Uttama-Bhakti
Eastern Ocean - Types of Bhakti
First Wave - Sāmānya-bhakti
Introduction
Maṅgalācaraṇam
Guru-vanadana
Vaiṣṇava-vandana
Grantha-vibhāga
Definition of Uttama-bhakti
anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam | ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā ||1.1.11|| "The highest bhakti is defined as continuous service or emotions directed towards Kṛṣṇa, His expansion forms or others related to Him, with a pleasing attitude towards Kṛṣṇa. It should be devoid of desires other than the desire to please the Lord, and unobstructed by impersonal jñāna, the materialistic rituals of karma or other unfavorable acts." yathā śrī-nārada-pañcarātre — sarvopādhi-vinirmuktaṁ tat-paratvena nirmalam | hṛṣīkeṇa hṛṣīkeśa-sevanaṁ bhaktir ucyate ||1.1.12|| Thus, the Nārada-pañcarātra says: “Bhakti is defined as service to the Lord using the senses. It should be done with the intention of pleasing the Lord, free from other desires, and unobstructed by other processes.”
6 Unique Qualities of Uttama-bhakti
Destruction of suffering (kleśa-ghni)
Sinful reactions (pāpa)
Desire (Pāpa-bīja)
Ignorance (avidya)
Bestowal of auspiciousness (śubha-da)
Compassion for the world (sarva-jagatām prīṇanam)
Object of affection (anuraktatā)
Good qualities (sad-guṇa)
Happiness (sukha)
Disregard for liberation (mokṣa-laghutā-kṛt)
Rarity (sudurlabhā)
Not attained without attachment (āsakti)
Not attained quickly, even with āsakti
Intense, concentrated bliss (sāndrānanda-viśeṣātmā)
Attractive to Kṛṣṇa (kṛṣṇākarṣṇī)
Qualification for understanding bhakti
kiṁ ca — svalpāpi rucir eva syād bhakti-tattvāvabodhikā | yuktis tu kevalā naiva yad asyā apratiṣṭhatā ||1.1.45|| “Furthermore it should be stated that even if one has just a little taste for the topic of bhakti, he can understand it. He who tries to understand bhakti by dry logic cannot understand it, because logic is insubstantial.” tatra prācīnair apy uktam - yatnenāpādito’py arthaḥ kuśalair anumātṛbhiḥ | abhiyuktatarair anyair anyathaivopapādyate ||1.1.46|| “Concerning this topic it is said by the ancient authorities: ‘A person more skillful at logic can bring about a conclusion different from what was carefully proven previously by another skillful logician.’ ”
Second Wave - Sādhana-bhakti
Vaidhī-bhakti
Definition
tatra sādhana-bhaktiḥ — kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā | nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā ||1.2.2|| “Now we will define sādhana-bhakti: Action of the senses that produces the state of bhāva is called sādhana-bhakti. The state of bhāva-bhakti that is attained (sādhyata) is an eternal sthāyi-bhāva which is not created, but simply manifests within the soul by the spiritual energy of the Lord.” yathā saptame [7.1.31] — tasmāt kenāpy upāyena manaḥ kṛṣṇe niveśayet ||1.2.4|| There it is also said: “Therefore, somehow one must think of Kṛṣṇa by any of the favorable methods.”
Results
tat phalaṁ ca, tatraiva (11.27.49) — evaṁ kriyā-yoga-pathaiḥ pumān vaidika-tāntrikaiḥ | arcann ubhyataḥ siddhiṁ matto vindaty abhīpsitām ||1.2.12|| The results of vaidhī-bhakti are stated [in Śrīmad-Bhāgavatam 11.27.49]: “By worshiping Me through the various methods prescribed in the Vedas and Tantras, one will gain from Me his desired perfection in both this life and the next.”
Qualification for Vaidhī-bhakti
Uttma-adhikārī
Madhyama-adhikārī
Kaniṣṭhā-adhikārī
Purification of mixed devotees
Rejection of bhukti and mukti
Highest Qualification: Govinda-bhakta
Rejection of varṇāśrama
Aṅgas of Bhakti
Definition
hari-bhakti-vilāse’syā bhakter aṅgāni lakṣaśaḥ | kintu tāni prasiddhāni nirdiśyante yathāmati ||1.2.72|| “Innumerable aṅgas of bhakti are explained in the Hari-bhakti-vilāsa. Among those, the most famous ones to the best of my judgment will be explained herein.” atra aṅga-lakṣaṇam — āśritāvāntarāneka-bhedaṁ kevalam eva vā | ekaṁ karmātra vidvadbhir ekaṁ bhakty-aṅgam ucyate ||1.2.73|| “The characteristics of an aṅga of bhakti are as follows: The learned define an aṅga of bhakti as a complex of devotional actions that have internal divisions, or only one action of bhakti that does not have clearly defined internal differences.”
First ten - yāma
atha aṅgāni — guru-pādāśrayas tasmāt kṛṣṇa-dīkṣādi-śikṣaṇam | viśrambheṇa guroḥ sevā sādhu-vartmānuvartanam ||1.2.74|| sad-dharma-pṛcchā bhogādi-tyāgaḥ kṛṣṇasya hetave | nivāso dvārakādau ca gaṅgāder api sannidhau ||1.2.75|| vyāvahāreṣu sarveṣu yāvad-arthānuvartitā | hari-vāsara-sammāno dhātry-aśvatthādi-gauravam ||1.2.76|| “The list of aṅgas is as follows: taking shelter of guru; then after initiation, acquiring knowledge; service to guru with respect; following the rules and regulations of the scriptures as approved by the ācāryas. Inquiry about the real duties of life; renunciation of enjoyment to gain Kṛṣṇa’s mercy; residing in Dvārakā or other holy places, or near the Gaṅgā. Accepting only what is necessary in relation to the body; observing the Ekādaśī-vrata; giving respect to the āmalakī, aśvattha and other items.” eṣām atra daśāṅgānāṁ bhavet prārambha-rupatā ||1.2.77|| “Preliminary bhakti should consist of these ten items.”
Second Ten - niyāma
saṅga-tyāgo vidūreṇa bhagavad-vimukhair janaiḥ | śiṣyādy-ananubandhitvaṁ mahārambhādy-anudyamaḥ ||1.2.78|| bahu-grantha-kalābhyāsa-vyākhyā-vāda-vivarjanam ||1.2.79|| vyāvahāre’py akārpaṇyaṁ śokādy-avaśa-vartitā ||1.2.80|| anya-devān avajñā ca bhūtānudvega-dāyitā | sevā-nāmāparādhānām udbhavābhāva-kāritā ||1.2.81|| kṛṣṇa-tad-bhakta-vidveṣa-vinindādy-asahiṣṇutā | vyatirekatayāmīṣāṁ daśānāṁ syād anuṣṭhitīḥ ||1.2.82|| “Giving up the association of those opposed to the Lord; not being attached to making disciples; not being enthusiastic for huge undertakings; avoiding the study of useless books just to make a living or to defeat others in useless arguments; not feeling miserable in any material circumstances; not being subject to lamentation or other extreme emotions; not showing disrespect to the devatās; not giing disturbance to other living entities; not committing sevā-aparādha or nāma-aparādha; not tolerating criticism of Kṛṣṇa and His devotees by those who hate them. These ten aṅgas should be observed by avoidance.”
