 |
| Śrīla Bhaktisiddhānta Saraswati Ṭhakura |
শ্রী গৌड़िয-কন্ঠহার
Gaudiya Kanṭhahāra:
The Jeweled Necklace of the Gaudiya Vaishnavas
Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu
Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
The Jeweled Necklace of the Gaudiya Vaishnavas
Being a compendium of quotations from revealed scriptures
concerning the truths about the cult of Chaitanya Mahāprabhu
Compiled under the authority and direction of
His Divine Grace
Bhaktisiddhānta Sāraswāti Goswāmī
Prabhupada
Translated and edited, with original Sanskrit and Bengali and Roman transliteration by
B. V. Mahāyogi, Michael Dolan
The 9th Jewel:
Bhagavad-rasa-tattva
On the ontological nature of Bhagavad-Rasa
[The general sense of the word rasa may be translated as mood, humour, sentiment, or flavour. Here rasa has a particular meaning in the transcendental philosophy of Kṛṣṇa consciousness which will be made clear through a careful reading of the ślokas. BVM]
Kṛṣṇa, the Ocean of Transcendental Mellows,
Appears Differently to Devotees
९.१
मल्लानाम् अशनिर् नृणां नर-वरः स्त्रीणां स्मरो मूर्तिमान्
गोपानां स्व-जनोऽसतां क्षिति-भुजां शास्ता स्व- पित्रोः शिशुः
मृत्युर् भोज-पतेर् विराड् अविदुषां तत्त्वं परं योगिनां
वृष्णीनां पर-देवतेति विदितो रङ्गं गतः साग्रजः
9.1
mallānām aśanir nṛṇāṁ nara-varaḥ strīṇāṁ smaro mūrtimān
gopānāṁ sva-jano'satāṁ kṣiti-bhujāṁ śāstā sva- pitroḥ śiśuḥ
mṛtyur bhoja-pater virāḍ aviduṣāṁ tattvaṁ paraṁ yogināṁ
vṛṣṇīnāṁ para-devateti vidito raṅgaṁ gataḥ sāgrajaḥ
"O king, the reservoir of all rasas, the fountainhead of all divine mellows, Śrī Kṛṣṇa, was seen in different ways by those who are acquainted with Him in different relationships. When Kṛṣṇa entered the arena of Kaṁsa, accompanied by His elder brother, Balarāma, He was seen according to the respective mentality of every spectator.
To the heroic athletes, He appeared like a human thunderbolt; the people in general saw him as a superhuman being; the ladies saw Him as the god of Love; the cowherders, with a mood of friendship, saw Him as their own kinsman.
Wicked monarchs saw Him as a strict ruler and dispenser of justice. His parents saw Him as a child. Kaṁsa saw Him as death personified. The worldly minded saw Him as the universal form; the śānta-rasa yogīs saw Him the indwelling Supersoul, the Supreme
Principle; and the Vṛṣṇis saw Him as the Supreme Deity.
(Bhāg. 10.43.17)
Note by Bhaktisiddhānta Sāraswati Ṭhākura: Bhaktivinoda Ṭhākura remarks that this verse gives a clue as to the different rasas in which devotees of different points of view relate to the Lord.
Bhaktivinoda says that in this verse, the yogīs are seen to be representative of
śānta-rāsa, the Vṛṣṇis of dāsya-rasa, while the cowherd boys represent sakhyarasa
mixed with hāsya-rāsa (the sub-mellow of comedy). The cowherd men, headed by Nanda Mahārāja, exemplify vātsalya- rāsa and karuṇā-rasa (the sub mellow of compassion).
The ladies exhibit mādhurya- rasa. The wrestlers exhibit vīrya-rasa, while the people in general are examples of adbhuta-rāsa (the sub- mellow of wonder.) The kings exhibit raudra-rasa (the sub-mellow of anger) and the Bhojas, headed by Kaṁsa exemplify bhayanaka-rasa (the sub-mellow of fear).
