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Dasya-rasa

Srimad-Bhagavatam

SB Canto 4

SB 4.20.27, Purport:

Pṛthu Mahārāja desired to serve the Lord with the goddess of fortune, but this desire does not mean that he was situated on the platform of mādhurya-rasa. The goddess of fortune is engaged in the service of the Lord in the rasa of mādhurya, conjugal love. Although her position is on the chest of the Lord, the goddess of fortune, in her position as a devotee, takes pleasure in serving the lotus feet of the Lord. Pṛthu Mahārāja was thinking only of the lotus feet of the Lord because he is on the platform of dāsya-rasa, or servitorship of the Lord. From the next verse we learn that Pṛthu Mahārāja was thinking of the goddess of fortune as the universal mother, jagan-mātā. Consequently there was no question of his competing with her on the platform of mādhurya-rasa. Nonetheless he feared that she might take offense at his engaging in the service of the Lord. This suggests that in the absolute world there is sometimes competition between servitors in the service of the Lord, but such competition is without malice. In the Vaikuṇṭha worlds if a devotee excels in the service of the Lord, others do not become envious of his excellent service but rather aspire to come to the platform of that service.

SB 4.20.35-36, Purport:

Beyond the planetary systems in the material sky, there is another sky, which is known as paravyoma, or the spiritual sky, where there are spiritual planets. The inhabitants of those planets engage in varieties of loving service unto the Supreme Personality of Godhead, which include different rasas, or relationships, known as dāsya-rasa, sakhya-rasa, vātsalya-rasa, mādhurya-rasa and, above all, parakīya-rasa. This parakīya-rasa, or paramour love, is prevalent in Kṛṣṇaloka, where Lord Kṛṣṇa lives. This planet is also called Goloka Vṛndāvana, and although Lord Kṛṣṇa lives there perpetually, He also expands Himself in millions and trillions of forms. In one of such forms He appears on this material planet in a particular place known as Vṛndāvana-dhāma, where He displays His original pastimes of Goloka Vṛndāvana-dhāma in the spiritual sky in order to attract the conditioned souls back home, back to Godhead.

SB Canto 7

SB 7.1.27, Purport:

The essential point in this connection is that one should be fully absorbed in thoughts of Kṛṣṇa, twenty-four hours a day. There are many devotees in rāga-mārga, which is exhibited in Vṛndāvana. Whether in dāsya-rasa, sakhya-rasa, vātsalya-rasa or mādhurya-rasa, all the devotees of Kṛṣṇa are always overwhelmed by thoughts of Kṛṣṇa. When Kṛṣṇa is away from Vṛndāvana tending the cows in the forest, the gopīs, in the mādhurya-rasa, are always absorbed in thoughts of how Kṛṣṇa walks in the forest.

SB 7.5.23-24, Purport:

In this statement the word "friend" is specifically used to indicate intense love. Friendship, therefore, is better than servitude. In the stage above dāsya-rasa, the devotee accepts the Supreme Personality of Godhead as a friend. This is not at all astonishing, for when a devotee is pure in heart the opulence of his worship of the Deity diminishes as spontaneous love for the Personality of Godhead is manifested. In this regard, Śrīdhara Svāmī mentions Śrīdāma Vipra, who expressed to himself his feelings of obligation, thinking, "Life after life, may I be connected with Kṛṣṇa in this friendly attitude."

SB 7.6.2, Purport:

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.

SB Canto 10.1 to 10.13

SB 10.1.25, Purport:

Within conditioned life, no one has freedom, but because one is bewildered, being subject to the rule of mahāmāyā, one foolishly thinks himself independent (ahaṅkāra-vimūḍhātmā kartāham iti manyate (BG 3.27)). But when the conditioned soul becomes liberated by executing devotional service, he is given a greater and greater chance to relish a relationship with the Supreme Personality of Godhead in different transcendental statuses, such as dāsya-rasa, sakhya-rasa, vātsalya-rasa and mādhurya-rasa.

SB 10.9.21, Purport:

Kṛṣṇa, the Supreme Personality of Godhead as the son of mother Yaśodā, is very easily available to devotees, but not to tapasvīs, yogīs, jñānīs and others who have a bodily concept of life. Although they may sometimes be called śānta-bhaktas, real bhakti begins with dāsya-rasa. Kṛṣṇa says in Bhagavad-gītā (4.11):

ye yathā māṁ prapadyante
tāṁs tathaiva bhajāmy aham
mama vartmānuvartante
manuṣyāḥ pārtha sarvaśaḥ

"As living entities surrender unto Me, I reward them accordingly. Everyone follows My path in all respects, O son of Pṛthā." Everyone is seeking Kṛṣṇa, for He is the Supersoul of all individual souls.

Sri Caitanya-caritamrta

CC Adi-lila

CC Adi 3.11, Purport:

Śānta-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. Śānta-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. Dāsya-rasa is the basic relationship between Kṛṣṇa and His devotees; therefore this verse considers dāsya the first stage of transcendental devotional service.

