Madhya 19.187

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

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 Bhakti-rasamrta-sindhu (3.2.4,5) as follows:

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):

"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 Bhakti-rasamrta-sindhu (3.4.1) as follows:

"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 Bhakti-rasamrta-sindhu (3.5.1) as follows:

"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 Bhakti-rasamrta-sindhu. The hasya-bhakti-rasa, laughing devotion, is explained as follows (B.r.s. 4.1.6):

"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 Bhakti-rasamrta-sindhu (4.2.1):

"When one's general attachment is fixed in wonder, it is called adbhuta-bhakti-rasa."

Vira-bhakti-rasa is described (B.r.s. 4.3.1):

"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 (B.r.s. 4.4.1):

"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 (B.r.s. 4.5.1):

"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 (B.r.s. 4.6.1):

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

Bibhatsa-bhakti-rasa is described as follows (B.r.s. 4.7.1):

"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.