Category:Described in the Bhakti-rasamrta-sindhu
Theme Analysis
The Bhakti-rasāmṛta-sindhu, written by Śrīla Rūpa Gosvāmī, is the definitive scientific analysis of devotional service. It meticulously categorizes the relationships between the soul and the Supreme Lord into twelve mellows (rasas)—five primary and seven secondary. The text describes the progression of devotion from the stage of practice (sādhana-bhakti) to the stage of ecstasy (bhāva-bhakti) and finally to pure love of God (prema-bhakti). It also provides a detailed account of the symptoms of ecstatic love, such as becoming stunned, trembling, and changing bodily color. Furthermore, it defines the qualities of Kṛṣṇa and the characteristics of a pure devotee. Through this work, the abstract emotions of the heart are codified into a precise spiritual science.
- Primary Relationships: The five direct mellows are neutrality (śānta), servitude (dāsya), friendship (sakhya), parenthood (vātsalya), and conjugal love (madhura).
- Secondary Mellows: The seven indirect mellows include wonder, chivalry, compassion, anger, dread, ghastliness, and comedy.
- Ecstatic Symptoms: The text catalogs the eight sāttvika-bhāvas, or involuntary bodily transformations, such as standing of hairs and flowing of tears.
- Stages of Advancement: A clear path is delineated from the initial seed of faith to the maturity of pure love.
- The Nature of Kṛṣṇa: Kṛṣṇa is described as the reservoir of all pleasure (akhila-rasāmṛta-mūrti), possessing 64 transcendental qualities.
- Explore the synthesized essence of this category in this Vanipedia article: Described in the Bhakti-rasāmṛta-sindhu - The Science of Devotional Service.
Pages in category "Described in the Bhakti-rasamrta-sindhu"
The following 135 pages are in this category, out of 135 total.
A
- A person is called mild when he cannot even bear the touch of the most soft thing. It is described that every part of Krsna's body was so soft that even at the touch of newly grown leaves, the color of the touched part of His skin would change
- A sincere devotee can therefore be empowered by the Lord regardless of his situation. In the preceding verse (CC Madhya 19.134) from the Bhakti-rasamrta-sindhu, Srila Rupa Gosvami has described how he was personally empowered by the Lord
- Adbhuta-rasa is described in the Bhakti-rasamrta-sindhu (4.2.1): When one’s general attachment is fixed in wonder, it is called adbhuta-bhakti-rasa
- After describing the different opulences of Krsna, Srila Rupa Gosvami tries to further describe the transcendental beauties and qualities of the Lord as decorated, enjoying, pleasing, dependable, steady and predominating
- All of this (the truth of Krsna, the principles of devotional service & the transcendental relationships with Krsna) was described in full detail so that in the future Rupa Gosvami could distribute this science of Krsna in his book Bhakti-rasamrta-sindhu
- Although many different processes for developing love of Godhead have been explained so far, Srila Rupa Gosvami now gives us a general description of how one can best achieve such a high position
- Although the subject of such affections and dealings of love are very confidential, Sanatana Gosvami has described them very explicitly
- Although there is no need to describe these reflections of ecstatic love, Rupa Gosvami gives some instances where there is no actual devotional service and such expressions are manifested
- Amongst all the anugas, Raktaka is considered to be the chief. The description of his bodily features is as follows
- Amongst the well-wisher friends, Mandalibhadra and Balabhadra are the chiefs. Mandalibhadra is described as follows: his complexion is yellowish, and his dress is very attractive
- An example of stillness was described by a friend of Krsna, who informed Him in Mathura that all the cowherd boys had become just like leafless trees on the tops of hills
- Another instance is described as follows: "On one side of the courtyard the dead body of Sankhasura was lying, surrounded by many jackals
- As already described, if certain kinds of mellows become mixed and there is a joining of opposite mellows, then the situation is called incompatible
