\u00a0<\/p>\n
<\/em><\/strong><\/p>\n “The devotees in the d\u00e2sya<\/em>-mood have two characteristics \u2013 they have the qualities of the sh\u00e2nta<\/em>-devotee<\/span>1<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> as well as \u2018sev\u00e2\u2019<\/em>.\u201d \u2013 (C.C.Madhya.19.180)<\/span><\/span><\/p>\n \u00a0<\/p>\n Srila Rupa Gosw\u00e2mip\u00e2d has called\u00a0the sth\u00e2yi-bh\u00e2v<\/em> of the d\u00e2sya<\/em>-devotees as \u2018love mingled with awe\u2019. He has stated \u2013 <\/span><\/span><\/p>\n \u00a0<\/p>\n “When we know someone to be our master, the slight trembling we feel in the heart is called \u2018awe\u2019. When love mixes with this feeling we call it as \u2018sambhram-priti<\/em>\u2019 (love mingled with awe). The wise term this sense of \u2018love mingled with awe\u2019 as \u2018the mood of servitude\u2019 (d\u00e2sya-bh\u00e2v<\/em>).\u201d \u2013 (B.R.S. 3.2.76)<\/span><\/span><\/p>\n \u00a0<\/p>\n Sri Chaitanya-Charit\u00e2mrita says \u2013 <\/span><\/span><\/p>\n \u00a0<\/p>\n “In the d\u00e2sya-bh\u00e2v<\/em> the devotee has the complete knowledge that Sri Krishna is God Almighty and considers Him as the Master.\u201d \u2013 (C.C.Madhya.19.178)<\/span><\/span><\/p>\n \u00a0<\/p>\n “When the devotee has aishwarya-gy\u00e2n<\/em> about Sri Krishna his love diminishes.\u201d <\/span><\/span><\/p>\n \u2013 (C.C.Madhya.19.167)<\/span><\/span><\/p>\n \u00a0<\/p>\n However we find that the servants in Vraja have a different mood from those of Dw\u00e2rak\u00e2 and Vaikuntha. Priti-Sandarbha (208) says \u2013 <\/span><\/span><\/p>\n <\/em><\/p>\n “Aishwarya-gy\u00e2n<\/em> is pre-dominant in the devotees such as Akrur, who are in d\u00e2sya-bh\u00e2v,<\/em> while although devotees such as Uddhav too have aishwarya-gy\u00e2n<\/em>, it is mixed with m\u00e2dhurya-gy\u00e2n<\/em> and the m\u00e2dhurya-gy\u00e2n<\/em> is more prevalent in them. But we see that in Vrajadh\u00e2m the servants are completely in the sweet mood. They simply respect Sri Krishna because they know Him as the Son of Nanda Mah\u00e2r\u00e2j (and not as God Almighty), with excellent qualities and that He is impressive.\u201d<\/span><\/span><\/p>\n \u00a0<\/p>\n “The Brijw\u00e2sis do not know that Sri Krishna is Ishwar.\u2019 \u2013 (C.C.Madhya.19.128)<\/span><\/span><\/p>\n \u00a0<\/p>\n Even the servants of Vraja do not consider Sri Krishna as God, and therefore they do not hold Him in awe.\u201d \u2013 (C.C.Madhya.19.128)<\/span><\/span><\/p>\n \u00a0<\/p>\n Srimad-Bh\u00e2gavatam does not mention the servants such as Raktak and Patrak in Vraja-leel\u00e2<\/em>. We do not know whether such names exist in the Vedic texts such as the Pur\u00e2n, Samhit\u00e2 or Tantra). The 10th<\/sup> skandha<\/em> of Srimad-Bh\u00e2gavatam only describes the moods of sakhya, v\u00e2tsalya<\/em> and madhur<\/em>. Some subjects of Nanda Mah\u00e2r\u00e2j may have d\u00e2sya-bh\u00e2v<\/em> for Sri Krishna and one may be eager to practice s\u00e2dhan\u00e2<\/em> under their guidance. However since Srimad-Bh\u00e2gavatam does not mention the names such as Raktak and Patrak, also it does not describe in detail the sort of sev\u00e2<\/em> they perform, it is very difficult to practice R\u00e2g\u00e2nug\u00e2 bhajan<\/em> in d\u00e2sya-bh\u00e2v<\/em>. This is why Sri Chaitanya-Charit\u00e2mrita says \u2013<\/span><\/span><\/p>\n \u00a0<\/p>\n “mor putra, mor sakh\u00e2, mor pr\u00e2napati,<\/em><\/span><\/span><\/p>\n eibh\u00e2be jei more kore shuddh\u00e2-bhakti.\u201d<\/span><\/span><\/em><\/p>\n <\/em><\/p>\n Meaning – “The one thinks of me as \u2018my son\u2019, \u2018my friend\u2019 or \u2018my beloved\u2019 is practicing pure devotion.\u201d<\/span>2<\/sup><\/span><\/span><\/span><\/span><\/span><\/span><\/a> <\/span><\/span><\/p>\n \u00a0<\/p>\n Thus we find that sakhya, v\u00e2tsalya<\/em> and madhur ras<\/em> are the main R\u00e2g\u00e2nug\u00e2 bhakti<\/em> in Vraja.<\/span><\/span><\/p>\n \u00a0<\/p>\n \n