7 : A BIRDS'S EYE VIEW ON NIRODA

Chap 7 : A BIRDS'S EYE VIEW ON NIRODA

When the Saranagat Bhakta feels intense Klesa or distress, the Supreme Divinity manifests Himself outside to allow His Bhakta (devotees) realise the taste of Anandarupa Lord residing in his heart. In order that a Bhakta reach this state of intense suffering in the absence of his beloved Shri Krishna he has to train and control his 'Chittavritti' (activity of mind). This control of mind is called Nirodha.
Nirodha has been described differently in various contexts.
Many anecdotes narrated in Bhagavata Puranam in its tenth Canto come under the heading of Nirodha Lila. Nirodha Lila is described by Shri Vallabhacharya as that stage wherein a pustimargiya Bhakta forgets himself in the Divinity and the Divinity becomes one with the Bhakta.
Those Bhaktas who woo Shri Krishna from the depth of their hearts forget the outside world and live in a constant awareness of the beatitude - whether they sleep, sit on a 'Asana', prattle, play or engage in washing etc.
In most ordinary context Nirodha is treated as a practice - a yoga practice - by which one could control the activity of mind. But in Bhakti marga it is considered inadequate to just control the flight of imagination.
In Pusti Bhakti Nirodha denotes experiencing the emotions of conjugation (Samyoga) and separation (Viyoga). The immersion of not only the activity of mind (Chittavritti) but also of the body, senses, vital force, intellect, ego, subconcious mind and the soul with all the dear things in life at the lotus feet of Shri Krishna is treated as pustimargiya Nirodha.
The second Canto of Bhagavat Puranam describes the cause of Nirodha as the desire of Shri Krishna to manifest and sport in the universe with all the powers of the Divinity.
Many hold that The Divinity - in order to protect and emancipate His Bhaktas - assumes Krodha or anger and this anger is called Nirodha. Instances are quoted from the ninth Canto of Bhagavata Puranam. It is held that when Shri Krishna ultimately accepted His Bhaktas HE breaks all the shackles of this world. Even an iota of attachment to this world Is deterimental to the purity of devotion. Hence it is essential that Shri Krishna shoould keep HIS Bhaktas in control (Nirodha).
























The final result or phala described inthe tenth Canto of every sport of the Divinity points out to the intense attraction the Bhakta experiences towards Shri Krishna and as a result of which the former becomes unaware of his surroundings and remains attached to HIM alone.
Take the case of Nandariiji and Mai Yasoda; they were overwhelmed with the sentiment of parental love known as Vatsalyabhava; or the case of shepherd boys - Gopabalakas; they were engrossed inthe deep emotion of friendship described as Sakhyabhava; or the case of the milk maids or Gopikas; they had forgotten everything in a single sentiment called Madhuryabhava - the passion towards the beloved. Why even the animals, birds and even inanimate objects like trees and mountains are said to have been affected by all pervading presence of Shri Krishna.
It has been explained by Shri Vallabhacharya that the cause of Nirodha in the Divinity itself is the Lila or sport of the Supreme Divinity. In this Lila the Bhaktas remain unconscious of the worldly affairs and continue in a state of entanglement in HIM with a concentration par excellence.
The tenth canto of Bhagavata puranam describes sporting Lilas of this divinity in many splendoured glory and the condition of Nirodha of the Bhakhtas during the peiod of manifestation, refered to by Shri Vallabhacharya as Avatarakala.
He puts a question. Is there any possibility of the Bhakhtas achieving this supreme state called Nirodha, in our modern age ? And provides the answer. In that famous work called Bhagavatartha Nibandha he clearly states that if a Bhaktha could remain in constant state of Sravana (Listening), Smarana (remembering), and Khtana (singing the praise of the Gunas (Qualities) of the Divinity he could attain this state of Nirodha.
There is a big IF. Shri Vallabhacharya clarifies the position by a proposition of denial of the theory that the Supreme Divinity known as Paramatma is without qualities, (Nirguna) and without any residue (Nirvishesha). If we accept the negative aspect of the Divinity the sporting Lllas of Shri Krshna so monumentally narrated by Vyasa would prove only illusory and melodramatic.
Similarly if one does not accept Shri Krishna as the original form



























(Mula Purusha) of the Supreme Divinity known_as Parmatma, then also the impotance of the divine quality known as Adhidaivikamahatta of the multitudes of Lilas of the Divinity described in the tenth Canto would crumble down.
Hence Shri Vallabhacharya emphasises that the Supreme Divinity, whether you call Him as Parabrahma, Paramatma, Bhagavan, is HIMSELF SHRI KRISHNA possessing all the qualities and with form referred to as SASARIRA, SAGUNA.
In order to prove this Shri Vallabhacharya had described the six divine qualities of the Divinity - Ishwarya, VTrya, Yash, Shri, Jnana and Vairagya - in the six chapters of the above reffered work.
This mode of seva (physical attendance of the Bhakta to vouchsafe all comforts to the Divinity) would help the Bhakta in experiencing varied emotions of seperation as well conjugation in an incessant circle and when this is perfected you can fairly say that you have progressed in the direction of attaining Nirodha.
Hence in the recess periods of Seva (Anavasara) it is advocated to listen to Bhagavata Katha.
Shri Vallabhacharya in some of those rare moments of intense suffering cried in agony begging Shri Krishna when HE would grantj)n him the moments of beatitude received by the foster parents Nandarajji and Yasodamai and also the glow of happiness experienced by the Gopikas on seing HIM coming from Brindavan herding the cattle.