understand this from Citraketu’s prayers in the following
verses of Çrémad-Bhägavata (6.11.24-27):

ahaà hare tava pädaika mülä däsänudäso bhavitäsmi bhüyah

manaù smaretäsu-pater-guëäàs te gåëétä väk karma karetu käyaù
na näkapåñöhaà na ca pärameñöhyaà na särvabhaumaà na rasädhipatyam
na yoga siddhir apunar-bhavaà vä samaïjasa tvä virahayya käìkñe
ajäta-pakñä iva mätaraà khagäh stanyaà yathä vatsataräh kñudhärtäù
priyaà priyeva vyuñitaà visaëëä mano'ravindäkña didåkñate tväm
mamottamaçloka-janeñu sakhyaà saàsära cakre bhramataù sva-karmabhiù
 Çréla Viçvanätha Cakravartépäd 110

tvan-mäyayätmätmaja-dära-geheñväsakta-cittasya na nätha bhüyät

“O Hari! I am the servant of the servants of Your lotus feet and will remain so in future.
O beloved! May my mind remember You, my words glorify You, and my body be engaged in
Your service. O ocean of all good fortune! Other than You, I do not desire heavenly planets,
Brahmä’s position, supreme rule over the earthly or lower planets, perfection in mystic yoga,
liberation, and so on. O lotus-eyed Lord! As baby birds without developed wings look for their
mother to feed them, hungry calves await the milk of their mother, a distressed wife whose
husband is afar desires to see his return, similarly my mind also desires Your darçana. O
Prabhu! I am wandering with in the cycle of birth and death due to my past activities. Please
let me establish friendship with Your devotees so that I may not be again attached to body,
children, wife and house anymore due to Your mäyä.” Quoting these four verses in Préti-
sandarbha (72), Jéva Gosvämé concludes that tad etacchuddha premodgäramayatvenaiva çrémad
våtravadho'sau vilakñaëatväcchré bhägavallakñaëeñu puräëäntareñu gaëyate våträsura
vadhopetaà tad bhägavatam iñyate iti - when divine love swelled up in Våträsura’s heart, these
prayers came spontaneously from his mouth. The killing of Våträsura is thus a special incident
in Çrémad-Bhägavatam. Other Puräëas cited this as one of the specific characteristics of
Çrémad-Bhägavata. Matsya Puräëa says that the book describing the killing of Våträsura is
known as Çrémad-Bhägavata.
Similarly the third canto, chapter fifteen of the Bhägavata describes how the four
Kumäras headed by Sanaka Muni cursed Jaya and Vijaya, the residents of Vaikuëöha. With
Jaya and Vijaya, though their behaviour towards the four Kumäras also appears like a mahad-
aparädha, its real cause is their specific desire arising out of prema.
Jaya and Vijaya were Vaikuëöha's gatekeepers. They used to think, “Everyone gives
pleasure to the master of Vaikuëöha by serving Him, but nobody desires to make Him relish
yuddha-rasa, the mellow of fighting. Being an unlimited ocean of energies, there is nobody
equal to Him who can fight with Him. Though we possess enough strength, we are not inimical
to Him. Thus He cannot relish yuddha-rasa with us. Without being inimical there is no way
of His relishing yuddha-rasa.” Hence they prayed to Näräyaëa, “O Prabhu Näräyaëa! Our sole
desire is to make You relish yuddha-rasa. We cannot tolerate even the slightest lack in Your
self-perfection. All the devotees serve You in a favourable mood; no one thinks of making You
relish the flavours of combat. Thus we pray that You mercifully give us an inimical mood, relish
yuddha-rasa, and make us successful in this act.” Being the wish-yielding tree of His devotees,
Lord Näräyaëa decided to fulfill this desire of Jaya and Vijaya. By His inspiration the four
Kumäras went to Vaikuëöha, Jaya and Vijaya obstructed the four Kumära-munis from entering
Vaikuëöha-loka and thus were cursed. Accepting the bodies of demons, they became
successful in making Näräyaëa relish yuddha-rasa.
If somehow the tendency of Citraketu or Jaya-Vijaya arises in the heart of a devotee,
then he should overcome this offensive mentality by his own intelligence. In the other words,
the activities of associates beyond this material nature are never to be imitated by a sädhaka
devotee.

tathä duñkåtotthänäà bhajana kriyänantaram eva präyiké niñöhäyäà jätäyäà pürëä

äsaktävatyantiké. tathä bhaktyutthänäà bhajana kriyänantaram eka deça vartiné niñöhäyäà pürëä
rucävätyantikéti anubhavinä bahudåçvanä samyag vivicyänumantavyam.
111 Mädhurya Kädambiné

TRANSLATION: Cessation of duñkåtottha-anarthas is almost complete after

bhajana-kriyä, is complete at the appearance of niñöhä, and is absolute at the
appearance of äsakti. Cessation of bhaktyuttha-anarthas is partial in bhajana-kriyä,
complete at the stage of niñöhä, and absolute at the stage of ruci. Realized mahäjanas
have ascertained this principle by thoroughly deliberating all facts.

Péyüña kaëä explanation: There are five stages of anartha nivåtti under discussion,
and after discussion about the cessation of the worst of all anarthas, those that arise from
offenses, we now come to the cessation of the anarthas caused by sinful habits. This means
that anarthas like attachment to sense gratification, repulsion, and fear of death are almost
completely (präyiké) eradicated after bhajana kriyä. When niñöhä awakens these are fully
eradicated (pürëä). At the stage of äsakti, the absolute cessation of duñkåtottha-anartha means
there is no possibility of the reappearance of this anartha at this stage. The author has not
separately mentioned the cessation of anarthas arising out of pious activities. Being engrossed
in the five types of ignorance is very miserable and these are anarthas arising from sinful
habits, while being engrossed in sensual enjoyment is an anartha arising from pious habits. At
the stage of attachment to Hari, there is no possibility of absorption in sense enjoyment and
material distress. The gradual cessation of sukåtottha-anartha should also be considered
similar to cessation of duñkåtottha-anarthas.
Now the gradual cessation of anarthas arising from devotion, such as desires for profit,
adoration and distinction are discussed. In the stage of bhajana kriyä this is only slightly
overcome, for it is actually arising from bhajana kriyä itself. When niñöhä arises the cessation
is pürëä (almost full) and when taste arises it is fully destroyed. In other words, after attaining
taste in devotion, the desire for material gain, respect, and fame automatically gets destroyed.
Broad-minded and realised saints have declared accordingly after due consideration.
The meaning of this is that after one starts devotion (bhajana-kriyä) and attains
steadyness in it, then gradually all kinds of anarthas are destroyed. When bhajana slackens the
anarthas become stronger and ultimately swallow the desire to do bhajana. Thus the gradual
cessation of anarthas through bhajana kriyä has been described. Without engagement in
bhajana it is not possible to wipe out anarthas, therefore a sädhaka devotee should make
efforts so that he may do devotion perfectly.

nanu aàhaù saàharad akhilaà sakåd udayäd eveti yannäma sakåcchravaëät pukkaço'pi
vimucyate saàsärät ityädi pramäëa çatäd ajämilädyupäkhyäneñvekasyaiva nämäbhäsasyävidyä
paryanta sarvänartha nivåtti pürvaka bhagavat präpakatvänubhaväd bhagavad bhaktänäà
duritädi nivåttävuktaù kramo na saìgacchate. satyam. nämnä etävatyeva çakti nätra sandehaù.
parantu säparädhiñvaprasannena tena yat sva çaktiù samyak na prakäçyate tad eva duñöatädénäà
jévätur ityavagantavyam. kintu yamadütänäà tadäkramaëe na çaktiù. 'na te yamaà päçabhåtaç
ca tad bhaöän svapne'pi paçyantétyädeù' 'na vidyate tasya yamair hi çuddhir ityatra yamair
yogäìgair iti vyäkhyeyam.

TRANSLATION: çästras say, “If the sun of the holy name arises even once, it
destroys heaps of sins as the rising sun destroys oceans of darkness.” “A caëòäla can
 Çréla Viçvanätha Cakravartépäd 112

obtain liberation from material bondage by even once hearing Your name.” From
this çästric evidence and the incident of Ajämila, someone may say that even the
glimpse (abhäsa) of the name destroys all anarthas along with ignorance and one
attains the Lord directly. With the Lord’s devotee, therefore, the gradual cessation
of anarthas explained previously does not apply. It is true that the holy name
undoubtedly possesses such power. However, if the holy name being displeased with
offenders, does not manifest its power, this suggests the existence of anarthas and
sins. But the yamadütas, the messengers of Yamaräja, are powerless to attack even
such offenders, for the çästras say, “Such offenders do not see Yama's noose-bearing
servants even in dream.” In the scriptural statement '(an offender to the holy name)
cannot be saved even by yamas', yama refers to that item of mystic yoga, but not to
Yamaräja.

Péyüña kaëä explanation— Here the author harmonises the five stages of cessation of
anarthas with the glories of the holy name, using different scriptural quotations. In Çré
Padyävalé grantha it is said—

aàhaù saàharad akhilaà sakåd udayäd eva sakala lokasya

taraëir iva timira jaladhià jayati jagan maìgalaà harer näma

"As the rising sun destroys the ocean of darkness of the entire world, similarly, on the
appearance of hari-näma, all sins are destroyed. All glories to Çré hari-näma, who fosters all
auspiciousness.” Çrémad-Bhägavata (6.16.44) describes Citraketu speaking the glories of
Anantadeva:

na hi bhagavann aghaöitam idaà tvad darçanän nåëäm akhila päpa kñayaù

yan nämäsakåcchravaëät pukkaço'pi vimucyate saàsärät

"O Lord! What to speak of Your darçana, even by hearing your name just once, the
most degraded caëòäla gets liberation from all sins.” In this way there are hundreds of
authoritative scriptural statements plus the story of Ajämila in Çrémad Bhägavata, affirming
that even a glimpse of the holy name destroys sins along with ignorance, the root cause of all
sinful desires. Gradually all anarthas are destroyed and one attains the lotus feet of the Lord.
After Ajämila merely uttered the name of Näräyaëa, calling his son instead of Lord Näräyaëa,
the servants of Viñëu came, untied the knots made by the Yamadütas, and he achieved
Vaikuëöha. One may then ask how can the gradual cessation of anarthas (eka deça vartiné,
bahu deça vartiné, präyiké. pürëä etc.) applies to faithful devotees who are chanting the holy
name, having been initiated by a bona fide guru according to the scriptural rites. The author
replies that the glorifications of the holy name found in the çästras are all true. çästras are only
able to limitedly glorify the infinite power of the holy name. One should thus not doubt those
çästric words. If one does so, it will make one guilty of the offense of either considering the
glories of the holy name exaggerated or interpreting the meaning of the holy name in a deviant
way. These two grave offenses heavily obstruct a devotee’s devotion and impede Vaiñëava
behaviour. The author explains in his Särärtha Darçiné-commentary of the Bhägavata (6.2.9-
113 Mädhurya Kädambiné

10) niraparädhänäntu bhagavat präptau nästi vilambas teñäà hi bhagavannäma grahaëaà

vaikuëöhärohaëaà ceti dve eva bhümike-yathä ajämilädinäm that there is no delay for attaining
Vaikuëöha for the offenseless devotees. Offenseless persons do not have to go through the
stages of çraddhä, sädhu-saìga, bhajana-kriyä, and others. They only have to go through two
steps: the first is chanting the holy name and the second is ascending to Vaikuëöha. The
example is Ajämila. He committed many sins, but he was not an offender. Ajämila was illicitly
addicted to a low-born maidservant and his sons, but he never offended any sädhu. In his
offenseless heart there was no obstruction for the holy name to manifest itself. On the other
hand, however, it did not manifest his power on the offenders due to his displeasure with
them. Where the holy name does not manifest its power, one should not doubt its glories. The
failure to manifest its power shows the presence of sins and offences in a sädhaka devotee.
Though the holy name is displeased with an offender and does not manifest his power,
the messengers of Yama still have no right to attack him. Bhägavata (6.1.19) says:

sakån manaù kåñëa-padäravindayor niveçitaà tad-guëa-rägi yair iha

na te yamaà päça-bhåtaç ca tad-bhaöän svapne ’pi paçyanti hi cérëa-niñkåtäù

“Persons who have even once absorbed their mind on the lotus feet of Kåñëa and have
a slight attachment to His qualities (although not having full realization of Kåñëa : Çrédhara
Svämé and Jéva Gosvämé) have automatically done the real process of atonement of all sins.
Thus even in dreams, they do not see Yamaräja and his messengers carrying ropes to catch
sinful persons.” What to speak of seeing Yama and his servants in dreams, they never even
undergo punishment in hell. In his Särärtha Darçiné commentary on the Bhägavata (6.2.9-10)
the author writes: kià ca säparädhänäà madhye yadi kecid bhajanäbhyäsäbhäväd akñéëa präcéna
päpäù kriyamäëa päpa nämäparädhäç ca syus tad api tair deha-tyägänantaraà narakeñu na
gantavyam 'sva puruñam abhivékñya päça hastaà vadati yamaù kila tasya karëamüle. parihara
madhusüdana prapannän prabhur aham anya nåëäà na vaiñëavänäm iti, that if due to the lack
of devotional practices, evil saàskäras still exist in an offender causing him to further commit
sins, then those sins turn into näma-aparädha. Still, such persons do not have to go to hellish
planets after death. Yamaräja personally instructed his rope-carrying messengers, “Give up the
persons surrendered to the lotus feet of Lord Madhusüdana. We have the right to punish only
ordinary human beings, but not the Vaiñëavas."
The author is saying that the verse, nämno baläd yasya hi päpa-buddhir na vidyate tasya
yamair hi çuddhiù says that committing sins on the strength of the holy name is offensive and
even Yama cannot purify such offenders. This verse seems to say that the offenders have to
undergo the punishments of Yama. Why then does Bhägavata (6.1.19) say that the offenders
do not have to undergo such punishments? The author replies that the word yama in the verse,
nämno baläd yasya, means an item of mystic yoga, but not Yamaräja. In other words, even by
following mystic yoga-items like yama or niyama as a process of atonement, the offender
cannot be purified. Offense to the holy name is destroyed only when the name itself becomes
pleased with the offender. This statement does not apply to Yama Mahäräja.

yathä samarthena paramäòhyenäpi sväminä kåtäparädhaù svajano yadi na pälyate kintu

tatrodäsyate tadaiva duùkha däridrya mälinya çokädayah krameëa labdhävasarä bhavanti na
tvanyadéyä janäù ke'pi kadäpéti jïeyam. tathäca punaù sva svämino manobhirocinyäm anuvåttau
 Çréla Viçvanätha Cakravartépäd 114

satyäà çanais tat prasädäd duùkha däridryädayaù çanair apayänti. tathä bhagavad bhakta çästra
guru prabhåtibhir amäyayä muhuù sevitaiù çanair eva tasya nämnaù prasäde duritädénäm api
çanair eva näçaù iti nästi vivädaù. na ca mama ko'pi nästi nämäparädha iti vaktavyaà phalenaiva
phalakäraëasyäparädhasya präcénasyäväcénasya vä anumänät. phalaà ca bahu näma kértane'pi
prema liìgänudaya iti. yad uktam (bhäg. 2.3.24)
tad açma säraà hådayaà batedaà yad gåhyamäëair harinäma dheyaiù
na vikriyetätha yadä vikäro netre jalaà gätra-ruheñu harñaù

TRANSLATION: If a wealthy master capable of punishment and grace does

not take proper care of a servant who offends him, but rather neglects that servant,
then his servant has to suffer distress, poverty, and sadness. No one ever takes care
of a person unrelated to him. If an offensive servant again serves his master
according to the master’s liking, then by his master’s mercy distress and poverty
gradually go away. Similarly, by sincerely serving the devotee, çästra, and guru, by
their mercy anarthas or sins are gradually destroyed. There should thus be no
conflict about this statement. If someone says, “I am offenseless. I have never
committed any offense.” Then the answer is, “A tree can be known by its fruits.” If
by repeated chanting, the symptoms of prema do not appear, then one should
presume the existence of offenses committed recently or long before. çästras say,
“Even by repeated chanting, if tears of prema do not flow from the eyes, the hairs of
the body do not stand erect, and the heart does not melt, then certainly one’s heart
is made of iron.”

Péyüña kaëä explanation: We have already mentioned that when satisfaction or

rädha is removed (apa) then this is called aparädha. When the holy name is dissatisfied with
an offender, he does not get the result of chanting. The author is describing this point by citing
an example of a most wealthy person who ignores his offensive servants. He is capable of giving
punishment and grace and constantly takes care of those who have taken his shelter. But if
one of his own people offends him, he becomes displeased. He then ignores the offender and
does not maintain him anymore. Then the offender has to go through distress, poverty, and
other miseries. Seeing his miserable condition, one should not think that the master is not
capable of maintaining his servant. Though perfectly capable, the wealthy master does not
want to take care of his servant due to dissatisfaction. Still the servant is maintainable by his
master, because he is related to him. A master does not maintain anybody except his servant.
If the servant thus committing offense understands his offense and tries to please his master
by serving him favourably once again, then automatically the merciful master becomes
satisfied with him and his miseries are destroyed.
Similarly, the all-powerful harinäma always maintains the devotees who have taken
shelter of bhakti and bestows divine love on them. This does not mean that the holy name has
no power to bestow divine love to offenders. If someone commits offense to the holy name,
then the holy name becomes displeased with the offender. The holy name does not maintain
the offender and the offender does not get the fruits of devotion. It is not that harinäma is not
able to bestow the fruits of bhajana. Though the offender does not get the fruits of devotion,
still the offender is worthy to be maintained by näma only. The holy name never maintains or
graces nondevotees. If a devotee committing offense comes to know his errors and constantly
115 Mädhurya Kädambiné

serves bhakti, çästras and guru that he may have offended, with a sincere heart, then näma
gradually becomes pleased with him. When the holy name is satisfied all anarthas and miseries
are destroyed and a devotee becomes successful in getting divine prema. It is not possible to
differ in opinion on this. As Viçvanätha Cakravarté describes in the commentary of Bhägavata
(6/2/9-10), sädhu saìga vaçät sarva nämäparädha kñayetu bhakti devé samyak prasädena
nämaphala präptir eva nirviväda- "On the strength of association with the saints all
nämäparädhas are destroyed and the full mercy of Bhakti devé is attained. As a result of the
chanting of the holy name prema is attained, no one disagrees with that."
If someone thinks, ‘Since I am offenseless, why am I not getting the fruits of the holy
name?’ Then the answer is that a tree is known by its fruits. Except aparädha, there is no other
obstacle so powerful that it can obstruct receiving the fruits of prema in spite of constant
chanting. When one does not experience the fruit of prema there is no doubt about the
existence of aparädha. Though one may have not intentionally committed any offense, there
must be some unknown aparädha committed in the past by which the näma has become
displeased with the sädhaka devotee. Here 'a lack of experience of the fruits of chanting the
holy name' means that the signs of prema or the eight sättvika ecstatic symptoms do not arise,
despite doing a lot of näma kértana. Çrémad-Bhägavata says (2/3/24):

tad açmasäraà hådayaà batedaà yad gåhyamäëair harinäma dheyaiù

na vikriyetätha yadä vikäro netre jalaà gätraruheñu harñaù

"If even by chanting the holy name many times, tears do not come in the eyes, hairs do
not stand on end, the heart remains unchanged, and the symptoms of ecstatic emotion do not
appear, then one’s heart is as hard as iron.” The author describes this verse in the Sarärtha-
darçiné commentary: "Even though one may repeatedly chant the holy name, devotional
transformations may not take place within the heart, which means that the heart is then as
hard as iron. In other words, when devotional transformations like tears and goosebumps do
not appear and the heart does not melt despite repeated chanting, it must be a symptom of
nämäparädha. However, the mere presence of tears and goosebumps is not necessarily a sign
of a molten heart. In the Bhakti Rasämåta Sindhu it is written that persons who are naturally
slimy (sentimental) can practise producing tears and goosebumps. Such persons do not even
have sattväbhäsa, a glimpse of ecstatic emotions, though the outer symptoms may be there.
On the other hand, the gravest mahats do not generally reveal the symptoms of ecstasy like
tears and goosebumps, though their hearts melt by chanting the holy name. Therefore this
verse should be explained as follows: When ecstatic symptoms such as tears, hair standing
erect, trembling, and others are seen externally, but the heart does not melt due to the lack of
internal transformation, then such a heart is hard like iron. When the heart melts due to bhakti,
tears appear in the eyes, bodily hairs stand erect, and other ecstatic symptoms appear, then
that is known as the state of sattvika-vikära, or ecstatic symptoms. The special symptoms of
the transformation of the heart are: forgiveness, constant engagement in bhakti, detachment,
absence of pride, hope, eagerness, constant taste in chanting the holy name, attachment to
describing the qualities of the Lord, and affection for residence in sacred places like Çré
Våndävana. Offenseless devotees will realize the effect of näma as soon as they chant it. They
are absorbed in relishing the holy name and as a result of their change of heart the external
symptoms like tears and goosebumps become visible. Those who are offensive and envious
 Çréla Viçvanätha Cakravartépäd 116

may chant the holy name many times but their hearts will not melt because the holy name is
not pleased with them. Even if ecstatic symptoms like tears and goosebumps are externally
visible with them they are condemned in this verse as having hard hearts. By the association
of sädhus and by the effect of constant chanting, offenders can also gradually get rid of the
hardness of the heart and their hearts start melting.

tathähi nämäparädha prasaìga eva (bh.r.si:) ke te'parädhä viprendra nämno bhagavataù

kåtäù. vinighnanti nåëäà kåtyaà präkåtaà hyänayanti hi. iti.
tadéya guëa nämädéni sadyaù prema pradänyapi çrutäni kértitäni ca tat térthädikaà
sadyaù siddhidam api cirät sevitaà tanniveditäni ghåta dugdha tämbülädéni sadyaù sarvendriya
taraìga nivartakäni muhur äsvädya upayuktänyeva svataù parama cinmayänyapetäni yasmät
präkåtänéva bhavanti te'parädhäù ke bhagavannämna iti sotkampa savismayaù praçnaù.
nanvevaà sati nämäparädhato janasya bhagavad vaimukhyasyaivaucityät tad uktaà
gurupädäçraya bhajana kriyädikam api na sambhavet. satyam. pravartamäne mahäjvara iva
odanäder arocakatväd evänupädänäm iva nämäparädhasya gäòhatve sati tatra puàsi çravaëa
kértanädi bhajana kriyäyä avakäça eva na syäd ityatra kaù sandehaù. kintu jvarasya mådutve
cirantanatve odanäder api kiïcid rocakatvam iva. bahudinato bhogenäparädhasya kséëavegatve
mådutve ca bhagavad bhaktau kincin mätra ruciù syäd iti puàsaù prasajjati bhaktyadhikäraù
tataç ca yathä pauñöikänyapi dugdhaudanädéni jérëa jvaravantaà pumäàsaà na puñyanti kincit
puñëanti ca kintu glänikärçena nivartayituà çaknuvanti kälenauñadha pathyayoù sevitayoù
çaknuvanti ca. tathaiva tädåçasya bhaktyadhikäriëaù çravaëa kértanädéni kälenaiva krameëaiva
sakalaà prakäçayantéti sädhüktamädau çraddhä tataù sädhusango'tha bhajana kriyä
tato'narthanivåttiù syät tato niñöhetyädi.

TRANSLATION: In relation to näma-aparädha it is said, “O best of the

brähmaëas! What are those aparädhas to the holy name that destroy the good
fortune of the offender and give him a misconception of considering transcendental
objects material?” The meaning of this question is that repeated chanting and
hearing of the qualities and names of the Lord should give prema very quickly.
Serving the holy dhäma for a long time should give perfection. Repeatedly relishing
the ghé, milk, betel, and other preparations offered to the Lord should retard the
waves of sense enjoyment. What are the grave offenses that diminish the respective
fruits and make all these spiritual items appear material? This astonishing and
unnerving question is being raised. Does it mean an offender becomes averse to the
Lord and bhajana-kriyä, such as taking shelter at the feet of guru and so on, is
impossible for him? It is, indeed, true. In a heavy fever, one cannot accept food.
Similarly, by the presence of heavy näma-aparädhas, a person loses taste for hearing,
chanting, and other devotional practices. But as the fever becomes lower and its
effects lessen, one again gets some taste for food. Similarly, after going through the
effects of näma-aparädha for a long time, their effects reduce and one again gets
some taste for devotion. Nourishing food such as milk and grains do not nourish the
person completely, though his fever has reduced. They nourish him slowly and
gradually. They are unable to relieve him from the weakness and fatigue due to
fever. In time, however, if medicines and a proper diet are taken properly, then the
fever completely goes away. So too, in a devotee doing devotion, taste for hearing,
117 Mädhurya Kädambiné

chanting, and other devotional practices gradually arises. Then faith, sädhu-saìga,
bhajana-kriyä, anartha-nivåtti, niñöhä, and so on, all these stages that were described
follow in sequence.

