Sri Caitanya-caritamrta: Madhya-lila
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter 19

Madhya19.169

TEXT 169

ei ’suddha-bhakti’--iha haite ’prema’ haya

pancaratre, bhagavate ei laksana kaya

SYNONYMS

ei—this; suddha-bhakti—pure devotional service; iha haite—from which; prema—unalloyed love of Krsna; haya—there is; pancaratre—in the Vedic literature known as the Pancaratras; bhagavate—also in Srimad-Bhagavatam; ei—these; laksana—symptoms; kaya—are described.

TRANSLATION

"These activities are called suddha-bhakti, pure devotional service. If one renders such pure devotional service, he develops his original love for Krsna in due course of time. In Vedic literatures like the Pancaratras and Srimad-Bhagavatam, 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 Pancaratra and Bhagavatam systems. The Pancaratra system includes methods of temple worship, and the Bhagavatam system includes the spreading of Krsna conscious philosophy through the recitation of Srimad-Bhagavatam and the discussion of philosophy with people who are interested. Through discussion, one can create an interest and understanding of the Pancaratra and Bhagavatam systems.

Madhya19.170

TEXT 170

sarvopadhi-vinirmuktam

tat-paratvena nirmalam

hrsikena hrsikesa-

sevanam bhaktir ucyate

SYNONYMS

sarva-upadhi-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; hrsikena—by purified senses freed from all designations; hrsikesa—of the master of the senses; sevanam—the service to satisfy the senses; bhaktih—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 Narada-pancaratra is found in the Bhakti-rasamrta-sindhu (1.1.12).

Madhya19.171

TEXT 171

mad-guna-sruti-matrena

mayi sarva-guhasaye

manogatir avicchinna

yatha gangambhaso ’mbudhau

SYNONYMS

mat—of Me; guna—of the qualities; sruti-matrena—only by hearing; mayi—to Me; sarva-guha—in all hearts; asaye—who am situated; manah-gatih—the movement of the mind; avicchinna—unobstructed; yatha—just as; ganga-ambhasah—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

This verse and the following three verses quoted from Srimad-Bhagavatam (3.29.11-14), were spoken by Lord Krsna in the form of Kapiladeva.

Madhya19.172

TEXT 172

laksanam bhakti-yogasya

nirgunasya hy udahrtam

ahaituky avyavahita

ya bhaktih purusottame

SYNONYMS

laksanam—the symptom; bhakti-yogasya—of devotional service; nirgunasya—beyond the three modes of nature; hi—certainly; udahrtam—is cited; ahaituki—causeless; avyavahita—uninterrupted; ya—which; bhaktih—devotional service; purusottame—to the Supreme Personality of Godhead.

TRANSLATION

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

Madhya19.173

TEXT 173

salokya-sarsti-samipya-

sarupyaikatvam apy uta

diyamanam na grhnanti

vina mat-sevanam janah

SYNONYMS

salokya—being on the same planet as Me; sarsti—having opulence equal to Mine; samipya—having direct association with Me; sarupya—having the same form as Me; ekatvam—oneness with Me; api—even; uta—or; diyamanam—being given; na—not; grhnanti—accept; vina—without; mat-sevanam—My service; janah—the devotees.

TRANSLATION

" ’My devotees do not accept salokya, sarsti, sarupya, samipya or oneness with Me-even if I offer these liberations-in preference to serving Me.

Madhya19.174

TEXT 174

sa eva bhakti-yogakhya

atyantika udahrtah

yenativrajya trigunam

mad-bhavayopapadyate

SYNONYMS

sah—that (having the above symptoms); eva—certainly; bhakti-yoga-akhyah—called bhakti-yoga; atyantikah—the ultimate goal of life; udahrtah—described as; yena—by which; ativrajya—transcending; tri-gunam—the three modes of material nature; mat-bhavaya—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 adi-vancha yadi mane haya

sadhana karile prema utpanna na haya

SYNONYMS

bhukti—material enjoyment; mukti—to become liberated from material bondage; adi—and so on; vancha—desires; yadi—if; mane—in the mind; haya—are; sadhana karile—even executing devotional service according to the regulative routine; prema—real love of Krsna; utpanna—awakened; na—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

Srila Bhaktisiddhanta Sarasvati Thakura 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-sprha yavat

pisaci hrdi vartate

tavad bhakti-sukhasyatra

katham abhyudayo bhavet

SYNONYMS

bhukti—for material enjoyment; mukti—and for liberation from material existence; sprha—desire; yavat—as long as; pisaci—the witches; hrdi—within the heart; vartate—remain; tavat—that long; bhakti—of devotional service; sukhasya—of the happiness; atra—here; katham—how; abhyudayah—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-rasamrta-sindhu (1.2.22).

