NITAAI-Veda.nyf > Compiled and Imp Scriptures > Jaiva Dharma > 29. Rasa-Tattva: Anubhavas in Santa, Dasya, & Sakhya Rasas |
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Rasa-Tattva: Anubhavas in Santa,
Dasya,
& Sakhya Rasas
Vrajanatha and Vijaya Kumara
considered their situation care
fully and decided that they would
spend Caturmasya in Puri
and hear about all the aspects of
rasa-tattva from Shri Gopala Guru.
When Vrajanatha's grandmother heard
the glories of residing in
Puri during Caturmasya, she also
agreed with their suggestion. From
then on, they regularly went to
receive darsana of Shri Jagannathadeva,
morning and evening, took bath in
Narendra Sarovara, and
visited the important holy places in
and around Puri. In addition
to this, they had darsana of Shri
Jagannathadeva with great
devotion whenever a special service,
ceremony or dressing took
place. In this way, they passed their
time in a very regulated and
sublime manner. They expressed their
innermost feelings before
Shri Gopala Guru.
When they expressed their intentions
to Shri Guru Gosvami,
he was delighted and said, "I
have already developed such thick
parental affection for you both
within my heart that I think I will
feel great distress when you leave.
The longer you stay here, the
more pleased I will be. One can
easily attain a sad-guru, but it is
not easy to find a sat-sisya."
Vrajanatha very humbly requested,
"Please be so kind as to explain
rasa-tattva in such a way that we can
easily understand the
vibhavas and other features of the
various rasas."
Gosvami: It is an exceedingly
beautiful subject. Listen carefully
and I will happily speak whatever
Shri Gaurasundara inspires me
o speak. First comes santa-rasa, in
which the sthayibhava is santirati.
The ananda in brahmananda of the
nirvisesa-vadis is extremely
limited and feeble, and so is the
atmananda of the yogis. The ananda
of realizing Isa (isvara) is somewhat
superior to these, and realization
of the svarupa of isvara is the cause
of much satisfaction and
bliss. The support (alambana) of
santa-rasa is the four-armed form
of Narayana, who has qualities such
as supremacy and opulence.
Santa-rati has its abode in peaceful
personalities (santa-purusa),
namely, those who are atmarama, and
ascetics who have faith in
Bhagavan.
The four Kumaras - Sanaka, Sanatana,
Sanat-kumara and
Sanandana - who wander in the forms
of bala-sannyasis, are prominent
among those who are atmarama. At
first, they were inclined
towards nirvisesa-brahma, but later
they became attracted to the
sweetness of Bhagavan's form, and
they engaged in the worship of
that murti which is the condensed embodiment
of cit (transcendence).
Ascetics who enter into santa-rasa
have performed appropriate
renunciation (yukta-vairagya), by
which they have already
vanquished all obstacles and
dispelled all attachment to the objects
of the senses. However, they still have
desire for liberation.
The uddipana (stimuli) of santa-rasa
are as follows: hearing all
the prominent Upanisads; residing in
a solitary place; discussing
and deliberating on tattva;
establishing the predominance of the
knowledge potency (vidya-sakti);
honoring the universal form
(visva-rupa); associating with those
devoted to Shri Hari, and who
also cultivate empirical knowledge
and philosophical speculation
(jnana-misra-bhaktas); and reflecting
upon the tattva of the
Upanisads in the company of equally
learned persons. Further
uddipanas are the fragrance of tulasi
offered to Bhagavan's lotus
feet; the sound of the conch-shell;
sacred mountains and forests;
siddha-ksetra; the Ganga; the
inclination to diminish contact with
the objects of sense gratification
(that is, the desire to vanquish
all sinful reactions); and
contemplating the conception of the alldevouring
influence of time. These are the
vibhavas (impetuses for
tasting) of santa-rasa.
Vrajanatha: What are the visible
symptoms (anubhavas) of this rasa?
Gosvami: Some of the anubhavas of
santa-rasa, which are specific
(asadharana) to those who have
santi-rati, are staring at the tip of
the nose; behaving as an ascetic
beyond all codes of social conduct
(avadhuta); walking with the vision
extended not more than
four cubits ahead; exhibiting the
jnana-mudra; holding no malice
towards those who are inimical to
Bhagavan; the absence of excessive
affection toward the premi-bhaktas of
Bhagavan; a mood of
honor and reverence towards
liberation and the disintegration
of material existence; indifference;
freedom from feelings of proprietorship
and false ego (mamata); and observing
silence. Yawning,
contorting the limbs, instructions on
bhakti, offering pranama
and stava-stuti to Hari are some of
the common emotions of santarasa.