CC Adi 8.19, Purport:

If a devotee wants simple liberation, he gets it very easily from the Supreme Personality of Godhead, as confirmed by Bilvamaṅgala Ṭhākura. Muktiḥ svayaṁ mukulitāñjali sevate ’smān: for a devotee, mukti is not very important because mukti is always standing on his doorstep waiting to serve him in some way. A devotee, therefore, must be attracted by the behavior of the inhabitants of Vṛndāvana, who live in a relationship with Kṛṣṇa. The land, water, cows, trees and flowers serve Kṛṣṇa in śānta-rasa, His servants serve Him in dāsya-rasa, and His cowherd friends serve Him in sakhya-rasa. Similarly, the elder gopīs and gopas serve Kṛṣṇa as father and mother, uncle and other relatives, and the young gopīs, the cowherd girls, serve Kṛṣṇa in conjugal love.

CC Madhya-lila

CC Madhya 8.83, Purport:

Because Māyāvādīs are on the material platform, they recommend the worship of Śiva or Durgā and say that worship of Kālī and Kṛṣṇa are the same. However, on the spiritual platform there is no demigod worship. The only worshipable object is Kṛṣṇa. Therefore although there is no difference between a devotee in śānta-rasa or dāsya-rasa, vātsalya-rasa or mādhurya-rasa, one can still make a comparative study of the intensity of love in these different transcendental positions. For example, it may be said that dāsya-rasa is better than śānta-rasa, yet transcendental love of God is there in both of them.

CC Madhya 8.86, Translation:

“As the qualities increase, so the taste also increases in each and every mellow. Therefore the qualities found in śānta-rasa, dāsya-rasa, sakhya-rasa and vātsalya-rasa are all manifested in conjugal love (mādhurya-rasa)."

CC Madhya 8.142, Purport:

Everyone has a particular transcendental mellow by which he loves and serves Kṛṣṇa. Kṛṣṇa is the most attractive feature for every kind of devotee. He is therefore called akhila-rasāmṛta-mūrti, the transcendental form of attraction for all kinds of devotees, whether the devotee be in the śānta-rasa, dāsya-rasa, sakhya-rasa, vātsalya-rasa or mādhurya-rasa. This is the opening verse of the Bhakti-rasāmṛta-sindhu, by Śrīla Rūpa Gosvāmī.

CC Madhya 8.204-205, Purport:

The means for returning home, for going back to Godhead, is devotional service, but everyone has a different taste in the Lord's service. One may be inclined to serve the Lord in servitude (dāsya-rasa), fraternity (sakhya-rasa) or parental love (vātsalya-rasa), but none of these can enable one to enter into the service of the Lord in conjugal love. To attain such service, one has to follow in the footsteps of the gopīs in the ecstasy of sakhī-bhāva. Then only can one understand the transcendental mellow of conjugal love.

CC Madhya 11.31, Purport:

The words viṣṇor ārādhanam refer to the worship of Lord Viṣṇu, or Kṛṣṇa. Thus the supreme form of worship is the satisfaction of the Supreme Personality of Godhead, Śrī Kṛṣṇa. It is further concluded that the worshiper of Lord Viṣṇu renders better service by worshiping the devotee of Lord Kṛṣṇa. There are different types of devotees—those in śānta-rasa, dāsya-rasa, sakhya-rasa, vātsalya-rasa and mādhurya-rasa. Although all the rasas are on the transcendental platform, mādhurya-rasa is the supreme transcendental mellow. Consequently it is concluded that the worship of devotees engaged in the Lord's service in mādhurya-rasa is the supreme spiritual activity.

CC Madhya 19.154, Purport:

There are also other planets in the spiritual world, called Vaikuṇṭha planets, and on these planets Lord Nārāyaṇa is worshiped with awe and veneration. On these planets śānta-rasa is prevalent, and some of the devotees are also connected with the Supreme Personality of Godhead in dāsya-rasa, the mellow of servitorship. As far as the mellow of fraternity is concerned, in Vaikuṇṭha this rasa is represented by gaurava-sakhya, friendship in awe and veneration. The other fraternity rasa, exhibited as viśrambha (friendship in equality), is found in the Goloka Vṛndāvana planet.

CC Madhya 19.185, Purport:

Sometimes the devotees in śānta-rasa relish transcendental bliss after meeting the Supreme Personality of Godhead, but this is not comparable to the transcendental bliss relished by the devotees situated in dāsya-rasa, the transcendental mellow in which one renders service to the Supreme Personality of Godhead.

