View source for 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

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{{terms|"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"}}
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[[Category:Although]]
[[Category:Subordinate]]
[[Category:Mellows of Devotional Service to God]]
[[Category:May Be]]
[[Category:Manifesting Devotional Service to God]]
[[Category:Certain]]
[[Category:Time]]
[[Category:Length]]
[[Category:Become]]
[[Category:Merge]]
[[Category:Prominent]]
[[Category:Whole]]
[[Category:It Is Called...]]
[[Category:Unconstitutional Ecstasy of Devotional Service to God]]
[[Category:Ecstasy of Devotional Service to God]]
[[Category:The Nectar of Devotion Chapter 49 - Mixing of Rasas]]
[[Category:The Nectar of Devotion Chapters 01 to 51]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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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.
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[[Vanisource:NOD 49 (1970)|Nectar of Devotion, 49]]
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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 as the parts, and the astonishment is considered as the whole.

Expert analyzers 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 the 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 quickly merges back into the whole. At such times of slight appearance, no consideration is given to it; as 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.
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