Western Ocean

Fourth Wave
Vatsalya-Rasa
Chapter 43
Chapter 43
Parenthood
 BRS 3.4.1 - 83

Definition
When vatsalya-rati is nourished by appropriate bhavas, it heightens into vatsalya-rasa.
Srila Prabhupada says, “When ecstatic love develops into the relationship of parenthood and
becomes steadily established, the relationship is called vatsalya-rasa (page 341).”

Main Characteristic of Parental Love

Anugraha  (compassion and mercy towards Krsna) is the main characteristic of parental affection.
Anugraha flows from a senior towards a junior. Consequently, parental devotees maintain a mood
of seniority to Krsna.
Srila Prabhupada says, “The exhibition of this vatsalya-rasa standard of devotional service
can be found in the dealings of Krsna with His devotees who represent themselves as superior
personalities like father, mother and teacher (page 341).”

COMPONENTS OF VATSALYA-RASA

Vibhava
Visaya-Alambana

Krsna as a Stimulus for Parental Affection

Krsna's Form
“The Supreme Personality of Godhead, whose bodily complexion is just like a bluish, new-grown
lotus flower, whose body is very delicate and whose lotus eyes are surrounded by scattered hair as
black as bees... (page 341).”

Krsna's Qualities
“...His blackish bodily hue... His all-auspicious bodily features, His mildness, His sweet words, His
simplicity, His shyness, His humility, His constant readiness to offer respect to the elderly and His
charity. All of these qualities are considered ecstatic provocations for parental love (page 341).”

Lordly Qualities
Qualities that reveal Krsna's supremacy do not stimulate vatsalya-rasa, because they interfere with
the devotee's mood of seniority. Consequently, parental devotees do not give much credence to
displays of Krsna's opulence.1

Srila Rupa Gosvami illustrates this, “Once mother Yasoda addressed one of her friends in
this way: ‘Nanda Maharaja, the leader of the cowherd men, worshiped Lord Visnu, along with me,

1 To authenticate this, Çréla Rüpa Gosvämé quotes SB 10.8.45:“...mother Yaçodä accepted

Lord Kåñna as her son, although He is accepted in the Vedas as the King of heaven, in the
Upaniñads as the impersonal Brahman, in philosophy as the supreme male, by the yogis as
the Supersoul and by the devotees as the Supreme Personality of Godhead (NOD, page
341).” This shows how mother Yaçodä ignored the Lordly features of Kåñna.
and as a result of this worship, Krsna has been saved from the clutches of Putana and other demons.
The twin arjuna trees were, of course, broken due to a strong wind, and although Krsna appeared to
have lifted Govardhana Hill along with Balarama, I think that Nanda Maharaja actually held the
mountain. Otherwise how could it have been possible for a little boy to lift such a great hill?’ (pages
341 - 342).”

Asraya-Alambana

The Devotee as a Stimulus for Parental Affection

The devotee who has anugraha is a stimulus for vatsalya-rasa. In this connection, Srila Rupa
Gosvami quotes, “Let me take shelter of the elderly parental devotees of Lord Krsna. They are
always anxious to serve Krsna and to maintain Him, and they are always so kind to Him. Let us
offer our respectful obeisances unto them for being so kind to the Supreme Personality of Godhead,
who is the parent of the whole universe! (page 342).”
In his commentary, Srila Prabhupada writes, “There is a similar prayer by a brahmana who
says, "Let others worship the Vedas and the Upanisads, and let others worship the Mahabharata if
they are afraid of material existence and want to become liberated from that condition. But as far as
I am concerned, I wish only to worship Maharaja Nanda, because the supreme absolute Personality
of Godhead, Krsna, is crawling in his courtyard as his own child (page 342).”

Principal Parental Devotees

“Following is a list of respectful personalities who enjoy parental affection toward Krsna: (1)
mother Yasoda, the Queen of Vraja, (2) Maharaja Nanda, the King of Vraja, (3) mother Rohini, the
mother of Balarama, (4) all the elderly gopis whose sons were taken away by Lord Brahma, (5)
Devaki, the wife of Vasudeva, (6) the other fifteen wives of Vasudeva, (7) Kunti, the mother of
Arjuna, (8) Vasudeva, the real father of Krsna and (9) Sandipani Muni, Krsna's teacher (page 342).” 2

Foremost Parental Devotees

Yasoda and Nanda are the foremost parental devotees.

