Southern Ocean

Third Wave
Sattvika-Bhava
Chapter 28
Chapter 28
Existential Ecstatic Love
 BRS 2.3.1 - 96
"Existential ecstatic love" is Srila Prabhupada's translation of sattvika-bhava. In this
context, the word sattva does not refer to the mode of goodness but to suddha-sattva, the
Lord's internal potency. As described in Chapter Seventeen, the Lord's suddha-sattva
descends into the heart at the stage of bhava and energizes one's dormant love of
Godhead. Sattvika-bhavas are ecstatic symptoms that arise directly from the suddha-
sattva enriched soul.

Distinguishing Sattvika-Bhava From Anubhava

Sattvika-bhava can also be considered anubhava because both are expressions which
result from heightened affection for Krsna. However, the two are distinct in an important
way: Anubhava involves a conscious decision how to suitably express one's ecstasy.
Sattvika-bhava, however, is an unpremeditated, involuntary expression arising directly
from the spiritually surcharged consciousness.
In anubhava one experiences devotional ecstasy and thinks "let me dance," or "let
me sing" — the expression is wilful and voluntary. In sattvika-bhava, however, the
expression is involuntary. It occurs when one's heightened affection overrides the
intelligence and directly causes involuntary physical symptoms such as paralysis,
standing of the hairs, perspiration, tears, etc.

Definition of Sattvika-Bhava
Sattvika-bhava is an involuntary physical symptom, occurring when emotions in the
primary or secondary mellows intensely overpower the heart (citta). Srila Prabhupada
explains, "When a devotee is always intensely affected by love for Krsna in a direct
relationship with Him — or even a little apart from Him — his status is called existential
ecstatic love (page 223)."
This quote establishes two things: (1) sattvika-bhava is a uniquely "intense"
anubhava, and (2) sattvika-bhava may arise from emotions in one of the five direct
relationships ("in a direct relationship with Him"), or it may arise from emotions in one
of the seven indirect relationships ("or even a little apart from Him").

Three Types of Sattvika-Bhava

"The symptoms originating from such existential ecstatic love are divided into three
headings — namely moist, burnt, and dried-up (page 223)."
 Causes of Sättvika-Bhäva
Sättvika-Bhäva

Snigdha Digdha Rukña

Mukhya Gauna
Primary Secondary

1) Snigdha — "moist." Ecstatic symptoms in persons who love Krsna, instigated by

emotions arising from either the direct or indirect mellows.
2) Digdha — "burnt." Ecstatic symptoms in persons who love Krsna, not instigated by
the direct or indirect mellows.
3) Ruksa — "dried-up." Ecstatic symptoms that seem to appear in those with no love
for Krsna.
1

Snigdha-Sattvika-Bhava — Moist Existential Ecstasy

There are two subdivisions of snigdha sattvika-bhava ("moist existential ecstasy"): (1)
mukhya-snigdha — direct-moist, and (2) gauna-snigdha — indirect-moist. Mukhya-
snigdha, occurs when a direct mellow (neutrality, servitude, etc.) causes the emotions that
overpower the mind. Gauna-snigdha occurs when an indirect mellow (laughter,
astonishment, etc.) causes the emotions that overpower the mind.

Mukhya-Snigdha — Direct Moist

“Radharani was weaving a garland of kunda flowers, and upon hearing the vibration of
Krsna's flute, She immediately stopped Her work (page 223).”
"Stopped Her work" indicates the sattvika-bhava called stambha (becoming
stunned). This ecstatic symptom was caused by the flute, which is an uddipana of the
direct mellow called madhurya-rati. Radharani's ecstasy exemplifies the mukhya-snigdha
type of sattvika-bhava because it manifested due to emotions arising from one of the
direct mellows.

