CC Madhya 19.187 (1975): Difference between revisions

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Śrī Caitanya-caritāmṛta (1975) - Madhya-līlā - Chapter 19: Lord Śrī Caitanya Mahāprabhu Instructs Śrīla Rūpa Gosvāmī

Madhya-līlā 19.186 - Madhya-līlā 19.188

Compare Versions: CC 1975 with CC 1996

His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada

TEXT 187

hāsya, adbhuta, vīra, karuṇa, raudra, bībhatsa, bhaya

pañca-vidha-bhakte gauṇa sapta-rasa haya

SYNONYMS

hāsya—laughter; adbhuta—wonder; vīra—chivalry; karuṇa—pathetic feeling; raudra—anger; bībhatsa—disaster; bhaya—fearfulness; pañca-vidha-bhakte—in five kinds of devotees; gauṇa—indirect; sapta-rasa—seven kinds of mellows; haya—there are.

TRANSLATION

"In addition to the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.

PURPORT

Sānta-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.1.4, 5, 6)as follows:

vakṣyamāṇair vibhāvādyaiḥ

śamināṁ svādyatāṁ gataḥ

sthāyī śānti-ratir dhīraiḥ

śānta-bhakti-rasaḥ smṛtaḥ

prāyaḥ svasukha-jātīyaṁ

sukhaṁ syād atra yoginām

kintv ātma-saukhyam aghanaṁ

ghanaṁ tv īśam ayaṁ sukham

tatrāpīśa-svarūpānubhavasyaivoru-hetutā

dāsādi-van-mano-jñatva-līlāder na tathā matā

When śānta-rati (neutral attraction) is continuously existent and mixed with ecstatic emotion, and when the devotee relishes that neutral position, it is called śānta-bhakti-rasa. Sānta-bhakti-rasa devotees generally relish the impersonal feature of the Supreme Personality of Godhead. Since their taste of transcendental bliss is incomplete, it is called aghana, or not concentrated. A comparison is made between ordinary milk and concentrated milk. When the same devotee goes beyond the impersonal and tastes the service of the Supreme Personality of Godhead in His original form as sac-cid-ānanda-vigraha, the taste is called concentrated (ghana) transcendental bliss. Sometimes the devotees in the śānta-rasa relish transcendental bliss after meeting the Supreme Personality of Godhead, but this is not comparable to the transcendental bliss relished by the devotees situated in dāsya-rasa, the transcendental mellow in which one renders service to the Supreme Personality of Godhead.

Dāsya-rasa, or dāsya-bhakti-rasa, is described in the Bhakti-rasāmṛta-sindhu (3.2.4,5) as follows:

ātmocitair vibhāvādyaiḥ

prītir āsvādanīyatām

nītā cetasi bhaktānāṁ

prīti-bhakti-raso mataḥ

anugrāhyasya dāsatvāl

lālyatvād apy ayaṁ dvidhā

bhidyate sambhrama-prīto

gaurava-prīta ity api

When according to the desires of the spirit soul the living entity develops love for the Supreme Personality of Godhead, this beginning of love is called dāsya-bhakti-rasa. Dāsya-bhakti-rasa is divided into two categories called sambhrama-dāsya and gaurava-dāsya. In the sambhrama-dāsya, the devotee renders respectful service to the Supreme Personality of Godhead, but in the more advanced gaurava-dāsya, his service takes the form of giving protection to the Lord.

Sakhya-bhakti-rasa is described as follows in Bhakti-rasāmṛta-sindhu (3.3.1):

sthāyibhāvo vibhāvādyaiḥ

sakhyam ātmocitair iha

nītaś citte satāṁ puṣṭiṁ

rasaḥ preyānudīryate

"According to one's original consciousness, ecstatic emotions are exhibited as continuously existing in eternity. When this stage of Kṛṣṇa consciousness is mature, it is called preyo-rasa or sakhya-bhakti-rasa."

