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The intrinsic nature of bhāva is described in Bhakti-rasāmṛta-sindhu (1.3.2):

प्रेम्णस् तु प्रथमावस्था भाव इत्य् अभिधीयते
सात्त्विकाः स्वल्प-मात्राः स्युर् अत्राश्रु-पुलकादयः

premṇas tu prathamāvasthā bhāva ity abhidhīyate
sāttvikāḥ svalpa-mātrāḥ syur atrāśru-pulakādayaḥ

The first stage of prema is known as bhāva. In this stage, sāttvikabhāvas, such as horripilation (pulaka), tears (aśru) and shivering (kampa), are slightly manifest.

प्रेमेर प्रथमावस्था भाव नाम तार
पुलकाश्रु स्वल्प हय सात्त्विक विकार

premera prathamāvasthā bhāva nāma tāra
pulakāśru svalpa haya sāttvika vikāra

Commentary: Bhajana-rahasya-vṛtti:

Bhāva, also known as rati, is considered to be the sprout of prema, which is the fully blossomed state of bhakti. Bhāva, a special manifestation of śuddha-sattva, is compared to a ray of the sun of prema and it softens the heart by ruci (various tastes). In other words, bhāva is the condition in which the heart melts as a result of cultivating activities favourable to Śrī Kṛṣṇa (kṛṣṇānuśīlana ).

Bhāva is also described in the following verse from Bhaktirasāmṛta-sindhu (1.3.1):

शुद्ध-सत्त्व-विशेषात्मा प्रेम-सूर्यांशु-साम्यभाक्
रुचिभिश् चित्त-मासृण्य-कृद् असौ भाव उच्यते

śuddha-sattva-viśeṣātmā prema-sūryāṃśu-sāmyabhāk
rucibhiś citta-māsṛṇya-kṛd asau bhāva ucyate

Bhāva-bhakti is a special manifestation of śuddha-sattva. In other words, the constitutional characteristic of bhāva-bhakti is that it is a phenomenon entirely constituted of śuddha-sattva. It is like a ray of the sun of prema and it softens the heart by ruci.

In his commentary on this verse, Śrīla Viśvanātha Cakravartī Ṭhākura writes, “When sādhana-bhakti succeeds in softening the heart by ruci, it is called bhāva-bhakti.” The word ruci here refers to (1) the desire to attain the Supreme Lord (bhagavat-prāpti-abhilāṣa ), (2) the desire to do what is favourable for the Supreme Lord (ānukūlyaabhilāṣa ) and (3) the desire to serve the Supreme Lord with affect ion (sauhārda-abhilāṣa ). The constitutional nature of bhāva-bhakti is śuddha-sattva-viṣeśātmā, which means it is fully comprised of śuddhasattva. Śuddha-sattva refers to the self-manifest cognitive function of the Supreme Lord’s svarūpa-śakti known as samvid-vṛtti, the function of divine cognisance. When the word viśeṣa is added to śuddha-sattva, it indicates hlādinī, another great potency of svarūpa-śakti. One should understand from this that mahābhāva, which is the highest state of hlādinī, is included within śuddha-sattva-viśeṣa. Hence, śuddha-sattvaviṣeśātmā is that supreme function of svarūpa-śakti which is possessed of desire favourable to the Supreme Lord, which is the essence of the combined samvit- and hlādinī-śaktis, and which is situated in the hearts of the Supreme Lord’s eternal associates. It is one with the mood of their hearts (tādātmya-bhāva). In simple words, the eternally perfect moods situated within the eternal associates of Śrī Kṛṣṇa are called śuddhasattva-viśeṣātmā. The constitutional nature of bhāva-bhakti is śuddhasattva-viśeṣātmā and, because it is likened to the first ray of the sun of prema-bhakti, it is also called the sprout of prema.

The natural function of bhāva is to manifest Śrī Kṛṣṇa’s inherent nature (svarūpa ) and the inherent nature of His pastimes. Bhāva can arise in two ways: (1) by absorption in one’s spiritual practice (sādhanaabhiniveśa-ja ) and (2) by the mercy of Śrī Kṛṣṇa or His devotees (kṛṣṇaprasāda-ja or kṛṣṇa-bhakta-prasāda-ja).

By the influence of associating with great personalities, a person practices devotional service. Gradually a taste (ruci) for bhakti arises within him, he develops attachment (āsakti) for the Supreme Lord, and finally he attains bhāva. Bhāva received in this way is called sādhanaabhiniveśa-ja.

Bhāva that suddenly arises without any spiritual practice is called kṛṣṇa-prasāda-ja-bhāva or kṛṣṇa-bhakta-prasāda-ja-bhāva. Prasāda-ja-bhāva is rare; generally, the living entity attains bhāva by spiritual practice.

Kṛṣṇa-prasāda-ja-bhāva is received by Śrī Kṛṣṇa’s benediction, His darśana, or by a revelation (sphūrti) within the heart. Śrīla Śukadeva Gosvāmī received bhāva as a result of mercy manifesting in his heart. Numerous examples of these three kinds of prasādaja-bhāvas were seen during the advent of Śrīman Mahāprabhu. Bhāva arose in the hearts of countless people just by receiving Mahāprabhu’s darśana. Jagāi and Mādhāi received bhāva as a result of a benediction, and Śrīla Jīva Gosvāmī’s bhāva manifested as a revelation within his heart.

Dhruva and Prahlāda are examples of personalities who attained bhāva from devotees (kṛṣṇa-bhakta-prasāda-ja-bhāva ), as they received love for the Supreme Lord (bhagavad-bhāva) by the mercy of Śrī Nārada Muni. Bhāva was also awakened in the hearts of countless people by the mercy of Śrī Rūpa, Śrī Sanātana and other associates of Mahāprabhu.