Madhya19.177

TEXT 177

sadhana-bhakti haite haya ’rati’ra udaya

rati gadha haile tara ’prema’ nama kaya

SYNONYMS

sadhana-bhakti—the process of regularly rendering devotional service; haite—from; haya—there is; ratira—of attachment; udaya—the awakening; rati—such attachment; gadha haile—becoming thick; tara—of this; prema—love of Godhead; nama—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-rasamrta-sindhu (1.2.2) gives the following information about sadhana-bhakti:

krti-sadhya bhavet sadhya-
bhava sa sadhanabhidha
nitya-siddhasya bhavasya
prakatyam hrdi sadhyata

The process of devotional service-beginning with chanting and hearing-is called sadhana-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 Krsna consciousness is awakened. This awakening to Krsna consciousness is the beginning of sadhana-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 Krsna and His service, and when this attachment is intensified, it results in ecstatic love for Krsna. The word rati is explained in the Bhakti-rasamrta-sindhu (1.3.41) as follows:

vyaktam masrnatevantar-
laksyate rati-laksanam
mumuksu-prabhrtinam ced
bhaved esa 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 Krsna’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 Krsna (prema) is described in the Bhakti-rasamrta-sindhu (1.41) as follows:

samyan masrnita-svanto
mamatvatisayankitah
bhavah sa eva sandratma
budhaih prema 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 Krsna. Such purified emotion is known as pure love.”

Madhya19.178

TEXT 178

prema vrddhi-krame nama--sneha, mana, pranaya

raga, anuraga, bhava, mahabhava haya

SYNONYMS

prema—ecstatic love for God; vrddhi-krame—in terms of progressive increase; nama—named; sneha—affection; mana—abhorrence; pranaya—love; raga—attachment; anuraga—further attachment; bhava—ecstasy; maha-bhava—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-rasamrta-sindhu (3.2.84) sneha (affection) is described as follows:

sandras citta-dravam kurvan
prema ’sneha’ itiryate
ksanikasyapi neha syad
vislesasya sahisnuta

“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 mana can be found in Madhya-lila (Chapter Two, verse 66). Similarly, a description of pranaya is also there. As far as raga is concerned, Bhakti-rasamrta-sindhu (3.2.87) says:

snehah sa rago yena syat
sukham duhkham api sphutam
tat-sambandha-lave ’py atra
pritih prana-vyayair api

“That stage at which affection for the beloved converts unhappiness into happiness is called raga, or attachment. When one has such attachment for Krsna, he can give up his own life to satisfy his beloved Krsna.” Anuraga, bhava and mahabhava are described in the Sixth Chapter of Madhya-lila, verse 13. The purport to that verse explains adhirudha-mahabhava.

Madhya19.179

TEXT 179

yaiche bija, iksu, rasa, guda, khanda-sara

sarkara, sita, michari, uttama-michari ara

SYNONYMS

yaiche—just like; bija—the seed; iksu—the sugarcane plant; rasa—the juice; guda—molasses; khanda-sara—dry molasses; sarkara—sugar; sita—candy; michari—rock candy; uttama-michari—lozenges; ara—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 krsna-bhakti-rasera sthayibhava

sthayibhave mile yadi vibhava, anubhava

SYNONYMS

ei saba—all these; krsna-bhakti—of devotional service to Krsna; rasera—of the mellows; sthayi-bhava—continuous existence; sthayi-bhave—in this continuous existence; mile—one meets; yadi—if; vibhava—special ecstasy; anubhava—subecstasy.

TRANSLATION

"All these stages combined are called sthayibhava, or continuous love of Godhead in devotional service. In addition to these stages, there are vibhava and anubhava.

