Professional Documents
Culture Documents
Waves of
Devotion
A Comprehensive Study of the
Nectar of Devotion
Dhanurdhara Swami
Author's Preface
Waves of Devotion is a commentary on Srila Prabhupada's Nectar of Devotion. It is
probably one of the last things you would expect from someone who was formerly the
coach of a high school soccer team in Johnson City, NY. Suprisingly, however, the
history behind the compilation of Waves of Devotion shows that being a coach was
perhaps my best qualification for the work. I'm good at putting together teams. 1
i. history
Nectar of Devotion is Srila Prabhupada's summary study of Srila Rupa Gosvami's
Bhakti-rasamrta-sindhu. Since its first release in 1970, devotees eagerly studied Nectar
of Devotion and were thus introduced to the basic principles and practices of
devotional service, as well as to the loving sentiments of the Lord's eternal associates
in Vrindaban.
Most ISKCON devotees regularly study The Nectar of Devotion I know
many who proclaim it their favorite book. Still, a number of its sections remained
difficult to grasp. Thus all of us were enlivened when, in January of 1988, His
Holiness Tamala Krsna Maharaja joined the Vrindaban Institute for Higher Education
(VIHE) and taught a course on Nectar of Devotion.
Tamala Krsna Maharaja was certainly an appropriate person to teach the
course. In 1985, he wrote Jagannatha-priya-natakam (the first English drama based on
Sanskrit dramaturgy), which required that he deeply study Nataka-candrika, by Srila
Rupa Gosvami. Nataka-candrika elaborately describes rasa-tattva the basis of
Sanskrit drama, and of the later, more difficult sections in The Nectar of Devotion.
To further his realization of these difficult subjects, Tamala Krsna Maharaja
also consulted with Sripad B.V. Narayana Maharaja, a devoted follower of Srila Rupa
Gosvami, and an authority on his teachings.
Tamala Krsna Maharaja's impressive presentation substantially deepened my
knowledge and appreciation of The Nectar of Devotion. However, twenty-four lectures
of only fifty minutes each was far too little time to comprehensively cover the book's
fifty-one chapters. I was inspired to study in more depth.
For me to learn a subject deeply, I must teach it. Thus in 1987 I began preparing a
course on The Nectar of Devotion for the VIHE's Karttika semester; limiting myself to
the first 19 chapters.
As I expected, having to express the philosophical intricacies of The Nectar of
Devotion forced me to confront my shortcomings in scholarship, and inspired me to
1
What is a "com mentary"? Nyyakoa defi nes: Tkyate praviyate jyate vnay iti tk A
commentary is that by which we understand a subject clearly.
1
delve deeper into the subject. When I could not manage to clearly explain a section to
my class, I would consult Srila Jiva Gosvami and Srila Visvanatha Cakravarti
Thakura's commentaries on Bhakti-rasamrta-sindhu. My access to these limitlessly
valuable works was made possible by the scholarship of Sriman Navadvipa Prabhu,
who teaches Hindi and writing at the Bhaktivedanta Swami International Gurukula
where, for the past nineteen years, I have been the Principal.
If still more clarification was required, I would go to the head of our Sanskrit
Department, Sriman Satyanarayana Prabhu, who has thoroughly studied the main
works of the Six Gosvamis with renowned Vrindaban scholars.
I continued the process of learning-by-lecturing whenever I got the chance;
teaching several VIHE semesters, two one-week seminars at the Gita-Nagari Institute,
and a one-week seminar at the VIHE in Belgium. During my summer travels, I would
even give Sunday Feast lectures and "home programs" based on relevant sections of
The Nectar of Devotion. 2
At the same time, His Holiness Giriraja Swami and His Grace Bhurijana Prabhu
each embarked on very comprehensive studies of the book, supplemented with the
many verses of Bhakti-rasamrta-sindhu that Srila Prabhupada translated and
commented upon in his Caitanya-caritamrta. When I got the opportunity, I would
attend their classes. These brilliant Vaisnavas understood many important concepts in
The Nectar of Devotion far more deeply than myself, although I had been studying the
book almost exclusively for several years. By hearing from them, and by discussing
The Nectar of Devotion with them, I gained important insights into the text.
My desire to help people clearly understand the book increased, and I felt the
need for something to be written on the subject. Eventually, I decided to try writing
something on The Nectar of Devotion.
As I had lacked the scholarship to effectively teach The Nectar of Devotion, I
lacked even more the skills to write a commentary on it. But since I was a coach, I was
good at forming teams. I had formed a team of devotees to help me teach. Now I
would form a team to help me write.
Initially, Waves of Devotion was in the form of chapter summaries, prepared for my
"Nectar of Devotion Overview" in the VIHE's Gaura Purnima semester of January
1992. Each chapter summary connected various paragraphs in The Nectar of Devotion
by clarifying essential themes and adding some pertinent comments from my research.
The students found the materials extremely useful. Having tasted Waves of Devotion,
there was not a single student in my class who didn't implore me to finish the work.
Nonetheless, considerably more work was needed before the chapter
summaries could be printed as a book. If the philosophical subtleties of The Nectar of
2
Such as "Relief from M aterial Di stress" (C hapter One); "Devot ional Service in Practice" (Chapter
Two); and Kna's 64 Transcendental Qualities (Chapters 21 - 22).
2
Introduction
Since The Nectar of Devotion is already the commentary of a self realized soul, what is the
need to comment on it at all? Srila Prabhupada himself said that his books were written
not by him, but by Krsna. Thus aren't they already perfect?
The Vedas emanate directly from the Supreme Lord's breathing. Still, they are
understood with the help of a teacher acaryavan puruso veda. Like the Vedas, Srila
Prabhupada's books are transcendental sound vibration (sabda brahman). Thus the
same principle holds for them: they become more accessible through the aid of a
teacher.
Commenting on Srila Prabhupada's books is not unprecedented in ISKCON. A
simple example is our daily Srimad-Bhagavatam class, which Srila Prabhupada himself
instituted. Again, the principle of acaryavan puruso veda is at work: learning erudite
Vaisnavas deepens our comprehension and appreciation of Srila Prabhupada's books.
I'd like to briefly share my personal experience of how essential it is to learn
Srila Prabhupada's books from a teacher.
Every year, I teach a five-month course on Bhagavada-Gita. This rigorous
course requires that I be capable of analyzing each verse in context of the various
themes and sub-themes within and between each chapter. Obviously, this requires
very thorough knowledge of the book.
Even after studying on my own for many years, I would have never been able
to teach this course without attending the classes given in 1985 by His Holiness
Jagadisa Goswami, or without hearing Satyanarayana Prabhu translate the
commentaries of Srila Visvanatha Cakravarti Thakura and Srila Baladeva
Vidyabhusana, or without taking His Grace Bhurijana Prabhu's "Bhagavada-Gita
Overview" three times.
I thus remain indebted to my teachers for helping me come closer to my
spiritual master, His Divine Grace A.C. Bhaktivedanta Swami Srila Prabhupada by
making his vani, the instructions in his books, clearer to me.
Everything is in Srila Prabhupada's books, which are complete in and of
themselves. A sincere and qualified follower can realize the full import of Vedic
knowledge by serving Srila Prabhupada and reading his books. However, due to our
own deficiencies in devotion and scholarship, we sometimes have difficulty
understanding them deeply. Sometimes we even lose enthusiasm to read them.
A teacher who has realized the subject can help us. What does it mean to
"realize the subject"?
Personal realization does not mean that one should, out of vanity, attempt to show
one's own learning by trying to surpass the previous acarya. He must have full
confidence in the previous acarya, and at the same time he must realize the subject
matter so nicely that he can present the matter for the particular circumstances in a
suitable manner. The original purpose of the text must be maintained. No obscure
5
Vaisnavas who have deeply studied Srila Prabhupada's books can help us increase our
understanding and appreciation of them. In fact, it is the duty of the disciple to
become thoroughly conversant in the teachings of his spiritual master and present
them to others in a way which increases their interest in following them.
Waves of Devotion is one such attempt.
ii. "errors" and "corrections"
To properly convey the import of Srila Prabhupada's words, transcribers and editors
must themselves be quite learned in the intricacies of Vaisnava philosophy. When
Srila Prabhupada began writing The Nectar of Devotion over twenty-five years ago, in
many cases they were not. Consequently, mistakes were sometimes made.
Teaching The Nectar of Devotion and writing Waves of Devotion sometimes
required that I research the Bhakti-rasamrta-sindhu to clarify the original statements of
Srila Prabhupada.
Again, this is not unprecedented. The first edition of Bhagavada-Gita As It Is
was comprehensively re-edited. Transcriptional and editorial errors were corrected,
and the text was thus brought closer to the original statements of Srila Prabhupada.
For example, in the first edition of Bhagavada-Gita As It Is (10.29), the word
pitrloka (pronounced: "pit-tree-low-kuh") was translated as "the planet of the trees."
Even an elementary student of Krsna consciousness can understand that pitrloka is a
Sanskrit word, not an English one, and refers to the planet (loka) of the ancestors
("pit-trees") not to "the planet of the trees."
Of course, this is a fairly crude mistake, but if we compare the final edition of
Bhagavada-Gita to the one originally produced, we will find many intricacies of Srila
Prabhupada's writing missed by inexperienced transcribers or editors.
There are similar problems in the transcription and editing of The Nectar of
Devotion, especially since it was an earlier work and more complex by nature.
In clarifying Bhagavada-Gita, devotees had access to the tapes of Srila
Prabhupada's original dictation. In clarifying The Nectar of Devotion, I did not. To the
best of my knowledge, they no longer exist. However, I feel that my access to the
original texts and commentaries of Bhakti-rasamrta-sindhu allowed me to, in some
instances, bring the text of The Nectar of Devotion closer to Srila Prabhupada's
original statements.
For example:
In Srimad-Bhagavatam (11.6.46), Uddhava says, My dear Krsna, I have taken things
which You have used and enjoyed, such as garlands of flowers, saintly articles,
garments and ornaments... (NOD Page 74) The phrase saintly articles should be
scented oils. The Sanskrit word used here is gandha "scents." The phonetic
similarity between saintly articles and scented oils makes it obvious that the original
6
transcriber did not hear Srila Prabhupada properly. [Waves of Devotion, page
]
The statement, "Indivara, the friend of a demon" should read, "Indivara, the friend of
the moon." I surmise that Srila Prabhupada's strong accent may have led the
transcribers to hear Srila Prabhupada's friend of de-moon as "friend of demon"! 4
The above two examples are clearly transcriptional errors. Still, even if all of Srila
Prabhupada's words were heard and transcribed perfectly, he was expressing complex
philosophical concepts in a foreign language (English) and therefore required
experienced editors conversant with the subject mater. To the extent this was lacking,
clarity was lost.
Bhakti-rasamrta-sindhu uses meticulous Sanskrit terminology, essential for
understanding it's intricacies. Being conversant with neither the Sanskrit terms nor the
concepts they represented, Srila Prabhupada's editors were unable to effectively emend
The Nectar of Devotion for consistency in terminology. As a result, one may find it
difficult to grasp some of the complex points Srila Prabhupada presented.
There are many cases of this. One example concerns an ecstatic symptom
(vyabhicari-bhava) called nirveda. In The Nectar of Devotion, nirveda is sometimes
translated as "self-disparagement," sometimes as "disappointment," sometimes
"depression," "hopelessness," "despair," "lamentation," etc. All these synonyms
correctly convey the meaning of nirveda, but they also correctly convey the meaning of
other vyabhicari-bhavas (visada "depression," soka "lamentation"). Thus, when
we read, "This is an instance of lamentation in ecstatic love," exactly what does that
mean? Is it an instance of nirveda, or visada, or soka?
Waves of Devotion is therefore intended to give relevant comments, when
necessary, to help the readers understand many of the more difficult passages of The
Nectar of Devotion.
Indvara is not the name of a person, it is a type of blue lotus flower. The original Sanskrit for this text
of Bhakti-rasmta-sindhu (3.2.118) i s indvara vidhu-suht. The Indvara l otus i s a fri end of t he
moon because it is night-blooming.
7
His elaborate description of the yogic-siddhis and their comparison to modern science are an example of
this. (See NOD, pages 11 - 12.)
An exam ple i s hi s bri ef summary of rla Rpa Gosvm's three verses describing the practices of
rgnug-sdhana-bhakti, which are elaborately com mented on, and which rla Vivantha
Cakravart hkura has even developed into a small book. (See NOD, page 126.)
8
previously publishing it's summary study, Teachings of Lord Caitanya; and as he gave
us the Tenth Canto even after previously publishing it's summary study, Krsna, The
Supreme Personality of Godhead.
Srila Prabhupada said that Lord Caitanya could have spread Krsna
consciousness all over the world, but He left something for us to do. Srila Prabhupada
also told us that he had build the framework for spreading Krsna consciousness, but
we, his followers, should fill in the details. He did not give us a complete translation
and commentary on the Bhakti-rasamrta-sindhu. So Waves of Devotion attempts to
take up the service left for us by Srila Prabhupada to fill in the details.
iv. too advanced?
It is sometimes misunderstood that Srila Prabhupada purposely did not elaborate all
the sections of Bhakti-rasamrta-sindhu because some of the topics were too advanced
to be made publicly accessible. However, we find that Srila Prabhupada translated and
widely distributed the Caitanya-caritamrta a book that quotes major portions of the
advanced topics in Srila Rupa Gosvami's Bhakti-rasamrta-sindhu and Ujjvalanilamani. 7 Since Srila Prabhupada translated and commented upon these verses, it is
clear that he desired to make these topics accessible.
v. "waves of devotion"
For the most part, Srila Prabhupada at least briefly summarized every verse in Bhaktirasamrta-sindhu. Consequently, I was able to solidly base the present book on His
authoritative statements. Therefore we have entitled the book Waves of Devotion
(Bhakti-rasa-tarangi):
Waves are born from the ocean, heighten the ocean, and then merge within it.
Similarly, the explanations in Waves of Devotion are born the statements in Nectar of
Devotion. They further explain Srila Prabhupada's statements, and thus heighten or
expand them. Finally, after hearing these explanations one will find the very same
points in Srila Prabhupada's own statements. Waves of Devotion will thus merge in
the ocean of The Nectar of Devotion.
Waves are not just born from the ocean, their very existence depends upon its
support. Similarly, every comment in Waves of Devotion is authorized by a
corresponding statement from Srila Prabhupada's Nectar of Devotion.
rla Rpa Gosvm describes Ujjvala-nlamani as an even m ore advanced suppl ement t o Bhaktirasmta-sindhu. The Bhakti-rasmta-sindhu gi ves onl y a bri ef descri ption of mdhurya-rasa.
Ujjvala-nlamani, however, exclusively and extensively describes mdhurya-rasa. Knadsa Kavirja
quoted extensively from this book, and rla Prabhupda present ed these quotations in his Caitanyacaritmta.
9
Srila Prabhupada appeared to fulfil the prediction of Vyasadeva and Sri Caitanya
Mahaprabhu, that a revolution of Krsna consciousness would be spread all over the
world. To assist his mission, he distributed an ocean of Krsna consciousness (Bhaktirasamrta-sindhu). Waves of Devotion is simply an attempt to assist Srila Prabhupada
by helping his followers (especially) to dive deeper into that ocean.
10
CONTENTS
Author's Preface
Introduction
iii
vi
i
Nectar of Devotion's Preface
18
11
12
14
Appendixes
Glossary
15
Preface
The preface deals mainly with two subjects: (1) a brief history of Bhakti-rasamrta-sindhu
including a biography of its author, and (2) bhakti-rasa, a primary subject of Bhakti-rasamrtasindhu.
BRIEF HISTORY
Sri Krsna Caitanya Mahaprabhu is the original speaker of Bhakti-rasamrta-sindhu. Srila Rupa
Gosvami heard Him for ten days on the bank of the Gaga at Dasasvamedha-ghata in Prayaga.
The Gosvami assimilated the Lord's instructions and systematically presented them in writing.
In 1970, His Divine Grace A.C. Bhaktivedanta Swami Prabhupada summarized Bhakti-rasamrtasindhu and gave it to the world as The Nectar of Devotion. 8
BHAKTI-RASAMRTA-SINDHU
Bhakti-rasa is the primary subject of Bhakti-rasamrta-sindhu. Srila Prabhupada introduces this
subject by briefly commenting on the book's title.
Bhakti
Srila Prabhupada says, Bhakti means devotional service (pg xii).
Bhakti connotes devotion or love, and love implies service activity to please the
beloved. Thus "devotional service" is an eloquent definition of bhakti. 9
Devotion is the most fundamental drive of every living entity. The basic principle of the
living condition is that we have a general propensity to love someone. No one can live without
loving someone else (pg xv).
We cannot be happy without satisfying this desire to love. We will not be able to
perfectly fulfil this desire without permitting its expansion to the most inclusive extent.
In the primary stage a child loves his parents, then his brothers and sisters, and as he
daily grows up he begins to love his family, society, community, country, nation, or even the
whole human society. But the loving propensity is not satisfied even by loving all human
society; that loving propensity remains imperfectly fulfilled until we know who is the supreme
beloved (pg xv).
Srila Prabhupada says that love can become all-embracing only when we understand that
Krsna is the supreme beloved. He is the root of all creation. By embracing Him one successfully
embraces everyone, as pouring water on the root of a tree successfully nourishes every leaf and
branch.
The Nectar of Devotion teaches us the science of loving every one of the living entities
perfectly by the easy method of loving Krsna (pg xv).
The loving propensity expands like a beam of light. By instructing us to love Krsna, The
Nectar of Devotion will teach us how to turn the one switch that will immediately brighten
8
Jva Gosvm and Vivantha Cakravart hkura are the two most significant commentators on Bhakti-rasmtasindhu.
"Mita ca sra ca vaco hi vgmit" iti Essential truth spoken concisely is true eloquence. (Cc. Adi 1.106)
16
everything, everywhere. One who does not know this method is missing the point of life (pg
xvi).
Rasa
Rasa is difficult to translate. Srila Bhaktisiddhanta Maharaja translated it as "mellow." Srila
Prabhupada followed in his footsteps.
The word rasa, used in the Bhakti-rasamrta-sindhu, is understood by different persons
differently because the exact English equivalent is very difficult to find. But as we have seen our
spiritual master translate this word rasa into "mellow," we shall follow in his footsteps and also
translate the word in that way (pg 151).
Literally, rasa means "juice." Contextually, it means "mellow."
Mellow means, "Sweet and full-flavored from ripeness, as fruit." 10 Thus "mellow" refers
to the relishably sweet taste of a fruit a taste contained in it's juice.
Relationships are comparable to fruits. The pleasure we taste in these relationships is the
juice, the mellow the rasa.
The taste of a fruit is what attracts us to eat it. Similarly, the force that attracts us to a
certain activity or relationship is the taste we enjoy in it. Srila Prabhupada explains, Driven by
affection for his wife and children, a family man works day and night. A philanthropist works in
the same way for love of the greater family, and a nationalist for the cause of his country and
countrymen. That force which drives the philanthropist, the householder and the nationalist is
called rasa, or a kind of mellow (relationship) whose taste is very sweet (pg xiii).
There are two kinds of tastes: (1) bhakti-rasa the taste relished in devotional service to
Krsna, and (2) mundane-"rasa" the taste enjoyed by sense gratification.
Bhakti-rasa is the incalculably superior taste. Not only is it superior to sense
gratification, it is limitlessly superior even to the bliss of spiritual emancipation. Srila Rupa
Gosvami describes, If brahmananda, or the happiness of becoming one with the Supreme, is
multiplied by one trillion-fold, it still cannot be compared to an atomic fraction of the happiness
derived from the ocean of devotional service (pg 15).
It is impossible for us to fully understand the infinite happiness relished in bhakti
because it is beyond the realm of anything we can experience in our finite existence. Srila
Prabhupada, however, gives us a glimpse of bhakti-rasa by comparing it to something we are
quite familiar with: mundane-rasa.
Mundane-"Rasa"
Srila Prabhupada describes mundane-rasa by noting it's two qualities: (1) bhoga-tyaga
oscillation between enjoyment and renunciation, and (2) capala-sukha flickering duration of
happiness.
Bhoga-Tyaga
Neither enjoyment (bhoga) nor renunciation (tyaga) is the natural position of the soul.
Therefore one cannot remain permanently situated in either; one will oscillate between the two,
finding satisfaction in neither.
10
Capala-Sukha
The happiness (sukha) of mundane-rasa is always temporary and flickering (capala). Even the
greatest material pleasure must end at death.
Bhakti-Rasa
Srila Prabhupada illustrates the superiority of bhakti-rasa over mundane-rasa by contrasting the
two. (See pg xiii.)
Mundane-rasa is bhoga-tyaga. In contrast, bhakti-rasa is the natural position of the soul,
and thus one can remain satisfied there perpetually, without oscillation.
Mundane-rasa is capala-sukha. In contrast, the pleasure of bhakti-rasa does not flicker.
Amrta
Since the pleasure of bhakti-rasa does not fade, it is amrta deathless. Bhakti-rasa, however,
the mellow relished in the transcendental loving service of the Lord, does not finish with the
end of life. It continues perpetually and is therefore called amrta, that which does not die but
exists eternally (pg xiv).
Srila Prabhupada explains that the activities of devotional service are never vanquished,
even by death.
Amrta also means "nectar," a tasty beverage which makes one deathless. Devotional
service not only bestows eternal pleasure, it is also the process of achieving eternality.
Bhakti-Rasamrta-Sindhu
The nectarean pleasure derived from devotional service to Krsna is clearly superior to material
sense gratification. One may sometimes manage to procure a few drops of sense pleasure, but
there is an entire ocean (sindhu) of the nectar of devotion easily available to everyone, always.
By understanding The Nectar of Devotion, one can dive deeply into that ocean. (See page xvi.)
18
Part One:
Eastern Ocean
Chapter Nineteen
19
Eastern Ocean
First Wave
Samanya-Bhakti
20
Introduction
BRS 1.1.1 - 16
The Introduction to The Nectar of Devotion includes three topics: (1) The magalacaranam of
Bhakti-rasamrta-sindhu, (2) a brief description of the book's contents, and (3) an authoritative
definition of pure devotional service.
MAGALACARANAM
A magalacaranam is an auspicious invocation; thus Srila Prabhupada's first words in the
Introduction are, Invoking auspiciousness (pg xix).
Krsna dasa Kaviraja Gosvami explains that a magalacaranam accomplishes three ends:
(1) define the book's objective, (2) offer obeisances, and (3) offer benedictions. 1
The first six verses of Bhakti-rasamrta-sindhu comprise Srila Rupa Gosvami's
magalacaranam.
Cc. Adi 1.22: "The i nvocation involves three processes: defining the objective, offering benedictions, and offeri ng
obeisances." Cc. Adi 1.20: "In t he begi nning of t his narration [magalcaranam], s imply b y r emembering t he
spiritual master, the devotees of the Lord, and the Personality of Godhead, I have invoked their blessings."
21
personality blossoms. Therefore Srila Rupa Gosvami addresses Vrndavana-Krsna as akhilarasamrta-murti, and singles Him out as the objective of Bhakti-rasamrta-sindhu. 2
Akhila-rasmta-mrti m eans t hat Kna i s t he ful l em bodiment of al l rasa. In The Nectar of Devotion , rla
Prabhupda translates akhila-rasmta-mrti as "the reservoir of all rasa (pg xix)."
(akhila full, every, all; rasa-amta nectarean mellows; mrti embodiment, form.)
Bhaviya Purna mentions Trik and Plik along with ym , Lalit, and rmat Rdhrn as being
among ten most important gops who attended the rasa dance.
See BRS 1.1.1, Jva Gosvm's commentary.
4 22
Keeping close to the original text, Srila Prabhupada says, This is the sublime science of
devotional service as propounded by Sri Caitanya Mahaprabhu, who appeared five hundred
years ago in West Bengal, India, to propagate the movement of Krsna consciousness (pg xix).
rla Rpa Gosvm uses the word santana with a doubl e meaning. Santana (wh ich literally m eans "etern al")
can refer either to Kna the eternal Lo rd, or t o Sant ana Gosvm. Thus the magalcarana's third verse offers
obeisances to Guru and Kna simultaneously.
5 23
The real destination of self-realization is not to merge with the Supreme, but to enter the
realm of the Supreme, which is full of innumerable forms and entities. Devotees have already
achieved this destination. Therefore they never take to any process of self-realization other than
bhakti. The sharks who dwell in the ocean do not care for the rivers which are gliding down
into it... [They] have no business with the other processes, which are compared to the rivers
that only gradually come to the ocean (pgs xix - xx).
CONTENTS OF BHAKTI-RASAMRTA-SINDHU
Seventh Paragraph Verses 7 - 9
Originally, in Bhakti-rasamrta-sindhu, the ocean is divided like the watery ocean into east,
south, west and north, while the subsections within these different divisions are called waves...
In the first part there are four waves, the first being a general description of devotional service.
The second concerns the regulative principles for executing devotional service, and the third
wave, devotional service in ecstasy. In the fourth is the ultimate goal, love of God (pg xx).
6 24
Bhakti-rasmta-sindhu
The Ocean of the Nectar of Devotion
Eastern Side
Varities of Bhakti
Southern Side
Overview of Rasa
1. Overview of Devotion
2. Dev. Service in Practice
3. Dev. Service in Ecstacy
4. Dev. Service in Love of God
1. Vibhva
2. Anubhva
3. Sttvika-bhva
4. Vyabhicr-bhva
5. Sthy-bhva
Western Side
Primary Rasas
1. Neutrality
2. Servitude
3. Friendship
4. Parental
5. Conjugal
Northern Side
Secondary Rasas
1. Laughter
2. Astonishment
3. Chivalry
4. Compasion
5. Anger
6. Fear
7. Ghastliness
8. Incompatable Mellows
9. Distorted Mellows
This verse is the paribh-stra the "thesis statement" upon which the entire book is based.
In Hari-nmmra-vykarana, Jva Gosvm defines paribh-stra as: Aniyame niyama-krin paribh.
"A paribh-stra implies a rule or theme where it is n ot explicitly stated." In other words, it gives the context in
which to understand a series of apparently unrelated statements in a book.
rla Prabhupda' s expl anation of t his verse (B RS 1.1.11) draws mainly from the commentary of Jva
Gosvm.
The naykoa defines svarpa-lakanam as: svarpamera lakanam t hat whi ch descri bes t he fundamental
nature of an object or person.
7 25
It may seem a bit too exclusive to say that devotion is only for Krsna and no one else.
What about the people around us, can't we also love them?
We can only love Krsna, but Krsna is not ordinary. When we speak of Krsna we refer
to the Supreme Personality of Godhead, along with His many expansions (pg xxiii). In other
words, Krsna and His expansions are proper recipients of our pure devotion.
Srila Prabhupada explains "many expansions:" He is expanded by His plenary parts and
parcels, His differentiated parts and parcels and His different energies (pg xxiii).
Plenary parts and parcels refers to all the expansions and incarnations of Godhead, such
as ...Baladeva, Sakarsana, Vasudeva, Aniruddha, Pradyumna, Rama, Nrsimha and Varaha, as
well as many other incarnations and innumerable Visnu expansions (pg xxiii). Differentiated
parts and parcels refers to the living entities. Different energies refers to the material and spiritual
worlds.
These three categories include everything that exists. Krsna, in other words, means
everything and includes everything (pg xxiii).
Obviously, it is overly inclusive to say that anything and everything is a valid recipient of
pure devotional service. Srila Prabhupada therefore explains, Generally, however, we should
understand Krsna to mean Krsna and His personal expansions... So Krsna includes all such
expansions, as well as His pure devotees. (pg xxiii). Two paragraphs later, Srila Prabhupada
also includes Krsna's paraphernalia and His transcendental abode as bona fide objects of the
devotee's pure loving affection.
The conclusion: Krsna is the singular target of pure devotion. As a result of this onepointed love for Krsna, one loves everything directly connected to Him.
This is neither too exclusive nor too inclusive.
Anulanam
Devotional Activities
Pravtti
Positive
Nivtti
Negative
xxi.)
8 26
Anu-Silanam
All these positive and negative devotional activities cannot connect to Krsna without the
assistance of disciplic succession (guru-parampara). 7 Srila Rupa Gosvami indicates this with the
prefix anu-, which means: "that which follows."
Those who follow Krsna are the guru-parampara. One performs devotional activities by
following a spiritual master, who himself is following the guru-parampara, which is ultimately
following the dictations of Sri Krsna. In this way, one's own activities may connect to the
transcendental desires of Krsna.
Srila Prabhupada explains, We can offer many services with our bodily activities. But all
such activities must be in relationship with Krsna. This relationship is established by connecting
oneself with the bona fide spiritual master, who is the direct representative of Krsna in disciplic
succession (pg xxii).
Initiation by the spiritual master insures purity and selflessness in our service. Without
this, one cannot connect with Krsna and know exactly what one should do to please the Lord.
Devotional Activities are Under the Internal Energy
Another point imparted by the prefix anu- is that the activities of Krsna consciousness are all
spiritual. Any activities done in devotional service, or in Krsna consciousness, are directly
under the control of spiritual energy (pg xxii).
The energy and inspiration to perform devotional service follows from Krsna. It originates
from Krsna's spiritual potency, flows down through the disciplic succession, and is instilled in
one's heart by the spiritual master. By following a bona fide spiritual master one links his
energies and activities to Krsna's internal potency. Thus they become spiritualized.
Srila Prabhupada sums it up, In other words, energy is a sort of strength, and this
strength can be spiritualized by the mercy of both the bona fide spiritual master and Krsna (pg
xxii).
rla Rpa Gosvm 's physical placement of the Sanskrit words illustrates this point: lanam (activities) cannot
connect to Kna without anu (disciplic succession): kna-anu-lana.
9 27
10 28
The naykoa defines tatastha-lakanam as: yval-lakyaklam anavasth-yitve sati yad vyvartakam tat that
which further distinguishes an object (or person) by describing qualities outside it's fundamental nature.
10
See Appendix A.
11 29
Conclusion
Even if there are extraneous desires, one's motive must be kept completely pure. One should
desire only to please the Lord, and thus execute pure devotional service
11
Pina is a type of funeral ceremony in which a son offers prasdam to his deceased father.
12 30
simply on hearing, chanting, remembering, etc... .besides which everything done is unfavorable
to Krsna consciousness. Thus, one should always be guarding against falldowns (pg xxiv).
Adi Other Pursuits
We can apply the same paradigm to any other pursuit, such as renunciation, yoga, etc. One can
utlilize these processes, but they must not cover bhakti. Srila Prabhupada summarizes, Many
forms of so-called renunciation are also not favorable to Krsna conscious devotional service (pg
xxiv).
Review of Definition
Pure devotional service is: Activity intended to please Krsna; without ulterior motive, and not
covered by philosophical or fruitive pursuits.
Srila Rupa Gosvami's definition of uttama-bhakti (pure devotional service) is perfect.
Each word is so precise that one cannot mistake pure devotional service for anything else. His
definition is not overly exclusive, nor overly inclusive. It perfectly applies to all stages of
devotees in practice, and in perfection.
13 31
Chapter One
This chapter begins with Lord Kapiladeva stating that a pure devotee never aspires
selfishly, even for the five kinds of liberation. By pointing out the desirelessness of a
pure devotee, this quotation supports Srila Rupa Gosvami's assertion that pure
devotional service is free from desire for sense gratification or liberation.
Srila Prabhupada explains, In the above statement by Kapiladeva from SrimadBhagavatam, the actual position of a pure devotee is described, and the primary
characteristics of pure devotional service are also defined (pg 3).
SIX CHARACTERISTICS OF
PURE DEVOTIONAL SERVICE
Srila Rupa Gosvami describes the six characteristics of pure devotional service:
1. Klesaghni relief from material distress.
2. Subhada attainment of auspiciousness.
3. Moksa-laghutakrt pure devotional service derides
even the happiness of liberation.
4. Sudurlabha rarely achieved.
5. Sandrananda-visesatma automatically puts one in
transcendental pleasure. 1
6. Sri krsnakarsini it is the only means to attract
Krsna.
The Nectar of Devotion lists these characteristics in a different order. The reason for
this will become clear by describing the characteristics.
Sandra highly concentrated and condensed, to the point of im penetrability; ananda bliss; viea
special, distinctive; tm nat ure, sel f. Thus sandrnanda-vietm literally m eans: "th e
distinctive nature [of prema-bhakti] is impenetrably condensed, concentrated bliss."
14
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Avidy
Ignornance
Bja
Material Desire
Ppam
Sinful Act
Suffering
A disease caught early is curable, but is far more difficult to counteract if allowed to
become chronic. Similarly, sinful reactions are more difficult to counteract once they
become manifest. Devotional service, however, can remove even manifest sinful
reactions and the suffering they bring.
Ppam
Devahuti explains that by
sinful
action
practicing devotional service even
someone born in the lowest family of
Aprrabdha Prrabdha
dog-eaters becomes qualified to perform
unmanifest
reaction manifest reaction
the highest brahminical sacrifices. 2 The
behavior of those born into degraded
families
disqualifies
them
from
performing Vedic sacrifices. Devahuti points out that even slight engagement in
devotional service can counteract the disqualifications incurred by a low birth.
One's birth is a tangible result of karma a manifest reaction (prarabdhapapam). Thus Devahuti's statement is sastric evidence that devotional service can
counteract prarabdha-papam.
Unmanifest Sinful Reactions (Aprarabdha-Papam)
Devotional service is like a blazing fire, able to consume limitless amounts of
unmanifest sinful reactions. Srila Prabhupada says, ...as the blazing fire can burn any
B RS 1.1.21
15
33
amount of fuel to ashes, so devotional service to the Lord in Krsna consciousness can
burn up all the fuel of sinful activities (pg 5).
How Unmanifest Reactions Cause Suffering.
Previously, we said that sinful activity causes two types of reaction: manifest and
unmanifest. We will further clarify this statement.
Ppa
Sinful Action
Aprrabdha (1)
unmanifest reaction
Aprrabdha (2)
unmanifest reaction
Prrabdha
direct physical or
emotional suffering
Kam
indirect suffering - by
increased sinful proclivity
A
sinful
action
generates two types of
unmanifest reactions. One
type creates direct physical or
emotional suffering. The other
type creates indirect suffering
by increasing one's sinful
proclivities.
Kna expl ains t his pri nciple in the Bhagavad a-Gt (7 .28): ye tv anta-gata ppa, jann
punya-karmanm, te dvandva-moha-nirmukt, bhajante m dha-vrat.
To make significant advancem ent one m ust engage i n Kna consci ousness wi th unwaveri ng
determination. Thi s i s di fficult when one' s st ock of unm anifested react ions cont inuously generat es
sinful desi res t hat di stract one from bhakti. B ut by act ing pi ously (cont rolling the senses) one avoids
sinful activity, and thus does not increase his sinful proclivities. This gradually exhausts one's stock of
sins, and one can engage in devotional service without distraction (ddha-vrata).
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Ppam
sinful action
Aprrabdha
unmanifest reactions
Ka
sinful inclination
Bja
sinful desire
Prrabdha
manifest reaction
Bijam Desire
Srila Rupa Gosvami described the first cause of suffering (papam) in all it's
subheadings. Now he describes the second cause of suffering: bijam sinful desire.
He quotes the Visnuduttas (SB 6.2.17), who explain that many processes can
neutralize the reactions of sinful activities, but only devotional service can uproot
sinful desire which is the cause of sinful activity.
Srila Prabhupada elaborates by citing Ajamila. In spite of his strict performance
of brahminical duties, sinful desires remained in Ajamila's heart and caused him to
succumb to sinful life. Later, the simple devotional service of chanting "Narayana"
uprooted all his calamities, although he was in the midst of sinful activities. (See page
6.)
4
In The Nectar of Devotion (page 6), rla Prabhupda denot es t he four st ages wi th t he fol lowing
terminology: aprrabdha the effect which is not yet fructified, ka almost ready to produce
seed, or the effect of seed, bja The effect which is alm ost m ature, and prrabdha The
effect which is already mature.
17
35
Vedic rituals like charity and austerity can neutralize sinful reactions, but they
cannot neutralize sinful desire. Srila Prabhupada gives two illustrations: (1) a person
may be cured of venereal disease by some painful medical treatment, but because sex
desire remains in his heart he again implicates himself in suffering; (2) an elephant
may carefully bathe in a lake, but upon returning to the land immediately covers
himself again with dirt. (See page 7.)
Devotional service can uproot even sinful desire, and is therefore the best
method for attaining relief from suffering.
Avidya Ignorance
Avidy
IGNORANCE
Bja
sinful desire
Ka
sinful disposition
Ppam
sinful action
Aprrabdha
unmanifest reaction
Prrabdha
manifest reaction
Suffering
Conclusion
Devotional service eradicates sinful reactions, nullifies sinful desires, counteracts
material proclivities, and most importantly uproots ignorance. Therefore it is
the only efficient and effective way to achieve permanent relief from all suffering.
18
36
37
immediately after their yogic performance they will engage themselves again in such
activities as illicit sex life, gambling, meat-eating, and many other nonsensical things.
But a Krsna conscious person... automatically gives up all this nonsense and develops
a high character (pg 10).
Neither modern education nor yoga are all-auspicious because they fail the
third criteria: sad-guna development of saintly character.
Superior Happiness
There are three types of happiness: (1) that which comes from sense gratification, (2)
that which comes from liberation & Brahman realization, and (3) that which comes
from devotional service.
Srila Prabhupada explains, Srila Rupa Gosvami has analyzed the different
sources of happiness. He has divided happiness into three categories, which are (1)
happiness derived from material enjoyment, (2) happiness derived by identifying
oneself with the Supreme Brahman and (3) happiness derived from Krsna
consciousness (page 10).
Of these, the happiness of devotional service is superior. There are two
reasons: (1) it is eternal whereas the others are temporary, and (2) it includes and
excels the pleasures found in other types of happiness.
Only the Happiness of Devotional Service is Eternal
Neither liberation, mystic perfection, nor sense gratification can bring eternal
happiness:
Liberation
Srila Prabhupada states that even the pleasure of liberation is not eternal, as proven by
the Mayavadis who fall down and return to material activities. (See page 11.)
Mystic Perfection
The pleasure of yogic perfection is also not eternal. Srila Prabhupada elaborately
shows how the yoga-siddhis are essentially subtle versions of modern material science.
Thus the pleasure they afford is also material, temporary. (See page 11 - 12.)
Sense Gratification
Srila Prabhupada says, Foolishly, people who are enamored of the glimmer of
modern materialistic advancement are thinking that the Krsna consciousness
movement is for less intelligent men. I am better off being busy with my material
comforts maintaining a nice apartment, family and sex life. These people do not
know that at any moment they can be kicked out of their material situation. Due to
20
38
ignorance, they do not know that real life is eternal. The temporary comforts of the
body are not the goal of life... (pg 12)
The Happiness of Devotional Service Includes all Others
Devotional service affords superior happiness because it includes and excels the
pleasures found in the other types of happiness.
Lord Siva says, My dear wife, a person who has surrendered himself at the
lotus feet of Govinda and who has thus developed pure Krsna consciousness can be
very easily awarded all the perfections desired by the impersonalists; and beyond this,
he can enjoy the happiness achieved by the pure devotees (pg 10). This shows that
devotional service includes the happiness of liberation.
Prahlada Maharaja says, My dear Lord, I repeatedly pray unto Your lotus feet
that I may simply be stronger in devotional service. I simply pray that my Krsna
consciousness may be more strong and steady, because happiness derived out of Krsna
consciousness and devotional service is so powerful that with it one can have all the
other perfections of religiousness, economic development, sense gratification, and
even the attainment of liberation from material existence (pg 13).
Srila Prabhupada elaborates by mentioning the story of Kholaveca Sridhara.
Experiencing the happiness of Krsna consciousness, he became disinterested in all
other pleasures.
Final Two References
The final two references in this section also show that the pleasure of Krsna
consciousness includes and excels all other happiness: (1) ...any person who has
developed even a small amount of devotional service doesn't care a fig for any kind of
happiness derived from religiousness, economic development, sense gratification or
the five kinds of liberation (pg 13). (2) It is stated that as the personal attendants
and maidservants of a queen follow the queen with all respect and obeisances,
similarly the joys of religiousness, economic development, sense gratification and
liberation follow the devotional service of the Lord (pg 14).
Conclusion
Only devotional service is (1) all-attractive and (2) all-beneficial, can (3) develops
saintly character, and (4) bestow superior happiness. Thus only devotional service is
truly all-auspicious.
39
Srila Rupa Gosvami exemplifies moksa-laghutakrt with the previous two quotes
(A devotee doesn't care a fig for other happiness, and all other joys follow devotion
as attendants follow a queen), which Srila Prabhupada used to exemplify the second
characteristic of devotional service (subhada). By studying these quotes, one can easily
see that they are appropriate for both characteristics. We will discuss this further in
the upcoming section entitled Sandrananda-Visesatma.
The original text of Bhakti-rasmta-sindhu (1.1.35) clearly substantiates that bhva-bhakti cannot be
attained even by the practice of ordinary sdhana:
sdhanaughair-ansagair
alabhy sucird-api
harin cvadeyeti
dvidh s syt sudurlabh
Sdhanaughair prolonged practice of sdhana; Ansagair without attachment.
Not even prolonged and strenuous performance of sdana-bhakti can award one with bhva, as long as
that practice is not imbued with 'attachment.'"
22
40
References
Srila Rupa Gosvami is the author of the first reference: Srila Rupa Gosvami says that
if brahmananda, or the happiness of becoming one with the Supreme, is multiplied by
one trillionfold, it still cannot compare to an atomic fraction of the happiness derived
from the ocean of devotional service (pg 15).
The Sanskrit for "one trillionfold" is pararddha, which means, "the highest
conceivable number." This reference shows that the bliss of Pure Devotional Service is
incalculable.
The remaining two references, found on page 15, show that the bliss of premabhakti completely eclipses the happiness desired from any other means.
rla Vivantha Cakravart hkura explains "attachment" (sagair). He say s that after a long
time of st renuous and repeat ed pract ice one evol ves hi s sdhana through the preliminary st ages of
bhajana-kriya, anartha-nivtti, and nitha; and then reaches the stages of ruci and sakti. Only th is
sdhana i mbued wi th sakti (extreme attachm ent) can reward the devotee with bhva since it
possesses a sincerity and emotional intensity that will attract the Lord's favor.
23
41
6
7
24
42
Eastern Ocean
Second Wave
Sadhana-Bhakti
Chapters 2 -14 Vaidhi
Chapters 15 & 16 Raganuga
43
Chapter Two
Srila Rupa Gosvami says there are three categories of devotional service: sadhanabhakti, bhava-bhakti, and prema-bhakti. He then reveals their relationship to the six
characteristics of pure devotional service discussed in Chapter One:
Prema
Bhva
Sdhana
r-ka-kari
Sndrnanda-vietm
Sudurlabha
Moka-laghutkt
ubhad
Kleaghn
44
Causeless Mercy
Attraction for
devotional service
Definition of Sadhana-Bhakti
Srila Prabhupada begins the Second Wave of Bhakti-rasamrta-sindhu by summarizing
Srila Rupa Gosvami's definition of sadhana-bhakti (see page 20). The original text is in
Srila Prabhupada's Caitanya-caritamrta (Madhya 22.105):
krti-sadhya bhavet sadhyabhava sa sadhanabhidha
nitya-siddhasya bhavasya
prakatyam hrdi sadhyata
krti-sadhya which is to be executed by the senses; bhavet should be; sadhyabhava by which love of Godhead is acquired; sa that; sadhana-abhidha called
sadhana-bhakti, or devotional service in practice; nitya-siddhasya which is eternally
perfect; bhavasya of love of Godhead; prakatyam the awakening; hrdi in the
heart; sadhyata potentiality.
45
"Practice"
Srila Prabhupada explains that the term "practice" is insufficient to fully describe the
process of sadhana-bhakti. Generally, practice connotes an endeavor to acquire some
skill that one does not possess. Practice of bhakti, however, uncovers something that is
already in the heart. This practice is not for developing something artificial (pg 20).
Srila Prabhupada employs his own analogy, There are certain prescribed
methods for employing our senses and mind in such a way that our dormant
consciousness for loving Krsna will be invoked, as much as a child, with a little
practice, can begin to walk (pg 20). 2
This analogy also illustrates the relationship between sdhana-bhakti and the manifestation of bhva.
46
Srila Prabhupada further clarifies by explaining that the living entity in this
world is insane, since he performs activities that cause his own suffering. 3 He then
compares the spiritual master to a psychiatrist, who brings his patient to sanity by
prescribing therapeutic behavior. The spiritual master brings out the disciple's
original, sane consciousness by prescribing the practices of sadhana-bhakti.
He cites rmad-Bhgavatam 5.5.4: nna pramatta kurute vikarma... The living entity is co nsidered
insane because he tries for happiness by doing things that cause bondage and suffering.
47
This clearly expresses the basic concept of raganuga and differentiates it from
vaidhi. Following Srila Rupa Gosvami's own text, Srila Prabhupada treats the subject
briefly. The Fifteenth and Sixteenth Chapters (BRS 1.2.270 - 309) will systematically
define raganuga-bhakti and reveal many deeper details. 5
VAIDHI-SADHANA-BHAKTI
BRS 1.2.2 - 269
Definition of Vaidhi-Bhakti
Srila Prabhupada translates Srila Rupa Gosvami's definition of vaidhi-sadhana: When
there is no attachment or no spontaneous loving service to the Lord, or one is engaged
in the service of the Lord simply out of obedience to the order of the spiritual master,
or in pursuance of the scriptures, such obligatory service is called vaidhi-bhakti (pg
22).
