4.8 · Maitrī-vairī-sthiti

Very often, in addition to one’s regular rasa, there is found the presence of some other rasa, and the mixture of these loving humors is sometimes compatible, or palatable, and sometimes incompatible, or unpalatable. The following is a scientific analysis of the compatibility and incompatibility of the mixtures of these various rasas, or loving moods.

When in the rasa of neutral love (śānta-rasa) there are found traces of ghastliness or astonishment, the result is compatible.

When with this neutral love there are manifestations of conjugal love, chivalry, anger or dread, the result is incompatible.

When in the ecstasy of a serving humor there are manifestations of dread, neutral love or chivalry (such as dharma-vīra and dāna-vīra), the result is compatible. The ecstasy of devotional service in chivalry (yuddha-vīra) and anger are directly produced by Kṛṣṇa Himself.

With the ecstasy of fraternal love a mixture of conjugal love, laughter or chivalry is highly compatible. With the same fraternal love, a mixture of dread or parental love is most incompatible.

Although there are gulfs of differences between them, with the ecstasy of parental affection a mixture of laughter, compassion or dread is compatible. With the ecstasy of parental love a mixture of conjugal love, chivalry or anger is incompatible.

With the ecstasy of devotion in conjugal love a mixture of laughter or fraternity is compatible. According to certain expert opinions, in the ecstasy of conjugal love the feelings of chivalry known as yuddha-vīra and dharma-vīra are the only compatible additions. According to this view, except for these two humors, all other manifestations are taken as incompatible with conjugal love.

With the ecstasy of devotional laughter a mixture of dread, conjugal love or parental love is compatible, whereas a mixture of compassion or ghastliness is incompatible.

With the ecstasy of devotion in astonishment a mixture of chivalry or neutral love is compatible, whereas a mixture of anger or dread is always incompatible.

With the ecstasy of devotional chivalry a mixture of astonishment, laughter or servitude is compatible, whereas a mixture of dread or conjugal love is incompatible. According to some expert opinions, the ecstasy of neutral love is always compatible with devotional service in chivalry.

With the ecstasy of compassion in devotional service a mixture of anger or parental love is compatible, whereas a mixture of laughter, conjugal love or astonishment is always incompatible.

With the ecstasy of anger in devotional service a mixture of compassion or chivalry is compatible, whereas a mixture of laughter, conjugal union or dread is completely incompatible.

With the ecstasy of dread in devotional service a mixture of ghastliness or compassion is compatible. With the ecstasy of chivalry in devotional service a mixture of conjugal union, laughter or anger is always incompatible.

In the ecstasy of ghastliness in devotional service, feelings of neutral love, laughter or servitude are compatible, whereas feelings of conjugal union and fraternity are incompatible.

The above analysis is a sample of the study of rasābhāsa, or incompatible mixing of rasas. This transcendental science of rasābhāsa can thoroughly explain the humors in ecstatic love which are compatible and incompatible with one another. When Lord Caitanya Mahāprabhu was residing in Jagannātha Purī, many poets and devotees used to come to Him and offer their different kinds of poetry, but the regulation was that Lord Caitanya’s secretary, Svarūpa Dāmodara, first examined all of these writings scrutinizingly, and if he would find that there were no incompatibilities in the rasas, or transcendental mellows, he would then allow the poet to approach Lord Caitanya and recite his poetry. The topic of incompatibility is a very important one, and those who are pure devotees always expect to find perfect compatibility in descriptions of the different relationships with the Personality of Godhead. The study of compatibility and incompatibility sometimes becomes very involved, and a hint of why this is so is given as follows. When a friend meets another friend, the mellow produced out of that meeting is generally taken as very palatable. But actually with such meetings between two friends, there are so many feelings involved that it is difficult to ascertain when these feelings are actually becoming compatible and when they are becoming incompatible.

The above analysis is a sample of the study of rasābhāsa, or incompatible mixing of rasas. This transcendental science of rasābhāsa can thoroughly explain the humors in ecstatic love which are compatible and incompatible with one another. When Lord Caitanya Mahāprabhu was residing in Jagannātha Purī, many poets and devotees used to come to Him and offer their different kinds of poetry, but the regulation was that Lord Caitanya’s secretary, Svarūpa Dāmodara, first examined all of these writings scrutinizingly, and if he would find that there were no incompatibilities in the rasas, or transcendental mellows, he would then allow the poet to approach Lord Caitanya and recite his poetry. The topic of incompatibility is a very important one, and those who are pure devotees always expect to find perfect compatibility in descriptions of the different relationships with the Personality of Godhead. The study of compatibility and incompatibility sometimes becomes very involved, and a hint of why this is so is given as follows. When a friend meets another friend, the mellow produced out of that meeting is generally taken as very palatable. But actually with such meetings between two friends, there are so many feelings involved that it is difficult to ascertain when these feelings are actually becoming compatible and when they are becoming incompatible.

