tad evaṁ śrī-bhagavad-āvirbhāva-tāratamyena tat-prīter āvirbhāva-tāratamyaṁ darśitam | atha tasyā eva guṇāntarotkarṣa-tāratamyena tāratamyāntaraṁ bhedāś ca darśyante | tatra guṇāḥ dvividhāḥ | bhakta-citta-saṁskriyā-viśeṣasya hetava eke, tad-abhimāna-viśeṣasya hetavaś cānye | tatra pūrveṣāṁ guṇānāṁ svarūpāṇi tais tasyās tāratamyaṁ bhedāś ca yathā prītiḥ khalu bhakta-cittam ullāsayati, mamatayā yojayati, visrambhayati, priyatvātiśayenābhimānayati, drāvayati, sva-viṣayaṁ praty abhilāṣātiśayena yojayati, pratikṣaṇam eva sva-viṣayaṁ nava-navatvenānubhāvayati, asamordhva-camatkāreṇonmādayati ca | tatrollāsa-mātrādhikya-vyañjikā prītiḥ ratiḥ, yasyāṁ jātāyāṁ tad-eka-tātparyam anyatra tucchatva-buddhiś ca jāyate | mamatātiśayāvirbhāvena samṛddhā prītiḥ premā, yasmin jāte tat-prīti-bhaṅga-hetavo yadīyam udyamaṁ svarūpaṁ vā na glapayitam īśate | mamatātiśayena prīti-samṛddhiś cānyatrāpi dṛśyate, yathoktaṁ mārkaṇḍeye—mārjāra-bhakṣite duḥkhaṁ yādṛśaṁ gṛha-kukkuṭe | na tādṛṅ mamatā-śūnye kalaviṅke’tha mūṣike || iti | ata eva prema-lakṣaṇāyāṁ bhaktau pracura-hetutva-jñāpanārthaṁ mamatāyā eva bhaktitva-nirdeśaḥ pañcarātre—ananya-mamatā viṣṇau mamatā prema-saṅgatā | bhaktir ity ucyate bhīṣma-prahlādoddhava-nāradaiḥ || iti | anya-mamatā-varjitā mamatety anvayaḥ | tad uktaṁ sattva evaika-manasa ity eva-kāreṇa | atha visrambhātiśayātmakaḥ premā praṇayaḥ, yasmin jāte sambhramādi-yogyatāyām api tad-abhāvaḥ | ceto-dravātiśayātmakaḥ premaiva snehaḥ, yasmin jāte tat-sambandhābhāsenāpi mahābāṣpādi-vikāraḥ priya-darśanādy-atṛptis tasya parama-sāmarthyādau saty api keṣāṁcid aniṣṭāśaṅkā ca jāyate | priyatvātiśayābhimānena kauṭilyābhāsa-pūrvaka-bhāva-vaicitrīṁ dadhat praṇayo mānaḥ, yasmin jāte śrī-bhagavān api tat-praṇaya-kopāt prema-mayaṁ bhayaṁ bhajate | sneha evābhilāṣātiśātmako rāgaḥ, yasmin jāte kṣaṇikasyāpi virahasyātyantaivāsahiṣṇutā | tat-saṁyoge paraṁ duḥkham api sukhatvena bhāti, tad-viyoge tad-viparītam | sa eva rāgo’nukṣaṇaṁ sva-viṣayaṁ nava-navatvenānubhāvayan svayaṁ ca nava-navībhavann anurāgaḥ, yasmin jāte paraspara-vaśībhāvātiśayaḥ, prema-vaicittyaṁ, tat-sambandhiny aprāṇiny api janma-lālasā, vipralambhe visphūrtiś ca jāyate | anurāga evāsamordhva-camatkāreṇonmādako mahābhāvaḥ, yasmin jāte yoge nimeṣāsahatā kalpa-kṣaṇatvam ity ādikaṁ, viyoge kṣaṇa-kalpatvam ity ādikam, ubhayatra mahoddīptāśeṣa-sāttvika-vikārādikaṁ jāyate | iti saṁskāra-hetavo guṇā darśitāḥ |
(Prīti Sandarbha: 84)
“Thus, in this way, in accord with a gradation in the manifestation of Śrī Bhagavān, a gradation in the manifestation of prīti for him has been shown. Now, another gradation and divisions of that itself [i.e., of prīti] will be shown in accord with a gradation in the excellence of other qualities [of prīti, i.e., qualities other than prīti’s aforementioned quality of being the supreme bliss]. In this regard, [those] qualities are of two types: (1) some are causes of formation of particular saṁskāras in a bhakta’s heart, and (2) others are causes of a particular identity (abhimāna) in them [i.e., in bhaktas].