We should not think of vaidhi-bhakti in a belittling way. Vaidhi-bhakti is an
exchange of love between the devotee and the Lord; which impels a person to place
himself under the order of guru and sastra. Thus vaidhi-bhakti is a division of pure
devotional service.
Inspiration to Vaidhi-Bhakti
When the inspiration for sadhana comes from anything other than a natural attraction
to service, it is vaidhi-bhakti.
Srila Rupa Gosvami illustrates this with a quote from Srimad-Bhagavatam
(2.1.5): Sukadeva Gosvami advised Maharaja Pariksit: My dear King, if you want to
be fearless in meeting your death next week (for actually everyone is afraid at the
point of death), then you must immediately begin the process of hearing and chanting
and remembering God (pg 22).
This is clearly an example of vaidhi-bhakti because the impetus to perform
devotional service is not a natural attraction to Krsna, but the desire to be fearless of
death. 6
Rgnug is m ore than just spontaneity. It is serv ice motivated exclusively by love, untouched by any
other considerations such as a sense of etiquette arising from awareness of God's greatness. One may
spontaneously lik e to serv e K na, but if he remains preoccupied w ith awar eness o f H is majestic
Lordliness his ser vice is sti ll vaidhi-bhakti as it is r estrained b y th e f ormal etiq uette n ecessary in
dealing with the Almighty. Rgnug-bhakti must be completely free from such restraints. Therefore it
can truly be found only in Vndvana. (See Waves of Devotion, page .)
rla Prabhupda's commentary on f earlessness comprises the next three paragraphs of The Nectar of
Devotion, ending just before the quote from Padma Purna.
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Essence of Vaidhi-Bhakti
The rules and regulations of Vedic scripture impel the vaidhi-bhakta but the Vedas
propound countless rules and regulations, many of which appear contradictory. What
is the essential injunction that the vaidhi-bhakta should follow?
Srila Rupa Gosvami quotes the Padma Purana:
smartavyah satatam visnur
vismartavyo na jatucit
sarve vidhi-nisedhah syur
itayor eva kinkarah
Always remember Krsna and never forget Him. All the rules and prohibitions
mentioned in the sastras are servants of these two principles.
In this quotation there are two considerations: (1) vidhi 'rules' or 'orders';
and (2) nisedha 'prohibitions,' or 'regulations'. One must follow rules (vidhi) and
avoid prohibited things (nisedha). By following rules one receives benefit. By avoiding
prohibited things one avoids sinful reactions.
The essence of all Vedic rules (vidhi) is to always remember Krsna. The essence
of all Vedic regulations (nisedha) is to never forget Krsna. When the order is that one
should always remember Krsna, the prohibition is that one should never forget Him.
Within this simple order and prohibition, all regulative principles are found complete
(pg 24).
Following this single vidhi grants one the benefits of following all the vidhis.
Following this single nisedha saves one from the bad reactions of all the nisedhas.
This injunction applies universally. Srila Prabhupada translates, This
regulative principle is applicable to all varnas and asramas, the castes and occupations
of life... The principle of remembering the Supreme Personality of Godhead constantly
and not forgetting Him at any moment is meant to be followed by everyone without
fail (pg 24).
If one strictly follows every rule and regulation of varna and asrama, yet fails to
"always remember Krsna, never forget Him," his effort is wasted. He will receive
neither benefit nor protection, and will fall from his position.
In confirmation, Srila Rupa Gosvami quotes Srimad-Bhagavatam (11.5.2 - 3):
The four social orders, namely the brahmanas, the ksatriyas, the vaisyas and the
sudras, have come out of the different parts of the universal form of the Supreme
Lord... Similarly, the sannyasis have come out from the head, the vanaprasthas from
the arms, the grhasthas from the waist and the brahmacaris from the legs... The
injunction herein is that one has to act according to his position, and by such
49
activities one must either satisfy the Supreme Personality of Godhead or else fall down
from one's position (pg 24 - 25). 7
One can obtain worldly success and heavenly enjoyment by adhering to the
minute details of varnasrama-dharma. Yet even if a person completely neglects every
one of these rules and regulations, he can achieve all their benedictions simply by,
"always remembering Krsna and never forgetting Him."
Authenticating this, Srila Rupa Gosvami quotes Srimad-Bhagavatam
(11.27.49): If people simply manage to worship or remember the Lord, Then
automatically they become very happy within this world, as well as in the next (pg
26).
The next four paragraphs in The Nectar of Devotion, ending just before the quote from SB 11.22.49,
are rla Prabhupda's comments on rmad-Bhgavatam (11.5.2 - 3).
50
Chapter Three
The Introduction defines pure devotional service, Chapter One describes its six
characteristics, and Chapter Two describes its practice. This chapter will describe the basic
qualifications for practicing devotional service.
Devotional service is causeless. Consequently there are no prerequisites for taking up
the practice of sadhana-bhakti. In the beginning, one does not even need knowledge
and detachment. Attraction to serving Krsna is the only requirement.
Srila Prabhupada writes, One may attain a little bit of attraction to Sri Krsna,
but at the same time may remain very much attached to fruitive activities and material
sense enjoyment. Such a person, if he has unflinching attraction to Krsna, becomes an
eligible candidate for discharging devotional service (pg 29).
Srila Rupa Gosvami substantiates this by quoting Lord Krsna's statement to
Uddhava (SB 11.20.8), My Dear Uddhava, only by exceptional fortune does someone
become attracted to Me. And even if one is not completely detached from fruitive
activities, or is not completely attached to devotional service, such service is quickly
effective (pg 29).
In other words, even if one is still attached to material life, he can begin
practicing devotional service if he simply some attraction to it.
Achieving Eligibility
Attraction to Krsna is the only qualification for devotional service, but how does one
get this attraction? Only by the mercy of a pure devotee.
Therefore Srila Prabhupada first of all says, On account of his association with
mahatmas, or great souls one-hundred percent engaged in the devotional service of the
Lord, one may attain a little bit of attraction for Sri Krsna (pg 29). 8
51
Renunciation, a Prerequisite?
People generally think of renunciation (vairagya) as a prerequisite for beginning
spiritual life, but for devotional service, it is not. In fact, it can even be an impediment
to bhakti. If one is too detached from emotional and sensual activities he will not be
inclined to devotional service, because devotional service entails active use of the
senses and emotions.
Uttama-Adhikari
The candidate with the best qualification to practice pure devotional service has very
strong faith and very strong scriptural knowledge.
Srila Prabhupada describes his strong knowledge: He is very expert in the
study of relevant scriptures, and he is also expert in putting forward arguments in
terms of those scriptures (page 29).
Srila Prabhupada describes his faith: He understands perfectly that the
ultimate goal of life is to attain to the transcendental loving service of Krsna, and he
knows that Krsna is the only object of worship and love (page 29). 9
Succinctly put: ...he attains firm faith in the scriptures by understanding with
all reason and arguments (pages 29 -30).
Madhyama-Adhikari
The candidate with medium qualification to practice pure devotional service has very
strong faith but is somewhat lacking in scriptural knowledge.
Srila Prabhupada describes, he is not very expert in arguing on the strength of
revealed scripture, but he has firm faith in the objective (page 30).
Kanistha-Adhikari
The candidate with the least qualification to perform regulated devotional service has
weak faith and weak scriptural knowledge, and can therefore easily be swayed by
superior arguments.
9
"Faith" means conviction that the goal of life is to please Kna, and to abandon all other desires.
52
Uttama
Madhyama
Kanistha
FAITH
KNOWLEDGE
Strong.
Convinced, and can
convince others.
Strong.
Convinced.
Strong.
Can defeat opposing
opinion.
Good, but can't
always defeat
opposing opinion.
Weak, cannot offer
arguments to
opposing opinion
Weak.
Easily swayed.
Srila Prabhupada
says,
Unlike
the
second-class
devotee
who also cannot put
forward arguments and
evidence
from
the
scripture, but still has
all faith in the objective,
the neophyte has no
firm faith in the
objective. Thus he is
53
or something like that. Because he does not firmly believe in God, he thinks he can
adjust his distressed condition by totally disbelieving in Him (pg 31).
Bhakti is causeless and independent. It cannot be a result of ritualistic pious
deeds. Therefore, the "piety" mentioned above refers to previous devotional activity
(sukrti) which, done knowingly or unknowingly, awakens attraction to God. That is
why Srila Prabhupada specifically equates lack of piety with lack of firm belief in God.
54
Conclusion
1.) The only qualification to begin devotional service is the mercy of a devotee, who
enthuses one with attraction to the Supreme Lord.
2.) The qualification to advance in vaidhi-sadhana-bhakti depends upon the maturity of
one's knowledge of and faith in the scriptures.
3.) The qualification for practicing pure devotional service is liberation from the
bodily concept of life; characterized by the realization that one should abandon all
desires (especially the desire for liberation) and endeavor only to please Krsna.
55
56
Chapter Four
At the beginning of the next chapter, Srila Prabhupada will clearly describe the theme
of this chapter: All previous instructions imparted by Srila Rupa Gosvami in his
broad statements can be summarized thus: as long as one is materially inclined or
desirous of merging into the spiritual effulgence, one cannot enter into the realm of
pure devotional service (pg 47).
Careful analysis of the verses presented here will reveal a variety of reasons
why pure devotional service surpasses liberation, and will thus inspire the devotee to
reject all desires for bhukti and mukti.
Prthu Maharaja's prayer (top, page 37), shows that a devotee does not seek
impersonal liberation because it offers no opportunity to hear the Lord's pastimes
chanted by pure devotees, or to relish the delightful honey of the Lord's lotus feet.
Instead of mukti, Prthu Maharaja prays for "Millions of tongues and ears" so he can
constantly chant and hear the Lord's glories.
In the prayer of Bharata Maharaja (bottom of page 37) we see how an uttamabhakta is ready to easily give up all material comforts.
Lord Siva's statement (second paragraph, page 38) reveals the devotee's total
disinterest in heaven or hell. He simply desires the Lord's service.
By analyzing each verse we see countless ways that devotional service far
surpasses liberation, what to speak of ordinary material opulence. One who has bhakti
has no room for any other desires. This further clarifies the super-excellence of
uttama-bhakti, and inspires us to eliminate anarthas that impede the awakening of our
pure devotion.
The "atmarama" verse (bottom page 44), which is the final reference in this
series, clearly establishes the devotee's superiority over the jnani or karmi.
Just as the previous verses establish the devotee's superiority over the jnani or
karmi, the remaining verses establish the superiority of the Vrndavana devotees over
all other devotees of the Lord. Srila Prabhupada says, Out of the many kinds of
devotees of the Supreme Personality of Godhead, the one who is attracted to the
original form of the Lord, Krsna in Vrndavana, is considered to be the foremost, firstclass devotee. Such a devotee is never attracted by the opulences of Vaikuntha, or
even of Dvaraka... (pgs 45 - 46)
57
Chapter Five
The execution and perfection of devotional service is not dependent on any material
consideration.
Every other process of self-realization, however, is dependent on external
circumstances. Jnana-yoga requires a peaceful, renounced disposition, and highly
developed intellect. Astanga-yoga demands many rigid prerequisites that only a
sannyasi can even begin to adopt. Karma-kana is also dependent on external
circumstances a yajna cannot be successful unless the time, place, and ingredients
are flawless. Only bhakti-yoga is completely pure, free from any dependence on
external prerequisites. That is why Srila Prabhupada titles the Fifth Chapter, "The
Purity of Devotional Service."
Srila Rupa Gosvami mentions several common prerequisites for selfrealization; such as good birth, purity, and proper execution of varnasrama-dharma.
He explains how bhakti is not dependent on them.
Birth
Although generally considered a disqualification from the path of self-realization, low
birth does not impede the execution of devotional service.
Srila Prabhupada quotes Srimad-Bhagavatam (1.2.6) devotional service has
no material cause, and therefore it cannot be checked by any material circumstances.
It is open for all, without any distinction, and it is the constitutional occupation of the
living entities (pg 47).
Srila Prabhupada then relates the interesting history of Srila Bhaktisiddhanta
Sarasvati Thakura's opposition to the caste-gosvamis who claimed a birthright
monopoly on pure devotional service. There was a great hard struggle for some time,
but it has turned out successfully, and it is now correctly and practically established
that devotional service is not restricted to a particular class of men (pg 47).
This point is particularly relevant to the International Society for Krsna
Consciousness. Srila Prabhupada writes, Our Krsna consciousness movement in the
Western world is based on the above-mentioned proposition of Srila Bhaktisiddhanta
Sarasvati Gosvami Prabhupada, our spiritual master. On his authority, we are claiming
members from all sections of the Western countries. The so-called brahmanas claim
that one who is not born into a brahmana family cannot receive the sacred thread and
cannot become a high-grade Vaisnava. But we do not accept such a theory, because it
is not supported by Rupa Gosvami nor by the strength of the various scriptures (pg
48).
58
Purity
Although a major pre-requisite for other processes of self-realization, purity is not a
factor in determining one's eligibility to perform devotional service. Even if a devotee
falls down from the standard of purity, he need not undergo any separate process of
purification (prayascitta) such as karma or jnana. He can again take up devotional
service immediately and be reinstated. One need not become purified before taking up
devotional service. On the contrary, one becomes purified by taking up devotional
service. (See page 49, first paragraph)
To validate this claim Srila Rupa Gosvami quotes Srimad-Bhagavatam
(11.21.2), which says that the only qualification for beginning devotional service is to
follow the principles given by the acarya, there is no need for any other method of
purification.
Varnasrama-Dharma
Continuing the theme of bhakti's non-reliance upon purity, Srila Rupa Gosvami says
that devotional service is not dependent on the proper execution of prescribed duties.
It is not entirely accurate to say that one must first become purified in varnasrama,
and then concentrate on bhakti. Srila Rupa Gosvami cites many sastric evidences to
confirm this.
Srimad-Bhagavatam (1.5.17): Narada Muni says, Even if one does not execute
his specific occupational duty, but immediately takes direct shelter of the lotus feet of
Hari [Krsna], there will be no fault on his part, and in all circumstances his position is
secure (pg 49). 11
Srimad-Bhagavatam (11.11.32): My dear Uddhava, any person who takes
shelter of Me in complete surrender and follows My instructions, giving up all
occupational duties, is to be considered the first-class man (pg 50).
Srimad-Bhagavatam (11.5.41): My dear King, if someone gives up his
occupational duties as they are prescribed for the different varnas and asramas, but
takes complete shelter, surrendering himself unto the lotus feet of the Lord, such a
person is no more a debtor... Nor has he any need to bother executing the five kinds
of yajnas [sacrifices] for becoming free from sinful contamination. Simply by
11
rla Prabhupda cites the Fifth Canto of rmad-Bhgavatam in his commentary on this text.
59
discharging devotional service, he is freed from all kinds of obligations (pgs 50 51)." 12
Clearly, devotional service is not dependant on varnasrama-dharma. Simply by
engaging in devotional service one will achieve all necessary purification. Thus, Srila
Rupa Gosvami quotes Bhagavada-Gita (18.66): Give up all your occupations and just
become surrendered unto me. I give you assurance that I shall give you protection
from all sinful reaction (pg 51).
Srila Prabhupada emphasises the point, Don't hesitate. Don't consider that
because you are giving up all other engagements there will be some flaw in your life.
Don't think like that. I will give you all protection (pgs 51 - 52).
If any doubt remains, Srila Rupa Gosvami quotes Agastya-samhita, and SrimadBhagavatam (11.5.42).
Conclusion
The conclusion is inspirational: bhakti-yoga is totally independent and self-sufficient;
no material impediment should discourage one from the path of surrender.
12
rla Prabhupda's commentary comprises the rest of the paragraph and the next two paragraphs in The
Nectar of Devotion.
60
Chapter Six
Chapter Six is simply Srila Rupa Gosvami's list of 64 prominent devotional practices,
compiled from Hari-bhakti-vilasa.
64 Items of Sdhana-Bhakti
20 Items of
Primary Importance
1 - 10
11 - 20
Activities to Accept
(pravtti)
Activities to Avoid
(nivtti)
44 Additional
Items of Service
21 - 59
Items of Sdhana
60 - 64
Five Most
Effective Items
Chapter Two defined sadhana-bhakti as, "Engaging our senses in some service
to Krsna." Now Srila Rupa Gosvami describes exactly how to engage our senses in
Krsna's service.
Chapter Seven
After listing the 64 main items of sadhana-bhakti, Srila Rupa Gosvami illustrates and
substantiates each with systematic scriptural evidence. This chapter describes the first 18
items. We will comment on a few.
1. Accepting the Shelter of a Bona Fide Spiritual Master (guru-padasraya)
Srila Rupa Gosvami lists the most crucial item first. Following this one principle
opens the doors to all 63 other items of sadhana, because the spiritual master will
instruct one about the execution and significance of them all.
The importance of this item becomes clearer by considering the evidence Srila
Rupa Gosvami quotes to substantiate it:
tasmad gurum prapadyeta
jijnasuh sreya uttamam
savde pare ca nisnatam
61
brahmany upasamasrayam
Prabuddha speaks this verse (SB 11.3.21) to king Nimi immediately after he described
the futility of earthly and heavenly sense gratification. According to Srila
Bhaktisiddhanta Sarasvati Thakura's commentary on this verse, only a person who has
understood the futility of material sense gratification can approach a bona fide
spiritual master.
Thus the first principle of devotional service is to clearly understand that the
material world is a false shelter, to feel the urgent necessity of spiritual life, and to
therefore seek the genuine shelter of a bona fide spiritual master.
2. Accepting Initiation from the Spiritual Master and Receiving Instructions from
Him (Sri-krsna-diksadi-siksanam)
Srila Rupa Gosvami again quotes Prabuddha, My dear King, a disciple has to accept
the spiritual master not only as spiritual master, but also as the representative of the
Supreme Personality of Godhead and the Supersoul (pg 60). 13
In other words, after rejecting material life and taking shelter of a spiritual
master, one must accept him with full faith. Diksa is the spiritual master's formal
acceptance of the disciple's commitment and faith. Without this commitment a
disciple cannot possess the unyielding faith required to properly assimilate the
spiritual instructions of his guru. Srila Prabhupada explains, One should learn
Srimad-Bhagavatam seriously and with all respect and veneration from the spiritual
master (pg 60).
3. Serving the Spiritual Master with Faith and Confidence (visrambhena guroh seva)
Concerning item #2, Prabuddha instructed, Hearing and speaking SrimadBhagavatam is the religious process which elevates one to the platform of serving and
loving the Supreme Personality of Godhead (pg 60).
Execution of item two elevates one to item three. Faithfully hearing from the
spiritual master elevates one to the platform of faithful loving service to him.
Srila Rupa Gosvami supports this with a famous verse in which Krsna states
that the acarya should be accepted as the Lord's very self. Understanding the
importance of service to the Supreme Lord, and knowing the spiritual master to be
non-different from Him, the disciple must serve the guru with strong faith. 14
13
14
62
In Bhakti-sandarbha Jva Gosvm say s, " There are two ways to se rve the pure devotee: (1 ) by
associating with, hearing from, and inquiring from, and (2) by rendering physical acts of service. (tatra
mahbhgavata-sev dvidh prasanga-rpa, paricary-rpa ca. From Bhakti-sandarbha, text 238.)
63
who serve the Lord and His devotees. Such living entities include Tulasi, brahmanas,
and cows.
In his commentary on this text of Bhakti-rasamrta-sindhu, Jiva Gosvami notes
that Lord Gopala is pleased when the cows are nicely taken care of. He cites the
Gautamiya Tantra, describing how one should gently scratch the body of the cow,
offer her a handful of green grass, and reverentially circumambulate with one's right
side kept towards her.
11. Giving Up the Company of Nondevotees (sri-krsna-vimukhajana-sanga-tyago)
Srila Rupa Gosvami quotes two references: ...even if one is forced to live within a
cage of iron or in the midst of a blazing fire, he should accept this position rather than
live with nondevotees who are through and through against the supremacy of the
Lord (pg 64). And, ...one should prefer to embrace a snake, a tiger or an alligator
rather than associate with persons who are worshipers of various demigods and who
are impelled by material desire (pg 64).
Underscoring the importance of this item, Srila Prabhupada adds a third
reference by paraphrasing a prominent Caitanya-caritamrta verse that defines a
Vaisnava as one who gives up the company of non devotees. 16
12-14. Not Accepting Unfit Disciples, Constructing Many Temples, or Reading
Many Books (sisyady ananuvanddhitvadi-trayam)
If a person is seriously inclined to become a disciple, the sannyasi should accept him. If
money comes of its own accord, a spiritual master can construct costly temples.
However, one must do these things only for the sake of spreading Krsna
consciousness, not for increasing one's fame and reputation.
Similarly, a qualified person can study the literature of our great acaryas, but
his motive must be to purify his heart, not to deliver lectures intended to impress
others. False prestige is harshly opposed to bhakti. Avoiding it is an integral item of
sadhana.
15, 16. Straightforwardness in Ordinary Dealings and Equilibrium in Loss and Gain
(vyavahare 'py akarpanyam, and sokady avasavartita)
Straightforwardness in Ordinary Dealings
The first reference from Padma Purana (pg 66 - 67) is evidence for this item.
16
64
Sometimes a devotee must deal with practical matters of dollars and cents
"ordinary dealings" that tend to bring out one's cheating propensities. Therefore, one
must practice honesty in all one's dealings, always remaining Krsna conscious,
pleasant, straight-forward.
Equilibrium in Loss and Gain
The second reference from Padma Purana (pg 67) is evidence for this item. It enjoins
that anyone who wants to think of Krsna must not allow strong material emotions to
overwhelm his heart.
65
Chapter Eight
Offences to be Avoided
BRS 1.2.118 - 120
The nineteenth item of sadhana-bhakti is the sole subject of Chapter Eight. Sevanamaparadhanam varjanam "One must carefully avoid the various offenses in chanting
the holy name and in worshipping the Deity"
Srila Rupa Gosvami makes an important point about seva-aparadha (offences to the
Deity) by quoting the Padma Purana: One should not allow himself to become
neglectful in Deity worship, thinking that the holy name will deliver him from his
offences. Chanting the holy name will deliver one from all offences, but if one wilfully
employs the name in this way he offends the name and thus neutralizes its effect. An
offender to the holy name has no chance of deliverance (see pages 71 - 72).
As Srila Prabhupada mentioned in the Introduction, there are two categories of
devotional activities: pravrtti and nivrtti (positive and negative actions). Avoiding
offences is an example of nivrtti negation of activities that hinder our proper
meditation on Krsna.
66
Chapter Nine
67
Srila Prabhupada mentions that rich men can easily perform this item of
devotional service by constructing costly temples or arranging for opulent Deity
worship.
In his commentary on Bhakti-rasamrta-sindhu, Sri Jiva Gosvami says that
paricarya means using the same accessories one uses to serve a king. For example,
when the Deity goes on procession one may hold an umbrella, carry His palanquin,
fan Him with a camara whisk, etc.
33. Sankirtana (sankirtanam)
According to Srila Rupa Gosvami, sankirtana refers not only to congregational
chanting of the holy name, but also to loudly chanting the glories of the Lord's
pastimes, qualities, etc.
The first evidence (Visnu Dharma) refers to nama-sankirtana. The next
evidence (Srimad-Bhagavatam 7.9.18) refers to lila-sankirtana. The last evidence
(Srimad-Bhagavatam 1.5.22) refers to guna-sankirtana.
35. Submission (vijnapti) 17
"Submission" is a personal prayer that expresses one's own sentiments to Krsna. This
is different from the next item (36), in which one recites notable prayers from sastra.
One can express himself to the Lord in three ways:
1.
2.
3.
17
Vijapti literally, the word means "an entreaty," or as rla Prabhupda puts it, a "submission."
68
18
(Cc. Madhya 8.70)This is the same verse fro m which rla Pr abhupda extracted t he phrase "Kna
consciousness." kna-bhakti-rasa-bhvit b eing abso rbed in the mellows of ex ecuting d evotional
service to Kna.
69
Chapter Ten
This chapter describes four devotional principles: hearing, expecting the Lord's mercy,
remembering, and meditation. Srila Rupa Gosvami extensively discusses hearing and
meditation.
43. Hearing (sravanam)
There are basically three ways to perform hearing: (1) nama-sravana hearing the
name, (2) carita-sravana hearing about the pastimes, and (3) gunadi-sravana
hearing about the qualities, etc. of Krsna.
The first reference (Garuda Purana) deals with hearing the Lord's name. The
second reference (Fourth Canto) deals with hearing the Lord's pastimes. The last
reference (Twelfth Canto) deals with hearing His glorification and transcendental
qualities. (See pages 89 - 90)
44. Expecting the Lord's Mercy (tat-krpeksanam)
Much of our life in this world is spent suffering the results of sinful reaction.
Devotional service is so practical that it can transform this into an opportunity for
sadhana-bhakti. It requires only the right attitude.
Srila Rupa Gosvami quotes Srimad-Bhagavatam (10.14.8) to show that there
are two ways to practice Krsna consciousness in adverse situations: (1) accepting the
reactions as the Lord's mercy, and (2) repeatedly offering obeisances within ones
mind. My dear Lord, any person who is constantly awaiting Your causeless mercy to
be bestowed upon him, and who goes on suffering the resultant actions of his past
misdeeds, offering You respectful obeisances from the core of his heart, is certainly
eligible to become liberated, for it has become his rightful claim (pg 91).
45 & 46. Remembrance and Meditation (smrtih and dhyanam)
These two items are similar. Remembrance means to think of Krsna in a general way.
Meditation involves deeper contemplation, which Srila Rupa Gosvami has divided
into four types: (1) rupa-dhyanam meditation on Krsna's form, (2) guna-dhyanam
meditation on Krsna's qualities, (3) krida-dhyanam meditation on Krsna's
activities, and (4) seva-dhyanam meditation on devotional service to Krsna.
70
Chapter Eleven
This chapter describes the last and most advanced of the nine main processes of devotional
service: dasyam, sakhyam, and atma-nivedanam.
47. Servitorship (dasyam)
There are two aspects of servitorship: (1) karmarpanam offering ones' activities to
the Lord, and (2) kainkaryam serving in the mood of a personal attendant.
The Skanda Purana elaborately describes the first aspect (pg 95). The Naradiya
Purana briefly alludes to the second aspect (pg 96).
Servitorship
karmrpaa
offering fruits
of varrama
(karma)
kaikaryam
offering 9 main
devotional activities
(bhakti)
Karmarpanam
Offering one's activities to the Lord
(karmarpanam) has two subdivisions: (1)
offering the fruits of ones prescribed duties in
varnasrama, and (2) offering direct service
within the nine main processes of devotional
service.
71
spiritual life, are not actually pure devotees. But still, because they are offering the
result to the Lord, they are accepted as devotees. When one has no such desire, but
acts spontaneously out of love of God, such a person must be accepted as a pure
devotee (pg 94).
Kainkaryam
In the first type of servitorship, karmarpanam, one performs direct devotional service.
In the second type of servitorship, kainkaryam, one performs direct devotional service
in the mood of the Lord's personal attendant. The distinction lies in the attitude of the
performer, not in the activities themselves.
Even if one engages in the nine processes of direct devotional service, his
activity is karmarpanam unless he serves with very deep concentration, in the mood of
a personal attendant of the Lord.
Quoting the famous verse from Naradiya Purana, Srila Rupa Gosvami describes
this mood of tireless endeavor to serve Krsna with body, mind and words (see page
96):
iha yasya harer dasye
karmana manasa gira
nikhilasvapy avasthasu
jivan-mukta sa ucyate
A person acting in the service of Krsna with body, mind, intelligence and words is a
liberated person even within the material world, although he may be engaged in many
so-called material activities. (Cc. Madhya 11.89) This illustrates how a devotee in
kainkaryam constantly engages everything mind, body and words in the Lord's
personal service.
48. Devotional Service in Friendship (sakhyam)
There are two types of friendship: (1) visvasa a superior well-wisher, (2) mitra a
friendly relationship with a peer.
Visvasa
Visvasa means to have strong faith or confidence in the Lord as one's benefactor. Srila
Prabhupada summarizes, The devotee who has confidence in devotional service to
the Lord systematically follows all the rules and regulations, with the faith that he will
achieve the platform of transcendental life (pg 96).
Draupadi is a devotee who sees the Lord as a friend in the sense of visvasa
her well-wisher and protector.
72
73
74
Chapter Twelve
Item 60: Serving the Deity with great devotion, and item 30: Arcana.
2)
Item 61: Recitation of Srimad-Bhagavatam among devotees, and item 54: Hearing
the revealed scriptures.
3)
Item 62: Associating with advanced devotees, and item 56: Rendering service to
devotees.
4)
Item 63: Chanting the holy name of the Lord, and item 33: Sankirtana.
75
5)
19
76
Others
Item 30 (arcana, serving the Deity) and item 31 (rendering service to the Deity) have
been distinguished in Chapter Nine (See page 25 of this book).
Item 35 (offering prayers) and item 36 (reciting notable prayers) have been
distinguished in Chapter Nine (See page 26 of this book).
Item 45 (remembrance) and item 46 (meditation) have been distinguished in
Chapter Ten (See page 28 of this book)
Item 49 (surrendering everything) and item 52 (becoming a surrendered soul)
have been distinguished in Chapter Eleven (See page 32 of this book).
Item 57 (lavishly observing Vaisnava festivals) and item 59 (observing festivals
celebrating the Lord's activities) have been distinguished in Chapter Twelve (See page
33 of this book).
77
Chapter Thirteen
78
This type of poetic metaphor condemns what it seems to praise, and praises
what it seems to condemn. Thus it instructs one to see the beautiful Deity of Govinda
in Vrndavana and thereby become completely indifferent to the attractions of the
material world.
Complete indifference is one of the nine symptoms of bhava-bhakti (namely,
virakti). 20 Srila Rupa Gosvami thus shows that seeing the Deity, especially the
Govinda form, can quickly evoke devotional ecstasy (bhava) even in a neophyte.
Hearing Srimad-Bhagavatam
Srila Rupa Gosvami composes a similar metaphor (pg 109) calling a friend "foolish"
for having heard the Tenth Canto of Srimad-Bhagavatam and thereby becoming
completely indifferent to the "wonderful" activities of dharma, artha, kama, and
moksa. 21 He thus poetically instructs us to hear Srimad-Bhagavatam, which is so
glorious that even the four goals of human life are insignificant in comparison.
Denunciation of even liberation is a characteristic of bhava-bhakti (namely,
moksa-laghutakrt). 22 Srila Rupa Gosvami thus shows that hearing Srimad-Bhagavatam,
especially the Tenth Canto, can quickly evoke devotional ecstasy (bhava) even in a
neophyte.
Serving a Devotee
Srila Rupa Gosvami describes the rich devotional sentiments of a devotee in whose
heart the Lord has appeared, It is very astonishing that since I have seen this
Personality of Godhead, who is washed by the tears of my eyes, there is shivering of
my body, and he has made me a failure in executing my duties. Since seeing Him, I
cannot remain silently at home. I wish to go out to Him always (pg 110).
This text seems to exemplify how one can achieve bhava by seeing the form of the
Lord. However, the actual purport is that association with devotees (who are enriched
with the devotional symptoms mentioned above) has tremendous potency to inspire
one's Krsna consciousness. Thus the verse illustrates the efficacy of serving a
devotee. 23
Srila Prabhupada comments, The purport of this statement is that as soon as
one is fortunate to contact a pure devotee, one must be anxious immediately to hear
20
Chapter Eighteen will describe the nine symptoms of bhva (See page
of this book).
21
In this vers e, rla Rpa Gosvm refers to dharma, artha, and kma as "glorious" (subhadn); and
moka as "d elightful" ( sukhamaya). Thi s shows how rmad-Bhgavatam i s so po werful t hat it can
make one indifferent to even the most wonderful and delightful activities in the world.
22
23
B RS 1.2.241
79
about Krsna, to learn about Krsna, or, in other words, to become fully Krsna
conscious (pg 110).
One who associates with advanced devotees will quickly become enriched with
symptoms of devotional ecstasy (bhava) such as samutkantha intense eagerness,
and avyartha-kalatvam executing service without a moment wasted (Since seeing
Him, I cannot remain silently at home. I wish to go out to Him always).
If simply seeing a devotee can bestow such realizations, certainly one will
rapidly achieve genuine ecstatic devotion by actually serving a devotee.
Residing in Mathura
Srila Rupa Gosvami describes the beauty of Sri Vrndavana Dhama, decorated with the
Yamuna, kadamba trees, chirping birds, and the beautiful form of Syamasundara.
Simply remembering this beauty evokes bhava. I remember the Lord standing on the
banks of the Yamuna River, so beautiful amid the kadamba trees, where many birds
are chirping in the gardens. And these impressions are always giving me
transcendental realizations of beauty and bliss (pg 111).
According to Jiva Gosvami, "transcendental realizations of beauty and bliss"
(manasi kamapi bhavam kanana-sristanoti) indicates mental realization of one's eternal
serving mood, svarupa-siddhi which occurs during the stage of bhava-bhakti. Srila
Rupa Gosvami thus shows that simply remembering Vrndavana can quickly evoke
devotional ecstasy (bhava), even in a neophyte.
If simply remembering Vrndavana can cause such powerful realizations,
certainly one's transcendental feelings will immediately be aroused by actually being
there. Srila Prabhupada says, Such transcendental feelings are aroused immediately
and without fail after one arrives in Mathura or Vrndavana (pg 111).
80
The Results
Srila Rupa Gosvami explains that the results of these items are not over-estimations.
They are true in certain cases, and are intended to describe the item's potential for
evoking bhava-bhakti when executed offencelessly.
Sometimes these 64 activities are said to reward one with various worldly
benedictions, but Srila Rupa Gosvami explains that this is simply a way of attracting
mundane people to devotional service. The actual result of these 64 activities is bhavabhakti.
24
81
Chapter Fourteen
Devotional Qualifications
BRS 1.2.248 - 269
At the end of Chapter Thirteen, Srila Rupa Gosvami began to analyze the relation between various
spiritual practices and pure devotional service. This continues in Chapter Fourteen, beginning with
an analysis of jnana and vairagya.
Yukta-Vairagya
In answer, Srila Rupa Gosvami quotes the Eleventh Canto (11.20.32 - 33) to show that
detachment and knowledge automatically come from bhakti. He then imparts his famous yuktavairagya verse:
anasaktasya visayan
yatharham upayunjatah
nirbandhah krsna-sambandhe
yuktam-vairagyam ucyate
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When one is not attached to anything but at the same time accepts everything in relation to
Krsna, one is rightly situated above possessiveness. (Cc. Madhya 16.238p.) 25
Yukta-vairagya means to accept only those things that can be used in Krsna's service, and
to reject everything else. It is a balanced process of detachment, by which a devotee acquires the
qualities of knowledge and detachment without undergoing the heart-hardening processes jnana
and vairagya.
On this path, the emotions are still engaged; thus they do not atrophy. But the emotions
and activities of yukta-vairagya exclusively center on Krsna, and therefore effectively extricate
one from the mundane sphere and attach one to the Lord.
Phalgu-Vairagya
Srila Rupa Gosvami then explains that rejecting something which could be used in Krsna's
service is phalgu-vairagya false renunciation. This is the type of renunciation that hinders the
development of bhakti.
Yama
Yama (restraint from passions) includes activities like ahimsa (non-violence), brahmacarya
(celibacy), satyam (truthfulness), etc. These restraints are not items of sadhana-bhakti because
they do not impel devotion to manifest in the heart. On the contrary, practice of devotional
service impels them to manifest.
Srila Prabhupada writes, A vegetarian is not necessarily a devotee, nor is a non-violent
person. But a devotee is automatically both vegetarian and non-violent. We must conclude
therefore, that vegetarianism or non-violence is not the cause of devotion (pg 116).
To affirm this, Srila Rupa Gosvami cites the story of the hunter who became a great
devotee.
25
B RS 1.2.255
83
Alternate Terminology
Some authorities use the phrase maryada-marga as an alternate term for vaidhi-sadhana-bhakti.
Srila Rupa Gosvami says that the regulative principles of devotional service are sometimes
described by authorities as the path of serving the Lord in opulence (pg 118).
84
Chapter Fifteen
The Second Wave of the Eastern Ocean deals with sadhana-bhakti, which has two divisions: vaidhi
and raganuga. Chapters Two through Fourteen have described vaidhi-sadhana. Chapters Fifteen and
Sixteen describe raganuga-sadhana.
RAGATMIKA-BHAKTI
Raganuga-sadhana is a devotional practice that strives to cultivate the moods of Krsna's
associates in Vrndavana. Thus, before describing raganuga-sadhana we must first describe the
moods of devotional attachment found in Vrndavana's eternal residents.
Nectar of Devotion uses the term raganuga to denote the devotional attachment of
Vrndavana's residents (see page 119). In Caitanya-caritamrta, however, Srila Prabhupada
directly translated the corresponding text from Bhakti-rasamrta-sindhu, and therein reveals the
correct term to be ragatmika. 1
A ragatmika-bhakta embodies the perfection of spontaneous love for Krsna, and a
raganuga-bhakta "follows in the wake" of the perfect devotees, earnestly endeavoring to achieve
their perfect mood of spontaneous love.
The following texts authenticate that this is the proper use of terminology.
The phonetic similarity between "rgnug" and "rgtmik" makes it clear that the appa rent error originates with
the transcriber of rla Prabhupda's dictations.
BRS 1.2.270
85
satra ragatmikodita
iste in the desired object of life; svarasiki appropriate for one's own original aptitude of
love; ragah attachment; parama-avistata absorption in the service of the Lord; bhavet is;
tat-mayi consisting of that transcendental attachment; ya which; bhavet is; bhaktih
devotional service; sa that; atra here; ragatmika-udita called ragatmika, or spontaneous
devotional service.
When one becomes attached to the Supreme Personality of Godhead, his natural inclination
to love is fully absorbed in thoughts of the Lord. That is called transcendental attachment,
and devotional service according to that attachment is called ragatmika, or spontaneous
devotional service. 3
Conclusion
These texts clearly establish that ragatmika-bhakti is the perfect devotional attachment found in
the residents of Vrndavana, and raganuga-sadhana-bhakti is the practice of a devotee who aspires
to develop their devotional mood.
Meaning of Ragatmika
Literally, ragatmika means one whose very essence (atma) is intense attachment for Krsna
(raga).
Raga also means "color." Wearing red-colored eyeglasses causes one to see red
everywhere. Similarly, when one has an extremely intense attachment he sees the object of his
obsession everywhere, all the time.
The passions of this world are only weak and perverted reflections. Real raga is the
passionate obsession with pleasing Lord Sri Krsna. The passion to serve Krsna consumes the
devotee's consciousness to such an extent that they cannot even think of anything else, under
any circumstance.
B RS 1.2.272
86
Srimad-Bhagavatam 7.1.31
Srila Rupa Gosvami next quotes a verse from Srimad-Bhagavatam:
gopyah kamad bhayat kamso
dvesac caidyadayo nrpah
sambandhad vrsnayah snehad
yuyam bhaktya vayam vibho
gopyah the gopis; kamat by lusty desires; bhayat out of fear; kamsah King Kamsa;
dvesac out of envy; caidya-adayo Sisupala and others; nrpah kings; sambandhat out of
kinship; vrsnayah the Vrsnis or the Yadavas; snehat out of affection; yuyam you (the
Panavas); bhaktya by devotional service; vayam we; vibho O great King.
My dear King Yudhisthira, the gopis by their lusty desires, Kamsa by his fear, Sisupala and
other kings by envy, the Yadus by their familial relationship with Krsna, you Panavas by
your great affection for Krsna, and we, the general devotees, by our devotional service, have
obtained the mercy of Krsna. 5
The main point is that spontaneous devotion is the best method of absorbing the mind in Krsna.
The essence of sadhana is absorption of the mind in Krsna. Spontaneous emotion does this more
effectively than regulated practice. Kamsa and Sisupala feared and envied Krsna, but these
emotions caused them to obsessively think about Him and thus become purified to such an
extent that they achieved the same destination as the gopis.
4
5
87
Categories of Ragatmika-Bhakti
This text confirms Srila Rupa Gosvami's division of ragatmika-bhakti into two categories:
kamarupa and sambandharupa.
Narada mentions six different moods of spontaneous emotional attachment to the Lord,
but only two of these are genuine types of spontaneous devotion (ragatmika-bhakti).
The six moods mentioned by Narada are:
1.
2.
3.
4.
5.
6.
Clearly, fear and envy are not genuine forms of spontaneous devotion. Srila Prabhupada says,
The attraction of Kamsa to Krsna in fear, and the attraction of Sisupala in envy are not accepted
as devotional service, however, because their attitudes are not favorable (pg 120).
Devotional Service in Narada
Narada's attachment to Krsna is called bhaktya. Jiva Gosvami explains that the Sanskrit verb
tenses used here indicate that Narada's devotional service arises from a sense of duty. Thus it is
vaidhi-bhakti, and cannot be counted amongst the genuine forms of ragatmika-bhakti. 8
Affection
The affection of the Panavas may or may not be ragatmika-bhakti, depending on whether or not
it is mixed with awe and reverence. Generally it is mixed with a mood of reverence, which
introduces restraints of formal etiquette that hinder ragatmika-bhakti. However, when this
reverence sometimes subsides, their affection can be ragatmika-bhakti. Srila Prabhupada
explains, Again he analyzes the affection of the Yadus. If it is on the platform of friendship then
The word anukulyena in the definition of uttama-bhakti rejects any inim ical emotions from pure devotional service
(For further information, see page of this book).
7 "Somehow or other, one m ust consi der t he form of K na very seri ously. Then, by one of t he fi ve di fferent
processes mentioned above, one can return home, back to Godhead. Atheists like King Vena, however, being unable
to think of Kna' s form in any of t hese five ways, cannot attain salvation. Therefore, one m ust somehow think of
Kna, whether in a friendly way or inimically." (rmad-Bhgavatam 7.1.32)
8 See Jva Gosvm - BRS 1.2.274 & 275.
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it is spontaneous love, but if it is on the platform of regulative principles, then it is not (pg
120).
Lusty Desire & Kinship
Four of the six types of attachment fear, envy, respectful affection, and obedient devotion
have been excluded from ragatmika-bhakti. Only the remaining two lusty desire (kamarupa)
and familial relationship (sambandharupa) are genuine types of ragatmika-bhakti. This
confirms Srila Rupa Gosvami's analysis.
Summary
Spontaneous attraction (raga) is the supreme means of concentrating the mind upon Krsna.
There are six basic types of spontaneous attraction, and all of them are liberating. However, only
two of the six are genuine types of ragatmika-bhakti that will award the highest goal of prema.
These two are kamarupa and sambandharupa.
radically different from the motivation of mundane "lovers," even though their external
activities may appear similar.
Material and spiritual lust are as different as iron and gold. Selfish desire is the
motivation of material lust; selfless desire is the motivation of spiritual lust. In the mundane
world, every action is selfish; in the spiritual world, every action is selfless exclusively for the
Supreme Lord's pleasure.
Apparent Selfishness
Sometimes it seems that the residents of Vrndavana act for their own happiness, but factually
they act only for the Lord's pleasure. They know that Krsna takes pleasure when His devotee is
pleased, and that is the only reason they sometimes seem to endeavor for their own happiness.
Kama "Lust"
Spiritual relationships are never "lusty," or selfish. When Srila Rupa Gosvami says that Krsna's
relationship with the gopis is "lusty" (kamarupa) he uses the word in a figurative sense only, to
aid our basic understanding. Srila Prabhupada explains, ...the gopis' ecstatic love for Krsna is
sometimes described by scholars as being like the "lusty desire" of the material world, but
actually this should not be taken as a literal fact. It is simply a way of trying to understand the
transcendental situation (pg 123).
The gopis are consumed and obsessed by a passion to satisfy Krsna, the force of which is
beyond our ability to comprehend. By comparing it to mundane lust, the single most consuming
and overwhelming urge in our experience, we may catch the slightest hint of the intensity in the
gopis desire to serve Krsna.
We must very carefully understand that Krsna's conjugal love affairs are impeccably
transcendental. Externally they may resemble mundane lust, but internally they are motivated
exclusively by pure, selfless prema.
Evidence for the Purity of Spiritual "Lust"
As evidence of the gopis' transcendental purity, Srila Rupa Gosvami cites the great devotee
Uddhava. Although completely free from all attraction to mundane love affairs, Uddhava
glorified the gopis' love for Krsna. Srila Prabhupada adds the example of Sri Caitanya
Mahaprabhu the strict sannyasi who also praised the gopis' love of Krsna. If the gopis were
affected by mundane sex desire, these two stalwart personalities would never praise them. (See
page 123.)
90
Chapter Sixteen
This chapter continues Srila Rupa Gosvami's analysis of spontaneous devotional service.
As mentioned, the spontaneous love found in the residents of Vrndavana has two divisions:
(1) kamarupa sensual attraction, and (2) sambandharupa relationship. Chapter
Fifteen ended the analysis of kamarupa. Chapter Sixteen begins with a brief analysis of
sambandharupa.
Sambandharupa Relationship
Just as kamarupa (sensual attraction) is the intense attachment to service in the mood
of a lover, sambandharupa (relationship) is the intense attachment to service in the
mood of a parent, friend, or servant.
