Rasa and Jivaatman

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achintya, "krishna_susarla" > minds of other

devotees.

 

> Is the point of all this, then, that daasya-rasa is inherent in all

> other rasas? Or that one must have this daasya mood before he can

> take any other mood? Are all rasas then mixed with daasya-rasa to

> some extent? Or is that one bhaava or another predominates

depending

> on the situation, all existing simultaneously?

 

hare krishna,

 

This is an attempt to broaden the subject under discussion namely

Nanda Maharaj in Dasya rasa to Rasa and any jivaatman.

 

Well here is a poem expressing bhava of one of the alvars and see how

different bhava predominates in him.

 

http://www.ramanuja.org/sv/alvars/nammalvar/tiruviruttam.html#TIRUVIRU

TTAM

 

It seems like different rasa exist in the svarupa of a particular

atman [the combination of different rasas in varying amount is unique

to a jivaatman] and they get manifested according to the situation.

Its analogous to simultaneous presence of all three modes of material

nature varying in degree in the acquired nature of jivatman during

bondage where one mode predominates over others at a given time.

 

Another evidence that could serve the purpose here is 2nd chapter of

Gopal tapani upanisad.

 

It begins with informing us that Gopis were enjoying madhurya rasa

with Krishna and then asks vraja gopal who is Supreme Person ? etc..

and Krishna replies to them.

 

"Once, after they had passed the entire night with Him, the

passionate girls of Vraja spoke to the cowherd boy Krishna, who is

the Supreme Personality of Godhead, and He also spoke to them."[2.1-2]

 

Now we know that in general gopis aren't aware of the fact that

Krishna is supreme and his corresponding divine paraphernalia but

here they express curiosity to know it.

 

In the verse 28 they ask Durvasa risi following questions:

 

"Gandharvi (Radha) said: Why has the Supreme Personality of Godhead

taken birth among us as a cowherd boy? O sage, how do you know this

about Krishna? What is His mantra? What is His abode? Why has He

taken birth in Devaki's womb? Who is His elder brother Balarama? How

is He worshipped? Why has the Supreme Personality of Godhead, who is

far above the world of matter, descended to this Earth?"[2.28]

 

For the upanisad please follow this link:

http://www.indiadivine.org/gopala-tapani-upanishad2.htm

 

Lets look at another case. Devout alvar Tirumazhisai:

 

He wrote a prabandham, nanmugan thiruvandhaadhi consisting of 96

verses.

 

the first verse says:

naanmuganai naaraayaNan padaiththaan,

naanmuganum thaan mugamaay

sankaranaith thaan padaiththaan

 

"Narayanan created the four-faced Brahma,

and Brahma created Sankaran."

 

and the last one says:

ini aRindhEn kaaraNan nee, kaRRavai nee,

kaRpavai nee, naRkirisai naaraNan nee,

nan_gaRindhEn naan.

 

"I have finally found these truths, You are the

primordial reason, what is comprehended is You,

what is to be comprehended is You, all good deeds

is You, I have now realized these without any doubt."

 

http://www.ramanuja.org/sv/alvars/tirumazhisai/index.html

 

Now this alvar was absorbed in glory of Narayana. He knew the awesome

might and opulence of Sriman Narayana. There is a story about this

alvar:

 

"This wonderful story involves Kanikannar, a disciple of the Alvar.

Kanikannar provoked the wrath of the local king and got himself

exiled when he refused to restore the king's youthfulness unlike the

devout old lady for whom Kanikannar had obliged. Not wanting to be

separated from his pupil, Alvar went to the temple and declared to

the Lord, ``I am leaving town with Kanikannan, fold Your serpent bed

and follow me.'' Ever waiting to please His devotees,the Lord got up

immediately, folded his ``painnaagap paay'', and went behind the

Alvar. Thus, He came to be known as ``sonna vaNNam seydha

perumaaL''(the Lord who obeyed)."

 

even though he was aware of aisvarya of Narayana, he so unperturbedly

ordered narayana to do something as if he were Narayanas master.

 

All this seems to point to the fact that different rasa exists

simultaneously in varying degree in svarupa of a particular atman

which is unique to it and they manifest according to particular

situation.

 

 

Your Servant Always,

Sumeet.