Madhya19.169

TEXT 169

ei ’śuddha-bhakti’--ihā haite ’premā’ haya

pañcarātre, bhāgavate ei lakṣaṇa kaya

SYNONYMS

ei—this; śuddha-bhakti—pure devotional service; ihā haite—from which; premā—unalloyed love of Kṛṣṇa; haya—there is; pañcarātre—in the Vedic literature known as the Pañcarātras; bhāgavate—also in Śrīmad-Bhāgavatam; ei—these; lakṣaṇa—symptoms; kaya—are described.

TRANSLATION

"These activities are called śuddha-bhakti, pure devotional service. If one renders such pure devotional service, he develops his original love for Kṛṣṇa in due course of time. In Vedic literatures like the Pañcarātras and Śrīmad-Bhāgavatam, these symptoms are described.

PURPORT

One has to develop his devotional service under the directions of a pure devotee, the spiritual master, and in accordance with the Vedic directions given in the Pañcarātra and Bhāgavatam systems. The Pañcarātra system includes methods of temple worship, and the Bhāgavatam system includes the spreading of Kṛṣṇa conscious philosophy through the recitation of Śrīmad-Bhāgavatam and the discussion of philosophy with people who are interested. Through discussion, one can create an interest and understanding of the Pañcarātra and Bhāgavatam systems.

Madhya19.170

TEXT 170

sarvopādhi-vinirmuktaṁ

tat-paratvena nirmalam

hṛṣīkeṇa hṛṣīkeśa-

sevanaṁ bhaktir ucyate

SYNONYMS

sarva-upādhi-vinirmuktam—free from all kinds of material designations, or free from all desires except the desire to render service to the Supreme Personality of Godhead; tat-paratvena—by the sole purpose of serving the Supreme Personality of Godhead; nirmalam—uncontaminated by the effects of speculative philosophical research or fruitive activity; hṛṣīkeṇa—by purified senses freed from all designations; hṛṣīkeśa—of the master of the senses; sevanam—the service to satisfy the senses; bhaktiḥ—devotional service; ucyate—is called.

TRANSLATION

" ’Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and, simply by being employed in the service of the Lord, one’s senses are purified.’

PURPORT

This verse quoted from the Nārada-pañcarātra is found in the Bhakti-rasāmṛta-sindhu (1.1.12).

Madhya19.171

TEXT 171

mad-guṇa-śruti-mātreṇa

mayi sarva-guhāśaye

manogatir avicchinnā

yathā gaṅgāmbhaso ’mbudhau

SYNONYMS

mat—of Me; guṇa—of the qualities; śruti-mātreṇa—only by hearing; mayi—to Me; sarva-guhā—in all hearts; āśaye—who am situated; manaḥ-gatiḥ—the movement of the mind; avicchinnā—unobstructed; yathā—just as; gaṅgā-ambhasaḥ—of the celestial waters of the Ganges; ambudhau—to the ocean.

TRANSLATION

" ’Just as the celestial waters of the Ganges flow unobstructed into the ocean, so when My devotees simply hear of Me, their minds come to Me. I reside in the hearts of all.

PURPORT

Madhya19.172

TEXT 172

lakṣaṇaṁ bhakti-yogasya

nirguṇasya hy udāhṛtam

ahaituky avyavahitā

yā bhaktiḥ puruṣottame

SYNONYMS

lakṣaṇam—the symptom; bhakti-yogasya—of devotional service; nirguṇasya—beyond the three modes of nature; hi—certainly; udāhṛtam—is cited; ahaitukī—causeless; avyavahitā—uninterrupted; yā—which; bhaktiḥ—devotional service; puruṣottame—to the Supreme Personality of Godhead.

TRANSLATION

" ’These are the characteristics of transcendental loving service to Puruṣottama, the Supreme Personality of Godhead: it is causeless, and it cannot be obstructed in any way.