PURPORT

Attachment for Krsna never wanes; it increases more and more as one attains different stages. All the stages together are called sthayibhava, or continuous existence. The nine forms of devotional service are sravanam kirtanam visnoh smaranam pada-sevanam arcanam vandanam dasyam sakhyam atma-nivedanam. When continuous love of Godhead is mixed with the processes of devotional service, it is called vibhava, anubhava, sattvika and vyabhicari. The devotee thus enjoys a variety of transcendental bliss. In his Amrta-pravaha-bhasya, Srila Bhaktivinoda Thakura states that anubhava 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 anubhava. Thus the transcendental mellows are experienced in different stages. Similarly, there are many other forms of expression that have been analytically studied by the Gosvamis. In the Bhakti-rasamrta-sindhu, Rupa Gosvami gives each and every symptom a particular name.

Madhya19.181

TEXT 181

sattvika-vyabhicari-bhavera milane

krsna-bhakti-rasa haya amrta asvadane

SYNONYMS

sattvika-vyabhicari-bhavera—of sattvika and vyabhicari with sthayibhava; milane—by mixing; krsna-bhakti-rasa—the transcendental mellows of devotional service to the Lord; haya—become; amrta—nectarean; asvadane—in tasting.

TRANSLATION

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

Madhya19.182

TEXT 182

yaiche dadhi, sita, ghrta, marica, karpura

milane,rasala’ haya amrta madhura

SYNONYMS

yaiche—just as; dadhi—yogurt; sita—sugar candy; ghrta—clarified butter; marica—black pepper; karpura—camphor; milane—in mixing together; rasala—very tasteful; haya—becomes; amrta—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 panca parakara

santa-rati, dasya-rati, sakhya-rati ara

vatsalya-rati, madhura-rati,--ei panca vibheda

rati-bhede krsna-bhakti-rase panca bheda

SYNONYMS

bhakta-bhede—according to varieties of devotees; rati-bheda—the different attachments; panca parakara—five categories; santi-rati—neutral appreciation; dasya-rati—attachment in a service attitude; sakhya-rati—attachment by friendly appreciation; ara—also; vatsalya-rati—attachment by paternal affection; madhura-rati—attachment by conjugal love; ei—these; panca—five; vibheda—divisions; rati-bhede—by attachment on different platforms; krsna-bhakti-rase—in mellows derived from devotional service to Krsna; panca—five; bheda—varieties.

TRANSLATION

"According to the devotee, attachment falls within the five categories of santa-rati, dasya-rati, sakhya-rati, vatsalya-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

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

manase nirvikalpatvam
sama ity abhidhiyate

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

vihaya visayonmukhyam
nijananda-sthitir yatah
atmanah kathyate so ’tra
svabhavah sama ity asau

prayah sama-pradhananam
mamata-gandha-varjita
paramatmataya krsne
jata santa-ratir mata

The santa-rati realization of Krsna 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 santa-rati. This is attachment not to the personal feature but to the impersonal feature. Generally, one in this stage is attached to the Paramatma feature of the Supreme Personality of Godhead.

isvarah sarva-bhutanam
hrd-dese ’rjuna tisthati
bhramayan sarva-bhutani
yantrarudhani mayaya

“The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.” (Bg. 18.61)

On the strength of this statement from Bhagavad-gita, we can understand that in the santa-rasa, a devotee sees the Lord’s representation everywhere. Dasya-rati is explained in the Bhakti-rasamrta-sindhu (2.5.27) thus:

svasmad bhavanti ye nyunas
te ’nugrahya harer matah
aradhyatvatmika tesam
ratih pritir itirita
tatrasaktikrd anyatra
priti-samharini hy asau

When the Supreme Lord in His localized aspect is appreciated and a great devotee understands his subordinate position, not only does he surrender to the Supreme Personality of Godhead, but, due to his subordinate position, he wishes to render some service and thus become favored by the Supreme Personality of Godhead. A devotee in the santa-rati is not very much willing to render service to the Lord, but a devotee in the dasya-rati voluntarily wants to render service. Due to this attitude, the devotee in the dasya-rati realizes the Supreme Personality of Godhead more fully than a devotee in the santa-rati. He considers the Lord to be a worshipable object, and this means that his attachment for the Lord increases. On the dasya-rati platform a devotee is attached to rendering service to the Lord, and he is detached from material activities. The santa-rati is neither material nor spiritual, but the dasya-rati is actually on the spiritual platform. There is no attachment for material things on the spiritual platform. A devotee in dasya-rati has no attachment for anything but Krsna’s service.

