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#h4##span class="mw-headline" id="TEXT_228"#TEXT 228#/span##/h4#
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#dl##dd#āpanāre 'pālaka' jñāna, kṛṣṇe 'pālya'-jñāna#/dd#
#dd#'cāri' guṇe vātsalya rasa--amṛta-samāna#/dd##/dl#
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#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
#div class="synonyms"#
āpanāre—unto himself; pālaka jñāna—the notion of a caretaker; kṛṣṇe—in Lord Kṛṣṇa; pālya—as object of protection; jñāna—notion; cāri—four; guṇe—in qualities; vātsalya rasa—the mellow of parental love; amṛta-samāna—like nectar.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="translation"#
"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 śānta-rasa, dāsya-rasa, fraternity and parental love. This is more transcendental nectar.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
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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. There are two transcendental qualities on the śānta-rasa platform. In all the material elements, sound vibration is found. Similarly, śānta-rasa is spread over all the other transcendental mellows, which are known as dāsya-rasa, sakhya-rasa, vātsalya-rasa and madhura-rasa. Although there is attachment for Kṛṣṇa in awe and veneration in the śānta-rasa along with two valuable transcendental qualities -attachment for Kṛṣṇa and detachment from material desires-nonetheless the sense of intimacy is lacking. Therefore in the śānta-rasa, attachment for impersonal Brahman and localized Paramātmā is prominent. The sense of intimacy is lacking. By that intimacy one thinks of Kṛṣṇa as one's only shelter and only friend. In the śānta-rasa one accepts Kṛṣṇa as the impersonal Param Brahma or the localized Paramātmā. This is based on the speculative knowledge of the jñānī. However, when this knowledge is further developed, one is convinced that Paramātmā, the Supreme Lord, is 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. However, although in the śānta-rasa there is no active service, in the dāsya-rasa active service is prominent. Thus in the dāsya-rasa, the qualities of śānta-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-śānta, dāsya, and sakhya. Similarly, on the platform of parental love, the qualities of śānta-rasa and dāsya-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-śānta, dāsya, 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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#h4##span class="mw-headline" id="TEXT_228"#TEXT 228#/span##/h4#
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#dl##dd#āpanāre ‘pālaka’ jñāna, kṛṣṇe ‘pālya’-jñāna#/dd#
#dd#‘cāri’ guṇe vātsalya rasa—amṛta-samāna#/dd##/dl#
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#h4##span class="mw-headline" id="SYNONYMS"#SYNONYMS#/span##/h4#
#div class="synonyms"#
#i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=āpanāre&tab=syno_o&ds=1"#āpanāre#/i# — unto himself; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=pālaka&tab=syno_o&ds=1"#pālaka #a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=jñāna&tab=syno_o&ds=1"#jñāna#/i# — the notion of a caretaker; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=kṛṣṇe&tab=syno_o&ds=1"#kṛṣṇe#/i# — in Lord Kṛṣṇa; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=pālya&tab=syno_o&ds=1"#pālya#/i# — as object of protection; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=jñāna&tab=syno_o&ds=1"#jñāna#/i# — notion; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=cāri&tab=syno_o&ds=1"#cāri#/i# — four; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=guṇe&tab=syno_o&ds=1"#guṇe#/i# — in qualities; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=vātsalya&tab=syno_o&ds=1"#vātsalya #a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=rasa&tab=syno_o&ds=1"#rasa#/i# — the mellow of parental love; #i##a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=amṛta&tab=syno_o&ds=1"#amṛta-#a target="_blank" rel="nofollow noreferrer noopener" class="external text" href="//vanipedia.org/wiki/Special:VaniSearch?s=samāna&tab=syno_o&ds=1"#samāna#/i# — like nectar.
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#h4##span class="mw-headline" id="TRANSLATION"#TRANSLATION#/span##/h4#
#div class="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.
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#h4##span class="mw-headline" id="PURPORT"#PURPORT#/span##/h4#
#div class="purport"#
In his #i#Amṛta-pravāha-bhāṣya#/i#, 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 #i#śānta-rasa#/i# platform. Just as sound vibration is found in all the material elements, these two qualities of #i#śānta-rasa#/i# are spread throughout all the other transcendental mellows, which are known as #i#dāsya-rasa#/i#, #i#sakhya-rasa#/i#, #i#vātsalya-rasa#/i# and #i#madhura-rasa#/i#. Although in #i#śānta-rasa#/i# 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. The reason for this is that in #i#śānta-rasa#/i# attachment for impersonal Brahman and localized Paramātmā is prominent. In other words, the sense of intimacy by which one thinks of Kṛṣṇa as one’s only shelter and friend is absent in #i#śānta-rasa#/i# because one accepts Kṛṣṇa as the impersonal Parambrahma or localized Paramātmā. This understanding is based on the speculative knowledge of the #i#jñānī#/i#. 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 #i#dāsya-rasa#/i#. In #i#dāsya-rasa#/i# the Lord is accepted with awe and veneration. Thus the active service that is absent in #i#śānta-rasa#/i# becomes prominent in #i#dāsya-rasa#/i#. In other words, in #i#dāsya-rasa#/i# the qualities of #i#śānta-rasa#/i# are present, and service also becomes predominantly visible. Similarly, when this same #i#rasa#/i# is developed into fraternity (#i#sakhya-rasa#/i#), a friendly intimacy is added. There is no awe or veneration in #i#sakhya-rasa#/i#. Therefore #i#sakhya-rasa#/i# is invested with the qualities of three #i#rasas—śānta#/i#, #i#dāsya#/i# and #i#sakhya#/i#. Similarly, on the platform of parental love, the qualities of #i#śānta-rasa#/i#, #i#dāsya-rasa#/i# and #i#sakhya-rasa#/i# 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—#i#śānta#/i#, #i#dāsya#/i#, #i#sakhya#/i# and parenthood. The mellow of parenthood puts the devotee in the position of a maintainer. Indeed, without formality the devotee takes the position of maintainer and regards the Lord as the object of maintenance. Thus on the platform of parental love the qualities of four transcendental mellows of love of Kṛṣṇa are present.
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