Péyüña kaëä explanation— Previously it was mentioned that there are only two steps
for offenseless persons to attain the Lord—chanting the holy name and ascending to Vaikuëöha.
However, offenseless persons are very rare in this world. Generally everyone is embodied as
a result of past offense. Offenses therefore exist in almost everyone, committed either
previously or recently. Therefore it is proper to mention the nine steps general people must
tread to attain prema, from çraddhä upwards. The blessed author will now make it clear with
examples. He quoted one verse from the scriptures that describe nämäparädhas-
ke te'parädhä viprendra nämno bhagavataù kåtäù.
vinighnanti nåëäà kåtyaà präkåtaà hyänayanti hi

"O king of brähmaëas! When one offends the holy name of the Lord this destroys all
the virtues of a human being and causes one to see spiritual things in a mundane light. What
are these offenses?" The author then personally explains these verses. In the çästras it is said,
"One quickly attains prema by hearing and chanting the name, qualities, etc., of the Lord." In
the beginning of the Bhägavata (1.1.2) it is said: sadyo hådy avarudhyate’tra kåtibhiù çuçrübhis
tat-kñaëät, "Hari quickly gets captured in the heart of a pious person desirous of hearing the
Bhägavata.” No one can capture the Lord in his heart without prema. Therefore simply by
desiring to hear Çrémad Bhägavata, which is filled with the descriptions of Çré Hari's attributes
and holy names, one can see the promise of arising prema. Similarly the Puräëas describe the
power of Våndävana Dhäma to give divine love. Padma Puräëa says: aho madhupuré dhanyä
vaikuëöhäcca garéyasé; dinam ekaà niväsena harau bhaktih prajäyate "O! Mathürä is very
fortunate, more so even than Vaikuëöha. Residing there for one day gives the devotion of the
Lord." Similarly the glories of prasäda offered to the Deities are also very wonderful. Uddhava
says to Kåñëa: tvayopabhukta-srag-gandha-väso'laìkära-carcitäh ucchiñöa-bhojino däsäs tava
mäyäà jayema hi "Being decorated with the garlands, scent, and other ornaments offered to
You, and by taking Your remnants, we, Your servants, can easily overcome Your mäyä."
(Çrémad-Bhägavata 11.6.46)
Although hearing and chanting the holy names, attributes etc of the Lord, residing in
the holy dhäma for a long time and constantly honouring the Lord's prasäda are most capable
of bestowing prema, if offenses are committed the anarthas only increase, let alone that one
attains prema. As a result one misunderstands these transcendental objects to be material.
These offenses are such big obstacles to bhajana that one shivers of fright and asks in
astonishment: "What are these offenses?" In other words each sädhaka should know these
offenses very well and proceed on the path of bhajana while carefully avoiding them.
Are the effects of such offenses so terrifying that one wonders if the offender will not
become an enemy of the Lord, and cease to take shelter of the lotus feet of Çré Guru and
engage in bhajana? This is a natural question, the author thinks. Just as one is unable to eat
rice when one has fever, similarly the offender has no opportunity to engage in the process of
hearing and chanting under the shelter of Çré Guru's lotus feet. But when the fever diminishes
one gets a little appetite for rice again, similarly after one has suffered the results of offenses
 Çréla Viçvanätha Cakravartépäd 118

for a long time its effects become less intense and some taste for bhajana reemerges and one
can engage in bhajana under the shelter of Çré Guru.
When the fever goes down one cannot immediately start with eating heavy food, but
one must start with some light food. Similarly when the force of aparädha slows down one
cannot yet fully experience the holy names and attributes of Çré Kåñëa at once, only slightly so.
Just as a disease ceases by constantly taking a medicine that stops the fever and the body
becomes strong accordingly, similarly the powerful medicine for destroying aparädha is the
sincere service of the holy name, guru, and Vaiñëava. Constantly and sincerely serving them
gradually destroys anarthas and thus nourishes one’s devotion and one can relish the
astonishing mellows of bhajana. Although the glories and holy names of the Lord are able to
bestow prema at once, due to the existence of aparädha the different stages of çraddhä, sädhu-
saìga, bhajana-kriyä, anartha-nivåtti and niñöhä are duly explained.

kaiçcit tu nämakértanädivatäà bhaktänäà prema liìgädarçanena päpa pravåttyä ca na

kevalam aparädhaù kalpyate vyavahärika bahu duùkha darçanena cäpi prärabdha näçäbhävaçca.
niraparädhatvena nirdhäritasyäjämilasyäpi sva putra nämakaraëa prati dina
bahudhätannämähväna samayeñvapi premäbhäva däsé saìgädi päpa pravåtti darçanät
prärabdhäbhäve'pi yudhiñöhiräder vyavahärika bahu duùkha darçanäcca. tasmät phalannapi
våkñaù präyaçaù käla eva phalati itivat niraparädheñu prasédad api näma sva prasädaà käla eva
prakäçayet. pürväbhyasät kriyamäëä päpa räçir api utkhäta daàñöroraga daàça iväkincit karä
eva. roga çokädi duùkham api na prärabdha phalam. yasyäham anugåhnämi hariñye taddhanaà
çanaiù; tato'dhanaà tyajantyasya svajanä duùkha duùkhitam. iti. nirdhanatva mahärogo mad
anugraha lakñaëam' ityädi vacanät. sva bhakta hitakäriëä tadéya dainyotkaëöhädi vardhana
catureëa bhagavataiva duùkhasya déyamänatvät karma phalatväbhävena na prärabdhatvam
ityähuù (5)

TRANSLATION: By observing the absence of symptoms of prema in devotees

chanting the holy name and the presence of a tendency to sin, some presume the
existence of näma-aparädha. Moreover, seeing the material distresses in such
devotees, they suppose that there is a lack of destruction of prärabdha (reactions to
activities that have not yet fructified) in the devotee. Ajämila was offenseless and he
did not manifest any symptom of prema, though he was daily calling the name of his
son named Näräyaëa many times. Not only that, he was also inclined to an illicit
relation with the maidservant. Various miseries were seen in Yudhiñöhira and others
despite the absence of prärabdha. The conclusion is, therefore, that generally a fruit
tree bears fruit only in the proper season. Thus, though the name is pleased with an
offenseless person, He bestows His mercy only in due course of time. Sins committed
by them due to their previous habits are as insignificant as the bite of a snake without
poisonous fangs. Disease or other distress seen in them is not a result of prärabdha.
The Lord himself has said, “To whom I bestow My mercy, I gradually take away all
his wealth. His relatives and family reject him, seeing him penniless and suffering
from distresses one after another.” In another place the Lord has said, “The great
disease of poverty is a symptom of My mercy.” By His own will, the clever Lord, who
gives all auspiciousness to His devotees, gives distress to His devotees to increase
119 Mädhurya Kädambiné

their humility and eagerness. Therefore, because reactions to fruitive activities are
absent in them, the distress seen in the devotees is not the result of their prärabdha.

Thus ends the Third Shower of Nectar of Mädhurya Kädambiné by Çréla Viçvanätha
Cakravartépäda entitled Cessation of All Unfavourable Elements.

Péyüña kaëä explanation— Previously it has been explained that absence of symptoms
of prema even after repeating näma-kértana is the evidence for the existence of aparädha. The
author says this is not a universal rule. Sometimes, absence of symptoms of prema and
tendency to sins can be seen in an offenseless person. For example, it is seen everywhere that
the chanting of Çré Ajämila was offenseless. Otherwise, the fruits of nämäbhäsa through the
calling of his son's name, such as the appearance of the messengers of Viñëu and attainment
of Vaikuëöha-loka, would have been impossible. Though he used to utter the name Näräyaëa
evey day, referring to his son, no symptoms of prema were seen in him. Moreover, he was
addicted to an illicit connection with a maidservant. Still he was offenseless, he was simply
habitually involved with the maidservant; this is not a symptom of aparädha. This is proven by
the fact that simply by pronouncing the name of his son 'Näräyaëa' at the time of death the
Viñëudütas appeared. Fruit trees give fruit only in the proper season. Similarly, though the
holy name is always pleased with offenseless persons, it gives its fruits in the proper time. It is
thus understood that the sins the offenseless Ajämila habitually committed were insignificant
like the bites of snakes with poisonless teeth.
Again we see devotees going through disease, distress and poverty, and they may
commit sins even though they have no prärabdha. But were the sufferings Yudhiñöhira and
other Päëòavas underwent, like their exile in the forest and their tendency for playing dice,
really the result of their prärabdha? They were the Lord’s associates, so naturally they have
no prärabdha. Even sädhana-bhakti destroys prärabdha, as was described previously. The
Mahäjanas say that even liberated souls who experience brahma through jïäna practice,
cannot get free from fruitive reactions without first suffering the results—

yad brahma säkñät kåta niñöhayäpi vénäçamäyäti vinä na bhogaiù

apaiti näma sphuraëena tatte prärabdha karmeti virauti vedaù

(Çré Rüpa Goswämé's Nämäñöakam — 4)

With devotees, however, they easily destroy prärabdha by practicing any of the
devotional parts like näma kértana. Kåñëa says to Uddhava: bhaktiù punäti manniñöhä çva-päkän
api sambhavät, "Devotion fixed on Me can purify even a dog-eater caëòäla from the defect of
caste." (Çrémad-Bhägavata 11.14.21) The defect of caste is due to prärabdha. Here,
destruction of the defect of caste means destruction of its cause, prärabdha— käraëa näçe
kärya näça. This nyäya says: "When the cause is destroyed the symptoms will be destroyed as
well." The symptom is a low birth and the cause is prärabdha. Thus, when prärabdha is
destroyed, caste is also destroyed. The Puräëas explain the destruction of mental and physical
distress due to prärabdha by näma-kértana—ädhayo vyädhayo yasya smaraëän näma kértanät;
tadaiva vilayaà yänti tam anantaà namämyaham. "I pray to Lord Anantadeva, whose
remembrance and the chanting of whose name at once destroy all mental and physical
 Çréla Viçvanätha Cakravartépäd 120

distress." Though a devotee has no prärabdha, the Lord mercifully gives sorrow, sickness,
distress, and pains to increase the devotee’s humility and eagerness. The Bhägavata describes
how Çré Kunti-devé prayed for such troubles. It is easily understood that the treasure of prema
is hidden within these calamities.
The Lord has said Himself "I remove the wealth of whomever I bestow My grace upon;
then, when he has lost his wealth, his relatives abandon him, considering him miserable. In
this way such an orphaned person can take shelter of Me in all respects." The Lord also said:
"The great disease of poverty is a symptom of My grace." Thus for the welfare of the devotee,
the Lord gives distress and pain according to His wish. Due to the lack of prärabdha in the
devotee, however, prärabdha is never the cause of this distress.

Thus ends the Péyüña kaëa-commentary on the third shower of nectar of Çré Viçvanätha
Cakravartépäda's Mädhurya Kädambiné.

Fourth Shower of Nectar

atha pürvaà yä aniñöhitä niñöhiteti dvividhoktä bhajana kriyä tasyäù prathamä ñaò vidhä
lakñitä. tato dvitéyäm alakñayitvevänartha nivåttiù prakräntä. yad uktam—

çåëvatäà svakathäù kåñëaù puëya çravaëa kértanaù

hådyantaù stho hyabhadräëi vidhunoti suhåt satäm
nañöa präyeñvabhadreñu nityaà bhägavata sevayä
bhagavatyuttamaçloke bhaktir bhavati naiñöhiké iti
tatra çåëvatäà svakathäù kåñëaù puëya çravaëa kértanaù ityädi niñöhitaiva bhaktir
avagamyate naiñöhikétyagre vakñyamäëatvät. abhadräëi vidhunoti iti tayor madhye
evänarthänäà nivåttir uktä. nañöapräyeñvabhadreñvityatra teñäà kaçcana bhägo näpi nivartata
ityapi sücita iti. ataeva kramapräptatayä niñöhitä bhaktir idänéà vivriyate.

TRANSLATION: Previously two kinds of bhajana-kriyä were mentioned,

aniñöhitä and niñöhitä. aniñöhitä-bhajana-kriyä was described in six divisions. Without
describing the characteristics of niñöhitä-bhajana-kriyä, cessation of anarthas was
described. This is because Çrémad-Bhägavata (1.2.17-18) says "Hearing and chanting
of the glories of Kåñëa give all auspiciousness. Çré Kåñëa is affectionate to the sädhus
and by entering into the heart of those who hear His glories, He destroys all kinds
of inauspiciousness. By constantly serving Çrémad-Bhägavata and the devotees
(grantha-bhägavata and bhakta-bhägavata), inauspiciousness is almost destroyed
and one attains steadiness in devotion to the Supreme Lord, Uttamaçloka." The first
line of the first verse describes aniñöhitä-bhajana-kriyä. After that niñöhitä-bhajana-
kriyä is described. In the two çlokas, destruction of inauspiciousness refers to the
destruction of anarthas in the two kinds of bhajana-kriyä. ‘Inauspiciousness is almost
destroyed’ means that some portion of anarthas is still left. According to the
sequence of these verses, therefore, niñöhitä-bhakti is now being described.
121 Mädhurya Kädambiné

Péyüña kaëä explanation— The blessed author has previously described faith,
company with the saints, aniñöhitä bhajana kriyä and anartha nivåtti. Now, in this fourth
shower of nectar, he describes the stage of niñöhä. Previously it was said that there are two
kinds of bhajana kriyä— aniñöhitä and niñöhitä. It is proper to describe these two phases
gradually. However, six conditions like utsähamayé were described in the stage of aniñöhita
bhajana kriyä. niñöhitä bhajana kriyä was not described but anartha nivåtti was described.
Some may think that perhaps the author has broken the sequence of his narration? Hence it
is said that in Çrémad Bhägavata (1.2.17-18) niñöhä is described after anartha nivåtti—

çåëvatäà svakathäù kåñëaù puëya çravaëa kértanaù

hådyantaù stho hyabhadräëi vidhunoti suhåt satäm
nañöa präyeñvabhadreñu nityaà bhägavata sevayä
bhagavatyuttamaçloke bhaktir bhavati naiñöhiké iti

"Hearing and chanting of the glories of Kåñëa give all auspiciousness. Çré Kåñëa is
affectionate to the sädhus and by entering into the heart of those who hear His glories, He
destroys all kinds of inauspiciousness. By constantly serving Çrémad-Bhägavata and the
devotees (grantha-bhägavata and bhakta-bhägavata), inauspiciousness is almost destroyed
and one attains steadiness in devotion to the Supreme Lord, Uttamaçloka."
In the beginning of these two verses it is said çåëvatäà svakathäù kåñëaù puëya çravaëa
kértanaù - 'Çré Kåñëa hears the hearing and chanting of His glories." This indicates aniñöhitä
bhajana kriyä, for after this it is said: hådyantaùstho hyabhadräëi vidhunoti "It enters the heart
and destroys all inauspiciousness." This describes anartha nivåtti. This means that after
bhajana kriyä the stage of anartha nivåtti is attained. In the first half of the second verse nañöa
präyeñvabhadreñu nityaà bhägavata sevayä, through constant service of the bhägavata
devotees and/or book all inauspiciousness or all anarthas are destroyed. From this can be
understood that even after anartha-nivåtti a strong portion of anartha remains. The
description of the gradual cessation of anarthas in the five stages eka deça vartiné, bahu deça
vartiné, präyiké, pürëä and ätyantiké is therefore quite proper. This verse from Çrémad
Bhägavata hints that anarthas caused by offenses may remain even up to the point of rati to
some extent. The course of advancement that is described by Çré Rüpa Gosvämé in his verses
ädau çraddhä tataù sädhu saìgo'tha bhajana kriyä tato'nartha nivåttiù syät mentions bhajana-
kriyä, which refers to aniñöhitä-bhajana-kriyä. Here also niñöhä has been described after
anartha nivåtti. Therefore it is proper that the stage of niñöhitä bhajana kriyä is described after
anartha nivåtti. Now there will be an elaboration on niñöhitä bhajana kriyä.

niñöhä naiçcalyam utpannä yasyä iti niñöhitä. naiçcalyaà bhakteù pratyahaà vidhitsitam
apyanartha daçäyäà laya vikñepäpratipatti kasäya rasäsvädänäà païcänäm antariyäëäà
durväratvän na siddham äsét. anartha nivåttyanantaraà teñäà tadéyänäà nivåtta präyatvät
naiçcalyaà sampadyate iti layädyabhäva eva niñöhäliìgam. tatra layaù kértana çravaëa smaraëeñu
uttareñvädhikyena nidrodgamaù. vikñepaù teñu vyavahärika värtä samparkaù. apratipattiù
kadäcillaya vikñepayor abhäve kértanädyasämarthyam. kañäyaù krodha lobha garvädi saàskäraù.
rasäsvädaù viñaya sukhodaya käle kértanädiñu mano'nabhiniveça iti. 'bhaktir bhavati naiñöhiké.
tadä rajas tamo bhäväù käma-lobhädayaç ca ye. ceta etair anäviddhaà sthitaà sattve prasédati'
 Çréla Viçvanätha Cakravartépäd 122

ityatra cakärasya samuccayärthatväd rajas tamo bhävä eva labhyante. kià ca etair anäviddham
ityukte bhäva paryantaà teñäà sthitir apyasti bhaktyavädhakatayaiva.

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

Péyüña kanä explanation: Here the definition is given of the stage of niñöhä. This
type of steadiness is also called niñöhitä bhajana kriyä. Even though the sädhaka tries to bring
steadiness to his bhajana, in the stage of anartha he does not succeed, because the five
obstacles laya, vikñepa, apratipatti, kañäya and rasäsväda are in the heart. This is why
steadiness cannot appear in the heart. These are the five types of obstacles that obstruct
devotion:
(1) laya is the tendency to fall asleep while chanting, hearing, and remembering. One
is more likely to fall asleep while hearing than while chanting and again more while
remembering than while hearing. It arises from tamoguëa and deprives a sädhaka of relishing
the devotional mellows. Lack of taste for the name, qualities, pastimes, and so on of the Lord
is the main cause of this anartha.
(2) vikñepa is the touch of material talks while chanting, hearing and remembering.
While chanting the rounds, gossiping with people deviates the naturally flickering mind, which
thus gets absorbed in material talks. The sädhaka aims only at finishing his rounds, not at at
relishing the nectar of the holy name. Gossiping at the beginning and end of the Bhägavata-
class is one symptom of this obstacle. Due to the existence of this anartha, the mind of a
sädhaka deviates also during the remembrance of the Lord’s form, qualities, pastimes, and so
forth. This is an effect of rajoguëa.
(3) apratipatti means that even in the absence of laya and vikñepa sometimes a sädhaka
is unable to hear, chant and do other devotional practices. Lack of enthusiasm creates laziness
in him. Enthusiasm is the life of çraddhä. apratipatti arises from tamoguëa.
(4) kañäya means the appearance of old habits such as anger, greed and pride while
hearing, chanting and remembering. Due to the existence of this anartha, anger without
123 Mädhurya Kädambiné

significant cause, greed (for money or eating sweet dishes) and pride (in one's bodily status of
I and mine) arise in the heart.
(5) rasäsväda means non-absorption of one’s mind in chanting and other devotional
practices while getting pleasure in sense enjoyment. One is unable to absorb one’s mind in
devotion while it is engrossed in sense enjoyment. kañäya and rasäsväda are the effects of
rajoguëa.
The author writes that even after anartha nivåtti there is tamoguëa and rajoguëa in
the sädhaka, but while in the stage of anartha the five kinds of obstacles which were discussed
are obstructing bhajana, in the stage of niñöhä they leave bhajana unobstructed. In the
beginning of this shower of nectar two verses from Çrémad Bhägavata were quoted, wherein
we can see — bhaktir bhavati naiñöhiké. tadä rajas tamo bhävo kämalobhädayaç ca ye ceta etair
anäviddhaà sthitaà sattve prasédati "When naiñöhiké bhakti arises the mind is no longer
pierced by lust and greed and becomes satisfied within the pure mode of goodness." The
meaning of the word ca is that along with lust and greed there are the modes of passion and
darkness, but at this stage they no longer obstruct bhajana but leave it unobstructed. They
cannot form any obstacle anymore during hearing and chanting due to the awakening of
niñöhä.
The author has given the following commentary of the word anäviddha in his Särärtha
Darçiëé-öékä of Çrémad-Bhägavata (1.2.19): tena pürvadaçäyäà kämalobhädyai tékñna çaräyitair
anäviddhaà cetaù kathaà prasédatu kathaà vä kértanädeù samyag äsvädaà labhatäà nahi
vyathä jarjaritasyännädikaà samyak rocate iti bhävaù "Before the appearance of niñöhä, how
can the heart of a sädhaka pierced with the sharp arrows of lust and greed be satisfied and
attain divine love? How can he also fully relish the taste of chanting and hearing? It is
impossible for a person pierced with arrows and suffering from severe pain to fully relish a
nice meal."

Iti mahä mahopädhyäya Çrémad Viçvanätha Cakravarté viracitäyäà Mädhurya Kädambini

rujaà niñyanda bandhürä näma caturthy amåta-vriñöiù.

sä ca niñöhä säkñäd bhaktivartiné tad anuküla vastu vartinéti dvividhä. tatra säkñäd bhaktir
ananta prakäräpi sthülatayä trividhä käyiké väciké mänasé ceti. tatra prathamaà käyikyäs tato
väcikyäs tata eva mänasyä bhakter niñöhä sambhaved iti kecit. bhakteñu täratamyena sthitänäm
api saha ojo balänäà madhye kvacana bhakte vilakñaëa tädåça saàskäravaçät kasyacid eva
bhagavad unmukhatvädhikyaà syäd iti näyaà krama ityanye. tad anuküla vastüni amänitva
mänadatva maitré dayädéni. teñäà niñöhä ca kutracana çama prakåtau bhakte bhakter aniñöhitatve
dåçyate kutracana tasminn uddhate bhakte niñöhitatve'pi na dåçyate yadyapi tad api bhakti
niñöhaiva sva sattväsattväbhyäà tan niñöhä sattväsattve sudhiyam avagamayati na tu bäla pratétir
eva västavékartuà çakyeti. yad uktam - bhaktir bhavati naiñöhiké. tadä rajastamobhäväù käma
lobhädayaç ca ye. ceta etair anäviddhaà sthitaà sattve prasédatéti. çravaëa kértanädiñu yatnasya
çaithilya präbalya eva dustyajye saàbhavanté niñöhitäniñöhite bhakti pradarçayetäm iti
saàkñepato vivekaù.
iti mahä mahopädhyäya çrémad viçvanätha cakravarti viracitäyäà mädhurya
kädambinyäà niñyanda bandhurä näma caturthyamåta våñöiù
 Çréla Viçvanätha Cakravartépäd 124

TRANSLATION: niñöhitä-bhakti is of two types: säkñät-bhakti-värtiné, directly

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

Péyüña kaëä explanation: The author is explaining that the absence of the five
obstacles of laya, vikñepa, and so on is the symptom of the appearance of niñöhä. Çré Rudra
while glorifying the Lord says in Çrémad Bhägavata (4.24.59)—

na yasya cittaà bahir artha vibhramaà tamo guhäyaï ca viçuddham äviçat

yad bhakti yogänugåhétam aïjasä munir vicañöe nanu tatra te gatim

“O Prabhu! When a person receives the association of Your devotees and is absorbed
in devotion, then his heart is purified by the mercy attained through devotion. It no more
diverts to material objects and does not enter the dark cave of tamoguëa. Then such a devotee
can understand Your truth." In this verse tamoguëa refers to laya and vikñepa. In other words,
a sädhaka is no more distracted by laya and vikñepa. niñöhä has two divisions: säkñät-bhakti-
viñayiné and tad-anuküla-vastu-viñayiné.
1) säkñäd bhakti viñayiné is of three types: bodily, vocal, and mental. Bodily refers to
hearing Çré Bhagavata-kathä, picking tulasé and flowers, making garlands, worshipping the
Deity, paying obeisances, circumambulation, cleaning the temple, and so on. Vocal refers to
chanting the holy name, qualities, and pastime of the Lord, reciting stotras, offering prayers,
and glorifying the Lord. Mental refers to remembering the name, form, qualities, and pastimes
of the Lord. Steadiness in all these devotional parts is known as säkñät-bhakti-viñayiné. Çrémad
Jéva Gosvämépäda says: niñöhä taträvikñepena sätatyam, "Constant devotion without any
distraction is known as niñöhä." (Commentary of Bhakti-rasämåta-sindhu.)
In the view of some persons, the sequence in appearance of niñöhä is bodily, vocal, and
mental. But this sequence is not applicable to all devotees. They say that tolerance, vitality,
125 Mädhurya Kädambiné

and strength vary according to the saàskäras of an individual devotee. With a high degree of
mental strength in some devotees, first niñöhä in mental devotion appears in them, which is
not strange at all. Therefore it is not right to say that there is any fixed sequence.
2) The second type of niñöhä, tad-anuküla-vastu-viñayiné, refers to the qualities
favourable to bhakti such as not desiring respect, respectfulness, friendliness, mercifulness,
forgiveness, gratefulness, patience, and so on. The first two qualities increase humility in a
devotee, thus nourishing his devotion. Being merciful and friendly to all living beings makes
bhakti steady and free from obstacles. It is nothing but deception to ask forgiveness from the
Lord when one cannot forgive others. Gratitude is especially favourable to bhakti. Bhakti-devé
does not appear in the heart of ungrateful persons—even the Lord is full of the quality of
gratefulness! He gives His own self to His devotee who offers water and Tulasé to Him. He
even blessed the wicked witch Pütanä by giving her a position similar to a mother for merely
imitating the behaviour of an affectionate mother. The greatness of a mahat is that he has the
quality of gratefulness. An insignificant person is ungrateful, showing his pettiness. The more
elevated one is, the more the heart is full of gratefulness. Bhakti-devé does not establish her
seat in the heart of a narrow-minded and ungrateful person.
These attributes are also seen in self controlled devotees who are not yet stable in
devotion. In other words, these attributes are already found in self controlled devotees who
are in the phase of aniñöhitä bhakti. Again, even if niñöhä has already arisen, if the devotee is
very arrogant these attributes are not found in him. Therefore it is not sure that auspicious
qualities arise in all persons who develop niñöhä. Still, when all these attributes arise there is
niñöhä in bhakti and when these attributes do not appear it means an absence of niñöhä. This
does not only appear so to those who are ignorant of the scriptures, it is also the belief of the
wise and learned. Çrémad Bhägavata says: bhaktir bhavati naiñöhiké; tadä rajas tamo bhäväù
käma lobhädayaç ca ye; ceta etair anäviddhaà sthitaà sattve prasédati. "When naiñöhika
bhakti awakens in the heart one becomes unaffected by the modes of passion and ignorance
as well as lust and greed and one becomes situated in pure goodness and is thus satisfied.
Hence, though the exposition of attributes that are mentioned to be favourable to bhakti niñöhä
can not be surely defined as symptoms of niñöhämayé bhakti, the power or weakness in the
bhajana of hearing and chanting are the cause of certifying niñöhitä and aniñöhitä bhakti. In
other words we must understand that when we see intense effort in hearing and chanting this
indicates niñöhitä-bhakti and when we see slackness in devotion this indicates aniñöhitä-bhakti.

Thus ends the fourth shower of Mädhurya Kädambiné by Çréla Viçvanätha Cakravarté entitled
Flowing of pleasure.

Fifth shower of nectar

athäbhyäsa kåñëa vartma dépitäà bhakti käïcana mudräà sva tejasä vahantéà dadhäne
bhakta hådi tasyäà rucir utpadyate. çravaëa kértanädénäm anyato vailakñaëyena rocakatvaà
ruciù. yasyäm utpadyamänäyäà pürva daçäyäm iva tair muhur apyanuçélitair na çramopalabdhi
gandho'pi. yä hi teñu vyasanitvam aciräd evotpädayati. (1)
 Çréla Viçvanätha Cakravartépäd 126

TRANSLATION: The gold coin of bhakti illuminated by the fire of devotional

practices, by its splendour, gives rise to ruci in the heart of a devotee. ruci means a
special taste in every devotional part such as chanting, hearing, and so on. In this
stage, a sädhaka never feels the slightest fatigue even by repeated hearing and
chanting. ruci quickly causes a devotee’s intense absorption in chanting and hearing.

Péyüña kaëä explanation: In the Fourth Shower of Nectar, niñöhä in bhajana was
described. By practicing devotion with niñöhä, a sädhaka devotee bears the golden coin of
bhakti, brightly illuminated by the fire of devotional practice. This bright golden coin of bhakti
can be compared with highly luminous gold burnt in blazing fire. One thus gradually develops
ruci in devotion. ruci means a specific taste that one gets by realizing the form, qualities, and
pastimes of the Lord and His associates. Çré Jéva Gosvämépäda has written in his commentary
on Bhakti Rasämåta Sindhu 1.4.15): rucir abhiläña kintu buddhi-pürvakam, "ruci means
desires to attain Kåñëa and His service, but such desires appear intentionally." The desire to
serve the Lord favorably is the very life of bhakti. Along with this desire, naturally the desire
arises to attain Kåñëa and establish an affectionate relationship with Him. Thus, Çré Jéva
Gosvämé says desires are of three kinds: desire to serve Kåñëa favorably, the desire to establish
an affectionate relationship with Him and the desire to attain Him. The desire to make the
Lord happy with one's service, along with the desire to exchange affection with Him and the
desire to attain Him arise spontaneously within the heart. At the ruci-stage, all these desires
intentionally appear in the intellect; in the äsakti stage they appear spontaneously.
ruci is related to bhajana. A special taste in each devotional part such as hearing,
chanting, and so on of the Lord’s name, form, and qualities is known as ruci. When ruci
awakens one never gets even slightly tired of repeated hearing and chanting, like before. This
ruci creates a strong attachment to hearing and chanting within the devotee. In this stage the
time the topics of the Lord are not discussed appear totally useless. The topics of Çré Kåñëa do
not appear tasteful unless one attains the ruci stage. This is known as mädhurya-anubhava,
realization of sweetness. ruciù päpa béja näçäd bhaktau mädhuryänubhava "In this stage the
seed of sins is destroyed and one realizes the sweetness of devotion." (Commentary by
Mukunda Däsa on Bhakti-rasämåta-sindhu 1.4.15-17) Çré Jéva Gosvämépäda has written—
mädhuryaà tu rupa guëa lélänäà rocakatvam (Commentary on Bhakti Rasämåta Sindhu
4.4.15) "Realization of sweetness means relishing the taste of Kåñëa’s form, qualities, and
pastimes." Thus one does not feel bored during chanting and hearing Çré Hari-kathä. The
Bhägavata (1.1.19) says:

vayaà tu na vitåpyäma uttama-çloka-vikrame

yacchåëvatäà rasa-jïänäà svädu svädu pade pade

The åñis headed by Çaunaka say, “O Süta! We never tire of hearing the pastimes of
Lord Uttamaçloka, because they appear sweeter than sweet at every moment to those who
have realized transcendental mellows.” Çrémat Jéva Gosvämé describes that taste in hari-kathä
is the primary and best devotional part: kathä ruceù sa evatraiväd yat vät çreñöhätvätcca (Bhäg.
1.2.8 Krama Sandarbha öékä). (1)
127 Mädhurya Kädambiné

yathä nityaà çästram adhéyänasya baöoù käle çästrärtha praveçe sati çästrasya rocakatvam
utpädyamänam eva tat tatra çramaà nopanayatyäsaïjayati ca vastutaù siddhänte tu paittika
vaiguëyena düñitäyäà rasanäyäà sitäyä arocakatve'pi sitaiva tad vaiguëya niräsakam auñadham
iti vivekinaù tasyä eva yathä muhur upasevane kälena svädvéyaà svädvéyam äbhätéti tasyä eva
rocakatvaà tathaivävidyädi vidüñitasya jéväntaù karaëasya çravaëädi bhaktyä tad doña praçame
tasyäà rucir udbhavatéti (2)

TRANSLATION: A brähmaëa boy absorbed in studying the scriptures

gradually develops a taste in his studies as he starts understanding the essence of the
çästras. Then he does not feel tired while studying. When someone is attacked by a
liver disease, then his tongue becomes unable to relish any taste and the taste of
sugar candy appears bitter to him. But the wise know only sugar candy can cure his
disease. Only after repeatedly taking sugar candy, he is gradually able to taste its
sweetness. Similarly, if a jéva too much influenced by ignorance repeatedly practises
chanting, hearing, and other devotional parts, then his heart gradually becomes free
from ignorance and he attains a taste in devotional practices like hearing.