The worldly-minded, who view the Lord as the Universal Form relate to
Him in vībhatsa-rasa (the sub-mellow of ghastliness). In this way, Kṛṣṇa is the
supreme object of the five principle and seven secondary rasas. For this reason
He is known as akila-rasāmṛta-mūrti, or the embodiment of all transcendental
mellows.
The Absolute Truth is the Personification of
Divine Mellows
९.२
रसो वै सः रसं ह्येवायं लब्धानन्दी भवति
को ह्येवान्यात् कः प्राण्यात् यदेष आकाश आनन्दो न स्यात् एष ह्येवानन्दयति
9.2
raso vai saḥ rasaṁ hyevāyaṁ labdhānandī bhavati
ko hyevānyāt kaḥ prāṇyāt yadeṣa ākāśa ānando na syāt eṣa hyevānandayati
Lord Kṛṣṇa is the embodiment of all-ecstatic bliss; He is the reservoir of all
pleasure. Having derived ecstasy from Him, the individual souls become blissful.
For, who indeed, could breathe, who could be alive if this blissful Lord were not
present within the hearts of all souls. He alone bestows ecstasy.
(Taittirīya Upaniṣad 2.7)
The Five Principle Rasas
śānta, dāsya, sakhya, vātsalya, and mādhurya-rāsa.
৯.৩
শান্ত, দাস্য, সখ্য, ৱাৎসল্য, মধুর-রস নাম
কৃষ্ণ-ভক্তি-রস-মধ্যে এ পচ্ প্রধান
9.3
śānta, dāsya, sakhya, vātsalya, madhura-rasa nāma
kṛṣṇa-bhakti-rasa-madhye e pac pradhāna
The chief transcendental mellows experienced with the Supreme Personality of
Godhead are five śānta, dāsya, sakhya, vātsalya, and mādhurya-rāsa: neutrality, servitude, friendship, parenthood, and conjugal love.
(Cc. Madhya 19.185)
The Seven Secondary Rasas:
laughter, wonder, chivalry, compassion, anger, disgust, and fear
৯.৪
হাস্য, অদ্ভুত, ৱীর, করুণা, রৌদ্র, বীভৎস, ভয
পঞ্চ-ৱিধ-ভক্তে গৌণ সল্ত-রস হয
9.4
hāsya, adbhuta, vīra, karuṇā, raudra, bībhatsa, bhaya
pañca-vidha-bhakte gauṇa salta-rasa haya
In addition to the five direct mellows, there are seven indirect mellows known as
laughter, wonder, chivalry, compassion, anger, disgust, and fear.
(Cc. Madhya 19.187)
Śānta-rasa
९.५
सर्वं खलु इदं ब्रह्म तज्-जलानिति शान्त उपासीत
9.5
sarvaṁ khalu idaṁ brahma taj-jalāniti śānta upāsīta
Everything is Brahman. That is everything that exists has emanated from Brahman, the Supreme Absolute Truth. Nothing can exist that is unrelated to Him. From Him everything emanates, by Him everything is maintained, into Him everything is dissolved. Therefore, one who is śānta, or peaceful, who has intuitive wisdom, should worship Him through devotional service. [One who worships the Lord in this way, free from any trace of material hankering, is said to be a devotee in śānta-rasa.]
(Chāndogya Upaniṣad. 3.14.1)
Śrīmad Bhāgavatam on Śānta-rasa
९.६
वात-वसना य ऋषयः श्रमणा ऊर्ध्व- मन्थिनः
ब्रह्माख्यं धाम ते यान्ति शान्ताः सन्न्यासिनो
ऽमलाः
9.6
vāta-vasanā ya ṛṣayaḥ śramaṇā ūrdhva- manthinaḥ
brahmākhyaṁ dhāma te yānti śāntāḥ sannyāsino
'malāḥ
Sages who subsist on air, those who exert themselves in penance, those who
observe strict celibacy for life, those who are peaceful, and those who are sannyāsīs, attain to the spiritual abode known as Brahman.
