BRS 1.3.4

Two verses now describe in more detail that rati or bhāva, which was just described, when it appears in the Lord’s dear devotees in this world. That (asau), which has the form of śuddha-sattva-viśeṣa and has pleasure as its essence, is called rati, because, literally, the meaning of rati is “pleasure.” Though this rati is self-revealing (not dependent on anything else), since it reveals Kṛṣṇa and everything else, it (by its mercy) manifests within the functioning of the mind of the Lord’s dear devotees in this world, and then becomes one with their minds—it becomes their minds and their emotions (tat-svarūpatām vrajantī). It appears (bhāsamānā) in the mind as if by the actions of the mind (prakāśyavat) (though it is self-revealing, independent). This is like Brahman, the Supreme Lord, who, though self-revealing and independent, makes His appearance as if being born. By its own arrangement (svayam), bhāva acts as previous and later states—as both cause and effect. Factually, bhāva is taste or delight itself, by its portion which experiences the sweetness of Kṛṣṇa. Still (tu), rati or bhāva (asau) by another portion becomes the cause of tasting Kṛṣṇa’s many forms and activities, which are most desired by the experiencer. Its samvit (awareness) portion accomplishes this effectively. However, by the hlādinī portion, rati, simply, remains as a blissful state—it is the experience of bliss (effect). [Note: By bhāva, one is able to perceive Kṛṣṇa. But, in perceiving Kṛṣṇa, one experiences bhāva, blissful love of Kṛṣṇa.] Vastutaḥ here means “what actually happens.” The word tu is used to show distinction of the two aspects, cause and effect. Kṛṣṇādi means Kṛṣṇa and His associates, pastimes, form and qualities. [Note: The word kṛṣṇa also indicates other forms of the Lord.]