The devotees of Kṛṣṇa do not relish devotional service to Nārāyaṇa because devotional service to Kṛṣṇa is so attractive that Kṛṣṇa's devotees do not desire to worship any other form. Thus the gopīs of Vṛndāvana do not like to see Kṛṣṇa as the husband of Rukmiṇī, nor do they address Him as Rukmiṇīramaṇa. In Vṛndāvana Kṛṣṇa is addressed as Rādhākrṣṇa, or Kṛṣṇa, the property of Rādhārāṇī. Although the husband of Rukmiṇī and Rādhā's Kṛṣṇa are on the same level in the ordinary sense, still, in the spiritual world, the names indicate different understandings of various aspects of Kṛṣṇa's transcendental personality. If one equalizes Rukmiṇīramaṇa, Rādhāramaṇa, Nārāyaṇa or any other name of the Supreme Lord, he commits the fault of overlapping tastes, which is technically called rasābhāsa. Those who are expert devotees do not accept such amalgamations which are against the conclusions of pure devotional service.
Rasabhasa
Sri Caitanya-caritamrta
CC Adi-lila
From the life of Śrī Caitanya Mahāprabhu, an intelligent person engaged in pure devotional service can understand that He always felt separation from Kṛṣṇa within Himself. In that separation He sometimes felt that He had found Kṛṣṇa and was enjoying the meeting. The significance of this separation and meeting is very specific. If someone tries to understand the exalted position of Lord Caitanya without knowing this, he is sure to misunderstand it. One must first become fully self-realized. Otherwise one may misidentify the Lord as nāgara, or the enjoyer of the damsels of Vraja, thus committing the mistake of rasābhāsa, or overlapping understanding.
Yet one must certainly know that although Caitanya Mahāprabhu is the Supreme Personality of Godhead, because He accepted the ecstasy of a devotee one should not misunderstand His pastimes and place Him in exactly the same position as Kṛṣṇa. It is for this reason only that when Śrī Kṛṣṇa Caitanya Mahāprabhu was addressed as Kṛṣṇa or Viṣṇu He blocked His ears, not wanting to hear Himself addressed as the Supreme Personality of Godhead. There is a class of devotees called Gaurāṅga-nāgarī, who stage plays of Kṛṣṇa's pastimes using a vigraha, or form, of Caitanya Mahāprabhu. This is a mistake that is technically called rasābhāsa. While Caitanya Mahāprabhu is trying to enjoy as a devotee, one should not disturb Him by addressing Him as the Supreme Personality of Godhead.
Kamalākānta Viśvāsa, out of his ignorance, asked the King of Jagannātha Purī, Mahārāja Pratāparudra, to liquidate the three-hundred-rupee debt of Advaita Ācārya, but at the same time he established Advaita Ācārya as an incarnation of the Supreme Personality of Godhead. This is contradictory. An incarnation of the Supreme Godhead cannot be indebted to anyone in this material world. Caitanya Mahāprabhu is never satisfied by such a contradiction, which is technically called rasābhāsa, or overlapping of one humor (rasa) with another. This is the same type of idea as the contradiction that Nārāyaṇa is poverty-stricken (daridra-nārāyaṇa).
CC Madhya-lila
When the gopīs sometimes saw Kṛṣṇa in the form of Nārāyaṇa, they were not very much attracted to Him. The gopīs never addressed Kṛṣṇa as Rukmiṇī-ramaṇa. Kṛṣṇa's devotees in Vṛndāvana address Him as Rādhāramaṇa, Nandanandana and Yaśodānandana, but not as Vasudeva-nandana or Devakī-nandana. Although according to the material conception Nārāyaṇa, Rukmiṇī-ramaṇa and Kṛṣṇa are one and the same, in the spiritual world one cannot use the name Rukmiṇī-ramaṇa or Nārāyaṇa in place of the name Kṛṣṇa. If one does so out of a poor fund of knowledge, his mellow with the Lord becomes spiritually faulty and is called rasābhāsa, an overlapping of transcendental mellows. The advanced devotee who has actually realized the transcendental features of the Lord will not commit the mistake of creating a rasābhāsa situation by using one name for another. Because of the influence of Kali-yuga, there is much rasābhāsa in the name of extravagance and liberal-mindedness. Such fanaticism is not very much appreciated by pure devotees.