CC Madhya 19.185, Purport:

Dāsya-rasa, or dāsya-bhakti-rasa, is described in the Bhakti-rasāmṛta-sindhu (3.2.3–4) as follows:

ātmocitair vibhāvādyaiḥ prītir āsvādanīyatām
nītā cetasi bhaktānāṁ prīti-bhakti-raso mataḥ
anugrāhy asya dāsatvāl lālyatvād apy ayaṁ dvidhā
bhidyate sambhrama-prīto gaurava-prīta ity api

When according to his desires the living entity develops love for the Supreme Personality of Godhead, this beginning stage of love is called dāsya-bhakti-rasa. Dāsya-bhakti-rasa is divided into two categories, called sambhrama-dāsya and gaurava-dāsya. In sambhrama-dāsya, the devotee renders respectful service to the Supreme Personality of Godhead, but in the more advanced gaurava-dāsya, his service takes the form of giving protection to the Lord.

CC Madhya 19.217, Purport:

The two qualities of śānta-rasa mentioned in verse 215 are present in all kinds of devotees, whether they are in dāsya-rasa, sakhya-rasa, vātsalya-rasa or madhura-rasa. The example of sound is given herein. Sound not only exists in the sky, or ether, but it is also present in air, fire, water and earth. This is a scientific explanation of devotional service. Just as sound is present in all material elements, the qualities found in śānta-rasa are present in all devotees, whether they are on the platform of dāsya-rasa, sakhya-rasa, vātsalya-rasa or madhura-rasa.

CC Madhya 19.219, Translation:

“On the platform of śānta-rasa, one realizes only his constitutional position. But when one is raised to the platform of dāsya-rasa, he better understands the full opulence of the Supreme Personality of Godhead."

CC Madhya 19.220, Translation:

“On the dāsya-rasa platform, knowledge of the Supreme Personality of Godhead is revealed with awe and veneration. By rendering service unto Lord Kṛṣṇa, the devotee in dāsya-rasa gives constant happiness to the Lord."

CC Madhya 19.221, Translation:

“The qualities of śānta-rasa are also present in dāsya-rasa, but service is added. Thus the dāsya-rasa platform contains the qualities of both śānta-rasa and dāsya-rasa."

CC Madhya 19.222, Translation:

“The qualities of śānta-rasa and the service of dāsya-rasa are both present on the platform of sakhya-rasa. On the platform of fraternity, the qualities of dāsya-rasa are mixed with the confidence of fraternity instead of awe and veneration."

CC Madhya 19.226, Translation:

“On the platform of parental love, the qualities of śānta-rasa, dāsya-rasa and sakhya-rasa are transformed into a form of service called maintenance."

CC Madhya 19.227, Translation:

“The essence of fraternal love is intimacy devoid of the formality and veneration found in dāsya-rasa. Due to a greater sense of intimacy, the devotee functioning in parental love chastises and rebukes the Lord in an ordinary way."

CC Madhya 19.228, Translation:

“On the platform of parental love, the devotee considers himself the Lord's maintainer. Thus the Lord is the object of maintenance, like a son, and therefore this mellow is full of the qualities of four rasas—śānta-rasa, dāsya-rasa, fraternity and parental love. This is more transcendental nectar."

CC Madhya 19.228, Purport:

In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura gives us a short summary of this complicated description of the different rasas. He states that by becoming firmly fixed in the Lord's service, one is devoid of all material desires. These are the two transcendental qualities on the śānta-rasa platform. Just as sound vibration is found in all the material elements, these two qualities of śānta-rasa are spread throughout all the other transcendental mellows, which are known as dāsya-rasa, sakhya-rasa, vātsalya-rasa and madhura-rasa. Although in śānta-rasa there is attachment for Kṛṣṇa in awe and veneration—since the two valuable transcendental qualities of this rasa are attachment for Kṛṣṇa and detachment from material desires—nonetheless the sense of intimacy is lacking.

CC Madhya 19.228, Purport:

However, when this knowledge is further developed, one is convinced that the Paramātmā, the Supreme Lord, is the master and that the living entity is His eternal servant. One then attains the platform of dāsya-rasa. In dāsya-rasa the Lord is accepted with awe and veneration. Thus the active service that is absent in śānta-rasa becomes prominent in dāsya-rasa. In other words, in dāsya-rasa the qualities of śānta-rasa are present, and service also becomes predominantly visible. Similarly, when this same 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—śānta, dāsya and sakhya. Similarly, on the platform of parental love, the qualities of śānta-rasa, dāsya-rasa and sakhya-rasa are fully developed in another form—the sense of maintaining the Lord. Therefore on the platform of parental love there exists a combination of the qualities of four transcendental mellows—śānta, dāsya, sakhya and parenthood.

CC Madhya 19.232, Purport:

Attachment for Kṛṣṇa in śānta-rasa, rendering service to the Lord in dāsya-rasa, rendering relaxed service in fraternity and serving in parental love with feelings of maintenance all combine on the platform of conjugal love when the devotee wants to serve the Lord by offering Him his personal body. Thus the qualities of the other rasas combine to form the nectar of conjugal love. On this platform, all the different feelings of a devotee are amalgamated.