Expert literary scholars have analyzed the rasas which are compatible with one another by contrasting the various rasas in a particular mixture under the names whole and part. According to this method, the prominent feeling is called the whole, and the subordinate feeling is called the part.

Expert literary scholars have analyzed the rasas which are compatible with one another by contrasting the various rasas in a particular mixture under the names whole and part. According to this method, the prominent feeling is called the whole, and the subordinate feeling is called the part.

Expert literary scholars have analyzed the rasas which are compatible with one another by contrasting the various rasas in a particular mixture under the names whole and part. According to this method, the prominent feeling is called the whole, and the subordinate feeling is called the part.

The following statement elucidates the subject of part and whole: “All living entities are just like sparks from the supreme fire, and as such, I do not know if I, a tiny spark, shall be able to engage myself in the transcendental loving service of this supreme fire, Lord Kṛṣṇa.” In this statement, the feelings of neutral love are taken as the whole, whereas the desire to serve the Lord is taken as the part. Actually, in the Brahman effulgence there is no chance for reciprocation of loving ecstasy between the Lord and the devotee.

There is another quotation, from a devotee who laments as follows: “Alas, I am still trying to relish different pleasurable states from this body, which is simply some skin covering mucus, semen and blood. In this state of consciousness I am so condemned that I cannot relish the transcendental ecstasy of remembering the Supreme Personality of Godhead.” In this statement there are two ecstatic loving humors, namely neutrality and ghastliness. Neutrality is taken here as the whole, whereas the ecstasy of ghastliness is the part.

There is a similar statement by a devotee as follows: “I shall now begin my service of fanning the Supreme Personality of Godhead, Śrī Kṛṣṇa, who is seated on a golden throne. He is the supreme Para-brahman in His eternal transcendental form with a cloudy blackish complexion. Now I shall give up my affection for my material body, which is nothing but a bunch of flesh and blood.” Herein also there is a combination of servitude and ghastliness, where the ecstasy of servitude is taken as the whole and the ecstasy of ghastliness is taken as the part.

There is another statement as follows: “When shall I be freed from the mode of ignorance? And being thus purified, when shall I attain the stage of serving Kṛṣṇa eternally? Only then shall I be able to worship Him, always observing His lotus eyes and beautiful face.” In this statement the whole is the ecstasy of neutrality, and the part is servitorship.

There is another statement as follows: “Please look at this devotee of the Lord who is dancing just from remembering the lotus feet of Kṛṣṇa. Simply by observing his dance you will lose all interest in even the most beautiful women!” In this statement the whole is in neutrality, and the part is in ghastliness.

One devotee boldly said, “My dear Lord, now I am turning my face from any thought of association with young girls. As far as Brahman realization is concerned, I have lost all interest, because I am completely absorbed in thinking about You. And being absorbed so blissfully, I have lost all other desires, even the desire for mystic powers. Now my mind is attracted only to worshiping Your lotus feet.” In this statement, the whole is the ecstasy of neutrality, and the part is chivalry.

In another statement, Subala is addressed thus: “My dear Subala, the damsels of Vṛndāvana who had the opportunity of enjoying Kṛṣṇa’s kissing must be the foremost of all the fortunate women in the world.” In this example, the ecstasy of fraternal devotional service is the whole, and the ecstasy of conjugal love is the part.

The following statement was made by Kṛṣṇa to the gopīs: “My dear enchanted, don’t gaze at Me with longing eyes like this. Be satisfied and return to your homes in Vṛndāvana. There is no necessity of your presence here.” While Kṛṣṇa was joking in this way with the damsels of Vraja, who with great hope had come to enjoy the rāsa dance with Him, Subala was also on the scene, and he began to look at Kṛṣṇa with wide and laughing eyes. Subala’s feeling contained a mixture of fraternity and laughter in devotional service. Fraternity is considered here to be the whole, and the laughter is considered the part.

The following example contains a mixture of ecstatic fraternity and laughter, taken respectively as the whole and part. When Kṛṣṇa saw that Subala, in the dress of Rādhārāṇī, was silently hiding under the shade of a beautiful aśoka tree on the bank of the Yamunā, He immediately arose from His seat in surprise. Upon seeing Kṛṣṇa, Subala tried to hide his laughter by covering his cheeks.

