Divisions of Service to Krishna (Part VI)

 

So we have been discussing dāsya-rasa. Dāsya is really the basis of all devotion, which was discussed in Part IV from Prīti Sandarbha 84, where its main characteristics are affectionate respect and the sense that one is in need of God's grace. Jīva Gosvāmī used two terms anugrāhya and anukampya both of which have a very similar meaning, but Jīva applies the first of these more generally, including the śānta-bhaktas, whereas the latter carries over into dāsya. 

The second discussion of rasa begins with Anuccheda 203 and goes on to the very end of the book. Jñāna-bhakti is covered in the first part of that anuccheda. Analysis of the three kinds of dāsya are 

(1) āśraya-bhakti (203-207)

(2) dāsya-rasa (208-217)

(3) praśraya-bhakti-rasa (218-223)

The way that these subjects are discussed is to describe the different aspects of the rasa--all the ingredients like vibhāvas, etc. and concludes with verses that describe the rasas in full, dividing the experiences of rasa into four -- two kinds of separation (viyoga) and two kinds of union (yoga). This is obviously too much to 

Now we are going to look at Prīti Sandarbha 203, which is about dāsya-rasa, but not specifically about the sthāyi-bhāva itself, but rather about the vibhāvas, in particular the form of the viṣaya and āśraya. Of course the subsequent anucchedas will go into the  active interactions and manifestations of the rasa. In actual fact it is the sthāyi-bhāva that when acted upon by the other ingredients, in other words, when it comes to life through a dramatic situation, becomes rasa. This takes place through the mystery of identification (sādhāraṇī-karaṇa).

This is because the rasa of theory is that rasa is produced or manifested in the audience, which in the devotional context is you and me -- the audience of Krishna kathā. So even though rasa exists eternally in the nitya-līlā in the Lord and his devotees, the descriptions following the rasa theory point to its manifestation in the devotee audience, who identify with the āśraya. All devotees, in particular sādhaka devotees, identify with the dāsa. Devotees take the name "dāsa." Dāsya pervades all the rasas, so its characteristics should be known. However, 

atha bhakti-mayeṣu raseṣu āśraya-bhakti-mayo rasa udāhrīyate | tatrālambanaḥ pālakatvena sphurann āśraya-bhakty-āśrayaḥ śrī-kṛṣṇas tad-ādhārās tal-līlā-gata-parama-pālyāś ca |

Now of the bhakti-rasas (i.e., devotion in the service mood), āśraya-bhakti-rasa is now to be described. In this rasa, the ālambana is Śrī Kṛṣṇa, the shelter of āśraya-bhakti, manifesting as the protector [of His devotees]. Its ādhāras are the devotees present in Kṛṣṇa-līlā who are under His supreme protection.

atra śrī-kṛṣṇo’nyatratyeṣu śrīman-narākāratā-pradhānaḥ parameśvarākāraś ca | śrīmad-vraja-vāsiṣu tu para-madhura-parama-prabhāva-śrīman-narākāra eva |


To devotees [in this mood] outside Vraja, Kṛṣṇa is mostly seen as the Supreme Lord (parameśvara) in a human form. But with Vraja residents He appears only in a human form that is supremely sweet and supremely powerful.

atha te pālyā dvividhāḥ | sādhāraṇāḥ prapañca-kāryādhikṛtā bahiraṅgāḥ tadīya-caraṇa-cchāyaika-jīvanāś cāntarāṅgāḥ | tatra pūrveṣāṁ brahma-śivādayas tu bhakti-viśeṣa-sad-bhāvāt tad-antaraṅgā eva |

The devotees under Kṛṣṇa’s protection (pālya) are of two types, namely the external (bahiraṅgas), i.e., the gods who are responsible for universal affairs, and the internal (antaraṅga), whose very life is given to the shade of Bhagavān’s feet. Some belonging to the first group, like Brahmā and Śiva, are also taken to be internal pālyas because they have special bhakti for Bhagavān.