(Bhāg. 11.6.47)
Being Fixed in Kṛṣṇa is a Quality of Śānta-rasa
९.७
शमो मन्-निष्ठता बुद्धेर् दम इन्द्रिय- संयमः
तितिक्षा दुःख-सम्मर्षो जिह्वोपस्थ-जयो धृतिः
9.7
śamo man-niṣṭhatā buddher dama indriya- saṁyamaḥ
titikṣā duḥkha-sammarṣo jihvopastha-jayo dhṛtiḥ
The word śama, or śānta-rasa, indicates that one is attached to the lotus feet of
Kṛṣṇa. His mind is fixed in constantly meditating on the Lord. Dama means
controlling the senses and not being deviated from the Lord's service; titikṣā
means to tolerate unhappiness; dhṛti means complete control of the tongue and
the genitals.
(Bhāg. 11.19.36)
The Essential Feature of Śānta-rasa
৯.৮
স্ৱর্গ, মোক্ষ কৃষ্ণ-ভক্ত ঽনরকঽ করিঽ মানে কৃষ্ণ-নিষ্ঠা,
তৃষ্ণ-ত্যাগ শান্তের ঽদুইঽ গুণে শান্তের স্ৱভাৱ কৃষ্ণে মমতা-গন্ধ-হীন
ঽপরম্-ব্রহ্মঽ-ঽপরমাত্মাঽ-জ্ঞান প্রৱীণ
9.8
svarga, mokṣa kṛṣṇa-bhakta 'naraka' kari' māne kṛṣṇa-niṣṭhā,
tṛṣṇa-tyāga śāntera 'dui' guṇe śāntera svabhāva kṛṣṇe mamatā-gandha-hīna
'param-brahma'-'paramātmā'-jñāna pravīṇa
When a devotee is on the platform of śānta-rasa, he desires neither elevation to
the heavenly planets nor liberation. These are the results of karma and jñāna,
and the devotee considers them no better than hell. A person on the śānta
platform manifests the two transcendental qualities of detachment from all
material desire and full attachment to Kṛṣṇa. It is the nature of śānta-rāsa that
not even the smallest intimacy exists. Rather, knowledge of impersonal
Brahman and localized Paramātmā is prominent.
(Cc. Madhya 19.215,218)
Dāsya-rasa = Śānta-rasa + Service
৯.৯
কেৱল ঽস্ৱরূপ-জ্ঞানঽ হয শান্ত-রসে
ঽপূর্ণৈশ্ৱর্য-প্রভু-জ্ঞানঽ অধিক হয দাস্যে ঈশ্ৱর-জ্ঞান, সম্ভ্রম-গৌরৱ প্রচুর
ঽসেৱাঽ করিঽ কৃষ্ণে সুখ দেন নিরন্তর শান্তের গুণ দাস্যে আছে,
অধিক ঽসেৱনঽ অতএৱ দাস্য-রসের এই ঽদুইঽ গুণ
9.9
kevala 'svarūpa-jñāna' haya śānta-rase
'pūrṇaiśvarya-prabhu-jñāna' adhika haya dāsye īśvara-jñāna, sambhrama-gaurava pracura
'sevā' kari' kṛṣṇe sukha dena nirantara śāntera guṇa dāsye āche, adhika 'sevana' ataeva dāsya-rasera ei 'dui' guṇa
In śānta-rasa one only realizes his constitutional position, but when one is raised to dāsya-rasa, he better understands the full opulence of the Supreme Personality of Godhead. In dāsya-rasa, knowledge of the Supreme Person is revealed with awe and veneration. By rendering service to Kṛṣṇa, the devotee in dāsya-rasa gives constant happiness to the Lord. The qualities of śānta-rasa are also present in dāsya-rasa, but in dāsya-rasa service is added. Thus the mood of dāsya-rasa has the qualities of śānta-rasa and dāsya-rasa.
(Cc. Madhya 19.219-221)
Śrīmad Bhāgavatam on Dāsya-rasa
९.१०
इत्थं सतां ब्रह्म-सुखानुभूत्या दास्यं गतानां पर-दैवतेन मायाश्रितानां नर-दारकेण साकं विजह्रुः कृत-पुण्य-पुञ्जाः
9.10
itthaṁ satāṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena māyāśritānāṁ nara-dārakeṇa sākaṁ vijahruḥ kṛta-puṇya-puñjāḥ
Those engaged in self-realization, appreciating the Brahman effulgence of the
Lord, and those engaged as servants of the Supreme Lord, accepting Him as
master, as well as those who are under the clutches of māyā, thinking the Lord
an ordinary person, cannot understand that certain exalted persons after
accumulating heaps of pious activities are now playing with the Lord in
friendship as cowherd boys.