Śrī Caitanya Mahāprabhu was never pleased to hear books or verses opposed to the conclusive statements of devotional service. The Lord did not like hearing rasābhāsa, the overlapping of transcendental mellows.
Bhakti-siddhānta-viruddha refers to that which is against the principle of unity in diversity, philosophically known as acintya-bhedābheda—simultaneous oneness and difference—whereas rasābhāsa is something that may appear to be a transcendental mellow but actually is not. Those who are pure Vaiṣṇavas should avoid both these things opposed to devotional service. These misconceptions practically parallel the Māyāvāda philosophy. If one indulges in Māyāvāda philosophy, he gradually falls down from the platform of devotional service. By overlapping mellows (rasābhāsa) one eventually becomes a prākṛta-sahajiyā and takes everything to be very easy. One may also become a member of the bāula community and gradually become attracted to material activities. Śrī Caitanya Mahāprabhu has therefore advised us to avoid bhakti-siddhānta-viruddha and rasābhāsa. In this way the devotee can remain pure and free from falldowns. Everyone should try to remain aloof from bhakti-siddhānta-viruddha and rasābhāsa.
It was the practice of Svarūpa Dāmodara Gosvāmī to examine all literatures to find out whether their conclusions were correct. Only then would he allow them to be heard by Śrī Caitanya Mahāprabhu.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura says that if something impedes the execution of devotional service, it should be understood to be impure. Pure devotees of the Lord do not accept impure principles. Impure devotees accept rasābhāsa, or overlapping, contradictory mellows, and other principles opposed to the bhakti path. The followers of such impure principles are never accepted as pure devotees. There are many parties following the path of rasābhāsa, and the followers are sometimes adored by ordinary men. Those who adopt the conclusions of rasābhāsa and bhakti-siddhānta-viruddha are never accepted as devotees of Śrī Caitanya Mahāprabhu. Svarūpa Dāmodara Gosvāmī never approved such followers as Gauḍīya Vaiṣṇavas, nor did he allow them even to meet the Supreme Lord, Śrī Caitanya Mahāprabhu.
"There is no flaw or adulteration in the love of the gopīs; therefore they give Kṛṣṇa the highest pleasure."
Rasābhāsa occurs when one's relationship with Kṛṣṇa is adulterated. There are different types of rasābhāsa—first class, second class and third class. The word rasa means "mellow," and ābhāsa means "a shadow." If one tastes one kind of mellow and something extra is imposed, that is uparasa. If something is derived from the original mellow, it is called anurasa. If something is appreciated that is far removed from the original mellow, it is called aparasa. Uparasa, anurasa and aparasa are, respectively, first-, second- and third-class rasābhāsas. As stated in the Bhakti-rasāmṛta-sindhu (4.9.1–2):
- pūrvam evānuśiṣṭena vikalā rasa-lakṣaṇā
- rasā eva rasābhāsā rasa-jñair anukīrtitāḥ
- syus tridhoparasāś cānurasāś cāparasāś ca te
- uttamā madhyamāḥ proktāḥ kaniṣṭhāś cety amī kramāt
CC Antya-lila
If there were a hint that transcendental mellows overlapped in a manner contrary to the principles of the bhakti cult, Śrī Caitanya Mahāprabhu would not tolerate it and would become very angry.
Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura quotes the following definition of rasābhāsa from the Bhakti-rasāmṛta-sindhu (Uttara-vibhāga, Ninth Wave, 1–3, 33, 38 and 41):
- pūrvam evānuśiṣṭena vikalā rasa-lakṣaṇā
- rasā eva rasābhāsā rasajñair anukīrtitāḥ
- syus tridhoparasāś cānurasāś cāparasāś ca te
- uttamā madhyamāḥ proktāḥ kaniṣṭhāś cety amī kramāt
- prāptaiḥ sthāyi-vibhāvānubhāvādyais tu virūpatām
- śāntādayo rasā eva dvādaśoparasā matāḥ
- bhaktādibhir vibhāvādyaiḥ kṛṣṇa-sambandha-varjitaiḥ
- rasā hāsyādayaḥ sapta śāntaś cānurasā matāḥ
- kṛṣṇa-tat-pratipakṣaś ced viṣayāśrayatāṁ gatāḥ
- hāsādīnāṁ tadā te ‘tra prājñair aparasā matāḥ
- bhāvāḥ sarve tadābhāsā rasābhāsāś ca kecana
- amī prokta-rasābhijñaiḥ sarve ‘pi rasanād rasāḥ
"A mellow temporarily appearing transcendental but contradicting mellows previously stated and lacking some of a mellow's necessities is called rasābhāsa, an overlapping mellow, by advanced devotees who know how to taste transcendental mellows. Such mellows are called uparasa (submellows), anurasa (imitation transcendental mellows) and aparasa (opposing transcendental mellows). Thus the overlapping of transcendental mellows is described as being first grade, second grade or third grade. When the twelve mellows—such as neutrality, servitorship and friendship—are characterized by adverse sthāyi-bhāva, vibhāva and anubhāva ecstasies, they are known as uparasa, submellows. When the seven indirect transcendental mellows and the dried-up mellow of neutrality are produced by devotees and moods not directly related to Kṛṣṇa and devotional service in ecstatic love, they are described as anurasa, imitation mellows. If Kṛṣṇa and the enemies who harbor feelings of opposition toward Him are respectively the object and abodes of the mellow of laughter, the resulting feelings are called aparasa, opposing mellows. Experts in distinguishing one mellow from another sometimes accept some overlapping transcendental mellows (rasābhāsa) as rasas due to their being pleasurable and tasteful." Śrīla Viśvanātha Cakravartī Ṭhākura says, paraspara-vairayor yadi yogas tadā rasābhāsaḥ: "When two opposing transcendental mellows overlap, they produce rasābhāsa, or an overlapping of transcendental mellows."
Other Books by Srila Prabhupada
Teachings of Lord Caitanya
Nectar of Devotion
In the fourth division of Bhakti-rasāmṛta-sindhu, Śrīla Rūpa Gosvāmī has described seven kinds of indirect ecstasies of devotional service, known as laughing, astonishment, chivalry, compassion, anger, dread and ghastliness. In this portion, Śrīla Rūpa Gosvāmī further describes these ecstasies of devotional feelings, some being compatible and others incompatible with one another. When one kind of ecstatic devotional service overlaps with another in a conflicting way, this state of affairs is called rasābhāsa, or a perverted presentation of mellows.
The above analysis is a sample of the study of rasābhāsa, or incompatible mixing of rasas. This transcendental science of rasābhāsa can thoroughly explain the humors in ecstatic love which are compatible and incompatible with one another. When Lord Caitanya Mahāprabhu was residing in Jagannātha Purī, many poets and devotees used to come to Him and offer their different kinds of poetry, but the regulation was that Lord Caitanya's secretary, Svarūpa Dāmodara, first examined all of these writings scrutinizingly, and if he would find that there were no incompatibilities in the rasas, or transcendental mellows, he would then allow the poet to approach Lord Caitanya and recite his poetry.
Once an ordinary female devotee addressed Kṛṣṇa, "My dear boy, I know that my body is just a composition of flesh and blood and can never be enjoyable to You. But still, I have been so attracted by Your beauty that I wish that You accept me as Your conjugal lover." In this statement there is incompatibility caused by a mixture of ghastliness and conjugal love in devotional service.
Śrīla Rūpa Gosvāmī warns devotees to not commit such incompatibilities in their writings or in their dealings. The presence of such contradictory feelings is called rasābhāsa. When there is rasābhāsa in any book of Kṛṣṇa consciousness, no learned scholar or devotee will accept it.
There are many other instances of contradictory mellows where there is no perverted experience of rasābhāsa. Once some minor demigod of the heavenly planets remarked, "Kṛṣṇa, whose joking words were once the source of so much laughter for the residents of Vraja, has now been attacked by the serpent king, Kāliya, and He has become the object of everyone's overwhelming lamentation!" In this instance there is a mixture of laughter and compassion, but there is no incompatibility, because by both of these rasas the loving affection for Kṛṣṇa is increased.
Rasābhāsa, or incompatible mixtures of mellows, may be classified as uparasa (false expression), anurasa (imitation) and aparasa (perverted or misrepresented mellows).