Péyüña kaëä explanation: In the preliminary stage çästras appear difficult to a

brähmaëa boy who has just started studying them. Their meanings appear difficult to him and
thus he does not attain any taste in studying them. Regularly continuing his studies, he
gradually understands the essence of the çästras and attains ruci in studying them. Then he
does not feel any more fatigue in his studies. Similarly, slackness is seen in a sädhaka who has
just started chanting, hearing, and other devotional parts because he is unable to relish the
taste in them. Then bhajana slackens and appears hard to carry out. Practice of bhajana
gradually purifies the heart, and one gradually attains taste for the mellow of bhajana.
The author says: Factually those whose tongues are affected by jaundice taste the
natural sweetness of rock candy as being bitter. Doctors say that the best medicine against
jaundice, however, is constant eating of rock candy. As the jaundice gradually makes way as a
result of constant eating of rock candy, one gets a corresponding amount of taste for the
sweetness of rock candy. Similarly those whose hearts are polluted by the faults of ignorance,
self-conceit, attachment and hatred, may even practise hearing and chanting, but they cannot
taste the natural sweetness of Çré Hari's names, attributes and pastimes. The wise say that the
more one hears and chants the holy names, attributes and pastimes of Çré Hari, the more the
faults of ignorance etc. subside, the heart gets purified and relish is attained for the process of
hearing and chanting. In this way the sädhaka gains taste for hearing and chanting. In Çrémad-
Bhägavata (11.14.26) the Lord says to Uddhava:

yathä yathätmä parimåtjyate’sau mat-punya-gäthä-çravaëäbhidhänaiù

tathä tathä paçyati vastu sükñmaà cakñur yathaiväïjana-samprayuktam

“A person who regularly applies balm to the eyes is able to see minute objects more
and more. Similarly, the more the devotee purifies his heart by chanting and hearing My
glories, the more he relishes the sweetness of My form, qualities, and so on.” tattvaà mad
rüpa lélädi svarüpaà sükñmaà tan mädhuryänubhava viçeñam (Viçvanätha) ("This subtle truth
 Çréla Viçvanätha Cakravartépäd 128

is the particular experience of the sweetness of My svarüpa, or innate status, like My form and
pastimes".)

sä ca rucir dvividhäù vastu vaiçiñöyäpekñiëé tad anapekñiëé ca. vastünäà bhagavan

nämarüpa guëalélädénäà vaiçiñöyaà kértanasya sausvaryädimattvaà varëita bhagavaccaritäder
guëälaìkära dhvanyädimattvaà paricaryädinäà tädåça sväbhéñöa deça pätra dravyädi
sadbhävavattvaà yad apekñate tad vastu vaiçiñöyäpekñiëé. kià kià kédåçaà vyaïjanam asti iti
påcchatäà manda kñudvatäm iva. prathamä seyaà yato'ntaù karaëasya yat kiïcid doña lava eva
kértanädénäà vaiçiñöyam apekñate ato'tyantaù karaëa doñäbhäsä jïeyä. dvitéyä tu yathä tannäma
rüpädyupakrama eva balavaté bhavanté vaiçiñöyetvati prauòhatvamäpadyamäneyaà nästi mano
vaiguëya gandhä eva jïeyä. (3)

TRANSLATION: ruci is of two types: vastu-vaiçiñöyäpekñiné, which depends

on excellence of details and vastu-vaiçiñöyänapekñiné, which does not. vastu-vaiçiñöya
refers to excellence of such details as sweet melodies, proper quality, ornate
language, and proper pronunciation while describing the topics related to the Lord’s
name, qualities, and pastimes. While serving the Lord, ruci depends on place, time,
implements, and other paraphernalia befitting one’s mood of serving. While serving
the Lord, if one’s ruci depends on the excellence of such qualities befitting one’s
fancy, then such ruci is known as vastu-vaiçiñöyäpekñiné. If a person ready to eat food
asks about the variety and quality of the preparations, then it suggests a weak
appetite. Thus if ruci depends on excellence of such details as sweet melodies of
kértana and so on, then one should also consider this as indicating a trace of impurity
in the heart (doñäbhäsa). A person with the second type of ruci feels great pleasure
even from the beginning of chanting the Lord’s name, qualities, pastimes, and other
devotional practices. If excellence of details is present, such ruci becomes very joyful
and ecstatic. Not even the slightest trace of impurity exists in heart of a person with
this ruci.

Péyüña kaëä explanation— The definition of ruci was given as gusto for relishing the
Lord's holy names, form, attributes and pastimes or relishing their sweetness. This ruci comes
in two kinds—
1) vastu vaiçiñöyäpekñiëé; here the word vastu means that for which the sädhaka has
taste, that is Çré Hari's holy names, form, attributes and pastimes. When that ruci is dependent
on those conditions (vastu) it is called vastu vaiçiñöyäpekñiëé. In other words, if taste does not
arise for the Lord unless His pastimes are glorified in an inciting manner with tunes and
rhythms, the Lord's pastimes are narrated with nice poetic embellishments with sweet
suggestions, the narrator is very eloquent and expert, the deity worship takes place in a pure
environment that one likes, the time is proper, the person has faith, the paraphernalia like
flowers are lovely etc etc, then this is called dependent taste or vastu vaiçiñöyäpekñiëé ruci.
For example when a person has little appetite he asks for relishable dishes on his plate.
Unless the most wonderful vegetables are on his plate he won't have gusto. In the same way
vastu vaiçiñöyäpekñiëé ruci also means poor appetite. It can occur when there is there even a
129 Mädhurya Kädambiné

little fault in the mind. When there is not even the slightest fault in the mind the naturally
delightful holy name, attributes etc. of Çri Hari do not require relishable embellishments.
2) vastu vaiçiñöyänapekñiëé; this is not dependent on favourable embellishments or
conditions. Here the effects of the holy names, attributes etc of the Lord are self-empowered.
It is no longer dependent on nice tunes and rhythms in the kértana, embellishments in the
recital etc. The more endeavour of hearing and chanting will awaken ruci. And if there is
excellence in conditions like tunes and embellishments, then there will be mature relish. A
very hungry person will eat anything, nice dishes or not. And if there are nice dishes, then he
will experience a greater fascination and relish for food. Therefore that ruci which does not
depend on nice tunes and so is called vastu vaiçiñöyänapekñiëé ruci. The excellences of the
subject are then very mature and cause great joy. One should know that in such a mind and
heart there is not a whiff of fault anymore.

tataç cäho sakhe kåñna nämämåtäni vihäya kim iti duñparigraha yoga kñema värtä viñayeñu
nimajjayasi tväà vä kià bravémi dhiì mäà yad aham api pämaraù çré guru caraëa prasäda
labdham apyetad vastu svagranthi nibaddhaà mahäratnam ivänupalabhya parito bhramann
etävantaà kälam anya vyäpära pärävära madhye mithyä sukha leça sphuöita kaparddaka mätram
anviñyäyuàñi våthaivänayam. bhakteù kam apyanaìgékurvan çakter abhävam evädyotayam.
hanta sa eväyaà saiveyaà me rasanä yä hyanåta kaöu grämya praläpam amåtam iva lihyaté
bhagavannäma guëa värtäsu sälasaiväsét. hanta hanta tat kathä çravaëärambha eva sväpaà
bhajaàs tadaiva kadäcit prastutäyäà grämya värtäyäm ütkarëatayä labdha jägaraà sädhünäà
sada eva tat sakalam akalaìkayam. asya ca duñpurasya jaöharasya kåte jaöharo'pi käàskän
duñkåtodyamännäkaravam. tadahaà na jäne kasmin vä niraye svakåta phalam upabhuïjänaù
sthäsyaméti nirvidyamänas tadaiva kvacid aho raho bhuvi mahopaniñat kalpavalli phalasäraà
säraìga iva prabhoç caritämåtaà svädayannabhivädayan muhur muhur api sädhünavyädhüta
saàläpa tiñöhann upaviçan praviçannapi bhagavad dhämavaddhämala seväniñöhas tanmanä
unmanä iväbhijïa lokair älakñyamäëo bhaktajana bhajanänanda nåtyädhyäyamadhyetum
upakramamäëa iva rucir nartakyä päëibhyäà gåhétveva tattat çikñyamäëa iva käïcanamudam
ananubhüta carém upalabhe na jäne kuçéla väcäryäbhyäà bhäva premäbhyäà kälena praviçya
nartayiñyamäëaù kasyäà vä nivåti névåti viräjayiñyatéti (4)
iti mahä mahopädhyäya çrémad viçvanätha cakravarti viracitäyäà mädhurya kädambinyäà
upalabdhäsväda näma païcamyamåta våñöiù

TRANSLATION: A sädhaka having attained ruci says to his friend, “O friend!

Giving up the nectar of Kåñëa’s name, why are you absorbed in acquiring wealth,
which is attained after many efforts and makes one worry for its security? What shall
I tell you? Shame on me! I am such a sinful person that, though I received the most
precious jewel of bhakti by the mercy of gurudeva, I kept it tied in the knot of my
cloth. Not knowing its value, with the desire for a tiny speck of false pleasure, I was
searching for a broken cowry shell on the shores of the ocean of material affairs.
Thus I merely wasted my life wandering here and there. Without practicing any of
the devotional parts, I simply showed laziness. Oh! I am such an evil person, that
until now I relished bitter false gossip as if it were sweet nectar, and remained
apathetic to chant the holy names, qualities and pastimes of the Lord. Oh! As soon
as hari-kathä starts, I fall asleep. But if useless idle talk starts, I immediately wake
 Çréla Viçvanätha Cakravartépäd 130

up and my ears prick up. I have thus many times contaminated the assembly of
sädhus. What sinful acts have I not done, even in my old age, simply to satisfy my
insatiable belly? I don’t know for how long or in what hell I’ll have to suffer for such
sinful acts.” In this way the devotee repents.
Sometimes like a bee, he repeatedly relishes the nectar of the fruit of the
Mahopaniñad-desire creeper. He praises such transcendental topics and sits in the
assembly of the devotees, giving up all material talks. He enters the abode of the
Lord and becomes firmly absorbed in the pure service of the Lord. To the ignorant
people he appears like a crazy man. For teaching the new dance-step of the bliss of
bhajana relished by the devotees, the dancing instructress, ruci, personally takes him
by both hands. Thus he experiences an extreme unprecedented bliss. Who can
describe the limitless bliss he will experience when, in time, the two gurus of dance,
bhäva and prema, will make him dance?
Péyüña kaëä explanation— The most scholarly author is describing various mental,
vocal, and bodily activities of a sädhaka at the stage of ruci to give an easy explanation of the
symptoms appearing in such a sädhaka. One sädhaka whose ruci has awoken tells a friend: “O
friend! Giving up the nectar of Kåñëa’s name, why are you absorbed in acquiring wealth, which
is attained after many efforts and makes one worry for its security?" The more one attains ruci
in the name, form, and pastimes of Kåñëa, the more he loses his taste for material affairs
unrelated to Kåñëa. Mundane affairs thus appear detestable to him. Hence he is distressed
when he sees his dear friend so eager for acquiring sense objects. The nature of devotion is
such that when it sheds even the slightest light in the heart of the sädhaka he condemns
himself as wholly unqualified and fallen. Such anxiety gradually lifts him up to the higher steps
of sädhana.
Condemning himself, the sädhaka who has ruci says: "O friend! What more can I tell
you? Fie on me! I am so fallen that although I attained the great gem of bhajana by the grace
of Çré Guru I had no appreciation for it at all and instead I just wandered here and there to fill
up my belly, seeking rubbish things and wasting my life hearing nonsense topics. I could not
do any bhajana. My tongue was constantly licking mundane topics that were not related to
Kåñëa, as if it was nectar and my ears were too lazy to hear about the Lord's attributes and
names. When it is time to hear topics of the Lord I fall asleep and when there were sensual
discussions I at once woke up and my ears pricked up. In how many ways have I not polluted
the society of sädhus in this way?" Some hearers may fall asleep while sitting in a group of
sädhus listening to Çré Harikathä. This may have a contagious effect on the others, who then
also become drowsy. When a visitor then enters the assembly he thinks: "All these listeners to
Çré Harikathä are sleeping here!" This criticism will again be contagious and in this way the
society of sädhus will be disgraced. The sädhaka whose ruci has awoken will lament when he
thinks of his previous condition.
The sädhaka who has ruci will again regretfully say: "Although I am already old my
belly is never full, and I am committing so many crimes just to fill it up, as a result of which I
will have go to who knows what hell. Who knows how much and what kind of torment I will
suffer there?" Speaking so remorsefully, the sädhaka whose ruci has awoken will one day take
his place in the society of sädhus, give up all other topics and, like a Cakora-bird, start
repeatedly relishing nectarean topics of Çré Hari, that are the ripened fruits of the wish-
131 Mädhurya Kädambiné

yielding vine of the great Upaniñads, that emanate from the mouths of the great saints.
Sometimes he will enter the temple and become absorbed and fixed in the service of the Lord.
In this way each devotional item, such as hearing, chanting and worshipping the deity,
becomes most relishable to the sädhaka whose ruci has awoken. An ignorant person may think
he is mad. The expert dancing girl named ruci takes him by the hand and teaches him how to
dance from the dance-manual called 'the most delightful bhajana of the devotees'. This makes
him experience unprecedented bliss. At times the dancing teachers called bhäva and prema
will make him dance. Who can describe the limit of the bliss he experiences then?
Here the sequence of the maturity of ruci that does not depend on excellence of details
was described. The blessed author says that as this taste increases in due course of time bhäva
and prema gradually come to being. But first the stage preceding bhäva, namely äsakti, will
be described in the sixth shower of nectar.

Thus ends the Fifth Shower of Nectar of Mädhurya Kädambiné by Çréla Viçvanätha Cakravarté
entitled “Attainment of Taste.”

Sixth Shower of Nectar

atha saiva bhajana viñayä ruciù prathama prauòhatamä saté yadä bhajanéyaà
bhagavantaà viñayékaroti tadeyam äsaktir ityäkhyäyate. yaiva bhakti kalpavallyäù
stavakébhävamäsädayanté bhäva premëi puñpaphale aciräd eva bhäviné dyotayati. rucir bhajana
viñayä äsaktir bhajanéya viñayeti bhümnaiva vyäpadeçaù. vastutastübhe apyubhayaà
viñayékarotyeva. aprauòhatvaprauòhatväbhyäm eva bhedasya äsaktir eväntaù karaëa mukuraà
tathä märjayati yathä tatra sahasä pratibimbito bhagavän avalokyamäna iva bhavati. hanta
viñayair äkramyate madéyaà cetas tad idaà bhagavati nidadhäméti bhaktasya vidhitsästarameva
präyo viñayebhyo niñkramya tad rüpa guëädau yat praveça çélaà pürva daçäyäm äsét tad eva
cittam äsaktau jätäyäà vidhitsätaù pürvam eva svayam eva tathäbhütaà bhavet. yathä bhagavad
rüpa guëädibhyo niñkramya värtäntare cetaù kadä praviñöam iti präpta niñöhenäpi bhaktena
nänusandhätuà çakyate tathaiva värtäntarato niñkramya bhagavad rüpa guëädiñu kadä
praviñöaà svaceta ityäsaktir anäsaktena na lakñyate. äsaktimatä bhaktena tu tal lakñyate ||1||

TRANSLATION: When ruci related to devotion attains paramount maturity

and the worshipable Lord becomes one’s object (viñaya), then it is known as äsakti,
or attachment. This äsakti appears as clusters of buds on the desire creeper of bhakti
proclaiming the swift appearance of bhäva-flowers and prema-fruits. ruci has
devotion as its object, and äsakti has the worshipable Lord as its object. This
characteristic is mentioned just to show the predominance of the respective objects
in ruci and äsakti. Indeed, ruci and äsakti both have devotion and the worshipable
Lord as their object. There is a difference in being immature or mature. Äsakti
cleans the mirror of devotee’s heart in such a way the reflection of the Lord suddenly
seems to be almost directly visible there. The devotee vows: “Oh! My mind is afflicted
by material desires. Let me fix it on the Lord.” His mind thus ceases from the
material affairs and becomes fixed on the Lord’s form, qualities, and so on. On the
appearance of äsakti, however, the mind automatically fixes on the Lord before such
deliberate efforts. The devotee in the niñöhä stage is unable to detect how and when
 Çréla Viçvanätha Cakravartépäd 132

his mind ceases from chanting, hearing, and remembering the Lord, and absorbs in
mundane topics. One who has not yet reached äsakti is unable to detect when his
mind leaves mundane topics and becomes spontaneously absorbed in Çré Hari’s form
and attributes. On reaching the stage of äsakti, however, he is able to observe the
movements of the mind".

Péyüña kanä explanation— Now the author describes the symptoms of the stage of
äsakti or attachment to Kåñëa. ruci has bhajana consisting of hearing and chanting as its object
and when this becomes deep, so that the Lord Himself becomes the object then this is called
äsakti. A devotee with ruci has taste for items of bhajana such as hearing and chanting and a
devotee with äsakti has attachment to the Lord as its object. When it is time for a vine to bear
flowers and fruits, we first see sprouts appearing on its stem. When we see these sprouts we
can understand that soon the vine will bear fruits and flowers. Similarly when this äsakti
awakens it makes it known that the flowers of bhäva and the fruits of prema will soon appear
on the wish-yielding vine of the devotee's devotion.
ruci has bhajana as its object and äsakti has the Worshipable One as its object — these
definitions have been given. Such are known to be the predominating characteristics of these
stages. In other words, it is not that the devotee with ruci has gusto but is not attached to the
Lord; rather, his ruci for bhajana is more predominant than his attachment to the Lord. And
it is also not so that the devotee with äsakti has no more ruci for bhajana when he got attached
to the Lord, but his attachment to the Lord is predominant in his stage. Indeed, ruci and äsakti
both have devotion and the worshipable Lord as their object. In other words, ruci in devotion
nourishes attachment to the Lord and attachment to the Lord nourishes ruci in devotion. Thus
there can be no attachment to the Lord without ruci for bhajana and there can be no ruci for
bhajana without attachment to the Lord. ruci in its mature stage thus transforms into äsakti.
This äsakti makes the mirror of the devotee's heart so clean that the Lord is reflected in it as
if for real. Though the jéva is very close to the Lord, the sweetness of Çré Hari's form does not
reflect on the mirror of his heart, which is covered by the dust of material desires since
beginningless time. äsakti carefully cleanses the mirror of the heart, making it suitable for Çré
Hari to reflect there, as if almost directly visible.
Another difference between ruci and äsakti is that in the stage of ruci the sädhaka
must purposefully withdraw his heart from the sense objects and engage it in the Lord's
service, but in the stage of äsakti the sädhaka becomes absorbed in the Lord without personal
endeavour. This is a desirable condition of the sädhaka, without any doubt. The devotee in
the niñöhä stage is unable to detect how and when his mind ceases from chanting, hearing, and
remembering the Lord, and absorbs in mundane topics. A devotee at the stage of äsakti,
however, is unable to detect when his mind leaves mundane topics and spontaneously absorbs
in Çré Hari's form, attributes etc. The devotee below this stage is unable to experience this.
Only a devotee in äsakti can experience this. The meditation on the Lord’s form, qualities, and
so on is intense in the stage of ruci, but becomes even more intense in the äsakti stage. rucir
abhilañaù kintu buddhipürvikeyaà äsaktis tu svärasiké sväbhävikétyarthah (Çré Jéva's
commentary on Bhakti Rasämåta Sindhu 1.4.15-16) "In the stage of ruci the desire to attain
the Lord, the desire to be favourable to Him and the desire for affection towards Him are
nourished on purpose, but in the stage of äsakti these things take place naturally."
133 Mädhurya Kädambiné

tataç ca prätaù kutastyo'pi bhoù kaëöhalambita çré çälagräma çilä sundara sampuöo laghu
laghüccärita çré kåñëa nämämåtäsväda pratikñaëa lolitarasanaù prekñyamäëa eva durbhagaà
mäm ulläsayasi kasmiàscid arthe. tat kathaya kutra kutra vä térthe bhramaë keñäà dåñöyä keñäà
vä bhagavad anubhavänäm äspadébhavann ätmänam anyaà cäkåtärthayaù. ityudbhävita
saàläpämåta päna yäpita katipaya kñaëaù punar anyato gatvä bhoù kakña nikñipta manohara
pustaka vilakñaëayä çriyä vidvän evänuméyase tad vyäcakñva daçama skandhéyaà padyam ekaà
jévaya çruticätakéà tad arthämåta våñöyä iti tad vyäkhyayä romäïcita gätraù punar anyato gatvä
hantädhunaivähaà kåtärthé bhaviñyämi yad iyaà sabhaiva sadya eva mama samasta duñkåta
dhvaàsinéti viracita daëòavad avani praëipäta puraù sara praëati vinatikaù tat sabhä
mukuöamaëinä mahäbhägavata varyeëa parama viduñä sarasam ädriyamäëaù saìkucita tanus tad
antika kåtopaveça eva bhos tribhuvana jéva bhavana mahä bhavaroga bhiñak çiromaëe dhåtvaiva
dhamaném adhamasyäpi me mahädénasya nirüpaya rujaà samädiçasva pathyauñadhe kenäpi
prayuktena mahä rasäyanena mad abhépsitäà puñöim api sampädayeti säsraà yäcamänas tat
kåpävaloka madhura väìmayämåta niñyanda nanditas taccaraëa paricaraëa néta païca ñaò
väsaraù sarasam aöann api kadäcid aöavéà yadi mayi vartate kåñëasya kåpävalokas tadäyaà
dürataù puro'valokyamänaù kåñëasäras tri caturäëi padäni mad abhimukham äyätu na cen mäà
påñöhékarotviti naisargikér api måga paçu pakñi ceñöäs tad anugraha nigraha liìgatayaiva jänan
grämopaçalye'pi khelato vipra bälakän sanakädéniva kim ahaà vrajendra kumäraà präpsämi iti
påñövä tad dattam uttaraà meti mugdhäkñaraà durbodhärtahayä subodhärthatayä vä parämåñya
sva gåha madhyamadhyäsyäpi mahädhana gådhnuù kåpaëa vaëig iva kvähaà yämi kià karomi
kena vyäpäreëa me tad abhéñöa vastujätaà hastagataà syäd iti parimläna vadana cintayan svapan
uttiñöhan upaviçan parijanaiù käraëaà påcchamäno'pi kadäcin müka iva kadäcd avahitthäm
älambamänaù sämpratam abhudayaà channa buddhir iti bandhubhiù svabhävata eväyaà jaòa
iti prativeçibhir ajïair mürkha iti mémäàsakaiù bhränta iti vedäntibhiù bhrañöa iti karmibhir aho
mahäsäraà vastu samadhigatam iti bhaktair dämbhika iti taträparädhibhiù parämåñyamäëo
mänäpamäna vicära vidhuro bhagavad äsaktir svardhuné praväha patita eva ceñöate bhakta iti (2)

iti mahämahopädhyäya çrémad viçvanätha cakravartiviracitäyäà mädhurya kädambinyäà

manohäriëénäma ñañöyamåta våñöiù

TRANSLATION: Seeing another devotee early in the morning, such an

äsaktimän devotee tells him, “Where are you coming from? A beautiful box of
çälagräma-çilä is hanging around your neck. As you are softly chanting, your tongue
is slightly moving, relishing the nectar of Çré Kåñëa’s name. I don’t know why you’ve
come in front of the vision of such an unfortunate person, giving me pleasure. What
holy places have you visited? What mahätmäs have you had darçana of and how many
devotees have you made to relish the Lord, thus becoming successful and making
others successful?” He thus spends some time drinking the nectar of spiritual talks.
Elsewhere he starts conversing with a lecturer, “Seeing the extraordinary and
enchanting beauty of the book under your arm, it appears that you are an expert
scholar of the Bhägavata Puräëa. Please recite a verse from the tenth Canto of
Çrémad-Bhägavata and bring life to my cätaka-like ears with such a shower of
nectar.” Hearing the nectarean explanation of the verse, his hairs stand erect in
ecstasy. Going another place, he arrives at an assembly of devotees and says, “Oh!
 Çréla Viçvanätha Cakravartépäd 134

Now I will be successful, because this assembly of devotees will quickly destroy all
my sins.” He pays obeisances to them, falling like a stick on the ground. Then he is
affectionately welcomed by the most exalted mahä-bhägavata, the crest jewel of all
devotees, and sits beside him in a most humble position. With tears in his eyes, he
humbly begs for his mercy and says, “O crest jewel of physicians! You can destroy
the grave material bondage of all the jévas in the three worlds. As I am most fallen
and distressed, please take my pulse and diagnose my disease. Prescribe a powerful
medicine so that I can fulfill my desires.” On getting the nectarean instructions of
that mahä-bhägavata, he feels overjoyed and spends five or six days serving that
mahä-bhägavata ‘s lotus feet.
Sometimes as he wanders through the forests, in ecstasy he presumes the
spontaneous movements of the animals and birds as symptoms of the Lord’s mercy
or aversion. He thinks, “If Kåñëa casts His merciful glance at me, then the Kåñëa-
sära deer who is looking at me from a distance will come three or four steps towards
me. Otherwise, he’ll turn his back and run away.” When he sees the natural
behaviour of the deer, animals and birds he imagines it to be signs of either the
Lord's grace or punishment. Seeing brähmaëa boys playing on the outskirts of the
village, he thinks them to be Sanaka and other åñis and asks, “Will I able to see
Vrajendra-nandana?” He thinks about their indistinct answer "No", whether to take
it on face value or seek a deeper meaning. But if someone says, “Yes, you will see,”
then he feels overjoyed. Sometimes like a miserly merchant most greedy for wealth,
he gets anxiously absorbed in the thoughts, “Where shall I go? What shall I do? How
will I get my hands on my desired object?” He is thus absorbed in thought with a
worn face. Sometimes he dreams, sometimes he sleeps, and sometimes he wakes and
sits up. When relatives ask about his strange behaviour, he remains silent as if dumb,
concealing his emotions. Thus his friends conclude, “He has gone out of his mind.”
Ignorant neighbours criticize, “He’s dull by nature.” Followers of mémäàsä (the
philosophy of Jaiminé related only to matter) say, “He is a fool.” Followers of Vedänta
say, “He is in illusion.” The karmés say, “He’s strayed from the right path.” Devotees
say, “He has attained the most precious object.” Offenders say, “He is full of pride.”
Such a topmost devotee, unaware of honour and dishonour, falls into the Gaìgä
streams of attachment to the Lord, and continues behaving in the above manner.

iti mahämahopädhyäya Çrémad Viçvanätha Cakravarté racitäyäà Mädhurya Kädambinyäm

manohäriëé näma sastùyämåta-våstéù ||6||

Péyüña kaëä explanation: The author describes the activities of a devotee in the
äsakti stage using various examples. In this stage a devotee becomes ardently eager to attain
the desirable object. He cannot fix himself in one place. He wanders here and there outside
of the house and humbly expresses his sentiments to the exalted devotees. When he sees a
sädhu he considers himself blessed and asks him different questions about bhajana out of great
love and faith.
Sometimes again he sees a lecturer on the Bhägavata and asks him to recite one verse
from the tenth Canto of Çrémad Bhägavata that describes Çré Kåñëa's sweetness and he gets
135 Mädhurya Kädambiné

goosebumps of topmost ecstasy when he hears its explanation. When ruci becomes deep it
turns into äsakti, so the devotee with äsakti awakens deep relish in topics of Çré Hari.
Because he is disturbed he goes elsewhere, and when he sees a sädhu there he at once
considers himself blessed and with anxious heart asks the leader of the assembly of saints for
the medicine against the disease of material life, and how he can swiftly attain the fulfillment
of his spiritual aspirations. When he receives his compassionate instructions he considers
himself blessed and spends some days in his service. However, the äsakti in his heart does not
allow him to stay in one place— kähäì karo kähä jäo kähä gele kåñëa päì? (Caitanya Caritämåta)
"Where shall I go, what shall I do? Where can I find Kåñëa?"
Sometimes he wanders from forest to forest in a disturbed mind and, seeing a deer
before him, he thinks: "This deer is called a kåñëasära, one who takes Kåñëa as the essence
(sära); so if he takes three or four steps towards me then I can understand that Kåñëa's mercy
is with me, and if he turns his back on me then I understand that Kåñëa's mercy is not with
me!" In this way he sees the aversion or mercy of the Lord even in the natural activities of the
animals and birds.
Sometimes at the outskirts of a village he sees some brähmaëa children playing with
unclear voices and he imagines them to be the four Kumäras, so he asks them: "Will I attain
Kåñëa?" Some of them appear to say unclearly: "No, you won't." Hearing this, he cries of
sorrow. Seeing him weeping, one boy says: "You will get Him", which makes Him dance in
ecstasy.
Sometimes he also comes to his own house and thinks restlessly like a miserly and
greedy merchant: "Where shall I go? What can I do? How can I get my aspirations fulfilled?"
His anxious heart and his worries makes his face wilt. All his bodily routines like bathing and
eating are contravened. Sometimes he goes to sleep, sometimes he rises, sometimes he sits
and when his relatives ask him something he does not reply. Sometimes he also conceals his
feelings from them.
His friends think he has gotten a brain disease, ignorant neighbours think he is lazy by
nature or bereft of any brains, mimäàsakas think he is a fool, Vedäntiks say he is in error,
fruitive workers call him fallen and the offenders of the devotees say he is puffed up. Thus
everyone insults the devotee's inconceivable behaviour according to their misconception. Only
a jeweler can identify a jewel, not an ordinary person. To the ignorant fool the most precious
jewel appears simply as an insignificant piece of stone or glass. The activities of a äsaktimän
bhakta are identified only by the realized devotees as being the essence of things. Other than
the devotee no one can perceive that the äsaktimän bhakta is free from honour or disgrace
and has fallen into the celestial Ganges-current of attachment to the Lord and is gradually
flowing towards the ocean of prema while manifesting various activities. ||2||

Thus ends the Sixth Shower of Nectar of Mädhurya Kädambiné by Çréla Viçvanätha Cakravarté
päda entitled “Enchantment of the Heart.”