Remaining 44
dhṛtir vaiṣṇava-cihṇānāṁ harer nāmākṣarasya ca | nirmālyādeś ca tasyāgre tāṇḍavaṁ daṇḍavan-natiḥ ||1.2.84|| abhyutthānam anuvrajyā gatiḥ sthāne parikramaḥ | arcanaṁ paricaryā ca gītaṁ saṅkīrtanaṁ japaḥ ||1.2.85|| vijñaptiḥ stava-pāṭhaś ca svādo naivedya-pādyayoḥ | dhūpa-mālyādi-saurabhyaṁ śrī-mūrteḥ spṛṣṭir īkṣaṇam ||1.2.86|| ārātrikotsavādeś ca śravaṇaṁ tat-kṛpekṣaṇam | smṛtir dhyānaṁ tathā dāsyaṁ sakhyam ātma-nivedanam ||1.2.87|| nija-priyopaharaṇaṁ tad-arthe’khila-ceṣṭitam | sarvathā śaraṇāpattis tadīyānāṁ ca sevanam ||1.2.88|| tadīyās tulasī-śāstra-mathurā-vaiṣṇavādayaḥ | yathā-vaibhava-sāmagrī sad-goṣṭhībhir mahotsavaḥ ||1.2.89|| ūrjādaro viśeṣeṇa yātrā janma-dinādiṣu | śraddhā viśeṣataḥ prītiḥ śrī-mūrter aṅghri-sevane ||1.2.90|| śrīmad-bhāgavatārthānām āsvādo rasikaiḥ saha | sajātīyāśaye snigdhe sādhau saṅgaḥ svato vare ||1.2.91|| nāma-saṅkīrtanaṁ śrī-mathurā-maṇḍale sthitiḥ ||1.2.92|| “Other limbs of bhakti include the following: Marking the body with the Vaiṣṇava symbols Marking the body with the syllables of the Lord’s Holy Names Wearing the garlands, flowers and sandalwood offered to the Deity Dancing before the Deity Offering respects on the ground (daṇḍabats) Standing up to see the Lord Following behind the Lord’s procession Going to the Lord’s residence Circumambulating the Lord or His dhāma Performing arcana Performing menial service to the Deity Singing for the Deity Singing in a group Performing japa offering words or sentiments reciting prayers tasting food offered to the Lord tasting the foot water of the Lord Smelling the incense and flowers offered to the Lord Touching the Deity Seeing the Deity Seeing ārati and festivals Hearing about the name, form, qualities and pastimes of the Lord Accepting the mercy of the Lord Remembering the Lord Meditating on the Lord Acting as the servant of the Lord Thinking of the Lord as a friend Offering oneself to the Lord Offering the best items to the Lord Making full efforts for the Lord Surrendering to the Lord Serving tulasī Studying the scriptures Living in Mathurā Serving the devotees Holding festivals according to one’s means with the devotees Observing Kārtika-vrata Observing Janmāṣṭamī and other special occasions Having faith and great affection for serving the Deity Relishing Śrīmad-Bhāgavatam in association of devotees associating with like-minded, affectionate superior devotees nāma-saṅkīrtana Living in the district of Mathurā
Glorification of 5 best
Having faith and great affection for serving the Deity Relishing Śrīmad-Bhāgavatam in association of devotees Associating with like-minded, affectionate superior devotees Nāma-saṅkīrtana Living in the district of Mathurā
Rejected as Aṅgas
Varṇāśrama-dharma
Jñāna and phalgu-vairāgya
Dependence on wealth and followers
Cultivation of material qualities
Practicing one Aṅga
Practicing many Aṅgas
Rāgānuga-bhakti
Definitions
atha rāgānugā — virājantīm abhivyaktāṁ vraja-vāsī janādiṣu | rāgātmikām anusṛtā yā sā rāgānugocyate ||1.2.270|| “Rāgānuga-bhakti is defined as that bhakti which follows after the spontaneous rāgātmika-bhakti found distinctively in the inhabitants of Vraja.”
Rāgātmika-bhakti
rāgānugā-vivekārtham ādau rāgātmikocyate ||1.2.271 || “To define rāgānuga-bhakti, first we must discuss rāgātmika-bhakti.” iṣṭe svārasikī rāgaḥ paramāviṣṭatā bhavet | tan-mayī yā bhaved bhaktiḥ sātra rāgātmikoditā ||1.2.272 || “Rāga is defined as spontaneous, deep thirst for the object of love. Bhakti that is impelled exclusively by such a thirst is called rāgātmika-bhakti.”
Kāma-rūpa-rāgātmika-bhakti
tatra kāmarūpā — sā kāmarūpā sambhoga-tṛṣṇāṁ yā nayati svatām | yad asyāṁ kṛṣṇa-saukhyārtham eva kevalam udyamaḥ ||1.2.283 || Here is the definition of kāmarūpa-rāgātmika-bhakti: “That type of bhakti with full absorption in the Beloved which produces an intrinsic thirst for a conjugal relationship with the Lord is called kāmarūpa-bhakti. It is called bhakti because in that condition there is only eagerness for giving pleasure to Kṛṣṇa.” iyaṁ tu vraja-devīṣu suprasiddhā virājate | āsāṁ prema-viśeṣo’yaṁ prāptaḥ kām api mādhurīṁ | tat-tat-krīḍā-nidānatvāt kāma ity ucyate budhaiḥ ||1.2.284 || “This very famous kāmarūpa-bhakti appears with brilliance in the women of Vraja. They have a particular type of prema that has a special sweetness. It is called kāma by the wise because it is the cause of various amorous actions.”
Sambandha-rūpa-rāgātmika-bhakti
tatra sambandha-rūpā — sambandha-rūpā govinde pitṛtvādy-ābhimānitā | atropalakṣaṇatayā vṛṣṇīnāṁ vallavā matāḥ | yadaiśya-jñāna-śūnyatvād eṣāṁ rāge pradhānatā ||1.2.288|| “Next sambandha-rūpa-rāgātmika-bhakti will be discussed: sambandha-rūpa-rāgātmika-bhakti is is that bhakti inspired by direct absorption arising from identifying oneself as the parent, friend or servant of Govinda. This refers to the bhakti of the cowherd people, indicated by the term sambandha-vṛṣṇayaḥ in verse 275, as an example of sambandha. This is because these other relationships in Vraja also have a predominance of intense affection (rāga) caused by a lack of awareness of Kṛṣṇa as the Supreme Personality of Godhead.”
Qualification for Rāgānuga-bhakti
tatra adhikārī — rāgātmikāika-niṣṭhā ye vraja-vāsi-janādayaḥ | teṣāṁ bhāvāptaye lubdho bhaved atrādhikāravān ||1.2.291 || “The qualification for rāgānuga-bhakti is as follows: That person who is greedy for attaining a bhāva similar to that of the inhabitants of Vraja—who are fixed solely in rāgātmika-bhakti—is qualified for rāgānuga-bhakti. tat-tad-bhāvādi-mādhurye śrute dhīr yad apekṣate | nātra śāstraṁ na yuktiṁ ca tal-lobhotpatti-lakṣaṇaṁ ||1.2.292 || “The appearance of that greed is indicated when the intelligence does not depend on rules of scripture and logic, after realizing to some degree the sweetness of the love of the Vraja-vāsīs through the process of hearing from the scriptures.”
