Teachings to Rupa Goswami
37
without Krishna. There cannot be anything non-Krishna because everything is a product of the energy of Krishna. And Krishna and His energies being identical, indirectly, everything is Krishna. As an example: consciousness is common to every living entity, but consciousness when it is purely centered on Krishna, when it is called Krishna Consciousness, is pure. And consciousness when it is other than Krishna Consciousness, or consciousness directed at sense gratification, is called non-Krishna. So in the polluted state the conception of non-Krishna comes. But in the pure state there is nothing but Krishna Consciousness. The active interest in Krishna—that Krishna is mine or I am Krishna's, and therefore my business is to satisfy the senses of Krishna—is a higher status than the  santa rasa . Simply to understand the greatness of Krishna is to achieve that status of  santa rasa , in which the worshipable object is the impersonal Brahman or Paramatman. This activity of worship of the impersonal Brahman and the Paramatman is the field of activities in empiric philosophical speculation and mystic Yoga practice. But when one develops still further in Krishna Consciousness or spiritual understanding, one appreciates that that Paramatman, the Supersoul, is the eternal worshipable object, and he surrenders unto Him:  Bohunam Janmanamante : after many, many births. After many, many births in worship of the Brahman and Paramatman, when one surrenders unto Vasudeva Paramatman as the Supreme Master, and accepts oneself as eternally the servant of Vasudeva, he becomes a great transcendental realized soul. And at that time, on account of thick and thin relationship with the Supreme Absolute Truth, one begins to render some sort of transcendental loving service unto the Supreme Personality of Godhead. And therefore the status of  santa rasa , neutrality, transforms into servitorship. It is then called  dasya rasa .
In the  dasya rasa  status, the conception of the Supreme Lord is exhibited in the greatest quantity of awe and veneration. The greatness of the Supreme Lord is appreciated in  dasya rasa  also. It is marked here that in the status of  santa rasa  there is no spiritual activity of service, but in the status of  dasya rasa , that service begins. Therefore, in the  dasya rasa  two qualities are there: this means the quality of the  santa rasa , and the consciousness of the transcendental taste of fraternity.
The existence of the transcendental qualities of  santa rasa  and  dasya rasa  is certainly there, but beyond that there is another quality, confidential attachment, which is pure transcendental love. This confidence in the Supreme Personality is technically known as  visrambha . In that status of  visrambha , fraternity, there is no sense of awe or veneration toward the Supreme Per-