Gauna-Snigdha — Indirect Moist

Srila Rupa Gosvami describes how Mother Yasoda vehemently rebuked Nanda Maharaja
when he took Krsna to Mathura. Out of extreme anger, she chastised her husband so
severely that her voice began to falter.
Faltering voice is a sattvika-bhava known as svarabheda. This ecstatic symptom
manifested from emotions in one of the seven indirect mellows (krodha — anger).
Therefore Mother Yasoda's ecstasy exemplifies the gauna-snigdha type of sattvika-
bhava.
1 Literal translations: snigdha — oily, tender, affectionate ("moist"); digdha —
smeared ("burnt"); rukña — dried-up.
 Burnt Existential Ecstasy — Digdha-Sattvika-Bhava
Burnt existential ecstasy (digdha) are ecstatic symptoms in persons who love Krsna, that
are instigated by neither the direct nor indirect mellows.
For example: once, at the end of the night, Sri Yasoda dreamt that Putana was
lying on the ground in a most dreadfully fearful form. Upon seeing her, Yasoda awoke,
trembling. Her mind being very agitated, she began to search out her son, Sri Krsna. (See
page 223)
Fear in relation to Krsna is an indirect mellow. Yasoda's fear, however, was in
relation to Putana, not Krsna. Consequently it is not an indirect mellow. Yet because her
maternal affection for Krsna is so deep, she naturally dovetails her every emotion to her
relationship with Krsna. The fear initially instigated by Putana was immediately
dovetailed to her affection for Krsna, and caused her to tremble out of ecstatic motherly
concern for His safety.
Her trembling (kampa) is therefore an example of digdha-sattvika-bhava.

"Dried-Up Existential Ecstasy" — Ruksa-Sattvika-Bhava

The first two types of sattvika-bhava (snigdha and digdha) are exhibited by devotees
with genuine affection for Krsna. Ruksa-sattvika-bhava, however, occurs when ecstatic
symptoms appear in persons devoid of genuine affection for Krsna. These symptoms are
very similar to raty-abhasa.
2

For example, an impersonalist may hear that those who practice devotional
service easily achieve liberation, and may therefore join a kirtana party. Jubilantly
dancing with hairs standing on end, he thinks, "Now I will achieve liberation! Now I will
achieve liberation!!" Affection for Krsna is not the cause of these symptoms. Therefore
they are ruksa-sattvika-bhava ("dried-up").
Another example is the trembling and standing-hairs of the sannyasis who
witnessed Sri Caitanya Mahaprabhu delivering Prakasananda Sarasvati. Because they had
no rati, their bodily symptoms were ruksa-sattvika-bhava.

Astika-Sattvika-Bhava —
Eight Bodily Symptoms of Overwhelming Emotion
Srila Rupa Gosvami described three different causes of ecstatic symptoms (snigdha,
digdha, and ruksa). He will now describe the symptoms themselves. There are eight:

1) Stambha — stunned 5) Kampa — trembling

2) Sveda — perspiration 6) Vaivarnya — changing color
3) Romanca — standing hairs 7) Asru — tears
4) Svarabheda — faltering 8) Pralaya — devastation
voice
2 See page Error: Reference source not found in this book.
Srila Prabhupada lists them, "There are eight symptoms of existential ecstatic love:
becoming stunned, perspiring, standing of the hairs on the body, faltering of the voice,
trembling of the body, changing of bodily colors, shedding of tears, and devastation (page
223)."

How Spiritual Emotions Produce Physical Effects

Sattva
Surcharged
Consciousness

Citta
Mind

Präëa
Life-air

Bhüta
Elements of the Body

Sättvika-Bhäva
Ecstatic Symptom

Srila Rupa Gosvami explains how sattvika-bhava is produced. First, a particularly strong
Krsna conscious emotion agitates the heart (citta) very markedly. Then, the strongly
agitated mind disturbs the life air. Next, the dislodged life air contacts and disturbs
various physical elements in the body (earth, water, etc.). These disturbed elements cause
a physical symptom of spiritual ecstasy.
Depending on which element the life air contacts, a specific symptom will be
produced. For example, one sheds tears when the life-air contacts the body's water
element. One perspires when the life-air contacts the body's fire element. Srila
Prabhupada describes this in detail. (See pages 223 - 224)

Always Existing, Sometimes Manifesting

Agitated Life
air Contacts Resultant Physical Symptom
Earth Stunned (stambha)
Water Shedding tears (asru)
Fire Perspiration (sveda)
Fire Change of bodily color (vaivarnya)
Air Standing of hairs (pulaka)
Air Faltering voice (svarabheda)
 Air Trembling (kampa)
Ether, "Sky" Devastation (pralaya) 3

Ecstasy always exists in a pure devotee, but he only sometimes manifests them as
external symptoms. Srila Prabhupada explains, “These symptoms are manifested
internally and sometimes externally. The pure devotee always feels such symptomatic
expressions within himself, but being afraid of outsiders he does not generally manifest
them externally (page 224).”

