Prabhupāda: Friendship. That is also . . . there are five kinds of relationship. Just like "God is great." That is simply feeling the greatness of God. Then, when he feels exactly how God is great, then naturally there will be an inclination to serve God. That is called servitude. First neutrality estimation . . . that is called śānta-rasa, neutral; no activity but simply appreciating, "God is great." Simply appreciation. And then servitude. When the appreciation is complete, "Oh, why not serve God? He is so great. He is giving us so many things. Let me return something. Let me do some service of Him." Servitude. That is further development of the appreciation of the greatness of God.
And then further development is friendship. Friendship means . . . service means I ask you, "Please give me a glass of water." You give me. And friendship means you are thinking, "How my friend will be . . . now he may be wanting a glass of water." So before asking me, if you give me, "I think you may require a glass of water," that is friendship. Friendship means feeling friend's welfare always. Suhṛt. Friendship is not simply chatting. Friendship means thinking, "How my friend will be happy?" This is friendship.
Then that friendship, when further developed, that is parenthood. Just like parents, they have no other consideration. They want to see, "How my child will be happy always?" And farther development is conjugal love, just like man and woman, male and female, that love. That love includes everything—that appreciation of greatness, that servitude of servant, the friendship, then maternal love, and farther, offering everything for the lover. That is most perfectional stage of love.
So in this way we have got five kinds of direct relationship, and there are seven kinds of indirect relationship. That is not on the platform of love. That is on the platform of enmity. Just like Kaṁsa. Kaṁsa was thinking of Kṛṣṇa as enemy, so he was also Kṛṣṇa conscious. He was thinking of how to kill Kṛṣṇa. So that is also Kṛṣṇa consciousness, but indirectly.
So there are, indirect, seven rasas: ghastly, inimical, and sometimes, seeing Kṛṣṇa, one laughs, derided . . . in so many ways there are many indirect . . . without relationship, nobody can remain. The seven kinds of relationship are indirect. And five kinds of relationship is direct. So we want to be situated in the direct relationship.
Kīrtanānanda: All of the conditioned souls are in an indirect relationship.
Prabhupāda: Yes.
Kīrtanānanda: Everyone is in a relationship.
Prabhupāda: Yes. There must be some relation. Without relationship one cannot exist, because he is part and parcel. Just like persons in the prison house. They are not out of government. There is relationship with the government, but that is indirect. The criminals, they do not appreciate the service of the government. Government is bothered about his existence. Some extra . . .
Instead of receiving some service from him to the state, the state has got to spend unnecessarily for him. That is a botheration. So those who are in indirect relationship with Kṛṣṇa, they are botheration. They are simply giving trouble to Kṛṣṇa. But there is relationship.
Hayagrīva: Is the humorous direct or indirect? One in humor?
Prabhupāda: Humor, humor is practically in every direct relationship. And indirect also, there is humor. "I am thinking of you as enemy"—that is also another type of humor. (chuckles) Yes.
Pradyumna: Do the five direct rasas take place between jīva souls also when they are . . .
Prabhupāda: Everything for jīva souls. All relationship. Kṛṣṇa is one, the Supreme, and all the jīva souls are part and parcel of Kṛṣṇa. Therefore the eternal relationship is there. Now they are exhibited in these twelve kinds of humor, either directly or indirectly. Jīva soul, a part and parcel, cannot be separated from the Supreme. Sun and the light, electric bulb, and the diffusion of light, they cannot be separated. But this portion is covered. It appears darkness.
So when it is covered, that is called māyā, and he thinks that, "I have no relationship with God," or "I am God," "There is no God." This is māyā. He is covered. He cannot see. So he has to be treated by this Kṛṣṇa consciousness treatment, and the māyā will be separated, and he will see, "Ah, yes, I am part and parcel of Kṛṣṇa." Then he comes to the direct relationship. Anyone, so-called, I mean to say, spiritualist or transcendentalist, if he is claiming that, "There is no God," "I am God," "There is voidness," these are all disturbing position, different symptoms of this disease of māyā. It is disease.