Post by Uttamasloka on Aug 30, 2014 16:06:47 GMT -5
This is another excerpt from my book, chapter 6, and here is the link to download my book...
raganugabhakti.freeforums.net/thread/3/link-book-2-articles
Rasa – the ultimate convergence of all elements
Rūpa Gosvāmī used the framework established in the Nāṭya-śāstra to explain the psychological and emotional complexities of the variegated relationships with Kṛṣṇa in the spiritual realm of Goloka Vṛndāvana. The Nāṭya-śāstra of Bharata Muni presents a detailed analysis of the dramatic arts, including the components of poetry, songs and drama, all of which convey powerful human emotions and experiences, known as rasa. This is the source of the terminology and the analytical structure Rūpa Gosvāmī used to explain the characteristics and intricacies of different relationships with Kṛṣṇa.
The word rasa has been translated literally and figuratively as, juice, taste, nectar, mellows and esthetic experience. When used in the context of Kṛṣṇa’s līlā, rasa refers to experiences which are the convergence of an optimal combination of elements, both personal and situational. In other words, rasa is achieved, or occurs, every time Kṛṣṇa and a select group of His devotees come together at the right time, place and circumstances, specifically arranged by yogamāyā and the līlā-śakti to optimize the loving exchanges facilitated by that perfect combination of elements. Rasa is multi-layered, constantly evolving and ever-fresh. Kṛṣṇa is Rasa-rāja – the king of arranging and tasting rasa.
Rather than present an exhaustive study of rasa in this section, I’m going to present an overview that focuses on the primary aspects of this complex subject. I have also included a diagram of the essential elements of rasa. Readers can study Bhakti-rasāmṛta-sindhu, Ujjvala-nīlamaṇi, Jaivadharma, Bhakti-rasāmṛta-sindhu-bindhu (by Viśvanātha Cakravartī), for more in-depth analyses.
In this book I have focused on the processes necessary to realize one’s eternal identity. This identity is our eternal personality, our purified heart enriched with prema and perfected for a specific unique relationship with Kṛṣṇa. These elements of rasa are the relational constructs of that experience, all of which contribute directly to the overall experience of rasa. Rasa evolves from the ingredients of rati.
Rūpa Gosvāmī explains this in Bhakti-rasāmṛta-sindhu:
Because rati and the other elements are non-different from the hlādinī-śakti, rasa also is selfrevealing and consists only of rasa. It has previously been stated that rati has two types: primary and secondary. Therefore, rasa also has primary and secondary types.
Though there are five types of primary rati, only one is considered because only one is manifested as most prominent in an individual devotee. That one primary rati combines with the seven secondary ratis to form eight ratis, which produce eight rasas (for one person). BRS, 2.5.112-114
Rūpa Gosvāmī’s presentation of the subject of rasa centers primarily on the residents of Goloka Vraja and their relationships with Kṛṣṇa, fully manifesting His dhīra-lalita personality, as described in Chapter 2. However, also included as eligible participants in these experiences are bhāva-bhaktas and prema-bhaktas who are still embodied and waiting to be transferred to Kṛṣṇa’s earthly līlā to perfect their prema.
From Bhaktivinoda Ṭhākura’s summary of Bhakti-rasāmṛta-sindhu in Jaiva-dharma:
Vrajanātha: I have fully understood how Kṛṣṇa is the heroic personification of [rasas]. Now please tell us about Kṛṣṇa’s bhaktas who are fit to experience rasa, and who are included in the category of vibhāva (as āśraya ālambana).
Gopāla Guru Gosvāmī: Only those whose hearts are overwhelmed by loving sentiments for Kṛṣṇa can be bhaktas in rasa-tattva. All of the twenty-nine qualities, from truthfulness to bashfulness, which have been described in relation to Kṛṣṇa, are also found in His bhaktas.
Vrajanātha: How many types of kṛṣṇa-bhaktas are fit to experience rasa?
Gopāla Guru Gosvāmī: There are two types: the sādhaka and the siddha.
Vrajanātha: Who is a sādhaka?
Gopāla Guru Gosvāmī: Sādhakas are those in whom ruci for the topics of Kṛṣṇa has arisen, and who have acquired the qualification to have direct darśana of Kṛṣṇa, but who have not yet completely surpassed all obstacles and difficulties. Madhyama-bhaktas adorned with the symptoms described in Śrīmad-bhāgavatam (11.2.46), īśvare tadadhīneṣu, are in the category of sādhaka.
Vrajanātha: Prabhu, are the bhaktas described in Śrīmad-bhāgavatam (11.2.47), arcāyam eva haraye, not eligible to experience rasa?