There is also an example of a mixture of parental love and compassion in devotional service. When Mother Yaśodā was thinking that her son was walking in the forest without any umbrella or shoes, she became greatly perturbed to think of how much difficulty Kṛṣṇa must have been feeling. In this example the whole is the parental love, and the part is compassion.

There is the following example of a mixture of parental love and laughter. A friend of Mother Yaśodā told her, “My dear Yaśodā, your son has very cunningly stolen a lump of butter from my home. And to make me blame my own son for His mischief, He has smeared some of the butter on my son’s face while he was sleeping!” Upon hearing this, Mother Yaśodā shook her curved eyebrows. She could only look at her friend with a smiling face. May Mother Yaśodā bless everyone with this smiling attitude. In this example the whole is the parental love, and the part is the laughter.

There is an example of a mixture of several humors with devotional service as follows. When Kṛṣṇa was holding up Govardhana Hill with His left hand, His hair became scattered all over His shoulders, and He appeared to be perspiring. When Mother Yaśodā saw this scene, she began to tremble. Then, as she stared at the scene with broadened eyes, she saw Kṛṣṇa begin to exhibit varieties of facial caricatures. Mother Yaśodā then became very happy and began to smile. Then again, when she thought that Kṛṣṇa was holding up the hill for such an extremely long time, her clothes became soaked with perspiration. May Mother Yaśodā Vrajeśvarī protect the whole universe by her infinite mercy! In this example, the whole is parental love, and the parts are dread, wonder, laughter, compassion, etc.

There is an example of a mixture of conjugal love and fraternal affection when Śrīmatī Rādhārāṇī said, “My dear friends, just see how Kṛṣṇa is resting His hand on the shoulder of Subala, who is dressed up just like a young girl! I think He must be sending some message to Me through Subala.” The purport is that the superiors of Rādhārāṇī do not like Kṛṣṇa or His cowherd friends to associate with Her; therefore these friends sometimes clothe themselves in female dress so they can give Rādhārāṇī a message from Kṛṣṇa. In this example the whole is conjugal love, and the part is fraternity.

The following is an example of a mixture of conjugal love and laughter in devotional service. Kṛṣṇa, in the dress of a young girl, told Rādhārāṇī, “Oh, You hardhearted girl! Don’t You know that I am Your sister? Why are You unable to recognize Me? Be merciful upon Me and please capture My shoulders and embrace Me with love!” While Kṛṣṇa was dressed up exactly like Rādhārāṇī, He was speaking these nice words, and Śrīmatī Rādhārāṇī could understand His purpose. But because She was in front of many of Her superiors, She simply smiled and did not say anything. In this instance, the ecstasy of conjugal love is taken as the whole, and the ecstasy of laughter is taken as the part.

The following illustrates a mixture of several feelings. When one of the consort friends of Candrāvalī saw that Kṛṣṇa was preparing to fight with the Vṛṣāsura demon, she began to think, “How wonderful Kṛṣṇa is! His mind is captivated by the eyebrows of Candrāvalī in a smiling spirit, His snakelike arms are on the shoulder of His friend, and at the same time He is roaring like a lion to encourage Vṛṣāsura to fight with Him!” This is an example of conjugal love, fraternity and chivalry. The conjugal love is taken here as the whole, and the fraternity and chivalry are taken as the parts.

When Kubjā caught hold of Kṛṣṇa’s yellow garment because she was feeling almost lusty with sex urge, Kṛṣṇa simply bowed down His head with His cheeks glowing in front of the many people who were standing there and laughing. This is an example of a mixture of ecstatic conjugal love and laughter. The laughter is taken as the whole, and the conjugal love is taken as the part.

Viśāla, a cowherd boy who was attempting to fight with Bhadrasena, was addressed by another cowherd boy as follows:”Why are you attempting to show your chivalrous spirit before me? Before this, you even attempted to fight with Śrīdāmā, but you must know that Śrīdāmā does not even care to fight with hundreds of Balarāmas. So why are you acting so enthusiastically when you actually have no importance at all?” This is an example of a mixture of devotional fraternity and chivalry. The chivalry is taken as the whole, and the fraternity is taken as the part.

