The mature stage of bhava bhakti (inspired devotion) is called Prema (love). The symptom of prema is, that interruptions and impediments to one's devotional sevice do not cause the slightest diminution of one's devotional sentiments. The presence of a supcrfluity of feelings of possessiveness transforms prema into sneha (affection). The symptom of sneha is that the condition of the heart becomes liquefied (melts). Beyond that is the stage of raga. The symptom of raga is deep attachrnent. Beyond that is pranaya. The symptom of pranaya is deep faith.
Attachment to Krsna in the stage of permanent mellows — when, by the action of vibhava, anubhava, sattvik and vyabhicari bhava, the devotee develops a genuine taste for hearing and chanting etc., this is called Bhakti-rasa (or relishing the liquid mellows of devotion). In other words, when attachment to Krsna in the stage of permanent mellow mixes with vibhava etc. then the devotee becomes qualified to actually relish or taste the liquid mellows of devotion (bhakti ras). This attachment to Krsna can be in any one of five permanent mellows: Santa, dasya, sakhya, vatsalya and madhurya. That by which attachment becomes vibhavito or tasteable (perceivable) is called vibhava. This vibhava is of two kinds: 1) alambana — support: that which is the object of affection; 2) udipana — stimulation of ecstatic love. Alambana is also divided into- visayolambana and asrayolambana. The object of attachment is called visayolambana. The receptacle of such attachment is asrayolambana. Those things which stimulate remembrance of Krsna are called uddipan vibhava. The symptoms which proclaim the presence of bhava (devotional sentiment), sweet laughter, dancing and chanting, are all known as anubhava.
That by which one's consciousness and body become extremely agitated is called sattvik bhava. This is of eight different varieties: 1) stambha(jarata) paralysis, stupefaction, benumbed condition; 2) sved(gharima') perspiration; 3) romanca- horripilation, standing of the bodily hairs on end, goose pimples; 4) svarbhanga- ephonia losing one's voice; 5) kampa- trembling: 6) vaivarnya- fading of bodily colour, pale lividness; 7) asru- tears: and 8) praloy (susupti dasa)- fainting. These 8 ecstatic symptoms are again further subdivided into five conditions: dhumayitva (smoking),jvalita (ignited), dipta (luminous) uddipta (inflamed) and suddipta (radiant). These conditions bestow successively increasing states of delight and happiness upon the person in whom they are experienced, namely the eternally perfected (nitya siddha) devotees of the Lord. The ecstatic symptoms (sattvik bhava) of the devotee who has developed attachment in love in the beginning or infantile stages are called digdha, (annointed). The devotional sentiments (bhava) of one in whom attachment (rati) has not yet awakened but who nevertheless feels some joy and wonder while experiencing the rudimentary stages of devotion, is called rukṣa (rough).
Ecstatic emotions seen in someone who desires liberation are nothing more than reflections of genuine attachment in devotion, The infantile or rudimentary expressions of ecstatic love seen in those who are fruitive workers (karmis) or sense enjoyers (visayijan) are called sattvabhasaj (reflections of the presence of some goodness). Those who slippery minded, or addicted to fake imitation display, some 'ecstatic emotions' called nihsattva (feeble). The ‘ecstasies' of those who are inimical towards the Supreme Lord are called (pratip)- negative or adverse.
Now vyabhicari bhava win be examined, There are 33 different kinds of byabhicari bhava: - self criticism, regret, humility, fatigue, perspiration, intoxication, pride, dread, fear, impulsive emotion, madness, hysteric convulsions, fever, fainting, death, laziness, inertness, shame, concealment, remembrance, deliberation, worry, contemplation, patience, mirth, eagerness, sharp temperament, intolerance, envy, fickleness, sleep, dreaming and awakening.
