Expressions researched:
"filial affection"
|"vatsalya"
|"vatsalya-bhakta"
|"vatsalya-bhakti-rasa"
|"vatsalya-rasa"
|"vatsalya-rati"
Prabhupāda: (to Patel) You are śānta-bhakta.
Dr. Patel: Am I?
Prabhupāda: Śānta, dāsya, sākhya, vātsalya, and mādhurya.
Dr. Patel: Mādhurya-bhakta is the best. Like gopīs. But that is very difficult to be.
Prabhupāda: No, best, it is just one's conception, you see? Otherwise, all are best. All are best. But śānta-bhaktas do not take Kṛṣṇa very intimately.
Dr. Patel: And that is the way I was... I mean, I love you, treat you as such and worship you.
Prabhupāda: Yes.
Dr. Patel: And if you think it is any other form, I have no objection, whatever bhāva you may call it. What is the matter?
Prabhupāda: No, I am speaking on the principle of śāstra. śānta-bhakta, dāsya-bhakta, sākhya-bhakta, vātsalya-bhakta, mādhurya-bhakta.
Dr. Patel: You see, I can...
Prabhupāda: It is not that mādhurya-bhakta is greater than the dāsya-bhakta. The example has been given: just like sound. Sound is generated from the ether, sky. You are scientific man. You will understand.
Dr. Patel: Yes, yes.
Prabhupāda: But that sound is existing in all other five elements, four elements.
Dr. Patel: Right.
Prabhupāda: The sound is not only in the ether, but sound is on the air. The sound is in the fire, the sound is also in the water, and sound is also on the land. So the basic principle of śānta-rasa is there.
Dr. Patel: In all of them.
Prabhupāda: All of them. But according to the position, it is more developed.
Prabhupāda: Muhammadanism also Vaiṣṇavism, because Muhammad says, "I am servant of God, Allah." So that is our conception, dāsya-rasa, dāsya. Śānta, dāsya, sakhya, vātsalya, mādhurya. So prayer, offering prayer, that is also bhakti. Śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanam. Just like we are worshiping Deity and somebody is offering prayer—both of them are approved. Prayer, vandanam. Dāsyam sakhyam ātma-nivedanam. So we don't say that this is bad and this is good. No. Both of them are bhakti. To worship the Deity or to offer prayer, the effect is the same. Effect is not different.
Acyutānanda: Do they worship in vātsalya-rasa or just show?
Prabhupāda: Show, formality.
Acyutānanda: It's not genuine.
Tamāla Kṛṣṇa: It's not genuine.
Prabhupāda: Some of them say that "Kṛṣṇa, becoming, before becoming polluted." They say like that.
Tamāla Kṛṣṇa: Yeah, they do.
Prabhupāda: That means childhood age, there is no pollution, and youthhood age, Kṛṣṇa's, it was polluted by the gopīs. This is their version. Kṛṣṇa becomes polluted.
Tamāla Kṛṣṇa: Yeah, they say like that.
Prabhupāda: Do they say like that?
Tamāla Kṛṣṇa: Yes. I have spoken to them, in Hyderabad, that Bāla Kṛṣṇa dāsa. And another thing they say is that Rādhārāṇī's name is not mentioned in Bhāgavata. So this whole emphasis on Rādhā is not correct.
Acyutānanda: Is not correct.
Prabhupāda: That means they cannot understand rādhā-kṛṣṇa-praṇaya-vikṛti. They cannot understand. And therefore in their community you won't find any high-class devotee. Simply official sentiment.
Nalinīkaṇṭha: Canto Seven, Chapter Six, text 2.
"The human form of life affords one a chance to return home, back to Godhead. Therefore every living entity, especially in the human form of life, must engage in devotional service to the lotus feet of Lord Viṣṇu. This devotional service is natural because Lord Viṣṇu, the Supreme Personality of Godhead, is the most beloved, the master of the soul, and the well-wisher of all other living beings." Purport: "The Lord says in Bhagavad-gītā, Chapter Five, verse 29,
'The sages, knowing Me as the ultimate purpose of all sacrifices and austerities, the Supreme Lord of all planets and demigods, and the benefactor and well-wisher of all living entities, attain peace from the pangs of material miseries.' Simply by understanding these three facts—that the Supreme Lord, Viṣṇu, is the proprietor of the entire creation, that He is the best well-wishing friend of all living entities, and that He is the supreme enjoyer of everything—one becomes peaceful and happy. For this transcendental happiness, the living entity has wandered throughout the universe in different forms of life and different planetary systems, but because he has forgotten his intimate relationship with Viṣṇu, he has merely suffered, life after life. Therefore, the educational system in the human form of life should be so perfect that one will understand his intimate relationship with God, or Viṣṇu. Every living entity has an intimate relationship with God. One should therefore glorify the Lord in the adoration of śānta-rasa or revive his eternal relationship with Viṣṇu as a servant in dāsya-rasa, a friend in sakhya-rasa, a parent in vātsalya-rasa or a conjugal lover in mādhurya-rasa. All these relationships are on the platform of love. Viṣṇu is the center of love for everyone, and therefore the duty of everyone is to engage in the loving service of the Lord. As stated by the Supreme Personality of Godhead in the Bhāgavatam, Third Canto, Twenty-fifth Chapter, thirty-eighth verse: yesām ahaṁ priya ātmā sutaś ca sakhā guruḥ suhṛdo daivam iṣṭam. 'In any form of life, we are related with Viṣṇu, who is the most beloved, the Supersoul, son, friend and guru.' Our eternal relationship with God can be revived in the human form of life, and that should be the goal of education. Indeed, that is the perfection of life and the perfection of education."
