Southern Ocean

Fourth Wave
Vyabhicari-Bhava
Chapters 29 - 31
Chapter 29
Expressions of Love for Krsna
 BRS 2.4.1 - 93
Vyabhicari-bhava is an extremely technical subject. In the next three chapters Srila Prabhupada
will explain many of its intricacies. He begins by stating, “There are some bodily symptoms
which express overwhelming ecstatic love (vyabhicari-bhava) (page 233).”
Vyabhicari-bhava is an emotional experience that results from intensified affection for
Krsna, which serves to embellish and further stimulate that affection.
We can grasp the basic concept of vyabhicari-bhava with a simple example: Seeing her
baby precariously crawling on the edge of a cliff, a mother's affection intensifies drastically,
embellished by the flavor of extreme anxiety. This intense emotional experience corresponds to
vyabhicari-bhava — transitory emotions that result from intensified affection, which embellish
and further stimulate that affection.
A transcendental example: When Mother Yasoda saw Krsna enwrapped in the deadly
coils of Kaliya her love for Him intensified drastically, causing acute motherly distress. This
distress is a vyabhicari-bhava that further stimulated her worriful motherly affection for Krsna.
Vyabhicari-bhavas arise like waves from the ocean of one's heightened affection for
Krsna, embellish and flavor it, and then return into that ocean to heighten it even further.
1

Thirty-Three Vyabhicari-Bhavas
Srila Rupa Gosvami lists thirty-three emotional experiences in the category of vyabhicari-bhava.
Each emotion has various causesand effects, which Srila Rupa Gosvami describes and
authenticates with elaborate sastric references.

Nirveda — Self-Disparagement ("Disappointment")

There are four principle causes of self-disparagement (nirveda): (1) maha-duhkha — great
distress, (2) viprayoga — separation, (3) irsa — jealousy, and (4) sad-viveka — recognition of
one's failure to live up to his duty, or admission of one's commision of a forbiddin action.2

Srila Prabhupada traslates sad-viveka, the fourth cause of nirveda: “When one is forced
to act in a way which is forbidden, or to refrain from acting in a way which is proper, he
becomes regretful and thinks himself dishonored. At that time, there is a sense fo disappointment
(pg. 233).”
Srila Rupa Gosvami mentions the effects of nirveda: “In this kind of disappointment one
becomes full of anxiety, sheds tears, changes bodily color, feels humility and breathes heavily
(pg. 233).”

1 Just as waves cause the ocean to move and enlarge, vyabhicäré-bhäva moves and
heightens one's relationship with Kåñna (sthäyé-bhäva). Thus a synonym for vyabhicäré-
bhäva is saïcäri-bhäva (literally, "that which moves").
2 BRS 2.4.7
 Self-Disparagement Caused by Great Distress
Mother Yasoda experienced great distress when Krsna was in the clutches of Kaliya. This caused
self-disparagement, she condemned her "sinful" existence and desired to enter the deadly lake.
(See pg. 233.)

Self-Disparagement Caused by Separation

When Krsna left Vrndavana, Subala condemned his residence there. (See pg. 233.)
Srimati Radharani felt that, if She could not see or hear Krsna, the Her vision and hearing
were condemned. She said, “My dear friend, if I cannot hear of the glorious activities of Krsna, it
is better for Me to become deaf. And because I am now unable to see Him, it would be good for
me to be a blind woman (pg. 234).”

Self-Disparagement Caused by Jeaulousy

Satyabhama, Krsna's queen, condemned herself due to jealousy of Rukmini, Krsna's chief queen.
(See pg. 234.)

Self Disparagement Caused by Recognition of One's Wrongdoing

“My dear Krsna, I cannot say that it is only other people who are implicated in material
ecistence, because I too am much entangled with the bodily concept of life... And because I have
been so maddened by this material atmosphere, I am thinking now that my life has been simply
spoiled (pg. 234).”

Srila Rupa Gosvami describes all thirty-three vyabhicari-bhavas using this same systematic
procedure. Srila Prabhupada summarizes this description on pages 233 - 262 in Nectar of
Devotion (BRS 2.4.7 - 2.4.291).

