kurvann api vyalīkāni yaḥ priyaḥ priya eva saḥ |
aśeṣa-doṣa-duṣṭo’pi kāyaḥ kasya na vallabhaḥ ||
(Hitopadeśa: 2.132; Samayocita-padya-ratna-mālikā)
“Even after committing wrongs, one who is dear certainly remains dear. Even though it is culpable of endless faults, for whom is the body not beloved?”
sakhi na sa ramaṇo nāhaṁ ramaṇīti bhidāvayor āste |
prema-rasenobhaya-mana iva madano niṣpipeṣa balāt ||
(Caitanyacandrodaya-nāṭakam: 7.14)
“[Rādhā:] O sakhī, he was not the male lover, and I was not the female lover, as any distinction between us had ceased; it was as though Madana had forcibly ground our minds [together] with prema-rasa.”
api kalpānilasyaiva taraṅgasya mahodadheḥ |
śakyate prasaro roddhuṁ nānuraktasya cetasaḥ ||
(Garuḍa Purāṇa; cited in Mahāsubhāṣita-saṅgraha: 2009)
“Even the course of strong winds and the waves of a great ocean can be checked, but not that of a loving heart.”
anirvācyam anirbhinnam aparicchinnam avyayam |
brahmeva sujana-prema duḥkha-mūla-nikṛntanam ||
(Mahāsubhāṣita-saṅgraha; Subhāṣita-ratna-bhāṇḍāgāra)
“Like Brahman, the prema of a virtuous person is indescribable, undivided [i.e., unbreakable], uninterrupted [i.e., everlasting], and imperishable, and it cuts out the [very] root of suffering.”
tad-eka-rasa-lokasya saṅge’bhivyaktatāṁ svataḥ |
prayāsyad api tad vastu gopanīyaṁ prayatnataḥ ||
(Bṛhad Bhāgavatāmṛta: 2.5.219)
“Even though that substance [i.e., that prema] will naturally become manifest in the association of a person whose only love is for that [prema], it should be kept hidden with effort.”
hariṁ vināṅga prīṇīhī3, idānīṁ duḥkham āpsyasi |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 86)
“Well, try loving someone other than Hari! Now you will suffer.”
nanu nirupādhi-premāspadasya prītau parikaratvābhimāna upādhiḥ syāt | tato jñānātmikāṁ sāmānyāṁ ca prītim apekṣya tad-abhimāni-prītayo gauṇya eva syuḥ | kiṁ ca mamatāyāḥ prīti-hetutve jñāte ca yasyātmanaḥ sambandhāt prītir bhavet tasminn eva tad-ādhikyaṁ syāt | naivaṁ | śrī-bhagavato yena svabhāvenaivānubhūtenābhimāna-viśeṣaṁ vināpi teṣāṁ prītir udayate tenāpi parikarāṇām udayate | tathā nija-svabhāva-siddho vā tātkāliko vā yo’bhimāna-viśeṣas tenāpy udayate | samuccaye ko virodhaḥ | pratyutollāsa eva |
(Prīti Sandarbha: 92)
“[An objection is raised:] ’Well, in the case of prīti for an object of upādhi-free prema [i.e., in the case of prīti for Śrī Bhagavān, who is the object of prema that is free from upādhis, that is, adjuncts, meaning, conditions], the identity (abhimāna) of being a parikara [i.e., an associate of Bhagavān] shall [itself] be an upādhi. Thus, the prītis of bearers of identity (abhimāna) in relation to him [i.e., the identity of being a parikara of Bhagavān] shall definitively be secondary [i.e., inferior] in comparison to jñāna-constituted and generic prīti [i.e., to jñānātmikā-prīti and sāmānya-prīti]. Moreover, when my-ness’s (mamatā’s) being the cause of prīti is also understood [i.e., when my-ness in relation to Bhagavān is considered the cause of prīti for Bhagavān], [then] an exceedance of prīti shall occur specifically for the self (ātmā) on the basis of a relation with which prīti [for Bhagavān] shall occur [i.e., if prīti for Bhagavān is caused by my-ness, that is, a sense of something belonging to and being dear to oneself, then prīti for one’s self is the basis of prīti for Bhagavān and will also always be greater than any prīti for Bhagavān that one may have].’
“[In response, it should be said:] No, that is not so. Prīti is manifested in parikaras by the same perceived nature (svabhāva) of Śrī Bhagavān by which prīti is manifest in them [i.e., those possessed of jñānātmikā-prīti and sāmānya-prīti] even without a particular identity (abhimāna) [in relation to Śrī Bhagavān]. It is also similarly manifest by a particular identity (abhimāna), be it one established in one’s own nature (svabhāva) or existent [only] for a particular time [i.e., temporarily present in the mind of a parikara]. What contradiction is there in the aggregation [of these? Meaning, there is no contradiction in saying that prīti is manifested both by perception of Bhagavān’s nature (svabhāva) and manifested by a particular identity (abhimāna) in relation to Bhagavān because these two things are not mutually exclusive but rather mutually complementary and of the same nature since both are manifestations of Śrī Bhagavān’s own svarūpa-śakti]. Rather, there is simply elation (ullāsa) [i.e., the elation of prīti, alt., there is simply increase (ullāsa), meaning, prīti simply manifests to a greater degree when Bhagavān’s nature (svabhāva) is perceived by one who also has a sense of identity (abhimāna) in relation to Bhagavān that is also manifested by Bhagavān’s svarūpa-śakti].”