RAGANUGA-BHAKTI
Spontaneous devotional service (raganuga-bhakti) is the practice of advanced
devotees, intended to cultivate the sentiments of a particular eternal devotee
(ragatmika-bhakta). Before revealing the methods of this practice, Srila Rupa Gosvami
first describes the prerequisite qualifications of the practitioner.
91
Also, in "above t he regulative principles" the term regulative principles refers to either the injunctions
of Vedic dharma or to the 64 agas of sdhana-bhakti, not the "four regul ative principles:" no m eateating, no intoxication, no illicit sex, and no gambling.
92
Srila Prabhupada thus states, We must always remember, however, that such
eagerness to follow in the footsteps of the denizens of Vraja (Vrndavana) is not
possible unless one is freed from material contamination. He defines freedom from
material contamination, There is a stage called anartha-nivrtti, which means the
disappearance of all material contamination (pg 126).
Summary
The basic qualification for spontaneous devotional service is lobha (the strong desire
to serve Krsna in a specific relationship) which generally manifests only when one is
"freed from material contamination."
10
rla Vivantha Cakravart hkura' s Mdhurya-kadambin (third shower) explains all th ese details
of anartha-nivtti.
93
94
sakhy-prvaka-nma-gna-natibhi klvasn-ktau
nidrhra-vihrakdi-vijitau ctyanta-dnau ca yau
rdh-kna-guna-smter madhurimnandena sammohitau
vande rpa-santanau raghu-yugau r-jva-goplakau
"I offer my respect ful obei sances unt o t he Si x Gosvms. . . who were engaged i n chant ing t he hol y
names of the Lord and bowing d own in a sch eduled m easurement. In th is way th ey u tilized th eir
95
12
13
14
valuable lives, and in executing these devotional activities they conquered over eating and sleeping and
were always meek and humble, enchanted by remembering the transcendental qualities of the Lord."
Random House W ebster's di ctionary defi nes neophyte as "a begi nner or a novi ce." In cont ext of t he
three phases of bhakti sdhana, bhva, and prema "neophyte" refers to sdhana. The idea here is
this: regardl ess of how advanced one act ually i s, he shoul d al ways ext ernally behave as a person
diligently practicing to cultivate devotion.
tamblrpana-pda-mardana-payo-dnbhisrdibhir
vndranya-mahevarim priyatay yas toayanti priya
prna-preh-sahk-kuld api kilsankocit bhmik
keli-bhmiu rpa-majar-mukhas t dsik saraye
"By offering Her betel nuts, by massaging Her feet, by bringing Her water, by arranging for Her secret
meeting wi th Lord Kna, and by
perform ing m any ot her servi ces, many gop maidservants
affectionately please r Rdh, who i s more dear than life. I take shelter of those gop maidservants,
who have rla Rpa Majar as their leader."
Siddha-pranl ori ginates wi th R pa Kavirja, a deviant disciple o f Hem alin hkuran, rnivasa
crya's daughter.
96
97
nothing to do with the material body Srila Rupa Gosvami cites the sages of
Danakaranya. Although they were all men, when they saw Lord Ramacandra their
conjugal love for Krsna blossomed. They took their next birth as daughters of gopis
and got the direct association of Lord Krsna. (See page 128)
Two Further Classifications
There are two moods in conjugal love: (1) parakiya unwedded, and (2) svakiya
wedded.
Parakiya is practiced by those who follow in the footsteps of the gopis of
Vrndavana. One who perfects this sentiment will be elevated to Goloka Vrndavana,
to associate with the gopis and enjoy loving affairs with Krsna there (pg 129).
Svakiya is practiced by those who follow in the footsteps of Krsna's wedded
wives in Dvaraka. One who perfects this sentiment will be elevated to Dvaraka,
where the devotee becomes a queen of the Lord (pg 129). The reference from Maha
Kurma Purana is an example of this. 15
15
16
BRS 1.2.303 Jva Gosvm and Vi vantha C akravart hkura expl ain t hat i f one desires the
mood of conjugal servi ce t o Kna, y et t he desi re i s not st rong enough t o overpower hi s fear of
neglecting proper et iquette i n servi ce t o t he Lord (i e. he does not ri se above t he pl atform of vaidhibhakti) then his conjugal attraction will grant him the attainment of svakya, or servitorship amongst the
Queens of Dvrak.
For further clarification of this point, refer to the following: The Nectar of Devotion, pages 129 - 130 &
page 206; Waves of Devotion, page .
99
kingdom of the Panus, who desired Krsna as his beloved son. This old man was
instructed by Narada to follow in the footsteps of Nanda Maharaja, and thus he
achieved success (pg 130).
Alternate Terminology
Srila Rupa Gosvami closes the discussion of raganuga-sadhana-bhakti by mentioning
that some people (the Vallabha-sampradaya) use the term pusti-marga to indicate
raganuga-sadhana. Srila Prabhupada says, "This process of devotional service is
sometimes called pusti-marga (pg 130).
100
Eastern Ocean
Third Wave
Bhava-Bhakti
Chapters 17 & 18
101
Chapter Seventeen
Ecstatic Love
BRS 1.3.1 - 24
Uttama-Bhakti
cerp
bhvarp
by endeavors
by emotions
sdhana
sdhya
102
divisions, namely executive and effective." This indicates that there are two
subdivisions of cestarupa: (1) "executive" endeavors that cause bhava, and (2)
"effective" endeavors that result from bhava. 1
Primary Characteristic
The primary characteristic of bhava is suddha-sattva-visesatma; it is the stage wherein
suddha-sattva enters the devotee's heart. Suddha-sattva is not the material mode of
goodness, but the Lord's internal potency whose function is to revive the living
entity's dormant love for Krsna.
A dormant seed cannot grow without being touched by the sun's energy of heat
and light. Similarly, love of Godhead (prema) is like a seed lying dormant in the heart
of every living entity. It cannot grow without the touch of the Lord's own devotional
energy, suddha-sattva.
When a person eagerly wants to serve the Lord, the suddha-sattva potency may
enter his heart through the mercy of a pure devotee. When suddha-sattva touches the
heart, it energizes the seed of prema and causes it to sprout (ankura). Consequently,
Srila Rupa Gosvami describes bhava as premankura ("the first sprout of prema").
Endeavors that cause bhva (cerp, sdhana) are heari ng, chanting, worshipping, etc. Endeavors
that result from bhva (cerp, sdhya) are anubhva, and will be extensively described in Chapter
Twenty (see page in this book). In brief, anubhva is an endeavor that
results from stimulation of one' s affection for Kna. For example, when a friend' s love is stim ulated,
the anubhva may be that he endeavors to play with Kna.
103
Secondary Characteristics
The secondary characteristics of bhava are: (1) it softens the heart, and (2) it gives rise
to various tastes.
Softening of the Heart
A soft heart is one easily moved or changed by emotion. The Srimad-Bhagavatam
(2.3.24) describes this, Certainly that heart is steel-framed which, in spite of
chanting the holy name with concentration, does not change when ecstasy takes place
and tears fill the eyes and hairs stand on end.
Srila Prabhupada explains, In this connection there is a statement in the
Tantras that ecstasy is the first symptom of pure love for the Personality of Godhead,
and in that state one is sometimes found shedding tears or shivering (pg 131).
In this quote, Srila Prabhupada first defines the primary characteristic of bhava
by saying that ecstasy (bhava) is the first symptom of pure love of Godhead (prema).
He then defines its secondary characteristic by saying that one's heart softens to such
an extent that he is often found to be visibly moved by emotions.
In brief, the characteristic of a devotee on the platform of bhava is that his
heart is very easily moved by Krsna conscious stimulation.
2
The combination of savit and hldin is called uddha-sattva. W hen o ne is in contact with uddhasattva, one si multaneously feel s nouri shment (puti) and sat isfaction (tuti). The savit potency
nourishes one by cognition of Kna, and the hldin potency satisfies one by devotion for Kna.
104
Nature of Bhava
When bhava appears, it permeates one's consciousness to such an extent that it
appears to become one with the mind just as an iron rod placed in fire eventually
becomes permeated by the qualities of fire to such an extent that they appear to
become one. This condition is called tad-atmaka.
Srila Prabhupada describes this state as samadhi, After the outward
appearance of these ecstatic symptoms, they stay within the mind, and continuation of
the ecstasy is called samadhi (pg 131 - 132).
Bhava is relishable by nature, and it also causes one to taste and realize the
sweet pastimes of the Lord. Srila Prabhupada thus states, This stage of appreciation
becomes the cause of future exchanges of loving affairs with the Lord (pg 132).
Achieving Bhava
According to Srila Rupa Gosvami, there are two ways to achieve bhava: (1) by ardent
spiritual practice, and (2) by the special mercy of Krsna or His devotee. Elevation to
this stage of ecstasy can be possible in two ways. One way is by constant association
with pure devotees. The other way is by the special mercy of Krsna or by the mercy of
a pure devotee of Krsna (pg 132).
Srila Prabhupada uses the term "association with pure devotees" synonymously
with "executing the practices of devotional service." A pure devotee has no business
other than hearing and chanting about Krsna. Therefore, associating with a pure
devotee automatically implies practicing devotional service.
Srila Prabhupada states, It is essential, therefore, that one constantly associate
with pure devotees who are engaged morning and evening in chanting the Hare Krsna
mantra. In this way one will get the chance to purify his heart and develop this
ecstatic pure love for Krsna (pg 133).
by Mercy
by Rgnug
By Vaidhi-Sadhana
Narada Muni's life story is an example of someone who achieves bhava by way of
vaidhi-sadhana. Narada's service to the Bhaktivedantas may be considered vaidhi
because it was motivated not by his specific attraction to Krsna, but by obligation to
the injunction of sastra. Serving these great souls, he got the opportunity to regularly
hear krsna-katha from their lips, and by this regulated hearing he achieved the level of
bhava.
Again it is apparent that vaidhi-bhakti is not something to be made light of. We
find that vaidhi-bhakti also leads to a type of bhava, and even the most exalted Narada
Muni practices it.
The example of Narada Muni confirms that bhava is a precursor to prema. Srila
Prabhupada explains, This ecstatic love is prior to pure love of Krsna, because in the
next verse Narada confirms that by the gradual process of hearing from the great sages
he developed love of Godhead (pg 132).
To further support that one can achieve bhava by repeatedly listening to the
discourses of pure devotees, Srila Rupa Gosvami quotes Lord Kapiladeva. Srila
Prabhupada sums up the essence of this quote, ...when a realized soul who is
engaged in the service of the Lord is speaking, he has the potency to inject spiritual
life within the audience. One should, therefore, seek the association of such pure,
unalloyed devotees, and by such association and service a neophyte devotee will
certainly develop attachment, love and devotion for the Supreme Personality of
Godhead (pg 133). 4
By Raganuga-Sadhana
The quote from Padma Purana is an example of bhava attained through raganugasadhana. In this story, a lady named Candrakanti saw the Deity of Krsna, which
(SB 3.25.25) The last line of t his verse ("raddh ratir bhaktir anukramiyati") proves that a vaidhisdhaka m ay achieve raddha (which devel ops up t o sakti, "attachment."), then rati (rati is
synonymous with bhva), and finally, bhakti (bhakti is analogous to prema).
rla Prabhupda indicates th is, ...and by such associati on and service a neophy te devotee
[vaidhi-sdhaka] will certain ly d evelop attach ment [raddha-sakti], l ove [ bhva] and devot ion
[prema] for the Supreme Personality of Godhead (pg 133).
See BRS 1.3.12, com: Mukunda Dsa; and BRS 1.3.13.
106
aroused her desire to dance with Krsna throughout the night. Her dancing is an
example of raganuga-sadhana-bhakti because she desired to develop the sentiments of
the ragatmikas, namely the gopis of Vraja.
By this raganuga-sadhana she achieved bhava, evidenced by the fact that she
remained dancing all night, without wasting a moment on rest. This reluctance to
waste time is a symptom of bhava known as avyartha-kalatvam.
By Mercy
Achieving bhava solely by mercy is not common. Srila Prabhupada says that one who
expects to achieve bhava by mercy alone is like one who expects to complete college
not by studying hard, but by getting an honorary degree.
Bhva
by Practice
Words
by Mercy
Glances
Good wishes
Chapter 17 finishes with two examples of achieving bhava by the heartfelt good
wishes of a devotee. The first example is Prahlada Maharaja, who received the good
wishes of Narada while within the womb of his mother. The second example is
Mrgrari the Hunter, who became an exalted devotee simply by the good wishes of
Narada Muni.
The Southern Division of Bhakti-rasamrta-sindhu (Chapters 20-34 of Nectar of
Devotion) gives a more detailed analysis of the transcendental symptoms of bhava.
Srila Prabhupada therefore states, This ecstatic love for Krsna can be divided into five
divisions, which will be described by Srila Rupa Gosvami later on (pg 134).
108
Chapter Eighteen
Symptoms of Bhava
One characteristic of bhava is citta-masrnya a soft heart, sensitive to Krsna conscious
emotions. Various emotional reactions like crying, shivering, faltering of the voice, etc.
symptomize such softness of disposition. 5
Any actor or actress can imitate tears, shivering, etc. it does not mean they have
bhava-bhakti. Furthermore, sometimes a devotee who really does have bhava may purposely
conceal these emotional symptoms and remain undetected. Therefore, external symptoms are
not sufficient evidence to ascertain that a devotee has achieved bhava-bhakti.
In Srimad-Bhagavatam (2.3.24), Srila Prabhupada explains, Srila Visvanatha Cakravarti
Thakura has very critically discussed all these bhava displays in connection with some
unscrupulous neophyte's imitating the above symptoms for cheap adoration. Not only
Visvanatha Cakravarti but also Srila Rupa Gosvami treats them very critically. Sometimes all the
above eight symptoms of ecstasy are imitated by mundane devotees... Therefore real, steady
bhava is definitely displayed in the mater of cessation of material desires (ksanti), utilization of
every moment in the transcendental loving service of the Lord (avyartha-kalatvam), eagerness
for glorifying the Lord constantly (nama-gane sada ruci), attraction for living in the land of the
Lord (pritis tad-vasanti sthale), complete detachment from material happiness (virakti), and
pridelessness (mana-sunyata). One who has developed all these transcendental qualities is really
possessed of the bhava stage, as distinguished from the stone hearted imitator or mundane
devotee. 6
5. Asa-bandha Hope against hope. Firm faith that Krsna will deliver one to the highest
perfection, even though one feels low and utterly unqualified to achieve it on his own. 8
6. Samutkantha Intense eagerness for achieving pure loving service.
7. Nama-gane sada ruci Constant attraction to chanting Hare Krsna.
8. Asaktis tad-gunakhyane Addiction to glorifying Krsna's qualities.
9. Pritis tad-vasati sthale Love for living in the Lord's Dhama.
After listing the nine characteristics, Srila Rupa Gosvami separately defines and illustrates each
one with sastric examples. (See Nectar of Devotion pages 135 - 139).
Due to self-realization, one becomes fully aware of how insignificant and helpless one is: It is impossible for him to
achieve anything on his own, not to mention achieving the highest, most rare thing: kna-prema. Thus the devotee
becomes despondent.
However, self-realization also causes one t o unders tand the omnipotence of t he Lord, and the unfathomable
affection He has for all living entities. Therefore, although one is completely unable to achieve anything on his own,
he is sure that Kna will help him. Thus he becomes fully confident of achieving the highest success, in spite of his
disqualifications.
110
devotees, the moonlike rays from their hearts reflect on him, and by the influence of the pure
devotees he may show some likeness of attachment... (pg 140)
111
the brahmajyoti, his ecstasies gradually diminish into shadow and para attachment or else
transform into the principles of ahangrahopasana (pg 141). 9
The person who associates with impersonalists becomes contaminated by the notion, "I
am God." Srila Prabhupada says, it is his view that by worshipping himself he is worshipping
the supreme whole... Sometimes it is found that a neophyte is taking part in chanting and
dancing very enthusiastically, but within himself he is under the impression that he has become
the supreme whole (pg 141).
This offensive mentality undermines any hope for advancement to genuine bhava-bhakti.
112
Eastern Ocean
Fourth Wave
Prema-Bhakti
Chapter 19
113
Chapter Nineteen
Chapter Nineteen covers prema-bhakti the Fourth Wave of the Eastern Ocean.
The philosophical discussion of prema is quite brief because prema is simply the mature state of
bhava, and Srila Rupa Gosvami has already extensively described bhava.
Bhava softens the heart. Prema softens the heart completely. When bhava deepens to the
maximum it is called prema.
Srila Rupa Gosvami described bhava as a ray of prema. Both the sun and the sun-ray
possess light, but there is a difference of intensity. Similarly, both bhava and prema possess
ecstatic love of God, but it is not as intense in bhava as it becomes at the stage of prema.
Definition of Prema
samyan masrnita-svanto
mamatvatisayankitah
bhavah sa eva sandratma
budhaih prema nigadyate
samyak completely; masrnita-svantah which makes the heart soft; mamatva a sense of
ownership; atisaya-ankitah marked with an abundance; bhava emotion; sah that; eva
certainly; sandratma whose nature is very condensed; budhaih by learned persons;
prema love of Godhead; nigadyate is described.
When that bhava softens the heart completely, becomes endowed with a great feeling of
possessiveness in relation to the Lord and becomes very much condensed and intensified, it
is called prema [love of Godhead] by learned scholars. (Cc Madhya 23.7)
This is Srila Rupa Gosvami's definition of prema-bhakti, which he confirms with the following
quote: In the Narada-pancaratra it is clearly stated that when lust is transferred to he Supreme
Godhead and the concept of kinship is completely reposed in Him, such is accepted as pure love
of God by great authorities like Bhisma, Prahlada, Uddhava and Narada (pg 143).
He explains further, Great authorities like Bhisma have explained that love of Godhead
means completely giving up all so-called love for any other person. According to Bhisma, love
means reposing one's affection completely upon one person, withdrawing all affinities for any
other person (pg 143).
Achieving Prema
There are two ways to achieve prema: (1) by the maturation of bhava, and (2) by the Lord's
extraordinary mercy.
Prema
Bhva
Vaidhi
Mercy
Rgnug
A devotee, in the course of executing the regulative principles of devotional service, develops
his natural Krsna consciousness, and being thus softened at heart he chants and dances like a
madman. While performing chanting of the holy name of the Lord, he sometimes cries,
sometimes talks wildly, sometimes sings, and sometimes without caring for any outsider
dances like a madman (pg 144).
This verse (SB 11.2.40) shows that constantly practicing the regulative principles of
devotional service (vaidhi) can arouse bhava.
Prema Arising From Bhava Achieved Through Raganuga-Sadhana
Srila Rupa Gosvami cites the story of Candrakanti, from Padma Purana. Candrakanti practiced
raganuga-sadhana, striving to develop the mood of the ragatmikas of Vrndavana, specifically the
gopis. By this practice she achieved bhava, at which point she decided to accept no one else
besides Krsna as her husband. This complete indifference to anyone other than Krsna is one of
the nine symptoms of bhava, namely virakti.
By maturation of her bhava-bhakti, she began to constantly engage in meditation on
Krsna's form with the concept "Krsna is my lover." This indicates mamatva a symptom of
prema. Thus she achieved prema by maturation of the bhava she achieved through raganugasadhana. 1
115
austerity. It is simply by My association that they have attained the highest perfection of
devotional service (pg 144).
Mahatmya-Jnana-Prema
Narada-pancatratra illustrates prema imbued with knowledge of the Lord's greatness: ...if on
account of profound veneration for the greatness of the Supreme Lord one attains a great
affection and steady love for Him, one is certainly assured of achieving the four kinds of
Vaisnava liberation... (pg 145)
Devotees who achieved bhava from vaidhi-sadhana can attain mahatmya-jnana-prema.
Kevala-Prema
Kevala-prema, pure and one-pointed prema, is not even slightly mixed with any other aspiration
or interest such as aspiration for Vaikuntha liberation, or interest in the Lord's profound
power and opulence.
A devotee with one-pointed love (kevala-prema) always lovingly fixes his mind upon Sri
Krsna without the slightest deviation to any other topic. Srila Rupa Gosvami explains this with a
quote from Narada-pancaratra, If a devotee is
continuously in love with Lord Krsna and his mind
mhtmya-jna
kevala
is always fixed upon Him, that devotional attitude
prema
will prove to be the only means of attracting the
attention of the Lord. In other words, a Vaisnava
who is always thinking of the form of Lord Krsna
vaidha-bhvottho rgnugya-bhvottho
is to be known as a pure Vaisnava (pg 145).
bhva
Devotees who achieved bhava from
raganuga-sadhana can attain kevala-prema.
vaidhi
rgnug
sdhana
mercy
Evolution to Prema
117
Part Two:
Southern Ocean
Chapters 20 - 26
Chapter 27
Chapter 28
Chapters 32 - 34
118
Southern Ocean
First Wave
Vibhava
Chapters 20 - 26
119
Chapter 20
Transcendental Mellow
BRS 2.1.1 - 18
Mangalacarana
To inaugurate the Southern Ocean of Bhakti-rasamrta-sindhu, Srila Rupa Gosvami
offers his respectful obeisances unto "Sanatana." This can indicate either Sri Krsna
Himself (sanatana = Eternal Lord) or Sanatana Gosvami, who is Rupa Gosvami's elder
brother and spiritual master.
Srila Prabhupada explains, This Sanatana can be interpreted as either Sri
Krsna Himself or as Sanatana Gosvami, the elder brother and spiritual master of Rupa
Gosvami (page 151).
Srila Rupa Gosvami says that "Sanatana" is agha-damano. This glorifies Krsna
as the 'killer of Aghasura' and it simultaneously glorifies Sanatana Gosvami as the
'destroyer of sins' (agha).
Srila Prabhupada explains, In the case where Sanatana is accepted to mean
Sri Krsna, the obeisances are offered to Krsna because He is naturally so beautiful and
because He is the killer of the demon Agha. If it is interpreted to mean Sanatana
Gosvami, then it is because he is so greatly favored by Rupa Gosvami, being always
served by him, and because he is the annihilator of all kinds of sinful activities (page
151).
We can grasp the basic concept of vibhava with help from a simple example: A
mother has constant affection for her child, but sometimes it is in the background of
her thoughts. To relish that affection requires some stimulus. Seeing her child's
beautiful face, for example, can heighten her motherly affection to a relishable
crescendo.
Her child's face corresponds to vibhava it simulates her basic motherly
affection to the point of relishable intensity.
In The Nectar of Devotion, Srila Prabhupada defines vibhava as, "causes of
ecstasy (page 151).
W ebster's defines subsequent: (1) occurri ng or com ing l ater or aft er. (2) fol lowing i n order or
succession; succeeding.
121
These symptoms are called sattvika because the arise directly from the suddhasattva enriched soul which is the constitutional nature of the living entity.
Consequently. Srila Prabhupada defines sattvika-bhava as "constitutional or existential
ecstasy." 2
W ebster's defines constitution: (1) t he way i n whi ch a t hing i s com posed or m ade up; m akeup;
composition. A liv ing en tity is co mposed o f brahman, sp irit. Th us, th e liv ing en tity's co nstitution is
spirit-soul. Ecstasy th at arises d irectly fro m th e uddha-sattva enriched soul is sttvika-bhva:
"constitutional ecstasy."
3 Another term for vyabhicr-bhva is sacari-bhva. The two are entirely synonymous.
122
Rasa
Rasa commonly indicates one's eternal relationship with Krsna. Strictly speaking, this
is inaccurate. Rati, not rasa, is the correct term.
Rasa occurs when the above-mentioned bhavas stimulate rati and heighten it to
an unprecedented intensity. When these five bhavas properly combine, one can taste
rasa.
Srila Prabhupada explains, The different types of rasa, when combined
together, help one to taste the mellow of devotional service in the highest degree of
transcendental ecstasy (page 151). . . Without some mixture of these five ecstatic
principles, one cannot relish transcendental bliss (page 153). 4
Srila Rupa Gosvami says the taste of rasa is so astonishing that it always remains
apurvata: unprecedented, eternally fresh and new, as if being experienced for the very
first time. Thus Srila Prabhupada says, Such a position, although entirely
transcendental to our experience, will be explained in this section as far as possible,
following in the footsteps of Srila Rupa Gosvami (page 151).
Srila Prabhupada, wanting to help us appreciate the transcendental position,
explains it in a way we can relate to. He compares the extraordinary taste relished in
our eternal relationship with Krsna to the taste we can find in our devotional practices
(sadhana). Generally this mellow is experienced by chanting, hearing, worshipping in
the temple, and being engaged in the service of the lord (page 152).
This also gives a clue to how one may achieve the transcendental experience of
rasa.
Achieving Rasa
Previously, Srila Rupa Gosvami made a point about sadhana, No one can take to
devotional service unless he has had a previous connection with it (page 19). Yet
Srila Prabhupada notes in his commentary: . . .even if there is no continuity, if only
by chance one takes interest in a pure devotee's instruction, he can be accepted and
can advance in devotional service (page 19).
In this chapter, Srila Rupa Gosvami reiterates his point, in the context of rasa:
This relishing of transcendental mellow in discharging devotional service cannot be
experienced by all classes of men, because this sweet loving mood is developed only
from one's previous life's' activities. . . (page 152) 5
4
5
In this quotation, rla Prabhupda uses the term rasa to indicate the five different types of bhvas.
By perfect execution of sdhana one m ay achieve the stage of bhva. In th e n ext life, that bhva is
given proper facility to mature into rasa.
123
Again, Srila Prabhupada notes that tasting rasa is also possible by the mercy of
a pure devotee. In other words, this transcendental bliss is not to be enjoyed by any
common man unless he is so extraordinarily fortunate as to be in association with
devotees or to be continuing his previous birth's devotional activities (page 152).
Rasa Attained by Sadhana
Srila Rupa Gosvami states that one can achieve the platform of rasa by discharge of
sadhana-bhakti, particularly by hearing the Srimad-Bhagavatam and associating with
rasika Vaisnavas. 6 Srila Prabhupada summarizes, This joyous life is attained by one's
reaction to reading Bhagavada-Gita or Srimad-Bhagavatam, or else from associating
with persons who are very interested in the spiritual life of Krsna consciousness
specifically those who have made the determination to achieve the favor of Govinda
by being engaged in transcendental loving service at His lotus feet (page 152).
By hearing and chanting, one achieves the blissful experience of rasa. To
confirm this Srila Prabhupada quotes the First Canto: The beginning is to hear about
Lord Krsna in the association of devotees who have themselves cleansed their hearts
by association. Hearing about the transcendental activities of the Lord will result in
one's feeling transcendental bliss always (page 152). 7
Srila Prabhupada further confirms this with a quotation from Bhagavada-gita. 8
6
7
VIBHAVA
Definition of Vibhava
Srila Rupa Gosvami defines vibhava as that which stimulates one's eternal affection for
Krsna, heightening it to the point of relishable intensity. Srila Prabhupada summarizes
this definition: The cause or basis for relishing transcendental mellow is exactly what
we mean by vibhava (page 153).
Vibhva
Devotional Excitents
Alambana
"Basic"
Viaya
Ka
Uddpan
"Impelling"
ex: flute
raya
Devotee
Vibhva
Devotional Excitents
Alambana
"Basic"
Viaya
Ka
Uddpan
"Impelling"
ex: flute
raya
Devotee
126
Chapters 21 & 22
Qualities of Sri Krsna
BRS 2.1.19 - 128
The end of Chapter 20 described anya-rupa, wherein Krsna takes an entirely different
form to stimulate His devotee's affection. Anya-rupa is the first of many ways in which
Krsna stimulates ecstatic love. Chapter 21 begins by describing the second way He does so:
Sva-Rupa
Vibhva
Devotional Excitents
Uddpan
"Basic"
Alambana
"Impelling"
Viaya
Ka
Sva-Rpa
His own form
raya
Devotee
Anya-Rpa
A different form
Prakaa-Rpa
vta-Rupa
Ka as HimselfKa in disguise
Disguise
In avrta-svarupa, Krsna covers Himself in a disguise. Srila Prabhupada says, When
Krsna is covered by different kinds of dress, His personal feature is called covered
(page 155).
Srimad-Bhagavatam illustrates this: Uddhava said, How wonderful it is that
this woman is attracting my ecstatic love exactly as Lord Krsna does. I think she must
be Krsna covered by the dress of a woman! (page 155)
There is a difference between anya-rupa (another form) and avrta-svarupa (a
disguised form). Anya-rupa is a completely different expansion of Krsna. Avrta-svarupa
is Krsna's own form, superficially disguised to look like someone else.
Prakata-Rupa Krsna, as He is
In prakata-svarupa, Krsna's own form, undisguised, stimulates the devotee's affection.
For example, One devotee praised the bodily features of Krsna when he saw
the Lord in His personal manifest feature [prakata-svarupa]. He exclaimed, How
wonderful is the personal feature of Lord Krsna! How His neck is just like a conch
127
shell! His eyes are so beautiful, as though they themselves were encountering the
beauty of a lotus flower. . . (page 155)
Krsna's 64 Qualities
Srila Rupa Gosvami includes Krsna's 64 qualities in the Second Wave (vibhava)
because they stimulate the devotee's affection for Him.
Ka
1 - 64
Nryaa
1 - 60
Brahm
& iva
1 - 55
Jvas
1 - 50
What makes a person sweet is his submission to those who love Him. No other form
of Godhead has pastimes as sweet as Krsna's, because in no other pastimes is the Lord
so completely submissive to the love of His devotees. Thus, among all the Lord's
pastimes, Vrndavana-lila is the sweetest. And among all the Vrndavana pastimes, rasalila is the sweetest; because in rasa-lila Krsna submits to His devotee's love to the
fullest extent.
One devotee said, I know about Narayana, the husband of the goddess of
fortune, and I also know about many other incarnations of the Lord. Certainly all the
pastimes of such incarnations are exciting to my mind, but still the pastimes of the
rasa-lila performed by Lord Krsna Himself are wonderfully increasing my
transcendental pleasure (page 191).
Prema-Madhurya Uniquely Sweet Devotees
As a jewel becomes more beautiful when set in a golden ring, a person becomes more
enchanting when surrounded by those who adore him. The Vrajavasi's love for Krsna
is unparalleled. Surrounded by them, Krsna shines most brightly as the zenith of
enchanting sweetness.
Among all devotees of the Supreme Personality of Godhead, the Vrajavasi's
love is the deepest. Among all the Vrajavasis, the gopi's love is best. Thus Sri Krsna is
the most attractive form of the Lord, with Srimati Radharani at His left.
128
Srila Rupa Gosvami helps us appreciate the gopis' intense love by quoting two
slokas from Srimad-Bhagavatam. One of them reads: . . .the gopis lament, My dear
Krsna, during the daytime when You go out into the forest of Vrndavana with Your
cows, we consider one moment to be twelve years. . . And again when You come back
at the end of the day, by seeing Your beautiful face we are so much attracted that we
are unable to stop looking upon You constantly. At these times, when there is
occasional blinking of our eyelids, we condemn the creator, Brahma, as a dunce,
because he does not know how to make perfect eyes! (page 191)
Venu-Madhurya Uniquely Sweet All-Attractive Flute
No being in this world can compare to Krsna's musical expertise. Even the great
demigods cannot understand it. Indra, the king of heaven, is a connoisseur of the finest
things in the universe. Siva and Brahma are the originators of all musical skills. Yet
neither Indra, Brahma, nor Siva can even comprehend the fascinating musicianship
that Krsna joyfully displays when playing His flute.
In Srimad-Bhagavatam, the gopis tell mother Yasoda, When your son plays on
His flute, Lord Siva, Lord Brahma and Indra although they are supposed to be the
greatest learned scholars and personalities all become bewildered. Although they
are all very great personalities, by hearing the sound of Krsna's flute they humbly bow
down and become grave from studying the sound vibrated (page 192).
Krsna's musical excellence, expressed through the melodies of His flute,
stimulates everyone to engage in His devotional service.
Rupa-Madhurya Uniquely Sweet Beauty
In this world, beautiful people use jewellery, clothing and other ornaments to enhance
their charm. Krsna, however, is bhusana-bhusanangam: He beautifies His ornaments,
not visa-versa. 9 Thus, Krsna is far more beautiful than anyone. Even amongst all
expansions and incarnations of Godhead, Krsna's beauty is supreme.
Krsna's sweet beauty attracts everyone, even Krsna Himself, to taste the bliss of
His devotional service. One day Krsna happened to see the shadow of His beautiful
form reflected on the jewelled foreground. Upon seeing this bodily reflection, He
expressed His feelings: How wonderful it is that I have never seen such a beautiful
form! Although it is My own form, still, like Radharani, I am trying to embrace this
form and enjoy celestial bliss (page 193).
Conclusion
Krsna's wonderful pastimes, devotees, flute-playing, and beauty make Him the
supremely attractive entity. Thus even among all expansions of Godhead, He is the
supreme stimulus (vibhava-visaya) for ecstatic love.
9
rmad-Bhgavatam 3.2.12.
129
130
Chapter 23
Krsna's Personality
BRS 2.1.220 - 250
Chapter 24
10
4. Dependable Mangalya
2. Enjoying Vilasa
5. Steady Stairya
3. Pleasing Madhurya
6. Predominating Teja
131
8. Magnanimous Audaryam
132
Chapter 25
Devotees of Krsna
BRS 2.1.271 - 300
Chapters 20 through 24 concern visaya (Krsna as a stimulus for ecstatic love). Chapter 25
concerns asraya (The devotee as a stimulus for ecstatic love).
11
Thus a sdhaka must at least be a madhyama-adhikri. rla Rpa Gosvm quotes a prominent verse
from the Eleventh Canto that describes a madhyama-adhikri as one who has at least begun to develop
love for the Lord: vare tad-adhineu, blieu dviatsu ca, prema-maitri-kpokeka, ya karoti sa
madhyama. "An i ntermediate or second-cl ass devot ee, cal led madhyama-adhikri, offers hi s love to
the Suprem e personality of Godhead, is a sincere fri end to all devotees of the Lord, shows m ercy to
people who are in nocent an d d isregards th ose wh o are en vious o f th e Su preme Perso nality o f
Godhead." (SB 11.2.46)
133
raya
Devotees who Stimulate Ecstatic Love
Sdhaka
Practicing
Siddha
Perfect
134
Sukadeva Gosvami
Narada praised him thus: My dear Sukadeva Gosvami, you never took the trouble to
reside under the care of a spiritual master, yet you have attained such a great status of
transcendental knowledge. You never took the trouble to undergo severe austerities,
and still, how wonderful it is that you have been situated in the most perfect stage of
love of Godhead (page 205).
12
135
Chapter 26
Guna Qualities
There are three categories of Krsna's qualities: (1) Krsna's bodily qualities, (2) His
mental qualities, and (3) His vocal qualities.
Srila Prabhupada says, As far as Krsna's transcendental qualities are
concerned, they can be divided into three groups: qualities pertaining to His
transcendental body, qualities pertaining to His transcendental speech and qualities
pertaining to His transcendental mind (page 209).
Alambana or Uddipana?
A question arises: Vibhava-alambana refers to Krsna as the stimulus for ecstatic love.
Krsna's body, mind, and words are non-different from Him, so why does Srila Rupa
Gosvami separately categorize them as uddipana?
The Nectar of Devotion gives the answer: There is no difference between
Krsna and His body, and therefore the transcendental features pertaining to His body
are the same as Krsna Himself. But because these qualities stimulate the devotee's
ecstatic love, they have been analyzed as separate causes of that love. . . In technical
Sanskrit terms, such qualities as Krsna's name and fame are accepted both as
reservoirs of and as stimulations for love of Krsna (pages 209 - 210).
Krsna's body, mind, and words are both alambana and uddipana; and may be
described as either, depending on the point of view. If considered non-different from
His personality, they are alambana. If considered distinct entities (for the sake of more
detailed analysis), they are uddipana.
Bodily Qualities (Guna)
Srila Rupa Gosvami has already described Krsna's mind and speech in the section on
visaya-alambana (Chapters 21 & 22). Therefore, he now only discusses the qualities
of Krsna's body.
136
Krsna's bodily qualities are of four types: (1) age, (2) beauty, (3) ornaments,
and (4) softness.
Age
Srila Rupa Gosvami describes three distinct age periods in Krsna's pastimes: (1)
kaumara 1-5 years old; (2) pauganda 6-10 years old; and (3) kaisora 11-15
years old.
Different ages stimulate
different relationships with Krsna.
Srila Prabhupada explains, His
Gua
Ce
Rpa Prakra
affectionate pastimes with His
parents are exhibited in His
Body
Mind
Words
kaumara age. His friendship with
the cowherd boys is exhibited
Age
Beauty Ornaments Softness
during the pauganda period. And
His friendship with the gopis is
exhibited during the age of kaisora.
Kumra Paugua Kaiora
Krsna's pastimes at Vrndavana are
finished by the end of His fifteenth
year, and then He is transferred to Mathura and Dvaraka, where all other pastimes are
performed (page 210).
Uddpana
Kaisora Adolescence
Srila Rupa Gosvami divides kaisora into three
parts: (1) adya kaisora early adolescence;
(2) madhya kaisora mid-adolescence; and
(3) antya kaisora late adolescence.
Adya-Kaisora 11 to 12
Ka's Age
kumra
1-5
paugua
6 - 10
kiora
11-15
adya
11-12
madhya
13-14
antya
15
137
Madhya-Kaisora 13 to 14
At this age, Krsna's body manifests in a more developed way. When Krsna attained
thirteen years of age, His two thighs were challenging the trunks of elephants, His
rising chest was trying to come with peace talks with doors of jewels, and His two
arms were minimizing the value of the bolts found on doors. Who can describe the
wonderful beauty of these features of Krsna (page 211)?
Srila Rupa Gosvami describes, The special beauty of Krsna's body was His
mild smiling, His restless eyes and His world-enchanting songs. These are the special
features of this age (page 211).
Special pastimes characterize madhya kaisora. At this age Krsna enjoyed the
rasa-lila, exhibiting His power of joking with the cowherd girls and enjoying their
company in the bushes of the gardens by the
bank of the Yamuna (page 212).
Srila Rupa Gosvami describes the
special sights in Vrndavana caused by
Krsna's madhya-kaisora pastimes with the
gopis. He then describes the powerful effect
of Krsna mid-adolescent features on the
minds of the gopis (See page 212).
Krsna's ages
and their attractions:
Adya-Kaisora
beautiful bodily luster, reddish edges
around the eyes, soft new bodily hairs
Antya-Kaisora
Srila Rupa Gosvami gives a similar analysis
and description antya-kaisora, which begins
at the age of fifteen (see the end of page 212
to the first paragraph of page 213).
Madhya-Kaisora
mild smiling, restless eyes, worldenchanting flute songs, rasa-lila
Antya-Kaisora
all the above qualities reach full
maturity.
Nava-Yauvana
After antya kaisora (at the age of 16), the features of Krsna's body are nava-yauvana.
He continuously manifests this age throughout the remainder of His pastimes.
Descriptions of nava-yauvana begin from the first paragraph of page 213.
Beauty
After age, beauty is the second category of Krsna's bodily qualities that stimulate
ecstatic love (uddipana). Srila Rupa Gosvami says, Krsna was beautiful because every
part of His body was perfectly arranged without any defect (page 213).
Ornaments
Krsna's ornaments are the third category of bodily qualities that stimulate ecstatic
love. Srila Rupa Gosvami describes this in an interesting way. The ornaments on the
138
body of Krsna were not actually enhancing His beauty, but just the reverse the
ornaments were beautified by Krsna (page 214).
Srila Rupa Gosvami only briefly describes Krsna's ornaments; there is an
extensive description in the upcoming sections.
Softness
The softness of Krsna's body (mrduta) is the fourth category of qualities that stimulate
ecstatic love for Him.
Srila Rupa Gosvami describes, A person is called mild when he cannot bear
the touch of the most soft thing. It is described that every part of Krsna's body was so
soft that even at the touch of newly grown leaves, the color of the touched part of His
skin would change (page 214).
Cesta - Adventures
Srila Rupa Gosvami has finished an extensive description of Krsna's guna (qualities).
Now he briefly mentions Krsna's cesta (adventures, or "endeavors") such as rasa-lila
and dusta-vadha (slaying the wicked). Krsna's endeavors were always bent towards
arranging the rasa dance, as well as towards killing the demons in the forest of
Vrndavana (page 214). These adventures stimulate the devotee's love for Krsna.
Prasadana - Attire
The third category of uddipana is prasadana (attire). Krsna has three categories of
attire: (1) vasana dress, (2) akalpa natural decorations, and (3) mandana
jewellery and ornaments.
Vasana Dress
Uddpana
Gua
Cea
Prasadana
Attire
Misc.
Vaana
Clothes
kalpa
Natural ornaments
Mandana
Jewery
2 piece
4 piece
Many
Hairstyle
Ointments
Garlands
Face paintings
Tiloka
Toy-lotus
Crown
Earrings
Anklet
Necklace
Etc.
Srila
Prabhupada
summarizes by describing His
four-piece outfit. Generally,
there are four kinds of garments
on the body of Krsna: His shirt,
turban, belt, and wearing garments. In Vrndavana, He used to put on reddish
139
garments, with a golden shirt on His body and an orange colored turban on His head
(page 214).
Miscellaneous
Items such as Krsna's flute, buffalo horn, footprints, etc. comprise the fourth category
of uddipana. The remainder of Chapter 26, beginning with the section on Krsna's flute,
lists each item and illustrates it poetically.
141
Southern Ocean
Second Wave
Anubhava
Chapter 27
142
Chapter 27
Categories of Anubhava
There are two categories of anubhava: (1) sita without strong bodily movement, and (2)
ksepana with strong bodily movement. 1 Srila Prabhupada explains, These symptoms are
divided into two parts: one is called sita, and the other is called ksepana. When there is yawning,
the symptoms are called sita, and when there is dancing they are called ksepana (page 219).
The remainder of chapter 27 defines and illustrates the thirteen main anubhavas, citing
sastric evidence.
There are two additional sita-anubhavas that this chapter does not describe: (1)
raktodgam bleeding, and (2) utphulla swelling of the limbs. Srila Prabhupada explains,
Sometimes trembling of the whole body and hemorrhaging from some part of the body are also
manifested in response to ecstatic love for Krsna, but such symptoms are very rare, and
therefore Srila Rupa Gosvami does not discuss any further on this point (page 222).
Anubhava
Sita Manifest without great
bodily motion
1. Nrtya dancing
2. Jimbhanam yawning
6. Hunkara roaring 2
6. Ghurna staggering
("wheeling of the head")
7. Raktogam bleeding
The Nectar of Devotion includes the reference for hunkra under Crying Loudly: "By heari ng t he vibration of
Kna's flute, Lord iva becom es very puzzled and begins to cry so loudly in to outer space that the dem ons become
vanquished and the devotees become overwhelmed with joy." (page 220)
144
Southern Ocean
Third Wave
Sattvika-Bhava
Chapter 28
145
Chapter 28
Definition of Sattvika-Bhava
Sattvika-bhava is an involuntary physical symptom, occurring when emotions in the
primary or secondary mellows intensely overpower the heart (citta). Srila Prabhupada
explains, "When a devotee is always intensely affected by love for Krsna in a direct
relationship with Him or even a little apart from Him his status is called
existential ecstatic love (page 223)."
This quote establishes two things: (1) sattvika-bhava is a uniquely "intense"
anubhava, and (2) sattvika-bhava may arise from emotions in one of the five direct
relationships ("in a direct relationship with Him"), or it may arise from emotions in
one of the seven indirect relationships ("or even a little apart from Him").
146
Causes of Sttvika-Bhva
Sttvika-Bhva
Snigdha
Digdha
Mukhya Gauna
Primary Secondary
Ruka
3) Ruksa
"dried-up."
symptoms that seem to appear in those with no love for Krsna. 1
Ecstatic
Literal translations: snigdha oily, tender, affectionate ("moist"); digdha smeared ("burnt"); ruka
dried-up.
147
Astika-Sattvika-Bhava
Eight Bodily Symptoms of Overwhelming Emotion
Srila Rupa Gosvami described three different causes of ecstatic symptoms (snigdha,
digdha, and ruksa). He will now describe the symptoms themselves. There are eight:
1) Stambha stunned
2) Sveda perspiration
4) Svarabheda faltering
voice
5) Kampa trembling
7) Asru tears
Sttvika-Bhva
Ecstatic Symptom
The di stinction bet ween stambha (Stunned) and pralaya (d evastation): Stambha involves paralysis of
the body and speech; pralaya involves paralysis of the body, speech, and the mind.
149
150
4
5
uddha-sattva causes both anubhva and sttvika-bhva. In sttvika-bhva, however, it directly causes
the symptom. In anubhva, it indirectly causes the symptom through the agency of volition.
In t his quot e, Prabhupda' s use of t he word "st unned" does not refer t o t he specific sttvika-bhva
called stambha. Inst ead "degree of bei ng st unned" refers t o t he i ntensity of sttva (ecstatic emotion)
which overpowers the mind.
151
rla Prabhupda implies the third criteria by describing an increasing multiplicity of symptoms in each
category of intensity. For exam ple, "When several such ecst atic symptoms are vi sible. . .," and "W hen
the ecst atic sy mptoms cannot be checked and t hey si multaneously appear i n four or fi ve di fferent
categories. . ."
