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Krsna is the reservoir of all pleasures, the ocean of transcendental mellows. He appears in different ways to different devotees and manifests all the varieties of mellow rasa.

9. 1
mallanam-asa-nirnram naravaram strinam smaro murtiman
gopanam svajano'satam ksiti-bhujam santa svapritrom sisum
mrtyur-bhoja-pater-virada-vidusam tattvam param yoginam
vrsninam paradevateti vidito rangam gatam sagrajam
(Sukadeva Goswami told Pariksit Maharaja, "O king! The reservoir of all rasas, the fountainhead of all divine mellows, Sri Krsna was seen in different ways by those who are acquainted with him in different mellow relationships. Now hear of this. ) When, accompanied by his elder brother Balarama, Krsna entered the arena of Kamsa, he was viewed according to the respective mentality of every spectator. He appeared like a thunderbolt to the heroic athletes, and the people in general saw him as a superhuman being. The ladies saw Him as the god of Love, and the cowherds, with a mood of friendship, saw him as their own kinsman. He was seen as a strict Ruler and dispenser of justice by wicked monarchs, and as a child by his parents. Kamsa, the king of the Bhojas, saw Him as death personified. He was seen as athe universal form by the worldly-minded and as the the indwelling Supersoul, Paramatma, the Supreme Principle by the santa-rasa-yogis. He was seen as the Supreme Deity by the Vrsnis. [Note: Bhaktivinoda hakura remarks that this verse gives a clue as to the different rasas in which devotees of different points of view relate to the Lord. Bhaktivinoda says that in this verse, the yogis are seen to be representative of santa-rasa (the mellow of passive adoration), the Vrsnis of dasya-rasa (the mellow of devotional servitude), while the cowherd boys in the arena represent sakhya-rasa (the mellow of devotional friendship) mixed with hasya-rasa (the sub-mellow of comedy). The cowherd men, headed by Nanda Maharaja, exemplify vatsalya-rasa (the mellow of parental devotion) and karuna-rasa (the sub-mellow of compassion). The ladies exhibit madhurya-rasa (the mellow of conjugal devotion). The wrestlers exhibit virya-rasa (the sub-mellow of chivalry), while the people in general are examples of adbhuta-rasa (the sub-mellow of wonder.) The kings exhibit raudra-rasa (the sub-mellow of anger) and the Bhojas, headed by Kamsa exemplify bhayanaka-rasa (the sub-mellow of fear). The wordly-minded, who view the Lord as the Universal Form relate to Him in vibhatsa-rasa (the sub-mellow of ghastliness). In this way, Krsna is the supreme object of the five principle and seven secondary mellows or rasas. It is for this reason that He is known as akhila-rasamrta-murti, or the embodiment of all transcendental mellows. (Srimad-Bhagavatam 10.43.17)

The Supreme Absolute Truth is the personification of divine mellows.

9. 2
raso vai sam. rasam hyevayam labdhanandi bhavati.
ko hyevanyat kam pranyat yadesa akasa anando na syat esa hyevanandayati.
Sri Krsna is the embodiment of all-ecstatic bliss; He is the reservoir of all pleasure. Having derived ecstasy from Him, the individual souls become blissful. For, who indeed, could breathe, who could be alive if this Blissful Lord were not present within the hearts of all souls. He alone bestows ecstasy. (Taittiriya Upanisad 2.7)

The five principle rasas.

9. 3
santa, dasya, sakhya, vatsalya, madhura-rasa naya
krsna-bhakti-rasa madhye ei pa-ca pradhana
The chief transcendental mellows experienced with the Supreme Personality of Godhead are five - santa, dasya, sakhya, vatsalya, and madhura-rasa. (Caitanya-Caritamrta Madhya 19.185)

The seven secondary rasas.