Gopāla Guru Gosvāmī: They are not sādhakas until they become śuddha-bhaktas by the mercy of other śuddha-bhaktas. Only personalities like Bilvamaṅgala are genuine sādhakas.
Vrajanātha: Who are the siddha-bhaktas?
Gopāla Guru Gosvāmī: Siddha-bhaktas are those who do not experience any suffering, whose activities are all performed under the shelter of Śrī Kṛṣṇa, and who always taste the happiness of prema. There are two types of siddha-bhaktas: those who have gained perfection (samprāpta-siddha) and those who are eternally perfect (nitya-siddha).
Vrajanātha: Who are the bhaktas who have gained perfection (samprāpta-siddha).
Gopāla Guru Gosvāmī: They are also of two types: those who attained perfection through sādhana (sādhana-siddha), and those who achieved perfection by mercy (kṛpā-siddha). JD, Chapter 26, Pages 602-603
Throughout this book I have often referred to practitioners of sādhana-bhakti as sādhakas, as have the ācāryas. However, from the foregoing statements it appears that sādhakas are at the stage of bhāva, which may be confusing to readers. Viśvanātha Cakravartī clarifies this issue in his commentary of 1.2.1 in Bhakti-rasāmṛta-sindhu, in the chapter on sādhana-bhakti:
There are three types of bhakti: sādhana, bhāva and prema. BRS, 1.2.1
From Viśvanātha Cakravartī’s commentary:
“Let there be only two types of bhakti: sādhana and sadhya. Bhāva should be included in sādhya-bhakti. Why is it necessary to have three types? The answer is as follows. Later it will be said:
Those are called practitioners (sādhaka) who have developed rati for Kṛṣṇa and are qualified to see Kṛṣṇa directly, but who have not completely extinguished the anarthas. BRS, 2.1.276
In spite of the fact that bhāva or rati has appeared, the obstacles have not completely dissipated. Such persons are therefore classed as sādhakas. “Not having extinguished all obstacles” means that there still remains a trace of some serious aparādha, because the effects of aparādha are very strong and long-lasting. In this condition, with even a trace of aparādha that generates suffering, sādhya-bhakti cannot appear.
…Therefore, bhāva-bhakti cannot be included in sādhya-bhakti (perfected bhakti). However, by no means can it be included in sādhana-bhakti, because in this section, which defines sādhana-bhakti, the goal of sādhana-bhakti is described as bhāva-bhakti. Therefore, it cannot be included in sādhana-bhakti, since the goal of bhāva-bhakti is not to produce bhāva. Thus, it should be considered proper to classify bhakti into three types and not two.
The conclusion is that those at the stage of bhāva-bhakti can also experience rasa even though at that exalted level they may still have some anarthas to overcome. The preceding statements by Viśvanātha Cakravartī and Bhaktivinoda Ṭhākura confirm once again that anarthas may still remain even at the stage of bhāva. Remarkably, in spite of those anarthas, one is still considered qualified to have direct darśana of Kṛṣṇa.
In studying this subject, we encounter many Sanskrit terms that are a firmly integrated part of the lexicon of this topic. It should be no surprise that there are many layers and subsets of categories. As stated before, I’m going to focus on the elements that are related to our discussion. Here is a summary of the essential ingredients of rasa, based on Rūpa Gosvāmī’s descriptions in Bhakti-rasāmṛta-sindhu and Ujjvala-nīlamaṇi.
To start with, there are two primary causes (vibhāvas) of stimulating and experiencing love (prema). The first obvious cause is the combination of two persons (ālambanas) in a unique relationship, who share the experiences of this love: Kṛṣṇa, the object and receiver of love (viṣaya), and His devotee, who is the reservoir and giver of that love (āśraya). Sometimes these positions may be reversed, especially in the love between Rādhā and Kṛṣṇa.
The devotees (āśraya) include eternally liberated associates (nitya-siddhas), those who have attained perfection by practice (sādhana-siddhas) or mercy (kṛpā-siddhas), as well as those who have attained prema but are still embodied (prema-bhaktas).
The second cause (vibhāva) are the numerous stimulants (uddīpanas) that arouse and nourish this love in different ways, causing both persons to taste the many unique flavors of their reciprocal love. These are things such as Kṛṣṇa’s physical attributes, His personality and qualities, His activities, objects associated with Him (flute, ankle bells…), the seasons, location, time of day and so on. Each of the main components of vibhāva: viṣaya-ālambana, āśraya-ālambana and uddīpanas, have further subsets of categories.