Madhya19.173

TEXT 173

sālokya-sārṣṭi-sāmīpya-

sārūpyaikatvam apy uta

dīyamānaṁ na gṛhṇanti

vinā mat-sevanaṁ janāḥ

SYNONYMS

sālokya—being on the same planet as Me; sārṣṭi—having opulence equal to Mine; sāmīpya—having direct association with Me; sārūpya—having the same form as Me; ekatvam—oneness with Me; api—even; uta—or; dīyamānam—being given; na—not; gṛhṇanti—accept; vinā—without; mat-sevanam—My service; janāḥ—the devotees.

TRANSLATION

" ’My devotees do not accept sālokya, sārṣṭi, sārūpya, sāmīpya or oneness with Me-even if I offer these liberations-in preference to serving Me.

Madhya19.174

TEXT 174

sa eva bhakti-yogākhya

ātyantika udāhṛtaḥ

yenātivrajya triguṇaṁ

mad-bhāvāyopapadyate

SYNONYMS

saḥ—that (having the above symptoms); eva—certainly; bhakti-yoga-ākhyaḥ—called bhakti-yoga; ātyantikaḥ—the ultimate goal of life; udāhṛtaḥ—described as; yena—by which; ativrajya—transcending; tri-guṇam—the three modes of material nature; mat-bhāvāya—for direct touch with Me, the Supreme Personality of Godhead, and My nature; upapadyate—one becomes qualified.

TRANSLATION

" ’Bhakti-yoga, as described above, is the ultimate goal of life. By rendering devotional service to the Supreme Personality of Godhead, one transcends the modes of material nature and attains the spiritual position on the platform of direct devotional service’

Madhya19.175

TEXT 175

bhukti-mukti ādi-vāñchā yadi mane haya

sādhana karile prema utpanna nā haya

SYNONYMS

bhukti—material enjoyment; mukti—to become liberated from material bondage; ādi—and so on; vāñchā—desires; yadi—if; mane—in the mind; haya—are; sādhana karile—even executing devotional service according to the regulative routine; prema—real love of Kṛṣṇa; utpanna—awakened; nā—not; haya—is.

TRANSLATION

"If one is infected with the desire for material enjoyment or material liberation, he cannot rise to the platform of pure loving service unto the Lord, even though he may superficially render devotional service according to the routine regulative principles.

PURPORT

Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura mentions that if one maintains within his heart the desire to enjoy the result of good work, or, being embarrassed by the material world, the desire to get out of material entanglement, one will never be able to attain the transcendental mellows of devotional service. In other words, one must not desire material profit when rendering devotional service. Even if one follows all the sixty-four regulative principles, he cannot attain pure devotional service with a contaminated heart.

Madhya19.176

TEXT 176

bhukti-mukti-spṛhā yāvat

piśācī hṛdi vartate

tāvad bhakti-sukhasyātra

katham abhyudayo bhavet

SYNONYMS

bhukti—for material enjoyment; mukti—and for liberation from material existence; spṛhā—desire; yāvat—as long as; piśācī—the witches; hṛdi—within the heart; vartate—remain; tāvat—that long; bhakti—of devotional service; sukhasya—of the happiness; atra—here; katham—how; abhyudayaḥ—awakening; bhavet—can there be.

TRANSLATION

"The material desire to enjoy the material world and the desire to become liberated from material bondage are considered to be two witches, and they haunt one like ghosts. As long as these witches remain within the heart, how can one feel transcendental bliss? As long as these two witches remain in the heart, there is no possibility of enjoying the transcendental bliss of devotional service.

PURPORT

This verse is found in the Bhakti-rasāmṛta-sindhu (1.2.22).

Madhya19.177

TEXT 177

sādhana-bhakti haite haya ’rati’ra udaya

rati gāḍha haile tāra ’prema’ nāma kaya

SYNONYMS

sādhana-bhakti—the process of regularly rendering devotional service; haite—from; haya—there is; ratira—of attachment; udaya—the awakening; rati—such attachment; gāḍha haile—becoming thick; tāra—of this; prema—love of Godhead; nāma—the name; kaya—is said.

TRANSLATION

"By regularly rendering devotional service, one gradually becomes attached to the Supreme Personality of Godhead. When that attachment is intensified, it becomes love of Godhead.

