Caturthy Amṛta Vṛṣṭiḥ
The Fourth Shower of Nectar
Niṣṭhā – Steadiness
I. Between Bhajana Kriyā and Niṣṭhā is Anartha Nivṛtti
Verses 1-2
Previously, in the discussion of the two types of bhajana-kriyā, aniṣṭhitā and niṣṭhitā, six types of the aniṣṭhita-bhajana-kriyā were described.
Without describing niṣṭhita-bhajana-kriyā, anartha-nivṛtti was discussed.
Because it says in Śrīmad Bhāgavatam:
śṛṇvatāṁ sva-kathāḥ kṛṣṇaḥ
puṇya-śravaṇa-kīrtanaḥ
hṛdy antaḥ-stho hy abhadrāṇi
vidhunoti suhṛt satām
naṣṭa-prāyeṣv abhadreṣu
nityaṁ bhāgavata-sevayā
bhagavaty uttama-śloke
bhaktir bhavati naiṣṭhikī
Śrī Kṛṣṇa, the Personality of Godhead, who is the Paramātmā [Supersoul] in everyone’s heart and the benefactor of the truthful devotee, cleanses desire for material enjoyment from the heart of the devotee who has developed the urge to hear His messages, which are in themselves virtuous when properly heard and chanted.
By regular attendance in classes on the Bhāgavatam and by rendering of service to the pure devotee, all that is troublesome to the heart is almost completely destroyed, and loving service unto the Personality of Godhead, who is praised with transcendental songs, is established as an irrevocable fact.
SB 1.2.17-18
(śṛṇvatāṁ sva-kathāḥ...) refers to the stage of aniṣṭhitā or unsteady bhakti, for naiṣṭhikī bhakti or niṣṭhitā-bhakti makes its appearance later in the second verse.
Abhadrāṇi vidhunoti (destruction of inauspicious elements) which appears between these two stages, refers to the stage of anartha-nivṛtti.
The words naṣṭa-prāyeṣv abhadreṣu (inauspiciousness is almost destroyed) means at the stage of niṣṭhā, only a small portion of anarthas remains.
Thus, the proper order according to Śrīmad Bhāgavatam is: bhajana-kriyā, anartha-nivṛtti, niṣṭhā.
Therefore in its proper place, niṣṭhitā-bhakti will be discussed now.
II. 5 obstacles to attainment of Niṣṭhā
Verse 3
Niṣṭhā means to be endowed with the quality of steadiness, or non-movement (naiścalyam).
Though a person tries for steadiness every day, while the anarthas are still present, he will not attain steadiness.
This is due to these five persistent obstacles:
1. Laya — sleep
2. Vikṣepa — distraction
3. Apratipatti — indifference or disinterest in spiritual topics
4. Kaṣāya — tendency toward bad habits
5. Rasāsvāda — taste for material enjoyment
After the stage of anartha-nivṛtti, when these obstacles are almost completely destroyed, one achieves steadiness. Thus, the symptom of niṣṭhā is the absence of the above mentioned obstacles.
Definitions
Laya
Laya refers to the tendency to sleep during kīrtana, śravaṇa and smaraṇa (japa), in order of increasing tendency.
Vikṣepa
Vikṣepa refers to distraction toward mundane topics while performing service (i.e., gossiping while doing japa).
Apratipatti
Apratipatti refers to the occasional inability to perform kīrtana, etc. in spite of the absence of laya or vikṣepa.
Kaṣāya
Kaṣāya means the tendency to indulge in anger, greed, pride, etc. due to past bad habits.
Rasāsvāda
Rasāsvāda refers to inability to absorb the mind in kīrtana if one gets the opportunity for material sense pleasure.
Niṣṭhita-bhakti appears in the absence of these faults.
tadā rajas-tamo-bhāvāḥ
kāma-lobhādayaś ca ye
ceta etair anāviddhaṁ
sthitaṁ sattve prasīdati
As soon as irrevocable loving service is established in the heart, the effects of nature's modes of passion and ignorance, such as lust, desire, and hankering, disappear from the heart. Then the devotee is established in goodness, and he becomes completely happy.
SB 1.2.19
Here the word ca is used in its collective sense to refer to all of these unwanted qualities.
Thus in the stage of niṣṭhā the modes of ignorance and passion are no longer present.
However, the words etair anāviddham (no longer affected by these) indicate that these impurities are still present to some slight degree at the stage of niṣṭhā, but do not act as an obstacle to bhakti.
All traces will be removed when one reaches the stage of bhāva.
III. Two types of Niṣṭhā
Verse 3
Niṣṭhā, steadiness, is of two types:
Concerning bhakti directly
(sākṣāt-bhaktir-vartanī)
Sākṣāt-bhakti has unlimited forms, still, there are three basic divisions: bodily, vocal and mental (kāyikī, vācikī, mānasī).
According to some authorities, first one attains steadiness in bodily services, then in vocal activities (kīrtana, etc.), and finally in mental activities (remembering, meditation).
Others, however, disagree saying that eagerness to serve the Lord in a particular manner develops first according to the individual natures of the devotee, whose bodily, vocal and mental strength may vary.
Their version is that there is no such progression.
Concerning elements favorable to bhakti
(bhakti-anukūla vastur-vartinī)
Elements favorable to bhakti refer to humility, giving respect to others, friendliness, and mercifulness.
However, sometimes steadiness in such qualities may be seen in a self-controlled devotee who has no steadiness in bhakti.
While elsewhere, steadiness in these qualities may not be perceived in an arrogant devotee who has attained steadiness in bhakti.
In spite of this, by the presence or absence of steadiness in bhakti itself (sākṣāt-bhakti), rather than in the qualities of bhakti, learned wise men understand the actual presence or absence of niṣṭhā, steadiness.
Inexperienced perception cannot substantiate the truth.
This is confirmed by the cited verses, bhaktir bhavati naiṣṭhikī, with the appearance of naiṣṭhikī-bhakti, tadā rajas-tamo-bhāvāḥ...etair anāviddham, though traces of the qualities born of raja and tama guṇa may be present, they no longer affect the devotee.
In summary, what has been shown is that laxity or intensity of effort and difficulty or ease in performance of devotional activities, such as hearing and chanting is the criteria of discriminating the two types of bhakti, namely unsteady and steady.