9. 4
hasya, adbhuta, vira, karuna, raudra, vibhatsa, bhaya
pa-ca-vidha bhakte gauna sapta-rasa haya
In addition to the five direct mellows, there are seven indirect mellows, known as laughter, wonder, chivalry, compassion, anger, disaster, and fear.(Caitanya-Caritamrta Madhya 19.187)
9. 5
sarvam khalv idam brahma taj-jalaniti santa upasita
Everything is Brahman; that is, everything that exists has emanated from Brahman, the Supreme Absolute Truth. Nothing can exist that is unrelated with Him. From Him everything emanates, by Him everything is maintained, into Him everything is dissolved. Therefore, one who is santa, peaceful, who has intuitive wisdom, should worship Him through devotional service [one who worships the Lord in this way, free from any trace of material hankering, is said to be a devotee in santa-rasa.] (Chandogya Upanisad 3.14.1)

Srimad-Bhagavatam's version on santa-rasa.

9. 6
munayo vatavasanam sramana urdhvamanthinam
brahmakhyam dhama te yanti santam sannyasino'galam
Sages who subsist on air, those who exert themselves in penance, those who observe strict celibacy for life, those who are peaceful (santa), and those who are sannyais, sinless renouncers of worldly life, attain to the spiritual abode which is known as Brahman. (Srimad-Bhagavatam 11.6.47)

Being fixed in Krsna is a quality of santa-rasa.

9. 7
samo man-nisthata-buddherdama indriyasam yamam
titiksa dumkha-sanmarso jihvopasthajayo dhrtim
The word sama or santa-rasa indicates that one is attached to the lotus feet of Krsna. His mind is fixed in constantly meditating on the Lord. Dama means controlling the senses and not being deviated from the Lord's service; Tikiksa means to tolerate unhappiness; Dhrti means complete control over the tongue and the genitals. (Srimad-Bhagavatam 11.19.36)

The qualities and essential features of santa-rasa.
In santa-rasa, a devotee wants nothing but Krsna.

9. 8
svarga, moksa krsna-bhakta "naraka" kari' mane
"krsna-nistha," "trsna-tyaga" - santera "dui" gune
santera svabhava - krsne mamata-gandha-hina
"parabrahma" - "paramatma" - jnana-pravina
When a devotee is situated on the platform of santa-rasa, he desires neither elevation to the heavenly planets nor liberation. These are the results of karma and jnana, and the devotee considers them no better than hell. A person situated on the santa platform manifests the two transcendental qualities of detachment from all material desire and full attachment to Krsna. It is the nature of santa-rasa that not even the smallest intimacy exists. Rather, knowledge of impersonal Brahman and localized Paramama is prominent.(Caitanya-Caritamrta Madhya 19.215,218)

Santa-rasa+service=Dasya-rasa.

9. 9
kevala "svarupa-jnana" haya santa-rase
"purnaisvarya-prabhu-jnana" adhika haya dasye
isvara-jnana, sambhrama-gaurava pracura
"seva" kari' krsne sukha dena nirantara
sastrera guna dasye ache, - adhika "sevana"
ataeva dasya-rasera ei dui guna
On the platform of santa-rasa, one only realizes his constitutional position. However, when one is raised to the platform of dasya-rasa, he better understands the full opulence of the Supreme Personality of Godhead. On the dasya-rasa platform, knowledge of the Supreme Personality of Godhead is revealed with awe and veneration. By rendering service unto Lord Krsna, the devotee in dasya-rasa gives constant happiness to the Lord. The qualities of santa-rasa are also present in dasya-rasa, but in dasya-rasa service is added. Thusthe dsaa-rasa platform contains the qualities of both santa-rasa and daya-rasa. (Caitanya-Caritamrta Madhya 19.219-221)