3 The distinction between stambha (Stunned) and pralaya (devastation): Stambha

involves paralysis of the body and speech; pralaya involves paralysis of the body,
speech, and the mind.
 Specific Causes and Effects of Specific Ecstatic Symptoms
Each ecstatic symptom has specific emotions that cause it. For example, “The symptom
of being stunned is caused by ecstatic tribulation, fearfulness, astonishment, lamentation,
and anger (page 224).”
Each ecstatic symptom has specific characteristic effects. For example, “This
symptom [stunned] is exhibited by a stoppage of talking, a stoppage of movement, a
feeling of voidness, and an extreme feeling of separation (page 224).”
Srila Rupa Gosvami separately describes each ecstatic symptom, listing its causal
emotions and characteristic effects, with references from sastra.

Stambha — Becoming Stunned

Causes: tribulation, fearfulness, astonishment, lamentation, and anger. Effects: stoppage
of talking, stoppage of movement, feeling of voidness, and an extreme feeling of
separation.

Stambha Caused by Astonishment

“There is an example of the astonishment of Lord Brahma. It is explained in the Tenth
Canto, Thirteenth Chapter, verse 56 of Srimad-Bhagavatam that when Brahma
understood that this cowherd boy was the Supreme Personality of Godhead Himself, he
became stunned. All of his sensory activities stopped when he saw all the cowherd boys
again, along with Krsna. Lord Brahma was so stunned that he appeared to be a golden
statue with four heads (page 224).”
“Also, when the residents of Vraja found that Krsna had lifted Govardhana Hill
with His left hand, they became stunned (page 224).” Although not explicitly stated in
this translation, it is obvious that astonishment is what caused the Vrajavasis to become
stunned.

Stambha Caused by Lamentation

“Astonishment caused by lamentation was exemplified when Krsna was entering into the
belly of the Bakasura demon and all the demigods from the higher planets became
stunned with lamentation (page 225).”

The Remaining Sattvika-Bhavas

Srila Rupa Gosvami similarly illustrates each cause of stambha. Srila Prabhupada has
included many of these verses in his summary study (See pages 225 - 229).
We have discussed only one symptom (stambha). By applying this paradigm to
each of the seven remaining ecstatic symptoms, the reader can appreciate them all.
 Restating the Distinction Between
Anubhava and Sattvika-Bhava
Srila Rupa Gosvami again stresses the distinction between anubhava and sattvika-bhava:
Anubhava is an ecstatic symptom that results from heightened affection for Krsna.
Sattvika-bhava is an involuntarily ecstatic symptom expressed without any involvement
of will or intellect, which occurs when suddha-sattva agitates the heart to a particularly
significant degree.
4

Srila Prabhupada explains this very simply, “Out of the many ecstatic symptoms,
the symptom of being stunned is especially significant (page 229).” Stambha ("being
stunned"), and the other sattvika-bhavas are uniquely "significant" or intense ecstatic
symptoms, and this is what distinguishes them from anubhava.

Various Intensities of Sattvika-Bhava

If the emotion for Krsna is slight, the mind will be overpowered by a small degree of
sattva (transcendental ecstasy). The mildly overpowered mind will only gently agitate the
life airs, which will lightly disturb various bodily elements and thus produce a slight
manifestation of sattvika-bhava.
If the emotion for Krsna is intense, the significantly overpowered mind will
strongly agitate the life airs, which will markedly disturb various bodily elements and
produce an intense manifestation of sattvika-bhava. Thus each sattvika-bhava can
manifest different degrees of intensity.
Srila Prabhupada explains, “According to the degree of being stunned, the vital
force within the body becomes agitated, and due to such a state, the other ecstatic
symptoms become altered (page 229).” 5

Four Categories of Intensity

“These transcendental ecstatic symptoms gradually develop, and in the course of such
development they are sometimes called smoky, sometimes called blazing, and sometimes
called shining. . . .when various symptoms become manifest very prominently, the
devotee's condition may be called the brightest (pages 229 - 230).” Thus there are four
degrees of intensity:
1) Dhumayita — smouldering ("smoky")
2) Jvalita — flaming ("blazing")
3) Dipta — burning ("shining")
4) Uddipta — brightly burning ("brightest")
4 Çuddha-sattva causes both anubhäva and sättvika-bhäva. In sättvika-bhäva,
however, it directly causes the symptom. In anubhäva, it indirectly causes the
symptom through the agency of volition.
5 In this quote, Prabhupäda's use of the word "stunned" does not refer to the
specific sättvika-bhäva called stambha. Instead "degree of being stunned" refers
to the intensity of sättva (ecstatic emotion) which overpowers the mind.
 Criteria for Placement Within These Categories
There are three criteria that place an ecstatic symptom in one of the above four
categories: (1) duration — for example, one may tremble briefly or for a very long time,
(2) pervasiveness — for example, only the hands may tremble, or the entire body may
tremble, and (3) intensity — for example, the hands or body may tremble slightly, or
profoundly.
Srila Prabhupada summarizes, “The three degrees are experienced for many,
many years and they extend to different parts of the body (page 229).” The phrase "many,
many years" indicates the first criterion (duration). "Extend to different parts of the body"
indicates the second criterion (pervasiveness). Srila Prabhupada implies the third criterion
(multiplicity) in upcoming paragraphs. 6

