BRS 2.5.112

Paramānanda here refers to the hlādinī śakti. Rati is non-different from it because its root is hlādinī śakti. [Note: The definition of rati or bhāva says it is śuddha-sattva-viśeṣātma, which means rati is composed of the hlādinī and saṁvit śaktis.] The form of Kṛṣṇa is the vibhāva. This form is non-different from the hlādinī śakti because the Lord, origin of the śakti, and His śakti are considered one. The form of the devotee (the āśraya element of vibhāva) is filled with rati (whose root is the hladinī śakti) and is therefore non-different from it. The anubhāvas and vyabhicāri-bhāvas arise from rati. Thus the hlādinī śakti is said to be non-different from rati and the other elements. Because they part of the hlādinī śakti, they produce the greatest bliss, which causes rejection of the bliss of liberation and brings the Lord under control (previously shown in 1.1.17). [Note: The two qualities of bhakti which manifest in bhāva or rati are mokṣa-laghutā-kṛt and sudurlabhā.] Because of this oneness between the hlādinī śakti (paramānanda-tādātmyāt) with rati and the other elements, when one considers rati’s essential features (vastutaḥ), rasa also should be accepted as self-revealing (sva-prakāśatvam). That means that rasa is not dependent on the mind or other factors to appear. That rasa is also considered to consist exclusively of rasa and nothing else (akhaṇḍatvam).