Many devotees are discussing the subject matter “How is our RASA with Radha and Krishna determined”.
There are many things to consider here.
Now, we are jivas, spiritual souls. We are an eternal energy of the Lord. We are tatastha-sakti.
Being by nature servants of Krishna and manifestations of tatastha-sakti, the living entities are said to be akin to photons in a ray of sun or sparks in the flame of a fire (CC 2.20.108-109).
The analogy suggests that they share qualities akin to those of the Lord. However, it is not proper to stretch the analogy beyond the context of the Lord’s being simultaneously one with and different from all of His energies.
It is not that on the virtue of this analogy the living entity can be said to possess all qualities of the Lord to a minute degree, for it is well known (CC 2.9.144) that Sri Krishna has certain qualities that even Narayana doesn’t possess.
A drop of the ocean does not have all the qualities of the ocean. The ocean has waves, a drop does not.
The ocean is full of aquatics, but not the drop. One can sail on the ocean, not on a drop.
Krishna has 3 eternal and separate energies:
- svarupa -sakti
- tatastha-sakti
- maya-sakti
The only way to establish a relationship with Krishna is through BHAKTI, loving devotion. This BHAKTI originates from Krishna´s inner energy, the svarupa-sakti.
It is a combination of HLADINI (BLISS) – and SAMVIT (awareness/knowledge).
When the jiva comes into contact with this wonderful BHAKTI, the journey begins and PREMA-BHAKTI is the goal, purest love for the Divine Couple.
BHAKTI, being from Krishna´s svarupa-sakti, is NOT inherent in the jiva.
We start by practicing sādhana-bhakti, then reaching bhava-bhakti and finally prema-bhakti..
Sri Bhakti Rasamrita Sindhu
|| 1.2.2 ||
tatra sādhana-bhaktiḥ—
kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā |
nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā ||
“Action of the senses, which produces the stage of bhava, is called sadhana-bhakti.
This attained state of bhava-bhakti (sadhyata) is an eternal sthayi-bhava which is not created, but simply manifests within the soul by the spiritual energy of the Lord.”
Jiva Goswami´s tika:
Uttama-bhakti has been described in a general way. When bhakti is cultivated (sadhya) by actions (krti) of the senses, it is called sadhana-bhakti.
Actions of the senses are included within the term bhakti in the same manner that preliminary purifying actions for performing sacrifice are included within the term “sacrifice,” though technically they are not part of the sacrifice.
In order to distinguish this sadhana-bhakti from forms of bhakti that involve direct realization of the Lord, the word sadhya-bhava is used: sadhana ends with the attainment of bhava. Sadhana is that by which bhava and prema are achieved. Bhava is not included in sadhana. However, the sadhya-rupa or perfected form is also bhakti, being a part of it. The word sadhya-bhava (one meaning is “whose goal is bhava-bhakti” but another meaning is “achieving its goal”) in any case excludes other goals of human endeavor (artha, dharma, kama and moksa).
This was already mentioned in the definition of uttama-bhakti (anyabhilasita-sunyam) which includes within it this present definition. A doubt may arise that since this state is achieved (sadhya), implying that it is artificially produced, it is not the ultimate goal.
The second line responds to this doubt by saying that it is eternal, and simply appears within the heart. That is because its appearance (but not its creation) will be accomplished in the future by the special actions of the most excellent transformations (samvit and hladini) of Lord’s svarupa-sakti (which are perfect and eternal).
Visvanatha Cakravarti Thakura’s tika:
When bhakti is accomplished by actions of the senses, it is called sadhana-bhakti. The action of the senses is included in bhakti (though the senses are material).
This is similar to including the purva-karmas of the sacrifice as part of the sacrifice. The intention of including sadhana (executed using the senses) in bhakti is to show that bhakti is produced only by bhakti and not by anything else. Such a purpose is fitting. The phrase sadhya-bhava is used in order to distinguish sadhana from bhava-bhakti, which has actions such as hearing and chanting (called anubhavas), which appear to be the same as the actions of sadhana bhakti, but which are actually different.
Sadhya-bhava means “that by which bhava-bhakti is generated.”
Thus, by mentioning that the result is bhava, other results such artha, dharma, kama and moksa are automatically rejected. The word sadhya means, “Produced or achieved.”
Hence, the phrase “sadhya-bhava” can mean, “that by which bhava is produced”. This may give rise to the fear that, though bhava-bhakti has been mentioned as supreme (uttamabhakti), it may not actually be the supreme goal of human endeavor, because it is produced artificially or achieved (i.e. it is not eternal).
The answer is given in the second line.
This bhava is eternal, and merely appears within the heart of the devotee. Bhava also includes hearing, chanting, and other actions (it is not just emotions). These actions of bhava (angas of bhakti) also appear on the tongue or in the ear, but are not created, just as Krsna appears in the house of Vasudeva (but is not produced out of matter).