Exceptions
The ecstatic symptoms of faltering voice and crying are localized by nature. Only the
voice can falter. Only the eyes can cry. Thus one cannot measure their intensity by how
extensively they pervade the body. One must apply a substitute criterion.
With crying, the substitute criterion for pervasiveness is the extent to which the
eyes become swollen and blurry. Srila Prabhupada explains, “The shedding of tears,
however, sometimes makes the eyes become swollen and whitish, and sometimes the
eyes become differently focused (page 229).”
With faltering of the voice, the substitute criterion for pervasiveness is the extent
to which the throat becomes altered. Srila Prabhupada explains, “Faltering of the voice
may cause choking in the throat and extreme anxiety (page 229).”

All Symptoms are Based on Affection

All the ecstatic symptoms, and all the stages of their intensity, are based on rati or strong
affection for Krishna. “None of the above symptoms can be manifested without the basic
principle of strong attachment for Krsna (page 229).”

Definitions of the Four Categories

Dhumayita — Smouldering: The ecstatic symptom is only slightly manifest, and thus
can be concealed. Srila Prabhupada explains, “In the smoky condition of such ecstatic
expression, the symptoms could otherwise be hidden (page 229).”
Gargamuni exemplifies this (page 229-230).

6 Çréla Prabhupäda implies the third criteria by describing an increasing multiplicity

of symptoms in each category of intensity. For example, "When several such
ecstatic symptoms are visible. . .," and "When the ecstatic symptoms cannot be
checked and they simultaneously appear in four or five different categories. . ."
Jvalit — Flaming: Two or three ecstatic symptoms manifest simultaneously, and are very
difficult to conceal. “When several such ecstatic symptoms are visible, the condition is
called blazing (page 230).”
The following example illustrates jvalit's increased multiplicity of symptoms:
“One of Krsna's friends told Him, ‘My dear friend, as soon as I heard the sound of Your
flute within the forest, my hands became almost motionless, and my eyes became full of
tears — so much so, in fact, that I could not recognize your peacock feather. My thighs
became almost completely stunned so that I could not move even an inch. Therefore, my
dear friend, I must acknowledge the wonderful vibration of your transcendental flute’
(page 230).”
This example shows the difficulty of concealing jvalit ecstatic symptoms: A gopi
addresses her friend, “My dear friend, when I heard the sound of Krsna's flute, I tried to
hide myself from the reaction of the vibration. But still I could not check the trembling of
my body, and therefore all of my friends in the house could detect my attachment for
Krsna without any doubt (page 230).”

Dipta — Burning: Four or five ecstatic symptoms manifest simultaneously, and are
impossible to conceal. “When the ecstatic symptoms cannot be checked and they appear
simultaneously in four or five categories, this stage of ecstatic love is called shining (page
230).”
Srila Rupa Gosvami gives two examples, one of Narada and one of Srimati
Radharani. The second: “Dear Friend, You are blaming the aroma of the flowers for the
tears in Your eyes. You are rebuking the air for the standing of the hairs on Your body.
And You are cursing Your walking in the forest for your thighs' being stunned. But Your
faltering voice reveals the cause to be different: it is just Your attachment for Krsna!
(page 230)” This illustrates the multiplicity of symptoms and impossibility of
concealment that occurs at dipta

Uddipta — Brightly Burning: Five or more ecstatic symptoms manifest simultaneously

and very powerfully. The residents of Vrndavana exemplified this (“My dear
Pitambara...” page 230-31).

