Recently there was a question on one of the Russian forums dedicated to Krishna: "Why Bhagavan Shree Krishna leaves Vrindavan, when He knows, that Gopis will suffer from Vipralambha?".
I have replied with the point of view of Mukta-Jivas and Shuddha-Advaita. Actually, there is no such notion as Krishna-Vipralambha as Bhagavan Shree Krishna is All-Pervading and Krishna is Everywhere and His Bhaktas perfectly knows that Krishna never leaves His Bhaktas.
Besides, Mukta-Jivas can create a certain number of siddha-dehas. It means, that if they are not with Krishna in One Universe, They are with Krishna in some other Universe.
It is an ordinary life of Mukta-Jiva: you can create one Siddha-Deha, which will participate in Vipralambha-Leela and the other Siddha-Deha, which will participate in Rati-Keli with Bhagavan Shree Krishna.
But I forgot to note in my answer, that with the Pure Bhakti point of view, Karuna-Rasa never pose a threat for Raganuga and Ragatmika-Bhaktas. Shree Shreemad Rupa Goswami writes about this Siddhanta from the Verse 2.5.123 in "Shree Bhakti-Rasamrita-Sindhu".
Before I cite these Verses very interesting Chart with Rasas is published, because this article was implied just as the comparison of charts by Shree Shreemad Bihari and Shree Shreemad Rupa Goswami.
But now it is article about the NON-sufferings of Gopis. HAHAHAHAHAHAHA!!!!!!!!!!!!!
The comparison of Shree Shree Bihari and Shree Shreemad Rupa Goswami are intended only for the Happiness of Study. I warn you against judging which chart is better. Both Acharyas were Geniuses and the comparison will be a sin and an offense to Them.
Shree Shreemad Bihari discusses the relation "Rasa - Avatar of Bhagavan Shree Vishnu" in Satsai.
Shree Shreemad Rupa Goswami writes about this relation in "Bhakti-Rasamrita-Sindhu".
The version of Shree Shreemad Bihari (the also can be seen at dropbox and minus):
And this is the version of Shree Shreemad Rupa Goswami from "Bhakti-Rasamrita-Sindhu".
tatra mukhyaḥ —
mukhyas tu pañcadhā śāntaḥ prītaḥ preyāṁś ca vatsalaḥ |
madhuraś cety amī jñeyā yathā-pūrvam anuttamāḥ ||2.5.115||
Mukhya-rasa (primary rasa):
“The primary bhakti-rasas are five: śānta, prīti, preyo, vatsala and madhurya. The order of excellence is from first to last.”
atha gauṇaḥ —
hāsyo’dbhutas tathā vīraḥ karuṇo raudra ity api |
bhayānakaḥ sa bībhatsa iti gauṇaś ca saptadhā ||2.5.116||
Gauṇa-rasa (secondary rasa):
“There are seven secondary rasas: hāsya (humor), adbhuta (astonishment), vīra (enthuiasm), karuṇa (lamentation), raudra (anger), bhanāyaka (fear) and bībhatsa (disgust).”
evaṁ bhakti-raso bhedād dvayor dvādaśadhocyate |
vastutas tu purāṇādau pañcadhaiva vilokyate ||2.5.117||
“Thus there are a total of twelve primary and secondary rasas, but only five are mentioned in the Purāṇas.”
śvetaś citro’ruṇaḥ śoṇaḥ śyāmaḥ pāṇḍura-piṅgalau |
gauro dhūmras tathā raktaḥ kālo nītaḥ kramād amī ||2.5.118||
The twelve rasas have twelve colors as follows: white (śānta), multicolored (prīti), saffron (preyān or sakhya), crimson (vatsala), indigo (madhura), light yellow (hāsya), yellow-green (adbhuta), gold (vīra), purple (karuṇa), red (raudra), black (bhayānaka) and blue (bībhatsa).
kapilo mādhavopendrau nṛsiṁho nanda-nandanaḥ |
balaḥ kūrmas tathā kalkī rāghavo bhārgavaḥ kiriḥ |
mīna ity eṣu kathitāḥ kramād dvādaśa devatāḥ ||2.5.119||
“There are twelve Deities assigned to the twelve rasas as follows:
Kapila (śānta),
Mādhava (prīti),
Upendra (preyān or sakhya),
Nṛsiṁha (vatsala),
Kṛṣṇa (madhura),
Balarāma (hāsya),
Kūrma (adbhuta),
Kalkī (vīra),
Rāma
(karuṇa),
Prāśurāma (raudra),
Varāha (bhayānaka) and
Mīna (bībhatsa).”