Vrajanatha: What are the sattvika
transformations in santa-rasa?
Gosvami: Almost all the
sattvika-vikaras - such as the standing of
romanca (the bodily hairs), sveda
(perspiration), and stambha (becoming
stunned) - are visible in this rasa.
The only exception is
pralaya (fainting and falling
unconscious on the ground). However,
these sattvika transformations do not
extend to the stage of
dipta (burning).
Vrajanatha: Which of the
sancari-bhavas are evident in this rasa?
Gosvami: The sancari-bhavas that are
commonly seen in santa-rasa
are: remorse and nirveda
(self-disparagement), patience, jubilation,
conviction or understanding, remembrance,
despondency, ardent
desire, absorption and excitement,
and argument.
Vrajanatha: How many types of
santi-rati are there?
Gosvami: Santi-rati is the
sthayibhava in santa-rasa, and it is divided
into two types: equal (sama) and
condensed (sandra). Sama santi-rati
occurs in asamprajnata-samadhi (the
stage where the practitioner has
achieved trance, but the atma has not
yet reached the platform of
perceiving his own svarupa), wherein
jubilation, trembling, and
horripilation are manifest in the
body due to experiencing a sphurti
of Bhagavan.
Sandra-santi-rati is the rati in
which sandrananda is manifest.
This occurs in nirvikalpa-samadhi,
the trance in which all the functions
of the mind are arrested because of
complete annihilation
of avidya, wherein one directly sees
Bhagavan before him. The extreme
condensed bliss that arises then is
called sandrananda.
Santa-rasa is also divided into
paroksa (indirect) and saksatkara
(direct). Sukadeva and Bilvamangala
rejected the brahmananda
derived from jnana and plunged
themselves into the ocean of
bhakti-rasananda. The same is true of
the renowned scholar, Shri
Sarvabhauma Bhattacarya.
Vrajanatha: Why has santa-rasa not
been accepted in the mundane
literary tradition (alankara)?
Gosvami: The reason that mundane
authors have not accepted
santi-rati is that in worldly
affairs, variety and diversity disappear
as soon as santi (peacefulness)
appears. However, in transcendental
dealings, the aprakrta-rasa increases
progressively from
the appearance of santa-rasa.
Bhagavan has stated that the quality
of having one's intelligence firmly
fixed in Him is called sama.
Since it is impossible to fix the
intelligence firmly in Bhagavan
unless one has santi-rati, santa-rasa
must necessarily be accepted
in cit-tattva.
Vrajanatha: I have thoroughly
understood santa-rasa. Now kindly
explain dasya-rasa along with its
vibhava and so on.
Gosvami: Learned scholars call
dasya-rasa 'prita-rasa'. There are
two types of prita-rasa: sambhrama
and gaurava. Servants in
sambhrama-prita-rasa have the mood
that they are fit to receive
the kindness of their master, and
those in gaurava-prita-rasa have
the attitude of being maintained or
reared by Krishna.
Vrajanatha: What is
sambhrama-prita-rasa?
Gosvami: Sambhrama-priti towards
Vrajendranandana Krishna arises
in those who have the
self-conception, "I am Krishna's servant."
When that priti is gradually
nourished more and more, it is called
sambhrama-prita-rasa. Krishna and His
servants are the alambana in
this rasa.
Vrajanatha: What is Krishna's svarupa
in this rasa?
Gosvami: In Gokula, the alambana for
sambhrama-prita-rasa is
Krishna's two-armed form. In other
places, He is sometimes alambana
in His two-armed form, and sometimes
in His four-armed form. In
Gokula, Shri Krishna is alambana in
the form of that Prabhu who is
dressed as a cowherd boy, whose
complexion is as radiant as a fresh
monsoon cloud, who holds a murali
flute in his hand, whose midriff
is adorned with a yellow cloth that
defeats the beauty of gold,
and who wears a crown of peacock
feathers on His head.