As we see from these examples, vyabhicari-bhava is a temporary, transient emotional

experience that results from and further stimulates one's heightened affection for Krsna.
In each example the devotee's self-disparagement has a different flavor, because each is
based on a different type of affection for Krsna. For example, conjugal affection flavored
Srimati Radharani's self-disparagement; while friendship flavored Subala's self-disparagement.
This clarifies that one's relationship with Krsna is like an ocean, and vyabhicari-bhava is
a beautiful wave which rises from that ocean, transforms and heightens it in wonderful ways,
and again subsides within it.

Ecstatic Standard Other Translations

Symptom Translation
 1. Nirveda Self-disparagement Disappointment, indifference...
2. Visada Despair Frustration, lamentation...
3. Dainya Humility
4. Glani Depression Guilt...
5. Srama Weariness Fatigue...
6. Mada Intoxication
7. Garva Pride
8. Saìka Alarm Doubt, apprehension...
9. Trasa Fear Apprehension...
10. Avega Agitation Intense emotion...
11. Unmada Madness
12. Apasmrti Forgetfulness
13. Vyadhi Sickness Disease...
14. Moha Bewilderment Confusion, illusion...
15. Mrti Death
16. Alasya Laziness
17. Jadata Inertness
18. Vrida Shame Bashfulness...
19. Avahittha Concealment (Hiding one's feelings)
20. Smrti Remembrance
21. Vitaska Doubt Argumentativeness
22. Cinta Anxiety
23. Mati Thoughtfulness
24. Dhrti Forbearance Endurance...
25. Harsa Jubilation Happiness, joy...
26. Utsukata Eagerness
27. Ugrata Ferocity Violence...
28. Amarsa Haughtiness Indignation...
29. Asuya Envy Jealousy, malice...
30. Capalata Restlessness Impudence, unsteadiness...
31. Nidra Drowsiness "Dizziness" 3

32. Supti Sleep

33. Bodha Wakefulness Altertness, restlessness...

3 The phonetic similarity between "drowsiness" and "dizziness" leads one to suspect a
mistake on behalf of the original transcriber. With this in mind, it is pleasant to read the
examples given for "dizziness," on pages 258 - 259 in The Nectar of Devotion.
Chapter 30
Further Features of Ecstatic Love
 BRS 2.4.94 - 190
The previous chapter described the first thirteen vyabhicari-bhavas. This chapter describes the
remaining twenty.
Chapter 31
Additional Symptoms
 BRS 2.4.191 - 270
One can classify vyabhicari-bhavas as uttama, madhyama, or kanistha according to the level of
ecstatic love they invoke. Srila Prabhupada mentions this, “These symptoms, however, can be
divided into three groups: first class, second class and third (page 263).”

Thirteen "Additional" Emotions

After describing the thirty-three vyabhicari-bhavas in detail, Srila Rupa Gosvami introduces
thirteen more. Srila Prabhupada lists them, “There are many disturbing symptoms in ecstatic love,
such as envy, anxiety, pride, jealousy, conclusion, cowardliness, forgiveness, impatience,
hankering, regret, doubtfulness and impudence (page 263).” 4

These are not truly "additional" because they can be included within the original thirty-
three. Srila Prabhupada explains, “These are included in the thirty-three conditions of ecstatic love
(page 263).”

How the Thirteen are Included in the Thirty-Three

Jiva Gosvami's commentary points out exactly how the thirteen additional emotions are included in
the original thirty-three. For example: Matsarya (malice ) is one of the thirteen "additional"
5 6

emotions. Asuya (envy) is one of the thirty-three main emotions. Envy includes malice, so there is
no need to consider malice a separate emotion. Srila Prabhupada explains, “When one becomes
malicious upon seeing another's advancement of life, his state of mind is generally called envy
(page 263).”
Another example: avahittha (concealment), one of the thirty-three main emotions, includes
the "additional" emotion called dambha (pride or conceit). Srila Prabhupada explains, “One's desire
to hide his real mentality is called avahittha, or concealment, and a desire to exhibit superiority is
called pride. Both of these may be classified under pretension. In a pretentious attitude both
avahittha and pride are to be found (page 263).”
To conceal (avahittha) one's real feelings, one must employ pretension; he must pretend to
feel differently then he truly does. Similarly, pride (dambha) involves concealing one's real status
and pretending to be something greater. Thus concealment implicitly includes pride.
Jiva Gosvami continues describing how the original thirty-three vyabhicari-bhavas include
all the thirteen "additional" symptoms (NOD, middle page 263 to page 264).