Vātsalya-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.4.1) as follows:

vibhāvādyais tu vātsalyaṁ

sthāyī puṣṭim upāgataḥ

eṣa vatsala-nāmātra

prokto bhakti-raso budhaiḥ

"When eternally existing love of Godhead transforms into paternal love and is mixed with corresponding emotions, that stage of spiritual existence is described by learned devotees as vātsalya-bhakti-rasa."

Madhura-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.5.1) as follows:

ātmocitair vibhāvādyaiḥ

puṣṭiṁ nītā satāṁ hṛdi

madhurākhyo bhaved bhaktir

aso 'sau madhurā ratiḥ

"If in accordance with one's own natural development in Kṛṣṇa consciousness one's attraction leans toward conjugal love within the heart, that is called attachment in conjugal love, or madhura-rasa."

Similarly, hāsya, adbhuta, vīra, karuṇa, raudra, bhaya and bībhatsa-the seven indirect mellows-are explained in the Bhakti-rasāmṛta-sindhu. The hāsya-bhakti-rasa, laughing devotion, is explained as follows (Bhakti-rasāmṛta-sindhu 4.1.6):

vakṣyamāṇair vibhāvādyaiḥ

puṣṭiṁ hāsa-ratir gatā

hāsya-bhakti-raso nāma

budhair eṣa nigadyate

"When through devotional service a laughing attachment to Kṛṣṇa is developed, it is called hāsya-bhakti-rasa by learned scholars."

Similarly, adbhuta-rasa is described in the Bhakti-rasāmṛta-sindhu (4.2.1):

ātmocitair vibhāvādyaiḥ

svādyatvaṁ bhakta-cetasi

sā vismaya-ratir nītād-

bhuto-bhakti-raso bhavet

"When one's general attachment is fixed in wonder, it is called adbhuta-bhakti-rasa."

Vīra-bhakti-rasa is described (Bhakti-rasāmṛta-sindhu 4.3.1):

saivotsāha-ratiḥ sthāyī

vibhāvādyair nijocitaḥ

ānīyamānā svādyatvaṁ

vīra-bhakti-raso bhavet

yuddha-dāna-dayā-dharmaiś

caturdhā-vīra ucyate

"When attachment to Kṛṣṇa mixes with the bellicose tendency, the charitable tendency or the merciful tendency in the heart of the devotee, such devotion is called vīra-bhakti-rasa."

Karuṇa-bhakti-rasa is described as follows (Bhakti-rasāmṛta-sindhu 4.4.1):

ātmocitair vibhāvādyair

nītā puṣṭiṁ satāṁ hṛdi

bhavec choka-ratir bhakti-

raso hi karuṇābhidhaḥ

"When one's devotional attitude and attachment for Kṛṣṇa is mixed with lamentation, it is called karuṇa-bhakti-rasa."

Similarly, raudra-bhakti-rasa is described as follows (Bhakti-rasāmṛta-sindhu 4.5.1):

nītā krodha-ratiḥ puṣṭiṁ

vibhāvādyair nijocitaiḥ

hṛdi bhakta-janasyāsau

raudra-bhakti-raso bhavet

"When devotion is mixed with anger in the heart of the devotee, the taste is called raudra-bhakti-rasa."

Bhayānaka-bhakti-rasa is described as follows (Bhakti-rasāmṛta-sindhu 4.6.1):

vakṣyamāṇair vibhāvādyaiḥ

puṣṭiṁ bhaya-ratir gatā

bhayānakābhidho bhakti-

raso dhīrair udīryate

"When devotion is mixed with fear, it is called bhayānaka-bhakti-rasa."

Bībhatsa-bhakti-rasa is described as follows (Bhakti-rasāmṛta-sindhu 4.7.1):

puṣṭiṁ nija-vibhāvādyair

jugupsā-ratir āgatā

asau bhakti-raso dhīrair

bībhatsākhya itīryate

"When one's attachment for Kṛṣṇa develops in an abominable way, and the devotee enjoys it, that is called bībhatsa-bhakti-rasa."

