Sections 184–195

English witness · section(s) 156

Anuccheda 156

In the different rasas different limbs and features of the Lord become uddipanas to arouse the devotees' love. This is described in the following words of srimad-Bhagavatam (1.11.27):

sriyo nivaso yasyorah pana-patram mukham drsam bahavo loka-palanam saranganam padambujam

"The Lord's chest is the abode of the goddess of fortune. His moonlike face is the drinking vessel for eyes which hanker after all that is beautiful. His arms are the resting places for the administrative demigods. And His lotus feet are the refuge of pure devotees who never talk or sing of any subject except His Lordship."

Here the word "sriyah" means "of the Lord's beloved", "drsam" means "of the eyes of all the dear devotees", "loka-palanam" means "of they who should be protected", "saranganam" means of all the devotees", and "nivasah" means shelter". These features are described in this way because they are all uddipanas (impetuses for ecstatic love). This verse was spoken by srila Suta Gosvami.

English witness · section(s) 157

Anuccheda 157

Sometimes great obstacles also become uddipanas. The following wexample is seen in srimad-Bhagavatam (10.53.20-21):

srutvaitad bhagavan ramo vipaksiya-nrpodyamam krsnam caikam gatam hartum kanyam kalaha-sankitah

balena mahata sardham bhratr-sneha-pariplutah

"When Lord Balarama heard about these preparations of the inimical kings and how Lord Krsna had set off alone to steal the bride, He feared that a fight would ensue. Immersed in affection for His brother, He hurried to Kundina with a mighty army."

The Lord's body being anointed with dust and mud in His pastimes act as uddipanas in the same way for the devotees in vatsalya-rasa. The obstacles presented by elder relatives and others also act as uddipanas for the devotees in srngara- rasa. In the same way various kinds of obstacles act as uddipanas in the five primary and seven secondary rasas. The vyabhicaris (disturbing symptoms of ecstatic love) are also manifest in the various rasas, as described in the following words of Bhakti-rasamrta-sindhu (4.7.14):

ami pancaiva santadya harer bhakti-rasa matah esu hasadayah prayo bibhrati vyabhacaritam

"The five primary bhakti-rasas beginning with santa-rasa, and the seven secondary bhakti-rasas beginning with hasa-rasa all manifest the vyabhicaris (disturbing symptoms of ecstatic love)."

srimad-Bhagavatam 10.53.20-21) quoted in this anuccheda was spoken by srila sukadeva Gosvami.

English witness · section(s) 158

Anuccheda 158

In this way the uddipanas were described. Among the uddipanas those manifested in Vrndavana are the most exalted. This is so because in Vrndavana Lord Krsna is the sole object of the highest spiritual love. This is described in the following words of srimad-Bhagavatam (10.11.36):

vrndavanam govardhanam. . .

"O King Pariksit, when Rama and Krsna saw Vrndavana, Govardhana, and the banks of the River Yamuna, They both enjoyed great pleasure."

Speaking to Lord Balarama, Lord Krsna described the glories of Vrndavana in these words of srimad-Bhagavatam (10.15.5):

aho ami deva-varamararcitam. . .

"O greatest of Lords, just see how these trees are bowing their heads at Your lotus feet, which are worshipable by the immortal demigods. lhe trees are offering You their fruits and flowers to eradicate the dark ignorance that has caused their birth as trees."

The great devotees who reside in Vrndavana are praised in these words of srimad-Bhagavatam (10.14.34):

tad bhuri-bhagyam iha janma. . .

"I am most humbly praying at Your lotus feet for You to please give me any sort of birth within this Vrndavana forest so that I may be able to be favored by the dust of the feet of some of the devotees of Vrndavana. Even if I am given the chance to grow just as the humble grass in this land, that will be a glorious birth for me. But if I am not so fortunate to take birth within the forest of Vrndavana, I beg to be allowed to take birth outside the immediate area of Vrndavana so that when the devotees go out they will walk over me. Even that would be a great fortune for me. I am just aspiring for a birth in which I will be smeared by the dust of Your devotees' feet. I can see that everyone here is simply full of Krsna consciousness. They do not know anything but Mukunda. All the Vedas are indeed searching after the lotus feet of Krsna."

The great devotees who reside in Vrndavana are also praised in these words of srimad-Bhagavatam (10.47.61):

asam aho carana-renu-jusam. . .

"The gopis of Vrndavana have given up the association of their husbands, sons, and other family members, who are very difficult to give up, andf they have forsaken the path of chastity to take shelter of the lotus feet of Mukunda, Krsna, which one should search for by Vedic knowledge. Oh, let me be fortunate enough to be one of the bushes, creepers, or herbs in Vrndavana, because the gopis trample them and bless them with the dust of their feet."

The great devotees who reside in Vrndavana are also praised in these words of srimad-Bhagavatam (10.21.10):

vrndavanam sakhi bhuvo vitanoti kirtim. . .

