dambhas tv asataḥ svīyottamatvasya vyañjanam |
(Durgama-saṅgamanī-tīkā on Bhakti-rasāmṛta-sindhu: 2.4.194)
“‘Deceit’ (dambha) is making a show of one’s non-existent superiority [i.e., crooked conceited behavior].”
parodaye dveṣo mātsaryaṁ |
(Durgama-saṅgamanī-tīkā on Bhakti-rasāmṛta-sindhu: 2.4.194)
“‘Envy’ (mātsarya) is detestation of another’s success.”
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].”
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).”
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.”
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)].”
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)].”
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].”
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].”
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).”
