20211025 The Transcendental Mellows of Devotional Service

The following is a Śrī Kṛṣṇa Caitanya Book Compilation given by His Holiness Jayapatākā Swami Mahārāja on October 25th, 2021 in Sri Dhama Mayapur, India.

mūkaṁ karoti vācālaṁ paṅguṁ laṅghayate girim
yat-kṛpā tam ahaṁ vande śrī-guruṁ dīna-tāraṇam
paramānandaṁ mādhavaṁ śrī caitanya iśvaram

Hariḥ oṁ tat sat!

Hare Kṛṣṇa! Dear Devotees! Today we will continue with the compilation of Śrī Kṛṣṇa Caitanya Book. Today's chapter is entitled as:

The Transcendental Mellows of Devotional Service

Under the section: Lord Śrī Caitanya Mahāprabhu Instructs Śrīla Rūpa Gosvāmī

Caitanya Caritāmṛta, Madhya-līlā 19.178

prema-bhaktira gāḍhatvera tāratamya-vaicitrya; carame ‘mahābhāva’:—

prema vṛddhi-krame nāma—sneha, māna, praṇaya
rāga, anurāga, bhāva, mahābhāva haya

Translation: The basic aspects of prema, when gradually increasing to different states, are affection, abhorrence, love, attachment, further attachment, ecstasy and great ecstasy.

Purport: In the Bhakti-rasāmṛta-sindhu, (3.2.84) sneha (affection) is described as follows:

sāndraś citta-dravaṁ kurvan
premā sneha itīryate
kṣaṇikasyāpi neha syād
viśleṣasya sahiṣṇutā

That aspect of prema in which the melting of the heart for the lover is concentrated is called sneha, or affection. The symptom of such affection is that the lover cannot for a moment remain without the association of the beloved.” A description of māna can be found in Madhya-līlā (chapter two, verse 66). Similarly, a description of praṇaya is also there.

As far as rāga is concerned, the Bhakti-rasāmṛta-sindhu (3.2.87) says:

snehaḥ sa rāgo yena syāt
sukhaṁ duḥkham api sphuṭam
tat-sambandha-lave ’py atra
prītiḥ prāṇa-vyayair api

That stage at which affection for the beloved converts unhappiness into happiness is called rāga, or attachment. When one has such attachment for Kṛṣṇa, he can give up his own life to satisfy his beloved Kṛṣṇa.” Anurāga, bhāva and mahābhāva are described in the Sixth chapter of the Madhya-līlā, verse 13. The purport to that verse explains adhirūḍha-mahābhāva.

Jayapatākā Swami: So, these are the eight stages of prema – pure love for Kṛṣṇa as you can see this is a great science that different devotees are at different stages. Rādhārānī and only a few rare devotees are in the mahābhāva stage. Sometimes Rādhārānī's ecstasy is so great that She faints and when She faints, Kṛṣṇa also faints. When Kṛṣṇa faints everything stops because He is the consciousness for everyone and only person that is awake is Balarāma and He has to wake up Kṛṣṇa, then everything starts again. Anyway, this love of Kṛṣṇa is so great, Lord Caitanya is giving us this love very mercifully.

Caitanya Caritāmṛta, Madhya-līlā 19.179

upamā:—

yaiche bīja, ikṣu, rasa, guḍa, khaṇḍa-sāra
śarkarā, sitā, michari, uttama-michari āra

Translation: The gradual development of prema may be compared to different states of sugar. First there is the seed of the sugarcane, then sugarcane and then the juice extracted from the cane. When this juice is boiled, it forms liquid molasses, then solid molasses, then sugar, candy, rock candy and finally lozenges.

Jayapatākā Swami: So, like this the elements of pure love if Kṛṣṇa goes through different stages of intensity. This is the process that gur or molasses is made, finally ending with sugar candy and lozenges. So, this is the example given by our ācāryas and this was taught by Lord Caitanya to Rūpa Gosvāmī.

