Go to Vaniquotes | Go to Vanipedia | Go to Vanimedia


Vanisource - the complete essence of Vedic knowledge


CC Madhya 19.185: Difference between revisions

m (1 revision(s))
 
No edit summary
Line 1: Line 1:
{{CC_Header|{{PAGENAME}}}}
[[Category:Sri Caitanya-caritamrta - Madhya-lila Chapter 19|C185]]
<div style="float:left">'''[[Sri Caitanya-caritamrta|Śrī Caitanya-caritāmṛta]] - [[CC Madhya|Madhya-līlā]] - [[CC Madhya 19|Chapter 19: Lord Śrī Caitanya Mahāprabhu Instructs Śrīla Rūpa Gosvāmī]]'''</div>
<div style="float:right">[[File:Go-previous.png|link=CC Madhya 19.183-184|Madhya-līlā 19.183-184]] '''[[CC Madhya 19.183-184|Madhya-līlā 19.183-184]] - [[CC Madhya 19.186|Madhya-līlā 19.186]]''' [[File:Go-next.png|link=CC Madhya 19.186|Madhya-līlā 19.186]]</div>
{{CompareVersions|CC|Madhya 19.185|CC 1975|CC 1996}}
{{RandomImage}}




==== TEXT 185 ====
==== TEXT 185 ====


<div id="text">
<div class="verse">
śānta, dāsya, sakhya, vātsalya, madhura-rasa nāma<br>
:śānta, dāsya, sakhya, vātsalya, madhura-rasa nāma
kṛṣṇa-bhakti-rasa-madhye e pañca pradhāna<br>
:kṛṣṇa-bhakti-rasa-madhye e pañca pradhāna
</div>
</div>


Line 12: Line 16:
==== SYNONYMS ====
==== SYNONYMS ====


<div id="synonyms">
<div class="synonyms">
śānta—neutrality; dāsya—servitude; sakhya—friendship; vātsalya—parental affection; madhura-rasa—conjugal love; nāma—different names; kṛṣṇa-bhakti—of devotional service to the Supreme Personality of Godhead; rasa—the mellows; madhye—among; e—these; pañca—five; pradhāna—chief.
''śānta''—neutrality; ''dāsya''—servitude; ''sakhya''—friendship; ''vātsalya''—parental affection; ''madhura-rasa''—conjugal love; ''nāma''—different names; ''kṛṣṇa-bhakti''—of devotional service to the Supreme Personality of Godhead; ''rasa''—the mellows; ''madhye''—among; ''e''—these; ''pañca''—five; ''pradhāna''—chief.
</div>
</div>


Line 19: Line 23:
==== TRANSLATION ====
==== TRANSLATION ====


<div id="translation">
<div class="translation">
“The chief transcendental mellows experienced with the Supreme Personality of Godhead are five—śānta, dāsya, sakhya, vātsalya and madhura.
“The chief transcendental mellows experienced with the Supreme Personality of Godhead are five—śānta, dāsya, sakhya, vātsalya and madhura.
</div>
</div>
Line 26: Line 30:
==== PURPORT ====
==== PURPORT ====


<div id="purport">
<div class="purport">
Śānta-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.1.4-6) as follows:
''Śānta-bhakti-rasa'' is described in the ''Bhakti-rasāmṛta-sindhu'' (3.1.4-6) as follows:


:vakṣyamāṇair vibhāvādyaiḥ śamināṁ svādyatāṁ gataḥ
:''vakṣyamāṇair vibhāvādyaiḥ śamināṁ svādyatāṁ gataḥ''
:sthāyī śānti-ratir dhīraiḥ śānta-bhakti-rasaḥ smṛtaḥ
:''sthāyī śānti-ratir dhīraiḥ śānta-bhakti-rasaḥ smṛtaḥ''
:prāyaḥ sva-sukha-jātīyaṁ sukhaṁ syād atra yoginām
:kintv ātma-saukhyam aghanaṁ ghanaṁ tv īśa-mayaṁ sukham
:tatrāpīśa-svarūpānubhavasyaivoru-hetutā
:dāsādi-van-mano-jñātva-līlāder na tathā matā