“In this regard, the natures (svarūpas) of the former qualities [i.e., the qualities of the first aforementioned category, viz., the qualities that cause formation of particular saṁskāras], as well as the gradation and divisions of it [i.e., of prīti] because of these are as follows: prīti verily (1) elates a bhakta’s citta, (2) fixes [it upon Bhagavān] with mamatā, (3) produces [in it] intimacy [in relation to Bhagavān], (4) produces [in it] an identity by means of a profusion of fondness (priyatva) [for Bhagavān, or, alt., a profusion of dearness to oneself of Bhagavān], (5) melts [it], (6) fixes [it] with a profusion of desire upon its own object [viz., Bhagavān], (7) causes experience of its object [viz., Bhagavān] filled with ever-freshness at every moment, and (8) maddens [it] by means of unsurpassed and unparalleled astonishment.
“Therein, (1) prīti manifesting an abundance of elation (ullāsa) alone is [called] rati, upon the manifestation of which, intention (tātparya) solely upon him [i.e., Bhagavān, prīti’s object] arises, as does a sense of insignificance elsewhere [i.e., in regard to all else].
“(2) Prīti increased by the appearance of a profusion of mamatā is [called] prema, upon the manifestation of which, causes of breaking prīti for him [i.e., Bhagavān, that is, things that would otherwise have the ability to break down someone’s prīti for Bhagavān] are not able to weaken its [i.e., prīti’s] striving or nature. An increase in prīti because of a profusion of mamatā is also seen even elsewhere [i.e., in relation to objects other than Bhagavān], as stated in Mārkaṇḍeya Purāṇa: ‘The sort of sadness which occurs when a household chicken is eaten by a cat—no such [sadness] occurs in the case of [a cat eating] a sparrow or mouse for which one has no mamatā.’ Therefore, there is a designation of mamatā itself as being bhakti in the Pañcarātra to convey the extensive causality [of mamatā] in regard to bhakti bearing the characteristics of prema [i.e., to convey that mamatā is the predominant cause of bhakti manifesting the characteristics of prema, the Pañcarātra says], ‘Mamatā for Viṣṇu free from mamatā for all else is called bhakti conjoined with prema [i.e., prema-bhakti] by Bhīṣma, Prahlāda, Uddhava, and Nārada.’ ‘Mamatā free from mamatā for [all] else’ is the syntactical order. This is stated by the word eva in [SB 3.25.32], ‘One of one-pointed mind solely (eva) upon Sattva [i.e., Bhagavān].’
“(3) Then, prema constituted of a profusion of intimacy is [called] praṇaya, upon the manifestation of which, there is an absence of reverential excitement (sambhrama) and so forth [in relation to Bhagavān] even in instances of the appropriateness thereof.
“(4) Praṇaya containing a variegation of bhāva [i.e., expression] preceding from a semblance of crookedness on account of an identity of a profusion of fondness (priyatva) [i.e., on account of one having the mentality that one’s beloved holds one so dear that the beloved is subject the control of one’s love, or, alt., on account of the mentality that one’s beloved is extremely dear to oneself] is [called] māna, upon the manifestation of which, even Śrī Bhagavān feels fear, constituted of prema, because of one’s anger [at him] out of praṇaya for him.
“(5) Prema itself constituted of a profusion of melting of the heart is [called] sneha, upon the manifestation of which, (a) transformations such as profuse tears because of even a semblance of relation with the beloved, (b) non-satiety at the sight and so forth of him, and (c) apprehension of something undesired [befalling the beloved] even when he possesses tremendous capability and so forth [to ward off any possible unfavorability] arise.
“(6) Sneha itself constituted of a profusion of desire is [called] rāga, upon the manifestation of which, extreme intolerance of even of moment of separation occurs. In union with him, even the greatest sorrow appears to be [i.e., is felt to be] happiness, and in separation from him, the opposite of this [occurs, i.e., even the greatest happiness is felt to be sorrow].
“(7) That rāga itself, by causing experience of its object filled with ever-freshness at every moment and itself becoming ever-fresh, is [called] anurāga, upon the manifestation of which, a profusion of subjugation of one another [i.e., of mutual subjugation of lover and beloved], prema-vaicittya, desire for birth even as an insentient being related to him, and intense manifestation (visphūrti) [of him within the heart while] in separation arise.
“(8) Anurāga itself that is maddening because of unsurpassed and unparalleled astonishment is [called] mahābhāva, upon the manifestation of which, (1) intolerance of blinking, a kalpa being [felt to be like] a moment, and so forth arise in union, (2) a moment being [felt to be like] a kalpa and so forth [arise] in separation, and (3) all the highly inflamed sāttvika transformations and so forth [arise] in both states [of union and separation]. In this way, the qualities [of prīti] the causes of which are saṁskāras have been shown.”
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