Hare Krsna,
For sincere devotees sincerely endeavoring to make advancement in devotional service, overcoming all anarthas (unwanted things) is essential and most difficult. Bhakti-Rasamrta-Sindhu states that “devotional life is divided into two stages—sādhana-bhakti and bhāva-bhakti. Sādhana-bhakti refers to the development of devotional service through the regulative principles. The basic principle for the execution of devotional service is faith. Above that, there is association with devotees, and after that there is initiation by a bona fide spiritual master. After initiation, when one follows the regulative principles of devotional service, one becomes freed from all unwanted things. In this way one becomes firmly fixed and gradually develops a taste for devotional service. The more the taste grows, the more one desires to render service to the Lord. In this way one becomes attached to a particular mellow in the Lord’s service—śānta, dāsya, sakhya, vātsalya or madhura. As a result of such attachment, bhāva develops. Bhāva-bhakti is the platform of purified goodness. By such purified goodness, one’s heart melts in devotional service. Bhāva-bhakti is the first seed of love of Godhead. This emotional stage is there before one attains pure love. When that emotional stage intensifies, it is called prema-bhakti, or transcendental love of Godhead.” (BRS 1.4.15-16)
Anarthas mainly arise from material contamination, and liberation from such material contamination is called anartha-nivṛtti, indicating a diminishing of all unwanted things. This is the test of advancement in devotional service. It is said that the stage of ‘anartha-nivṛtti’ is a make-or-break stage on the path of bhakti. Many sadhakas (including myself) struggle to overcome this hurdle. It is said that if one can cross over anartha-nivṛtti stage, the process of devotional service becomes easier for the devotee. From there on, one becomes firmly fixed and gradually develops a taste for devotional service – thus gradually entering into raganuga-bhakti. Over time many devotees either lose taste in bhakti or become stagnant because of their inability to overcome the anarthas. It would have been easier to deal with a solitary anartha. But if we look at the anartha chart shared by our teachers, there are around 20 anarthas. This is like fighting 20 demons all the same time with our limited psycho-physical abilities. This battle cannot be fought alone. This is where we need tremendous help from Krsna and Balarama.
Srila Bhaktisiddhanta Sarasvati Thakura wrote in Prakrta-rasa Sata-dusini (Text 30): “If anarthas are not removed, then the Holy Name will never produce knowledge of the divine qualities of Krsna. If anarthas are not destroyed by the chanting of the Holy Name, one can never engage in service to Krsna.”
In Caitanya-siksamrta and Krsna-samhita, Srila Bhaktivinoda Thakura points out that there is a reason why some demons are killed by Krsna and others by Balarama. He says that those who desire to serve Krsna purely in the mood of Vraja should destroy the above-mentioned anarthas. Some of these anarthas must be eliminated by a devotee’s own endeavor and purity, and others can be destroyed by the mercy of Krsna. Bhaktivinoda Thakura explains that the anarthas represented by Dhenukasura and Pralamba are actually destroyed by Baladeva. If a devotee prays with humility to Krsna to remove all these anarthas in the heart (that are represented by the demons that Krsna killed), then Krsna will certainly do so. Other obstacles (represented by the demons killed by Baladeva) have to be removed by the one’s own endeavors. I found this really fascinating!
“Here is the secret of vraja-bhajana. Dhenukasura represents the wicked disposition that carries heavy loads. Pralamba represents the inclination to enjoy women, greed, the desire for worship and material prestige. The practitioner must eliminate these anarthas by his own endeavors, with the mercy of Krsna. Ignorance of the knowledge of one’s own spiritual identity (sva-svarupa), the Holy Name (nama-svarupa) and the identity of the Lord (upasya-svarupa) are all represented by Dhenukasura. The practicing devotee must remove these anarthas with great endeavor. The lust for man or woman, covetousness, the endeavor for mundane enjoyment, conceit, desire for worship and fame – these are all represented by Pralamba. One should realize that these are extremely ruinous to nama-bhajana and make great attempts to eliminate them. If one’s humility is sincere, then Krsna will certainly be compassionate. In this way, Baladeva will appear and all other problems will be eradicated in a second. Then gradually, favorable cultivation of one’s bhajana will occur. This process is very secret by nature and should be learned from a genuine guru, who is spotless in character.” (Srila Bhaktivinoda Thakura in Caitanya-siksamrta 6.6)
“It may also be appropriate to point out here that most of the demons killed by Krsna were disposed of before the pastimes of rasa-lila began. This includes the illusion of Brahma and defeat of Indra. Those dealt with before the rasa-lila were Putana, Sakatasura, Trnavarta, the Yamala-Arjuna trees, Vatsasura, Bakasura, Aghasura, the illusion of Brahma, Dhenukasura, Kaliya, the forest fire, Pralambasura, the yajnika-brahmanas, Indra and Varuna. Certainly one should be free from the anarthas represented by the above personalities before one thinks one’s self to be qualified for raganuga-bhakti.” (The Removal of Anarthas; Swami B.G. Narasingha)
Important lesson for us to take away from this lesson is “There is hope.” We don’t have to feel hopeless about getting rid of the anarthas. What cannot Krsna and Balarama’s mercy and power accomplish? By taking shelter of these two Lords and seeking Their help, we can one day conquer the mountain of anartha-nivrtti.
“Balarāma showed special powers in killing the best of strong demons. Thus he is called balaśālinā. Hari-vaṁśa says: “People on earth know the power of Balarāma, since he killed Pralamba who could not be killed by the devatās.” The boys were astonished because the demon had disguised himself as a cowherd boy. Or bala-śālinā means “by Balarāma who had the quality of praising Kṛṣṇa’s strength.” He thought, “I have killed this demon because of Kṛṣṇa’s powers. The cowherd boys were amazed at his great devotion to Kṛṣṇa.” (Sārārtha-darśini commentary on SB 10.18.30)
Just as Pralambasura carried Balarama away from Krsna, maya-devi is carrying us (the jivas) away from Krsna on the strength of our anarthas. But Balarama comes to our rescue in the form of a spiritual master. Lord Balarama is adi-guru. If we take shelter of guru and strictly following his instructions and regulative principles, Lord Balarama will deliver us back to Krsna. Thus, there is always hope!
All glories to Srila Prabhupada!
Krsna Katha 