In conclusion, when a pure devotee is situated in any of the five principal mellows (śānta, dāsya, sakhya, vātsalya and madhura), and the mellow is mixed with the seven indirect bhakti-rasas (hāsya, adbhuta, vīra, karuṇa, raudra, bhayānaka and bībhatsa), the indirect mellows become prominent.

Madhya-līlā 19.186 - Madhya-līlā 19.188

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+{{CompareVersions|CC|Madhya 19.187|CC 1975|CC 1996}}
 {{RandomImage}}
-''Below is the 1996 edition text, ready to be substituted with the 1975 one using the compile form.''
 ==== TEXT 187 ====
@@ Line 25: / Line 24: @@
 <div class="translation">
-“In addition to the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.
+"In addition to the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.
 </div>
@@ Line 32: / Line 31: @@
 <div class="purport">
-Hāsya, adbhuta, vīra, karuṇa, raudra, bhaya and bībhatsa—the seven indirect mellows—are explained in the Bhakti-rasāmṛta-sindhu (4.1.6). The hāsya-bhakti-rasa, laughing devotion, is explained as follows:
+Sānta-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.1.4, 5, 6)as follows:
+:vakṣyamāṇair vibhāvādyaiḥ
+:śamināṁ svādyatāṁ gataḥ
+:sthāyī śānti-ratir dhīraiḥ
+:śānta-bhakti-rasaḥ smṛtaḥ
+:prāyaḥ svasukha-jātīyaṁ
+:sukhaṁ syād atra yoginām
+:kintv ātma-saukhyam aghanaṁ
+:ghanaṁ tv īśam ayaṁ sukham
+:tatrāpīśa-svarūpānubhavasyaivoru-hetutā
+:dāsādi-van-mano-jñatva-līlāder na tathā matā
+When śānta-rati (neutral attraction) is continuously existent and mixed with ecstatic emotion, and when the devotee relishes that neutral position, it is called śānta-bhakti-rasa. Sānta-bhakti-rasa devotees generally relish the impersonal feature of the Supreme Personality of Godhead. Since their taste of transcendental bliss is incomplete, it is called aghana, or not concentrated. A comparison is made between ordinary milk and concentrated milk. When the same devotee goes beyond the impersonal and tastes the service of the Supreme Personality of Godhead in His original form as sac-cid-ānanda-vigraha, the taste is called concentrated (ghana) transcendental bliss. Sometimes the devotees in the śānta-rasa relish transcendental bliss after meeting the Supreme Personality of Godhead, but this is not comparable to the transcendental bliss relished by the devotees situated in dāsya-rasa, the transcendental mellow in which one renders service to the Supreme Personality of Godhead.
+Dāsya-rasa, or dāsya-bhakti-rasa, is described in the Bhakti-rasāmṛta-sindhu (3.2.4,5) as follows:
+:ātmocitair vibhāvādyaiḥ
+:prītir āsvādanīyatām
+:nītā cetasi bhaktānāṁ
+:prīti-bhakti-raso mataḥ
+:anugrāhyasya dāsatvāl
+:lālyatvād apy ayaṁ dvidhā
+:bhidyate sambhrama-prīto
+:gaurava-prīta ity api
+When according to the desires of the spirit soul the living entity develops love for the Supreme Personality of Godhead, this beginning of love is called dāsya-bhakti-rasa. Dāsya-bhakti-rasa is divided into two categories called sambhrama-dāsya and gaurava-dāsya. In the sambhrama-dāsya, the devotee renders respectful service to the Supreme Personality of Godhead, but in the more advanced gaurava-dāsya, his service takes the form of giving protection to the Lord.