Vibhava and Anubhava within Vyabhicari-Bhava

"All of these symptoms are transcendental, and they are exhibited in different ways, acting and
interacting under different circumstances (page 264)."
There is an intricate inter-relationship between the vyabhicari-bhavas, in which some
symptoms take on the character of vibhava (stimulant), and others take on the character of
anubhava (result of the stimulant). For example: Envy and disgust are vyabhicari-bhavas, but they
possess qualities of vibhava and anubhava in relation to each other. Envy can instigate disgust and
thus take the quality of vibhava (stimulant) in relation to disgust. Similarly, disgust can be an
expression that results from envy, and thus take the quality of anubhava (sub-sequent ecstasy) in

4 Viveka (reason), the thirteenth "additional" emotion, is omitted in The Nectar of Devotion.
5 BRS 2.4.192 - 193, Jéva Gosvämé.
6 In the list of thirteen additional emotions given in Chapter 31, Çréla Prabhupäda translates
matsarya as "envy."
relation to envy. Both envy and disgust are vyabhicari-bhavas — but relative to each other they
exhibit qualities of vibhava and anubhava.
Srila Prabhupada summarizes, “When a person is envious or defamed, there may be a
change in the color of the body. This may be classified as vibhava, or subecstasy. Sometimes
illusion, collapse and strong anxiety are also considered to be vibhava (page 264).”

Divisions of Vyabhicari-Bhava
A vyabhicari-bhava may be (1) paratantra — dependent, or (2) svatantra — independent. A
paratantra (dependent) vyabhicari-bhava is born from affection for Krsna. A svatantra
(independent) vyabhicari-bhava is not directly born from affection for Krsna.
7

Paratantra — Dependant
There are two types of paratantra (dependent) vyabhicari-bhavas: (1) vara — superior, and (2)
avara — inferior. A vyabhicari-bhava is vara when it nourishes one's affection for Krsna. It is
avara when it does not nourish one's affection for Krsna.
8

Vyabhicäré-Bhäva

Paratantra Svatantra
Born of affection Not born of affection
for Kåñëa for Kåñëa

Vara Avara
Nourishes ratiDoesn't nourish rati

Säkñät Vyavahita
Nourishes Nourishes
primary rati secondary rati

Vara (superior) has two further subdivisions: (1) saksat — direct, and (2) vyavahita —
indirect. Saksat occurs when the vyabhicari-bhava nourishes a primary rati. Vyavahita occurs when
the vyabhicari-bhava nourishes a secondary rati.
Srila Prabhupada explains this: “Dependence is also grouped under ecstatic love, and this
can be divided into superior dependence and inferior dependence. The direct differentiations
between superior and inferior dependence are ascertained by Srila Rupa Gosvami and will be
explained in due course (page 264).”

Vara
Saksat-Vara
Vyabhicari-Bhavas that Nourish Primary Rati
“Oh, I cannot see the district of Mathura! Even though by simply hearing the name of Mathura the
hairs of my body are standing up, I cannot see the place. So what are the use of my eyes?
(page 264).”
This nirveda (self-disparagement) is born from strong attachment to Krsna and nourishes
the devotee's direct affection for Krsna (mukhya-rati). Therefore it is saksat-vara.

7 BRS 2.4.205
8 BRS 2.4.206
 Vyavahita-Vara
Vyabhicari-Bhavas that Nourish Secondary Rati
Bhima began to murmur, “My arms are just like thunderbolts, but despite these arms I could not
smash Sisupala while he was blaspheming Krsna. Therefore, of what use are these strong arms
(page 265)?”
This nirveda nourishes Bhima's anger, an indirect affection for Krsna (gauna-rati).
Therefore it is vyavahita-vara.

