Candravali's friend thought, "How wonderful Krsna is! His mind is captivated by the eyebrows of Candravali in a smiling spirit, His snakelike arms are on the shoulder of His friend, and at the same time He is roaring like a lion to encourage Vrsasura"

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"How wonderful Krsna is! His mind is captivated by the eyebrows of Candravali in a smiling spirit, His snakelike arms are on the shoulder of His friend, and at the same time He is roaring like a lion to encourage Vrsasura"

Other Books by Srila Prabhupada

Nectar of Devotion

The following illustrates a mixture of several feelings. When one of the consort friends of Candravali saw that Krsna was preparing to fight with the Vrsasura demon, she began to think, "How wonderful Krsna is! His mind is captivated by the eyebrows of Candravali in a smiling spirit, His snakelike arms are on the shoulder of His friend, and at the same time He is roaring like a lion to encourage Vrsasura to fight with Him!" This is an example of conjugal love, fraternity and chivalry. The conjugal love is taken here as the whole, and the fraternity and chivalry are taken as the parts.
Nectar of Devotion 49:

There is an example of a mixture of several humors with devotional service as follows. When Krsna was holding up Govardhana Hill with His left hand, His hair became scattered all over His shoulders, and He appeared to be perspiring. When mother Yasoda saw this scene, she began to tremble. Then, as she stared at the scene with broadened eyes, she saw Krsna begin to exhibit varieties of facial caricatures. Mother Yasoda then became very happy and began to smile. Then again, when she thought that Krsna was holding up the hill for such an extremely long time, her clothes became soaked with perspiration. May mother Yasoda Vrajesvari protect the whole universe by her infinite mercy! In this example, the whole is parental love, and the parts are dread, wonder, laughter, compassion, etc.

There is an example of a mixture of conjugal love and fraternal affection when Srimati Radharani said, "My dear friends, just see how Krsna is resting His hand on the shoulder of Subala, who is dressed up just like a young girl! I think He must be sending some message to Me through Subala." The purport is that the superiors of Radharani do not like Krsna or His cowherd friends to associate with Her; therefore these friends sometimes clothe themselves in female dress so they can give Radharani a message from Krsna. In this example the whole is conjugal love, and the part is fraternity.

The following is an example of a mixture of conjugal love and laughter in devotional service. Krsna, in the dress of a young girl, told Radharani, "Oh, You hardhearted girl! Don't You know that I am Your sister? Why are You unable to recognize Me? Be merciful upon Me and please capture My shoulders and embrace Me with love!" While Krsna was dressed up exactly like Radharani, He was speaking these nice words, and Srimati Radharani could understand His purpose. But because She was in front of many of Her superiors, She simply smiled and did not say anything. In this instance, the ecstasy of conjugal love is taken as the whole, and the ecstasy of laughter is taken as the part.

The following illustrates a mixture of several feelings. When one of the consort friends of Candravali saw that Krsna was preparing to fight with the Vrsasura demon, she began to think, "How wonderful Krsna is! His mind is captivated by the eyebrows of Candravali in a smiling spirit, His snakelike arms are on the shoulder of His friend, and at the same time He is roaring like a lion to encourage Vrsasura to fight with Him!" This is an example of conjugal love, fraternity and chivalry. The conjugal love is taken here as the whole, and the fraternity and chivalry are taken as the parts.

When Kubja caught hold of Krsna's yellow garment because she was feeling almost lusty with sex urge, Krsna simply bowed down His head with His cheeks glowing in front of the many people who were standing there and laughing. This is an example of a mixture of ecstatic conjugal love and laughter. The laughter is taken as the whole, and the conjugal love is taken as the part.

Visala, a cowherd boy who was attempting to fight with Bhadrasena, was addressed by another cowherd boy as follows:"Why are you attempting to show your chivalrous spirit before me? Before this, you even attempted to fight with Sridama, but you must know that Sridama does not even care to fight with hundreds of Balaramas. So why are you acting so enthusiastically when you actually have no importance at all?" This is an example of a mixture of devotional fraternity and chivalry. The chivalry is taken as the whole, and the fraternity is taken as the part.

Sisupala was habituated to calling Krsna ill names, and by his insults he irritated the sons of Pandu more than he irritated Krsna. The Pandavas therefore equipped themselves with all kinds of weapons to kill Sisupala. Their feelings were a mixture of ecstatic anger and fraternity, the anger being taken as the whole and fraternity as the part.

Once Krsna was watching Sridama very expertly using his stick to fight with Balarama, who was an expert club fighter and who had even killed the Pralambasura demon with His club. When Krsna saw Balarama finally defeated by Sridama, who was using only a small stick, Krsna became filled with pleasure and began to look upon Sridama with great wonder. In this instance there is a mixture of astonishment, fraternity and chivalry in devotional service. The fraternity and chivalry are considered the parts, and the astonishment is considered the whole.

Expert analysts of these various kinds of mellows instruct us that when different mellows overlap one another, the mellow which is the whole, or the prominent humor, is called the permanent ecstasy. It is confirmed in the Visnu-dharmottara that when there are many mellows of devotional ecstasy mixed together, the prominent one, or the whole, is called the steady ecstasy of devotional service. Although the subordinate mellow may be manifested for a certain time, at length it will become merged into the prominent whole. Thus it is called an unconstitutional ecstasy of devotional service.

There is a good analogy in this connection, showing the relationship between the part and whole. Lord Vamanadeva is actually the Supreme Personality of Godhead, but He appeared to have been "born" as one of the brothers of Indra. Although Vamanadeva is sometimes taken as a less important demigod, He is actually the maintainer of Indra, the King of the demigods. Thus, although sometimes Vamanadeva is considered to be a subordinate demigod, His actual position is that of the supreme whole, the source of the entire demigod system. In the same way, a rasa which is actually prominent may sometimes appear to be manifested in a subordinate way, although its actual position is as the main or prominent loving feeling of a devotee.

When an unconstitutional ecstasy of devotional service is manifested prominently at a certain time, it is still accepted as the part. If it is not very prominently manifested, it appears only slightly and merges quickly back into the whole. At such times of slight appearance, no consideration is given to it; when one is eating some palatable dishes, if one also eats a small blade of grass he will not taste it, nor will he care to distinguish what its taste is like.