Caitanya Caritāmṛta, Madhya-līlā 19.180

ratira sahita vibhāvādi cāriprakāra bhāvera milane rasodaya:—

ei saba kṛṣṇa-bhakti-rasera sthāyibhāva
sthāyibhāve mile yadi vibhāva, anubhāva

Translation: All these stages combined are called sthāyibhāva, or continuous love of Godhead in devotional service. In addition to these stages, there are vibhāva and anubhāva.

Purport: Attachment for Kṛṣṇa never wanes; it increases more and more as one attains different stages. All the stages together are called sthāyibhāva, or continuous existence of ecstasy. The nine forms of devotional service are

śravaṇaṁ kīrtanaṁ viṣṇoḥ
smaraṇaṁ pāda-sevanam
arcanaṁ vandanaṁ dāsyaṁ
sakhyam ātma-nivedanam.

When continuous love of Godhead is mixed with the processes of devotional service, it is called vibhāva, anubhāva, sāttvika and vyabhicārī. The devotee thus enjoys a variety of transcendental bliss.

In his Amṛta-pravāha-bhāṣya, Śrīla Bhaktivinoda Ṭhākura states that anubhāva can be divided into thirteen categories: (1) dancing, (2) rolling on the ground, (3) singing, (4) yelling, (5) jumping, (6) making loud noises, (7) yawning, (8) heavy breathing, (9) not caring for public opinion, (10) discharging saliva, (11) roaring laughter, (12) unsteadiness and (13) hiccuping.

These are the symptoms of anubhāva. Thus, the transcendental mellows are experienced in different stages. Similarly, there are many other forms of expression that have been analytically studied by the Gosvāmīs. In the Bhakti-rasāmṛta-sindhu, Rūpa Gosvāmī gives each and every symptom a particular name.

Jayapatākā Swami: So, these different expressions of ecstatic love for Lord Kṛṣṇa are explained very systematically by Śrīla Rūpa Gosvāmī. Actually, to experience these is not possible to explain by any material example, it is something that the devotee experiences personally and that’s why Lord Caitanya is giving the highest happiness and there is nothing higher than love for Kṛṣṇa

Caitanya Caritāmṛta, Madhya-līlā 19.181

sāttvika-vyabhicāri-bhāvera milane
kṛṣṇa-bhakti-rasa haya amṛta āsvādane

Translation: When the higher standard of ecstatic love is mixed with the symptoms of sāttvika and vyabhicārī, the devotee relishes the transcendental bliss of loving Kṛṣṇa in a variety of nectarean tastes.

Jayapatākā Swami: So, the devotee is experiencing a variety of aspects of mellows of loving Kṛṣṇa. It is not something which is experienced in the material world, it is completely transcendental.

Caitanya Caritāmṛta, Madhya-līlā 19.182

upamā:—

yaiche dadhi, sitā, ghṛta, marīca, karpūra
milane, ’rasālā’ haya amṛta madhura

Translation: These tastes are like a combination of yogurt, sugar candy, ghee [clarified butter], black pepper and camphor and are as palatable as sweet nectar.

Jayapatākā Swami: The tastes mentioned here are different varieties, when they all combine together, they form a special sweet. like that love or attachment for Kṛṣṇa has many different aspects and when they all combine together, they form a very sweet nectar taste.

Caitanya Caritāmṛta, Madhya-līlā 19.183-184

bhaktabhede pañca-vidha rati:—

bhakta-bhede rati-bheda pañca parakāra
śānta-rati, dāsya-rati, sakhya-rati āra
Missing vātsalya-rati, madhura-rati,—ei pañca vibheda
rati-bhede kṛṣṇa-bhakti-rase pañca bheda

Translation: According to the devotee, attachment falls within the five categories of śānta-rati, dāsya-rati, sakhya-rati, vātsalya-rati and madhura-rati. These five categories arise from devotees’ different attachments to the Supreme Personality of Godhead. The transcendental mellows derived from devotional service are also of five varieties.