Avara
Vyabhicari-Bhavas that do not Nourish Rati
“When Arjuna witnessed the universal form of Krsna, whose dazzling teeth were practically
devouring the very existence of the universe, Arjuna's mouth became dried up. At that time Arjuna
forgot himself and could not understand that he was Arjuna, Krsna's friend, although he was always
dependent on Krsna's mercy. This is an example of inferior dependence (page 265).”
Arjuna experienced the vyabhicari-bhava known as moha (bewilderment). Although born
of affection for Krsna (paratantra), Arjuna's bewilderment did not heighten his friendly affection
for Krsna. On the contrary, it diminished his sakhya-rasa, and is therefore avara paratantra.

Svatantra — Independent

Vyabhicäré-Bhäva

Paratantra Svatantra
Born of affection Not born of affection
for Kåñëa for Kåñëa

Rati-çunya Raty-anusparçana Rati-gandhi

Devoid of affection Subsequent affectionTrace of affection

Svatantra refers to vyabhicari-bhavas that are not born from affection for Krsna. There are three
types: (1) rati-sunya — void of affection (rati) for Krsna, (2) raty-anusparsana — emotions not
originally born from affection for Krsna but which later contact affection for Krsna, and (3) rati-
gandhi — slight trace of rati.
9

Ratisunya
Vyabhicari-Bhavas Completely Void of Affection for Krsna
The self-disparagement of the yajnic brahmanas exemplifies this. Their nirveda was born from
realization of their own abominable condition, not from affection for Krsna. By their own
admission, they were completely devoid of affection for Krsna — thus their lamentation is rati-
sunya.

Raty-Anusparsana
Vyabhicari-Bhavas that Become Connected with Affection for Krsna
Rati-anusparsana literally means "that which subsequently (anu) touches or contacts (sparsa)
affection for Krsna (rati).” The gopis exemplify this, “When the bull demon attacked the damsels
of Vraja, they began to cry out, ‘Dear Krsna — please save us! We are now gone!’ (page 265)”

9 BRS 2.4.217
 Their trasa (fear) was born from apprehension of their own distress, not Krsna's. But due to
the gopis deep love for Him, everything they experience or express becomes dovetailed with
krsna-rati. Even though their fear of the bull demon arose of an independent cause, it subsequently
came into direct contact with krsna-rati.

Rati-Gandhi
Vyabhicari-Bhavas that have a Slight Trace of Affection for Krsna
Srila Rupa Gosvami gives an example of rati-gandhi: Srimati Radharani's grandmother said,
“Radha! I recognize that yellow clothing you are wearing. Don't try to hide it!” Hearing this,
Srimati Radharani immediately lowered Her head in shame and covered Her face with Her veil. 10

Jiva Gosvami explains: In this quotation, Srimati Radharani experiences the vyabhicari-
bhava called vrida (shame). This shame does not come from Her affection for Krsna, but from
embarasment that Her respected gradmother discovered Krsna's yellow clothing on Her body.
Therefore it is svatantra (independent).
Although independant of Her specific madhurya-rati for Krsna, Sri Radha's shame does has
a trace of rati, because it is only due to Her madhurya-rati that Krsna's yellow clothing was on Her
body. Because of this slight connection to Her madhurya-rati, Srila Rupa Gosvami classifies this
shame as rati-gandha.

Carefully analyzing all the svatantra vyabhicari-bhavas, one finds that only rati-sunya is truly
independent of affection for Krsna. Raty-anusparsana and rati-gandha are actually connected to
krsna-rati, and are therefore dependent (paratantra).
Thus only rati-sunya is fully svatantra. Srila Rupa Gosvami explains that the others may be
seen as independant: just as a goverment tax collector seems to be collecting money himself, be he
is actually dependant upon the goverment's authorization.11

Vyabhicary-Abhasa
Vyabhicary-abhasa are emotions that only externally resemble vyabhicari-bhava. There are two
types: (1) pratikulya — unfavorable, and (2) anaucitya — improper. Praticulya occurs in persons
who are inimical towards Krsna. Anaucitya occurs when a devotee imagines vyabhicari-bhava in
persons who are not actually feeling that emotion.12

