His Divine Grace Srila Gour Govinda Swami
Three Stages of Bhakti
Sadhana-bhakti, bhava-bhakti, prema-bhakti, three stages. During sadhaka, sadhana period that means sadhana-bhakti destroys avidya. That’s a fact. During the period of sadhana, the sadhaka’s avidya - ignorance is destroyed, dispelled.
And what is the activity of avidya. It creates impediments, obstacles in the path of bhajan. Do you understand me? So these impediments, obstacles are called anarthas, do you follow? Anarthas, anarthas, what do you say anarthas? Unwanted, dirty things, this English language, alright! Anarthas.
Four Types of Anarthas
So Bhakti-rasamrta-sindhu, Rupa Goswami has mentioned four types of anarthas are there, asat-trsna, hrdaya-daurbalya, visamaya-aparadha and tattva-bhrama. Four types of anarthas, Bhakti-rasamrta-sindhu, Rupa Goswami says. Asat-trsna means anyabhilasa.
anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanu-
silanam bhaktir uttama[1]
Rupa Goswami says that thing in Bhakti-rasamrta-sindhu. Anyabhilasita-sunyam, no other desire only one desire, bhavatad bhaktir ahaituki tvayi.
na dhanam na janam na sundarim
kavitam va jagad-isa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi [2]
Ha! Mahaprabhu’s teaching. I have no desire for getting material wealth, no desire for having so many followers jana – followers dhana, jana, no desire for meeting a beautiful women to enjoy, no desire for liberation. These are anyabhilasa, do you understand, bhukti-kama, mukti-kama, siddhi-kama, desire for material enjoyment, desire for liberation, desire for yoga-siddhi, these are anyabhilasa, other desire. Do you follow? So asat-trsna means these other desires and to get enjoyment in this life and life after, iha janma and para janma. These are all asat-trsna, understand, other desires, one of the anarthas.
Impediments to Bhakti
Then comes hrdaya-daurbalya, hrdaya-daurbalya, that is kutinati, matsarya, fault findingness, enviousness, intolerance seeing the advancement of some others advancement, and criticism, do you understand, criticize - speaking ill of others. These are all hrdaya-daurbalya, matsarya. These are hrdaya-daurbalya. Do you follow? Anartha.
Then aparadha, visamaya-aparadha, nama-aparadha, vaisnava-aparadha, seva-aparadha, so many aparadhas. That one of the anarthas.
Then tattva-bhrama, misconception. Misconception of tattva; isa-tattva, jiva-tattva, sakti-tattva, maya-tattva – all tattvas. When one has no clear-cut understanding, then misunderstanding, tattva-bhrama. That’s one of the anarthas. There are four types of anarthas that Rupa Goswami mentions in his Bhakti-rasamrta-sindhu and in this... what do you say?
Visvanatha Cakravarti Thakura in Madhurya-kadambini, he has mentioned about... and they have all said the same thing but in different terms, different terms. In those terms it says, sukrtottha-anartha, duskrtottha-anartha, aparadhottha-anartha and bhakty-uttha-anartha. Four types also.
Anarthas born out of sukrti (piety). Anarthas born out of duskrti, anarthas born out of aparadha. It is the same as that hrdaya-daurbalya, visamaya-aparadha. And anarthas born out of bhakti also bhakty-uttha, that is hrdaya-daurbalya. That term and this term. Do you follow? It is all anarthas. These anarthas create impediments, obstacles in the path of bhajan. Do you understand?
adau sraddha tatah sadhu-
sango ’tha bhajana-kriya
tato ’nartha-nivrttih syat
tato nistha rucis tatah[3]
Then comes nistha. Isn’t it? Nistha comes after anartha-nivrttih. As long as anarthas are there you cannot attain the stage of nistha. Do you follow? The anarthas should be... the anarthas are discarded or destroyed by bhajana-kriya. So you should understand what are those anarthas. First sukrtottha-anartha, three types of sukrti, karma-unmukhi-sukrti, jnana-unmukhi-sukrti and bhakty-unmukhi-sukrti, three types of sukrti are there. What do you say in English, sukrti? (Piety) Piety, Piety? Sukrti - three types, karma-unmukhi-sukrti, jnana-unmukhi-sukrti and bhakty-unmukhi-sukrti.