Aṅgas of Rāgānuga-bhakti
Internal following nitya-siddhas
External following ācāryas
Types of Rāgānuga-bhakti
Kāmānuga
Sambhogecchā-mayī
Tad-tad-bhāvecchātmika
Sambandhānuga
Third Wave - Bhāva-bhakti
Definition
atha bhāvaḥ — śuddha-sattva-viśeṣātmā prema-sūryāṁśu-sāmya-bhāk | rucibhiś citta-māsṛṇya-kṛd asau bhāva ucyate ||1.3.1|| “Bhāva-bhakti is that part of bhakti whose essence is saṁvit- and hlādinī-śakti, that is one ray of the sun of prema soon to rise in the heart, and that softens the heart with desires to meet, serve and exchange love with the Lord.” tathā hi tantre — premṇas tu prathamāvasthā bhāva ity abhidhīyate | sāttvikāḥ svalpa-mātrāḥ syur atrāśru-pulakādayaḥ ||1.3.2|| In a Tantra it is said: “The preliminary stage of prema is called bhāva. There are a few sāttvika-bhāvas such as tears in the eyes and hairs standing on end.” āvirbhūya mano-vṛttau vrajanti tat-svarūpatāṁ | svayaṁ-prakāśa-rūpāpi bhāsamānā prākāśyavat ||1.3.4|| vastutaḥ svayam āsvāda-svarūpaiva ratis tv asau | kṛṣṇādi-karmakāsvāda-hetutvaṁ pratipadyate ||1.3.5|| “Appearing in the mental functions, bhāva becomes the mental state itself. Though bhāva is self-revealing, it appears to become manifest by the mind. Though in its essential nature it is taste itself, it also acts as a cause of tasting the pastimes of Kṛṣṇa, His associates, His form and His qualities.”
Causes of bhāva-bhakti
From sādhana
Vaidhī-sādhana
Rāgānuga-sādhana
From mercy
Mercy of Kṛṣṇa
By words
By presence
Within the heart
Mercy of devotee
Anubhāvas of bhāva-bhaktas
kṣāntir avyartha-kālatvaṁ viraktir māna-śunyatā | āśā-bandhaḥ samutkaṇṭhā nāma-gāne sadā ruciḥ ||1.3.25|| āsaktis tad-guṇākhyāne prītis tad-vasati-sthale | ity ādayo’nubhāvāḥ syur jāta-bhāvāṅkure jane ||1.3.26|| “The anubhāvas or characteristics of a person who has developed the bud of bhāva are as follows: tolerance, not wasting time, detachment from enjoyment, pridelessness, confidence in the Lord’s mercy, longing for the Lord, taste for chanting the Lord’s Holy name, attachment to discussing the Lord’s transcendental qualities, and attachment to living in the abode of the Lord.”
Ratyābhāsa
Pratibimba
Chāyā
Destruction of Bhāvābhāsa and Bhāva by offenses
Apparent faults of Bhāva-bhakta not really faults
Fourth Wave - Prema-bhakti
Definition
samyaṅ-masṛṇita-svānto mamatvātiśayāṅkitaḥ | bhāvaḥ sa eva sāndrātmā budhaiḥ premā nigadyate ||1.4.1|| “When bhāva becomes extremely condensed, it is called prema by the learned. It softens the heart completely and produces extreme possessiveness of the Lord in the devotee.” yathā pañcarātre— ananya-mamatā viṣṇau mamatā prema-saṅgatā | bhaktir ity ucyate bhīṣma-prahlādoddhava-nāradaiḥ ||1.4.2|| In the Pañcarātra it is said: “Prema is defined by Bhīṣma, Prahlāda, Uddhava and Nārada as that bhāva which has possessiveness related to Viṣṇu (or any other form of the Lord) and to no one else.”
Cause of prema-bhakti
From vaidhī-sādhana
From rāgānuga-sādhana
From Kṛṣṇa's mercy
For vaidha-bhaktas gives prema with knowledge
For rāgānuga-bhaktas gives prema with sweetness
Stages leading to prema
ādau śraddhā tataḥ sādhu-saṅgo’tha bhajana-kriyā | tato’nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ ||1.4.15|| athāsaktis tato bhāvas tataḥ premābhyudañcati | sādhakānām ayaṁ premnaḥ prādurbhāve bhavet kramaḥ ||1.4.16|| “In the beginning one must have a preliminary desire for self-realization. This will bring one to the stage of trying to associate with persons who are spiritually elevated. In the next stage one becomes initiated by an elevated spiritual master, and under his instruction the neophyte devotee begins the process of devotional service. By execution of devotional service under the guidance of the spiritual master, one becomes free from all material attachment, attains steadiness in self-realization, and acquires a taste for hearing about the Absolute Personality of Godhead, Śrī Kṛṣṇa. This taste leads one further forward to attachment for Kṛṣṇa consciousness, which is matured in bhāva, or the preliminary stage of transcendental love of God. Real love for God is called prema, the highest perfectional stage of life.”
Southern Ocean - Components of Rasa
First Wave - Vibhāva
Cause of Bhakti-rasa: Bhakti alone
athāsyāḥ keśava-rater lakṣitāyā nigadyate | sāmagrī-paripoṣena paramā rasa-rūpatā ||2.1.4|| “The Southern Ocean describes how rati (bhāva) for the Lord (sthāyī-bhāva), which has been described above, takes on the form of the highest rasa through nourishment by the ingredients of vibhāva, anubhāva, sāttvika-bhāva and vyabhicārī-bhāva.” vibhāvair anubhāvaiś ca sāttvikair vyabhicāribhiḥ | svādyatvaṁ hṛdi bhaktānām ānītā śravaṇādibhiḥ | eṣā kṛṣṇa-ratiḥ sthāyī bhāvo bhakti-raso bhavet ||2.1.5|| “This rati for Kṛṣṇa, called the sthāyī-bhāva, takes on a pleasurable nature in the hearts of the devotees by the vibhāvas, anubhāvas, sāttvika-bhāvas and vyabhicārī-bhāvas, through activities such as hearing, and then becomes bhakti-rasa.” prāktany ādhunikī cāsti yasya sad-bhakti-vāsanā | eṣa bhakti-rasāsvādas tasyaiva hṛdi jāyate ||2.1.6|| “The taste for bhakti-rasa arises in the heart of a person who has had experiences of pure bhakti in the previous and present life.”