Pratikulya-Vyabhicary-Abhasa
Semblance of Vyabhicari-Bhava in Hostile Persons
After Krsna killed the Kesi demon, Kamsa said, “Kesi-daitya was as dear to me as my own life, but
he has been killed by some cowherd boy who is crude, uneducated, and ignorant in fighting. Even
though I have defeated the King of heaven without difficulty, still I do not know the value of life
(page 265).”
Kamsa appears to exhibit nirveda (self-disparagement, or "hopelessness"). However, his
emotion is born from a hostile (pratikula) attitude towards Krsna and therefore is not an actual
vyabhicari-bhava.
Another example of vyabhicary-abhasa in persons hostile to Krsna: Kamsa told Akrura,
“You are such a fool that you are accepting a cowherd boy to be the Supreme Personality of
10 BRS 2.4.223
11 BRS 2.4.216
12 BRS 2.4.224-225
Godhead simply because He has defeated some harmless water snake! The boy may have lifted one
pebble called Govardhana Hill, but what is more surprising than that is your statement that this boy
is the Personality of Godhead! (page 266)”
Kamsa appears to exhibit asuya (envy, or "maliciousness") but his emotion is born from a
hostile attitude towards Krsna and is therefore pratikulya-vyabhicary-abhasa.

Anaucitya-Vyabhicary-Abhasa
Semblance of Vyabhicari-Bhava in Inappropriate Persons
Anaucitya-vyabhicary-abhasa occurs when a devotee imagines vyabhicari-bhava where it does not
really exist. There are two types: (1) asatyatvam — non-existence, and (2) ayogyatvam —

Vyabhicäry-Abhäsa

Prätikülya Anaucitya
Hostile persons Inappropriate persons

Asatyatvam Ayogyatvam
Inert living entites Animals

incapability. In asatyatvam, a devotee imagines vyabhicari-bhava to be present in a subject in

whom it does not exist (generally an inert living entity). In ayogyatvam, the devotee imagines
vyabhicari-bhava to be present in a subject who is incapable of fully experiencing it (generally an
animal). 13

Asatyatvam
A devotee tried to console a kadamba tree, which was lamenting because Krsna had not even
touched its shadow. “My dear kadamba tree, do not be worried. Just after defeating the Kaliya
snake in the Yamuna River, Krsna will come and satisfy your desire (page 266).”
The devotee imagines that the tree is experiencing nirveda (self-disparagement). In truth
14

the nirveda exists only in the devotee's mind, and he projects it onto the tree. The tree may be
experiencing some type of ecstatic love for Krsna, but not the specific emotion the devotee
perceives. This is asatyatvam-anaucitya — projection of vyabhicari-bhava onto a subject in whom
the emotion does not exist.

Ayogyatvam
This type of vyabhicary-abhasa usually occurs with animals, who are incapable of properly
experiencing the intricacies of vyabhicari-bhava. It is exemplified in connection with Garuda (see
page 266). 15

13 BRS 2.4.228
14 Here Çréla Prabhupäda translates nirveda as "lamentation" and "hopelessness."
15 The original text (BRS 2.4.230) gives additional details that may help clarify ayogyatvam:
A devotee sees the peacock feather in Kåñna's turban and imagines that the peacock
must be thinking: "Today, leaving aside even the wings of Garuda, Çré Kåñna has held my
sanctified feathers on His head. Therefore, what other bird can be a match for me?" Here the
devotee is superimposing the vyabhicäré-bhäva known as garva (pride) unto an animal who
is actually unable to properly experience such emotion.
 Trees and Animals are Incapable of Ecstasy?
Both cases presume that the trees and animals can not properly experience bhava. But the trees,
peacocks, etc. of Vraja are not ordinary birds and trees, they are eternal associates of Sri Krsna.
How can their emotions be asatyatvam (non-existent) or ayogyatvam (incapable)?
Jiva Gosvami and Visvanatha Cakravarti Thakura explain: it is a fact that the apparently
unintelligent life forms in Vraja are liberated souls with full love for Krsna. Due to this ecstatic
love, they take on the role of His trees and animals, fully assuming the appropriate characteristics
of intelligence and behavior. They do so to facilitate Krsna's pastimes. If the animals and foliage
manifested their full intelligence, their presence would pose a hindrance to the confidential
amorous pastimes of the Lord.
In this light, one might consider their vyabhicari-bhavas to be asatyatvam or ayogyatvam.

