Jagat

Rasābhāsa refers to the eclipsing of a pure sentiment by some incompatible elements -- actions or feelings that are not in harmony with the dominant mood. In sections 174-202 of the Prīti Sandarbha , Jiva Goswami raises possibilities of such rasābhāsa from the Bhāgavata Purāṇa . The subject of the Prīti Sandarbha is to analyze the poetic and devotional sentiments ( rasas ) expressed in the Bhāgavata . The Bhāgavata is the first text to recognize the relation of rasa theory with religious experience. A folio from the  Bhagavata Purana: Krishna leaving Dwarka  Nepal, circa 1775 Depicting blue-skinned Krishna three times, once at middle left taking the blessing of a sage, once at center inside the palace walls in a procession with his brother, the white-skinned Balarama, as they head towards the city gates, and again on the shores as the procession leaves the city; within red borders with an inscription below and page number at upper left. (Christie's)

I may have mentioned before that I am working on Prīti Sandarbha where currently I have been doing the sections on the secondary rasas and the mixing of rasas and rasābhāsa . For that purpose I have been doing a lot of side work like editing the Muktā-phala with its commentaries and also the last section (Part 4 ) of the Bhakti-rasāmṛta-sindhu . All this background research will hopefully enrich the Prīti Sandarbha , a lot of it will have to wait for another occasion for its effects to be shown. Understanding rasa is for me the key to understanding bhakti as it is taught in our tradition and I believe the greatest contribution for a psychological approach to the study of religion and religious experience. Haridas Thakur's trial. I will try to share some of this eventually. Here is just one tidbit that I found interesting: Making a display of devotion is rasābhāsa , "a mere semblance of rasa," i,e,, not real rasa. There are three kinds of  rasābhāsa pertaining ...

The bell rings and I go outside to see the sun pouring over the mountains onto dew-filled fields. The colored winter flowers are fading and the white summer ones scattering like snowflakes on the vines. The shukas squawk like beggars in the ancient arjun trees behind the dining hall. (12 years ago, Rishikesh)

The guru-disciple relation is one of vātsalya . Vātsalya has a range of moods. Anyone situated in an advantageous position who wants to help another in a less advantageous position is experiencing vātsalya . This is a kind of love and of course has its levels, but its basis is compassion. The definition of vātsalya comes from Rupa Goswami. Vātsalya means the love of a superior for an inferior, in whatever specific form. It takes the form of nourishment and protection. In this world, the highest vātsalya is that of the guru who gives his grace. The number of rasas is limited to eight, or twelve, depending on the system you are following. Now where in this scheme does the sentiment of a guru to his disciple fit? And can one be a guru without vātsalya ? It's like asking can you be a parent without vātsalya ? Of course you can, but that parenthood without love would be rasābhāsa . Vātsalya means that one in a position of superiority, out of love, helps one in a position of n...