Devotees who are established in their permanent, dominant relational disposition and unique loving mood (sthāyī-bhāva) will experience many different emotional and physical reactions caused by the ebb and flow of different types of ecstasies arising from their love for Kṛṣṇa. These manifest in the numerous mental states and emotional experiences they have during the diverse pastimes.
These are various emotions (vyabhicārī-bhāvas or sañcārī-bhāvas) which appear from personal interactions, such as: self-disparagement, despondency, humility, fatigue, pride, apprehension, excitement, madness, shyness, anxiety, fortitude, jubilation, ardent desire and others. These transitory emotions rise and fall in stages, like waves, and nourish the dominant mood of the devotee.
Some of these internal experiences will cause the devotee to sing, dance, laugh and shout out loud (anubhāvas) as a conscious willful expression of the ecstatic feelings. Other external bodily reactions appear spontaneously without willfully choosing, such as becoming stunned, horripilation, tears, faltering voice, fainting and so on (sāttvika-bhāvas). These particular manifestations have five stages of increasing intensity corresponding to how many of the symptoms occur simultaneously and to what extent.
When all of the above elements come together perfectly in any unique combination of endlessly variegated possibilities, within the context of Kṛṣṇa’s pastimes, it creates the experience of rasa. Because it is rasa saturated with intense prema and the purest expression of bhakti, it is also called, prema-bhakti-rasa.
In Bhakti-rasāmṛta-sindhu, Rūpa Gosvāmī explains the threshold for attaining rasa:
As long as one among the five primary ratis, along with the seven secondary ratis, does not attain the state of rasa in an individual, the eight are called sthāyī-bhāvas. If they remain independent, then the thirty-three vyabhicārī-bhāvas, the eight sāttvika-bhāvas are called forty-nine bhāvas, not sthāyī-bhāvas. BRS, 2.5.73-74
The primary and secondary ratis produce vibhāvas, anubhāvas, sāttvika-bhāvas and
vyabhicārī-bhāvas through hearing, experiencing, or remembering Kṛṣṇa. All of these combine to become rasa in the devotees. BRS, 2.5.79
Thus, through rasa, the devotees directly experience an astonishing, deep bliss arising from realization of Kṛṣṇa and related things. Though the ratis and elements starting with vibhāva become one entity in the state of rasa, there is still awareness of their difference because of their original separate identities. BRS, 2.5.81-82
It has been said: First, the ingredients have distinct forms, but when they mix and attain the form of rasa they assume oneness. However, when pepper and sugar are mixed together in a drink one can still recognize pepper and sugar. Similarly, in rasa, though vibhāva and the other elements become one entity in rasa, they can be recognized in a subtle form. BRS, 2.5.83-84
Bhaktivinoda Ṭhākura gives a beautiful and clear summary of these elements of rasa in Caitanya-śikṣāmrta:
There are five distinct elements in rasa: sthāyī-bhāva, vibhāva, anubhāva, sāttvika-bhāva and sañcārī or vyabhicārī-bhāva.
sthāyī-bhāva is the root of rasa
vibhāvas are the causes of rasa
anubhāvas are the effects of rasa
sāttvika-bhāvas are the special effects of rasa
vyabhicārī-bhāvas are assistants to rasa (sometimes called sañcārī-bhāvas)
Vibhāva, anubhāva, sāttvika-bhāva and vyabhicārī-bhāva bring the sthāyī-bhāva to the state of relishabililty and thus give it the status of rasa. These subjects will be revealed more elaborately and precisely, but only to the degree that the sādhaka or practitioner tastes or experiences the rasas directly will he be able to appreciate what is presented.
Rasa is not a matter of understanding, but a matter of tasting. The two preliminary stages of knowledge are inquiry and reception. If these are not completed, the final stage of knowledge, experiencing or tasting, will not arise. What is commonly called knowledge is either inquiry or reception, but not tasting. There is no manifestation of rasas without tasting.
Sthāyī-bhāva will be examined first. That emotional state, which in operation holds all other states under its control, is called sthāyī-bhāva. When a person develops to the stage of bhāva, and rati becomes exclusively possessive of Kṛṣṇa, and becomes deep to some extent, it becomes sthāyī-bhāva, which is suitable for rasa.
This sthāyī-bhāva is limited to one dominant emotional mood. Even when it surpasses this limitation and enters the realm of prema it will still be called rati, as prema is distinguishable from rati by being beyond limits in all cases. Prema’s nature is to appropriate the excellence of rasa for itself. Rati, as it elevates itself, becomes sthāyī-bhāva.