Purport: His Divine Grace A.C. Bhaktivedanta Swami Prabhupāda Śānta-rati is described in the Bhakti-rasāmṛta-sindhu (2.5.16-18) as follows:

mānase nirvikalpatvaṁ śama ity abhidhīyate

When one is completely free from all doubts and material attachments, he attains the neutral position, called śānta.”

vihāya viṣayonmukhyaṁ
nijānanda-sthitir yataḥ
ātmanaḥ kathyate so ’tra
vabhāvaḥ śama ity asau

 

prāyaḥ śama-pradhānānāṁ
mamatā-gandha-varjitā
paramātmatayā kṛṣṇe
jātā śāntī ratir matā

The śānta-rati realization of Kṛṣṇa is in the neutral stage between the conception of impersonalism and personalism. This means that one is not very strongly attached to the personal feature of the Lord. An appreciation of the greatness of the Lord is called śānta-rati. This is attachment not to the personal feature but to the impersonal feature. Generally, one in this stage is attached to the Paramātmā feature of the Supreme Personality of Godhead.

Jayapatākā Swami: Śānta-rasa is the appreciation of the Lord, may for His Paramātmā feature, like trees, animals, cows, deers they don’t actually offer service to Kṛṣṇa, but they appreciate Kṛṣṇa. Sometimes great ṛṣīs, they may appreciate Kṛṣṇa, so these are all the aspects of śānta-rasa.

īśvaraḥ sarva-bhūtānāṁ
hṛd-deśe ’rjuna tiṣṭhati
bhrāmayan sarva-bhūtāni
yantrārūḍhāni māyayā

The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine made of the material energy.” (Bg. 18.61) On the strength of this statement from the Bhagavad-gītā, we can understand that in śānta-rasa a devotee sees the Lord’s representation everywhere.

Jayapatākā Swami: So, in śānta-rasa he sees the Lord, His greatness but he is not getting into the service of the Lord, he just appreciates the Lord.

Purport: (continues)….

Dāsya-rati is explained in the Bhakti-rasāmṛta-sindhu (2.5.27) thus:

svasmād bhavanti ye nyūnās
te ’nugrāhyā harer matāḥ
ārādhyatvātmikā teṣāṁ
ratiḥ prītir itīritā
tatrāsakti-kṛd anyatra
prīti-saṁhāriṇī hy asau

When the Supreme Lord in His localized aspect is appreciated and a great devotee understands his subordinate position, not only does he surrender to the Supreme Personality of Godhead, but, due to his subordinate position, he wishes to render some service and thus become favored by the Supreme Personality of Godhead. A devotee in śānta-rati is not very much willing to render service to the Lord, but a devotee in dāsya-rati voluntarily wants to render service. Due to this attitude, the devotee in dāsya-rati realizes the Supreme Personality of Godhead more fully than a devotee in śānta-rati. He considers the Lord to be a worshipable object, and this means that his attachment for the Lord increases. Thus dāsya-rati is characterized as bhaktiḥ pareśānubhavo viraktir anyatra ca. (Bhāg. 11.2.42) In other words, on the dāsya-rati platform a devotee is attached to rendering service to the Lord, and he is detached from material activities. Śānta-rati is neither material nor spiritual, but dāsya-rati is actually on the spiritual platform. There is no attachment for material things on the spiritual platform (viraktir anyatra ca).

Jayapatākā Swami: So, Dāsya rasa means he want to serve the Lord, the Nārāyaṇa form is served by worshipping the Lord. Hanumān he wants to serve Lord Rāma, there are service of different types but they all want to serve the Lord. They consider the Lord to be much superior.

A devotee in dāsya-rati has no attachment for anything but Kṛṣṇa’s service.