In other places, He is present in a
two-handed form, but He is
alambana in His opulent form,
carrying sankha and cakra and so
forth in His hands, and wearing
pearls and jeweled ornaments on
all His limbs. Shrila Rupa Gosvami
has written in Bhakti-rasamrtasindhu
(Western Division 2.3.5):
brahmanda-koti-dhamaika-roma-kupah
krpambudhih
avicintya-mahasaktih
sarvva-siddhi-nisevitah
avataravali-bijam
sadatmarama-hrd-gunah
isvarah paramaradhyah sarvva-jnah
sudrdha-vratah
samrddhiman ksama-silah
saranagata-palakah
daksinah satya-vacano daksah
sarvva-subhankarah
pratapi dharmikah sastra-caksur
bhakta-suhrttamah
vadanyas tejasa yuktah krta-jnah
kirtti-samsrayah
variyan balavan prema-vasya ity
adibhir gunaih
yutas catur vidhesv esa dasesv
alambhano harih
That Shri Hari Krishna, who is the
embodiment of alambana
for the four kinds of dasya-bhaktas,
possesses the following
qualities: millions of universes are
situated in each and
every pore of His transcendental body
(koti-brahmandavigraha);
He is the ocean of compassion
(krpambudhi); He is
endowed with inconceivable potency
which is beyond the
understanding of the jiva's
insignificant intelligence
(acintya-maha-sakti); He is served by
all types of mystic perfections
(sarva-siddhi-nisevita); He is the
origin of all
avataras such as the guna-avataras,
lila-avataras, and
saktyavesa-avataras
(avataravali-bija): He steals the hearts of
self-satisfied yogis, such as
Sukadeva (atmarama-ganakarsi);
He regulates everything (isvara); He
is supremely
worshipable for all jivas and devatas
(paramaradhya); He is
omniscient (sarva-jna); He is firmly
fixed in His vow
(sudrdha-vrata); He is opulent (samrddhiman);
He is forgiving
(ksama-sila); He is the protector of
the surrendered souls
(saranagata-palaka); He is supremely
liberal (daksina); His
words never prove false
(satya-vacana); He can perform difficult
tasks with ease (daksa); He acts for
the welfare of
everyone (sarva-subhankara); He is
valorous (pratapi); He is
religious (dharmika); He sees and
acts in accordance with
sastra (sastra-caksu); He is the best
well-wisher of His
bhaktas (bhakta-suhrt); He is
magnanimous (vadanya); His
body is radiant, extremely powerful,
and influential (tejasvi);
He is grateful (krtajna); He is
famous (kirtiman); He is the
most excellent (variyan); He is
strong (balavan); and He is
controlled by the love of His bhaktas
(prema-vasya).
Vrajanatha: Who are the four types of
dasa?
Gosvami: There are four types of dasa
who are alambana as the asraya
of dasya-rati. They are: 1) those who
have taken His full shelter,
and who always keep their eyes down;
2) those who carry out the
orders of Bhagavan; 3) those who are
trustworthy; and 4) those
who consider Krishna to be Prabhu,
and are thus endowed with a
humble disposition. Their tattvika
names are 1) adhikrta-dasa, 2)
ashrita-dasa, 3) parisada-dasa and 4)
anugata-dasa.
Vrajanatha: Who are examples of
adhikrta-dasa?
Gosvami: The devas and devis headed
by Brahma, Siva and Indra
are adhikrta-dasas and dasis. They
engage in Bhagavan's service
when they have attained the
qualification to perform tasks related
to the material universe.
Vrajanatha: Who are ashrita-dasa?
Gosvami: There are three types of
ashrita-dasa: those who have taken
refuge (saranagata); those who are
jnanis attached to the path of
jnana; and those who are fixed in the
service of Bhagavan (sevanistha).
Kaliya-naga and the kings who had
been imprisoned by
Jarasandha are in the category of
saranagata-dasa. The rsis headed
by Saunaka are called jnana-nistha
dasa, because they gave up the
desire for mukti and took shelter of
Shri Hari. The seva-nistha dasa
are bhaktas like Candradhvaja,
Harihara, Bahulasva, Iksvaku and
Pundarika, who were attached to
bhagavad-bhajana from the very
beginning.
Vrajanatha: Who are parisada-dasa?
Gosvami: Uddhava, Daruka, Satyaki,
Srutadeva, Satrujit, Nanda,
Upananda, and Bhadra are in the
category of parisada-dasa. Although
they are engaged in activities such
as giving advice, they
also engage in appropriate services
according to time and circumstance.