athottare trividhāḥ--sādhāraṇāḥ śrī-yadu-pura-vāsinaḥ, śrīmad-vraja-pura-vāsinaś ca | tatra prathame jarāsandha-baddha-rājādayo muni-viśeṣādayaś ca | uttara-varga-dvayaṁ śreṇī-janādikam |

The second group has three divisions, namely the general, the residents of Yadupura [Mathurā and Dvarakā], and the residents of Vraja. The first category includes the kings captured by Jarāsandha and some sages. The last two categories include devotees belonging to various groups [in Mathurā-Dvārakā and Vraja].

athoddīpaneṣu guṇāḥ | tatra parameśvarākārāvalambanānāṁ bhagavattvam avatārāvalī-bījatvam ātmārāmākarṣitvaṁ pūtanādīnām api tad-veśānukaraṇena mahā-bhakta-bhāva-dātṛtvaṁ paramātmatvam ananta-brahmāṇḍāśrayaika-roma-vivarāṁśatvam ity-ādayo vakṣyamāṇa-miśrāḥ |


Now the qualities that act as uddīpana [in āśraya-bhakti rasa] are given: First for those who are devoted to the four-handed form of Kṛṣṇa, Parameśvara: Being God, being the source of all the avatāras, the ability to attract the ātmārāmas and to give the bhāva of great devotees even to people like Pūtanā who only imitated the dress of a devotee, the quality of being the Immanent Being, to be able to hold unlimited universes in a pores of the body of His partial expansion [Mahāviṣṇu].

śrīman-narākārāvalambanānāṁ kṛpāmbudhitvam āśrita-pālakatvam avicintya-mahā-śaktitvaṁ paramārādhyatvaṁ sarvajñatvaṁ sudṛḍha-vratatvaṁ samṛddhimattvaṁ kṣamā-śīlatvaṁ dākṣiṇyaṁ satyaṁ dākṣyaṁ sarva-śubhaṅkaratvaṁ pratāpitvaṁ dhārmikatvaṁ śāstra-cakṣuṣṭvaṁ bhakta-suhṛttvaṁ vadānyatvam ojaḥ kīrtiḥ tejaḥ saho balāni prema-vaśyatvādayaś ca |


Besides these, the following qualities also act as uddīpanas specifically for those who are devoted to the human-like form: Being an ocean of mercy, one who maintains those under His shelter, who possesses great transrational potency, who is supremely worshippable, omniscient, fixed in His word, opulent, forgiving, courteous, truthfulness, expertise, all auspiciousness, prowess, religiosity, following the scriptures, being a well-wisher of the devotees, generosity, influence, fame, energy, tolerance, physical power, and being controllable by love.

atha jātayaḥ pūrveṣāṁ tat-tad-anukāritayā pratītā gopatvādayaḥ tat-smārakāḥ śyāmatvādayaś ca | uttareṣāṁ tat-tac-chreṣṭhatvenaiva pratītās te ubhaye |


The jātis (class) as uddīpanas are as follows: For the devotees whose ālambana is Kṛṣṇa as Parameśvara, His class is such as that of apparently being a cowherd, etc., which they think He only imitates, and colors such as black that remind them of Him. For those who accept Kṛṣṇa in human-like form, these are both uddīpanas, appearing to them as the best of the cowherds, [and not just incidentally so].

atha kriyāḥ | pūrveṣāṁ sṛṣṭi-sthity-ādikṛto viśvarūpa-darśanādyāḥ vakṣyamāna-miśrāḥ | uttareṣāṁ para-pakṣa-nibarhaṇa-sva-pakṣa-pālana-sānugrahāvalokanādyāḥ |


Now the actions (kriyās) that function as uddīpanas are as follows: For the first category of devotees the acts of creation, maintenance, sustenance and seeing the universal form, along with those mentioned for the second group. For the second group, these acts are His exterminating His enemies, protecting His allies, looking at one mercifully and so on.

atha dravyāṇi | tadīyāstra-vāditra-bhūṣaṇa-sthāna-padāṅka-bhaktādīni | tāni ca pūrveṣām alaukikatayaiva spaṣṭāni | uttareṣāṁ caitānyevālaukikatve’pi laukikāyamānatayaiva darśita-prabhāvāni | atha kālāś cobhayatra taj-janma-tad-vijayādi-sambandhita iti |