Conditions of Vyabhicari-Bhava
“The symptoms of ecstatic love are grouped under four headings — namely generation,
conjunction, aggregation, and satisfaction (page 266).”
1) Utpatti — "generation." The beginning of an emotion.
2) Sandhi — "conjunction." When two or more emotions unite.
3) Savalya — "aggregation." When one emotion supplants another.
4) Santi — "satisfaction." When a disturbing emotion is resolved.

Utpatti — Generation
This is the most basic condition of vyabhicari-bhava. Every vyabhicari-bhava must first undergo
generation before any other condition is possible. The example of Srimati Radharani knitting Her
eyebrows in response to Krsna's joking (page 266) exemplifies the generation of matsarya (malice).

Sandhi — Conjunction
In this condition, two or more vyabhicari-bhavas unite to create a single emotional experience.
There are five types of conjunctions:
1) One emotion from two causes
2) Two emotions from one cause
3) Two emotions from two causes
4) Several emotions from one cause
5) Several emotions from several causes

One Emotion from Two Causes

Mother Yasoda became stunned with bliss when she saw that her child was safe on the lap of
Putana's dead body. At the same time, she became stunned with anxiety due to the dangerous
demon. Two causes (happiness over the safety of her child, and fear of demoniac calamity)
produced one effect (stunned). (See page 266.)
 Two Emotions from One Cause
When Mother Yasoda saw that her child had learned to walk, she became simultaneously happy
and fearful. One cause (Krsna's walking) produced two effects (happiness for her child's maturity,
and fear for the child's safety). (See page 267.)

Two Emotions from Two Causes

“When Devaki, the mother of Krsna, saw her son very jubilant in the presence of the wrestlers in
Kamsa's arena, two kinds of tears were simultaneously gliding down her cheeks: sometimes the
tears were warm, and sometimes they were cold. This is an instance of conjunction of jubilation
and lamentation due to different causes of ecstatic love (page 267).”
Two causes (her jubilant son, and the powerful wrestlers) produced two distinct effects
(harsa-happiness, and visada-despair). Seeing her jubilant son caused great happiness
(symptomized by cold tears), but seeing the powerful wrestlers caused great despair (symptomized
by hot tears).

Several Emotions from One Cause

Srimati Radharani's reaction to Krsna's aggressiveness illustrates this. The cause was one: Krsna.
The effect was many different emotions. “This is an instance of exhibiting varying feelings in
ecstatic love, although the cause is one only — Krsna (page 267).”

Several Emotions from Several Causes

“Sometimes there were great festivals in the house of Nanda Maharaja, and all of the inhabitants of
Vrndavana would assemble for these festivals. During one such festival, Srimati Radharani was
seen wearing a golden necklace given Her by Krsna. This was immediately detected by mother
Yasoda as well as by Radharani's mother, because the necklace was too long for Radharani's neck.
At the same time Radharani could see Krsna nearby, as well as Her own husband, Abhimanyu. So
all of these things combined to make Radharani feel very much ashamed, and with Her face
shrivelled She began to look very beautiful. In this case there was a combination of bashfulness,
anger, jubilation and lamentation (page 267).”
Many different causes — Krsna, Abhimanyu, Yasoda, etc. — produced many different
emotions — bashfulness, anger, jubilation and lamentation.

