Vatsalya-rasa (Lectures)

Expressions researched:
"filial affection" |"vatsalya" |"vatsalya-bhakta" |"vatsalya-bhakti-rasa" |"vatsalya-rasa" |"vatsalya-rati"

Bhagavad-gita As It Is Lectures

Lecture on BG 2.12 -- New York, March 9, 1966:

Now, now, here you see that because Arjuna has taken up that transcendental bliss, that he wants to keep with the company of the Lord. So if anyone wants to keep company with the Lord, he's welcome. There are five different kinds of relation with God: śānta, dāsya, sākhya, vātsalya... I think I gave you one day...

Lecture on BG 2.25 -- Hyderabad, November 29, 1972:

Of course, Mother Yaśodā, although she saw, she could not believe it because Mother Yaśodā never thought of that Kṛṣṇa is the Supreme Personality of Godhead. She always thought that "He is my teeny child." That's all. "I have to take care of Him." This is called paternal feelings. Vātsalya-rasa.

Kṛṣṇa is served by the devotees in so many rasas, transcendental mellow, or humor. Somebody is serving as servant. Somebody is serving as friend. Somebody is serving as father and mother. Somebody is serving as conjugal lover. These are five primary mellows in which a devotee is connected with Kṛṣṇa. And there are other, seven rasas also. They are not primary; secondary. Somebody is serving Kṛṣṇa as enemy. Just like the asuras.

Lecture on BG 4.10 -- Vrndavana, August 2, 1974:

He's thinking, "Mother Yaśodā is greater than Me." Or He is making Rādhārāṇī, I mean, Mother Yaśodā feeling like that, that "I am protector of Kṛṣṇa. If I do not feed Kṛṣṇa nicely, He will die." This is called vātsalya-rasa, paternal feeling. So nobody is greater than Kṛṣṇa actually. And she is feeling greater than Kṛṣṇa as also maidservant, that "I must serve Kṛṣṇa. I must timely give Kṛṣṇa food. I must timely raise Kṛṣṇa." Always taking care, always anxious that "Kṛṣṇa may not be in danger. Kṛṣṇa is crawling. He may not go to the water. He may not be attacked by the monkey.

Lecture on BG 4.10 -- Vrndavana, August 2, 1974:

And Mother Yaśodā thinking Kṛṣṇa is saved. Then when the cart was broken, the utensils scattered, and she became anxious. This is Kṛṣṇa's enjoyment, to deal with His devotee in different rasas and enjoy. Sākhya... Śānta dāsya sākhya mādhurya vātsalya. In this way Kṛṣṇa is always enjoying. He has no other business than enjoyment. Ānandamayo 'bhyāsāt (Vedānta-sūtra 1.1.12). He's by nature simply enjoying. Enjoying. That is Kṛṣṇa.

So we are also Kṛṣṇa's part and parcel. Therefore in minute quantity we have got the same propensities, how to enjoy life. This is... Because we are Kṛṣṇa's part and parcel. The same... Just like the drop of sea water has the same chemical composition. Analyze. The same percentage of salt, proportionately.

Lecture on BG 7.1 -- Ahmedabad, December 13, 1972:

Similarly, to remain with Kṛṣṇa, that is our natural position, constitutional position. Remain with Kṛṣṇa as cowherd boy, as gopī, as Kṛṣṇa's father, Kṛṣṇa's mother, Kṛṣṇa's servant, Kṛṣṇa's trees, Kṛṣṇa's Yamunā, Kṛṣṇa's flower, Kṛṣṇa's Vṛndāvana land—remain with Kṛṣṇa in any form you like. Śānta dāsya sākhya vātsalya mādhurya. In any mellow, humor, you can remain with Kṛṣṇa. That is our natural position. But when we try to imitate Kṛṣṇa, to become a imitation Kṛṣṇa... Just like there are so many persons, they say, "I am Kṛṣṇa." This is māyā. Immediately... Because we trying to forget Kṛṣṇa, our relationship with Kṛṣṇa, immediately māyā captures.

