Verse Text
tatrāpīśa-svarūpānubhavasyaivoru-hetutā |
dāsādi-van-manojṣatva-līlāder na tathā matā ||6||
Translation
The main cause of śānta-rasa arising in these persons is realization of the form of the Lord. The main cause of dāsya and other rasas appearing in the devotees is appreciation of the Lord’s attractive pastimes. Though this is also one factor in the śānta-bhakta’s realization, it is not the main factor.
Purport (Jiva Goswami)
This verse further elaborates on the word īśa-mayam. Even those who realize the happiness of brahman without qualities can also realize the form of the Lord, as do those with dāsya and other rasas. Their realization of the form of the Lord will become the main cause of rasa appearing. Though this is so, they also have some realization of the attractive pastimes and qualities of the Lord. However, though this is somewhat of a cause, this is not considered the main cause for the appearance of their śānta-rasa, whereas it is the main cause for the other rasas starting with dāsya-rasa. Thus, it is described in the Bhāgavatam, where the Kumāras realize the form and some of the qualities of the Lord:
evaṁ tadaiva bhagavān aravinda-nābhaḥ svānāṁ vibudhya sad-atikramam ārya-hṛdyaḥ
tasmin yayau paramahaṁsa-mahā-munīnām anveṣaṇīya-caraṇau calayan saha-śrīḥ
At that very moment, the Lord, who is called Padmanābha because of the lotus grown from His navel and who is the delight of the righteous, learned about the insult offered by His own servants to the saints. Accompanied by His spouse, the goddess of fortune, He went to the spot by His feet which are sought by recluses and great sages. SB 3.15.37
taṁ tv āgataṁ pratihṛtaupayikaṁ sva-pumbhis
te ’cakṣatākṣa-viṣayaṁ sva-samādhi-bhāgyam
haṁsa-śriyor vyajanayoḥ śiva-vāyu-lolac-
chubhrātapatra-śaśi-kesara-śīkarāmbum
The sages, headed by Sanaka Ṛṣi, saw that the Supreme Personality of Godhead, Viṣṇu, who was formerly visible only within their hearts in ecstatic trance, had now actually become visible to their eyes. As He came forward, accompanied by His own associates bearing all paraphernalia, such as an umbrella and a cāmara fan, the white bunches of hair moved very gently, like two swans, and due to their favorable breeze the pearls garlanding the umbrella also moved, like drops of nectar falling from the white full moon or ice melting due to a gust of wind. SB 3.15.38
They had more appreciation now than when they previously saw the Lord in meditation (sva-samādhi-bhāgyam). They realized not only the Lord but His associates as well (sva-pumbhiḥ). The Lord was endowed with all types of wealth, indicated by the words pratihṛtaupayikam (bearing all paraphernalia such as umbrella and cāmara). However, greater than this realization of the qualities by the śānta devotees is the realization of the attractiveness, pastimes and qualities by the dāsa devotees. That is indicated in the verse (dāsādi-van-manojṣatva-līlāder na tathā matā).
Purport (Nectar of Devotion)
For those great sages situated in the position of transcendental neutrality, the beginning should be to take shelter of Lord Viṣṇu, the four-handed eternal form of the Supreme Personality of Godhead. The mystic yogīs are therefore advised to meditate on the form of Lord Viṣṇu, as recommended by Kapila Muni in the sāṅkhya yoga system. Unfortunately, many mystic yogīs try to meditate on something void, and as stated in the Gītā, the result is that they simply undergo trouble and do not achieve any tangible result.