Western Ocean

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

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

Main Characteristic of Parental Love

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

COMPONENTS OF VÄTSALYA-RASA

Vibhäva
Viñaya-Älambana

Kåñëa as the object of Parental Affection

Kåñëa'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).”

Kåñëa'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 Kåñëa's supremacy do not stimulate
vätsalya-rasa, because they interfere with the devotee's mood of
seniority. Consequently, parental devotees do not give much
credence to displays of Kåñëa's opulence. 1

Çréla Rüpa Gosvämé illustrates this, “Once mother Yaçodä

addressed one of her friends in this way: ‘Nanda Mahäräja, the
leader of the cowherd men, worshiped Lord Viñëu, along with me,
and as a result of this worship, Kåñëa has been saved from the
clutches of Pütanä and other demons. The twin arjuna trees were,
of course, broken due to a strong wind, and although Kåñëa
appeared to have lifted Govardhana Hill along with Balaräma, I
think that Nanda Mahäräja actually held the mountain. Otherwise
how could it have been possible for a little boy to lift such a great
hill?’ (pages 341 - 342).”

Äçraya-Älambana

The Devotee as the Reservoir of Parental Affection

The devotee who has anugraha possesses parental affection. In
this connection, Çréla Rüpa Gosvämé quotes, “Let me take shelter
of the elderly parental devotees of Lord Kåñëa. They are always
anxious to serve Kåñëa 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, Çréla Prabhupäda writes, “There is a
similar prayer by a brähmaëa who says, "Let others worship the
Vedas and the Upaniñads, and let others worship the
Mahäbharata if they are afraid of material existence and want to
1 To authenticate this, Çréla Rüpa Gosvämé quotes SB 10.8.45:“...mother Yaçodä accepted
Lord Kåñëa 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 Kåñëa.
become liberated from that condition. But as far as I am
concerned, I wish only to worship Mahäräja Nanda, because the
supreme absolute Personality of Godhead, Kåñëa, 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 Kåñëa: (1) mother Yaçodä, the Queen of Vraja, (2)
Mahäräja Nanda, the King of Vraja, (3) mother Rohiëé, the mother
of Balaräma, (4) all the elderly gopis whose sons were taken away
by Lord Brahma, (5) Devaké, the wife of Vasudeva, (6) the other
fifteen wives of Vasudeva, (7) Kunté, the mother of Arjuna, (8)
Vasudeva, the real father of Kåñëa and (9) Sandépani Muni,
Kåñëa's teacher (page 342).” 2

Foremost Parental Devotees

Yaçodä and Nanda are the foremost parental devotees.

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

Çréla Rüpa Gosvämé gives a second description: “Let me be

given protection by mother Yaçodä, 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).”

Yaçodä's Bhakti
“After rising early in the morning, mother Yaçodä first of all offered
her breast milk to Kåñëa, 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 Kåñëa 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 Mahäräja 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)”

Uddépana

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 Kåñëa (page 343).”

Kaumära — Childhood Age

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

Adya Kaumära
Çréla Rüpa Gosvämé describes the form, activities, and ornaments
of Kåñëa's adya-kaumära (birth through one year old).
 Rüpa — form
“During the beginning and middle of the kaumära age, Kåñëa'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.”
Çréla Rüpa Gosvämé cites an example of how this beautiful
form impels parental affection: “When Kåñëa 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 Mahäräja and mother Yaçodä with the activities of His
childish body. (pages 343 - 344).” 4

Ceñöa — Exploits
“He began to enhance the parental love of Nanda Mahäräja and
mother Yaçodä 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 Kåñëa (page 344).”
Çréla Rüpa Gosvämé cites an example of how these activities
impel parental affection: “When Kåñëa was lying down flat,
sometimes sucking the toes of His feet, sometimes throwing His
legs upward, sometimes crying and sometimes smiling, mother
Yaçodä, 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.”

Maëòana — Ornaments
“In the beginning of Kåñëa's kaumära 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).”
Çréla Rüpa Gosvämé cites an example of how these
ornaments impel parental affection: “When Nanda Mahäräja saw
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.
the beauty of child Kåñëa, with tiger nails on His chest... he never
became satiated by the child's beauty (page 344).”

Madhya-Kaumära
Çréla Rüpa Gosvämé describes the form and ornaments of Kåñëa's
madhyama-kaumära (two through three years old).

Rüpa — Form
Çréla Rüpa Gosvämé describes Kåñëa's form in madhyama-
kaumära, 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 Yaçodä 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).”

Maëòana — Ornaments
Çréla Rüpa Gosvämé describes Kåñëa's ornaments at this age,
then cites an example of how these ornaments impel parental
ecstasy: “...when mother Yaçodä 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).”

Çeña-Kaumära
Çréla Rüpa Gosvämé similarly describes the form, ornaments, and
activities of çeña-kaumära (four through five years old).

Rüpa — Form
“While Kåñëa was in the [end] of His kaumära 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 Kåñëa's body never failed
to astonish mother Yaçodä (page 345).” 5

Maëòana — Ornaments
“At the end of His kaumära age, Kåñëa 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).”