Savalya — Aggregation
Both sandhi (conjunction) and savalya (aggregation) involve combinations of multiple emotions.
In sandhi, however, the emotions exist simultaneously. In savalya the succeeding emotion
supplants the preceding one.
For example, “Kamsa once said, ‘What harm can this boy do to me? He has no power.’”
Here Kamsa exhibits garva (pride). “The next moment he was informed that all of his friends had
been killed by the boy. Then Kamsa began to think in perplexity, ‘Shall I go immediately and
surrender unto Him? But how can a great warrior do this?’” Here, Kamsa's previous garva
aggregated with visada (lamentation) In other words, lamentation supplanted the pride (page 268).
The householder devotee's self-analysis is an example of seven successive savalya
aggregations (page 268).
 Santi — Satisfaction
“Once the cowherd boys in Vrndavana were vainly searching after Krsna for a long time, and for
that reason their faces became blackened, and their complexions appeared faded. Just then they
could hear on the hill a faint vibration from Krsna's flute. Immediately all of them became very
much gladdened. This is an instance of satisfaction in the midst of disappointment (page 268).”
First the cowherd boys were experiencing visad (despair), but that despair was later
"satisfied" or pacified by harsa (jubilation). Santi occurs when the preceding emotion is pacified
and resolved by the succeeding one.
Srila Prabhupada adds a significant point in his commentary. He quotes a Sanskrit proverb,
"Disappointment gives rise to the greatest satisfaction," and says that the experience of Krsna
conscious joy is most relishable during the satisfaction of a disturbing emotion.

Citta Vrtti — Internal Disposition

Vyabhicari-bhavas arise from the devotees internal disposition (citta vrtti). Internal disposition is
determined by one's eternal affection for Krsna, one's individual characteristics, and various
stimulating factors one is exposed to in any given situation. The rise of emotions in a devotee is
thus under the control of many variables.
Srila Prabhupada explains, “. . .attachment for Krsna is one, but because there exist
different kinds of devotees, such attachment is manifested in many varieties. . . In fact, all the
different humors and mellows of the devotees produce various specific feelings within the mind.
And according to these differences, the symptoms of ecstatic love appear in different forms and
degrees (page 269).”
Srila Rupa Gosvami will now elaborately categorize the various internal dispositions.

Determining Factors
The first paragraph of page 269 mentions forty-one emotions that combine to make up a devotee's
internal disposition. These include the thirty-three vyabhicari-bhavas, as well as eight sthayi-
bhavas (seven secondary + one primary). 16

Srila Prabhupada explains, “All of them can be accepted as different feelings of the heart.
Sometimes some of the feelings are quite natural. Sometimes some of the feelings are just
temporary appearances. Those symptoms which are very natural always remain, both within and
without the devotee (page 269).”
"Natural feelings" refers to sthayi-bhava, which is permanent. "Temporary feelings" refers
to vyabhicari-bhava, which is transitory.
Srila Rupa Gosvami mentions these forty-one characteristics to show that there is a cyclic
relationship between vyabhicari-bhava and the devotee's internal disposition. Vyabhicari-bhavas
manifest from the devotee's internal disposition; but at the same time one's internal disposition is a
composition of forty-one elements, which include the vyabhicari-bhavas.
These 44 factors produce different dispositions in a devotee's heart depending on how they
combine.

16 The sthäyé-bhävas are not counted as twelve because each devotee may posses only one
primary rasa. Thus, there is one primary sthäyé-bhäva, seven secondary sthäyé-bhävas, and
thirty-three vyabhicäré-bhävas which make up one's internal disposition.
 Various Dispositions of the Heart
In Terms of Ability to Conceal Emotion
Srila Rupa Gosvami categorizes the disposition of the heart as either karkasa (hard) or komal
(soft). Karkasa does not indicate "hard-heartedness" or a lack of ability to feel emotion. The
"hardness" or "softness" of the heart, in this context, refers to the devotee's ability to conceal his
emotional ardour from the eyes of others. Srila Prabhupada explains, “Actually, people cannot
generally understand such different qualities of mentality, but when one's heart is very soft or
gentle, these symptoms become very easily visible, and one can understand them very clearly (page
269).”
A devotee with a karkasa (hard) disposition can conceal the emotions he experiences.
However, even the slightest uprise of emotion will visibly agitate a devotee with a komal (soft)
disposition.
Srila Rupa Gosvami uses three adjectives to describe the karkasa (hard) disposition: (1)
Garistha — "heavy," one's heart is hard like metal (gold); (2) Gambhira — "grave," one's heart is
deep like the ocean; (3) Mahistha — one's heart is "big" like a great city.
There are three varieties of komal (soft) disposition: (1) Laghistha — one's heart is "light"
like cotton; (2) Uttana — one's heart is "shallow" like a small puddle; (3) Ksodistha — one's heart
is "tiny" like a small cottage.

