anāsaktasya viṣayān yathārham upayuñjataḥ |
nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.255)
“The non-attachment (vairāgyam) wherein there is intentness in relation to Kṛṣṇa of one partaking of objects of the senses as appropriate while being detached [from them] is called suitable (yuktam).”
yo dustyajān dāra-sutān suhṛd-rājyaṁ hṛdi-spṛśaḥ |
jahau yuvaiva mala-vad uttama-śloka-lālasaḥ ||
(Śrīmad Bhāgavatam: 5.14.43; cited in Bhakti-rasāmṛta-sindhu: 1.3.31; Caitanya-caritāmṛta: 2.23.25, 3.6.137)
“Longing for he of highest praise [i.e., Bhagavān], Bharata Mahārāja even in his youth abandoned like stool his most difficult to give up and heart-touching wife, sons, friends, and kingdom ”
darśanāliṅganādīnām ānukūlyān niṣevayā |
yūnor ullāsam ārohan bhāvaḥ sambhoga īryate ||
(Ujjvala-nīlāmaṇi: 15.188)
“Through the adoration of seeing [one another], embracing, and so forth out of favorability [i.e. intentness upon the satisfaction of the other], the bhāva that increases the delight of a pair of youths [i.e., a nāyaka and nāyikā] is called sambhoga.”
tavāraṇye devi dhruvam iha murārir viharate
sadā preyasyeti śrutir api virauti smṛtir api |
iti jñātvā vṛnde caraṇam abhivande tava kṛpāṁ
kuruṣva kṣipraṁ me phalatu nitarāṁ tarṣa-viṭapī ||
hṛdi cira-vasad-āśā-maṇḍalālamba-pādau
guṇavati tava nāthau nāthituṁ jantur eṣaḥ |
sapadi bhavad-anujñāṁ yācate devi vṛnde
mayi kira karuṇārdrāṁ dṛṣṭim atra prasīda ||
(Stava-mālā: Utklikā-vallari: 3–4)
[A prayer to Vṛndā Devī, the presiding devatā of Vṛndāvana:] “O Devī! Both the Śruti and the Smṛti proclaim that Murāri always and everlastingly enjoys with his beloved here in your forest. Understanding this, O Vṛndā, I adoringly offer obeisance at your feet. Please bestow your grace [upon me]. May the tree of my desire [by your grace] quickly and fully bear fruit [i.e., may it grant me the fruit of attaining Śrī Rādhā and Kṛṣṇa]. O virtuous one! This person begs for your prompt permission to appeal to your Masters [i.e., Śrī Rādhā and Kṛṣṇa], whose feet are the focus of a host of long-standing desires within his heart. O Devī! O Vṛndā! Please cast a glance tender with compassion upon me and be gracious in this regard [so that my desires may bear fruit, since without your grace, the grace of they who are submissive to you—Rādhā and Kṛṣṇa—is most difficult to attain].”
āruhya paramāṁ kāṣṭhāṁ premā cid-dīpa-dīpanaḥ |
hṛdayaṁ drāvayann eṣa sneha ity abhidhīyate |
atrodite bhavej jātu na tṛptir darśanādiṣu ||
(Ujjvala-nīlamaṇi: 14.79)
“Prema which reaches its ultimate limit, illuminates the lamp of perception [i.e., produces perception of the object of prema—Kṛṣṇa], and melts the heart is called sneha. When it arises, no satiation can ever come about by darśana and so forth [i.e., by hearing of Kṛṣṇa, remembering Him, etc.; when sneha manifests, desire for Kṛṣṇa becomes insatiable even by direct interaction with him, much less seeing him, thinking of him, and so on].”
sāndraś citta-dravaṁ kurvan premā sneha itīryate |
kṣaṇikasyāpi neha syād viśleṣasya sahiṣṇutā ||
(Bhakti-rasāmṛta-sindhu: 3.3.84)
“Intense prema melting the heart (citta) is called sneha. Within it, tolerance for even a moment of separation [from Kṛṣṇa] is not possible.”
alabdhe vā vinaṣṭe vā bhakṣyācchādana-sādhane |
aviklava-matir bhūtvā harim eva dhiyā smaret ||
(Padma Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 2.1.114)
“Whether food and clothing are attained, not attained, or lost, one should remain undisturbed in mind and with understanding remember Hari alone.”
ātma-koṭi-guṇaṁ kṛṣṇe premāṇaṁ paramaṁ gatāḥ |
nityānanda-guṇāḥ sarve nitya-siddhā mukundavat ||
(Bhakti-rasāmṛta-sindhu: 2.1.290)
“All of those whose qualities are eternal and blissful like Mukunda’s and who have paramount prema for Kṛṣṇa which is a crore of times more than their prema for their own self are nitya-siddhas [i.e., eternally realized].”
na vinā vipralambhena sambhogaḥ puṣṭim aśnute |
(Bhojadeva’s Sarasvatī-kaṇṭhābharaṇa: 5.52; cited in Ujjvala-nīlāmaṇi: 15.3)
“Without separation, union does not attain richness.”
saṅgama-viraha-vikalpe
varam iha viraho na saṅgamas tasya |
ekaḥ sa eva saṅge
tribhuvanam api tanmayaṁ virahe ||
(Unknown source; cited in Padyāvalī: 239; Ānanda-candrikā-ṭīkā on Ujjvala-nīlamaṇi: 15.3)
“In the instance of [a lover having] an option between union and separation, separation is preferable in this case, and not union with him [i.e., the beloved]. In union, he alone is there, while in separation, indeed the three worlds are filled with him.”