Seventh Shower of Nectar

atha saiväsaktiù paramapariëämaà präptavaté ratyapara paryäyo bhäva ityäkhyäà

labhate. ya eva hi sac-cid-änanda iti çakti-trikasya svarüpabhütasya kantalébhävaà bhajate. yam
 Çréla Viçvanätha Cakravartépäd 136

eva khalu bhakti-kalpa-vallyä utphullaà prasünam äcakñate. yasya ca bähyaiva prabhä sarvaiù
sudurlabhä äbhyantaré tu mokñam api laghukaroti. yasya ca paramäëur eka eva tamaù samastam
unmülayati. yasya parimalaiù prasåmaraiù madhusüdanaà nimantryänéya tatra prakaöékartuà
prabhüyate. kià bahunä yair eva väsitäç cittavåtti-tilavitatayo dravébhävamäsädya sadya eva
bhagavad aìgam akhilam eva snehayituà yogyataà dadhate. yaù khalvävirbhavanneva
svädhäraà çvapacam api brahmäder api namasyatvam äpädayati.

TRANSLATION: äsakti in its extreme state of maturity is known as bhäva. This

is the blossoming stage of three eternal potencies of the Lord sat, cit, and änanda.
bhäva is thus the blossoming flower of the desire creeper of bhakti. The outer luster
of the bhäva flower is difficult to attain (sudurlabhä) and its inner luster makes
liberation appear contemptible (mokña-laghutäkåt). Even a single particle of bhäva
completely uproots ignorance. The fragrance of the bhäva flower profusely spreads
in all directions, inviting the bee-like Madhusüdana, causing Him to appear. What's
more, the emotion of the heart melt like the oil of bunches of sesame seeds scented
with the fragrance of bhäva, at once fit to affectionately anoint the Lord's limbs. If
such bhäva appears even in a caëòäla, then it makes him worthy of respect from
Brahmä and others.

Péyüña kaëä explanation: When äsakti ripens it is called bhäva. This is called rati.
bhäva is the budding stage of the Lord's three eternal çaktis namely sat, cit and änanda or
sandhiné, samvit, and hlädiné. Some consideration is offered on this. Çré Rüpa Gosvämé
describes the characteristics of bhäva:

çuddha-sattva-viçeñätmä prema-süryäàçu sämya-bhäk

rucibhiç citta-mäsåëya-kåd asau bhäva ucyate

"When during sädhana bhakti, ruci softens the heart of a devotee, then it is called
bhäva-bhakti. This bhäva-bhakti is the first ray of the rising sun of prema-bhakti, which
consists of pure sattva." (Bhakti-rasämåta-sindhu 1.3.1) This bhäva or rati is the sprout of all
kinds of sthäyi bhävas (permanent feelings) like prema and its culminations, sneha, mäna and
praëaya. From this bhäva emanate all other conditions, up to the highest one, mahäbhäva.
For this reason the intrinsic character of bhäva is called çuddha sattva viçeñätmä a specific
state of çuddha-sattva, or the self-manifesting transcendental state of svarüpa-çakti. çuddha-
sattva-viçeñätmä is the intrinsic characteristic of bhäva (svarüpa-lakñaëa). prema-süryäàçu
çämya-bhäk and rucibhiç citta-mäsåëya-kåt are the marginal characteristics (taöastha-lakñaëa) of
bhäva. 6
çuddha-sattva-viçeña means a specific state of svarüpa-çakti where the combination of
the essence of hlädiné (bliss potency) and samvit (cognisance potency), two of the Lord's three
items hlädiné, sandhiné and samvit, exists. våtti means existence or state. Here the essence of
the entire hlädiné çakti and samvit çakti means the desire of the highest order to favorably
serve Kåñëa that eternally exists in His eternal associates such as Rädhä, Lalitä, Viçäkhä, Rüpa-

6taöastha-lakñaëa means a characteristic distinct from the nature of an object, which yet defines the
nature of that object.
137 Mädhurya Kädambiné

maïjaré, and others. Favorably serving Kåñëa includes all kinds of loving services such as
making garlands and betel. All such desires for favorably serving Kåñëa exist only in such
eternal associates. The essence of the aggregate of hlädiné and samvit çaktis is the very form
of their aspiration; this is pure sattva. The soul of this pure sattva is called bhäva bhakti. In
other words the specific pure sattva state of svarüpa-çakti is the very life of bhäva. As this
çuddha-sattva exists in Kåñëa's eternal associates, this bhäva is also eternally perfect. nitya-
siddha kåñëa-prema sädhya kabhu nay; çravaëädi-suddha-citte karaye uday (C.C.) "Bhäva is a
self manifesting state of svarüpa-çakti. It cannot be attained by devotional practices, but
manifests by itself in the heart purified by such devotional practices as çravaëa and kértana."
(Cai.-caritämåta, Madhya 22/207)
When this bhäva arises, it softens the heart through the channel of ruci. In the quoted
verse from Bhakti Rasämåta Sindhu the word rucibhiù is plural, which indicates that when
bhäva bhakti appears the desire to attain Kåñëa in the heart appears with it, along with the
desire to serve Him favorably and to establish an affectionate relationship with Him. These
three desires soften the heart.
The blessed author says that this bhäva or rati is like the blossoming flower of the wish-
yielding vine of devotion. The outer luster of the blossoming flower of bhäva is sudurlabhä,
rarely attained by anyone. One gets the rare wealth of bhäva only by the mercy of sädhu, guru,
Çré Hari, and by doing a lot of sädhana. The reddish inner luster of bhäva makes liberation,
which is so ardently strived for by jïänés and yogés, appear contemptible. bhäva-bhakti thus
has two characteristics: mokña-laghutäkåt and sudurlabhä. mokña-laghutäkåt is defined thus:

manäg eva prarüòhäyäà hådaye bhagavad-ratau

puruñärthas tu catväras tåëäyante samantataù

"Even the slightest appearance of bhäva in the heart, makes dharma, artha, käma, and
mokña appear as insignificant as a blade of grass." (Bhakti-rasämåta-sindhu 1.1.33) Çré Rüpa
Gosvämé cites one verse from Çré Närada Païcarätra in Bhakti-rasämåta-sindhu (1.1.34): hari-
bhakti mahädevyäù sarväh muktädi siddhayah; bhuktayaç cädbhutäs tasyäç cetikävadänuvratäù "All
types of liberation, perfections of mystic yoga, wonderful objects of sense enjoyments follow
the supreme goddess of Bhakti with awe and reverence like maidservants." sudurlabhä is
explained thus:

sädhanaughair anäsaìgair alabhyä suciräd api

hariëä cäçv adeyeti dvidhä sa syät sudurlabhä

"One is unable to attain prema-bhakti even by doing devotion without attachment for
a long time. The Lord also does not give prema very easily." (Bhakti-rasämåta-sindhu 1.1.35)
Hari-bhakti is thus sudurlabhä. "The Lord does not bestow prema-bhakti on the devotee until
the longing to attain it becomes intense." (yävat phalabhüte bhaktiyoge gäòhäsaktir na jäyate
tävan na dadätétyarthaù, Commentary of Bhakti-rasämåta-sindhu 1.1.37 by Çré Jéva Gosvämé) Çré
Jéva Gosvämé has also written: näyogye sahasä dätuà yogyeti yävad ayogyatä tävad bhagavatä
na déyata eva. yogyatä ca sarvänya svahita nirapekñatvam eva "The Lord only easily gives prema
to capable persons, not to incapable ones. Capability means understanding that only hari-
bhakti can bestow auspiciousness. Capability also refers to one's attachment only to bhakti and
 Çréla Viçvanätha Cakravartépäd 138

aloofness from all self-interested desires." (Jéva Gosvämé's commentary of Bhakti-rasämåta-

sindhu 1.2.222)
Even a single particle of bhäva uproots the darkness of ignorance from the heart. The
scent of the blossoming flower of bhäva extends up to the transcendental abode, inviting
Bhagavän Madhusüdana to drink its nectar. Bees, maddened by the attractive scent of
blossoming flowers, naturally come and drink their nectar with deep absorption. So too, the
Lord is attracted by the blossoming flower of bhäva existing in the devotee's heart. He Himself
manifests in the devotee's heart and becomes maddened by drinking the nectar of that bhäva-
flower. Not only that, through bhäva the heart of the devotee softens in such a way that it is
able to shower the Lord's entire body with affection. This bhäva is such a pure thing that it
does not at all depend on caste and makes even a dog-eater worshipable by Lord Brahmä.

udyotamäne ca asmin çyämalimänaà vraja mahendra nandanasyäìgänäm eva äruëyaà

tadéyädhara neträntäder eva dhavalimänaà tadéya vadana smita candrikäder eva pétimänaà tad
ambara bhüñaëäder eva leòhuà labdhäsanna samayam iva balitotkaëöhaà bhaktasya nayana
dvandvam açrubhir ajasram ätmänam abhisiïcet. gétaà tadéyaà muralyä eva çiïjitaà tadéya
nüpuräder eva sausvaryaà tadéya kaëöhasyaiva nideçaà taccaraëa paricaraëasyaiva tat kåtaà
kamapi svasyävataàsékartuà mågyäd iva sthäne sthäne kñaëe kñaëe çravaëa-dvayaà
niçcalébhavan unnamet. evam eva kédåço vä tad ubhaya kara kiçalaya sparça iti tadaiva tam
anubhavad iva gätraà romäïcitaà bhavet. tat saurabhyaà labhyamänam iva viduñyau näse
praphulle kñaëe kñaëe çväsaà gåhétvä paricicéñetäm. hanta sä phenä kià me svädanéyä iti tadaiva
täm upalabhamäneva rasanäpyulläsaà dadhänaivoñöhädharau lihyät. kadäpi tadéya sphürttau
taà säkñät präptavad iva ceto håñyet tan mädhuryäsvada sampattyä mädyet tadaiva tat tirobhäve
viñédet gläyed ityevaà saïcäribhävair ätmänam alaìkurvad iva çobheta.

TRANSLATION: As bhäva appears, the devotee longs to relish the sweetness

of Vrajendra-nandana such as the blackness of His limbs, the crimson glow of His
lips and eye-rims, the white brilliance of the mild smile of His moon-like face and
the yellow glow of His clothes and ornaments. His throat chokes up and he bathes
himself with endless showers of tears flowing down from his eyes. He longs for his
ears to be decorated with the ornaments of the song of Kåñëa's flute, the jingling of
His ankle bells, and the sweet sound of His voice giving the order for the direct
service of His lotus feet. Longing to relish directly the sweetness of these sounds,
sometimes he runs here and there, and sometimes becomes still with his ears raised.
Then he longs to relish the tender touch of the Lord's lotus-hand, and his hairs stand
erect as if directly realizing it. His nostrils open wide again and again as if, while
inhaling, he is directly relishing the sweet fragrance of the Lord's body. "Oh will I be
fortunate enough to relish the nectar of the Lord's lips?" Thus thinking, he licks his
own lips with his tongue, being overjoyed as if tasting that nectar. Sometimes his
heart fills with uncommon pleasure almost as if directly realizing the Lord and he
becomes maddened by relishing the treasure of the Lord's sweetness. On its
disappearance, he feels deep sorrow and plunges into grief. He thus beautifies
himself with the ornaments of different saïcäré-bhävas, the transitory emotions.
139 Mädhurya Kädambiné

Péyüña kaëä explanation— A jäta-rati-sädhaka, or a devotee who has attained rati,

becomes decorated with different ornaments of ecstatic symptoms, as if directly realizing the
sweetness of the Lord's form, sound, touch, smell, and taste. Such a devotee experiences the
sweetness of Çré Kåñëa, such as the blackness of His limbs, the crimson glow of His lips and
eye-rims, the white brilliance of His mild smile and the yellow glow of His clothes and
ornaments as if it is real. His throat chokes up and he bathes himself with endless showers of
tears flowing down from his eyes, knowing that this compels Kåñëa to appear. The jäta rati
sädhaka pricks up his ears to hear the song of Kåñëa's flute, the jingling of His ankle bells, and
the sweet sound of His voice giving orders for His direct service. When he relishes the tender,
sweet touch of Kåñëa's hand his hairs stand erect as if directly realizing it, and he licks his own
lips with his tongue being overjoyed with the desire to taste the nectar of His lips. He feels
like: "I understand I am attaining Him now!"
The state of a jäta-rati-sädhaka is extremely blissful. Çré Rüpa Gosvämé says in Bhakti-
rasämåta-sindhu: ratir änanda-rüpaiva. When the sädhaka with rati has attained the divine
vision (sphürti) of Çré Kåñëa he experiences boundless bliss- he goes mad with the vision of Çré
Kåñëa, which is a treasure of sweet relish. Then again, when the vision subsides he becomes
very sad and wilts away. In this way he becomes beautiful by ornamenting himself with
different saïcäré bhävas like joy and sorrow. saïcäré-bhävas are of thirty-three types:
repentance, grief, humility, shame, fatigue, madness, pride, doubt, fear, excitement, perplexity
of the heart, forgetfulness, disease, enchantment, the state preceding death, indolence,
inactivity, shyness, concealment of emotions, remembrance, deliberation, thought,
intelligence, steadiness, joy, eagerness, cruelty, impatience, envy, fickleness, sleep, dormancy,
and knowledge. These transitory emotions accelerate the movements of bhäva. In Bhakti-
rasämåta-sindhu, Çré Rüpa Gosvämé explains the characteristic of each saïcäré-bhäva with
examples.
In the stage of rati a devotee attains the status of sädhäka. The definition of a sädhaka
bhakta is given as follows— utpanna ratayaù samyaì nairvighnyam anupägatä kåñëa säkñät
kåtau yogyäù sädhakäù parikértitäù "These devotees who have attained rati but are not
completely free from obstacles are known as sädhakas." (Bhakti-rasämåta-sindhu 2.1.276) The
following example is given (Bhakti-rasämåta-sindhu 2.1.278): "Oh intelligent one! Do not worry
that the blazing forest fire is still in your heart, though the tears arising out of the river of the
Lord's pastimes are pouring down on you. Your body hairs stand erect as if fishes are dancing.
It seems that in the sky of your heart the Kåñëa-cloud will soon appear, adorned with the mercy
shower that even destroys the desire of drinking the sweetest nectar of this mundane world."
In other words, when tears are flowing on hearing the Lord's pastimes, then do not worry
about your material bondage. Very soon you will attain Çré Kåñëa's mercy." A devotee in the
rati stage relishes hari-kathä as great nectar, while other desires are driven away from the
heart. Uddhava says to Kåñëa in the Bhägavata (11.6.44):

tava vikåéòitaà kåñëa nrëäà parama-maìgalam

karëa-péyüñam äsvädya tyajänty anya-spåhäà janäù

"The devotees give up all kinds of material desires by drinking the nectar of your divine
pastimes, which bring supreme auspiciousness to the human being."
 Çréla Viçvanätha Cakravartépäd 140

buddhir apatantam evärtham avadhärayanté jägrat svapna suñuptiñu tadéya småti

vartmanyeva pänthatvam adhyavasyet. ahamtä ca präpsyamäne sevopayogini siddhadehe
praviçantéva sädhaka çaréraà präyo jahätéva viräjeta. mamatä ca taccaraëäravinda makaranda
eva madhukari bhavitum upakrameteti. sa ca bhaktaù präptaà mahäratnaà kåpaëa iva janebhyo
bhävaà gopayann api kñänti vairägyädénäm äspadébhavan lasallaläöam eväntardhanaà
kathayatéti nyäyena tad vijïa sädhu goñöhyäà vidito bhaved anyatra tu vikñipta ityunmatta iti
sajjata iti durlakñatäà gacchet.

TRANSLATION: His intelligence then unfailingly has this single purpose. The
Lord remains on the path of his memory whether he sleeps, dreams or is awake.
Then his self-conceit (ahantä, "I") enters a perfected body (siddha-deha) suitable for
his desired service to the Lord and is as if almost leaving the present sädhaka body.
His sense of possessiveness (mamatä, "mine") becomes like a bee ready to relish the
nectar of the Lord's lotus feet. In this stage, the devotee tries to conceal his mood
(bhäva) like a miserly person hiding a precious jewel. There is a logic that a bright
face tells of hidden wealth. So too, because he has such qualities as patience and
renunciation, he is recognized by the realized devotees. But the common people are
baffled by his activities, and think he just has a disturbed mind.

Péyüña kaëä explanation— At the stage of bhäva, the devotee constantly remembers
the Lord, attaining the stage of dhruvänusmåti. Lord Kapiladeva says that dhruvänusmåti is
the characteristic of nirguëa-bhakti: mad-guëa-çruti-mätreëa mayi sarva-guhäçaye; mano-gatir
avicchinä yathä gaìgämbhaso 'mbudhau. lakñaëaà bhakti-yogasya nirguëasya hy udähåtaà "As soon
as one hears My qualities, the movement of one's mind automatically becomes fixed on Me
residing in everyone's heart, just as the water of the Gaìgä flows spontaneously towards the
ocean. This is the character of nirguëa-bhakti." (Çrémad-Bhägavata 3.29.11-12) A sädhaka at
the rati stage never forgets Kåñëa in wakefulness, dreams, or sound sleep. Generally in the
state of wakefulness, the heart and mind of a common man enjoy such material objects as form
and taste. The mind of a sädhaka in rati, however, is constantly absorbed in the Lord's
remembrance, instead of being absorbed in transient objects, which finally bring distress.
Dreaming is just mental imagination. In the wakeful state, the outer senses such as the ears,
eyes, and others are active and alert, all material objects like flavours and forms as well as all
the mind's wishes appear to be real. During the sleeping state the five outer senses are inactive,
the brain then has a good chance to ponder over the world of thoughts. The mind, also being
free from the outer attraction of gross material objects, wanders in the subtle kingdom. In this
state the mind eagerly and attentively accepts the streams of thoughts coming in its domain.
Dreaming is just a reflected shadow of such streams of thought. In the stage of rati the heart
is freed from anarthas, and Çré Hari's form, qualities, and so on flow in the stream of thoughts
instead of material topics. Thus it is natural that the jäta rati sädhaka can also see the Lord's
form and attributes.
Sound sleep is the state where the gross senses and the subtle mind, intelligence, heart,
and ego also undergo deep sleep and become inactive. There is thus no chance of any thought.
Merging of all gross and subtle senses into their respective causes is known as suñupti (sound
sleep). The Mäëòükya-Çruti says: yatra supto na kaïcana käryaà kämayate na kaïcana
svapnaà paçyati tat suñuptam, "The state wherein a sleeping person does not desire, think, or
141 Mädhurya Kädambiné

even dream is known as suñupti." Even in this state, the soul of a jäta-rati-sädhaka remembers
the Lord.
When the two states of ego, ahantä and mamatä, exist in relation to the body and bodily
objects, one is materially bound. That is, the soul identifies with the gross material body and
thinks that wife, children, land, wealth and so on belong to him. brahma-jïänés are known as
muktas (liberated) as they burn these two states in the fire of knowledge of Brahman. During
sädhana-bhakti the pure state of a jéva soul is awakened, or he realizes his position as an eternal
servant of the Lord. This is also known as siddha svarüpa. During initiation, Çré Gurudeva
introduces one to one's spiritual form, or relationship with the Lord in a specific mood of
service. Identifying himself with his spiritual form, a sädhaka performs bhajan-items like
çravaëa and kértana. In the Gauòéya-Vaiñëava-sampradäya the spiritual form of a sädhaka is
the maidservant (maïjaré) of Çrématé Rädhäräëé. "A sädhaka who has not yet attained rati
mentally establishes self-identification with this siddha svarüpa and mentally serves the Lord
(mänasé-sevä). The sädhaka who has attained rati spontaneously perceives this siddha
svarüpa." The identification of one's spiritual form is so mature in the rati stage, that a sädhaka
almost forgets his present gross body. His sense of possessiveness (mamatä) becomes like a
bee absorbed in relishing the nectar of the lotus feet of Çré Çré Rädhä Mädhava.
A jäta-rati-sädhaka devotee, after attaining permanent attachment to the Lord,
constantly conceals his stage of bhäva from the common people like a miserly person who has
a precious jewel. When one sees an elated forehead one can surmise that the person has inner
wealth; similarly the learned saints can recognise the characteristics of the birth of rati and
guess who has it, because the person has rati's specific qualities like tolerance and
renunciation. The characteristics of bhäva are listed in Bhakti-rasämåta-sindhu (1.3.25-26):

kñäntir avyartha-kälatvaà virakti mäna-çünyatä

äçäbandhaù samutkaëöhä näma-gäne sadä suciù
äsaktis tad-guëäkhyäne prétis tad-vasati-sthale
ity ädayo'nubhäväù syur jäta-bhäväìkure jane

"Nine symptoms manifest in devotees where the sprout of bhäva has awakened:
forbearance, not wasting even a moment in anything unrelated to Kåñëa, detachment from
worldly enjoyments, pridelessness, firm hope, eagerness, constant taste for the holy name,
attachment to the descriptions of the Lord's qualities, and affection for the places where the
Lord resides." When one's heart remains unagitated though there are causes for agitation, that
state is known as kñänti, forbearance. Spending all time absorbed in devotional practices aloof
from material affairs is known as avyartha-kälatva. Natural distaste for sense objects such as
material form, taste, smell, touch and sound is known as virakti. When one is prideless in
spite of one's excellence, that state is called mäna-çünyatä. Firm hope for attaining the Lord
is called äçä-bandha. The ardent desire for attaining one's desired supreme object is known
as samutkaëöhä. Thirst arising out of affection for constantly chanting the holy name is known
as näma-gäne sadä ruci. One's natural attachment to describing the Lord's most sweet
qualities, pastimes and so on is called äsakti tad-gunäkhyäne. Desire to reside in the places
of the Lord's pastimes such as Våndävana and others is called tad-vasati-sthale préti. When
the mere sprout of bhagavad rati has arisen these symptoms can be seen in a sädhaka.
 Çréla Viçvanätha Cakravartépäd 142

Although the other symptoms of bhäva such as shedding tears, standing of bodily hairs, and
so on may be seen in someone, if these nine special symptoms do not appear, one should
presume that such a person is not at the rati stage.
Softness of heart is the characteristic of rati. Sometimes symptoms of rati such as
shedding tears and standing of bodily hairs apparently appear in karmés and jïänés desiring
sense enjoyments and liberation. However, these should not be considered symptoms of rati.
They are simply a reflection (äbhäsa) of rati. The superficial appearance of rati (ratyäbhäsa)
is of two kinds: pratibimba, reflected image, and chäyä, shadow. Symptoms such as tears and
standing of hairs seen in persons desiring sense enjoyment or liberation are pratibimba-
ratyäbhäsa. Such symptoms seen in ignorant persons by their association with devotees are
chäyä-ratyäbhäsa. Sometimes while hearing the Lord's pastimes, symptoms such as tears and
so on are seen in some persons who are naturally slimy (picchila). A pretender sometimes
practises symptoms such as shedding tears and horripilation to cheat ordinary men. Such
symptoms, however, cannot even be considered ratyäbhäsa.
On the other hand, external symptoms like goosebumps and tears may not be seen in
some grave-hearted devotees in the rati stage. Therefore the nine symptoms like forbearance
and others are the real characteristics of rati, but when the learned saints observe the
symptoms in the jäta rati sädhaka, they become acquainted with genuine rati. But the
common people are baffled by his activities, and think he is just disturbed in mind.

sa ca bhävo räga bhaktyuttho vaidha bhaktyuttha iti dvividhaù. ädyo jäti pramäëäbhyäm
ädhikyena mahima jïänänädarena bhagavati sämänyädhikyäcca sändraù. dvitéyaù täbhyäà
prathamataù kiïcin nyünatvena aiçvarya jïäna viddha mamatävat tväccäsändraù. präyo dvividha
eväyaà bhävo dvividhänäà bhaktänäà dvividha cid väsanä sanätheñu hådayesu sphuraë
dvividhäsvädyatvaà bhajate. ghanarasa iva rasäla panasekñu dräkñädiñu praviñöah påthak påthaì
mädhuryavattvaà bhajate. te ca bhaktäù çänta däsa sakhi pitå preyasébhävavantaù païcavidhäù
syuù. tatra çänteñu çäntir iti däseñu prétir iti sakhiñu sakhyam iti pitå bhävavatsu vätsalyam iti
preyasébhävavatsu priyateti nämatedam api.

TRANSLATION: This bhäva is of two types: arising from spontaneous

devotion and arising from devotion under scriptural injunctions. The first one is very
intense due to its higher quality and quantity. Knowledge of the Lord's power and
majesty is absent in devotees having the first type of bhäva. They think themselves
to be equal or superior to the Lord. The second type of bhäva is not so intense due
to its lesser quality and quantity. Devotees having this rati have affection to the Lord
mixed with the knowledge of His power and majesty as the almighty Lord. These two
types of bhäva are relished in two different ways by the two types of devotees having
two different transcendental desires. As the juice of mango, jackfruit, sugarcane, and
grapes differ in density, so the sweetness differs in different bhävas. The devotees
relishing different moods are of five types: çänta (neutral), däsya (servants), sakhya
(friends) vätsalya (parents), and mädhurya (amorous lovers). The names of the ratis
thus differ in them: çänta-bhaktas have çänti-rati (neutral mood), däsya-bhaktas have
préti-rati (affectionately serving mood), sakhya-bhaktas have sakhya-rati (fraternal
143 Mädhurya Kädambiné

love), fathers and mothers have vätsalya-rati (parental love) and preyasé-bhäva-
bhaktas have priyatä-rati (amorous love).