Anarthas Arising From Pious Activities
One who has done pious activities, that is karma-unmukhi-sukrti. So in previous life he has done many pious activities performed yajnas. Do you understand? May have performed yajnas, worshipped the devatas, may have rendered some, what do you say? Services to other people, given some charity to poor people. Like this. Its all karma-unmukhi-sukrti. Thereby he gets the result next birth. He may be elevated to the heavenly planets. He maybe born into a demigod family, so much material opulence, enjoyment is there, as a result he gets, sukrtottha-anartha.
So, these are impediments if he gets too much material opulence. Do you understand? Because of that sukrti in the beginning of bhajan he was very poor then because of his sukrti immediately he got immense wealth, isn’t it?
As per example this Raghunatha Bhatta got oh he, what do you say? Invested $3000 within a short time it became doubled $6000 I got! So many people, Hey how did you..?? I invested in this... then it is lost everything! And day and night thinking ‘oh I am getting so much,’ such thing. So he forgot his bhajan now thinking that thing. Oh I am getting so much laksmi, opulence, now, how to utilize it, how to invest in various ways? I have invested in one way, so let me find various, multifarious ways. Invest in that way, that way that way getting more money more money, more money. Thousand fold, hundred thousand fold I am getting. Then thinking how can I utilize it. How can I manage this affair now that it is growing so rapidly? Just all these thoughts comes in mind and occupied with thoughts and no bhajan is there no thought of Krsna. So this is anartha. Then it creates obstacle in bhajana this is sukrtottha-anartha.
Anarthas Arising From Sinful Activities
Then comes duskrtottha-anartha. Duskrti means wrong things bad activities, sinful activities so if somebody has come to the path of bhajan because of his previous bad activities so all his material opulence are lost now because of duskrti. So he is now thinking always that thing all my wealth, asset all my bank balance, it is finished now gone. What shall I do? How to maintain my family? How to do? Only thinking this thing not thinking of Krsna not following the instruction of Guru, not chanting his rounds, not rising early in the morning, not going to mangala-arati do this sadhana bhajan, it is now slackened. So this is duskrtottha-anartha. Understand me?
Vaisnava Aparadha
So then comes aparadhottha-anartha, anarthas born out of aparadha. Generally there are these aparadhas, nama-aparadha, seva-aparadha, vaisnava-aparadha, these are aparadhas but especially nama-aparadha, the most important aparadha, vaisnava-aparadha is a very, very severe aparadha, vaisnava-aparadha, so there are ten types of nama-aparadhas and thirty-two types of seva-aparadha and vaisnava-aparadha, different types of vaisnava-aparadha is there but this vaisnava-aparadha is the most severe aparadha, severe aparadha, because if somebody commits vaisnava-aparadha his bhakti-lata is rooted out from the very root, finished Bhakti-devi disappears. If somebody commits vaisnava-aparadha Bhakti-devi disappears from him. Understand me? So it is most important one should not commit in any way vaisnava-aparadha Bhakti-devi will completely disappear. So vaisnava-aparadha, to criticize a Vaisnava, to find fault with a Vaisnava, to blaspheme a Vaisnava, understand? These are all vaisnava-aparadhas. To speak ill of a Vaisnava, these are all vaisnava-aparadhas.
Why it takes place, why it takes place. Why there are so much criticisms. Why there are so much enviousness, himsa, dvesah – hatred in this society of Vaisnavas. This is very severe, most severe anartha, this vaisnava-aparadha. Bhakti-devi disappears. You will never develop prema-bhakti at all if you commit this vaisnava-aparadha. It is a very great obstacle in the path of prema-bhakti. Generally out of enviousness and fear it takes place. Enviousness and fear - it takes place. When there are two things, both envious and fear, the vaisnava-aparadha takes place and then comes anger, anger - krodhah, krodhah. When this aparadha is generated because of these two, himsa and bhaya - enviousness and fear, then comes krodhah - anger, that person then becomes very angry with that Vaisnava. He is now afraid of that Vaisnava because he is a very powerful Vaisnava and, so He is making very rapid advancement where as I am not making such advancement so he becomes envious of him and he also becomes fearful of him. Everybody, most of the people will be attracted towards him, nobody will be attracted to me, so fear comes. Understand me, these two things, himsa and bhaya - enviousness and fear. Therefore, he finds fault with that Vaisnava, criticizes speaks ill of that Vaisnava. He commits, blasphemes that Vaisnava, he commits vaisnava-aparadha and he gets angry with that Vaisnava also then comes krodhah. When, only because of enviousness this criticism comes, do you understand, finding fault with Vaisnava comes, that is vaisnava-aparadha, hatred comes, hatred comes, yes, hatred comes, dvesah janmi’, then he criticizes, speaks ill of that Vaisnava. He concocts story, that we say, ‘wolf and lamb’ story, yes that’s going on, ‘Wolf and lamb’ story. Yes its all concocted stories. Anyhow, give a bad name and kill, give a bad name and kill, it is wolf and lamb story. You know wolf and lamb story?