Lecture on BG 13.20 -- Bombay, October 14, 1973:

"I like to serve Kṛṣṇa as a conjugal lover." "I like to love Kṛṣṇa as my son." "I like to love Kṛṣṇa as my friend." "I like to love Kṛṣṇa as my master." "I simply love Kṛṣṇa by glorifying Him."

These are pañca, five kinds of rasas, śānta, dāsya, sākhya, vātsalya, mādhurya. So you can select any one of them, because there must be varieties. Because we are living entities, everyone, we want to enjoy. Therefore variety is the mother of enjoyment. You cannot make everything impersonal, no. There is varieties. Even in the spiritual world there is varieties. That varieties are reflected in this material world. Therefore here also, we love somebody as friend; we love somebody as wife; we love somebody as father; we love somebody as mother, like that.

Srimad-Bhagavatam Lectures

Lecture on SB 1.1.3 -- London, August 20, 1971:

In the revealed scriptures the following twelve varieties of rasas are enumerated: 1) raudra, anger; 2) adbhuta, wonder; 3) śṛṅgāra, conjugal love; 4) hāsya, comedy; 5) vīra, chivalry; 6) dayā, mercy; 7) dāsya, servitorship; 8) sakhya, fraternity; 9) bhayānaka, horror; 10) bībhatsa, shock; 11) śānta, neutrality; 12) vātsalya; parenthood. The sum total of all these rasas is called affection, or love. Primarily, such signs of love are manifested in adoration, service, friendship, paternal affection, and conjugal love. And when these five are absent, love is present indirectly in anger, wonder, comedy, chivalry, fear, shock and so on. For example, when a man is in love with a woman, the rasa is called conjugal love.

Lecture on SB 1.7.28-29 -- Vrndavana, September 25, 1976:

Humor is different. He's one, (?) enjoying one rasa, the father, and the child is crying. That is also another rasa. So the whole world is full of rasa. Ādi-rasa. The sex life is called ādi-rasa. There is bībhatsa-rasa, hāsya-rasa, karuṇa-rasa, mādhurya-rasa, vātsalya-rasa, sākhya-rasa, śānta-rasa. There are so many rasas-twelve rasas. Anaya(?) vyatireka, ādi-rasa. So janmādy asya yataḥ (SB 1.1.1). Viśvanātha Cakravartī Ṭhākura has described this ādi from ādi-rasa. Ādi-rasa means the conjugal love. That is called ādi-rasa. So janmādy asya yataḥ (SB 1.1.1). Wherefrom the ādi-rasa comes? The attraction between man and woman, that is a fact.

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

No conception of relative, second-class, third-class, fourth-class. No. Everything is first-class. Ānanda-cinmaya-rasa-pratibhāvitābhiḥ (Bs. 5.37). 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.

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

Everything I have got. You can enter also. Come. Why you are rotting here?" That is Kṛṣṇa's mission.

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.

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

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.

So here also, Kṛṣṇa is described as Vaikuṇṭha. If one takes shelter of Kṛṣṇa, then he also become Vaikuṇṭha. Samāśritā ye pada-pallava-plavam. He becomes assured of his safety. Kṛṣṇa is Vaikuṇṭha.

Lecture on SB 1.15.28 -- Los Angeles, December 6, 1973:

The husband, wife separated, again they meet. So they become very delighted. It is quite natural. The master and servant after many, many years, if they again meet, they become very delighted. So we have got our relationship with Kṛṣṇa in so many ways, śānta, dāsya, sākhya, vātsalya, mādhurya. Śānta, śānta means neutral, simply to understand the Supreme. Dāsya means a step forward. Just like we say "God is great." That is śānta, to appreciate the greatness of God. But there is no activity. But when you go step forward, that "God is great, so I am serving so many society, friendship, loves, cats, dogs and so many I'm loving.

Lecture on SB 1.15.28 -- Los Angeles, December 6, 1973:

So this driver, he became his intimate friend. All confidential talks with driver. It happens so. If the servant becomes very confidential, the master discloses his mind. He talks with him what to do. So this is called platform of friendship. And again farther advancement... Just like relationship with father and son, mother and son. This is called vātsalya, and at last conjugal love. So in this way we are related with Kṛṣṇa somehow or other. In veneration, in servitude, as friend, as paternal affection, or as conjugal lover You see. So we have to revive that. And as soon as you revive any one of them, intimacy, then we become happy, because that is eternal.

