Divisions of Service to Krishna (Part III)

 

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.

 
The earliest meanings from Rigveda are being “in the heart, internal, inward, inmost, innermost”; “pleasing or dear to the heart, beloved, cherished” is the meaning attested in BhP as is “grateful, pleasant, charming, lovely.” A meaning only found in lexicons is “proceeding from or produced in the heart.” I am not sure about which intent is most reflective of the author’s intention. Generally speaking, it is in pursuance of a better understanding that I continue this study. The point I would like to draw is that these three are the middle (or inner) relations in which there is a progressive increase in mamatā. The absence of mamatā is the one singular defining feature of the śānta-rasa.

prāyaḥ śama-pradhānānāṁ mamatā-gandha-varjitā |
paramātmatayā kṛṣṇe jātā śānta-ratir matā ||

That love for Krishna that usually arises in those who are dominated by non-action (i.e., renunciation, knowledge and meditation), who haven’t the slightest sense of possessiveness, and who think of Him as the Paramatma (or Param Brahma) have the sthāyi-bhāva named śānta-rati. (BRS 2.5.18)

atha bheda-trayī hṛdyā rateḥ prīty-ādir īryate |
gāḍhānukūlatotpannā mamatvena sadāśritā ||

Now we turn to the three divisions of rati beginning with prīti are called hṛdyā. They (1) arise out an intense favorability and (2) are characterized by possessiveness (mamatā). (BRS 2.5.22)

kṛṣṇa-bhakteṣv anugrāhya-sakhi-pūjyeṣv anukramāt |
tri-vidheṣu trayī prītiḥ sakhyaṁ vatsalatety asau ||

There three manifest in Krishna devotees who are either “to be favored or furthered” (anugrāhya) where it is called prīti; in those who are friends where it is called “friendship” (sakhya); and in those who are to be honored and respected (pūjya) as vatsala (“nurturing”) (BRS 2.5.23)

atra netrādi-phullatva-jṛmbhaṇodghūrṇanādayaḥ |

The anubhāvas associated with hṛdyā rati are widening of the eyes, yawning, unsteadiness, etc.

kevalā saṅkulā ceti dvi-vidheyaṁ rati-trayī ||

These three kinds of sthāyi-bhāva are of two kinds, either singular or mixed.

raty-antarasya gandhena varjitā kevalā bhavet |

When there is not even a whiff of any other dominant mood it is called singular (kevalā).

vrajānuge rasālādau śrīdāmādau vayasyake |
gurau ca vrajanāthādau krameṇaiva sphuraty asau ||

This singularity of the sthāyī manifests among the Vraja anugas in Rasāla, etc., among the friends in Śrīdāmā, and among the respected seniors as Nanda, the king of Vraja. (2.5.25)

tatra saṅkulā—
eṣāṁ dvayos trayāṇāṁ vā sannipātas tu saṅkulā |
uddhavādau ca bhīmādau mukharādau krameṇa sā |
yasyādhikyaṁ bhaved yatra sa tena vyapadiśyate ||26||

If two or even all three of these are found in the same person that is called saṅkulā. Examples are Uddhava (who has dāsya with an admixture of friendship), Bhīma (sakhya with dāsya) and Mukharā (described by Jiva as Yaśodā’s wet nurse, who has vātsalya with dāsya).* Even though there may be such a mixture, one is associated with the mood that dominates. (2.5.26)

[*I have apparently been mistakenly saying that Mukharā is Radha's grandmother. So I stand corrected.] 

I think that the point here is that there is a spectrum of non-sexual loving relations. These were called sambandhas and the sādhaka desiring them was following sambandhānugā bhakti. At any rate, as becomes clear later on, there are some who are lower in terms of power and prestige and subordinate or dependent. They thus require one to act graciously toward them. And so there are anugrāhya and anugrāhaka: the recipients and dispensers of grace. And where there is a balance, that is called friendship. But the nature of all these relations is that generally they are not fixed. Due to the incredible complexities of the human mind, they are always mixed in the way that the three guṇas are. But hanging on the balance of equilibrium is friendship. 

So we diagrammed this as follows to show how the whole of love is mapped out with sakhya at the middle, the equilibrium between both the vertical relations as well as the horizontal -- somewhere in between erotic passion and detached admiration.

Now we turn to the dāsya-rasa, which Rūpa calls prīti, which is at first view a confusing choice of terminology, since it differs from both it is used generally as well as the terminological usage Jiva gives it in Prīti Sandarbha. The reason for this choice of term, according to Jiva, is that it has more love, i.e., possessiveness (mamatā), than was present in śānta-rasa. But it should be remembered here that it is a specialized usage not to be confused with the more general usage as a synonym for prema itself, which is the way Jīva has used it in PrītiS. And to make things more confusing, Jīva uses bhakti as a specialized term for dāsya, but still having the intent of differentiating śānta from dāsya, etc.

atha prītiḥ—
svasmād bhavanti ye nyūnās te’nugrāhyā harer matāḥ |
ārādhyatvātmikā teṣāṁ ratiḥ prītir itīritā ||27||
tatrāsakti-kṛd anyatra prīti-saṁhāriṇī hy asau ||28||

Those who are lower than Hari [in power and status, in human terms] are to be “to be favored or furthered” (anugrāhya). Their sthāyi-bhāva or rati is named prīti and has worship or service as its essential feature. It creates such attachment for Krishna that it puts an end to all other objects of love. (2.5.27-28)

Example from Mukunda-mālā (8)—

divi vā bhuvi vā mamāstu vāso
narake vā narakāntaka prakāmam |
avadhīrita-śāradāravindau
caraṇau te maraṇe’pi cintayāmi ||

Whether I dwell in heaven or on earth, or even in hell, O destroyer of Narakāsura! It does not matter. For even at the time of death I will dwell on feet, which put to shame the lotus flowers of the autumn season.

The above example is that of a sādhaka bhakta, and for the most part, the sādhaka bhakta is ordained to cultivate the characteristics of a servant. First find a master with whom you can have a reciprocal relationship of love: One in need of grace with a pūjya, someone who is a dispenser of grace and truly worthy of admiration and emulation. This is the natural position of one in search of fulfillment. Indeed,  it is more than that -- it is a fundamental principle of life: every human being spends a lot of time in childhood, youth and even adulthood, as the anugrāhya. Learning is dispensed to him from the moments he springs from the womb. Therefore the beginning of love is in the relation to the guru in all his forms. And then one in one's maturity can switch roles. There is no getting into madhura rasa without having had some education and practical experience in the other kinds of love.

And that is where this particular discussion ends. Next we look at Prīti Sandarbha again.

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)