"O friend, Vrndavana is spreading the glory of the earth, having obtained the treasure of the lotus feet of Krsna, the son of Devaki. The peacocks dance madly when they hear Govinda's flute, and when other creatures see them from the hilltops, they all become stunned." The pastimes Lord Krsna enjoys in Vrndavana are the best of all His pastimes. This is described in the following words of the Trailokya-sammohana Tantra, srimad-astadasaksara- prastava:

santi tasya maha-bhaga avatarah sahasrasah tesam madhye 'vataranam balatvam ati-durlabham

"The Supreme Personality of Godhead has thousands and thousands of glorious incarnations. Amongst them all His incarnation as a child is the most glorious and the most rare."

Here the word "bala" (child) means "until the age of sixteen". In the Hari-lila-tika-smrti it is said:

garbhastha - sadrso jneya astamad vatasrac chisuh balas casodasad varsat paugandas ceti procyate

"From the time of living in the womb until the age of age a child is called `sisu'. Up to thw age of sixteen a child is called `bala' or `pauganda'."

The childhood of the Supreme Personality of Godhead is glorified in these words of srimad-Bhagavatam (10.8.46-47):

nandah kim akarod brahman sreya evam mahodayam yasoda ca maha-bhaga papau yasyah stanam harih

"Having heard of the great fortune of Mother Yasoda, Pariksit Maharaja inquired from sukadeva Gosvami: O learned brahmana, mother Yasoda's breast milk was sucked by the Supreme Personality of Godhead. What past auspicious activities did she and Nanda Maharaja perform to achieve such perfection in ecstatic love?

pitarau nanvavindetam krsnodararbhakehitam gayanty adyapi kavayo yal loka-samalapaham

"Although Krsna was so pleased with Vasudeva and Devaki that He descended as their son, they could not enjoy Krsna's magnanimous childhood pastimes, which are so great that simply chanting about them vanquishes the contamination of the material world. Nanda Maharaja and Yasoda, however, enjoyed these pastimes fully, and therefore their position is always better than that of Vasudeva and Devaki."

In srimad-Bhagavatam's Eleventh Canto, after describign Lord Krsna's pastimes in a general way, and after explaining that Lord Krsna's pastimes arouse devotion (bhakty-uddipana) in the hearers, it is said that Lord Krsna's childhood pastimes are the best of His pastimes. There it is said (srimad-Bhagavatam 11.31.28):

ittham harer bhagavato ruciravatara- viryani bala-caritani ca santamani anyatra ceha ca srutani grnan manusyo bhaktim param paramahamsa-gatau labheta

"The all-auspoicious exploits of the all-attractive incarnations of Lord sri Krsna, the Supreme Personality of Godhead, and also the pastimes He performed as a child, are described in this srimad-Bhagavatam and in other scriptures. Anyone who clearly chants these descriptions of His pastimes will attain transcendental loving service unto Lord Krsna, who is the goal of all perfect sages."

Lord Krsna's exalted Vrndavana pastimes are of many kinds. For example, there are the pastimes where He reveals His power and opulence (aisvarya), such as the pastime where He shows that many millions of universes are present in His eternal spiritual form full of knowledge and limitless bliss. There are also his pastimes of compassion (karunya), such as He pastime of showing compassion to Putana and allowing her to become like His own mother. Then there are also His pastimes of sweetness (madhurya), which are described in these words of srimad- Bhagavatam (10.8.22):

tav anghri-yugmam anukrsya sarisrpantau. . .

"When Krsna and Balarama, with the strength of Their legs, crawled in the muddy places created in Vraja by cow dung and cow urines, Their crawling resembled the crawling of serpents, and the sound of Their ankle bells was very charming. Very much pleased by the spound of other people's ankle bells, They used to follow these people as if going to Their mothers, but when They saw that these were other people, They became afraid and returned to Their real mothers, Yasoda and Rohini."

Lord Krsna's sweetness is also seen in these words of srimad-Bhagavatam (10.8.29):

vatsan muncan kvacid asamaye. . .

"Our dear friend Yasoda, your son sometimes comes to our houses before the milking of the cows and releases the calves, and when the master of the house becomes angry, your son merely smiles. Sometimes He devises some process by which He steals palatavble curd, butter, and milk, which He then eats and drinks. When the monkeys assemble, He divides it with them, and when the monkeys have their bellies so full that they won't take any more, He breaks the pots. Sometimes, if He gets no opportunity to stral butter and milk from a house, He will be angry at the householders, and for His revenge He will agitate the small children by pinching them. Then, when they begin crying, Krsna will go away."

Lord Krsna's sweetness is also seen in these words of srimad-Bhagavatam (10.11.7):

gopibhih stobhito 'nrtyat. . .