+Sakhya-bhakti-rasa is described as follows in Bhakti-rasāmṛta-sindhu (3.3.1):
+:sthāyibhāvo vibhāvādyaiḥ
+:sakhyam ātmocitair iha
+:nītaś citte satāṁ puṣṭiṁ
+:rasaḥ preyānudīryate
+"According to one's original consciousness, ecstatic emotions are exhibited as continuously existing in eternity. When this stage of Kṛṣṇa consciousness is mature, it is called preyo-rasa or sakhya-bhakti-rasa."
-:vakṣyamāṇair vibhāvādyaiḥ puṣṭiṁ hāsa-ratir gatā
+Vātsalya-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.4.1) as follows:
-:hāsya-bhakti-raso nāma budhair eṣa nigadyate
-“When through devotional service a laughing attachment to Kṛṣṇa is developed, it is called hāsya-bhakti-rasa by learned scholars.”
+:vibhāvādyais tu vātsalyaṁ
+:sthāyī puṣṭim upāgataḥ
+:eṣa vatsala-nāmātra
+:prokto bhakti-raso budhaiḥ
+"When eternally existing love of Godhead transforms into paternal love and is mixed with corresponding emotions, that stage of spiritual existence is described by learned devotees as vātsalya-bhakti-rasa."
+Madhura-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.5.1) as follows:
+:ātmocitair vibhāvādyaiḥ
+:puṣṭiṁ nītā satāṁ hṛdi
+:madhurākhyo bhaved bhaktir
+:aso 'sau madhurā ratiḥ
+"If in accordance with one's own natural development in Kṛṣṇa consciousness one's attraction leans toward conjugal love within the heart, that is called attachment in conjugal love, or madhura-rasa."
+Similarly, hāsya, adbhuta, vīra, karuṇa, raudra, bhaya and bībhatsa-the seven indirect mellows-are explained in the Bhakti-rasāmṛta-sindhu. The hāsya-bhakti-rasa, laughing devotion, is explained as follows (Bhakti-rasāmṛta-sindhu 4.1.6):
+:vakṣyamāṇair vibhāvādyaiḥ
+:puṣṭiṁ hāsa-ratir gatā
+:hāsya-bhakti-raso nāma
+:budhair eṣa nigadyate
+"When through devotional service a laughing attachment to Kṛṣṇa is developed, it is called hāsya-bhakti-rasa by learned scholars."
 Similarly, adbhuta-rasa is described in the Bhakti-rasāmṛta-sindhu (4.2.1):
-:ātmocitair vibhāvādyaiḥ svādyatvaṁ bhakta-cetasi
+:ātmocitair vibhāvādyaiḥ
-:sā vismaya-ratir nītādbhuta-bhakti-raso bhavet
+:svādyatvaṁ bhakta-cetasi
+:sā vismaya-ratir nītād-
+:bhuto-bhakti-raso bhavet
-“When one’s general attachment is fixed in wonder, it is called adbhuta-bhakti-rasa.”
+"When one's general attachment is fixed in wonder, it is called adbhuta-bhakti-rasa."
-Vīra-bhakti-rasa is described as follows (Bhakti-rasāmṛta-sindhu 4.3.1):
+Vīra-bhakti-rasa is described (Bhakti-rasāmṛta-sindhu 4.3.1):
-:saivotsāha-ratiḥ sthāyī vibhāvādyair nijocitaḥ
+:saivotsāha-ratiḥ sthāyī
-:ānīyamānā svādyatvaṁ vīra-bhakti-raso bhavet
+:vibhāvādyair nijocitaḥ
-:yuddha-dāna-dayā-dharmaiś caturdhā-vīra ucyate
+:ānīyamānā svādyatvaṁ
+:vīra-bhakti-raso bhavet
+yuddha-dāna-dayā-dharmaiś