Srimad-Bhagavatam's version on dasya-rasa

9. 10
ittham satam brahma-sukhanu-bhutya, dasyam gatanam paradaivatena
mayasritanam naradarakena, sardham vijahram krta-punya-pu-jam
Those who are engaged in self-realization, appreciating the Brahman effulgence of the Lord, and those engaged as servants of the Supreme Lord, who accept Him as master, as well as those who are under the clutches of maya, thinking the Lord an ordinary person, cannot understand that certain exalted personalities - after accumulating heaps of pious activities - are now playing with the Lord in friendship as cowherd boys. [Note: this verse is cited by Ramananda Raya in his conversation with Sri Caitanya Mahaprabhu as an example of the superiority of the mellow of friendship (sakhya-rasa) over the mellow of servitude (dasya-rasa)] (Srimad-Bhagavatam 10.12.11)

The Srimad-Bhagavatam on the glories of dasya-rasa

9. 11
tvayopa-bhukta-srg-gandha-vaso'lankara-carcitam
ucchistha-bhojino dasastava mayam jayemahi
Simply by decorating ourselves with the garlands, fragrant oils, clothes and ornaments that You have already enjoyed, and by eating the remnants of Your meals, we, your servants, will indeed conquer Your illusory energy. (Srimad-Bhagavatam 11.6.46)

The glories of being a servant of Krsna

9. 12
alpa kari' na maniha dasa hena nama
alpa bhagye dasa nahi karena bhagavan
agre haya mukti, tabe sarva-vandha-nasa
tabe se haite pare sri krsnera dasa
[Sri Caitanya Mahaprabhu said] Those who are devoid of a service attitude and don't wish to call themselves "Krsna-dasa," have little good fortune.The Lord will never accept them as his servants. Let those who would be liberated from material bondage accept the service of Sri Krsna. (Caitanya-Bhagavata Madhya 17.103-104)

The version of the Srutis about Friendship, or sakhya.

9. 13
dva suparna yayuja sakhaya samanam vrksam parisasvajate
taroranyam pippalam svadvattayanasnannanyo'bhicakasiti
The Supreme Lord is the friend of the living being, and is so kind upon him that he always accompanies the soul. In the same way that two birds occupy the same branch of a tree, the Lord sits in the heart of every living being ready to bestow auspiciousness upon the soul. In this way the Lord acts as the indwelling witnesss, even while the soul pursues the fruits of karma and experiences mundane happiness and distress. (Svetasvatara 4.6)

Srimad-Bhagavatam teaches that in the relationship of friendship with Krsna, there may be quarrels of intimacy in which the Supreme Personality of Godhead,
the infinite, is defeated by the finite.

9. 14
uvaha krsno bhavagan sri damanam parajitam
vrsabham bhadrasenastu pralambo rohinisutam
Being defeated, Krsna bore his friend Sridama upon his back, Vrsabha and Pralambha took Balarama, the powerful son of Rohini, upon his back. (Srimad-Bhagavatam 10.18.24)

Sakhya-rasa = santa-rasa + dasya-rasa + the feeling of kinship, friendship, and intimacy

9. 15
santera guna, dasera sevana - sakhye dui haya
daseyera sambrahma-gaurava-seva sakhye "visvasa" maya
kandhe cade, kandhe cadaya, kare krida-rana
krsne seve, krsne karaya apana-sevana
visrambha-pradhana sakhya - gaurava-sambhrama-hina
ataeva sakhya-rasera "tina" guna - cihna
"mamata" adhika krsne, atmasama-jnana
ataeva sakhyarasera vasa bhagavan
The qualities of santa-rasa and the service of daya-rasa are both present on the platform of sakhya-rasa. On the platform of fraternity, the qualities of daya-rasa are mixed with the confidence of fraternity instead of awe and veneration. On the sakhya-rasa platform, the devotee sometimes offers the Lord service and sometimes makes Krsna serve him in exchange. In their mock-fighting, the cowherd boys would sometiems climb on Krsna's shoulders, and sometimes they would make Krsna climb on their shoulders. Since the platform of fraternity is predominated by confidential service, awe, and veneration are absent. Therefore, sakhya-rasa is characterized by three qualities. On the platform of sakhya-rasa, the Supreme Personaity of Godhead is obliged to the devotees who are intimate with Krsna and think themselves equal to Him. (Caitanya-Caritamrta Madhya 19.222-224)

