Category:Santa-rasa - Devotional Service to God
Subcategories
This category has the following 3 subcategories, out of 3 total.
Pages in category "Santa-rasa - Devotional Service to God"
The following 122 pages are in this category, out of 122 total.
A
- A devotee relates to the Supreme Personality of Godhead in one of 5 relationships - namely, santa, dasya, sakhya, vatsalya or madhurya - and he relishes transcendental bliss in that relationship. Such a relationship certainly transcends the body and mind
- A person situated on the santa-rasa platform manifests the two transcendental qualities of detachment from all material desires and full attachment to Krsna
- According to the devotee, attachment falls within the five categories of santa-rati, dasya-rati, sakhya-rati, vatsalya-rati and madhura-rati. These five categories arise from devotees' different attachments to the Supreme Personality of Godhead
- Active interest in Krsna - the understanding that Krsna is mine or that I am Krsna's, and that therefore my business is to satisfy the senses of Krsna - is typical of a higher stage than the neutrality of the santa-rasa
- Actually one can take shelter of such spiritual mellows (santa, dasya, sakhya, vatsalya and madhurya) only when one is completely uncontaminated by material attachment
- All five mellows - santa, dasya, sakhya, vatsalya and madhurya - exist eternally in Vrajabhumi
- All of these qualifications of a saintly person serve to raise him to the status of santa-rasa
- All these (santa, dasya, sakhya, vatsalya and madhurya) rasas, or mellows, are situated on the transcendental platform. Pure devotees take shelter of one of them and thus progress in spiritual life
- All these different items are favorable in elevating saintly persons situated in santa-rasa to the advanced stage of devotional service
- All these relationships (santa-rasa, dasya-rasa, sakhya-rasa and vatsalya-rasa) culminate on the highest platform of conjugal love (madhura-rasa), wherein all these transcendental relationships exist simultaneously
- Although in santa-rasa there is attachment for Krsna in awe and veneration - since the two valuable transcendental qualities of this rasa are attachment for Krsna and detachment from material desires - nonetheless the sense of intimacy is lacking
- Although there is no difference between a devotee in santa-rasa or dasya-rasa, vatsalya-rasa or madhurya-rasa, one can still make a comparative study of the intensity of love in these different transcendental positions
- Although these five rasas (dasya, sakhya, vatsalya, madhurya and santa) are found in the bhagavata-marga, the bhagavata-marga is especially meant for vatsalya and madhurya, or paternal and conjugal relationships
- An appreciation of the greatness of the Lord is called santa-rati. This is attachment not to the personal feature but to the impersonal feature. Generally, one in this stage is attached to the Paramatma feature of the Supreme
- At this stage of santa-rasa, one can see Lord Visnu, the Supreme Personality of Godhead, the deliverer of even the demons
- Attachment for Krsna in santa-rasa, rendering service to the Lord in dasya-rasa, rendering relaxed service in fraternity and serving in parental love with feelings of maintenance all combine on the platform of conjugal love
B
- Because of an impersonal impression of the Supreme Personality of Godhead, a devotee in the santa-rasa relationship worships the impersonal Brahman or localized aspect of the Absolute Truth - Paramatma
- By the grace of God the SC of every species of life can occupy its proper place, and these species can express their spiritual affection for God in the santa-rasa, as displayed by the land, water, hills, trees, fruits, and flowers of Vrndavana
E
- Every living being is eternally related with God in one of five different transcendental humors, namely santa, dasya, sakhya, vatsalya and madhurya. We have already discussed these five kinds of humors in relationship with the Personality of Godhead
- Examples of santa-bhaktas are the nine Yogendras and the four Kumaras. Examples of devotees in dasya-bhakti are innumerable, for such devotees exist everywhere
F
- Finally there (in the Priti-sandarbha) is a discussion of overlapping of different rasas, and there are discussions of santa (neutrality), servitorship, taking shelter, parental love, conjugal love
- First neutrality estimation... That is called santa-rasa, neutral, no activity but simply appreciating, "God is great," simply appreciation. And then servitude
I
- If one can fix his mind on Krsna without deviation, he can attain a steadfast position in Krsna consciousness, santa-rasa. When one attains santa-rasa, unflinching faith in Krsna is established, and all material desires cease
- In dasya-rasa the Lord is accepted with awe & veneration. The active service that is absent in santa-rasa becomes prominent in dasya-rasa. In other words, in dasya-rasa the qualities of santa-rasa are present, & service also becomes predominantly visible