Other Books by Srila Prabhupada

Teachings of Lord Caitanya

Teachings of Lord Caitanya, Chapter 1:

Bahūnāṁ janmanām ante jñānavān māṁ prapadyate (BG 7.19): "After many, many births of worshiping Brahman and Paramātmā, when one surrenders unto Vāsudeva as the supreme master and accepts himself as the eternal servitor of Vāsudeva, he becomes a great transcendentally realized soul." At that time, due to his thick and thin relationship with the Supreme Absolute Truth, one begins to render some sort of transcendental loving service to the Supreme Personality of Godhead. Thus the neutral relationship known as śānta-rasa is transformed into dāsya-rasa, servitorship.

Teachings of Lord Caitanya, Chapter 1:

On the platform of dāsya-rasa, the greatest quantity of awe and veneration of the Supreme Lord is exhibited. That is, in the dāsya-rasa, the greatness of the Supreme Lord is appreciated. It should be noted here that on the platform of śānta-rasa there is no spiritual activity, but on the platform of dāsya-rasa, service begins. Thus in the dāsya-rasa the quality of the śānta-rasa is exhibited, and, in addition, there is consciousness of the transcendental taste of service. Transcendental qualities are certainly present in the śānta-rasa and dāsya-rasa, but beyond these there is another quality, confidential attachment, which is pure transcendental love. This loving confidence in the Supreme Personality is technically known as viśrambha.

Teachings of Lord Caitanya, Chapter 1:

It is explained in that great literature how the transcendental relationship of śānta-rasa, taking the shape of unflinching faith in Kṛṣṇa, is further developed into dāsya-rasa with the spirit of service, and then to sakhya-rasa or undeterred fraternity, and further to the transcendental platform of paternal love, wherein one feels himself to be maintaining the Lord. All these relationships culminate on the highest platform of conjugal love (madhura-rasa), wherein all these transcendental relationships exist simultaneously.

Nectar of Instruction

Nectar of Instruction 8, Purport:

In the dāsya-rasa one follows in the footsteps of servants like Citraka, Patraka or Raktaka. In the friendly sakhya-rasa one can become a friend like Baladeva, Śrīdāmā or Sudāmā. In the vātsalya-rasa, characterized by parental affection, one can become like Nanda Mahārāja and Yaśodā, and in the mādhurya-rasa, characterized by conjugal love, one can become like Śrīmatī Rādhārāṇī or Her lady friends such as Lalitā and Her serving maids (mañjarīs) like Rūpa and Rati. This is the essence of all instruction in the matter of devotional service."

Lectures

Srimad-Bhagavatam Lectures

Lecture on SB 1.7.47-48 -- Vrndavana, October 6, 1976:

Everything is composition of ānanda-cinmaya-rasa. There is no classification. Either one is situated in dāsya-rasa, one is situated in sākhya-rasa, or in vātsalya-rasa or mādhurya-rasa, they are all one. There is no such distinction. But there is variety. You like this rasa, I like this rasa, that is allowed. So here, in this material world, they are being influenced by the three rasas, and Prahlāda Mahārāja, being the son of Hiraṇyakaśipu, he considered himself that "I am influenced by the rajo-guṇa and tamo-guṇa." He's a Vaiṣṇava, he's above all guṇas, but a Vaiṣṇava is never proud of his guṇa.

Lecture on SB 1.8.32 -- Mayapura, October 12, 1974:

When the money is utilized in so many ways for your gratification, then you are happy. Similarly, simple understanding, ahaṁ brahmāsmi, this realization, will not make you happy. You have to utilize his Brahman's position. That means bhakti. This is called śānta-rasa, simply to understand ahaṁ brahmāsmi. This is called śānta-rasa. You must develop further. That is called dāsya-rasa, to become the servant of the Supreme Brahman. Then further advance. Simply to understand that "I am Brahman" will not give you...

Lecture on SB 1.8.43 -- Mayapura, October 23, 1974:

So the Kṛṣṇa consciousness movement means to practice in this life how to enter Kṛṣṇa's family. You enter Kṛṣṇa's family as you like. There are five rasas: śānta-rasa, dāsya-rasa, sākhya-rasa, vātsalya-rasa, and mādhurya-rasa. That is reflected in this world also, the same. Tejo-vāri-mṛdāṁ vinimayaḥ. This..., this material world is reflection of the spiritual world. Chāyeva yasya bhuvanāni bibharti durgā (Bs. 5.44). Here there are rasas, śānta-rasa, dāsya-rasa. Here also there is master and servant; there is friend and friend; there is father and mother and the son; there is beloved. Everything is there, but they are imitation, chāya. They are not reality. So if you want real friendship, then make friendship with Kṛṣṇa.