The emotions and actions of bhava are all eternal and spiritual and not material because their appearance in the future will be accomplished by the extraordinary actions of the most excellent transformations (samvit and hladini) of the Lord’s svarupa-sakti.
____
“This bhava is eternal, and merely appears within the heart of the devotee.”
“That is because its appearance (but not its creation) will be accomplished in the future by the special actions of the most excellent transformations
(samvit and hladini => BHAKTI) of Lord’s svarupa-sakti (which are perfect and eternal).”
Crystal clear. So there can´t be anything like a “pre-fixed” (inherent) rasa in the jiva as many say there is.
We can learn from Srila Rupa Goswami in his Bhakti Rasamrita Sindhu that at the stage of bhava-bhakti, the permanent emotion (sthayi-bhava) for which the sadhaka is yearning through sadhana-bhakti, appears fully in the heart.
What is the nature of such a sthayi-bhava?
BRS 2.5.1
aviruddhān viruddhāṁś ca bhāvān yo vaśatāṁ nayan |
su-rājeva virājeta sa sthāyī bhāva ucyate ||1||
“That emotion (bhava) which dominates all compatible and incompatible emotions and which shines forth like the best of kings is called a ‘Foundational Emotion’ (sthayi-bhava).
There are two types of these “Foundational Emotions (sthayi-bhavas)”: Primary and secondary ones.
BRS ||2.5.3||
tatra mukhyā –
śuddha-sattva-viśeṣātmā ratir mukhyeti kīrtitā |
mukhyāpi dvi-vidhā svārthā parārthā ceti kīrtyate ||3||
Mukhya-rati (Primary rati)
A rati which is śuddha-sattva-viśeṣātmā (composed of the hlādinī and saṁvit śaktis) is called a primary rati. Though this is the primary rati, it takes two forms: svārtha and parārtha.
Jīva Gosvāmī’s Commentary
The words śuddha-sattva-viśeṣātmā refers to the definition given in 1.3.1.
BRS || 1.3.1 ||
śuddha-sattva-viśeṣātmā prema-sūryāṁśu-sāmya-bhāk |
rucibhiś citta-māsṛṇya-kṛd asau bhāva ucyate ||1||
That part of bhakti is called bhāva, whose essence is saṁvit and hlādinī śakti, which is one ray of the sun of prema which will soon rise in the heart, and which softens the heart with desires to meet, serve, and exchange love with the Lord.
Parts of Jīva Gosvāmī’s Commentary:
…
śuddha-sattva-viśeṣātmā –
Now, this verse describes bhāva, also called rati, which is the general form of the sthāyi-bhāva, and the bud of the sthāyi-bhāva which continues to exist in the higher stages such as praṇaya and mahā-bhāva. By using the phrase śuddha-sattva-viśeṣātmā, the author indicates that, in the future, this bhāva will transform into more elevated states, culminating in mahā-bhāva.
…
Following from this statement, it should be understood that this hlādinī is the greatest energy of the Lord, and should be understood to be the very essence of all the combined, concen-trated transformations of His svarūpa-śakti. Furthermore, the power of the combination of hlādinī and saṁvit causes the most intense state of desiring to please the Lord. This intense desire resides within the Lord’s eternal associates.
…
That general bhakti (asau), which was defined as favorable ser-vice to the Lord, is called bhāva when referring to one particu-lar portion of it called bhāva-rūpa-bhakti. What is the essen-tial nature of that bhāva? Bhāva has, as its svarūpa or essence (ātmā), Kṛṣṇa’s svarūpa-śakti, in the form of hlādinī and saṁvit (śuddha-sattva-viśeṣa). This svarūpa is an eternal object, an eternal manifestation (nitya-siddha), situated within the eternal dear associates of the Lord. Uniting itself with its place of appearance (namely, the mind of the devotee), this bhāva be-comes a variety of mental conditions (citta-vṛtti) characterized by a favorable attitude to the Lord.
…
By comparing prema to the sun, there is the suggestion that, just as the sun will appear soon after the light of dawn, prema will appear very soon after the appearance of bhāva. As well, it is like a ray of the sun (prema-sūryāṁśu-sāmya-bhāk); it is the first glow of the sun of prema. It will be explained later that prema is the condensed form of bhāva: bhāvaḥ sa eva sāndrātmā budhaiḥ premā nigadyate (BRS 1.4.1)
This bhāva, whose very form is the essence of the hlādinī func-tion of the Lord, should also be understood to be non-material, since it makes the happiness of liberation insignificant, brings about the Lord’s appearance, and produces bliss. If one is particularly inquisitive about proofs, one should see the Prīti-sandarbha. Though this bhāva is seen in the eternal associates of the Lord, the mental conditions of the devotees within this world become similar, by the mercy of the Lord and His devotees. By this mercy alone it shall appear. There is no need to elaborate further.