Śiśupāla was habituated to calling Kṛṣṇa ill names, and by his insults he irritated the sons of Pāṇḍu more than he irritated Kṛṣṇa. The Pāṇḍavas therefore equipped themselves with all kinds of weapons to kill Śiśupāla. Their feelings were a mixture of ecstatic anger and fraternity, the anger being taken as the whole and fraternity as the part.

Once Kṛṣṇa was watching Śrīdāmā very expertly using his stick to fight with Balarāma, who was an expert club fighter and who had even killed the Pralambāsura demon with His club. When Kṛṣṇa saw Balarāma finally defeated by Śrīdāmā, who was using only a small stick, Kṛṣṇa became filled with pleasure and began to look upon Śrīdāmā with great wonder. In this instance there is a mixture of astonishment, fraternity and chivalry in devotional service. The fraternity and chivalry are considered the parts, and the astonishment is considered the whole.

Expert analysts of these various kinds of mellows instruct us that when different mellows overlap one another, the mellow which is the whole, or the prominent humor, is called the permanent ecstasy.

It is confirmed in the Viṣṇu-dharmottara that when there are many mellows of devotional ecstasy mixed together, the prominent one, or the whole, is called the steady ecstasy of devotional service. Although the subordinate mellow may be manifested for a certain time, at length it will become merged into the prominent whole. Thus it is called an unconstitutional ecstasy of devotional service.

There is a good analogy in this connection, showing the relationship between the part and whole. Lord Vāmanadeva is actually the Supreme Personality of Godhead, but He appeared to have been “born” as one of the brothers of Indra. Although Vāmanadeva is sometimes taken as a less important demigod, He is actually the maintainer of Indra, the King of the demigods. Thus, although sometimes Vāmanadeva is considered to be a subordinate demigod, His actual position is that of the supreme whole, the source of the entire demigod system. In the same way, a rasa which is actually prominent may sometimes appear to be manifested in a subordinate way, …

… although its actual position is as the main or prominent loving feeling of a devotee. When an unconstitutional ecstasy of devotional service is manifested prominently at a certain time, it is still accepted as the part. If it is not very prominently manifested, it appears only slightly and merges quickly back into the whole.

… although its actual position is as the main or prominent loving feeling of a devotee. When an unconstitutional ecstasy of devotional service is manifested prominently at a certain time, it is still accepted as the part. If it is not very prominently manifested, it appears only slightly and merges quickly back into the whole.

… although its actual position is as the main or prominent loving feeling of a devotee. When an unconstitutional ecstasy of devotional service is manifested prominently at a certain time, it is still accepted as the part. If it is not very prominently manifested, it appears only slightly and merges quickly back into the whole.

At such times of slight appearance, no consideration is given to it; when one is eating some palatable dishes, if one also eats a small blade of grass he will not taste it, nor will he care to distinguish what its taste is like. SKIP1

At such times of slight appearance, no consideration is given to it; when one is eating some palatable dishes, if one also eats a small blade of grass he will not taste it, nor will he care to distinguish what its taste is like. SKIP1

NoD 50: Further Analysis of Mixed Rasas As already described, if certain kinds of mellows become mixed and there is a joining of opposite mellows, then the situation is called incompatible. When one is eating sweet rice and something salty or sour is mixed in, the mixture is not very tasteful, and it is called incompatible.

An exemplary instance of incompatibility is a statement by an impersonalist who was lamenting aloud, “I have been attached simply to the impersonal Brahman feature, and I have passed my days uselessly in practicing trance. I have not given any proper attention to Śrī Kṛṣṇa, who is the source of the impersonal Brahman and who is the reservoir of all transcendental pleasures.” In this statement there are traces of neutrality and conjugal love, and the resulting humor is incompatible.

Sometimes it is found in places like Vṛndāvana that a person with a slight devotional attitude of neutral love for Kṛṣṇa may immediately and artificially try to attain to the platform of conjugal love. But because of the incompatibility of neutrality and conjugal love, the person is found to fall from the standard of devotional service. Incompatibility was expressed by a great devotee on the platform of neutrality when he sarcastically prayed, “I am very anxious to see Kṛṣṇa, the Supreme Personality of Godhead, who is many millions of times more affectionate than the Pitās [forefathers] in the Pitṛloka and who is always worshiped by the great demigods and sages. I am a little surprised, however, that although Kṛṣṇa is the husband of the goddess of fortune, His body is often marked with the nail pricks of ordinary society girls!” Here is an example of incompatibility due to a mixture of neutrality and high conjugal love.