"The gopis would say: `If You dance, my dear Krsna, then I shall give You half a sweetmeat.' By saying these words or by clapping their hands, all the gopis encouraged Krsna in different ways. At such times, although He was the supremely powerful Personality of Godhead, He would smile and dance according to their desire, as if He were a wooden doll in their hands. Sometimes He would sing very loudly, at their bidding. In this way, Krsna came completely undere the control of the gopis."

Lord Krsna's sweetness is also seen in these words of srimad-Bhagavatam (10.11.39-40):

kvacid vadayato venum. . .

"Sometimes Krsna and Balarama would play on Their flutes, sometimes They would throw ropes and stones devised for getting fruits from the trees, sometimes They would throw only stones, and sometimes, Their ankle-bells tinkling, They would play football with fruits like bael and amalaki. Sometimes They would cover Themselves with blankets and imitate cows and bulls and fight with one another, oraring loudly, and sometimes They would imitae the voices of the animals. In this way They enjoyed sporting, exactly like two ordinary human children."

Lord Krsna's sweetness is also seen in these words of srimad-Bhagavatam (10.12.1):

kvacid vanasaya mano dadhad vrajat. . .

"O King, one day Krsna decided to take His breakfast as a picnic in the forest. Having risen early in the morning, He blew His bugle made of horn and woke all the cowherd boys and calves with its beautiful sound. Then Krsna and the boys, keeping their respective groups of calves before them, proceeded from Vrajabhumi to the forest."

Lord Krsna's sweetness is also seen in these words of srimad-Bhagavatam (10.15.10-12):

kvacid gayati gayatsu. . .

"Sometimes the honeybees in Vrndavana became so mad with ecstasy that they closed their eyes and began to sing. Lord Krsna, moving along the forest Path with His cowherd boyfriends and Baladeva, would then respond to the bees by imitating their singing while His friends sang about His pastimes. Sometimes Lord Krsna would imitate the chattering of a parrot, sometimes, with a sweet voice, the call of a cuckoo, and sometimes the cooing of swans. Sometimes He vigorously imitated the dancing of a peacock, making His cowherd boyfriends laugh. Sometimes, with a voice as deep as the rumbling of clouds, He would call out with great affection the names of the animals who had wandered far from the herd, thus enchanting the cows and the cowherd boys."

Lord Krsna's sweetness is also seen in these words of srimad-Bhagavatam (10.15.42):

tam gorajas-churita-kuntala-baddha-barha. . .

"Lord Krsna's hair, powdered with the dust raised by the cows, was decorated with a peacock feather and forest flowers. The Lord glanced charmingly and smiled beautifully, playing upon His flute while His companions chanted His glories. The gopis, all together, came forward to meet Him, their eyes very eager to see Him."

Lord Krsna's sweetness is also seen in these words of srimad-Bhagavatam (10.18.10):

krsnasya nrtyatah kecit. . .

"As Krsna danced, some of the boys accompanied Him by singing, and others by playing flutes, hand cymbals and buffalo horns, while still others praised His dancing."

Lord Krsna's sweetness is also seen in these words of srimad-Bhagavatam (10.20.26):

dhenavo manda-gaminya. . .

"The cows had to move slowly because of their weighty milk bags, but they quickly ran to the Supreme Personality of Godhead as soon as He called them, their affection for Him causing their udders to become wet."

Lord Krsna's sweetness is also seen in these words of srimad-Bhagavatam (10.21.7):

aksanvatam phalam. . .

"The cowherd girls said: O friends, those eyes that see the beautiful faces of the sons of Maharaja Nanda are certainly fortunate. As these two sons enter the forest, surrounded by Their friends, driving the cows before Them, They hold Their flutes to Their mouths and glance lovingly upon the residents of Vrndavana. For those who have eyes, we think there is no greater object of vision."

Srila Jiva Gosvami's

Sri Priti-sandarbha

"The cowherd girls said: O friends, those eyes that see the beautiful faces of the sons of Maharaja Nanda are certainly fortunate. As these two sons enter the forest, surrounded by Their friends, driving the cows before Them, They hold Their flutes to Their mouths and glance lovingly upon the residents of Vrndavana. For those who have eyes, we think there is no greater object of vision."

Lord Krsna's sweetness is also seen in these words of srimad-Bhagavatam (10.23.22):

syamam hiranya-paridhim. . .

"His complexion was dark blue and His garment golden. Wearing a peacock feather, colored minerals, sprigs of flower buds, and a garland of forest flowers and leaves, He was dressed just like a dramatic dancer. He rested one hand upon the shoulder of a friend and with the other twirled a lotus. Lilies graced His ears, His hair hung down over His cheeks, and His lotuslike face was smiling."