Vatsalya-rasa, the mellow of parenthood=santa+dasya+sakhya+the feeling of nurturing

9. 16
vatsalya santera guna, dasyera sevana
sei sei sevanera i-ha nama "palana"
sakhyera guna "asankoca, agaurava" sara
mamatadhikye tasana-bhartsana-vyavahara
apanake "palaka"-jnana, krsne "palya" jnana
"cari gune vasala-rasa amrta-samana
On the platform of vatsalya-rasa, or parental love, the qualities of santa-rasa, dasya-rasa and sakhya-rasa are transformed into a form of service called nurturing. The essence of fraternal love is intimacy devoid of the formality and veneration found in the dsaa-rasa. Due to a greater sense of intimacy, the devotee functioning in paternal love chastises and rebukes the Lord in an ordinary way. On the platform of paternal love, the devotee considers himself the Lord's maintainer and protector. Thus the Lord is the object of protection, like a son, and therefore this mellow is full of the four qualities of santa-rasa, dasya-rasa, and sakhya-rasa and vatsalya-rasa. This is more transcendental nectar. (Caitanya-Caritamrta Madhya 19.226-228)

Madhura-rasa,conjugal love=santa+dasya+sakhya+vatsalya-rasa+the desire for offering one's body in service to the Supreme Personality of Godhead, Sri Krsna.

9. 17
madhura rase krsna-nistha, seva atisaya
sakhyera asankoca, lalana-mamatadhikya haya
kanta-bhave nijanga diya karena sevana
ataeva madhura-rasera haya "pa-ca" guna
akasadiguna yena para para bhute
eka dui tina cari krame pa-ca prthivite
ei mata madhure saba bhava samahara
ataeva asvadadhikye kare camatkara
On the platform of conjugal love, attachment for Krsna, rendering service unto Him, the relaxed feelings of fraternity and the feelings of maintenance all increase in intimacy. On the platform of conjugal love, the devotee offers his body in the service of the Lord. Thus on this platform all five transcendental qualities are present. All the material qualities one after another in the material elements, beginning with ether. By gradual evolution, first one quality develops, then two Qualities develop, then three and four, until all five qualities are found in earth. Similarly, on the platform of conjugal lvoe, all the feelings of the devotees are amalgamated. The intensified taste is certainly wonderful. (Caitanya-Caritamrta Madhya 19.231-234)

Sthayi-bhava or permanent ecstasies, together with different kinds of affection (rati) are transformed into transcendental mellow (rasa). In other words, rati, or affection, is the root cause of rasa, divine mellow.

9. 18
premadi sthayibhava samagri milane
krsna-bhakti-rasarupe paya pariname
vibhava, anubhava, sattvika, vyabhicari
sthayibhava "rasa" haya ei cari mili'
When the permanent ecstasies [passive devotion, devotion in servitude etc.] are mixed with different kinds of rati, krsna-bhakti in ecstasy is transformed and becomes composed of transcendental mellows (rasas). The permanent ecstasy becomes a more and more tasteful transcendental mellow through the mixture of special ecstasy, subordinate ecstasy, natural ecstasy, and transitory ecstasy. (Caitanya-Caritamrta Madhya 23.47-48)

The "cause" of rasa as the two forms of vibhava: alambana, the support, or the person who is the object of the sentiment (things in connection with Krsna, his flute, his devotees, etc.) and uddipana , the inspiration for awakening (Krsna Himself.)