Yasoda's Form
“My dear King, the wide hips of mother Yasoda were surrounded by silk and linen clothes, and her
breasts were flowing with milk because of her affection...(page 342).” 3

Srila Rupa Gosvami gives a second description: “Let me be given protection by mother
Yasoda, whose curly hairs are bound with thread, whose hair is very brightly beautified by the
vermilion placed in the part and whose bodily frame derides all her ornaments... (page 343).”

Yasoda's Bhakti
“After rising early in the morning, mother Yasoda first of all offered her breast milk to Krsna, and
then she began to chant various mantras for His protection... (page 343).”

2 This list is in order of importance.

3 Çrémad-Bhägavatam 10.9.3.
 Nanda's Form
“The hairs on his head are generally black, but some of them are gray. His garments are of greenish
color, like the new-grown leaves of a banyan tree. His belly is fatty, his complexion is exactly like
the full moon, and he has a beautiful mustache (page 343).”

Nanda's Bhakti
“When Krsna was a baby, one day He was walking in the courtyard, capturing the finger of His
father, and because He could not walk steadily He appeared to be almost falling down. While Nanda
Maharaja was giving protection to His transcendental son in this way, all of a sudden there were
drops of tears in his eyes, and he became overwhelmed with joy... (page 343)”

Uddipana

Objects that Impel Parental Love

“Childhood age, childish dress, movements by the child, sweet words spoken by the child, nice
smiling and various forms of childish play are considered provocations for increasing parental love
for Krsna (page 343).”

Kaumara — Childhood Age

Kaumara (birth through five years old) is the age most conducive to parental love.
“The childhood ages of Krsna are divided into three periods: the beginning of kaumara age,
the middle of kaumara age and the end of kaumara age (page 343).”

Adya Kaumara
Srila Rupa Gosvami describes the form, activities, and ornaments of Krsna's adya-kaumara (birth
through one year old).

Rupa — form
“During the beginning and middle of the kaumara age, Krsna's thighs are fatty, and the inner part of
His eyes are whitish. There are signs of teeth coming out, and He is very mild and gentle.”
Srila Rupa Gosvami cites an example of how this beautiful form impels parental affection:
“When Krsna had only three or four teeth coming out of His gums, His thighs were fatty, His body
was very, very short, and He began to enhance the parental love of Nanda Maharaja and mother
Yasoda with the activities of His childish body. (pages 343 - 344).”
4

Cesta — Exploits
“He began to enhance the parental love of Nanda Maharaja and mother Yasoda with the activities of
His childish body. He was sometimes stepping with His legs again and again, sometimes crying,
sometimes smiling, sometimes sucking His thumb and sometimes lying down flat. These are some
of the different activities of the child Krsna (page 344).”

4 The last phrase in this quotation should read: "and He began to enhance the parental love of
Nanda Mahäräja and mother Yaçodä with the beauty of His childish body." Instead of
"beauty," Çréla Prabhupäda says "activities." This is because his summary study is
beginning to introduce the next subject: ceñöa— activities.
 Srila Rupa Gosvami cites an example of how these activities impel parental affection:
“When Krsna was lying down flat, sometimes sucking the toes of His feet, sometimes throwing His
legs upward, sometimes crying and sometimes smiling, mother Yasoda, seeing her son in such
pastimes, did not show any sign of restricting Him, but rather began to watch her child with
eagerness, enjoying these childhood pastimes.”

Mandana — Ornaments
“In the beginning of Krsna's kaumara age, the nails of tigers were set in a golden necklace about His
neck. There was protective tilaka on His forehead, black mascara around His eyes and silk thread
around His waist (page 344).”
Srila Rupa Gosvami cites an example of how these ornaments impel parental affection:
“When Nanda Maharaja saw the beauty of child Krsna, with tiger nails on His chest... he never
became satiated by the child's beauty (page 344).”

Madhya-Kaumara
Srila Rupa Gosvami describes the form and ornaments of Krsna's madhyama-kaumara (two through
three years old).

