Santa-rati is described in the Bhakti-rasamrta-sindhu as follows...

Expressions researched:
"santa-bhakti-rasa" |"santa-rati"

CC Madhya-lila

CC Madhya 19.183-184, Purport:

Śānta-rati is described in the Bhakti-rasāmṛta-sindhu (2.5.16–18) as follows:

mānase nirvikalpatvaṁ

śama ity abhidhīyate

"When one is completely free from all doubts and material attachments, he attains the neutral position, called śānta."

vihāya viṣayonmukhyaṁ nijānanda-sthitir yataḥ

ātmanaḥ kathyate so ’tra svabhāvaḥ śama ity asau

prāyaḥ śama-pradhānānāṁ mamatā-gandha-varjitā

paramātmatayā kṛṣṇe jātā śāntī ratir matā

The śānta-rati realization of Kṛṣṇa 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. An appreciation of the greatness of the Lord is called śānta-rati. This is attachment not to the personal feature but to the impersonal feature. Generally, one in this stage is attached to the Paramātmā feature of the Supreme Personality of Godhead.

īśvaraḥ sarva-bhūtānāṁ hṛd-deśe ’rjuna tiṣṭhati

bhrāmayan sarva-bhūtāni yantrārūḍhāni māyayā

"The Supreme Lord is situated in everyone's heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine made of the material energy." (BG 18.61) On the strength of this statement from the Bhagavad-gītā, we can understand that in śānta-rasa a devotee sees the Lord's representation everywhere.

Dāsya-rati is explained in the Bhakti-rasāmṛta-sindhu (2.5.27) thus:

svasmād bhavanti ye nyūnās te ’nugrāhyā harer matāḥ

ārādhyatvātmikā teṣāṁ ratiḥ prītir itīritā

tatrāsakti-kṛd anyatra prīti-saṁhāriṇī hy asau

When the Supreme Lord in His localized aspect is appreciated and a great devotee understands his subordinate position, not only does he surrender to the Supreme Personality of Godhead, but, due to his subordinate position, he wishes to render some service and thus become favored by the Supreme Personality of Godhead. A devotee in śānta-rati is not very much willing to render service to the Lord, but a devotee in dāsya-rati voluntarily wants to render service. Due to this attitude, the devotee in dāsya-rati realizes the Supreme Personality of Godhead more fully than a devotee in śānta-rati. He considers the Lord to be a worshipable object, and this means that his attachment for the Lord increases. Thus dāsya-rati is characterized as bhaktiḥ pareśānubhavo viraktir anyatra ca. (SB 11.2.42) In other words, on the dāsya-rati platform a devotee is attached to rendering service to the Lord, and he is detached from material activities. Śānta-rati is neither material nor spiritual, but dāsya-rati is actually on the spiritual platform. There is no attachment for material things on the spiritual platform (viraktir anyatra ca). A devotee in dāsya-rati has no attachment for anything but Kṛṣṇa's service.

CC Madhya 19.185, Purport:

Śānta-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.1.4–6) as follows:

vakṣyamāṇair vibhāvādyaiḥ śamināṁ svādyatāṁ gataḥ

sthāyī śānti-ratir dhīraiḥ śānta-bhakti-rasaḥ smṛtaḥ

prāyaḥ sva-sukha-jātīyaṁ sukhaṁ syād atra yoginām

kintv ātma-saukhyam aghanaṁ ghanaṁ tv īśa-mayaṁ sukham

tatrāpīśa-svarūpānubhavasyaivoru-hetutā

dāsādi-van-mano-jñātva-līlāder na tathā matā

When śānta-rati (neutral attraction) exists continuously and is mixed with ecstatic emotion, and when the devotee relishes that neutral position, it is called śānta-bhakti-rasa. Śānta-bhakti-rasa devotees generally relish the impersonal feature of the Supreme Personality of Godhead. Since their taste of transcendental bliss is incomplete, it is called aghana, or not concentrated. A comparison is made between ordinary milk and concentrated milk. When the same devotee goes beyond the impersonal and tastes the service of the Supreme Personality of Godhead in His original form as sac-cid-ānanda-vigraha (Bs. 5.1) (His transcendental, blissful body, complete in knowledge and eternity), the taste is called concentrated (ghana) transcendental bliss. 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.