Lord Krsna's sweetness is also seen in these words of srimad-Bhagavatam (10.29.1):

bhagavan api ta ratrih

"Sri Badarayani said: Sri Krsna is the Supreme Personality of Godhead, full in all opulences, yet upon seeing those autumn nights scented with blossoming jasmine flowers, He turned His mind toward loving affairs. To fulfill His purposes He employed His internal potency."

Lord Krsna's sweetness is also seen in these words of srimad-Bhagavatam (10.35.2):

vama-bahu-krta-vama-kapolah. . .

"When Mukunda vibrates the flute He has placed to His lips, stopping its holes with His tender fingers, He rests His left cheek on His left arm and makes His eyebrows dance. At that time the demigoddesses traveling in the sky with their husbands, the Siddhas, become amazed. As those ladies listen, they are embarrassed to find their minds yeilding to the pursuit of lusty desires, and in their distress they are unaware that the belts of their garments are loosening."

What more need be said? Devotees who in their hearts love the Lord will easily understand all these descriptions.

Amongst the bhavas manifest in the heart are the anubhavas, which will now be discussedf. The anubhavas are of two kinds: 1. udbhasvara-anubhavaa, and 2. sattvika-anubhavas. The udbhasvaras are anubhavas manifest as external activities. They are described in these words of Bhakti-rasamrta-sindhu (2.2.2):

nrtyam viluthitam ganam krosanam anumotanam hunkaro jrmbhanam svasa- bhuma lokanupeksita lala-sravo 'tta-hasas ca ghurna-hikkadayo 'pi ca

"The udbhasvaras are dancing, rolling on the ground, singing very loudly, stretching the body, crying loudly, yawning, breathing very heavily, negvlecting the presence of others, drooling, laughing like a madman, wheeling the head, and belching."

The sattvika-anubhavas are ecstatic symptoms that come from the heart. They are described in these words of Bhakti- rasamrta-sindhu (2.3.16):

te stambha-sveda-romancah svara-bhedo 'tha vepathuh vaivarnyam asru pralaya ity astau sattvikah smrtah

"The eight sattvika-bhavas are becoming stunned, perspiring, standing of the hairs on the body, faltering of the voice, trembling of the body, changing of bodily colors, shedding of tears, and devastation."

In this verse the word "pralaya" (devastation) means "when all activities are lost". This means "when, for the sake of love for the Supreme Personality of Godhead, all external material activities are lost". In this state internal spiritual activities for the sake of the Supreme Personality of Godhead are not lost. These internal devotional activities are described in these words of srimad-Bhagavatam (3.2.4-6):

sa muhurtam abhut tusnim krsnanghri-sudhaya bhrsam tivrena bhakti-yogena nimagnah sadhu nirvrtah

sanakair bhagaval-lokan nrlokam punar agatah

"For a moment he remained dead silent, and his body did not move. He became absorbed in the nectar of remembering the Lord's lotus feet in devotional ecstasy, and he appeared to be going increasingly deeper into that ecstasy. "It was so observed by Vidura that Uddhava had all the transcendental bodily changes due to total ecstasy, and he was trying to wipe away tears of separation from his eyes. Thus Vidura could understand that Uddhava had completely assimilated extensive love for the Lord. "The great devotee Uddhava soon came back from the abode of the Lord to the human plane."

These internal devotional activities are also described in these words of the Garuda Purana:

jagrat-svapna-susuptesu yoga-sthasya ca yoginah ya kacin manaso vrttih sa bhaved acyutasraya

"During wakefulness, dream, and dreamless sleep a yogi situated in yoga keeps the activities of his mind fixed always on the infallible Supreme Personality of Godhead."

In that condition of rapt meditation on the Lord one can understand the different tastes of the different rasas.

Now the sancari-bhavas, which are also called vyabhicari-bhavas will be discussed. The 33 vyabhicaris are described in these words of Bhakti-rasamrta-sindhu (2.4.1-2, and 4-6):

sancarayanti bhavasya gatim. . . . . .visesenabhimukhyena caranti sthayinam prati. . .

nirvedo 'tha visado dainyam glani-sramo ca mada-garvau sanka-trasavega unmadapasmrti tatha vyadhih

moho mrtir alasyam jadyam vridavahittha ca smrtir atha vitarka-cinta- mati-dhrtayo harsa utsukatvam ca

augryamarsasuyas capalyam caiva nidra ca suptir bodha itime bhava vyabhicarinah samakhyatah

"There are some bodily symptoms which express overwhelming ecstatic love (vyabhicari-bhava). They are counted at 33 as follows: disappointment, lamentation, humility, guilt, fatigue, intoxication, pride, doubt, apprehension, intense emotion, madness, forgetfulness, disease, confusion, death, laziness, inertness, bashfulness, concealment, remembrance argumentativeness, anxiety, thoughtfulness, endurance, happiness, eagerness, violence, haughtiness, envy, impudence, dizziness, sleepiness, and alertness."