- As already described, there are twelve different kinds of rasas, or ecstatic relationships which are shared with Krsna
- At that time the whole tract of land in Vrndavana was being disturbed by the rains sent by Indra, as described elsewhere above
B
- Bibhatsa-bhakti-rasa is described as follows (Bhakti-rasamrta-sindhu 4.7.1): When one’s attachment for Krsna develops in an abominable way, and the devotee enjoys it, that is called bibhatsa-bhakti-rasa
- By his transcendental plans he (a pure devotee of God) purifies such activities (material activities). This is described in Bhakti-rasamrta-sindhu
- By the blessings of a Vaisnava, everything is possible. This is described in Bhakti-rasamrta-sindhu as krpa-siddhi, or perfection attained simply by the blessings of a superior person
D
- Dasya-rasa, or dasya-bhakti-rasa, is described in the Bhakti-rasamrta-sindhu (3.2.3-4): When according to his desires the living entity develops love for the Supreme Personality of Godhead, this beginning stage of love is called dasya-bhakti-rasa
- Descriptions of the bodily features of the anugas in Vrndavana are given in the following statement
- Devastation is described in the Bhakti-rasamrta-sindhu as a combination of happiness and distress that becomes conspicuous by an absence of any sense of them
- Devotees attached to the transcendental loving service of the Lord may be described either as surrendered souls, as souls advanced in devotional knowledge, or as souls completely engaged in transcendental loving service
- Devotional service in conjugal love is described briefly in the Bhakti-rasamrta-sindhu, but it is very elaborately discussed in the Ujjvala-nilamani. This book describes different types of lovers, their assistants, and those who are very dear to Krsna
H
- Harsa is described in the Bhakti-rasamrta-sindhu. Harsa is experienced when one finally attains the desired goal of life and consequently becomes very glad
- Here is a general description of devotional service given by Sri Rupa Gosvami in his Bhakti-rasamrta-sindhu
- How the sons of Pandu, the Pandavas, enjoy Krsna's association is described as follows, "When Sri Krsna arrived in Indraprastha, the capital of the Kurus, Maharaj Yudhisthira immediately came out to smell the flavor of Krsna's head"
I
- In describing this early stage of His kaisora age, Kundalata, one of the residents of Vrndavana, said to her friend
- In other words, because of the scorching heat, the swans are leaving the lakes. This metaphor is used to describe the condition of the devotees separated from Krsna
- In that part (of the western division of the Bhakti-rasamrta-sindhu) there is a description of devotional service in neutrality, further development in love and affection (called servitude), further development in fraternity
- In that part (of the western division of the Bhakti-rasamrta-sindhu) there is a description of further development in parenthood, or parental love, & finally conjugal love between Krsna and His devotees. Thus there are five waves in the western division
- In the Bhakti-rasamrta-sindhu (1.4.15-16), Srila Rupa Gosvami, a great authority in the devotional line, describes the different stages in coming to the point of love of Godhead
- In the Bhakti-rasamrta-sindhu by Srila Rupa Gosvami, the chief disciple of Lord Sri Caitanya Mahaprabhu, these transcendental symptoms displayed by pure devotees like Uddhava are systematically described
- In the Bhakti-rasamrta-sindhu, (3.2.84) sneha (affection) is described as follows - That aspect of prema in which the melting of the heart for the lover is concentrated is called sneha, or affection
- In the Bhakti-rasamrta-sindhu, (3.2.84) sneha (affection) is described as follows: The symptom of such affection is that the lover cannot for a moment remain without the association of the beloved
- In the Bhakti-rasamrta-sindhu, eight kinds of transcendental changes taking place in the body are described. Stambha, being stunned, refers to the mind’s becoming transcendentally absorbed
- In the Bhakti-rasamrta-sindhu, pulaka is described as joy, encouragement and fear. When these combine, the hairs on the body stand on end, and this bodily state is called pulaka