152
153
Suddipta The Most Bright: This level is unattainable by ordinary souls. Suddipta
occurs when all the eight sattvika-bhavas manifest simultaneously, with the highest
possible degree of intensity. This can happen only in the mahabhava of Srimati
Radharani and Sri Caitanya Mahaprabhu.
Srila Prabhupada mentions, when the symptoms of ecstatic love become the
most bright, that stage is accepted as mahabhava (page 231).
Sattvika-Abhasa
When ecstatic symptoms seem to appear in a person who has no genuine affection for
Krsna, they are called sattvika-abhasa a semblance (abhasa) of real ecstasy.
There are four types of sattvika-abhasa. Srila Rupa Gosvami further analyzes
the ecstatic loving expression into four divisions which are called sattvikabhasa (page
231).
1)
2)
3)
4)
Raty-Abhasa
Raty-abhasa occurs when the genuine rati (affection) of a pure devotee reflects in the
heart of a neophyte or non-devotee.
A genuine devotee's heart radiates ecstatic affection for Krsna as brilliantly as
the sun. This may reflect into the dark hearts of non-devotees like impersonalists and
154
cause them to experience a glimmer of ecstatic symptoms. The section on bhavabhakti has already extensively described this. 7
Srila Prabhupada says, . . .even if the reactions to chanting are manifest in an
impersonalist's body, they should not be considered to be symptoms of actual
attachment, but reflections only, just like the sun reflected in a dark room through
some polished glass (page 231).
Sattvika-Abhasa
Raty-abhasa is a reflection of genuine ecstatic love. Sattvika-abhasa, however, has no
connection with transcendental ecstatic love, reflected or otherwise. It is simply a
softhearted emotional disposition that causes the semblance of ecstasy. Krsna's name
or pastimes may by chance strike a chord in the heart of those who are naturally
sensitive and emotional, and thus cause them to cry, etc.
Pratipa
If a non-devotee appears to be exhibiting ecstatic symptoms, it may be due to the
influence of a genuine devotee (raty-abhasa). If there is no such influence, it may be
due to the persons naturally emotional nature (sattvika-abhasa). However, if the
person is quite cold and hard hearted, like the staunch logicians and analytical
philosophers, how can the "ecstatic symptoms" be explained?
Pratipa is the term for appearance of "ecstatic symptoms" in a cold, stoichearted person. That even such barren people may sometimes be able to exhibit a
semblance of ecstasy simply testifies to the overwhelming potency of krsna-katha.
Srila Prabhupada explains, Such non-devotees are not actually melted, they are hardhearted. But the influence of the glories of the Lord is so great that even the nondevotees sometimes shed tears (page 231).
Nisattva
Sometimes a person with no rati (affection for Krsna), and also without any of the
above abhasas may display symptoms of ecstasy. They are simply actors and who can
display emotions by practice.
Physical displays like crying and shivering are not necessarily transcendental
symptoms of ecstasy, they can even manifest in people who are outright opposed to
Krsna. Sometimes it is found that a non-devotee who has practically no taste for
Krsna and who follows no rules or regulations, can, by practice, make a show of
devotional symptoms, even crying in an assembly of devotees (page 232).
References: The Nectar of Devotion , page 139; W aves of Devot ion, page
.
155
156
Southern Ocean
Fourth Wave
Vyabhicari-Bhava
Chapters 29 - 31
157
Chapter 29
Thirty-Three Vyabhicari-Bhavas
Srila Rupa Gosvami lists thirty-three emotional experiences in the category of
vyabhicari-bhava. Each emotion has various causesand effects, which Srila Rupa
Gosvami describes and authenticates with elaborate sastric references.
Just as waves cause the ocean to m ove and enlarge, vyabhicr-bhva moves and hei ghtens one' s
relationship wi th Kna ( sthy-bhva). Thus a sy nonym for vyabhicr-bhva is sacri-bhva
(literally, "that which moves").
2 B RS 2.4.7
158
Srila Prabhupada traslates sad-viveka, the fourth cause of nirveda: When one
is forced to act in a way which is forbidden, or to refrain from acting in a way which
is proper, he becomes regretful and thinks himself dishonored. At that time, there is a
sense fo disappointment (pg. 233).
Srila Rupa Gosvami mentions the effects of nirveda: In this kind of
disappointment one becomes full of anxiety, sheds tears, changes bodily color, feels
humility and breathes heavily (pg. 233).
Self-Disparagement Caused by Great Distress
Mother Yasoda experienced great distress when Krsna was in the clutches of Kaliya.
This caused self-disparagement, she condemned her "sinful" existence and desired to
enter the deadly lake. (See pg. 233.)
Self-Disparagement Caused by Separation
When Krsna left Vrndavana, Subala condemned his residence there. (See pg. 233.)
Srimati Radharani felt that, if She could not see or hear Krsna, the Her vision
and hearing were condemned. She said, My dear friend, if I cannot hear of the
glorious activities of Krsna, it is better for Me to become deaf. And because I am now
unable to see Him, it would be good for me to be a blind woman (pg. 234).
Self-Disparagement Caused by Jeaulousy
Satyabhama, Krsna's queen, condemned herself due to jealousy of Rukmini, Krsna's
chief queen. (See pg. 234.)
Self Disparagement Caused by Recognition of One's Wrongdoing
My dear Krsna, I cannot say that it is only other people who are implicated in
material ecistence, because I too am much entangled with the bodily concept of life...
And because I have been so maddened by this material atmosphere, I am thinking
now that my life has been simply spoiled (pg. 234).
Srila Rupa Gosvami describes all thirty-three vyabhicari-bhavas using this same systematic procedure. Srila Prabhupada summarizes this description on pages 233 - 262
in Nectar of Devotion (BRS 2.4.7 - 2.4.291).
As we see from these examples, vyabhicari-bhava is a temporary, transient emotional
experience that results from and further stimulates one's heightened affection for
Krsna.
In each example the devotee's self-disparagement has a different flavor,
because each is based on a different type of affection for Krsna. For example, conjugal
159
Ecstatic
Symptom
Standard
Translation
Other Translations
1. Nirveda
2. Visada
3. Dainya
4. Glani
5. Srama
6. Mada
7. Garva
8. Saka
9. Trasa
10. Avega
11. Unmada
12. Apasmrti
13. Vyadhi
14. Moha
15. Mrti
16. Alasya
17. Jadata
18. Vrida
19. Avahittha
20. Smrti
21. Vitaska
22. Cinta
23. Mati
24. Dhrti
25. Harsa
26. Utsukata
27. Ugrata
Self-disparagement
Despair
Humility
Depression
Weariness
Intoxication
Pride
Alarm
Fear
Agitation
Madness
Forgetfulness
Sickness
Bewilderment
Death
Laziness
Inertness
Shame
Concealment
Remembrance
Doubt
Anxiety
Thoughtfulness
Forbearance
Jubilation
Eagerness
Ferocity
Disappointment, indifference...
Frustration, lamentation...
Guilt...
Fatigue...
Doubt, apprehension...
Apprehension...
Intense emotion...
Disease...
Confusion, illusion...
Bashfulness...
(Hiding one's feelings)
Argumentativeness
Endurance...
Happiness, joy...
Violence...
160
28. Amarsa
29. Asuya
30. Capalata
31. Nidra
32. Supti
33. Bodha
Haughtiness
Envy
Restlessness
Drowsiness
Sleep
Wakefulness
Indignation...
Jealousy, malice...
Impudence, unsteadiness...
"Dizziness" 3
Altertness, restlessness...
The phonetic similarity between "drowsiness" and "dizziness" leads one to suspect a mistake on behalf
of the original transcriber. With this in mind, it is p leasant to read the examples given for "dizziness,"
on pages 258 - 259 in The Nectar of Devotion.
161
Chapter 30
The previous chapter described the first thirteen vyabhicari-bhavas. This chapter describes the
remaining twenty.
Chapter 31
Additional Symptoms
BRS 2.4.191 - 270
One can classify vyabhicari-bhavas as uttama, madhyama, or kanistha according to the level of
ecstatic love they invoke. Srila Prabhupada mentions this, These symptoms, however, can be
divided into three groups: first class, second class and third (page 263).
Viveka (reason), the thirteenth "additional" emotion, is omitted in The Nectar of Devotion.
BRS 2.4.192 - 193, Jva Gosvm.
In the list of thirteen additional emotions given in Chapter 31, rla Prabhupda translates matsarya as "envy."
162
Divisions of Vyabhicari-Bhava
A vyabhicari-bhava may be (1) paratantra dependent, or (2) svatantra independent. A
paratantra (dependent) vyabhicari-bhava is born from affection for Krsna. A svatantra
(independent) vyabhicari-bhava is not directly born from affection for Krsna. 7
Paratantra Dependant
Vyabhicr-Bhva
Paratantra
Born of affection
for Ka
Svatantra
Not born of affection
for Ka
Vara
Avara
Nourishes rati Doesn't nourish rati
Skt
Nourishes
primary rati
Vyavahita
Nourishes
secondary rati
B RS 2.4.205
B RS 2.4.206
163
Vara
Saksat-Vara
Vyabhicari-Bhavas that Nourish Primary Rati
Oh, I cannot see the district of Mathura! Even though by simply hearing the name of Mathura
the hairs of my body are standing up, I cannot see the place. So what are the use of my eyes?
(page 264).
This nirveda (self-disparagement) is born from strong attachment to Krsna and
nourishes the devotee's direct affection for Krsna (mukhya-rati). Therefore it is saksat-vara.
Vyavahita-Vara
Vyabhicari-Bhavas that Nourish Secondary Rati
Bhima began to murmur, My arms are just like thunderbolts, but despite these arms I could
not smash Sisupala while he was blaspheming Krsna. Therefore, of what use are these strong
arms (page 265)?
This nirveda nourishes Bhima's anger, an indirect affection for Krsna (gauna-rati).
Therefore it is vyavahita-vara.
Avara
Vyabhicari-Bhavas that do not Nourish Rati
When Arjuna witnessed the universal form of Krsna, whose dazzling teeth were practically
devouring the very existence of the universe, Arjuna's mouth became dried up. At that time
Arjuna forgot himself and could not understand that he was Arjuna, Krsna's friend, although he
was always dependent on Krsna's mercy. This is an example of inferior dependence
(page 265).
Arjuna experienced the vyabhicari-bhava known as moha (bewilderment). Although
born of affection for Krsna (paratantra), Arjuna's bewilderment did not heighten his friendly
affection for Krsna. On the contrary, it diminished his sakhya-rasa, and is therefore avara
paratantra.
Svatantra Independent
Svatantra
refers
to
vyabhicari-bhavas that
are not born from
Paratantra
Svatantra
affection for Krsna.
Born of affection
Not born of affection
There are three types:
for Ka
for Ka
(1) rati-sunya void of
affection
(rati)
for
Rati-gandhi
Rati-unya
Raty-anusparana
Krsna,
(2)
ratyDevoid of affection Subsequent affection Trace of affection
anusparsana emotions not originally
born from affection for Krsna but which later contact affection for Krsna, and (3) rati-gandhi
slight trace of rati. 9
Vyabhicr-Bhva
B RS 2.4.217
164
Ratisunya
Vyabhicari-Bhavas Completely Void of Affection for Krsna
The self-disparagement of the yajnic brahmanas exemplifies this. Their nirveda was born from
realization of their own abominable condition, not from affection for Krsna. By their own
admission, they were completely devoid of affection for Krsna thus their lamentation is ratisunya.
Raty-Anusparsana
Vyabhicari-Bhavas that Become Connected with Affection for Krsna
Rati-anusparsana literally means "that which subsequently (anu) touches or contacts (sparsa)
affection for Krsna (rati). The gopis exemplify this, When the bull demon attacked the
damsels of Vraja, they began to cry out, Dear Krsna please save us! We are now gone! (page
265)
Their trasa (fear) was born from apprehension of their own distress, not Krsna's. But due
to the gopis deep love for Him, everything they experience or express becomes dovetailed with
krsna-rati. Even though their fear of the bull demon arose of an independent cause, it
subsequently came into direct contact with krsna-rati.
Rati-Gandhi
Vyabhicari-Bhavas that have a Slight Trace of Affection for Krsna
Srila Rupa Gosvami gives an example of rati-gandhi: Srimati Radharani's grandmother said,
Radha! I recognize that yellow clothing you are wearing. Don't try to hide it! Hearing this,
Srimati Radharani immediately lowered Her head in shame and covered Her face with Her
veil. 10
Jiva Gosvami explains: In this quotation, Srimati Radharani experiences the vyabhicaribhava called vrida (shame). This shame does not come from Her affection for Krsna, but from
embarasment that Her respected gradmother discovered Krsna's yellow clothing on Her body.
Therefore it is svatantra (independent).
Although independant of Her specific madhurya-rati for Krsna, Sri Radha's shame does
has a trace of rati, because it is only due to Her madhurya-rati that Krsna's yellow clothing was
on Her body. Because of this slight connection to Her madhurya-rati, Srila Rupa Gosvami
classifies this shame as rati-gandha.
Carefully analyzing all the svatantra vyabhicari-bhavas, one finds that only rati-sunya is truly
independent of affection for Krsna. Raty-anusparsana and rati-gandha are actually connected to
krsna-rati, and are therefore dependent (paratantra).
Thus only rati-sunya is fully svatantra. Srila Rupa Gosvami explains that the others may
be seen as independant: just as a goverment tax collector seems to be collecting money himself,
be he is actually dependant upon the goverment's authorization. 11
10
11
B RS 2.4.223
B RS 2.4.216
165
Vyabhicary-Abhasa
Vyabhicary-abhasa are emotions that only externally resemble vyabhicari-bhava. There are two
types: (1) pratikulya unfavorable, and (2) anaucitya improper. Praticulya occurs in
persons who are inimical towards Krsna. Anaucitya occurs when a devotee imagines vyabhicaribhava in persons who are not actually feeling that emotion. 12
Pratikulya-Vyabhicary-Abhasa
Semblance of Vyabhicari-Bhava in Hostile Persons
After Krsna killed the Kesi demon, Kamsa said, Kesi-daitya was as dear to me as my own life,
but he has been killed by some cowherd boy who is crude, uneducated, and ignorant in
fighting. Even though I have defeated the King of heaven without difficulty, still I do not know
the value of life (page 265).
Kamsa appears to exhibit nirveda (self-disparagement, or "hopelessness"). However, his
emotion is born from a hostile (pratikula) attitude towards Krsna and therefore is not an actual
vyabhicari-bhava.
Another example of vyabhicary-abhasa in persons hostile to Krsna: Kamsa told Akrura,
You are such a fool that you are accepting a cowherd boy to be the Supreme Personality of
Godhead simply because He has defeated some harmless water snake! The boy may have lifted
one pebble called Govardhana Hill, but what is more surprising than that is your statement that
this boy is the Personality of Godhead! (page 266)
Kamsa appears to exhibit asuya (envy, or "maliciousness") but his emotion is born from
a hostile attitude towards Krsna and is therefore pratikulya-vyabhicary-abhasa.
Anaucitya-Vyabhicary-Abhasa
Semblance of Vyabhicari-Bhava in Inappropriate Persons
Anaucitya-vyabhicary-abhasa occurs when a devotee imagines vyabhicari-bhava where it does
not really exist. There are two types: (1) asatyatvam non-existence, and (2) ayogyatvam
incapability. In asatyatvam, a
Vyabhicry-Abhsa
devotee imagines vyabhicari-bhava
to be present in a subject in whom
it does not exist (generally an inert
Prtiklya
Anaucitya
Hostile persons
Inappropriate persons
living entity). In ayogyatvam, the
devotee imagines vyabhicari-bhava
to be present in a subject who is
Asatyatvam
Ayogyatvam
Inert living entites
Animals
incapable of fully experiencing it
(generally an animal). 13
Asatyatvam
A devotee tried to console a kadamba tree, which was lamenting because Krsna had not even
touched its shadow. My dear kadamba tree, do not be worried. Just after defeating the Kaliya
snake in the Yamuna River, Krsna will come and satisfy your desire (page 266).
12
13
BRS 2.4.224-225
B RS 2.4.228
166
Conditions of Vyabhicari-Bhava
The symptoms of ecstatic love are grouped under four headings namely generation,
conjunction, aggregation, and satisfaction (page 266).
1) Utpatti "generation." The beginning of an emotion.
2) Sandhi "conjunction." When two or more emotions unite.
3) Savalya "aggregation." When one emotion supplants another.
4) Santi "satisfaction." When a disturbing emotion is resolved.
Utpatti Generation
This is the most basic condition of vyabhicari-bhava. Every vyabhicari-bhava must first undergo
generation before any other condition is possible. The example of Srimati Radharani knitting
Her eyebrows in response to Krsna's joking (page 266) exemplifies the generation of matsarya
(malice).
14
15
Sandhi Conjunction
In this condition, two or more vyabhicari-bhavas unite to create a single emotional experience.
There are five types of conjunctions:
1)
2)
3)
4)
5)
Mother Yasoda became stunned with bliss when she saw that her child was safe on the lap of
Putana's dead body. At the same time, she became stunned with anxiety due to the dangerous
demon. Two causes (happiness over the safety of her child, and fear of demoniac calamity)
produced one effect (stunned). (See page 266.)
Two Emotions from One Cause
When Mother Yasoda saw that her child had learned to walk, she became simultaneously happy
and fearful. One cause (Krsna's walking) produced two effects (happiness for her child's
maturity, and fear for the child's safety). (See page 267.)
Two Emotions from Two Causes
When Devaki, the mother of Krsna, saw her son very jubilant in the presence of the wrestlers
in Kamsa's arena, two kinds of tears were simultaneously gliding down her cheeks: sometimes
the tears were warm, and sometimes they were cold. This is an instance of conjunction of
jubilation and lamentation due to different causes of ecstatic love (page 267).
Two causes (her jubilant son, and the powerful wrestlers) produced two distinct effects
(harsa-happiness, and visada-despair). Seeing her jubilant son caused great happiness
(symptomized by cold tears), but seeing the powerful wrestlers caused great despair
(symptomized by hot tears).
Several Emotions from One Cause
Srimati Radharani's reaction to Krsna's aggressiveness illustrates this. The cause was one: Krsna.
The effect was many different emotions. This is an instance of exhibiting varying feelings in
ecstatic love, although the cause is one only Krsna (page 267).
Several Emotions from Several Causes
Sometimes there were great festivals in the house of Nanda Maharaja, and all of the inhabitants
of Vrndavana would assemble for these festivals. During one such festival, Srimati Radharani
was seen wearing a golden necklace given Her by Krsna. This was immediately detected by
mother Yasoda as well as by Radharani's mother, because the necklace was too long for
Radharani's neck. At the same time Radharani could see Krsna nearby, as well as Her own
husband, Abhimanyu. So all of these things combined to make Radharani feel very much
ashamed, and with Her face shrivelled She began to look very beautiful. In this case there was a
combination of bashfulness, anger, jubilation and lamentation (page 267).
168
Many different causes Krsna, Abhimanyu, Yasoda, etc. produced many different
emotions bashfulness, anger, jubilation and lamentation.
Savalya Aggregation
Both sandhi (conjunction) and savalya (aggregation) involve combinations of multiple
emotions. In sandhi, however, the emotions exist simultaneously. In savalya the succeeding
emotion supplants the preceding one.
For example, Kamsa once said, What harm can this boy do to me? He has no power.
Here Kamsa exhibits garva (pride). The next moment he was informed that all of his friends
had been killed by the boy. Then Kamsa began to think in perplexity, Shall I go immediately
and surrender unto Him? But how can a great warrior do this? Here, Kamsa's previous garva
aggregated with visada (lamentation) In other words, lamentation supplanted the pride
(page 268).
The householder devotee's self-analysis is an example of seven successive savalya
aggregations (page 268).
Santi Satisfaction
Once the cowherd boys in Vrndavana were vainly searching after Krsna for a long time, and
for that reason their faces became blackened, and their complexions appeared faded. Just then
they could hear on the hill a faint vibration from Krsna's flute. Immediately all of them became
very much gladdened. This is an instance of satisfaction in the midst of disappointment (page
268).
First the cowherd boys were experiencing visad (despair), but that despair was later
"satisfied" or pacified by harsa (jubilation). Santi occurs when the preceding emotion is pacified
and resolved by the succeeding one.
Srila Prabhupada adds a significant point in his commentary. He quotes a Sanskrit
proverb, "Disappointment gives rise to the greatest satisfaction," and says that the experience of
Krsna conscious joy is most relishable during the satisfaction of a disturbing emotion.
169
Determining Factors
The first paragraph of page 269 mentions forty-one emotions that combine to make up a
devotee's internal disposition. These include the thirty-three vyabhicari-bhavas, as well as eight
sthayi-bhavas (seven secondary + one primary). 16
Srila Prabhupada explains, All of them can be accepted as different feelings of the heart.
Sometimes some of the feelings are quite natural. Sometimes some of the feelings are just
temporary appearances. Those symptoms which are very natural always remain, both within
and without the devotee (page 269).
"Natural feelings" refers to sthayi-bhava, which is permanent. "Temporary feelings"
refers to vyabhicari-bhava, which is transitory.
Srila Rupa Gosvami mentions these forty-one characteristics to show that there is a
cyclic relationship between vyabhicari-bhava and the devotee's internal disposition. Vyabhicaribhavas manifest from the devotee's internal disposition; but at the same time one's internal
disposition is a composition of forty-one elements, which include the vyabhicari-bhavas.
These 44 factors produce different dispositions in a devotee's heart depending on how
they combine.
16
The sthy-bhvas are not counted as twelve because each devotee may posses only one primary rasa. Thus, there
is one pri mary sthy-bhva, seven secondary sthy-bhvas, an d thirty-three vyabhicr-bhvas whi ch make up
one's internal disposition.
170
(garistha), but even a slight breeze of emotion is noticeable in a komal devotee, because his
heart is light like cotton (laghistha).
The heart of one who is highly elevated and grave is compared to gold. If one's heart is
soft and gentle, his heart is compared to a cotton swab. When there is an ecstatic sensation
within the mind, the golden heart or grave heart is not agitated, but the soft heart immediately
becomes agitated (page 269).
"Hard" Hearts
He uses three adjectives to illustrate the karkasa hearts: lightning, gold, and shellac.
Lightning-Heart
The lightning bolt is very strong and never becomes soft. Similarly, the hearts of those who are
engaged in severe austerities and penances do not become very easily softened (page 270).
No degree of emotion can move a person with this disposition, just as no intensity of fire
can melt a lightning bolt.
Gold-Heart
The golden heart becomes melted at a high temperature. . . (page 270) Unlike the
thunderbolt, gold can melt, but only in a very hot fire. Similarly, only extremely intense
emotions can move a person with this disposition.
171
Shellac-Heart
The shellac heart is very easily melted in slight temperature (page 270). Even a little fire will
melt shellac. Similarly, a strong emotion can move a person with this disposition.
"Soft" Hearts
A soft heart is compared to honey, to butter and to nectar. And the condition of the mind is
compared to sunshine. As honey and butter become melted in even slight sunshine, softhearted
persons become easily melted. Nectar, however, is by nature always liquid. And the hearts of
those who are in pure ecstatic love with Krsna are by nature always liquefied, just like nectar
(page 270).
The hearts of pure devotees may posses differing dispositions towards different vyabhicaribhavas. A pure devotee of Krsna is always specifically qualified with nectarean qualifications
and sometimes with the qualifications of butter and honey (page 270). 17
If the emotion from a very powerful vyabhicari-bhava is extremely strong it will melt any
heart, regardless of its hardness. On the whole, the heart in any of the different conditions
mentioned above can be melted under certain circumstances, just as a hard diamond is
sometimes melted by a combination of certain chemicals (page 270). Srila Rupa Gosvami cites
Dana-keli Kaumudi as evidence for this.
17
A pure devotee can possess all these varities of internal dispositions, depending on the circumstances.
172
Southern Ocean
Fifth Wave
Sthayi-Bhava
Chapters 32 - 34
173
Chapter 32
One relishes rasa when various emotional components heighten and churn one's affection
for Krsna. Affection for Krsna is the subject of Chapters 32 - 34 in The Nectar of Devotion.
Sthayi-bhava denotes one's permanent mood of affection for Krsna. 1 Therefore, Srila
Prabhupada translates sthayi-bhava as "permanent," or "continuous ecstasy."
King of Bhavas
Sthayi-bhava is the king of bhavas, for two reasons: (1) it is the most essential element
of rasa, and (2) all other emotions are under its dominion.
174
Gaua-Rati
Laughter
Astonishment
Chivalry
Lamentation
Anger
Fear
Dread
Sthayi-bhava is of two varieties: (1) mukhyarati direct, and (2) gauna-rati indirect.
Srila Prabhupada mentions this, It can be
exhibited directly or indirectly, and thus
ecstatic love can be described as direct or
indirect (page 271).
Mukhya-Rati
Mukhya-rati exhibits two natures: (1) svartha self-nourishing," and (2) prarartha
nourishment-giving. Srila Prabhupada says, Direct ecstatic love can be divided
into two groups - namely, selfish and selfless (page 271).
Svartha indicates one who works for his own interests. When one's permanent
affection for Krsna is "svartha" it takes nourishment from other emotions.
Prarartha indicates one who works in the interest of others. When one's
permanent affection for Krsna is "prarartha" it gives nourishment to other emotions.
This will become more clear in the next chapter. 3
175
Neutrality Suddha-Rati
The first type of sthayi-bhava is suddha-rati, neutral affection. There are three
subdivisions of neutral affection for Krsna: (1) samanya general, (2) svaccha
transparent, and (3) santi peaceful. Neutrality can be further subdivided into
general, transparent, and peaceful (page 271).
Anubhavas of Suddha-Rati
Srila Prabhupada summarizes the anubhavas of suddha-rati: It can be manifest
sometimes in trembling of the body and changing of the color of the eyes (to red,
white, etc.), although there is no symptom of any particular affection (page 271).
B RS 2.5.9
176
Example
It is said that a great devotee brahmana would sometimes address the Supreme
Personality of Godhead as master and sometimes joke with the Lord, using different
kinds of familiar words. Sometimes he would protect the Lord with a filial affection,
sometimes he would cry out to the Lord, addressing the Lord as his beloved, and
sometimes he would meditate on the Lord as the Supersoul (page 272).
5
6
177
Servitorship Dasya-Rati
Srila Prabhupada describes dasya-rati (or prita-rati) in the section entitled
"Subordinate Ecstatic Love." The essence of dasya-rati is a feeling of inferiority to
Krsna, and therefore a sense of dependence upon His favor and kindness.
The quotation from Mukunda-mala-stotra is a prayer for the kind favor of the
Lord upon the dependent devotee, so that he may be able to remember the Lord's
lotus feet at the time of death. This exemplifies the mood of dasya-rati (See page 273).
Friendship Sakhya-Rati
The main characteristic of sakhya-rati is a feeling of equality with the Lord, "He is one
of us." This type of affection is therefore devoid of shyness; characterized by prankish,
humorous behavior. Srila Rupa Gosvami gives two examples of these uninhibited
sakhya dealings (see page 274).
Parenthood Vatsalya-Rati
The essence of vatsalya-rati is a sense of seniority or protective superiority to Krsna.
Contrast dasya-rati with vatsalya-rati: In dasya the devotee is the object of Krsna's
mercy. In vatsalya, Krsna is the object of the devotees' mercy. Indeed, those in
vatsalya-rati always shower Krsna with their kind, affectionate favors. One finds
vatsalya-rati in devotees who are Krsna's elders. Krsna derives bliss by honoring and
worshipping these great souls.
Srila Rupa Gosvami gives two examples of vatsalya-rati (see page 274).
178
Chapter 33
The previous chapter described mukhya-rati (the five direct forms of affection). This
chapter will describe gauna-rati (the seven indirect forms of affection).
Gauna-Rati
The seven secondary emotions are not transcendental in and of themselves, because
they are not inherently connected to krsna-rati (transcendental affection for Krsna).
There is nothing intrinsicaly transcendental about laughter, astonishment, anger, etc.
However, these emotions become transcendental when connected with a direct
affection (mukhya-rati).
For instance, laughter is not transcendental affection for Krsna, but when a
cowherd boy jokes with Krsna the laughter becomes saturated in a transcendental
mood of friendship. Another example, if a gopi begins joking with Krsna, their
laughter is imbued with the mood of conjugal love. Thus the laughter indirectly
attains the status of rati transcendental affection.
Laughter (hasya) by itself is only laughter (hasya), but when connected with
sakhya-rati the laughter becomes "laughing ecstasy" (hasya-rati). The mukhya-rati
transmits its quality of rati to the gauna emotion.
Emotions such as laughter are therefore called indirect affection (gauna-rati).
An Example to Clarify
Jiva Gosvami gives the following example: Sometimes people at a concert may say,
"The stage is raising quite a noise!" In truth, the noise comes from the musicians on
stage, not the stage itself. Being in such close contact with the musicians, however, the
stage becomes indirectly imbued with noisiness.
Similarly, emotions such as laughter become imbued with transcendental
affection for Krsna when connected to one of the five mukhya-rati.
179
Distinction Between
Mukhya-Rati, Gauna-Rati, & Vyabhicari-Bhava
The five direct forms of affection for Krsna (mukhya-rati) are eternal, but the seven
indirect affections (gauna-rati) appear and disappear in various situations. Although
they sometimes disappear, the secondary affections leave a lasting impression
(samskara) on the heart. Thus gaunaMukhya-rati -Permanent emotions
rati does possess a degree of
Gauna-rati -Temporary emotions
permanency, and
is
therefore
that leave permanent
classified as sthayi-bhava, distinct
impressions
from vyabhicari-bhava which
Vyabhicari-bhava -Temporary emotions
comes and goes without any trace
(samskara).
5. Krodha-rati Anger
2. Vismaya-rati Astonishment
3. Utsaha-rati Valorous Enthusiasm
6. Bhaya-rati Fear
7. Jugupsa-rati Disgust
4. Soka-rati Lamentation
After listing the seven gauna emotions, Srila Rupa Gosvami illustrates them with
examples from sastra (constituting Chapter 33 in The Nectar of Devotion), which
clarify how gauna-rati is transcendentalized by contact with mukhya-rati.
The first example is this chapter shows the friends of Srimati Radharani
responding in great laughter to Krsna's joking words. This laughter is a result of their
madhurya-rati, thus its connection to madhurya-rati promotes the laughter to hasyarati.
Another example: Mother Yasoda said, Krsna is now entrapped within the
hoods of the Kaliya snake, and yet I am not tattered to pieces! (page 277) This
lamentation arises from her motherly love, thus its connection to vatsalya-rati
promotes the lamentation to soka-rati.
180
examples, the gopis madhurya-rasa was prarartha, nourishing the laughter; mother
Yasoda's vatsalya-rati was also prarartha, nourishing the lamentation.
181
Chapter 34
Chapter 34, the last section in the Southern Ocean, describes additional points concerning sthayibhava.
Vibhava
Vibhava is that which stimulates and awakens the sthayi-bhava, causing the devotee to relish a
particular type of ecstatic loving affection for Krsna. Srila Prabhupada says, The particular type
of ecstatic loving sentiment that develops within the heart of a particular devotee is considered
to be vibhava (page 279).
Anubhava, Etc.
When vibhava stimulates sthayi-bhava there are various effects called anubhava (such as dancing,
moving the eyebrows, etc.).
Sattvika (crying, standing of hairs, etc.) and vyabhicari-bhavas (fear, astonishment, etc.)
are types of anubhavas. Srila Prabhupada says, And the resultant manifestations such as moving
of the eyebrows, fear, astonishment and smiling, which have been explained hereinbefore, are
called anubhava (page 279).
Se e page
of this book.
182
Srila Prabhupada explains all this: Actually, the transactions of the spiritual world are
inconceivable to us in our present state of life. Great liberated souls like Rupa Gosvami and
others have tried to give us some hints of transcendental activities in the spiritual world, but on
the whole these transactions will remain inconceivable to us at the present moment.
Understanding the exchanges of transcendental loving service with Krsna is possible only when
one is actually in touch with the pleasure potency of the Supreme Lord (page 279).
Neutrality
Servitude
Friendship
Parenthood
Conjugal
Laughter
Astonishment
Chivalry
Tragedy
Anger
Fear
Ghastliness
8
9
Color
Deity
sveta-white
citramulticolored
aruna-reddish
brown
sona-deep red
syamablaksih blue
pandarawhite-yellow
pingala-yellow
gauraoff-whitish
dhumrasmoky
raktablood red
kala-black
Nila-blue
Kapila
Madhava
Upendra
Nrsimha
Nanda-Nandana
Balarama
Kurma
Kalki
Ramacandra
Parasurama
Varaha
Matsya
The classic example is white representing the "good guy" and black representing the "bad guy."
Jva Gosvm says that these 12 forms of Godhead are Predominating Deities (adhihtr devat) of the 12 rasas,
just as the mood is the predominating deity of the mind.
Mukunda dsa, however, describes the 12 De ities as personified forms of the 12 rasas. He cites SB 10.13.53
to illustrate what he means by "personified forms."
Vivantha Ca kravart hkura allo ws th at it m ay be agreeable fo r the 12 rasas to ha ve personified forms,
since hldin-akti has a personified form (r Rdh).
183
184
185
Western Ocean
First Wave
Santa-Rasa
Chapter 35
186
Chapter 35
Magalacarana
To inaugurate the Western Ocean of Bhakti-rasamrta-sindhu, Srila Rupa Gosvami offers a
mangalacarana. As previously, Sri Rupa Gosvami uses the word sanatana to indicate: (1) Krsna
the Eternal Lord, and/or (2) Sanatana Gosvami, his spiritual master. By addressing this prayer
to "Sanatana," Sri Rupa Gosvami simultaneously seeks the blessings of both Krsna and his
spiritual master.
Srila Prabhupada translates the magalacarana: Sri Rupa Gosvami offers his respectful
prayers to the eternal Supreme Personality of Godhead, who is always so beautiful and for
whom the pure devotees are always engaged in loving transcendental service (pg. 285).
It can also be translated: "I offer my respectful prayers unto Sanatana Gosvami, whose
devotion for the Supreme Lord is beautifully resplendent, and who has great love for the
Vaisnavas." 1
Still another interpretation describes Sanatana as, "He who bears the extremely heavy
weight of thinking about the material and spiritual welfare of the author, who is ignorant." Sri
Rupa Gosvami describes himself as helpless, ignorant, and utterly dependant upon the support
and protection of Sanatana.
Wave 3:
Sttvika-bhva
Wave 4:
Vyabhicr-bhva
Wave 5:
Sthy-bhva
Vibhva
Anuhva
Sttvika-bhva
Vyabhicr-bhva
Sthy-bhva
1) nta-rati
2) Dsya-rati
3) Sakhya-rati
4) Valtsala-rati
5) Madhura-rati
SANTA-RASA
When one can maintain a transcendental position of neutrality, or indifference to external sense
objects, one becomes qualified to achieve love of Godhead at the stage of neutrality (santa-rasa).
Srila Prabhupada explains, When one is actually able to maintain the transcendental position,
his stage is called neutrality in devotional service (pg. 285).
B RS 3.1.1
187
There are two types of souls in the transcendental position. Both are free from material
desires, but one is inclined to appreciate the impersonal Absolute, while the other is inclined to
appreciate the personal Absolute.
Impersonalist
Some great sages have attained this neutral position by practicing austerity, penance and
meditation to control the senses. Such sages are generally called mystic yogis, and in most cases
they are inclined to appreciate the spiritual pleasure of the impersonal feature of the Absolute
Truth (pg. 285).
Personalist
A personalist is far more fortunate than the impersonalist, because he is inclined to appreciate
the Lord's form. The happiness derived from direct perception of the Lord's form is far greater
than the happiness derived from impersonal Brahman; because without the Lord's form there is
no possibility of relishing rasa.
Srila Prabhupada explains, Actually the transcendental pleasure derived in association
with the Supreme Person is far greater that the pleasure derived from impersonal Brahman
realization, because of the direct meeting with the eternal form of the Lord (pg. 285).
Although neutral devotees may be qualified to achieve darsana of the Lord's form, they are not
qualified to experience His pastimes. Until one has dasya-bhava, one cannot achieve this
qualification.
Vibhava
Visaya-Alambana
Krsna as a Stimulus for Neutral Devotion
Srila Rupa Gosvami mentions two ways that the Lord stimulates neutral affection: (1) the fourarmed form of Visnu, and (2) the transcendental qualities of Visnu.
Form of Visnu
For those great sages situated in the position of transcendental neutrality, the beginning should
be to take shelter of Lord Visnu, the four-handed eternal form of the Supreme Personality of
Godhead (pg. 286). Srila Prabhupada confirms this by citing three Vedic references. 2
Qualities of Visnu
He is also appreciated as being completely peaceful, completely controlled and pure, merciful
to the devotees and untouched by any material condition.
Asraya-Alambana
The Devotee as a Stimulus for Neutral Devotion
Srila Rupa Gosvami mentions two types of devotees who stimulate santa-bhakti: (1) atmaramas
self-realized souls, and (2) tapasvis those who undergo penance and austerities.
Atmaramas and tapasvis are usually impersonalists, but they can develop faith in visnubhakti if they are fortunate enough to contact a pure devotee. This faith promotes them from
impersonalism to the status of neutral devotees. Srila Prabhupada explains, After Brahman
realization, when a liberated soul comes in contact with a pure devotee of Lord Krsna and
submissively accepts the teachings of Lord Krsna without misinterpretation, he becomes
situated in this neutral stage of devotional service (pg. 287).
Atmaramas
The best atmaramas are the Four Kumaras. Srila Rupa Gosvami describes their appearance and
devotional mood.
Their Form: They appear like naked young children, four or five years old, with fair
complexions and bright effulgences. These four brothers usually stay together.
Their Devotional Mood: Srila Rupa Gosvami includes a statement by the Four Kumara's
that indicates their mood of devotion: O Lord Mukunda. . . only so long as one does not
happen to see your eternal form of bliss and knowledge. . . can the impersonal feature of the
Absolute Truth, known as Brahman, be very pleasing to a saintly person (pg. 287).
Tapasvis
A tapasvi takes up devotional service because he knows liberation can be obtained only through
bhakti. Srila Prabhupada says, A saintly person is one who understands fully that simply by
discharging devotional service he can become confident of liberation (pg. 287 - 288).
Srila Rupa Gosvami does not mention the form of a tapasvi because there is no foremost
tapasvi to describe.
Devotional Mood: A saintly person thinks like this: When shall I be able to live alone in
the caves of the mountains? When shall I be dressed simply with undergarments? When shall I
be satisfied simply by eating a little fruit and vegetables? When will it be possible for me to
think always of the lotus feet of Mukunda, who is the source of the Brahman effulgence? When,
in such a spiritual condition of life, shall I fully understand my days and nights to be
insignificant moments in eternal time? (pg. 288)
Uddipana
Objects That Impel Neutral Devotion
There are two subdivisions of uddipana: (1) asadharan "unique," and (2) sadharana
"shared." Unique uddipanas are objects that impel devotees of one specific rasa. Shared
uddipanas (sadharana) are objects that impel devotees of many different rasas.
Asadharana Uddipana Unique Impetuses
Srila Rupa Gosvami lists the impetuses unique to santa-rasa: The impulse of a saintly person is
to be engaged in the study of the Vedas, especially the Upanisadic portions, to live always in a
place where there is no disturbance from the common people, to think always of the eternal
189
form of Krsna, to be ready to consider and understand the Absolute Truth, to be always
prominent in exhibiting knowledge, to see the Supreme Lord in His universal form (visva-rupa),
to associate always with learned devotees and to discuss the conclusion of the Vedas with
similarly elevated persons (pg. 288).
Example of "Hearing the Upanisads"
Hearing the Upanisads in Lord Brahma's assembly impelled the neutral affection of learned
yogis, causing them to relish santa-rasa. (See pg. 288.)
Sadharana Uddipana Shared Impetuses
Srila Rupa Gosvami lists the impetuses of santa-rasa that may impel devotees of other rasas as
well: . . .smelling the tulasi offered at the lotus feet of the Lord, by hearing the sound of His
conchshell, by seeing a sanctified place in some mountain or hill, by observing a forest like the
ones in Vrndavana, by going to a place of pilgrimage, by visiting the course of the Ganges River,
by being victorious over the dictations of bodily demands (ie. eating, sleeping, mating and
defending), by understanding the devastation of eternal time and by constantly associating with
devotees engaged in Krsna consciousness (pgs. 288 - 289).
Example of Smelling Tulasi
Sri Rupa Gosvami quotes the Third Canto, describing how the Four Kumaras achieved and
relished santa-rasa by smelling the aroma of tulasi leaves mixed with saffron and offered to Lord
Visnu's lotus feet.
Anubhava
Asadharan-Anubhava
Manifestations of Ecstasy Unique to Santa-Rasa
Srila Rupa Gosvami lists the anubhavas unique to santa-rasa: . . .They concentrate their eyesight
on the tip of the nose, and they behave just like an avadhuta... Another symptom is that such
persons are very careful to step forward when giving speeches. When they speak, they join
together the forefinger and the thumb... The list continues to the paragraph's end, on page 289.
Example of Concentrating Eyesight on Tip of Nose
This great sage is concentrating his eyesight on the tip of his nose, and from this it appears that
he has already realized the eternal form of the Lord within himself (pg. 289).
Sadharana-Anubhava
Manifestations of Ecstasy Shared with Other Rasas
Srila Rupa Gosvami lists the anubhavas that santa shares with other rasas: Sometimes a devotee
in santa-rasa yawns, stretches his limbs, instructs on devotional service, offers respectful
obeisances unto the form of the Lord, offers nice prayers to the Lord and has a desire to give
direct service with his body. These are some of the common symptoms [sadharana-anubhava] of
the devotee who is situated in neutrality (pg. 290).
190
Example of Yawning
My dear mystic, I think that within your heart there is some ecstatic devotional love which is
causing you to yawn (pg. 290).
Sattvika-Bhava
It is sometimes found that a devotee in the santa-rasa falls down on the ground, his hairs stand
up on his body, and he trembles all over. In this way, different symptoms of ecstatic trance are
exhibited automatically by such devotees (pg. 290).
Example of Hairs Standing Up
. . .when Lord Krsna was blowing His conchshell known as Pancajanya, many great sages who
were living in the caves of the mountains immediately reacted, being awakened from their
trance of meditation. They immediately saw that the hairs of their bodies were standing (pg.
290).
Vyabhicari-Bhava
Sometimes devotees in santa-rasa become stunned, 3 peaceful, jubilant, deliberate, reflective,
anxious, dexterous and argumentative. These symptoms indicate continuous ecstasy, or
established emotion 4 (pg. 290).
Example of Nirveda Self-Disparagement
Once a great sage was lamenting that the Supreme Lord Krsna was living in Dvaraka but that
he was unable to take advantage of seeing Him. After thinking this, the sage immediately
became stunned (pg. 290).
Sthayi-Bhava
Obviously, a conditioned soul has not developed his sthayi-bhava; and when one becomes a
liberated soul still it is not developed. If a liberated soul is fortunate, the Lord arranges to
uproot the impersonal impressions in his heart (jnana-samskara) and gradually the sthayi-bhava
known as santa-rati manifests. This promotes him from impersonalism to personalism.
If he is extremely fortunate, this Brahman-realized personalist can achieve darsana of the
Lord's form. When the Lord's form (vibhava) stimulates his santa-rati, he can for the first time
experience santa-rasa which is infinitely more pleasurable than any impersonal realization.
An Example of Elevation to Sthayi-Bhava and Santa-Rasa
My dear friend, do you think that after I perfect the eightfold yoga performance I shall be able
to see the eternal form of the Supreme Personality of Godhead? (pg. 290)
This illustrates the mood of a devotee who has achieved santa-rati. He desires to achieve
darsana of the Lord's form and thus make further advancement to santa-rasa.
3
4
"Stunned" refers t o t he vyabhicri-bhva called nirveda (self-disparagem ent), not to the sttvika-bhva called
stambha.
"Established emotion" refers t o sthy-bhva. The presence of these vyabhicri-bhvas indicates that one' s sthybhva is nta-rati.
191
Indirect Santa-Rasa
Srila Rupa Gosvami gives an example of indirect (paroksa) santa-rasa: When some yogis saw the
bodily effulgence of Krsna and Balarama they almost forgot the pleasure derived from
impersonal Brahman realization. (See pg. 291)
Their santa-rasa was not evoked directly by the Lord's form, but indirectly by the
effulgence emanating from the Lord's form. Thus the rasa they experience is indirect (paroksa).
Direct Santa-Rasa
When a great mystic was once awakened from his meditative trance by hearing the vibration of
Krsna's Pancajanya conchshell, the mystic became overpowered so much so, in fact, that he
began to bash his head on the ground, and with eyes full of tears of ecstatic love, he violated all
the rules and regulations of his yoga performances. Thus he at once neglected the process of
Brahman realization (pg. 291).
The sage snapped out of his impersonal meditation when he heard the sound of Krsna's
conchshell. Opening his eyes, he directly beheld the beautiful blackish color of the Lord's form,
and impersonalism immediately became distasteful. Lamenting his waste of time, he harshly
disregarded all impersonalist yoga and became a santa-bhakta of the Lord. 5
Grades of Mercy
An impersonalist who gets the Lord's mercy achieves santa-rati and indirectly perceives the
Lord's form via the Brahman effulgence that emanates from it. The rasa he derives from this
indirect stimulus is also indirect, and causes him to "almost forget" his impersonalism.