To understand the characteristics of all these one may look in the Ujjvala-nilamani. Here the word "trasa" (apprehension) means "when the devotees in vatsalya-rasa and the other rasas become apprehensive that their association with Krsna will become broken". "Nidra" (sleepiness) here means "with a heart free of cares, in a dream the devotee meets Krsna". "srama" (fatigue) here means fatigue attained by engaging in blissful activities for Krsna's sake". "Alasyam" (laziness) here means unwillingness to perform actions that have no relation to Lord Krsna". "Bodha" (alertness) here means "alert to see Lord Krsna". These 33 vyabhicaris are not material, for they are beyond the modes of material nature. This is so because the bring love for the Supreme Personality of Godhead (bhagavat- priti). Together these anubhavas are part of the rasas of love for the Supreme Personality of Godhead. They are described in these words of srimad-Bhagavatam (11.3.31-32):

smarantah smarayantas ca mitho 'ghaugha-haram harim bhaktya sanjataya bhaktya bibhraty utpulakam tanum

"The devotees of the Lord constantly discuss the glories of the Personality of Godhead among themselves. Thus they constantly remember the Lord and remind one another of His qualities and pastimes. In this way, by their devotion to the principles of bhakti-yoga, the devotees please the Personality of Godhead, who takes away from them everything inauspicious. Being purified of all impediments, the devotees awaken to pure love of Godhead, and thus, even within this world, their spiritualized bodies exhibit symptoms of transcendental ecstasy, such as standing of the bodily hairs on end.

kvacid rudanty acyuta-cintaya kvacid dhasanti nandanti vadanty alaukikah nrtyanti gayanty anusilayanty ajam bhavanti tusnim param etya nirvrtah

"Having achieved love of Godhead, the devotees sometimes cry out loud, absorbed in thought of the infallible Lord. Sometimes they laugh, feel great pleasure, speak out loud to the Lord, dance, or sing. Such devotees, havign transcended material, conditional life, sometimes imitate the unborn Supreme by acting out His pastimes. And sometimes, achieving His personal audience, they remain peaceful and silent."

In these two verses Lord Hari is the alambana (primary impetus for ecstatic love, remembering Lord Hari is the uddipana (secondary impetus for ecstatic love), reminding one another of Lord Hari and other like devotional activities are the udbhasvaras (external activities of ecstatic love), the standing up of the body's hairs is one of the sattvika-bhavas, and the activities beginning with being rapt in thought of the Lord are the sancari-bhavas. When devotion is awakened in this way sthayi- bhava (continuous ecstasy) is manifest. The words "And sometimes, achieving His personal audience, they (the devotees) remain peaceful and silent" describe samvalana (the situation when all the elements of rasa are joined together). Here the word "param" means "the supreme object of rasa". The rasas of love for the Supreme Personality of Godhead are five. These five are santa-rasa (neutrality), dasya-rasa (servitorship), sakhya-rasa (friendship), vatsalya-rasa (paternal love), and srngara-rasa (conjugal love). Because they manifest sthayi-bhava and because they are eternal and unchanging, always manifest, these five rasas are said to be the primary rasas. Sometimes amnifest among these fiver primary rasas are other rasas, rasas that begin with adbhuta (wonder). Because they are not always manifest, these rasas are said to be secondary rasas. The primary rasas are described in these words:

madhurena samapayet

"The five rasas culminating in srngara-rasa are the primary rasas."

Certain combinations of the secondary rasas are considered rasabhasa (incompatible mixtures of rasa).

Now the secondary rasas will be discussed. The secondary rasasa, which begin with adbhuta (wonder) increase the devotees' love for the Supreme Personality of Godhead. They are described in these words:

adbhuto hasya-virau ca raudro bhisana ity api bibhatsah karunas ceti gaunah sapta rasah smrtah

"The seven kinds of indirect ecstasies of devotional service are known as laughing, astonishment, chivalry, compassion, anger, dread, and ghastilness."

The adbhuta-rasa (wonder) here is wonder that is full of love for the Supreme Personality of Godhead. Here the alambanas are the extraordinary and unexpected activities of the Lord, the visaya (object of perception) is Lord Krsna, adhara (person who loves) is the devotee, the uddipanas (secondary impetuses for ecstatic love) are the Lord's activities, the anubhavas (bodily manifestations of rasa) are glances and other like things, the vyabhicaris (external manifestations of ecstatic love) are agitation, joy, becomign stunned, and other like ecstatic symptoms, the sthayi-bhava (continuous ecstasy) is the rasa of wonder filled with love for the Supreme Personality of Godhead. The rasa of wonder is described in these words of srimad- Bhagavatam (10.69.2):

citram bataitad ekena vapusa yugapat prthak grhesu dvy-asta-sahasram striya eka udavahat

"It is astounding that Lord sri Krsna, who is one without a second, expanded Himself in sixteen-thousand similar forms to marry sixteen-thousand queens in their respective homes."