Whether a person who has developed rati is a sādhaka or a siddha, he is qualified for tasting rasa. A sādhaka for prema (an aspirant for prema – premaruruksu) is a person who has developed rati but still has an obstacle to surpass. By progressing through niṣṭhā, ruci and āsakti, the anarthas have gradually been dissolved. The material attachment is also gone, but as long as the subtle body remains, he still has contact with matter. That will be very quickly removed by Kṛṣṇa’s mercy.
That contact with matter is called an obstacle. As long as that obstacle remains, the soul cannot attain vastu-siddhi, his real spiritual form. However, when a person with rati advances to prema he is qualified for obtaining rasa (even while possessing a material body), and that attainment is called svarūpa-siddhi. CS, Chapter 7, Part 1
In Vraja, the prema between Kṛṣṇa and His devotees is fully nourished by rasa. In other words, prema is relished and experienced in ever expanding ways because of rasa. The different seasons, the weather, the unlimited varieties of forests, the different times of the day and night, all of the numerous incredible personalities, the different moods, emotions and interactions, the endless variety of pastimes, all of these and more contribute to and expand rasa. There are endless layers of subtleties and Kṛṣṇa and His devotees relish every aspect in ever-fresh, unlimited ways, eternally.
We always hear that prema is the highest goal - pure love for Kṛṣṇa. This is certainly true, but rasa is the experience which includes prema as its heart and other elements as stimulants to create varieties of flavors and intensity. Therefore, rasa in some ways is the ultimate experience, because if all the elements do not come together properly, rasa is not attained and that is said to diminish the overall experience.
From Bhakti-rasāmṛta-sindhu:
That which becomes even more intensely relished in the heart made bright with hlādinī and saṁvit śaktis (attainment of bhāva), after surpassing the stage of distinguishing the constituent bhāvas, and which becomes more astonishing in bliss than bhāva, is called rasa. BRS, 2.5.132
Jīva Gosvāmī’s commentary:
The difference between bhāva (sthāyī-bhāva) and rasa is now described in two verses, though they are the same in one sense, because they exist as cause and effect. Sattva here refers to śuddha-sattva-viśeṣa previously described as the cause of bhāva (rati). The difference is like that between samādhi (realization) and dhyāna (meditation by which one achieves realization).
That which the wise person, who has dedicated his intelligence only to the Lord, experiences in the heart, which realizes vibhāva and the other elements as separate entities, through deep impressions of previous bhakti, is called bhāva. BRS, 2.5.133
Viśvanātha Cakravartī’s commentary:
First a person attains bhāva by vibhāva and other elements manifesting. Then the svarūpa of bhāva appears. Then by those vibhāvas and other elements, rasa appears. This is the order. Two verses describe the difference between rati and rasa by describing their particular natures.
That which surpasses the stage of distinguishing vibhāva, vyabhicārī-bhāvas and other elements and attains astonishing taste is called rasa. What is the nature of that rasa? It produces more amazement than rati.
Bhāva or rati is experienced in the heart which ascertains the vibhāvas, vyabhicārī-bhāvas and other elements. At the time of directly realizing rasa however, there is no awareness of vibhāvas, vyabhicārī-bhāvas and other elements as separate entities.
However at the time of realizing rati, there is awareness of vibhāvas and other elements as separate entities. It should be understood that the difference between rasa and rati is the depth of relishing the rasa.
In other words, in the beginning of bhāva there is conscious perception of the distinction between these various elements of rasa, but as rati evolves, the emotional experiences predominate and awareness of the technical details fades into the background. This is as it should be, because matters of love are affairs of the heart and not the intellect.
Using this framework of the essential elements of rasa, Rūpa Gosvāmī was able to systematically describe and compare each of the four primary Vraja rasas: dāsya-rasa, sakhya-rasa, vātsalyar-asa and mādhurya-rasa. His method was to extract the specific subsets of components from these core elements as they apply to each of the main relationships, thus differentiating and highlighting their unique characteristics.
Typically, Śrī Rūpa first describes the alambanas, namely, the āśraya, i.e., the different types of devotees within each relationship category, and the variety of ways they relate to the viṣaya, Kṛṣṇa, who is also described specifically in the context of each relationship and the devotees’ different perceptions of Him therein.
Then he describes the subsets of uddīpanas, vyabhicārī-bhāvas, anubhāvas, and sāttvika-bhāvas that typically apply to, and manifest in, each of the four types of relationships. He then explains the characteristics of the sthāyī-bhāva (rati) of each relationship, along with its variations and gradations. Thus, all elements are fully examined for a comprehensive picture of the overall rasa for each relationship type.