The Wolf and the Lamb
The wolf was drinking water at the same time a lamb, an innocent lamb was drinking water and the wolf thought, ‘Ohh, I must devour that lamb.’ Then the wolf said, “ehh don’t you know, can’t you see I am drinking water why you are making the water muddy for me, I’ll kill you.” “Ohh sir you are drinking water upstream and I am drinking water down stream, how is it I am making the water muddy for you?” The lamb said. “You are drinking water upstream I am drinking water down stream how is it that I make water muddy for you?” “Ohh, why did you call me bad names one year ago.” “Oh sir I am only three months old, how is it I called you bad names one year ago.” “Oh Your Mother would have said, anyhow I’ll kill you.”
This is wolf and lamb story. This is going on yes this is going on. It is concocted stories, he says concocted stories going around, yes “Srila Gour Govinda Swami disciples are doing this and that,” It’s all concocted story wolf and lamb story nothing else. Yes, nothing else, its quiet natural it’s going on, yes. Understand me its wolf and lamb story. This is because of this! Because of this it is taking place. This himsa, intolerance, enviousness, therefore hatred and calling, speaking ill, concocting these wolf and lamb stories.
One may say, Oh yes, this Raghunatha Bhatta, He is not chanting his rounds; he is not following regulative principles. He is a Vaisnava, he has become Vaisnava he is not doing, he is engaged in some illegal activities, or some bad activities, evil activities so if we’ll be silent if we wont speak about it, tell about it then silently or indirectly we are giving him opportunity to do more and more evil activities, yes. Do you understand my point. Understand me? Understand? Unless you say all these things... so indirectly we are supporting him, to do. Yes, do, do. Indirectly we are supporting him or indirectly we are giving him opportunity to do more and more evil activities so in order to do good to him so we are saying, understand? We say like that, yes. But if you analyze things in a subtle way you should understand, alright you are saying these, these things, you are finding fault with him are you perfect? Are you perfect? Ah. Is there no defect in you? mmm...
A general saying is there, a needle and a sieve, you understand sieve? A sieve has many holes, a needle has one hole. The sieve says, “Oh needle there is a hole in your back.” “Are baba, you have many holes! I have one hole.” But criticizes the needle, understand my point. Ha. So one who is criticizing he should understand if I am perfect. I have no defect in me? Ahh, isn’t it you understand me? So if you analyze it in the subtle way then you should understand this thing that if someone is perfect only he can find faults. Otherwise if you have defects why do you find faults with others.
See Good in Others
So in sastra in Bhagavata also it is said this ninda-koribar, this criticism and finding fault with others is a great anartha, don’t do it. Do you understand? Don’t do it. It’s not your look out. It’s not your look out. It’s for the look out, he will see to it. He will see to it. So this apta-vacana is there. Sages say, don’t see bad in others see bad in yourself. See good in others. Do you follow? Give up this seeing bad. If you have that nature or if you have that vision only to see bad then see what is bad with me. See bad in yourself and see good in others. That’s apta-vacana. See bad in yourself see good in others. If there is something good in some other person just accept it, that good in him, and don’t see bad, shut your eyes to bad things and open your eyes to good things. Understand me, sages say like that.
And there is also a story one disciple of Bhaktisiddhanta Sarasvati came to Srila Bhaktisiddhanta Sarasvati Maharaja and speaks all ill of another disciple, Maharaja, Mr. X is doing this thing, all bad he spoke. For half an hour he spoke all bad things about him. With much patience, Srila Bhaktisiddhanta Sarasvati heard all these things then he said “Alright you spoke all bad, has he nothing good in him? Nothing good, all everything bad with him?” “Yes, Maharaja he sings nice kirtan.” “Well why don’t you say that thing? You spoke all bad of him, you never said he is a good nice kirtan, kirtaneer, he does nice kirtan he sings very sweet.”