Bhisma, Pariksit, and Vidura are also
parisada-bhaktas, and
premi-dasa Uddhava is the best among
them all.
Vrajanatha: Who are anugata-dasa?
Gosvami: Those servants whose hearts
are always attached to performing
seva are called anugata-dasa. They
are of two types: those
who reside in Vraja and those who
reside in Dvaraka Puri.
Anugata-dasas in Dvaraka Puri include
Sucandra, Mandala,
Stambha and Sutamba. Those in Vraja
include Raktaka, Patraka,
Patri, Madhukantha, Madhuvrata,
Rasala, Suvilasa, Premakandha,
Makarandaka, Ananda, Candrahasa,
Payoda, Vakula, Rasada and
Sarada. Raktaka is prominent among
all these anugata-dasas of
Vraja.
Parisada and anugata-dasas are
further divided into three categories,
namely dhurya, dhira, and vira. The
dhurya-parisadas are
those who display due affection
towards Krishna, His beloved gopis
and His servants. Dhira-parisadas are
those who are not specifically
engaged in Krishna's service, but who
take shelter of Krishna's
beloveds, such as Satyabhama.
Vira-parisadas are those bhaktas who
have taken exclusive shelter of
Krishna's mercy, and are therefore
not concerned about others. These
three types of krishna-dasa -
ashrita, parisada and anugata - are
divided into three types again
on the basis of nitya-siddha, siddha,
and sadhaka.
Vrajanatha: Will you kindly explain
the various types of uddipana
in dasya-rasa?
Gosvami: The uddipanas in dasya-rasa
are the sound of the murali
and srnga (buffalo horn); Krishna's
smiling glance; hearing His qualities;
a lotus flower; Krishna's footprints;
a fresh monsoon cloud; and
the fragrance of Krishna's limbs.
Vrajanatha: What are the anubhavas in
this rasa?
Gosvami: The anubhavas that are
specific (asadharana) to dasyarasa
include being fully engaged in one's
prescribed duties, obeying
the orders of Bhagavan, remaining
free from envy and malice
in the service of Bhagavan,
friendship with Krishna's servants, and
firm faith in Krishna. The
expressions (udbhasvaras) that are common
(sadharana-anubhavas) to other rasas
include dancing, showing
respect toward Krishna's near and
dear ones, and detachment
from all else.
Vrajanatha: What types of
sattvika-vikara are present in prita-rasa?
Gosvami: All the sattvika-bhavas such
as stambha manifest in this
rasa.
Vrajanatha: What types of
vyabhicari-bhavas occur in this rasa?
Gosvami: Twenty-four
vyabhicari-bhavas are present in this rasa.
They are jubilation, pride,
fortitude, self-disparagement, depression,
humility, anxiety, remembrance,
apprehension, resolve, ardent
desire, argumentation, deliberation,
agitation, bashfulness,
inertness, bewilderment, madness,
concealing emotions, awakening,
dreaming, fatigue, disease and
yearning for death. There is no
distinct appearance of intoxication,
exhaustion, fear, fainting and
falling on the ground, laziness,
fury, intolerance, envy and sleep.
The bhavas of jubilation, pride and
fortitude are exhibited in meeting
(milana), and the bhavas of debility,
disease and death are exhibited
in separation. The other eighteen
bhavas, such as self-disparagement,
are visible both in meeting and
separation.
Vrajanatha: I would like to know
about the sthayibhava of prita-rasa.
Gosvami: The sthayibhava of this rasa
is the priti that results from
combining an attitude of respect
towards Krishna with a trembling
of the heart evoked by awe, and the
conception that He is one's
master.
In santa-rasa, the sthayibhava is
rati alone, whereas in this rasa,
sthayibhava occurs when rati has the
mood of mamata (possessiveness)
and becomes priti. As this
sambhrama-priti gradually increases,
it extends through the stages of
prema and sneha up to the stage of
raga. When sambhrama-priti is free
from apprehension and fear, it
assumes the form of prema. When a
condensed form of prema gives
rise to a melting of the heart, then
it is known by the name of sneha,
the stage in which the bhakta cannot
tolerate even a moment's
separation. Sneha becomes raga when
it has developed to the point
where even distress seems to be
happiness. In such a condition,
there is a desire to give up one's
life at the time of separation from
Krishna. Those who are in the
categories of adhikrta and ashrita-dasa
can reach the stage of prema, but not
further than that. Parisadas
can reach the level of sneha.