According to the heart of a particular devotee there is some disparity in the manifestation of various devotional sentiments, Therein it is sometimes seen that one's mood is as deep as the ocean and therefore unfathomable, whereas another's heart, like a small pond, is very light and unsteady and consequently very easily perceived. As there is no rule which governs such manifestations of bhava (devotional sentiments) we will not further elaborate on this matter.
Now sthayibhav will be described. There are three types of sthayi bhav - samanya rup (ordinarily constituted); swaccharup (individual or voluntary) and the five permanent mellows beginning with neutrality.
One who has never had the association of a devotee who is fixed in a particular mellow but who nevertheless, as a result of the mature stage of his execution of devotional service, has developed some slight attachment or devotion which is however non-specific, (according to the five different mellows) is said to have developed sanamya rup sthayi bhav (an ordinary constituted form of devotion). If again it is seen that someone, by association with devotees who are situated in different mellows, and as a result of his own mature execution of devotional service, manifests attachment at different times which correspond with all the varieties of devotional mellows, according to whomever he may be associating with at the present, then this is called svacchasthayi bhav. In other words, he experiences attraction to the different mellows at different times but has not yet developed attachment to a particular permanent mellow. The last category consists of devotees who have determined their particular permanent mellow.
These five mellows are considered to be consecutively superior from an impartial, neutral point of view. The quality of one in santa ras is that his intellect is fixed in Krsna; the quality of one in dasya rasa is that he renders service; one in sakhya rasa is devoid of reverential feelings or being awed by the presence of (his friend) Krsna; those in vataslya rasa are especially affectionate to Krsna and those in ujival rasa please Krsna by awarding Him the association of their bodies. Each mellow is successively superior to the other in consideration of the degree in which their respective qualities are manifested.
The mellow of devotion in neutrality has as its object of support Sri Krsna, Who is the personification of eternality, knowledge and bliss, the Supreme Brahman in the form of a human being with four hands, Narayan, Who is the Supersoul (Paramatma), Who is decorated with the qualities of peacefulness, temperance, cleanliness, self-restraint, omnipresence, all~pervasiveness, and the Bestower of beatitude on the enemies killed by Him. The receptacle of this mellow (asroyalamban) are the ascetics headed by Sanaka, Sananda, Sanatan and Sanat Kumar. The mental speculators (jnanis) who have renounced their desires for liberation can also be considered as receptacles of this mellow if by the mercy of Krsna's devotees they become desirous of cultivating devotional service. The association of saintly hermits, residents of garden groves within the mountains (Himalayas) and residence in the various holy places provide inspiration and stimulation for the development of this mellow. The symptoms which indicate the presence of this mellow are:
staring at the tip of the nose, taking up the activities of a hermit, unselfishness, pitilessness, absence of malice towards those who are adverse to the ~rd, the absence of excessive devotion to the devotees of the ~rd, silence, and close application of the study of scripture. Ecstatic symptoms beginning with crying and horripilation may be expressed but praloy is conspicuous by its absence. Indifference, understanding and patience are passing sentiments (sancari bhav) and calmness (santi) is the permanent mellow (sthayi bhav).
Mellow of servatorship (Dasya bhakti rasa):
The object of the devotional mellow of servatorship is Sri Krsna, endowed with the qualities of being the Supreme controller (Iswar), the Master (Prabhu), All Omniscient ~rd, Who is very affectionate to His devotees (Bhakta vatmal). The receptacles of this devotion are of four kinds: l)adhikrta bhakta (responsible devotees] such as demigods like Brahma, Siva, etc., who have accepted various administrative posts for the execution of their devotional service; 2)asrita bhakta (dependent devotees) who are again of three types: saranya (worthy of being sheltered), jnanicar (mental speculators who have become devotees) and sevanistha (those who render steady service). Kahyanag and the kings imprisoned by the King of Magadha, Jarasandha, fall into the category of Saranya. Those who were at first mental speculators but who later gave up their desires for liberation and became inclined towards devotion are known as Jnanicar. The
ÿáṀ_ _sages headed by Saunaka are amongst this group. Those who are, from the begining, devoted to service are called Sevanistha. The kings Candradhvaja, Harihaya and Bahulasva are designated as such.