Now the rasa of laughter and comedy (hasya-rasa) filled with love for the Supreme Personality of Godhead willbe discussed. In hasya-rasa the alambanas are various activities, garments, and joking words, the visaya (source of comedy) is Lord Krsna, and the adhara is the devotee. If pleasant and unpleasant things bring the rasa of comedy then that rasa increases the devotee's love for Lord Krsna. This rasa is also manifest in dana-rasa (the rasa of giving charity), yuddha-rasa (the rasa of conflict), and vira-rasa (the rasa of chivalry). The uddipanas here are the actions, words, garments, and other things that create laughter. The anubhavas are the trembling of the nostrils and lips and other like symptoms. The vyabhicaris are joy, laziness, dissimulation, and other like things. The styayi-bhava is comedy based on love for the Supreme Personality of Godhead. The jokes in this rasa bring pleasure to the heart. An example of this rasa of joking and laughter is given in these words of srimad-Bhagavatam (10.8.29):

vatsan muncan kvacid asamaye krosa-sanjata-hasah. . .

"Our dear friend Yasoda, your son sometimes comes to our houses before the milking of the cows and releases the calves, and when the master of the house becomes angry, your son merely smiles. Sometimes He devises some process by which He steals palatavble curd, butter, and milk, which He then eats and drinks. When the monkeys assemble, He divides it with them, and when the monkeys have their bellies so full that they won't take any more, He breaks the pots. Sometimes, if He gets no opportunity to stral butter and milk from a house, He will be angry at the householders, and for His revenge He will agitate the small children by pinching them. Then, when they begin crying, Krsna will go away."

Another example is seen in these words of srimad-Bhagavatam (10.8.30):

hastagrahye racayati vidhim. . .

"When the milk and curd are kept high on a swing hanging from a ceiling and Krsna and Balarama cannot reach it, They arrange to reach it by piling up various planks and turning upside down the mortar for grinding spices. Being quite aware of the contents of a pot, They pick holes in it. While the elderly gopis go abou their affairs, Krsna ande Balarama sometimes go into a dark room, brightening the place with the valuable jewels and ornaments on Their bodies and taking advantage of this light by stealing."

Another example is seen in these words of srimad-Bhagavatam (10.8.31):

evam dharstyany usati kurute. . . . . .ittham stribhih sa-bhaya-nayana-sri-mukhalokinibhir vyakhyatartha prahasita-mukhi na hy upalabdhum aicchat

"When Krsna is caught in His naughty activities, the master of the house will say to Him: `Oh, You arew a thief,' and artifically express anger at Krsna. Krsna will then reply, `I am not a thief. You are a thief.' Sometimes, being angry, Krsna passes urine and stoll in a neat, clean place in our houses. But now, our dear friend Yasoda, this expert thief is sitting before you like a very good boy..' Sometimes all tyhe gopis would look at Krsna sitting there, His eyes fearful so His mother would not chastise Him, and when they saw Krsna's beautiful face, instead of chastising Him they would simply look upon His face and enjoy transcendental bliss. Mother Yasoda wouls mildly smile at all this fun, and she would not want to chastise her blessed transcendental child."

In tyhis verse the word "vyakhyatarthah" means "while complaining about Krsna's mischievous activities".

English witness · section(s) 159

Anuccheda 159

An example of utprasa (mocking and satire) is seen in these words of srimad-Bhagavatam (10.22.9):

tasam vasamsy upadaya nipam aruhya satvarah hasadbhih prahasan balaih parihasam uvaca ha

"Taking the girls' garments, He quickly climbed to the top of a kadamba tree. Then, as He laughed loudly and His companions also laughed, He addressed the girls jokingly."

The meaning of this verse ios clear. This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 160

Anuccheda 160

Another example of utprasa is seen in these words of srimad-Bhagavatam (10.66.7):

katthanam tad upakarnya paundrakasyalpa-medhasah ugrasenadayah sabhya uccakair jahasus tada

"King Ugrasena and the other members of the assembly laughed loudly when they heard this vain boasting of unintelligent Paundraka."

The meaning of this verse ios clear. This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 161

Anuccheda 161

Now the rasa of chivalry (vira-rasa) filled with love for the Supreme Personality of Godhead will be described. Vira-rasa is of four kinds: 1. dharma-vira (munificent in executing religious rites), 2. daya-vira (showing extraordinary mercy), 3. dana-vira (charitable activities), and 4. yuddha-vira (chivalrous activities in fighting). Now dharma-vira will be considered. In that rasa the alambana is the intense desire to perform religious rites. The visaya (object of loev) is Lord Krsna. The adhara (lover) is the devotee. The uddipanas are the instructions of the scriptures and other like things. The anubhavas are humility, faith, and other like virtues. The vyabhicaris are thoughtfulness, memory, and other like things. The sthayi-bhava is the eagerness to perform religious rites, an eagerness born of love for the Supreme Personality of Godhead. An example of dharma-vira is seen in these owrds spoken by Maharaja Yudhisthira in srimad-Bhagavatam (10.72.3):

kratu-rajena gpvinda rajasuyena pavanih yaksye vibhutir bhavatas tat sampadaya nah prabho

"O Govinda, I desire to worship Your auspicious, opulent expansions by the Rajasuya sacrifice, the king of Vedic ceremonies. Please make our endeavor a success, my Lord."

