yatra rāgānavāptatvāt pravṛttir upajāyate |
śāsanenaiva śāstrasya sā vaidhī bhaktir ucyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.6)
“That bhakti in regard to which the inclination [to enact it] arises only from the śāstra’s ruling because of [that inclination’s] not being acquired from rāga is called vaidhī.”
vaidhī rāgānugā ceti sā dvidhā sādhanābhidhā |
(Bhakti-rasāmṛta-sindhu: 1.2.5)
“There are two kinds of sādhana-bhakti: vaidhī and rāgānugā.”
kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā |
nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā ||
(Bhakti-rasāmṛta-sindhu: 1.2.2)
“[When it is] To be accomplished by activity and that by which bhāva is to be accomplished, that [viz., uttama-bhakti] shall be known as sādhana [-bhakti]. Eternally accomplished bhāva’s manifestation into the heart is [the intended sense of] its being to be accomplished.”
sā bhaktiḥ sādhanaṁ bhāvaḥ premā ceti tridhoditā |
(Bhakti-rasāmṛta-sindhu: 1.2.1)
“That bhakti [i.e., uttama-bhakti] is said to have three stages: sādhana-bhakti, bhāva-bhakti, and prema-bhakti.”
brahmānando bhaved eṣa cet parārddha-guṇīkṛtaḥ |
naiti bhakti-sukhāmbhodheḥ paramāṇu-tulām api ||
(Bhakti-rasāmṛta-sindhu: 1.1.38)
“If this bliss of Brahman [i.e., the bliss of samādhi in nirviśeṣa Brahman] accumulated for a parārddha [i.e., half of the life of Brahmā, fifty quadrillion years], it would not equal even an atom in the ocean of the joy of bhakti.”
sādhanaughair anāsangair alabhyā sucirād api |
hariṇā cāśv adeyeti dvidhā sā syāt sudurlabhā ||
(Bhakti-rasāmṛta-sindhu: 1.1.35)
“Its [i.e., bhakti’s] being very difficult to attain is twofold: (1) [even] through loads of sādhana [performed] devoid of attachment [i.e., āsakti], it is unattainable even after a very long time, and (2) [even when sādhana is performed with attachment] it is not to be given by Hari quickly.”
kleśa-ghnī śubhadā mokṣa-laghutā-kṛt sudurlabhā |
sāndrānanda-viśeṣātmā śrī-kṛṣṇākarṣiṇī ca sā ||
(Bhakti-rasāmṛta-sindhu: 1.1.17)
“It [i.e., uttamā-bhakti] is (1) a destroyer of affliction and (2) a bestower of good fortune [in the stage of sādhana], (3) a belittler of liberation and (4) very difficult to attain [at the stage of bhāva], and (5) a special form of intense bliss and (6) an attractor of Śrī Kṛṣṇa [at the stage of prema].”
anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam |
ānukūlyena kṛṣṇānuśīlanaṁ bhaktir uttamā ||
(Bhakti-rasāmṛta-sindhu: 1.1.11)
“Continuous action for [alt., related to] Kṛṣṇa possessed of favorability that is free from desirousness of anything else and unobstructed by jñāna, karma, and so forth, is uttamā (exalted) bhakti.”
yad ubhe citta-kāṭhinya-hetū prāyaḥ satāṁ mate |
sukumāra-svabhāveyaṁ bhaktis tad-dhetur īritā ||
(Bhakti-rasāmṛta-sindhu: 1.2.249)
“Because in the view of sādhus both [i.e., jñāna and vairāgya] are generally causes of hardness of heart, this bhakti, which is of very tender nature, is said to be the cause of that [i.e., of entering into bhakti].”
jñāna-vairāgyayor bhakti-praveśāyopayogitā |
īṣat prathamam eveti nāṅgatvam ucitaṁ tayoḥ ||
(Bhakti-rasāmṛta-sindhu: 1.2.248)
“Because jñāna and vairāgya are somewhat useful only at first for entrance into bhakti, their being limbs [of bhakti] is not acceptable.”