There is the following statement by a gopī: “My dear Kṛṣṇa, the first thing You should do is just embrace me with Your strong arms. Then, my dear friend, I shall first smell Your head, and then I shall enjoy with You.” This is an example of incompatibility in which conjugal love is the whole and servitorship is the part.

One devotee said, “My dear Kṛṣṇa, how can I address You as my son when You are addressed by the great Vedāntists as the Absolute Truth and by the Vaiṣṇavas who follow the principles of Nārada Pañcarātra as the Supreme Personality of Godhead? You are the same Supreme Person, so how shall my tongue be so extraordinarily bold as to address You as an ordinary son?” In this statement there is a mixture of neutrality and parental love, and the result is incompatible.

Another devotee said, “My dear friend, my youthful beauty is as temporary as lightning in the sky, and therefore my possessing attractive bodily features is unimportant. I have never met Kṛṣṇa, so I request you to please arrange for my meeting Him immediately.” In this statement there is the incompatibility of a neutral mellow mixed with conjugal love.

A lusty woman in Kailāsa once told Kṛṣṇa, “My dear Kṛṣṇa, may You have a long life!” Then, after saying this, she embraced Kṛṣṇa. This is an example of incompatibility resulting from a mixture of parental love and conjugal love.

The purpose of the above analysis is to show that in the mixture of various mellows, or reciprocations of ecstatic love between Kṛṣṇa and the devotees, if the result is not pure there will be incompatibility. According to the opinion of stalwart devotees like Rūpa Gosvāmī, as soon as there are contradictory feelings, the result is incompatible.

Once an ordinary female devotee addressed Kṛṣṇa, “My dear boy, I know that my body is just a composition of flesh and blood and can never be enjoyable to You. But still, I have been so attracted by Your beauty that I wish that You accept me as Your conjugal lover.” In this statement there is incompatibility caused by a mixture of ghastliness and conjugal love in devotional service.

Śrīla Rūpa Gosvāmī warns devotees to not commit such incompatibilities in their writings or in their dealings. The presence of such contradictory feelings is called rasābhāsa. When there is rasābhāsa in any book of Kṛṣṇa consciousness, no learned scholar or devotee will accept it.

In the Vidagdha-mādhava, Second Act, verse 17, Paurṇamāsī tells Nāndīmukhī, “Just see how wonderful it is! Great sages meditate upon Kṛṣṇa after being relieved from all material transactions, and with great difficulty they try to situate Kṛṣṇa in their hearts. And opposed to this, this young girl is trying to withdraw her mind from Kṛṣṇa so that she can apply it in the material activities of sense gratification. What a regrettable thing it is that this girl is trying to drive away from her heart the same Kṛṣṇa who is sought after by great sages through severe austerities and perseverance!”

Although in this statement there are contradictory mellows of ecstatic devotion, the result is not incompatible, because the conjugal love is so elevated that it is defeating all other varieties of mellows. Śrīla Jīva Gosvāmī comments in this connection that such a loving state of mind is not possible for all. It is possible only in the case of the gopīs of Vṛndāvana.

There are many other instances of contradictory mellows where there is no perverted experience of rasābhāsa. Once some minor demigod of the heavenly planets remarked, “Kṛṣṇa, whose joking words were once the source of so much laughter for the residents of Vraja, has now been attacked by the serpent king, Kāliya, and He has become the object of everyone’s overwhelming lamentation!” In this instance there is a mixture of laughter and compassion, but there is no incompatibility, because by both of these rasas the loving affection for Kṛṣṇa is increased.

Śrīmatī Rādhārāṇī was once told that although She had stopped all activities, She was still the supreme source of inspiration for all kinds of devotional service. The statement says, “My dear Rādhārāṇī, in separation from Kṛṣṇa You are now as still as the most beautiful tree, whose gracefulness is not blocked by any covering of leaves. Your tranquil mood makes You appear to be completely merged in Brahman realization!” In this example there is a mixture of conjugal love and neutral love, but the conjugal love has surpassed everything. Actually, Brahman realization is only a stunted existence.

There is the following statement by Kṛṣṇa Himself: “Śrīmatī Rādhārāṇī has become peace personified for Me. Because of Her, I now go without sleep. I stare constantly without blinking My eyes, and I am always in a meditative mood. Because of Her I have even made My home in the cave of a mountain!” This is an example of conjugal love mixed with neutral love, but there is no incompatibility.