Garistha (heavy) vs. Laghistha (light)

Srila Rupa Gosvami compares the karkasa heart to heavy gold; the komal heart to cotton. Strong
wind does not move a gold brick, but even a slight breeze will toss the cotton. Similarly, strong
ecstasy is not easily detected in a karkasa devotee, because his heart is heavy like gold (garistha),
but even a slight breeze of emotion is noticeable in a komal devotee, because his heart is light like
cotton (laghistha).
“The heart of one who is highly elevated and grave is compared to gold. If one's heart is
soft and gentle, his heart is compared to a cotton swab. When there is an ecstatic sensation within
the mind, the golden heart or grave heart is not agitated, but the soft heart immediately becomes
agitated (page 269).”

Gambhira (deep) vs. Uttana (shallow)

Srila Rupa Gosvami compares the karkasa heart to the deep ocean, the komal heart to a shallow
puddle. The ocean can hide great mountains underneath its waters, but a shallow puddle cannot
hide even a tiny pebble. Similarly, a karkasa devotee is deep like the ocean (gambhira) and can
thus conceal the most powerful vyabhicari-bhavas; but even the smallest emotion visibly agitates a
komal devotee, whose heart is shallow like a puddle (uttana).

Mahistha (big) vs. Ksodistha (tiny)

“To offer another example, a grave, magnanimous heart is compared to a great city, and a soft heart
to an insignificant cottage. There may be many lights, or even great elephants in the big city, but no
one will take particular notice of them. But when such lights or elephants are seen near a small
cottage, everyone can distinctly point them out (page 269).”
 Various Dispositions of the Heart
In Terms of Ability to be Moved by Emotion
Previously, Srila Rupa Gosvami categorized the heart as karkasa or komal (“hard" or "soft") in
terms of its ability to conceal emotion. Now, he will analyze the heart in terms of its ability to
experience emotion.
Emotions melt the heart. Consequently, Srila Rupa Gosvami compares them to heat.
Various hearts have various melting points, and vyabhicari-bhavas can manifest different
intensities of heat. A karkasa (hard) heart melts only in the intense heat of fire. A komal (soft) heart
melts even in the sunlight.

"Hard" Hearts
He uses three adjectives to illustrate the karkasa hearts: lightning, gold, and shellac.

Lightning-Heart
“The lightning bolt is very strong and never becomes soft. Similarly, the hearts of those who are
engaged in severe austerities and penances do not become very easily softened (page 270).”
No degree of emotion can move a person with this disposition, just as no intensity of fire
can melt a lightning bolt.

Gold-Heart
“The golden heart becomes melted at a high temperature. . . (page 270)” Unlike the thunderbolt,
gold can melt, but only in a very hot fire. Similarly, only extremely intense emotions can move a
person with this disposition.

Shellac-Heart
“The shellac heart is very easily melted in slight temperature (page 270).” Even a little fire will
melt shellac. Similarly, a strong emotion can move a person with this disposition.

"Soft" Hearts
“A soft heart is compared to honey, to butter and to nectar. And the condition of the mind is
compared to sunshine. As honey and butter become melted in even slight sunshine, softhearted
persons become easily melted. Nectar, however, is by nature always liquid. And the hearts of those
who are in pure ecstatic love with Krsna are by nature always liquefied, just like nectar (page
270).”

The hearts of pure devotees may posses differing dispositions towards different vyabhicari-bhavas.
“A pure devotee of Krsna is always specifically qualified with nectarean qualifications and
sometimes with the qualifications of butter and honey (page 270).” 17

If the emotion from a very powerful vyabhicari-bhava is extremely strong it will melt any
heart, regardless of its hardness. “On the whole, the heart in any of the different conditions
mentioned above can be melted under certain circumstances, just as a hard diamond is sometimes
melted by a combination of certain chemicals (page 270).” Srila Rupa Gosvami cites Dana-keli
Kaumudi as evidence for this.

17 A pure devotee can possess all these varities of internal dispositions, depending on the
circumstances.