An impersonalist who gets more substantial mercy achieves santa-rati and directly
perceives the Lord's form. As a result, he tastes full santa-rasa which causes him to harshly
reject His previous impersonalism.
Srila Rupa Gosvami next describes what can happen if an impersonalist receives the
highest mercy of the Lord.
B RS 3.1.42
192
One receives a different degree of mercy depending on the manifestation of Krsna who
bestows it. If Visnu bestows His mercy, one may achieve a certain level of appreciation for the
Lord's form in Vaikuntha. Bilvamagala Thakura, however, received mercy from Vrajendranandana Krsna and was thus able to attain Vraja Prema.
Srila Prabhupada explains, Bilvamagala Thakura was first spiritually initiated for
impersonal realization of the Absolute Truth, but later on, by his association with Krsna in
Vrndavana, he became an experienced devotee (pg. 291).
193
Western Ocean
Second Wave
Dasya-Rasa
Chapters 36 - 40
194
Chapter 36
The Nectar of Devotion refers to this personality as "ukadeva Gosvm." BRS 3.2.3 lists him as Sudeva-Gosvm.
The transcriber misunderstood rla Prabhupda.
195
Vibhava
Visaya-Alambana
Krsna as a Stimulus for Reverential Servitude
Srila Rupa Gosvami describes how Krsna's form and qualities stimulate reverential servitude.
Krsna's Form
The inhabitants of Vrndavana used to say, Krsna is always manifest before us with a
complexion like a blackish cloud. He holds His wonderful flute in His lotus hands. He is dressed
in yellow silks and bedecked with peacock feather on His head... (pg. 293).
Sometimes Visnu's form can also be a stimulus for sambhrama-priti-rasa. But Daruka's
statement in Lalita-madhava informs us that Krsna's form is a far more powerful stimulant.
Qualities
The qualities of Krsna that stimulate reverential servitude: Another devotee once said, This
Supreme Personality of Godhead from whose bodily pores come millions of universes,
permanently rising, who is the ocean of mercy, who is the owner of inconceivable energies...
(page 294).
Asraya-Alambana
The Devotee as a Stimulus for Reverential Servitude
The devotees who stimulate reverential servitude are called dasas, servants. They have the
following character traits: Prasrita they are humble, modest souls who always glance
downward and bend over in repectful deference. Nirdesa vasa vartti they are naturally
inclined to engage their specific abilities in carrying out Krsna's orders. Visvasta bhakta they
are trustworthy and faithful. Vinamrta buddhi they are always fully aware that Krsna is their
master. 2
B RS 3.2.16
196
3.) Parisada dasa intimate ministers who render various personal services.
4.) Anuga dasa intimate followers of the Lord in Vraja and Dvaraka.
Srila Prabhupada explains, The devotees of the Lord in servitude are divided into four classes:
appointed servants (such as Lord Brahma and Lord Siva, who are appointed to control the
material modes of passion and ignorance), devotees in servitude who are protected by the Lord,
devotees who are always associates and devotees who are simply following in the footsteps of
the Lord (pg. 294).
rla Rpa Gosvm lists Lord iva as both adhikta (an appoi nted servant ) and sev-niha (one who t akes
shelter of the Lord's protection out of love). One may understood this as follows: Out of love for Kna, iva takes
shelter of His protection and surrenders to His service (seva-niha). The specific service which Kna awards iva
is that of an appointed demigod (adhikta).
rla Rpa Gosvm lists rutadeva as both seva-niha and pariad. Thus he, l ike iva, appears t o be in two
categories. One m ay understand this as fol lows: Out of l ove for Kna, rutadeva takes shelter of Hi s protection
and surrenders to His service (seva-niha). The specific service Kna awards hi m is that of a personal minister
(pariad).
198
Their Form
All the associates of Lord Krsna have lustrous bodily features, and their eyes are just like lotus
flowers. They have sufficient power to defeat the strength of the demigods, and the specific
feature of their persons is that they are always decorated with valuable ornaments (pg. 297).
Their Devotional Mood
My dear Lord, Your personal associates, headed by Uddhava, are always awaiting Your order by
standing at the entrance gate of Dvaraka. They are mostly looking on with tears in their eyes,
and in the enthusiasm of their service they are not afraid even of the devastating fire generated
by Lord Siva. They are souls simply surrendered unto Your lotus feet (pg. 297).
199
Their Form
...They always stay in Vrndavana, and their bodies are decorated with garlands of pearls and
with bangles and bracelets of gold. Their colors are just like black bees and the golden moon,
and they are dressed just to suit their particular special bodily features (pg. 298).
Their Devotional Mood
Their specific duties can be understood from a statement by Mother Yasoda, who said, Bakula,
please cleanse the yellowish dress of Krsna. Varika, you just flavor the bathing water with aguru
scent. And Rasala, you just prepare the betel nuts. You can all see that Krsna is approaching.
There is dust overhead, and the cows can be seen very distinctly. (pg. 298).
Dhurya
Dhurya are those who express love towards Krsna, towards the lovers of Krsna, and towards
those who serve the lovers of Krsna.
Raktaka epitomises this mentality: Not only is Krsna my worshipable and servable Lord,
but also the girl friends of Krsna, the gopis, are equally worshipable and servable by me. And not
only the gopis, but anyone who is engaged in the service of the Lord is also worshipable and
servable by me. I know that I must be very careful not to become overly proud that I am one of
the servitors and devotees of the Lord (page 299).
Dhira
Dhira are those who do not have a specific service for the Lord, but are firmly situated in the
shelter of a dear devotee. The son of Satyabhama's nurse exemplifies this. He achieved the Lord's
mercy not exactly by executing service, but by being in the shelter of the Lord's dear devotee. 5
200
Vira
Vira are those who do not take shelter of anyone besides Sri Krsna. A vira devotee once
declared, Lord Baladeva may be a great enemy of Pralambasura, but I have nothing to worry
about from Him. And as far as Pradyumna is concerned, I have nothing to take from him,
because he is simply a boy. Therefore I do not expect anything from anyone else. I simply
expect the favorable glance of Krsna upon me, and so I am not even afraid of Satyabhama, who
is so dear to Krsna (page 299).
Grades of Servants
As mentioned in Chapter 25, all of Krsna's servants come into three categories: sadhaka
(neophyte), sadhana-siddha (perfect), and nitya-siddha (eternally perfect).
Srila Prabhupada says, Devotees attached to the transcendental loving service of the
Lord may be described either as surrendered souls [asrita], as souls advanced in devotional
knowledge [parisada], or as souls completely engaged in transcendental loving service [anuga].
Such devotees are called (respectively) neophyte, perfect and eternally perfect (page 300).
201
Chapter 37
Vibhava (continued)
Asadharana-Uddipana
Impetuses Unique to Reverential Servitude
The causeless mercy of Krsna, the dust of His lotus feet, His prasada and association with His
devotees are some impetuses toward a devotee's engagement in transcendental loving service to
the Lord (page 301).
Example of Causeless Mercy
Bhismadeva said, My dear Krpacarya, just see the wonderful causeless mercy of Lord Krsna! ...I
have so many disqualifications, and yet the Lord is still so kind that He has come to see me at
the last point of my life... He is so merciful that He has come to see an abominable person like
me (page 301).
Sadharana-Uddipana
Impetuses That Also Stimulate Devotees of Other Rasas
Sometimes the vibration of Lord Krsna's flute, His bugling, His smiling, His footmarks on the
ground, the transcendental fragrance of His body and the appearance of a new cloud in the sky
also become impetuses for ecstatic love of Him (page 301).
Example of Flute
When Krsna was playing on His flute, Baladeva very anxiously declared, Just see how, after
hearing the transcendental sound of Krsna's flute, Indra, the King of heaven, is crying in his
heavenly kingdom! And from his teardrops falling on the ground, Vrndavana appears to have
become a celestial residence for the demigods.
Anubhava
Asadharana-Anubhava
Manifestations of Ecstasy Unique to Reverential Servitude
Ecstatic love for Krsna, which is known as anubhava, is symptomized by the following signs:
one becomes engaged exclusively in the service of the Lord, being attentive to carry out the
orders of the Lord faithfully; one becomes undisturbed and nonenvious in full transcendental
loving service to the Lord; and one makes friendship with the devotees of the Lord who are
situated in faithful service to Him (page 302).
202
Sadharana-Anubhava
Manifestations of Ecstasy Shared with Other Rasas
Dancing (nrtyam) is one anubhava that sambhrama-priti-rasa shares with other rasas.
Srila Rupa Gosvami gives two examples of dancing: the first is Srutadeva, who became so
overwhelmed with the joy of seeing Krsna that he began dancing with both arms raised above
his head. (See page 302).
The next paragraph in The Nectar of Devotion gives the second example.
Sattvika-Bhava
All eight sattvika-bhavas can manifest in reverential servitude. Srila Prabhupada mentions an
example for tears (asru) and faltering voice (svarabheda): ...after surrendering everything unto
the lotus feet of Vamanadeva, Bali Maharaja immediately caught hold of the lotus feet of the
Lord and pressed them to his heart. Being overwhelmed with joy, he manifested all the
symptoms of ecstatic love, with tears in his eyes and a faltering voice (page 302).
Vyabhicari-Bhava
Srila Rupa Gosvami lists 24 vyabhicari-bhavas appropriate for reverential servitude. One will
find this list at the bottom of page 302 in The Nectar of Devotion.
proved to be useless because not even for a moment are they able to see the lotus feet of the
Lord (page 303). This is an example of self-disparagement (nirveda)
Sthayi-Bhava
Sambhrama-priti-rati is the sthayi-bhava of reverential servitude. It has two components: (1)
awareness of Krsna's supremacy, and (2) anxious eagerness to serve Him. 6
Awareness of Krsna's Supremacy causes the devotee to develop respectful humility, the
main character trait of a reverential servant. Prabhuta-jnana is the Sanskrit term for this
awareness that, "Krsna is my Lord and master."
Anxious Eagerness to Serve Krsna causes one to think, "How shall I serve Krsna? How
shall I utilize everything in His service?"
These two elements combine to produce sambhrama-priti-rati, which mixed with the
appropriate bhavas and heightens into relishable sambhrama-priti-rasa.
Examples of Sambhrama-Priti-Rati
The first example illustrates both principles of sambhrama-priti-rati awareness of Krsna's
supremacy, and eagerness to see Him and serve Him. Akrura says, Because I am going to see
Lord Krsna today, all symptoms of inauspiciousness have already been killed. My life is now
successful, because I shall be able to offer my respects unto the lotus feet of the Supreme
Personality of Godhead! (page 303).
The second example is similar. (See next paragraph in The Nectar of Devotion.)
Prema
When one attains prema, one's love for Krsna never wavers or diminishes for an instant, even if
it has good reason to do so. Srila Prabhupada explains: When there is no diminishing of this
ecstatic love and when it is freed from all kinds of doubt, the devotee has reached the stage
called steady love for Krsna (page 304).
Examples of Prema
Bali Maharaja said, My dear Lord... Whether You give me the opportunity to enjoy all the yogic
perfections or You put me into the most abominable condition of hellish life, I shall never be
disturbed (page 304). This illustrates how prema never diminishes in any condition.
Lord Krsna told Uddhava, My dear friend, how can I express the glorious characteristics
of Bali Maharaja, the son of Virocana? Although the King of the suras [demigods] was cursed by
6
B RS 3.2.76.
204
this son of Virocana, and although I cheated him in My incarnation as Vamana, taking away his
dominions throughout the universe, and although I still criticised him for not fulfilling his
promise, I have just now seen him in his kingdom, and he feelingly expressed his love for Me
(page 304).
In spite of all the trouble Krsna put him through, Bali Maharaja still loved Krsna without
the slightest wavering or diminishing of intensity. That is the character of prema.
Sneha
The distinguishing characteristics of sneha are: (1) the heart melts, and (2) one cannot
withstand even a moment of separation from Krsna.
Srila Prabhupada says, When such a feeling of love becomes intensified, it is called
affection. In that affectional stage, one cannot bear separation from Krsna even for a moment
(page 304).
Examples of Sneha
My dear Daruka, when you become like wood because of your separation from Krsna, it is not
so wonderful... (page 304). This sneha's second characteristic: inability to withstand even a
moment of separation.
When he saw Lord Krsna his eyes filled with tears and created a river which flowed
down toward the sea of Krsna to offer tribute, as a wife offers tribute to her husband. When his
body erupted with goose pimples, he appeared like the kadamba flower (pages 304 - 305). This
illustrates sneha's first characteristic: a melted heart.
Raga
Srila Prabhupada translated Srila Rupa Gosvami's definition of raga in Caitanya-caritamrta:
That stage at which affection for the beloved converts unhappiness into happiness is called
raga, or attachment. When one has such attraction for Krsna, he can give up his own life to
satisfy his beloved Krsna. 7
Meeting with Krsna converts even the greatest distress into happiness. Separation from
Krsna converts even the greatest happiness into distress, and one is prepared to give up his life.
These are the characteristics of raga.
Srila Prabhupada summarizes, When affection is symptomized by direct happiness and
distress, it is called attraction [raga]. In such an attracted state of ecstatic love, one can face all
kinds of disadvantages calmly. Even at the risk of death such a devotee is never bereft of the
transcendental loving service of the Lord (page 305).
Examples of Raga
The conditions surrounding Maharaja Pariksit's impending death were all distressful, but
meeting with the Lord through the hearing process converted all this distress into joy.
Srila Prabhupada explains, A glorious example of this ecstatic love was exhibited by
King Pariksit when he was at the point of death. Although he was bereft of his entire kingdom,
which spread over all the world, and although he was accepting not even a drop of water in the
205
seven days remaining to him, because he was engaged in hearing the transcendental pastimes of
the Lord from Sukadeva Gosvami he was not in the least distressed. On the contrary, he was
feeling direct transcendental ecstatic joy in association with Sukadeva Gosvami (page 305).
Another example: If a drop of Lord Krsna's mercy can be bestowed upon me, then I
shall feel completely carefree, even in the midst of a fire or an ocean. But if I become bereft of
His causeless mercy, then even if I became the King of Dvaraka, I would be simply an object for
pinpricks (page 305).
BRS 3.2.90 - 91
206
Another example of utkanthitva is Akrura, who desired to perfect his eyes by seeing
Krsna for the first time. (See page 306).
Eight vyabhicari-bhavas are appropriate for reverential servitude in utkanthitva:
Autsarya Eagerness
In the Krsna-karnamrta, written by Bilvamagala Thakura, there is this expression of eagerness
in ecstatic love: How miserable it is, my dear Krsna, O friend of the hopeless! O merciful Lord,
how can I pass these thankless days without seeing You? (page 306).
A similar sentiment was expressed by Uddhava when he wrote a letter to Krsna (page
306).
Dainya Humility
My dear Lord, You are the ocean of mercy. With my arms placed upon my head, I am bowing
down before You with all humility and sincerity. I am praying unto You, my Lord. Would You
be pleased just to sprinkle a little of the water of Your glance upon me? That will be a great
satisfaction (pg. 306).
The next quotation on page 306 also exemplifies dainya.
The vyabhicari-bhavas of utkanthitva is reverential servitude continue into the next
chapter.
207
Chapter 38
Another example: The students of a great devotee once talked among themselves in this
way: My dear Godbrothers, our spiritual master, after seeing the lotus feet of the Lord, has
thrown himself into the fire of lamentation, and because of this fire the water of his life has
almost dried away. Let us now pour the nectar of the holy name through his ears, and by our
doing so the swan of his life may again show signs of life. (page 308). This loss of
consciousness, or loss of vital signs, is a vyabhicari-bhava of reverential longing to see the Lord's
lotus feet.
Viyoga Absence
The second type of separation from Krsna is viyoga, feeling the Lord's absence after having
previously had His association.
Uddhava exemplifies this mood: When Krsna left Dvaraka, Uddhava was almost
completely stunned into unconsciousness.
Srila Rupa Gosvami now describes ten vyabhicari-bhavas of viyoga.
Tapa Fever
Uddhava's statement to Narada illustrates tapa. (See page 309).
Jagarana Sleeplessness
The King of Bahula, although very comfortably situated in his palace, began to think the nights
very long and distressing because of his separation from Krsna (page 309).
Adhrti Nonattachment
Raktaka exemplifies complete nonattachment to all external objects. Simply because he saw a
peacock feather, he is now closing his eyes and is no longer attentive to pasturing the cows
(page 309).
209
Jadata Inertness
This is illustrated by Uddhava, When Krsna left Dvaraka for Hastinapura. (See pages 309 - 310).
Murcchita Unconsciousness
Uddhava informed Krsna, My dear leader of the Yadu dynasty, Your servants in Vrndavana
cannot sleep at night thinking of You, so now they are all lying down on the bank of the
Yamuna almost paralyzed. And it appears that they are almost dead, because their breathing is
very slow (page 310).
Mrti Death
The final paragraph of Chapter Thirty-Eight illustrates mrti (death). Devotees do not allow
themselves to actually die, because they know that their ensuing absence from Krsna's future
pastimes would cause Him displeasure. Consequently, mrti is not actual death, but it displays
external symptoms similar to death. 9
Krsna was once informed, You are the life and soul of all the inhabitants of Vrndavana.
So because You have left Vrndavana, all of the servitors of Your lotus feet there are suffering. It
is as if the lakes filled with lotus flowers have dried up from the scorching heat of separation
from You (page 310)
Srila Prabhupada explains that this verse compares the residents of Vrndavana to lakes,
the lotus flowers are their souls, the swans are their life-air, and the scorching heat is their
separation from Krsna. The scorching heat of separation from Krsna had dried up their souls,
and thus the swan of their life-air seemed to be leaving the lakes of their bodies.
B RS 3.2.128
210
Chapter 39
Srila Rupa Gosvami has completed his description of reverential servitude in separation (ayoga).
Chapter Thirty-Nine begins his description of reverential servitude in meeting (yoga).
Srila Rupa Gosvami illustrates sthiti with a verse from his book, Hamsaduta. This book
describes how Srimati Radharani feels faint in separation from Krsna. Her friend Lalita-Devi
hurries to the Yamuna for fresh water. Arriving there, she sees a beautiful swan travelling
downstream towards Mathura Krsna's newfound home. She asks the swan to take a message
to Krsna informing Him of Srimati Radharani's plight. The swan wants to know how to
recognise Krsna, so Lalita-devi describes that He is always surrounded by certain devotees,
especially Akrura (who would be talking to the Lord) and Uddhava (who would be massaging
His feet). Thus the Hamsaduta shows Akrura and Uddhava as examples of devotees enjoying
sthiti constant association with Krsna.
Vibhava
Visaya-Alambana
Krsna as a Stimulus for Familial Servitude
Srila Rupa Gosvami describes the form and qualities of Krsna that stimulate familial servitude.
10
11
Krsna's Form
When Krsna was residing in Dvaraka, some of the elderly members of the Yadu family would
occasionally put some important matter before Him. At such a time, Krsna would carefully give
attention to those matters. And if there were some humorous topics mentioned, Krsna would
immediately respond with a smiling face. Sometimes when Krsna was executing His duties in
the assembly known as Sudharma, He would ask the elderly members for good advice (page
313).
Krsna's Qualities
...He is manifest as the supreme spiritual master, the supreme executive head, the superior
intelligence and the supreme power, protector and maintainer (page 313).
213
Chapter 40
Srila Rupa Gosvami's description of gaurava-priti continues from the previous chapter.
Vibhava (continued)
Asraya-Alambana
The Devotee as a Stimulus for Familial Servitude
There are two types of gaurava-priti devotees: (1) kanistha those who feel intimately
subordinate to Krsna, and (2) putra those who feel subordinate to Krsna in the mood of a
son, or similar family member.
Srila Prabhupada says, True reverential devotion is exhibited by persons who think
themselves subordinate to Krsna and by persons who think themselves sons of Krsna (page
315).
Principal Gaurava-Priti Devotees
The principal intimate subordinates are, Sarana, Gada and Subhadra (page 315).
principal sons and relatives are, Pradyumna, Carudesna and Samba (page 315).
The
Their Bhakti
Srila Rupa Gosvami describes the devotional mood of Krsna's sons: When Krsna's sons dined
with Him, they would sometimes open their mouths for Krsna to feed them. Sometimes when
Krsna would pat one of His sons, the son would sit on Krsna's lap, and while Krsna was blessing
the son's head by smelling it, the others would shed tears, thinking how many pious activities he
must have performed in his previous life (page 315).
The Foremost Gaurava-Priti Devotee
Out of Krsna's many sons, Pradyumna, a son of Krsna's chief queen, Rukmini, is considered the
leader (page 315).
Pradyumna's Form
Pradyumna's bodily features resemble Krsna's exactly. Pure devotees of Krsna glorify
Pradyumna because he is so fortunate: like father like son (315).
Pradyumna's Mood of Devotion
My dear Prabhavati, just look at the head of our family, Sri Krsna. He is Visnu Himself, the
supreme driver of Garuda, and He is our supreme master. Because we have become so proud
and confident of His protecting us, we sometimes do not even care about fighting with Tripurari
[Lord Siva] (page 315).
214
A Subtle Distinction
There are gaurava-priti devotees in Dvaraka and Vrndavana. Awareness of the Lord's opulence
captivates the gaurava-priti devotees in Dvaraka. Consequently, they are somewhat more distant
than the gaurava-priti devotees in Vrndavana.
Srila Prabhupada explains, The servitors in the abode of Dvaraka always worship Krsna
as the most respectable and revered Personality of Godhead. They are captivated by Krsna
because of His superexcellent opulences (page 316).
Anubhava
The basic anubhava of gaurava-priti-rasa is an expression of subordination to Krsna. Srila
Prabhupada mentions, These feelings of subordination... are sometimes manifested as anubhava
(page 316). 12
The basic anubhava of gaurava-priti is an expression of subordination. This can take
many forms: Sitting at a lower level than Krsna, Following the instructions of the Guru,
Accepting the burden of responsibility for Krsna's daily activities, renouncing activity that
displeases Krsna, and displaying gravity in front of one's superiors.
Example of Sitting at a Lower Level
When the demigods came before Krsna, the sons, instead of sitting on golden chairs, sat down
on the floor, which was covered with deerskin (page 316). [Emphasis added.]
Srila Rupa Gosvami mentions some additional anubhavas: ...the sons used to offer their
obeisances, they were silent, submissive and gentle... (page 316).
Srila Rupa Gosvami marks an interesting anubhava of gaurava-priti: such devotees never
discussed Krsna's pastimes in conjugal love (page 316). Srila Prabhupada elaborately comments
on this. (Last paragraph, page 316). 13
Sattvika-Bhava
Srila Rupa Gosvami illustrates sattvika-bhava in gaurava-priti by citing Cupid. Upon seeing
Krsna, Cupid manifested ecstatic perspiration (sveda) and became stunned (stambha).
My dear Cupid, because you have been so fortunate as to have placed your eyesight on
the lotus feet of Krsna, the drops of perspiration on your body have become frozen, and they
resemble kantaki fruits [a kind of small fruit found in thorny bushes] (page 317). The beauty of
Krsna's lotus feet stunned Cupid so much that his entire body froze up, even his perspiration.
Vyabhicari-Bhava
All the Vyabhicari-bhavas mentioned for sambhrama-priti-rasa also apply in gaurava-priti-rasa.
12
13
rla Rpa Gosvm illustrates th is with a referen ce to "Balarm a." Referrin g to th e o riginal tex t in Bhaktirasmta-sindhu (3.2.157) is helpful. The Sanskrit agraja ("elder brother") refers to Kna. A person called Gada is
Kna's y ounger brot her (he i s t he son of Vsudeva by anot her wi fe). Seei ng hi s elder brot her Kna, Gada
becomes overwhelmed with gaurava-prti and begi ns offering prostrated obeisances to His lotus feet. (Gada also
means "club.")
Jva Gosvm explains that this anubhva applies to sdhakas (practitioners) of gaurava-prti-rasa. Those who are
eternally perfect in gaurava-prti-rasa never have any inclination to discuss the Lord's conjugal pastimes. Therefore
restraining from topics of conjugal pastimes is an anubhva which has no possibility of arising in them.
215
The Yadu princes are an example of jubilations (harsa). (See page 317).
Pradyumna is an example of self disparagement (nirveda). He said, My dear Samba, you
are such a glorified personality! I have seen that once when you were playing on the ground,
your body became covered with dust; yet our father, Lord Krsna, still took you up on His lap.
But I am so unfortunate that I could never get such love from our father! (page 317).
When Pradyumna was young he was taken away from home, not to return until his
adulthood. He laments having thus missed the opportunity for intimate childhood exchanges
with his father, Lord Krsna.
Sthayi-Bhava
To regard Krsna as one's superior is called reverential feeling, and when, in addition to this, a
devotee feels that Krsna is his protector, his transcendental love for Krsna is increased, and his
combined feelings are called reverential devotion (page 317).
"Regarding Krsna as one's superior" is sambhrama-priti-rati. When this is augmented by
the more intimate conception of personal dependence on the Lord for maintenance and
protection, it evolves to gaurava-priti-rati.
Srila Rupa Gosvami illustrates the sthayi-bhava of gaurava-priti: In this reverential
devotional attitude, Pradyumna never talked to his father in a loud voice. In fact, he never so
much as unlocked the lips of his mouth, nor did he ever show his face filled with tears. He
would always glance only at the lotus feet of his father (page 317).
Prema
At the level of prema, one's love for Krsna never diminishes or wavers, even if there is
justification for it to do so. Krsna's younger sister, Subhadra, illustrates this. She was informed
that Krsna had failed to protect her beloved son Abhimanyu from death on the battlefield of
Kuruksetra. Still, her deep love for Krsna never wavered or diminished for a moment. Arjuna,
her husband, told Krsna, Although Abhimanyu was killed almost in Your presence, Subhadra's
love for You is not agitated at all, nor has it even slightly changed its original color (page 318).
Sneha
Sneha has two characteristics: (1) a melted heart, and (2) inability to withstand a moment of
absence from Krsna. Srila Rupa Gosvami illustrates gaurava-priti-rasa at sneha by citing
Pradyumna, who once approached Krsna very bashfully, with tears in his eyes (a symptom of a
melted heart). (See page 318).
14
"Steady reverent ial devot ion" i ndicates gaurava-prti-rati. When that rati "increases further" by encouragem ent
from the appropriate bhvas, it heightens to "love of Godhead" prema, "attraction" rga, and "affect ion"
sneha.
216
Raga
Raga is love that transforms happiness into distress, and distress into happiness. Whenever
[Pradyumna] was ordered by his father to execute something, he would immediately execute
the order, taking the task as nectarean even though it may have been poison. Similarly,
whenever he would find something to be disapproved of by his father, he would immediately
reject it as poison, even though it may have been nectarean (page 318).
Ayoga Separation
Utkanthitva in Gaurava-Priti-Rasa
Pradyumna said to his wife Rati, The enemy, Sambara, is already killed. Now I am very anxious
to see my father, who is my spiritual master and who always carries the conchshell known as
Pancajanya (page 318).
As previously mentioned, Pradyumna was taken from his father at infancy. In this
statement, he has grown to adulthood and is on the verge of being reunited with his long-lost
father. Thus Pradyumna exemplifies a gaurava-priti bhakta who longs to see Krsna for the first
time (utkanthitva).
Viyoga in Gaurava-Priti-Rasa
When his father was away at the battle of Kuruksetra, Pradyumna said, Since my father has left
Dvaraka, I do not take much pleasure in practicing fighting, nor am I interested in any kind of
sporting pastimes. And what need is there to speak of these things? I do not even wish to stay at
Dvaraka in the absence of my father (page 318).
Yoga Meeting
Siddhi Perfectional Meeting
After killing Sambarasura and returning to Dvaraka, Pradyumna achieved the perfection of his
long-cherished desire to be reunited with his father. (See page 318).
Tusti Meeting in Satisfaction
After Krsna returned from Kuruksetra, the joy of tusti overwhelmed all His sons in Dvaraka.
...when Krsna returned from the Battlefield of Kuruksetra to His home at Dvaraka. All of His
sons were so overjoyed that out of ecstasy they repeatedly made many mistakes (page 318).
Sthiti Constant Meeting
Every day Pradyumna looked over Krsna's lotus feet with tears in his eyes. [Emphasis added.]
Srila Rupa Gosvami will not explicitly describe all the vyabhicari-bhavas for each facet of union
and separation. He has already extensively described the topic in connection with sambhramapriti. The intelligent reader can simply apply the same paradigm to gaurava-priti. Srila
217
Prabhupada summarizes, These signs of reverential devotion on the part of Pradyumna may be
described in the same way they have been described in the cases of other devotees (page 318).
218
Western Ocean
Third Wave
Sakhya-Rasa
Chapters 41 & 42
219
Chapter 41
Fraternal Devotion
BRS 3.3.1 - 56
Vibhava
Visaya-Alambana
Krsna as a Stimulus for Friendship
Srila Rupa Gosvami describes the form and qualities of Krsna that specifically stimulate sakhyarasa.
Krsna's Form
The form that stimulates sakhya-rasa in the residents of Vrndavana: The Lord, Hari, whose
bodily hue is like the indranila jewel, whose smiling is as beautiful as the kunda flower, whose
silk dress is as yellow as golden autumn foliage, whose chest is beautified with garlands of
flowers and who is always playing upon His flute this enemy of the Agha demon is always
attracting our hearts by wandering about Vrndavana (pg. 319).
The form that stimulates sakhya-rasa of devotees outside Vrndavana: When the sons of
Pandu, headed by Maharaja Yudhisthira, saw Krsna in His four-handed form on the Battlefield
of Kuruksetra, holding His conchshell, disc, club, and lotus flower, they completely forgot
themselves and became merged in the ocean of nectarean happiness (pg. 319).
Krsna's Qualities
...Krsna's nice dress, His strongly built body, the all-auspicious symptoms on His body, His
knowledge of different languages, His learned teachings in Bhagavada-Gita, His uncommon
genius in all fields of endeavor, His exhibition of expert knowledge, His mercy, His chivalry, His
behavior as a conjugal lover, His intelligence, His forgiveness, His attraction for all kinds of
men, His opulence and His happiness all provoke fraternal love (pgs. 319 - 320).
Asraya-Alambana
The Devotee as a Stimulus for Friendship
The devotees who can stimulate friendly devotional sentiments are, naturally, Krsna's friends.
"Permanently situated in devotional service" refers to sakhya-rati, the sthy-bhva of fraternal devotion. When
"different symptoms of ecstasy" (the four bhvas) stimulate this rati it develops into a mature "fraternal mellow or
flavor" (sakhya-rasa).
220
Srila Prabhupada describes, The impetus to fraternal love upon seeing the associates of
Krsna in Vrndavana is also very natural, for their personal bodily features, their qualities and
their dress are all equal to Krsna's. These associates are always happy in their service to Krsna,
and they are generally known as vayasyas, or friends of the same age (pg. 320). 2
Varieties of Friends
There are two types of vayasyas: (1) vraja-sakhas friends in Vrndavana, and (2) pura-vyasyas
friends living outside Vrndavana, in larger towns and cities.
Srila Prabhupada explains, Such eternal vayasyas are also found beyond the jurisdiction
of Vrndavana, in places such as Dvaraka and Hastinapura. Except for Vrndavana, all the places
of Krsna's pastimes are called puras (towns) (page 320).
221
Their Forms
All glories to Krsna's vayasyas, who are just like Krsna in their age, qualities, pastimes, dress
and beauty. They are accustomed to playing on their flutes made of palm leaves, and they all
have buffalo-horn bugles ornamented like Krsna's with jewels such as indranila and with gold
and coral. They are always jubilant like Krsna. May these glorious companions of Krsna always
protect us!" (pg. 321)
Their Bhakti
When Krsna lifted Govardhana Hill, His friends said: Dear friend, You have been standing for
the last seven days and nights without any rest. This is very troublesome for us, because we see
that You have undertaken a severely laborious task. We think, therefore, that You need not
continue to stand in that way holding the hill. You can just transfer it onto Sudama's hand. We
are very much aggrieved to see You in this position. If you think that Sudama is not able to
support Govardhana Hill, then at least You should change hands. Instead of supporting it with
Your left hand, please transfer it to Your right hand, so that we can give Your left hand a
massage (page 321).
Srila Prabhupada comments, This is an instance of intimacy, showing how much the
vayasyas considered themselves equal to Krsna (pg. 321).
Srimad-Bhagavatam (10.12.11) further describes the vraja-sakhas' mood of friendly
equality.
Srila Rupa Gosvami illustrates Krsna's special affection for the vraja-sakhas. [Krsna]
once said to Balarama, My dear brother, when My companions were being devoured by
Aghasura, hot tears poured down from My eyes. And as they were washing My cheeks, My dear
elder brother, for at least one moment I completely lost Myself (pg. 321).
222
Suhrt Well-Wishers
Krsna's well-wisher friends are a little bit older than Krsna, and they have some parental
affection for Him. Because of their being older than Krsna, they always try to protect Him from
any harm. As such, they sometimes bear weapons so that they can chastise any mischievous
persons who want to do harm to Krsna (pg. 322).
Principal Suhrts
Counted among the well-wisher friends are Subhadra, Mandalibhadra, Bhadravardhana,
Gobhata, Yaksa, Indrabhata, Bhadraga, Virabhadra, Mahaguna, Vijaya and Balabhadra (pg.
322).
Their Bhakti
My dear Mandalibhadra, why are you wielding a shining sword as though you were running
toward Aristasura to kill him? My dear Baladeva, why are You unnecessarily bearing that heavy
plough? My dear Vijaya, don't be unnecessarily agitated. My dear Bhadravardhana, there is no
need to make these threatening motions. If you will all look more closely you will see that it is
only a thundercloud upon Govardhana Hill; it is not the Aristasura in the shape of a bull, as you
have imagined (pg. 322).
The Foremost Suhrts
Among the well-wisher friends, Mandalibhadra and Balabhadra are the chiefs (pg. 322).
Mandalibhadra's Form
His complexion is yellowish, and his dress is very attractive. He always carries a stick of various
colors. He wears a peacock feather on his head and always looks very beautiful (pg. 322).
Mandalibhadra's Bhakti
My dear friends, our beloved Krsna is now very tired from working with the cows in the
pasturing grounds... I can see that He is very fatigued. Let me massage His head silently while
He is taking rest in His house. And you, Subala you just massage His thighs (pg. 322).
Balabhadra's form
Let me take shelter of the lotus feet of Balarama, whose beauty is enhanced by the earrings
touching His cheeks. His face is decorated with tilaka made from kasturi [musk], and His broad
chest is decorated with a garland of gunja [small conchshells]. His complexion is as white as an
autumn cloud... (pg. 322 - 323).
Balabhadra's Bhakti
Balarama's statement to Subala describes His mood of devotion. (See page 323.)
Sakha Friends
Friends who are younger than Krsna, who are always attached to Him and who give Him all
kinds of service are called ordinary friends, or, simply, friends (page 323).
223
Principal Sahkas
The names of some sakhas are Visala, Vrsabha, Ojasvi, Devaprastha, Varuthapa, Maranda,
Kusumapida, Manibandha and Karandhama (page 323).
Because the sakhas are younger than Krsna, they have a trace of servitude. They greatly
enjoy helping to dress Krsna, keeping Krsna informed about the whereabouts of His cows, and
other relishable tasks like fanning and massaging Him. (See second full paragraph of page 323.)
The Foremost Sakha
The foremost of all sakhas is Devaprastha.
Devaprastha's Form
He is very strong, a ready scholar, and is very expert in playing ball. He wears a white dress,
and he ties his hair into a bunch with a rope... (pg. 324).
Devaprastha's Bhakti
Krsna began to recline and, taking this opportunity, Devaprastha, out of his strong affection for
Krsna, immediately began to massage His legs (pg. 324).
Sridama's Form:
Sridama used to put on a yellow-colored dress. He would carry a buffalo horn, and his turban
was of reddish, copper color. His bodily complexion was blackish, and around his neck there
was a nice garland... (pg. 325).
Sridama's Bhakti
He once told Krsna, Oh, You are so cruel that You left us alone on the bank of the Yamuna, and
we were all mad from not seeing You there! Now it is our great fortune that we are able to see
You here. If You want to pacify us, You must embrace each one of us with Your arms... (pg.
325).
between them were so confidential that no one else could understand what they were saying
(pg. 326).
Ujjvala's Form
Ujjvala always wears some garment of orange color, and the movements of his eyes are always
very restless. He likes to decorate himself with all kinds of flowers, his bodily hue is almost like
Krsna's, and on his neck there is always a necklace of pearls (pg. 326).
Ujjvala's Bhakti
Srimati Radharani said, My dear friend it is impossible for Me to keep My prestige! I wanted to
avoid talking to Krsna anymore but just see! There again is His friend Ujjvala, coming to Me
with his canvassing work. His entreaties are so powerful that it is very difficult for a gopi to
resist her love for Krsna... (page 326).
Ujjvala always desires to glorify Krsna's very confidential love for the gopis. The last
paragraph of page 326 illustrates this.
Pramana Evidence
There are different ways to ascertain who the intimate friends of Lord Krsna are, how they dress,
etc. One way is by the descriptions given in sastra, another is by local lore and oral tradition.
Among the groups of different friends of Krsna, some are well known from various scriptures,
and some are well known by popular tradition (pg. 327).
226
Chapter 42
Vibhava (continued)
Uddipana
Objects Which Impel Fraternal Love
Krsna's age, His beauty, His bugle, His flute, His conchshell and His pleasing attitude all
provoke love in friendship for Him. His exceptional joking abilities, exhibited sometimes by His
pretending to be a royal prince, or even the Supreme Personality of Godhead, also give impetus
to devotees developing love for Krsna in friendship (pg. 329).
Krsna's Age
Krsna has three age periods: (1) kaumara birth to 5 years old, (2) pauganda 6 to 10 years
old, (3) kaisora 11 to the end of 15 years old.
Srila Prabhupada says, Learned scholars have divided Krsna's age into three periods: the
age up through five years is called kaumara, the age from the sixth to the tenth year is called
pauganda, and the age from the eleventh through fifteenth year is called kaisora (pg. 329).
thoughts of others; therefore I am whispering within Your ear that all of these five gopis, who
are most beautiful, have been attracted by Your dress. And I believe Cupid has entrusted them
with the responsibility of conquering You (pg. 331).
Krsna's Beauty
After age, the next uddipana is beauty. Srila Rupa Gosvami describes how the cowherd boys
appreciate Krsna's beauty. Dear Krsna, You need not decorate Your body with so many
ornaments. Your transcendental features are themselves so beautiful that You do not require any
ornamentation (pg. 332).
Miscellaneous Objects
Krsna's Flute
Krsna's flute can impel fraternal love. Whenever Krsna begins to vibrate His flute early in the
morning, all of His friends immediately get up from bed just to join Him in going to the
pasturing grounds (page 332).
An example: One of the friends once said, My dear cowherd friends, the sound of
Krsna's flute from above Govardhana Hill is telling us that we need not go to search Him out on
the bank of the Yamuna.
Krsna's Conchshell
The statement of Parvati to Siva illustrates how the conchshell gives enthusiasm to Krsna's
friends. (See pg. 332.)
Anubhava
Srila Rupa Gosvami mentions various expressions of fraternal devotion. Krsna played with His
intimate friends sometimes by fighting or wrestling with their arms, sometimes by playing ball
3
Previously, r Rpa Goswm elaborately described all three divisions (adya, madhya, and ea) of Kna's
kaiora age. see The Nectar of Devotion, page 210; Waves of Devotion, page .
229
and sometimes by playing chess. Sometimes they carried one another on their shoulders, and
sometimes they exhibited their expertness at whirling logs [sticks]... by joking together, and by
swimming in the pool. All these activities are called anubhava. Whenever all the friends would
assemble in the company of Krsna, they would immediately engage in all these functions,
especially in dancing together (pg. 332).
Example of Wrestling
My dear friend, O killer of the Agha demon, You are very proudly wandering among Your
friends trying to exhibit Your arms as very strong. Is it that You are envious of me? I know that
You cannot defeat me in wrestling, and I also know that You were sitting idly for a long time
because You were hopeless of defeating me (page 333).
Different types of friends have different types of anubhavas.
Anubhavas of Pura-Vayasyas
All the friends were very daring and would risk any difficulty, because they were confident that
Krsna would help them to be victorious in all adventures (pg. 333).
Sattvika-Bhava
All eight sattvika-bhavas are appropriate to sakhya-bhava.
Stambha Stunned
When Krsna came out from the Yamuna after chastising the Kaliya-naga, Sridama wanted to
embrace Him first, but he could not raise his arms because of his great feeling of respect (pg.
333). When Sridama saw Krsna entangled in the Kaliya serpent he became stunned. When
Krsna came out victoriously from the lake, he could not raise his still-stunned arms to embrace
Krsna.
Sveda perspiration
When Krsna's flute roared like a thundercloud under the Svati constellation, the resulting
perspiration on Sridama's body appeared to be just like pearls (pg. 334).
Four Sattvika-Bhavas
The following quotation exemplifies four other sattvika-bhavas in fraternal ecstasy: (1)
svarabheda faltering or distortion of the voice, (2) vaivarnya changing of bodily color, (3)
pralaya loss of consciousness, and (4) kampa trembling.
When Krsna entered the lake of Kaliya, His intimate friends became so perturbed that
their bodily colors faded [vaivarnya], and they all produced horrible gurgling sounds
[svarabheda]. At that time all of them fell down on the ground as if unconscious [pralaya] (pg.
334). Bhakti-rasamrta-sindhu mentions that they were also trembling [kampa].
Asru Tears
Similarly, when there was a forest fire, all of Krsna's friends neglected their own protection and
surrounded Krsna on all sides to protect Him from the flames (pg. 334). Bhakti-rasamrtasindhu describes that floods of tears were pouring from the eyes of these boys as they lovingly
protected their friend Krsna.
231
Vyabhicari-Bhava
In vyabhicari ecstatic love for Krsna there is sometimes madness, dexterity, fear, laziness,
jubilation, pride, dizziness, meditation, disease, forgetfulness and humbleness (pg. 334).
This is a partial list of the vyabhicari-bhavas that manifest in sakhya-rasa. Srila
Prabhupada says, These are some of the common symptoms in the stage of vyabhicari ecstatic
love for Krsna (pg. 334). 4
Sthayi-Bhava
The permanent ecstasy of fraternal love has one essential ingredient: the devotee deals with
Krsna on an equal level, as a peer.
Srila Prabhupada says, When there are dealings between Krsna and His friends which
are completely devoid of any feelings of respect and they all treat one another on an equal level,
such ecstatic love in friendship is called sthayi (pg. 334).
An example of sthayi was exhibited when Arjuna [the cowherd boy] told Akrura, 'My
dear son of Gandini, please ask Krsna when I shall be able to embrace Him in my arms (pg.
334). This illustrates the basic mood (sthayi-bhava) of intimate friendship in sakhya-rasa.
Sakhya-rati at Pranaya
Devotees have full knowledge of the Lord's supremacy. But when their affection is extremely
intense it outshines this knowledge, and causes them to relate with Krsna purely on friendly
terms, free from formalities of respect. This is the characteristic of pranaya.
Srila Prabhupada explains, When there is full knowledge of Krsna's superiority and yet
in dealings with Him on friendly terms respectfulness is completely absent, that stage is called
affection (page 335).
Example
There is one brilliant example of this affection. When the demigods, headed by Lord Siva, were
offering respectful prayers to Krsna, describing the glorious opulences of the Lord, Arjuna [the
cowherd boy] stood before Him with his hand on His shoulders and brushed the dust from His
peacock feather (pg. 335).
4
5
6
Sakhya-Rati at Prema
The Pandavas illustrate the level of prema (unchanging, never-diminishing love) in friendship.
Despite all the troubles Krsna put them through, their friendly love for Him never even slightly
diminished. (See pg. 335.)
Sakhya-Rati at Sneha
In sneha, one's heart melts, and he cannot withstand a moment of separation. This example
illustrates the first quality: In the pasturing ground Krsna felt a little tired and wanted to take
rest, so He lay down on the ground. At that time, many cowherd boys assembled there and with
great affection began to sing suitable songs so that Krsna would rest very nicely (pg. 335).
[Emphasis added.]
Sakhya-Rati at Raga
In raga, Krsna's association transforms distress into happiness. Arjuna, pierced with showers of
arrows during the Kuruksetra war, exemplifies this. At that time, although Arjuna was being
harmed by those arrows, he felt an ecstatic love for Krsna, and the arrows appeared to him like
showers of flowers (pg. 335).
A second example of sakhya-rasa at the level of raga: Once when a cowherd boy named
Vrsabha was collecting flowers from the forest to prepare a garland to be offered to Krsna, the
sun reached it's zenith, and although the sunshine was scorching hot, Vrsabha felt it to be like
the moonshine. Srila Prabhupada adds, That is the way of rendering transcendental loving
service to the Lord; when the devotees are put into great difficulties like the Pandavas, as
described above they feel all their miserable conditions to be great facilities for serving the
Lord (pg. 326).
Viyoga Absence
Patri addressed Krsna thus, My dear Lord, You protected the cowherd boys from the hunger of
the Aghasura demon, and You protected them from the poisonous effects of the Kaliya snake.
And You also saved them from the fierce forest fire. But I am suffering from Your separation,
233
which is more severe than the hunger of Aghasura, the poison of Lake Kaliya and the burning of
the forest fire. So why should You not protect me from the pangs of separation? (pg. 336.)