(note by Vishnudut 1926: "Mīna = Matsya-Avatara of Bhagavan Shree Vishnu")
pūrter vikāra-vistāra-vikṣepa-kṣobhas tathā |
sarva-bhakti-rasāsvādaḥ pañcadhā parikīrtitaḥ ||2.5.120||
“There are five tastes in the bhakti-rasas: pūrti, vikāśa, vistāra, vikśepa and kṣobha.”
pūrtiḥ śānte vikāśas tu prītādiṣv api pañcasu |
vīre’dbhute ca vistāro vikṣepaḥ karuṇograyoḥ |
bhayānake’tha bībhatse kṣobho dhīrair udāhṛtaḥ ||2.5.121||
“The learned say that pūrti (satisfaction) is manifested in śānta-rasa, vikāśa (brightness) is manifested in all the rasas from prīti to hāsya, vistāra (expansion) is manifested in vīra-rasa and adbhuta-rasa, vikṣepa (distraction) is manifest in karuṇa-rasa and raudra-rasa, and kṣobha (disturbance) is manifest in bhayānaka-rasa and bībhatsa-rasa.”
akhaṇḍa-sukha-rūpatve’py eṣām asti kvacit kvacit |
raseṣu gahanāsvāda-viśeṣaḥ ko’py anuttamaḥ ||2.5.122||
“Though all the bhakti-rasas are the embodiment of pure happiness, among the rasas there is sometimes a special deep incomparable taste.”
pratīyamānā apy ajñair grāmyaiḥ sapadi duḥkhavat |
karuṇādyā rasāḥ prājñaiḥ prauḍhānanda-mayā matāḥ ||2.5.123||
“Though the completely ignorant people and those with mistaken knowledge immediately think that rasas such as karuṇa are full of grief, those persons with knowledge of rasa say that these rasas are full of profound bliss.”
alaukika-vibhāvatvaṁ nītebhyo rati-līlayā |
sad-uktyā ca sukhaṁ tebhyaḥ syāt suvyaktam iti sthitiḥ ||2.5.124||
“It is well-established by the knowers of rasa that, by the speeches of the devotees and by the nature of rati itself, karuṇa, bhayanaka and bībhatsa will produce happiness, since those rasas have the nature of manifesting vibhāva (Kṛṣṇa) and other elements that produce extraordinary, astonishing bliss.”
tathā ca nāṭyādau —
karuṇādāv api rase jāyate yat paraṁ sukham |
sucetasām anubhavaḥ pramāṇaṁ tatra kevalam ||2.5.125||
This is confirmed in the statement of the Nātya-śāstra:
“The absolute proof that karuṇa and the other ‘negative’ rasas produce happiness is the experience of the soft-hearted devotees.”
sarvatra karuṇākhyasya rasasyaivopapādanāt |
bhaved rāmāyaṇādīnām anyathā duḥkha-hetutā ||2.5.126||
“If karuṇa-rasa did not give rise to happiness, then Rāmāyaṇa would be a cause of grief for the bhāvaka-bhaktas, since that and other works reveal karuṇa-rasa throughout.”
tathātve rāma-pādābja-prema-kallola-vāridhiḥ |
prītyā rāmāyaṇaṁ nityaṁ hanumān śṛṇuyāt katham ||2.5.127||
“If Rāmāyaṇa were a cause of grief, why should Hanumān, who is an ocean filled with the waves of Rāma’s lotus feet, continually hear Rāmāyaṇa with pleasure?”