- In the Bhakti-rasamrta-sindhu, the word dainya (humility) is explained as follows: When unhappiness, fearfulness and the sense of having offended combine, one feels condemned. This sense of condemnation is described as dinata, humility
- In the Bhakti-rasamrta-sindhu, there is a story... Not story. Fact. It is described there that one brahmana - he was a great devotee - he wanted to offer very brilliant service, arcana, in the temple worship. But he had no money
- In the daksina-vibhaga (southern division of the Bhakti-rasamrta-sindhu) there is a general description of the mellow (relationship) called bhakti-rasa, which is derived from devotional service
- In the fourth division of Bhakti-rasamrta-sindhu, Srila Rupa Gosvami has described seven kinds of indirect ecstasies of devotional service, known as laughing, astonishment, chivalry, compassion, anger, dread and ghastliness
- In the northern division (uttara-vibhaga of BRS) there is a description of the indirect mellows of devotional service - namely, devotional service in laughter, DS in wonder, and devotional service in chivalry, pity, anger, dread and ghastliness
- In the purva-vibhaga (of the Bhakti-rasamrta-sindhu), there is a description of the permanent development of devotional service
- In this instance Bhima became angry, and, being influenced by such anger, his hopelessness became a cause for strong attachment to Krsna. This instance can be described as strong attachment for Krsna in anger
- In this portion (of Nectar of Devotion), Srila Rupa Gosvami further describes these ecstasies of devotional feelings, some being compatible and others incompatible with one another
- In this statement there is a description of a combination of different mellows, but there is no incompatibility
- Indirect moistened existential ecstatic love is described in the following statement: Krsna, who is also called Purusottama, is to the eyes of Mother Yasoda just like the cloud is to the eyes of the cataki bird
- Intoxication is manifested according to different ages and mentalities. Srila Rupa Gosvami does not describe further in this direction because there is no necessity for such a discussion
- It is described that due to their lusty desires they have lost their intelligence, and therefore they have taken to worshiping the different demigods
- It is described that there were hot tears covering his (Bhima's) eyes, as a thin cloud sometimes covers the evening moon
K
- Karuna-bhakti-rasa is described as follows (Bhakti-rasamrta-sindhu 4.4.1): When one’s devotional attitude and attachment for Krsna is mixed with lamentation, it is called karuna-bhakti-rasa
- Krsna's attraction for Radharani is described by Krsna Himself thus, "When I create some joking phrases in order to enjoy the beauty of Radharani, Radharani hears these joking words with great attention"
- Krsna-prema is described in the Brs (1.41) - When the heart is completely softened & devoid of all material desires & when one’s emotional feelings become very strong, one becomes very much attached to Krsna. Such purified emotion is known as pure love
L
- Learned scholars have described the impetus of parental love for Krsna, existing in the elderly personalities who are in relation with Him, as follows
- Learned scholars therefore describe the features of His body at this time as nava-yauvana, newly-invented youthfulness. At this stage of Krsna's bodily features, the conjugal love affairs with the gopis and similar pastimes become very prominent
M
- Madhura-bhakti-rasa is described in the Bhakti-rasamrta-sindhu 3.5.1
- My dear King, it is very difficult to describe the character of Prahlada. He developed a natural attraction for Krsna, and whatever I can explain about his character will simply be an arrangement of words; his actual character is impossible to describe
N
- Narada describes, "Brahma first received the Vedic education from Krsna, as the clouds receive water from the ocean. That Vedic education or instruction which was spoken by Brahma to the world was then reposed upon the mountain of Sandipani Muni"
- Narada describes, "Sandipani Muni's instructions to Krsna are like a reservoir of water on the mountain, which flows as a river and goes again to mix with the source, the ocean of Krsna"
