I am Krsna’s
Krsna is Mine
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. 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. Worship of the impersonal Brahman and the Paramatma is conducted by those engaged in empiric philosophical speculation and mystic yoga. However, when one develops even further in Krsna consciousness, or spiritual understanding, he can appreciate that the Paramatma, the Supersoul, is the eternal worshipable object, and he surrenders unto Him. Bahunam janmanam ante jnanavan mam prapadyate (Bg. 7.19): “After many, many births of worshiping Brahman and Paramatma, when one surrenders unto Vasudeva as the supreme master and accepts himself as the eternal servitor of Vasudeva, 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 santa-rasa is transformed into dasya-rasa, servitorship.
On the platform of dasya-rasa, the greatest quantity of awe and veneration of the Supreme Lord is exhibited. That is, in the dasya-rasa, the greatness of the Supreme Lord is appreciated. It should be noted here that 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 of service.
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 Supreme Personality is technically known as visrambha. On the platform of visrambha, fraternity, there is no sense of awe or veneration towards the Supreme Personality of Godhead. Thus in the transcendental fraternal relationship known as sakhya-rasa, there are three transcendental characteristics: the sense of greatness, the sense of service, and the sense of intimacy without awe or veneration. Thus in the sakhya-rasa, the relationship of fraternity, the transcendental qualities are further increased.
Similarly, on the platform of paternal affection (vatsalya-rasa) there are four qualities. In addition to the three qualities already mentioned, there is the sense that the Supreme Lord is dependent on the mercy of the devotee. As a parent of the Supreme Personality of Godhead, the devotee sometimes chastises the Lord and considers himself to be the Lord’s maintainer. This transcendental sense of being the maintainer of the supreme maintainer is very pleasing both to the devotee and to the Supreme Lord.
The Lord instructed Srila Rupa Gosvami to write the transcendental literature named Bhakti-rasamrta-sindhu, the science of devotional service, and indicate therein the substance of these five transcendental relationships. It is explained in that great literature how the transcendental relationship of santa-rasa, taking the shape of unflinching faith in Krsna, is further developed into dasya-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.