Rupa — Form
Srila Rupa Gosvami describes Krsna's form in madhyama-kaumara, then cites an example of how
this form impels parental ecstasy: “His scattered hairs were touching His eyebrows, and His eyes
were restless, but He could not express His feelings with proper words; still, when He was talking,
His talk was so nice and sweet to hear. When mother Yasoda looked at His little ears and saw Him
naked, trying to run very quickly with His little legs, she was merged into the ocean of nectar (page
344).”

Mandana — Ornaments
Srila Rupa Gosvami describes Krsna's ornaments at this age, then cites an example of how these
ornaments impel parental ecstasy: “...when mother Yasoda saw that the child was moving, ringing
the bells on His waist, smiling at her with a pearl between His nostrils and with butter on His hands,
she became wonderfully pleased to see her little child in that fashion (pages 344 - 345).”

Sesa-Kaumara
Srila Rupa Gosvami similarly describes the form, ornaments, and activities of sesa-kaumara (four
through five years old).

Rupa — Form
“While Krsna was in the [end] of His kaumara age, His waist became thinner, His chest became
broader, and His head was decorated with His curly hairs, resembling the falling of the wings of a
crow. These wonderful features of Krsna's body never failed to astonish mother Yasoda (page
345).” 5

5 The sentence, “While Kåñna was in the beginning of His kaumära age...” should read: “While
Kåñna was in the end of His kaumära age...” (See BRS 3.4.30)
 Mandana — Ornaments
“At the end of His kaumara age, Krsna carried a small stick in His hand, His clothing was a little
longer, and He had a knot around His waist, resembling the hood of a snake (page 345).”

Cesta — Activities
“...He used to take care of the calves near the house, and sometimes He played with cowherd boys
of about the same age. He had a slender flute and a buffalo-horn bugle, and sometimes He played
on a flute made from the leaves of trees (page 345).”
As Krsna grew up a little, His cowherding would wander farther away from home.
Sometimes He would return a little late, impelling great anxiety to overwhelm His parents. (See
page 345).

Other Ages
Krsna's kaumara age is the primary uddipana for parental affection. However, even when Krsna is
in pauganda or kaisora, parental devotees still see Him as their baby and thus feel an impetus to
parental devotion.
“When Krsna, the beloved son of Nanda Maharaja, steps into His kaisora age, although He
becomes more beautiful, His parents still consider Him to be in the pauganda age — even though
He is between the ages of ten and fifteen (pages 345 - 346).”
The devotee sees through the eyes of love. The color of that love tints one's vision, causing
one to perceive Krsna in the way most suitable to one's loving relationship with Him.
Thus, Pauganda-Krsna can still stimulate parental affection in a devotee who has that mood.
Srila Rupa Gosvami gives the following example: “Mother Yasoda would then address Nanda
Maharaja, ‘See my dear son, whose eyes are white, who has a turban on His head, a wrapper on His
body and leg bells which tinkle very sweetly on His feet. He is coming near, along with His surabhi
calves, and just see how He is wandering upon the sacred land of Vrndavana!’ (page 345).”
White eyes, turban, chaddar, and ankle bells are symptoms of pauganda.
Even Kaisora-Krsna can stimulate parental affection: “...Maharaja Nanda would address his
wife, ‘My dear Yasoda, just look at your offspring, Krsna! See His blackish bodily luster, His eyes
tinged with red color, His broad chest and His nice golden necklace! How wonderful He looks, and
how He is increasing my transcendental bliss more and more!’ (page 345).”
Dark complexion, reddish eyes, broad chest, and gold necklace are symptoms of kaisora.

Saisava Capalya — Childish Movements

Previously, Srila Prabhupada listed the uddipanas for vatsalya-rasa: “Childhood age, childish dress,
movements by the child, sweet words spoken by the child, nice smiling and various forms of
childish play are considered provocations for increasing parental love for Krsna (page 343).”
Having finished his elaborate description of "childhood age," Srila Rupa Gosvami now
describes "childish movements" — saisava capalya.
“When Krsna performs His childish pastimes, His general practice is to break the milk and
yogurt pots, throw the yogurt in the courtyard and steal the cream from the milk... (page 346).”
Srila Rupa Gosvami cites an example of how this activity impels parental ecstasy: Mother
Yasoda said, “Just look at Krsna looking stealthily toward all sides and slowly stepping forward
from the bushes. It appears that He is coming just to steal the butter. Don't expose yourself or He
may understand that we are looking toward Him. I want to enjoy the sight of His eyebrows moving
in this cunning way, and I want to see His fearful eyes and beautiful face (page 346).”