9. 19
dvividha "vibhava" - alambana, uddipana
vamsisvaradi uddipana, krsnadi alambana
There are two kinds of particular ecstasies [vibhava]. One is called the support, and the other is called the awakening. The vibration of Krsna's flute is an example of the awakening, and Lord Krsna Himself is an example of the support. (Caitanya-Caritamrta Madhya 23.50)

The object and shelter are two different kinds of objects of bhakti;
These are known as two kinds of alambana.

9. 20
krsnas ca krsna-bhaktas ca buddhairalambana matam
ratyader-visayatvena tathadharatayapi ca
[The cause or basis for relishing transcendental mellow is what is meant by vibhava. This vibhava is divided into two categories - namely basic and impetuous. In the Agni Purana the description of vibhava is given as follows.] The basis from which ecstatic love is born is called vibhava, which is divided into two - basic and impetuous. In other words, there are two kinds of ecstatic love. The object of basic ecstatic love is Krsna and His devotee. Lord Krsna is the object of basic ecstatic love, and His pure devotee, a reservoir of such love, is the object of impetuous ecstatic love. Impetous ecstatic love, then, is that love which develops when one sees and object which reminds him of Krsna, while Krsna Himself is the cause of basic love. These are the two kinds of alambana.
(Bhakti-Rasamrta-Sindhu, Daksina-vibhaga 1.16.)

Sri Krsna is the best of all objects of worship

9. 21
siddhanta-tas-tva-bhedo'pi sri krsna-svarupapayom
rasenot-krsyate krsna-rupamesa rasasthitim
Although the Lord of Laksmi, Narayana and Sri Krsnaare essentially one and the same, the superexcellence of Sri Krsna's position lies in His being the object of the highest prema-rasa, because the very nature of rasa shows the most supreme excellence of the Form of Sri Krsna in whom alone all 12 rasas find their highest expression. In other words, according to transcendental realization, there is no difference between the forms of Naayana and Krsna. Yet in Krsna, there is a special transcendental attraction due to the conjugal mellow, and consequently He surpasses Narayana. This is the conclusion of transcendental mellows.(Bhakti-Rasamrta-Sindhu, Purva-vibhaga 2.59)

Srimati Radharani is the best of all the asrayas, the sources of devotion

9. 22
anayaradhito nunam bhagavan harir-isvaram
yan-no vihaya govindam prito yamanayadraham
[The Vraja-gopis said] O my friend! Leaving us aside Sri Krsna has gone off to a secluded place with a particular gopi. She must truly be expert in worshiping (anayaradhito) Him, for He was so pleased with Her service that He has left us all behind. [The hidden meaning of this verse is that Sri Radha, who is indicated here by the word "aradhita" is the topmost maidservant and devotee of Sri Krsna, being the very crown jewel of devotion.](Srimad-Bhagavatam 10.30.28)
9. 23
kamsarirapi samsara-vasana baddha-srnkhalam
radhamadhaya hrdaye tatyaja vraja-sundarim
Lord Krsna, the enemy of smsa, left aside the other gopis during the rasa dance and took Srimati Radharani to His heart, for She helps the Lord in realizing the essence of His desires. (Gita-Govinda 3.1)

subdivisions of rasa

9. 24
"anubhava" - smita, nrtya-gitadi udbhasvara
stambhadi "satvika" anubhavera bhitara
The subordinate ecstasies are smiling, dancing, and singing, as well as different manifestations in the body. The natural ecstasies, such as being stunned, are considered among the subordinate ecstasies [anubhava](Caitanya-Caritamrta Madhya 23.47)
9. 25
nirveda-harsadi - tetrisa "vyacari"
saba mili "rasa" haya camatkara-kari
There are other ingredients beginning with complete despondency and jubilation. Altogether there are thirty-three varieties, and when these combine, the mellow becomes very wonderful. (Caitanya-Caritamrta Madhya 23.52)
Thus ends the Ninth Jewel of the Gaudiya Kanthahara: Bhagavad-Rasa-Tattva
The ninth jewel: Bhagavad-rasa-tattva: the rasa principle page