The objects (dravyas) that function as uddīpanas are as follows: His weapons, musical instruments, ornaments, His places, footprints and devotees. These appear as supernormal (alaukika) to the first group. For the second group of devotees [in the Vraja mood] these same objects, even though appearing ordinary, show influence like supernormal ones. The times that are uddīpanas for both groups are those of Bhagavāns’ birth, victory, etc.

athānubhāvāḥ | tat-sambandhenaiva vasatis tat-prabhāvādi-maya-guṇa-nāma-kīrtanam ity-ādayaḥ | tathā pūrvoktā api |


The anubhāvas are as follows: To have residence in relation to Kṛṣṇa only, chanting about His attributes, names, etc., which are full of His potencies. This also includes those anubhāvas spoken of earlier.

atha sañcāriṇaḥ | tatra yoge harṣa-garva-dhṛtayaḥ | ayoge klama-vyādhī | ubhayatra nirveda-śaṅkā-viṣāda-dainya-cintā-smṛti-vrīḍā-maty-ādayo mṛtiś ca |

The sañcāris are as follows. In union with Kṛṣṇa these are happiness, pride and forbearance; in separation these are fatigue and disease. In both union and separation, besides the above, sañcāris are indifference, doubt, grief, humility, anxiety, recollection, shame, comprehension, and death.

sā yoge’pi yathā śrī-bhīṣmāntima-carite—viśuddhayā dhāraṇayā [bhā.pu. 1.9.31] iti |

Death (mṛti) even in union is seen in the last moment of Bhīṣma’s life:

viśuddhayā dhāraṇayā hatāśubhas
tad-īkṣayaivāśu gatā-yudha-śramaḥ |
nivṛtta-sarvendriya-vṛtti-vibhramas
tuṣṭāva janyaṁ visṛjan janārdanam ||

By pure concentration of mind on Kṛṣṇa, all of Bhīṣma's sins were destroyed. By Kṛṣṇa's mere glance, all the suffering caused by his battle injuries immediately disappeared. All the activities of his senses ceased, and he extolled Kṛṣṇa with the intention of giving up his body. (SB 1.9.31)

Similarly, in verse SB 1.9.34 his humility (dainya) is seen in his acknowledgment of his offence: “Your skin being pierced by my sharp arrows” and also in SB 1.9.38 “being hurt by the sharp shafts.”

yudhi turaga-rajo-vidhūmra-viṣvak-
kaca-lulita-śramavāry-alaṅkṛtāsye
mama niśita-śarair vibhidyamāna-
tvaci vilasat-kavace'stu kṛṣṇa ātmā

On the battlefield [where Śrī Kṛṣṇa attended Arjuna out of friendship], the flowing hair of Lord Kṛṣṇa turned ashen due to the dust raised by the hoofs of the horses. And because of His labor, beads of sweat wetted His face. All these decorations, intensified by the wounds dealt by my sharp arrows, were enjoyed by Him. Let my mind thus go unto Śrī Kṛṣṇa.

śita-viśikha-hato viśīrṇa-daṁśaḥ
kṣataja-paripluta ātatāyino me
prasabham abhisasāra mad-vadhārthaṁ
sa bhavatu me bhagavān gatir mukundaḥ

May He, Lord Śrī Kṛṣṇa, the Personality of Godhead, who awards salvation, be my ultimate destination. On the battlefield He charged me, as if angry because of the wounds dealt by my sharp arrows. His shield was scattered, and His body was smeared with blood due to the wounds.(1.9.38) BBT

Commentary

In Anuccheda 84 we were introduced to the sthāyi-bhāvas that grow out of bhagavat-prīti. Those seeking Bhagavān’s grace were called anugrāhya and this was divided into those who are in śānta-rasa and devotees who are in the mood of service. The general term bhakti was given specific application to what we generally call dāsya. He also used the term anukampya to describe the mood of those who seek Bhagavān’s grace, their characteristic being primarily that they have a sense of relationship, identifying as His servants. But here when Śrī Jīva says bhakti-maya-rasa, he is refering to these. The anukampya were subdivided in Anu. 84, into pālya, bhṛtya and lālya, and these same three divisions are now going to be described in greater detail with examples from the Bhāgavata Purāna. Devotees with the mood of being dependent on Kṛṣṇa for their nourishment and protection experience āśraya-bhakti-rasa.