Anubhava
Asadharana-Anubhava

Manifestations of Ecstasy Unique to Parental Affection

“...mother Yasoda experienced the ecstasy of maternal love by smelling His head, sometimes patting
His body with her hand, sometimes offering blessings, sometimes ordering Him, sometimes gazing
at Him, sometimes maintaining Him and sometimes giving Him good instructions not to become a
thief (page 346).”
Srila Prabhupada adds, “An important point to be observed in this connection is that the
childish propensity of stealing is there even in the Supreme Personality of Godhead, and therefore
this propensity is not artificial. However, in the spiritual relationship there is no inebriety to this
stealing propensity, as there is in the material world (page 346).”

Example of "Smelling Krsna's Head"

Srila Rupa Gosvami illustrates this with two examples. The first is Srimad-Bhagavatam (10.13.33).
The second: “In their childhood pastimes, all these cowherd boys joined with Krsna in
stealing butter. But rather than become angry, mother Yasoda became wet from the milk flowing out
of her breasts. Out of her affection for Krsna, she began to smell His head repeatedly (Page 346).”

Sadharana-Anubhava

Manifestations of Ecstasy Shared with Other Rasas

“The general activities of all the mothers of the cowherd boys were to kiss them, to embrace them,
to call them by their names and sometimes to chastise them mildly for their stealing habits (page
346).”

Sattvika-Bhava
All eight sattvika-bhavas can fully manifest in vatsalya-rasa. “These manifestations of parental
love are called sattvika ecstasy, wherein manifestations of eight kinds of ecstatic symptoms are
visible in full (page 347).”

Asadharana-Sattvika-Bhava
There is an additional symptom found exclusively in motherly devotees: milk flowing from the
breasts. Srila Rupa Gosvami illustrates this with two examples (Srimad-Bhagavatam and Lalita-
madhava). (See pg. 347.)
Srila Prabhupada comments on the verse from Lalita-madhava. “It is the custom in the
temples of Deities that if there have been some impure activities, the Deity has to be washed with
milk. Krsna is the Supreme Personality of Godhead, and He was washed by the milk from the breast
of mother Yasoda, which purified Him from the dust covering (page 347).”
 Example of Stambha
Srila Rupa Gosvami also illustrates stambha (stunned): When mother Yasoda saw her son lifting
Govardhana Hill, she “hesitated to embrace Him and became stunned... (page 347).”

Vyabhicari-Bhava
All thirty-three vyabhicari-bhavas are appropriate in vatsalya-rasa.

Example of Harsa — Jubilation

“Mother Yasoda sometimes enjoyed transcendental ecstasy in happiness when her child was saved
from a dangerous situation, such as being attacked by Putana or some other demon (page 347).”
Srila Rupa Gosvami cites instances of such jubilation from Srimad-Bhagavatam (10.17.19)
and Vidagdha-madhava. (See pages 347 - 348).

Sthayi-Bhava
Vatsalya-rati is the sthayi-bhava of vatsalya-rasa. The main characteristic of vatsalya-rati is
anugraha — protective compassion and mercy towards Krsna, free from all restraints of formal
reverence.
Srila Rupa Gosvami illustrates vatsalya-rati with two quotes. The first is Srimad-
Bhagavatam 10.6.43. The second: “A similar statement is there in connection with mother Yasoda
when she was too anxious to hear the sound of Krsna's flute, expecting Him back from the pasturing
ground. Because she thought that it was getting very late, her anxiety to hear the sound of Krsna's
flute became doubled, and milk began to flow from her breast. In that condition she was sometimes
going within the house, sometimes coming out of the house. She was constantly looking to see if
Govinda was coming back along the road (page 348).”