Amongst Krsna's eternal associates, the ksatriyas Uddhava, Daruka and Srutadeva and the cowherd men headed by Upananda, are also included in the third category of ~ Sri Krsna's attendents: Sucandra, Raktak, Patrak, Madhukantha,( etc.), in Braja are known as ~(4) bhaktas. Amongst all of them, those who are Krsna's own family members and who always render devotional service which is proper and suitable are called dhurjabhaktas(?). Those amongst Krsna's lady loves (mistresses) who are especially possessed of great fondness and affection for him are known as dhira bhaktas (steady devotees). Those who, having attained Krsna's mercy, are somewhat proud and therefore do not care for others are called Bir bhaktas (courageous devotees). Amongst these respectful and affectionate devotees, Pradyumna, Sambha, etc. are maintained by their Father, Sri Krsna, to Whom they are very obedi ant.
All of the aforementioned devotees are again classified according to nityasiddha (eternally perfected), sadhan siddha (perfected through devotional practices) and sadhak (practising devotee). The all merciful dust of His lotus feet and remnants of Krsna's foodstuffs (Mahaprasad) etc. provide stimulation for ecstatic love (uddipan vibhav). The symptoms of the presence of devotion (anubhav) are surrender and obediance to His instructions.
There are three stages in the development of the mellow of servatorship: prem (love), sneha (affection) and rag (attachment). Amongst the adhikrta and asrta bhaktas development can take place up to the stage of prem. Amongst the parisads , to sneha, though rag is also found in Pariksit, Daruka and Uddhav. Amongst Krsna's attendents in Braja, (Raktak etc.) and His devoted followers in Dwaraka (Pradyumna, etc.) the development of rag is also noticeable.
Two further states of the development of the mellows of servatorship are ayog (separation) and viyog (disunion). The state of never having seen Krsna is called ayoga. After having met Him, the condition of interruption of friendship or love is called viyoga. In viyog there is temperature in the body, weakness, wakefulness, sleeplessness, helplessness or restlessness, anxiety, inertia, sickness, madness, fainting and death or a state which is comparable to death. (In the separatior of ayoga one feels some ardour or zeal (anticipating an impendin~ meeting with the visoy) and in yoga (meeting) one is satisfied that he has attained the state of perfection.)
Mellow of devotion in friendship (sakhya ras):
The object of this mellow is Sri Krsna, Who is witty, clever, intelligent, dressed very handsomely and always endowed with an ecstatic mood of joy and delight. The receptacle of this mellow
ÿÿ_Â_ _is those devotees who are possessed of great faithfulness to the visoy (object) Sri Krsna, and are equally very possessive of Him, extremely steady in their attachment to Him, beneficial to others by their behaviour and activities and devoted to rendering service as a friend. There are four divisions amongst Krsna's friends: l)sunrt 2)sakha 3)priya sakha and 4)priyanarma sakha. Those who are slightly older than Krsna and whose devotional sentiments contain a slight admixture of parental affection are called suhrt. In Braj a, Subhadra, Mandalibhadra and Balabhadra all fall into this category. Those who are slightly younger that Krsna and whose devotion is slightly mixed with dasya bhav (the mellow of servatorship) are called sakha. Some sakhas are Visal, Brsabha and Devaprastha. Those who are the same age as Sri Krsna are called His priya sakhas and include Sridama, Sudama and Vasudama. Those who assist Krsna in His pastimes of conjugal love with the cowherd girls who are His lady loves, are known as priyanarma sakhas. In Braja, Subal, Madhumangal and Arjun are all in this category. The stimulations for ecstatic love (uddipan bhav) include Krsna's various ages (Kaumar, Pauganda and Kaisor) and His buffalo horn, flute and other various musical instruments constructed of leaves and such. The period of kaumar lasts up to the age of five, pauganda up to the age of ten years and kaisor up to the age of fifteen. After that He is called yauvan; a fresh youth (adolescent). This is the general classification. Krsna however, actually continued His manifest pastimes in Braja up to the age of 10 years 8 months. Therefore it can be understood by this comparatively small amm9unt of time spent in Braja that His kaumar period would last until the age of 3 years 4 months, pauganda until the age of 6 years 8 months and Kaisor until the age ~f 10 years 8 months. Even after that He everlastingly remains as kaisor. In His seventh year during the month of Boisakh this kaisor period has its commencement. For this reason His sporting pastimes with His mistresses (the cowherd damsels) during the pauganda period are especially celebrated. In the course of discussing these various ages this subject has also been mentioned.