+:caturdhā-vīra ucyate
-“When attachment to Kṛṣṇa mixes with the bellicose tendency, the charitable tendency or the merciful tendency in the heart of the devotee, such devotion is called vīra-bhakti-rasa.”
+"When attachment to Kṛṣṇa mixes with the bellicose tendency, the charitable tendency or the merciful tendency in the heart of the devotee, such devotion is called vīra-bhakti-rasa."
 Karuṇa-bhakti-rasa is described as follows (Bhakti-rasāmṛta-sindhu 4.4.1):
-:ātmocitair vibhāvādyair nītā puṣṭiṁ satāṁ hṛdi
+:ātmocitair vibhāvādyair
-:bhavec choka-ratir bhakti-raso hi karuṇābhidhaḥ
+:nītā puṣṭiṁ satāṁ hṛdi
+:bhavec choka-ratir bhakti-
+:raso hi karuṇābhidhaḥ
-“When one’s devotional attitude and attachment for Kṛṣṇa is mixed with lamentation, it is called karuṇa-bhakti-rasa.”
+"When one's devotional attitude and attachment for Kṛṣṇa is mixed with lamentation, it is called karuṇa-bhakti-rasa."
 Similarly, raudra-bhakti-rasa is described as follows (Bhakti-rasāmṛta-sindhu 4.5.1):
-:nītā krodha-ratiḥ puṣṭiṁ vibhāvādyair nijocitaiḥ
+:nītā krodha-ratiḥ puṣṭiṁ
-:hṛdi bhakta-janasyāsau raudra-bhakti-raso bhavet
+:vibhāvādyair nijocitaiḥ
+:hṛdi bhakta-janasyāsau
+:raudra-bhakti-raso bhavet
-“When devotion is mixed with anger in the heart of the devotee, the taste is called raudra-bhakti-rasa.”
+"When devotion is mixed with anger in the heart of the devotee, the taste is called raudra-bhakti-rasa."
 Bhayānaka-bhakti-rasa is described as follows (Bhakti-rasāmṛta-sindhu 4.6.1):
-:vakṣyamāṇair vibhāvādyaiḥ puṣṭiṁ bhaya-ratir gatā
+:vakṣyamāṇair vibhāvādyaiḥ
-:bhayānakābhidho bhakti-raso dhīrair udīryate
+:puṣṭiṁ bhaya-ratir gatā
-:“When devotion is mixed with fear, it is called bhayānaka-bhakti-rasa.”
+:bhayānakābhidho bhakti-
+:raso dhīrair udīryate
+"When devotion is mixed with fear, it is called bhayānaka-bhakti-rasa."
 Bībhatsa-bhakti-rasa is described as follows (Bhakti-rasāmṛta-sindhu 4.7.1):
-:puṣṭiṁ nija-vibhāvādyair jugupsā-ratir āgatā
+:puṣṭiṁ nija-vibhāvādyair
-:asau bhakti-raso dhīrair bībhatsākhya itīryate
+:jugupsā-ratir āgatā
+:asau bhakti-raso dhīrair
+:bībhatsākhya itīryate
-“When one’s attachment for Kṛṣṇa develops in an abominable way, and the devotee enjoys it, that is called bībhatsa-bhakti-rasa.”
+"When one's attachment for Kṛṣṇa develops in an abominable way, and the devotee enjoys it, that is called bībhatsa-bhakti-rasa."
-In conclusion, when a pure devotee is situated in any of the five principal mellows (śānta, dāsya, sakhya, vātsalya or madhura) and that mellow is mixed with one or more of the seven indirect bhakti-rasas (hāsya, adbhuta, vīra, karuṇa, raudra, bhayānaka or bībhatsa), the indirect mellows become prominent.
+In conclusion, when a pure devotee is situated in any of the five principal mellows (śānta, dāsya, sakhya, vātsalya and madhura), and the mellow is mixed with the seven indirect bhakti-rasas (hāsya, adbhuta, vīra, karuṇa, raudra, bhayānaka and bībhatsa), the indirect mellows become prominent.
 </div>