Lecture on SB 1.8.44 -- Mayapura, October 24, 1974:

If you want to learn about Bhāgavata, then bhāgavata paro giya bhāgavata sthāne-realized soul. Grantha-bhāgavata and... That is the recommendation of Brahmā, and Caitanya Mahāprabhu accepted it. When this verse was recited by Rāmānanda Rāya,

jñāne prayāsam udapāsya namanta eva
jīvanti san-mukharitāṁ bhavadīya-vārtām
sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhir
ye prāyaśo 'jita jito 'py asi tais tri-lokyām

Immediately Caitanya Mahāprabhu said, eho haya: "Yes, this is the system." Eho haya, āge kaha āra. Then further development. Then further development: śānta-rasa, dāsya-rasa, sakhya-rasa, and vātsalya-rasa... That is rasa-vicāra. That is... When one has stepped into this Vaikuṇṭha platform, then the rasa-vicāra, not before that.

Lecture on SB 2.3.20 -- Los Angeles, June 16, 1972:
Just like I am sitting in this comfortable seat. This is śānta, śānta-rasa. The throne is giving me service in silence. This is called śānta-rasa. Above this, somebody is giving me flower, sandalwood. This is called dāsya-rasa, serving. Better than ... This is silence; there is work. The śānta-rasa, dāsya-rasa, then, again develop, sākhya-rasa, more intimate, friendly. Then vātsalya-rasa, more intimate. Just like the parental affection.
Lecture on SB 2.3.20 -- Los Angeles, June 16, 1972:

Vṛndāvana, Kṛṣṇa is in love with the gopīs. He is playing with friends, cowherd boys. His affectionate mother Yaśodā, feeding Him, and there are servants also, serving Kṛṣṇa. And the trees, the water, the flowers, they are serving silently. Pañca-mukhya-rasa, five chief mellows, humors. The same thing is here also. Here also the śānta-rasa, sākhya-rasa, dāsya-rasa is there. But that is mixed with material grains. Just like sweet rice. Sweet rice is very nice, but if it is mixed with some grains of sand, just imagine.

Lecture on SB 3.25.38 -- Bombay, December 7, 1974:

As in the Bhagavad-gītā also there are many words, mat-parāḥ, or plural number, mat-parāḥ, the same thing. So here also, Kapiladeva, the Supreme Personality of Godhead, says, mat-parāḥ—means "My devotees. My devotees who have taken Me as his son, friend, lover, master..." There are so many rasas: śānta-rasa, dāsya-rasa, sākhya-rasa, vātsalya-rasa, mādhurya-rasa, in so many. Those rasas, or mellows, are represented here in the material world in a temporary way.

Lecture on SB 3.26.43 -- Bombay, January 18, 1975:

So if you simply come here, take the impression of Kṛṣṇa and think of Kṛṣṇa while drinking water, you become a devotee. Is it very difficult job? Very easy. Anyone can do. Anyone can do. Patraṁ puṣpaṁ phalaṁ toyaṁ yo me bhaktyā prayacchati (BG 9.26). Then, if you develop... This is śānta rasa. Then, when you develop your śānta-rasa, then there is dāsya-rasa. Dāsya-rasa means that you want to serve Him. That is further development. "Here is God. No, why not...?" Therefore, according to the Vedic principle, whoever comes to the temple, he brings something to offer to Kṛṣṇa. Not that He requires huge amount of money.

Nectar of Devotion Lectures

The Nectar of Devotion -- Bombay, January 1, 1973:
Here, we have got friends, but a slight disagreement, we separate. Master and servant—dāsya-rasa. A servant is very faithful so long you pay. As soon as you stop payment, no more service. Finished. Therefore it is to be understood that the love with Kṛṣṇa in the platform of mādhurya-rasa, vātsalya-rasa, sākhya-rasa, dāsya-rasa, śānta-rasa, that is the real platform, in the spiritual world. And because the love affairs are there in the Absolute, that is reflected in this relative world. And here is also the same love is there, but it is not very palatable. It is not without any fault. There are so many faults. Therefore real love can be reciprocated with Kṛṣṇa.
The Nectar of Devotion -- Bombay, January 1, 1973:

So everyone can have Kṛṣṇa as his sons. Everyone can have Kṛṣṇa as his friend. Everyone can have Kṛṣṇa as his master. Dak, dāsya-rasa, sākhya-rasa, mādhurya-rasa. Even everyone can have Kṛṣṇa as their paramour. These things are very difficult to understand, but these rasas... They are called rasas. Parakīya-rasa. The parakīya-rasa means just like a man or woman has got his husband or wife, but he has got love with others. That is called parakīya-rasa. That is most abominable in this material world, but that is most first-class thing in the spiritual world.

The Nectar of Devotion -- Vrndavana, October 24, 1972:

The subject matter of Bhakti-rasāmṛta-sindhu, basic principle, how to love Kṛṣṇa in five primary rasas: śānta-rasa, sākhya-rasa, dāsya-rasa, śānta-dāsya-sākhya-vātsalya-mādhurya.

