In light of the discussion on rasa-tattva and for the benefit of those who may not have a copy of BRS-bindu, Guru Mahraja suggested that I post what the different ingredients for each rasa are. I will post one rasa a day.
Santa-rasa
Visayalambana-vibhava: Krsna manifested as the personification of eternity, cognizance, and bliss, the pinnacle of atmaramas, the Parabrahma with humanlike appearance, four-handed Narayana, and the Paramatma.
Asrayalambana is of two kinds:
1) atmarama: those who are devoid of mamata or the sense of possessiveness in relationship to th eLord, who are firmly fixed in the Lord (bhagavan-nistha), and who propound the path of bhakti. The prominent example are the four Kumaras.
2) tapasvi-gana: those who adopt yukta-vairagya dn practice bhagavad-bhajana knowing that without bhakti mukti cannot be obtained.
Uddipana:
hearing the Upanisads, living in a secluded place, the appearance of Krsna within the heart imbued with suddha-sattva, discussing philosophical conclusions, predominance of jnana-sakti, beholding the universal form, association of sadhus or jnani-bhaktas who reside in the mountains and forests
Uddipanas shared with daysa:
the fragrance of tulasi from the Lord's feet, the sound of a conch, sacred mountains and holy forests, holy places like the Ganga or Badarikasrama, the perishability of material objects, the all-devouring quality of time
Anubhava:
staring at the tip of the nose, behaving as an avadhuta, indifference, walking while extending the vision no more than six feet in front, exhibiting the jnana-mudra, absence of malice toward those who are adverse to the Lord, absence of excessive affection toward the devotees of the Lord, maintaining great respect for siddhata or the disintegration of material existence and jivan-mukti or th eabsence of absorption in the gross and subtle body, indifference, absence of proprietorship, freedom from false ego, observance of silence, deep absorption in the janan-sastras
Anubhavas shared with dasya:
yawning, writhing of the limbs, giving instructions on bhakti, bowing and offering prayers to the Lord
Sattvika bhava:
Other than pralaya (fainting), all the sattvika-bhavas are visible in santa-rasa. They manifest up to the stage of jvalita (two or three sattvika-bhavas appear simulaneously and can be controlled only with difficulty.)
Sancari-bhava:
nirveda (self-disparagement), dhrti (fortitude), harsa (jubilation), mati (conviction or understanding), smrti (remembrance), visada (despondency), autsukhya (ardent desire), avega (excitement), vitarka (deliberation)
Thank you very much, prabhu. That was extremely interesting and helpful.
Glad you found it helpful, Robert. Here's installement no. 2:
Daysa-rasa
Visayalambana: the two-handed form of Krsna (for the residents of Gokula); sometimes two-handed and sometimes four-handed in Dvaraka and Mathura.
Asrayalambana:
1) adhikrta (appointed servants, like Brahma, Sankara, Indra, etc.)
2) asrita (those who have taken refuge of Krsna's lotus feet)
3) parisada (the attendants of the Lord--
in Dvaraka--Uddhava
among the Kauravas--Bhisma, Pariksit
in Vraja--Upananda)
4) anugas (followers of the Lord
in Dvaraka--Sucandra, Mandana, etc.
In Vraja--Raktaka, Patraka, etc.)
Uddipanas specific to dasya alone:
attainment of Krsna's favor
the dust from his lotus feet,
acceptance of his mahaprasada
the association of other devotees in dasya-rasa
Uddipanas in common with other rasas:
the sound of Krsna's flute and buffalo horn
his smiling glance, hearing of his qualities
a lotus flower, his footprints, a fresh rain cloud
the fragrance of his limbs
Anubhavas specific to dasya:
to be fully engaged in services to Krsna that are suited to one's ability
to be devoid of all trace of jealousy in spite of seeing each other's excellence in the matter of personal service to the Lord
to have firm faith in the mood of servitude
Anubhavas shared with other rasas:
the thirteen anubhavas such as dancing and singing, etc.
Sattvika-bhava: all eight are present in this rasa
Vyabhicari-bhava:
jubilation, pride, fortitude, self-disparagement, depression, wretchedness, anxiety, remembrance, apprehension, resolve, ardent desire, fickleness, deliberation, agitation, bashfulness, inertness, bewilderment, madness, concealment of emotions, awakening, dreaming, fatigue, disease, and death.
Thanks for posting these, Cittahari! The Bhaktirasamritasindhubindu is an extremely useful text (even apart from having such a lovely name!). It's a shame they haven't reprinted it.
It's a shame they haven't reprinted it.