Sakhya-rati is described in the Bhakti-rasāmṛta-sindhu (2.5.30) as follows:

ye syus tulyā mukundasya
te sakhāyaḥ satāṁ matāḥ
sāmyād viśrambha-rūpaiṣāṁ
ratiḥ sakhyam ihocyate

According to the opinion of advanced devotees and learned scholars, a devotee in sakhya-rati feels equal to the Supreme Personality of Godhead. This is a relationship in friendship. Due to having a friendly relationship with the Lord, not only is one free from material attachment, but one believes in equal dealings with the Supreme Personality of Godhead. This is called sakhya-rati. The sakhya-rati devotee is so advanced that he treats the Lord on an equal level and even exchanges joking words with Him. Although one is never equal to the Supreme Personality of Godhead, the sakhya-rati devotee feels equal to the Lord, and he does not feel guilty because of this. Usually it is offensive to consider oneself equal to the Lord. The Māyāvādīs, for example, consider themselves equal to the Lord, but such feelings entail bereavement because they are material. Sakhya-rati, however, is a feeling experienced in the mind by a pure devotee, and he is eternally related with the Supreme Personality of Godhead in that feeling.

Jayapatākā Swami: Those in the sakhya-rasa consider themselves friends of the Lord, they may not consider Lord in His Absolute position. They consider the Lord as their own dear friend so, this is a very intense love for Kṛṣṇa and in that loving relationship they exchange different pastimes and loving sentiments with the Lord.

Vātsalya-rati is described as follows in the Bhakti-rasāmṛta-sindhu (2.5.33):

guravo ye harer asya
te pūjyā iti viśrutāḥ
anugraha-mayī teṣāṁ
ratir vātsalyam ucyate
idaṁ lālana-bhavyāśīś
cibuka-sparśanādi-kṛt

When a living entity is situated on the platform of vātsalya-rati, he thinks of the Supreme Personality of Godhead in His childhood feature. In this feature, the Lord has to be protected by the devotee, and at this time the devotee takes the position of being worshiped by the Supreme Personality of Godhead. These feelings of parental love are called vātsalya-rati. When the devotee is situated on this platform, he wants to maintain the Lord like a son, and he desires all good fortune for the Lord. He offers blessings to the Lord by touching His feet and head.

Jayapatākā Swami: In vātsalya-rasa one thinks that the Lord is a child and he is dependent on the parent, as a parent they are always thinking about the Lord’s welfare. This is a more intense form of love, instead of feeling equal to the Lord, they feel superior to the Lord, that the Lord is dependent on them. So, this is the nature of vātsalya-rasa, this is the fourth stage of loving the Lord.

Madhura-rati, or attachment in conjugal love, is described as follows:

mitho harer mṛgākṣyāś ca
sambhogasyādi-kāraṇam
madhurāpara-paryāyā
priyatākhyoditā ratiḥ
asyāṁ kaṭākṣa-bhrū-kṣepa-
priya-vāṇī-smitādayaḥ

Madhura-rati, the conjugal relationship experienced between the Supreme Personality of Godhead and the young damsels of Vrajabhūmi, continuously exists in eight kinds of remembrances. This intimate relationship brought about by conjugal love produces movements of the eyebrows, glancing, sweet words and exchanges of joking words.

Jayapatākā Swami: So, the love for the Lord in this conjugal relationship is very intense and one may exchange different emotions and pastimes with the Lord. So the damsels of Vraja are considered the most elevated, after them come the queens of Dvārakā and then Lakṣmīs in Vaikuṇṭha-dhāma.

Caitanya Caritāmṛta, Madhya-līlā 19.185

pañca mukhya-bhakti-rasa o sapta gauṇarasa:—

śānta, dāsya, sakhya, vātsalya, madhura-rasa nāma
kṛṣṇa-bhakti-rasa-madhye e pañca pradhāna

Translation: The chief transcendental mellows experienced with the Supreme Personality of Godhead are five — śānta, dāsya, sakhya, vātsalya and madhura.