- In santa, the marginal stage of devotional service, there is no activity. But above the santa humor are servitude, friendship, parental affection and conjugal love, which represent the gradual growth of devotional service to higher and higher platforms
- In santa-rasa attachment for impersonal Brahman and localized Paramatma is prominent
- In the santa stage, one is on the border of loving service to the Lord
- In the spiritual world there are five kinds of relationships with the Supreme Lord - santa, dasya, sakhya, vatsalya and madhurya. The perverted reflections of these rasas are found in the material world
- In this position (of santa-rasa), one is freed from all material enjoyment. When one is not agitated or disturbed, he can immediately realize his relationship with Krsna. A santa-rasa devotee is therefore always fixed in realization
- It is said that Krsna was born of Vasudeva, but this simply means that Krsna accepted Vasudeva as His father. Sri Krsna deals with His devotees in different relationships, or rasas - santa, dasya, sakhya, vatsalya and madhurya
- It is sometimes found that a devotee in the santa-rasa falls down on the ground, his hairs stand up on his body, and he trembles all over
- It is the nature of santa-rasa that not even the smallest intimacy exists. Rather, knowledge of impersonal Brahman and localized Paramatma is prominent
- It may be said that dasya-rasa is better than santa-rasa, yet transcendental love of God is there in both of them
J
- Just as sound is generally present in all other elements (air, fire, water and earth) because it is produced from the sky. Similarly, the two characteristics of santa-rasa are present in other transcendental relationships
- Just as sound is present in all material elements, the qualities found in santa-rasa are present in all devotees, whether they are on the platform of dasya-rasa, sakhya-rasa, vatsalya-rasa or madhura-rasa
- Just as sound vibration is found in all the material elements, these two qualities of santa-rasa are spread throughout all the other transcendental mellows, which are known as dasya-rasa, sakhya-rasa, vatsalya-rasa and madhura-rasa
O
- On the platform of parental love, the qualities of santa-rasa, dasya-rasa and sakhya-rasa are fully developed in another form - the sense of maintaining the Lord
- On the platform of parental love, the qualities of santa-rasa, dasya-rasa and sakhya-rasa are transformed into a form of service called maintenance
- On the platform of santa-rasa there is no spiritual activity, but on the platform of dasya-rasa, service begins. Thus in the dasya-rasa the quality of the santa-rasa is exhibited, and, in addition, there is consciousness of the transcendental taste
- On the platform of santa-rasa, one realizes only his constitutional position. But when one is raised to the platform of dasya-rasa, he better understands the full opulence of the Supreme Personality of Godhead
- On these (Vaikuntha) planets santa-rasa is prevalent, and some of the devotees are also connected with the Supreme Personality of Godhead in dasya-rasa, the mellow of servitorship
- One should glorify God in the adoration of santa-rasa or revive his eternal relationship with Visnu as a servant in dasya-rasa, a friend in sakhya-rasa, a parent in vatsalya-rasa or a conjugal lover in madhurya-rasa. All these are on the platform of love
- Only a devotee of Krsna can be situated on that platform. He is thus called a santa-rasa-bhakta
S
- Santa Rasa devotee has got unflinching faith in Krishna as the Supreme Personality of Godhead, but he has not developed the tendency to serve Him. The service stage is in relation with Bhagavan, the Person
- Santa, dasya, sakhya, vatsalya and madhurya rasa in the material world are distorted reflections of the original, pure sentiments, which should be understood and perfected in relationship with the SPG under the guidance of a bona fide spiritual master
- Santa-bhakti-rasa devotees
- Santa-rasa is a very grand idea for materialistic philosophers, but such idealistic appreciation is only the beginning; it is the lowest among the relationships in the spiritual world
- Santa-rasa is not given much importance because as soon as there is a slight understanding between the knower and the known, active loving transcendental reciprocations and exchanges begin
- Santa-rasa, or the neutral stage, is not mentioned in this verse (of CC Adi 3.11) because although in santa-rasa one considers the Absolute Truth the sublime great, one does not go beyond that conception
- Santa-rasa, the position of neutrality, means being fully attached to the lotus feet of Krsna. This is the verdict from the mouth of the Supreme Personality of Godhead Himself. This state is called self-realization
- Santa-rati is described in the Bhakti-rasamrta-sindhu (2.5.16-18) as follows - When one is completely free from all doubts and material attachments, he attains the neutral position, called santa
- Santa-rati is described in the Bhakti-rasamrta-sindhu as follows...