Components of Rasa
Vibhāva
Anubhāva
Sāttvika-bhāva
Vyabhicārī-bhāva
Sthāyī-bhāva
Definition of Vibhāva
Ālambana
Viṣaya
Āśraya
Uddīpana
Kṛṣṇa as the Viṣaya
Other forms
Svarūpa
Disguised
Undisguised
Qualities of Kṛṣṇa
50 qualities available to jīvas
atha tad-guṇāḥ — ayaṁ netā suramyāṅgaḥ sarva-sal-lakṣaṇānvitaḥ | ruciras tejasā yukto balīyān vayasānvitaḥ ||2.1.23|| “Now the qualities of Kṛṣṇa will be described. The hero Kṛṣṇa has beautiful limbs, has all auspicious bodily features, is pleasing to behold, possesses vitality, is strong and is endowed with ideal age.” vividhādbhuta-bhāṣā-vit satya-vākyaḥ priyaṁ vadaḥ | vāvadūkaḥ supāṇḍityo buddhimān pratibhānvitaḥ ||2.1.24|| “He knows an astonishing variety of languages, is truthful, speaks in a pleasing manner, is eloquent, learned, intelligent and filled with new ideas.” vidagdhaś caturo dakṣaḥ kṛtajñaḥ sudṛḍha-vrataḥ | deśa-kāla-supātrajñaḥ śāstra-cakṣuḥ śucir vaśī ||2.1.25|| “He is aesthetic, clever, skillful and grateful. He keeps His vows, is knowledgeable in time, place and person, sees through the eyes of scripture, is pure and controls His senses.” sthiro dāntaḥ kṣamā-śīlo gambhīro dhṛtimān samaḥ | vadānyo dhārmikaḥ śūraḥ karuṇo mānya-mānakṛt ||2.1.26|| “He is persevering, patient, tolerant, inscrutable, steadfast, uniform, generous, virtuous, heroic, compassionate, and respectful to persons worthy of respect.” dakṣiṇo vinayī hrīmān śaraṇāgata-pālakaḥ | sukhī bhakta-suhṛt prema-vaśyaḥ sarva-śubhaṅkaraḥ ||2.1.27|| “He is compliant, modest, bashful, the protector of those who take shelter of Him, happy, friend of the devotees, controlled by love and the benefactor of all.” pratāpī kīrtimān rakta-lokaḥ sādhu-samāśrayaḥ | nārī-gaṇa-manohārī sarvārādhyaḥ samṛddhimān ||2.1.28|| “He is glorious, renowned, the object of attraction for all, the shelter of the devotees, attractive to women, worshipable by all and endowed with the greatest wealth.” varīyān īśvaraś ceti guṇās tasyānukīrtitāḥ | samudrā iva pañcāśad durvigāhā harer amī ||2.1.29|| “He is the most important and the controller. These fifty qualities of Kṛṣṇa which have been listed are difficult to fathom, like the ocean.”
5 extra qualities in Śiva
atha pañca-guṇā ye syur aṁśena giriśādiṣu ||2.1.37|| “Now five qualities of Kṛṣṇa, which will also be present in Śiva and others when they are the Lord’s expansions, will be listed.” sadā svarūpa-samprāptaḥ sarva-jño nitya-nūtanaḥ | sac-cid-ānanda-sāndrāṅgaḥ sarva-siddhi-niṣevitaḥ ||2.1.38|| “He is always situated in His eternal form, He is omniscient, He is forever young, He has a body made from condensed eternity, and He possesses all siddhis.”
5 more qualities in Viṣṇu
athocyante guṇāḥ pañca ye lakṣmīśādi-vartinaḥ | avicintya-mahā-śaktiḥ koṭi-brahmāṇḍa-vigrahaḥ ||2.1.39|| avatārāvalī-bījaṁ hatāri-gati-dāyakaḥ | ātmārāma-gaṇākarṣīty amī kṛṣṇe kilādbhutāḥ ||2.1.40|| “Now will be listed the amazing qualities present in Kṛṣṇa and also in Nārāyaṇa and in the puruṣāvatāras: He has inconceivable, great energies; He is the form that expands over tens of millions of universes; He is the source of the numerous avatāras; He rewards even the enemies He kills; and He attracts the ātmārāmas. These qualities become even more astonishing in Kṛṣṇa.”
Four qualities of Kṛṣṇa alone
Sweetness of pastimes
Sweet devotees
Sweetness of His flute
Sweetness of His form
In Dvārakā
In Mathurā
In Vraja
Kṛṣṇa in four aspects
Dhīrodātta
Dhīra-lalita
Dhīra-śanta
Dhīroddhatta
Kṛṣṇa with 8 auspicious qualities
Devotee as Āśraya
By attainment
Sādhaka: Bhāva-bhakta
Siddha: Prema-bhakta
Samprāpta-siddha
By sādhana
By mercy
Nitya-siddha
By rasa
Śanta
Dāsya
Sakhya
Vatsala
Madhurya
Uddīpana
Kṛṣṇa's Qualities
Bodily
Age
Kaumāra
Paugaṇḍa
Kaiśora
Beauty
Form
Softness
Verbal
Mental
Kṛṣṇa's Actions
Kṛṣṇa's Clothing
Kṛṣṇa's Accessories
Hairstyle
Garland
Tilaka
Tāmbūla
Lotus
Kṛṣṇa's Ornaments
Kṛṣṇa's Smile
Kṛṣṇa's Flute
Kṛṣṇa's Buffalo Horn
Kṛṣṇa's Anklets
Kṛṣṇa's Conch
Kṛṣṇa's Footprints
Kṛṣṇa's Pastime Places
Kṛṣṇa's Tulasī
Kṛṣṇa's Devotee
Kṛṣṇa's Festival Days
Second Wave - Anubhāva
Definition
anubhāvās tu citta-stha-bhāvānām avabodhakāḥ | te bahir vikriyā prāyāḥ proktā udbhāsvarākhyayā ||2.2.1|| “Anubhāva refers to those things that express the bhāva within the heart. They are predominantly external transformations, thus they are called udbhāsvara (shining on the body).” nṛtyaṁ viluṭhitaṁ gītaṁ krośanaṁ tanu-moṭanam | huṅkāro jṛmbhaṇaṁ śvāsa-bhūmā lokānapekṣitā | lālā-sravo’ṭṭahāsaś ca ghūrṇā-hikkādayo’pi ca ||2.2.2|| “The external transformations known as anubhāvas are actions, such as dancing, rolling on the ground, singing, shouting, stretching the body, bellowing, yawning, breathing heavily, disregarding others, drooling, laughing loudly, whirling around and hiccups.”
Śita
Singing
Yawning
Breathing heavily
Disregard
Drooling
Smiling
Kṣepana
Dancing
Rolling on the ground
Shouting
Stretching the body
Bellowing
Laughing loudly
Whirling about
Hiccups
Third Wave - Sāttvika-bhāva
Definitions
kṛṣna-sambandhibhiḥ sākṣāt kiñcid vā vyavadhānataḥ | bhāvaiś cittam ihākrāntaṁ sattvam ity ucyate budhaiḥ ||2.3.1|| “On the topic of rasa, when the heart becomes overwhelmed by rati or bhāva in relation to Kṛṣṇa, either directly or indirectly, the learned call this sattva.” sattvād asmāt samutpannā ye ye bhāvās te tu sāttvikāḥ | snigdhā digdhās tathā rukṣā ity amī trividhā matāḥ ||2.3.2|| “The transformations that arise solely from this sattva are called sāttvika-bhāvas. There are three types of sāttvika-bhāvas: snigdha (affectionate, arising from genuine rati), digdha (tainted, arising from other emotions) and rukṣa (contaminated, arising in a person without rati).”