When śānta-rati (neutral attraction) exists continuously and is mixed with ecstatic emotion, and when the devotee relishes that neutral position, it is called śānta-bhakti-rasa. Śānta-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 ([[BS 5.1]]) (His transcendental, blissful body, complete in knowledge and eternity), the taste is called concentrated (ghana) transcendental bliss. Sometimes the devotees in 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.
:''prāyaḥ sva-sukha-jātīyaṁ sukhaṁ syād atra yoginām''
:''kintv ātma-saukhyam aghanaṁ ghanaṁ tv īśa-mayaṁ sukham''


Dāsya-rasa, or dāsya-bhakti-rasa, is described in the Bhakti-rasāmṛta-sindhu (3.2.3-4) as follows:
:''tatrāpīśa-svarūpānubhavasyaivoru-hetutā''
:''dāsādi-van-mano-jñātva-līlāder na tathā matā''


:ātmocitair vibhāvādyaiḥ prītir āsvādanīyatām
When ''śānta-rati'' (neutral attraction) exists continuously and is mixed with ecstatic emotion, and when the devotee relishes that neutral position, it is called ''śānta-bhakti-rasa. Śānta-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'' (BS 5.1) (His transcendental, blissful body, complete in knowledge and eternity), the taste is called concentrated (''ghana'') transcendental bliss. Sometimes the devotees in ''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.
:nītā cetasi bhaktānāṁ prīti-bhakti-raso mataḥ
:anugrāhy asya dāsatvāl lālyatvād apy ayaṁ dvidhā
:bhidyate sambhrama-prīto gaurava-prīta ity api


When according to his desires the living entity develops love for the Supreme Personality of Godhead, this beginning stage of love is called dāsya-bhakti-rasa. Dāsya-bhakti-rasa is divided into two categories, called sambhrama-dāsya and gaurava-dāsya. In 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.
''Dāsya-rasa'', or ''dāsya-bhakti-rasa'', is described in the ''Bhakti-rasāmṛta-sindhu'' (3.2.3-4) as follows:


Sakhya-bhakti-rasa is described as follows in the Bhakti-rasāmṛta sindhu (3.3.1):
:''ātmocitair vibhāvādyaiḥ prītir āsvādanīyatām''
:''nītā cetasi bhaktānāṁ prīti-bhakti-raso mataḥ''
:''anugrāhy asya dāsatvāl lālyatvād apy ayaṁ dvidhā''
:''bhidyate sambhrama-prīto gaurava-prīta ity api''


:sthāyi-bhāvo vibhāvādyaiḥ sakhyam ātmocitair iha
When according to his desires the living entity develops love for the Supreme Personality of Godhead, this beginning stage of love is called ''dāsya-bhakti-rasa. Dāsya-bhakti-rasa'' is divided into two categories, called ''sambhrama-dāsya'' and ''gaurava-dāsya''. In ''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.
:nītaś citte satāṁ puṣṭiṁ rasaḥ preyān udīryate


“According to one’s original consciousness, ecstatic emotions may be exhibited as continuously existing in fraternity. When this stage of Kṛṣṇa consciousness is mature, it is called preyo-rasa or sakhya-bhakti-rasa.”
''Sakhya-bhakti-rasa'' is described as follows in the ''Bhakti-rasāmṛta sindhu'' (3.3.1):
Vātsalya-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.4.1) as follows:


:vibhāvādyais tu vātsalyaṁ sthāyī puṣṭim upāgataḥ
:''sthāyi-bhāvo vibhāvādyaiḥ sakhyam ātmocitair iha''
:eṣa vatsala-nāmātra prokto bhakti-raso budhaiḥ
:''nītaś citte satāṁ puṣṭiṁ rasaḥ preyān udīryate''


“When eternally existing love of Godhead transforms into parental love and is mixed with corresponding emotions, that stage of spiritual existence is described by learned devotees as vātsalya-bhakti-rasa.”
“According to one’s original consciousness, ecstatic emotions may be exhibited as continuously existing in fraternity. When this stage of Kṛṣṇa consciousness is mature, it is called ''preyo-rasa'' or ''sakhya-bhakti-rasa''.
Madhura-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.5.1) as follows:


:ātmocitair vibhāvādyaiḥ puṣṭiṁ nītā satāṁ hṛdi
''Vātsalya-bhakti-rasa'' is described in the ''Bhakti-rasāmṛta-sindhu'' (3.4.1) as follows:
:madhurākhyo bhaved bhakti-raso ‘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.”
:''vibhāvādyais tu vātsalyaṁ sthāyī puṣṭim upāgataḥ''
:''eṣa vatsala-nāmātra prokto bhakti-raso budhaiḥ''
 
“When eternally existing love of Godhead transforms into parental 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 bhakti-raso ‘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''.”
</div>
</div>
__NOTOC__{{CC_Footer|{{PAGENAME}}}}
 
 
<div style="float:right; clear:both;">[[File:Go-previous.png|link=CC Madhya 19.183-184|Madhya-līlā 19.183-184]] '''[[CC Madhya 19.183-184|Madhya-līlā 19.183-184]] - [[CC Madhya 19.186|Madhya-līlā 19.186]]''' [[File:Go-next.png|link=CC Madhya 19.186|Madhya-līlā 19.186]]</div>
__NOTOC__
__NOEDITSECTION__

Revision as of 02:13, 4 September 2021



His Divine Grace
A.C. Bhaktivedanta Swami Prabhupada



TEXT 185

śānta, dāsya, sakhya, vātsalya, madhura-rasa nāma
kṛṣṇa-bhakti-rasa-madhye e pañca pradhāna


SYNONYMS

śānta—neutrality; dāsya—servitude; sakhya—friendship; vātsalya—parental affection; madhura-rasa—conjugal love; nāma—different names; kṛṣṇa-bhakti—of devotional service to the Supreme Personality of Godhead; rasa—the mellows; madhye—among; e—these; pañca—five; pradhāna—chief.


TRANSLATION

“The chief transcendental mellows experienced with the Supreme Personality of Godhead are five—śānta, dāsya, sakhya, vātsalya and madhura.


PURPORT

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

vakṣyamāṇair vibhāvādyaiḥ śamināṁ svādyatāṁ gataḥ
sthāyī śānti-ratir dhīraiḥ śānta-bhakti-rasaḥ smṛtaḥ
prāyaḥ sva-sukha-jātīyaṁ sukhaṁ syād atra yoginām
kintv ātma-saukhyam aghanaṁ ghanaṁ tv īśa-mayaṁ sukham
tatrāpīśa-svarūpānubhavasyaivoru-hetutā
dāsādi-van-mano-jñātva-līlāder na tathā matā

When śānta-rati (neutral attraction) exists continuously and is mixed with ecstatic emotion, and when the devotee relishes that neutral position, it is called śānta-bhakti-rasa. Śānta-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 (BS 5.1) (His transcendental, blissful body, complete in knowledge and eternity), the taste is called concentrated (ghana) transcendental bliss. Sometimes the devotees in 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 (3.2.3-4) as follows:

ātmocitair vibhāvādyaiḥ prītir āsvādanīyatām
nītā cetasi bhaktānāṁ prīti-bhakti-raso mataḥ
anugrāhy asya dāsatvāl lālyatvād apy ayaṁ dvidhā
bhidyate sambhrama-prīto gaurava-prīta ity api

When according to his desires the living entity develops love for the Supreme Personality of Godhead, this beginning stage of love is called dāsya-bhakti-rasa. Dāsya-bhakti-rasa is divided into two categories, called sambhrama-dāsya and gaurava-dāsya. In 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 the Bhakti-rasāmṛta sindhu (3.3.1):

sthāyi-bhāvo vibhāvādyaiḥ sakhyam ātmocitair iha
nītaś citte satāṁ puṣṭiṁ rasaḥ preyān udīryate

“According to one’s original consciousness, ecstatic emotions may be exhibited as continuously existing in fraternity. 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 parental 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 bhakti-raso ‘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.”