Stages of Prema in Vatsalya-Rasa

Vatsalya-rati can heighten to prema, sneha, and raga.
Srila Prabhupada explains, “The parental love of mother Yasoda for Krsna steadily
increases, and her love and ecstasy are sometimes described as intense affection and sometimes as
overwhelming attachment (page 348).” 6

Prema
“When many very great sages were offering prayers to Lord Krsna, glorifying His activities, the
Queen of Gokula, mother Yasoda, entered the Battlefield of Kuruksetra, wetting the lower part of
her sari with the milk flowing from her breast (page 348).”7

At prema, one's love for Krsna never wavers, even if there is sufficient cause. The presence
of Krsna in His royal mode, surrounded by great sages offering respectful panegyric, invokes
profound awe and reverence. This certainly interferes with the mood of anugraha and thus causes
parental affection to diminish. However, despite these unfavorable circumstances, mother Yasoda's
6 In this quote, Çréla Prabhupäda utilizes the following terminology: "parental love" — prema;
"intense affection" — sneha; "overwhelming attachment" — räga.
7 Çréla Prabhupäda comments, “This entrance of mother Yaçodä at Kurukñetra was not during
the Battle of Kurukñetra. At other times Kåñna went to Kurukñetra from His paternal home
(Dvärakä) during the solar eclipse, and at these times the residents of Våndävana also went
to see Him there (page 348).”
maternal love did not waver or diminish even a fraction of an inch, as evidenced by the milk
flowing from her breast.
Another example: when Krsna arrived in Kuruksetra, everyone jubilantly announced that the
son of Devaki and Vasudeva had arrived. Hearing Krsna proclaimed to be someone else's son would
certainly put a damper on Nanda and Yasoda's parental love. However, their love did not even
slightly waver or diminish. Instead, they became overwhelmed with parental affection and
expressed great pleasure. (See pages 348 - 349).

Sneha
“My dear Queen [Yasoda], the milk flowing out of your breast-mountain has already whitened the
River Ganges, and the tears from your eyes, mixed with black mascara, have already blackened the
color of the Yamuna. And as you are standing just between the two rivers, I think that there is no
need for your anxiety to see your son's face. Your parental affection has already been exhibited to
Him by these two rivers! (page 349).”
Yasoda-devi had decided to visit Krsna at Kuruksetra, but her friend tried to dissuade her:
"You want to express your affection to your son, but you need not go to Kuruksetra to accomplish
this. It has already been accomplished. The milk flowing from your breast has whitened the Ganges,
and your tears have blackened the Yamuna with the mascara washed from your eyes. These two
rivers mix together and flow to Krsna's lotus feet in Kuruksetra, expressing your affection to Him."
Mother Yasoda's affection is in sneha — which is characterized by: (1) inability to withstand
separation, and (2) melting of the heart. Profuse tears and flowing milk are indications of a melted
heart.

Raga
In raga, meeting with Krsna transforms distress into happiness, and separation from Krsna
transforms happiness into distress. If mother Yasoda could see Krsna's face, then even scorching fire
would seem as pleasantly cooling as Himalayan ice. If she could not see Krsna's face, even the
ocean of nectar would seem like an ocean of arsenic. (See pg. 349.)

SEPARATION AND MEETING

Ayoga — Separation
Utkanthitva — Longing
Queen Kunti's statement to Akrura occurred before Krsna had left Vrndavana for Dvaraka.
Therefore, it exemplifies the longing to see Krsna for the first time. (See pg. 349.)

Viyoga — Absence
Srimad-Bhagavatam 10.46.28 exemplifies viyoga in vatsalya-rasa.
Another example: “...when Krsna went to Mathura mother Yasoda was looking at Krsna's
makeup utensils, and she fell down on the ground almost unconscious, with a great sound. When
she was rolling over on the ground, there were many scratches on her body, and in that piteous
condition she began to cry, ‘O my dear son! My dear son!’ And she slapped her breasts with her two
hands (page 349).”
 Ten Emotions of Viyoga
There are ten vyabhicari-bhavas appropriate to vatsalya-rasa in viyoga: “...great anxiety,
lamentation, frustration, being stunned, humility, restlessness, madness and illusion (page 349).”
Srila Rupa Gosvami illustrates them.

Cinta — Anxiety
“Yasoda, I think your movements have been slackened, and I see that you are full of anxieties... All
these conditions prove that out of separation from your son you have a severe headache (page
350).”

Visada — Lamentation
When Akrura told Yasoda that Krsna had married so many queens in Dvaraka, she lamented. If she
could have married Krsna to a nice Vrndavana girl, Krsna would have stayed nearby. Therefore,
upon hearing Akrura's news, she exclaimed, “My dear Akrura, you are simply throwing
thunderbolts on my head! (page 350).”

