Jagat

Prīti Sandarbha discusses the principal rasas in at least two places and we will look at the way dāsya is treated, primarily focusing on Anuccheda 84, which talks about sthāyi-bhāva , and then on Anucchedass 201 to 248 where Sri Jiva goes into more detail with a somewhat different classification. 

  After concluding the section on śānta-rasa , Śrī Rūpa observes that the “middle” three relations actually form a kind of trio, which he names hṛdyā (See " A tentative overview of rasa psychology .") It doesn’t seem to be being used terminologically, but it is worth grouping them, just like dhāraṇā, dhyāna and samādhi are grouped in YS 3.6 as saṁyama , since they are in fact different aspects of a single procedure of mind-directdness. Rupa doesn’t go into too much detail here or elsewhere to specify the common characteristic of the three, except by the word  hṛdyā .

From my daily japa walk in Laval Quebec. Part I The third and last subcategory of the āśrita is the sevā-niṣṭha, or one dedicated fully to his service, taking shelter, I would assume, of his service. c) sevā-niṣṭhāḥ mūlato bhajanāsaktāḥ sevā-niṣṭhā itīritāḥ | candradhvajo harihayo bahulāśvas tathā nṛpāḥ | ikṣvākuḥ śrutadevāś ca puṇḍarīkādayaś ca te || Those who are attached to bhajana from the beginning are called "fixed in service" ( sevā-niṣṭha ) (3.2.29) The examples are of some lesser known figures kings like Candradhvaja, Harihaya, Bahulāśva, Ikṣvāku, Śrutadeva and Puṇḍarīka. The commentaries make no effort to explain these kings' particular character. Bahulāśva and Śrutadeva figure in 10.86 but I haven't analysed them in order to get an idea of this separate category. Here is the exemplary verse: ātmārāmān api gamayati tvad-guṇo gāna-goṣṭhīṁ śūnyodyāne nayati vihagān apy alaṁ bhikṣu-caryām | ity utkarṣaṁ kam api sa-camatkāram ākarṇya citraṁ sevāyāṁ t...

From my daily japa walk in Laval QC It is my contention that we should understand the five relational rasas on the basis of human relationships. I was reminded today by a friend of the debate I had a few years ago with Babaji about "love in this world." My contention is that even though we may deny the perfection of the love in this world, if we say that Krishna needs to come into the world not only to teach but to experience love, then love or at least the conditions of love are only possible in the world of death and imperfection. This is indeed a philosophical position that is essential to understanding the avatar doctrine as found in Chaitanya Vaishnavism. It is my further contention that the different relations represent different sādhanas on the way to the completion of the sādhana of prema . Krishna appears to us in our different relationships. A madhyama devotee restricts his relationships to other devotees because the culture of loving relationships must begin with...

We already know very well that there are four seed verses from which the entire Bhagavatam is said to have grown. The Gītā also has its four essential verses , or seven essential verses . I posted those, but did not make much commentary on them, as this can be found easily. On the other hand, I thought my series on the five principal verses of Gita Govinda was very important. Prior to that, I had already pointed out somewhere that there are four key verses to the Bhakti-rasāmṛta-sindhu, but I had never posted or commented on these on this blog. The four verses come in the beginning of the second sector of the BRS, where Rupa Goswamipad is going to explain the various ingredients of rasa, using the categories of the rasa-śāstra . There are five chapters in all, on the vibhāvas, anubhāvas, sāttvikas, vyabhicāris and sthāyi-bhāvas . But before doing so, Rupa Goswami gives his own expanded version of the rasa-sūtra . bhakti-nirdhūta-doṣāṇāṁ prasannojjvala-cetasām śrī-bhāgavata-rak...

This is an old article from Gaudiya Discussions. The original date of writing appears to be somewhere around 2004. I posted it here in 2015, but am backdating it to an earlier time.   Waves of Devotion by Dhanurdhara Swami (Bhagavat Books, 2000) About a year or so ago, I was sent a copy of Dhanurdhara Swami’s book Waves of Devotion and asked to review it. I held back for reasons that will be clear, but I think it is time for me to say what I think. The first impression is good. The book has a nice cover with a picture of Rupa and Sanatan Goswamis on it, is printed on good quality paper and the text is nicely laid out. Waves of Devotion is meant to be a companion volume to A. C. Bhaktivedanta Swami’s Nectar of Devotion , which most devotees know is his translation of Rupa Goswami’s Bhakti-rasāmṛta-sindhu . Dhanurdhara Maharaj takes pains in his introduction to defend himself against any possibility of criticism that he has tried to supersede the acharya: “Everything...