I hope this summary study, which focused on the essential elements of rasa that are relevant to our journey of identity realization, will yield the intended results. This important knowledge prepares us for the various ecstatic emotional experiences we will have in conjunction with our relationship with Kṛṣṇa in our new identity. Thoughtful practitioners are encouraged to study this subject in depth.
raganugabhakti.freeforums.net/thread/3/link-book-2-articles
Rasa – the ultimate convergence of all elements
Rūpa Gosvāmī used the framework established in the Nāṭya-śāstra to explain the psychological and emotional complexities of the variegated relationships with Kṛṣṇa in the spiritual realm of Goloka Vṛndāvana. The Nāṭya-śāstra of Bharata Muni presents a detailed analysis of the dramatic arts, including the components of poetry, songs and drama, all of which convey powerful human emotions and experiences, known as rasa. This is the source of the terminology and the analytical structure Rūpa Gosvāmī used to explain the characteristics and intricacies of different relationships with Kṛṣṇa.
The word rasa has been translated literally and figuratively as, juice, taste, nectar, mellows and esthetic experience. When used in the context of Kṛṣṇa’s līlā, rasa refers to experiences which are the convergence of an optimal combination of elements, both personal and situational. In other words, rasa is achieved, or occurs, every time Kṛṣṇa and a select group of His devotees come together at the right time, place and circumstances, specifically arranged by yogamāyā and the līlā-śakti to optimize the loving exchanges facilitated by that perfect combination of elements. Rasa is multi-layered, constantly evolving and ever-fresh. Kṛṣṇa is Rasa-rāja – the king of arranging and tasting rasa.
Rather than present an exhaustive study of rasa in this section, I’m going to present an overview that focuses on the primary aspects of this complex subject. I have also included a diagram of the essential elements of rasa. Readers can study Bhakti-rasāmṛta-sindhu, Ujjvala-nīlamaṇi, Jaivadharma, Bhakti-rasāmṛta-sindhu-bindhu (by Viśvanātha Cakravartī), for more in-depth analyses.
In this book I have focused on the processes necessary to realize one’s eternal identity. This identity is our eternal personality, our purified heart enriched with prema and perfected for a specific unique relationship with Kṛṣṇa. These elements of rasa are the relational constructs of that experience, all of which contribute directly to the overall experience of rasa. Rasa evolves from the ingredients of rati.
Rūpa Gosvāmī explains this in Bhakti-rasāmṛta-sindhu:
Because rati and the other elements are non-different from the hlādinī-śakti, rasa also is selfrevealing and consists only of rasa. It has previously been stated that rati has two types: primary and secondary. Therefore, rasa also has primary and secondary types.
Though there are five types of primary rati, only one is considered because only one is manifested as most prominent in an individual devotee. That one primary rati combines with the seven secondary ratis to form eight ratis, which produce eight rasas (for one person). BRS, 2.5.112-114
Rūpa Gosvāmī’s presentation of the subject of rasa centers primarily on the residents of Goloka Vraja and their relationships with Kṛṣṇa, fully manifesting His dhīra-lalita personality, as described in Chapter 2. However, also included as eligible participants in these experiences are bhāva-bhaktas and prema-bhaktas who are still embodied and waiting to be transferred to Kṛṣṇa’s earthly līlā to perfect their prema.
From Bhaktivinoda Ṭhākura’s summary of Bhakti-rasāmṛta-sindhu in Jaiva-dharma:
Vrajanātha: I have fully understood how Kṛṣṇa is the heroic personification of [rasas]. Now please tell us about Kṛṣṇa’s bhaktas who are fit to experience rasa, and who are included in the category of vibhāva (as āśraya ālambana).
Gopāla Guru Gosvāmī: Only those whose hearts are overwhelmed by loving sentiments for Kṛṣṇa can be bhaktas in rasa-tattva. All of the twenty-nine qualities, from truthfulness to bashfulness, which have been described in relation to Kṛṣṇa, are also found in His bhaktas.
Vrajanātha: How many types of kṛṣṇa-bhaktas are fit to experience rasa?
Gopāla Guru Gosvāmī: There are two types: the sādhaka and the siddha.
Vrajanātha: Who is a sādhaka?
Gopāla Guru Gosvāmī: Sādhakas are those in whom ruci for the topics of Kṛṣṇa has arisen, and who have acquired the qualification to have direct darśana of Kṛṣṇa, but who have not yet completely surpassed all obstacles and difficulties. Madhyama-bhaktas adorned with the symptoms described in Śrīmad-bhāgavatam (11.2.46), īśvare tadadhīneṣu, are in the category of sādhaka.
Vrajanātha: Prabhu, are the bhaktas described in Śrīmad-bhāgavatam (11.2.47), arcāyam eva haraye, not eligible to experience rasa?