PURPORT

Bhakti-rasāmṛta-sindhu (1.2.2) gives the following information about sādhana-bhakti:

kṛti-sādhyā bhavet sādhya-
bhāvā sā sādhanābhidhā
nitya-siddhasya bhāvasya
prākaṭyaṁ hṛdi sādhyatā

The process of devotional service-beginning with chanting and hearing-is called sādhana-bhakti. This includes the regulative principles that are intended to awaken one to devotional service. Devotional service is always dormant in everyone’s heart, and by the offenseless chanting of the holy names of the Lord, one’s original dormant Kṛṣṇa consciousness is awakened. This awakening to Kṛṣṇa consciousness is the beginning of sādhana-bhakti. This can be divided into many different parts, including faith, association with devotees, initiation by the spiritual master, engagement in devotional service under the instructions of a spiritual master, steadiness in devotional service and the awakening of a taste for devotional service. In this way, one can become attached to Kṛṣṇa and His service, and when this attachment is intensified, it results in ecstatic love for Kṛṣṇa. The word rati is explained in the Bhakti-rasāmṛta-sindhu (1.3.41) as follows:

vyaktaṁ masṛṇatevāntar-
lakṣyate rati-lakṣaṇam
mumukṣu-prabhṛtīnāṁ ced
bhaved eṣā ratir na hi

“When a tenderness of the heart is manifest, there is rati, or attachment. Those who are interested in being liberated from material bondage must manifest this tenderness called rati.” This attachment is not like material attachment. When one is liberated from material contamination, the awakening of attachment for Kṛṣṇa’s service is called rati. In the material world there is attachment for material enjoyment, but this is not rati. Transcendental rati can be awakened only on the spiritual platform. Ecstatic love for Kṛṣṇa (prema) is described in the Bhakti-rasāmṛta-sindhu (1.41) as follows:

samyaṅ masṛṇita-svānto
mamatvātiśayāṅkitaḥ
bhāvaḥ sa eva sāndrātmā
budhaiḥ premā nigadyate

“When the heart is completely softened and devoid of all material desires and when one’s emotional feelings become very strong, one becomes very much attached to Kṛṣṇa. Such purified emotion is known as pure love.”

Madhya19.178

TEXT 178

prema vṛddhi-krame nāma--sneha, māna, praṇaya

rāga, anurāga, bhāva, mahābhāva haya

SYNONYMS

prema—ecstatic love for God; vṛddhi-krame—in terms of progressive increase; nāma—named; sneha—affection; māna—abhorrence; praṇaya—love; rāga—attachment; anurāga—further attachment; bhāva—ecstasy; mahā-bhāva—great ecstasy; haya—are.

TRANSLATION

"The basic aspects of prema, when gradually increasing to different states, are affection, abhorrence, love, attachment, further attachment, ecstasy and great ecstasy.

PURPORT

In the Bhakti-rasāmṛta-sindhu (3.2.84) sneha (affection) is described as follows:

sāndraś citta-dravaṁ kurvan
premā ’sneha’ itīryate
kṣaṇikasyāpi neha syād
visleṣasya sahiṣṇutā

“That aspect of prema in which the melting of the heart for the lover is concentrated is called sneha, or affection. The symptom of such affection is that the lover cannot for a moment remain without the association of the beloved.” A description of māna can be found in Madhya-līlā (Chapter Two, verse 66). Similarly, a description of praṇaya is also there. As far as rāga is concerned, Bhakti-rasāmṛta-sindhu (3.2.87) says:

snehaḥ sa rāgo yena syāt
sukhaṁ duḥkham api sphuṭam
tat-sambandha-lave ’py atra
prītiḥ prāṇa-vyayair api

“That stage at which affection for the beloved converts unhappiness into happiness is called rāga, or attachment. When one has such attachment for Kṛṣṇa, he can give up his own life to satisfy his beloved Kṛṣṇa.” Anurāga, bhāva and mahābhāva are described in the Sixth Chapter of Madhya-līlā, verse 13. The purport to that verse explains adhirūḍha-mahābhāva.

