Rasa-tattva

Jaiva-dharma -

“Rasa is an unparalleled and most esoteric tattva. Rasa-tattva is the fully blossomed flower of the transcendental pastimes of the Supreme Personality of Godhead, Çré Kåñëa. When kåñëa-bhakti reaches the pinnacle of purity and becomes dynamically active, it is transformed into kåñëa-bhakti-rasa, the mellows of devotion to Kåñëa.”
Vrajanätha, “Is eligibility for kåñëa-bhakti-rasa gained through previous practice?”
Gosvämé, “This question does not have a simple answer. I shall have to elaborate upon the subject—you should try to understand it. You must have heard about kåñëa-rati, loving attachment to Kåñëa, otherwise known as sthäyi-bhäva, steady mood of devotion, from your Gurudeva. When sthäyi-bhäva is fanned and nurtured for a long time by sämagré-bhäva, the ingredients of rasa, it evolves into kåñëa-bhakti-rasa, the sublimely relishable mellows of çuddha-bhakti to Çré Kåñëa.”
Vrajanätha, “Kindly speak about sthäyi-bhäva and sämagré-bhäva. Çréla Gurudeva has explained bhäva to us, but we have not yet heard how the mingling of sämagré-bhäva with sthäyi-bhäva produces kåñëa-bhakti-rasa.”
Gosvämé, “Bhäva-bhakti and kåñëa-rati flourish in the heart of the devotee because of his involvement in bhakti in his present or previous lifetimes. They embody spiritual bliss, which at a mature stage transforms in to kåñëa-bhakti-rasa.
“Sämagré-bhäva is divided into four groups known as: vibhäva, that which causes the appearance of kåñëa-rati; anubhäva, subsequent ecstasy; sättvika-bhäva, constitutional ecstasy; and vyabhicäré-bhäva, aggressive ecstasy, also known as saïcäri-bhäva, continuously existing ecstatic symptoms. Vibhäva, which is also known as kåñëa-prema, is of two divisions: älambana, basic cause; and uddépana, awakening stimuli. Älambana is the basic cause that gives rise to rati, divine love, and is divided into two parts: viñaya, the beloved; and äçrayä, the lover. The beloved object is viñaya, and the one who embraces love is the äçrayä. Thus, the one who possesses rati is äçrayä, and the one who is the aim of that love is viñaya. The heart of the Kåñëa devotee embraces rati, hence the devotee is the äçrayä, and as Kåñëa is the object of the devotee’s love, so He is the viñaya.”
Vrajanätha, “As you have said, vibhäva is divided into two: älambana, the basic cause of transcendental love; and uddépana, items related to Kåñëa that stimulate the transcendental love. Älambana is again divided into two: viñaya, the object of love; and äçrayä, the receptacle of love. You have mentioned that Kåñëa is the viñaya and that the devotee is the äçrayä. Now a question arises: Is it possible that Kåñëa may also be the äçrayä of transcendental love?”
Gosvämé, “Certainly, as we have mentioned previously, when the devotee loves Kåñëa, Kåñëa is the viñaya and the devotee is the äçrayä. However, when Kåñëa loves the devotee, Kåñëa is the äçrayä and the devotee is the viñaya.”