Gopāla Guru Gosvāmī: They are not sādhakas until they become śuddha-bhaktas by the mercy of other śuddha-bhaktas. Only personalities like Bilvamaṅgala are genuine sādhakas.
Vrajanātha: Who are the siddha-bhaktas?
Gopāla Guru Gosvāmī: Siddha-bhaktas are those who do not experience any suffering, whose activities are all performed under the shelter of Śrī Kṛṣṇa, and who always taste the happiness of prema. There are two types of siddha-bhaktas: those who have gained perfection (samprāpta-siddha) and those who are eternally perfect (nitya-siddha).
Vrajanātha: Who are the bhaktas who have gained perfection (samprāpta-siddha).
Gopāla Guru Gosvāmī: They are also of two types: those who attained perfection through sādhana (sādhana-siddha), and those who achieved perfection by mercy (kṛpā-siddha). JD, Chapter 26, Pages 602-603
Throughout this book I have often referred to practitioners of sādhana-bhakti as sādhakas, as have the ācāryas. However, from the foregoing statements it appears that sādhakas are at the stage of bhāva, which may be confusing to readers. Viśvanātha Cakravartī clarifies this issue in his commentary of 1.2.1 in Bhakti-rasāmṛta-sindhu, in the chapter on sādhana-bhakti:
There are three types of bhakti: sādhana, bhāva and prema. BRS, 1.2.1
From Viśvanātha Cakravartī’s commentary:
“Let there be only two types of bhakti: sādhana and sadhya. Bhāva should be included in sādhya-bhakti. Why is it necessary to have three types? The answer is as follows. Later it will be said:
Those are called practitioners (sādhaka) who have developed rati for Kṛṣṇa and are qualified to see Kṛṣṇa directly, but who have not completely extinguished the anarthas. BRS, 2.1.276
In spite of the fact that bhāva or rati has appeared, the obstacles have not completely dissipated. Such persons are therefore classed as sādhakas. “Not having extinguished all obstacles” means that there still remains a trace of some serious aparādha, because the effects of aparādha are very strong and long-lasting. In this condition, with even a trace of aparādha that generates suffering, sādhya-bhakti cannot appear.
…Therefore, bhāva-bhakti cannot be included in sādhya-bhakti (perfected bhakti). However, by no means can it be included in sādhana-bhakti, because in this section, which defines sādhana-bhakti, the goal of sādhana-bhakti is described as bhāva-bhakti. Therefore, it cannot be included in sādhana-bhakti, since the goal of bhāva-bhakti is not to produce bhāva. Thus, it should be considered proper to classify bhakti into three types and not two.
The conclusion is that those at the stage of bhāva-bhakti can also experience rasa even though at that exalted level they may still have some anarthas to overcome. The preceding statements by Viśvanātha Cakravartī and Bhaktivinoda Ṭhākura confirm once again that anarthas may still remain even at the stage of bhāva. Remarkably, in spite of those anarthas, one is still considered qualified to have direct darśana of Kṛṣṇa.
In studying this subject, we encounter many Sanskrit terms that are a firmly integrated part of the lexicon of this topic. It should be no surprise that there are many layers and subsets of categories. As stated before, I’m going to focus on the elements that are related to our discussion. Here is a summary of the essential ingredients of rasa, based on Rūpa Gosvāmī’s descriptions in Bhakti-rasāmṛta-sindhu and Ujjvala-nīlamaṇi.
To start with, there are two primary causes (vibhāvas) of stimulating and experiencing love (prema). The first obvious cause is the combination of two persons (ālambanas) in a unique relationship, who share the experiences of this love: Kṛṣṇa, the object and receiver of love (viṣaya), and His devotee, who is the reservoir and giver of that love (āśraya). Sometimes these positions may be reversed, especially in the love between Rādhā and Kṛṣṇa.
The devotees (āśraya) include eternally liberated associates (nitya-siddhas), those who have attained perfection by practice (sādhana-siddhas) or mercy (kṛpā-siddhas), as well as those who have attained prema but are still embodied (prema-bhaktas).
The second cause (vibhāva) are the numerous stimulants (uddīpanas) that arouse and nourish this love in different ways, causing both persons to taste the many unique flavors of their reciprocal love. These are things such as Kṛṣṇa’s physical attributes, His personality and qualities, His activities, objects associated with Him (flute, ankle bells…), the seasons, location, time of day and so on. Each of the main components of vibhāva: viṣaya-ālambana, āśraya-ālambana and uddīpanas, have further subsets of categories.
Devotees who are established in their permanent, dominant relational disposition and unique loving mood (sthāyī-bhāva) will experience many different emotional and physical reactions caused by the ebb and flow of different types of ecstasies arising from their love for Kṛṣṇa. These manifest in the numerous mental states and emotional experiences they have during the diverse pastimes.