The following is a conversation consisting of questions put before Rambhā, a celebrated beautiful woman, and her corresponding answers. Rambhā was asked, “My dear Rambhā, who are you?” She answered, “I am peace personified.” Question: “Then why are you in the sky?” Answer: “I am in the sky to experience the Supreme Absolute Truth.” Question: “Then why are you staring?” Answer: “Just to look into the supreme beauty of the Absolute Truth.” Question: “Then why do you appear to be disturbed in mind?” Answer: “Because Cupid is acting.” In the above example also there is no perverted representation of mellows, because on the whole the ecstasy of conjugal love has exceeded the neutral position of devotional service.

In the Tenth Canto of Śrīmad-Bhāgavatam, Sixtieth Chapter, verse 45, Rukmiṇī-devī said, “My dear husband, a woman who has no taste for the transcendental pleasure available from Your personal contact must be inclined to accept as her husband somebody who is externally a combination of mustache, beard, body hairs, fingernails and some head hair. And within him there are muscles, bones, blood, intestinal worms, stools, mucus, bile and similar things. Actually, such a husband is only a dead body, but due to not being attracted to Your transcendental form, a woman will have to accept this combination of stools and urine for her husband.” This statement, which lists the ingredients of a material body, is not a perverted mellow in transcendental realization, because it shows correct discrimination between matter and spirit.

In the Vidagdha-mādhava, Second Act, verse 31, Kṛṣṇa tells His friend, “My dear friend, what a wonderful thing it is that since I have seen the beautiful lotus eyes of Śrīmatī Rādhārāṇī, I have developed a tendency to spit on the moon and the lotus flower!” This is an example of conjugal love mixed with ghastliness, but there is no incompatibility.

The following is a statement which describes different mellows of devotional service: “Although Kṛṣṇa was invincible to any enemy, the cowherd boys of Vṛndāvana became almost blackish with astonishment upon seeing His wonderful royal garments and His fighting feats on the Battlefield of Kurukṣetra.” In this statement, although there is a mixture of chivalrous activities and dread in devotional service, there is no perverted reflection of mellows.

One resident of Mathurā requested her father to bolt the doors and then go with her to the school of Sāndīpani Muni to find Kṛṣṇa. She complained that Kṛṣṇa had completely stolen her mind. In this incident there is a mixture of conjugal love and parental love, but there is no incompatibility.

A brahmānandī (impersonalist) expressed his desire as follows: “When shall I be able to see that supreme absolute Personality of Godhead who is eternal bliss and knowledge and whose chest has become smeared with red kuṅkuma powder by touching the breast of Rukmiṇī?” Here there is a mixture of conjugal love and neutrality.

Although this is a contradiction of mellows, there is no incompatibility, because even a brahmānandī will become attracted to Kṛṣṇa.

Although this is a contradiction of mellows, there is no incompatibility, because even a brahmānandī will become attracted to Kṛṣṇa.

Nanda Mahārāja told his wife, “My dear Yaśodā, although your son, Kṛṣṇa, is as delicate and soft as the mallikā flower, He has gone to kill the Keśī demon, who is as strong as a mountain. Therefore I have become a little disturbed. But never mind, all auspiciousness to my son! I shall raise this hand, which is as strong as a pillar, and I shall kill the Keśī demon, just to give freedom from all anxieties to the inhabitants of Vraja-maṇḍala!” In this statement there are two kinds of mellows: chivalry and dread. Both of them, however, improve the position of parental love, and therefore there is no incompatibility.

In the Lalita-mādhava of Śrīla Rūpa Gosvāmī it is stated, “After Kṛṣṇa’s arrival in Kaṁsa’s arena, Kaṁsa’s priest looked at Kṛṣṇa with a detestful expression. The entire arena was filled with dread on the part of Kaṁsa and his priest and restless expressions of pleasure on the cheeks of Kṛṣṇa’s friends. Frustration was felt by His envious rivals. The great sages meditated. Hot tears were in the eyes of Devakī and other motherly ladies, and hairs stood on the bodies of the expert warriors. There was astonishment in the hearts of demigods such as Indra. The servants danced, and the restless eyes of all the young girls glanced about.” In this statement there is a description of a combination of different mellows, but there is no incompatibility.

A similar statement, which is free from incompatibility, is in the Lalita-mādhava, wherein the author blesses all the readers of the book in the following manner: “Although the Supreme Personality of Godhead is able to lift a mountain with a finger of His left hand, He is always humble and meek. He is always very kind to His loving devotees. He has frustrated Indra’s attempt at vengeance by refusing him the sacrifice of Indra-yajña. He is the cause of all pleasure to all young girls. May He be ever compassionate upon you all!”