Again, we clearly see as in the quoted verse from above, Sri Bhakti Rasamrita Sindhu (1.2.2), this bhava is INFUSED into the heart of the sadhaka by the mercy of the Lord and His devotees.
There are 5 primary “Foundational Emotions (sthayi-bhavas)”:
BRS ||2.5.6||
śuddhā prītis tathā sakhyaṁ vātsalyaṁ priyatety asau |
svaparārthyaiva sā mukhyā punaḥ pañca-vidhā bhavet ||6||
The Primary Foundational Emotions, which consist of love that is self-supporting and supportive of another are of 5 types: Nondistinction (śuddhā), Respect (prīti), Friendship (sakhya), Parental Affection (vātsalya) and Amorousness (priyata).
These sthayi-bhavas, the primary ratis, produce the most astonishing experience, RASA.
My Gurudeva writes about the nature of RASA:
What is ‘Rasa’?
‘Rasa’ is something unearthly and beyond the Laws of Nature. Like Brahman, Rasa is inconceivable and inexpressible. We can only realize Rasa and cannot arrive at it with logic. Rasa transcends all thought-processes and gives us relish when our chitta has attained the state of pure goodness and shines brilliantly. Those who do not have the desire to relish Rasa can never realize Rasa. The author of Sahitya-Darpan says – “Rasa is beyond the material world and it can be realized only by a Rasika.”
Alankar-Koustubh says –
“Rasa creates magic” and “A feeling of ‘WOW!!’ is the soul of Rasa; if, after relishing something, we do not say ‘WOW!!’ then it is not Rasa.”Suppose we see something so gorgeous that we have never seen before or we hear something so beautiful that we have never heard before, then we feel a kind of joy and our heart somersaults. Consequently, unknown to us, our eyes too bulge out. This is ‘wonderment’. We call this thrilling experience as ‘Rasa’.
Alankar-Koustubh also states –
“If some favorable objects (or incidents) come together to create such a joyful thrill in the heart, that stupefies our external as well as internal senses – then we can call such a delightful experience as ‘Rasa’.”
Rasa is commonly of two types –
1. material Rasa – we can feel this Rasa with our heart
2. transcendental Rasa – realized by the soul
When talented writers compose literature about worldly characters then the reader relishes some Rasa. We call this as ‘material Rasa’. The rhetoricians call this as ‘close to relishing Brahman’. However the authors of transcendental Rasa-literature flatly denounce this and state – “The Rasa in material literature target the heart of material people, hence it is full of Maya (illusion) and contains the three gunas (modes of nature). Naturally it is short-living. There is no way we can gain complete bliss from this Rasa.”
Srimat Jiva Goswamipad has clearly written in Priti-Sandarbha (110) –
“Worldly passion can give only slight pleasure, since if we analyze deeply, material emotions ultimately result in sorrow. Therefore we cannot respect material literature that gives rise to worldly Rasa.”
Srila Kabi Karnapur’s opinion is – “Rasa is of three types –
1. prakrita (material) e.g. the Rasa found in the novel ‘Malati and Madhav1’
2. aprakrita (transcendental) e.g. the Rasa reposing in Sri Radha-Krishna
‘3. abhas (shadow of Rasa) e.g. Rasa existing in an inappropriate place or situation”
Srila Vishwanath Chakravartipad has explained this statement as follows –
“We classify Rasa into three types and say that material Rasa is a type of Rasa just to satisfy the fans of material literature. Actually there is no relish in material novels. It is a misake to think that worldly events can arouse Rasa. It is certain that mundane heroes and heroines will ultimately transform into ash, worms or stool1 – then how can we get Rasa in them? Also when we analyze the truth we see that that the worldly poets are so ignorant that they present their heroes and heroines as ‘beautiful like flowers, youthful and fragrant’. Such falsehoods only fuel our hatred all the more than arousing Rasa. This is the reason why the author (Srila Kabi Karnapur) who is a Rasika has not cited a single poem composed by material poets as examples; rather everywhere he has only described transcendental Rasa and has given likewise examples. Those who have had the good fortune to relish blissful transcendental divine Rasa, find material Rasa as worthless and horrible. But of course, material literature offers more happiness than the pleasures of the flesh. We do not doubt this fact.
What is the nature of this wonderful and astonishing experience, RASA?
BRS ||2.5.112||
kiṁ ca –
paramānanda-tādātmyād ratyāder asya vastutaḥ |
rasasya sva-prakāśatvam akhaṇḍatvaṁ ca sidhyati ||112||
Because rati and the other elements are non-different from the hlādinī śakti, the self-manifesting and indivisible nature of RASA is established.