These are various emotions (vyabhicārī-bhāvas or sañcārī-bhāvas) which appear from personal interactions, such as: self-disparagement, despondency, humility, fatigue, pride, apprehension, excitement, madness, shyness, anxiety, fortitude, jubilation, ardent desire and others. These transitory emotions rise and fall in stages, like waves, and nourish the dominant mood of the devotee.
Some of these internal experiences will cause the devotee to sing, dance, laugh and shout out loud (anubhāvas) as a conscious willful expression of the ecstatic feelings. Other external bodily reactions appear spontaneously without willfully choosing, such as becoming stunned, horripilation, tears, faltering voice, fainting and so on (sāttvika-bhāvas). These particular manifestations have five stages of increasing intensity corresponding to how many of the symptoms occur simultaneously and to what extent.
When all of the above elements come together perfectly in any unique combination of endlessly variegated possibilities, within the context of Kṛṣṇa’s pastimes, it creates the experience of rasa. Because it is rasa saturated with intense prema and the purest expression of bhakti, it is also called, prema-bhakti-rasa.
In Bhakti-rasāmṛta-sindhu, Rūpa Gosvāmī explains the threshold for attaining rasa:
As long as one among the five primary ratis, along with the seven secondary ratis, does not attain the state of rasa in an individual, the eight are called sthāyī-bhāvas. If they remain independent, then the thirty-three vyabhicārī-bhāvas, the eight sāttvika-bhāvas are called forty-nine bhāvas, not sthāyī-bhāvas. BRS, 2.5.73-74
The primary and secondary ratis produce vibhāvas, anubhāvas, sāttvika-bhāvas and
vyabhicārī-bhāvas through hearing, experiencing, or remembering Kṛṣṇa. All of these combine to become rasa in the devotees. BRS, 2.5.79
Thus, through rasa, the devotees directly experience an astonishing, deep bliss arising from realization of Kṛṣṇa and related things. Though the ratis and elements starting with vibhāva become one entity in the state of rasa, there is still awareness of their difference because of their original separate identities. BRS, 2.5.81-82
It has been said: First, the ingredients have distinct forms, but when they mix and attain the form of rasa they assume oneness. However, when pepper and sugar are mixed together in a drink one can still recognize pepper and sugar. Similarly, in rasa, though vibhāva and the other elements become one entity in rasa, they can be recognized in a subtle form. BRS, 2.5.83-84
Bhaktivinoda Ṭhākura gives a beautiful and clear summary of these elements of rasa in Caitanya-śikṣāmrta:
There are five distinct elements in rasa: sthāyī-bhāva, vibhāva, anubhāva, sāttvika-bhāva and sañcārī or vyabhicārī-bhāva.
sthāyī-bhāva is the root of rasa
vibhāvas are the causes of rasa
anubhāvas are the effects of rasa
sāttvika-bhāvas are the special effects of rasa
vyabhicārī-bhāvas are assistants to rasa (sometimes called sañcārī-bhāvas)
Vibhāva, anubhāva, sāttvika-bhāva and vyabhicārī-bhāva bring the sthāyī-bhāva to the state of relishabililty and thus give it the status of rasa. These subjects will be revealed more elaborately and precisely, but only to the degree that the sādhaka or practitioner tastes or experiences the rasas directly will he be able to appreciate what is presented.
Rasa is not a matter of understanding, but a matter of tasting. The two preliminary stages of knowledge are inquiry and reception. If these are not completed, the final stage of knowledge, experiencing or tasting, will not arise. What is commonly called knowledge is either inquiry or reception, but not tasting. There is no manifestation of rasas without tasting.
Sthāyī-bhāva will be examined first. That emotional state, which in operation holds all other states under its control, is called sthāyī-bhāva. When a person develops to the stage of bhāva, and rati becomes exclusively possessive of Kṛṣṇa, and becomes deep to some extent, it becomes sthāyī-bhāva, which is suitable for rasa.
This sthāyī-bhāva is limited to one dominant emotional mood. Even when it surpasses this limitation and enters the realm of prema it will still be called rati, as prema is distinguishable from rati by being beyond limits in all cases. Prema’s nature is to appropriate the excellence of rasa for itself. Rati, as it elevates itself, becomes sthāyī-bhāva.
Whether a person who has developed rati is a sādhaka or a siddha, he is qualified for tasting rasa. A sādhaka for prema (an aspirant for prema – premaruruksu) is a person who has developed rati but still has an obstacle to surpass. By progressing through niṣṭhā, ruci and āsakti, the anarthas have gradually been dissolved. The material attachment is also gone, but as long as the subtle body remains, he still has contact with matter. That will be very quickly removed by Kṛṣṇa’s mercy.
