All glories to Śrī Śrī Guru & Gauuranga
Some question asked by some devotee regarding the following śloka—
naṣṭa-prāyeṣv abhadreṣu
nityaṁ bhāgavata-sevayā
bhagavaty uttama-śloke
bhaktir bhavati naiṣṭhikī (Bhāg. 1.2.18)
As the impediments to bhakti become gradually destroyed by constant service to the devotee and Bhāgavatam, the stage of niṣṭha bhakti to Bhagavan, who is praised by the greatest sages, becomes established.
I am confused because here it is said that– “The major portion of nāma-aparādha becomes weak” through hearing Bhāgavatam and serving Vaiṣṇavas.”
Babaji spoke that “ abhadreṣu” is anartha. Ok, anarthas make us offensive.
But Babaji said that listening to Bhāgavatam can remove a residue of anarthas not “major part”. Specifically, he spoke about rasa tattva discussions.
If possible, can it be explained little further? Can Babaji check the English translation of Visvanath Cakravarti Pad?
The scientific answer given by Śrīla Baba Mahārāj to rectify your misconception about the siddhānta vichar represented by him on the following śloka—
Gauḍīya Goṣṭhī Pati Śrī Śrīla Bhakti Siddhānta Sarasvatī Gosvāmī Thakura Prabhupāda Paramahaṁsa Jagd Guru said that –“In course of taking Harināma continuously with loveful heart ultimately, what all detailed information one can receive automatically about his own eternal svarupa, that should be confirmed by Śrī Gurudeva (or śuddha Vaiṣṇava) to accept as the secret information regarding nitya sevā, which is to be attained after leaving this present body; it is an automatic factor, no one can get it forcefully by the help of his whimsical mind.”
As per the śloka we can see the word ‘naṣṭa-prāyeṣv abhadreṣu’ which means when all anarthas (abhadreṣu) are almost gone. Actually, anartha can arise from aparādha (be it nama-aparādha which include also guru-vaiṣṇava-aparādha, dhāma-aparādha, sevā–aparādha etc.).
As per the śloka meaning we can see that – “As all the impediments in the way of bhakti become gradually destroyed by the constant sevā of both bhakta bhagavat and grantha bhagavat, then the stage of niṣṭha bhakti unto the Lotus feet of Bhagavan can be attained. Also, the commentary by Śrīla Visvanath Ṭhākura Mahāshay is very clear –
Here it is given below—
naṣṭa-prāyeṣv abhadreṣu
nityaṁ bhāgavata-sevayā
bhagavaty uttama-śloke
bhaktir bhavati naiṣṭhikī
As the impediments to bhakti become gradually destroyed by constant service to the devotee and Bhāgavatam, the stage of niṣṭha bhakti to Bhagavan, who is praised by the greatest sages, becomes established.
Commentary by Śrīla Visvanath Ṭhākura Mahāshay
“Bhāgavata-sevayā means by service to the devotees of Bhagavan and service to (such as hearing) the Śrīmad- Bhāgavatam. By serving the devotees and Bhāgavatam, the major portion of namaparādhas (abhadreṣu) becomes weak. This weakening of aparādhas continues till the stage of rati (bhāva). Naiṣṭhikī refers to niṣṭha, where the mind can easily concentrate on the Lord. When the anarthas are for the most part destroyed, the devotee attains the stage of niṣṭha.”
Regarding the protection of rasa tattva dignity, what I wanted to say is that– “To get entry into rasa tattva one must completely go out of anartha first, even the smell of kama or anartha should not be there inside heart. But those sahajiyās (even in our own sampradāya), they proclaim that one can discuss about secret rasa tattva of Yugal Sarkar (Śrī Śrī Rādhā Govinda) including rasa līlā etc. even if someone is full of anarthas.
I never mean to say that the major part of anartha (or abhadra) can never go away. Surely major part of aparādha can get destroyed, and not only that, but also even the smell of abhadra or anartha—if at all remain there inside heart – that also can go away very easily, to help us to get entry into aprākṛta rasa tattva. Let us consider the following śloka from Śrīmad Bhāgavatam rasa panchadhay—
vikrīḍitaṁ vraja-vadhūbhir idaṁ ca viṣṇoḥ
śraddhānvito ’nuśṛṇuyād atha varṇayed yaḥ
bhaktiṁ parāṁ bhagavati pratilabhya kāmaṁ
hṛd-rogam āśv apahinoty acireṇa dhīraḥ (ŚB 10.33.39)
Anyone who with full faith and śaraṇāgati hears or describes the (under the strict guidance of paramahaṁsa guru-Vaiṣṇavas) Lord’s sweet loveful pastimes (even secret rasa tattva) with those aprākṛta Braja-gopīkas (those who are the svarūpa śakti of Bhagavan Himself) of Vṛndāvana surely can get cured of his heart disease (kama) to attain the Lord’s pure devotional service. Thus he will quickly become sober and can conquer lust, the disease of the heart.
So, any way by the word “naṣṭa-prāyeṣv abhadreṣu”, I wanted to say that when all abadhras or anarthas almost gone, but if still some smell of abadhra can be there, in that case that particular devotee can venture to go through rasa tattva under the strict guidance of paramahaṁsa guru-Vaiṣṇavas by serving both bhakta bhagavata and grantha bhagavata continuously.
Śrīla Bhakti Rakshak Śrīdhra Dev Gosvāmī Maharaj said that—“At present we do not live in the domain of Rādhā-Kṛṣṇa, and we are not trying to forcefully enter that abode. Rather we are trying to honour that abode through our life in Kali-yuga under the proper shelter of the practice of saṅkīrtan at the Lotus Feet of Śrī Caitanya Mahāprabhu. So, we are proceeding systematically towards the goal of our lives, the service of Rādhā-Govinda, under the guidance of Their intimate associates headed by Śrīla Rūpa Gosvāmī Prabhu.”
Gaura Hari Hari Bol