Jīva Gosvāmī’s Commentary
Paramānanda here refers to the hlādinī śakti. Rati is non-different from it because its root is hlādinī śakti. The form of Kṛṣṇa is the vibhāva. This form is non-different from the hlādinī śakti because the Lord, origin of the śakti, and His śakti are considered one. The form of the devotee (the āśraya element of vibhāva) is filled with rati (whose root is the hladinī śakti) and is therefore non-different from it. The anubhāvas and vyabhicāri-bhāvas arise from rati. Thus the hlādinī śakti is said to be non-different from rati and the other elements. Because they are part of the hlādinī śakti, they produce the greatest bliss, which causes rejection of the bliss of liberation and brings the Lord under control (previously shown in 1.1.17).
Because of this oneness between the hlādinī śakti (paramānanda-tādātmyāt) with rati and the other elements, when one considers rati’s essential features (vastutaḥ), rasa also should be accepted as self-manifesting (sva-prakāśatvam).
That means that rasa is not dependent on the mind or other factors to appear. That rasa is also considered to consist exclusively of rasa and nothing else (akhaṇḍatvam).
How does Rasa form?
Before we go into the study of Rasa-formation, we need to become familiar with certain terms such as vibhav, anubhav, satvik bhav, vyabhichari, sthayi bhav etc. Let us learn these terms and understand their definitions properly.
Vibhav – Alankar-Koustubh has defined it as – “It is the cause of Rasa. It arouses Rasa in us”.
Vibhav is classified into two types –
1. alamban vibhav (=what supports Rasa) – Sri Krishna arouses Rasa in the devotee’s heart.
Also, the devotee’s passion for Sri Krishna causes Rasa to arise in the sadhak’s heart. Here we call Sri Krishna as the ‘subject’ and the devotee as the ‘shelter’ of Rasa. Thus alamban vibhav is divided into two – subject (Sri Krishna) and shelter (the devotee).
2. uddipan vibhav (=what excites Rasa) – Sri Krishna’s sweet qualities, activities, decorations, laughter, fragrance, flute, anklets, conch-shell, footprints, home, cattle- grazing pasture, Tulsi, devotees, feasts – all excite Rasa in us. So they are ‘uddipan vibhav’.
Anubhav – Alankar-Koustubh states –
“’anu’ means ‘later’ or ‘what follows’. After Rasa arises in our heart, we express some symptoms externally. These are ‘anubhav’. We also call them as ‘Rasa-action’.”
Example – The subject (Sri Krishna) and the devotee (shelter) express some external characters due to their passion for each other, such as – loving glances, smiles etc.
Some expressions are loud and are easily visible – such as – dancing in joy, singing, yelling, stretching, roaring, yawning, sighing heavily, not caring how others react to our love, salivating, loud laughter, hiccupping, smiling etc. These reveal our heartfelt passion. We call these anubhavs as ‘udbhaswar anubhav’ (openly visible).
“When the anubhavs (symptoms of Rasa-relish) are not so visible, we call them as ‘satvik anubhav’ or simply ‘satvik-bhav’.” – ( B.R.S.)
Srila Rupa Goswamipad has listed eight satvik anubhavs in B.R.S. –
1. stupefaction
2. perspiration
3. goose bumps
4. faltering voice
5. shivering
6. paleness
7. tears
8. doom
Vyabhichari bhav – Alankar-Koustubh explains –
“This bhav is not constant; it lends color to the permanent bhav.”
B.R.S. says – “it is a ‘passing’ bhav – so we also call it ‘sanchari’ or passing bhav.”
Let us understand it better. Just as waves rise and fall in the sea, thus making it more beautiful, some small bhavs appear and disappear while we continue to remain in our own permanent bhav. These waves of bhav lend color to the permanent bhav. There are 33 passing bhavs in total –
1. complete indifference
2. grief
3. humility
4. glani (Exhaustion, fatigue of the body, lassitude, languor, depression of the mind, debility, sickness)
5. fatigue
6. arrogance
7. pride
8. doubt
9. stress
10. aveg (Frenzy, passionate absorption)
11. lunacy
12. amnesia
13. sickness
14. illusion
15. death
16. lethargy
17. stupidity
18. vreeda (bashfulness)
19. avahittha (Pretending to be disinterested)
20. remembrance
21. debate
22. worry
23. intelligence
24. patience
25. joy
26. curiosity
27. ougra (Tremendous anger)
28. amarsha (Intolerance resulting out of criticism, insult etc)
29. jealousy
30. mischievousness (or playfulness)
31. sleep
32. drowsiness
33. understanding
(Srila Ananta das Babaji, Rasa Tattva Vijnana)
Again, like with the 5 sthayi-bhavas, there are 5 primary RASAS:
BRS ||2.5.115||
tatra mukhyaḥ –
mukhyas tu pañcadhā śāntaḥ prītaḥ preyāṁś ca vatsalaḥ |
madhuraś cety amī jñeyā yathā-pūrvam anuttamāḥ ||115||
Mukhya-rasa (Primary Rasa):
The primary bhakti-rasas are five: śānta, prīti, preyo, vatsala and madhura. The order of excellence is from first to last.
