LAUGHTER
After He had stolen some yogurt from the pots of two gopīs, Kṛṣṇa told one of His gopī friends, “My dear beautiful friend, I can take an oath that I have not stolen even a drop of yogurt from your pot! But still your friend Rādhārāṇī is very shamelessly smelling the flavor of My mouth. Kindly forbid Her from this devious policy of putting Her face near Mine.” When Kṛṣṇa was speaking like this, Rādhārāṇī’s friends could not check their laughter. This is an instance of laughter in ecstatic love.
Bhakti-rasāmṛta-sindhu · BRS 2.5.52 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
tatra hāsa-ratiḥ –
ceto-vikāso hāsaḥ syād vāg-veṣehādi-vaikṛtāt |
sa dṛg-vikāsana-sauṣṭha-kapola-spandanādikṛt ||52||
Hāsa-rati: When there is cheerfulness of the heart from irregularity of speech, dress or actions, it is called hāsa. In this state, the symptoms are opening of the eyes fully, and quivering of the nose, lips and cheeks.
Bhakti-rasāmṛta-sindhu · BRS 2.5.53 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
kṛṣṇa-sambandhi-ceṣṭotthaḥ svayaṁ saṅkucad-ātmanā |
ratyānugṛhyamāṇo ’yaṁ hāso hāsa-ratir bhavet ||53||
When hāsa arises from actions related to Kṛṣṇa and the primary rati assumes a subdued role, hāsa becomes hāsa-rati.
Jīva Gosvāmī · Durgama-saṅgamanī
In verse 43, the definition of the secondary ratis was given: when a primary rati becomes covered by hāsa, it is called hāsa-rati. Now, in this verse, it is said that hāsa and other emotions are called rati because of assuming rati as their own nature--by identifying themselves as rati. Hāsa-rati means rati-like hāsa. This is similar to the meaning of the compound puruṣa-vyaghra: tiger-like man. Previously the meaning of hāsa-rati (primary rati which takes up the mood of hāsa) would be similar to the word śāka-pārthiva: king who enjoys vegetables. Hāsa-rati manifests by the primary rati limiting itself (saṅkucad-ātmanā). The cause of limiting of the primary rati is given: it arises from the spreading of intense happiness from actions related to Kṛṣṇa (kṛṣṇa- sambandhi-ceṣṭotthaḥ). But even seeing the irregularity in actions in persons hostile to Kṛṣṇa (not directly related to Kṛṣṇa) laughter may arise, which will also become a cause of restricting the primary rati, because at that time the devotee will be (happily) thinking of the future actions of Kṛṣṇa which will destroy those enemies. This should be understood in the case of other secondary ratis also.
Bhakti-rasāmṛta-sindhu · BRS 2.5.54 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
yathā –
mayā dṛg api nārpitā sumukhi dadhni tubhyaṁ śape
sakhī tava nirargalā tad api me mukhaṁ jighrati |
praśādhi tad imāṁ mudhā cchalita-sādhum ity acyute
vadaty ajani dūtikā hasita-rodhane na kṣamā ||54||
An example: Kṛṣṇa said, “O beautiful woman! I swear to you that I have not even looked at the yogurt. But your bold friend is sniffing my mouth in vain. Give instructions to your friend so that she does not accuse innocent persons like me.” When the gopī servant heard these words, she could not restrain her laughter.
Jīva Gosvāmī · Durgama-saṅgamanī
Bringing yogurt to the forest on the pretext of performing worship of the devatās, the gopīs were moving about here and there in order to pick flowers. Kṛṣṇa was carrying on an exchange with one gopī who was assigned to safeguard the yogurt alone by staying next to it. Suddenly one coy gopī appeared and began sniffing Kṛṣṇa’s mouth to see if He had eaten the yogurt. Kṛṣṇa refers to her in this verse. Sometimes jarati (old woman) replaces sumukhi and vadhu (young woman) replaces sakhī, but this is not the accepted version.
Viśvanātha Cakravartī Ṭhākura · Bhakti-sāra-pradarśinī
One time, a messenger, seeing that Jaṭilā had gone to the village, brought Kṛṣṇa to meet Rādhā in Rādhā’s house. Suddenly Jaṭilā appeared and saw her daughter-in-law enjoying with Kṛṣṇa. She began to scold Rādhā. In order to deceive her, Kṛṣṇa spoke these words. “O old lady! I have not even looked at your yogurt. I make that oath. Your bold daughter is sniffing my mouth in order to confirm if I have eaten the yogurt. You should teach your daughter that such hostile doubts—unsubstantiated-- should not be entertained for cultured persons such as myself.” The messenger could not stop herself from laughing.