The Nectar of Devotion -- Bombay, January 7, 1973:

We want very nice cushion, sitting position. So that tasting, that "I am now comfortably seated," this is called śānta-rasa. Then above the śānta-rasa, there is dāsya-rasa. Dāsya-rasa... Just like my students, my disciples, they want to serve me, and I want to take service from them. This is also an exchange of rasa, a taste. Śānta, dāsya. Similarly, next advanced stage is sakhya-rasa. Sakhya means friendship.

The Nectar of Devotion -- Bombay, January 7, 1973:

Vātsalya-rasa means the taste of relationship between parents and the children. These are advanced. Śānta-rasa, dāsya-rasa, sakhya-rasa, and then vātsalya-rasa, parenthood, filial love. And above this, there is mādhurya-rasa. Mādhurya-rasa means the taste between husband and wife, lover and the beloved. That is called mādhurya-rasa. Similarly... These are the primary rasas.

The Nectar of Devotion -- Bombay, January 7, 1973:

Surrender means to accept Kṛṣṇa favorably in five rasas. You serve Him in śānta-rasa. You serve Him in dāsya-rasa, in sakhya-rasa. Just like Arjuna. Arjuna served Kṛṣṇa in sakhya-rasa, as friend. Sakhyam ātma-nivedanam. There are nine different processes of devotional service:

śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam
(SB 7.5.23)

There are nine different processes. So you can adopt either all the nine processes, as Ambarīṣa Mahārāja accepted all the nine processes: Sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18). So we can do that. Or eight. Or seven. Or six. Or five. Or four. At least one.

The Nectar of Devotion -- Bombay, January 7, 1973:

As soon as there is question of enjoyment, there must be other party. You cannot enjoy alone. That is not possible. There must be other party. So you enjoy your life with Kṛṣṇa—either in sakhya-rasa or dāsya-rasa or vātsalya-rasa or ghastly rasa. Just like Bhīṣmadeva: he enjoyed Kṛṣṇa's association by ghastly rasa. As I was going to explain, that he decided to kill Arjuna with two propositions that "Either this day I shall kill Arjuna, or Kṛṣṇa has to break His promise and, to save His friend." That was his promise.

The Nectar of Devotion -- Vrndavana, November 9, 1972:

So adhah-śākha ūrdhva-mūlam. This means this material, all the varieties, here is also representation of śānta rasa, dāsya rasa, sākhya rasa, mādhurya rasa, vātsalya rasa. Here is also the reflection. We see, just like we are sitting on this ground underneath the tree. This is the, the earth is serving us in śānta rasa. Similarly, we have got our servants. That is dāsya rasa. We have got our friends. That is sākhya rasa. We have got our parents. That is Vātsalya rasa. And we have got our lovers also. That is mādhurya rasa. But it is only reflection. It is compared with the mirage. Just like the desert, there is reflection of water. Actually there is no water. Similarly, all this perverted reflection of śānta rasa, dāsya rasa, sākhya rasa, this is just like mirage. It is simply a reflection. It has no actual fact.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 1.5 -- Mayapur, March 29, 1975:

In the bhakti platform there are different stages. Spiritually, there is no difference. One in dāsya-rasa and one in mādhurya-rasa, there is no difference. But a devotee likes to serve the Supreme Lord according to his inclination. Some wants to love Him in śānta-rasa, some wants to love Him in dāsya-rasa, someone in friendly, then paternal love, then conjugal love. So there is no difference between these different phases of loving affair, but great devotees and learned scholars, they have given their decision that the loving affairs of Kṛṣṇa in the conjugal platform between husband and wife, or above that, between lover and beloved... That is very much prominent in the Western countries, friend, boyfriend, girlfriend.

Lecture on CC Madhya-lila 20.156-163 -- New York, December 11, 1966:

Simple eternal realization is without factual knowledge and without bliss—impersonal. The impersonalists, they cannot enjoy the transcendental bliss. They simply stay as eternal. That's all. Śānta-rasa. It is called śānta-rasa, peaceful śānta-rasa. There is no exchange. And further development is dāsya-rasa. And further development is sākhya-rasa. And further development is vātsalya-rasa. And further, ultimate development is mādhurya-rasa. So in the spiritual atmosphere there are different degrees of realization.

General Lectures

Lecture -- Los Angeles, November 13, 1968:

Dāsya-rasa. Dāsya-rasa, servitude. There are different rasas, mellows of relationship with Kṛṣṇa. Śānta, dāsya... Just like Vṛndāvana-bhūmi or the trees, the plants, they are serving Kṛṣṇa silently. And the cows and servants, they are offering superior service. The friends, they are offering service as friend. The gopīs, they are... Gopīs or the motherly gopīs, just like Yaśodā and ladies, offer their, loving Kṛṣṇa as son, and the younger girls, they're loving Kṛṣṇa as husband, as lover. So in this way in Vṛndāvana there are different transcendental mellows of loving affairs. So the cows are on the śānta, dāsya-rasa, giving service, just like master and servant. They are situated in this transcendental humor. But they're all one with Kṛṣṇa. Nobody is inferior than Kṛṣṇa, but the relationship is exchange of loving service. That's all.

