Southern Ocean

Fifth Wave
Sthayi-Bhava
Chapters 32 - 34
Chapter 32
Symptoms of Continuous Ecstasy
 BRS 2.5.1 - 44
One relishes rasa when various emotional components heighten and churn one's affection for
Krsna. Affection for Krsna is the subject of Chapters 32 - 34 in The Nectar of Devotion.

Sthayi-bhava denotes one's permanent mood of affection for Krsna. Therefore, Srila Prabhupada
1

translates sthayi-bhava as "permanent," or "continuous ecstasy."

King of Bhavas
Sthayi-bhava is the king of bhavas, for two reasons: (1) it is the most essential element of rasa,
and (2) all other emotions are under its dominion.

Most Essential Element of Rasa

One's mood of affection for Krsna is the permanent foundation of one's heart, and is therefore the
most important element of rasa. To explain this we offer the following analogy:
Rasa consists of an interaction among five bhavas. Similarly, the ocean consists of an
interaction between sea-water, wind, waves, tides, etc. Sthayi-bhava is comparable to the sea-
water, and the other four bhavas are comparable to wind, waves, tides, etc.
All these elements are essential parts of the ocean — without waves the ocean seems
incomplete, and without the winds and tides there can be no waves. Nonetheless, the sea-water is
by far the most important element of the ocean, because it is the permanent foundation upon
which the other elements interact.
Similarly, sthayi-bhava is the permanent foundation upon which the other bhavas interact
and is therefore the most essential element of rasa.

Dominator of All Other Emotions

Sthayi-bhava is the king, and all other emotions of rasa are dominated by it. Sthayi-bhava
subdues and puts them under its dominion. In a kingdom, all the subjects cooperatively serve the
king. Similarly, all the emotions of rasa cooperate to enhance the sthayi-bhava.

Srila Prabhupada's Summary

Srila Prabhupada summarizes all this: “The continuous ecstasy of love can remain like a
powerful king, subduing all temporary manifestations of love as well as any opposing elements
of anger (page 271).”2

1 Thus sthäyé-bhäva and rati are synonymous.

2 "continuous ecstasy of love" — sthäyé-bhäva; "temporary manifestations of love" — other
bhävas, (vibhäva, etc.); "opposing elements of anger" — gauna-sthäyé-bhävas such as
ghastliness, anger, chivalry, etc. (See page 12.)
Thus Çréla Prabhupäda says, sthäyé-bhäva can remain like a powerful king, subduing
all other bhävas and indirect mellows (gauna-rati). The term "remain" summarizes the
 Two Varieties of Sthayi-Bhava

Sthäyé-Bhäva

Mukhya-Rati Gauëa-Rati

Neutral Laughter
Servitude Astonishment
Friendship Chivalry
Parental Lamentation
Conjugal Anger
Fear
Dread

Sthayi-bhava is of two varieties: (1) mukhya-rati — direct, and (2) gauna-rati — indirect. Srila
Prabhupada mentions this, “It can be exhibited directly or indirectly, and thus ecstatic love can
be described as direct or indirect (page 271).”
Since rati is synonymous with bhava we can understand that neither variety of sthayi-
bhava can manifest until the devotee attains the platform of bhava. Therefore, Srila Prabhupada
says, “These symptoms of ecstatic love are possible only when one is fully situated in a
transcendental position (page 271).”

MUKHYA-RATI
Mukhya-rati exhibits two natures: (1) svartha — self-nourishing," and (2) prarartha —
nourishment-giving. Srila Prabhupada says, “Direct ecstatic love can be divided into two groups
- namely, selfish and selfless (page 271).”
Svartha indicates one who works for his own interests. When one's permanent affection
for Krsna is "svartha" it takes nourishment from other emotions.
Prarartha indicates one who works in the interest of others. When one's permanent
affection for Krsna is "prarartha" it gives nourishment to other emotions.
This will become more clear in the next chapter. 3

Neutrality — Suddha-Rati
The first type of sthayi-bhava is suddha-rati, neutral affection. There are three subdivisions of
neutral affection for Krsna: (1) samanya — general, (2) svaccha — transparent, and (3) santi —
peaceful. “Neutrality can be further subdivided into general, transparent, and peaceful (page
271).”

permanency of sthäyé-bhäva. "Subduing. . ." summarizes the dominion of sthäyé-bhäva.