Lecture on SB 1.16.24 -- Hawaii, January 20, 1974:

Then there are different stages of loving platform, and when you love Kṛṣṇa as Rādhārāṇī did... That is not possible, but that is the aim, and that is the highest perfection. But the beginning is love, how you are in love with God. Śānta, dāsya, sākhya, vātsalya, mādhurya. So unless you come to that... If you love these material things, then you should know that you are not in love with God. If you are in love with God, then you'll forget material love. That is the test. Bhaktiḥ pareśānubhavo viraktir anyatra syāt (SB 11.2.42). Bhakti, love of Godhead, the symptom is that he's no more in love with material things. That is the test. You cannot... Just like you cannot love two persons. That is divided. One love concentrated, that is perfect love.

Lecture on SB 2.3.20 -- Los Angeles, June 16, 1972:

There also, Kṛṣṇa is eating; Kṛṣṇa is dancing; Kṛṣṇa is playing; Kṛṣṇa is killing; Everything is there. They are all transcendental. Everything is there. Here, only perverted reflection, false reflection only. There are five principal rasas: śānta, dāsya, sākhya, vātsalya, mādhurya. Here also, the same rasas are here, śānta, dāsya. Just like I am sitting in this comfortable seat. This is śānta, śānta-rasa. The throne is giving me service in silence.

Lecture on SB 2.3.20 -- Los Angeles, June 16, 1972:

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. And more intimate, conjugal love. Just like young boy, young girl, try to love one another. So these rasas are there. 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 3.25.9 -- Bombay, November 9, 1974:

Somebody will say, "Why not? Kṛṣṇa is born of Vasudeva. Vasudeva is His father." That is His acceptance, a devotee as father. There are dealings of the devotee and the Bhagavān in different ways: śānta, dāsya, sākhya, vātsalya, mādhurya. We can have relation... We have that relation. Now it is covered. We can revive it again. Simply appreciation of the Supreme, that is called śānta-rasa. When one appreciates fully, then he wants to give some service. That is called dāsya. And giving service, when he becomes more intimate, then he becomes friend. That is called sākhya. And then, more advanced, the devotee wants to give service to Kṛṣṇa as father. Father-mother means to give service to the son. From the very beginning, even as a sweeper, all taking care.

Lecture on SB 3.25.29 -- Bombay, November 29, 1974:

That ānanda can..., you get perfectly when you take ānandamaya with Kṛṣṇa, in association with Kṛṣṇa. You associate with Kṛṣṇa as servant or as friend or as father, as mother, as conjugal lover. There are five rasas: śānta, dāsya, sākhya, vātsalya, mādhurya. Here also in this material world we have got the same rasas. We are related with somebody as father, or somebody as son, somebody as lover, somebody as beloved, somebody as master, somebody as servant. This is relationship. This is the perverted reflection of the spiritual world. Therefore although we have got the same relationship for relishing... Today I am loving my son and tomorrow my son may be the greatest enemy. There is no eternity of such love. Or the son may die.

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

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. Here we have got the same rasa: I love my son. I love my friend. I love my husband. There is love, but this is all temporary. But if you transfer this love to Kṛṣṇa either as your master or the Supreme or as friend or as your son or as your lover or husband, it will never be destroyed. That is permanent settlement. This is to be understood. But the Māyāvādīs, they cannot understand. They think that in the spiritual world there is no more such relationship as master, friend, or father and son, or beloved and the lover. There is no such thing.

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

Kṛṣṇa therefore comes in person just to teach us how you can enjoy with Kṛṣṇa the same relationship. You can-Kṛṣṇa-accept your master as the Supreme. You can accept Kṛṣṇa as your friend. You can accept Kṛṣṇa as your son, vātsalya-rasa, just like Mother Yaśodā. Mother Yaśodā and Nanda Mahārāja, Vasudeva or Devakī, they are all devotees. Nobody can become the father or mother of Kṛṣṇa, or the Supreme Personality of Godhead. That is not possible. He is the supreme father. Ahaṁ bīja-pradaḥ pitā. He is everyone's father. Sarva-yoniṣu kaunteya (BG 14.4).