Now the daya-vira rasa of love for the Supreme Personality of Godhead will be considered. In this rasa the alambana is overwhelming compassion for all living entities, seeing everyone as originally devotees of the Supreme Lord. In this way the devotee satisfied Lord Krsna, who is seen as the visaya (object of love. The adhara (lover) here is the devotee. This rasa is also seen in Lord Krsna's parents and many others who show compassion to Lord Krsna Himself. The uddipanas here are the perceptin of others' sufferings. The anubhavas are speaking words of consolation and other like activities. The vyabhicaris are eagerness, thoughtfulness, joy, and other like emotions. The sthayi-bhava is eagerness to be compassionate. An example of daya-rasa is given in these words of srimad-Bhagavatam (9.21.5- 15):

krcchra-prapta-kutumbasya ksut-trdbhyam jata-vepathoh atithir brahmanah kale bhoktu-kamasya cagamat

tasmai samvyabhajat so 'nnam adrtya sraddhayanvitah harim sarvatra sampasyan. . .

. . .iti prabhasya paniyam mriyamanah pipasaya pulkasayadadad dhiro nisarga-karuno nrpah

tasya tribhuvanadhisah phaladah phalam icchatam atmanam darsayam cakrur maya visnu-vinirmitah

"Rantideva never endeavored to earn anything. He would enjoy whatever he got by the arrangement of Providence, but when guests came he would give them everything. Thus he underwent considerable suffering, along with the members of his family. Indeed, he and his family members shivered for want of food and water. Yet Rantideva always remained sober. Once, after fasting for forty-eight days, in the morning Rantideva recieved some water and some foodstuffs made with milk and ghee, but when he and his family were about to eat, a brahmana guest arrived. "Because Rantideva percieved the presence of the Supreme Godhead everywhere and in every living entity, he recieved the guest with faith and respect and gave him a share of the food. The brahmana guest ate his share and then went away. "Thereafter, having divided the remaining food with hsi relatives, Rantideva was just about to eat his own share when a sudra guest arrived. Seeing the sudra in relationship with the Supreme Personality of Godhead, King Rantideva gave him also a share of the food. "When the sudra went away, another guest arrived, surrounded by dogs, and said: `O king, I and my company of dogs are very hungry. Please give us something to eat.' "With great respect Kign Rantideva offered the balance of food to the dogs and the master of the dogs, who had come as guests. The king offered them all respects and obeisances. "Thereafter only the drinking water remained, and there was only enough to satisfy one person, but when the king was just about to drink it a candala appeared and said: `O king, although I am lowborn, kindly give me some drinking water. "Aggrieved at hearing the pitiable words of the poor aggrieved candala, Maharaja Rantideva spoke the following nectarean words. "I do nto pray to the Supreme Personality of Godhead for the eight perfections of mystic yoga, nor for salvation from repeated birth and death. I want only to stay among all the living entities and suffer all distresses on their behalf, so that they may be freed from all suffering. "By offering my water ot maintain the life of this poor candala, who is struggling to live, I have been freed from all hunger, thirst, fatigue, trembling of the body, moroseness, distress, lamentation, and illusion. "Having spoken thus, King Rantideva, although on the verge of death because of thirst, gave his own portion of water to the candala without hesitation, for the king was naturally very kind and sober. "Demigods like Lord Brahma and Lord siva, who can satisfy all materially ambitious men by giving them the rewards they desire, then manifested their own identities before King Rantideva, for it was they who had presented themselves as the brahmana, sudra, candala, and so on."

The meaning og these verses is clear. These verses were spoken by srila sukadeva Gosvami.