Jīva Gosvāmī’s Commentary
Anuttamāḥ here means inferior. The previous ones are progressively inferior.
What is the difference and the connection between “STHAYI BHAVA” (primary rati) and “RASA”?
BRS ||2.5.132||
vyatītya bhāvanā-vartma yaś camatkāra-kāra-bhūḥ |
hṛdi sattvojjvale bāḍhaṁ svadate sa raso mataḥ ||132||
RASA is judged to be that which passes beyond the course of contemplation (bhāvanā) and becomes an EXPERIENCE of abundant amazement that is relished intensely in a heart illuminated by purity.
Here we can see that the point is that RASA has passed beyond the state of a BHAVA (emotion)…so much so that it becomes a full manifestation.
BRS ||2.5.133||
bhāvanāyāḥ pade yas tu budhenānanya-buddhinā |
bhāvyate gāḍha-saṁskāraiś citte bhāvaḥ sa kathyate ||133||
EMOTION (bhāva), however, is said to be that state of contemplation (bhāvanā) which is experienced by means of the deep unconscious impressions (saṁskāras) in the heart of a wise person with focused intelligence.
So, LOVE remains a BHAVA (emotion) until fully manifest as a RASA (experience of abundant amazement).
In these two verses, Srila Rupa Goswami has given a precise definition of bhāva (Foundational Emotions – sthayi-bhavas) and RASA.
He also indicated at the relationship between the them. Srila Jiva Goswami explains in his tika that BHAVA and RASA are related like CAUSE (karana) and EFFECT (karya). He also compares them to yogic meditation/ dhyana (BHAVA) and final trance/samadhi (RASA).
Alankar-Koustubh says –
“When our heart is without a tinge of rajah (mode of passion) and tamah (mode of ignorance) and it is full of only pure goodness, then an indescribable passion can fill the heart; it is the source of Rasa-relish, and the wise call it the ‘permanent’ or sthayi-bhav.”
Srila Rupa Goswamipad says –
“Laughter is a positive feeling while anger is a negative feeling. A bhav that subjugates all other bhavs whether positive or negative and looms high above them – we call such a bhav as ‘permanent’. The Bhakti-literatures call the passion for Sri Krishna as ‘sthayi-bhav’.” – (B.R.S.)
Our sthayi-bhav intermingles with the bhavs such as vibhav etc. and is transformed into Rasa. On its own, vibhav cannot make us realize Rasa. It just causes us to express anubhavs. The Vyabhichari (passing) bhavs only help anubhav. None of these bhavs can create Rasa in us if we do not have ‘sthayi-bhav’. When our sthayi-bhav mingles with three other bhavs, then it is the sthayi-bhav that turns into Rasa. We have to be very clear about this.
Sthayi-bhav is permanent, whereas the other bhavs such as vibhav etc. change. Hence although the other bhavs do make us express Rasa, they are not the source of Rasa. Sthayi-bhav is a form of the great power called Hladini Shakti. It is inconceivable. Therefore Sthayi-bhav is permanent and so is Rasa. We repeat – when sthayi-bhav matures, we realize Rasa. Sthayi-bhav has only one function – to please Sri Bhagavan.
Here, we may question –
You said – “sthayi-bhav transforms into Rasa.” In the same breath you are saying – sthayi-bhav and Rasa are both permanent. Are you not contradicting yourself? When one thing changes into another, it does not remain. This means, when sthayi-bhav will turn into Rasa, the sthayi-bhav will not exist any more, since now it is Rasa! Then how can you call sthayi-bhav permanent? Also how can you call Rasa as permanent? Since it has taken birth from sthayi-bhav – which means, earlier it did not exist. Does this not mean that both sthayi-bhav and Rasa are temporary?
The answer to this question is –
All the divine pastimes of Sri Krishna are eternal. His various ages such as childhood, adolescence, youth – are also timeless. His behavior in these ages is eternal as well. However the devotees have a tremendous desire to behold these pastimes or to see Him in a particular form. Then He uses this as an opportunity to save the world and He manifests these pastimes. When the work is over, that leela unmanifests. The leela continues to exist, but shrouded from material eye. Similarly Rasa expresses itself in a devotee’s heart and when the vibhav etc. disappear, Rasa too conceals itself.