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.”
sakṛn manaḥ kṛṣṇa-padāravindayor
niveśitaṁ tad-guṇa-rāgi yair iha |
na te yamaṁ pāśa-bhṛtaś ca tad-bhaṭān
svapne’pi paśyanti hi cīrṇa-niṣkṛtāḥ ||
(Śrīmad Bhāgavatam: 6.1.19; cited in Prīti Sandarbha: 74)
“Those here [i.e., in this world] by whom the mind has once been placed upon the lotus feet of Kṛṣṇa and been colored by his qualities do not, even in dreams, see Yama or his chain-carrying soldiers since they have [effectively] observed atonement [for their sins by having placed the mind on Bhagavān and consequently are sinless].”
tasmāt kevala-tan-mādhurya-tātparyatvenaiva prītitve siddhe tātparyāntarādau sati prīter asmayag-āvirbhāva iti siddham | sa ca dvividhaḥ, tad-ābhāsasyaivodayaḥ īṣad-udgamaś ca | antyaś ca dvividhaḥ, kadācid udbhavat-tac-chavi-mātratvaṁ tasyā evodayāvasthā ca | tatra yatrānya-tātparyaṁ tatra tad-ābhāsatvam | yatra prīti-tātparyābhāvas tatra kadācid udbhavat-tac-chavi-mātratvam | yatra tat-tātparyam anyāsaṅgas tu daivāt tatra tasyā udayāvasthā ca | anyāsaṅgasya gauṇatvam | tac ca dvividham | naṣṭa-prāyatvam ābhāsa-mātratvaṁ ca | tayoḥ pūrvatra tasyāḥ prathamodayāvasthā | uttaratra prakaṭodayāvasthā | tasmāt prathamodaya-paryanta evāsamyag-āvirbhāvaḥ | prakaṭodayasya tu samyaktvam eva | yatra tv anyāsaṅga eva na vidyate tatra darśita-prabhāva-nāmāna āvirbhāvā jñeyāḥ | tatra prakaṭodayam ārabhyaiva bhakty-ākhye’pavarge jīvan-muktāḥ | prāptāyāṁ bhagavat-pārṣadatāyāṁ paramam uktāḥ | nitya-pārṣadās tu nitya-muktā jñeyāḥ |
(Prīti Sandarbha: 73)
“Therefore, since the nature of prīti (prītitva) is established definitively as having the aim (tātparya) of [relishing] his [i.e., Bhagavān’s] sweetness (mādhurya) alone, [the existence of] an incomplete manifestation of prīti is established when there is another aim and so on. That [i.e., an incomplete manifestation of prīti] is of two types: (1) that arising from only a semblance thereof (prīti-ābhāsa-udaya) [as described in SB 3.28.34, 3.25.26, 6.9.30 (see PRS 74)], and (2) a slight emergence [of prīti] (prīti-īṣad-udgama). The latter [i.e., a slight emergence of prīti] is also of two types: (2a) being no more than the occasionally visible light thereof [i.e., the occasionally perceptible external brightness of prīti] (kadācid udbhavat-prīti-chavi-mātratva), and (2b) the state of it itself arising [i.e., prīti that has begun, but not has fully, arisen] (prīty-udayāvasthā). In this regard, (1) being a semblance of that [i.e., prīti] occurs where there is another aim (tātparya) [i.e., an aim other than prīti’s aim of relishing Bhagavān’s sweetness (mādhurya)]. (2a) Being no more than the occasionally visible light thereof occurs where there is an absence of the aim of prīti [i.e., the aim of relishing Bhagavān’s sweetness (mādhurya), but also no presence of another aim [as described in SB 6.1.19 (see PRS 74)]. (2b) The state of its arising occurs where there is that aim [i.e., prīti’s aim of relishing Bhagavān’s sweetness (mādhurya)] but attachment to something else is [also] present providentially. [In this case,] Attachment to something else has secondariness [i.e., it is secondary, while prīti is primary], and that is of two types: (2b-i) [the secondary attachment to something else] being nearly destroyed, and (2b-ii) [the secondary attachment to something else] being no more than a semblance [i.e., not real attachment]. In regard to these two [states of prīti, viz., 2b-i and 2b-ii], the state of its [i.e., prīti’s] first arising [which is akin to the first rays of the sun that become visible in the morning before the sun itself actually rises] (prīti-prathamodaya-avasthā) occurs in the former [viz., 2b-i, as described in SB 1.18.22 (see PRS 75)], and the state of [prīti’s] manifest [i.e., visible] arising [which is akin to the sun itself in the act of rising] (prīti-prakaṭodaya-avasthā) occurs in the latter [viz., 2b-ii, as described in SB 5.1.5, 7.4.42 (see PRS 76)]. Therefore, there is an incomplete manifestation [of prīti] until the [stage of prīti’s] first arising (prathamodaya-avasthā), whereas [prīti’s state of] manifest arising (prakaṭodaya-avasthā) has completeness [i.e., it is categorized as a complete manifestation of prīti]. Manifestations [of prīti] called darśita-prabhāva [i.e., manifestations of prīti wherein prīti’s influence (prabhāva) is shown (darśita)] are to be known [to be present] where attachment to anything else is definitively non-existent. In this regard, beginning from [the state of prīti’s] manifest arising (prīti-prakaṭodaya-avasthā) [in the case of 2b-ii] in event of the [type of] liberation (apavarga) known as bhakti, there are jīvan-muktas [i.e., bhaktas in whom prīti’s manifest arising has begun are recognized to be jīvan-muktas]. When the status of being an associate of Bhagavān is attained, they are called supreme (parama) [i.e., parama-muktas]. Eternal associates, however, are to be known as the eternally liberated (nitya-muktas).”