According to Gaudiya Grantha Mandira:
Bhakti Hridoy Bon Maharaj was the first to attempt an English translation of Bhakti Rasamrita Sindhu, but he only completed the first wave. A second edition of his work has recently been made available. It includes the original Sanskrit text with word for word translations as well as translations of the tikas by Jiva, Visvanath, and Mukunda Goswamins. Available from 'Bhajan Kutir' Vrindaban, or 'Bhajan Ashram' Calcutta at the addresses given below. The honorarium has been fixed at $25 payable by bank draft drawn in favour of "Sri Sri Radhagovindji Trust."
Bon Maharaj Bhajan Kutir
Madan Mohan Ghera
Vrindavan - 281121
(Mathura) U.P., India
Bon Maharaj Bhajan Ashram
86 Diamond Harbor Road
Shilpara - Barrisha
Calcutta-700008, India
A.C. Bhaktivedanta Swami's Nectar of Devotion is a "summary study" of the Bhakti-rasamrita-sindhu. Dhanurdhara Swami has written a supplementary volume to Bhaktivedanta Swami's book, Waves of Devotion, which makes many correlations between the NOD and the original BRS. It also has a number of useful diagrams, etc. Available from http://www.wavesofdevotion.com/
The most recent, complete and authoritative translation of Bhakti-rasamrita-sindhu is that by David L. Haberman, a professor of comparative religion at the University of Indiana. He is a known scholar of the Gaudiya Vaishnava bhakti tradition. Though he is not himself a practitioner, this is a highly worthwhile translation for scholars and devotees alike. Available from http://www.manoharbooks.com/BookDetails.as...okid=722&Page=1
Yes, the Bindu is a great book. An interesting tidbit about NM's edition of it: Guru Maharaja donated the money to them to print the book. A reprint would be good no doubt. I'm hoping also that one day someone (maybe you, Bhrgu!) will do a translation of the entire BRS (with Jiva Goswami's commentary of course). That would be an invaluable contribution to the English-speaking Gaudiya community.
At any rate, here's the next installment from the Bindu:
Sakhya-rasa
Visayalambana:
Two or four-handed, as in dasya-rasa
Asrayalambana:
The friends of Krsna who have a strong sense of mamata (possessiveness) toward him, who are possessed of deep faith, who are firmly fixed in Krsna, who benefit others by thier behavior, and who are deeple\y absorbed in serving Krsna in the mood of a friend. They are of two types: pura-sambandhi (city friends like Arjuna, Bhisma, Draupadi, etc.) and the Vrajavasis, who become perturbed when Krsna leaves their sight for even a moment, who always play with Krsna, and who hold Krsna as dear as life.
Uddipana:
Krsna's age and beauty, his horn, flutes (venu and vamsi), conch, and other musical instruments made out of leaves, his joking behavior and heroism, his beloved associates, and his imitation of the behavior of kings, devatas, and incarnations of the Lord
Anubhava:
(Common to all four types of friends) wrestling, playing with a ball, gambling, riding on each others' shoulders, stick fighting, laying down or sitting with Krsna on a bed, sitting place, or swing, joking in a most striking and charming manner, water sports, and upon meeting with Krsna, dancing, singing
Sattvika-bhava: all eight are present
Vyabhicari-bhava: all vyabhicari-bhavas are found except for fierceness, fear, and laziness. In separation from Krsna all vyabhicari-bhavas are found except for intoxication, jubilation, pride, sleep, and fortutide, and in meeting all are found except for death, fatigue, disease, hysteric convulsions and wretchedness
Sthayibhava: When one's rati for Krsna is possessed of the attitude that "We are equals" and is therefore devoid of the constraints arising from a reverential outlook, and when it is possessed of visrambha or very deep faith imbued with intimacy, it is called sakhya-rati
Thank you, Citta Hari Prabhu for this explanation. As it is still hocus pocus to me, I was wondering if you or somebody else could define the following words for me.
Visayalambana
Asrayalambana
and what is the difference between Uddipana and Vibhava?
Btw.
The Bindhu can be downloaded from http://www.purebhakti.com/library/brs/bhak...u-bindu_v2a.zip and it looks like they are expecting a reprint at the www.bhaktistore.com site.
The Bindhu can be downloaded from ...
Sri Bhakti-rasamrta-sindhu-bindu available from purebhakti is not the same book as Bhakti-rasamrta-sindhu. It is a brief summary of the essential topics from Bhakti-rasamrta-sindhu and was composed by Srila Visvanatha Cakravarti Thakura.
Ah okay, I see. But Bhrigu and Citta Hari where talking about that book, right?
Not sure, I would be very surprised. Maybe Citta Hari can clarify.