(Bhāg. 10.12.11)
[Note: Rāmānanda Rāya cited this verse to Caitanya Mahāprabhu as an example
of the superiority of sakhya-rasa over dāsya-rasa. BST]
Śrīmad Bhāgavatam on the Glories of Dāsya- rasa
९.११
त्वयोपभुक्त-स्रग्-गन्ध- वासो-ऽलङ्कार- चर्चिताः
उच्छिष्ट-भोजिनो दासास् तव मायां जयेम हि
9.11
tvayopabhukta-srag-gandha- vāso-'laṅkāra- carcitāḥ
ucchiṣṭa-bhojino dāsās tava māyāṁ jayema hi
Simply by decorating ourselves with the garlands, fragrant oils, clothes, and
ornaments that You have already enjoyed, and by eating the remnants of Your
meals, we, Your servants will indeed conquer Your illusory energy.
(Bhāg. 11.6.46)
The Glories of Being a Servant of Kṛṣṇa
৯.১২
অল্প করিঽ না মানিহ দাস হেন নাম অল্প ভাগ্যে দাস নাহি করেন ভগৱান্ অগ্রে হয মুক্তি, তবে সর্ৱ-ৱন্ধ-নাশ তবে সে হৈতে পারে শ্রী কৃষ্ণের দাস
9.12
alpa kari' nā māniha dāsa hena nāma alpa bhāgye dāsa nāhi karena bhagavān agre haya mukti, tabe sarva-vandha-nāśa tabe se haite pāre śrī kṛṣṇera dāsa
[Śrī Caitanya Mahāprabhu said] Those who are devoid of a service attitude and
don't wish to call themselves "Kṛṣṇa-dāsa," have little good fortune. The Lord
will never accept them as His servants. Let those who would be liberated from
material bondage accept the service of Kṛṣṇa.
(Cb. Madhya 17.103-104)
The Śrutis on Sakhya-rasa
९.१३
द्वा सुपर्णा सयुजा सखाया समानं वृक्षं परिषस्वजाते
तयोरन्यः पिप्पलं स्वाद्वत्तोयनश्नन्नन्यो
ऽभिचाकसीति
9.13
dvā suparṇā sayujā sakhāyā samānaṁ vṛkṣaṁ pariṣasvajāte
tayoranyaḥ pippalaṁ svādvattoyanaśnannanyo
'bhicākasīti
The Supreme Lord is the friend of the living being. He is so kind to him that He always accompanies the living being.
In the same way that two birds occupy the same branch of a tree, the Lord sits in the heart of every living being ready to bestow auspiciousness upon the soul. In this way the Lord acts as the indwelling witness, even while the soul pursues the fruits of karma happiness and distress
(Śvetāśvatara Upaniṣad 4.6)
In Sakhya-rasa There may be Quarrels
in Which the Lord is Defeated by the Jīva
९.१४
उवाह कृष्णो भगवान् श्रीदामानं पराजितः
वृषभं भद्रसेनस् तु प्रलम्बो रोहिणी-सुतम्
9.14
uvāha kṛṣṇo bhagavān śrīdāmānaṁ parājitaḥ
vṛṣabhaṁ bhadrasenas tu pralambo rohiṇī-sutam
Being defeated, Kṛṣṇa bore His friend Śrīdāma upon His back; and Vrṣabha
and Pralambha took Balarāma; the powerful son of Rohinī, upon their back.