Devotee (2): So the form in the spiritual sky is not absolute either? We can take different forms in the spiritual sky?
Prabhupāda: Yes, there are also many forms, but all of them are spiritual. The Vṛndāvana. There is tree, there is Yamunā water, there is land, there is cow, there is calf, there is gopas, gopīs, they are all spiritual. Just like from earth you make many forms, but they are earth. You make pots, you make dolls, but they are all earth. Similarly, spiritual world, there are many forms, they are all spiritual. What is the difficulty?
Pradyumna: Does that form ever change? That form changes also?
Prabhupāda: Yes.
Pradyumna: Kṛṣṇa is young and then He's a little older.
Prabhupāda: Generally, it does not change, if one likes this type of form. Śānta, dāsya, sākhya, vātsalya, mādhurya.
Kulādri: That change is available to anyone to progress from śānta to dāsya?
Prabhupāda: That change is not material change. The spiritual bliss is there, either in this form or that form.
Hari-śauri:
"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life they are struggling very hard with the six senses, which include the mind."
Prabhupāda: So if he's eternal fragmental parts, how he can become one with the whole? The part is never equal to the whole. That is axiomatic truth. This is wrong conception, to become like God. The Māyāvādīs, they are trying to become God. That is impossible. They... Let them remain godly. Godly means servant of God. That will make him perfection, his life perfect. Vaiṣṇava philosophy is to remain, to act as servant of God. That is perfect. And if the servant tries to become like the master, that is artificial. Although in the spiritual world there is no difference between the master and the servant... Just like the boys, Kṛṣṇa's cowherd boy friends, they do not know Kṛṣṇa is God. They are playing with Him on equal terms. When Kṛṣṇa is defeated in the play He has to take His friend on His shoulder and he rides on the shoulder. So there is no such distinction who is God and who is not God. So that is spiritual conception. But the difference is always there. God and the part and parcel. Kṛta-puṇya-puñjāḥ. We can attain that position after many, many lives' pious activities. That is stated in the Śrīmad-Bhāgavatam.
These boys are playing with Kṛṣṇa. Who is Kṛṣṇa? He is the essence of Brahma-sukha, Param Brahman. So these boys are playing with Param Brahman. Itthaṁ brahma-sukhānubhūtyā dāsyaṁ gatānāṁ para-daivatena. And for the devotees He's the supreme master, and for the ordinary man He is ordinary child. But these other children who are playing, they have got this position kṛta-puṇya-puñjāḥ. "After many, many births' pious activities, now I have got this position, playing with Kṛṣṇa on equal terms." So this is the conception of devotional service, that when you go to the Goloka Vṛndāvana you cannot distinguish.... But they have got unflinching love for Kṛṣṇa. That is Vṛndāvana life. The cows, the calves, the trees, the flowers, the water, the elderly men, Nanda Mahārāja and Yaśodāmayī, everyone is attached, central point is Kṛṣṇa. Everyone is loving Kṛṣṇa. And there is no such knowledge that Kṛṣṇa is the Supreme Personality.... Sometimes they see Kṛṣṇa's wonderful activities and they talk on: "Kṛṣṇa may be some demigod. He has come here." But they could never recognize that Kṛṣṇa is the Supreme Personality of Godhead. When Kṛṣṇa passed some dangerous position, so many demons were coming, mother Yaṣodā was chanting some mantras to protect Kṛṣṇa that "He may not be put into some calamity." They never understood that Kṛṣṇa is the Supreme Personality. But their natural love for Kṛṣṇa so intense. Therefore Vṛndāvana life is so exalted. Arādha... What is called? Arādhyo bhagavān vrajeṣa-tanāya tad-dhāma vṛndāvanam. Therefore Caitanya Mahāprabhu says that first of all Kṛṣṇa, Vrajendra-nandana, the son of Nanada Mahārāja, He is arādhya. Tad-dhāma vṛndāvanam. And His dhāma, His abode, Vṛndāvana, is also worshipable. They are equal. Vṛndāvana-dhāma and Kṛṣṇa, they are equal. So these are higher standard of understanding. Unless one is devotee, purified, he cannot understand that to become one with God is not the sublime idea. In Vṛndāvana one who wants to become the father or mother of God, to control God, that these Māyāvādīs cannot understand, Advaitavādīs. This is to be understood by the pure devotion, devotees. What is the benefit to become equal with God? Just become.... equal.... Other Vaiṣṇava philosophies they could not explain our relationship with God. But Caitanya Mahāprabhu explained the higher relationship with God. That is called vatsalya-rasa and madhurya-rasa. Especially madhurya-rasa. Anarpita carīṁ cirāt karuṇayāvatirṇaḥ kalau samarpayitum unnatojvala-rasāṁ sva bhakti śriyam. Caitanya Mahāprabhu gave information of the madhurya-rasa, that our relationship can be with Kṛṣṇa in conjugal love. So unless one comes to the platform of devotional service, one cannot understand. But for general understanding this philosophy of acintya-bhedābheda, simultaneously one and different.... That is explained in this verse. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7). The living entities are part and parcel of God. So if God is gold, then living entities are also gold. This is equality in quality. But God is great, and we are always subordinate. Eko yo bahūnāṁ vidadhāti kāmān. We are protected, we are maintained, we are predominated. That is our position. We cannot attain the position of predominator. That is not possible.
