BRS 4.8.2

In this discussion of friendly and inimical rasas, the rasas displayed by five types of persons are indicated as friendly or inimical to the devotee’s rasa. 1. The devotee with his predominant rasa may show other friendly or inimical rasas within himself. 2. He may observe Kṛṣṇa exhibiting rasas friendly or inimical to his primary or secondary rasas. 3. He may observe other devotees exhibiting friendly or inimical rasas. 4. He may observe neutral parties exhibiting friendly or inimical rasas. 5. He may observe enemies exhibiting friendly or inimical rasas. For a person experiencing a particular dominant rasa (called aṅgī, which may be either primary or secondary), certain rasas manifesting in any of these five persons (including himself), will restrict that particular rasa, being inappropriate (called enemies). Other rasas in these five persons, being favorable, will nourish that aṅgī-rasa (dominant rasa). This will be explained in this chapter. Two types of śānta-rasa--that of the tapasvī and the ātmārāma— [Note: These two types are described starting with BRS 3.1.11.] are indicated here. Bībhatsa and dharma-vīra-rasa are the friends of tapasvī-śānta-rasa. Tapasvī-śānta-rasa is nourished by thoughts of the disgust (bībhatsa) displayed by those who are neutral or opposed to him. [Note: The enemies would show disgust at the renunciation of the tapasvī. This would increase his sense of tolerance and determination. The neutral person would show disgust for his own body, or some aspect of the material world. This would reinforce his own sense of renunciation.] It is also nourished by his contemplation of the practice of dharma followed by Kṛṣṇa and His devotees (dharma-vīra). [Note: The actions of the dharma-vīra are proper conduct, adherence to scriptural rules, tolerance, and following rules of sense control. These actions are inspiring for the tapasvī-śānta-bhakta.] However, śānta-rasa of the ātmārāma is not nourished by a poet’s descriptions of Kṛṣṇa’s or His devotees’ practice of dharma, though he is not disrespectful towards them, nor is he nourished by thoughts about the disgust displayed towards material life or himself by neutral or inimical persons. [Note: He is neutral towards all actions in the world including practice of dharma, since he is fixed in rati with the Lord.] Adbhuta-rasa is the friend of śānta-rasa. This same adbhuta-rasa is the friend of dāsya, sakhya, vatsala and madhura-rasa as well. The persons situated in śānta-rasa (ātmārāmas), including even the tapasvī-śanta-bhaktas, experience adbhuta or amazement for the Lord in two ways: by experiencing the bliss of the Lord’s sweetness as greater than the bliss of impersonal brahman, and by appreciating the Lord’s pastimes of subduing opposing parties. These two causes of amazement are illustrated in the following verses: tasyāravinda-nayanasya padāravinda-kiṣjalka-miśra-tulasī-makaranda-vāyuḥ antar-gataḥ sva-vivareṇa cakāra teṣāṁ saṅkṣobham akṣara-juṣām api citta-tanvoḥ When the breeze carrying the aroma of tulasī leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding. [Note: The Kumāras are examples of ātmārāma-śānta-bhaktas. They here exhibit amazement on experiencing the superior bliss related to the personal Lord.] SB 3.15.43 sthity-udbhavāntaṁ bhuvana-trayasya yaḥ samīhite ’nanta-guṇaḥ sva-līlayā na tasya citraṁ para-pakṣa-nigrahas tathāpi martyānuvidhasya varṇyate For Him who orchestrates the creation, maintenance and destruction of the three worlds and who possesses unlimited spiritual qualities, it is hardly amazing that He subdues an opposing party. Still, when the Lord does so, imitating human behavior, sages glorify His acts. SB 10.50.29 Martyānuvidhasya (imitating human beings) in the last quoted verse of Bhāgavatam means that the Lord reveals sufficient powers to perform His pastimes in this world, but not more, in order to kill the enemies.