Rūpa Gosvāmī – Page 15

tadātvābhivyaktīkṛta-taruṇimārambha-rabhasaṁ

tadātvābhivyaktīkṛta-taruṇimārambha-rabhasaṁ
smita-śrī-nirdhūta-sphurad-amala-rākā-pati-madam |
darodañcat-pañcāśuga-nava-kalā-meduram idaṁ
murārer mādhuryaṁ manasi madirākṣīr madayati ||
(Bhakti-rasāmṛta-sindhu: 2.1.64)

“Filled with the delight of the commencement of presently manifested youth, possessed of the beauty of a mild smile which has crushed the pride of the spotless, shining lord of the night [i.e., the full moon], and enriched with fresh, mildly expressed arts of the bearer of five arrows [i.e., Kāmadeva], this mādhurya of Murāri maddens the minds of the madira-eyed [i.e., the gopīs, whose ravishing eyes elicit remembrance of the wagtail (madira)].”

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vayaso vividhatve’pi sarva-bhakti-rasāśrayaḥ

vayaso vividhatve’pi sarva-bhakti-rasāśrayaḥ |
dharmī kiśora evātra nitya-nānā-vilāsavān ||
(Bhakti-rasāmṛta-sindhu: 2.1.63)

“Although there exist a variety of ages [of Svayaṁ Bhagavān Śrī Kṛṣṇa, viz., infancy, boyhood, adolescence], the basis of all bhakti-rasas, the possessor of [all] qualities [in full], and the bearer of various eternal sports—adolescence (kiśora)—alone is here [described in this section on bhakti-rasa in general (i.e., BRS 2.1)].”

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nāyakānāṁ śiroratnaṁ kṛṣṇas tu bhagavān svayam

nāyakānāṁ śiroratnaṁ kṛṣṇas tu bhagavān svayam |
yatra nityatayā sarve virājante mahāguṇāḥ |
so’nya-rūpa-svarūpābhyām asminn ālambano mataḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.17; cited in Caitanya-caritāmṛta: 2.23.67)

“The crest-jewel of nāyakas (leading men), Kṛṣṇa, Bhagavān Himself [see SB 1.3.28], in whom all great qualities shine in perpetuity—he with other forms and with his own form is considered the ālambana in regard to this [rati].”

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kṛṣṇaś ca kṛṣṇa-bhaktāś ca budhair ālambanā matāḥ

kṛṣṇaś ca kṛṣṇa-bhaktāś ca budhair ālambanā matāḥ |
raty-āder viṣayatvena tathādhāratayāpi ca ||
(Bhakti-rasāmṛta-sindhu: 2.1.16)

“Kṛṣṇa and Kṛṣṇa’s bhaktas are known by the wise to be the ālambanas (supports) by virtue of [their] being the object (viṣaya) and the vessel (ādhāra) of rati and so forth [i.e., and the secondary rasas of laughter and so on].”

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tatra jñeyā vibhāvās tu raty-āsvādana-hetavaḥ

tatra jñeyā vibhāvās tu raty-āsvādana-hetavaḥ |
te dvidhālambanā eke tathaivoddīpanāḥ pare ||
(Bhakti-rasāmṛta-sindhu: 2.1.14)

“In this regard, vibhāvas are to be known specifically as the causes of relishing rati. They are of two types: one is the ālambanas (supports) and the other the uddīpanas (stimuli).”

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ye kṛṣṇa-bhakta-muralī-nādādyā hetavo rateḥ

ye kṛṣṇa-bhakta-muralī-nādādyā hetavo rateḥ |
kārya-bhūtāḥ smitādyāś ca tathāṣṭau stabdhatādayaḥ ||
nirvedādyāḥ sahāyāś ca te jñeyā rasa-bhāvane |
vibhāvā anubhāvāś ca sāttvikā vyabhicāriṇaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.12–13)

“The causes of rati—Kṛṣṇa, the bhakta, the sound of the muralī, and so forth; the effects [of rati]—smiling and so forth, and the eight beginning with stupor; and the assistants [of rati]—self-disparagement and so on—these are to be known [respectively] in the production of rasa as the vibhāvas, anubhāvas, sāttvikas [i.e., sāttvika-bhāvas], and vyabhicāris [i.e., vyabhicāri-bhāvas].”

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śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā

śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā |
aikāntikī harer bhaktir utpātāyaiva kalpate ||
bhaktir aikāntikī veyam avicārāt pratīyate |
vastutas tu tathā naiva yad aśāstrīyatekṣyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.101–102; Brahma-yāmala; cited in Bhakti Sandarbha: 284, 312)

“‘Without [adherence to] the injunctions of the Śrutis, Smṛtis, Purāṇas, Pañcarātras, and other śāstras, [even] one-pointed bhakti to Hari leads only to disturbance.’ Such bhakti [as mentioned in this verse from Brahma-yāmala] may appear to be one-pointed as a result of misjudgement. In reality, however, it is not so because it is seen to be unsupported by śāstra.”

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atha asama-snehāḥ

atha asama-snehāḥ—
adhikaṁ priya-sakhyās tu harau tasyāṁ tatas tathā |
vahantyaḥ sneham asama-snehās tu dvividhā matāḥ ||
(Ujjvala-nīlamaṇi: 8.125)

“Now, those of unequal affection [are described]— Those of unequal affection are considered to be of two types: those who possess greater affection for their dear sakhī [i.e., their yūtheśvarī] than Hari, and those who possess greater affection for him than her.”

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tatra harau snehādhikāḥ

tatra harau snehādhikāḥ—
ahaṁ harer iti svānte gūḍhām abhimatiṁ gatāḥ |
anyatra kvāpy anāsaktyā sveṣṭāṁ yūtheśvarīṁ śritāḥ ||
manāg evādhikaṁ snehaṁ vahantyas tatra mādhave |
tad-dūtyādi-ratāś cemā harau snehādhikā matāḥ ||
yāḥ pūrvaṁ sakhya ity uktās tās tu snehādhikā harau ||
(Ujjvala-nīlamaṇi: 8.126–127, 130)

“Therein, those of greater affection for Hari [are described]—
Those who have the hidden identity in their hearts, ‘I am Hari’s,’ are sheltered in the yūtheśvarī desired by themselves [i.e., in the yūtheśvarī whose bhāva suits their own] without attachment anywhere else [i.e., to any other yūtheśvarī], possess slightly greater affection for Mādhava, and act as messengers for him, are considered to be of greater affection for Hari. … Those previously described as sakhīs [in verse 4.51, i.e., the group among the five classes of Śrī Rādhā’s sakhīs whose members are called (simply) sakhīs] are of greater affection for Hari.”

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atha priya-sakhyāṁ snehādhikāḥ

atha priya-sakhyāṁ snehādhikāḥ—
tadīyatābhimāninyo yāḥ snehaṁ sarvadāśritāḥ |
sakhyām alpādhikaṁ kṛṣṇāt sakhī-snehādhikās tu tāḥ ||
yāḥ pūrvaṁ prāṇa-sakhyaś ca nitya-sakhyaś ca kīrtitāḥ |
sakhī-snehādhikā jñeyās tā evātra manīṣibhiḥ ||
(Ujjvala-nīlamaṇi: 8.131, 134)

“Now, those who have greater affection for their dear sakhī [are described]—Those who have the identity of being her own [i.e., of belonging to their dear sakhī] and are always endowed with affection slightly greater for their sakhī than Kṛṣṇa are [known as] those of greater affection for their sakhī. … They who were previously called the prāṇa-sakhīs and nitya-sakhīs are to known by the wise in this regard as those of greater affection for their sakhī.”

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