When material reactants transform into products, the reactant disappears. For example, when sugarcane juice turns into molasses, the juice is no more. Later when it forms sugar, we do not see the jaggery. However transcendental objects are different from material things. They have an inconceivable potency. They get transformed without losing their separate identity. Example – Sri Krishna is eternally a kishor. Yet, His kishor-body becomes a child, adolescent and the adolescent- body becomes all the more beautiful as a kishor. Every stage is eternal. All the bodies – child, adolescent, youthful – are eternal. Similarly, our permanent bhav (sthayi-bhav) is eternal, yet it transforms into Rasa. Both – sthayi-bhav and Rasa continue to exist separately.
About the formation of Rasa, Srimat Jiva Goswamipad has written in his Priti-Sandarbha – “The bhavs that are worthy of becoming Rasa, become Rasa.”
Let us understand this statement better. Material vibhavs – yes, even the vibhavs pertaining to devatas are material – are temporary and are lacking in ingredients of Rasa. So they do not form Rasa. Transcendental vibhavs have all the ingredients to form Rasa. These ingredients have 3 qualifications –
1. The right swarup
2. The right associate
3. The right recipient
1. The right swarup – The eternal associates have the right swarup, hence they possess sthayi-bhav and are always situated in bliss. They reveal Sri Bhagavan to us and constantly please Him with their seva. They even criticize the joy of liberation. Such is the sthayi-bhav of the dear associates of Sri Krishna. Although we are worldly beings, by the blessing of Sri Krishna and His devotees, this bhav can arise in our hearts also.
2. The right associate – The vibhavs of material Rasa are mundane. Therefore they are naturally disqualified to arouse Rasa. On the other hand, the eternal loving confidantes of Sri Bhagavan love Him so much that their bhav spontaneously create Rasa. Their love is self- manifesting. It also reveals Sri Krishna and everything pertaining to Him. This love appears in the heart of earthly devotees and gives them similar bhav. So we should hear and meditate constantly on those eternal associates, who are in a mood akin to ours. We should be choosy about the association we keep. We should keep the company of only Rasika and sajatiya devotees who can inculcate Rasa in us.
3. The right recipient – The devotee (sadhak) too should have a desire to obtain bhakti for Sri Bhagavan. Then only he is qualified to relish bhakti-Rasa.
Alankar-Koustubh has explained these points in detail –
Sri Bhagavan’s eternal associates and the devotees who follow them relish transcendental Rasa. Thus we see that two types of people relish Rasa –
1. the eternal associates of Sri Bhagavan Who participate in His divine Leelas
2. the devotees who perform sadhana according those leelas.
Rasa forms spontaneously in the eternal associates and they constantly relish Rasa. On the other hand, the devotees who follow them undergo two types of experiences –
1) They meditate on the eternal associates according to their liking (bhav) and on their pastimes with Sri Bhagavan, and in this manner Rasa arises in their heart.
2) They only hear and glorify the sweet Leelas of Sri Bhagavan, thus they relish Rasa.
When someone sings or enacts such leelas, or some great soul speaks Hari-katha very sweetly, then the devotees who hear or see this can relish Rasa. On top of this if all the people involved in these activities are in the same bhav and harbor the same desire, then the devotee can equalize his feelings with the associates depicted in the drama (or Hari-katha). This enables him to relish greater Rasa.
So we can understand that although the eternal associates are present in transcendental realm, and we reside in the material world, we too can relish transcendental Rasa like they. The only difference is that eternal associates have natural bhav. They do not need any instruction nor do they need to hear any divine discourse. However we live in the material world, so we need the right sanskar and it is necessary for us to perform sadhana. These will intensify our desire to relish Rasa and our passion will blaze forth. We need all these, because we cannot relish Rasa without a desire for Rasa and if we are devoid of Rasa-samskar.
(Srila Ananta das Babaji, Rasa Tattva Vijnana)
Which sadhana arouses Rasa, what causes Rasa to arise and what is the way through which Rasa arises?
Srila Rupa Goswamipad has written – “Rasa arises when –
1. Bhakti has uprooted all our faults and at last we are happy. And so we are ready to receive pure goodness. Our heart is sparkling with the knowledge required to receive pure goodness,
2. We are deeply attached to Srimad-Bhagavatam,
3. The only pleasure in our life is – the constant company of Rasika devotees,
4. We consider the joy arising out of serving the lotus feet of Lord Govinda as the sole purpose of living,
5. We are incessantly engaged in hearing about the confidential pastimes, glorifying them and meditating on them since these are the very necessity to gain prema.