Péyüña kaëä explanation— bhäva is of two types: one arising from spontaneous
devotion (rägänugä bhakti) and arising from devotion under scriptural injunctions (vaidhé
bhakti). Therefore the feelings are also twofold - feelings arising from räga bhakti and feelings
arising from vidhi bhakti. The feelings arising from räga bhakti are greater than those arising
from vidhi bhakti, both in quality and quantity, because in vaidhi bhakti the Lord is
approached with feelings of awe and reverence as the Supreme Lord. Thus the relish is not
uninterrupted. Their affection for the Lord is mixed with knowledge of His power and majesty.
Those in räga-bhakti lack such awe and reverence, or knowledge of Çré Kåñëa's power and
majesty. Their relationship with the Lord as their son or beloved is spontaneous and they thus
uninterruptedly relish His sweetness. This is called laukika sad bandhu bhäva — mora putra
mora sakhä mora präëapati ("He is my son, my pal or my lover", CC). In this way each kind
of devotee in which such transcendental feelings have arisen, relishes the Lord's sweetness
according to their feelings of either vidhi bhakti or räga bhakti.
Again, just as mango, jackfruit, cane sugar and grapes are each sweeter and more
relishable than their predecessor, similarly the five kinds of devotional moods çänta, däsya,
sakhya, vätsalya, and mädhurya bhävas are successively relishable. Çréman Mahäprabhu
taught Çré Rüpa Gosvämé:

çäntera svabhäva--kåñëe mamatä gandha héna;

paraà brahma paramätmä-jïäna pravéëa
kevala `svarüpa jïäna' haya çäntä-rase;
'pürëaiçvarya-prabhu-jïäna' adhika haya däsye
éçvara-jïäna sambhrama-gaurava pracura;
`sevä kari' kåñëa sukha dena nirantara
çäntera guëa däsye ache, adhika-'seväna';
ataeva däsya-rasera ei dui guëa
çäntera guëa däsyera sevana säkhye dui hoy;
däsyera sambhrama gaurava-sevä sakhye viçväsamoy
kändhe caòe, kändhe caòäya, kare kåéda-raëa;
kåñëa seve, kåñëa karäya äpana-sevana
viçrambha-pradhäna sakhyagaurava sambhramahéna;
ataeva sakhyarasera tin guëa cina
mamatä adhika, kåñëe ätmä-sama jïäna;
ataeva sakhya-rasera vaça bhagavän
vätsalye çäntera guëa, däsyera seväna;
sei sei sevänera ihäì näma-pälana
sakhyera guëa--`asaìkoca agaurava' sära;
mamatädhikaye täòana-bhartsana-vyavahära
äpanäke `pälaka' jïäna, kåñëe 'pälya'-jïäna;
cäri rasera guëe vätsalya amåta-samäna
............................
madhura-rase-kåñëa niñöhä, sevä atiçaya;
 Çréla Viçvanätha Cakravartépäd 144

sakhyera asaëkoca, lälana-mamatädhikya hoy

känta-bhäve nijäìga diyä karena sevana;
ataeva mädhura-rasera haya `païca' guëa
äkäçädira guëa yena para para bhüte;
eka-dui-tina-cäri krame païca påthivéte
ei-mata madhure saba bhäva-samähära;
ataeva asvädädhikye kare camatkära

"The nature of çänta-rasa is that not even a trace of affection for Kåñëa exists. Rather,
knowledge of the Lord as the Supreme Brahman and Paramätmä, the Supersoul, is
predominant. In çänta-rasa one only realizes the Lord's philosophical existence (svarüpa
jïäna). One in däsya-rasa, however, realizes the Lord's form full of majesty. Knowledge of the
Lord's supremacy with awe and reverence is prominent in this stage. The devotees in däsya-
rasa constantly give pleasure to Kåñëa by serving Him. In däsya-rasa, all the characteristics of
çänta-rasa are also present, but the serving mood is added. Thus däsya-rasa has the
characteristics of both çänta and däsya. The qualities of çänta and the serving mood of däsya
are both present in sakhya-rasa. In sakhya-rasa, the serving mood of däsya-rasa is felt with
confidence and affection instead of awe and reverence. Sometimes during mock fighting,
Kåñëa climbs on the shoulders of the cowherd boys and sometimes Kåñëa carries them on His
shoulders. Sometimes they serve Kåñëa and sometimes they make Kåñëa serve them. In
fraternity, awe and reverence is absent and intimacy is predominant. sakhya-rasa, therefore,
has the qualities of çänta, däsya and sakhya rasas. In sakhya-rasa, affection for Kåñëa is intense
and cowherd friends consider themselves equal to Him. The Lord is thus under the control of
His friends. vätsalya-rasa has the qualities of çänta-rasa and the serving mood of däsya-rasa,
but the service in this rasa is known as pälana, maintenance. Due to the intense affection of
vätsalya-rasa and its lack of awe and reverence, the devotees in vätsalya-rasa sometimes
chastise and rebuke Kåñëa. Devotees in vätsalya-rasa consider themselves as Kåñëa's
maintainer and Kåñëa as the object of maintenance. vätsalya-rasa is like nectar because it has
the qualities of four rasas: çänta, däsya, sakhya, and vätsalya. In mädhurya-rasa, the qualities
of steadiness in Kåñëa of çänta-rasa, abundant service of däsya-rasa, lack of awe and reverence
of sakhya-rasa, maintenance of Kåñëa due to intense affection of vätsalya-rasa are all present.
In addition to all these, the special quality of mädhurya-rasa is that the devotees serve Kåñëa
by intimately offering their bodies in His service. mädhurya-rasa thus has the qualities of all
five rasas. As sound, the quality of sky, is also present in the other four material elements, air,
fire, water, and earth, similarly the qualities increase one after another successively in each
element. Earth thus has all five qualities, sound, touch, form, taste, and smell. Similarly,
mädhurya-rasa is also an accumulation of all five types of rasas. The intense taste is very
astonishing." (Cai.-caritämåta, Madhya 19/218-234)
One may say that when taste increases in rasas starting from çänta-rasa, then all
devotees should have intention to relish the amorous rasa which is superior to all other rasas.
Other rasas should appear insignificant to them, because everyone desires the object of
superior quality. Bhakti-rasämåta-sindhu (2/5/38) thus says:

yathottaramasau sväda-viçeñolläsamayyapi
ratir väsanayä svädvé bhäsate käpi kasyacit
145 Mädhurya Kädambiné

"Taste increases gradually in çänta-rati, däsya-rati, sakhya-rati, vätsalya-rati, and

madhura-rati. Depending on the previous desires of devotees, taste for a specific rati differs
in them." For instance, due to one's previous habits, one has a taste for any one of the six tastes
such as sweet, sour, bitter, salty, and so on. Similarly, due to previous desires, one attains a
taste for a specific rati out of the five ratis. The taste for ratis, such as däsya, sakhya, and so
on, also depends on the mood of the mahat (exalted devotee) from whom one is attaining
mercy in this birth.
Çréla Jéva Gosvämépäda writes in the commentary of this çloka, "The ratis starting with
çänta are always more tasty than their predecessors, still each person engages in the rati that
he has taste for. There may be a question now who will ascertain the superiority and inferiority
of these five ratis? Persons having no taste (nirväsana) or having a single taste (eka-väsana)
cannot ascertain this since they have no experience of other rasas. One who has a taste for
more than one rati (bahu väsana) is unable to distinguish the difference of tastes. Only one
who is immersed in a single rasa can detect the difference in ratis. Though he does not have
the taste for other rasas, he can understand the characteristics of another rasa by comparing
it with the rasa for which he has the taste. He thus infers the conclusion by seeing which
factors nourish or pollute that particular rasa. For instance, with Çré Uddhava, though a
mixture of fraternity is present along with a servitude mood, still he is known as a däsya-bhakta
because of the predominance of servitude (däsya) in his rasa. Çrémad-Bhägavata explains that
he inferred the superiority of the amorous rasa present in the Vraja gopés by seeing the most
astonishing overflow of amorous love in them. Though he himself was a däsya-bhakta, he was
still able to realize the excellency of amorous rasa. He thus prayed for birth as a grass or
creeper in Våndävana, desiring to attain the dust of the feet of gopés.
In the çänta bhakta there is çänti rati, in the däsa bhakta there is préti rati, in the friend
there is sakhya, in the mother and father there is vätsalya and in the madhura bhäva there is
priyatä rati — these are the names under which these ratis are known.

punaç cäyaà svaçaktair ävirbhävitair vibhävänubhäva vyabhicäribhir ätmeva räjeva vä

prakåtibhir udbhütaiçvaryaù sthäyéti nämnä vaiçiñöyaà gacchan tair militaù çänta iti däsyam iti
sakhyam iti vätsalyam iti ujjvala iti labdha vibhedo raso bhavati. yo hi raso vai saù rasaà
hyeväyaà labdhänandébhavatéti çrutyäbhidhéyate ayam anyaträvatäre'vatäriëi va
sambhavannapi svayaà sampürtimänaà tatra taträlabhamäno vrajendranandana eva
svakäñöhäà labhate. nada nadé taòägädiñu sambhavann api yathä samudra eva jalanidhitvam. yo
hi bhävasya prathama pariëatäveva utpadyamäna eva premëi mürta eva rasaù säkñäd eva tadvatä
bhaktenänubhüyata iti.
iti mahämahopadhyäya çrémad viçvanätha cakravarti viracitäyäà mädhurya
kädambinyäà paramänanda niñyandinämä saptamyamåta våñöiù (7)

TRANSLATION: Again, these five bhävas by their own power take vibhäva,
anubhäva, and vyabhicäré as their subjects and become sthäyi-bhävas, permanent
attachments, like independent kings fully endowed with opulences. When these
kings, sthäyi-bhävas, unite with all the above subordinates, they transform into
çänta, däsya, sakhya, vätsalya, and ujjvala rasas. Each rasa has its own excellency.
 Çréla Viçvanätha Cakravartépäd 146

Çrutis say that the Original Personality of Godhead is the embodiment of rasa and
the jéva attains spiritual bliss by attaining Him in this capacity. Though lakes, rivers,
and ponds all contain water, only the ocean is known as the ultimate reservoir of
water. So too, though rasa is present in all manifestations of the Lord and the original
avatära or avatäré, it does not reach its paramount in them. Rasa only attains its
climax in Vrajendra-nandana. When bhäva matures and ripens into prema, then
Vrajendra-nandana is realized as rasa personified by the rasika devotees.

Péyüña kaëä explanation— Now it is described how çré kåñëa-rati turns into rasa. The
aforementioned çänti rati, préti rati, sakhya, vätsalya and priyatä ratis by their own power
take vibhäva, anubhäva, and vyabhicäré as their subjects and become sthäyi-bhävas,
permanent attachments, like independent kings fully endowed with opulences. When these
kings, sthäyi-bhävas, unite with all the above subordinates, they transform into çänta, däsya,
sakhya, vätsalya, and ujjvala rasas. Bhakti-rasämåta-sindhu (2/5/1-2) says:

aviruddhän viruddhäëç ca bhävän yo vaçatäà nayan

suräjeva viräjetä sa sthäyi-bhäva ucyate
sthäyi-bhävo'tra sa proktaù çré kåñëa viñayä ratiù

"When sthäyi-bhäva exists like a powerful king controlling over the secondary
harmonious and opposing bhävas, such as laughter and anger respectively, then it is known as
sthäyi-bhäva, permanent attachment. In the devotional scriptures, permanent attachment
to Kåñëa is known as sthäyi-bhäva."

vibhävarair anubhävaiç ca sättvikair vyabhicäribhiù

svädyatvaà hådi bhaktänäm änitä çravaëädibhiù
eñä kåñëa-ratiù sthäyi-bhävo bhakti-raso bhavet

"The sthäyi-bhäva of çré kåñëa rati, combined with vibhäva, anubhäva, sättvika, and
vyabhicäré attains its relishable form known as bhakti-rasa. This is relished by the devotees
within their hearts by hearing and other devotional practices." (Bhakti-rasämåta-sindhu 2.1.5)
Gradually maturing, rati successively attains the names prema, sneha, mäna, pränaya, räga,
anuräga, and mahäbhäva. All these stages are also known as the sthäyi-bhäva of çré kåñëa
bhakti-rasa, the flavours of devotion to Kåñëa. When this sthäyi bhäva meets with rasa
ingredients like vibhäva (cause of an emotion) it reaches an astonishing status of relish and is
called bhakti rasa. Çréman Mahäprabhu taught Çré Rüpa Gosvämé:

sädhana-bhakti haite haya ratira udaya;

rati gäòha haile tära prema näma kaya
prema våddhi-krama näma-sneha, mäna, praëoy;
räga, anuräga, bhäva, mahäbhäva hoy
yaiche béja, ikñu, rasa, guòa khaëòa-sära;
çarkarä, sitä, miçré, uttama-miçri ära
ei saba kåñëa-bhakti-rasera sthäyi-bhäva;
sthäyi-bhäva mile yadi vibhäva, anubhäva
147 Mädhurya Kädambiné

sättvika, vyabhicäri, bhävera milane;

kåñëa-bhakti-rasa haya amåta äsvädane
yaiche dadhi, sitä, ghåta, marica, karpüra;
milane rasälä haya amåta madhura

"By the process of sädhana-bhakti, rati, or permanent attachment, gradually appears.

When rati intensifies it is known by the name prema, or divine love. When prema gradually
matures, it is successively known by the names sneha (affection), mäna (anger out of love),
praëaya (deep love), räga (attachment), anuräga (intense attachment), bhäva (highest limit
of anuräga), and mahäbhäva (extreme state of bhäva). These can be compared with the
gradually increasing sweetness of the seed of the sugarcane, sugarcane, juice, liquid molasses,
dry molasses, candy, rock candy, and excellent candy. All these stages are called sthäyi-bhäva
in kåñëa-bhakti-rasa. This sthäyi-bhäva becomes kåñëa-bhakti-rasa when vibhäva, anubhäva,
sättvika and vyabhicäré bhävas combine with it. It becomes as relishable as the combination
of yogurt, rock candy, ghé, black pepper and camphor known as rasälä, which is a drink as
sweet as nectar." (Cai.-caritämåta, Madhya 19/177-182)
The causes that make one relish rati are called vibhävas. They are two types: älambana
(basis) and uddépana (stimulus that awakens permanent attachment). älambana is of two types:
viñayälambana (basic object of prema) and äçrayälambana (basic subject of prema). In kåñëa-
bhakti-rasa, Kåñëa is known as viñayälambana because bhakti is stimulated within the heart of
a devotee making Kåñëa its aim or object. Devotees are äçrayälambana because they are the
support or base of bhakti, since bhakti resides within their hearts. When Kåñëa loves His
devotees, then He Himself becomes äçrayälambana, or basic subject of bhakti rati. He loves
His devotees because of the bhakti residing in their hearts. Then the devotees become
viñayälambana, the basic object. The flute's call, clouds and peacock feathers are uddépana-
vibhäva, or stimuli in awakening kåñëa-rati, or sthäyi-bhäva. Dancing, rolling on the ground,
singing, crying loudly, symptoms that indicate the awakening of ecstasy within the heart
appearing externally as bodily transformations are known as anubhävas. Shedding tears,
standing of bodily hairs, trembling and so on are known as sättvika-bhävas. As they are also
included in anubhävas, the author has not separately referred to sättvika-bhävas by name.
Still, the authors of rasa-çästra have given the separate name sättvika, because anubhävas like
dancing and rolling around appear intentionally, unlike tears and goosebumps. When the heart
is struck with bhäva these latter symptoms spontaneously appear from the heart. tataç ca
nåtyädénäà satyapi sattvotpannatve buddhi pürvikä pravåttiù stambhädénäm tu svata eva
pravåttir ityasya lakñaëasya nåtyädiñu nätivyäptiù (öékä Çrémat Jéva Gosvämé, Bhakti Rasämåta
sindhu, 2.3.2) "The bhävas that are solely arising from sattva are called sättvika bhävas. Hence
although symptoms like dancing arise from sattva they are not performed deliberately; rather
symptoms like paralysis appear spontaneously and are not ativyäpti (surpassing the natural
characteristic) in dancing and so. Joy, distress, and so on are thirty-three types of saïcäré, or
vyabhicäré-bhävas, transitory emotions. They stir and excite the movement of sthäyi-bhäva,
and are thus known as saïcäré-bhäva. They appear like waves from the ocean of sthäyi-bhäva,
swelling up and again merging within it. These saïcäré-bhävas are also known as transitory
emotions. When the sthäyibhäva of kåñëa rati meet with all these rasa-ingredients it becomes
rasa.
 Çréla Viçvanätha Cakravartépäd 148

It does not mean that just after attaining rati, one can relish rasa. The ability to relish
devotional nectar depends on one's previous desires. präktanyädhüniké cästi yasya sadbhakti-
väsanä; eña bhakti rasäsvädas tasyaiva hådé jäyate, "One can only relish the divine rasa if one
has had spiritual desire for bhakti in both this and the previous birth." (Bhakti-rasämåta-sindhu
2.1.6) In his commentary on this verse Çréla Viçvanätha Cakravartépäda has written: präktani
väsanä tu ratyäsväde'vaçyam apekñitä ataeva ekasminn janmani daivän niraparädhair guru
pädäçrayaëädibhir janais tasminn eva janmani ratau jätäyäm api tasyäù äsvädaù kintu janmäntara iti
bodhyam "Though the existence of rati clearly indicates the presence of the desire for bhakti
in this life and its maturing into a rasa-form, the ability to relish its rasa form depends on one's
previous desires. If some offenseless person practises bhajana by taking shelter of gurudeva
and attains rati in this life, still he will have to wait for the next life to relish its rasa form." In
Bhakti-rasämåta-sindhu (2.1.7-10) Çrémad Rüpa Gosvämé explains the procedure for the
appearance of rasa, the criteria that help in the appearance of rasa, and the manner rati
transforms into its rasa form.

bhakti-nirdhüta-doñänäà prasannojjvala cetasäm

çré-bhägavata raktänäà rasikäsaìga raìgiëäm
jévanébhütä govinda-päda-bhakti-sukha-çriyäm
premäntaraìga bhütäni kåtyänyevänutiñöhatäm
bhaktänäà hådi räjanti saàskära yugalojjvalä
ratir änandarüpaiva néyamänä tu rasyatäm
kåñëädibhir vibhävädyair gatair anubhavädhvani
praüòhänanda camatkära käñöhämäpadyate paraà

"For persons who have all material contamination washed away by the effect of bhakti,
their hearts thus becoming blissful or suitable for the manifestation of viçuddha-sattva, who
are brightly enlightened, or full of all transcendental knowledge, who are highly attached to
the exalted devotees, who feel overjoyed by the constant association of rasika devotees, who
consider the wealth of bliss of devotion to Govinda's lotus feet as their very life, who are
constantly engaged in the innermost devotional practices like hearing, chanting, recollecting
and so on for attaining prema, and whose hearts are brightened due to the presence of previous
and present desires of devotion, blissful rati combines with vibhäva, anubhäva and other
Kåñëa-conscious experiences, attaining the climax of highly matured bliss and astonishment."
Introducing the transcendental form of the Lord, the çrutis say, raso vai saù "He is
rasa personified." prajïänänandaà brahma "He is the absolute truth with complete spiritual
knowledge and He is completely blissful." änando brahmeti vyajanät "The Absolute truth is
blissful." The çrutis thus declare that His form is rasa itself. Similarly by saying, rasaà
hyeväyaà labdhänandé bhavati "One can attain bliss by attaining the Lord, personified rasa,"
the çrutis also encourage souls who crave for transcendental ecstasy to relish that ecstasy.
Though all the transcendental forms of the Lord are rasamayé, full of rasa, only in Kåñëa, the
Original Personality of Godhead, are all rasas simultaneously present. In some avatäras, the
partial manifestation of a rasa is seen, but Çré Kåñëa is the embodiment of all rasas. All rasas
fully manifest or culminate in Him. The rasika devotees realize Him as the embodiment of
rasas. Just as there may be water in ponds and lakes, but the shelter and vessel of all water is
the ocean, similarly all forms of the Lord may have rasa, but the root vessel of rasa is Çré Kåñëa.
149 Mädhurya Kädambiné

He is the embodiment of rasa. rasika bhaktas experience Him as the embodiment of rasa.
Whatever rasa one may be relishing in relation to Him, one realizes Him as the embodiment
of that rasa. For instance, Çré Jayadeva, a devotee in mädhurya-rasa, writes, çåìgära rasa
mürtimän, "O sakhi! See personified amorous love in the form of Kåñëa." Bilvamaìgala says,
çåìgära rasa sarvasvam "He Himself is whole and sole amorous love."

Thus ends the Péyüña-kaëä explanation of the Seventh Shower of Nectar of Mädhurya
Kädambiné by the most respected Çrémad Viçvanätha Cakravarté.

Eighth Shower of Nectar

atha tasyä eva bhakti kalpavallyäù sädhanäbhikhye ye pürvaà dve patrike lakñite idänéà
tato'ti cikkaëäni tädåça çravaëa kértanädimayäni bhäva kusuma saàlagnäni anubhäväbhidhänäni
bahüni paträëi sahasaivävirbhüya kñaëe kñaëe dyotayanti yänyeva bhäva kusumaà pariëämaà
präpayya punas tadaiva premäbhidhäna phalatvamänayanti. kià ca äçcarya caryyeyaà bhakti
kalpavallé yasyäù patraù stavaka puñpaphaläni präpta pariëatényapi sva svarüpam atyajantyeva
navanavänyeva sahaiva sarväëi vibhräjante. tataç cäsya bhaktajanasyätmätméya gåha vittädiñu
çata sahasraço bhavatyo yäç citta våttayo mamatä rajjubhis teñu teñu nibaddha eva pürvamäsan tä
eva cittavåttéù sarvä eva tatas tato'vahelayaivonmocya sva çaktyä mäyikér api tä mahärasaküpa
spåçyamäna padärtha mäträëéva säkära cidänanda jyotirmayékåtya täbhir eva mamatäbhiù
sarväbhis tatas tato vicitäbhiù svaçaktyaiva tathäbhütékåtäbhiù çré bhagavad rüpa näma guëa
mädhuryeñu yo nibadhnäti so'yaà prema mahäkiraëamäléva udayiñyamäëa eva nikhila
puruñärtha nakñatramaëòaléù sahasaiva viläpayati.

TRANSLATION: The two unfolding leaves called sädhana on the desire

creeper of bhakti were described before. Now as hearing, chanting and other
devotional processes become very smooth, suddenly many shiny petals known as
anubhävas (symptoms of ecstasy) appear at every moment, clinging to the flower of
bhäva. Shining brilliantly, the fully blossoming flower of bhäva matures and brings
forth the fruit of prema. But what is most astonishing about the creeper of bhakti is
that though its leaves, buds, flowers and fruits mature into the succeeding forms, still
their original forms remain. Together they shine splendidly in newer and newer
ways. Though previously the hundreds if not thousands of emotions of the devotee
were firmly bound by ropes of attachment to body, family, house and money, prema
now easily severs these bonds, and, through its own power, takes the same emotions,
though illusory, and dips them into a well of great rasa, whose mere touch completely
transforms them into radiant transcendental feelings. Then it firmly ties these
spiritualised emotions to the sweetness of the Lord's form, name and attributes. Such
is prema, the brilliant rising sun that immediately puts the hosts of star-like human
aims to shame!

Péyüña kaëä explanation — In this eighth nectar-shower the blessed author

elaborately describes the characteristics and symptoms of prema. That bhäva or rati that
greatly softens the heart through the aforementioned desire to attain the Lord, to act favorably
 Çréla Viçvanätha Cakravartépäd 150

towards Him and to have affectionate friendship for Him, accelerates the topmost bliss and
bestows a deep feeling of mine-ness towards the beloved deity, is called prema by the learned.
It is said (Bhakti Rasämåta Sindhu 1.4.1)—

samyaì masåëitasvänto mamatvätiçayäìkitaù

bhävaù sa eva sändrätmä budhaiù premä nigadyate

The difference between bhäva and prema is that bhäva softens the heart and prema
does so completely. In bhäva there is an increase of ruci, in prema however it is an excess of
mine-ness. Compactness is the intrinsic characteristic (svarüpa lakñaëa) of prema and the
aforementioned tenderness and mine-ness are the two marginal characteristics (taöastha
lakñaëa) of prema. After this verse Çrémad Rüpa Gosvämépäda quotes a verse from the Närada
Païcarätra to prove the point - ananya mamatä viñëau mamatä prema saìgatä; bhaktir ityucyate
bhéñma prahlädoddhava näradaiù "That which reverts the feeling of mine-ness towards the
body and home into feelings of mine-ness towards Çré Viñëu, has been called prema by great
saints like Bhéñma, Prahläda, Uddhava and Närada."
In the stage of prema the sädhaka becomes known as a siddha. The definition of a
siddha bhakta is: avijïätäkhila kleçäù sadä kåñëäçrita kriyäù; siddhäù syuù santata prema
saukhyäsväda paräyaëäù (Bhakti Rasämåta Sindhu 2.1.280) "siddha mahätmäs are free from all
suffering, eternally surrendered to Kåñëa's pastimes and always relishing the bliss of prema."
In this stage there is deep relish of çré hari-kathä; it is ever-fresh to him just as a womaniser
ever relishes hearing topics of women. Çrémad Bhägavata (10.13.2) says:

satäm ayaà särabhåtäà nisargo yad arthaväëé çruti cetasäm api

pratikñaëaà navavad acyutasya yat striyä viöänäm iva sädhuvärtä

"It is the nature of the great devotees, who accept only the essence of things and whose
hearts, ears and minds are offered to Çré Kåñëa that they relish topics of Çré Kåñëa as ever-
fresh, just as womanisers are ever attracted to topics of women."
Previously, in the second nectar-shower, the first two leaves of the wish-yielding vine
called sädhana (that destroy misery and bestow auspiciousness) were discussed. It has been
said that after the stage of anartha nivåtti (cessation of vices) comes the stage of äsakti
(attachment to the Lord) wherein the vine sprouts, and in the stage of rati it blossoms into the
flowers of bhäva. Here, in the stage of prema, all around the flowers of bhäva suddenly many
very glossy leaves of ecstatic symptoms like tears, goosebumps, laughter, weeping and dancing
sprout, that come forth from the process of hearing and chanting, thus making the wish-
yielding vine of devotion very beautiful. When the flowers of bhäva blossom the fruits of prema
emerge. The purport is that the more the practitioner of jïäna or yoga progresses towards
their goal, the less they practise, because with them there is a difference between the practice
and its subsequent perfection. In bhakti, however, practice and perfection are identical. The
only difference for the devotee is that in the stage of sädhana the relish is feeble and in the
stage of perfection the relish is deep. Therefore the more the practitioner advances towards
prema during his devotional practice, the more his practice of hearing and chanting increases.
151 Mädhurya Kädambiné

In the stage of prema hearing and chanting becomes the very life of the practitioner and that
hearing and chanting becomes beautified by different ecstatic symptoms.
Just as the fruits on a vine are most relishable and sweet, similarly the intoxicating sweet
relish of the fruit of prema, which is the essence of the Lord's pleasure potency, makes the
four human aims seem extremely trivial. This prema is itself relishable, making the loving
devotee relish the wonderful sweetness of Çré Kåñëa and blessing Him with the relish of His
blissful service. Çréman Mahäprabhu said:

païcama puruñärtha sei prema mahädhana;

kåñëera mädhurya rasa koräy äsvädana
premä hoite kåñëa hoy nija bhakta vaça;
premä hoite päi kåñëa sevä sukha rasa (C.C.)