Suddipta — The Most Bright: This level is unattainable by ordinary souls. Suddipta
occurs when all the eight sattvika-bhavas manifest simultaneously, with the highest
possible degree of intensity. This can happen only in the mahabhava of Srimati
Radharani and Sri Caitanya Mahaprabhu.
Srila Prabhupada mentions, “when the symptoms of ecstatic love become the
most bright, that stage is accepted as mahabhava (page 231).”
 Intensity of Ecstatic Symptoms in Non-Devotees
The ecstatic symptoms of a non-devotee can achieve no more than the minimal intensity
(dhumayita — smoky). Srila Prabhupada expresses this, “All these symptoms are listed
under the dried-up existential condition known as smoky, and they are exhibited in
different ways (page 229).”
There is one exception: in a devotional festival amidst dancing devotees, a non-
devotee may sometimes exhibit sattvika-bhavas which radiate up to the intensity of
jvalita ("blazing"). Srila Prabhupada says, “Sometimes while participating in ceremonies
celebrating Krsna's pastimes, or in a society of devotees, there is dancing ecstasy. Such
sentiments are called blazing (page 229).”

Sattvika-Abhasa
When ecstatic symptoms seem to appear in a person who has no genuine affection for
Krsna, they are called sattvika-abhasa — a semblance (abhasa) of real ecstasy.
There are four types of sattvika-abhasa. “Srila Rupa Gosvami further analyzes the
ecstatic loving expression into four divisions which are called sattvikabhasa (page 231).”

1) Raty-abhasa — "Ecstatic symptoms" caused by proximity to a genuine ecstatic

devotee.
2) Sattvika-abhasa — "Ecstatic symptoms" caused by a soft-hearted emotional
disposition.
3) Pratipa — "Ecstatic symptoms" in a hard-hearted person, caused by the powerful
influence of krsna-katha.
4) Nisattva — "Ecstatic symptoms" that are simply a forced, theatrical display.

Raty-Abhasa
Raty-abhasa occurs when the genuine rati (affection) of a pure devotee reflects in the
heart of a neophyte or non-devotee.
A genuine devotee's heart radiates ecstatic affection for Krsna as brilliantly as the
sun. This may reflect into the dark hearts of non-devotees like impersonalists and cause
them to experience a glimmer of ecstatic symptoms. The section on bhava-bhakti has
already extensively described this. 7

Srila Prabhupada says, “. . .even if the reactions to chanting are manifest in an

impersonalist's body, they should not be considered to be symptoms of actual attachment,
but reflections only, just like the sun reflected in a dark room through some polished glass
(page 231).”

7 References: The Nectar of Devotion, page 139; Waves of Devotion, page Error:
Reference source not found.
 Sattvika-Abhasa
Raty-abhasa is a reflection of genuine ecstatic love. Sattvika-abhasa, however, has no
connection with transcendental ecstatic love, reflected or otherwise. It is simply a
softhearted emotional disposition that causes the semblance of ecstasy. Krsna's name or
pastimes may by chance strike a chord in the heart of those who are naturally sensitive
and emotional, and thus cause them to cry, etc.

Pratipa
If a non-devotee appears to be exhibiting ecstatic symptoms, it may be due to the
influence of a genuine devotee (raty-abhasa). If there is no such influence, it may be due
to the persons naturally emotional nature (sattvika-abhasa). However, if the person is
quite cold and hard hearted, like the staunch logicians and analytical philosophers, how
can the "ecstatic symptoms" be explained?
Pratipa is the term for appearance of "ecstatic symptoms" in a cold, stoic-hearted
person. That even such barren people may sometimes be able to exhibit a semblance of
ecstasy simply testifies to the overwhelming potency of krsna-katha. Srila Prabhupada
explains, “Such non-devotees are not actually melted, they are hard-hearted. But the
influence of the glories of the Lord is so great that even the non-devotees sometimes shed
tears (page 231).”

Nisattva
Sometimes a person with no rati (affection for Krsna), and also without any of the above
abhasas may display symptoms of ecstasy. They are simply actors and who can display
emotions by practice.
Physical displays like crying and shivering are not necessarily transcendental
symptoms of ecstasy, they can even manifest in people who are outright opposed to
Krsna. “Sometimes it is found that a non-devotee who has practically no taste for Krsna
and who follows no rules or regulations, can, by practice, make a show of devotional
symptoms, even crying in an assembly of devotees (page 232).”

Reason for Discussing Sattvika-Abhasa

Srila Rupa Gosvami describes these varieties of pseudo-ecstasy so one can distinguish
between the real thing and the imitation. Srila Prabhupada explains, “Although there is no
need to describe these reflections of ecstatic love, Srila Rupa Gosvami gives some
instances where there is no actual devotional service and such expressions are manifested
(page 232).”