Types
Snigdha
Primary
Secondary
Digdha
Rukṣa
Cause of the 8 Sāttvika-bhāvas
Eight Sāttvika-bhāvas
Stambha: paralysis
Sveda: perspiration
Svara-bheda: choked voice
Vepathu: quivering of the body
Vauvarṇya: change of complexion
Aśru: tears
Pralaya: fainting
Intensity
Dhūmāyita: smoky
Jvalita: luminous
Dīpta: brilliant
Uddīpta: very brilliant
Sūddīpta: supremely brilliant
Sāttvika-bhāvābhāsa
Generated by ratyābhāsa
Generated by a touch of emotions
Generated by practice
Generated in enemies of Kṛṣṇa
Fourth Wave - Vyabhicārī-bhāva
Definition
athocyante trayas-triṁśad-bhāvā ye vyabhicāriṇaḥ | viśeṣeṇābhimukhyena caranti sthāyinaṁ prati ||2.4.1|| “Hereafter the 33 vyabhicārī-bhāvas will be described. They are called vyabhicārī-bhāvas because the move (caranti) against the sthāyī-bhāva, while assisting it in a distinctive way (viśeṣena abhimukhyena).” vāg-aṅga-sattva-sūcyā jñeyās te vyabhicāriṇaḥ | sañcārayanti bhāvasya gatiṁ sañcāriṇo’pi ||2.4.2|| “The vyabhicārī-bhāvas reveal themselves by words, by eyebrows and other bodily parts, and by external actions (anubhāvas) that arise from overwhelming emotions (sattva). Since they set in motion (sañcārayanti) the course of the sthāyi-bhāva, they are called sañcārī-bhāvas.” unmajjanti nimajjanti sthāyiny amṛta-vāridhau | ūrmivad vardhayanty enaṁ yānti tad-rūpatāṁ ca te ||2.4.3|| “All the vyabhicārī-bhāvas, rising and falling like waves in the sweet ocean of the sthāyi-bhāva, increase the sthāyī-bhāva and then merge into it.”
Enumeration of 33 vyabhicārī-bhavas
nirvedo’tha viṣādo dainyaṁ glāni-śramau ca mada-garvau | śaṅkā-trāsāvegā unmādāpasmṛtī tathā vyādhiḥ ||2.4.4|| moho mṛtir ālasyaṁ jāḍyaṁ vrīḍāvahitthā ca | smṛtir atha vitarka-cintā-mati-dhṛtayo harṣa utsukatvaṁ ca ||2.4.5|| augryam arṣāsūyāś cāpalyaṁ caiva nidrā ca | suptir bodha itīme bhāvā vyabhicāriṇaḥ samākhyātāḥ ||2.4.6|| “The vyabhicārī-bhāvas are as follows: 1.self-disgust (nirveda) 2.remorse (viṣāda) 3.thinking oneself unqualified (dainyam or dīnatā) 4.debility (glāni or mlāni) 5.fatigue (śrama) 6.rapture (mada) 7.pride (garva) 8.apprehension (śaṅka) 9.sudden fear (trāsa) 10.confusion of the mind (āvega) 11.insanity (unmāda) 12.epilepsy (apasmṛti) 13.sickness (vyādhi) 14.loss of internal awareness (moha) 15.death-like symptoms (mṛti) 16.sloth (ālasyam) 17.indecision (jāḍyam) 18.shame (vrīḍā) 19.concealment (avahitthā) 20.remembrance (smṛti) 21.conjecture (vitarka) 22.pondering (cintā) 23.finding meaning through scriptural reference (mati) 24.steadiness (dhṛti) 25.joy (harṣa) 26.impatience (autsukhyam) 27.ferocity (augrya) 28.indignation (amarṣa) 29.fault-finding (asūyā) 30.insolence (cāpalya) 31.sleep (nidrā) 32.dreaming (supti) 33.enlightenment (bodha)”
Examples of vyabhicārī-bhāvas from different causes
Types of vyabhicārī-bhāvas
Paratantra: depending on rati
Vara: superior
Sākṣat: related to primary rati
Vyavahita: related to secondary rati
Avara: inferior
Svatantra: indirect relation to rati
Rati-śūnya: in impure devotees
Rati-anusparśana: unrelated to Kṛṣṇa
Rati-gandha: indirectly related to Kṛṣṇa
Vyabhicāry-ābhāsa
Pratikūlya: in hostile persons
Anaucitya: in inanimate objects
Asatya: in plants
Ayogya: in animals
Stages of Vyabhicārī-bhāvas
Utpatti: appearance
Sandhi: mixing
Śābalya: conflict
Śānta: disappearance
Strength of Vyabhicārī-bhavas
Repressive
Gariṣṭha: heavy
Gambhīra: deep
Mahiṣṭha: expansive
Karkaśā: hard
Receptive
Lagiṣṭha: light
Uttāna: superficial
Kṣodiṣṭha: small
Komala: soft
Fifth Wave - Sthāyi-bhāva
Definition
aviruddhān viruddhāṁś ca bhāvān yo vaśatāṁ nayan | su-rājeva virājeta sa sthāyī bhāva ucyate ||2.5.1|| “That bhāva which, controlling other favorable bhāvas such as hāsya, and contradictory bhāvas such as Kṛṣṇaodha, presides in the manner of an efficient riler, is called the sthāyī-bhāva.” sthāyī bhāvo’tra sa proktaḥ śrī-kṛṣṇa-viṣayā ratiḥ | mukhyā gauṇī ca sā dvedhā rasa-jñaiḥ parikīrtitā ||2.5.2|| “In this context, the rati directed towards Kṛṣṇa is called the sthāyī-bhāva. Those knowledgeable of rasa say that there are two types of sthāyī-bhāva: mukhya (primary) and gauṇa (secondary).”
Mukhya-rati - Primary sthāyī-bhāva
Roles
Svartha - noursihes itself
Parātha - secondary rati becomes prominent
Types
Śuddha-rati
Sāmānya-rati
Svaccha-rati
Śānta-rati
Kevala (pure) or Saṅkula (mixed)
Prīti-rati (dasya)
Sakhya-rati
Vatsala-rati
Priyata-rati (madhurya-rati)
Gauṇa-rati - Secondary sthāyī-bhāva
Hāsa
Adbhuta
Utsāha
Śoka
Krodha
Bhaya
Jugupsā
Power of rati
Principal cause
Increasing rati
Hearing invokes rati
Complete satisfaction
Suffering only apparent
Production of rasa from rati
Primary rasa
Śānta-rasa
Prīti-rasa
Preyo-rasa
Vatsala-rasa
Madhurya-rasa
Secondary rasa
Hāsya-rasa
Adbhuta-rasa
Vīra-rasa
Raudra-rasa
Bhayānaka-rasa
Bībhatsa-rasa
Colors and Deities of the rasas
Taste in the rasas
Pūrti - śānta-rasa
Vikāśa - from prīti to hāsya
Vistāra - adbhuta and vīra
Vikṣepa - karuṇa and raudra
Kṣobha - bhayānaka and bībhatsa
Blissful nature of rasa
Disqualification of rasa
Difference between rasa and bhāva
Northern Ocean - Secondary Bhakti-rasas
Definition of secondary rasas
rasāmṛtābdher bhāge’tra turīye tūttārābhidhe | rasaḥ sapta-vidho gauṇo maitrī-vaira-sthitir mithaḥ ||4.1.2|| rasābhāsāś ca tenātra laharyo nava kīrtitāḥ | prāg atrāniyatādhārāḥ kadācit kvāpy uditvarāḥ ||4.1.3|| gauṇā bhakti-rasāḥ sapta lekhyā hāsyādayaḥ kramāt ||4.1.4|| “In the fourth division of the sweet ocean of rasa, called the Northern Ocean, the seven secondary rasas, plus the mutually friendly and antagonistic rasas and rasābhāsa will be discussed in nine waves (chapters). Previously it was said that, unlike the primary rasas, these secondary rasas do not have fixed ālambana and appear occasionally in any of the persons with the primary rasas. The seven secondary rasas will be discussed in order starting with hāsya.” bhaktānāṁ pañcadhoktānām eṣāṁ madhyata eva hi | kvāpy ekaḥ kvāpy anekaś ca gauṇeṣv ālambano mataḥ ||4.1.5|| “These secondary rasas appear only within the five types of persons possessing the five types of sthātī-bhāva. Sometimes in a particular situation, one among these five type of persons may experience a particular secondary rasa, and at other times all of these types may experience a particular secondary rasa.”