3 See Waves of Devotion, page Error: Reference source not found.
 Anubhavas of Suddha-Rati
Srila Prabhupada summarizes the anubhavas of suddha-rati: “It can be manifest sometimes in
trembling of the body and changing of the color of the eyes (to red, white, etc.), although there is
no symptom of any particular affection (page 271).”

Samanya-Rati — General Affection

Samanya-rati occurs when one's affection for Krsna has not yet matured into a specific
relationship. Srila Prabhupada explains, “An attraction for Krsna by the people in general or by
children cannot take any specific or satisfactory position (page 271).”

Examples
“One old man was told by a young man, ‘Just see how this child — only three years old — is so
jubilant! Simply by seeing Krsna he is running so swiftly, making a tumultuous sound. Just see!’
(page 271)” Due to the young age of the child, his affection has not yet matured into any specific
sentiment. Srila Prabhupada thus comments, “This is an instance of neutral ecstatic love in the
heart of a child, without any specific subdivision.”
Another example is the young girls of Vraja. Their specific conjugal affection for Krsna
cannot satisfactorily manifest before the age of maturity. In time they will grow up to become
gopis, but before maturity their affection for Krsna is in no specific category; it is "general,"
samanya. 4

Svaccha-Rati — Transparent Affection

Svaccha-rati occurs in a devotee who does not yet possess any specific affection for Krsna, but
who sometimes reflects the affections of various devotees — like a transparent crystal reflecting
the color of any object placed in its proximity. Srila Prabhupada explains, “Their symptoms are
manifested transparently, just like jewels (page 272).”

Example
“It is said that a great devotee brahmana would sometimes address the Supreme Personality of
Godhead as master and sometimes joke with the Lord, using different kinds of familiar words.
Sometimes he would protect the Lord with a filial affection, sometimes he would cry out to the
Lord, addressing the Lord as his beloved, and sometimes he would meditate on the Lord as the
Supersoul (page 272).”

Santa-Rati — Peaceful Affection

Santa-rati occurs in those who are completely detached from sense gratification, but have no
inclination for an active relationship with the Lord. In other words, santa-bhaktas are liberated
personalists who lack the more advanced sentiment that, "Krsna is mine" — my master, my
friend, my child, etc.

4 BRS 2.5.9
 Mamata-buddhi is the term for this sense of "Krsna is mine." 5

Examples
Two examples of santa-bhaktas: The Four Kumaras, and brahma-nista devotees whose desire to
see the Lord is awakened by the association of devotees. (See page 272).

Pure and Mixed Flavors

Santa-bhaktas do not possess mamata-buddhi, but there are three groups of devotees who do: (1)
dasya or priti — servants, (2) sakhya — friends, and (3) vatsalya — parents. Srila Prabhupada
6

says, “One group consists of devotees who are completely dependent on the merciful affection of
the Supreme Personality of Godhead, another group consists of those who are dealing with Krsna
on friendly terms, and the third group consists of those who are dealing with Krsna as His
superiors, with parental affection (page 272).”
Mamata-buddhi can be either kevala (unmixed, or "pure") or sankula (mixed). One finds
"unmixed possessiveness" (kevala) in a devotee whose service mood is exclusively servitude,
friendship, or parental affection. One finds "mixed possessiveness" (sankula) in a devotee whose
service mood is a blend of servitude, friendship, or parental affection. For example, Uddhava's
mood is sankula, servitude mixed with friendship.

Servitorship — Dasya-Rati
Srila Prabhupada describes dasya-rati (or prita-rati) in the section entitled "Subordinate Ecstatic
Love." The essence of dasya-rati is a feeling of inferiority to Krsna, and therefore a sense of
dependence upon His favor and kindness.
The quotation from Mukunda-mala-stotra is a prayer for the kind favor of the Lord upon
the dependent devotee, so that he may be able to remember the Lord's lotus feet at the time of
death. This exemplifies the mood of dasya-rati (See page 273).

Friendship — Sakhya-Rati
The main characteristic of sakhya-rati is a feeling of equality with the Lord, "He is one of us."
This type of affection is therefore devoid of shyness; characterized by prankish, humorous
behavior. Srila Rupa Gosvami gives two examples of these uninhibited sakhya dealings (see
page 274).