O
- Of the many objects of favored delight and of all the lovable damsels of Vrajabhumi, Srimati Radharani is certainly the most treasured object of Krsna's love. And, in every respect, Her divine kunda is described by great sages as similarly dear to Him
- On the other hand, the lusty desire of Kubja is described by learned scholars as being almost lusty desire. Kubja was a hunchback woman who also wanted Krsna with a great ecstatic love
- One devotee has described his feelings about the charity exhibited by King Mayuradhvaja: "I am faltering even to speak about the activities of Maharaj Mayuradhvaja, to whom I offer my respectful obeisances"
- One of the sakhas, known as Devaprastha, is described as follows: he is very strong, a ready scholar, and is very expert in playing ball
P
- Persons who are interested only in material activities are unable to understand this spiritual conjugal love, and these devotional reciprocations appear very mysterious to them. Rupa Gosvami therefore describes conjugal love very briefly
- Pure devotional service as described by Rupa Gosvami is free from all material desires. Anyabhilasita-sunyam (CC Madhya 19.167). There can be no excuse for personal or material interest
R
- Raudra-bhakti-rasa is described as follows (Bhakti-rasamrta-sindhu 4.5.1): When devotion is mixed with anger in the heart of the devotee, the taste is called raudra-bhakti-rasa
- Rupa Gosvami describes the characteristics of a person who has actually developed his ecstatic love for Krsna. The characteristics are as follows: (2) He is always reserved and perseverant
- Rupa Gosvami describes the characteristics of a person who has actually developed his ecstatic love for Krsna. The characteristics are as follows: (3) He is always detached from all material attraction
- Rupa Gosvami describes the characteristics of a person who has actually developed his ecstatic love for Krsna. The characteristics are as follows: (4) He does not long for any material respect in return for his activities
- Rupa Gosvami describes the characteristics of a person who has actually developed his ecstatic love for Krsna. The characteristics are as follows: (5) He is always certain that Krsna will bestow His mercy upon him
- Rupa Gosvami describes the characteristics of a person who has actually developed his ecstatic love for Krsna. The characteristics are as follows: (6) He is always very eager to serve the Lord faithfully
- Rupa Gosvami describes the characteristics of a person who has actually developed his ecstatic love for Krsna. The characteristics are as follows: (7) He is very much attached to the chanting of the holy names of the Lord
- Rupa Gosvami describes the characteristics of a person who has actually developed his ecstatic love for Krsna. The characteristics are as follows: (8) He is always eager to describe the transcendental qualities of the Lord
- Rupa Gosvami describes the characteristics of a person who has actually developed his ecstatic love for Krsna. The characteristics are as follows: (9) He is very pleased to live in a place where the Lord's pastimes are performed
- Rupa Gosvami next describes the characteristics of a person who has actually developed his ecstatic love for Krsna
S
- Sakhya-bhakti-rasa is described in the Bhakti-rasamrta-sindhu - 3.3.1
- Sakhya-rati is described in the Bhakti-rasamrta-sindhu (2.5.30). According to the opinion of advanced devotees and learned scholars, a devotee in sakhya-rati feels equal to the Supreme Personality of Godhead. This is a relationship in friendship
- Sakhya-rati is described in the Bhakti-rasamrta-sindhu as follows...
- Santa-bhakti-rasa is described in the Bhakti-rasamrta-sindhu (3.1.4-6): When santa-rati (neutral attraction) exists continuously and is mixed with ecstatic emotion, and when the devotee relishes that neutral position, it is called santa-bhakti-rasa
- Santa-rati is described in the Bhakti-rasamrta-sindhu (2.5.16-18) as follows - When one is completely free from all doubts and material attachments, he attains the neutral position, called santa
- Santa-rati is described in the Bhakti-rasamrta-sindhu as follows...