"This great treasure of prema is the fifth and highest human aim which causes the relish
of Kåñëa's sweetness. Through prema Kåñëa is subdued by His own devotees and through
prema the devotee gets the blissful relish of Kåñëa's service."
In the stage of practice the devotee's heart is bound to his family, his money, his house
and his body through hundreds if not thousands of ropes of mine-ness, but through its rasika
transcendental touch prema easily frees the heart of the practitioner from mundane matters
like the body and its relatives, spiritualising all mundane thoughts and desires and binding it
to the sweetness of the Lord's name, form and attributes.
Just as one does not instantly accomplish the merging of sulphur and quicksilver just
by mixing them, but one can accomplish such a merger by constantly rubbing them, similarly
even though the devotional activities of hearing and chanting may enter the sädhaka through
the gate of the senses, the consciousness of the ajäta rati sädhaka will not merge or deeply
meet with bhakti. However, when bhajana is performed repeatedly through the process of
hearing and chanting, it will ultimately merge with bhakti after ascending through the stages
of anartha nivåtti, niñöhä, ruci and äsakti. As long as such a deep merger does not take place,
mundane faults like attachment and revulsion will remain in the consciousness. When the
stage of rati is achieved, the heart's materialism is destroyed and will become spiritualised.
Just as the merger of sulphur and quicksilver is called mercury sulphate, similarly the merger
of devotion and the heart is called prema. In the stage of prema the consciousness of the
sädhaka becomes absorbed in relishing the honey from the lotus of Çré Hari's forms, attributes
and pastimes, just like a honeybee. Like the sun, self-manifest prema rises in the heart of the
sädhaka and from there suddenly dissipates the stars of all other kinds of human aims. The
loving devotee has no other desire than to serve the Lord, fully excluding desires for
enjoyment, liberation and mystic perfection.

phalabhütasyäsya yaù svädyamäno rasaù sa sändränanda viçeñätmä rasasya parama

pauñöiké çaktiù çré kåñëäkarñiëétyucyate. yasminn äsvädayitum ärabhyamäëa eva vighnän na
gaëayatéti kià vyaktavyam. mahäçüro bhaöa iva mahädhana gådhnuratyäveça lupta vicäras
taskara iva svätmänam api nävekñate. kià ca rätrindivam eva pratikñaëam abhyavahriyamäëaiç
caturvidhaiù parama svädubhir aparimitair annair api durupaçamanéyä yadi käcit kñudhä
sambhavet tat sadåçyä utkaëöhayä sürya iva täpayan tatkäla eva sphürtair ävirbhävitäni bhagavad
rüpa guëa mädhuryäëya päräëyäsväda viñayékärayan koöi candra iva çiçirayati.
 Çréla Viçvanätha Cakravartépäd 152

TRANSLATION: The devotee relishes the rasa of the fruit of prema in the form
of a particular compact bliss. The power that nourishes this rasa to the utmost is
called çré kåñëäkarñiëi, she who attracts Çré Kåñëa. When the devotee commences
relishing this rasa it is needless to say that he cannot encounter any obstacle any
more. In this condition he forgets himself like a powerful warrior or a very greedy
thief who loses all sense of discrimination. Such an eagerness for the Lord is like a
hunger that could not be satiated by four kinds of incomparably relishable rice, even
if one eats day and night. This eagerness burns in the devotee like the sun and cools
him off like millions of moons when a vision appears of the Lord's endlessly sweet
forms and attributes.

Péyüña kaëä-explanation — prema bhakti has two attributes, sändränanda

viçeñätmä, compact bliss, and çré kåñëäkarñiëé, attracting Çré Kåñëa. In Bhakti Rasämåta
Sindhu it is said about sändränanda viçeñätmä: brahmänanda bhaved eña cet parärdha
guëékåtaù; naiti bhakti sudhämbhodheù paramäëu tuläm api, "If the bliss of brahman is
multiplied trillions of times it could not match even an atom from the nectar-ocean of bhakti.",
on which Çré Jéva Gosvämé comments: parärdha käla samädhinä samuditaà tat sukham
apétyarthaù. "Even ages of samädhi that causes the attainment of the bliss of brahman can not
be equal to even a tiny drop of the ocean of devotional bliss." Çréla Rüpa Gosvämé then quotes
the following evidence from Çré Haribhakti Sudhodaya - tat säkñät karaëähläda viçuddhäbdhi
sthitasya me; sukhäni gospadäyante brähmaëyapi jagad guroù "O Guru of the world! Compared
to being merged in the pure ocean of bliss that is caused by seeing You directly, the bliss of
brahman appears not even equal to a cow's hoofprint."
About çré kåñëäkarñiëé he has said: kåtvä harià premabhäjaà priyavarga samanvitam;
bhaktir vaçékarotéti çré kåñëäkarñiëé matä (Bhakti Rasämåta Sindhu) "bhakti attracts Kåñna and
His dear devotees as the object of love, and since she subjugates Him she is called 'she who
attracts Kåñëa." This is proven from Çrémad Bhägavata (7.10.48):

yüyaà nåloke bata bhüribhägä lokaà punänä munayo'bhiyanti

yeñäà gåhänävasatéti säkñäd güòhaà paraà brahma manuñya liìgam

Çréla Viçvanätha Cakravartépäda comments as follows on this verse— "Aho how fortunate
is this Prahläda! He has seen the Lord; we are, however, unfortunate!" Yudhiñöhira, who was
sad in this way, thus told Çré Närada: "You are more fortunate even than Prahläda or his Guru,
other devotees, the residents of Yadupura, sages like Vaçiñöa, Maréci or Kaçyapa or even
Brahmä and Çiva, because even the sages who purify the three worlds with their darçana come
to your abode to have themselves purified in all respects. That is because the Supreme
Brahman in human form, who is secret (to the Vedas) is always attached to this place (even if
you don't call Him). Even in Prahläda's abode the Supreme Brahman in human form does not
personally reside, and the sages who desire His darçana also don't go there." The blessed
author calls sändränanda viçeñätmä the relishable rasa of the fruit of prema, and çré
kåñëäkarñiëé the most nourishing power of that fruit.
In Çrémad Bhägavata (1.2.6) Çré Süta Muni mentions two innate attributes to pure
transcendental devotion, namely ahaituké, having no desire for fruits of one's actions, and
153 Mädhurya Kädambiné

apratihatä, or not impeded by obstacles. Even if obstacles appear while doing bhajana the
devotee will not be impeded by it, rather they will increase his humility and eagerness that will
again elevate him on the path of bhajana. On the stage of prema the devotee is so intoxicated
by relishing the fruits of prema that he cannot be grabbed by obstacles anymore. Just as a
powerful warrior forgets himself in the ecstasy of combat on the battlefield and a very greedy
thief forgets about sin, suffering and even the fear of death, being intoxicated by his thievery,
in the same way a loving devotee forgets what is auspicious or inauspicious and becomes
intoxicated by relishing the mellows of prema.
In this world hunger and food destroy each other. In this regard the ways of the
kingdom of prema are very special. The more the loving devotee relishes Çré Kåñëa's sweetness
either in visions, dreams or directly, the more his limitless eagerness and his sacred greed to
relish this increases. In this way great thirst is the measuring rod. The devotee's great eager
thirst and His attainment of the relish of Çré Kåñëa's sweet forms and attributes within visions
makes him feel like he is scorched by the blazing of millions of suns and soothed by millions
of moons at the same time.

yugapad eva svädhäram adbhuto'yaà premä uditya ca yasminn éñad eva vardhamäne
bhagavat säkñätkäram eva pratikñaëam äkäìkñato bhaktasya utkaëöhäçalyasya mahä-
dähakasyeväti präbalyodayät sphürti präpta tad rüpa lélä mädhuryair api atåptasya tasya
bändhavo'pi nirudakändhaküpa eva bhavanam api kaëöaka vanam eva yatkiïcanäbhyavahäro'pi
prahäro mahän eva sajjana kåta praçaàsä api sarpa daàçä eva prätyahika kåtya kartavyam api
martavyam eva aìga pratyaìgäni api mahäbhära eva suhåd gaëa säntvanam api viña dåñta eva
sadä jägaro'pi sägaro'nutäpasyaiva kadäcit nidräpi vidräviëé jévanasyaiva sva vigraho'pi
bhagavan nigraho mürta eva präëä api dhänyäù punaù punar bhåñöä eva kià bahunä präk
sadaiväbhéñöamäséd yat tacca raho mahopadrava eva bhagavaccintanam evätma nikåntanam eva.

TRANSLATION: This wonderful prema simultaneously grants powerful

anxiety and relief from it. When this prema arises in its reservoir, the devotee, and
slightly increases, the devotee is constantly scorched by the fire caused by the arrow
of his great eagerness to encounter the Lord. His eagerness is so powerful that he
cannot be satisfied even by having visions of the Lord's sweet form and pastimes. At
that point his relatives are like a blind waterless well to him, his home is like a thorny
forest, any food he may take feels like a great beating, praise offered by the saints
feel like snakebites, his daily duties feel like death, his each and every limb feel like
a big burden, consolations by his friends feel like a poisonous glance, his constant
wakefulness feels like an ocean of repentance, and if sleep accidentally comes to him
this again is like a torment tearing up his life. Maintenance of his body is like the
embodiment of the Lord's punishment and his life airs are like grains roasted over
and over again. What's more, that which was always considered desirable in the past
is now looking like a great disaster. Even meditating on the Lord appears to be like
self-deception!

Péyüña kaëä explanation— In the stage of rati the devotee experiences bliss when he
relishes the Lord's form and attributes in a vision, but in the state of prema such a steady relish
of sweetness achieved in a vision is no longer possible. At that point great eagerness for the
 Çréla Viçvanätha Cakravartépäd 154

attainment of Çré Kåñëa arises in the heart of the loving devotee. prema is a very wonderful
thing— it is only understood through experience and is matchless. It cannot be explained
through words. Unless prema arises within the heart one cannot understand it, even if
descriptions of it are heard from others. Understanding this depends on experience. In prema
there is simultaneously strong eagerness and its sweet pacification by attaining the relish of Çré
Kåñëa's forms and attributes through visions. This creates an indescribable ecstatic pain within
the loving devotee —

bähye viña jvälä hoy, bhitore änandamoy,

kåñëapremära adbhuta carita
ei premera äsvädana, tapta ikñu carvaëa,
mukha jvale nä jäy tyajana
sei premä jär mone, tära vikrama sei jäne
viñämåte ekatra milana

"Love of Kåñëa has an amazing nature—externally it burns, while inwardly it is full of

bliss. The relish of this prema is like chewing hot sugarcane— it burns the mouth, but still it
cannot be given up. Only a person who has such prema in his heart can understand its power,
it resembles a merger of poison and nectar."

péòäbhir nava kälaküöa kaöutä garvasya nirväsano

niùsyandena mudäà sudhä madhurimähaìkära saìkocanaù
premä sundari nandanandana paro jägartti yasyäntare
jïäyante sphuöam asya vakra madhuräs tenaiva vikräntayaù

Devi Paurëamäsé told Nändémukhé: "O beautiful girl! Only a person in whose heart love
of Çré Nandanandana arises can know its crooked yet sweet power. This love gives such pain
that it defies even the pride of fresh poison, and when the stream of this love's bliss begins to
flow it belittles the pride of sweet nectar."
In this way there is a constant clash of ecstasy and agony within the devotee's heart. In
the final end the ecstasy caused by the powerful eagerness to see Çré Kåñëa directly collides
with the agony of separation, making that also very powerful. Through lovely alliterative poetry
the blessed author describes the mental and physical symptoms of the loving devotee, thus
drawing a clear picture of his eagerness. The author personally narrates how due to this
powerful eagerness all bodily activities including meditation on the Lord, which used to be so
blissful, turn into an intolerable burning agony. Then, bereft of Kåñëa, the devotee feels like
jala vinu yeno ména, duùkha päy äyu-héna, a fish out of water that suffocates to death. Out of
separation from the Lord the loving devotee feels the whole world is void - çünyäyitaà jagat
sarvaà govinda virahena me. (CC)

tataç ca premaiva cumbakébhävam äpadya kärñëäyasébhütaà kåñëam äkåñyänéya

kasmiëçcana kñaëe bhaktasyäsya nayana gocarékaroti. tatra ca saundarya saurabhya sausvarya
saukumärya saurasyaudärya käruëyänéti svéyäù svarüpabhütäù parama kalyäëa guëäù
bhagavatä svabhaktasya tasya nayanädiñvindriyeñu nidhéyante. teñäà ca parama madhuratve
nitya navatve ca bhaktasyäsya ca tadäsvädayituù premnaiva pravartamäne pratikñaëa
155 Mädhurya Kädambiné

varddhiñëau mahotkaëöhäyäà ca ko'pyänanda mahodadhir ävirbhavan närhati kavi sarasvaté

lakuöyä parimeyatäm. yathähi ati niviòatara viöapa-dala-kula prabalita mahä nyagrodha-talasya
suradérghikähima salila sambhåta ghaöa çata balayita taöasyäti çiçiratve tad äçrayitur janasya ca
taparttu taraëi kiraëa tapta maru saraëi mahäpänthatve ca. tathä kädambiné
ghanäsärasyäpäratva iva tad abhiñicyamänasya vana-mataìgajasya cirantana davadavathu
dünatvena ca tathä sudhä kiraëasyäti-madhuratve tat pänakartuç ca mahäroga çatavattve
svädalolupatve ca yas tädätmika änanda sa eva dig darçanärthaà tasyopamänékriyate (1)

TRANSLATION: After that, this prema assumes the nature of a magnet that
attracts the black iron-like Çré Kåñëa, making Him appear before the devotee at some
time. The Lord then also shows His own most auspicious innate attributes like
beauty, nice fragrance, nice voice, His tenderness, nice taste, generosity and
compassion to the senses, like the eyes, of His devotee. All these attributes are most
sweet and eternally fresh and when the devotee starts to relish them with love, it
increases within his heart at every moment. This causes a powerful eagerness and
finally creates an ocean of ecstasy that no poet could properly describe. The bliss
that a devotee enjoys at that time can only be slightly compared to the bliss a
traveller on a sunstricken desert road feels when he comes to the cooling shade of
the dense foliage provided by a thick Banyan-tree and takes shelter of a shore
washed by hundreds of jugs of cold celestial Ganges water, or a forest elephant, who
is constantly tormented by a forest fire feels when he is showered by an unending
stream of water, or a person who is afflicted by hundreds of ailments and who is very
greedy for taste feels when he suddenly gets sweet nectar to drink.

Péyüña kaëa explanation — Just as a child is created from the intercourse of husband
and wife, similarly when prema meets with eagerness a direct meeting with the Lord takes
place. There is no other way. When the Lord performed His manifest pastimes on earth even
loveless demons saw Him, but this is not a proper darçana, because seeing the Lord without
relishing His sweetness is like not seeing Him at all. Compare it with a tongue which is polluted
by jaundice - it can not relish anything sweet. Just as a magnet naturally attracts iron, similarly
prema, which is the essence of Çré Kåñëa's pleasure potency, attracts Çré Kåñëa and brings Him
before His devotees' eyes. Çré Kåñëa's relishing the bliss given by His devotees more than the
bliss received from His svarüpa is extremely fascinating! Çré Viçvanätha Cakravarté comments
on Çrémad Bhägavata (9.4.64): mat svarüpabhütänandäd api mad bhakta svarüpänando'ti
spåhaëéya iti dvayor api cid rüpatve'pi bhakta vartinyä bhakter anugrahäkhya cid våtti vipäka
rüpäyäù sarva cit-sära-bhütatvän mamänandasvarüpasyäpyänandakatväd äkarñakatväcca;
Çréman Näräyaëa told Çré Durväsä: "O brahman! I much more covet the love that dwells in the
heart of My devotees than the bliss I receive from My own innate transcendental potency.
Although both these energies are transcendental, the devotee's loving ecstasy, which arises by
the grace of the great pure devotees, is a transformation of the transcendental energy and the
essence of all things transcendental. This loving ecstasy gives bliss even to Me and attracts
Me."
The benign Lord appears before the eyes of His eager loving devotees and, seeing the
great thirst of His loving devotees to relish His sweetness, gives the matchless treasure of His
beauty, His form, odour, sound, touch and taste to the respective senses the eyes, nose, ears,
 Çréla Viçvanätha Cakravartépäd 156

skin and tongue of His devotees, and also makes their minds relish His attributes like
generosity and compassion. These attributes are not only sweeter than sweet, they are also
ever-fresh like a stream of water; in this way they constantly increase the eagerness and great
thirst in the devotee's heart. The more one thirsts, the more one relishes, and the more one
relishes the more one thirsts. As a result of this great thirst the loving devotee is as if swimming
in a great ocean of divine sweetness. This eagerness and this relish is so inconceivable that no
amount of poetry could define it! Still the blessed author gives the example of a traveller who
was travelling for long through the desert and then finally reaches the bank of the very cold
celestial Ganges which is washed by endless streams of water and takes shelter there of the
shade of a Banyan tree, of a forest elephant that is afflicted by a forest fire and who is then
showered by a great stream of water, or a greatly sick person who is very eager for some nice
taste and who gets to drink nectar. With these examples he has simply given a drop of the
ocean of actual ecstasy that takes place. Actually no worldly bliss could be equal to even a drop
of this great ocean of transcendental ecstasy.

tatra prathamaà labdhäpära camatkärasya bhaktasya locanayoù svasaundaryaà

prakäçyate prabhuëä. tatas tanmädhuryeëa särvendriyäëäà manasaçca locanamayébhäve
pravartite stambha kampa väñpädibhiù kåta vighnaçca tasyänanda kåta mürcchäyäà jätäyäà
prabodhayitum iva dvitéyaà saurabhyaà tadéya ghräëendriyeñu prakäçyate. tenäpi teñäà
ghräëamayébhäve dvitéya mürcchärambhe are mad bhakta taväham eva sampadyamäno'smi mä
vihvalébhür nikämaà mäm anubhaveti tåtéyaà sausvaryaà çravaëendriya grähyam ävirbhävyate.
punas tenäpi teñäà çravaëamayébhäve tåtéya mürcchopakrame kåpayä caraëäravindena
päëibhyäm urasä ca sva sparçaà dattvä caturthaà sva saukumäryam asävanubhävyate. tatra
däsya bhävavatas tasya mürdhni caraëena sparçaù sakhyabhävavataù päëyoù päëibhyäà
vätsalyabhävavataù svakaratalenäçru märjanaà preyasébhävavatas tu urasi sva vakñasä
bähubhyäm äçleñaù kriyate iti bhedo bodhyaù.

TRANSLATION— When this first arises the Lord reveals His own sweetness to
the eyes of the greatly astonished devotee. This sweetness turns all the senses and
the mind of the devotee into eyes. Then obstacles in the form of paralysis, shiverings
and tears in the eyes appear and the devotee may faint of ecstasy. In order to wake
that devotee up the Lord fills up his nostrils with His second sweetness, His
fragrance. Then the devotee's senses all turn into noses and the devotee faints for
the second time. The Lord then calls him and says: "O My devotee! I am now fully
subdued by you—don't be upset and just experience My sweetness." In this way the
Lord appears to the devotee's ears with His third sweetness, His beautiful voice.
When this beautiful voice appears all the devotee's senses turn into ears and the
devotee faints in ecstasy as before. Then the Lord gives him the touch of His divine
lotus feet, lotus hands, chest etc. and thus gives him His fourth sweetness, His tender
touch. The Lord gives His devotees that are in the mood of a servant the touch of
His feet on their heads, His devotees that are the mood of His friends the touch of
His lotus hands in their hands, the devotees that are in the mood of His parents the
touch of His hands, that wipe out the tears from their eyes, and His devotees that
have an amorous attitude towards Him the touch of His breast on their breasts and
157 Mädhurya Kädambiné

the touch of His arms that embrace them. In this way He touches His devotees in
different ways.

Péyüña kaëä explanation — It has been said that the Lord bestows His darçana on
His most eager loving devotee, giving him the relish of His beauty to his eyes, His fragrance
to his nostrils, His beautiful voice to his ears, His tender touch to his skin, and His sweet taste
to his tongue. Thus He pleases all his five senses and additionally He pleases his mind with
His divine attributes such as His compassion and generosity. Here the author describes the
cause and the course of these revelations before the devotee's senses.
First of all, the Lord reveals His endless sweetness to the eyes of His loving devotee,
who is eager to see Him. kåñëa rüpämåta sindhu, tähära taraìga bindu, eka bindu jagat òubäy (C.C.)
"One drop from the ocean of Kåñëa's nectarean form can drown the whole universe." When
this ocean of nectarean beauty wells up before the eyes, all the senses of the devotee, who is
so eager to see Him, focus on the eyes. Even though all the senses are fixed on the view of the
Lord's form, the loving devotee cannot fill His eyes with this vision, because then ecstatic
sättvika symptoms like paralysis, shivering and tears in the eyes arise and block his vision. Then
the devotee faints in ecstasy. In order to awaken the devotee the Lord makes the wonderful
fragrance of His body enter into the devotee's nostrils. kasturé lipta nélotpala, tära yei
parimala, tähä jini kåñëa aìga gandha (C.C.) "Kåñëa's bodily fragrance defeats that of a blue
lotus anointed with musk." When the devotee catches this fascinating sweet fragrance he
recovers from his swoon and all his sense-perceptions focus on his nostrils. The devotee is
unable to bear the weight of this sweetness and faints again. Then Çré Hari awakens him by
injecting his ears with the sweetness of his nectarean voice — se çré mukha bhäñita, amåta hoite
parämåta (C.C.) "The words that emanate from His mouth are sweeter than nectar". When the
devotee relishes this all his sensual perceptions tend towards the ears and the devotee faints
in ecstasy for the third time. Çré Hari then gives the devotee's skin the sweetness of His divine
touch. kåñëa aìga suçétala, ki kohibo tära bala, chaöäya jine koöéndu candana (C.C.) "Kåñëa's limbs
are cool - what can I say about their strength? He is cooler than sandalwood paste and millions
of moons." When the loving devotee attains this cool touch he comes back to consciousness.
Çré Hari gives the sweet touch of His different limbs to different devotees according to their
feelings towards Him, this is clear from the original text of this verse.

punaç ca tenäpi tathä tathaiva caturtha mahämürcchärambhe païcamaà svädhara

sambandhi saurasyaà tadéya rasanendriya grähyaà preyasébhävavatyeva tat käla prädurbhüta
tad abhéñöäkära ratibhajana eva prakäçyate nänyatra. tataç ca pürvavad eva tathä tathäbhäve'pi
tadätanyäs tvänandamürcchäyäs tvatinaiviòye jäte tataù prabodhayitum asamarthenaiva
bhagavatä ñañöham audäryaà vitanvate. tacca teñäm eva saundaryädénä - sarveñäm eva
tannayanädi sarvendriyeñveva yugapad eva baläd vitaraëam. tadaiva bhagavad iìgitajïeneva
premnäpyativarddhamänena satä tad anurüpa tåñnätirekam sambandhyäpi tatra bhakte svayaà
candratvam upeyuñä yugapad evänanda samudra çata laharé vyatisammarda bhara jarjaritatvam
iva tasya antaù nirmimäëena svayam eva säkära tanmano'dhi daivatébhavateva tathä sva çaktir
vitéryate yathä yaugapadyenaiva te te svädä nirvivädya eva bhavanti. na caivaà
manaso'nekägratvena tat tad äsvädasyäsändrateti väcyam. pratyuta saundarya sausvaryädén prati
sarvendriyäëäm eva nayanébhäva çravaëébhävädyä ekadaiva vobhüyamänä
 Çréla Viçvanätha Cakravartépäd 158

alaukikäcintyädbhuta camatkäram evätanvantaù svädasyäti sändratvam eva kurvanti. naivästi

tatra laukikänubhava tarkadävadavathoravakäço'pi. acintyäù khalu ye bhävä na täàs tarkeëa
yojayed ityädi (2)

TRANSLATION — Again, at the beginning of the fourth great swoon, the Lord
shows His fifth sweetness; the taste of the nectar of His lips becomes perceivable to
the devotee's tongue. But this He reveals only to those who are in a amorous relation
with Him, not to any other devotee. After that, just like in the previous times, the
ecstatic swoon is very deep. There being no other way to awaken him, the Lord
reveals His sixth sweetness, His generosity. This is the state where all the Lord's
attributes like beauty forcefully manifest simultaneously to the devotee's senses like
the eyes. At the time prema gets the hint from the Lord to increase immensely and
this accordingly increases the devotee's sacred thirst. prema thus becomes like the
moon, simultaneously creating hundreds of waves on the ocean of the devotee's
ecstasy and causing friction that is deeply striking. The moon being the presiding
deity of the mind, prema revives the heart of the loving devotee and extends its
power over him in such a way that the devotee can relish all these attributes
simultaneously without hindrance. It is not proper to suggest that it is not possible
for the devotee's mind to be so divided that it can relish many subjects at the same
time. Rather on the strength of the Lord's inconceivable potency He extends an
unprecedented wonder so that the devotee's aggregate of senses turn into eyes, ears
etc. at the same time to make this relish very deep and blissful. Such an inconceivable
thing is not perceived through mundane logic; it is to be experienced only. The
scriptures say that one should not falsely argue over inconceivable matters."

Péyüña kaëä explanation — At the outset of the devotee's fourth swoon the Lord
shows him His fifth sweetness, the sweet relish of His lips, making it available to the devotee's
tongue. He gives His servant-devotees the relish of His food remnants or betelleaves
remnants, and He gives His amorous devotees the relish of His sweetness as they desire it.
When the devotee becomes over-ecstatic due to relishing this ecstasy that comes forth from
this sweetness, he faints again. The Lord then does not know how to revive His devotee once
more and thus extends His sixth sweetness, His attribute of generosity, by revealing His own
beauty, sweet fragrance, tenderness and sweet taste to His devotee's five senses, the eyes, ears,
nose etc.
One may ask here, it may be possible for a devotee to relish one sweetness at the time,
but is it possible for him to relish five kinds of sweetness through one mind and five senses
simultaneously? To this the answer is, attaining the hint from the Lord to do so, the love of
the devotee increases greatly, and along with this his thirst or eagerness also increases greatly.
Thus, just as the moon causes great agitation to the ocean-waves, the ocean of the devotee's
bliss also swells up and makes it possible for him to simultaneously relish the five features of
the Lord's sweetness.
In the same way, if the mind is normally able to fix itself on one subject at a time, one
should not doubt that it can under some circumstances fix itself on five subjects leading in five
different directions. One should not think that the mind would be unable to have deep relish
through the different senses under these circumstances. Actually the Lord, through His own
159 Mädhurya Kädambiné

inconceivable energy, simultaneously turns the devotee's senses into eyes, ears etc. like before
and gives him the power to deeply relish His five-fold sweetness. In other words, on the
strength of the Lord's inconceivable potency there is no obstacle to the devotee simultaneously
relishing His five-fold sweetness through his five senses. All these extraordinary matters are
not subjects for mundane debate.

tataç ca saundaryädénäà yävanti mädhuryäëi teñäà sämantyenanuvubhüñävapi asmin

bhakta cätaka caïcu puöe jalada-bindvävaléva na mänti täni vimåçyäho tarhi mayaitäni
saundaryädényetävanti kim arthaà dhåtänéti teñäà saàbhojanäyaiva saptamaà sarva çakti
kadamba paramädhyakñäyä agamädävapi vimalotkarñiëyädénäm añöa dig baleñu vartamanänäà
svarüpa çaktinäà madhya eva karëikäyäà mahäräja cakravartinyä iva sthitäyä
hyanugrahäbhidhänatvenoktäyäù bhagavato nayanäravinda eva ätmänaà vyaïjayantyäù kåpä
çakter vilasitaà kvacit däsädau vätsalyam iti kvacit käruëyam iti priyädau cetodrava iti kvacid
anukati nämnäbhidhéyamänam udayate. yayaiva kåpä çaktyä sarva vyäpinyapi tadéyecchäçaktiù
sädhuñu sädhveyaà raïjitä paramätmärämän api mahä camatkåti bhümér adhyärohayati. yayaiva
bhagavato bhakta vätsalyaà näma eka eva guëaù samräò iva prathama skandhe påthivyoktän
svarüpa bhütän satya çaucädén kalyäëa guëän çästi.

TRANSLATION — After that the devotee becomes like a Cätaka bird eager to
relish all the Lord's sweetness at once, but he fails to catch each raindrop in his beak,
so seeing this, the Lord thinks to Himself: "Aho! Why am I having so much sweetness
in Me?", and He extends His seventh sweetness, His compassion, just to let the
devotee relish all of His sweetness at once. This is the empress of all the Lord's
energies in the middle of the lotus on whose eight surrounding petals are the eight
energies, like Vimalä and Utkarñiëé that are mentioned in the Ägama scriptures. This
compassion towards the devotee is also called anugraha and manifests itself in the
Lord's lotus-like eyes. Compassion or anugraha is given different designations, such
as protective affection (vätsalya) or kindness (käruëya) to those who have moods like
that of servitude. When it appears to devotees in an amorous mood it is called citta
vidräviëé äkarñiëé çakti (melting Kåñëa's heart and attracting Him). Thus it appears
in different names. By this kåpä-çakti the Lord's all-pervading willpower delights the
hearts of the sädhus with räga and greatly astonishes even fully realised self-satisfied
souls. Being subdued by this kåpä çakti the Lord's attribute named 'affection for His
devotees' rules like an emperor over all His other auspicious attributes, like
truthfulness and cleanliness that are mentioned by mother earth in the first Canto
of the Bhägavata.

