आविर्भूय मनोवृत्तौ व्रजन्ति तत्स्वरूपताम् ।
स्वयंप्रकाशरूपापि भासमाना प्राकाश्यवत् ॥
वस्तुतः स्वयमास्वादस्वरूपैव रतिस्त्वसौ ।
कृष्णादिकर्मकास्वादहेतुत्वं प्रतिपद्यते ॥
āvirbhūya mano-vṛttau vrajanti tat-svarūpatām |
svayaṁ-prakāśa-rūpāpi bhāsamānā prākāśyavat ||
vastutaḥ svayam āsvāda-svarūpaiva ratis tv asau |
kṛṣṇādi-karmakāsvāda-hetutvaṁ pratipadyate ||
(Bhakti-rasāmṛta-sindhu: 1.3.4–5)
“Although self-luminous in form, this rati appears in a vṛtti of the mind, assumes the state of its nature, and shines like something to be illuminated [by that vṛtti]. In reality this rati is itself taste just by [its own] nature, yet it enters the state of being the cause of tasting its objects, Kṛṣṇa and so forth.”
Commentary
pūrva-vyākhyānusāreṇa tasyaiva rati-paryāyasya bhāvasya prāpañcika-tat-priya-janeṣu kañcid viśeṣaṁ darśayati—āvirbhūyeti dvābhyām | asau śuddha-sattva-viśeṣa-rūpā ratir mūla-rūpatvena mukhya-vṛttyā tac-chabda-vācyā | sā ratiḥ śrī-kṛṣṇādi-sarva-prakāśakatvena hetunā svayaṁ-prakāśa-rūpāpi prāpañcika-tat-priya-janānāṁ mano-vṛttau āvirbhūya tat-svarūpatāṁ tat-tādātmyaṁ vrajantī tad-vṛttyā prakāśyavad bhāsamānā brahmavat tasyāṁ sphurantī, tathā sva-sātkṛtena pūrvottarāvasthābhyāṁ kāraṇa-kārya-rūpeṇa śrī-bhagavad-ādi-mādhuryānubhavena svāṁśenāsvāda-rūpāpi yāni kṛṣṇādi-rūpāṇi karmāṇi kartur īpsitatamāni teṣām āsvāda-hetutāṁ saṁvid-aṁśena sādhakatamatām asau bhāvaika-paryāyā ratiḥ pratipadyate prāpnotīti | hlādiny-aṁśena tu svayaṁ hlādayantī tiṣṭhatīty arthaḥ | vastuta iti—tad etad eva vastu-vicāre sidhyatīty arthaḥ | tu-śabdo’pi viśeṣa-pratipatty-arthaḥ | ādi-grahaṇāt tat-parikara-līlādayo gṛhyante |
(Durgama-saṅgamanī-ṭīkā)
“In accord with the previous explanation, with these two [verses] (āvirbhūya …), the author shows some particularity of this bhāva, a synonym of which is rati, [when it manifests] in persons dear to him [i.e., Bhagavān] situated in the phenomenal world. This rati, the form of which is a speciality of śuddha-sattva, is fit to be referred to by the word [rati] through its primary meaning (mukhya-vṛtti) because of [its] being the original form [of rati]. Although this rati is self-luminous because of [its] being illuminating of everything beginning with Śrī Kṛṣṇa, it appears in a vṛtti of the minds of persons dear to him situated in the phenomenal world, assumes the state of that nature, that is, a sameness in nature (tādātmya) with that [i.e., with that vṛtti of the mind], and shines like something that needs to be illuminated by that vṛtti, that is, it manifests therein like Brahman. In this way, by its making it own [i.e., donning] in the prior and latter states the forms of the cause and effect of experiencing the sweetness of Śrī Bhagavān and so forth, this rati, the primarily synonym of which is bhāva, although by means of one aspect of itself a form of taste [itself], enters the state of being, that is, it becomes, the cause of tasting its objects, meaning, that which is most desired by the agent [i.e., the bhakta], viz., the forms of Kṛṣṇa and so forth, that is, it enters the state of being the primary means of accomplishment [of the act of perceiving Śrī Bhagavān’s sweetness] by means of its saṁvid aspect. By means of its hlādinī aspect, however, it remains delightful [i.e., it remains a cause of delight in and of itself]. This is the meaning. ‘In reality’ (vastutaḥ) means in examination of the matter, this itself is [what is] accomplished. The word ‘yet’ (tu) too is an acknowledgement of a distinction. This is the meaning. By mention of ‘and so forth’ (ādi), his [i.e., Śrī Kṛṣṇa’s] associates, līlās, and so forth are understood [as other objects which are experienced by means of rati].
pūrva-vyākhyānusāreṇa tasyaiva rati-paryāyasya bhāvasya prāpañcika-tat-priya-janeṣu kañcid viśeṣaṁ darśayati—āvirbhūyeti dvābhyām | asau śuddha-sattva-viśeṣa-rūpā ratiḥ śrī-kṛṣṇādi-prakāśakatvena svayaṁ-prakāśa-rūpāpi prāpañcāntargata-tat-priya-janānāṁ mano-vṛttau āvirbhūya tat-svarūpatāṁ tat-tādātmyaṁ vrajantī, atha ca brahmavat svayaṁ-prakāśa-rūpāpi citta-vṛttyā prakāśyavad bhāsamānā bhavati | vastutaḥ svāda-rūpāpi kṛṣṇasya rūpa-guṇa-mādhurya-karmakāsvādasya hetutāṁ pratipadyate prāpnotīti |
(Bhakti-sāra-pradarśinī-ṭīkā)
“In accord with the previous explanation, with these two [verses] (āvirbhūya …), the author shows some particularity of this bhāva, a synonym of which is rati, [when it manifests] in persons dear to him [i.e., Bhagavān] situated in the phenomenal world. This rati, the form of which is a speciality of śuddha-sattva, although self-luminous in form because of [its] being illuminating of Śrī Kṛṣṇa and so forth [i.e., his associates, līlās, and so forth], it appears in a vṛtti of the mind of persons dear to him [i.e., Śrī Kṛṣṇa] situated in the phenomenal world, assumes the state of that nature, that is, a sameness in nature (tādātmya) with that [i.e., that vṛtti of the mind], and although it is self-luminous in form like Brahman, it shines like something that needs to be illuminated by a vṛtti of the mind. In reality, although a form of taste [itself], it enters the state of being, that is, it becomes, the cause of tasting its objects, the sweetness of Kṛṣṇa’s form and qualities.”