Madhya19.179

TEXT 179

yaiche bīja, ikṣu, rasa, guḍa, khaṇḍa-sāra

śarkarā, sitā, michari, uttama-michari āra

SYNONYMS

yaiche—just like; bīja—the seed; ikṣu—the sugarcane plant; rasa—the juice; guḍa—molasses; khaṇḍa-sāra—dry molasses; śarkarā—sugar; sitā—candy; michari—rock candy; uttama-michari—lozenges; āra—and.

TRANSLATION

"The gradual development of love may be compared to different states of sugar. First there is the seed of the sugarcane, then sugarcane and then the juice extracted from the cane. When this juice is boiled, it forms a liquid molasses, then a solid molasses, then sugar, candy, rock candy and finally lozenges.

Madhya19.180

TEXT 180

ei saba kṛṣṇa-bhakti-rasera sthāyibhāva

sthāyibhāve mile yadi vibhāva, anubhāva

SYNONYMS

ei saba—all these; kṛṣṇa-bhakti—of devotional service to Kṛṣṇa; rasera—of the mellows; sthāyi-bhāva—continuous existence; sthāyi-bhāve—in this continuous existence; mile—one meets; yadi—if; vibhāva—special ecstasy; anubhāva—subecstasy.

TRANSLATION

"All these stages combined are called sthāyibhāva, or continuous love of Godhead in devotional service. In addition to these stages, there are vibhāva and anubhāva.

PURPORT

Attachment for Kṛṣṇa never wanes; it increases more and more as one attains different stages. All the stages together are called sthāyibhāva, or continuous existence. The nine forms of devotional service are śravaṇaṁ kīrtanaṁ viṣṇoḥ smaraṇaṁ pāda-sevanam arcanaṁ vandanaṁ dāsyaṁ sakhyam ātma-nivedanam. When continuous love of Godhead is mixed with the processes of devotional service, it is called vibhāva, anubhāva, sāttvika and vyabhicārī. The devotee thus enjoys a variety of transcendental bliss. In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura states that anubhāva can be divided into thirteen categories: (1) dancing, (2) rolling on the ground, (3) singing, (4) yelling, (5) jumping, (6) making loud noises, (7) yawning, (8) heavy breathing, (9) not caring for public opinion, (10) discharging saliva, (11) roaring laughter, (12) unsteadiness and (13) hiccupping. These are the symptoms of anubhāva. Thus the transcendental mellows are experienced in different stages. Similarly, there are many other forms of expression that have been analytically studied by the Gosvāmīs. In the Bhakti-rasāmṛta-sindhu, Rūpa Gosvāmī gives each and every symptom a particular name.

Madhya19.181

TEXT 181

sāttvika-vyabhicāri-bhāvera milane

kṛṣṇa-bhakti-rasa haya amṛta āsvādane

SYNONYMS

sāttvika-vyabhicāri-bhāvera—of sāttvika and vyabhicārī with sthāyibhāva; milane—by mixing; kṛṣṇa-bhakti-rasa—the transcendental mellows of devotional service to the Lord; haya—become; amṛta—nectarean; āsvādane—in tasting.

TRANSLATION

"When the higher standard of ecstatic love is mixed with the symptoms of sāttvika and vyabhicārī, the devotee relishes the transcendental bliss of loving Kṛṣṇa in a variety of nectarean tastes.

Madhya19.182

TEXT 182

yaiche dadhi, sitā, ghṛta, marīca, karpūra

milane,rasālā’ haya amṛta madhura

SYNONYMS

yaiche—just as; dadhi—yogurt; sitā—sugar candy; ghṛta—clarified butter; marīca—black pepper; karpūra—camphor; milane—in mixing together; rasālā—very tasteful; haya—becomes; amṛta—nectarean; madhura—and sweet.

TRANSLATION

"These tastes are like a combination of yogurt, sugar candy, ghee [clarified butter], black pepper and camphor and are as palatable as sweet nectar.

