bhakti-nirdhūta-doṣāṇāṁ prasannojjvala-cetasām
bhakti-nirdhūta-doṣāṇāṁ prasannojjvala-cetasām |
śrī-bhāgavata-raktānāṁ rasikāsaṅga-raṅgiṇām ||
jīvanī-bhūta-govinda-pāda-bhakti-sukha-śriyām |
premāntaraṅga-bhūtāni kṛtyāny evānutiṣṭhatām ||
bhaktānāṁ hṛdi rājantī saṁskāra-yugalojjvalā |
ratir ānanda-rūpaiva nīyamānā tu rasyatām ||
kṛṣṇādibhir vibhāvādyair gatair anubhavādhvani |
prauḍhānanda-camatkāra-kāṣṭhām āpadyate parām ||
(Bhakti-rasāmṛta-sindhu: 2.1.7–10)
“In the hearts of bhaktas who have been purified by bhakti of all faults [e.g., attachment, aversion, delusion, etc.], whose hearts are clear [i.e., fit for the manifestation of higher pure existence (śuddha-sattva-viśeṣa)] and bright [i.e., all knowing by virtue of this manifestation], who cherish [tasting] Śrīmad Bhāgavatam, who rejoice in the company relishers of rasa, whose life is the wealth of the bliss of bhakti to the feet of Govinda, and who engage in all of prema’s natural activities—rati, which is bliss itself, appears bright as a result of the two types of saṁskāras [i.e., impressions in the citta made by pure bhakti in one’s previous births and one’s present birth], reaches the state of being relishable [i.e., of being rasa] on the pathway of perception on account of present vibhāvas and so forth [i.e., anubhāvas, sāttvika-bhāvas, vyabhichārī-bhāvas], beginning with Kṛṣṇa, and reaches the highest pinnacle of intense bliss and wonder [i.e., transforms into sneha, māna, praṇaya, anurāga, bhāva, and mahābhāva].”