Yes, I think they were talking about Visvanath's Bhaktirasamrita-sindhu-bindu. It's a nice book, and as mentioned before, Swami donated the money for the printing. He told me he did so because it's a very important book. If it's available for free download at purebhakti, I'd suggest getting it for reference.
Yes, the reference to the Bindu means Sri Bhakti-rasamrta-sindhu-bindu--A Drop (bindu) of the Nectar Ocean of Rasa by Sri Visvanatha Cakravarti Thakura.
Vibhava refers to the causes of tasting rasa. Vibhava is divided into two categories: uddipana-vibhava (that which stimulates rati) and alambana (that in which rati is tasted). The alambana is divided into two categories as well: the visayalambana (the object of rati--Krsna), and the asrayalambana (the shelter or reservoir of rati--the devotee). When the vibhava mixes with the other bhavas--sthayibhava, anubhava, sattvika-bhava and sancari-bhava--then krsna-rati rises to the level of rasa.
And now on to the next installment:
Vatsalya-rasa
Visayalambana:
Sri Krsna, endowed with the following qualities: his limbs are very soft (komalanga), he has a darkish complexion (syamanga), his beauty gives happiness to the eyes (rucira), he possesses all divine characteristics in the features and markings of his body (sarva-sat-laksananvita), he is mild (mrdu), his speech is very pleasing even when addressing offenders (priya-vak), he is simple (sarala), he is shy when praised by others (hrimana), he is devoid of pride (vinayi), he offers respect to his teachers, brahmanas, and elders (manya-manakrt), and he is charitable (data).
Asrayalambana:
Krsna's mother, father, and other elders who have a strong sense of mamata or possessiveness in relationship to him, who give him instructions and nurture him, and who desire to bestow their favor upon him. In Vraja, Nanda Maharaja and Yasodamayi, and Rohini; in Mathura or Dvaraka, Vasudeva and Devaki, Kunti, Sandipani Muni
Uddipana:
Krsna's age (kaumara, pauganda, and kaisora), beauty, dress, childhood restlessness, sweet words, mild smiling, and childhood pastimes
Anubhava:
Smelling Krsna's head, cleansing his limbs with the hands, offering blessings, giving orders, looking after Krsna in various ways (such as bathing), offering protection, giving beneficial instructions
Sattvika-bhava:
In addition to the eight usual sattvika-bhavas, the flowing of milk from the breast
Vyabhicari-bhava:
The 24 listed in dasya rasa plus apasmara or hysteric convulsions
I'm hoping also that one day someone (maybe you, Bhrgu!) will do a translation of the entire BRS...
Bhrigu prabhu, I am curious if you are also able to translate from bengali?
Because Srila Sridhar Maharaj wrote a bengali commentary on Srila Bhaktivinoda Thakuras "Saranagati" song book that has yet to be transelated into english. I wrote the SCSM asking if this commentary really existed and if it was ever going to be put into to english. They replied that it exist and would be transelated one day. But I got a very strong impression that "one day" did not reffer to any day soon. So if possible maybe you could add this to your list.
Unfortunately, I know too little Bengali for that, though I am working on it. And I have too many other projects already -- Kamalaksa and Krisangi are probably not very happy with the speed of my progress on the Bhagavatam-one...
Here's the final installment:
Madhurya-rasa
Visayalambana:
Sri Krsna with the four unique qualities of rupa-madhurya (sweet form), venu-madhurya (sweet flute), lila-madhurya (sweet pastimes), and prema-madhurya (sweet love of his devotees)
Asrayalambana:
The gopis of Vrndavana
Uddipana-vibhava:
The sound of Krsna's flute (murali), the season of spring (vasanta), the call of the cuckoo, seeing a peacock's neck
Anubhava:
Sidelong glances and mild smiling and laughter
Sattvika-bhava:
All eight are present, which manifest up to the intensity of suddipta (extremely bright) which is found only in mahabhava wherein all eight of the sattvika-bhavas manifest simulaneously and to the utmost limit of radiance.
Sancari-bhava:
All sancari-bhavas are present except alasya (laziness) and ugrata (fierceness)
I am surprised to see so few anubhavas mentioned for Madhurya. For sakhya there was a long list of all kinds of activities, not just bodily movements. Any thoughts about the reasons for that?
Guru Maharaja has explained that in the BRS Sri Rupa's explanation of madhurya-rasa is very brief. He deals with the topic in great detail in the sequel to BRS, the Ujjvala-nilamani.
I know I'm helplessly late with my question, but could somebody clarify this for me:
How can the visaya-alambana in sakhya-rasa be also the four handed form of Krsna? Doesn't that form do away with the feeling of equality in a devotee's eyes, ie. s/he's reminded of Krsna's Godhood?