On rasas

[Guest guest]

By Srila Bhaktivinoda Thakura

 

 

If the reader carefully considers, it will be found that the

spiritual science gradually evolved from ancient times and became more

simple, more clear and more condensed. The more impurities arising from time

and place are removed, the more the beauties of the spiritual science

brightly shine before us. This spiritual science took birth in the land of

kusha grass on the banks of the Sarasvati river in Brahmavarta. As it

gradually gained strength, this spiritual science spent its childhood in the

abode of Badarikashram, which is covered with snow. It spent its boyhood in

Naimisharanya on the banks of the Gomati river and its youth on the

beautiful banks of the Kaveri river in the province of Dravida. The

spiritual science ayyained maturity in Navadvip, on the banks of the Ganges,

which purifies the universe.

 

By studying the history of the world, it is found that the spiritual

science reached its peak in Navadvip. The Supreme Absolute Truth is the only

object of love for the living entities. Unless one worhips Him with

attachment, however, the living entity can never attain Him. Even if a

person gives up all affection for this world and thinks of the Supreme Lord,

He is still not easily achieved. He is controlled and attained by

transcendental mellows alone. These mellows are of five types - shanta,

dasya, sakya, vatsalya and madhurya

 

The first mellow, shanta, is the stage in which the living entity

surpasses the pains of material existence and situates himself in

transcendence. In that state there is a little happiness, but no feeling of

independence. At that time the relationship between the practitioner and the

Lord is not yet established.

 

Dasya rasa is the second mellow. It contains all the ingradients of

shanta rasa as well as affection. "The Lord is my master, and I am His

eternal servant". This type of relationship is found in dasya rasa. No one

cares much for any of the best things of this world unless they are

connected with affection. Therefore dasya rasa is superior to shanta rasa in

many ways.

 

Sakya is superior to dasya. In dasya rasa there is a thorn in the

form of awe and reverence, but the main ornament in sakya rasa is the

feeling of friendship in equality. Among the servants, one who is a friend

is superior. There is no doubt about it. In sakya rasa all the wealth of

shanta and dasya is included

 

It is easy to understand that vatsalya is superior to sakya. A son

gives more affection and happiness than any friend. Therefore in vatsalya

rasa we find the wealth of four rasas. Although vatsalya rasa is superior to

these other rasas, it appears insgnificant before madhurya rasa. There may

be many secrets unknown between father and son, but this not the case

between husband and wife. Therefore, if we deeply consider, it will be seen

that all the above-mentioned rasas attain perfection within madhurya rasa.

 

If we go through the histories of these five rasas, it is clearly

understood that shanta rasa was seen in the beginning days of India. When

the soul was not satisfied after performing sacrifices with material

ingredients, then transcendentalists like Sanaka, Sanatana, Sanat-kumara,

Sananda, Narada and Lord Shiva all became detached from the material world,

situated in transcendence and realized shanta rasa.

 

Much later, dasya rasa manifested in Hanuman, the servant of Sri

Ramachandra. That same dasya rasa gradually expanded in the northwest and

manifested in a great personality named Moses.

 

In the age of Dvapara, Uddhava and Arjuna became the qualified

authorities of sakya rasa. They preached this rasa throughout the world.

Gradually tha rasa expanded up to the Arabian countries and touched the

heart of Mohammed, the knower of religious principles.

 

Vatsalya rasa manifested throughout India in different forms at

different times. Among the different forms, vatsalya mixed with opulence

crossed India and appeared in a great personality named Jesus Christ, who

was a preacher of Jewish religious principles.

 

Madhurya rasa first shone brightly in Braj. It is extremely rare for

this rasa to enter the hearts of conditioned souls, because this rasa tends

to remain with qualified, pur eliving entities. This confidential rasa was

preached by Chaitanya Mahaprabhu, the moon of Navadvipa, along with His

followers.

 

Till now, this rasa has not crossed beyond India. Recently a scholar

from England named Newman realized something about this rasa and wrote a

book about it. The people of Europe and America have not been satisfied with

vatsalya rasa mixed with opulence as preached by Jesus Christ. I hope, by

the grace of the Lord, in a very short time they will become attached to

drinking the intoxicating nectar of madhurya rasa.

 

It has been seen tha any rasa that appears in India eventually

spreads to the western countries, therefore madhurya rasa will soon be

preached throughout the world. Just as the sun rises first in India and

gradually spreads its lights to the West, the matchless splendor of

spiritual truth appears first in India and gradually spreads to the Western

countries.