Purport: Śānta-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.1.4-6) as follows:

vakṣyamāṇair vibhāvādyaiḥ
śamināṁ svādyatāṁ gataḥ
sthāyī śānti-ratir dhīraiḥ
śānta-bhakti-rasaḥ smṛtaḥ

prāyaḥ sva-sukha-jātīyaṁ
sukhaṁ syād atra yoginām
kintv ātma-saukhyam aghanaṁ
ghanaṁ tv īśa-mayaṁ sukham

 

tatrāpīśa-svarūpānu-
bhavasyaivoru-hetutā
dāsādi-van-mano-jñātva-
līlāder na tathā matā

When śānta-rati (neutral attraction) exists continuously and is mixed with ecstatic emotion, and when the devotee relishes that neutral position, it is called śānta-bhakti-rasa. Śānta-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-ānanda-vigraha (His transcendental, blissful body, complete in knowledge and eternity), the taste is called concentrated (ghana) transcendental bliss. Sometimes the devotees in śānta-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 dāsya-rasa, the transcendental mellow in which one renders service to the Supreme Personality of Godhead.

Dāsya-rasa, or dāsya-bhakti-rasa, is described in the Bhakti-rasāmṛta-sindhu (3.2.3-4) as follows:

ātmocitair vibhāvādyaiḥ
prītir āsvādanīyatām
nītā cetasi bhaktānāṁ
prīti-bhakti-raso mataḥ

anugrāhy asya dāsatvāl
lālyatvād apy ayaṁ dvidhā
bhidyate sambhrama-prīto
gaurava-prīta ity api

When according to his desires the living entity develops love for the Supreme Personality of Godhead, this beginning stage of love is called dāsya-bhakti-rasa. Dāsya-bhakti-rasa is divided into two categories, called sambhrama-dāsya and gaurava-dāsya. In sambhrama-dāsya, the devotee renders respectful service to the Supreme Personality of Godhead, but in the more advanced gaurava-dāsya, the devotee feels he is receiving protection from the Lord.

Sakhya-bhakti-rasa is described as follows in the Bhakti-rasāmṛta sindhu (3.3.1):

sthāyi-bhāvo vibhāvādyaiḥ
sakhyam ātmocitair iha
nītaś citte satāṁ puṣṭiṁ
rasaḥ preyān udīryate

According to one’s original consciousness, ecstatic emotions may be exhibited as continuously existing in fraternity. When this stage of Kṛṣṇa consciousness is mature, it is called preyo-rasa or sakhya-bhakti-rasa.”

Vātsalya-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.4.1) as follows:

vibhāvādyais tu vātsalyaṁ
sthāyī puṣṭim upāgataḥ
eṣa vatsala-nāmātra
prokto bhakti-raso budhaiḥ

When eternally existing love of Godhead transforms into parental love and is mixed with corresponding emotions, that stage of spiritual existence is described by learned devotees as vātsalya-bhakti-rasa.”

Madhura-bhakti-rasa is described in the Bhakti-rasāmṛta-sindhu (3.5.1) as follows:

ātmocitair vibhāvādyaiḥ
puṣṭiṁ nītā satāṁ hṛdi
madhurākhyo bhaved bhakti-
raso ’sau madhurā ratiḥ

If in accordance with one’s own natural development in Kṛṣṇa consciousness one’s attraction leans toward conjugal love within the heart, that is called attachment in conjugal love, or madhura-rasa.”

Jayapatākā Swami: So, these five types of relationship are the principle ones, they are one's fixed situations, however different passing relationships are also mix with these, that would be expanded on.

Caitanya Caritāmṛta, Madhya-līlā 19.186

Bhakti-rasāmṛta-sindhu (2.5.116)—

hāsyo ’dbhutas tathā vīraḥ
karuṇo raudra ity api
bhayānakaḥ sa-bībhatsa
iti gauṇaś ca saptadhā

Translation: ‘Besides the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.’