Madhya19.183-184

TEXTS 183-184

bhakta-bhede rati-bheda pañca parakāra

śānta-rati, dāsya-rati, sakhya-rati āra

vātsalya-rati, madhura-rati,--ei pañca vibheda

rati-bhede kṛṣṇa-bhakti-rase pañca bheda

SYNONYMS

bhakta-bhede—according to varieties of devotees; rati-bheda—the different attachments; pañca parakāra—five categories; śānti-rati—neutral appreciation; dāsya-rati—attachment in a service attitude; sakhya-rati—attachment by friendly appreciation; āra—also; vātsalya-rati—attachment by paternal affection; madhura-rati—attachment by conjugal love; ei—these; pañca—five; vibheda—divisions; rati-bhede—by attachment on different platforms; kṛṣṇa-bhakti-rase—in mellows derived from devotional service to Kṛṣṇa; pañca—five; bheda—varieties.

TRANSLATION

"According to the devotee, attachment falls within the five categories of śānta-rati, dāsya-rati, sakhya-rati, vātsalya-rati and madhura-rati. These five categories arise from the devotees’ different attachments to the Supreme Personality of Godhead. The transcendental mellows derived from devotional service are also of five varieties.

PURPORT

Śānta-rati is described in the Bhakti-rasāmṛta-sindhu (2.5.16, 17, 18) as follows:

mānase nirvikalpatvaṁ
śama ity abhidhīyate

“When one is completely free from all doubts and material attachments, he attains the neutral position called śānta.”

vihāya viṣayonmukhyaṁ
nijānanda-sthitir yataḥ
ātmanaḥ kathyate so ’tra
svabhāvaḥ śama ity asau

prāyaḥ śama-pradhāñanāṁ
mamatā-gandha-varjitā
paramātmatayā kṛṣṇe
jātā śānta-ratir matā

The śānta-rati realization of Kṛṣṇa is in the neutral stage between the conception of impersonalism and personalism. This means that one is not very strongly attached to the personal feature of the Lord. An appreciation of the greatness of the Lord is called śānta-rati. This is attachment not to the personal feature but to the impersonal feature. Generally, one in this stage is attached to the Paramātmā feature of the Supreme Personality of Godhead.

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe ’rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

Madhya19.185

TEXT 185

śānta, dāsya, sakhya, vātsalya, madhura-rasa nāma

kṛṣṇa-bhakti-rasa-madhye e pañca pradhāna

SYNONYMS

śānta—neutrality; dāsya—servitude; sakhya—friendship; vātsalya—paternal affection; madhura-rasa—conjugal love; nāma—different names; kṛṣṇa-bhakti—of devotional service to the Supreme Personality of Godhead; rasa—the mellows; madhye—among; e—these; pañca—five; pradhāna—chief.

TRANSLATION

"The chief transcendental mellows experienced with the Supreme Personality of Godhead are five-śānta, dāsya, sakhya, vātsalya and madhura.

Madhya19.186

TEXT 186

hāsyo ’dbhutas tathā vīraḥ

karuṇo raudra ity api

bhayānakaḥ sa bībhatsa

iti gauṇaś ca saptadhā

SYNONYMS

hāsyaḥ—laughter; adbhutaḥ—wonder; tathā—then; vīraḥ—chivalry; karuṇaḥ—compassion; raudraḥ—anger; iti—thus; api—also; bhayānakaḥ—fear; saḥ—that; bībhatsaḥ—disaster; iti—thus; gauṇaḥ—indirect; ca—also; sapta-dhā—seven kinds.

TRANSLATION

"Besides the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.

PURPORT

This verse is found in the Bhakti-rasāmṛta-sindhu (2.5.116).

Madhya19.187

TEXT 187

hāsya, adbhuta, vīra, karuṇa, raudra, bībhatsa, bhaya

pañca-vidha-bhakte gauṇa sapta-rasa haya

SYNONYMS

hāsya—laughter; adbhuta—wonder; vīra—chivalry; karuṇa—pathetic feeling; raudra—anger; bībhatsa—disaster; bhaya—fearfulness; pañca-vidha-bhakte—in five kinds of devotees; gauṇa—indirect; sapta-rasa—seven kinds of mellows; haya—there are.

