Here's a quote from Prema Pradipa that I am having trouble understanding. In the Tenth Ray, BVT describes sakhya-rasa is of two kinds, unnati-garbha and siddha. He explains that siddha-sakhya is steady while unnati-garbha sakhya is unsteady and as a result may develop into vatsalya or madhurya. He writes, "Vatsalya is always siddha. Vatsalya does not turn into any other rasa. When sakhya is nourished, it becomes vatsalya or madhurya. Although vatsalya is one form of culmination, it is inferior to madhurya. In madhurya-rasa, pranaya, mana, sneha, etc., are not reckoned. They are completely independent."
Would someone be able to elaborate a bit on this quote. What exactly is unnati-garbha sakhya? What stage of development would one experience this? Why would one not experience unsteadiness in their attraction to vatsalya or madhurya?
Here's a quote from Prema Pradipa that I am having trouble understanding. In the Tenth Ray, BVT describes sakhya-rasa is of two kinds, unnati-garbha and siddha. He explains that siddha-sakhya is steady while unnati-garbha sakhya is unsteady and as a result may develop into vatsalya or madhurya. He writes, "Vatsalya is always siddha. Vatsalya does not turn into any other rasa. When sakhya is nourished, it becomes vatsalya or madhurya. Although vatsalya is one form of culmination, it is inferior to madhurya. In madhurya-rasa, pranaya, mana, sneha, etc., are not reckoned. They are completely independent."
Would someone be able to elaborate a bit on this quote. What exactly is unnati-garbha sakhya? What stage of development would one experience this? Why would one not experience unsteadiness in their attraction to vatsalya or madhurya?
Rupa Goswami is clear in Brs. that only santa rasa can by association turn into dasya, sakhya, etc. And that makes sense, given that santa is somewhat non committal by nature. What BVT is talking about is something else. He is speaking about ascending (unnati garbha) through yet undeveloped sentiments like a sense of dasya or sakhya and settling ultimately in vatsalya or madhurya. Of course he also speaks therein about settling in dasya or vatsalya and for this uses the term siddha dasya and siddha sakhya. BVT seems to be talking about something like svaccha (transparent) suddha rati, which is described by Rupa Goswami as being unstable. It develops in relation to different devotees in different rasas. Thus one in the svaccha suddha rati sometiems tastes dasya, sometimes sakhya . . . . But none of these "tastes" constitute a particular rasa itself, which is by nature by stable. One can pass through svaccha suddha rati to one of the actual rasas through consistent association with a devotees situated on santa, dasya, etc. This is an attempt to tie what BVT has written together with Brs. Otherwise no one else has written about unnati gabha sakhya or dasya anywhere else, and BVT has not given any explanation of the term. And of course we are dealing with someone's translation of Prema-pradipa, which may be lacking in some respects. Suffice to say we are not interested in unnati-sakhya and move on.
Rupa Goswami is clear in Brs. that only santa rasa can by association turn into dasya, sakhya, etc. And that makes sense, given that santa is somewhat non committal by nature. What BVT is talking about is something else. He is speaking about ascending (unnati garbha) through yet undeveloped sentiments like a sense of dasya or sakhya and settling ultimately in vatsalya or madhurya. Of course he also speaks therein about settling in dasya or vatsalya and for this uses the term siddha dasya and siddha sakhya. BVT seems to be talking about something like svaccha (transparent) suddha rati, which is described by Rupa Goswami as being unstable. It develops in relation to different devotees in different rasas. Thus one in the svaccha suddha rati sometiems tastes dasya, sometimes sakhya . . . . But none of these "tastes" constitute a particular rasa itself, which is by nature by stable. One can pass through svaccha suddha rati to one of the actual rasas through consistent association with a devotees situated on santa, dasya, etc. This is an attempt to tie what BVT has written together with Brs. Otherwise no one else has written about unnati gabha sakhya or dasya anywhere else, and BVT has not given any explanation of the term. And of course we are dealing with someone's translation of Prema-pradipa, which may be lacking in some respects. Suffice to say we are not interested in unnati-sakhya and move on.
Thank you GM.I never heard of this term or explanation before so it made me question. I personally wasn't so quick to question the translation because the Swami who translated it is Calcutta born. There are so many nice things in this novel. I wish there was a reliable translation available.
Thank you GM.I never heard of this term or explanation before so it made me question. I personally wasn't so quick to question the translation because the Swami who translated it is Calcutta born. There are so many nice things in this novel. I wish there was a reliable translation available.
The translation maybe fine. But the concept as presented is novel. So one can only guess what BVT is talking about. He does not explain it and it is not found elsewhere.