First Wave - Hāsya-rasa
Definition
tatra hāsya-bhakti-rasaḥ — vakṣyamāṇair vibhāvādyaiḥ puṣṭiṁ hāsa-ratir gatā | hāsya-bhakti-raso nāma budhair eṣa nigadyate ||4.1.6|| “When hasya-rati is nourished by the presence of vibhāva and other elements [of rasa], it is called hāsya-bhakti-rasa by the wise.” asminn ālambanaḥ kṛṣṇas tathānyo’pi tad-anvayī | vṛddhāḥ śiśu-mukhāḥ prāyaḥ proktā dhīrais tad-āśrayāḥ | vibhāvanādi-vaiśiṣṭhyāt pravarāś ca kvacin matāḥ ||4.1.7|| “In hāsya-rasa, Kṛṣṇa and persons performing humorous actions directed toward Kṛṣṇa are the ālambana. The wise say that elders and the chief young children are usually the āśrayas of hāsya-rasa. In special circumstances, the chief personalities become the āśraya of this rasa.”
Ālambana
Viṣaya: Kṛṣṇa as cause but not viṣaya
Āśraya: tad-anvayī (devotees)
Uddīpana
Words
Behavior
Clothing
Anubhāvas
Sthāyī-bhāva
Types
Smita: mild smile
Hasita: over-smile
Vihasa: laughter
Avahasita: intense laughter
Apahasita: uncontrollable laughter
Atihasita: extreme laughter
Second Wave - Adbhuta-rasa
Definition
ātmocitair vibhāvādyaiḥ svādyatvaṁ bhakta-cetasi | sā vismaya-ratir nītād- bhuto-bhakti-raso bhavet ||4.2.1|| “When vismaya-rati becomes pleasurable in the devotee’s heart by suitable vibhāvas because of His superhuman actions, it is called adbhuta-bhakti-rasa.”
Ālambana
Viṣaya: Kṛṣṇa
Āśraya: devotee
Uddīpana: Kṛṣṇa's actions
Anubhāvas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva
Direct perception
Seen
Heard
Spoken
Indirect by inference
Third Wave - Vīra-rasa
Definition
saivotsāha-ratiḥ sthāyī vibhāvādyair nijocitaḥ | ānīyamānā svādyatvaṁ vīra-bhakti-raso bhavet ||4.3.1|| “When utsāha-rati attains an enjoyable nature by suitable vibhāvas and other elements [of rasa], it is called vīra-bhakti-rasa.”
Yuddha-vīra
Definition
tatra yuddha-vīraḥ — paritoṣāya kṛṣṇasya dadhad utsāham āhave | sakhā bandhu-viśeṣo vā yuddha-vīra ihocyate ||4.3.4|| Yuddha-vīra: “Special friends endowed with fortitude in fighting for satisfying Kṛṣṇa are called yuddha-vīra.” pratiyoddhā mukundo vā tasmin vā prekṣake sthite | tadīyecchāveśenātra bhaved anyaḥ suhṛd-varaḥ ||4.3.5|| “In this rasa, the friends fight against Kṛṣṇa, or fight against His best friends in Kṛṣṇa’s presence, according to Kṛṣṇa’s desire.”
Ālambana
Viṣaya: Kṛṣṇa, His friends
Āśraya: His friends
Uddīpana
Anubhāvas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva: yuddhotsaha-rati
Dāna-vīra
Definitions
atha dāna-vīraḥ — dvi-vidho dāna-vīraḥ syād ekas tatra bahu-pradaḥ | upasthita-durāpārtha-tyāgī cāpara ucyate ||4.3.25|| “There are two types of dāna-vīras: the person who gives in plenty (bahu-prada) and the renounced person who does not want to accept what is given by the Lord (upasthita-durāpārtha-tyāgi).” tatra bahu-pradaḥ — sahasā dīyate yena svayaṁ sarvasvam apy uta | dāmodarasya saukhyāya procyate sa bahu-pradaḥ ||4.3.26|| “The person who will give everything immediately for Kṛṣṇa pleasure is called bahu-prada (generous giver).” atha upasthita-durāpārtha-tyāgī — upasthita-durāpārtha-tyagy asau yena neṣyate | hariṇā dīyamāno’pi sārṣṭy-ādis tuṣyatā varaḥ ||4.3.40|| “The person who does not want to accept even the five types of liberation offered by the Lord who is pleased with him is called upasthita-durāpārtha-tyāgī (one who is resolute to reject things rarely attained by others).”
Bahu-prada: giver of profuse gifts
Uddīpana
Anubhāvas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva: dānotsāha-rati
Types
Abhyudāyika: special occasions
Kṛṣṇa-sampradānaka: giving in surrender
Prīti-dāna
Pūja-dāna
Upasthita-durāpārtha-tyāgi: refusing the Lord's benedictions
Uddīpana
Anubhāvas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva: tyagotsāha-rati
Dayā-vīra
Definition
atha dayā-vīraḥ — kṛpārdra-hṛdayatvena khaṇḍaśo deham arpayan | kṛṣṇāyācchanna-kṛpāya dayā-vīra ihocyate ||4.3.47|| “The person who, heart flowing with mercy, offers his body piece by piece to Kṛṣṇa in a disguised form, is called dayā-vīra (resolute in showing mercy).”
Uddīpana
Anubhāvas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva: dayotsāha-rati
Dharma-vīra
Definition
atha dharma-vīraḥ — kṛṣṇaika-toṣaṇe dharme yaḥ sadā pariniṣṭhitaḥ | prāyeṇa dhīra-śāntas tu dharma-vīraḥ sa ucyate ||4.3.55|| “The dhīra-śānta (peaceful devotee) who is fixed at all times in dharma pleasing to Kṛṣṇa alone is called dharma-vīra.”
Uddīpana
Anubhāvas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva: dharmotsāha-bhāva
Fourth Wave - Karuṇa-rasa
Definition
ātmocitair vibhāvādyair nītā puṣṭiṁ satāṁ hṛdi | bhavec choka-ratir bhakti-raso hi karuṇābhidhaḥ ||4.4.1|| “When śoka-rati is nourished in the heart of the devotee by suitable vibhāvas and other elements [of bhakti] it is called karuṇa-bhakti-rasa.”
Ālambana
Viṣaya
Kṛṣṇa
Friends
Relatives and others
Āśraya: Kṛṣṇa's friends
Uddīpana
Anubhāvas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva: śoka-rati
Arises only because of intense principal rati
Causes lack of awareness of Kṛṣṇa's powers
Lamentation produces happiness
Fifth Wave - Raudra-rasa
Definition
nītā krodha-ratiḥ puṣṭiṁ vibhāvādyair nijocitaiḥ | hṛdi bhakta-janasyāsau raudra-bhakti-raso bhavet ||4.5.1|| “When krodha-rati is nourished in the devotee’s heart by vibhāvas and other elements suitable to himself, it becomes raudra-bhakti-rasa.”