- Santa-rati is neither material nor spiritual, but dasya-rati is actually on the spiritual platform
- Simply by understanding the greatness of Krsna, one can achieve the status of santa-rasa, in which the worshipable object may be the impersonal Brahman or Paramatma
- Since a devotee eats only prasadam, he conquers the dictations of the tongue, belly and genitals. One can control the dictates of the senses when situated in the position of santa-rasa. Then one’s advancement in Krsna consciousness is assured
- Sometimes a devotee in santa-rasa yawns, stretches his limbs, instructs on devotional service, offers respectful obeisances unto the form of the Lord, offers nice prayers to the Lord and has a desire to give direct service with his body
- Sometimes devotees in santa-rasa become stunned, peaceful, jubilant, deliberate, reflective, anxious, dexterous and argumentative. These symptoms indicate continuous ecstasy, or established emotion
- Srila Bhaktisiddhanta Sarasvati Thakura points out that in Vrajabhumi there is the Yamuna River with its sandy banks. There are kadamba trees, cows, Krsna’s sticks with which He herds cows, and Krsna’s flute. All of these belong to santa-rasa
T
- The beginning is love, how you are in love with God, the santa, dasya, sakhya, vatsalya, madhurya. If you love these material things, then you should know that you are not in love with God
- The best example of saintly persons situated in the santa-rasa are Sanaka, Sanatana, Sananda, and Sanat-kumara, the Kumara brothers
- The chief transcendental mellows experienced with the Supreme Personality of Godhead are five - santa, dasya, sakhya, vatsalya and madhura
- The land, water, cows, trees and flowers serve Krsna in santa-rasa, His servants serve Him in dasya-rasa, and His cowherd friends serve Him in sakhya-rasa
- The Lord is always engaged in transcendental loving activities with His spiritual associates in the various relationships of santa (neutrality), dasya (servitorship), sakhya (friendship), vatsalya (parental affection) and madhurya (conjugal love)
- The Lord is the object of maintenance, like a son, and therefore this mellow is full of the qualities of four rasas - santa-rasa, dasya-rasa, fraternity and parental love. This is more transcendental nectar
- The more the taste grows, the more one desires to render service to the Lord. In this way one becomes attached to a particular mellow in the Lord’s service - santa, dasya, sakhya, vatsalya or madhura. As a result of such attachment, bhava develops
- The person experiencing such ecstatic love for Krsna is almost always in the neutral stage of devotional service, or santa-rasa. A description of ecstatic love caused by ghastliness is found in the following statement
- The purport in presenting this verse (CC Madhya 8.83) necessitates explaining the comparative positions of the transcendental mellows known as santa, dasya, sakhya, vatsalya and madhurya
- The qualities found in santa-rasa, dasya-rasa, sakhya-rasa and vatsalya-rasa are all manifested in conjugal love (madhurya-rasa)
- The qualities of santa-rasa and the service of dasya-rasa are both present on the platform of sakhya-rasa. On the platform of fraternity, the qualities of dasya-rasa are mixed with the confidence of fraternity instead of awe and veneration
- The qualities of santa-rasa are also present in dasya-rasa, but service is added. Thus the dasya-rasa platform contains the qualities of both santa-rasa and dasya-rasa
- The santa-rati realization of Krsna is in the neutral stage between the conception of impersonalism and personalism. This means that one is not very strongly attached to the personal feature of the Lord
- The sense of intimacy by which one thinks of Krsna as one’s only shelter and friend is absent in santa-rasa because one accepts Krsna as impersonal Parambrahma or localized Paramatma. This understanding is based on the speculative knowledge of the jnani
- 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 santa-rasa is there
- The state of being established in My personal form is called santa-rasa, and without being situated in this position, no one can advance to actual pure devotional service
- The Supreme Personality of Godhead is worshiped by the transcendental feelings of a devotee in a relationship of santa, dasya, sakhya, vatsalya or madhurya
- The Supreme Personality of Godhead says: Unless one is elevated to the platform of santa-rati, he cannot be fixed in knowledge of the greatness of Krsna or of the diffusion of His different energies, which are the cause of all manifestations
- The transcendental relationship of santa-rasa, taking the shape of unflinching faith in Krsna, is developed into dasya-rasa with the spirit of service, and then to sakhya-rasa or undeterred fraternity, and to the transcendental platform of paternal love
- The word "sama" or "santa-rasa" indicates that one is attached to the lotus feet of Krsna. "Dama" means controlling the senses and not being deviated from the Lord's service
- There (in Vrajabhumi) are kadamba trees, cows, Krsna’s sticks with which He herds cows, and Krsna’s flute. All of these belong to santa-rasa, the mellow of neutrality in devotional service
- There are also other planets in the spiritual world, called Vaikuntha planets, and on these planets Lord Narayana is worshiped with awe and veneration. On these planets santa-rasa is prevalent
- There are certain symptoms of great sages who are situated in santa-rasa devotional service, and these symptoms are exhibited as follows: they concentrate their eyesight on the tip of the nose, and they behave just like an avadhuta
- There are five basic rasas-santa, dasya, sakhya, vatsalya and madhurya. In this material world, we experience the same rasas, or relationships
- There are five stages of loving service to the Supreme Personality of Godhead - santa, dasya, sakhya, vatsalya and madhurya