ASTONISHMENT
Once Brahmā was watching all the cows and the cowherd boys dressed in yellow garments and decorated with valuable jewels. The boys were expanding their four arms and were being worshiped by many hundreds of other Brahmās. All the cowherd boys began to express their joyfulness for being with Kṛṣṇa, the Supreme Brahman. At that time, Brahmā showed his astonishment by exclaiming, “What am I seeing here?” This is an instance of astonishment in ecstatic love.
Bhakti-rasāmṛta-sindhu · BRS 2.5.55 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
atha vismaya-ratiḥ –
lokottarārtha-vīkṣāder vismayaś citta-vistṛtiḥ |
atra syur netra-vistāra-sādhūkti-pulakādayaḥ |
pūrvokta-rītyā niṣpannaḥ sa vismaya-ratir bhavet ||55||
Vismaya-rati: On seeing something unusual the mind may inquire “What could this be?” This disposition is called vismaya or wonder. In this state the symptoms are widening of the eyes, uttering words like “very good very good” and standing of hairs on end. The relation of vismaya to vismaya-rati is the same as hāsa to hāsa-rati. [Note: While the primary rati recedes, vismaya becomes prominent for some time and acts as rati.]
Jīva Gosvāmī · Durgama-saṅgamanī
Vistṛti or “expansion of the mind” means the mind displays various conditions, saying “What is that?” Expansion of the heart was mentioned in relation to hāsa in verse 52 (ceto vikāsa), where it meant “joy.” However, here it means “opening up.”
Bhakti-rasāmṛta-sindhu · BRS 2.5.56 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
yathā –
gavāṁ gopālānām api śiśu-gaṇaḥ pīta-vasano
lasac-chrīvatsāṅkaḥ pṛthu-bhuja-catuṣkair dhṛta-ruciḥ |
kṛta-stotrārambhaḥ sa vidhibhir ajāṇḍālibhir alaṁ
para-brahmollāsān vahati kim idaṁ hanta kim idam ||56||
An example: When Brahmā saw all the calves and cowherd boys manifest as forms of the Supreme Brahman--as Nārāyaṇa forms with four hands wearing yellow garments and marked with the śrīvatsa, who were being praised by all the inhabitants of the universes including many Brahmās--he became astonished and uttered, “What is this? What is this?”
CHIVALRY
On the bank of the Yamunā, once there was the crackling sound of dry leaves, giggling from the cowherd boys and thundering from the sky. Śrīdāmā was tightening his belt to fight with Kṛṣṇa, the conqueror of the demon Agha. This is an instance of chivalry in ecstatic love.
Bhakti-rasāmṛta-sindhu · BRS 2.5.57 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
atha utsāha-ratiḥ –
stheyasī sādhubhiḥ ślāghya-phale yuddhādi-karmaṇi |
satvarā mānasāsaktir utsāha iti kīrtyate ||57||
Utsāha-rati: Firm and immediate attachment of the mind to activities such as battle, charity, compassion and dharma, whose results are praised by the saintly people, is called utsāha.
Jīva Gosvāmī · Durgama-saṅgamanī
Yuddhādi means fighting, charity, compassion and righteous acts. [Note: These different types of utsāha are explained in the section dealing with secondary rasas (4.3).] Instead of yuddhādi, svābhīṣṭa (cherished) is sometimes seen.
Bhakti-rasāmṛta-sindhu · BRS 2.5.58 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
kālānavekṣaṇaṁ tatra dhairya-tyāgodyamādayaḥ |
siddhaḥ pūrvokta-vidhinā sa utsāha ratir bhavet ||58||
In this state, impulsiveness (not looking back in time), impatience and eagerness manifest. Utsāha relates to utsāha-rati in the same way hāsa relates to hāsa-rati.
Bhakti-rasāmṛta-sindhu · BRS 2.5.59 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
yathā –
kālindī-taṭa-bhuvi patra-śṛṅga-vaṁśī
nikvāṇair iha mukharī-kṛtāmbarāyām |
visphūrjann agha-damanena yoddhu-kāmaḥ
śrīdāmā parikaram udbhaṭaṁ babandha ||59||
An example: When the air resounded with the sound of the flute, horn and patra (blades of grass) on the bank of the Yamunā, Śrīdāma, desiring to fight with Kṛṣṇa, began roaring, and bound up his waist firmly.