Purport: This verse is found in the Bhakti-rasāmṛta-sindhu (2.5.116).

Jayapatākā Swami: So, these indirect mellows are mixed with the permanent mellows and create a certain taste. Some mellows are not compatible and this is being explained by Lord Caitanya to Rūpa Gosvāmī.

Caitanya Caritāmṛta, Madhya-līlā 19.187

hāsya, adbhuta, vīra, karuṇa, raudra, bībhatsa, bhaya
pañca-vidha-bhakte gauṇa sapta-rasa haya

Translation: In addition to the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster and fear.

Purport: Similarly, hāsya, adbhuta, vīra, karuṇa, raudra, bhaya and bībhatsa — the seven indirect mellows — are explained in the Bhaktirasāmṛta-sindhu.

The hāsya-bhakti-rasa, laughing devotion, is explained as follows (B.r.s. 4.1.6):

vakṣyamāṇair vibhāvādyaiḥ
puṣṭiṁ hāsa-ratir gatā
hāsya-bhakti-raso nāma
budhair eṣa nigadyate

When through devotional service a laughing attachment to Kṛṣṇa is developed, it is called hāsya-bhakti-rasa by learned scholars.”

Similarly, adbhuta-rasa is described in the Bhakti-rasāmṛta-sindhu (4.2.1):

ātmocitair vibhāvādyaiḥ
svādyatvaṁ bhakta-cetasi
sā vismaya-ratir nītād-
bhuta-bhakti-raso bhavet

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

Vīra-bhakti-rasa is described as follows (B.r.s. 4.3.1):

saivotsāha-ratiḥ sthāyī
vibhāvādyair nijocitaḥ
ānīyamānā svādyatvaṁ
vīra-bhakti-raso bhavet
yuddha-dāna-dayā-dharmaiś
caturdhā-vīra ucyate

When attachment to Kṛṣṇa mixes with the bellicose tendency, the charitable tendency or the merciful tendency in the heart of the devotee, such devotion is called vīra-bhakti-rasa.”

Jayapatākā Swami: So, like Bhīṣmadeva he had a fixed relationship of service to Kṛṣṇa but he was attached to Kṛṣṇa but he was attached to Kṛṣṇa in chivalorous indirect mellow. He wanted to see Kṛṣṇa in the battlefield and he was inspired by that.

Karuṇa-bhakti-rasa is described as follows (B.r.s. 4.4.1):

ātmocitair vibhāvādyair
nītā puṣṭiṁ satāṁ hṛdi
bhavec choka-ratir bhakti-
raso hi karuṇābhidhaḥ

When one’s devotional attitude and attachment for Kṛṣṇa is mixed with lamentation, it is called karuṇa-bhakti-rasa.”

Similarly, raudra-bhakti-rasa is described as follows (B.r.s. 4.5.1):

nītā krodha-ratiḥ puṣṭiṁ
vibhāvādyair nijocitaiḥ
hṛdi bhakta-janasyāsau
raudra-bhakti-raso bhavet

When devotion is mixed with anger in the heart of the devotee, the taste is called raudra-bhakti-rasa.”

Bhayānaka-bhakti-rasa is described as follows (B.r.s. 4.6.1):

vakṣyamāṇair vibhāvādyaiḥ
puṣṭiṁ bhaya-ratir gatā
bhayānakābhidho bhakti-
raso dhīrair udīryate

When devotion is mixed with fear, it is called bhayānaka-bhakti-rasa.”

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

puṣṭiṁ nija-vibhāvādyair
jugupsā-ratir āgatā
asau bhakti-raso dhīrair
bībhatsākhya itīryate

When one’s attachment for Kṛṣṇa develops in an abominable way, and the devotee enjoys it, that is called bībhatsa-bhakti-rasa.”

