122 Teachings of Lord Chaitanya

position. The characteristic symptoms of a pure devotee are laughing and
crying; when emotions are favorable, they laugh; and when the emotion is
not favorable, they cry.

But above these two emotions there is the permanent situation of love
which is called Sthaaibhava. In other words, the attachment to Krishna is
called a permanent situation. That permanent loving attitude is sometimes
mixed with different kinds of tastes, and they are named Bibhava, Anubhava,
Byabhichary. Bibhava is a particular taste for attachment to Krishna, and is
divided into two further categories, namely Alambana and Uddipana. The
cause that increases one’s love of Krishna is said to be Bibhava, in the Agni
Purana and other authoritative Scriptures. Such taste is increased as Alambana,
when Krishna is the Objective. When Krishna’s transcendental qualities in-
clude a devotional emotion, by His Activities, His beautiful smiling Face and
flavor of Body, the sound of His flute, His sound of the Nopur, or conch shell,
the marks of His sole, His dwelling place, His paraphernalia of devotional
service: such as tulsi leaves, devotees, and the performance of ceremonies, and
Ekadasee—this devotional emotion so induced is called Alambana, or Uddipana.
When feeling and emotions within oneself are exhibited, that is called
Anubhava. In the Anubhava attitude, one dances and sometimes falls down,
sometimes sings loudly, sometimes shows convulsions, sometimes yearns,
sometimes breathes very heavily—all without any concern for the situation.

Those external features exhibited on the body of the devotees are called
Udbhasvar. The Byabhichary symptoms are thirty-three in number. Such
symptoms principally comprise the matter of words and different features
of the body. These different features of the body, such as dancing and trembling
and laughing, etc., when mixed with the Byabhichary symptoms are called
Samchary. And, when Bhava, Anubhava and Byabhichary symptoms are mixed
together they make the devotee dive into the ocean of immortality. That is
called the Bhakti Rasamrita Sindhu, The Ocean of the Pure Nectar of Devo-
tional Service; and one who is merged into that ocean is always concentratedly
in transcendental pleasure on the waves and sound of that particular ocean.

The particular flavors, or tastes of the devotees who merge into that ocean
of Bhakti Rasamrita are known as neutrality, servitude, friendship, parenthood
and conjugal love. The conjugal love taste, however, with symptoms of
decorating the body for attracting Krishna, is very prominent. The flavor of
servitude increases up to affection, anger, fraternity and attachment. The relish
of friendship increases up to affection, anger, fraternity, attachment and devo-
tion. In the relish of parenthood, the attachment increases up to affection,
