Hare Krsna,
Srila Prabhupada remarks that once the Supreme Lord revealed divine vision of His universal form to Arjuna, the relationship between Kṛṣṇa and Arjuna changes immediately. Before, Kṛṣṇa and Arjuna had a relationship based on friendship, but here, after the revelation, Arjuna is offering obeisances with great respect, and with folded hands he is praying to Kṛṣṇa. He is praising the universal form. Thus Arjuna’s relationship becomes one of wonder rather than friendship… It is said that Arjuna was inspired by the relationship of wonder, and in that wonder, although he was by nature very sober, calm and quiet, he became ecstatic, his hair stood up, and he began to offer his obeisances unto the Supreme Lord with folded hands. He was not, of course, afraid. He was affected by the wonders of the Supreme Lord. The immediate context is wonder; his natural loving friendship was overwhelmed by wonder, and thus he reacted in this way. (BG 11.14 P)
I was meditating on how such a similar transformation of relationship may happen with our spiritual master. Let’s say in the beginning we have a siksa-guru (instructing spiritual master). By nature, we try to select someone as a siksa-guru who is friendly and intimate with us; someone who can reveal our hearts and minds to; someone with whom we may seek guidance. Such relationships are not so much bounded by awe and reverence; rather it is bounded by friendly intimacy. Such was Krsna’s and Arjuna’s relation in the beginning.
But let’s say the same siksa-guru becomes our diksa-guru (initiating spiritual master) one day. Immediately the nature of our relationship changes. Considering the etiquette one has to follow between a spiritual master and a initiated disciple, the relationship become one of awe and reference. There comes an element of fear and respect. Treating the diksa-guru like an ordinary siksa-guru may lead to guru-aparadha. There is a certain boundary line that is drawn between the two. The diksa-guru is no longer our so-called intimate friend in conventional sense. He is to be given due respect and adoration generally given to exalted spiritual masters.
I could relate this example to the transformation of Arjuna’s relationship with Krsna upon seeing the universal form of the Lord.
My other meditation was on technical aspect. I was meditating on rasabhasa – the overlapping/mixing of rasas (mellows).
In CC Madhya 19, it is mentioned that there are five direct mellows – śānta, dāsya, sakhya, vātsalya and madhura. Besides the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear. The five direct transcendental mellows of devotional service are permanently situated in the heart of the devotee, whereas the seven indirect emotions appear suddenly under certain conditions and appear more powerful. Furthermore, attachment for Kṛṣṇa is divided into two categories. One is attachment with awe and reverence, and the other is pure attachment without reverence. When Kṛṣṇa manifested His universal form, Arjuna became reverent and fearful, and he begged forgiveness for his past impudence toward Kṛṣṇa as a friend. This means Arjuna’s direct mellow of sakhya (fraternity) became mixed with the indirect mellow of wonder.
“ ‘Thinking of You as my friend, I have rashly addressed You “O Kṛṣṇa,” “O Yādava,” “O my friend,” not knowing Your glories. Please forgive whatever I may have done in madness or in love. I have dishonored You many times, jesting as we relaxed, lay on the same bed, or sat or ate together, sometimes alone and sometimes in front of many friends. O infallible one, please excuse me for all those offenses.’ (BG 11.41-42)
In conclusion, when a pure devotee is situated in any of the five principal mellows (śānta, dāsya, sakhya, vātsalya or madhura) and that mellow is mixed with one or more of the seven indirect bhakti-rasas (hāsya, adbhuta, vīra, karuṇa, raudra, bhayānaka or bībhatsa), the indirect mellows become prominent. (CC Madhya 19.187)
In Nectar of Devotion, it is mentioned that very often, in addition to one’s regular rasa, there is found the presence of some other rasa, and the mixture of these loving humors is sometimes compatible, or palatable, and sometimes incompatible, or unpalatable.
It is also mentioned, “With the ecstasy of fraternal love a mixture of conjugal love, laughter or chivalry is highly compatible. With the same fraternal love, a mixture of dread or parental love is most incompatible.”
My question, is Arjuna’s overlapping of fraternal love and wonder (sakhya and adbhuta) rasabhasa compatible and palatable, or incompatible and unpalatable? I think its definitely compatible and palatable. A great devotee such as Arjuna cannot make them mistake of incompatible and unpalatable rasabhasa. Is there any scriptural reference that proves my understanding? I couldn’t find any. Hope our dear teachers can throw some light on this.
All glories to Srila Prabhupada!
Krsna Katha 