Sakhya-rati is described in the Bhakti-rasamrta-sindhu (2.5.30) as follows:

ye syus tulya mukundasya
te sakhayah satam matah
samyad visrambha-rupaisam
ratih sakhyam ihocyate

According to the opinion of advanced devotees and learned scholars, a devotee in sakhya-rati feels equal to the Supreme Personality of Godhead. This is a relationship in friendship. Due to having a friendly relationship with the Lord, not only is one free from material attachment, but one believes in equal dealings with the Supreme Personality of Godhead. This is called sakhya-rati. The sakhya-rati devotee is so advanced that he treats the Lord on an equal level and even exchanges joking words. Although one is never equal to the Supreme Personality of Godhead, the sakhya-rati devotee feels equal to the Lord, and he does not feel guilty because of this. Actually it is offensive to consider oneself equal to the Lord. The Mayavadis consider themselves equal to the Lord, but such feelings entail bereavement because they are material. The sakhya-rati, however, is a feeling experienced in the mind by a pure devotee, and he is eternally related with the Supreme Personality of Godhead in that feeling.

Vatsalya-rati is described as follows in the Bhakti-rasamrta-sindhu (2.5.33):

guravo ye harer asya
te pujya iti visrutah
anugrahamayi tesam
ratir vatsalyam ucyate
idam lalana-bhavyasis
cibuka-sparsanadi-krt

When a living entity is situated on the platform of vatsalya-rati, he thinks of the Supreme Personality of Godhead in His childhood feature. In this feature, the Lord has to be protected by the devotee, and at this time the devotee takes the position of being worshiped by the Supreme Personality of Godhead. The feelings of paternal love are called vatsalya-rati. When the devotee is situated on this platform, he wants to maintain the Lord like a son, and he desires all good fortune for the Lord. He offers blessings to the Lord by touching His feet and head.

Madhura-rati, or attachment in conjugal love, is described as follows:

mitho harer mrgaksyas ca
sambhogasyadi-karanam
madhurapara-paryaya
priyatakhyodita ratih
asyam kataksa-bhruksepa-
priya-vani-smitadayah

The conjugal relationship is experienced between the Supreme Personality of Godhead and the young damsels of Vrajabhumi, and due to their conjugal love they continuously exist in eight kinds of remembrances called madhura-rati. This intimate relationship brought about by conjugal love produces movements of the eyebrows, glancing, sweet words and exchanges of joking words.

Madhya19.185

TEXT 185

santa, dasya, sakhya, vatsalya, madhura-rasa nama

krsna-bhakti-rasa-madhye e panca pradhana

SYNONYMS

santa—neutrality; dasya—servitude; sakhya—friendship; vatsalya—paternal affection; madhura-rasa—conjugal love; nama—different names; krsna-bhakti—of devotional service to the Supreme Personality of Godhead; rasa—the mellows; madhye—among; e—these; panca—five; pradhana—chief.

TRANSLATION

"The chief transcendental mellows experienced with the Supreme Personality of Godhead are five-santa, dasya, sakhya, vatsalya and madhura.

Madhya19.186

TEXT 186

hasyo ’dbhutas tatha virah

karuno raudra ity api

bhayanakah sa bibhatsa

iti gaunas ca saptadha

SYNONYMS

hasyah—laughter; adbhutah—wonder; tatha—then; virah—chivalry; karunah—compassion; raudrah—anger; iti—thus; api—also; bhayanakah—fear; sah—that; bibhatsah—disaster; iti—thus; gaunah—indirect; ca—also; sapta-dha—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-rasamrta-sindhu (2.5.116).

Madhya19.187

TEXT 187

hasya, adbhuta, vira, karuna, raudra, bibhatsa, bhaya

panca-vidha-bhakte gauna sapta-rasa haya

SYNONYMS

hasya—laughter; adbhuta—wonder; vira—chivalry; karuna—pathetic feeling; raudra—anger; bibhatsa—disaster; bhaya—fearfulness; panca-vidha-bhakte—in five kinds of devotees; gauna—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

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

vaksyamanair vibhavadyaih
saminam svadyatam gatah
sthayi santi-ratir dhiraih
santa-bhakti-rasah smrtah

prayah svasukha-jatiyam
sukham syad atra yoginam
kintv atma-saukhyam aghanam
ghanam tv isam ayam sukham
tatrapisa-svarupanubhavasyaivoru-hetuta
dasadi-van-mano-jnatva-lilader na tatha mata

When santa-rati (neutral attraction) is continuously existent and mixed with ecstatic emotion, and when the devotee relishes that neutral position, it is called santa-bhakti-rasa. Santa-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-ananda-vigraha, the taste is called concentrated (ghana) transcendental bliss. Sometimes the devotees in the santa-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 dasya-rasa, the transcendental mellow in which one renders service to the Supreme Personality of Godhead.