LAMENTATION
In the Tenth Canto, seventh chapter, verse 25 of Śrīmad-Bhāgavatam, there is a description of Kṛṣṇa’s being taken away by the whirlwind demon, Tṛṇāvarta. As Kṛṣṇa was being thus carried up into the sky, all the gopīs began to cry aloud. They approached mother Yaśodā, stating that they could not find the son of Nanda. He had been taken away by a whirlwind. This is an instance of lamentation in ecstatic love.
Bhakti-rasāmṛta-sindhu · BRS 2.5.60 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
atha śoka-ratiḥ –
śokas tv iṣṭa-viyogādyaiś citta-kleśa-bhavaḥ smṛtaḥ |
vilāpa-pāta-niḥśvāsa-mukha-śoṣa-bhramādi-kṛt |
pūrvokta-vidhinaivāyaṁ siddhaḥ śoka-ratir bhavet ||60||
Śoka-rati: Intense pain in the heart arising from separation from a dear one with thoughts that the beloved has perished is called śoka or lamentation. In this state wailing, falling on the ground, heavy breathing, drying of the mouth, and confusion manifest. Śoka has the same relation to śoka-rati as hāsa to hāsa-rati.
Jīva Gosvāmī · Durgama-saṅgamanī
Citta-kleśa-bhavaḥ means intense pain in the heart arising from thoughts that one’s beloved has perished. [Note: If there were only intense pain in separation, it would be self-centered.]
Bhakti-rasāmṛta-sindhu · BRS 2.5.61 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
yathā śrī-daśame –
ruditam anu niśamya tatra gopyo
bhṛśam anutapta-dhiyo ’śru-pūrṇa-mukhyaḥ |
rurudur anupalabhya nanda-sūnuṁ
pavana upārata-pāṁśu-varṣa-vege ||61||
An example from the Tenth Canto: When the force of the dust storm and the winds subsided, Yaśodā’s friends, the other gopīs, approached mother Yaśodā, hearing her pitiful crying. Not seeing Kṛṣṇa present, they too felt very much aggrieved and joined mother Yaśodā in crying, their eyes full of tears. SB 10.7.25
When Kṛṣṇa was fighting with Kāliya, mother Yaśodā exclaimed, “Kṛṣṇa is now entrapped within the hoods of the Kāliya snake, and yet I am not tattered to pieces! So I must admit how wonderful is the preserving power of this material body!” This is another instance of lamentation in ecstatic love.
Bhakti-rasāmṛta-sindhu · BRS 2.5.62 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
yathā vā –
avalokya phaṇīndra-yantritaṁ
tanayaṁ prāṇa-sahasra-vallabham |
hṛdayaṁ na vidīryati dvidhā
dhig imāṁ martya-tanoḥ kaṭhoratām ||62||
Another example: My heart did not become shattered on seeing Kṛṣṇa, dearer that a thousand lives, bound up by Kāliya. How hard my heart is!
Jīva Gosvāmī · Durgama-saṅgamanī
In this verse Yaśodā criticizes herself.
ANGER
When Jaṭilā, the mother of Abhimanyu, saw Kṛṣṇa wearing a necklace, she could understand that the jeweled ornament had been given to Him by Rādhārāṇī. She therefore became absorbed in anger and began to move her eyebrows, expressing her anger in ecstatic love.
Bhakti-rasāmṛta-sindhu · BRS 2.5.63 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
atha krodha-ratiḥ –
prātikūlyādibhiś citta-jvalanaṁ krodha īryate |
pāruṣya-bhrū-kuṭī-netra-lauhityādi-vikāra-kṛt ||63||
Krodha-rati: Flaming up of the heart from encountering opposition is called krodha or anger. In this state, rough behavior, frowning and reddening of the eyes manifest.
Bhakti-rasāmṛta-sindhu · BRS 2.5.64 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
evaṁ pūrvoktavat-siddhaṁ viduḥ krodha-ratiṁ budhāḥ |
dvidhāsau kṛṣṇa-tad-vairi-bhāvatvena kīrtitā ||64||
Krodha-rati arises from krodha in the same way that hāsa-rati arises from hāsa. It has two types: where the stimulus for krodha-rati is Kṛṣṇa and where the stimulus is the enemy of Kṛṣṇa.
Bhakti-rasāmṛta-sindhu · BRS 2.5.65 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
atha kṛṣṇa-vibhāvāḥ, yathā –
kaṇṭha-sīmani harer dyuti-bhājaṁ
rādhikā-maṇi-saraṁ paricitya |
taṁ cireṇa jaṭilā vikaṭa-bhrū-
bhaṅga-bhīmatara-dṛṣṭir dadarśa ||65||
Anger stimulated by Kṛṣṇa: When Jaṭilā recognized Rādhā’s shining pearl necklace around the throat of Kṛṣṇa, she frowned ferociously and glanced at Kṛṣṇa in a terrifying manner.