Parenthood — Vatsalya-Rati
The essence of vatsalya-rati is a sense of seniority or protective superiority to Krsna. Contrast
dasya-rati with vatsalya-rati: In dasya the devotee is the object of Krsna's mercy. In vatsalya,
Krsna is the object of the devotees' mercy. Indeed, those in vatsalya-rati always shower Krsna

5 Literally, mamata-buddhi means, "conception of mine-ness."

6 Conjugal love also has mamatä-buddhi, but to such an intense degree that it is
categorized separately from däsya, sakhya, and vatsalya.
with their kind, affectionate favors. One finds vatsalya-rati in devotees who are Krsna's elders.
Krsna derives bliss by honoring and worshipping these great souls.
Srila Rupa Gosvami gives two examples of vatsalya-rati (see page 274).

Conjugal Love — Madhurya-Rati

Next, Srila Rupa Gosvami describes priyata-rati, or madhurya-rati — conjugal love. He briefly
describes its characteristics: “The Lord and the young gopis exhibit this in different ways —
glancing, moving the eyebrows, speaking very sweet words and exchanging smiles (page 274).”
The quotation from Govinda-vilasa is an example of madhurya-rati.
Chapter 33
Indirect Expressions of Ecstatic Love
 BRS 2.5.54 - 80
The previous chapter described mukhya-rati (the five direct forms of affection). This chapter will
describe gauna-rati (the seven indirect forms of affection).

GAUNA-RATI
The seven secondary emotions are not transcendental in and of themselves, because they are not
inherently connected to krsna-rati (transcendental affection for Krsna). There is nothing
intrinsicaly transcendental about laughter, astonishment, anger, etc. However, these emotions
become transcendental when connected with a direct affection (mukhya-rati).
For instance, laughter is not transcendental affection for Krsna, but when a cowherd boy
jokes with Krsna the laughter becomes saturated in a transcendental mood of friendship. Another
example, if a gopi begins joking with Krsna, their laughter is imbued with the mood of conjugal
love. Thus the laughter indirectly attains the status of rati — transcendental affection.
Laughter (hasya) by itself is only laughter (hasya), but when connected with sakhya-rati
the laughter becomes "laughing ecstasy" (hasya-rati). The mukhya-rati transmits its quality of
rati to the gauna emotion.
Emotions such as laughter are therefore called indirect affection (gauna-rati).

An Example to Clarify
Jiva Gosvami gives the following example: Sometimes people at a concert may say, "The stage is
raising quite a noise!" In truth, the noise comes from the musicians on stage, not the stage itself.
Being in such close contact with the musicians, however, the stage becomes indirectly imbued
with noisiness.
Similarly, emotions such as laughter become imbued with transcendental affection for
Krsna when connected to one of the five mukhya-rati.
 Distinction Between
Mukhya-Rati, Gauna-Rati, & Vyabhicari-Bhava
Mukhya-rati - Permanent emotions
Gauna-rati - Temporary emotions
that leave permanent
impressions
Vyabhicari-bhava - Temporary emotions
The five direct forms of affection for Krsna (mukhya-rati) are eternal, but the seven indirect
affections (gauna-rati) appear and disappear in various situations. Although they sometimes
disappear, the secondary affections leave a lasting impression (samskara) on the heart. Thus
gauna-rati does possess a degree of permanency, and is therefore classified as sthayi-bhava,
distinct from vyabhicari-bhava — which comes and goes without any trace (samskara).

Seven Types of Gauna-Rati

1. Hasya-rati — Laughter 5. Krodha-rati — Anger
2. Vismaya-rati — Astonishment 6. Bhaya-rati — Fear
3. Utsaha-rati — Valorous Enthusiasm 7. Jugupsa-rati — Disgust
4. Soka-rati — Lamentation

After listing the seven gauna emotions, Srila Rupa Gosvami illustrates them with examples from
sastra (constituting Chapter 33 in The Nectar of Devotion), which clarify how gauna-rati is
transcendentalized by contact with mukhya-rati.
The first example is this chapter shows the friends of Srimati Radharani responding in
great laughter to Krsna's joking words. This laughter is a result of their madhurya-rati, thus its
connection to madhurya-rati promotes the laughter to hasya-rati.
Another example: Mother Yasoda said, “Krsna is now entrapped within the hoods of the
Kaliya snake, and yet I am not tattered to pieces! (page 277)” This lamentation arises from her
motherly love, thus its connection to vatsalya-rati promotes the lamentation to soka-rati.

Svartha and Parartha

Understanding the relationship between gauna and mukhya-rati helps to clarify the idea of
svartha (self-nourishing) and prarartha (nourishment-giving), presented in the previous chapter.
When a mukhya-rati is svartha it draws nourishment from various emotions. When a
mukhya-rati is prarartha it gives nourishment to other emotions. In the above examples, the
gopis madhurya-rasa was prarartha, nourishing the laughter; mother Yasoda's vatsalya-rati was
also prarartha, nourishing the lamentation.
Chapter 34
The Nectar of Devotion
 BRS 2.5.81 - 132
Chapter 34, the last section in the Southern Ocean, describes additional points concerning sthayi-
bhava.