When the heart is radiant with the Rasa-desire handed down from the past life and the desire for Rasa in the present life, Rasa arises in it. Worldly people relish material Rasa when a good author composes an interesting piece of literature. Transcendental Rasa is not like that. It does not depend on the merits of the author or the composition. The passion in a devotee’s heart takes the form of joy and he realizes Rasa whenever he comes across anything pertaining to Sri Krishna. The passion in the devotee’s own heart makes Sri Krishna extremely relishing to him and he attains dizzy heights of tremendous bliss!”
– (B.R.S.2.1.7-10)
These statements prove that Rasa is like Brahman – simultaneously gross and subtle, beyond all reasoning, and something unearthly.
We can only realize Rasa; we cannot ascertain it by using logic; we cannot debate on it. If we do not have a samskar for Rasa, or a ‘Rasa-desire’, we can never ever digest Rasa.
So, what then determines our desire to engage in a certain relationship with Krishna and Radha?
Let us again see what Srila Rupa Goswami writes in his Bhakti Rasamrita Sindhu:
BRS 2.5.13 :
When a devotee’s rati, like a clear crystal, becomes similar in form to that of the devotee to whom he is attached, it is called svaccha-rati .
Jiva Gosvami’s Commentary:
This verse shows how devotee association acts as the seed of rati.Through association with various types of devotees, various types of sadhana which are like watering the seed will be performed.
bhavāpavargo bhramato yadā bhavej
janasya tarhy acyuta sat-samāgamaḥ
sat-saṅgamo yarhi tadaiva sad-gatau
parāvareśe tvayi jāyate matiḥ
(SB 10.51.53)
“When the material life of a wandering soul has ceased, O Acyuta, he may attain the association of Your devotees.
And when he associates with them, then devotion unto You will start, You Who are the goal of the devotees and the Lord of all causes and their effects”.
So, the seed of RATI is sown by sadhu-sanga.
vaiśiṣṭyaṁ pātra-vaiśiṣṭyād ratir eṣopagacchati |
yathārkaḥ pratibimbātmā sphaṭikādiṣu vastuṣu ||7||
BRS 2.5.7
“Specific rati appears according to the specific impressions from previous experiences in the individual [jiva],
just as the sun reflects itself on things like crystal.”
Srila Vishvanatha Cakravartipad explains that just as the sun is one color so love is one, but just as the color of the light of the sun is determined by the color of the jewel through which it shines, so the particular flavor that love takes is determined by the particular experiences of the individual, gained in sadhu-sanga.
Here we find the connection to BRS 2.5.13:
Sri Jiva : “Devotee association acts as the seed of rati. Through association with various types of devotees,
various types of sadhana which are like watering the seed will be performed.”
The main word is vaiśiṣṭya, which has many meanings.
वैशिष्ट्य vaiziSTya n. distinction
वैशिष्ट्य vaiziSTya n. superiority
वैशिष्ट्य vaiziSTya n. difference
वैशिष्ट्य vaiziSTya n. pre-eminence
वैशिष्ट्य vaiziSTya n. excellence
वैशिष्ट्य vaiziSTya n. endowment with some distinguishing property or attribute
“vaiśiṣṭyaṁ pātra” here means that the jiva is endowed with a specific RATI according to previous experiences. (See BRS 2.5.38, discussed later)
“Endowed” means something that is “acquired”, something which is “received”. It is not something “inherent” which is “eternally THERE”.
Sometimes BRS 2 .5.7 is translated as follows:
“The rati takes on a specific type (one of the five) according to the individual nature of the devotee.
Just as the sun takes on various forms when reflected through crystals and other items,
the rati takes on various forms when manifesting in different individuals.”
Actually, the word patra is usually used to mean a worthy recipient, like adhikari, or a student who is worthy of receiving the gifts of the guru.
We can´t find here the words “individual nature of the devotee” as the meaning of PATRA.
This would lead to the conclusion that the “individual nature of a devotee” would determine the specific rati.
We can only understand the verse “Specific rati appears according to the specific impressions from previous experiences in the individual [jiva],
just as the sun reflects itself on things like crystal” when we check with B.R.S 2.5.38:
yathottaram asau svāda-viśeṣollāsamayy api |
ratir vāsanayā svādvī bhāsate kāpi kasyacit ||
Even though Primary Love (rati) always consists of the joy of a particular taste,
it is differentiated in a hierarchical manner as the five forms of love.
The particular form that love takes for a given individual is determined by unconscious impressions from previous experiences (vasanas).
This verse has nothing to do with “intrinsic inclinations” in the jiva.