Jīva Gosvāmī · Durgama-saṅgamanī
Jaṭilā played the role of the mother-in-law of Rādhā. Her anger manifests from rati directed towards Kṛṣṇa. In attempting to thwart the relationship between her daughter-in-law and Kṛṣṇa, she acts for the pleasure of Kṛṣṇa (and thus the anger is not material). This should be understood in other similar instances also.
GHASTLINESS
There is a statement by Yāmunācārya to this effect: “Since I have begun to enjoy these transcendental exchanges of love, which are always newer and newer, whenever I remember the pleasure of past sex life, my lips curl and I wish to spit on the idea.” This is an instance of ecstatic love in ghastliness.
Bhakti-rasāmṛta-sindhu · BRS 2.5.71 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
atha jugupsā-ratiḥ –
jugupsā syād ahṛdyānubhavāc citta-nimīlanam |
tatra niṣṭhīvanaṁ vaktra-kūṇanaṁ kutsanādayaḥ |
rater anugrahāj jātā sā jugupsā-ratir matā ||71||
Jugupsā-rati: Restriction of the heart arising from experiencing disgusting things is called jugupsā or disgust. In this state spitting, curling the lips, and uttering contemptuous words manifest. When this jugupsā appears because of rati, it is called jugupsā-rati.
Jīva Gosvāmī · Durgama-saṅgamanī
Vaktra-kūṇana means “curling the lips.”
Bhakti-rasāmṛta-sindhu · BRS 2.5.72 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
yathā –
yadavadhi mama cetaḥ kṛṣṇa-pādāravinde
nava-nava-rasa-dhāmany udyataṁ rantum āsīt |
tadavadhi bata nārī-saṅgame smaryamāne
bhavati mukha-vikāraḥ suṣṭhu-niṣṭhīvanaṁ ca ||72||
An example: Since my heart has become eager to play at the lotus feet of Kṛṣṇa who is the abode of ever-fresh rasa, when I think of association with women, my mouth curls up in disgust and I spit.
DREAD
One old devotee said, “My dear Lord, when we are away from You we become so anxious to see You again, and there is great misery in our lives. But then when we do see You, there immediately comes the fear of separation. Under the circumstances, both when we see You and when we do not see You, we are subjected to different kinds of tribulation.” This is an instance of a contradictory mixture of ecstatic love for Kṛṣṇa. Such ecstatic love is palatable, and expert critics have compared such ecstatic love to a mixture of curd, sugar candy and a little black pepper. The combined taste is very palatable.
Bhakti-rasāmṛta-sindhu · BRS 2.5.77 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
prāyaḥ sukha-mayāḥ śītā uṣṇā duḥkha-mayā iha |
citreyaṁ paramānanda-sāndrāpy uṣṇā ratir matā ||77||
Among the bhāvas, it would seem that those such as harṣa are filled with happiness and others such as viṣāda are filled with sorrow. But the astonishing fact is that rati filled with sorrow is considered to be the highest, most intense bliss.
Jīva Gosvāmī · Durgama-saṅgamanī
One would assume (prāyaḥ) that bhāvas such as harṣa (śītā) are filled with happiness and others such as viṣāda (uṣṇā) are filled with sorrow. Rati has by its very nature some sorrow even in meeting of the lovers, because there is a predominance of longing during separation which causes suffering and worry about separation during meeting which causes suffering as well. Thus it is said:
adṛṣṭe darśanotkaṇthā dṛṣṭe viccheda-bhīrutā
nāḍṣṭena na dṛṣṭena bhavatā labhyate sukham
If I do not see You, then I am filled with longing to see You, and when I do see You, I am filled with fear of separation. Thus, both on not seeing You, and on seeing You, I do not attain happiness.
Bhakti-rasāmṛta-sindhu · BRS 2.5.78 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
śītair bhāvair baliṣṭhais tu puṣṭā śītāyate hy asau |
uṣṇais tu ratir atyuṣṇā tāpayantīva bhāsate ||78||
The rati predominated by sorrow (such as śoka-rati), when nourished by strong joyful vyabhicāri-bhāvas, becomes joyful. The sorrowful rati, nourished by sorrowful bhāvas such as viṣāda, becomes more sorrowful, and appears to give suffering.