Lecture on SB 3.25.39-40 -- Bombay, December 8, 1974:

Everything Kṛṣṇa is prepared, and that relationship is going on in this material world. Somebody... I love somebody as my son. I love somebody as my friend. I love somebody as my lover. I love somebody as my father. Or in this relationship, sākhyam. There is the mellows, the sākhya-bhāva, vātsalya-bhāva, vātsalyam, mādhuryam, means loving platform, loving propensities. Kṛṣṇa is prepared.

So if actually, if we want to become free from the clutches of this janma-mṛtyu-jarā-vyādhi... (BG 13.9). That is our problem. Here... We have discussed many times that we, as spirit soul, we are not this body. I am not this body. You are not this body. I am Brahman, ahaṁ brahmāsmi.

Lecture on SB 3.26.44 -- Bombay, January 19, 1975:

God is very, very kind to everyone. Samo 'haṁ sarva-bhūteṣu na me dveṣyo 'sti na priyaḥ (BG 9.29). Nobody is Kṛṣṇa's, or God's, enemy; nobody is Kṛṣṇa's friend. But one who wants to serve Kṛṣṇa as friend, his consideration is different. "Oh, here is a willing servant." That is bhakti. Bhakti means willingness. Śānta, dāsya, sākhya, vātsalya, mādhurya. These are the different development of bhakti. First of all, in the material stage, we are defying, "Oh, what is..." That is asuric. "What is God? We are doing everything." A big swami lectured in America, and he was advocating, "Why you are giving credit to God? You are laboring, you are working, you are getting the result. Why should you give credit to God?" This was the subject matter. That is demonic.

Lecture on SB 3.26.45 -- Bombay, January 20, 1975:

This form, Kṛṣṇa, Rādhā-Kṛṣṇa, this is the form in Goloka Vṛndāvana. Veṇuṁ kvaṇantam aravinda-dalāyatākṣam (Bs. 5.30). In the spiritual world there is no such thing as killing the Kaṁsa, Hiraṇyakaśipu. That is in the material world. Kṛṣṇa is in twelve different varieties of taste: śānta, dāsya, sākhya, vātsalya, mādhurya, bhayānaka, bībhatsa, hāsya, the so many, twelve. In the Bhakti-rasāmṛta-sindhu it is..., Kṛṣṇa is worshiped there that akhila-rasāmṛta, akhila. There are many kinds of taste, and that taste are all combined together in Kṛṣṇa, akhila-rasāmṛta. In the Vedas it is said, raso vai saḥ. Rasa means mellow. So we have presented a little book, Kṛṣṇa is the Reservoir of All Pleasure. Rasa means pleasure, taste, pleasing taste, rasa, or humor. Everyone has got different taste. So all the taste are there in Kṛṣṇa. Raso vai saḥ, labdhvānandī. Anyone who has tasted Kṛṣṇa he gets real taste of pleasure, either in this rasa or that rasa.

Lecture on SB 6.1.25 -- Chicago, July 9, 1975:

Then attachment between the servant and the master, attachment between friend and friend, attachment between father and son or mother and son, and attachment between husband and wife or the beloved and the lover—these five kinds of attachment are there in this material world. Śānta, dāsya, sākhya, vātsalya, mādhurya. So the same attachment is there between Kṛṣṇa and devotee, either in the śānta... Some devotees have become there land, water, tree, flower. They are attached to Kṛṣṇa. Some devotees, they have become servants. They are attached to Kṛṣṇa. And some devotees, they have become cowherds boy, friendly. They are attached to Kṛṣṇa. And some devotees have become Kṛṣṇa's father, mother, uncle, elderly. They are attached to Kṛṣṇa.

Lecture on SB 7.6.2 -- Vrndavana, December 3, 1975:

So similarly, our relationship with Viṣṇu is very, very intimate, very, very dear. It is not ordinary relationship. That is being explained. You cannot give up your very dear friend, very dear father and mother or servant. There are so many relationships: śānta, dāsya, sakhya, vātsalya, mādhurya. In different relationship, Kṛṣṇa is very dear to us and we are also very dear to Him. You have seen the Kṛṣṇa's picture. He is patting the small deer because animal or man, everyone is dear to Him. And for animal or man or everyone, Kṛṣṇa is very dear. This is our relationship. So this artificial way of life, forgetting our relationship with Kṛṣṇa, is condemned therefore. Na te viduḥ svārtha-gatiṁ hi viṣṇuṁ durāśayā ye bahir-artha-māninaḥ... (SB 7.5.31). Here in this material world it is struggle for existence. Manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati (BG 15.7).