(Bhāg. 10.18.24)
Sakhya-rasa = Śānta-rasa + Dāsya-rasa + Feelings of Kinship, ---
Friendship, and Intimacy
৯.১৫
শান্তের গুণ, দাস্যের সেৱন সখ্যে দুই হয
দাস্যের ঽসম্ভ্রম-গৌরৱঽ-সেৱা, নখ্যে ঽৱিশ্ৱাসঽ-ময
কান্ধে চডে, কান্ধে চডায, করে ক্রীড-রণ কৃষ্ণে সেৱে,
কৃষ্ণে করায আপন-সেৱন! ৱিশ্রম্ভ-প্রধান
সখ্য গৌরৱ-সম্ভ্রম- হীন অতএৱ সখ্য-রসের ঽতিনঽ গুণ চিহ্ন
ঽমমতাঽ অধিক, কৃষ্ণে আত্ম-সম জ্ঞান অতএৱ সখ্য-রসের ৱশ ভগৱান্
9.15
śāntera guṇa, dāsyera sevana sakhye dui haya
dāsyera 'sambhrama-gaurava'-sevā, nakhye 'viśvāsa'-maya
kāndhe caḍe, kāndhe caḍāya, kare krīḍa-raṇa kṛṣṇe seve,
kṛṣṇe karāya āpana-sevana! viśrambha-pradhāna
sakhya gaurava-sambhrama- hīna ataeva sakhya-rasera 'tina' guṇa cihna
'mamatā' adhika, kṛṣṇe ātma-sama jñāna ataeva sakhya-rasera vaśa bhagavān
The qualities of śānta-rasa and the service attitude of dāysa-rasa are both
present in sakhya-rasa. In fraternity, the qualities of dāsya-rasa are mixed with
the confidence of fraternity instead of awe and veneration. In sakhya-rasa, the
devotee sometimes offers the Lord service and sometimes makes Kṛṣṇa serve
him in exchange. In their mock-fighting, the cowherd boys would sometimes
climb on Kṛṣṇa's shoulders, and sometimes they would make Kṛṣṇa climb on
their shoulders. Since the platform of fraternity is dominated by confidential
service, awe and veneration are absent. Therefore, sakhya-rasa is characterized
by three qualities. In sakhya-rasa, the Lord is obliged to the devotees who are
intimate with Him and think themselves equal to
Him.
(Cc. Madhya 19.222-224)
Vātsalya-rasa = Śānta + Dāsya + Sakhya + the
Feeling of Nurturing=Vatsalya-rasa
৯.১৬
ৱাৎসল্যে শান্তের গুণ, দাস্যের সেৱন সেই সেই সেৱনের ইহাঋ নাম ঽপালনঽ
সখ্যের গুণ ঽসঙ্কোচঽ, ঽগৌরৱঽ সার মমতাধিক্যে তাডন-ভর্ৎসন-ৱ্যৱহার আপনারে ঽপালকঽ জ্ঞান, কৃষ্ণে ঽপাল্যঽ-জ্ঞান
ঽচারিঽ গুণে ৱাৎসল্য রস অমৃত-সমান
9.16
vātsalye śāntera guṇa, dāsyera sevana sei sei sevanera ihāṛ nāma 'pālana'
sakhyera guṇa 'asaṅkoca', 'agaurava' sāra mamatādhikye tāḍana-bhartsana-vyavahāra āpanāre 'pālaka' jñāna, kṛṣṇe 'pālya'-jñāna
'cāri' guṇe vātsalya rasa amṛta-samāna
In vātsalya-rasa, the qualities of śānta-rasa, dāsya-rasa, and sakhya-rasa are
transformed into a form of service called nurturing. The essence of fraternal
love is intimacy devoid of the formality and veneration found in dāsya-rasa. Due
to a greater sense of intimacy, the devotee functioning in paternal love chastises
and rebukes the Lord in an ordinary way. In paternal love the devotee considers
himself the Lord's maintainer and protector. Thus the Lord is the object of
protection, like a son, and therefore this mellow has the qualities of śānta-rasa,
dāsya-rasa, sakhya-rasa, and vātsalya-rasa. This is more transcendental nectar.