Jīva Gosvāmī · Durgama-saṅgamanī
By a joyful bhāva (śītaiḥ), the sorrowful rati becomes joyful. This means that the sorrowful rati becomes one with the joyful states. A sorrowful rati does not itself produce pain, since it does not have intrinsically any intense suffering. However, by the vyabhicāri-bhāvas such as viṣāda, it becomes intensely sorrowful, and thus appears (bhāsate) to give pain. The qualities of these bhāvas which arise because of separation from the Lord impose themselves on rati. It is similar to the medicine called yogarāja which takes on many qualities by having a combination of ingredients which have a variety of properties. This is an appearance only, because it is temporary with beginning and end. However, after the imposition of separation from the Lord, that interim period where one experiences the pain of separation appears to be permanent.
Bhakti-rasāmṛta-sindhu · BRS 2.5.79 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
ratir dvidhāpi kṛṣṇādyaiḥ śrutair avagataiḥ smṛtaiḥ |
tair vibhāvāditāṁ yadbhis tad-bhakteṣu raso bhavet ||79||
The primary and secondary ratis produce vibhāvas, anubhāvas, sāttvika-bhāvas and vyabhicāri-bhāvas through hearing, experiencing or remembering Kṛṣṇa. All of these combine to become rasa in the devotees.
Jīva Gosvāmī · Durgama-saṅgamanī
The two types of rati (ratir dvidhā) are the primary and secondary ratis. By experiences (avagataiḥ) about Kṛṣṇa in dramas, hearing about Kṛṣṇa and contemplating Kṛṣṇa, the two types of rati then manifest vibhāvas, anubhāvas, sāttvika-bhāvas and vyabhicāri-bhāvas.
Bhakti-rasāmṛta-sindhu · BRS 2.5.80 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
yathā dadhy-ādikaṁ dravyaṁ śarkarā-maricādibhiḥ |
saṁyojana-viśeṣeṇa rasālākhyo raso bhavet ||80||
As yogurt becomes rasāla by mixing with the particular ingredients of sugar and pepper, the two types of rati become rasa by combination with the elements of vibhāva, anubhāva, sāttvika-bhāva and vyabhicāri-bhāva.
Bhakti-rasāmṛta-sindhu · BRS 2.5.67 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
atha bhaya-ratiḥ –
bhayaṁ cittāticāñcalyaṁ mantu-ghorekṣaṇādibhiḥ |
ātma-gopana-hṛcchoṣa-vidrava-bhramaṇādikṛt ||67||
Bhaya-rati: When the heart manifests extreme unsteadiness after committing an offense or seeing fearful creatures, it is called bhaya or fear. In this state, the attempt to hide oneself, drying up of the heart, fleeing and confusion manifest.
Bhakti-rasāmṛta-sindhu · BRS 2.5.68 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
niṣpannaṁ pūrvavad idaṁ budhā bhaya-ratiṁ viduḥ |
eṣāpi krodha-rativad dvi-vidhā kathitā budhaiḥ ||68||
The wise say that bhaya is related to bhaya-rati just as hāsa is related to hāsa-rati. As with krodha, bhaya-rati has two types: bhaya whose cause is Kṛṣṇa and bhaya whose cause is the enemy of Kṛṣṇa.
Bhakti-rasāmṛta-sindhu · BRS 2.5.69 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
tatra kṛṣṇa-vibhāvāḥ –
yācitaḥ paṭimabhiḥ syamantakaṁ
śauriṇā sadasi gāndinī-sutaḥ |
vastra-gūḍha-maṇir eṣa mūḍha-dhīs
tatra śuṣyad-adharaḥ klamaṁ yayau ||69||
Kṛṣṇa as the cause of fear: When Kṛṣṇa asked Akrura for the Syamantaka jewel in the assembly in a friendly way, Akrura, who was hiding the jewel in his clothing, could not answer. He became fearful of Kṛṣṇa, understanding that Kṛṣṇa knew he was hiding the jewel. His mouth dried up and he became sad.
Bhakti-rasāmṛta-sindhu · BRS 2.5.70 — Śrī Rūpa Gosvāmī
the sūtra behind this passage
duṣṭa-vibhāva-jāḥ, yathā –
bhairavaṁ bruvati hanta hanta gokula-
dvāri vārida-nibhe vṛṣāsure |
putra-gupti-dhṛta-yatna-vaibhavā
kampra-mūrtir abhavad vrajeśvarī ||70||
Enemy of Kṛṣṇa as the cause of fear: When Vṛṣāsura, like a storm cloud, roared in a frightening manner at the entrance of Gokula, Yaśodā, thinking of the protection of her son, began to tremble.