Bābāra Kathā

alaukikyā prakṛtyeyaṁ sudurūhā rasa-sthitiḥ

alaukikyā prakṛtyeyaṁ sudurūhā rasa-sthitiḥ |
yatra sādhāraṇatayā bhāvāḥ sādhu sphuranty amī ||
eṣāṁ sva-para-sambandha-niyamānirṇayo hi yaḥ |
sādhāraṇyaṁ tad evoktaṁ bhāvānāṁ pūrva-sūribhiḥ ||
(Bhakti-rasāmṛta-sindhu: 2.5.101–102)

“This occurrence of rasa, with its extraordinary nature, is extremely difficult to comprehend, wherein these bhāvas [i.e., the vibhāvas, anubhāvas, and so forth, as well as rati and so forth] genuinely manifest through sādhāraṇatā [i.e., “generalization”]. The non-determination of limitation between self and other in regard to these [i.e., these bhāvas, that is, modern bhaktas sharing in the experience of the bhāvas of ancient bhaktas by ceasing to make a distinction between the bhāvas of the ancient bhakta and themselves, that is, by wholeheartedly identifying with bhāvas of ancient bhaktas] is called generality (sādhāraṇya) of bhāvas by earlier luminaries.”

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atulatvād apāratvād āpto’sau durvigāhatām

atulatvād apāratvād āpto’sau durvigāhatām |
spṛṣṭaḥ paraṁ taṭasthena rasābdhir madhuro mayā ||
(Ujjvala-nīlāmaṇi: 15.259)

“This ocean of madhura-rasa, difficult to fully plunge into [i.e., difficult to fully grasp, even for great prema-bhaktas and rasika-kavis, such as Śukadeva, Līlāśuka, and Jayadeva] because of its being bottomless and boundless [i.e., superior to all other rasas in quality and quantity], has only been touched by me, who am situated on the shore [i.e., who am unable to enter into it, and so, I, from the shore, have just collected a drop of it with my finger and placed it on my tongue].”

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mukhya-raseṣu purā yaḥ saṁkṣepeṇodito rahasyatvāt

mukhya-raseṣu purā yaḥ saṁkṣepeṇodito rahasyatvāt |
pṛthag eva bhakti-rasa-rāṭ sa vistareṇocyate madhuraḥ ||
(Ujjvala-nīlamaṇi: 1.2)

“Madhura [i.e., madhura-rasa], the king of bhakti-rasas, which was described [only] briefly [in Bhakti-rasāmṛta-sindhu] among the principal rasas because of its being confidential, is separately described elaborately [here in Ujjvala-nīlamaṇi].”

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nivṛttānupayogitvād durūhatvād ayaṁ rasaḥ

nivṛttānupayogitvād durūhatvād ayaṁ rasaḥ |
rahasyatvāc ca saṁkṣipya vitatāṅgo‘pi likhyate ||
(Bhakti-rasāmṛta-sindhu: 3.5.2)

“This rasa [i.e., madhura-rasa], although it’s components are extensive, is described [only] briefly [here in this text (Bhakti-rasāmṛta-sindhu)] because of its being unsuitable for the abstinent, difficult to comprehend, and confidential.”

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sarvathaiva durūho’yam abhaktair bhagavad-rasaḥ

sarvathaiva durūho’yam abhaktair bhagavad-rasaḥ |
tat-pādāmbuja-sarvasvair bhaktair evānurasyate ||
(Bhakti-rasāmṛta-sindhu: 2.5.131; cited in Caitanya-caritāmṛta: 2.23.100)

“This Bhagavad-rasa is in all cases difficult to comprehend for non-bhaktas. It is relished only by bhaktas whose all is his [i.e., Bhagavān’s] lotus feet.”

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prāktany ādhunikī cāsti yasya sad-bhakti-vāsanā

prāktany ādhunikī cāsti yasya sad-bhakti-vāsanā |
eṣa bhakti-rasāsvādas tasyaiva hṛdi jāyate ||
(Bhakti-rasāmṛta-sindhu: 2.1.6)

“The taste of bhakti-rasa arises only in the heart of one who has a prior and a present vāsanā (affinity) for pure bhakti [i.e., saṁskāras for bhakti that were formed in one’s previous life (or lives) and one’s present life].”

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vyatītya bhāvanā-vartma yaś camatkāra-bhāra-bhūḥ

vyatītya bhāvanā-vartma yaś camatkāra-bhāra-bhūḥ |
hṛdi sattvojjvale bāḍhaṁ svadate sa raso mataḥ ||
bhāvanāyāḥ pade yas tu budhenānanya-buddhinā |
bhāvyate gāḍha-saṁskāraiś citte bhāvaḥ sa kathyate ||

(Bhakti-rasāmṛta-sindhu: 2.5.132–133)

“That which completely surpasses the scope of bhāvanā (meditation), is a cause of an abundance of wonder, and is relished in a heart bright with [śuddha-] sattva [i.e., a sthāyi-bhāva] is known as rasa. That which is meditated on (bhāvyate) by a wise person (budha) of one-pointed (ananya) mind (buddhi) in a heart (citta) which is a seat of meditation (bhāvanā) [on the vibhāvas, vyabhicāri-bhāvas, and so forth] by virtue of deep saṁskāras is called bhāva.”

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guruḥ śāstraṁ śraddhā rucir anugatiḥ siddhir iti me

guruḥ śāstraṁ śraddhā rucir anugatiḥ siddhir iti me
yad etat tat sarvaṁ caraṇa-kamalaṁ rājati yayoḥ |
kṛpā-mādhvīkena snapita-nayanāmbhoja-yugalau
sadā rādhā-kṛṣṇāv aśaraṇa-gatī tau mama gatiḥ ||
(Bhakti Sandarbha: 340)

“Guru, śāstra, śraddhā,
Taste (ruci), service (anugati), and attainment (siddhi)—
Rādhā and Kṛṣṇa,
Whose lotus feet manifest as all of these to me,
Whose lotus eyes are always moistened
With the nectar of grace,
And who are the shelter of the refugeless,
Are ever my shelter.”

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