Ceñöa — 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 Kåñëa 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
Kåñëa's kaumära age is the primary uddépana for parental
affection. However, even when Kåñëa is in paugaëòa or kaiçora,
parental devotees still see Him as their baby and thus feel an
impetus to parental devotion.
“When Kåñëa, the beloved son of Nanda Mahäräja, steps into
His kaiçora age, although He becomes more beautiful, His parents
still consider Him to be in the paugaëòa 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 Kåñëa in the way
most suitable to one's loving relationship with Him.
Thus, Paugaëòa-Kåñëa can still stimulate parental affection
in a devotee who has that mood. Çréla Rüpa Gosvämé gives the
following example: “Mother Yaçodä would then address Nanda
Mahäräja, ‘See my dear son, whose eyes are white, who has a
turban on His head, a wrapper on His body and leg bells which
5 The sentence, “While Kåñëa was in the beginning of His kaumära age...” should read:
“While Kåñëa was in the end of His kaumära age...” (See BRS 3.4.30)
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 Våndävana!’ (page 345).”
White eyes, turban, chaddar, and ankle bells are symptoms
of paugaëòa.
Even Kaiçora-Kåñëa can stimulate parental affection:
“...Mahäräja Nanda would address his wife, ‘My dear Yaçodä, just
look at your offspring, Kåñëa! 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 kaiçora.

Saiçava Cäpalya — Childish Movements

Previously, Çréla Prabhupäda listed the uddépanas for vätsalya-
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 Kåñëa (page 343).”
Having finished his elaborate description of "childhood age,"
Çréla Rüpa Gosvämé now describes "childish movements" —
saiçava cäpalya.
“When Kåñëa 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).”
Çréla Rüpa Gosvämé cites an example of how this activity
impels parental ecstasy: Mother Yaçodä said, “Just look at Kåñëa
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).”
 Anubhäva
Asädhäraëa-Anubhäva

Man ifestations of Ecstasy Unique to Parental Affection

“...mother Yaçodä 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).”
Çréla Prabhupäda 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 Kåñëa's Head"

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

Sädhäraëa-Anubhäva

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).”
 Sättvika-Bhäva
All eight sättvika-bhävas can fully manifest in vätsalya-rasa.
“These manifestations of parental love are called sättvika ecstasy,
wherein manifestations of eight kinds of ecstatic symptoms are
visible in full (page 347).”

Asädhäraëa-Sättvika-Bhäva
There is an additional symptom found exclusively in motherly
devotees: milk flowing from the breasts. Çréla Rüpa Gosvämé
illustrates this with two examples (Çrémad-Bhägavatam and
Lalitä-mädhava). (See pg. 347.)
Çréla Prabhupäda comments on the verse from Lalitä-
mädhava. “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. Kåñëa is the Supreme Personality of Godhead, and He
was washed by the milk from the breast of mother Yaçodä, which
purified Him from the dust covering (page 347).”

Example of Stambha
Çréla Rüpa Gosvämé also illustrates stambha (stunned): When
mother Yaçodä saw her son lifting Govardhana Hill, she “hesitated
to embrace Him and became stunned... (page 347).”

Vyabhicäré-Bhäva
All thirty-three vyabhicäré-bhävas are appropriate in vätsalya-
rasa.

Example of Harça — Jubilation

“Mother Yaçodä sometimes enjoyed transcendental ecstasy in
happiness when her child was saved from a dangerous situation,
such as being attacked by Pütanä or some other demon (page
347).”
Çréla Rüpa Gosvämé cites instances of such jubilation from
Çrémad-Bhägavatam (10.17.19) and Vidagdha-mädhava. (See
pages 347 - 348).
 Sthäyé-Bhäva
Vätsalya-rati is the sthäyé-bhäva of vätsalya-rasa. The main
characteristic of vätsalya-rati is anugraha — protective
compassion and mercy towards Kåñëa, free from all restraints of
formal reverence.
Çréla Rüpa Gosvämé illustrates vätsalya-rati with two quotes.
The first is Çrémad-Bhägavatam 10.6.43. The second: “A similar
statement is there in connection with mother Yaçodä when she
was too anxious to hear the sound of Kåñëa'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 Kåñëa'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 Vätsalya-Rasa

Vatsalya-rati can heighten to prema, sneha, and räga.
Çréla Prabhupäda explains, “The parental love of mother
Yaçodä for Kåñëa 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
Kåñëa, glorifying His activities, the Queen of Gokula, mother
Yaçodä, entered the Battlefield of Kurukñetra, wetting the lower
part of her sari with the milk flowing from her breast (page 348).” 7

At prema, one's love for Kåñëa never wavers, even if there is

sufficient cause. The presence of Kåñëa in His royal mode,
surrounded by great sages offering respectful panegyric, invokes
profound awe and reverence. This certainly interferes with the
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 Kåñëa 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).”
mood of anugraha and thus causes parental affection to diminish.
However, despite these unfavorable circumstances, mother
Yaçodä's 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 Kåñëa arrived in Kurukñetra,
everyone jubilantly announced that the son of Devaké and
Vasudeva had arrived. Hearing Kåñëa proclaimed to be someone
else's son would certainly put a damper on Nanda and Yaçodä'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 [Yaçodä], 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 Yamunä. 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).”
Yaçodä-devé had decided to visit Kåñëa at Kurukñetra, but
her friend tried to dissuade her: "You want to express your
affection to your son, but you need not go to Kurukñetra to
accomplish this. It has already been accomplished. The milk
flowing from your breast has whitened the Ganges, and your tears
have blackened the Yamunä with the mascara washed from your
eyes. These two rivers mix together and flow to Kåñëa's lotus feet
in Kurukñetra, expressing your affection to Him."
Mother Yaçodä'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.