Sthayibhava develops up to the limit
of raga in Pariksit, Daruka, Uddhava
and the anugata-dasas of Vraja.
When raga arises, there is a partial
appearance of sakhya-bhava.
Panditas call meeting with Krishna in
this rasa "yoga", and separation
from Krishna "ayoga." There
are two types of ayoga - anxious
longing (utkanthita) and separation
(viyoga) and three types of yoga
- siddhi (perfection), tusti
(satisfaction), and sthiti (residence).
Siddhi is seeing Krishna after being
in the condition of anxious longing,
and tusti means meeting with Krishna
after separation (viyoga).
Sthiti means to live with Krishna.
Vrajanatha: I have understood
sambhrama-priti. Now please explain
gaurava-priti.
Gosvami: Gaurava-mayi-priti is the
mood of those who have the
abhimana, "Krishna should take
care of me - nourishing and maintaining
me." When this priti is
nourished by the corresponding
vibhavas, anubhavas and so on, it is
called gaurava-prita-rasa.
Bhagavan Shri Krishna, His wards and
dependent servants are the
alambana of this rasa. The
visaya-alambana in gaurava-priti is Krishna
in the form of the great guru; the
possessor of immense fame, intelligence
and strength; the protector; and the
maintainer. Krishna's
wards (lalya-bhaktas) are divided
into two categories: juniors and
sons. Sarana, Gada and Subhadra consider
themselves juniors,
while personalities such as
Pradyumna, Carudesna and Samba have
the abhimana of being sons. The
uddipana of this rasa are Shri
Krishna's parental affection and
gentle smiling. Examples of
anubhavas are sitting on a lower seat
in Krishna's presence, following
the directives of one's worshipful
superiors, and giving up
independent activities. You should
know that the sancari or
vyabhicari-bhavas are the same as I
have mentioned before in regard
to sambhrama-prita-rasa.
Vrajanatha: What does the word
gaurava mean?
Gosvami: Gaurava refers to the
relationship with Krishna based on
the conception, "Krishna is my
father by bodily relationship," or
"Krishna is my guru."
Gaurava-priti is affection with full absorption
towards Krishna with the sentiment
that He is nourishing and maintaining
one. This is the sthayibhava of this
rasa.
Vrajanatha: Prabhu, I have understood
prita-rasa. Now please describe
preyo-bhakti-rasa (sakhya-rasa).
Gosvami: In this rasa, the alambana
is Krishna and His friends; the
two-handed form of Vrajendranandana
Shri Krishna holding a murali
is visaya-alambana, and His friends
are asraya-alambana.
Vrajanatha: I would like to know the
characteristics and divisions
of Krishna's sakhas.
Gosvami: Krishna's friends have
forms, qualities and attire exactly
like those of the dasya-bhaktas, but
they do not have sambhramabhava
as the servants do; rather, they are
imbued with visrambhabhava.
Krishna's friends are divided into
two categories: those who
reside in the city (pura), and those
in Vraja. Arjuna, Bhima,
Draupadi and Shridama brahmana
(Sudama vipra) are sakhas of the
city, amongst whom Arjuna is the
best.
The sakhas who reside in Vraja always
want to be with Krishna,
and they always have an intense
hankering to see Him, for He is
their life and soul. For that reason,
they are the principal sakhas.
There are four types of sakhas in
Vraja: 1) suhrt, 2) sakha, 3) priyasakha,
and 4) priya-narma-sakha. The
suhrt-sakhas are somewhat
older than Krishna, and they have
some vatsalya-bhava mixed in their
moods towards Him. They carry
weapons, and always protect Krishna
from miscreants. They include
Subhadra, Mandalibhadra,
Bhadravardhana, Gobhata, Yaksa,
Indrabhata, Bhadranga,
Virabhadra, Mahaguna, Vijaya and
Balabhadra. Mandalibhadra
and Balabhadra are the most prominent
among them.
The sakhas are somewhat younger than
Krishna, and their mood of
friendship is alloyed with a touch of
dasya-bhava. They include Visala,
Vrsabha, Ojasvi, Devaprastha,
Varuthapa, Maranda, Kusumapida,
Manibaddha and Karandhama.