TRANSLATION

"In addition to the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.

PURPORT

Sānta-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.1.4, 5, 6)as follows:

vakṣyamāṇair vibhāvādyaiḥ
śamināṁ svādyatāṁ gataḥ
sthāyī śānti-ratir dhīraiḥ
śānta-bhakti-rasaḥ smṛtaḥ

prāyaḥ svasukha-jātīyaṁ
sukhaṁ syād atra yoginām
kintv ātma-saukhyam aghanaṁ
ghanaṁ tv īśam ayaṁ sukham
tatrāpīśa-svarūpānubhavasyaivoru-hetutā
dāsādi-van-mano-jñatva-līlāder na tathā matā

When śānta-rati (neutral attraction) is continuously existent and mixed with ecstatic emotion, and when the devotee relishes that neutral position, it is called śānta-bhakti-rasa. Sānta-bhakti-rasa devotees generally relish the impersonal feature of the Supreme Personality of Godhead. Since their taste of transcendental bliss is incomplete, it is called aghana, or not concentrated. A comparison is made between ordinary milk and concentrated milk. When the same devotee goes beyond the impersonal and tastes the service of the Supreme Personality of Godhead in His original form as sac-cid-ānanda-vigraha, the taste is called concentrated (ghana) transcendental bliss. Sometimes the devotees in the śānta-rasa relish transcendental bliss after meeting the Supreme Personality of Godhead, but this is not comparable to the transcendental bliss relished by the devotees situated in dāsya-rasa, the transcendental mellow in which one renders service to the Supreme Personality of Godhead.

Dāsya-rasa, or dāsya-bhakti-rasa, is described in the Bhakti-rasāmṛta-sindhu (3.2.4,5) as follows:

ātmocitair vibhāvādyaiḥ
prītir āsvādanīyatām
nītā cetasi bhaktānāṁ
prīti-bhakti-raso mataḥ

anugrāhyasya dāsatvāl
lālyatvād apy ayaṁ dvidhā
bhidyate sambhrama-prīto
gaurava-prīta ity api

When according to the desires of the spirit soul the living entity develops love for the Supreme Personality of Godhead, this beginning of love is called dāsya-bhakti-rasa. Dāsya-bhakti-rasa is divided into two categories called sambhrama-dāsya and gaurava-dāsya. In the sambhrama-dāsya, the devotee renders respectful service to the Supreme Personality of Godhead, but in the more advanced gaurava-dāsya, his service takes the form of giving protection to the Lord.

Sakhya-bhakti-rasa is described as follows in Bhakti-rasāmṛta-sindhu (3.3.1):

sthāyibhāvo vibhāvādyaiḥ
sakhyam ātmocitair iha
nītaś citte satāṁ puṣṭiṁ
rasaḥ preyānudīryate

“According to one’s original consciousness, ecstatic emotions are exhibited as continuously existing in eternity. When this stage of Kṛṣṇa consciousness is mature, it is called preyo-rasa or sakhya-bhakti-rasa.”

Vātsalya-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.4.1) as follows:

vibhāvādyais tu vātsalyaṁ
sthāyī puṣṭim upāgataḥ
eṣa vatsala-nāmātra
prokto bhakti-raso budhaiḥ

“When eternally existing love of Godhead transforms into paternal love and is mixed with corresponding emotions, that stage of spiritual existence is described by learned devotees as vātsalya-bhakti-rasa.”

Madhura-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.5.1) as follows:

ātmocitair vibhāvādyaiḥ
puṣṭiṁ nītā satāṁ hṛdi
madhurākhyo bhaved bhaktir
aso ’sau madhurā ratiḥ

“If in accordance with one’s own natural development in Kṛṣṇa consciousness one’s attraction leans toward conjugal love within the heart, that is called attachment in conjugal love, or madhura-rasa.”