(Cc. Madhya 19.226-228)
Mādhuyra-rasa = Śānta + Dāsya + Sakhya + Vātsalya + the Desire for Offering
one's Body in Service to Śrī Kṛṣṇa-
৯.১৭
মধুর-রসে কৃষ্ণ-নিষ্ঠা, সেৱা অতিশয সখ্যের অসঙ্কোচ, লালন-মমতাধিক্য হয কান্ত-ভাৱে নিজাঙ্গ দিযা করেন সেৱন
অতএৱ মধুর-রসের হয ঽপঞ্চঽ গুণ আকাশাদি গুণ যেন পর পর ভূতে
এক-দুই-তিন-চারি ক্রমে পঞ্চ পৃথিৱীতে
এই-মত মধুরে সব ভাৱ-সমাহার অতএৱ আস্ৱাদাধিক্যে করে চমৎকার
9.17
madhura-rase kṛṣṇa-niṣṭhā, sevā atiśaya sakhyera asaṅkoca, lālana-mamatādhikya haya kānta-bhāve nijāṅga diyā karena sevana
ataeva madhura-rasera haya 'pañca' guṇa ākāśādi guṇa yena para para bhūte
eka-dui-tina-cāri krame pañca pṛthivīte
ei-mata madhure saba bhāva-samāhāra ataeva āsvādādhikye kare camatkāra
In conjugal love, attachment for Kṛṣṇa, rendering service to Him, the relaxed
feelings of fraternity and the feelings of maintenance all increase in intimacy.
In conjugal love, the devotee offers his body in the service of the Lord. Thus on
this platform all five transcendental qualities are present. All the material
qualities one after another in the material elements, beginning with ether, by
gradual evolution, first one quality develops, then two develop, then three and
four, until all five qualities are found in earth. Similarly, in conjugal love, all
the feelings of the devotees are amalgamated. The intensified taste is certainly
wonderful.
(Cc. Madhya 19.231-234)
Sthāyi-bhāva, Together With Different Kinds of
Affection
are Transformed Into Rasa.
In Other Words, Rati is the Root Cause of Rasa.
৯.১৮
প্রেমাদিক স্থাযি-ভাৱ সামগ্রী-মিলনে কৃষ্ণ-ভক্তি রস-রূপে পায পরিণামে ৱিভাৱ,
অনুভাৱ, সাত্ত্ৱিক, ৱ্যভিচারী স্থাযি-ভাৱ ঽরসঽ হয এই চারি মিলিঽ
9.18
premādika sthāyi-bhāva sāmagrī-milane kṛṣṇa-bhakti rasa-rūpe pāya pariṇāme vibhāva, anubhāva, sāttvika, vyabhicārī sthāyi-bhāva 'rasa' haya ei cāri mili'
When the permanent ecstasies are mixed with different kinds of rati, devotion in
ecstasy is transformed and becomes transcen- dental mellows. The permanent
ecstasy becomes a more and more tasteful rasa through the mixture of special
ecstasy, subordinate ecstasy, natural ecstasy, and transitory ecstasy.
(Cc.Madhya 23.47-48)
The Cause of Rasa
৯.১৯
দ্ৱিৱিধ ৱিভাৱ, আলম্বন, উদ্দীপন ৱংশি-স্ৱরাদি ঽুদ্দীপন, কৃষ্ণাদি আলম্বন
9.19
dvividha 'vibhāva', ālambana, uddīpana vaṁśi-svarādi 'uddīpana, kṛṣṇādi 'ālambana'
There are two kinds of particular ecstasies (vibhāva). One is called the support (ālambana), and the other is called the awakening (uddīpana). The vibration of Kṛṣṇa's flute is an example of the awakening, and Lord Kṛṣṇa Himself is an example of the support.
(Cc. Madhya 23.50)
Two Kinds of Alambana (Support)
৯.২০
কৃষ্ণশ্ চ কৃষ্ণ-ভক্তশ্ চ বুদ্ধৈরালম্বনা মতাঃ
রত্যাদের্-ৱিষযত্ৱেন তথাধারতযাঽপি চ
9.20
kṛṣṇaś ca kṛṣṇa-bhaktaś ca buddhairālambanā matāḥ
ratyāder-viṣayatvena tathādhāratayā'pi ca
According to the learned scholars, Lord Kṛṣṇa and His devotees are ālambanavibhāva.