Dasya-rasa, or dasya-bhakti-rasa, is described in the Bhakti-rasamrta-sindhu (3.2.4,5) as follows:

atmocitair vibhavadyaih
pritir asvadaniyatam
nita cetasi bhaktanam
priti-bhakti-raso matah

anugrahyasya dasatval
lalyatvad apy ayam dvidha
bhidyate sambhrama-prito
gaurava-prita 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 dasya-bhakti-rasa. Dasya-bhakti-rasa is divided into two categories called sambhrama-dasya and gaurava-dasya. In the sambhrama-dasya, the devotee renders respectful service to the Supreme Personality of Godhead, but in the more advanced gaurava-dasya, his service takes the form of giving protection to the Lord.

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

sthayibhavo vibhavadyaih
sakhyam atmocitair iha
nitas citte satam pustim
rasah preyanudiryate

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

Vatsalya-bhakti-rasa is described in the Bhakti-rasamrta-sindhu (3.4.1) as follows:

vibhavadyais tu vatsalyam
sthayi pustim upagatah
esa vatsala-namatra
prokto bhakti-raso budhaih

“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 vatsalya-bhakti-rasa.”

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

atmocitair vibhavadyaih
pustim nita satam hrdi
madhurakhyo bhaved bhaktir
aso ’sau madhura ratih

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

Similarly, hasya, adbhuta, vira, karuna, raudra, bhaya and bibhatsa-the seven indirect mellows-are explained in the Bhakti-rasamrta-sindhu. The hasya-bhakti-rasa, laughing devotion, is explained as follows (Bhakti-rasamrta-sindhu 4.1.6):

vaksyamanair vibhavadyaih
pustim hasa-ratir gata
hasya-bhakti-raso nama
budhair esa nigadyate

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

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

atmocitair vibhavadyaih
svadyatvam bhakta-cetasi
sa vismaya-ratir nitad-
bhuto-bhakti-raso bhavet

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

Vira-bhakti-rasa is described (Bhakti-rasamrta-sindhu 4.3.1):

saivotsaha-ratih sthayi
vibhavadyair nijocitah
aniyamana svadyatvam
vira-bhakti-raso bhavet
yuddha-dana-daya-dharmais
caturdha-vira ucyate

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

Karuna-bhakti-rasa is described as follows (Bhakti-rasamrta-sindhu 4.4.1):

atmocitair vibhavadyair
nita pustim satam hrdi
bhavec choka-ratir bhakti-
raso hi karunabhidhah

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

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

nita krodha-ratih pustim
vibhavadyair nijocitaih
hrdi bhakta-janasyasau
raudra-bhakti-raso bhavet

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

Bhayanaka-bhakti-rasa is described as follows (Bhakti-rasamrta-sindhu 4.6.1):

vaksyamanair vibhavadyaih
pustim bhaya-ratir gata
bhayanakabhidho bhakti-
raso dhirair udiryate

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

Bibhatsa-bhakti-rasa is described as follows (Bhakti-rasamrta-sindhu 4.7.1):

pustim nija-vibhavadyair
jugupsa-ratir agata
asau bhakti-raso dhirair
bibhatsakhya itiryate

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

In conclusion, when a pure devotee is situated in any of the five principal mellows (santa, dasya, sakhya, vatsalya and madhura), and the mellow is mixed with the seven indirect bhakti-rasas (hasya, adbhuta, vira, karuna, raudra, bhayanaka and bibhatsa), the indirect mellows become prominent.

Madhya19.188

TEXT 188

panca-rasa ’sthayi’ vyapi rahe bhakta-mane

sapta gauna ’agantuka’ paiye karane

SYNONYMS

panca-rasa—five direct transcendental mellows; sthayi—permanently existing; vyapi—expanded; rahe—remain situated; bhakta-mane—in the heart of a devotee; sapta gauna—seven indirect mellows; agantuka—accidental; paiye—appearing; karane—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.

Next verse (Madhya19.189)