“The spirit soul deluded by māyā passes through five distinct conditions: ācchādita-cetanā, covered consciousness; saṅkucita-cetanā, contracted consciousness; mukulita-cetanā, budding consciousness; vikasita-cetanā, unfolded consciousness; and pūrṇa-vikasita-cetanā, full-blown consciousness.” [Śrīla Bhaktivinode Ṭhākura / Jaiva-dharma / 16.4]
In the first condition, ācchādita-cetanā (covered consciousness), the jīvas are born into deficient bodily forms, including: plants, trees, and rocks, etc. They have completely forgotten their eternal nature and are forced to accept their existence in the six transitory stages of birth, growth, maintenance, production of by-products, dwindling, and death. In this condition, there is no capacity to inquire into the nature of the self, of God, or of the relationship between the two. Due to severe karmic reaction, they simply exist with barely a sign of consciousness.
In the second condition, saṅkucita-cetanā (contracted consciousness), the bodies of the materially conditioned jivas include: birds, beasts, insects, aquatics, and reptiles, etc. These souls have consciousness which allows them to be more aware of there surroundings and to move about, but are nevertheless still unaware of the ultimate purpose of life. They possess the ability to interact with others, manipulate tools to achieve curtain tasks, and develop relationships and show emotions toward others, etc. Nevertheless, their principal concern is focused on eating, sleeping, mating and defending.
In the third condition, mukulita-cetanā (budding consciousness), the jīvas have finally reached the human platform. Such jivas, who possess limited, or perverted knowledge, include: the nīti-śūnyas (those who are lawless and immoral), and the nirīśvara-naitikas (those who are atheistic, but moralistic and law-abiding).
In the fourth condition, vikasita-cetanā (unfolding consciousness), are the further evolved human beings, including: the seśvarā-naitikas (who are theistic and moralistic, but possess limited faith in Bhagavan), and the sādhana-bhaktas (the devotees of Bhagavān, who strictly follow the rules and regulations of sādhana-bhakti, and who are gradually acquiring the spontaneous attraction of rāgānuga-bhakti).
And in the fifth condition, pūrṇa-vikasita-cetanā (fully blossomed consciousness), are the pure devotees: the bhāva-bhaktas (who possess limitless, spontaneous attraction, and deep attachment for the Lord
These five conditions of consciousness are compared to different stages of the development of a flower. In the beginning stage, the flower appears as a barely noticeable node on a branch. Over time the node manifests signs of life, and gradually develops into a bud. The bud opens into a flower, and finally becomes fully blossomed. From the fully blossomed flower, either fruit develops, or the essence of the flower can be extracted and transformed into a perfume. In either case, both are most suitable as loving offerings to the Lord.
“Beyond sadhana-bhakti lies bhava-bhakti, or rati, loving attraction. In his Ujjvala-nilamani, Srila Rupa Gosvami describes rati as 'a complete and mature spiritual state that may ripen even further into mahabhava'. Thus rati is eagerly sought after by the very best of the liberated and perfected devotees of the Lord. When rati steadies, the first stirrings of prema, spiritual love, capture the devotee's heart.” [Śrīla Bhaktivinode Ṭhākura / Sri Manah-Siksa / -Verse Three- / Bhava-bhakti or rati]