It is about 2 things:
1. the sadhaka´s greed for a specific love/rati is determined by previous experiences
2. only the one who is FIXED in one rati can discern the “ranking” of the 5 primary rasas
This fixation happens by the mercy of Sri Gurudeva. Then we can realize, taste and understand the hierarchy of the rasas Srila Rupa Goswami is talking about in verse 2.5.38
Part of Sri Jiva´s commentary:
nanv atra vivekta katamah syat—nirvasanah, eka-vasanah, bahu-vasano va ? tatradyayor anyatara-svadad abhavad vivektritvam na ghatata eva | antyasya ca rasabhasita-paryavasanan nastiti | satyam, tathapy eka-vasanasya etad ghatate | rasantarasyapratyakshatve’pi sadrisa-rasasyopamanena pramanena visadrisa-rasasya tu samagri-pariposhapariposha-darsanad anumanena ceti ||38||
“Each of the ratis starting with shanta [in the usual order] is always more tasty than the one that precedes it.
Even so each devotee adopts the specific mood that he has a taste for. One may ask who could possibly ascertain which of these five ratis is superior or inferior.
After all, those who have no desire for devotion (nirvāsana) or those who are bound to a single desire (eka-vāsana) cannot judge, since they have no experience of any of the other rasas.
On the other hand, one who has a taste for more than one mood (bahu-vāsana) will be hampered by his inability to fully know or relish any one of them (rasābhāsa). Who then will be able to judge properly?”
Jiva answers his own question: “These objections are true, but ultimately, it is only the one immersed in a single rasa who can discern the merits and limitations of the different moods of love.
Though he does not have direct experience of the other ratis, he can recognize their similarities and see how they do or do not nourish the various ingredients that lead to the experience of rasa.”
There is nothing here that indicates that RATI or RASA is inherent.
Since Srila Vishvanatha Cakravartipad mentions previous lives or this life, it is ALL a matter of mercy from a devotee.
The specific order of hierarchy is as follows: Amorous Love is greater than Parental Affection,
which is greater than Friendship, which is greater than Respect, which is greater than Nondistint Love.
The ranking depends upon the power of attraction inherent in each emotion.
The vasanas are impressions from previous lives or experiences that determine one’s present disposition.
Srila Vishvanatha Cakravartipada makes it clear that the hierarchy implies a lower form of love is present in the higher, but not the other way around.
There is no Amorousness in Parental Affection, for example, but there might be Parental Affection in Amorousness.
(David L. Haberman)
So all happens by the mercy of sadhu-sanga.
We all start our journey into bhakti at one point in time by the causeless mercy of Krishna and the Vaishnavas.
And again by the causeless mercy of Sri Gurudeva we embark single-mindedly on our chosen path to attain a certain bhava which is then infused into our hearts.
In Bhakti Rasamrita Sindhu, verse 1.3.54, we can read how aparadhas (offenses) can lead to the degradation of one´s own acquired bhava.
So, if aparadhas can effectively CHANGE an inner bhava, it certainly proves that the bhava is NOT eternally inherent in the jiva or lying there “dormant” waiting to be awakened.
kiṁ ca—
bhāvo ’py abhāvam āyāti kṛṣṇa-preṣṭhāparādhataḥ |
ābhāsatāṁ ca śanakair nyūna-jātīyatām api ||54||
Translation:
Moreover, it should be stated:
By an offense against the dearest devotee of the Lord, even real bhāva will be destroyed, if the offense is grave. If the offense is medium, the bhāva will turn to bhāvābhāsa. If the offense is slight, the bhāva will become an inferior type.
Jīva Gosvāmī’s Commentary
By two types of grave offenses—offense to the dearest devotee, or to Kṛṣṇa Himself (kṛṣṇa-pṛeṣṭha aparādhataḥ)—even real bhāva is destroyed. By medium offense, bhāva becomes bhāvābhāsa. By slight offense, the bhāva degrades in category. Becoming an inferior type means that there will be degradation in term of the five rasas and the eight stages from mahā-bhāva to rati. Thus, change in bhāva will take place according to the seriousness of the offense.
Viśvanātha Cakravartī Ṭhākura’s Commentary
Bhāva will be destroyed by aparādha to the dearest devotees of Kṛṣṇa. An example is Dvivida the monkey, a follower of Rāma. By aparādha to Lakṣmaṇa, his bhāva disappeared. By medium aparādha, bhāva becomes bhāvābhāsa. If the aparādha is slight, the bhāva changes type. Madhura-rati becomes dāsya-rati. Dāsya-rati becomes śānta-rati.
In all this discussion we should also take in account this most wonderful verse:
brahmanda bhramite kona bhagyavan jiva
guru krsna prasade paya bhakti-lata-bija
After wandering through this entire universe, birth after birth,
some fortunate souls receive the seed of devotion (bhakti-lata-bija) by the mercy of Krishna and the guru.
So we all will reach our desired goal by mercy alone…no matter which rasa we want to attain.
Thank you,
- Advaita das
- Jagadananda das
- David L. Haberman
Amrita-Tarangini 