Ten Emotions of Viyoga
Srila Rupa Gosvami illustrates the vyabhicari-bhavas that are appropriate for sakhya-rasa in
viyoga.
Tapa Fever or Heat
Another friend once told Krsna, My dear enemy of Kamsa, since You have left us, the heat of
separation has become extraordinary. And this heat is felt more severely when we understand
that in Bhandiravana You are being refreshed by the waves of the cooling river known as Bhanutanaya [Radharani]. The purport is that when Krsna was engaged with Radharani, the cowherd
boys headed by Subala were feeling great separation, and that was unbearable for them (pg.
336).
Krsata Emaciation (Withering of the Limbs)
My dear Krsna, O killer of Aghasura, when You left Vrndavana to kill King Kamsa in Mathura,
all the cowherd boys became bereft of their four bhutas [the elements earth, water, fire and
space]. And the fifth bhuta, the air, was flowing very rapidly within their nostrils (pg. 336).
Jagarana Sleeplessness
When one of Your friends was feeling much separation from You, there were tears covering his
lotus eyes, and so the black drones of sleep became discouraged from entering his eyes and left
that place (pg. 337).
Bumblebees collect honey from lotus flowers, but if the flowers are filled with water the
bees cannot do their work. The lotus eyes of Krsna's friends became filled with tears, and thus
the bumblebees of sleep could not do their work. The boys remained sleepless, crying in
separation from their dear Krsna.
Alambana-Sunyata Helplessness, Unable to Find Shelter
Due to Krsna's departure from Vrndavana to Mathura, Krsna's dearest cowherd boys felt as
mentally light as possible. They were like fragments of cotton, lighter than the air, and were all
floating in the air without any shelter (pg. 337).
Adhrti Nonattachment
Out of the sorrow of separation, all these boys forgot to take care of their cowherding and tried
to forget all the melodious songs they used to sing in the pasturing ground. At last they had no
desire to live anymore, being separated from Krsna (pg. 337).
In the absence of Krsna, the boys had no attachment to cowherding, to the songs they
previously sung, nor even to life itself.
Jadata Inertness
When Krsna left Vrndavana for Mathura, all the cowherd boys became inert and still, like
leafless trees on the tops of hills (pg. 337).
234
Vyadhi Disease
Sometimes they felt diseased from their separation from Krsna, and being so greatly
disappointed, they were aimlessly wandering on the banks of the Yamuna (pg. 337).
Unmada Madness
When Krsna was absent from Vrndavana, all the cowherd boys became bewildered... they
appeared to be mad and forgot all their regular business... (pgs. 337 - 338).
Murcchita Unconsciousness
My dear Lord, You have become the King of Mathura after killing Kamsa, and that is very good
news for us. But at Vrndavana all the residents have become blind from their continuous crying
over Your absence... (pg. 338).
Becoming 'blind' refers to loosing their consciousness.
Mrti Death
My dear enemy of Kamsa, because of their separation from You, the cowherd boys are suffering
too much, and they are now lying down in the valleys, breathing only slightly... (pg. 338).
Tusti Satisfaction
Tusti occurs when the devotee meets Krsna after a long absence. Bhima meeting Krsna in
Indraprastha (described in Srimad-Bhagavatam 10.71.27), and the cowherd boys meeting Krsna
again at Kuruksetra are examples of tusti. (See page 338).
so much as the dust of Krsna's lotus feet, even after arduous struggle. The cowherd boys, on the
other hand, perform no penance whatsoever, yet constantly see the beautiful Lord face to face.
This constant vision of Krsna is an example of sthiti.
236
Western Ocean
Fourth Wave
Vatsalya-Rasa
Chapter 43
237
Chapter 43
Parenthood
BRS 3.4.1 - 83
Definition
When vatsalya-rati is nourished by appropriate bhavas, it heightens into vatsalya-rasa.
Srila Prabhupada says, When ecstatic love develops into the relationship of parenthood
and becomes steadily established, the relationship is called vatsalya-rasa (page 341).
COMPONENTS OF VATSALYA-RASA
Vibhava
Visaya-Alambana
Krsna as a Stimulus for Parental Affection
Krsna's Form
The Supreme Personality of Godhead, whose bodily complexion is just like a bluish, newgrown lotus flower, whose body is very delicate and whose lotus eyes are surrounded by
scattered hair as black as bees... (page 341).
Krsna's Qualities
...His blackish bodily hue... His all-auspicious bodily features, His mildness, His sweet words,
His simplicity, His shyness, His humility, His constant readiness to offer respect to the elderly
and His charity. All of these qualities are considered ecstatic provocations for parental love
(page 341).
Lordly Qualities
Qualities that reveal Krsna's supremacy do not stimulate vatsalya-rasa, because they interfere
with the devotee's mood of seniority. Consequently, parental devotees do not give much
credence to displays of Krsna's opulence. 1
To authenticate this, rla Rpa Go svm quotes SB 10.8.45:...m other Yaod accepted Lord Kna as her son,
although He is accepted in the Vedas as the King of heav
en, in the Upaniads as the im personal Brahm an, in
238
Srila Rupa Gosvami illustrates this, Once mother Yasoda addressed one of her friends in
this way: Nanda Maharaja, the leader of the cowherd men, worshiped Lord Visnu, along with
me, and as a result of this worship, Krsna has been saved from the clutches of Putana and other
demons. The twin arjuna trees were, of course, broken due to a strong wind, and although
Krsna appeared to have lifted Govardhana Hill along with Balarama, I think that Nanda
Maharaja actually held the mountain. Otherwise how could it have been possible for a little boy
to lift such a great hill? (pages 341 - 342).
Asraya-Alambana
The Devotee as a Stimulus for Parental Affection
The devotee who has anugraha is a stimulus for vatsalya-rasa. In this connection, Srila Rupa
Gosvami quotes, Let me take shelter of the elderly parental devotees of Lord Krsna. They are
always anxious to serve Krsna and to maintain Him, and they are always so kind to Him. Let us
offer our respectful obeisances unto them for being so kind to the Supreme Personality of
Godhead, who is the parent of the whole universe! (page 342).
In his commentary, Srila Prabhupada writes, There is a similar prayer by a brahmana
who says, "Let others worship the Vedas and the Upanisads, and let others worship the
Mahabharata if they are afraid of material existence and want to become liberated from that
condition. But as far as I am concerned, I wish only to worship Maharaja Nanda, because the
supreme absolute Personality of Godhead, Krsna, is crawling in his courtyard as his own child
(page 342).
Principal Parental Devotees
Following is a list of respectful personalities who enjoy parental affection toward Krsna: (1)
mother Yasoda, the Queen of Vraja, (2) Maharaja Nanda, the King of Vraja, (3) mother Rohini,
the mother of Balarama, (4) all the elderly gopis whose sons were taken away by Lord Brahma,
(5) Devaki, the wife of Vasudeva, (6) the other fifteen wives of Vasudeva, (7) Kunti, the mother
of Arjuna, (8) Vasudeva, the real father of Krsna and (9) Sandipani Muni, Krsna's teacher (page
342). 2
Foremost Parental Devotees
Yasoda and Nanda are the foremost parental devotees.
Yasoda's Form
My dear King, the wide hips of mother Yasoda were surrounded by silk and linen clothes, and
her breasts were flowing with milk because of her affection...(page 342). 3
Srila Rupa Gosvami gives a second description: Let me be given protection by mother
Yasoda, whose curly hairs are bound with thread, whose hair is very brightly beautified by the
vermilion placed in the part and whose bodily frame derides all her ornaments... (page 343).
2
3
philosophy as the suprem e male, by the yogis as the Supe rsoul and by the devotees as the Suprem e Personality of
Godhead (NOD, page 341). This shows how mother Yaod ignored the Lordly features of Kna.
This list is in order of importance.
rmad-Bhgavatam 10.9.3.
239
Yasoda's Bhakti
After rising early in the morning, mother Yasoda first of all offered her breast milk to Krsna,
and then she began to chant various mantras for His protection... (page 343).
Nanda's Form
The hairs on his head are generally black, but some of them are gray. His garments are of
greenish color, like the new-grown leaves of a banyan tree. His belly is fatty, his complexion is
exactly like the full moon, and he has a beautiful mustache (page 343).
Nanda's Bhakti
When Krsna was a baby, one day He was walking in the courtyard, capturing the finger of His
father, and because He could not walk steadily He appeared to be almost falling down. While
Nanda Maharaja was giving protection to His transcendental son in this way, all of a sudden
there were drops of tears in his eyes, and he became overwhelmed with joy... (page 343)
Uddipana
Objects that Impel Parental Love
Childhood age, childish dress, movements by the child, sweet words spoken by the child, nice
smiling and various forms of childish play are considered provocations for increasing parental
love for Krsna (page 343).
The last phrase in this quotation should read: "and He bega n to enhance t he parental love of Nanda M ahrja and
mother Yaod with the beauty of His childish body." Instead of "beauty," rla Prabhupda says "activities." This
is because his summary study is beginning to introduce the next subject: cea activities.
240
Cesta Exploits
He began to enhance the parental love of Nanda Maharaja and mother Yasoda with the
activities of His childish body. He was sometimes stepping with His legs again and again,
sometimes crying, sometimes smiling, sometimes sucking His thumb and sometimes lying down
flat. These are some of the different activities of the child Krsna (page 344).
Srila Rupa Gosvami cites an example of how these activities impel parental affection:
When Krsna was lying down flat, sometimes sucking the toes of His feet, sometimes throwing
His legs upward, sometimes crying and sometimes smiling, mother Yasoda, seeing her son in
such pastimes, did not show any sign of restricting Him, but rather began to watch her child
with eagerness, enjoying these childhood pastimes.
Mandana Ornaments
In the beginning of Krsna's kaumara age, the nails of tigers were set in a golden necklace about
His neck. There was protective tilaka on His forehead, black mascara around His eyes and silk
thread around His waist (page 344).
Srila Rupa Gosvami cites an example of how these ornaments impel parental affection:
When Nanda Maharaja saw the beauty of child Krsna, with tiger nails on His chest... he never
became satiated by the child's beauty (page 344).
Madhya-Kaumara
Srila Rupa Gosvami describes the form and ornaments of Krsna's madhyama-kaumara (two
through three years old).
Rupa Form
Srila Rupa Gosvami describes Krsna's form in madhyama-kaumara, then cites an example of how
this form impels parental ecstasy: His scattered hairs were touching His eyebrows, and His eyes
were restless, but He could not express His feelings with proper words; still, when He was
talking, His talk was so nice and sweet to hear. When mother Yasoda looked at His little ears
and saw Him naked, trying to run very quickly with His little legs, she was merged into the
ocean of nectar (page 344).
Mandana Ornaments
Srila Rupa Gosvami describes Krsna's ornaments at this age, then cites an example of how these
ornaments impel parental ecstasy: ...when mother Yasoda saw that the child was moving,
ringing the bells on His waist, smiling at her with a pearl between His nostrils and with butter
on His hands, she became wonderfully pleased to see her little child in that fashion (pages 344 345).
Sesa-Kaumara
Srila Rupa Gosvami similarly describes the form, ornaments, and activities of sesa-kaumara (four
through five years old).
Rupa Form
While Krsna was in the [end] of His kaumara age, His waist became thinner, His chest became
broader, and His head was decorated with His curly hairs, resembling the falling of the wings of
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a crow. These wonderful features of Krsna's body never failed to astonish mother Yasoda (page
345). 5
Mandana Ornaments
At the end of His kaumara age, Krsna carried a small stick in His hand, His clothing was a little
longer, and He had a knot around His waist, resembling the hood of a snake (page 345).
Cesta Activities
...He used to take care of the calves near the house, and sometimes He played with cowherd
boys of about the same age. He had a slender flute and a buffalo-horn bugle, and sometimes He
played on a flute made from the leaves of trees (page 345).
As Krsna grew up a little, His cowherding would wander farther away from home.
Sometimes He would return a little late, impelling great anxiety to overwhelm His parents. (See
page 345).
Other Ages
Krsna's kaumara age is the primary uddipana for parental affection. However, even when Krsna
is in pauganda or kaisora, parental devotees still see Him as their baby and thus feel an impetus
to parental devotion.
When Krsna, the beloved son of Nanda Maharaja, steps into His kaisora age, although
He becomes more beautiful, His parents still consider Him to be in the pauganda age even
though He is between the ages of ten and fifteen (pages 345 - 346).
The devotee sees through the eyes of love. The color of that love tints one's vision,
causing one to perceive Krsna in the way most suitable to one's loving relationship with Him.
Thus, Pauganda-Krsna can still stimulate parental affection in a devotee who has that
mood. Srila Rupa Gosvami gives the following example: Mother Yasoda would then address
Nanda Maharaja, See my dear son, whose eyes are white, who has a turban on His head, a
wrapper on His body and leg bells which tinkle very sweetly on His feet. He is coming near,
along with His surabhi calves, and just see how He is wandering upon the sacred land of
Vrndavana! (page 345).
White eyes, turban, chaddar, and ankle bells are symptoms of pauganda.
Even Kaisora-Krsna can stimulate parental affection: ...Maharaja Nanda would address
his wife, My dear Yasoda, just look at your offspring, Krsna! See His blackish bodily luster, His
eyes tinged with red color, His broad chest and His nice golden necklace! How wonderful He
looks, and how He is increasing my transcendental bliss more and more! (page 345).
Dark complexion, reddish eyes, broad chest, and gold necklace are symptoms of kaisora.
The sentence, While Kna was in the beginning of His kaumra age... should read: While Kna was in the end
of His kaumra age... (See BRS 3.4.30)
242
Having finished his elaborate description of "childhood age," Srila Rupa Gosvami now
describes "childish movements" saisava capalya.
When Krsna performs His childish pastimes, His general practice is to break the milk
and yogurt pots, throw the yogurt in the courtyard and steal the cream from the milk... (page
346).
Srila Rupa Gosvami cites an example of how this activity impels parental ecstasy:
Mother Yasoda said, Just look at Krsna looking stealthily toward all sides and slowly stepping
forward from the bushes. It appears that He is coming just to steal the butter. Don't expose
yourself or He may understand that we are looking toward Him. I want to enjoy the sight of His
eyebrows moving in this cunning way, and I want to see His fearful eyes and beautiful face (page
346).
Anubhava
Asadharana-Anubhava
Manifestations of Ecstasy Unique to Parental Affection
...mother Yasoda experienced the ecstasy of maternal love by smelling His head, sometimes
patting His body with her hand, sometimes offering blessings, sometimes ordering Him,
sometimes gazing at Him, sometimes maintaining Him and sometimes giving Him good
instructions not to become a thief (page 346).
Srila Prabhupada adds, An important point to be observed in this connection is that the
childish propensity of stealing is there even in the Supreme Personality of Godhead, and
therefore this propensity is not artificial. However, in the spiritual relationship there is no
inebriety to this stealing propensity, as there is in the material world (page 346).
Example of "Smelling Krsna's Head"
Srila Rupa Gosvami illustrates this with two examples. The first is Srimad-Bhagavatam
(10.13.33).
The second: In their childhood pastimes, all these cowherd boys joined with Krsna in
stealing butter. But rather than become angry, mother Yasoda became wet from the milk flowing
out of her breasts. Out of her affection for Krsna, she began to smell His head repeatedly (Page
346).
Sadharana-Anubhava
Manifestations of Ecstasy Shared with Other Rasas
The general activities of all the mothers of the cowherd boys were to kiss them, to embrace
them, to call them by their names and sometimes to chastise them mildly for their stealing
habits (page 346).
Sattvika-Bhava
All eight sattvika-bhavas can fully manifest in vatsalya-rasa. These manifestations of parental
love are called sattvika ecstasy, wherein manifestations of eight kinds of ecstatic symptoms are
visible in full (page 347).
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Asadharana-Sattvika-Bhava
There is an additional symptom found exclusively in motherly devotees: milk flowing from the
breasts. Srila Rupa Gosvami illustrates this with two examples (Srimad-Bhagavatam and Lalitamadhava). (See pg. 347.)
Srila Prabhupada comments on the verse from Lalita-madhava. It is the custom in the
temples of Deities that if there have been some impure activities, the Deity has to be washed
with milk. Krsna is the Supreme Personality of Godhead, and He was washed by the milk from
the breast of mother Yasoda, which purified Him from the dust covering (page 347).
Example of Stambha
Srila Rupa Gosvami also illustrates stambha (stunned): When mother Yasoda saw her son lifting
Govardhana Hill, she hesitated to embrace Him and became stunned... (page 347).
Vyabhicari-Bhava
All thirty-three vyabhicari-bhavas are appropriate in vatsalya-rasa.
Sthayi-Bhava
Vatsalya-rati is the sthayi-bhava of vatsalya-rasa. The main characteristic of vatsalya-rati is
anugraha protective compassion and mercy towards Krsna, free from all restraints of formal
reverence.
Srila Rupa Gosvami illustrates vatsalya-rati with two quotes. The first is SrimadBhagavatam 10.6.43. The second: A similar statement is there in connection with mother
Yasoda when she was too anxious to hear the sound of Krsna's flute, expecting Him back from
the pasturing ground. Because she thought that it was getting very late, her anxiety to hear the
sound of Krsna's flute became doubled, and milk began to flow from her breast. In that
condition she was sometimes going within the house, sometimes coming out of the house. She
was constantly looking to see if Govinda was coming back along the road (page 348).
In this quote, rla Prabhupda utilizes the following terminology: "parental love" prema; "intense affection"
sneha; "overwhelming attachment" rga.
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Prema
When many very great sages were offering prayers to Lord Krsna, glorifying His activities, the
Queen of Gokula, mother Yasoda, entered the Battlefield of Kuruksetra, wetting the lower part
of her sari with the milk flowing from her breast (page 348). 7
At prema, one's love for Krsna never wavers, even if there is sufficient cause. The
presence of Krsna in His royal mode, surrounded by great sages offering respectful panegyric,
invokes profound awe and reverence. This certainly interferes with the mood of anugraha and
thus causes parental affection to diminish. However, despite these unfavorable circumstances,
mother Yasoda's maternal love did not waver or diminish even a fraction of an inch, as
evidenced by the milk flowing from her breast.
Another example: when Krsna arrived in Kuruksetra, everyone jubilantly announced that
the son of Devaki and Vasudeva had arrived. Hearing Krsna proclaimed to be someone else's son
would certainly put a damper on Nanda and Yasoda's parental love. However, their love did not
even slightly waver or diminish. Instead, they became overwhelmed with parental affection and
expressed great pleasure. (See pages 348 - 349).
Sneha
My dear Queen [Yasoda], the milk flowing out of your breast-mountain has already whitened
the River Ganges, and the tears from your eyes, mixed with black mascara, have already
blackened the color of the Yamuna. And as you are standing just between the two rivers, I think
that there is no need for your anxiety to see your son's face. Your parental affection has already
been exhibited to Him by these two rivers! (page 349).
Yasoda-devi had decided to visit Krsna at Kuruksetra, but her friend tried to dissuade
her: "You want to express your affection to your son, but you need not go to Kuruksetra to
accomplish this. It has already been accomplished. The milk flowing from your breast has
whitened the Ganges, and your tears have blackened the Yamuna with the mascara washed from
your eyes. These two rivers mix together and flow to Krsna's lotus feet in Kuruksetra, expressing
your affection to Him."
Mother Yasoda's affection is in sneha which is characterized by: (1) inability to
withstand separation, and (2) melting of the heart. Profuse tears and flowing milk are
indications of a melted heart.
Raga
In raga, meeting with Krsna transforms distress into happiness, and separation from Krsna
transforms happiness into distress. If mother Yasoda could see Krsna's face, then even scorching
fire would seem as pleasantly cooling as Himalayan ice. If she could not see Krsna's face, even
the ocean of nectar would seem like an ocean of arsenic. (See pg. 349.)
rla Prabhupda com ments, This entrance of m other Yaod at Kuruketra was not during
the Battle of
Kuruketra. At other times Kna went to Kuruketra from His paternal home (Dvrak) during the solar eclipse,
and at these times the residents of Vndvana also went to see Him there (page 348).
245
Ayoga Separation
Utkanthitva Longing
Queen Kunti's statement to Akrura occurred before Krsna had left Vrndavana for Dvaraka.
Therefore, it exemplifies the longing to see Krsna for the first time. (See pg. 349.)
Viyoga Absence
Srimad-Bhagavatam 10.46.28 exemplifies viyoga in vatsalya-rasa.
Another example: ...when Krsna went to Mathura mother Yasoda was looking at Krsna's
makeup utensils, and she fell down on the ground almost unconscious, with a great sound.
When she was rolling over on the ground, there were many scratches on her body, and in that
piteous condition she began to cry, O my dear son! My dear son! And she slapped her breasts
with her two hands (page 349).
Ten Emotions of Viyoga
There are ten vyabhicari-bhavas appropriate to vatsalya-rasa in viyoga: ...great anxiety,
lamentation, frustration, being stunned, humility, restlessness, madness and illusion (page
349). Srila Rupa Gosvami illustrates them.
Cinta Anxiety
Yasoda, I think your movements have been slackened, and I see that you are full of anxieties...
All these conditions prove that out of separation from your son you have a severe headache
(page 350).
Visada Lamentation
When Akrura told Yasoda that Krsna had married so many queens in Dvaraka, she lamented. If
she could have married Krsna to a nice Vrndavana girl, Krsna would have stayed nearby.
Therefore, upon hearing Akrura's news, she exclaimed, My dear Akrura, you are simply
throwing thunderbolts on my head! (page 350).
Nirveda Self Disparagement
Mother Yasoda had so much opulence. But since her son had left for Dvaraka, she was unable to
use it in His service. Therefore she condemned her useless opulence. (See page 350).
Jadata Inertness
When Yasoda sees the walking stick Krsna used when He was in Vrndavana, she becomes
motionless (jadata) with feelings of separation. (See page 350)
Dainya Humility
In separation from Krsna, mother Yasoda became so humble that she prayed to the creator of
the universe, Lord Brahma, with tears in her eyes, My dear creator, won't you kindly bring my
dear son Krsna back to me so that I can see Him at least for a moment? (page 350).
246
Capalya Restlessness
Sometimes, in restlessness like a madwoman, mother Yasoda used to accuse Nanda Maharaja,
What are you doing in the palace? You shameless man! Why do people call you the King of
Vraja? It is very astonishing that while being separated from your dear son Krsna, you are still
living within Vrndavana as a hardhearted father! (page 350).
Unmada Madness
Mother Yasoda used to wander all over Vrndavana asking the trees and birds about Krsna. (See
page 351)
Moha Illusion
In the illusion caused by separation, Nanda Maharaja imagined that Krsna was standing right in
front of him. When Nanda Maharaja was accused by mother Yasoda of being "hardhearted," he
replied, My dear Yasoda, why are you becoming so agitated? Kindly look more carefully. Just
see, your son Krsna is standing before you! Don't become a madwoman like this. Please keep my
home peaceful (page 351)."
Yoga Meeting
Siddhi Perfectional Meeting
Siddhi occurs when the devotee meets Krsna for the first time. When Krsna appeared in the
arena of Kamsa, it was the first time that the other wives of Vasudeva got the opportunity to see
Him. (See page 351)
Tusti Satisfaction
Tusti occurs when the devotee is reunited with Krsna after a long absence. When Krsna entered
Dvaraka after finishing the Battle of Kuruksetra, He first of all saw His mother and all His
different stepmothers and offered His respectful obeisances unto their feet... (page 351).
The quotation from Lalita-madhava illustrates mother Yasoda's joy upon being reunited
with her son.
247
maternal love was constant (sthiti), and afforded her the constant association of Krsna (sthitiyoga) even in His apparent absence.
Summary of Sthayi-Bhava
The characteristic of vatsalya-rati is a feeling that Krsna is one's helplessly dependant child.
Srila Prabhupada says, Symptoms of ecstatic love in parental affection are expressed
when Krsna is accepted as the son. These constant transcendental emotions for Krsna are called
steady ecstasy in parental love (page 352).
248
Western Ocean
Fifth Wave
Madhurya-Rasa
Chapter 44
249
Chapter 44
Definition
When madhurya-rati is nourished by the appropriate bhavas, it heightens to madhurya-rasa.
Srila Prabhupada summarizes, A pure devotee's attraction to Krsna in conjugal love is
called devotional service in conjugal love (page 353).
Vibhava
In madhurya-rasa, Sri Krsna is visaya-alambana and the gopis are asraya-alambana. Srila
Prabhupada explains, The impetuses of conjugal love are Krsna and His very dear consorts,
such as Radharani and Her immediate associates (page 353).
Visaya-Alambana
Krsna as a Stimulus for Conjugal Attraction
Krsna's Form
Lord Krsna has no rival; no one is equal to Him, and no one is greater than Him. His beauty is
also without any rival, and because He excels all others in the pastimes of conjugal love, He is
the original object of all conjugal love (page 353).
Krsna's Qualities
In the Gita-govinda, by Jayadeva Gosvami, one gopi tells her friend, Krsna is the reservoir of all
pleasure within this universe. His body is as soft as the lotus flower. And His free behavior with
the gopis, which appears exactly like a young boy's attraction to a young girl, is a subject matter
of transcendental conjugal love. (page 353).
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Asraya-Alambana
The Devotee as a Stimulus for Conjugal Attraction
A pure devotee follows in the footsteps of the gopis and worships the gopis as follows: Let me
offer my respectful obeisances to all the young cowherd girls, whose bodily features are so
attractive. Simply by their beautiful attractive features they are worshiping the Supreme
Personality of Godhead, Krsna. (page 353).
The Best Devotee in Madhurya-Rasa
Out of all the young gopis, Srimati Radharani is the most prominent (page 353).
Srimati Radharani's Beautiful Form
Her eyes defeat the attractive features of the eyes of the cakori bird. When one sees the face of
Radharani, he immediately hates the beauty of the moon. Her bodily complexion defeats the
beauty of gold. Thus, let us all look upon the transcendental beauty of Srimati Radharani (pages
353 - 354).
Srimati Radharani's Bhakti
Krsna's attraction for Radharani is described by Krsna Himself thus: When I create some
joking phrases in order to enjoy the beauty of Radharani, Radharani hears these joking words
with great attention; but by Her bodily features and counterwords She neglects Me. And I even
possess unlimited pleasure by Her neglect of Me, for She becomes so beautiful that She increases
My pleasure one hundred times. (page 354).
Krsna's Devotion for Srimati Radharani
A similar statement can be found in Gita-govinda, wherein it is said that when the enemy of
Kamsa, Sri Krsna, embraces Srimati Radharani, He immediately becomes entangled in a loving
condition and gives up the company of all other gopis (page 354).
Uddipana
Objects that Impel Conjugal Love
Srila Rupa Gosvami gives an example of Krsna's flute as an uddipana for madurya-rasa: In the
Padyavali of Rupa Gosvami it is stated that when the gopis hear the sound of Krsna's flute, they
immediately forget all rebukes offered by the elderly members of their families. They forget their
defamation and the harsh behavior of their husbands. Their only thought is to go out in search
of Krsna (page 354). 1
Anubhava
When the gopis meet Krsna, the display of their exchanging glances as well as their joking and
laughing behavior is called anubhava, or subecstasy in conjugal love (page 354).
Example: In the Lalita-madhava, Rupa Gosvami explains that the movements of Krsna's
eyebrows are just like the Yamuna and that the smiling of Radharani is just like the moonshine.
1
Anot her uddpana for mdhurya-rasa is Kna's kaiora age. For an extensive description see Waves of Devotion,
page .
251
When the Yamuna and the moonshine come in contact on the bank of the river, the water tastes
just like nectar, and drinking it gives great satisfaction. It is as cooling as piles of snow (page
354).
Sattvika-Bhava
Similarly, in the Padyavali, one constant companion of Radharani says, My dear moon-faced
Radharani, Your whole body appears very content, yet there are signs of tears in Your eyes. Your
speech is faltering, and Your chest is also heaving. By all these signs I can understand that You
must have heard the blowing of Krsna's flute, and as a result of this, Your heart is now melting.
(page 354).
Vyabhicari-Bhava
Srila Rupa Gosvami explains that all thirty-three vyabhicari-bhavas are appropriate in madhuryarasa, with the exception of two: alasya (laziness) and ugrata (ferocity).
However, there are some cases when even laziness and violence may become appropriate.
Laziness may be present at the end of conjugal pastimes. Ferocity may be present when there is
interference to the association of Radha and Krsna.
Srila Rupa Gosvami illustrates two of the vyabhicari-bhavas for madhurya-rasa:
Harsa Jubilation
Srimati Radharani says, This clever boy of the forest has the beauty of a bluish lotus flower, and
He can attract all the young girls of the universe. Now, after giving Me a taste of His
transcendental body, He has enthused Me, and it is more than I can tolerate. I am now feeling
like a female elephant who has been enthused by a male elephant! (page 355).
Sthayi-Bhava
Previously, in the Southern Ocean, Srila Rupa Gosvami described that Madhurya-rati is the
sthayi-bhava of madhurya-rasa. 2
The characteristic of madhurya-rati is that it incites eight kinds of desires for union with
Krsna (sambhoga). Srila Prabhupada mentions this: The steady ecstasy of conjugal love is the
original cause of bodily enjoyment (page 355). 3
2
3
Example of Madhurya-Rati
Srimati Radharani said, My dear friend, who is this boy whose eyelids, dancing constantly, have
increased the beauty of His face and attracted My desire for conjugal love? His ears are
decorated with buds of asoka flowers, and He has dressed Himself in yellow robes. By the sound
of His flute, this boy has already made Me impatient (page 355).
This illustrates how madhurya-rati incites sambhoga the impatient desire to meet with
Krsna in conjugal love. 4
Unshakeability of Madhurya-Rati
The conjugal love of Radha-Krsna is never disturbed by any personal consideration (page
355).
Some circumstances are favorable to conjugal love (sajatiya). Others are unfavorable
(vijatiya). Regardless of whether the circumstance is favorable or unfavorable, conjugal affection
cannot be subdued.
For example: Just a little distance away from Krsna was mother Yasoda, and Krsna was
surrounded by all of His friends. In front of His eyes was Candravali, and, at the same time, on a
chunk of stone in front of the entrance to Vraja stood the demon known as Vrsasura. But even
in such circumstances, when Krsna saw Radharani standing just behind a bush of many
creepers, immediately His beautiful eyebrows moved just like lightning toward Her (page 355).
This scene presents many unfavorable elements (vijatiya): (1) Mother Yasoda's presence
invokes vatsalya-rasa an obstacle to conjugal love. (2) Krsna's friends invoke sakhya-rasa
on obstacle to conjugal love. (3) Candravali-gopi is Srimati Radharani's arch-rival another
obstacle to Radha and Krsna's conjugal love. (4) Vrsasura the demon invokes bhayanaka-rasa
(fear) another obstacle to conjugal love. Despite all these opposing elements, Krsna's love for
Srimati Radharani could not be subdued for even a moment. It immediately manifested in His
loving glances towards Her.
Srila Rupa Gosvami further highlights the unshakeability of madhurya-rati with a
beautiful poetic analogy: On one side of the courtyard the dead body of Sakhasura was lying,
surrounded by many jackals. On another side were many learned brahmanas who were all selfcontrolled. They were offering nice prayers, which were as soothing as the cool breeze in
summer. In front of Krsna, Lord Baladeva was standing, causing a cooling effect (page 355).
In Bhakti-rasamrta-sindhu 3.5.23, the Sanskrit word for "jackal" also indicates
"inauspicious night," the prayers of the brahmanas are like snow, and Balarama is like the
cooling moon. A day-blooming lotus flower withers in the presence of the night, the snow, and
the moon. Similarly the lotus of Radha and Krsna's love should wither in the presence of a dead
demon (who invokes fear), Vedic brahmanas (who invoke reverence), and Krsna's elder brother
(who invokes proper behavior). But even amid all these different circumstances of soothing
and disturbing effects, the lotus flower of ecstatic conjugal love that Krsna felt for Radharani
could not wither (page 355).
For a description of the eight varieties of sambhoga, see footnote 5, on page 6 of this chapter.
253
Srila Rupa Gosvami classifies separation and meeting in madhurya-rasa somewhat differently
than the other rasas. Conjugal love is divided into two portions: vipralambha, or conjugal love
in separation, and sambhoga, or conjugal love in direct contact (page 355).
Vipralambha Separation
Vipralambha, separation, has three subdivisions, known as (1) purva-raga, or preliminary
attraction, (2) mana, or seeming anger, and (3) pravasa, or separation by distance (page 355).
Sambhoga Meeting
When the lover and beloved come together and enjoy one another by direct contact, this stage
is called sambhoga (page 356). 5
5
Ujjvala-nlamani, Chapter 15, describes sambhoga. There are four vari eties of meeting with Kna: 1. Sankipt
Meeting i s bri ef due t o fear or shyness (comes after prva-rga separation). 2. Sakrna Meeting is slig htly
hindered by previous anger between Kna and R dhrn (comes after mna separation). 3. Sampanna Warm
254
Padyavali illustrates this: Krsna embraced Srimati Radharani in such an expert manner
that He appeared to be celebrating the dancing ceremony of the peacocks (page 357).
Closing
Sri Rupa Gosvami thus ends the fifth wave of his Ocean of the Nectar of Devotion. He offers his
respectful obeisances to the Supreme Personality of Godhead, who appeared as Gopala, the
eternal form of the Lord (page 357).
loving meeting (comes after are bri efly separated by a short distance, "dra-pravsa"). 4. Samddhimna Fully
enriched meeting (comes after the lovers are separated for a long time by great distance, "sudra pravsa").
These four meetings can occur while awake (mukhya) or whi le dreaming (gauna). Thus, altogether there are
eight vari eties of sambhoga, meeting wi th Kna i n conjugal l ove. Duri ng t hese m eetings, t here are charm ing
pastimes which include glancing, conversing, riding in a boat, playing in Yamun, stealing Kna's flute, playing
hide and seek in the forest, etc.
255
Part Four:
Northern Ocean
IV: Gauna-Bhakti-Rasa Indirect Loving Relationships
1. Hasya-rasa Laughing Ecstasy
Chapter 45
2. Adbhuta-bhakti-rasa Astonishment
Chapter 46
3. Vira-bhakti-rasa Chivalry
Chapter 46
4. Karuna-bhakti-rasa Compassion
Chapter 47
5. Raudra-bhakti-rasa Anger
Chapter 47
6. Bhayanaka-bhakti-rasa Dread
Chapter 48
7. Vibhatsa-bhakti-rasa Ghastliness
Chapter 48
Chapter 49 & 50
Chapter 51
256
Northern Ocean
First Wave
Hasya-Rasa
Chapter 45
257
Chapter 45
Laughing Ecstasy
BRS 4.1.1 - 29
Magalacarana
To inaugurate the Northern Ocean of Bhakti-rasamrta-sindhu, Srila Rupa Gosvami offers a
mangalacarana. Again, he uses the word sanatana to indicate both Krsna and Sanatana Gosvami.
If sanatana refers to Krsna: he prays that Sri Krsna always be pleased with him, and says
that the super-excellent bhakti of the Vraja-vasis compels Lord Krsna to accept eternal residence
in Sri Vrndavana.
If sanatana refers to Sanatana Gosvami: he prays that Sanatana Gosvami always be
pleased with him, and says that Sanatana Gosvami has developed attachment for living in Sri
Vrndavana due to his super-excellent bhakti. 1
LAUGHING ECSTASY
When one's humorous attitude (hasya-rati) is nourished within the heart of a devotee by
appropriate vibhava, etc, it transforms into laughing ecstasy (hasya-rasa).
1
2
B RS 4.1.1
BRS 4.1.5 - 6. For further information on direct and indirect mellows see Southern Ocean, Fifth Wave, Chapter 33 of
the present book.
258
Vibhava
Asraya-Alambana
Srila Rupa Gosvami gives a list of those who experience laughter (asraya-alambana): Expert
learned scholars say that laughing is generally found among youngsters or in the combination of
old persons and young children (page 361).
There are exceptions: This ecstatic loving laughing is sometimes also found in persons
who are very grave by nature (page 361).
Visaya-Alambana
There are two possible causes of ecstatic laughter: (1) Krsna or (2) other people who interact
with Krsna.
Krsna as the Cause of Laughter
In the example of the old mendicant at mother Yasoda's door, Krsna made funny statements that
caused the mendicant to laugh in ecstasy. Thus, In this instance, Krsna Himself is the object of
laughing affairs (page 361).
Others as the Cause of Laughter
Generally, Sri Krsna is the object of rasa, but someone else may also take that position, if their
activities are connected to Krsna. Tad-anvayi-alambana is the term for this. 3
Srila Rupa Gosvami gives two examples. In the first, Krsna's friends laugh when someone
tricks Him into eating a bitter flower instead of sugar candy. The person who tricked Lord Krsna
became a cause of ecstatic laughter, because his humorous activities were connected with Krsna.
In the second example, Nanda Maharaja inquires from a palmist about the future wellbeing of his son. The palmist finds these questions quite amusing because Nanda's son is the
husband of the Goddess of Fortune There is no need for a fortune teller! Nanda Maharaja
became a cause of ecstatic laughter because his humorous inquiries were connected with
Krsna. 4
Uddipana
Srila Prabhupada summarises the uddipanas of ecstatic laughter: In such a laughing ecstasy of
love, Krsna or matters pertaining to Krsna are the cause of the laughter (page 362).
Specifically, Krsna's behavior and Krsna's parents are uddipanas of ecstatic laughter. 5
Anubhava
Vibration of the nostrils, lips, cheeks and so on are the anubhavas of ecstatic laughter. 6
3
4
B RS 4.1.9
These examples are found on pages 361 - 362 in The Nectar of Devotion.
B RS 4.1.12
B RS 4.1.12
259
Vyabhicari-Bhava
In such laughing devotional service, there are symptoms of jubilation, laziness, concealed
feelings and similar other seemingly disturbing elements (page 362).
Sthayi-Bhava
Hasya-rati is the sthayi-bhava of hasya-rasa. 7
"Major"
Manifested in
elderly
Smita smiling
mouth
Hasita Smile,
with teeth slightly
visible
Vihasita Smile,
with teeth
distinctly visible
"Minor"
Manifested in
youths
Avahasita
Smiling which
squints the eyes
Apahasita
Smiling with tears
& shaking
Atihasita Smiling
with clapping &
leaping
Implied Laughter
Implied laughter occurs when hasya-rasa produces no overt manifestations. For example, My
dear Kutila, daughter of Jatila, your breasts are as long as string beans simply dry and long.
Your nose is so gorgeous that it defies the beauty of the noses of frogs. And your eyes are more
beautiful than the eyes of dogs. Your lips defy the flaming cinders of fire, and your abdomen is
as beautiful as a big drum. Therefore, my dear beautiful Kutila, you are the most beautiful of all
the cowherd girls of Vrndavana, and because of your extraordinary beauty, I think you must be
beyond the attraction of the sweet blowing of Krsna's flute! (page 364) There is no mention of
any smiling or laughing in this quotation, yet it is obvious that the gopis are tasting ecstatic
laughter.
Implied laughter usually occurs when one employs sarcasm in cleverly poking fun at
others.
B RS 4.1.13
260
Northern Ocean
Second & Third Waves
Adbhuta-bhakti-rasa
Vira-bhakti-rasa
Chapter 46
261
Chapter 46
ASTONISHMENT
BRS 4.2.1 - 13
In The Nectar of Devotion, Srila Prabhupada describes only the essential elements of adbhutabhakti-rasa (astonishment). 1
Adbhuta-Bhakti-Rasa
Ecstatic Astonishment
Skt
Directly Percieved
Anumn
Inferred
By Seeing
By Hearing
Maharaja Pariksit became astonished when he heard about how Krsna killed Narakasura.
Although he did not witness the astonishing event, his adbhuta-rasa is still "direct." The
cause of his astonishment was Sukadeva Gosvami's narration of the event, which he directly
Elem ents of Adbhuta-rasa not described in NOD: a definition of adbhuta-rasa, and a description of its vibhva,
anubhva, sttvika-bhva, vyabhicr-bhva, and sthy-bhva. For these details, see BRS 4.2.1-4
2 B RS 4.2.5
262
perceived with his own ears. Consequently, this is an example of ecstatic astonishment arising
from direct aural perception. 3
By Speaking
When Lord Brahma returned to Satyaloka he informed the residents about his stealing the
cowherd boys and calves. By speaking this news to them, Brahma became overwhelmed with
astonishment. This exemplifies astonishment arising from speech.
Although Lord Brahma is not directly witnessing the astonishing event, he is directly
witnessing his own narration of the pastime. Consequently, he is an example of ecstatic
astonishment arising from direct verbal perception. 4
CHIVALRY
BRS 4.3.1 - 61
When the mood of valorous enthusiasm (utsah-rati) is nourished within the heart of a devotee
by appropriate vibhava, etc, it transforms into ecstatic chivalry (vira-rasa).
Srila Prabhupada explains, When on account of love and devotional service for the Lord
there is special valorous enthusiasm, the resultant activities are called chivalrous (page 366).
Types of Chivalry
There are four types of chivalrous heroes: (1) yuddha-vira a hero in fighting, (2) dana-vira
a hero in giving charity, (3) daya-vira a hero in performing acts of compassion, and (4)
dharma-vira a hero in abiding by religious principles. Srila Prabhupada explains, These
chivalrous activities can be manifested in the acts of mock-fighting, giving charity, showing
mercy and executing religious principles. By performing chivalrous activities in fighting, one is
3
According to BRS 4.2.9, the last paragraph on page 365 should read: First sentence "An instance of astonishment
by direct perception." Last sentence "This instance is an example of astonishment in devotional service by
direct perception through aural reception."
4 According to BRS 4.2.10, the first sentence on page 366 should read: "There is another example of direct
astonishment."
263
BRS 4.3.8
264
Uddipana
Srila Rupa Gosvami lists things that impel the ecstatic fighting spirit: ...bragging, complacence,
pride, power, taking to weapons, challenging and standing as an opponent. All of these
symptoms become impetuses to chivalrous devotional service (page 367).
Example of Bragging as an Uddipana
My dear Damodara, You are an expert only in eating... You have advertised Yourself as a
serpent, and I am the peacock who will now defeat You (page 367).
Anubhava
The anubhavas of yuddha-vira-rasa are very similar to the uddipanas. We can clarify this by
means of a hypothetical situation:
"Person A" is not in a fighting mood, but "Person B" challenges him by bragging, taking
up weapons, etc. These activities impel the fighting spirit to rise up in "Person A."
Consequently, they act as uddipana.
From another angle: "Person B" was in the fighting mood, which caused him to
challenge "Person A" by bragging, taking up weapons, etc. Consequently, these activities were
anubhavas for "Person B" because they resulted from his fighting mood.
When something impels the fighting spirit it is an uddipana. When something results
from an already evoked fighting spirit, it is an anubhava.
Srila Prabhupada mentions this, In such fighting between friends, when the selfadvertisement becomes personal, learned scholars say that it is subecstasy (page 367). 6
Bragging is an anubhava when it results from one's fighting spirit and is used to challenge
others. On the other hand, bragging is an uddipana when it impels one's fighting spirit, coming
as a challenge from someone else.
This is true for each uddipana of yuddha-vira-rasa. For example, taking up weapons to
challenge an opponent is an anubhava, but it is an uddipana when someone else takes up
weapons and challenges one to battle.
In addition to these uddipana/anubhavas, there are some things which are exclusively
anubhava: enthusiasm in fighting, roaring like a lion, being enthusiastic to fight in spite of being
alone, to never withdraw from battle, to instil fearlessness in persons who are afraid, etc.
In the above quotation, rla Prabhupda uses the following terminology: Self-advertisement bragging; personal
it arises from one's own fighting spirit, not from someone else's fighting spirit; and subecstasy subsequent
ecstasy (anubhva).
Thus: In such fighting between friends, when bragging arises from one's own fighting spirit, learned scholars
say that it is anubhva.
265
translation
of
sattvika-bhava.
Sthayi-Bhava
The sthayi-bhava of yuddha-vira-rasa is called yuddha-utsaha-rati "enthusiasm to fight. This
enthusiasm manifests in four ways. 7
1.
2.
3.
4.
BRS 4.3.18
266
See example beginning Bhadrasena therefore left the party of Balarama and joined Krsna (page
368). After being challenged by Sridama, Bhadrasena teamed up with Krsna to defeat Sridama
and his friends.
Another example, Once Krsna challenged all His friends and said... (page 368) In this
example, Varuthapa teamed up with his friends, after being challenged by Krsna.
Munificence
A person who can sacrifice everything for the satisfaction of Krsna is called munificent (page
369).
Uddipana
Seeing a fit recipient of charity is an uddipana of dana-vira. 9
Another uddipana for charity is Krsna. Seeing Krsna impels one's good and charitable
sentiments, and thus one desires to please the Lord by helping others. When a person desires
to make a sacrifice because of seeing Krsna, Krsna is called the impetus of the munificent
activity (page 369). 10
8
267
Dna-Vra
Renunciation
of charity given by Lord
Munificence
Giving to the Lord
Abhyudyika
Giving to others
for Lord's pleasure
Tat-sampradnaka
Giving directly to Lord
Prtidna
Giving to Ka
out of affection
Pjdna
Giving to Lord
in worship
is
See
example
beginning
When Maharaja Yudhisthira
went with Krsna in the arena of the Rajasuya sacrifice... (page 369)
Out of deep friendship for Lord Krsna, Maharaja Yudhisthira gave Him all his
possessions, and became disturbed when he finally had nothing else to give. This is pritidana
because his intimate friendship inspired him to give to the Lord.