SIDE B
Some Vaisnava it is not good at all. It is a great anartha and it is a great aparadha there by you’ll commit. Only someone who is perfect only he can find fault for correction to correct that person. And he may criticize because he is perfect; he has no defect in him. If you have defect why are you speaking and seeing the faults in others and speaking about it? Understand me. So the acaryas, sadhus, sastras they have forbidden this thing.
Aparadhas Arising Out of Anarthas
It is not such an easy thing to find such a person in this material world who is perfect. No perfect person we cannot find such person in the material world. So many defects they may have. The persons may vary, but defects are there.
So those who are Mahapurusa’s, mahatmas they never see any defect with anybody. Do you understand? Those who are paramahamsas, uttama-bhagavatas, bhagavata-uttama, those who are bhagavata-uttama they never see anything bad in their vision everything is, and that’s a fact everything is related to Krsna and everybody is related to Krsna. Jivera ‘svarupa’ haya—krsnera ‘nitya-dasa’.[4] It is the svarupa, constitutional position of the jiva to be an eternal servant of Krsna, He sees, oh he is an eternal servant of Krsna, He is a servant of Krsna. He sees in that way. Do you follow? His vision is like that, he never sees that he is not serving Krsna. He is servant of Krsna, he is eternal servant. His vision is that he never sees material world. “Oh it is all related to Krsna it is Vaikuntha it is Krsna’s world.” Such uttama-bhagavata his vision is like that. So he never sees any defect. He sees all good, he never sees any defect, that is his vision.
So we are not that, and such personalities are very rare personalities, not easily available personalities. Those who are uttama-bhagavatas they cannot come down only to madhyama stage, distinctions are there. Madhyama-adhikari sees distinctions, uttama-adhikari never sees. So one who comes down to preaching field, he steps down to madhyama, otherwise he cannot preach. He says he is complete Krsna conscious, he is Krsna’s servant, he is Krsna’s bhakta, what to preach to him? So he cannot preach. They generally do nirjana-bhajana but preacher whose heart bleeds seeing the suffering of the souls, he comes down to madhyama stage but he is uttama for preaching and so he sees, oh she has forgotten Krsna, He is devoid of Krsna Consciousness so he goes there and preaches and inculcates Krsna Consciousness brings him to the path of bhakti how he’ll be engaged in Krsna’s service. Thereby his suffering will be finished, done away with forever that is ha?
So only such a person who is Guru, who is Guru that is his business, that’s his business. He’ll correct, he’ll correct, he’ll criticize, he’ll inflict punishment, he has right, he’ll slap you, he may slap you, he may catch hold of your ear and slap you. Guru-karna-dhara, he’ll correct you, he’ll criticize you, you rascal, why are you doing this and that, this and that. But you have no right to say, it’s not your business you have so many defects. As you are a sieve you have so many holes on your back why you said to the needle who has one hole? Understand my point? So in this way sastra mahajanas, sadhus they condemned this fault finding nature or criticism, ninda. This is anartha born out of aparadha, aparadhottha-anartha. Understand me? Aparadhottha-anartha, aparadhottha-anartha. Therefore, Sridhara Swami in his commentary in the Srimad-Bhagavatam has said this thing, this ninda, criticiszim is fault finding, dosa-kirtan, speaking ill of others, he has written in that way. So this is a great anartha for the sadhaka whose adopting sadhana-bhakti, who is a neophyte who has come to the path of bhajan. It is a great anartha for him. You should be very, very careful not to commit this aparadha.
Aparadhas Arising Out of Bhakti
Then fourth type of anartha is bhakty-uttha-anartha - the anartha that grows out of bhakti. The sadhaka doing sadhana, making advancement, is making some advancement, so when people say, see that “Ohh he is a great bhakta Vaisnava, devotee, he is a great advanced devotee.” So many people come, pay obeisances, danòavat pranamas, Vaisnava Thakura, yes Vaisnava Thakura praise him, glorify him, pay obeisences, danòavat pranama and give him pranami, money, money pranami and glorify him. Do you understand? Therefore he develops greed for it. Oh many people come pay obeisences, glorify me, that means he runs behind name, fame and adoration now. Do you understand? Name, fame and adoration – pratistha. So this Raghunatha Dasa Goswami says, Bhaktivinoda Thakura says, all great mahajanas say, pratistha is the great hindrance, and this is a great anartha, and this anartha is grown out of bhakti. This is bhakty-uttha-anartha. Do you understand? This is bhakty-uttha-anartha. This labha, puja, pratistha, name fame adoration. He is now aspiring for that, name fame and adoration so it is a great obstacle in bhajan. Do you understand? This is bhakty-uttha-anartha. And Caitanya-caritamrta also it is said that thing,
Upasakhas are Impediments to the Growth of Bhakti Creeper
Kaviraja Goswami has said this thing, Caitanya-caritamrta, rupa-siksa, rupa-siksa, teaching to Rupa Goswami, upasakha, upasakha. Do you follow?