- There are five transcendental rasas, or mellows. The initial stage is called santa-rati, wherein one who is liberated from material contamination appreciates the greatness of the Supreme Personality of Godhead
- These (santa, dasya, sakhya, vatsalya and madhurya mellows) are all spiritually situated on the same platform because all these relationships of perfection in love are based on a central point - Krsna
- These (santa, dasya, sakhya, vatsalya and madhurya) mellows cannot be compared to the feelings one derives from demigod worship. Krsna is one, but the demigods are different. They are material
- These are the two transcendental qualities on the santa-rasa platform - becoming firmly fixed in the Lord’s service, being devoid of all material desires
- These are the words of the Supreme Personality of Godhead, "When one's intelligence is fully attached to My lotus feet but one does not render practical service, one has attained the stage called santa-rati, or sama"
- These five rasas (santa, dasya, sakhya, vatsalya and madhurya-rasa) are fully exhibited in the spiritual world in one’s relationship with the Lord. Therefore in the spiritual world the bhakti creeper finds its resting place at the lotus feet of Krsna
- These specific characteristics of santa-rasa - unflinching faith in Krsna and cessation of all desires which are not connected with Krsna - are common to all other rasas as well
- These thirteen types of yogis and munis are called santa-bhaktas, for they render transcendental loving service to the Supreme Personality of Godhead in the neutral stage
- These two characteristics (unflinching faith & cessation of all desires) of santa-rasa are present in other transcendental relationships, such as dasya (servitorship), sakhya (fraternity), vatsalya (paternal affection), & the madhura-rasa - conjugal love
- These two qualities of the santa stage spread through the lives of all devotees. They are like the quality of sound in the sky. Sound vibration is found in all material elements
- They (Avadhuta) are always grave, but fully absorbed in thoughts of the Supreme Personality of Godhead. These uncommon features develop in devotees who are situated in santa-rasa
- They (liberated devotees) personally associate with the Lord (Krsna) in five mellows - santa, dasya, sakhya, vatsalya and madhurya. These rasas are all emanations from Krsna
- This appreciation of Lord Visnu by saintly persons is an instance of situation in santa-rasa, or the neutral stage of devotional service
- This appreciation of Lord Visnu in awe and veneration by the saintly is to be understood as the sign that they are situated in the santa-rasa, or neutral stage of devotional service
- This stage of santa-rasa can be attained by the impersonalists only when they are in association with pure devotees
- Those who are situated on the platform of santa-rasa get their impetus for advancement in devotional service by smelling the tulasi offered at the lotus feet of the Lord, by hearing the sound of His conchshell, seeing a sanctified place in some mountain
- Transcendental devotional service has five stages of reciprocation: santa, dasya, sakhya, vatsalya and madhurya
- Transcendental loving service to the Lord (Krsna) in one of the five principal relations, namely santa, dasya, sakhya, vatsalya and madhurya, is graciously accepted by the Lord when offered to the Lord in genuine love and affection
- Transcendental loving service to the Lord in one of the five principal relations, namely santa, dasya, sakhya, vatsalya and madhurya, i.e., neutrality, servitorship, fraternity, filial affection and conjugal love, is graciously accepted by the Lord
- Transcendental qualities are certainly present in the santa-rasa and dasya-rasa, but beyond these there is another quality, confidential attachment, which is pure transcendental love. This loving confidence in the God is technically known as visrambha
- Transcendental relations between the Personality of Godhead and the living entities are eternally established in five different affectionate humors, which are known as santa, dasya, sakhya, vatsalya and madhurya
W
- We all have some relationship with Krsna, but presently that is covered. Therefore we have to revive it. Simple appreciation of the Supreme is called santa-rasa
- When a devotee is situated on the platform of santa-rasa, he desires neither elevation to the heavenly planets nor liberation. These are the results of karma and jnana, and the devotee considers them no better than hell
- When an advanced, realized devotee hears about the affairs of the devotees of Vrndavana - in the mellows of santa, dasya, sakhya, vatsalya and madhurya - he becomes inclined in one of these ways, and his intelligence becomes attracted
- When in the rasa of neutral love (santa-rasa) there are found traces of ghastliness or astonishment, the result is compatible. When with this neutral love there are manifestations of conjugal love, chivalry, anger or dread, the result is incompatible
- When one begins to render some sort of transcendental loving service to the Supreme Personality of Godhead, the neutral relationship known as santa-rasa is transformed into dasya-rasa, servitorship
- When the devotee is situated in the santa-rasa, or neutral stage of devotional service, he appreciates the Visnu form of the Lord
- When this same rasa (dasya-rasa) is developed into fraternity (sakhya-rasa), a friendly intimacy is added. There is no awe or veneration in sakhya-rasa. Therefore sakhya-rasa is invested with the qualities of three rasas - santa, dasya and sakhya
- While executing devotional service, one must be naturally inclined to serve Krsna in one of these transcendental relationships (santa-rasa, dasya-rasa and sakhya-rasa, etc). That is the actual success of life
- Without santa-rati, attachment to Krsna is very difficult to achieve
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