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Sixth Shower of Nectar
After this, when the taste for the activities of bhajana (hearing, chanting, etc.) reaches extreme depth and Krishnabecomes the very object of one's devotional activities, oneattains to asakti or attachment. At the stage of asakti, the desire-creeper of bhakti bears clusters of buds heralding the swift manifestation of the flowers of bhava and then fruits at the stage of prema. Thedifference between ruchi and asakti is this: ruchi has bhajana, devotional practice, as the subject and asakti has the Lord, the object of bhajana, as the subject. The stage can be decide from the amount of each component. Actually, ruchi and asakti have both components, but by the intensity of oneor the other, ruchi and asakti become distinguishable from each other. Asakti polishes the mirror of the heart to such a condition the reflection of the Lord suddenly seems to be almost visible there.
Oh! My mind is being overwhelmed by material desires, let me fixit on the Lord! In the stage previous to asakti, the devotee, on realizing his mind has been overpowered by material objects and desires, by his deliberate effort, almost withdrawshis mind and almost fixes it on the Lord's form, qualities and activities. At the appearance of asakti, however, absorption of the mind in the Lord is automatic, without effort. A devotee at the stage of nishtha cannot detect how and when his mind withdraws from topics of the Lord's qualities, forms, etc. and fixes itself on material affairs. To thecontrary, a person at the stage of asakti does not perceive how and when his mind spontaneously withdraws frommaterial topics and spontaneously absorbs itself in topic of the Lord. One below the level of asakti can never know this. This spontaneous fixation on the Lord, however, is the symptom ofthe stage of asakti.
Early in the morning, seeing another devotee, he will begin talking. “Where are you coming from? You have, perhaps, a shalagrama shila in the small case hanging from your neck? Your tongue is quivering every moment from tasting the nectar of Krishna's name as you chant softly. I don't know why you aregiving your darshan to an unfortunate person like me and giving me overwhelming joy. Tell me about all the holy places youhave visited. Describe all the saintly souls you have met andwhat realizations they have blessed you with. In this way, you are perfecting yourself and others also.” In this way he will spend some time drinking nectar in intimate conversation. Elsewhere, seeing another devotee, he will say, “The enchanting scripture under your arm is making you appear veryelegant, thus I can guess you are very learned and realized. Kindly recite for me one verse of the tenth canto and bring life to the chataki bird of my ears awaiting the raindrops of your nectarean explanations.” Hearing the explanation, hisair stands on end in ecstasy.
Going elsewhere, seeing an assembly of devotees, he will say, “Oh, today my life will be successful, for the association of devotees will destroy all my sins.” Thinking in this way, hewill pay repeated obeisances to them falling like a stick on theearth. Being welcomed with affection by the most eruditemahabhagavat, the crown jewel of all devotees, he will sit beforehim in crouched posture. He humbly begs from him with tears in his eyes, “Oh master, you are the crown jewel of physiciansable to eradicate the grave material disease afflicting theliving entities in the three worlds. I am the most fallen and depraved person. Please take my pulse and diagnose my malady andadvise me what medicine and diet to take. By that miracle drug, give my desired nourishment.” Overjoyed with the merciful glance of that mahabhagavat and his trickling nectar of sweetwords, he will remain a few days to serve the devotee's lotusfeet.
Sometimes wandering in the forest absorbed in emotion, observingthe movements of the animals and birds, he will intuitivelyinterpret them as signs of mercy or punishment of Krishna upon himself. “If Krishna is showing His mercy to me, then theantelope in the distance will come towards me three or foursteps. If He is not showing mercy, the antelope will turn away.” On the outskirts of a village, seeing a small brahmanaboy playing reminding him of the child saint, Sanaka, he willenquire from him, “Will I see Vrajendra Kumara?” “No.” Hearing that simple syllable, he will deliberate onwhether to take the answer on face value or seek a deepermeaning.
Remaining in his house, with a worn face like a miserly wealthy merchant greedy for treasure, he will be absorbed in thought all day, while dreaming, standing, or sitting. “Where am I going? What am I doing? How will I get my hands on my desiredobject?” When asked by his relatives what is the matter, he will sometimes act like a mute, at other times he will feign normality. His friends will apologize, “Recently he's becomescatter-brained.” His neighbors will conclude he is an idiot by birth. The followers of mimamsa (philosophy of Jaimini) will consider him a fool. Those who study Vedanta will considerhim illusioned. The practitioners of pious activities will say he is misguided. The devotees will say he has attained the essential truth. The offenders will say he is a pretender. But that devotee, oblivious of respect and disrespect, having fallen into the current of the great celestial river of attachment (asakti) to the Lord, will simply continue in the same manner.
Thus ends the Sixth Shower of Nectar of Madhurya Kadambini by Mahamahopadhyaya Shrimat Vishvanath Chakravarti discussing enchantment of the heart. Madhurya Kadambini