That contact with matter is called an obstacle. As long as that obstacle remains, the soul cannot attain vastu-siddhi, his real spiritual form. However, when a person with rati advances to prema he is qualified for obtaining rasa (even while possessing a material body), and that attainment is called svarūpa-siddhi. CS, Chapter 7, Part 1
In Vraja, the prema between Kṛṣṇa and His devotees is fully nourished by rasa. In other words, prema is relished and experienced in ever expanding ways because of rasa. The different seasons, the weather, the unlimited varieties of forests, the different times of the day and night, all of the numerous incredible personalities, the different moods, emotions and interactions, the endless variety of pastimes, all of these and more contribute to and expand rasa. There are endless layers of subtleties and Kṛṣṇa and His devotees relish every aspect in ever-fresh, unlimited ways, eternally.
We always hear that prema is the highest goal - pure love for Kṛṣṇa. This is certainly true, but rasa is the experience which includes prema as its heart and other elements as stimulants to create varieties of flavors and intensity. Therefore, rasa in some ways is the ultimate experience, because if all the elements do not come together properly, rasa is not attained and that is said to diminish the overall experience.
From Bhakti-rasāmṛta-sindhu:
That which becomes even more intensely relished in the heart made bright with hlādinī and saṁvit śaktis (attainment of bhāva), after surpassing the stage of distinguishing the constituent bhāvas, and which becomes more astonishing in bliss than bhāva, is called rasa. BRS, 2.5.132
Jīva Gosvāmī’s commentary:
The difference between bhāva (sthāyī-bhāva) and rasa is now described in two verses, though they are the same in one sense, because they exist as cause and effect. Sattva here refers to śuddha-sattva-viśeṣa previously described as the cause of bhāva (rati). The difference is like that between samādhi (realization) and dhyāna (meditation by which one achieves realization).
That which the wise person, who has dedicated his intelligence only to the Lord, experiences in the heart, which realizes vibhāva and the other elements as separate entities, through deep impressions of previous bhakti, is called bhāva. BRS, 2.5.133
Viśvanātha Cakravartī’s commentary:
First a person attains bhāva by vibhāva and other elements manifesting. Then the svarūpa of bhāva appears. Then by those vibhāvas and other elements, rasa appears. This is the order. Two verses describe the difference between rati and rasa by describing their particular natures.
That which surpasses the stage of distinguishing vibhāva, vyabhicārī-bhāvas and other elements and attains astonishing taste is called rasa. What is the nature of that rasa? It produces more amazement than rati.
Bhāva or rati is experienced in the heart which ascertains the vibhāvas, vyabhicārī-bhāvas and other elements. At the time of directly realizing rasa however, there is no awareness of vibhāvas, vyabhicārī-bhāvas and other elements as separate entities.
However at the time of realizing rati, there is awareness of vibhāvas and other elements as separate entities. It should be understood that the difference between rasa and rati is the depth of relishing the rasa.
In other words, in the beginning of bhāva there is conscious perception of the distinction between these various elements of rasa, but as rati evolves, the emotional experiences predominate and awareness of the technical details fades into the background. This is as it should be, because matters of love are affairs of the heart and not the intellect.
Using this framework of the essential elements of rasa, Rūpa Gosvāmī was able to systematically describe and compare each of the four primary Vraja rasas: dāsya-rasa, sakhya-rasa, vātsalyar-asa and mādhurya-rasa. His method was to extract the specific subsets of components from these core elements as they apply to each of the main relationships, thus differentiating and highlighting their unique characteristics.
Typically, Śrī Rūpa first describes the alambanas, namely, the āśraya, i.e., the different types of devotees within each relationship category, and the variety of ways they relate to the viṣaya, Kṛṣṇa, who is also described specifically in the context of each relationship and the devotees’ different perceptions of Him therein.
Then he describes the subsets of uddīpanas, vyabhicārī-bhāvas, anubhāvas, and sāttvika-bhāvas that typically apply to, and manifest in, each of the four types of relationships. He then explains the characteristics of the sthāyī-bhāva (rati) of each relationship, along with its variations and gradations. Thus, all elements are fully examined for a comprehensive picture of the overall rasa for each relationship type.
I hope this summary study, which focused on the essential elements of rasa that are relevant to our journey of identity realization, will yield the intended results. This important knowledge prepares us for the various ecstatic emotional experiences we will have in conjunction with our relationship with Kṛṣṇa in our new identity. Thoughtful practitioners are encouraged to study this subject in depth.
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