Prabhupāda: Anywhere, this is our main program. Print books as many as possible and distribute. This is our main program. All other programs are secondary. So with this aim in view, work all together. Our Caitanya-caritāmṛta is unique literature. For Caitanya-caritāmṛta, we are above any ācārya. There are four ācāryas: Rāmānujācārya, Madhvācārya, Viṣṇu Svāmī... But our Gauḍīya Vaiṣṇava, Caitanya Mahāprabhu's legacy, ācārya's, that is unique. Anarpita-cariṁ cirāt karuṇayāvatīrṇa kalau. Here the Supreme Personality of Godhead is personally teaching-ācārya. Anarpita-cariṁ cirāt karuṇayāvatīrṇa kalau samarpayitum unnatojjvala-rasam. The highest topmost bliss, madhurya. These dealings of Rādhā-Kṛṣṇa, madhurya-rasa, is the contribution of Caitanya Mahāprabhu. All other ācāryas, they could not give up to this. All other ācāryas, they contributed up to friendship, no vatsalya, neither madhurya. That is this contribution of Caitanya Mahāprabhu. There was dealings of mother Yasoda with Kṛṣṇa in the Bhāgavata. The Vallabhācāryas'...,they have got Bala-kṛṣṇa. But the dealings of gopīs with Kṛṣṇa, that was not granted. That is Caitanya Mahāprabhu's contribution. Anarpita-carim means was never contributed. Anarpita-cariṁ cirāt karuṇayāvatīrṇa kalau samarpayitum unnatojjvala-rasaṁ sva-bhakti-sriyam, hariḥ pūvata-sundara-dyuti-kadamba-sandipitaḥ sadā hṛdaya-kandare sphurati... That is the Caitanya-caritāmṛta.
Prabhupāda: Bhakta means he must be a servant, sakha or father or conjugal lover. They are bhaktas. There are five rasas. So a bhakta is situated in one of them: śānta, dāsya, sākhya, vātsalya... That is Vṛndāvana atmosphere. So bhakta means either of them. Arjuna sākhye. By friendship Arjuna became perfect, by making Kṛṣṇa as friend. Hanumān dāsye. Vajrāṅgajī, Hanumān, he, by serving Lord Rāmacandra, the order... He was not even human being, animal, (indistinct), not very intelligent, but by giving service constantly, he worshiped with love. So as soon as you become a bhakta, you must be related with Kṛṣṇa with some rasa, in some particular position. That is bhakta. So the point is that without becoming a bhakta, nobody can understand bhakta.
Santa-rasa means appreciation of the greatness of the Lord, but there is no active service of the Lord. The land, the grass, the trees, the plants, fruits, or the cows in the transcendental world are supposed to be situated in the santa-rasa. As spiritual beings, they are all conscious of Krishna, but they prefer to appreciate Krishna's greatness remaining as they are.
The next development from santa-rasa is dasya-rasa, which means voluntary offering of some service. Next development is Sakhya rasa, or service in spirit of friendship and well-wisher. The next development is Vatsalya rasa, service as well wisher and affection. The next development is Madhura rasa, service, friendship, affection and conjugal love. So in the Madhura rasa, everything is complete; there is Santa rasa, Dasya rasa, Sakhya rasa, Vatsalya rasa, and Madhura rasa. But each and every one of the rasas is complete in itself. A person in Santa rasa or Sakhya rasa is as good as one in Madhura rasa because in the spiritual world everything is absolute. But from the platform of spiritual vision, where there is transcendental discrimination, one can appreciate Madhurya rasa as complete as anything.
Regarding your questions, the so-called love which goes on in the material world is simply a perverted form of dasya rasa. Everything in this world is a perverted form of rasa. Just like Yasoda is loving Krishna as her Son. So this is vatsalya rasa, parental love. When Krishna is separate from Yasoda, she cried for whole life and thus became blind. In this world there is not a single instance where a mother has suffered so much in separation from her son. Therefore, it is perverted reflection of the real love.
| Page Title: | Vatsalya-rasa (Conv. & Letters) |
| Compiler: | Visnu Murti, ParthsarathyM |
| Created: | 22 of Nov, 2011 |
| Totals by Section: | BG=0, SB=0, CC=0, OB=0, Lec=0, Con=9, Let=2 |
| No. of Quotes: | 11 |