- Similarly, there is a statement describing confusion caused by fearfulness
- Sometimes Bhima, the second brother of the Pandavas, is also described as dhiroddhata
- Sri Rupa Gosvami in his Bhakti-rasamrta-sindhu describes this (sadacara) as follows: iha yasya harer dasye karmana manasa gira, nikhilasv apy avasthasu jivanmuktah sa ucyate. BG 1972 purports
- Srila Rupa Gosvami described this incident (Lord Caitanya's instruction) in the first verse of Bhakti-rasamrta-sindhu, in which he speaks of the causeless mercy of the Lord upon him
- Srila Rupa Gosvami describes one who is fit for becoming engaged in devotional service
- Srila Rupa Gosvami gives us a vivid description of Krsna as the reservoir of all pleasure in his Bhakti-rasamrta-sindhu
- Srila Rupa Gosvami has similarly described the transcendental nature of relishing topics which concern Krsna
- Srila Rupa Gosvami is trying here to describe the different achievements of the impersonalists and the personalists
- Srila Rupa Gosvami states herein that according to some learned scholars, the three kinds of transcendental mellow so far described - namely, servitude, fraternity and parental affection - are sometimes mixed up
- Subala's body is described as follows. His complexion is just like molten gold. He is very, very dear to Krsna. He always has a garland around his neck, and he wears yellow clothing
- Sukadeva Gosvami tells King Pariksit: "My dear King, I shall try to describe how the minds of the gopis became absorbed in the thought of Krsna"
T
- The above statements describe some of the wonderful reservoirs of pleasure within Krsna, as well as the transcendental qualities of His personality
- The beauty of Srimati Radharani is described as follows: "Her eyes defeat the attractive features of the eyes of the cakori bird. When one sees the face of Radharani, he immediately hates the beauty of the moon"
- The behavior of these confidential friends is described by a friend of Radharani, who told Radharani: "My dear graceful Radharani, Your intimate friend, Krsna, is also served by His intimate boy friends"
- The Bhakti-rasamrta-sindhu (1.1.17) describes the symptoms of bhakti-yoga thus: Devotional service is klesa-ghni even for beginners. This means that it reduces or nullifies all kinds of suffering
- The conjugal love of Radha-Krsna is never disturbed by any personal consideration. The undisturbed nature of the conjugal love between Radha and Krsna is described thus
- The continuous ecstasy of love can remain like a powerful king, subduing all temporary manifestations of love as well as any opposing elements of anger. Thus ecstatic love can be described as direct or indirect
- The description of Ujjvala, another intimate friend, is given as follows. Ujjvala always wears some garment of orange color, and the movements of his eyes are always very restless
- The devotee in the first or uppermost class is described as follows. He is very expert in the study of relevant scriptures, and he is also expert in putting forward arguments in terms of those scriptures
- The ecstatic transformations of the body described in such exalted literatures as the Bhakti-rasamrta-sindhu are practically not seen in this material world. However, these symptoms were perfectly present in the body of Sri Caitanya Mahaprabhu
- The eternal associates of the Lord in Vrndavana have described this as follows
- The general principles of devotional service, the execution of devotional service, ecstasy in devotional service and ultimately the attainment of love of Godhead are described - in the purva-vibhaga of the Bhakti-rasamrta-sindhu
- The gopis' ecstatic love for Krsna is sometimes described by scholars as being like the "lusty desire" of the material world, but actually this should not be taken as a literal fact. It is simply a way of trying to understand the transcendental situation
- The lusty desire of Kubja is described by learned scholars as being "almost lusty desire"
- The Nectar of Devotion, a summary study of Srila Rupa Gosvami's Bhakti-rasamrta-sindhu, explains those symptoms (of bhava stage) and vividly describes other transcendental developments, both in steady and accelerating manifestations
- The process for making the heart even more sterilized by the sunshine of love is called bhava. A description of bhava is given by Rupa Gosvami
- The qualifications of a saintly person are described in the Bhakti-rasamrta-sindhu as follows