Ālambana
Viṣaya
Kṛṣṇa
Friends
Anavahita: Inattentive
Sāhasī: rash
Īrṣyu: envious
Enemies
Unfriendly to self
Unfriendly to Kṛṣṇa
Uddīpana
Anubhāvas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva: krodha-rati
Kopa: towards Kṛṣṇa's enemies
Manyu: towards one's friends
Towards superiors
Towards equals
Towards inferiors
Roṣa: woman's anger towards Kṛṣṇa
Examples
Sixth Wave - Bhayānaka-rasa
Definition
vakṣyamāṇair vibhāvādyaiḥ puṣṭiṁ bhaya-ratir gatā | bhayānakābhidho bhakti-raso dhīrair udīryate ||4.6.1|| “The wise say that when bhaya-rati is nourished by the vibhāvas and other elements [of rasa] it becomes bhanāyaka-bhakti-rasa.”
Ālambana
Fear of demons attacking Kṛṣṇa
Viṣaya: Kṛṣṇa
Āśraya: devotee
Cause: demons
Fear of offenses to Kṛṣṇa
Viṣaya: self
Āśraya: self
Cause: Kṛṣṇa
Uddīpana
Anubhāvas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva: bhāya-rati
Fearful forms
Fearful qualities
Fearful powers
Seventh Wave - Bībhatsa-rasa
Definition
puṣṭiṁ nija-vibhāvādyair jugupsā-ratir āgatā | asau bhakti-raso dhīrair bībhatsākhya itīryate ||4.7.1|| “When jugupsa-rati is nourished by its vibhāvas and other elements [of rasa], it is called bibhatsa-bhakti-rasa by the wise.”
Ālambana
Āśraya
Tapasvī-śānta-bhaktas
Āśrita-dāsya-bhaktas
Viṣaya: material body
Anubhāvas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva: jugupsā-bhāva
Viveka-ja: from philosophical contemplation
Prāyikī: from impure items
Eighth Wave - Maitrī-vairī-rasa
Śānta-rasa
Friends
Dāsya
Adbhuta
Dharma-vīra
Bībhatsa
Enemies
Madhura
Yuddha-vīra
Dāsya-rasa
Friends
Śānta
Dharma-vīra
Dāna-vīra
Bībhatsa
Enemies
Madhura
Yuddha-vīra against Kṛṣṇa
Raudra against Kṛṣṇa
Sakhya-rasa
Friends
Madhura
Hāsya
Yuddha-vīra
Enemies
Vatsala
Raudra towards Kṛṣṇa
Bhayānaka towards Kṛṣṇa
Vatsala-rasa
Friends
Hāsya
Karuṇa
Bhayānaka
Enemies
Madhura
Yuddha-vīra
Dāsya
Raudra
Madhura-rasa
Friends
Hāsya
Sakhya
Yuddha-vīra
Dharma-vīra
Enemies
Vatsala
Bībhatsa
Śānta
Raudra
Bhayānaka
Hāsya-rasa
Friends
Bibhatsa
Madhurya
Sakhya
Vatsala
Enemies
Karuṇa
Bhayānaka
Adbhuta-rasa
Friends
All primary rasas
Vīra-rasa
Enemies
Raudra
Bībhatsa
Vīra-rasa
Friends
Adbhuta
Hāsya
Sakhya
Dāsya
Enemies
Bhayānaka
Śānta (for yuddha-vīra)
Karuṇa-rasa
Friends
Raudra
Vatsala
Enemies
Hāsya
Madhura (sambhoga)
Adbhuta
Raudra-rasa
Friends
Karuṇa
Vīra
Enemies
Hāsya
Madhura
Bhayānaka
Bhanāyaka-rasa
Friends
Bībhatsa
Karuṇa
Enemies
Vīra
Madhura
Hāsya
Raudra
Bībhatsa-rasa
Friends
Tapasvī-śānta
Hāsya
Dāsya
Enemies
Madhura
Sakhya
Combination of rasas
Friendly rasas
Aṅgī-rasa: one prominent rasa
Aṅgī-rasa: others become subordinate
Result: increase of sweetness
Exmaples
Main sthāyī-bhāva does not appear
Unfriendly rasas
Examples
Mixture causes rasābhāsa
Exceptions
Harmless unfriendly mixtures
Nourishing a main rasa
Adhirūḍha-mahābhāva
Rasas with Kṛṣṇa as viṣaya
Kṛṣṇa as āśraya
Ninth Wave - Rasābhāsa
Definition
pūrvam evānuśiṣṭena vikalā rasa-lakṣaṇā | rasā eva rasābhāsā rasa-jñair anukīrtitāḥ ||4.9.1|| “What appears to be rasa but is without the previously-mentioned characteristics is called rasābhāsa by the knowers of rasa.”
Uparasa
Definition
atra uparasāḥ — prāptaiḥ sthāyi-vibhāvānu-bhāvādyais tu virūpatām | śāntādayo rasā eva dvādaśoparasā matāḥ ||4.9.3|| “When the sthāyī-bhāva, vibhāva and anubhāva take on distorted forms, the twelve rasas starting with śānta-rasa are called uparasa.”
Distortion of sthāyī-bhāva
Distortion of vibhāva
Distortion of anubhāva
Anurasa
Definition
atha anurasāḥ — bhaktādibhir vibhāvādyaiḥ kṛṣṇa-sambandha-varjitaiḥ | rasā hāsyādayaḥ sapta śāntaś cānurasā matāḥ ||4.9.33|| “If the devotees as ālambanas and other elements are devoid of a relationship with Kṛṣṇa when expressing a certain rasa, then anurasa arises for the seven secondary rasas and śānta-rasa.”
Secondary rasas
Śānta-rasa
Aparasa
atha aparasāḥ — kṛṣṇa-tat-pratipakṣaś ced viṣayāśrayatāṁ gatāḥ | hāsādīnāṁ tadā te’tra prājñair aparasā matāḥ ||4.9.38|| “If Kṛṣṇa becomes the viṣaya and His enemies become the āśraya of hāsya and other secondary rasas, it is called aparasa by the wise.”
Western Ocean - Primary Bhakti-rasas
First Wave - Śānta-rasa
Definition
vakṣyamāṇair vibhāvādyaiḥ śamināṁ svādyatāṁ gataḥ | sthāyī śānti-ratir dhīraiḥ śānta-bhakti-rasaḥ smṛtaḥ ||3.1.4|| “If the sthāyī-bhāva called śanta-rati mixes with the elements of vibhāva and others that will now be described, and is relished by persons possessing śama [self-restraint], the wise call this śānta-bhakti-rasa.” prāyaḥ svasukha-jātīyaṁ sukhaṁ syād atra yoginām | kintv ātma-saukhyam aghanaṁ ghanaṁ tv īśam ayaṁ sukham ||3.1.5|| “Generally these practitioners possess the happiness of impersonal Brahman, realizing it as the cause of everything. However, such impersonal happiness is dilute, whereas the happiness related to the Lord with form and qualities is intense.” tatrāpīśa-svarūpānubhavasyaivoru-hetutā | dāsādi-van-mano-jñatva-līlāder na tathā matā ||3.1.6|| “The main cause of śānta-rasa arising in such persons is realization of the form of the Lord. The main cause of dāsya and other rasas appearing in the devotees is appreciation of the Lord’s attractive pastimes. Though this is also one factor in the śānta-bhakta’s realization, it is not the main factor.”