Péyüña kaëä explanation — The thirst or eagerness of the loving devotee is so

powerful that he cherishes the desire to relish all the Lord's sweetness at once. Although the
thirsty Cätaka bird in the scorching summer heat desires to drink all the rain showers at once
as soon as they come, can he ever do this with his small beak? Similarly, when the Lord sees
that His eager loving devotee is thirsty for His full sweetness but is only able to relish a small
drop, He thinks: "If My devotee cannot sufficiently relish all of My sweetness, I have carried
all this sweetness in vain." Thus He extends His seventh sweetness, His compassion, to the
loving devotee. While discussing meditation on the Lord the Vedic Ägama scriptures describe
 Çréla Viçvanätha Cakravartépäd 160

a force of compassion (anugraha çakti) in the whorl of an eight petalled lotus on whose eight
pollen-tubes the eight energies of the Lord, such as Vimalä reside:
vimalotkarñiëé jïänä kriyä yogeti çaktayaù
prahvé satyä tatheçänänugrahä navamé småtä

(Haribhakti Viläsa 1.5.140)

"Vimalä, Utkarñiëé, Jïänä, Kriyä, Yogä, Prahvé (the energy that causes endless
possibilities and capacities), Satyä and Éçänä - these eight energies stay on the eight petals of
this lotus and in the whorl is the ninth energy called Anugrahä, who rules like a great empress
over these eight energies. This anugraha çakti emanates from the Lord's lotus-eyes. This
means that when the Lord casts His merciful glance the kåpä-çakti is showered over the
devotee. In the devotees in a servant mood, a fraternal mood and a parental mood it appears
as kåpä çakti and to His other devotees either as vätsalya or käruëya. When it appears to
devotees in an amorous mood it is called citta vidräviëé äkarñiëé çakti (melting Kåñëa's heart
and attracting Him). Again sometimes it is revealed under the names of affection, love or
sweetness.
When the Lord's willpower is piloted by this kåpä-çakti, even the crownjewels of self-
satisfied sages like Çré Çuka, Sanaka etc. become greatly astonished at Çré Hari's attributes and
they give up their (indifferent) self-satisfaction to become devotees. Mother Earth has
described the innate attributes of Çré Hari like truthfulness and purity—

satyaà çaucaà dayä kñäntis tyägaù santoña ärjavam

çamo damas tapaù sämyaà titikñoparatiù çrutam
jïänaà viraktir aiçvaryaà çauryaà tejo balaà småtiù
svätantryaà kauçalaà käntir dhairyaà märdavam eva ca
prägalbhyaà praçrayaù çélaà saha ojo balaà bhagaù
gämbhiryaà sthairyam ästikyaà kértir mäno'nahaìkåtiù

(Çrémad Bhägavata 1.16.27-29)

"Truthfulness, purity, compassion, steadiness, renunciation, satisfaction,

straightforwardness, mental equanimity, sense control, austerity, equality, tolerance,
indifference after gaining profit, scholarship, knowledge, dispassion towards sensuality,
majesty, chivalry, vigour, strength, remembrance, independence, expertise, beauty, patience,
soft-heartedness, boldness, humility, righteousness, skill with the mind, active senses and
knowledge-acquiring senses, enjoyment, gravity, steadiness, faith, fame, honour, absence of
pride — these 39 attributes are present in the Lord to the full. The attribute of Çré Hari called
compassion is ruling over all these attributes like an emperor.

mohas tandrä bhramo rukñma rasatä käma ulbaëaù

lolatä mada mätsarye hiàsä kheda pariçramau
asatyaà krodha äkäìkñä äçaìkä viçva vibhramaù
viñamatvaà paräpekñä doñä añöädaçoditäù
añöadaça mahädoñai rahitä bhagavattanur iti
161 Mädhurya Kädambiné

bhagavati sarvathä niñiddhä apyete doñä yad anurodhena rämakåñëädyavatäreñu kvacit

kvacid vidyamänä eva santo bhaktair anubhüyamänä mahäguëäyante. tataç ca sarväëyeva tad
vitérëäni saundaryädényäsvädayituà labdhaujasi bhakte äsvädäsvädya ca täà camatkåti
paramakäñöhäm adhiruhyädhiruhya cäçrutacaraà bhagavato bhakta vätsalyam idam iveti
manasä muhur muhur evänubhüya dravébhävamäseduñi.

TRANSLATION — Delusion, drowsiness, mistakes, cruelty, intense lust,

restlessness, intoxication, envy, violence, sorrow, fatigue, untruth, anger, desire,
anxiety, universal folly, partiality and dependence on others - these are the eighteen
faults. The scriptures proclaim that these eighteen faults do not exist in the Lord.
Although these faults are completely out of bounds for the Lord, on the request of
the attribute of compassion they can sometimes be found in avatäras like Räma and
Kåñëa and are experienced as such by Their devotees. Then they become great
virtues instead. They are extended by the Lord for the relish of His devotees. To
completely relish the beauty and other attributes of the Lord the enlivened devotee
savours them over and over again to his supreme astonishment. His heart melts when
he repeatedly contemplates the Lord's unprecedented affection for His devotees.

Péyüña kaëä explanation — God is the ocean of innumerable attributes, endless and
eternally faultless. Just as it is impossible for darkness to exist within the self-manifest sun,
similarly it is impossible for even the slightest fault to exist within the Lord. Still we can see
that Çré Räma was bewildered out of separation from His wife Çré Sétä devé, and in the pastimes
of the Original Full Personality of Godhead all these faults except 'intense lust' and 'cruelty'
can be seen. Çrépäda Baladeva Vidyäbhüñaëa has written in his 'Siddhänta Ratna': nanu tato
vatsänadåñövaitya puline'pi ca vatsapän. ubhävapi vane kåñëa vicikäya samantata ityatra mohah.
kvacit pallava talpeñu niyuddha çrama karñitaù. våkñamüläçrayaù çete gopotsaìgopbarhaëa
ityatra tandrä kheda pariçramäù. tävaìghri yugmam ityädau mugdha prabhétavad upeyaturanti
mätror iti bhramaù. vatsän muïcan kvacid asamaye kroça saïjäta häsaù ityädau lolatä. mada
vighürëita locana éñan mänadaù sva suhådäà vanamälétyädau madaù lokeça mäninäà mauòhyäd
dhariñye çrémadaà tamaù ityädau mätsaryam. hiàsä ca pütanädi vadhaù. nähaà bhakñitavän
amba sarve mithyäbhiçaàsinaù ityatra jaräsandhacchalädau cäsatyam. krodho'pi tatra tatra
prasiddha eva. täà stanyakäma äsädya mathnantéà jananéà hariù. gåhétvä dadhimanthänaà
nyañedhat prétimävahan ityatra äkäìkñä. kväpyadåñöväntar vipine vatsän päläàç ca viçvavit.
sarvaà vidhikåtaà kåñëah sahasävajagämaha ityatra äçaìkä. so'kämayata bahu syäà prajäyeya
ityädau jagad äveça rüpa viçva vibhramaù. samo'haà sarva bhüteñu na me dveñyo'sti na priyaù.
ye bhajanti tu mäà bhaktyä mayi te teñu cäpyaham ityädau vaiñamyam. ahaà bhakta parädhénaù
ityädau paräpekñä cävagamyate. rukñma rasatä prema sambandhädåte rägaù. ulbaëo duùkha hetu
kämaù. tävatau mästäm. tataç ca mohädénäà ñoòaçänäà pramäëa siddhatvän nirdoñatanutvaà
katham iti cenna bhaktänanda vaicitrya poñaka lélä viläsa bhakta saàrakñaëa bhakta vätsalyädi
siddhaye präkåta gandhäspåñtäù svarüpa dharmä evaite udayante tän vinä lélädyäsiddheù.
tadasiddhau ca pürëatvänupapattiù. itareñu sarveñu guëeñu rucyabhävät tad bhaktyanupapattiù.
"If you say that these faults are found in the Lord, for instance in Çrémad Bhägavata: "After
this, when Kåñëa could not find the calves and their herdsboys on the beach He began to
search for them everywhere." Here we can see His bewilderment. "Sometimes Kåsëa was
tired of fighting and He reclined on a bed of flowers at the base of a tree, placing His head on
 Çréla Viçvanätha Cakravartépäd 162

the lap of a cowherd boy." This verse shows the Lord's drowsiness, distress and fatigue.
"Baladeva and Kåñëa crawled towards mother as if They were bewildered and scared." These
words show the Lord's delusion. The gopés told loving mother Yaçodä: "Sometimes Kåñëa
released the calves too early and when that aroused anger He just smiled.” This shows His
fickleness. "With intoxicated eyes Vanamälé gave a little honour to His heart's friends." This
sentence shows the Lord's intoxication. When Indra wished to commence his torrential
rainshowers Kåñëa said: "I will destroy the pride of these fools who consider themselves rulers
of the universe!" These words show the Lord's envy. We find Him violent when He kills
Pütanä. Then He performed the pastime of eating clay and said: "Mother! I did not eat clay,
they're all telling lies about Me!" At this instance and also when He killed Jaräsandha He was
guilty of lying. It is also well known that He showed anger in those pastimes. Then again it is
said: "Kåñëa was eager to drink from His mother's breast, so He went to her while she was
churning yoghurt and clasped the churning rod, trying to forbid her to churn." This shows His
desire. "In no place in the forest the universal knower (Kåñëa) could find any calves or
herdsboys, so He surmised it was the work of Brahmä." This shows the Lord's anxiety. He
desired "I will become many" in the words of the Çrutis, and this is universal folly, since Çré
Hari is universally absorbed here. In Çrémad Bhagavad Gétä Kåñëa says: "I am equal to all living
beings. I hate or love nobody, but I am still inclined towards My devotees. They dwell in Me
and I dwell in them." This shows His partiality. In Çrémad Bhägavata He says: "O brähmaëa!
I am subdued by the love of My devotees"; this shows the Lord's dependence on others.
rukñma rasatä means that one can be attached to someone else without having a loving
relationship, and lust which leads to misery is called ulbaëa käma. These two faults do not exist
in the Lord, and so He shows 16 of the 18 faults that are mentioned in the scriptures. How is
it then that the Lord is devoid of the 18 great faults?
The answer is that Kåñëa shows faults like delusion to delight His devotees, to enjoy
His play, to protect His devotees and show love for them. The above attributes are innate in
Him and are completely free from wordliness. Without these 'faults' Kåñëa's pastimes cannot
reach perfection, and if these sweet pastimes do not reach perfection He cannot be the
Complete and Original Personality of Godhead. Therefore what are great faults in the
conditioned souls are great virtues in the Lord, and when the devotee experiences all these
greatly astonishing attributes his heart melts.

tasminn eva tad bhakta varya bahuni janmäni madarthaà därägära-dhanädikaà

parityajya mat paricaryänurodhena çéta väta kñudhä tåñëä vyathämayädén bahüneva kleçän
soòhavate janävamänädénapyavagaëitavate bhikñucaryäà gåhétavate bhavate kim api dätum
açaknuvan åëé kevalam abhuvam. särvabhaumatva pärameñöhya yoga siddhyädikaà ca na bhavad
anurüpam iti tat tat kathaà vitariñyämi. nahi nahi paçubhyo rocamänaà ghäña tuñabuñädikaà
kasmaicin manuñyäya déyate. tad aham ajito'pi bhavatädhunä jita eva varte narte bhavat
sauçélyavalléà samyag avalambanam iti bhagavato väì mädhuréà parama snigdha varëäà
karëävataàsékåtya prabho bhagavan kåpä pärävära ghora saàsära praväha präpita kleça cakra
nakra vyüha carvamäëaà mäà vilokya käruëyodyota drava ceto navanéto'khila lokätéta bhagavan
çré guru rüpadhäré madanädyavidyävidäré svadarçanena sudarçanenaiva tan nirbhidya tad
daàñörätaöäd evonmocya nija caraëa kamala yugala däsé cikérñayä sva mantra varëa véthéà mat
karëa véthéà praveçya nirvyathékåtya muhur muhur api sva guëa näma çravaëa kértana
smaraëädibhir mäà yad açüçudhan nija bhaktair api saìgamitaiù sva seväm apyabübudhat tad
163 Mädhurya Kädambiné

api durmedho'ham adhamatamo divasam ekam api na prabhüà paryacaraà kadarya caryas tad
ayaà jano daëòayitum evärhaù pratyutaitävad darçana mädhuréà päyitaù.

TRANSLATION — The Lord then tells His devotee: "O best of devotees! For
many births you have given up wife, children and wealth for My sake and have
tolerated many hardships like cold, wind, hunger, thirst, pain and disease just to
worship Me. You have tolerated the insults by many people and spent your life
begging. I cannot repay you in any way and remain a debtor to you. Lordship over
the world or mystic perfections do not suit you, so what can I give to you? How can
a human being be given animal fodder like grass or husk? Hence, although I am
Ajita, the invincible, I am now conquered by you. The vine of your good conduct is
now My only support."
Then the devotee takes these very gentle and sweet words as ear-ornaments
and says: "O Lord! O Master! O ocean of compassion! You see how I have fallen in
the dreadful ocean of material existence and am being torn apart by its resident
crocodiles. This has made Your butter-like soft heart melt, so You now assume the
supernatural form of Çré Guru and give Your darçana, which is like the Sudarçana
disc that tears apart the ignorance of lust and so and thus releases me from their
terrible teeth. Now You make the syllables of Your mantra enter the path of my ears
so that my pain is extinguished and You can engage me as a maidservant at Your
lotus-feet. You repeatedly purify me by allowing me to hear, chant, and remember
Your holy attributes and names. However, although You bestowed the association of
Your devotees on me and taught me how to serve You, I am such a low fool that I
cannot serve You for even one day. But although I am punishable and wicked You
still made me drink the sweetness of Your darçana."

Péyüña Kaëä Explanation — It was already described before how the experience of
the Lord's attributes like affection for His devotees makes the heart of the loving devotee
incessantly melt. The Lord is completely subjugated by His devotee who has done bhajana
and tolerated unlimited suffering and insults by hundreds of people. In a very sweet and tender
voice the Lord tells His devotee that in exchange for one spoon of water and one Tulasé leaf
He gives Himself to His devotee and considers Himself forever his debtor, unable to repay
Him.
Here one may ask: "The Lord is full of all prowesses, so if He wants He can easily give
His devotee lordship over the world, emancipation with brahman, or mystic perfection—why
should He remain His devotee's debtor? The answer to this is that the pure-hearted devotee
only aims at Kåñëa's happiness and worships Him, in exchange for which Kåñëa cannot give
Him anything else spiritual but His own devotional service. He thinks to Himself, "If I give
him My devotional service I am Myself also attained." So there remains nothing left for Him
to give. Although He is Ajita, the invincible, He is fully subdued by His devotee. The devotee's
good nature is His only support. In other words He is only consoled when His devotee is happy
in serving Him.
The root cause of devotion is humility and the nature of devotion is that one is never
satiated with it. The loving devotee thus naturally considers himself always bereft of devotion
and sädhana bhajana. Hence when the devotee drinks the nectar of the Lord's compassion-
 Çréla Viçvanätha Cakravartépäd 164

laced words, he thinks himself completely bereft of bhajana and remembers the endless mercy
the Lord bestowed upon him in the form of his Guru and the Vaiñëavas. This makes him
unsteady and he thinks that although he is so wicked the Lord still blesses him with His
darçana and such mercy of Çré Hari astonishes him greatly.

kià ca åëé bhaväméti çré mukha väëyä prabhuvareëa viòambito'sméti manye'haà tat kià
karomi païca vä saptäñöäthavä lakña koöayo'pi yadyaparädhä bhaveyus tadapi täà samprati
kñamayituà dhärñöyam älambeta mäm. parärdhato'pyadhikäàs tän avadhärayämi. kià ca te
te'tiprabaläç cirantanä bhukta bhoktavya phalä vartantäà näma. samprati pürvedyur eva
néradena néla nérajena nélamaëinä çrémad aìgasya candramasä çré mukhasya nava pallavena çré
caraëasya dyutimupamimänena mayä dagdha sarñapärddhena kanaka çikhariëam iva caëaka
kaëena cintämaëim iva pheruëä keçariëam iva maçakena garuttvantam iva samékurvatä
durbuddhinä spañöam aparäddham evetyadhunaivävagatam. tadä tu prabhum ahaà stauméti
svéyamavidvattvam api kavitvam etad iti janeñvapi prakhyäpitam. ataù parantu madékñaëena
kñaëena samékñata çré mürti rüpeëa vaibhavena javena tarjjyamänä dhairya rahitä gauriva me
gauù çrémat saundarya kalpavallém upamäna radanair düñayituà na prabhaviñyatétyevaà
bahuvidhaà çaàsati tasminn ati prasannena bhagavatä punar api preyasyädi bhävavatas tasya
yathäsambhavam abhépsitaà tädätmika tat sva viläsa vilakñitaà çré våndävanaà kalpa çäkhinaà
mahä yogapéöhaà sva preyasé vånda mukhyäà çré våñabhänunandinéà tat sakhéù çré lalitädyäs tat
kiìkarér api sva vayasyän çré subalädén sva pälyamänä naicikéç ca çré yamunäà çré govardhanaà
bhäëòéraà ca nandéçvara girià tatratya janaka janané bhrätå bandhu däsädén sarvän eva
vrajaukaso rasotkarñeëa darçayitvä tat tad änanda mahä mohataraìgiëyäà taà nimagnékåtya
svayaà parikareëäntar dhéyate.

TRANSLATION — But when I hear that best of Lords say: "I have become a
debtor to you", I become bewildered and think to myself: "What shall I do? Five,
seven, eight, no a hundred million offenses dwell in me, now I consider it arrogant
even to beg Your pardon. I think I have committed even more than a trillion offenses,
and each of these offenses was very grave. Let me suffer the remaining part of the
reactions to them, I will not beg for an amnesty. Now I understand the offenses I
committted just the other day by comparing Your limbs with a fresh raincloud, blue
lotus and sapphire, Your feet with the moon and Your feet with fresh sprouts. It is
like comparing a golden mountain with half a sesame seed, a Cintämaëi-gem with a
chickpea, a lion with a jackal or Garuòa with a fly. That was so foolish that I
committed great offenses. By offering such worldly praises to the Lord now my
foolish 'poetry' is praised by people at large. Now that I have seen Your divine form
with my very eyes for even a fraction of a second, I understand that my words of
comparison are like the teeth of a restless, chased-up cow that thus tried to pollute
the wish-yielding vine of Your beauty, but wasn't able to." In this way the devotee
laments in many ways and the Lord is very pleased with him, and shows him, as far
as possible, and according to the devotee's own mood, like the amorous one, the
superexcellent rasika Çré Våndävana, the wish-yielding trees, the great Yogapéöha,
the daughter of Çré Våñabhänu, His most beloved, Her girlfriends like Çré Lalitä, Her
maidservants, His friends like Çré Subala, His cows that are herded by Him, Çré
Yamunä, Çré Govardhana, the Bhäëòéra tree, Mount Nandéçvara, His mother, father,
165 Mädhurya Kädambiné

brother, friends, servants and maidservants that dwell there and all the other
Vrajaväsés that are so excellent due to His enjoyments. When the devotee is thus
wholly immersed in a river of fascination, the Lord and His associates suddenly
disappear.

Péyüña kaëä explanation — When the Lord declares that He is indebted to the loving
devotee, the devotee floats in an ocean of humility, and considers it the causeless mercy of the
Lord, who is an ocean of compassion, since he feels himself such an offender, so much so that
he thinks even praying for forgiveness for his offenses is an arrogance. [In Bhakti Rasämåta
Sindhu 1.2.154] We can find such humble prayers of the devotees—

mat tulyo nästi päpätmä näparädhé ca kaçcana

parihäri'pi lajjä me kià bruve puruñottamaù

"There is no one as offensive and sinful as I am, O Puruñottama! I am ashamed even to

beg for pardon, what else can I say?" For this reason the loving devotee does not beg the
Lord's pardon for the offenses he humbly imagines he has committed, but just prays for full
punishment.
Apart from this, the devotee has previously described Çré Kåñëa's limbs by comparing
them with a fresh monsoon cloud, a blue lotus or a blue sapphire, and by comparing His face
with the moon, but now he considers this to be another great offense, because the moon and
the lotus are just transformations of five gross material elements and can never be the objects
of comparison with Çré Kåñëa's matchless transcendental form. Çréla Bilvamaìgala Öhäkura
told Çré Kåñëa (in Çré Kåñëa Karëämåta, 97)—

tat tvan mukhaà katham ivämbuja tulya kakñaà väcäm aväci nanu parvaëi parvaëéndoù
tat kià bruve kim aparaà bhuvanaika känta veëu tvad änanam anena samaà nu yat syät

"How can I compare Your face with a lotus? The moon always shrinks in each dark
quarter and is ultimately no longer worth mentioning. Hence they cannot be compared to
Your face. O only master of the world! With what shall I compare Your face, that is playing the
flute?" It is as if Çré Kåñëa replies to this: "Léläçuka! Then why are the poets comparing My
face and My smile with the moon and the lotus and so? Why don't you tell Me this?" To this
Çré Léläçuka answers—

çuçrüñase çåëu yadi praëidhäna pürvaà pürvair apürva kavibhir na kaöäkñitaà yat
néräjana kramadhuräà bhavad änanendor nirvyäjam arhati ciräya çaçipradépaù (98)

"O Lord! If You want to hear my answer, then listen: The ancient poets have not
attentively seen Your face, hence they have just compared it as poets do with the lotus and the
moon. Actually the moon could be used as a camphor-lamp [candra means both moon and
camphor] to worship Your face and after that it can be thrown far away."
The loving devotee exclaims: "O Lord! Let me not pull You down any more by trying
to find some objects of comparison to You." When Çré Kåñëa hears all these lamentations by
the loving devotee He blesses the maïjaré bhäva sädhaka by showing him the matchless
 Çréla Viçvanätha Cakravartépäd 166

wealth of Çré Våndävana's beauty with Çré Rädhäräëé, Lalitä and the sakhés, Çré Rüpa and the
maïjarés and all the other associates in His most rasika pastimes of madhura rasa. Being
unable to carry the weight of this great ecstasy the devotee faints and Çré Hari vanishes.

tataç ca kiyadbhiù kñaëair labdha prabodhaù punar api prabhuà didåkñur locana mudräm
unmocya taà nävalokayann ätmänam açrubhir abhisiïcan kim ayaà svapna älokitaù nahi nahi
çayyälasya nayana käluñyädyabhävät kim iyaà kasyacin mäyä vä nahi nahi etädåçänandasya
mäyikatväsambhavät kià vä cittasyaiva bhramamayé kväpi våttiù nahi nahi laya
vikñepädyananubhavät kià vä manoratha paripäka präpto'yaà vastu viçeñaù nahi nahi édåça
padärthasya sémno'pi kadäpi manorathenädhiroòhum açakyatvät sphürti labdho'yam bhagavat
säkñätkäro vä nahi nahi samprati smaryamäëäbhyaù pürva pürvodbhütäbhyaù sphürtibhyo'syäti
vailakñaëyät ityevaà vividham eva saàçayänaù çayäna eva dhüli dhoraëi dhüsaräyäà dharaëau
yathä tathästu punar api tad darçanaà me bhüyäd iti muhur äçäsano'pi tad anupalabhamänaù
khidyan luöhan rudan gäträpi braëayan mürcchayan prabudhyamäna uttiñöhann upaviçan
abhidravan kroçann unmatta iva kñaëaà tüñëém äséno manéñéva kñaëaà lupta nitya kriyo
bhrañöäcära iva kñaëam asambandhaà pralapan graha grasta iva kñaëaà kasmaicid äçväsakäya
nibhåtaà påcchate bhakta janäya svabandhave svänubhütam arthaà bruväëaù kñaëaà
prakåtistha iva sakhe bhüribhäga bhagavat säkñätkära eväyaà taväbhavad iti tena yuktyä
pratoñyamäëo håsyann eva hanta tarhi katham eña punar na bhavatéti tadaiva viñédan hanta
kasyacin mahänubhäva cüòämaëer mahäbhägavatasya käpi kåpävitäna pariëatir vä
durbhagasyäpi me bhagavat paricaryäyä ghüëäkñara nyäyena vä kasmiàscid divase kathaïcid
utpannäyä niñkaitavatäyäù phalam idaà vä kià vä vaiguëya samudre'pi kñudre mayi bhagavad
anukampäyä nirupädhitvam eva mürtaà prakaöévabhüva hanta hanta kena vä anirvacanéya
bhägyena svayaà hanta präpto nidhirajani kena vä mahäparädhena tataç cyutam iti niçcetuà
niçcetano'yaà na prabhavämi tadvädhävädhitadhéù kva yämi kià vä karomi kam upäyam atra
kamuha vä påcchämi mahäçünyam iva nirätmakam iva niùçaraëam iva däva pluñöam iva mäà
nigilad iva tribhuvanam avaloke. lokebhyo niùsåtya tadebhyaù kñaëaà vivikte praëidadhäméti.
atha kurvan hä prabho sundara mukhäravinda mädhurika sudhädhärädhuréëa bhävita
väsita nikhila vipina çré vigraha vara parimala vanamäla caöulitäjäla punar api kñaëam api tatra
bhavantaà dåçyäsaà sakåd eva ca svädita eva svädita tan mädhuréko na punar evam
abhyarthayiñye iti vilapan luöhan çvasan mürcchannünmädyan pratidiçam eva taà paçyan håñyan
çliñyan hasann aöan gäyan punar apyanékñamäëo'nutapan rudan alaukika ceñöita eväyuàsi nayan
sva deho'pyasti nästivä nänusandadhate. tataç ca samaye païcatäà gacchataà svadehaà na jänan
mayäbhyarthitaù sa eva karuëävaruëälayas tathaiva pratyakñébhüya säkñät seväyäà mäà
niyuïjänaù svabhavanaà nayatéti jänan kåtakåtyo bhakto bhavatéti.

TRANSLATION — A little while later the devotee regains his consciousness

and prays again for the darçana of his Lord., when he opens his eyes and fails to see
the Lord he showers himself with his own tears and thinks to himself: "Have I just
witnessed a dream? No, no, otherwise I could see signs of it on the bed and in my
eyes. Then was it someone's magic spell? No, no. Such ecstasy could never be an
illusion! Then was it an error of my consciousness? That is also not possible;
otherwise, I would have experienced obstacles like laya and vikñepa (see beginning
of this book). Or is this perhaps the fructification of one of my subtle yearnings? No,
no, because none of my secret wishes could ever reach up to such boundaries! Then
167 Mädhurya Kädambiné

is it perhaps a direct vision of the Lord? No, that is also not possible, because I
remember all my previous visions and this one was very special indeed!"
In this way the devotee has various doubts. Since he fell on the ground he has
become grayed by dust. Sometimes he is praying for darçana again and again and
rolls on the ground in great distress as a result, getting injured and fainting.
Sometimes he wakes, rises, sits, runs or loudly cries like a madman. Sometimes he
remains still for a while like a grave person, sometimes he ceases his normal rituals
like a fallen person and sometimes he speaks nonsense like someone grasped by the
planets (gone insane). Sometimes when some devotee-friend comes to console him
and inquires from him privately, he will tell him what has happened to him. Then,
when that friend tries makes it clear to him: "O friend! How lucky you were! You had
the direct darçana of the Lord!!" he comes to his senses for a while and says: "Alas!
Will I never behold this form again?" Then again he sadly says: "Alas! By the grace
of the crown jewels of great and deeply realised devotees I have seen this wonderful
form. I am so unfortunate that I was never acquainted with the Lord before even
slightly. I suppose that this has happened as the result of some causeless mercy at
some time on such an ocean of faults as myself. Alas! By some indescribable luck,
this jewel came to my hand— has it now, as the result of some great offense, fallen
from my hand again? I am fully ignorant, I cannot understand these things myself at
all, I am stunned with bewilderment in such a calamity. Where shall I go, what shall
I do? Whom can I ask advice? I feel completely empty, bereft of friends and relatives,
like scorched by a forest fire or swallowed by the three worlds! I will leave society
for a while and contemplate on this matter in solitude." But even when he is alone
the devotee says: "O Lord! O You with a beautiful lotus-face and nectar-like lips! All
of Våndävana is filled with Your fragrance! The bees are greedy for the honey that
trickles from the garland of forest flowers that hangs from Your neck and hang
restless all around it. How can I see You ever again for even a moment? I have
relished the nectar of Your sweetness just once! Am I not able to welcome You ever
again so that I can relish this wonderful sweetness of Yours?
In this way the devotee laments, rolls around, breathes out deeply, faints, goes
mad and becomes immersed in ecstasy when He sees the Lord in all directions.
Sometimes he laughs, as if he embraces the Lord, sometimes he dances, sometimes
he sings, sometimes he can again not see the Lord, so he laments and weeps. In this
way he spends his days performing extraordinary activities without having any
cognisance whether he is still in his body or not. In due course of time, he leaves his
body without being aware that 'The Lord, who is an ocean of mercy, is now manifest
to me after having been worshipped by me. Now He will take me to His own abode
to engage me in His direct service." Thus he is blessed.