Similarly, hāsya, adbhuta, vīra, karuṇa, raudra, bhaya and bībhatsa-the seven indirect mellows-are explained in the Bhakti-rasāmṛta-sindhu. The hāsya-bhakti-rasa, laughing devotion, is explained as follows (Bhakti-rasāmṛta-sindhu 4.1.6):

vakṣyamāṇair vibhāvādyaiḥ
puṣṭiṁ hāsa-ratir gatā
hāsya-bhakti-raso nāma
budhair eṣa nigadyate

“When through devotional service a laughing attachment to Kṛṣṇa is developed, it is called hāsya-bhakti-rasa by learned scholars.”

Similarly, adbhuta-rasa is described in the Bhakti-rasāmṛta-sindhu (4.2.1):

ātmocitair vibhāvādyaiḥ
svādyatvaṁ bhakta-cetasi
sā vismaya-ratir nītād-
bhuto-bhakti-raso bhavet

“When one’s general attachment is fixed in wonder, it is called adbhuta-bhakti-rasa.”

Vīra-bhakti-rasa is described (Bhakti-rasāmṛta-sindhu 4.3.1):

saivotsāha-ratiḥ sthāyī
vibhāvādyair nijocitaḥ
ānīyamānā svādyatvaṁ
vīra-bhakti-raso bhavet
yuddha-dāna-dayā-dharmaiś
caturdhā-vīra ucyate

“When attachment to Kṛṣṇa mixes with the bellicose tendency, the charitable tendency or the merciful tendency in the heart of the devotee, such devotion is called vīra-bhakti-rasa.”

Karuṇa-bhakti-rasa is described as follows (Bhakti-rasāmṛta-sindhu 4.4.1):

ātmocitair vibhāvādyair
nītā puṣṭiṁ satāṁ hṛdi
bhavec choka-ratir bhakti-
raso hi karuṇābhidhaḥ

“When one’s devotional attitude and attachment for Kṛṣṇa is mixed with lamentation, it is called karuṇa-bhakti-rasa.”

Similarly, raudra-bhakti-rasa is described as follows (Bhakti-rasāmṛta-sindhu 4.5.1):

nītā krodha-ratiḥ puṣṭiṁ
vibhāvādyair nijocitaiḥ
hṛdi bhakta-janasyāsau
raudra-bhakti-raso bhavet

“When devotion is mixed with anger in the heart of the devotee, the taste is called raudra-bhakti-rasa.”

Bhayānaka-bhakti-rasa is described as follows (Bhakti-rasāmṛta-sindhu 4.6.1):

vakṣyamāṇair vibhāvādyaiḥ
puṣṭiṁ bhaya-ratir gatā
bhayānakābhidho bhakti-
raso dhīrair udīryate

“When devotion is mixed with fear, it is called bhayānaka-bhakti-rasa.”

Bībhatsa-bhakti-rasa is described as follows (Bhakti-rasāmṛta-sindhu 4.7.1):

puṣṭiṁ nija-vibhāvādyair
jugupsā-ratir āgatā
asau bhakti-raso dhīrair
bībhatsākhya itīryate

“When one’s attachment for Kṛṣṇa develops in an abominable way, and the devotee enjoys it, that is called bībhatsa-bhakti-rasa.”

In conclusion, when a pure devotee is situated in any of the five principal mellows (śānta, dāsya, sakhya, vātsalya and madhura), and the mellow is mixed with the seven indirect bhakti-rasas (hāsya, adbhuta, vīra, karuṇa, raudra, bhayānaka and bībhatsa), the indirect mellows become prominent.

Madhya19.188

TEXT 188

pañca-rasa ’sthāyī’ vyāpī rahe bhakta-mane

sapta gauṇa ’āgantuka’ pāiye kāraṇe

SYNONYMS

pañca-rasa—five direct transcendental mellows; sthāyī—permanently existing; vyāpī—expanded; rahe—remain situated; bhakta-mane—in the heart of a devotee; sapta gauṇa—seven indirect mellows; āgantuka—accidental; pāiye—appearing; kāraṇe—under certain conditions.

TRANSLATION

"The five direct transcendental mellows of devotional service are permanently situated in the heart of the devotee, whereas the seven indirect emotions appear suddenly under certain conditions and appear more powerful.

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