The symptoms (anubhav) of those possessed of these devotional sentiments are: fighting with the arms (wrestling), playingand lying down together with Sri Krsna. Shedding tears, horripilation, etc. comprise the ecstatic symptoms (sattvik bhav). The passing symptoms (sancari bhav) include happiness, mirth, pride and boasting. This sthayi bhav (permanent mellow) is specifically endowed with a pervasive quality in which the mood of reverence is conspicuous by its absence. This is attributed to the fact that those in the mellow of friendship see no essential difference between themselves and Sri Krsna. This in turn is due to the action of His yogamaya potency. Attachment in friendship can gradually progress through the ecstatic stages of sakhya (friendship), pranoy (intimacy), prem (love), sneha (affection) and rag (deep attachment). Krsna's friends (sakhas) in Dwaraka are Arjun, Bhimasena and Sudam Vipra. In sakhya ras (the mellow of friendship) there are as in dasya ras ten different ecstacies which are experienced in separation (viyoga).
Vatsalya ras (the mellow of parental love):<>
The object of this mellow of parental affection is Sri Krsna, Who is distinguished with all wonderful qualities, is very mild and submissive and Whose bodily limbs are as soft as a a lotus flower. The receptacles of this mellow of parental affection in Braja are His elders who are all very intelligent and very possessive towards their most favorite darling; including His mother Brajeswari, father Brajaraj, Rohini, Upananada and his wife, etc. His smiling face, sweet soft-spoken nature and childhood activities provide stimulation for ecstatic love (uddipan vibhav). The symptoms (anubhav) of those possessed of these devotional sentiments are: smelling the head of Krsna, giving Him their blessings, nursing and rearing Him. Ecstatic symptoms include the eight major symptoms beginning with shock and perspiration plus another extra symptom namely, dripping of milk from the breasts. The profligate(?) symptoms (byabhicari bhav) include delight, dread, etc. This permanent mellow of attachment in parental love can progress through the various stages of pram, sneha and rag. There are also the previously mentioned ten different conditions of separation (viyoga).
Madhurya ras (the conjugal mellow):<>
The object (visoyalamban) of this mellow of conjugal love is Sri Krsna from Whom various reservoirs have been produced containing an ocean of graceful beauty, sweet pastimes and the topmost perfection of love's dalliance. The sound of His flute, the chirping of the cuckoos in Spring, a newly formed rain cloud, the call of peacocks and the sight of His transcendental bodily person all provide stimulation in ecstatic love (uddipan vibhav). The symptoms of those possessed of this conjugal mellow are sidelong glances and shy smiles. Ecstatic symptoms (sattvik bhav) include all the major eight symptoms beginning with stupefaction and extending up to the limits of blazing (suddipta,). The passing symptoms (sancari bhav) include laziness, fiery anger and various other symptoms like remorse. Amiable loving affection is the permanent mellow of conjugal love. In this mellow ecstatic love passes through the stages of prem, sneha and rag, finally reaching the topmost pinnacle of love, compared to a highly luminous, resplendant bright blue sapphire (ujjval nilamani).
