samyaṅ-masṛṇita-svānto mamatvātiśayāṅkitaḥ |
bhāvaḥ sa eva sāndrātmā budhaiḥ premā nigadyate ||
(Bhakti-rasāmṛta-sindhu: 1.4.1)
“That particular bhāva, intense in nature, because of which the heart is completely melted, and [thus] marked by a profusion of my-ness (mamatva) [i.e., loving attachment to Kṛṣṇa], is called prema by the wise.”
sādhanābhiniveśena kṛṣṇa-tad-bhaktayos tathā |
prasādenātidhanyānāṁ bhāvo dvedhābhijāyate |
ādyas tu prāyikas tatra dvitīyo viralodayaḥ ||
(Bhakti-rasāmṛta-sindhu: 1.3.6)
“Bhāva manifests in the greatly fortunate in two ways: (1) by absorption in sādhana and (2) by the grace of Kṛṣṇa or his devotee. In this regard, the first is common, and the second is a rare occurrence.”
na hy anyatra spṛhā anyatra ratiḥ |
(Durgama-saṅgaminī-ṭīkā to Bhakti-rasāmṛta-sindhu: 1.3.41)
“It is not that there can be desire elsewhere and rati elsewhere.
tad-eka-spṛhatvam eva rater lakṣaṇaṁ mukhyam ity uktam |
(Durgama-saṅgamī-ṭīkā to Bhakti-rasāmṛta-sindhi: 1.3.41)
“It is stated that desirousness only of him [i.e., Bhagavān] is truly the primary characteristic of rati [i.e., merely inner softness that manifests sāttvika-bhāvas, such as crying and trembling, is not the primary characteristic, since this can also be observed in persons engaged in impure forms of bhakti].”
kṣāntir avyartha-kālatvaṁ viraktir māna-śūnyatā |
āśā-bandhaḥ samutkaṇṭhā nāma-gāne sadā ruciḥ ||
āsaktis tad-guṇākhyāne prītis tad-vasati-sthale |
ity ādayo’nubhāvāḥ syur jāta-bhāvāṅkure jane ||
(Bhakti-rasāmṛta-sindhu: Pūrva-vibhāga, 3.25–26)
“(1) Forbearance, (2) not wasting time, (3) non-attachment, (4) pridelessness, (5) hopefulness, (6) longing, (7) constant taste for chanting the name, (8) attachment to discussion of his [i.e., Bhagavān’s] qualities, and (9) fondness for his abode—these and other indications shall manifest in a person in whom the sprout of bhāva has arisen.”
mahāśakti-vilāsātmā bhāvo’cintya-svarūpa-bhāk |
raty-ākhyā ity ayaṁ yukto na hi tarkeṇa bādhitum |
(Bhakti-rasāmṛta-sindhu: 2.5.92)
“This bhāva, known as rati, by constitution an expression of the supreme potency [i.e., the hlādinī-śakti], and [thus] possessed of an inconceivable nature, is not fit to be assailed with argument.”
purāṇe nāṭya-śāstre ca dvayos tu rati-bhāvayoḥ |
samānārthatayā hy atra dvayam aikyena lakṣitam ||
(Bhakti-rasāmṛta-sindhu: 1.3.13)
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“In the Purāṇas and in the śāstras on dramaturgy the words rati and bhāva have the same meaning. Here also [i.e., in Bhakti-rasāmṛta-sindhu], the two words are seen to be synonymous.”
śuddha-sattva-viśeṣātmā prema-sūryāṁśu-sāmya-bhāk |
rucibhiś citta-māsṛṇya-kṛd asau bhāva ucyate ||
(Bhakti-rasāmṛta-sindhu: 1.3.1)
“That [i.e., that aspect of uttamā-bhakti] which is constituted of a special aspect of śuddha-sattva, is a bearer of resemblance to a ray of the sun of prema, and is a melter of the heart with hankerings, is called bhāva [-bhakti].”
karma, tapa, yoga, jñāna, vidhi-bhakti, japa, dhyāna,
ihā haite mādhurya durlabha |
kevala ye rāga-mārge, bhaje kṛṣṇe anurāge,
tāre kṛṣṇa-mādhurya sulabha ||
(Caitanya-caritāmṛta: 2.21.119)
“Karma [i.e., observing the duties of one’s varṇa and āśrama], tapa (austerity), yoga, jñāna [i.e., deliberation on the meaning of the Upaniṣads], vidhi-bhakti [i.e., devotion motivated by śāstric injunctions], japa (repetition of a mantra), dhyāna (meditation)—through these [Kṛṣṇa’s] mādhurya is difficult to attain. Only for one who worships Kṛṣṇa with anurāga (loving attachment) according to the path of rāga is Kṛṣṇa’s mādhurya easy to attain.”
rāgera bhajana-patha, kahi ebe abhimata,
loka-veda-sāra ei vāṇī |
sakhīra anugā haiyā, vraje siddha-deha pāiyā,
sei bhāve juḍābe parāṇī ||
(Prema-bhakti-candrika: 48)
“I now speak of the approved path of rāga-bhajana. This teaching is the essence of the world [i.e., worldly propriety] and the Vedas. Becoming a follower of the sakhīs, and receiving a siddha-deha in Vraja, soothe the heart with this bhāva.”