Nectar of Devotion Lectures

The Nectar of Devotion -- Bombay, January 1, 1973:

Lust because the, a young boy, a young girl mix together, they love together, but a slight disagreement, they separate. Why? Because that is not love. That is lust. The lust is going on in the name of love. But the reflection is from there. Therefore it is called māyā. The same love between father and mother, father and son, vātsalya-rasa, mādhurya-rasa, sākhya-rasa, friendship... 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.

The Nectar of Devotion -- Bombay, January 1, 1973:

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. In the material world, there cannot be any real love. Therefore the real love cannot be appreciated with our, this material senses. Whatever we appreciate or experience by the material senses, that is not love, that is lust. Motive.

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

Prabhupāda: Yes. 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. Go on.

Pradyumna: "Our loving propensity expands just as a vibration of light or air expands, but we do not know where it ends. The Nectar of Devotion teaches us the science of loving every one of the living entities perfectly by the easy method of loving Kṛṣṇa. We have failed to create peace and harmony in human society, even by such great attempts as the United Nations, because we do not know the right method. The method is very simple, but one has to understand it with a cool head.

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

Similarly, next advanced stage is sakhya-rasa. Sakhya means friendship. Just like one is serving somebody, but if that service is very intimate, then there is the rasa of friendship, dāsa, sakhya-rasa. And when that is advanced... (feedback) (aside:) What is this sound? When that is advanced, it becomes vātsalya-rasa. 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. (aside:) The draft is coming this side, or...? It is open.

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

That is your purpose. Actually, everyone's mission is that. But you cannot enjoy. 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."

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

Unless one has accumulated volumes of acti..., activities of pious activities, one cannot enter into the Goloka Vṛndāvana platform and enjoy with Kṛṣṇa in so many capacities. Śānta, dāsya, sākhya, vātsalya, mādhurya rasa. That is required. Go on.

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.

Sri Caitanya-caritamrta Lectures

Lecture on CC Adi-lila 7.7 -- Mayapur, March 9, 1974:

That is dealing between His devotee and Himself. Although nobody can become Kṛṣṇa's father, because He is the original father-aham ādir hi devānām (Bg 10.2)—but He agrees to become the son of His devotee. This is called devotional dealing. Śānta, dāsya sākhya, vātsalya-rasa. This is the dealing of vātsalya-rasa. The father... Nobody can become father of Kṛṣṇa. That is not possible. He is the father. Ahaṁ bīja-pradaḥ pitā (BG 14.4). He is the original father. Then how nandātmaja? How Nanda Mahārāja can become the father of Kṛṣṇa? No. That father means he wanted to become the best servant of Kṛṣṇa. When I become father of my child, I am the best servant of the child, actually. You see the children moving, and the mother is taking care. So the mother is the best servant of the child.

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

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. So this Brahman realization is the first step, and the Paramātmā realization is the second step, and Bhagavān realization, the Supreme Personality of Godhead, that is the ultimate stage.

Initiation Lectures

Initiation of Bali-mardana Dasa -- Montreal, July 29, 1968:

When one is free from these four kinds of sinful activities, then he becomes fixed up. Ruci. Niṣṭhā, fixed up, and then ruci. Ruci means he increases the taste. Then āsakti. Āsakti means attachment. Then ecstasy, bhāva. Then the last stage is that he becomes a lover of Kṛṣṇa, and that loving stage of Kṛṣṇa, there are different stages: śānta, dāsya, sakhya, vātsalya, mādhurya. The highest stage is the loving affairs between Kṛṣṇa and the gopīs. Of course, that is postgraduate stage of Kṛṣṇa consciousness, but that stage is considered to be the most perfectional stage, how to love Kṛṣṇa in the bhāva, or in the position, of a gopī.