Péyüña kaëä explanation — When the Lord observes the devotee's eagerness and
anxiety He once gives him the darçana of Himself and His associates. Then it is described that,
when the devotee becomes overwhelmed with ecstasy due to beholding the Lord, the Lord
vanishes. In this paragraph Çréla Viçvanätha Cakravartépäda describes the wonderful feelings
of a loving devotee when he sees the Lord directly and when the Lord disappears. Just to
 Çréla Viçvanätha Cakravartépäd 168

create these feelings of great anxiety and eagerness in the heart and mind of His loving devotee
the Lord once grants him His darçana and then disappears again. This want for the Lord's
direct audience and its consequent mad thirst is the highest pursuit of human life.
In Çrémad Bhägavata it is seen that Çré Närada, in his previous birth as the son of a
maidservant, attained prema by the grace of sages, in his childhood. In the deep jungle the
Lord gave His darçana to Närada, and then vanished from him. When Çré Närada prayed for
another darçana of Çré Hari with great eagerness the Lord told him:

sakåd yad darçitaà rüpam etat kämäya te'nagha

mat kämaù çanakaiù sädhuù sarvän muïcati håcchayän

"O sinless one! I have shown you this form of Mine once, just to increase your
attachment to Me. When the desire to see Me has become very strong all the sensual desires
of the devotee will cease from the heart."
In the Räsa-lélä Çré Kåñëa disappeared from the Vraja-sundarés and after they greatly
suffered separation from Him He gave them His darçana by reappearing before them. On the
pretext of offering Him a riddle they brought an accusation before their dearmost Kåñëa. Kåñëa
then told them —

nähaà tu sakhyo bhajato'pi jantün bhajämyaméñam anuvåtti våttaye

yathädhano labdha dhane vinañöe taccintayänyan nibhåto na veda

"O sakhis! When a poor person gets wealth and then loses it again by chance, he will
think of nothing else. Similarly, to make a devotee's meditation on Me uninterrupted I
sometimes do not appear to him, even if he does worship Me." Çréla Viçvanätha Cakravartépäda
has drawn such a clear picture of how anxious the devotee feels after losing the direct vision
of the Lord that it becomes clear how endlessly attractive the festival of the Lord's
extraordinary beauty is. At the same time we learn how full of thirst and divine madness the
love of the devotee is. Finally the Lord brings the loving devotee to the kingdom of His direct
participation in His Divine pastimes and blesses him with the gift of His loving devotional
service. Understanding this, the devotee feels himself blessed.

ädau çraddhä tataù sädhu saìgo'tha bhajana kriyä

tato'nartha nivåttiç ca tato niñöhä rucis tataù
athäsaktis tato bhävas tataù premäbhyudaïcati ityarthaù sädhu vivåtaù

ato'pi yathottara svädu vaiçiñöyabhäjita sneha mäna praëaya rägänuräga

mahäbhäväkhyäni bhakti kalpa vallyäù ürdhvordhva pallavagäméni phaläni santi na teñäm äsväda
sampad auñëa çaitya saàmarda sahaù sädhakasya deho bhaved iti na teñäà tatra präkaöya
sambhava iti na tänyatra vivåtäni. kià ceha rucyäsakti bhäva premasu lakñayitvä säkñäd anubhava
gocaratäà präpiteñu tatra santyapi bhüréëi pramäëäni nopanyastäni. pramäëäpekñayä
hyanubhava vartma päruñyäpädakatvät. kiàca tänyapekñäëi cet 'tasmiàs tadä labdha rucer
mahämater iti rucau guëeñu çaktaà bandhäya rataà vä puàsi muktaye ityäsaktau priya
çravasyaìga mamäbhavad ratir iti ratau premätibhara nirbhinna pulakäìgoti nivåta iti premëi tä
ye pibantyavitåño nåpa gäòha karëais tän na spåçantyaçana tåì bhaya çoka moha iti rucyanubhäve
169 Mädhurya Kädambiné

gäyan vilajjo vicared asaìga iti äsaktyanubhäve yathä bhrämyatyayo brahman svayam äkarña
sannidhau. tathä me bhrämyate cetaç cakrapäëer yad åcchayeti ratyanubhäve evaà vrataù ityatra
hasatyatho roditi rauti gäyatéti premno'nubhäve ähüta iva me çéghraà darçanaà yäti cetaséti tatra
sphürtau paçyanti te me ruciräëyamba santa iti säkñäd darçane tair darçanéyävayavair udära
viläsa häsekñita vämasüktaiù iti labdha darçanasya svabhäve väso yathä parivåtaà madirä
madändha iti ceñöäyäà pramäëänyanusandhäya vicärayitavyäni.

TRANSLATION — "First there is faith, then one associates with saints, then
one engages in bhajana, then one becomes free from bad habits, then one becomes
fixed in bhajana, then one attains deep taste, then one becomes attached to the
object of worship, then one attains bhäva and then prema awakens." Thus the
scriptures have justly described the course of devotional progress. Above that there
are even more juicy fruits in the wish-yielding vine of devotion, named sneha, mäna,
praëaya, räga, anuräga and mahäbhäva. This material body of the practitioner is
unable to tolerate the heat, cold or collisions of relishing this treasure, therefore
they cannot possibly manifest in this body. For this reason they have not been
described here. But in this treatise the ascertainment of stages like ruci, äsakti,
bhäva and prema and their direct experience have been described. Although there
is sufficient evidence on this they have not been mentioned here. Although
dependence on scriptural evidence makes the path of direct experience harsh, still
in case someone may depend or rely on evidence, it is given below: tasmiìs tadä
labdha rucer mahämateù. This verse from Çrémad Bhägavata describes ruci; guëeñu
çaktaà bandhäya rataà vä puàsi muktaye, this verse describes äsakti; priya
çravasyaìga mamäbhavad ratiù, this verse describes rati; premätibhara nirbhinna
pulakäìgo'ti nirvåtaù, this verse describes prema; tä ye pibantyavitåño nåpa gäòha
karëais tän na spåçatyaçana tåì bhaya çoka mohäù, this verse describes the anubhäva
or symptom of ruci; the verse gäyan vilajjo vicared asaìgaù describes the symptom
of äsakti; the verse yathä bhrämyatyayo brahman svayam äkarña sannidhau; tathä
me bhrämyate cetaç cakrapäëer yadåcchayä describes the symptoms of rati; the
words hasatyatho roditi rauti gayaté in the verse evaà vrata sva priya näma kértyä
describe symptoms of prema; the verse ähüta iva me çéghraà darçanaà yäti cetasi
describes sphürti or transcendental visions at these places; the verse paçyanti me
ruciränyamba santaù describes a direct vision of the Lord; the verse tair
darçanéyävayavair udära viläsa häsekñita väma süktaiù describes the devotee's
condition when he has attained this direct vision, and the verse svabhäve väso yathä
parivåtaà madirä madändha proves the activities of such a devotee. These verses can
be researched for evidence for the different conditions.

Péyüña kaëa explanation — The human race is grasped by ignorance and their hearts
are covered by the filth of lust. If they are lucky enough to attain the grace of a saint they can
develop faith and commence bhajana. After taking shelter of a bonafide Guru they will
commence with the process of hearing and chanting, become free from bad habits and ascend
to the kingdom of prema by first developing the conditions of niñöhä, ruci, äsakti and bhäva.
For the offenseless practitioners, however, it is not necessary to pass through such a course to
 Çréla Viçvanätha Cakravartépäd 170

attain prema. Simply by practising harinäma sankértana they will attain prema. Since however
such offenseless persons are very rare in this world, the above stages of devotional
development have been described for all the people of the world. That is reasonable.
Above prema there are again highly relishable stages of sneha, mäna, praëaya, räga,
anuräga and mahäbhäva. In all these stages the material body of the devotee is unable to
tolerate the transcendentally cold experience of meeting Çré Kåñëa, the heat of separation from
Him and the collision of different other inner feelings. After attaining prema and the collapse
of the current body (death), the devotee attains a transcendental body of an associate of the
Lord in which he ascends to the Lord's abode and the abovementioned stages become
manifest according to his respective feelings of fraternal, paternal or amorous love towards the
Lord. The highest manifestation of prema in the devotees that have taken shelter of Vraja's
amorous feelings, named mahäbhäva, then arises— this is not possible in any other kind of
devotee.
In this book the blessed author has described the stages from çraddhä (faith) up to
prema. The Gauòéya Vaiñëavas that have taken shelter of Çréman Mahäprabhu's lotus feet
worship Çré Rädhä in maïjaré bhäva. Çréman Mahäprabhu's beloved associates Çré-Çré Rüpa
and Sanätana Gosvämé are the teachers of this maïjaré bhäva by example, hence we offer a
brief acquaintance with these stages by quoting Çrémat Rüpa Gosvämépäda's Çré Ujjvala
Nélamaëi.
sneha - äruhya paramäà käñöhäà premä cid dépa dépanaù
hådayaà drävayann eña sneha ityabhidhéyate
atrodite bhavejjätu na tåptir darçanädiñu

"When prema reaches superexcellence, becoming cid dépa dépana, showing the
perception of prema and its object, and melting the heart, then this is called sneha. When this
sneha arises one is never satiated with beholding the beloved."

mäna - snehastütkåñöatä vyäptyä mädhuryäà mänayan navam

yo dhärayatyadäkñiëyaà sa mäna iti kértyate
"When sneha becomes superexcellent and causes a new experience of sweet relish,
becoming crooked and averse, it is called mäna."

praëaya — mäno dadhäno viçrambhaà praëayaù procyate budhaiù

"When mäna bears the mark of viçrambha it is called praëaya." Here the word
viçrambha means trust or absence of awe and reverence. In this mood one considers one's
own heart, mind, intelligence, body and environment to be identical with those of the beloved.

räga - duùkham apyadhikaà citte sukhatvenaiva vyajyate

yatas tu praëayotkarñät sa räga iti kértyate

"Due to an excess of praëaya one is so eager to attain Kåñëa that one considers even
the greatest suffering to be happiness. This is called räga."

anuräga - sadänubhütim api yaù kuryän nava navaà priyam

171 Mädhurya Kädambiné

rägo bhavan nava navaù so'nuräga itéryate

"When one experiences the beloved, who has been experienced all the time, as ever
fresh and ever-dear and thus the passion is ever-fresh, this is called anuräga."

mahäbhäva - anuräga svasaàvedya daçäà präpya prakäçitaù

yävad äçraya våttiç ced bhäva ityabhidhéyate

"When yävad äçraya våtti anuräga reveals a state of svasaàvedya it is called

mahäbhäva." räga is the shelter of anuräga, and when it has arisen as far as it can, it is called
yävad äçraya våtti. When this anuräga has attained the condition of svasaàvedya it is known
as mahäbhäva. And svasaàvedya means that only those Vrajadevés who have attained this
yävad äçraya våtti anuräga or mahäbhäva can know it. No other type of devotee has
mahäbhäva. Indeed, it is very rarely attained even by Rukminé, Satyabhämä and other queens
of Kåñëa. In it are manifestations of uddépta and süddépta sättvika bhävas. There are also many
other astonishing manifestations of mahäbhäva as well as varieties like sneha, mäna and
praëaya. For further knowledge please see the Sthäyibhäva Prakaraëa of Çré Ujjvala Nélamaëi.
In this Mädhurya Kädambiné scripture the stages of ruci, äsakti and prema have been
described along with their experiences. Although there is ample evidence of it in the scriptures
such reliance on evidence feels gross and harsh to the heart of the sensitive rasika bhakta,
hence the blessed author has so far not quoted any evidence of these stages. If anyone,
however, depends on evidence the blessed author has quoted the crownjewel of Puräëas,
Çrémad Bhägavata, for their convenience. The example of ruci has been given in Çrémad
Bhägavata (1.5.27)

tasmiìs tadä labdha rucer mahämate priyaçravasyäskhalitä matir mama

yadäham etat sad asat sva mäyayä paçye mayi brahmaëi kalpitaà pare

Çré Närada Muni told Vedavyäsa: "O high-minded one! When I heard topics concerning
Çré Hari from the mouths of these sages I got a taste for that and my mind also became fixed
in Govinda. Through such a spotless intelligence I could understand that this gross and subtle
body of mine should only be engaged in the service of Çré Govinda, the Supreme Brahman.
(according to commentary by Çré Viçvanätha Cakravarté) From this verse it is learned that the
result of hearing these topics of the Lord from the mouth of a saint is that the contamination
of lust dissipates, taste for bhajana awakens and the heart becomes fixed in Çré Kåñëa's
devotional service. Çrémad Bhägavata (3.25.15) gives this example of äsakti—
cetaù khalvasya bandhäya muktaye cätmano matam
guëeñu saktaà bandhäya rataà vä puàsi muktaye

"The mind is the cause of either bondage or release for the soul. When the mind is
attached to the sense objects it is the cause of bondage, and when it is attached to the Supreme
Lord it is the cause of release." This shows äsakti. The example of rati is:

tatränvahaà kåñëakathäù pragäyatäm anugraheçäçåëavaà manoharäù

täù çraddhayä me'nupadaà viçåëvataù priyaçravasyaìga mamäbhavad ratiù
 Çréla Viçvanätha Cakravartépäd 172

Çré Närada said: "O Vyäsa! By the grace of these sages, who were engaged in glorifying
Lord Hari I could hear the sweet descriptions of Çré Kåñëa's pastimes, while sitting at their
feet. By constantly and faithfully hearing these topics I got rati for Çré Govinda, who performs
fascinating sports." (Çrémad Bhägavata 1.5.26) The evidence for the arising of prema is—
premätibhara nirbhinna pulakäìgo'ti nirvåtaù
änanda saàplave léno näpaçyam ubhayaà mune

Çré Närada said: "O Vyäsa! My hairs stood on end due to an outburst of prema and my
heart experienced a thrill of excessive bliss and peace. Immersed in a flood of ecstasy I lost
awareness of both myself and the Lord." (Çrémad Bhägavata 1.6.18) This mentions the
awakening of prema. After this an example is given of the symptoms of prema after ruci. The
symptoms of ruci are described thus in Çrémad Bhägavata (4.29.40):

tasmin mahan mukharitä madhubhiccaritra péyüña çeña saritaù paritaù sravanti

tä ye pibantyavitåño nåpa gäòha karëais tän na spåçantyaçana tåì bhaya çoka mohäù

Çré Närada told King Präcénabarhi: "O Räjan! In the company of saints the nectar-river
of discussions on Çré Madhusüdana's pastimes flows in all four directions! Those saints who
attentively and with thirsty ears drink this nectar cannot be touched by hunger, thirst, fear,
lamentation and delusion." The symptoms of ruci are described here: when taste has awoken
for topics of Çré Hari one can never be inattentive and one will relish topics of Çré Hari with
thirsty ears. The symptoms of äsakti are—

çåëvan subhadräëi rathäìga päëer janmäni karmäëi ca yäni loke

gétäni nämäni tad arthakäna gäyan vilajjo vicared asaìgaù

"One should wander around free from material desires and bashfulness, singing of the
auspicious birth and activities of Cakrapäëi Çré Kåñëa, that are celebrated in the scriptures and
in local traditions (Çré Jéva Gosvämé's opinion) and are spoken in different languages according
to the country (Çré Viçvanätha's opinion)." (Çrémad Bhägavata 11.2.39) The symptoms of äsakti
are that the devotee becomes attached to Çré Kåñëa and is no longer dependent on or attached
to matters other than Him, such as public opinion. The symptoms of rati are described as
follows.

yathä bhrämyatyayo brahman svayam äkarña sannidhau

tathä me bhidyate cetaç cakrapäëer yadåcchayä

Çré Prahläda Mahäçaya told his teacher (in Çrémad Bhägavata 7.5.14): "O brahman! Just
as iron automatically flies to the magnet when they come close to each other, similarly my
mind acts when it approaches Cakrapäëi." bhägavaté rati is an self-manifest activity of the
hlädiné çakti. When it appears within the heart of the sädhaka the Lord makes him greedy
after the relish of His own sweetness, and just as the magnet attracts the iron, it automatically
attracts the heart of the sädhaka. The example of the symptom of prema is—
173 Mädhurya Kädambiné

evaà vrataù sva priya näma kértyä jätänurägo druta citta uccaiù
hasatyatho roditi rauti gäyatyunmädavan nåtyati loka bähyaù

"As the devotee thus chants the holy name with full dedication, prema awakens, which
makes his heart melt. Then he sometimes laughs, sometimes weeps, sometimes roars,
sometimes sings and sometimes dances." (Çrémad Bhägavata 11.2.40) Çrémad Bhägavata
describes the vision of the Lord as follows:

pragäyataù sva véryäëi térthapädaù priya çraväù

ähüta iva me çéghraà darçanaà yäti cetasi

"When Çré Kåñëa, from whose lotus feet all the holy places emanate and who is of
spotless renown, heard His own glories sung from my mouth He very rapidly showed Himself
in my heart, as if He was beckoned." In Çrémad Bhägavata (3.25.35) this can be found about
seeing the Lord directly—

paçyanti te me ruciräëyamba santaù prasanna vakträruëa locanäni

rüpäëi divyäni vara pradäni säkaà väcaà spåhanéyäà vadanti

Çré Kapila deva told His mother Devahüti: "O mother! All these devotees see My
satisfied face with its reddish eyes, fascinating transcendental forms which bestow blessings.
Thus they have different types of desirable talks with Me." Çrémad Bhägavata describes the
nature of devotees that have already attained the vision of the Lord;

tair darçanéyävayavair udära viläsa häsekñita väma süktaiù

håtätmano håtapräëäàç ca bhaktir anicchato me gatimanvià prayuìkte

Çré Kapila deva says: "O mother! Seeing the attractive forms of the Lord that have
generous playful smiles and captivating glances, and that speak enchanting words, their senses
and minds become exclusively attracted. Even if they don't want it, devotion will bestow the
destination of an associate of the Lord upon them." When the devotee directly experiences Çré
Hari's form and attributes he becomes so enchanted and absorbed that he ends up desiring
nothing from Him. Devotion personified, however, will grant the position of an associate of
the Lord upon him anyway, engaging him in the blissful service of the Lord in the Supreme
Abode. This is the nature of devotion. The activities of a devotee who has attained the view of
the Lord is described as follows in Çrémad Bhägavata (11.13.36)—

dehaà ca naçvaram avasthitam utthitambä siddho na paçyati yato'dhyagamat svarüpam

daiväd apetam uta daiva vaçäd upetaà väso yathä parikåtaà madirä madändhaù

"Just as drunkards sometimes have no idea if someone takes away the garments they
wear or put them back on again, similarly the siddha puruñas have no idea if this perishable
body, through which he has attained his siddha svarüpa, has risen (from its seat), or is seated."
The heart and mind of a loving devotee who has attained the vision of the Lord remains
immersed in the ocean of His sweetness without even slightly becoming externally involved.
 Çréla Viçvanätha Cakravartépäd 174

Çrémad Bhägavata, which is the essence of all Vedänta-scriptures, is the spotless authority,
more so than any other scripture, hence the blessed author has quoted all evidence from it.

atredaà tattvaà - ahaìkärasya dve våtté ahantä mamatä ceti. tayor jïänena layo mokñaù
deha gehädi viñayatve bandhaù. ahaà prabhor janaù sevako'smi sevyo me prabhur bhagavän
saparikara eva rüpa guëa mädhuré mahodadhir iti pärñada rüpa vigraha bhagavad vigrahädi
viñayatve premä sa hi bandha mokñäbhyäà vilakñaëa eva puruñärtha cüòämaëir ityucyate. tatra
kramaù. ahantä mamatayor vyavahärikyämeva våttävati sändräyäà satyäà saàsära eva ahaà
vaiñëavo bhüyäsaà prabhu me bhagavän sevyo bhavatviti yädåcchikyäà çraddhä-kaëikäyäà
satyäà tad våtteù päramärthikatva gandhe bhaktävadhikäraù. tataù sädhu saìge sati
päramärthikatva gandhasya sändratvaà tato bhajana kriyäyäm aniñöhitäyäà satyäà tayo
paramärthe vastunyeka deça vyäpiné våttiù vyavahäre pürëaiva. tasyäà niñöhitäyäà paramärthe
bahula deça vyäpiné vyavahäre präyikyeva. rucävutpannäyäà paramärtha eva pürëä våttir
vyavahäre tu eka deça vyäpiné. äsaktau jätäyäà paramärthe ätyantiké vyavahäre tu gandha mätré.
bhäve tu paramärtha evätyantiké våttir vyavahäre tu vädhitänuvåtti nyäyenäbhäsamayé. premëi
tayor ahantä mamatayor våtti paramärthe paramätyantiké vyavahäre tu naikäpéti. evaà ca
bhajana kriyäyäà bhagavad dhyänaà värtäntara gandhi kñaëikam eva. niñöhäyäà tad dhyäne
värtäntaräbhäsaù. rucau värtäntara rahitam eva tad dhyänaà bahula käla vyäpi. äsaktau tad
dhyänam ati sändram. bhäve dhyäna mätram eva bhagavataù sphürtiù. premëi sphürter
vailakñaëyaà tad darçanaà ceti.

TRANSLATION— Its principle is as follows: ahaìkära has two aspects: ahamtä

(self-identification) and mamatä (possessiveness). They disappear through the
development of spiritual knowledge. Then the conditioned soul attains liberation; if
he is situated in a life centered around his body and house he is conditioned. "I
belong to the Lord, I am His servant. The Lord with His associates, His form and
qualities, is an ocean of transcendental sweetness. The Lord is my worshipable
person and the object of my service." In this way he identifies himself (ahamtä) with
the associates of the Lord and he considers the form of the Lord the object of his
possession (mamatä); this is called prema. Actually this prema is far more wonderful
than either bondage or liberation, and hence it was given the title 'crownjewel of
human pursuits'. Its course of development is as follows— when self-identification
and possessiveness in its mundane sense are still very strong, one thinks: "I am in
material life, but let me become a Vaiñëava and let the Lord become the object of
my service." When by good luck a drop of such faith is born he becomes eligible for
devotion because he now has a whiff of spirituality. Then, when he starts associating
with saints this whiff of spirituality becomes more substantial, after which unstable
engagement in bhajana commences. In this stage both self-identification and
possessiveness are minimal in the spiritual sense and maximal in the mundane sense.
When one becomes fixed in bhajana one's consciousness becomes pervaded with
spirituality and the mundane influence becomes small. When ruci emerges the heart
becomes fully engrossed in spirituality and the mundane influence becomes
minimal. When äsakti is born, spirituality becomes intense and the mundane
influence is reduced to a whiff. Then, when bhäva arises, spirituality is overwhelming
175 Mädhurya Kädambiné

and mundane influence is reduced to a mere shadow, like a dream just dreamt. When
prema is born, self-identification and possessiveness are most overwhelming in the
spiritual realm and have fully lost their relationship with the mundane aspect. When
thus bhajana kriyä commences, one meditates on the Lord while there is only a
momentary whiff left over of other topics. When niñöhä comes to being, other topics
are only just like a shadow, when ruci awakens this meditation is devoid of ulterior
subjects and lasts for long periods. In the stage of äsakti this meditation is very deep,
in bhäva there is mere meditation and the Lord appears in visions. In prema these
visions become detailed and the true vision of the Lord takes place.

Péyüña kaëä explanation — karttä çästrärthavattäà (Vedänta Sütra 2.3.33). In this

sentence from the Vedänta Sütra we can read that the soul is the doer. The scriptures say that
the individual soul is acting and not the qualities of mäyä. The acting spirit soul is simply
receiving prompts from the qualities of mäyä. This acting soul also has a dependent aspect,
that is part of its role as a jéva. Because of its basic independence the individual soul can act as
it wishes, and as such it has to suffer reactions to its activities - svakarma phala bhuk pumän.
When the spirit soul acts and enjoys, then it surely has an ahaìkära or self esteem. This self
esteem has two aspects - self-identification ("I am") and possessiveness ("I have"). The spirit
soul, who has forgotten its intrinsic position and who is under the influence of a mundane
illusion, establishes its "I am" in the gross material body, which is made by mäyä and which it
has attained as a result of its fruitive activities, and its "I have" is fixed on wife, children, wealth
and property. Such is the conditioned state of the spirit soul. Since beginningless time this
individual soul has taken this selfish conditioning along, forgetting its innate position and
wandering through 8,400,000 species of life according to the results of its fruitive actions.
The saints and the scriptures advise that the illusion-bound individual soul gives up its
identification with gross matter through the practice of sädhana and gradually develops a
transcendental self esteem. These two conditions are burned in the fire of spiritual wisdom by
the jïänés and this results in liberation. The actual innate identity of the individual soul is that
he is an eternal servant of Kåñëa. Through this the soul that is liberated from illusion can be
blessed with the service of Çré Hari. Hence the jïänés are destroying the individual soul, which
yearns for spiritual bliss. For this reason a person who wants to benefit himself rather covets
hell than liberation - naraka väïchaye tabu säyujya nä loy (C.C.)
The devotees gradually destroy the two aspects of false ego and turn towards the
Personality of Godhead. When the "I am" has fully turned into "I am Çré Hari's servant" and
the "I have" has turned into "Çré Hari is mine", then this is called prema. This prema is the
fifth goal of human life, or the crownjewel of human pursuits. Through the practice of bhajana
this self-identification and possessiveness gradually give up their connection with the mundane
and establish themselves in the spiritual. Accordingly the meditation on the Lord gradually
ripens and culminates when it reaches the state of prema. The blessed author describes this
course in the above paragraph.

mädhurya väridheù kåñëa caitanyäd uddhåtaiù rasaiù

iyaà dhinotu mädhuryamayé kädambiné jagat (3)
 Çréla Viçvanätha Cakravartépäd 176

iti mahämahopädhyäya çrémad viçvanätha cakravarti viracitäyäà mädhurya kädambinyäà

pürëa manoratha nämäñöamyamåta våñöiù samäptä (8)

TRANSLATION — May this Mädhurya Kädambiné, or cloud bank of sweetness,

which is showered from the ocean of sweetness Çré Kåñëa Caitanya, satisfy the world.

Péyüña kaëä explanation — The Original Personality of Godhead Vrajendranandanda

Çré Kåñëa is the embodiment of all transcendental flavours. In His Vraja-pastimes He was
unable to relish Çrématé Rädhäräëé's love in three ways, so in order to fulfill these desires He
assumed Çrématé Rädhäräëé's feelings and complexion and became Gaura. The meeting
between this ocean of rasa and this ocean of prema is the ocean of sweetness, Çré
Gaurasundara!! In Him the high waves of sweet rasa are ever welling up!! From the ocean of
His sweet rasika pastimes all realisations about the topics described in this Mädhurya
Kädambiné have come to perfection. When this book is studied the devotee will easily become
free from all obstacles to bhajana such as desires for profit, adoration and distinction and all
offenses will cease, by Çréman Mahäprabhu's grace. Thus he will achieve prema and be ever-
blessed by relishing the sweetness of the Lord. There is no doubt about this whatsoever.
Finally the blessed author offers a blessing to all of mankind — by the grace of Çréla
Gaurasundara may this whole world, which is constantly scorched by the fire of the threefold
material miseries, be satisfied and soothed by the nectar shower emanating from this amazing
cloud bank of sweetness, which arises from the ocean of Mahäprabhu's pastimes. (3)

Thus ends the Péyüña kaëä explanation to the eighth nectar shower of Mahä Mahopädhyäya
Çréla Viçvanätha Cakravartépäda's Çré Mädhurya Kädambiné.