The mellows of neutrality and servatorship are mutually friendly. Friendship and parental love are marginal, neither friendly or inimical. None of the mellows is friendly with Vatsalya ras. Servatorship and conjugal love are mutually hostile.
Sometimes the mellows are mixed. In the person of Sri Baladeva friendship, parental love and servatorship are all found together. The devotees headed by Mukhara possess an admixture of parental love and friendship as does Maharaja
šqÂ_ _Yudisthira and Bhimasena. Arjuna is both a friend and a servant to Sri Krsna, as are also Nakula, Sahadeva and Sri Uddhava. Akrura, Ugrasena and others possess servatorship and parental affection. Aniruddha is also a servant and a friend. Thus the predominant five mellows have been described.
Mirth, wonder, courageousness, compassion, anger, dread, and ghastliness comprise the seven indirect mellows. In all of the previously mentioned five direct mellows these seven indirect mellows make their appearaance. Therefore the receptacle (asroyalamban) of these mellows are the five primary rasas (types of devotion). Six of the rasas beginning with laughter have as their object Sri Krsna, His devotees and all those who are related to Him. Contemptible and despicable persons, impure substances like meat and blood, etc. are the objects of ghastliness. The objects of dread and wrath are those persons who are inimical to Sri Krsna. The symptoms (anubhav) of those possessed of such mellows are: expansion of the cheeks, dilation of the eyes, etc. Two or three of the ecstatic symptoms (sattvik bhav) may also be manifest. The profligate (?) symptoms (byabhicari bhav) include laughter and anger. The permanent mellow of mirth is laughter, of wonder amazement, of bravery determination, of pathos grief, of wrath anger, of dread fear, and of ghastliness hatred. Some subordinate determined objects of heroic persons include fighting, charity, mercy and religion. Alltogether, the sum total of five primary rasas and seven indirect ones is twelve.
The seven indirect mellows are included within the five primary ones. Laughter and heroic fighting (chivalry) make their appearance in the mellow of friendship. Wonder appears in all the mellows. In~ parental affection compassion, charity and mercy (chivalry) appear. Dread appears in servatorship and parental love; ghastliness in neutrality. A portion of the wrathful anger due to attachment can appear in parental love and conjugal love. By this one can determine mutual friendships and enmities between these various mellows.
Rasabhas (incompatibility of mellows):<> Rememberance or praise, making a comparison, a difference between the asroy and visoy, making a distinction with another mellow or a description of hostile mellows does not constitute rasa bhas.
Otherwise, if two mellows which are inimical to one another mutually seek refuge together or try to mix then this is called rasabhas. The combination of two mellows which are mutually friendly is very savoury.
The union of any of the predominant mellows with a hostile mellow in diversity of the visoy and asroy is incompatible. Only in Srimati Radhika, while She is absorbedin adhirudha mahabhava can union with a hostile mellow be described and then only if it is dscribed properly. If Sri Krsna Himself, becomes at one moment the object and receptacle of all the mellows that does not constitute rasabhas or an incompatible mixing of mellows.
Some examples which are for the most part accepted as rasabhas are included in this description: If Krsna is not seen to be more wonderful than Brahma, then this constitutes rasabhas in the mellow of neutrality. If in front of Sri Krsna one of His servants becomes overly presumptuous or impertinent then this is considered to be rasabhas in the mellow of servatorship. If 1 amongst two cowherd boys1 one of them is predominantly in the mellow of friendship and one is predominantly in the mellow of servatorship then this constitutes incompatible mixing of mellows in the mellow of fraternal love. When, due to the excessive strength of one's sons1 one does not feel the need to maintain or look after them then this is rasabhas in the mellow of parnetal love. If between the hero and the heroine, only one of them is desirous of making love, or only one of them expresses their request that they meet together, then this is rasabhas in the mellow of conjugal love. If laughter and the other indirect mellows are omitted in relation to Sri Krsna, then this is rasabhas. Again if laughter and the other indirect mellows are found among the enemies of Sri Krsna then this is very incompatible.