Nirveda — Self Disparagement

Mother Yasoda had so much opulence. But since her son had left for Dvaraka, she was unable to use
it in His service. Therefore she condemned her useless opulence. (See page 350).

Jadata — Inertness
When Yasoda sees the walking stick Krsna used when He was in Vrndavana, she becomes
motionless (jadata) with feelings of separation. (See page 350)

Dainya — Humility
“In separation from Krsna, mother Yasoda became so humble that she prayed to the creator of the
universe, Lord Brahma, with tears in her eyes, ‘My dear creator, won't you kindly bring my dear son
Krsna back to me so that I can see Him at least for a moment?’ (page 350).”

Capalya — Restlessness
“Sometimes, in restlessness like a madwoman, mother Yasoda used to accuse Nanda Maharaja,
‘What are you doing in the palace? You shameless man! Why do people call you the King of Vraja?
It is very astonishing that while being separated from your dear son Krsna, you are still living
within Vrndavana as a hardhearted father!’ (page 350).”

Unmada — Madness
Mother Yasoda used to wander all over Vrndavana asking the trees and birds about Krsna. (See page
351)

Moha — Illusion
In the illusion caused by separation, Nanda Maharaja imagined that Krsna was standing right in
front of him. “When Nanda Maharaja was accused by mother Yasoda of being "hardhearted," he
replied, My dear Yasoda, why are you becoming so agitated? Kindly look more carefully. Just see,
your son Krsna is standing before you! Don't become a madwoman like this. Please keep my home
peaceful (page 351)."

Yoga — Meeting

Siddhi — Perfectional Meeting

Siddhi occurs when the devotee meets Krsna for the first time. When Krsna appeared in the arena of
Kamsa, it was the first time that the other wives of Vasudeva got the opportunity to see Him. (See
page 351)

Tusti — Satisfaction
Tusti occurs when the devotee is reunited with Krsna after a long absence. “When Krsna entered
Dvaraka after finishing the Battle of Kuruksetra, He first of all saw His mother and all His different
stepmothers and offered His respectful obeisances unto their feet... (page 351).”
The quotation from Lalita-madhava illustrates mother Yasoda's joy upon being reunited with
her son.

Sthiti — Constant Meeting

“My dear Mukunda, just after seeing Your face, which was full with the scent of the lotus flower,
mother Yasoda, being attracted by the moonlight of Your face, became so overjoyed in her affection
that immediately from the nipples of her waterpotlike breasts, milk began to flow (pages 351 -
352).”
This reference illustrates sthiti (constant association) in a very interesting way. Jiva Gosvami
explains: After living in Dvaraka for many years, Krsna killed Dantavakra and then returned to
Mathura. There he rested at Visrama-Ghata, laid down His kingly attire, and returned to Vrndavana. 8

After 44 years of separation, mother Yasoda's love for Krsna was as intense as it had been
the day He left — evidenced by the milk that continually flowed from her breast. Yasoda-devi's
maternal love was constant (sthiti), and afforded her the constant association of Krsna (sthiti-yoga)
even in His apparent absence.

SUMMARY OF STHAYI-BHAVA
The characteristic of vatsalya-rati is a feeling that Krsna is one's helplessly dependant child.
Srila Prabhupada says, “Symptoms of ecstatic love in parental affection are expressed when
Krsna is accepted as the son. These constant transcendental emotions for Krsna are called steady
ecstasy in parental love (page 352).”

Combinations of Vatsalya, Sakhya, and Dasya

The remainder of the chapter illustrates a variety ways that these three mellows combine in different
devotees.
Balarama and Yudhisthira are friends — but this friendship is combined with parental
affection (due to their seniority), and servitude (due to their awareness of Krsna's Godhood).

8 See BRS 3.4.76, com: Jéva Gosvämé.

 Ugrasena, Krsna's grandfather, has the mood of servitude — but it is combined with parental
affection.
The elderly gopis have parental love, combined with servitude and friendship. Nakula,
Sahadeva, and Narada have fraternal love, combined with servitorship. Siva, Garuda, and Uddhava
are servants — but their mood is combined with a touch of friendship.