Lord Kṛṣṇa is the object of love and the devotee is the reservoir of the love.
(Bhakti-rasāmṛta-sindhu, Dakṣiṇa-vibhāga 1.16.)
Kṛṣṇa is the Best of all Objects of Worship
৯.২১
সিদ্ধান্ত-তস্-ত্ৱ-ভেদো ঽপি কৃষ্ণ শ্রীশ- স্ৱরূপযোঃ
রসেনোৎকৃষ্যতে কৃষ্ণ- রূপম্ এষা রস-স্থিতিঃ
9.21
siddhānta-tas-tva-bhedo 'pi kṛṣṇa śrīśa- svarūpayoḥ
rasenotkṛṣyate kṛṣṇa- rūpam eṣā rasa-sthitiḥ
Although the Lord of Lakṣmī (Nārāyaṇa) and Kṛṣṇa are essentially one and
the same, the super excellence of Kṛṣṇa's position lies in His being the object of
the highest prema-rasa, because the very nature of rasa shows the most supreme
excellence of the form of Kṛṣṇa in whom alone all twelve rasas find their
highest expression.
(Bhakti-rasāmṛta-sindhu, Purva-vibhāga 2.59)
Śrīmatī Rādhārāṇī is the Best of all Shelters, Aśrayas
৯.২২
অনযারাধিতো নূনং ভগৱান্ হরির্ ঈশ্ৱরঃ
যন্ নো ৱিহায গোৱিন্দঃ প্রীতো যাম্ অনযদ্ রহঃ
9.22
anayārādhito nūnaṁ bhagavān harir īśvaraḥ
yan no vihāya govindaḥ prīto yām anayad rahaḥ
[The Vraja-gopīs said] O my friend! Leaving us aside Kṛṣṇa has gone off to a
secluded place with a particular gopī. She must truly be expert in worshiping
(anayārādhito) Him, for He was so pleased with Her service that He has left us all behind. (Bhāg. 10.30.28)
NOTE: The hidden meaning of this verse is that
Śrī Rādhā, who is indicated here by the word "ārādhita" is the topmost maidservant and devotee of Śrī Kṛṣṇa, being the very crown jewel of devotion.
९.२३
कंसारिर् अपि संसार- वासना बद्ध-शृओखलाम् राधामाधाय हृदये तत्याज व्रज-सुन्दरीः
9.23
kaṁsārir api saṁsāra- vāsanā baddha-śṛokhalām rādhāmādhāya hṛdaye tatyāja vraja-sundarīḥ
Lord Kṛṣṇa, the enemy of Kaṁsa, left aside the other gopīs during the rasa
dance and took Śrīmatī Rādhārāṇī to His heart, for She helps the Lord in
realizing the essence of His desires. (Gīta Govinda
3.1)
Subdivisions of Rasa
৯.২৪
ঽনুভাৱঽ স্মিত, নৃত্য, গীতাদি উদ্ভাস্ৱর স্তম্ভাদি ঽসাত্ত্ৱিকঽ অনুভাৱের ভিতর
9.24
'anubhāva' smita, nṛtya, gītādi udbhāsvara stambhādi 'sāttvika' anubhāvera bhitara
The subordinate anubhava or ecstasies are as follows: smiling, dancing, and singing; as well as different manifestations in the body. The natural ecstasies, such as being stunned, are considered among the subordinate ecstasies (anubhāva).
(Cc. Madhya 23.51)
৯.২৫
নির্ৱেদ-হর্ষাদি তেত্রিশ ঽৱ্যভিচারিঽ সব মিলিঽ ঽরসঽ হয চমৎকারকারী
9.25
nirveda-harṣādi tetriśa 'vyabhicāri' saba mili' 'rasa' haya camatkārakārī
There are other ingredients, beginning with complete despondency and jubilation. Altogether there are thirty-three varieties and when these combine the mellow becomes very wonderful.
(Cc. Madhya 23.52)
No comments:
Post a Comment
Note: Only a member of this blog may post a comment.