TEXT 228
apanare 'palaka' jnana, krsne 'palya'-jnana
'cari' gune vatsalya rasa--amrta-samana
apanare—unto himself; palaka jnana—the notion of a caretaker; krsne—in Lord Krsna; palya—as object of protection; jnana—notion; cari—four; gune—in qualities; vatsalya rasa—the mellow of parental love; amrta-samana—like nectar.
"On the platform of paternal 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 four qualities of santa-rasa, dasya-rasa, fraternity and parental love. This is more transcendental nectar.
In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura 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. There are two transcendental qualities on the santa-rasa platform. In all the material elements, sound vibration is found. Similarly, santa-rasa is spread over all the other transcendental mellows, which are known as dasya-rasa, sakhya-rasa, vatsalya-rasa and madhura-rasa. Although there is attachment for Krsna in awe and veneration in the santa-rasa along with two valuable transcendental qualities -attachment for Krsna and detachment from material desires-nonetheless the sense of intimacy is lacking. Therefore in the santa-rasa, attachment for impersonal Brahman and localized Paramatma is prominent. The sense of intimacy is lacking. By that intimacy one thinks of Krsna as one's only shelter and only friend. In the santa-rasa one accepts Krsna as the impersonal Param Brahma or the localized Paramatma. This is based on the speculative knowledge of the jnani. However, when this knowledge is further developed, one is convinced that Paramatma, the Supreme Lord, is master and that the living entity is His eternal servant. One then attains the platform of dasya-rasa. In dasya-rasa the Lord is accepted with awe and veneration. However, although in the santa-rasa there is no active service, in the dasya-rasa active service is prominent. Thus in the dasya-rasa, the qualities of santa-rasa and service are 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 the sakhya-rasa.The sakhya-rasa is invested with three qualities-santa, dasya, and sakhya. Similarly, on the platform of parental love, the qualities of santa-rasa and dasya-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 four transcendental qualities-santa, dasya, sakhya, and the qualities of paternity, which put the devotee in the position of a maintainer. Thus on the platform of parental love the four qualities of transcendental love are present.

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