- The real purpose of life is to satisfy the Supreme Personality of Godhead. Srila Rupa Gosvami describes in his Bhakti-rasamrta-sindhu that devotional service is so exalted that it is beneficial and auspicious for every man
- The symptoms of highly developed devotional service, which are exhibited by the pure devotees, are sometimes imitated by those who are not actually pure devotees. This is described in Bhakti-rasamrta-sindhu
- The tamala tree is always described as being the same color as Krsna
- The three categories of devotional service which Srila Rupa Gosvami describes in Bhakti-rasamrta-sindhu are listed as devotional service in practice, devotional service in ecstasy and devotional service in pure love of Godhead
- There (in the daksina-vibhaga (southern division), of the Bhakti-rasamrta-sindhu) are also descriptions of the stages known as vibhava, anubhava, sattvika, vyabhicari and sthayi-bhava, all on this high platform of devotional service
- There are five waves in the daksina-vibhaga division (of the Bhakti-rasamrta-sindhu). In the western division (pascima-vibhaga) there is a description of the chief transcendental humors derived from devotional service
- There are many offenses one can commit while serving the Lord, and these are described in the Bhakti-rasamrta-sindhu, Hari-bhakti-vilasa and other books
- There is another description of the symptoms of intoxication in the person of Sri Radharani after She saw Krsna: sometimes She was walking hither and thither, sometimes She was laughing, sometimes She was covering Her face
- There is the following description of Mother Yasoda's affection for Krsna: After rising early in the morning, Mother Yasoda first of all offered her breast milk to Krsna, and then she began to chant various mantras for His protection
- These descriptions, even if considered overestimations, must be taken as they are in order to divert our attention from the fleeting material beauty to the eternal beauty of Krsna consciousness
- This ahangrahopasana describes a living entity when he begins spiritual realization by identifying himself with the Supreme Lord. This state of self realization is technically known as monism
- This behavior of the friends toward Krsna is described by thoughtful poets as vyabhicari
- This collapsing condition is described as a feverish state resulting from ecstatic pleasure
- This ecstatic love for Krsna can be divided into five divisions, which will be described by Sri Rupa Gosvami later on
- This process of worshiping the Deity has already been described, and one should try to follow these rules and regulations seriously
- Those effects described as "almost mature" refer to the distress from which one is suffering at present, and the effects "lying as seed" means that in the core of the heart there is a certain stock of sinful desires which are like seeds
U
- Uddhava describes Krsna's qualities, "Although He is just like an ocean of wisdom, still He sometimes consults me. He is so great and magnanimous, yet He is engaged in His different activities just like an ordinary person"
- Uddhava describes Krsna's qualities, "He is the proprietor of millions of universes, but still He begged a little land from the ocean"
V
- Vaivarnya is described (Bhakti-rasamrta-sindhu) as a change in the bodily color. It is caused by a combination of moroseness, anger and fear. When these emotions are experienced, the complexion turns pale and the body becomes lean and thin
- Vatsalya-bhakti-rasa is described in the Bhakti-rasamrta-sindhu 3.4.1
- Vatsalya-rati is described in the Bhakti-rasamrta-sindhu (2.5.33). When a living entity is situated on the platform of vatsalya-rati, he thinks of the Supreme Personality of Godhead in His childhood feature
- Vira-bhakti-rasa is described as follows (Bhakti-rasamrta-sindhu 4.3.1): When attachment to Krsna mixes with the bellicose tendency, the charitable tendency or the merciful tendency in the heart of the devotee, such devotion is called vira-bhakti-rasa
W
- When devotees are put into great difficulties - even like the Pandavas, as described above - they feel all their miserable conditions to be great facilities for serving the Lord
- When the seven indirect transcendental mellows and the dried-up mellow of neutrality are produced by devotees and moods not directly related to Krsna and devotional service in ecstatic love, they are described as anurasa, imitation mellows
- When Uddhava was describing Krsna's pastimes to Vidura, he said, "One day the gopis became stunned when Krsna, in the dress of a gardening maid, entered the greenhouse and enlivened them with joking and laughter"