Text 1871
The tord instructs Šrila Rūna Gosyāmi i
367
n  nitaás citte satām puṣṭim  rasah  nrevānudirvate
“According to one’s original consciousness, ecstatic emotions are exhibited as continuously existing in eternity. When this stage of Kṛṣṇa consciousness is mature, it is called  preyo-rasa  or  sakhya-bhakti-rasa .”
Vāṭṣalva-bhakti-raṣa   is described in  Bhakti-raṣāmṛta-sindhu  (3.4.1) as follows:
vibhāvādyais tu vātsalyaṁ
sthāyī puṣṭim upāgataḥ
eṣa vatsala-nāmātra
prokto bhakti-raso budhaih
“When eternally existing love of Godhead transforms into paternal 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  Bhakti-rasāmrta-sindhu  (3.5.1) as follows:
ātmocitair vibhāvādyaiḥ puṣṭiṁ nītā satāṁ hṛdi madhurākhyo bhaved bhaktir aso ’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 .”
Similarly,  hāsya ,  adbhuta ,  vīra ,  karuṇa ,  raudra ,  bhaya  and  bibhatsa —the seven indirect mellows—are explained in  Bhakti-rasāmṛta-sindhu . The  hāsya-bhakti-rasa , laughing devotion, is explained as follows (B.r.s. 4.1.6):
vakşyamāṇair vibhāvādyaiḥ 
    puṣṭiṁ hāsa-ratir gatā 
    hāsya-bhakti-raso nāma 
    budhair eṣa nigadyate
“When through devotional service a laughing attachment to Krşna is developed, it is called  hāsya-bhakti-rasa  by learned scholars.”
Similarly,  adbhuta-rasa  is described in  Bhakti-rasāmṛta-sindhu  (4.2.1):
ātmocitair vibhāvādyaiḥ svādyatvaṁ bhakta-cetasi sā vismaya-ratir nītād-bhuto-bhakti-raso bhavet