Sri Priti-Sandarbha
BY: SUN STAFF
Srila Jiva Goswami
Aug 18, CANADA (SUN) —
Sri Priti-sandarbha
Volume One
by Srila Jiva Goswami
Anuccheda 171
Another example of bhayanaka-rasa is seen in these words of Shrimad-Bhagavatam (10.14.10):
atah kshamasvacyuta me rajo-bhuvo
hy ajanatas tvat-prithag-isha-maninah
ajavalepandha-tamo-'ndha-cakshusha
esho 'nukampyo mayi nathavan iti
"O infallible Lord, because I was born from the mode of passion, I was foolish, and because my eyes were blinded by the darkness of Your illusory potency, I foolishly thought I was a great controller independent of You. Please think of me in this way: `He is my servant. I should forgive him.' "*
The meaning of this verse is clear. This verse was spoken by the demigod Brahma to the Supreme Personality of Godhead.
Anuccheda 172
Now bhibhatsa-rasa (horror) in relation to the Supreme Personality of Godhead will be considered. In this rasa of horror, Lord Krishna is, as in the previous rasas, themula (root) alambana because He is the object of the devotee's love. The adhara is the devotee. When the horror has someone else, and not Lord Krishna, as the object, the alambana it a bahiranga (external) alambana. Here the uddipanas are a series of horrible, unclean, and abominable things. The anubhavas are spitting and other like activities. The vyabhicaris are moroseness and other like emotions. The sthayi-bhava is horror impelled by love for Lord Krishna. An example of bhayanaka-rasa is seen in the following words spoken by Queen Rukmini to Lord Krishna in Shrimad-Bhagavatam (10.60.45):
tvak-shmashru-roma-nakha-kesha-pinaddham. . .
"A woman who fails to relish the fragrance of the honty of Your lotus feet becomes totally befooled, and thus she accepts as her husband or lover a living corpse covered with skin, whiskers, nails, head-hair, and body-hair and filled with flesh, bones, blood, parasites, feces, mucus, bile, and air."***
Now karuna-rasa (anguish) in relation to the Supreme Personality of Godhead will be considered. In this karuna-rasa, which is born from the idea that someting inauspicious is happening one's dear freind or kinsman, the vishaya is Lord Krishna. The adhara is the devotee. The uddipanas are Lord Krishna's form, qualities, and activities, and other things in relation to Him. The anubhavas are withering of the face, lamentation, and other like things. The vyabhicaris are becoming stunned, grieving, and other like things. The sthayi-bhava is grief impelled by love for Lord Krishna. The following example is seen in Shrimad-Bhagavatam (10.16.19):
antar hrade bhujaga-bhoga-paritam arat
krishnam niriham upalabhya jalashayante
gopamsh ca mudha-dhishanan paritah pashumsh ca
sankrandatah parama-kashmalam apur artah
"As they hurried along the path to the bank of the Yamuna River, they saw from a distance that Krishna was in the lake, motionless within the coils of the black serpent. They further saw that the cowherd boys had fallen unconscious and that the animals were standing on all sides, crying out for Krishna. Seeing all this, the residents of Vrindavana were overwhelmed with anguish and confusion."***
The meaning of this verse is clear. This verse was spoken by Shrila Shukadeva Gosvami.
Anuccheda 173
When the devotees, who dearly loev Lord Krishna, feel compassion and lament for the non-devotees who have not yeat attained Lord Krishna's mercy, that is also karuna-rasa. The following example is seen in Shrimad-Bhagavatam (7.5.31):
na te viduh svaritha-gatim hi vishnum
durashaya ye bahirartha-maninah
andha yathandhair upaniyamanas
te 'pisha-tantryam uru-dhamni baddhah
"Persons who are strongly entrapped by the consciousness of enjoying material life, and who have therefore accepted as their leader or guru a similar blind man attached to external sense objects, cannot understand that the goal of life is to return home, back to Godhead, and engage in the service of Lord Vishnu. As blind men guided by another blind man miss the right path and fall into a ditch, materially attachd men led by another materially attached man are bound by the ropes of fruitive labor, which are made of very strong cords, and they continue again and again in materialistic life, suffering the threefold miseries."*
The meaning of this verse is clear. This verse was spoken by Shri Prahlada to a fellow student.
Return to Anuccheda 169 - 171