English witness · section(s) 162

Anuccheda 162

Now the dana-vira rasa (rasa of giving charity) in relation to love for the Supreme Personality of Godhead will be considered. This rasa is of two kinds: 1. giving charity very liberally (bahu-pradatva) and 2. giving away in charity one's own valuable possessions, possessions attained with great difficulty (samuthita-durapartha-tyaga). Now the first of these, the bahu-pradatva dana-vira rasa will be considered. In this rasa the alambana is the conclusion that great satisfaction comes from giving charity. For the person very eager thuis to give charity, the visaya (object of love) is Lord Krsna. Here the adhara (lover) is the devotee. Other persons who give charity, persons who are not devotees, give charity only extewrnally (bahiranga). Here the uddipanas are seeing charity and other like things. The anubhavas are the smile that comes from giving in charity more the the recipient could have desired. Other like rspsonses are also included here amongst theanubhavas. The vyabhicaris are thoughtfulness, eagerness, joy, and other like emotions. The sthayi-bhava is eagerness to give charity, eagerness impelled by love for the Supreme Personality of Godhead. An example of this kind of charity is given in these words of srimad-Bhagavatam (10.5.1):

nandas tv atmaja utpanne jatahlado maha-manah. . .

"Delighted at the birth of His son, Maharaja Nanda gave abundanrt charity."

The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 163

Anuccheda 163

Giving abundant charity is also described in these words of srimad-Bhagavatam (8.20.16):

evam saptah sva-guruna satyan na calito mahan vamanaya dadav enam arcitvodaka-purvakam

"Even after being cursed in this way by his own spiritual master, Bali Maharaja, being a great personality, never deviated from his determination. Therefore, according to custom, he first offered water to Vamandeva and then offered Him the gift of land he promised."

In this verse the word "etam" (this) refers to the land. This verse was spoken by srila sukadeva Gosvami.

English witness · section(s) 164

Anuccheda 164

Now the second kind of dana-vira, namely giving away in charity one's own valuable possessions, possessions attained with great difficulty (samuthita-durapartha-tyaga), will be considered. In this second kind of dana-vira great enthusiasm is manifest in thew same way enthusiasm is manifest in dharma- vira. In dana-vira the visaya is Lord Krsna, the adhara is the devotee, the uddipanas are Lord Krsna's smiles, talks, and other things, the anubhavas are the earnest description of Lord Krsna's glories, the sancari-bhava is great determination, the sthayi-bhava is eagerness to renounce possessions, an eagerness impelled by spiritual love for Lord Krsna. An eexample of this second kind of dana-vira is seen in these words of srimad- Bhagavatam (3.29.13):

salokya-sarsti-samipya-sarupya. . .

"A pure devotee does not accept any kind of liberation - salokya, sarsti, samipya, sarupya, or ekatva - even though they are offered by the Supreme Personality of Godhead."

Now yuddha-vira-rasa (chivalrous activities in fighting) in relation to the Supreme Personality of Godhead will be discussed. In this rasa the person who fights Krsna is full of love. Impelled by love for Krsna, he is eager to fight Him. Here the opponent may be an enemy fighting Krsna in a pastime-battle, or the opponent may be a friend standing before Krsna. The first kind of opponent takes Krsna as his enemy and, impelled by spiritual love, is eager to fight with Him. The second kind of opponent is a friend and his battle with Krsna is like a joke or a game. In this sense the yuddha-rasa becomes like hasya-rasa (the rasa of comedy or laughter). Here love for Krsna is the alambana. The alambana here is not the desire to fight. Here the two fighters, Krsna and the devotee, are two friends. Each thinks of the other as a friend. Their friendship is the alambana. In this rasa the uddipanas are the smiles and other like gestures manifest in battle. The anubhavas are the boasts, insults and other like words hurled in the heat of battle. The vyabhicaris are pride, agitation and other like sentiments. The styhayi-bhava is eagerness to fight, an eagerness born of friendship. Thus there are three kinds of opponents (Lord Krsna, Krsna's friend, and Krsna's enemy). Yuddha-vira rasa is described in these words of srimad-Bhagavatam (10.18.12):

bhramanair langhanaih ksepair asphotana-vikarsanaih cikridatur niyuddhena kaka-paksa-dharau kvacit

"Krsna and Balarama played with Their cowherd boyfriends by whirling about, leaping, hurling, slapping and fighting. Sometimes Krsna and Balarama would pull the hair on the boys' heads."

Here the word "kaka-paksa-dharau" means Krsna and Balarama would pull the hair in the boys' topknots, and "niyuddhena" means "they would whirl about and fight in many ways". This kind of friendly fighting is described in these words of Hari-vamsa:

tatha gandiva-dhanvanam vikridan madhusudanah jigaya bharata-srestham kuntyah pramukhato vibhuh

"Playing, Krsna and Arjuna fought. As Kunti watched, Lord Krsna defeated Arjuna."

srimad-Bhagavatam 10.18.12 quoted above was spoken by srila sukadeva Gosvami.

English witness · section(s) 165

Anuccheda 165

Yuddha-vira rasa is also described in these words of srimad-Bhagavatam (10.18.9):

rama-krsnadayo gopa nanrtur yuyudhur jaguh

"Balarama, Krsna and Their cowherd friends danced, wrestled and sang."

This verse means, "The cowherd boys fought with Krsna. In this way they pleased Hiom." This verse was spoken by srila sukadeva Gosvami.