19.187
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 "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.