Rūpa Gosvāmī

athocyante trayas-triṁśad-bhāvā ye vyabhicāriṇaḥ

athocyante trayas-triṁśad-bhāvā ye vyabhicāriṇaḥ |
viśeṣeṇābhimukhyena caranti sthāyinaṁ prati ||
vāg-aṅga-sattva-sūcyā jñeyās te vyabhicāriṇaḥ |
sañcārayanti bhāvasya gatiṁ sañcāriṇo’pi ||
unmajjanti nimajjanti sthāyiny amṛta-vāridhau |
ūrmivad vardhayanty enaṁ yānti tad-rūpatāṁ ca te ||
(Bhakti-rasāmṛta-sindhu: 2.4.1–3)

“Now, the thirty-three vyabhicāri-bhāvas are to be described. Those [bhāvas] which move against the sthāyi [-bhāva] with a distinctive supportiveness [of the sthāyi-bhāva], and [which] are identifiable by speech, the body, and sattva [i.e., the state of the antaḥkaraṇa, lsly., mind] are to be known as vyabhicāris [i.e., vyabhicāri-bhāvas], and also as sañcāris [i.e., saṅcāri-bhāvas], since they mobilize the condition of the [sthāyi-] bhāva. They arise and recede like waves in the ocean of nectar that is the sthāyi [-bhāva], increase this [i.e., the sthāyi-bhāva], and attain the state of its form [i.e., merge into it].”

Read on →

anubhāvās tu citta-stha-bhāvānām avabodhakāḥ

anubhāvās tu citta-stha-bhāvānām avabodhakāḥ |
te bahir vikriyā prāyāḥ proktā udbhāsvarākhyayā ||
(Bhakti-rasāmṛta-sindhu: 2.2.1)

“Indicators of the bhāvas situated in the heart are [called] anubhāvas (effects) [e.g., smiling, dancing, and singing]. They are for the most part external transformations, and [thus] are referred to by the name udbhāsvaras (illuminations).”

Read on →

uddīpanās tu te proktā bhāvam uddīpayanti ye

uddīpanās tu te proktā bhāvam uddīpayanti ye |
te tu śrī-kṛṣṇacandrasya guṇāś ceṣṭāḥ prasādhanam ||
smitāṅga-saurabhe vaṁśa-śṛṅga-nūpura-kambavaḥ |
padāṅka-kṣetra-tulasī-bhakta-tad-vāsarādayaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.301-302)

“Those [things] which stimulate bhāva are called uddīpanas [i.e., stimuli]. They are Śrī Kṛṣṇacandra’s qualities, activities, adornments, mild smile, bodily fragrance, flute, horn, anklets, conch, footprints, abodes, tulasī, bhaktas, his day [i.e., Hari-vāsara, e.g., Ekādaśī and Janmāṣṭamī], and so forth.”

Read on →

ity ataḥ kathitā nitya-priyā yādava-vallavāḥ

ity ataḥ kathitā nitya-priyā yādava-vallavāḥ |
eṣāṁ laukikavac ceṣṭā līlā mura-ripor iva ||
(Bhakti-rasāmṛta-sindhu: 2.1.296)

“Thus, the Yādavas and Vallavas [i.e., gopas] are said to be eternal dear ones [of Bhagavān Śrī Kṛṣṇa]. Their activity, like the līlā of Mura-ripu [i.e., Śrī Kṛṣna] is like that of the world [i.e., although supramundane, it resembles in certain respects activity of the world].”

Read on →

ete hi yādavāḥ sarve mad-gaṇā eva bhāmini

ete hi yādavāḥ sarve mad-gaṇā eva bhāmini |
sarvadā mat-priyā devi mat-tulya-guṇa-śālinaḥ ||
(Padma Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 2.1.292)

“All these Yādavas, O Bhāminī [i.e., Satyabhāmā, lit., ‘O beautiful young woman’], are certainly my associates. O Devī, they hold me dear, and they possess qualities like my own.”

Read on →

asthūlaś cānaṇuś caiva sthūlo’ṇuś caiva sarvataḥ

asthūlaś cānaṇuś caiva sthūlo’ṇuś caiva sarvataḥ |
avarṇaḥ sarvataḥ proktaḥ śyāmo raktānta-locanaḥ |
aiśvarya-yogād bhagavān viruddhārtho’bhidhīyate ||
tathāpi doṣāḥ parame naivāhāryāḥ kathañcana |
guṇā viruddhā apy ete samāhāryāḥ samantataḥ ||
(Kūrma Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 2.1.242–243)

“Said to be in all respects non-gross and non-subtle as well as gross and subtle, in all respects colorless as well as swarthy and of eyes with reddish corners—by virtue of possessing mastery (aiśvarya), Bhagavān is known as Viruddhārtha [i.e., ‘he who is an object of contradiction’]. Still, faults are never to be attributed to the Supreme [i.e., Bhagavān] by any means, whereas even contradictory qualities are always to be attributed in full [to him, i.e., understood to coexist and function cooperatively within him].”

Read on →

mitho virodhino’py atra kecin nigaditā guṇāḥ

mitho virodhino’py atra kecin nigaditā guṇāḥ |
harau niraṅkuśaiśvaryāt ko’pi na syād asambhavaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.241)

“Although some of the aforementioned qualities [of Hari] are contradictory to one another, no sort of impossibility can exist in Hari on account of [his] unchecked capability (aiśvarya) [i.e., his being capable of subduing all and his being the shelter of all].”

Read on →

sadānubhūyamāno’pi karoty ananubhūtavat

sadānubhūyamāno’pi karoty ananubhūtavat |
vismayaṁ mādhurībhir yaḥ sa prokto nitya-nūtanaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.184)

“He who, even while being constantly perceived, produces with his sweetnesses astonishment as though never before perceived, is called ever-new (nitya-nūtana).”

Read on →

Scroll to Top