Pujadana Tat-Sampradanaka
See example beginning with Similarly, Maharaja Bali once told his priest, Sukracarya... (page
369) This is pujadana; Maharaja Bali feels that Lord Vamana is the Supreme Lord, the most
worshipable object and worthy recipient of charity.
Renunciation
In "munificence," the devotee is the giver and the Lord is the recipient. In "renunciation," the
Lord is the giver and the devotee is the recipient. The devotee, however, displays heroic purity
by renouncing anything offered by the Lord, even liberation.
11
12
BRS 4.3.30
BRS 4.3.34
268
Srila Prabhupada explains, A person who wants to give everything in charity to Krsna
but does not want anything in return is considered the real renouncer. Thus, a devotee will
refuse to accept any kind of liberation, even if it is offered by the Lord (pages 369 - 370).
Sthayi-Bhava
The sthayi-bhava of renunciation is tyaga-utsaha-rati enthusiasm for renunciation of
everything besides the Lord's service (a very powerful aversion to accept even the five types of
liberation). 13
Dhruva Maharaja's statement from the Hari-bhakti-sudhodaya is an example of tyagautsaha-rati the chivalry of renunciation. Even though various types of opulence were present
before him, he was prepared to renounce them all.
Srimad Bhagavatam 3.15.48 is also an example of tyaga-utsaha-rati.
BRS 4.3.43
B RS 4.3.47
15 Other points from BRS helpful in understanding day-vra-rasa:
1. Vibhva: Kna in a disguised form is the viaya (such as Vmana-deva). The compassionate devotee is the
raya (BRS 4.3.47).
2. Uddpana: Things that display the distress of the person whom compassion is being shown. (BRS 4.3.48).
3. Anubhva: Giving one's life; protecting the distressed person; speaking comforting, soothing words; exhibiting
steadiness, etc. (BRS 4.3.49).
4. Vyabhicr-bhva: Utsukat (enthusiasm), mati (thoughtfulness), and hara (jubilation)... (BRS 4.3.50)
5. Sthy-bhva: Day-utsaha-rati enthusiasm characterised by an abundance of compassion (BRS 4.3.50).
16 The first full sentence on page 371 should thus read, "He is known as the perfect day-vra renouncer" (pg. 371)
14
269
To facilitate the exchange of loving emotions such as pity and compassion, the Lord's
supremacy must be covered. Therefore daya-vira-rasa can only manifest when the Lord conceals
His divinity and appears in a disguised form. 17
Dana-Vira or Daya-Vira?
Both dana-vira and daya-vira involve heroic acts of charity for the Lord. Dana-vira occurs when
one is aware of the Lord's supremacy. Daya-vira, on the other hand, occurs when one is
unaware of the Lord's identity. Charity given in Dana-vira is motivated by a sense of worship, or
a sense of friendship. Charity given in daya-vira is motivated by a sense of pity and compassion
for the Lord. 18
Example of Dharma-Vira
See example beginning The best example of dharma-vira is Maharaja Yudhisthira (page 371).
This example describes how Maharaja Yuddhisthira performed many yajnas to the demigods for
Krsna's pleasure. Therefore, the section ends by explaining how it is possible to worship the
Lord by performing sacrifice to the demigods.
17
18
19
Jva Gosvm explains in his commentaries to BRS 4.3.52 - 53: The Lord's supremacy may be covered either, (1)
by a disguise, or (2) by the devotee's spontaneous love. In day-vra-rasa the Lord is covered by a disguise. In
karuna-rasa the Lord is covered by love (karuna-rasa is the subject of the next wave). Day-vra-rasa is
specifically for devotees in the reverent dsya mood, since they cannot feel pity for the Lord unless He disguises
Himself. Karuna-rasa is specifically for devotee's in higher rasas. They can constantly exchange feelings of
compassion and mercy with the Lord because their spontaneous affection always covers His majesty and
supremacy.
BRS 4.3.52 - 53
BRS 4.3.56
270
Northern Ocean
Fourth & Fifth Wave
Karuna-bhakti-rasa
Raudra-bhakti-rasa
Chapter 47
271
Chapter 47
COMPASSION
BRS 4.4.1 - 16
When lamentation (soka-rati) is nourished within the heart of a devotee by appropriate vibhava,
etc, it transforms into tragic compassion in devotional service (karuna-rasa).
Srila Prabhupada explains When the ecstasy of devotional service produces some kind
of lamentation in connection with Krsna, it is called devotional service in compassion (page
373).
Karuna Compassion
Karuna-rasa is the Sanskrit term for "devotional service in compassion." According to Sanskrit
poetics, karuna means "tragedy." When the devotee sees Krsna in a tragic situation, he or she
feels lamentation and compassion. Consequently, Srila Prabhupada translates karuna as
"compassion," and sometimes as "lamentation."
Vibhava
Visaya-Alambana
There are three objects of kaurna-rasa: (1) Krsna, (2) His dear associates, and (3) the relatives of
Krsna's associates. 1
Asraya-Alambana
There are three: (1) those who witness Krsna in a tragic situation, (2) those who witness Krsna's
dear associates in a tragic situation, and (3) those who witness the relatives of Krsna's dear
associates in a tragic situation. 2
Uddipana
The impetuses for this devotional service are Krsna's transcendental quality, form and activity
(page 373).
How can these wonderful aspects of Krsna stimulate tragic lamentation? If Yasoda-devi
sees Krsna in an extremely dangerous situation her memory will suddenly flood with memories
of His lovable qualities, form, and activities. This increases her affection for Him, which
increases her lamentation over the calamitous tragedy now befalling the object of her love.
Thus Krsna's form, qualities, and pastimes can be uddipanas for karuna-rasa. 3
1
2
3
BRS 4.4.3
BRS 4.4.4
For a pastime that illustrates this, see page .
272
Anubhava
In this ecstasy of devotional service there are sometimes symptoms like regret, heavy breathing,
crying, falling on the ground and beating upon one's chest (page 373).
Vyabhicari-Bhava
Sometimes symptoms like laziness, frustration, defamation, humility, anxiety, moroseness,
eagerness, restlessness, madness, death, forgetfulness, disease and illusion are also visible (page
373).
Sthayi-Bhava
Soka-rati (bereavement or lamentation) is the sthayi-bhava of karuna-bhakti-rasa. When in the
heart of the devotee there is expectation of some mishap to Krsna, it is called devotional service
in bereavement. Such bereavement is another symptom of this devotional service in compassion
(page 373).
Examples of Karuna-Rasa
As mentioned earlier, there are three objects of kaurna-rasa: (1) Krsna, (2) His dear associates,
and (3) the relatives of Krsna's associates. Srila Rupa Gosvami now illustrates each.
Those familiar with this ll can understand that "Kna's queens" refers to Vndvanevar and the gops.
273
The reference from Hamsaduta (page 374) describes Krsna's footprints. When Lord
Brahma sees them he bows down. When Narada Muni sees them he becomes very ecstatic.
Narada then becomes overwhelmed with compassion for the liberated sages; who have achieved
impersonal liberation and are thus bereft of the opportunity to see the wonderful footprints of
the Supreme Personality.
Narada is a muni, and the liberated sages are also in the family of munis. Thus the
liberated sages are relatives of Krsna's associate, Narada. The munis are visaya-alambana. Narada
is asraya-alambana. 5
Compassion towards a relative is more evident in the next example: There is an instance
when Sahadeva, the younger brother of Nakula, became greatly gladdened at seeing the effulgent
glowing of Krsna's footprints. He began to cry and call out, Mother Madri! Where are you now?
Father Pandu! Where are you now? I am very sorry that you are not here to see these footprints
of Krsna! (page 374)
Sahadeva's mother and father are the objects of his compassion, because they are
deprived of seeing Krsna's footprints. His mother and father are visaya-alambana. He is asrayaalambana.
5
6
BRS 4.4.11
See Chapter 46, footnote .
274
ANGER
BRS 4.5.1 - 33
When anger (krodha-rati) is nourished within the heart of a devotee by its corresponding
vibhava, etc. it transforms into ecstatic fury (raudra-bhakti-rasa). 7
Vibhava
Visaya-Alambana
There are three objects of ecstatic anger; (1) Krsna, (2) Krsna's well-wishers, and (3) enemies. 8
Asraya-Alambana
If the object is Krsna, the asraya may be either the sakhis or elderly gopis. If the object is Krsna's
well-wishers or His enemies, any devotee can be the asraya. 9
Anger of Sakhis Towards Krsna
The sakhis become angry at Krsna when He mistreats Radharani. 10
Lalita-gopi expressed her anger, which was caused by Krsna, when she addressed
Srimati Radharani thus: My dear friend, my inner desires have been polluted. Therefore I shall
go to the place of Yamaraja. But I am sorry to see that Krsna has still not given up His smiling
over cheating You. I do not know how You could repose all Your loving propensities upon this
lusty young boy from the neighborhood of the cowherds (pages 374 -375). 11
Anger of Elderly Gopis Towards Krsna
After seeing Krsna, Jarati sometimes said ... (page 375) The elderly gopis become angry at
Krsna for His libertine connection with their chaste young daughters. They worry that such
improper behavior will cast infamy and irreligiously upon Him. In his commentary on this
verse, Jiva Gosvami describes that their anger is therefore an expression of their love. 12
Anger Towards Krsna's Well-Wishers
There are three reasons for becoming angry at Krsna's well-wishers: 13
1.
2.
B RS 4.5.1
B RS 4.5.2
9 B RS 4.5.2
10 B RS 4.5.3
11 This verse illustrates several components of ecstatic anger: Vibhva viaya: Kna. Vibhva raya: Lalit-Sakh.
Vibhva uddpana: Kna's indifference to r Rdh's suffering. Anubhva: The desire to die ("I sh all go to the
place of Yamarja"). Vyabhicr-bhva: Extreme agitation
12 It is interesting to note that jarat is not the name of a particular gop. Jarat is a generic term meaning, "old lady."
13 BRS 4.5.8
275
8
3.
Irsyu - "envious," they have unnecessary anger towards Krsna, due to jealous love.
Anavahita Inattentive
Srila Rupa Gosvami defines anavahita: Even though entrusted with Krsna's safety and
maintenance, one becomes inattentive to Krsna's protection due to being too absorbed in
collecting articles for His service. 14
Srila Rupa Gosvami illustrates this by citing Rohini's anger towards Yasoda-devi after the
twin Arjuna trees fell. You may be very expert in giving lessons to your son by binding Him
with rope, but don't you look to see if your son is in a dangerous spot? The trees are falling on
the ground, and He is simply loitering there! (page 375)
Sahasi Rash
Srila Rupa Gosvami defines sahasi as one who rashly and foolhardily persuades Krsna to enter a
dangerous, fearful place. 15 Mother Yasoda's anger at the cowherd boys for sending Krsna alone
into such danger in the Talavana Forest (page 375) is an example of ecstatic anger towards a
foolhardy well-wisher of Krsna.
Irsyu Jealous Lover
Srila Rupa Gosvami defines irsyu as anger towards a well-wisher whose jealous love causes her
to unnecessarily remain dissatisfied with Krsna. 16
For example, When
Objects of Anger
Radharani was dissatisfied
Krsna
Sakhis mad at Him for wronging Sri Radha
with the behavior of Krsna
Elderly gopis mad at His scandalous behavior
and had stopped talking
with Him, Krsna was very
Krsna's
Anavahita inattentive to protecting Krsna
sorry for Radharani's great
well-wishers
Sahasi Inconsiderate of Krsna's safety
dissatisfaction, and in order
(When they are:) Irsyu Unnecessarily mad at Krsna
to beg forgiveness, He fell
down at Her lotus feet. But
Enemies
Nija ahita-kari Those who interfere with
one's relationship to Krsna
even after this, Radharani
Sri Krsna ahita-kari Enemies of Krsna
was not satisfied, and She
did not talk with Krsna. At
that time, one of Her
friends chastised Her in the following words: My dear friend, You are allowing Yourself to be
churned by the rod of dissatisfaction, so what can I say unto You?... (page 375)
In this example, Srimati Radharani is the object of anger (visaya-alambana) and Her
friend is the reservoir of anger (asraya-alambana).
Anger Towards Enemies
There are two kinds of enemies: 17
14
15
16
17
BRS 4.5.9
BRS 4.5.11
BRS 4.5.13
BRS 4.5.15
276
1)
2)
Srila Rupa Gosvami defines nija ahita-kari as someone who creates impediments in one's
relationship with Krsna. 18 The gopis' anger towards Akrura for taking Krsna out of Vrndavana is
an example of this. (See page 376, 2nd full paragraph)
Krsna ahita-kari
The Pandavas' anger towards Sisupala after he insulted Krsna in rajasuya yajna is an example of
ecstatic anger towards one who wants to harm Krsna. (See page 376, 3rd full paragraph)
Uddipana
In such a transcendental angry mood sometimes sarcastic remarks, unfavorable glances and
insulting words are exhibited (page 376). These things can spark transcendental anger.
Anubhavas
The results of ecstatic anger: Sometimes there are other symptoms, like rubbing of the two
hands, clacking of the teeth, clamping the lips, moving of the eyebrows, scratching of the arms,
lowering of the head, rapid breathing, uttering of strong words, nodding of the head,
yellowishness at the corners of the eyes, and trembling lips. Sometimes the eyes turn red, and
sometimes they fade. And there are sometimes chastisement and silence (page 376).
Sthayi-Bhava
Anger is the steady ecstasy of ecstatic fury (krodha is the sthayi-bhava of raudra-rasa). Srila
Prabhupada says, In all these humors of ecstatic love, the feeling of anger is accepted as the
steady factor (page 376).
There are three kinds of krodha-rati: 19
1) Kopa anger exhibited towards the enemy
2) Manyu anger towards a relative
18
19
BRS 4.5.16
BRS 4.5.26
277
20
BRS 4.5.26
278
Northern Ocean
Sixth & Seventh Waves
Bhayanaka-bhakti-rasa
Vibhatsa-bhakti-rasa
Chapter 48
279
Chapter 48
ECSTATIC DREAD
BRS 4.6.1 - 16
When fear (bhaya-rati) is nourished within the heart of a devotee by its corresponding vibhava,
etc. it transforms into ecstatic dread (bhayanaka-bhakti-rasa). 1
Vibhava
The devotee who experiences dread is the asraya-alambana, and the person or thing which is the
cause of that dreadful fear is the visaya-alambana.
Visaya-Alambana
There are two possible objects (visaya) that cause ecstatic fear: (1) Krsna Himself, or (2) a
demon (who creates a dreadful situation for Krsna). In ecstatic love for Krsna in dread, there
are two causes of fear: either Krsna Himself or some dreadful situation for Krsna (page 379).
Asraya-Alambana
There are two types of persons who experience ecstatic fear: (1) if the object of fear is Krsna
Himself, the asraya-alambana is a devotee who committed an offence; (2) if the object of fear is
a demon, the asraya-alambana is a very intimate devotee who fears for Krsna's safety.
When a devotee feels himself to be an offender at Krsna's lotus feet, Krsna Himself
becomes the object of dreadful ecstatic love. And when, out of ecstatic love, friends and wellwishers of Krsna apprehend some danger for Him, that situation becomes the object of their
dread (page 379).
BRS 4.6.1
280
Objects of Fear
By Seeing the Demon
Ka
Demon
Anubhava
In the ecstasy of devotional service in dread, the unconstitutional symptoms are drying up of
the mouth, exuberance, glancing behind oneself, concealing oneself, bewilderment, searching
after the endangered lovable object and crying very loudly (page 380).
Vyabhicari-Bhava
Some other unconstitutional symptoms are illusion, forgetfulness and expectation of danger
(page 380). Other prominent vyabhicari-bhavas for bhayanaka-bhakti-rasa are fear, death,
unsteadiness, nervousness, despondency, depression and agitation. 3
Sthayi-Bhava
Bhaya-rati (fear), is the sthayi-bhava of bhayanaka-bhakti-rasa. It arises from an offence or a
fearful asura. Such dread is caused either by offences committed or by dreadful circumstances
(page 380).
The original text (BRS 4.6.7) also describes one of the prominent uddpanas for ecstatic dread the raising of the
demon's eyebrows.
BRS 4.6.11
281
Fearsome Form
Putana invokes ecstatic dread by her fearsome form. An example of an object which caused
ecstatic dread is the Putana witch (page 380).
Devious Nature
Kamsa and other wicked kings are examples of devious, mischievous natures that can invoke
ecstatic dread. Dread may be caused by mischievous demonic characters, such as King Kamsa
(page 380).
Awesome Power
Great demigods like Sakara or Indra are examples of great powers who may cause ecstatic
dread: ...and it may be caused by great powerful demigods, such as Indra or Sakara (page
380).
GHASTLINESS
BRS 4.7.1 - 14
When disgust (jigupsa-rati) is nourished within the heart of a devotee by its corresponding
vibhava, etc. it transforms into ecstatic ghastliness (vibhatsa-bhakti-rasa). 4
It is understood from authoritative sources that an attachment for Krsna because of
feelings of disgust sometimes presents a ghastly ecstasy in devotional service (page 380).
Vibhava
Visaya-Alambana
Krsna is akhila-rasamrta-mutih. He is the object of all rasa including ecstatic ghastliness. But
Krsna is not disgusting. How can He be the cause of ghastliness and disgust?
Jiva Gosvami describes that He does not directly cause disgust. Things like the material
world, objects of sense gratification, and the material body are immediate or direct causes
(bahir-visaya) of ghastly rasa. Krsna is the indirect or root cause (mula-visaya) of ghastly rasa.
Without Krsna at its root, emotion is not transcendental. Simply being disgusted with
sex life is not transcendental mellow. But it is transcendental mellow if that disgust is linked
with one's affection for Krsna.
Thus there are two types of visaya for ecstatic ghastliness: the root object and the
superficial object.
BRS 4.7.1
282
Asraya-Alambana
A devotee who feels a heightened mood of disgust for the material world is the asraya-alambana
of ghastly-mellow. This disgust towards sense gratification is a trademark of devotees in the
neutral stage. Thus, The person experiencing such ecstatic love for Krsna is almost always in
the neutral stage of devotional service, or santa-rasa (page 381). 5
Srila Rupa Gosvami gives an example of ecstatic ghastliness, which describes an
advanced devotee's genuine disgust toward sex life. 6
Vyabhicari-Bhava
Other symptoms which may be present are shame, exhaustion, madness, illusion, frustration,
humility, self-pity, restlessness, eagerness and stunning of the body (page 381).
Sthayi-Bhava
The sthayi-bhava of ecstatic ghastliness is jigupsa-rati (disgust), which is of two types: (1) vivekja disgust arising from intelligence, and (2) prayiki disgust arising from direct experience
of material nature's abominable qualities.
Vivek-ja
Due to an awakening of true knowledge one becomes disgusted with sense gratification and
laments his previous absorption in it. Srila Prabhupada explains, When a devotee, lamenting
for his past abominable activities, shows special symptoms on his body, his feeling is called
ecstasy in devotional service in ghastliness. This is caused by the awakening of his Krsna
consciousness (page 381).
In this connection there is the following statement: How can a person take pleasure in
the enjoyment of sex life in this body, which is a bag of skin and bones... (page 381) This is an
example of intellectual discrimination that causes disgust (jigupsa-rati) towards sex life.
Srila Prabhupada comments on vivek-ja: This perception is possible only for one who is
awakened to Krsna consciousness and who has become fully cognizant of the abominable nature
of this material body (page 381).
5
6
Specifically, nta-bhaktas and arita-dsa (those who take shelter of the Lord 's service because of fear of the
material world) are the raya for vibhatsa-bhakti-rasa. (See BRS 4.7.2)
See The Nectar of Devotion , page 381: A description of ecstatic l ove caused by ghastliness is found in the
following statement...
283
Prayiki
Prayiki refers to the direct experience of the abominable qualities of material nature. This causes
the devotee to lament his fallen condition and remember the Lord. To illustrate this, Srila Rupa
Gosvami describes the disgust a child experiences in the womb, and his consequent yearning for
devotional service (See page 381).
Another example, My dear Lord, Yamaraja has placed me in a situation which is full of
filthy and obnoxious smells. There are so many insects and worms, surrounded by the stools left
by different kinds of diseased persons... I have fallen into this hell, but I shall try to remember
Your holy name always (page 381).
The rest of the chapter is Srila Prabhupada's commentary on prayiki.
284
Northern Ocean
Eighth Wave
Maitri-vaira-sthiti
Chapters 49 & 50
285
Chapter 49
Mixing of Rasas
BRS 4.8.1 - 52
Very often, in addition to one's regular rasa, there is found the presence of some
other rasa, and the mixture of these loving humors is sometimes compatible, or
palatable, and sometimes incompatible, or unpalatable. The following is a scientific
analysis of the compatibility and incompatibility of the mixtures of these various
rasas, or loving moods (page 383).
Each individual is eternally situated in one primary rasa, which interacts with
all the other rasas in many complex and interesting ways. Some rasas are incompatible
they subtract from the flavor of the main rasa. Other rasas are compatible they
augment the flavor of the main rasa. Still others are neutral, neither augmenting nor
subtracting from the main rasa.
Srila Rupa Gosvami will list each of the rasas, along with its compatible and
incompatible rasas.
Santa-Rasa Neutrality
Compatible
Incompatible
Neutral
dasya (servitude)
sakhya (friendship)
vibhatsa (ghastliness)
yuddha-vira (chivalrous
fighting)
vatsalya (parental)
dharma-vira (heroic
religiosity)
adbhuta
(astonishment) 1
raudra (anger)
bhayanaka (fear)
hasya (laughter)
karuna (compassion)
BRS 4.8.2-3. r Rpa Gosvm explains that adbhuta is compatible with all the primary rasas.
286
Dasya-Rasa Servitorship
Compatible
Incompatible
Neutral
vibhatsa (dread)
madhurya (conjugal)
sakhya (friendship)
santa (neutrality)
yuddha-vira (Chivalrous
fighting ) 2
vatsalya (parenthood)
raudra
(anger) 3
hasya (laughter)
karuna (compassion)
bhayanaka (fear)
adbhuta (astonishment)
vibhatsa (ghastliness)
Sakhya-Rasa Friendship
Compatible
Incompatible
Neutral
madhurya (conjugal)
vatsalya (parenthood)
santa(neutral)
hasya (laughter)
vibhatsa (ghastliness)
dasya (servitorship)
yuddha-vira (chivalrous
fighting)
raudra (anger)
karuna (compassion)
adbhuta (astonishment)
With the ecstasy of
fraternal love a mixture of
conjugal love, laughter or
chivalry is highly
compatible (page 383).
2
3
4
bhayanaka (fear) 4
With the same fraternal
love, a mixture of dread or
parental love is most
incompatible.
Ghastliness and anger are
also listed in BRS 4.8.5.
Yuddha-vra is incompatible with dsya only if it involves fighting with Kna. See BRS 4.8.4
Raudra is incompatible with dsya only when the anger is directed at Kna. See BRS 4.8.4
Bhaynaka is incompatible with sakhya only if Kna is the object of fear.
287
Vatsalya-Rasa Parenthood
Compatible
Incompatible
Neutral
hasya (laughter)
madhurya (conjugal)
santa (neutral)
karuna (compassion)
dasya (servitorship)
sakhya (friendship)
bhayanaka (fear) 5
yuddha-vira (chivalrous
fighting)
vibhatsa (ghastliness)
adbhuta (astonishment)
raudra (anger) 6
Although there are gulfs
of differences between
them, with the ecstasy of
parental affection, a
mixture of laughter,
compassion or dread is
compatible (page 383).
Incompatible
Neutral
hasya (laughter)
vatsalya (parental)
dasya (servitorship)
sakhya (friendship)
vibhatsa (ghastliness)
karuna (compassion)
adbhuta (astonishment)
santa (neutral)
vira (chivalry)
bhayanaka (fear)
raudra (anger)
There are other opinions of which rasas are compatible with madhurya, According to
certain expert opinions, in the ecstasy of conjugal love the feelings of chivalry known
5
6
Bhaynaka is compatible with vtsalya only when the demons are the object of fear.
Dsya is in compatible with vtsalya onl y when Kna i s t he object of service. Yuddha-vra is
incompatible with vtsalya only if it involves fighting directly with Kna. Raudra is incompatible with
vtsalya only when directed at Kna. See BRS 4.8.6
288
as yuddha-vira and dharma-vira are the only compatible additions. According to this
view, except for these two humors, all other manifestations are taken as incompatible
with conjugal love (page 384). This is not the opinion of Srila Rupa Gosvami.
Hasya-Rasa Laughter
Compatible
Incompatible
Neutral
vibhatsa (ghastliness) 7
karuna (tragedy)
santa (neutral)
madhurya (conjugal)
bhayanaka (fear)
dasya (servitorship)
vatsalya (parental)
sakhya (friendship)
adbhuta (astonishment)
vira (chivalry)
raudra (anger)
A mixture of compassion
or ghastliness is
incompatible (page 384).
Jva Gosvm says that vbhatsa's co mpatibility with hsya (laughter) refers to a devotee putting on
ghastly cost umes, or exhi biting ghast ly gest ures t hat cause feel ings of hum orous di sgust. It does not
imply th e d isgust ex perienced b y seein g a v ery g hastly th ing, o r realisin g th e g hastliness o f m aterial
existence.
289
Adbhuta-Rasa Astonishment
Compatible
Incompatible
Neutral
vira (chivalry)
raudra (anger)
hasya (laughter)
santa (neutral)
vibhatsa (ghastliness)
karuna (tragedy)
dasya (servitorship)
bhayanaka (fear)
sakhya (friendship) 8
vatsalya (parental)
madhurya (conjugal)
With the ecstasy of
devotion in astonishment
a mixture of chivalry or
neutral love is compatible
(page 384).
A mixture of anger or
dread is always
incompatible (page 384).
Vira-Rasa Chivalry
Compatible
Incompatible
Neutral
adbhuta (astonishment)
bhayanaka (fear)
vatsalya (parental)
hasya (laughter)
madhurya (conjugal) 9
karuna (tragedy)
sakhya (friendship)
santa (neutral)
raudra (anger)
dasya (servitorship)
With the ecstasy of
devotional chivalry a
mixture of astonishment,
laughter or servitude is
compatible (page 384).
8
9
10
vibhatsa (ghastliness)
A mixture of dread or
conjugal love is
incompatible (page
384). 10
BRS 4.8.10 mentions that sakhya is compatible with adbhuta. (See also footnote 1, this chapter.)
Only according to some authorities are madhurya and vra incompatible.
The l ast sent ence, si xth paragraph, page 384 s hould read: "Accordi ng t o som e expert opinions the
ecstasy of neutral love is always incompatible with devotional service in chivalry." See BRS 4.8.10
290
Incompatible
Neutral
raudra (anger)
hasya (laughter)
dasya (servitorship)
vatsalya (parental)
adbhuta (astonishment)
sakhya (friendship)
bhayanaka (fear) 11
madhurya (conjugal) 12
santa (neutral)
vira (chivalry)
vibhatsa (ghastliness)
A mixture of laughter,
conjugal love or
astonishment is always
incompatible (page 384).
Raudra-Rasa Anger
Compatible
Incompatible
Neutral
karuna (tragedy)
hasya (laughter)
santa (neutral)
vira (chivalry)
madhurya (conjugal)
vatsalya (parental)
bhayanaka (fear)
adbhuta (astonishment)
dasya (servitorship)
sakhya (friendship)
vibhatsa (ghastliness)
11
12
A mixture of laughter,
conjugal union or dread is
completely incompatible
(page 384).
Bhayanaka-Rasa Fear
Compatible
Incompatible
Neutral
vibhatsa (ghastliness)
vira (chivalry)
santa (neutral)
karuna (tragedy)
madhurya (conjugal)
dasya (servitorship)
hasya (laughter)
sakhya (friendship)
raudra (anger)
vatsalya (parental)
adbhuta (astonishment)
Vibhatsa-Rasa Ghastliness
Compatible
Incompatible
Neutral
santa (neutral)
madhurya (conjugal)
vatsalya (parental)
dasya (servitorship)
sakhya (friendship)
vira (chivalry)
hasya (laughter)
karuna (tragedy)
adbhuta (astonishment)
raudra (anger)
vibhatsa (ghastliness)
In the ecstasy of
ghastliness in devotional
service, feelings of neutral
love, laughter or servitude
are compatible (page
384).
13
Feelings of conjugal
union and fraternity are
incompatible (page 384).
This sentence should read, "With the ecstasy of dread, a mixture of chivalry, conjugal union, laughter or
anger is always incompatible."
292
Compatible Rasas
When compatible rasas combine the result is very relishable, like the meeting of two
friends. When a friend meets another friend, the mellow produced out of that
meeting is generally taken as very palatable (page 385).
Srila Prabhupada comments, But actually with such meetings between two
friends, there are so many feelings involved that it is difficult to ascertain when these
feelings are actually becoming compatible and when they are becoming incompatible
(page 385).
293
The agi-rasa is santa-rasa. The rasas listed in the "compatible" column are
aga-rasas they act as the parts (aga) which serve the whole (agi). The
incompatible rasas cause
Santa-Rasa Neutrality
distaste. They do not
serve the whole and thus
Compatible
Incompatible
are not aga-rasas.
dasya (servitude)
madhurya (conjugal love)
One can analyse
vibhatsa (ghastliness)
yuddha-vira (chivalry)
the rest of the tables in
the same way.
adbhuta (astonishment)
raudra (anger)
dharma-vira (religiosity)
bhayanaka (fear)
Examples of Agi
and Aga
Santa-Rasa
Servitude Nourishes Neutrality
All living entities are just like sparks from the supreme fire, and as such, I do not
know if I, a tiny spark, shall be able to engage myself in the transcendental loving
service of this supreme fire, Lord Krsna (page 385).
We will first establish that two rasas are present: santa and dasya.
Santa-rasa: By referring to the original verse (BRS 4.8.20) one can understand that
"supreme fire" is a translation of Parambrahman. Thus the devotee in this verse sees
the Lord primarily as Parambrahman, not Krsna. 14 Parambrahman is the visaya of
santa-rasa. Consequently, there is an element of santa-rasa in this verse.
Dasya-rasa: The devotee desires to engage in the loving service of
Parambrahman. Consequently, there is an element of dasya-rasa in this verse.
We will now establish that santa-rasa predominates over dasya-rasa.
The speaker of this text possesses acute awareness of the Lord's overwhelming,
infinite majesty and opulence (aisvarya-jnana). This shows in his stress on the point
that he is extremely minute and insignificant in comparison to the Lord a "tiny
spark" compared to the "supreme fire." Although a desire for active service does arise,
aisvarya-jnana causes him to hesitate, become shy, and finally desist from stepping
forward to engage in intimate service. He can simply wonder if he will someday be
able to serve the Lord.
Thus santa is clearly the predominating mood (agi-rasa), nourished by dasya
(the aga-rasa).
14
As rla Prabhupda's personal mood of affect ion is well beyond nta-rasa, his sum mary includes a
mention that Kna is the ultimate source of Parambrahman.
294
Agi: Dasya-Rasa
Neutrality Nourishes Servitude
When shall I be freed from the mode of ignorance? And being thus purified, when
shall I attain the stage of serving Krsna eternally? Only then shall I be able to worship
Him, always observing His lotus eyes and beautiful face (page 386). Dasya is the
agi-rasa, and santa (symptomized by the desire for purification of existence) is the
aga-rasa.
Ghastliness Nourishes Servitude
Please look at this devotee of the Lord who is dancing just from remembering the
lotus feet of Krsna. Simply by observing his dance you will lose all interest in even the
most beautiful women! (page 386)
Ghastliness, Neutrality, and Chivalry Nourish Servitude
One devotee boldly [chivalry] said, My dear Lord, now I am turning my face from
any thought of association with young girls [ghastliness]. As far as Brahman
realization is concerned [neutrality]... (page 386)
Agi: Sakhya-Rasa
Conjugal Love Nourishes Friendship
My dear Subala, the damsels of Vrndavana who had the opportunity of enjoying
Krsna's kissing must be the foremost of all the fortunate women in the world (page
386). Topics of conjugal love often nourish friendship by becoming the topic of
friendly conversation.
295
Agi: Vatsalya-Rasa
Compassion Nourishes Parental Love
When mother Yasoda was thinking that her son was walking in the forest without
any umbrella or shoes, she became greatly perturbed to think of how much difficulty
Krsna must have been feeling (page 387).
Laughter Nourishes Parental Love
My dear Yasoda, your son has very cunningly stolen a lump of butter from my home.
And to make me blame my own son for His mischief, He has smeared some of the
butter on my son's face while he was sleeping! (page 387)
Fear, Astonishment, Laughter, Compassion Nourish Parental Love
When Krsna was holding up Govardhana Hill with His left hand, His hair became
scattered all over His shoulders, and He appeared to be perspiring. When mother
Yasoda saw this scene, she began to tremble [fear]. Then, as she stared at the scene
with broadened eyes [astonishment], she saw Krsna begin to exhibit varieties of facial
caricatures. Mother Yasoda then became very happy and began to smile [laughter].
Then again, when she thought that Krsna was holding up the hill for such an
extremely long time [compassion], her clothes became soaked with perspiration (page
387).
Agi: Madhurya-Rasa
Friendship Nourishes Conjugal Love
Srimati Radharani said, My dear friends, just see how Krsna is resting His hand on
the shoulder of Subala, who is dressed up just like a young girl! I think He must be
sending some message to Me through Subala (page 387).
296
Alternate Terminology
There are two alternate terms to indicate predominant and subordinate mellows:
sthayi and vyabhicari. Sthayi refers to agi-rasa (predominant mellow); vyabhicari
refers to aga-rasa (subordinate mellow).
297
Sthayi
Expert analysts of these various kinds of mellows instruct us that when different
mellows overlap one another, the mellow which is the whole, or the prominent
humor, is called the permanent ecstasy. It is confirmed in the Visnu-dharmottara that
when there are many mellows of devotional ecstasy mixed together, the prominent
one, or the whole, is called the steady ecstasy of devotional service (page 389).
"Permanent" or "steady" ecstasy is Srila Prabhupada's translation of sthayi.
Vyabhicari
Although the subordinate mellow may be manifested for a certain time, at length it
will become merged into the prominent whole. Thus it is called an unconstitutional
ecstasy of devotional service (page 389). The phrase "unconstitutional ecstasy" is
Srila Prabhupada's translation of vyabhicari.
When an unconstitutional ecstasy of devotional service manifested
prominently at a certain time, it is still accepted as the part (page 389).
In summary, sthayi refers to agi-rasa, and vyabhicari refers to aga-rasa. They do not
refer to sthayi-bhava and vyabhicari-bhava. 15
15
The rel ationship bet ween ag and aga is similar to th e relatio nship b etween sthy-bhva and
vyabhicr-bhva. Vyabhicr-bhvas nourish t he sthy-bhva, and are t hen envel oped wi thin i t.
Likewise, aga-rasas nourish t he ag-rasa and then becom e m erged into the ag. Du e to th is
similarity, the terminology is borrowed.
298
Chapter 50
Santa-Rasa
With Madhurya-Rasa
A young lady said, For a long time my mind has been uselessly engaged in samadhi upon
impersonal Brahman, thus I have not obtained darsan of Sri Krsna, the personification of
transcendental bliss.
Santa-rasa and madhurya-rasa are incompatible. Mixing them causes virasata (distaste).
Srila Prabhupada comments on this verse: Just as it is incompatible to mix madhurya
with santa, it is incompatible for a neophyte devotee to artificially try to attain higher sentiments
in devotional service. He says, Sometimes it is found in places like Vrndavana that a person
with a slight devotional attitude of neutral love for Krsna may immediately and artificially try to
attain to the platform of conjugal love. But because of the incompatibility of neutrality and
conjugal love, the person is found to fall from the standard of devotional service (page 391).
Dasya-Rasa
With Madhurya-Rasa
I am very anxious to see Krsna, the Supreme Personality of Godhead, who is many millions of
times more affectionate than the Pitas (Forefathers) in the Pitrloka and who is always worshiped
by the great demigods and sages [servitude]. I am a little surprised, however, that although
Krsna is the husband of the goddess of fortune, His body is often marked with the nail pricks of
ordinary society girls! [conjugal] (page 391)
Sakhya-Rasa
With Vatsalya-Rasa
There is the following statement by a gopi... (page 391) According to BRS 4.8.56, this
statement is spoken by a gopa, not a gopi, and may be read as follows, O friend sakhe! please
embrace me with your powerful arms, as sturdy as the bolts of a door. O Krsna, smelling your
head, I will play with you!
In Vedic culture, the father smells the head of his son to show affection it is an
activity of vatsalya-rasa. The rest of the statement is strongly in sakhya-rasa (he sakhe! Let's
299
play together!). Parental love is incompatible with friendship, and their mixing causes virasata
(distaste). 16
Vatsalya-Rasa
With Dasya-Rasa
One devotee said, My dear Krsna, how can I address You as my son when You are addressed by
the great Vedantists as the Absolute Truth and by the Vaisnavas who follow the principles of
Narada-pancaratra as the Supreme Personality of Godhead?... (page 392)
Krsna's parents are entrusted with His protection and maintenance; thus it is
incompatible for them to think of Him as the source of all maintenance, possessor of all
opulence, and supreme object of reverential worship. Mixing vatsalya and dasya causes virasata.
Madhurya-Rasa
With Santa-Rasa
My dear friend, my youthful beauty is as temporary as lightning in the sky, and therefore my
possessing attractive bodily features is unimportant [neutrality]. I have never met Krsna, so I
request you to please arrange for my meeting Him immediately [conjugal] (page 392).
Youthful beauty is important in conjugal mellows. Therefore mixing santa-rasa with
madhurya causes distaste.
With Vastsalya-Rasa
A lusty woman in Kailasa once told Krsna, My dear Krsna, may You have a long life! Then,
after saying this, she embraced Krsna (page 392).
Giving blessings indicates vatsalya-rasa. Obviously, mixing parental love with conjugal
love causes distaste.
With Vibhatsa-Rasa (Ghastliness)
My dear boy, I know that my body is just a composition of flesh and blood and can never be
enjoyable to You. But still, I have been so attracted by Your beauty that I wish that You accept
me as Your conjugal lover (page 392).
It is clear how these ghastly realizations would put a damper on the mood of conjugal
enjoyment. Mixing ghastliness with conjugal love causes virasata.
A Warning
Srila Rupa Gosvami warns devotees to not commit such incompatibilities in their writings or in
their dealings. The presence of such contradictory feelings is called rasabhasa. When there is
rasabhasa in any book of Krsna consciousness, no learned scholar or devotee will accept it (page
392). 17
16
17
Friendship exists on the platform of equality. Parental love requires a distinction between parent and child, senior
and junior. Thus the two are incompatible.
rla Prabhupda and r Rpa Gosvm use the term "rasbhsa" where we may expect to find the term virasat.
We will an alyse the validity of this usage, as well as th e subtle distinction between virasat and rasbhsa in our
Ninth Wave. (See ch. 51)
300
2) Non-Simultaneous Existence
Mixing of incompatible mellows does not cause distaste if the rasas do not exist simultaneously,
as when one of the rasas is remembered. For example, a devotee saw Krsna in the coils of Kaliya
and began remembering how Krsna's joking words gave pleasure to all the Vraja-vasis.
Hasya-rasa (laughter) is usually incompatible with karuna-rasa (lamentation), but in this
case karuna-rasa arises from remembrance of hasya-rasa and therefore the mixture does not
cause distaste. 18
18
This also illustrates how Kna's fo rm, q ualities, an d p astimes are an uddpana for karuna-rasa (see W aves of
Devotion, page ).
301
Another example: Lord Krsna compared His meditation on Srimati Radharani to a santa-bhakta,
since it caused Him not to sleep, remain in a meditative mood, and take up residence in the
caves of mountains. This is an example of conjugal love mixed with neutral love, but there is
no incompatibility (page 393).
302
madhurya and dasya (two mukhya-rasas), even though the visayas are different (the object of
dasya is her father, and the object of madhurya is Krsna). 19
Another example: A brahmanandi impersonalist said, When shall I be able to see that
supreme absolute Personality of Godhead who is eternal bliss and knowledge and whose chest
has become smeared with red kumkum powder by touching the breast of Rukmini? (page 395)
This is a distasteful combination of santa and madhurya, even though the asrayas are different
(Rukmini for madhurya, and the brahmanandi for santa). 20
19
20
Thus the last sentence on page 394 of NOD shoul d read, "In this incident there is a m ixture of conjugal love and
parental love, which causes incompatible distaste."
Some devotees who are attached to the jna-marg do not accept that nta and madhurya cause virasat even
when there are different rayas. This is not the opinion of r Rpa Gosvm.
303
304
Northern Ocean
Ninth Wave
Rasabhasa
Chapter 51
305
Chapter 51
Five emotional elements compose rasa. If one of these elements is inappropriate or missing, a
distortion or perversion manifests in the rasa, called rasabhasa.
To illustrate this principle, Jiva Gosvami compares rasa to sweet rice which is also
composed of five elements (milk, sugar, rice, cardamom, and fire) and cannot properly manifest
if one of these ingredients is inappropriate or missing. If the cook mistakes salt for sugar, for
example, or if he forgets to light the stove, the result will be payas-abhasa (payas means sweet
rice) something that appears similar to sweet rice, but tastes distorted.
When a compositional element of rasa is inappropriate or distorted, the result is
rasabhasa it appears similar to rasa, but the taste is distorted.
Clarification of Terminology
In the final two waves of Bhakti-Rasamrta-Sindhu Srila Rupa Gosvami uses very specific
terminology, which we should briefly clarify here.
Vaira incompatible rasas.
Virasata distaste arising from mixture of incompatible rasas.
Rasabhasa defective rasa caused by a deficiency or incompatibility in its five
compositional elements.
Virasata occurs when two fully matured rasas clash and cause distaste. Rasabhasa occurs when
one rasa cannot fully mature, because of a defect in one or more of its components.
In The Nectar of Devotion, Srila Prabhupada seems to use the term rasabhasa
synonymously with virasata. This is not unjustified, as Srila Rupa Gosvami himself asserts in
BRS 4.8.62, and as we will now demonstrate. 1
Let us imagine a devotee whose sthayi-bhava is madhurya-rati. If this devotee meets the
Four-armed Narayana, her madhurya-rati will not be able to properly mature and express itself.
Lordly Narayana is an inappropriate visaya for madhurya-rasa. He is the proper visaya for santarasa.
From one angle, distortion of rasa occurs because the vibhava is deficient and
incompatible with the sthayi-bhava (this is rasabhasa). From another angle, distortion of rasa
occurs because elements of santa-rasa contacted elements of madhurya-rasa which are
incompatible rasas (this is virasata). Depending on the angle of vision, the same phenomena
may be viewed as either virasata or rasabhasa.
To thoroughly comprehend the subject, however, one should clearly understand the
distinction between terms. Virasata occurs when two fully matured rasas clash and cause
distaste. Rasabhasa occurs when one rasa cannot fully mature, because of a defect in one or
more of its components.
BRS 4.8.62: rla Rpa Gosvm says, Incompatibility of rasa (virasat) practically culminates in rasbhsa."
306
Varieties of Rasabhasa
Rasabhasa, or incompatible mixtures of mellows, may be classified as uparasa (false
expression), anurasa (imitation) and aparasa (perverted or misrepresented mellows) (page
397).
Of all varieties of rasabhasa, uparasa is uttama it most closely resembles genuine rasa;
anurasa is madhyama it less closely resembles genuine rasa; aparasa is kanistha it least
resembles genuine rasa. 2
Santa-Uparasa
Three things cause santa-uparasa: 4
1) When seeing the Lord, one focuses on His undifferentiated oneness with everything.
2) When seeing the world, one focuses on its undifferentiated oneness with God.
3) One has undue disgust for the material body, and dwells too much on distinguishing
matter and spirit.
God's Oneness with Everything
When a person has passed completely from all contamination of material existence, he relishes
a transcendental bliss of being established in trance. But as soon as I saw You, the original
Personality of Godhead, I experienced the same bliss (page 397).
The speaker of this verse equates the bliss of Lord's personal darsan with the bliss
experienced by realising the undifferentiated oneness of the Absolute. This equation is false. It
exemplifies an inappropriate expression that demotes santa-rasa to santa-uparasa.
Oneness of Everything with God
Wherever I am glancing I simply see Your personality. Therefore I know that You are the
uncontaminated Brahman effulgence... (page 397) In santa-rasa one focuses on Parambrahman,
but if that focus leans too much towards nirvisesa brahman it demotes santa-rasa to santauparasa.
Dasya-Uparasa
Four things cause dasya-uparasa: 5
1. Displaying impudence before Krsna.
2. Disrespecting Krsna's devotees.
2
3
4
5
BRS 4.9.2
BRS 4.9.3
BRS 4.9.4
BRS 4.9.7
307
3. Seeing greater excellence in a devata other then one's own worshipable Lord.
4. Overstepping the boundaries of social etiquette.
Displaying Impudence Before Krsna
When Madhumagala, an intimate friend of Krsna, was dancing before Krsna in a joking
manner... (page 397)
By referring to the original text (BRS 4.9.8) one can understand that a brahmana boy was
dancing wildly in front of a Deity of Krsna, despite the admonishment of his elders. By not
following their orders, the boy was impudent. This distorted his service attitude (which is built
upon meekness and humility) and barred it from properly maturing into true dasya-rasa.