Devaprastha is the best of these.
The priya-sakhas are friends of the
same age as Krishna with unalloyed
sakhya-bhava. These include Shridama,
Sudama, Dama,
Vasudama, Kinkini, Stoka-Krishna,
Amsu, Bhadrasena, Vilasi,
Pundarika, Vitanka and Kalavinka.
Krishna's priya-narma-sakhas are
superior to the three other
groups of sakhas - namely the
suhrt-sakhas, the sakhas and the priya??
sakhas - and they are expert at
performing extremely confidential
activities. They include Subala,
Arjuna, Gandharva, Vasanta and
Ujjvala, who always speaks joking
words. Among the sakhas, some
are nitya-priya (nitya-siddhas); some
were previously devatas who
attained the position of Krishna's
friends by sadhana; and some are
sadhakas. They delight Krishna and
create varieties of amusement
by a variety of distinctive moods and
gestures in friendly service.
Vrajanatha: What is the uddipana in
this rasa?
Gosvami: Uddipana in sakhya-rasa
includes Krishna's age; His beautiful
form; His horn, venu and conch-shell;
His joking and laughter;
His valiant deeds; and His
performance of pastimes. In the
pasturing grounds (gostha), His
kumara age is uddipana, and in
Gokula, His kaisora age is uddipana.
Vrajanatha: I would like to know
about the anubhavas that are
common (sadharana) to all the groups
of sakhas.
Gosvami: Some of the
sadharana-anubhavas of the sakhas are wrestling;
ball games; riding on each other's
shoulders; stick-fighting;
reclining or sitting together with
Krishna on a bed, a sitting place,
or a swing; sitting down and joking;
water sports; playing with
monkeys; trying to please Krishna;
dancing; and singing. In addition
to these general activities, the
suhrt-sakhas typically give good
advice and take the lead in all
activities. The special activities of
the sakhas are offering tambula,
drawing tilaka markings, anointing
Krishna with sandalwood paste and so
on. The special activities
of the priya-sakhas are defeating
Krishna in fighting, pulling Krishna
by His cloth, and being decorated by
Krishna. The special prerogative
of the priya-narma-sakhas is to
assist in Krishna's madhura-lila.
Like dasas, they decorate Krishna
with forest flowers and render
service such as fanning Him.
Vrajanatha: What are the sattvika and
sancari-bhavas in sakhya-rasa?
Gosvami: They are similar to those of
dasya-rasa, but somewhat
more intense.
Vrajanatha: What is the nature of the
sthayibhava of this rasa?
Gosvami: Shrila Rupa Gosvami has
written in Shri Bhakti-rasamrtasindhu
(Western Division 9.3.45):
vimukta-sambhrama ya syad
visrambhatma ratir dvayoh
prayah samanayor atra sa sakhyam
sthayi-sabda-bhak
Sakhya-sthayibhava is rati that is
full of intimacy and free
from feelings of reverence between
two personalities who
are ordinarily equal.
Vrajanatha: What is visrambha?
Gosvami:
visrambho gadha-visvasa-viseso
yantranojjhitah
Shri Bhakti-rasamrta-sindhu
(Western Division 3.46)
Visrambha is the deep confidence
which is devoid of restraint,
which causes one to think that there
is no difference
at all between oneself and Krishna.
Vrajanatha: Please be so kind as to
tell me about the gradual development
of this visrambha.
Gosvami: This sakhya-rasa arrives at
the stage of pranaya, after
incorporating prema, sneha, and raga.
Vrajanatha: What are the symptoms of
pranaya?
Gosvami: Pranaya is rati that is
completely free from the slightest
scent of reverence, even in
circumstances that would ordinarily
invoke such feelings.
The greatness of sakhya-rasa is
unprecedented. In prita-rasa and
vatsalya-rasa, Krishna's bhava and
the bhava of His bhakta are different
from each other. Amongst all the
rasas, prema-rasa - that is
sakhya-rasa - is certainly dear
(priya), because in this rasa both Krishna
and His bhaktas have the same sweet
bhava.
THUS ENDS THE TWENTY-NINTH CHAPTER OF
JAIVA-DHARMA,
ENTITLED
"RASA-TATTVA: ANUBHAVAS IN
SANTA, DASYA & SAKHYA RASAS"