Lecture -- Los Angeles, November 13, 1968:

You have got eternal relationship. When you become liberated, you realize that your relationship is with Kṛṣṇa like this. You'll develop that taste, whether in śānta-rasa or dāsya-rasa or mādhurya-rasa or vātsalya-rasa. But that is not to be imitated at the present moment. When we are actually liberated. To come to that stage, the routine work, regulative work, should be followed: chanting, hearing, worshiping, following the regulative principles. In this way, gradually, as we are purified, we come to the pure consciousness, Kṛṣṇa consciousness.

Lecture -- Visakhapatnam, February 18, 1972:

The first thing is that without becoming a devotee of Kṛṣṇa, bhakta, and dear friend... Kṛṣṇa, we can establish our relationship with Kṛṣṇa in so many ways. There are five rasas. They are called śānta-rasa, dāsya-rasa, sakhya-rasa, vātsalya-rasa, and mādhurya-rasa. Of course, in this material world also we find these five rasas in a perverted reflections. Originally, it is between Kṛṣṇa and His devotee. So Arjuna was related with Kṛṣṇa in sakhya-rasa, as friend, a devotee as a friend. Anyone can become related with Kṛṣṇa.

Philosophy Discussions

Philosophy Discussion on William James:

Prabhupāda: ...already explained. We have got five relationships. To realize the creation of God with awe and veneration, appreciation, that is one relationship. This is called śānta rasa. Then further progress is that to offer himself to serve God. That is called dāsya rasa. And further advancement, to treat God as friend, that is sākhya rasa. Then accept God as son, that is vātsalya rasa. And accept God as the most beloved, that is mādhurya rasa. So in this mādhurya rasa, to accept God as the most beloved includes other relationships; therefore here is the highest perfection of relationship. Although all other relationships they are as good, but it depends on the devotee's choice whichever relationship we like. The result is the same, but by comparative study it has been decided by the saintly persons that our relationship with God as the lover and beloved, that is the highest position.

Philosophy Discussion on The Evolutionists Thomas Huxley, Henri Bergson, and Samuel Alexander:

Śyāmasundara: So the next stage of evolution, if it is to be higher stage than the present man...

Prabhupāda: Higher stage, that evolution they do not know. Just like in Vaiṣṇava philosophy, śānta dāsya sākhya vātsalya mādhurya. The first, when you have come brahma-bhūtaḥ stage, that is called śānta. "Oh, God is..." Vāsudevaḥ sarvam iti sa mahātmā su-durlabhaḥ (BG 7.19). When one understands. Bahūnāṁ janmanām ante (BG 7.19), after many, many births, when one comes to this conclusion that "Vāsudeva, Kṛṣṇa is everything," sa mahātmā su-durlabhaḥ, that is śānta stage, mahātmā, great soul. Then, from śānta stage, the development is dāsya stage, to serve Kṛṣṇa. Not simply appreciating Vāsudeva. "Vāsudeva is great, God is so great." Not so much, simply appreciation. "Oh, God is so great? Then I must give some service to God." That is next stage. Dāsya-rasa. Then next stage is vātsalya-rasa..., sākhya-rasa, to give service to God just like Arjuna. Arjuna gave service to Kṛṣṇa but as a friend. That is called sākhya-rasa. Then vatsalya-rasa, to give service to Kṛṣṇa just like mother Yaśodā. She has become mother. Mother gives always service to the baby, his (her) child, and Kṛṣṇa is passing His childhood pastimes before mother Yaśodā.

Philosophy Discussion on Benedict Spinoza:

Prabhupāda: Love is five kinds of love: śānta, dāsya, sākhya, vatsalya, mādhurya. The beginning of love is awe and adoration: "Oh, God is so great. God is everything." When he understands God's potency, unlimitedness, the soul adores Him. That adoration is also love. When that adoration is further advanced, then he serves God as master and servant. When the service is more intimate, then friend to friend—as one friend renders service to other friend, the other friend renders to other friend, like that, reciprocal. Then further expanded, the love is turned into paternal love, and further expanded it is expanding into conjugal love. So there are different stages of love. So Spinoza is touching only the beginning of love, simply adoring, appreciating God's power, expansion, that much. But when this love of adoration expands, that is called dasya-rasa, sākhya-rasa, vatsalya-rasa, madhurya-rasa. So he is on the beginning state of loving God. He has not advanced farther.