Vibhava
Vibhava is that which stimulates and awakens the sthayi-bhava, causing the devotee to relish a
particular type of ecstatic loving affection for Krsna. Srila Prabhupada says, “The particular type of
ecstatic loving sentiment that develops within the heart of a particular devotee is considered to be
vibhava (page 279).”

Anubhava, Etc.
When vibhava stimulates sthayi-bhava there are various effects called anubhava (such as dancing,
moving the eyebrows, etc.).
Sattvika (crying, standing of hairs, etc.) and vyabhicari-bhavas (fear, astonishment, etc.) are
types of anubhavas. Srila Prabhupada says, “And the resultant manifestations such as moving of the
eyebrows, fear, astonishment and smiling, which have been explained hereinbefore, are called
anubhava (page 279).”

Experience of Rasa is Made Possible by Sthayi-Bhava

Ordinary artisans of poetry and drama believe that one experiences rasa by listening to poetry or
seeing drama. Srila Rupa Gosvami, however, says that affection for Krsna (krsna-rati, or sthayi-
bhava) is the essential foundation required to experience genuine transcendental rasa. (See page
279).

Full Understanding of Rasa is Made Possible by Sthayi-Bhava

Transcendental affection for Krsna is a manifestation of hladini-sakti — the Lord's own pleasure
potency, which is inconceivable by nature. Consequently, rasa is inconceivable by logic and
argument. Srila Prabhupada says, “No one, while remaining on the material platform, should
discuss these different descriptions of bhava and anubhava by quoting different statements of
transcendental literatures. Such manifestations are displays of the transcendental pleasure potency
of the Lord. . . In the Mahabharata, Udyama-parva, it is warned that things which are
inconceivable should not be subjected to arguments (page 279).”
One may achieve some understanding by studying various scriptures, but, until one directly
experiences it, rasa will remain largely theoretical. Direct experience of rasa can occur only after
one achieves bhava-bhakti — characterized by decent of the Lord's pleasure potency into the heart
(suddha-sattva visesatma). At this stage, one leaves the material platform and develops sthayi-
7

bhava.
Srila Prabhupada explains all this: “Actually, the transactions of the spiritual world are
inconceivable to us in our present state of life. Great liberated souls like Rupa Gosvami and others
have tried to give us some hints of transcendental activities in the spiritual world, but on the whole
these transactions will remain inconceivable to us at the present moment. Understanding the
exchanges of transcendental loving service with Krsna is possible only when one is actually in
touch with the pleasure potency of the Supreme Lord (page 279).”
7 See page Error: Reference source not found of this book.
 Two Types of Rasa From Two Types of Sthayi-Bhava
Rasa is the relishing of one's heightened rati. Since there are two types of rati (mukhya and gauna),
there are also two types of rasa: mukhya (direct) and gauna (indirect). Srila Prabhupada thus states,
"Transcendental pleasure derived from devotional service can be divided into two groups: direct
devotional service and indirect devotional service (page 280)."
One relishes mukhya-rasa when a mukhya-rati is stimulated. One relishes gauna-rasa when
a gauna-rati is stimulated.

Colors and Predominating Deities of the 12 Sthayi-Bhavas

Color Deity
Neutrality sveta-white Kapila
Servitude citra- Madhava
multicolored
Friendship aruna-reddish Upendra
brown
Parenthood sona-deep red Nrsimha
Conjugal syama- Nanda-Nandana
blaksih blue
Laughter pandara- Balarama
white-yellow
Astonishment pingala- Kurma
yellow
Chivalry gaura- Kalki
off-whitish
Tragedy dhumra- Ramacandra
smoky
Anger rakta- Parasurama
blood red
Fear kala-black Varaha
Ghastliness Nila-blue Matsya
Srila Rupa Gosvami associates each sthayi-bhava with a particular color. “Devotional service can
therefore be divided into twelve types, each of which has a different color (page 280).” Jiva
Gosvami says the association of sthayi-bhava with different colors is similar to the poets association
of various qualities with different colors.
8

