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- Read on →: eteṣāṁ tu tathā-bhāve bhagavat-kāvya-nāṭyayoḥ
eteṣāṁ tu tathā-bhāve bhagavat-kāvya-nāṭyayoḥ |
sevām āhuḥ paraṁ hetuṁ kecit tat-pakṣa-rāgiṇaḥ ||
kintu tatra sudustarka-mādhuryādbhuta-sampadaḥ |
rater asyāḥ prabhāvo’yaṁ bhavet kāraṇam uttamam ||
(Bhakti-rasāmṛta-sindhu: 2.5.90–91)“Some [paṇḍitas] who are fond of that view [i.e., the view of conventional kāvya (poetics) and nāṭya (dramaturgy)] say that honoring kāvya and nāṭya related to Bhagavān [i.e., listening to recitations of kāvya, watching performances of nāṭya, and so on] is the primary cause in their being such [i.e., of vibhāvas, anubhāvas, etc. manifesting], but therein [i.e., in regard to vibhāvas, anubhāvas, etc.] this [present] influence of rati for him [i.e., Bhagavān], which is endowed with the wondrous excellence of highly incomprehensible sweetness, is the ultimate cause.”
- Read on →: kṛṣṇa-sambandhibhiḥ sākṣāt kiñcid vā vyavadhānataḥ
kṛṣṇa-sambandhibhiḥ sākṣāt kiñcid vā vyavadhānataḥ |
bhāvaiś cittam ihākrāntaṁ sattvam ity ucyate budhaiḥ ||
sattvād asmāt samutpannā ye ye bhāvās te tu sāttvikāḥ |
(Bhakti-rasāmṛta-sindhu: 2.3.1–2)“The citta imbued with bhāvas related to Kṛṣṇa [i.e., any one of the five primary ratis (sthāyi-bhāvas) and any of the secondary ratis] either directly or somewhat indirectly is called sattva by the wise. Those bhāvas which manifest from this sattva [i.e., which manifest directly and involuntarily from the citta in this state] are [called] sāttvikas.”