Conversations and Morning Walks

1969 Conversations and Morning Walks

Room Conversation with Allen Ginsberg -- May 11, 1969, Columbus, Ohio:

Prabhupāda: Rūpa Gosvāmī. He was finance minister in the government of Nawab Hussain Shah in Bengal. But when Lord Caitanya started His movement, he was captivated and he resigned his service, government service and joined Him. And he wrote immense literature, Gosvāmīs. And that Desai was talking that Narottama dāsa Ṭhākura, he says, rūpa-raghunātha-pade haibe ākuti kabe hāma bujhaba se yugala-pīriti: conjugal love of Rādhā and Kṛṣṇa, one can understand when they go through the literatures presented by these Gosvāmīs. So his first book is Bhakti-rasāmṛta-sindhu. Devotion of, Nectar of Devotion. That is very authorized book. Quotation from various Vedic literature about Rādhā-Kṛṣṇa and the different stages of relationship with Kṛṣṇa, śānta-rasa, dāsya-rasa, admiration. God is Great. This is also one stage, appreciating the greatness of God. Then further development, dāsya-rasa, willing to serve. Oh! God is so great, and I must serve service because everyone of us are serving somebody. So why not serve the Supreme? Nobody is free from service because we are constitutionally the servant. Either we become the servant of the Great or māyā.

1972 Conversations and Morning Walks

Morning Walks -- October 1-3, 1972, Los Angeles:

Prabhupāda: Therefore, they have no realization. Our relationship is service. So one who is not engaged in the service of the Supreme, he has no realization. Whatever little realization he has got, that is called śānta-rasa.

Jayatīrtha: Dāsya realization is (indistinct).

Prabhupāda: Dāsya-rasa. (indistinct) (break) ...practical devotee, he cannot become (indistinct).

Jayatīrtha: (indistinct) what you were speaking about yesterday, that if someone claims to be a teacher but he doesn't actually have real knowledge, then he's simply cheating.

Prabhupāda: Yes.

1974 Conversations and Morning Walks

Morning Walk -- February 17, 1974, Bombay:

Prabhupāda: The sound is there. God consciousness is there, sound as the God consciousness, but in different phases the development is there differently. That is the principle. Everyone has got God consciousness. There is no doubt about it.

Dr. Patel: We come to you, sir, to serve your disciples in the best way we can do because to serve a disciple is to serve God.

Prabhupāda: Yes. Then, that means it is being developed. That śānta-rasa is being developed to dāsya-rasa.

Morning Walk -- February 17, 1974, Bombay:

Dr. Patel: But sometimes disciples don't like our service.

Prabhupāda: They are children. They are children. You see, they are coming from foreign countries. They are being trained up. There may be some deficiencies, but this is the scientific progress. When from śānta-rasa, one develops dāsya-rasa, wants to give some service, there is further development. Then further service, not as ordinary service, but as intimate friend. Then, as paternal, then conjugal. These are the different developments. The principle is there, śānta-rasa, but they are manifested in different stages of development.

Morning Walk -- February 17, 1974, Bombay:

Dr. Patel: ...jungle, or whatever you want to say.

Prabhupāda: Then when it is sprouted, then active service. That is dāsya-rasa.

Dr. Patel: This is, in the very, I mean, very, the early preaching of all our Vaiṣṇava families...

Prabhupāda: Yes,

Dr. Patel: ...that all sannyāsīs and sādhus must be treated very well...

Prabhupāda: The sannyāsīs and sādhus, they are on the śānta-rasa, as you are. Yes, śānta-rasa, appreciating the greatness of the Supreme Absolute Truth. That is śānta-rasa. Brahman, Paramātmā.

Morning Walk -- February 17, 1974, Bombay:

Dr. Patel: Bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā (BG 18.61).

Prabhupāda: Ha. So this realization of the Absolute Truth is called śānta-rasa. And when it is further developed, then dāsya-rasa.

Dr. Patel: No, these boys must develop friendship with me, that's all.

Prabhupāda: Yes.

Dr. Patel: (laughing) I am in a way joking sometimes to them and they take me very seriously.

Prabhupāda: No, no, no. Don't take serious. Treat him as your father, or grandfather. He's our great well-wisher, and he's a śānta-rasa devotee. Now, I shall request you one thing. The... During ārātrika time, hundreds of children come to us. I give little prasādam. You have seen it?

Morning Walk -- February 17, 1974, Bombay:

Dr. Patel: We must collect some funds and buy some ready-made clothes, keep them ready and present them.

Prabhupāda: So from śānta-rasa we can begin this dāsya-rasa. Yes. Instead of taking care of them, you please kindly take up these poor children.

Dr. Patel: Yes, you see, my wife used to take care of more than hundred children in the schools, giving them fees, giving them notes, pencils and clothing and...

Prabhupāda: A little more, little more.

Room Conversation with Christian Priest -- June 9, 1974, Paris:

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.

Correspondence

1968 Correspondence

Letter to Rupanuga -- San Francisco 12 March, 1968:

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.

1969 Correspondence

Letter to Mahapurusa -- Los Angeles 25 January, 1969:

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:Dasya-rasa
Compiler:Rishab, Serene
Created:12 of Jan, 2011
Totals by Section:BG=0, SB=7, CC=21, OB=4, Lec=24, Con=8, Let=2
No. of Quotes:66