Each sthayi-bhava has a particular presiding Deity. Srila Prabhupada explains, “The twelve
different kinds of transcendental humors are controlled by different incarnations of God, such as
Kapila, Madhava, Upendra, Nrsimha, Nanda-nandana, Balarama, Kurma, Kalki, Raghava,
Bhargava, Varaha and Matsya (page 280)” 9

8 The classic example is white representing the "good guy" and black representing the "bad
guy."
9 Jéva Gosvämé says that these 12 forms of Godhead are Predominating Deities (adhiñöhätré
devatä) of the 12 rasas, just as the mood is the predominating deity of the mind.
Mukunda däsa, however, describes the 12 Deities as personified forms of the 12 rasas.
He cites SB 10.13.53 to illustrate what he means by "personified forms."
Viçvanätha Cakravarté Öhäkura allows that it may be agreeable for the 12 rasas to have
personified forms, since hlädiné-çakti has a personified form (Çré Rädhä).
 Five Symptoms of Relishing Sthayi-Bhava
There are five symptoms of relishing sthayi-bhava: (1) purti — fulfilment, (2)
vikasa — manifestation, (3) vistara — expansion, (4) viksepa — dispersion, and (5)
ksobha  — agitation, Srila Prabhupada states, “Sustenance, manifestation, expansion, reflection, and
lamentation are the five visible symptoms in exchanges of ecstatic love (page 280).”
Different sthayi-bhavas manifest different symptoms when relished. One can understand a
devotee's sthayi-bhava by observing which of the five symptoms he manifests when relishing
transcendental pleasure.
For example, purti (sustained sense of fulfilment) is a symptom of relishing suddha-rasa
(neutral affection). Srila Prabhupada explains, “In the devotional service of neutrality there is
sustenance. . . in angry devotional service there is lamentation, and so on (page 280).”

Who is Qualified to Understand Rasa

Rasa-sastra lists different persons according to their capability to understand rasa. Only qualified
persons can understand how secondary rasas like tragedy (karuna) and fear (bhayanaka) are
composed of intense spiritual bliss, although externally appearing distressful. Srila Prabhupada
says, “An apparently pitiable condition in devotional service may appear distressing to the
inexperienced student, but the feelings of the devotee in this pitiable condition are considered to be
ecstatic by expert devotees (page 280).”
To explain this, Srila Rupa Gosvami cites the Ramayana, using very clear and simple logic,
“All of these subjects in the Ramayana seem very pitiable, and they may appear very distressing to
the reciter, but actually they are not. Otherwise, why would Hanuman, the great devotee of Lord
Ramacandra, read daily about the activities of Lord Ramacandra, as described in the Ramayana
itself? (page 281)”
If the "tragedies" of the Lord's pastimes were truly distressing, devotees would not desire to
repeatedly hear about them. Since devotees do want to hear these pastimes again and again they
must not be sources of pain but sources of joy. Everything in devotional service is blissful,
regardless of whether it externally appears "happy" or "sad." “The fact is that in any of the above-
mentioned twelve transcendental humors of devotional service, everything is transcendentally
pleasing (page 281).”

Those Who Are Disqualified

“Srila Rupa Gosvami mourns in this connection for persons who are in the fire of false
renunciation, the dry speculative habit, and who neglect devotional service. Persons who are
attached to the ritualistic ceremonies recommended in the Vedas and to the impersonal Brahman
cannot relish the transcendental pleasure of devotional service (page 281).”

Guarding the Nectar of Devotion

Srila Rupa Gosvami further warns that those who are eligible for tasting bhakti-rasa should
carefully keep it hidden from those who are unqualified or antagonistic to devotional service. “Srila
Rupa Gosvami advises, therefore, that devotees who have already tasted the nectar of devotion be
very careful to protect devotional service from such dry speculators, formal ritualistic elevationists
and impersonal salvationists. Devotees should protect their valuable jewel of spiritual love from the
clutches of thieves and burglars (page 281).”
 Two Important Qualifications
The chapter ends with two important points about the qualification to understand and relish rasa:
(1) Bhakti-rasa is incomprehensible to non-devotees, “Only persons who have dedicated
their lives unto the lotus feet of the Supreme Personality of Godhead can relish the real nectar of
devotion (page 281).”
(2) Only in bhava-bhakti can one actually relish rasa. “When one transcends the status of
ecstatic love and thus becomes situated on the highest platform of pure goodness, one is understood
to have cleansed the heart of all material contamination. In that pure stage of life, one can taste this
nectar, and this tasting capacity is technically called rasa, or transcendental mood (page 281).”
[Emphasis added].