kintu yadi latara sange uthe ‘upasakha’
bhukti-mukti-vancha, yata asankhya tara lekha
‘nisiddhacara’, ‘kutinati’, ‘jiva-himsana’
‘labha’, ‘puja’, ‘pratisthadi’ yata upasakha-gana
seka-jala pana upasakha badi’ yaya
stabdha hana mula-sakha badite na paya[5]
This is upasakha: labha, puja, pratistha - name, fame and adoration. When he comes to the path of bhakti, sravana-kirtan watering to the bhakti-lata is sravana-kirtan regular sravana-kirtan, he is doing, watering he is doing, it is done, therefore the creeper grows luxuriously. At the same time another thing looks like exactly like that creeper it grows with it and grows along with it you cannot distinguish it, bhakti-lata or something else. It looks exactly like the bhakti-lata; it grows with it getting water, because of daily watering. That is labha, puja, pratistha. We say upasakha. So the name, fame and adoration and this is. It grows then it doesn’t allow the real bhakti-lata to grow. It creates an obstacle, impediment in the growth of bhakti-lata. So the real bhakti-lata’s growth becomes we say obstructed, obstructed. It is a great obstacle. In Caitanya-caritamrta, Kaviraja Goswami has written
kintu yadi latara sange uthe ‘upasakha’
bhukti-mukti-vancha, yata asankhya tara lekha
‘nisiddhacara’, ‘kutinati’, ‘jiva-himsana’
‘labha’, ‘puja’, ‘pratisthadi’ yata upasakha-gana
seka-jala pana upasakha badi’ yaya
stabdha hana mula-sakha badite na paya
He has said so mula-sakha original bhakti-lata will not grow now there is great obstacle in her growth because this upasakha, bhukti, mukti, labha, puja, pratistha, it is growing. So it is a great obstacle.
And Raghunatha Dasa Goswami says, this pratistha, vaisnavera pratistha—sukarer vistha: “This labha, puja, pratistha, name, fame and adoration is the stool of a she hog, sukarer vistha and the Vaisnava who runs behind this name, fame and adoration, so he is running behind the stool of a she hog, sukarer vistha. Do you understand? Therefore, he has given us a caution. Raghunatha Goswami has given us a caution that one should be very, very careful not to run behind this name, fame, prestige and adoration. Then your bhakti-lata will never grow. It will be a great obstacle; impediment obstruction will be created in the growth of bhakti-lata. It so happened that instead of making advancement, your advancement is checked up and you may fall down. That is what. So this is mahajana-vakya. So they have cautioned us. This is obstruction or impediment in the path of bhajan. So one should understand it very well and should not run after it. This is bhakty-uttha-anartha. Do you understand?
Nistha is the Beginning of Prema
There are four types of anarthas as long as one is not completely free from these anarthas he cannot obtain nistha stage.
adau sraddha tatah sadhu-
sango ’tha bhajana-kriya
tato ’nartha-nivrttih syat
tato nistha rucis tatah[6]
Then comes nistha, nistha. Nistha is the minimum stage therefore said, ‘nistha’ haile upajaya premera taranga,[7] then prema just begins, just beginning, just beginning like a seedling form. Do you understand? Then ruci, asakti, bhava comes up, otherwise if there are anarthas, you cannot obtain the stage of nistha, what to speak of prema-bhakti? Understand me? So these are the anarthas. One should understand what are the anarthas. One should be very, very careful how to avoid these anarthas. How to be free from these anarthas.
Alright any question?
References:
[1] Bhakti-rasamrta-sindhu, 1.1.11, Srila Rupa Goswami
[2] Caitanya-caritamrta, Antya-lila 20.29, Siksastaka 4
[3] Bhakti-rasamrta-sindhu, 1.4.15–16, Srila Rupa Goswami
[4] Caitanya-caritamrta, Madhya 20.108
[5] Caitanya-caritamrta, Madhya-lila, 19.158-160
[6] Bhakti-rasamrta-sindhu 1.4.15, Srila Rupa Goswami
[7] Caitanya-caritamrta, Madhya-lila, 22.134
