Dāsya-rasa Devotees of God - The Mellow of Servitorship
The interactions between the Supreme Personality of Godhead and His pure devotees are categorized into five primary transcendental mellows, or rasas. Śrīla Prabhupāda explains that dāsya-rasa, the mellow of active servitorship, is the fundamental relationship that introduces practical, loving engagement with the Lord.
The Nature of Dāsya-rasa
While a devotee in neutrality (śānta-rasa) appreciates the greatness of the Lord, a devotee in dāsya-rasa takes a step further by actively serving Him. Śrīla Prabhupāda describes this mellow as the foundational active stage of devotion, where transcendental bliss is intensely concentrated through practical service.
- Dasya-rasa is the basic relationship between Krsna and His devotees; therefore it is considered to be the first stage of transcendental devotional service.
- On the dasya-rasa platform, knowledge of the Supreme Personality of Godhead is revealed with awe and veneration. By rendering service unto Lord Krsna, the devotee in dasya-rasa gives constant happiness to the Lord.
- A comparison is made (in CC Madhya 19.185) between ordinary milk (the transcendental bliss of a devotee in santa-rasa) and concentrated milk - the transcendental bliss relished by the devotees situated in dasya-rasa.
- Sometimes devotees in santa-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 dasya-rasa, the transcendental mellow in which one renders service to the Supreme Personality of Godhead.
The Foundation of Higher Mellows
The qualities found in the lower rasas are automatically included in the higher ones. Śrīla Prabhupāda notes that the profound awe of śānta-rasa and the service attitude of dāsya-rasa serve as the crucial building blocks for the more intimate relationships of friendship, parental affection, and conjugal love.
- Just as sound is present in all material elements, the qualities found in santa-rasa are present in all devotees, whether they are on the platform of dasya-rasa, sakhya-rasa, vatsalya-rasa or madhura-rasa.
- The two qualities of santa-rasa mentioned in verse (CC Madhya 19) 215 are present in all kinds of devotees, whether they are in dasya-rasa, sakhya-rasa, vatsalya-rasa or madhura-rasa.
- The word "friend" is specifically used to indicate intense love. Friendship is better than servitude. In the stage above dasya-rasa, the devotee accepts the Supreme Personality of Godhead as a friend.
- Servitude (dasya), friendship (sakhya), parental affection (vatsalya) and conjugal love (srngara) are the four transcendental mellows (rasas). By the devotees who cherish these four mellows, Lord Krsna is subdued.
Examples of Dāsya-rasa Devotees
Devotees serving in dāsya-rasa are found throughout the various spiritual planets. Śrīla Prabhupāda identifies prominent examples of this servitorship, from the awe-filled devotion of Hanumān in the Vaikuṇṭha planets to the spontaneous, affectionate service of Raktaka and Citraka in Vṛndāvana.
- Examples of devotees in the second stage, the dasya stage of servitorship, are Raktaka, Citraka and Patraka in the Gokula rasa. These all function as servants of Krsna. In Dvaraka there is Daruka, and in the Vaikuntha planets there are Hanuman and others.
- On these (Vaikuntha) planets santa-rasa is prevalent, and some of the devotees are also connected with the Supreme Personality of Godhead in dasya-rasa, the mellow of servitorship.
- It is said that Krsna was born of Vasudeva, but this simply means that Krsna accepted Vasudeva as His father. Sri Krsna deals with His devotees in different relationships, or rasas - santa, dasya, sakhya, vatsalya and madhurya.
- There are many devotees in raga-marga, which is exhibited in Vrndavana. Whether in dasya-rasa, sakhya-rasa, vatsalya-rasa or madhurya-rasa, all the devotees of Krsna are always overwhelmed by thoughts of Krsna.
The Absolute Transcendental Platform
While one can philosophically analyze the increasing intensity of love across the different rasas, there is no material distinction between them. Śrīla Prabhupāda concludes that whether a devotee serves in neutrality, servitorship, or conjugal love, all are perfectly situated on the absolute, transcendental platform.
- All these (santa, dasya, sakhya, vatsalya and madhurya) rasas, or mellows, are situated on the transcendental platform. Pure devotees take shelter of one of them and thus progress in spiritual life.
- Although there is no difference between a devotee in santa-rasa or dasya-rasa, vatsalya-rasa or madhurya-rasa, one can still make a comparative study of the intensity of love in these different transcendental positions.
- Krsna is the most attractive feature for every kind of devotee. He is therefore called akhila-rasamrta-murti, the transcendental form of attraction for all kinds of devotees, whether the devotee be in the santa-rasa, dasya-rasa or sakhya-rasa.
- They (liberated devotees) personally associate with the Lord (Krsna) in five mellows - santa, dasya, sakhya, vatsalya and madhurya. These rasas are all emanations from Krsna.
Conclusion
In conclusion, Śrīla Prabhupāda elegantly maps out the science of spiritual relationships, highlighting dāsya-rasa as the essential entry into active, loving devotional service. While śānta-rasa establishes a profound appreciation of the Lord's greatness, it is in dāsya-rasa that the soul begins to actively participate in the Lord's pastimes, experiencing a much more concentrated and vibrant form of transcendental bliss. This attitude of servitorship is never lost; rather, it forms the permanent foundation upon which the more intimate mellows of friendship, parenthood, and conjugal love are built. By studying the examples of great servants like Hanumān and Dāruka, one understands that while the intimacy of love may vary, all five primary rasas exist eternally on the absolute platform. Regardless of which mellow a pure devotee takes shelter of, they achieve the ultimate perfection of becoming entirely absorbed in thoughts of Kṛṣṇa, the reservoir of all pleasure.
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