Sakhya-Uparasa
When friendship is not mutual there is sakhya-uparasa. 6
Krsna once addressed a king, "O friend." In response the king trembled in fear. The Lord
then joked with him, but in response the king offered prayers. Finally Krsna tried to embrace
him, but the king fell to the ground offering prostrated obeisances. Consequently, sakhya-rasa
could not properly develop. 7
Vatsalya-Uparasa
If Krsna's elder has too much awareness of His power, and therefore does not carefully endeavor
for Krsna's protection and maintenance, vatsalya-rasa degrades to uparasa. 8
My dear sister, having seen your dear son Krsna, I think that He is so strong that He can
kill even wrestlers as strong as the mountains. So I will have no more anxieties about Him, even
if He is engaged in a terrible fight (page 397).
A co-wife of Devaki spoke this. She had maternal affection for Krsna, but excessive
awareness of Krsna's power disrupted the protective nature of motherly-love. Thus vatsalya-rasa
cannot properly manifest. 9
Madhurya-Uparasa
Three things cause madhurya-uparasa: 10
1) Defect in the sthayi-bhava (sthayi-bhava virupata).
2) Defect in the vibhava (vibhava-virupata).
3) Defect in the anubhava (anubhava-virupata).
6
7
8
9
10
BRS 4.9.9
BRS 4.9.10
BRS 4.9.11
BRS 4.9.12. The fi rst sent ence, l ast paragraph, page 397 shoul d read, "One of t he co-wi ves of Devak, once
addressed her as follows." The word for "sister" is bhayan, an affectionate term, just as one may call a good friend
his "brother."
BRS 4.9.13
308
Sthayi-Bhava Virupata
There are two causes of defect in the sthayi-bhava: (1) When conjugal attraction is not mutual.
(2)
When
the
heroine has affection
Mdhurya-Uparasa
for more than one
lover.
Defect in Sthy-Bhva Defect in Vibhva Defect in Anubhva
Non-Mutual Attraction
Vulgarity
Non-Mutual
Attraction
Impudence
Even though the Dvja-patns had conjugal affection for Kna, they didn't have t he proper bodi es to relate with
Kna Kna woul d never ha ve conjugal relations with brhmana ladies. Thus there is virpat (distortion) of
the raya. The original text describes that Kna withdrew His natural mild smiling and hid the natural restlessness
of His eyes when He saw t he blossoming of C upid's fire in the Dvija-patns. In ot her words, al though mdhuryarati existed in the ladies, Kna would not reciprocate th
eir conjugal sentim ents, because they were improper
rayas for mdhurya-rasa.
12 This seems to be an example of rasbhsa occurring due to quoting a wrong description of ll. rmat Rdhrn
loves Kna exclusively.
13 BRS 4.9.18
309
themselves about how the buds of the creepers were blooming in ecstasy upon receiving the
sidelong glance of Krsna and hearing the sound of His flute. This implies that the creepers were
experiencing conjugal love, since Krsna's sidelong glance and flute are uddipanas of madhuryarasa. Creepers, however, are deficient in vidagdhata (cleverness). When placed in the position of
asraya (lover), they cause a defect in the proper presentation of rasa. 14
The gopis see everything through the eyes of madhurya, and thus imagine the trees,
creepers, animals, etc. are experiencing madhurya-rasa. This does not cause a defect in their
taste of rasa. Trees and creepers themselves, however, cannot experience full madhurya-rasa.
They may possess madhurya-rati, but because they are unfit asrayas this rati cannot develop into
perfect rasa.
Anubhava-Virupata
There are three causes of anubhava-virupata: (1) inappropriate behavior, (2) vulgarity, and (3)
impudence. 15
Inappropriate Behavior
Specific behavior is appropriate for specific situations. If one is not expert, she will behave
inappropriately and thus cause a defect in anubhava. 16 For example, if Krsna cheats His lover by
meeting another girl, the cheated girl should angrily chastise Him that is the appropriate
behavior for the circumstance. If she doesn't, then the rasa develops a defect due to her
inappropriate behavior.
Srila Rupa Gosvami illustrates this: A young lady once said to Krsna: Even if your chest
is marked with the nails of some other lover, please don't be embarrassed or shy. Just please
accept me as your maidservant, and grant me the mercy of your sidelong glance. 17
This young lady should have chastised Krsna. He would have then smiled mildly and the
madhurya-rasa would nicely escalate. Instead of becoming angry, however, this girl offered
humble prayers. This defective response is anubhava-virupata, which demotes madhurya-rasa to
madhurya-uparasa.
Vulgarity
There are two types of vulgarity that cause anubhava-virupata in madhurya-rasa: (1) using the
word bala (little boy) to address Krsna and (2) uncultured statements or behavior.
14
15
16
17
In NOD, rl a Prabhupda t ranslates one reference for vibhva-virpat. A bri ef sum mary of som e of the other
references follows:
Vibhva-virpat in animals: (BRS 4.9.20) The gops describe the deer as gazi ng upon Kna wi th cupidity
after seeing his sidelong glance.
Vibhva-virpat in unfit la dies: BRS 4.9.21 descri bes the pulinds (aborigine girls) with lusty desires after
seeing Kna's restless eyes.
Vibhva-virpat in elderly gops: BRS 4.9.22 descri bes an el derly gop trying to make herself look young
and casting sidelong glances at Kna. B RS 4.9.23 descri bes that this elderly gops does have genui ne madhuryarati, but due to vibhva-virpat the rati cannot evolve into rasa, only uparasa.
BRS 4.9.25
BRS 4.9.26
BRS 4.9.27
310
Usefulness of Rasabhasa
Rasabhasa does have some utility in evoking ecstatic love of Krsna. It is useful for achieving
certain effects in Krsna-lila and in dramatic presentations. Everything in connection with Krsna
is called ecstatic devotional love, although it may be exhibited in different ways: sometimes in
right order and sometimes as a perverted reflection. According to the opinion of all expert
devotees, anything that will arouse ecstatic love for Krsna is to be taken as an impetus for
transcendental mellow (page 399).
18
19
20
21
22
BRS 4.9.30
BRS 4.9.28
BRS 4.9.33
BRS 4.9.38
Jva Gosvm comments: if a devotee sees the demon laughing at Kna and t hus begins to laugh at his stupidity,
the devotee may experience true hsya-rasa. (This paradigm cannot be applied to mellows other than hsya).
311
Concluding Words
Srila Rupa Gosvami concludes by saying that Bhakti-rasamrta-sindhu is very difficult for
ordinary men to understand, yet he hopes that Lord Krsna, the eternal Supreme Personality of
Godhead, will be pleased with his presentation of this book (page 401).
312
Bhakti-Rasamrta-Sindhu
In Contextual and Alphabetical Order,
With Brief Definitions
How to Use this Glossary
Example: "Adhikrta dasa"
Find adhikrta dasa in the alphabetical listing. (Diacritics are given no concern. Thus,
"a" is the same as "a", "i" the same as "i", etc.)
The alphabetical listing says: "Adhikrta dasa (west2)." This indicates that the
term adhikrta dasa is discussed in the Western Ocean, Second Wave.
Go now to the contextual list, and locate the Western Ocean, Second Wave.
There you will find a succinct definition of adhikrta dasa, and a note of the page on
which the topic is discussed.
The advantage of the contextual listing is that one finds the term as it appears
in the original text, surrounded by relevant and related terms.
Alphabetical Listing
Asa-bandha (east3)
Asraya (south1)
Asrita dasa (west2)
Asru (south3)
Adhikrta dasa (west2)
Anga-rasa (north8)
Angi-rasa (north8)
Akalpa (south1)
Akhila-rasamrta-murti (intro)
Alambana (south1)
Amrta (pre)
Anaucitya (south4)
Anavahita (north5)
Anubhava (south2)
Anusilana (intro)
Avrta-svarupa (south1)
Avidya (east1)
Avyartha-kalatvam (east3)
Ayoga (west2)
Ayogyatvam (south4)
Bhakti (pre)
Bhakti-rasa (pre)
Bhavarupa (east3)
Bhavah sa eva sandratma
(east4)
Bhaya-rati (south5)
Bhoga-tyaga (pre)
Bhukti (east2)
Bhuyistha (south1)
Bijam (east1)
313
Capala-sukha (pre)
Catuska (south1)
Cesta (south1)
Cestarupa (east3)
Chaya (east3)
Citta (east3)
Citta vrtti (south4)
Citta-masrnya (east3)
Dainyavodhika (east2)
Dana-vira (north3)
Darsana-dana (east3)
Dasya-rati (south5)
Daya-vira (north3)
Dharma-vira (north3)
Dhira (west2)
Dhira-lalita (south1)
Dhira-prasanta (south1)
Dhirodatta (south1)
Dhiroddhata (south1)
Dhumayita (south3)
Dhurya (west2)
Digdha (south3)
Dipta (south3)
Gauna-rati (south5)
Gauna-snigdha (south3)
Gaurava-priti-rati (west2)
Ghurna (south2)
Gita (south2)
Guna (south1)
Guru-padasraya (east2)
Harda (east3)
Hasya-rati (south5)
Hikka (south2)
Hladini (east3)
Hunkara (south2)
Irsyu (north5)
Jimbhanam (south2)
Jnana (east2)
Jnana-karmady-anavrtam
Lalasamayi (east2)
Lalasrava (south2)
Laulyam (east2)
Lila-madhurya (south1)
Lobha (east2)
Loka anapeksita (south2)
Madhurya-rati (south5)
Madhyama-adhikari (east2)
Mahatmya-jnana-prema
(east4)
Maitri (north8)
Mamata-buddhi (south5)
Mamatva-atisayankitah
(east4)
I
J
(intro)
Jnanicari (west2)
Jugupsa-rati (south5)
Jvalit (south3)
Kaisora (south1)
Kama (east2)
Kamanuga (east2)
Kamapraya (east2)
Kamarupa (east2)
Kampa (south3)
Kanistha-adhikari (east2)
Karkasa (south4)
Kaumara (south1)
Kevala (south5)
Kevala-prema (east4)
Klesa (east1)
Klesaghni (east1)
Komal (south4)
Kopa (north5)
Krosanam (south2)
Krodha-rati (north5)
Krodha-rati (south5)
Krpa-siddha (south1)
Krsna ahita-kari (north5)
Ksanti (east3)
Ksepana (south2)
Ksobha (south5)
Kutam (east1)
Mana (west5)
Mana-sunyata (east3)
Manana (south1)
Mangalacarana (intro)
Manyu (north5)
Manyu chote (north5)
Manyu pujya (north5)
Manyu samana (north5)
Maryada-marga (east2)
Mathura-manale sthitih
Moksa-laghutakrt (east1)
Nama-gane sada ruci (east3)
Nava-yauvana (south1)
Nija ahita-kari (north5)
Nirdesa-esa vartipi (west2)
Nisattva (south3)
Nisedha (east2)
Nitya-siddha (south1)
Nivrtti (intro)
Nrtya (south2)
Papam (east1)
Parakiya (east2)
Paratantra (south4)
Parisada dasa (west2)
Paroksa santa-rasa (west1)
Paugana (south1)
Phalgu-vairagya (east2)
Prapti-abhilasa (east3)
Prarabdha (east1)
Prayascitta (east2)
Prabhuta-jnana (west2)
Prakata-svarupa (south1)
Prakirna (south1)
Pralaya (south3)
Pranaya (west3)
Prarartha (south5)
Prasadana (south1)
Prati-bimba (east3)
Pratikulya (south4)
Pratipa (south3)
Pravasa (west5)
Pravrtti (intro)
Prayiki (north7)
Prema (west2)
Prema-madhurya (south1)
Prema-suryamsu (east3)
Premankura (east3)
Priti (west2)
Pritis tad-vasati sthale (east3)
Priyata-rati (south5)
Priya-narma-sakhas (west3)
Priya-sakhas (west3)
Pura-vyasyas (west3)
Purti (south5)
Purva-raga (west5)
Pusti-marga (east2)
(east2)
Mukhya-rati (south5)
Mukhya-snigdha (south3)
Mukti (east2)
Raga (east2)
Raga (west2)
Raganuga-bhakti (east2)
314
(east2)
Raganugiya-bhavattho-prema
(east4)
Ragatmika-bhakti (east2)
Raktogam (south2)
Rasa (south1)
Rasa (pre)
Rasabhasa (north9)
Rati (south5)
Rati (south5)
Rati-sunya (south4)
Raty-abhasa (east3)
Raty-abhasa (south3)
Raty-anusparsana (south4)
Romanca (south3)
Rupa-madhurya (south1)
Ruksa (south3)
Rusa (north5)
Samvit (east3)
Sadhaka (south1)
Sadhaka-rupena (east2)
Sadhana (east3)
Sadhana-bhakti (east2)
Sadhana-siddha (south1)
Sadharana uddipana (west1)
Sadhya (east3)
Sahasi (north5)
Sajatiya (west5)
Sajatiyasaya-snigdha sribhagavad-bhakta-sango (east2)
Sakhas (west3)
Sakhya-rati (south5)
Saksad adbhuta (north2)
Saksaka santa-rasa (west1)
Saksat (south4)
Samanya-rati (south5)
Sambandhanuga (east2)
Sambandharupa (east2)
Sambhoga (west5)
Sambhoga icchamayi (east2)
Sambhrama-priti-rati (west2)
Samprarthanatmika (east2)
Samutkantha (east3)
Samyan masrnita-svanto
(east4)
Sandhi (south4)
Sandrananda-visesatma (east1)
Sankula (south5)
Santa-rati (south5)
Santi (south4)
Sarangata (west2)
Sattvika-abhasa (south3)
Utkanthitva (west2)
Utpatti (south4)
Utphulla (south2)
Utsaha-rati (south5)
Uttama-adhikari (east2)
Uttama-bhakti (intro)
Sattvika-bhava (south3)
Sattvikabhasa (south3)
Sauharda-abhilasa (east3)
Savalya (south4)
Sita (south2)
Seva-nistha (west2)
Siddha (south1)
Siddha-rupena (east2)
Siddhi (west2)
Sindhu (pre)
Sneha (west2)
Snigdha (south3)
Soka-rati (south5)
Sri bhagavatarthasvado (east2)
Sri krsnakarsini (east1)
Sri-krsna-diksadi-siksanam
Raganuga-sadhana-bhakti
Vacika (east3)
Vaidha-bhavottho-prema
(east4)
(east2)
Sri-murter-anghri-sevane
pritah (east2)
Sri-nama-sankirtanam (east2)
Stambha (south3)
Sthayi-bhava (south5)
Sthiti (west2)
Subhada (east1)
Suddipta (south3)
Suddha-rati (south5)
Suddha-sattva (east3)
Sudurlabha (east1)
Suhrt (west3)
Sva-rupa (south1)
Svaccha-rati (south5)
Svakiya (east2)
Svarabheda (south3)
Svartha (south5)
Svarupa-laksanam (intro)
Svarupa-siddhi (east2)
Svasa bhuma (south2)
Svatantra (south4)
Sveda (south3)
Tad-anvayi-alambana (north 1)
Tad-atmaka (east3)
Tanu-motana (south2)
Tapasvi (west1)
Tat-tad-bhava-icchatmika
Vaidhi-bhakti (east2)
Vaira (north8)
Vairagya (east2)
Vaivarnya (south3)
Vara (south4)
Vasana (south1)
Vatsalya-rati (south5)
Venu-madhurya (south1)
Vibhava (south1)
Vidhi (east2)
Vijatiya (west5)
Vijnapti (east2)
Vikasa (south5)
Viksepa (south5)
Viluhita (south2)
Vinamrta-buddhi (west2)
Vipralambha (west5)
Virakti (east3)
Virasata (north8)
Vismaya-rati (south5)
Vistara (south5)
Visrambhena guroh seva (east2)
Visvastha (west2)
Vivek-ja (north7)
Viyoga (west2)
Visaya (south1)
Vira (west2)
Vraja-sakhas (west3)
Vyabhicari-bhava (south4)
Vyabhicaryabhasa (south4)
Vyavahita (south4)
Yoga (west2)
Yuddha-vira (north3)
Yuga (south1)
Yukta-vairagya (east2)
(east2)
Tatastha-laksanam (intro)
Trasrt (west2)
Tusti (west2)
Uddipana (south1)
Uddipta (south3)
Uparasa (north9)
315
316
First Wave:
Samanya-Bhakti Overview of Devotional Service
Mangalacarana auspicious invocation; prefaces any Vaisnava endeavor, especially literary; it
defines the objective, offers obeisances, and gives benedictions
Akhila-rasamrta-murti Krsna, the complete embodiment of all mellows
DEFINITION OF PURE DEVOTIONAL SERVICE
Uttama-bhakti pure, super-excellent devotional service
Svarupa-laksanam intrinsic characteristics; defines the fundamental nature of an object or
person
Tatastha-laksanam extrinsic characteristics; further defines and distinguishes an object (or
person) by describing qualities outside it's fundamental nature
Anusilana activities (silanam) guided by the disciplic succession (anu-)
Pravrtti pursuance of favorable activities
Nivrtti avoidance of unfavorable activities
Anukulyena favorable intention.
Anyabhilasita-sunyam completely free from ulterior motive
Jnana-karmady-anavrtam not covered by non-devotional activities, such as philosophical
speculation and ritualistic pursuits
SIX CHARACTERISTICS OF PURE DEVOTIONAL SERVICE
Klesa suffering, and the causes of suffering
Klesaghni relief from suffering (in sadhana-bhakti)
Papam sinful actions
Prarabdha manifest reactions
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Second Wave:
Sadhana-Bhakti Devotional Service in Practice
Sadhana-bhakti practice executed by the senses, with the potential to bring on the
manifestation of one's dormant love of Godhead (bhava-bhakti).
Vaidhi-bhakti devotional service predominantly inspired by obligation to guru and
sastra.
Raganuga-bhakti devotional service inspired simply by natural, spontaneous
attraction to a particular mood of service.
PART 1: VAIDHI-BHAKTI REGULATIVE PRACTICE
Uttama-adhikari candidate with highest eligibility for sadhana-bhakti. Very strong faith, and
very strong scriptural knowledge
Madhyama-adhikari candidate with medium eligibility for sadhana-bhakti. Very strong
faith, somewhat lacking in scriptural knowledge
Kanistha-adhikari candidate with the least eligibility for sadhana-bhakti. Weak faith and
weak scriptural knowledge. Easily swayed by superior arguments
Vidhi rule, order
Nisedha regulation, prohibition
Bhukti desire for material enjoyment
Mukti desire for liberation
Prayascitta ritual process of purification
64 ITEMS OF SADHANA-BHAKTI
Guru-padasraya accepting the shelter of a bona fide spiritual master
Sri-krsna-diksadi-siksanam accepting initiation from the spiritual master and receiving
instructions from him
Visrambhena guroh seva serving the spiritual master with faith and confidence
Vijnapti entreaty, submission
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Third Wave:
Bhava-Bhakti Devotional Service in Ecstasy
Cestarupa performing devotional service through one's endeavors
Sadhana endeavors that impel bhava to manifest; practice; "effective"
Sadhya endeavors that result from bhava; perfection; "effective"
Bhavarupa performing devotional service through one's emotions
Citta heart-mind; consciousness
Suddha-sattva the Lord's internal potency, who revives the living entity's dormant love for
Krsna
Samvit cognitive, knowledge-giving aspect of the internal potency
Hladini devotional, pleasure-giving aspect of the internal potency
Tad-atmaka the condition wherein suddha-sattva permeates one's citta to such an extent
that it appears to become one with the consciousness
Premankura term describing bhava as "the first sprout of prema"
Prema-suryamsu term describing bhava as "a ray of the sun of prema"
Citta-masrnya a soft heart, sensitive to Krsna conscious emotions
"TASTES" OR DESIRES THAT AWAKEN AT BHAVA
Prapti-abhilasa desire to achieve Krsna
Anukulya-abhilasa desire to please Krsna with various services
Sauharda-abhilasa desire to be close at heart with Krsna
BHAVA ACHIEVED BY THREE TYPES OF MERCY:
Vacika by a verbal blessing.
Darsana-dana blessing by appearing in person to the devotee.
Harda by heartfelt, unspoken blessing.
NINE CHARACTER TRAITS OF BHAVA-BHAKTI
Avyartha-kalatvam scrupulous utilization of time
Ksanti perseverance
Virakti complete detachment, even in the midst of sense objects
Mana-sunyata pridelessness, even though one is highly elevated
Asa-bandha hope against hope; faith that Krsna will deliver one
Samutkantha intense enthusiasm
Nama-gane sada ruci constant attraction to chanting Hare Krsna
Asaktis tad-gunakhyane addiction to glorifying Krsna's qualities
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Fourth Wave:
Prema-Bhakti Devotional Service in Pure Love of Godhead
CHARACTERISTICS OF PREMA
Bhavah sa eva sandratma the intensified state of bhava
Samyan masrnita-svanto complete softening of the heart
Mamatva-atisayankitah intense possessiveness of Sri Krsna
Vaidha-bhavottho-prema prema arising from bhava achieved through vaidhi-sadhana
Mahatmya-jnana-prema love mixed with knowledge of the Lord's majesty
Raganugiya-bhavattho-prema prema arising from bhava achieved through raganuga-sadhana
Kevala-prema unmixed, one-pointed love
Rasa when various emotional components heighten one's affection for Krsna to a relishable
intensity
Apurvata the astonishing, unprecedented, eternally new taste of rasa
Vibhava "causes of ecstasy;" that which stimulates one's affection for Krsna, heightening it
to the point of relishable intensity
Alambana "basic" excitants; subjects in which affection is tasted
Asraya reservoir of affection; lover; generally the devotee
Visaya object of affection; beloved; generally Krsna
Anya-rupa Krsna in an entirely different form
Sva-rupa Krsna's in His own form
Avrta-svarupa Krsna's form in disguise
Prakata-svarupa Krsna's form, undisguised
Uddipana "impelling" excitants; objects by which rati is tasted (ie. flute, etc.)
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Second Wave:
Anubhava Subsequent Ecstasy
Anubhava "subsequent ecstasy;" an action that results from heightened affection for Krsna,
which further enhances that affection
Sita actions that do not involve strong bodily movement
Gita singing loudly
Jimbhanam yawning
Svasa bhuma breathing heavily
Loka anapeksita neglecting the presence of others
Lalasrava Foaming at the mouth ("drooling")
Hunkara roaring
Raktogam bleeding (found only in mahabhava)
Utphulla swelling of the limbs (found only in mahabhava)
Ksepana actions that involve strong bodily movement
Nrtya dancing
Viluhita rolling on the ground
Tanu-motana stretching the body
Krosanam crying loudly
Atha hasa laughing like a madman
Ghurna staggering
Hikka hiccups ("belching")
Third Wave:
Sattvika-Bhava Existential Ecstasy
Sattvika-bhava "constitutional" or "existential ecstasy;" an involuntary reaction that arises
directly from the suddha-sattva-enriched soul
Snigdha moist; ecstatic symptoms in persons who love Krsna, instigated by emotions arising
from either the direct or indirect mellows
Mukhya-snigdha direct-moist; when a direct mellow instigates the emotions that
cause ecstasy
Gauna-snigdha indirect-moist; when an indirect mellow instigates the emotions
that cause ecstasy
Digdha smeared ("burnt"); ecstatic symptoms in persons who love Krsna, not instigated by
the direct or indirect mellows
Ruksa dried-up; ecstatic symptoms that seem to appear in those with no love for Krsna
ASTIKA-SATTVIKA-BHAVA
Stambha being stunned
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Sveda perspiration
Romanca standing hairs
Svarabheda faltering voice
Kampa trembling
Vaivarnya changing bodily color
Asru tears
Pralaya devastation
INTENSITIES OF ECSTATIC SYMPTOMS
Dhumayita smouldering; the ecstatic symptom is only slightly manifest, and can be
concealed
Jvalit flaming; two or three ecstatic symptoms manifest simultaneously, very difficult to
conceal
Dipta burning; four or five ecstatic symptoms manifest simultaneously, impossible to
conceal
Uddipta brightly burning; five or more ecstatic symptoms manifest simultaneously and very
powerfully
Suddipta most bright; attainable only in the mahabhava of Srimati Radharani and Sri
Caitanya Mahaprabhu; all eight sattvika-bhavas manifest simultaneously, with the highest
possible degree of intensity
SATVIKA-ABHASA
Satvikabhasa "ecstatic symptoms" in persons without genuine affection for Krsna.
Raty-abhasa caused by proximity to a genuine ecstatic devotee.
Satvika-abhasa caused by a soft-hearted emotional disposition.
Pratipa in a hard-hearted person, caused by the powerful influence of krsna-katha.
Nisattva a forced, theatrical display.
Fourth Wave:
Vyabhicari-Bhava Transitory Ecstasy
Vyabhicari-bhava "transitory ecstasy;" an emotional experience resulting from intensified
affection for Krsna, that embellishes and further stimulates the affection
Paratantra dependent; ecstatic emotions born from affection for Krsna
Avara ecstatic emotions that do not nourish one's affection for Krsna
Vara ecstatic emotions that nourish one's affection for Krsna
Saksat ecstatic emotions that nourish a primary rasa
Vyavahita ecstatic emotions that nourish a secondary rasa
Svatantra independent; ecstatic emotions not directly born from affection for Krsna
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Fifth Wave:
Sthayi-Bhava Constitutional Ecstasy
Sthayi-bhava one's eternal mood of affection for Krsna (as a passive admirer, servant,
friend, parent, etc.).
Svartha selfish; when one's mood of affection takes nourishment from other
emotions
Prarartha selfless; when one's mood of affection gives nourishment to other
emotions
MUKHYA-RATI
Mukhya-rati five moods of direct loving relationship with Krsna
Suddha-rati neutral affection
Samanya-rati general affection; affection that has not yet matured into a specific
relationship
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Svaccha-Rati transparent affection; occurs in one who does not yet possess any
specific affection for Krsna, but who reflects the affections of various devotees, like
a transparent crystal reflecting the color of any object placed in its proximity
Santa-Rati peaceful affection; occurs in one who is completely detached from sense
gratification, but has no inclination for an active relationship with the Lord
Mamata-buddhi mine-ness; a sense of "possessing" Krsna in a personal relationship
Kevala unmixed possessiveness; a relationship of exclusive servitude, friendship, or
parental affection
Sankula mixed possessiveness; a relationship that blends servitude, friendship, and
parental affection
Dasya-rati servitorship; characterized by inferiority to Krsna, which results in a sense of
dependence upon His favor and kindness
Sakhya-rati friendship; characterized by equality with the Lord, which results in absence of
any timidity or shyness, and a predominance of prankish, humorous behavior
Vatsalya-rati parenthood; characterized by superiority and seniority to Krsna, which results
in a sense of protective, merciful compassion towards the Lord
Madhurya-rati or priyata-rati conjugal love; characterized by intimate infatuation with the
Lord, which gives rise to eight kinds of conjugal enjoyments (sambhoga) and many
affectionate exchanges
GAUNA-RATI
Gauna-rati seven moods of indirect loving relationship with Krsna
Hasya-rati laughter
Vismaya-rati astonishment
Utsaha-rati valorous enthusiasm
Soka-rati lamentation
Krodha-rati anger
Bhaya-rati fear
Jugupsa-rati disgust
SYMPTOMS OF RELISHING STHAYI-BHAVA
Purti fulfilment
Vikasa manifestation
Vistara expansion
Viksepa dispersion
Ksobha agitation
Second Wave:
Priti-Rasa Servitude
Sambhrama-priti-rati reverential servitude; characterized by awareness of Krsna's
supremacy and anxious eagerness to serve Him; respectful humility is the main character
trait of a reverential servant
Gaurava-priti-rati servitude with the intimate mood of a son or similar dependant
Prabhuta-jnana awareness that, "Krsna is my Lord and master"
Priti affection
DASAS
Their Character Traits
Prasrt psychological disposition of asrita dasa; they are meek and humble, always
keeping their glance downward
Visvastha psychological disposition of anuga dasa; they are faithful and fearless of
carrying out very intimate services
Nirdesa-esa vartipi psychological disposition of parisada dasa; they have a natural
taste for carrying out Krsna's direct orders in accordance with their particular
service
Vinamrta-buddhi psychological disposition of adhikrta dasa; they are explicitly
aware of Krsna's position as Prabhu and Master
Four Dasas
Adhikrta dasa demigods appointed to specific services in the material world
Asrita dasa devotees who have taken shelter of the Lord's protection
Sarangata those who take shelter of the Lord's protection due to fear of
material existence
Jnanicari those who have realized Brahman, but give up the desire for moksa
and take shelter of Krsna, knowing Him to be the origin of Brahman.
Seva-nistha those who simply love Krsna, and therefore have fixed desire to
serve Him
Parisada dasa intimate ministers who render various personal services
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Third Wave:
Preyo-Rasa Friendship
Pura-vyasyas friends living outside Vrndavana, in larger towns and cities
Vraja-sakhas friends in Vrndavana
Suhrt well-wishers; a little older than Krsna; trace of parental affection
Sakhas friends; younger than Krsna; trace of servitude
Priya-sakhas confidential friends; same age as Krsna; pure friendship
Priya-narma-sakhas most intimate friends; most intimate and exalted devotees of
sakhya, Krsna engages them in the very confidential service of arranging His
meetings with the gopis
STAGES OF PREMA
Pranaya one's love impels him to relate with Krsna on the platform of affection and
friendship, free from formalities
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Fourth Wave:
Vatsala-Rasa Parenthood
Anukampa a protective mood of compassion and mercy towards Krsna; the main
characteristic of vatsalya-rati
Fifth Wave:
Madhura-Rasa Consorthood
Sajatiya circumstances favorable to conjugal love
Vijatiya are opposing conjugal love
Vipralambha separation
Purva-raga separation prior to first meeting
Mana self-imposed separation due to anger
Pravasa separation caused by physical distance
Sambhoga meeting
Tad-anvayi-alambana one who takes the position of visaya-alambana due to his or her
connection with Krsna
Second Wave:
Adbhuta-Rasa Astonishment
Saksad adbhuta astonishment caused by direct perception
Anuman adbhuta astonishment caused by inference
Third Wave:
Vira-Rasa Chivalry, Heroism
Yuddha-vira heroic fighting
Dana-vira heroic charity
Daya-vira heroic compassion
Dharma-vira heroic adherence to religious principles
Eighth Wave:
Maitri-Vaira-Sthiti
Compatible & Incompatible Mixture of Mellows
Maitri compatible rasas
Angi-rasa in a mixture of rasa, that rasa which is served and nourished by the
others
Anga-rasa in a mixture of rasa, that rasa which serves and nourishes the angi-rasa
Vaira incompatible rasas
Virasata distasteful mixture of rasa
Ninth Wave:
Rasabhasa Imperfect Expression of Mellows
Rasabhasa imperfect rasa
Uparasa distorted rasa
Anurasa imitation rasa
Aparasa false rasa
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Appendix A:
A Perfect Defintion
of Pure Devotional Service
anyabhilasita-sunyam
jnana-karmady-anavrtam
anukulyena krsnanusilanam bhaktir uttama
Pure devotional service is: Empowered activity intended to please Krsna; without ulterior
motive, and not covered by philosophical or fruitive pursuits.
Here are three reasons why this is the perfect definition of pure devotional service: (1) It
is so precise that one cannot mistake pure devotional service for anything else. (2) It is neither
overly exclusive, nor overly inclusive. (3) It perfectly applies in all circumstances, to stages of
devotees in practice, and in perfection.
1. Unmistakably Distinct
A good definition clearly distinguishes it's object. For example, one may define chair as
"something with four legs." This is not so precise, since animals also have four legs. To better
distinguish a chair, one may say, "it is an object with four legs." But tables also fit that
description. To clarify even further: "a chair is an object that people sit on, which has four
supporting legs." Still, benches fit this description. Finally, one may define chair as "an object
that one person sits on, which has four supporting legs."
In a similar way, each word of Srila Rupa Gosvami's definition further clarifies the
subject, negating all misconceptions and making pure devotion unmistakably distinct.
Silanam
One may wrongly think that uttama-bhakti ("pure devotion") is an idle emotion: "Love," in a
docile sense of the word. Silanam negates this misunderstanding by defining pure devotion as
active love.
Krsna
Yes, pure devotion is active love, but for whom. Many people think that the ultimate expression
of devotion is to love your neighbors, your spouse, your family, your "fellow man," the world,
mother nature, etc.
The word krsna negates this misunderstanding by defining pure devotion as active love
for Krsna.
Anukulyena
Another misconception: "He may not explicitly dedicate his life to God, but he performs no evil
actions, so he is a good man, pleasing to the Lord."
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The person described above is not sinful, but it is wrong to think that he is on an equal
platform with those who explicitly try to please God. The word anukulyena negates this
misunderstanding by indicating that devotional service is not merely incidentally pleasing to the
Lord, it must be intended to please Him.
Demons such as Kamsa incidentally pleased Krsna, but this does not make them
devotees.
Anu
The next misconception: Yes, Pure devotion is active love intended for Krsna's pleasure. I am
doing that, "in my own way."
Different people have different conceptions of what pleases God. Some conceive of
simple piety as the summit of devotion. Others imagine that illicit sex is somehow "spiritual."
The prefix anu- negates this misunderstanding by establishing that one can please God in
whatever way one so desires or imagines our activities can actually please God only when we
find out what he wants from us by connecting with a bona-fide spiritual master.
Anyabhilasita-Sunyam
A pious person may go to the temple and perform authorized activities that are intended to
please Krsna. But what is their motive? They may be praying for a house, a TV, a good job... The
words anyabhilasita-sunyam (without ulterior motive) negate the misconception that this type of
worship is devotional service.
Jnana-Karmady Anavrtam
Finally, a person may engaged in authorized activities intended for Krsna's pleasure, and
without an ulterior motive but pure devotional service is not only apratihata (unmotivated),
it must also be ahaituki (uninterrupted).
The words jnana-karmady anavrtam make it clear that pure devotional service must not
be covered, or interrupted, by any other activities, such as philosophical speculation, and
fruitive pursuits.
Anu-Silanam
Docile love is an overly inclusive concept of bhakti, so Srila Rupa Gosvami defines it as anusilanam: activities. At the same time, he avoids over-exclusiveness by implying that the word
anu-silanam refers not only to bodily activities, but also to activities of the mind and words. 1
Further, rla Prabhupda poi nts out in The Nect ar of Devot ion th at th e mental activ ities o f K na consciousness
are, in many ways, the most important. "Thinking, feeling, and willing..." W hat we think about eventually manifests
in what we do. Therefore the "mental culture" of Kna consciousness is most important.
333
Krsna
Thinking that anyone can be the object of pure devotion is overly inclusive, so Srila Rupa
Gosvami defines that pure devotion is exclusively for Krsna. At the same time, he avoids overexclusiveness by implying that "krsna" refers to Krsna and all His energies in their connection
with Him.
Anukulyena
"Pure devotional service is activity that pleases Krsna." Demons sometimes inadvertently please
Krsna. Since this definition includes their activities as devotional service, it is overly inclusive.
Devotees sometimes seem to displease Krsna (like mother Yasoda in damodara-lila). Since this
definition would not include their activities as devotional service, it is overly exclusive.
Therefore, Srila Rupa Gosvami introduces the word anukulyena: the intention behind the
action is of utmost importance. Demons don't have favorable intentions. Thus their actions are
not devotional service. Devotees do have favorable intentions. Thus their actions are pure
devotional service.
In this way, the word anukulyena makes the definition neither overly exclusive nor
overly inclusive.
Anyabhilasita-Sunyam
Srila Rupa Gosvami says that pure devotional service must be devoid of all material desire. At
the same time, he avoids over-exclusiveness by adding the suffix -ta.
Jnana-Karmady Anavrtam
Srila Rupa Gosvami also says that pure devotional service must not be interrupted by other
activities. He avoids over-exclusiveness by saying anavrtam.
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Appendix B
II. Anubhava
Asadharana: Behave like an avadhuta, concentrate eyesight on tip of nose, give discourses on
Absolute Truth, use of hand-mudras.
Sadharana: Yawn, stretch, offer prayers...
III. Sattvika-bhava
Stambha (stunned), romanca (hairs standing on end), sveda (prespiration), kampa
(shivering)...
IV. Vyabhicari-bhava
Nirveda (self-disparagement), mati (thoughtfulness), harsa (jubilation), dhrti (forebearance),
smrti (rememberance), cinta (anxiety), vitaska (argumentativeness).
V. Sthayi-bhava
Suddha krsna-visaya rati.
Sama, mental perception of Krsna's form.
Sandra, sensory perception of Krsna's form.
Uddipana
Asadharana: Krsna's mercy, the dust from His feet, His prasadam...
Sadharana: Krsna's flute, bugle, smile, footprints...
II. Anubhava
Asadharana: 100% engagement in service, attentive to service, non-envious of others, making
friendship with dasas...
Sadharana: Dancing...
III. Sattvika-bhava
All eight.
IV. Vyabhicari-bhava
All thirty-three, except: srama (weariness), mada (intoxication), trasa (fear), apasmrti
(forgetfulness), alasya (laziness), ugrata (ferocity), amarsa (haughtiness), asuya (envy),
nidra (drowsiness), and "?".
V. Sthayi-bhava
Sambhrama-priti-rati.
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II. Anubhava
Sitting at a lower level, following orders, Managing Krsna's daily affairs, offering obeisances,
humility, renunciation of displeasing behavior...
III. Sattvika-bhava
All eight
IV. Vyabhicari-bhava
Same as in sambhrama-priti-rasa
V. Sthayi-bhava
Gaurava-priti-rati
Sakhya-Rasa Friendship
I. Vibhava
Visaya Krsna, both inside and outside of Vrindaban
Asraya Krsna's friends
Pura-vyasya friends outside Vrindaban
Vraja-sakha friends in Vrindaban: (1) suhrt, elder well-wishing friends, (2) sakha
slightly younger friends, (3) priya-sakha friends of the same age, and (4) priyanarma-sakha most confidential friends
Uddipana Paugana age, His beauty, bugle, flute...
II. Anubhava
Wrestling, playing ball, playing chess, "piggy-back" riding, baton-twirling, resting together,
playing on swings, jokings, swimming in pools...
III. Sattvika-bhava
All eight
IV. Vyabhicari-bhava
All except: trasa (fear), alasya (laziness), and ugrata (ferocity).
In separation, these five also cannot manifest: mada (intoxication), harsa (jubilation),
garva (pride), nidra (drowsiness), dhrti (forebearance)
In meeting, these previous five can manifest, but these five cannot: mrti (death), srama
(weariness), vyadhi (disease), apasmrti (forgetfulness), dainya (humility)
V. Sthayi-bhava
Sakhya-rati
Vatsalya-Rasa Parenthood
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I. Vibhava
Visaya Krsna
Asraya Krsna's elders, who have anukampa (a sense of protective compassion and mercy
towards Krsna)
Uddipana Kaumara age, childhood dress, childish restlessness, childish words...
II. Anubhava
Smelling Krsna's head, patting Krsna, blessing, ordering, gazing at child, seeing to His
maintainence, chastizing and correcting improper behavior...
III. Sattvika-bhava
All eight. One Additional asadharana-sattvika-bhava: Milk flowing from breasts
IV. Vyabhicari-bhava
All thirty-three.
V. Sthayi-bhava
Vatsalya-rati
II. Anubhava
Exchange of sidelong glances, exchange of smiles, joking...
III. Sattvika-bhava
All eight
IV. Vyabhicari-bhava
All except ugrata (ferocity) and alasya (laziness).
However, alasya (laziness) can manifest after conjugal pastimes. Ugrata (ferocity) can
manifest towards those who pose impediments to the meeting of Radha and Krsna.
V. Sthayi-bhava
Madhurya-rati
Characterized by desire to meet Krsna in eight ways (See footnote
, page ).
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GAUNA-RATI
Hasya-Rasa Ecstatic Laughter
I. Vibhava
Visaya Krsna
Tad-anvayi: others, whose funny behavior is connected with Krsna.
Asraya All types of devotees. Young people, combinations of young and old people, and
sometimes even very grave and serious people.
Uddipana The words and behavior of Krsna, or his parents...
II. Anubhava
Vibration of the nostrils, lips, cheeks...
III. Sattvika-bhava
?
IV. Vyabhicari-bhava
Harsa (jubilation), alasya (laziness), avahita (concealed feelings)...
V. Sthayi-bhava
Hasya-rati (affection in laughter)
II. Anubhava
Becoming astonished and apprehensive...
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III. Sattvika-bhava
Stambha (stunned), asru (weeping), romanca (standing of hairs on end)...
IV. Vyabhicari-bhava
Cinta (anxiety), harsa (jubilation)...
V. Sthayi-bhava
Vsmaiya-rati (affection in wonder)
a) saksat (arises from direct perception of wonderous act)
b) anumana (arises from inferal of wondrous act)
II. Anubhava
In response to the opponents challenge, when one braggs; exhibits defiance; takes up
weapons; exhibits rivalry, valour, and heroism.
Also: displaying manliness, roaring like a lion out of pride in one's prowess, using angry
words, assuming various fighting postures, being enthusiastic to fight inspite of being
alone, never retreating from battle, instilling fearlessness in persons who are afraid...
III. Sattvika-bhava
All eight
IV. Vyabhicari-bhava
Garva (pride), avega (agitation), dhrti (forebearance), harsa (jubilation), utsukata
(eagerness), asuya (envy), smrti (rememberance)...
V. Sthayi-bhava
Yuddha-utsaha-rati (enthusiasm for battle)
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II. Anubhava
Giving more than is deserved, conversing with laughter, firmness or steadiness, cleverness
and skill, patience.
III. Sattvika-bhava
?
IV. Vyabhicari-bhava
Vitaska ("counter-arguments"), utsukata (enthusiasm), harsa (jubilation)...
V. Sthayi-bhava
Dana-utsaha-rati (enthusiasm to give charity)
II. Anubhava
Giving one's life; protecting the distressed person; speaking comforting, soothing words;
exhibiting steadiness...
III. Sattvika-bhava
?
IV. Vyabhicari-bhava
Utsukata (enthusiasm), mati (thoughtfulness), and harsa (jubilation)...
V. Sthayi-bhava
Daya-utsaha-rati (enthusiasm for compassion).
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II. Anubhava
Moral conduct, tolerance, sense control...
III. Sattvika-bhava
IV. Vyabhicari-bhava
Smrti (rememberance), mati (thoughtfulness).
V. Sthayi-bhava
Dharma-utsaha-rati (enthusiasm for religiousity)
II. Anubhava
Regret, heavy breathing, crying, falling on the ground, beating upon one's chest...
III. Sattvika-bhava
IV. Vyabhicari-bhava
Alasya (laziness), nirveda (self-disparagement), glani (guilt), dainya (humility), cinta
(anxiety), visada (depression), utsukata (eagerness), capalata ("restlessness"), unmada
(madness), mrti (death), apasmrti (forgetfulness), vyadhi (disease), moha (bewilderment)
V. Sthayi-bhava
Soka-rati (affection in lamentation)
II. Anubhava
Rubbing the hands; clacking the teeth; clamping the lips; knitting the yebrows; scratching
the arms; lowering the head; breathing rapidly; using strong words; nodding of the head;
yellowing, reddening, or fading of the eyes; trembling of the lips; chastisement; silence
III. Sattvika-bhava
All eight
IV. Vyabhicari-bhava
All thirty-three
V. Sthayi-bhava
Krodha-rati (affection in anger)
a) Kopa-krodha-rati: anger towards Krsna
b) Manyu-krodha-rati: anger towards Krsna's well-wisher
i) Manyu-pujya-krodha-rati: anger towards senior well-wisher
ii) Manyu-samana-krodha-rati: anger towards peer well-wisher
iii) Manyu-chote-krodha-rati: anger towards junior well-wisher
c) Rusa-krodha-rati: anger towards Krsna's jealous lover
II. Anubhava
? (4.6.9-10)
III. Sattvika-bhava
All eight, except asru (tears).
IV. Vyabhicari-bhava
Trasa (fear), mrti (death), capalata (restlessness), avega (agitation), glani (depression),
visada (despair), moha (bewilderment), apasmrti (forgetfulness), sanka (alarm)...
V. Sthayi-bhava
Bhaya-rati (affection in fear)
343
II. Anubhava
Spitting on thoughts of one's past deeds, contorting the face, covering the nose, washing the
hands...
III. Sattvika-bhava
Kampa (trembling), romanca (hairs standing on end), sveda (perspiration)... and contortion
of the body.
IV. Vyabhicari-bhava
Vrida (shame), srama (weariness), unmada (madness), moha (bewilderment), visada
(depression), dainya (humility), glani (guilt, "self-pity"), capalata (restlessness), utsukata
(eagerness) and jaata (inertness)
V. Sthayi-bhava
Jigupsa-rati (affection in disgust)
344
Appendix C
Bhakti-rasamrta-sindhu
Texts &
The Nectar of Devotion
Bhakti - rasamrta - sindhu (2,129 texts)
Eastern Ocean Varities of Devotional Service (437 texts)
Wave One Overview of Deovtional Service (46 texts):
Introduction - BRS 1.1.1-12; Chapter One - BRS 1.1.13-43.
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347