 

Rasa	āśraya anukampya	Anucchedas	Subtypes
āśraya-bhakti-rasa	pālya	203-207	bahiraṅga, antaraṅga
dāsya-bhakti-rasa	bhṛtya	208-217	aṅga-sevakāḥ, pārṣadāḥ, preṣyāḥ
praśraya-bhakti-rasa	lālya	218-224	putrādayaḥ (3 kinds)

 

Pālya-bhaktas have two divisions: external and internal. The first includes the devas like Indra who are in charge of managing universal affairs. However, Śiva and Brahmā are specifically not included in this category because their relationship with Bhagavān has some special characteristics that go beyond their mere functions as guṇāvatāras. In Anuccheda 218 Lord Brahmā will be named among the lālyas since he is Viṣṇu’s son born from His navel lotus. Śiva is also sometimes described a Bhagavān’s friend. Thus they are included in the second group as antaraṅgas.

The second group has three further categories of general devotees such as the kings who were kept captive by Jarāsandha, the general residents of Dvārakā and those of Vraja. 

In this delineation of the primary rasas, the general rule is to describe the different ingredients that pertain to that rasa and then give a summary verse in which it is shown how they all come together to transform the sthāyi-bhāva into rasa.

The viṣaya of āśraya-bhakti is Bhagavān in both His divine and human form. In this particular kind of devotion, a strong awareness of Kṛṣṇa’s divinity pervades the devotee’s mood, and the qualities that act as inspirators of devotion are all seen as being divine powers, but His devotees in Vrindavan think of His extraordinary acts as pertaining to the human realm even though they are wondrous.

Examples of some sañcārīs are taken from Bhīṣma’s prayers while on his deathbed. Usually mṛti as a sañcārī for bhakti-rasa is stated to be the process of dying, since death is not possible in the nitya-līlā. Bhīṣma’s death is always held up as the exemplary ideal for a human being to die. He had been blessed with the ability to choose the very moment of his passing, and he chose to leave this world while gazing on the divine form of Kṛṣṇa standing before him on the battlefield of Kurukṣetra where he had been lying for weeks on a bed formed of the hundreds of arrows that had pierced his body.

Bhīṣma, here being the exemplar of āśraya-bhakti-rasa also offered prayers (1.9.32-42) from which Jīva cites two examples of the sañcārī of dainya, which is defined as follows:

When due to some suffering, terror, or having committed offenses one loses vigor, that is called lowliness or humility. The anubhāvas, sañcārīs and sāttvikas associated with it are flattering, slow movement, lack of attentiveness to one’s appearance, worry, immobility, etc. (BRS 2.4.21)

Śrī Jīva defines the loss of vigor as thinking of oneself as the lowliest and most insignificant (ātmany atinikṛṣṭa-mananam).

The full verses quoted only in part in the anuccheda are given here:

May my soul rest in that Kṛṣṇa whom I beheld on the battlefield, his locks grayed by the dust of the horses’ hooves and flinging the beads of perspiration on His face to decorate it, His armor shattered and His skin pierced by my sharp arrows. (SB 1.9.34)

May that Bhagavān Mukunda, who awards salvation, be my eternal destination: that Lord who advanced rapidly towards me on the battlefield, intending to kill me as I attacked Him with my sharp arrows, piercing His armor and covering His body with bleeding wounds. (1.9.38)

Bhīṣma was feeling guilty on account of his offense in attacking Kṛṣṇa. [Something more about that. The above expressions don’t seem very guilty or humble.]

• Divisions of Service to Krishna (Part I)
• Divisions of Service to Krishna (Part II)
• Divisions of Service to Krishna (Part III)
• Divisions of Service to Krishna (Part IV)
• Divisions of Service to Krishna (Part V)