Lectures
Sri Caitanya-caritamrta Lectures
There is no offense in chanting this Pañca-tattva, but there is offense if you do not properly chant Hare Kṛṣṇa mantra. There are ten kinds of offenses, you know. But in chanting śrī-kṛṣṇa-caitanya prabhu-nityānanda, there is no aparādha. You chant in any way; you'll get the result. This is the difference, taste. This is variety. Although there is no difference by chanting śrī-kṛṣṇa-caitanya prabhu-nityānanda and Hare Kṛṣṇa mantra, mahā-mantra, but still by chanting this Pañca-tattva, you'll get immediately, quickly, result. Therefore our process is to chant the holy names of the Pañca-tattva and then we chant Hare Kṛṣṇa mahā-mantra. That is perfect. And neither mixing. The mixing taste is called rasābhāsa. Rasābhāsa. And we don't manufacture anything. Just follow. We disagree with the persons who chant that bhaja nitāi-gaura rādhe-śyāma. No. We must follow strictly. Mahājano yena gataḥ sa panthāḥ (CC Madhya 17.186). We cannot manufacture simply for some worldly cheap reputation and prestige. If we manufacture something, that will not help us. We must follow.
Conversations and Morning Walks
1976 Conversations and Morning Walks
Acyutānanda: Rādhā, Rukmiṇī, and Kṛṣṇa. So won't Kṛṣṇa feel embarrassed to stand between Rādhā and Rukmiṇī at the same time?
Prabhupāda: (laughs) Why? Why embarrassed? Two sides? One side, Rādhā...
Acyutānanda: Yes. One side, Rādhā, one side, Rukmiṇī.
Tamāla Kṛṣṇa: Is that bona fide, Prabhupāda?
Prabhupāda: Yes. I don't find any fault.
Acyutānanda: It's not rasābhāsa?
Prabhupāda: Huh? Not rasābhāsa. But it is not mentioned in anywhere. This is mental.... They should not have done like that. Several times He requested the gopīs, I think, that "You come to Dvārakā," but they refused.
Prabhupāda: ...so glorious. Glorious. He's glorious. That's all right. But kaniṣṭha-adhikārī will imitate his behavior, but he is not fixed up. Therefore it is not good for him. He is forbidden. This is...
Gopāla Kṛṣṇa: He's forbidden to hear from a nondevotee.
Prabhupāda: Yes. They will commit so many mistakes and they'll take it for granted. Just like this "Nitāi-Gaura, Rādhe-Śyāma." That is avoided for kaniṣṭha-adhikārī. There are so many mistakes, rasābhāsa. So two things are there always, two sides. One for the mahā-bhāgavata, one for the ordinary kaniṣṭha-adhikārī, madhyama-adhikārī. So in the temple it is to be supposed generally for the madhyama-adhikārī and kaniṣṭha-adhikārī especially. So in the temple we should not...
Hari-śauri: We should just listen to whatever the ācāryas have...
Prabhupāda: Yes.
Correspondence
1976 Correspondence
Simply because there is no stock of books, we can do anything whimsically??? Is this logic? Gita is not spoken in Vrindaban, it is spoken on the battlefield of Kuruksetra, but this is Vrindaban picture. That chariot drive by 4 horses, that is the real Kuruksetra picture. It is not that because there is no stock we can do whimsically as we like and lose the idea, that is rasa-bhasa. Because there is no bread, you take stone to eat? There is no stock of bread so you will take stone??? The front picture is most important thing and you have changed it. It must remain standard, and not change. Also, the lettering is not nice on the cover. You could have taken a color picture of Krishna and Arjuna and used it black and white (one color) on the front cover. Just as you did with the inside back cover of the Bhagavat darsana, the original picture of Sri Caitanya Mahaprabhu was in color but you have printed it in black and white. You could have done this on the front cover with Krishna and Arjuna on the Battlefield of Kuruksetra, but the cover must not be changed.
| Page Title: | Rasabhasa |
| Compiler: | Labangalatika |
| Created: | 26 of Jul, 2010 |
| Totals by Section: | BG=0, SB=0, CC=8, OB=6, Lec=1, Con=2, Let=1 |
| No. of Quotes: | 18 |