General Lectures

Lecture -- Los Angeles, November 13, 1968:

No. It is already established. 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. Then at once we understand, "My relationship with Kṛṣṇa is like this." And you are transferred to the Kṛṣṇaloka in that humor.

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. We have got our eternal relationship with Kṛṣṇa because we are all parts and parcels of Kṛṣṇa. Just like the father and the son is eternally related.

Lecture -- Jakarta, February 28, 1973:

The son was a great devotee and the father was a great atheist. The father did not like that his son should be devotee, and father..., son did not like that his father should remain an atheist. So there was misunderstanding. The son was right, but the father will not change his atheistic view. So anyway, after all, father and son, the relation is very affectionate, filial affection. So father asked that whether his son has changed his views. "My dear son, will you kindly explain what you have learned best." So he said, tat sādhu manye-asura-varya. He's addressing his father, asura-varya. Asura means demon, and varya means the top, varyam, the first-class asura. He did not address his father as "father." Asura-varya: "My dear first-class demon, I think you are asking me what is the best thing. So, in my opinion, everyone is very, very anxious."

Lecture on Gurvastakam at Upsala University -- Stockholm, September 9, 1973:

Or some of them are thinking how to become a flower, tree, a fruit tree or a calf or a cow in Vṛndāvana. There are five kinds of mellows: śānta, dāsya, sākhya, vātsalya and mādhurya. The... Everything is there spiritual. That I shall describe next. Cintāmaṇi-prakara-sadmasu. So in the spiritual sky, the land is spiritual, the tree is spiritual, the fruit is spiritual, the flower is spiritual, the water is spiritual, the servant is spiritual, the friend is spiritual, the Lord is spiritual and His associates are spiritual. Everything. Therefore oneness, Absolute Truth, everything absolute. Although there are varieties, these varieties, the spiritual varieties, are simply reflection in this material world. Just like there is a tree on the bank of the river.

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 Soren Aabye Kierkegaard:

Prabhupāda: Yes. Love in the material world is impossible. In the material world everyone is interested for his own sense gratification. The love between man and woman, young boy and young girl, that is not love, that is lust, because both the parties are interested in sense gratification. But that is not love. Love means the parties, they will not think of his own sense gratification but the sense gratification of the beloved. That is pure love. That is not possible in the material world, but we see the example of love in the picture of Vṛndāvana. In the Vṛndāvana village, everyone—man, animals and fruits, flowers, water, everything—they are only for loving Kṛṣṇa. They do not want any return from Kṛṣṇa. That is real love, anyābhilāṣitā-śūnyam (Brs. 1.1.11). If one loves God with some motive, that is material love. Pure love is simply to satisfy the desires of the Supreme Personality of Godhead. Therefore in the material world the love, word "love," is misused. The propensity of lusty desires is going on as love. Real love is only with God—individually, collectively, anyway. And that Kṛṣṇa, the Supreme Personality of Godhead, He is the supreme object of love, either by adoration or by serving or making friendship with Him, or loving Him as child, or loving Him as beloved—there are five different relationships: śānta, dāsya, sākhya, vātsalya, mādhurya—that is real love.

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

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."

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

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. Mother Yaśodā is always thinking, "Kṛṣṇa is hungry.

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

Prabhupāda: Then, after vātsalya, then mādhurya-rasa, the gopīs or girlfriends. And of all of them, Rādhārāṇī is the highest. She is trying to make happy Kṛṣṇa in so many ways, sixty-four arts: how to dance, how to cook, how to make peace, how to smile, and Kṛṣṇa is captivated by Rādhārāṇī. Therefore the devotee says Kṛṣṇa is Madana-Mohana, He can captivate Madana. But Rādhārāṇī is Madana-Mohana-Mohinī. She captivates even Madana-Mohana. That is the highest stage of mahā-bhāva, Rādhārāṇī's stage. So in the spiritual life there are so many developments. Although there is no difference. It is not that those who are serving Kṛṣṇa as friends just like cowherds boy, and as Rādhārāṇī is serving Kṛṣṇa as consort, there is no difference in value, but spiritually there is estimation of value. Rādhārāṇī's stage is the highest stage.

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.

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.