BRS 3.2.166

Guru-dhīḥ means thinking that this person is one’s father. This particular gaurava is defined in relation to family members (since gaurava can also mean reverence in general). A summary is now given after considering various verses which define prīti (dāsya-rasa) in general and particular, from various angles. Dāsya-rati was defined as follows: svasmād bhavanti ye nyūnās te ’nugrāhyā harer matāḥ ārādhyatvātmikā teṣāṁ ratiḥ prītir itīritā When persons identify themselves as inferior to the Lord they are called the recipients of mercy (anugrāhyā). Their rati, in which Kṛṣṇa is perceived as worthy of worship, is called prīti. BRS 2.5.27 Those who have attraction for the Lord with the thought that they are inferior to the Lord are called “recipients of the Lord’s mercy (anugrāhya).” The rati of such persons, who think that the Lord is worthy of worship, is called prīti-rati. In that prīti-rati, there are two types according to differences in the taste: anugrāhyasya dāsatvāl lālyatvād apy ayaṁ dvidhā bhidyate sambhrama-prīto gaurava-prīta ity api When the recipient of mercy acts out of desire to do service with his body (dāsatvāt) it is called sambhrama-prīti and when the recipient identifies himself as the object of parental affection it is called gaurava-prīti. BRS 3.2.4 Dāsatvā means the desire to do some service using one’s own body. It is therefore called sambhrama, which means “eager.” Sambhrama-prīti is so called because this sambhrama (eagerness for service) is most prominent. Lālatvam means desiring to be caressed and cared for by the Lord. Therefore, it is called gaurava, meaning related to the parent (guru). Gaurava-prīti is so called because that prīti has a predominance of the desire for interaction with the Lord acting as a parent. The characteristics of sthāyi-bhāva called sambhrama-prīti-rati were described: sambhramaḥ prabhutā-jṣānāt kampaś cetasi sādaraḥ anenaikyaṁ gatā prītiḥ sambhrama-prītir ucyate Trembling with eagerness for service and having great respect, because of knowledge of the Lord’s greatness, is the quality of sambhrama. Prīti (taking the Lord as worshipable) combined with this sambhrama is called sambhrama-prīti. BRS 3.2.76 Kampa (trembling) here means haste (how shall I do this service most promptly?) Sambhrama-prīti has a predominance of this desire to fulfill the Lord’s wishes quickly by service. lālyābhimānināṁ kṛṣṇe syāt prītir gauravottarā sā vibhāvādibhiḥ puṣṭā gaurava-prītir ucyate Affection for Kṛṣṇa by those who identify themselves as his objects of caresses is called gauravottara. When this affection is nourished by elements starting with vibhāva it is called gaurava-prīti-rasa. BRS 3.2.144 The above verse (144) speaks of gaurava-prīti-rasa. In the present verse (166), in speaking of gaurava-prīti-rati, the sthāyi-bhāva of gaurava-prīti-rasa, the author now describes the characteristics of this rati. Thinking that Kṛṣṇa is the protecting, caressing figure (guru-dhīḥ), from considering bodily relationship (deha-sambandhitā-mānād), from considering oneself born from the Lord as His infant child, identifying oneself as His, is called gauravam. Prīti (adoration for the Lord) with such thoughts, thinking of Him as parent, is called gaurava-prīti-rati. Even though thinking of oneself as a small child and the Lord as a loving figure is separate from being the actual offspring of the Lord, and it joins with being the offspring of the Lord at a mature stage of devotion, it is preferable to see them as non-different, being cause and effect: the thoughts of being a small child as the cause and being the offspring of the Lord as the effect. This has been stated in the work a little. However, difference in some circumstances should be understood to exist.