In conclusion, when a pure devotee is situated in any of the five principal mellows (śānta, dāsya, sakhya, vātsalya or madhura) and that mellow is mixed with one or more of the seven indirect bhakti-rasas (hāsya, adbhuta, vīra, karuṇa, raudra, bhayānaka or bībhatsa), the indirect mellows become prominent.

Jayapatākā Swami: So, as you can see loving Kṛṣṇa is a great science and these direct mellows and indirect mellows have been studied by great ācāryas like Śrīla Rūpa Gosvāmī and we can see different mellows, indirect mellows manifesting especially Lord Caitanya would manifest these different ecstatic symptoms.

Caitanya Caritāmṛta, Madhya-līlā 19.188

pañca mukhya-rasa—sthāyī; sapta gauṇarasa—āgantuka:—

pañca-rasa ’sthāyī’ vyāpī rahe bhakta-mane
sapta gauṇa ’āgantuka’ pāiye kāraṇe

Translation: The five direct transcendental mellows of devotional service are permanently situated in the heart of the devotee, whereas the seven indirect emotions appear suddenly under certain conditions and appear more powerful.

Jayapatākā Swami: When we have a particular rasa, friendship, or servitude or whatever then if one laughs, at that moment the laughter seems to be prominent, although his permanent relationship is fixed, so the temporary indirect mellows they come and go and the permanent one stays.

Caitanya Caritāmṛta, Madhya-līlā 19.189

śānta o dāsya-rasera bhaktera nāma:—

śānta-bhakta—nava-yogendra, sanakādi āra
dāsya-bhāva-bhakta—sarvatra sevaka apāra

Translation: Examples of śānta-bhaktas are the nine Yogendras and the four Kumāras. Examples of devotees in dāsya-bhakti are innumerable, for such devotees exist everywhere.

Purport: The nine Yogendras are Kavi, Havi, Antarīkṣa, Prabuddha, Pippalāyana, Āvirhotra, Draviḍa (Drumila), Camasa and Karabhājana. The four Kumāras are Sanaka, Sanandana, Sanat-kumāra and Sanātana. The servant devotees in Gokula are Raktaka, Citraka, Patraka and so on. In Dvārakā there are servants like Dāruka, and in the Lord’s pastimes in the material world there are servants like Hanumān.

Caitanya Caritāmṛta, Madhya-līlā 19.190

sakhya o vātsalya-rasera bhaktera nāma:—

sakhya-bhakta—śrīdāmādi, pure bhīmārjuna
vātsalya-bhakta—mātā pitā, yata guru-jana

Translation: In Vṛndāvana, examples of devotees in fraternity are Śrīdāmā and Sudāmā; in Dvārakā the Lord’s friends are Bhīma and Arjuna; in Vṛndāvana the devotees in parental love are mother Yaśodā and father Nanda Mahārāja, and in Dvārakā the Lord’s parents are Vasudeva and Devakī. There are also other superior persons who are devotees in parental love.

Jayapatākā Swami: Vasudeva has eighteen wives and Devakī was Lord Krsna's real mother and all the step-mothers had parental affection for Lord Kṛṣṇa.

Caitanya Caritāmṛta, Madhya-līlā 19.191

madhura-rasera bhaktagaṇa—pura kāntā o vraja-kāntāgaṇa:—

madhura-rase bhakta-mukhya—vraje gopī-gaṇa
mahiṣī-gaṇa, lakṣmī-gaṇa, asaṅkhya gaṇana

Translation: The chief devotees in conjugal love are the gopīs in Vṛndāvana, the queens in Dvārakā and the goddesses of fortune in Vaikuṇṭha. These devotees are innumerable.

Jayapatākā Swami: So, some practical examples are given about these different devotees, about the different rasas and different mellows of bhakti so one can understand what is meant by different rasas.

Thus ends the chapter entitled, The Transcendental Mellows of Devotional Service 
Under the section: Lord Śrī Caitanya Mahāprabhu Instructs Śrīla Rūpa Gosvāmī