Ālambana
Viṣaya: form of Viṣṇu
Śānta-bhaktas
Ātmarāmas
Tapasvīs
Uddīpanas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva: Śānta-rati
Sama: ordinary
Sāndra: intense
Types
Pārokṣya: in absence of the Lord
Sākṣāt: on seeing the Lord
Elevation to higher rasa
Śānta as rasa
Second Wave - Dāsya-rasa
Definition
ātmocitair vibhāvādyaiḥ prītir āsvādanīyatām | nītā cetasi bhaktānāṁ prīti-bhakti-raso mataḥ ||3.2.3|| “When prīti or adoration achieves a pleasurable nature by vibhāvas, anubhāvas, sāttvika-bhāvas and vyabhicārī-bhāvas in the hearts of the devotees, it is called prīti-bhakti-rasa.” anugrāhyasya dāsatvāl lālyatvād apy ayaṁ dvidhā | bhidyate sambhrama-prīto gaurava-prīta ity api ||3.2.4|| “When the recipient of mercy acts as a servant, it is called sambhrama-prīti and when the recipient identifies himself as the object of parental affection it is called gaurava-prīti.”
Sambhrama-prīti-rasa
Ālambana
Viṣaya: the Lord
within Gokula
outside of Gokula
Āśraya: His servants
Adhikṛta: devatās
Āśrita
Śāraṇya: surrendered souls
,Jñāni-cara: previous jñānis
Seva-niiṣṭhā: fixed in service
Pāriṣada: Lord's retinue
Uddhava is ideal
form of pārisada
his bhakti
Anuga-dāsas: Lord's attendants
Dvāraka
their forms
their service
Vraja
Raktaka is ideal
his form
his bhakti
Types of pāriṣadas and anuga-dāsas
Dhurya: serves the Lord and His devotees
Dhīra: serves the Lord's consorts
Vīra: serves only the Lord
Status in all varieties
Nitya-siddha
Sādhana-siddha
Sādhaka (bhāva level)
Uddīpana
Anubhāvas
Unique to dāsya
Common with other rasas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva: sambhrama-prīti
Prema: in adhikṛtas and āśritas
Sneha: in pāriṣadas
Rāga: in some pāriṣadas and all anugas
Ayoga: separation
Utkaṇṭhita: longing before meeting
Viyoga: separation after meeting
Yoga: meeting
Siddhi: first meeting
Tuṣṭi: meeting after separation
Stithi: eternal association
Gaurava-prīti-rasa
Definition
atha gaurava-prītiḥ — lālyābhimānināṁ kṛṣṇe syāt prītir gauravottarā | sā vibhāvādibhiḥ puṣṭā gaurava-prītir ucyate ||3.2.144|| “Affection for Kṛṣṇa by those who identify themselves as His objects of indulgence is called gauravottara. When this affection is nourished by elements [of rasa] starting with vibhāva it is called gaurava-prīti-rasa.”
Ālambana
Viṣaya: the Lord
Āśraya: sons, younger brothers and sisters
Their forms
Their bhakti
Uddīpanas
Anubhāvas
Unique
In common with sambhrama-dāsas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva: gaurava-prīti-rati
Prema
Sneha
Rāga
Ayoga
Utkaṇṭhita
Vīyoga
Yoga
Siddhi
Tuṣṭi
Stithi
Third Wave - Sakhya-rasa
Definition
sthāyi-bhāvo vibhāvādyaiḥ sakhyam ātmocitair iha | nītaś citte satāṁ puṣṭiṁ rasaḥ preyān udīryate ||3.3.1|| “When the sthāyī-bhāva of sakhya-rati is nourished by suitable vibhāvas and the other elements of the devotee, it is known as preyo-bhakti-rasa (sakhya-rasa).”
Ālambana
Viṣaya: Kṛṣṇa
Vraja: two-handed
Other places: four-handed
Qualities
Āśraya: vayasya, His friends
City friends
Ideal:Arjuna
Forms
Friendship
Vraja friends
Form
Friendship
Types
Suhṛt: older than Kṛṣṇa
Ideals: Balarāma, Mandalībhadra
Forms
Friendship
Sakha: younger than Kṛṣṇa
Ideal: Devaprastha
Form
Friendship
Priya-sakha: same age as Kṛṣṇa
Ideal: Śrīdāma
Form
Friendship
Priya-narma-sakha: confidential friends
Subala
Ujjvala
Status
Nitya-siddha
Sādhana-siddha
Sura-cara: previously devatās
Uddīpana
Kṛṣṇa's age
Kaumāra: for vatsala-rasa
Paugaṇḍa: for sakhya-rasa
Ādya: beginning
Form
Dress
Actions
Madhya: middle
Form
Dress
Actions
Śeṣa: end
Form
Dress
Actions
Kaiśora: for all rasas
Kṛṣṇa's form
Horn
Flute
Conch
Joking
Anubhāvas
Common for all friends
For suhṛts
For sakhas
For prīya-sakhas
For prīya-narma-sakhas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva: Sakhya-rati (viśrambha)
Praṇaya
Prema
Sneha
Rāga
Ayoga
Utkaṇṭhita
Viyoga
Anubhāvas
Vyabhicārī-bhāvas
Yoga
Stithi
Siddhi
Tuṣṭi
Fourth Wave - Vatsala-rasa
Definition
Ālambana
Viṣaya: Kṛṣṇa
Āśraya: elders
Ideal: Nanda, Yaśodā
Form
Their bhakti
Uddīpana
Kaumāra
Ādya: beginning
Form
Decoration
Activities
Madhyama: middle
Form
Decoration
Śeṣa: end
Form
Activities
Decoration
Paugaṇḍa
Kaiśora
Anubhāvas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva: vatsala-rati
Prema
Sneha
Rāga
Ayoga
Utkaṇṭhita
Viyoga
Yoga
Siddhi
Tuṣṭi
Stithi
Saṅkula: mixtures of vatsala, sakhya and prīti
Fifth Wave - Madhura-rasa
Definition
ātmocitair vibhāvādyaiḥ puṣṭiṁ nītā satāṁ hṛdi | madhurākhyo bhaved bhakti-raso’sau madhurā ratiḥ ||3.5.1|| “When madhura-rati is nourished by suitable vibhāva and other elements [of rasa] in the devotees’ hearts, it is called madhura-bhakti-rasa.” nivṛttānupayogitvād durūhatvād ayaṁ rasaḥ | rahasyatvāc ca saṁkṣipya vitatāṇgo vilikhyate ||3.5.2|| “Though this rasa has many components, it will be described in summary because it is difficult to describe, because it is very confidential, and because it is unsuitable for those who do not have a taste for madhura-rasa, since it appears similar to the rasa of mundane love.”
Ālambana
Kṛṣṇa
Young women
Ideal: Rādhā
Form
Her bhakti
Uddīpana
Anubhāvas
Sāttvika-bhāvas
Vyabhicārī-bhāvas
Sthāyī-bhāva: madhura-rati
Vipralambha: separation
Pūrva-rāga: before meeting
Māna: pride causing separation
Pravāsa: separation after meeting
Sambhoga: meeting
Uttama-Bhakti
Added: 2010-08-22 13:32:13
From: (Joined 2009-07-12 20:04:16)
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Uttama-Bhakti
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This is fantastic. This would be even better when presented this in its High Class in the Matrix-Series format, which is so easy to understand and obsorb.
I was showing all this to an old South Indian devotee here to get the classes & chanting programs up, running because his wife is interested in Pure Bhakti. So I want all the Adelaide lady devotees to take this seriously, already many in the temple are intimidated of this development, since they want to be seen as "Holier than Thou".
HariBol!
Arun V Raman