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

SEPARATION AND MEETING

Ayoga — Separation
Utkanöhitva — Longing
Queen Kunté's statement to Akrüra occurred before Kåñëa had left
Våndävana for Dvärakä. Therefore, it exemplifies the longing to
see Kåñëa for the first time. (See pg. 349.)

Viyoga — Absence
Çrémad-Bhägavatam 10.46.28 exemplifies viyoga in vätsalya-
rasa.
Another example: “...when Kåñëa went to Mathurä mother
Yaçodä was looking at Kåñëa'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 vyabhicäré-bhävas appropriate to vätsalya-rasa in
viyoga: “...great anxiety, lamentation, frustration, being stunned,
humility, restlessness, madness and illusion (page 349).” Çréla
Rüpa Gosvämé illustrates them.

Cinta — Anxiety
“Yaçodä, 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).”
 Viçada — Lamentation
When Akrüra told Yaçodä that Kåñëa had married so many queens
in Dvärakä, she lamented. If she could have married Kåñëa to a
nice Våndävana girl, Kåñëa would have stayed nearby. Therefore,
upon hearing Akrüra's news, she exclaimed, “My dear Akrüra, you
are simply throwing thunderbolts on my head! (page 350).”

Nirveda — Self Disparagement

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

Jaòatä — Inertness
When Yaçodä sees the walking stick Kåñëa used when He was in
Våndävana, she becomes motionless (jadatä) with feelings of
separation. (See page 350)

Dainya — Humility
“In separation from Kåñëa, mother Yaçodä 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
Kåñëa back to me so that I can see Him at least for a moment?’
(page 350).”

Cäpalya — Restlessness
“Sometimes, in restlessness like a madwoman, mother Yaçodä
used to accuse Nanda Mahäräja, ‘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 Kåñëa, you are still living within Våndävana as a
hardhearted father!’ (page 350).”

Unmäda — Madness
Mother Yaçodä used to wander all over Våndävana asking the
trees and birds about Kåñëa. (See page 351)
 Moha — Illusion
In the illusion caused by separation, Nanda Mahäräja imagined
that Kåñëa was standing right in front of him. “When Nanda
Mahäräja was accused by mother Yaçodä of being "hardhearted,"
he replied, My dear Yaçodä, why are you becoming so agitated?
Kindly look more carefully. Just see, your son Kåñëa 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 Kåñëa for the first time.
When Kåñëa appeared in the arena of Kaàsa, it was the first time
that the other wives of Vasudeva got the opportunity to see Him.
(See page 351)

Tuñti — Satisfaction
Tuñti occurs when the devotee is reunited with Kåñëa after a long
absence. “When Kåñëa entered Dvärakä after finishing the Battle
of Kurukñetra, 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 Lalitä-mädhava illustrates mother
Yaçodä'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 Yaçodä, 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. Jéva Gosvämé explains: After living in
Dvärakä for many years, Kåñëa killed Dantavakra and then
returned to Mathurä. There he rested at Viçräma-Ghaöa, laid down
His kingly attire, and returned to Våndävana.8

After 44 years of separation, mother Yaçodä's love for Kåñëa

was as intense as it had been the day He left — evidenced by the
milk that continually flowed from her breast. Thus Yaçodä-devé's
maternal love was constant (sthiti).

SUMMARY OF STHÄYÉ-BHÄVA
The characteristic of vätsalya-rati is a feeling that Kåñëa is one's
helplessly dependant child.
Çréla Prabhupäda says, “Symptoms of ecstatic love in
parental affection are expressed when Kåñëa is accepted as the
son. These constant transcendental emotions for Kåñëa are called
steady ecstasy in parental love (page 352).”

Combinations of Vätsalya, Sakhya, and Däsya

The remainder of the chapter illustrates a variety ways that these
three mellows combine in different devotees.
Balaräma and Yudhiñöhira are friends of Kåñëa — but this
friendship is combined with parental affection (due to their
seniority), and servitude (due to their awareness of Kåñëa's
Godhood).
Ugrasena, Kåñëa's grandfather, has the mood of servitude —
but it is combined with parental affection.
The elderly gopés have parental love, combined with
servitude and friendship. Nakula, Sahadeva, and Närada have
fraternal love, combined with servitorship. Çiva, Garuòa, and
Uddhava are servants — but their mood is combined with a touch
of friendship.

8 See BRS 3.4.76, com: Jéva Gosvämé.