yadā na kurute bhāvaṁ sarva-bhūteṣv amaṅgalam |
sama-dṛṣṭes tadā puṁsaḥ sarvāḥ sukhamayā diśaḥ ||
(Śrīmad Bhāgavatam: 9.19.15)
“When a person does not foster an attitude of inauspiciousness towards all living beings, then, because of [one’s] equal vision, all directions are filled with happiness.”
yadā na kurute bhāvaṁ sarva-bhūteṣv amaṅgalam Read on →
indriyasyendriyasyārthe rāga-dveṣau vyavasthitau |
tayor na vaśam āgacchet tau hy asya paripanthinau ||
(Śrīmad Bhagavad-gītā: 3.34)
“Attraction (rāga) and aversion (dveṣa) to an object of each sense is firmly established [i.e., bound to occur]. One should not come under the control of these since they are one’s obstructions.”
indriyasyendriyasyārthe rāga-dveṣau vyavasthitau Read on →
rañjanaṁ tat-sādhanaṁ vā rāgaḥ | neha—rajaty asmin raṅgaḥ |
(Vṛtti on Hari-nāmāmṛta-vyākaraṇa: 1619)
“[The word] Rāga [made from the dhātu rañj and the pratyāya [gh]a[ṇ]] means rañjana [i.e., coloring, the act of being colored; alt., delighting; alt., desire, attachment, love, or beauty] or a means thereof [i.e., dye, that by which something becomes colored]. Not here [is the operation described in the sūtra applied]: raṅga [thus] means that wherein one delights [i.e., a theater, a stage, etc.].”
rañjanaṁ tat-sādhanaṁ vā rāgaḥ Read on →
sukhānuśayī rāgaḥ | duḥkhānuśayī dveṣaḥ |
(Yoga-sūtra: 2.7–8)
“Rāga [i.e., attachment] is that which closely follows pleasure. Dveṣa [i.e., aversion] is that which closely follows suffering.”
sukhānuśayī rāgaḥ duḥkhānuśayī dveṣaḥ Read on →
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.”
tad evaṁ śrī-bhagavad-āvirbhāva-tāratamyena Read on →
yasya pūrvokte rāga-viśeṣe rucir eva jātāsti, na tu rāga-viśeṣa eva svayaṁ, tasya tādṛśa-rāga-sudhākara-karābhāsa-samullasita-hṛdaya-sphaṭika-maṇeḥ śāstrādi-śrutāsu tādṛśyā rāgātmikāyā bhakteḥ paripāṭīṣv api rucir jāyate | tatas tadīyaṁ rāgaṁ rucyānugacchantī sā rāgānugā tasyaiva pravartate |
(Excerpted from Bhakti Sandarbha: 310)
“One in whom only taste [alt., liking] (ruci) for a specific rāga among the aforementioned [rāgas for Bhagavān, viz., that of a servant, friend, elder, or beloved] has appeared, and not rather a specific rāga itself [i.e., in regard to someone in whom a specific rāga for Bhagavān has not appeared but taste for a specific rāga has]—in that one [i.e., in that type of person], the crystalline jewel of whose heart is brightly shining with the reflection of the rays from the moon of that particular rāga [for which the person has taste], taste appears also for the manners (paripāṭis) of such rāgātmikā-bhakti [i.e., the mental, verbal, and bodily expressions of such rāga] that have been heard about in the śāstra and elsewhere [i.e., from one’s guru or other sādhus]. Then, that rāgānugā [-bhakti] of that one in particular [i.e., of that person in whose heart taste for a specific rāga and its manners of expression (paripāṭis) has appeared], proceeds following a rāga related to him [i.e., Bhagavān, meaning, a specific rāga for Bhagavān of a particular rāgātmikā-bhakta] by means of taste [i.e., by means of the aforementioned taste for a specific rāga and its manners of expression (paripāṭis) that has appeared in this person].”
yasya pūrvokte rāga-viśeṣe rucir eva jātāsti Read on →
viṣayiṇaḥ svābhāviko viṣaya-saṁsargecchātiśaya-mayaḥ premā rāgaḥ, yathā cakṣur-ādīnāṁ saundaryādau | tādṛśa evātra bhaktasya śrī-bhagavaty api rāga ity ucyate |
(Excerpt from Bhakti Sandarbha: 310)
“A sensuous person’s natural affinity (svābhāvika-prema) constituted of intense desire for contact with sense objects is [called] rāga [i.e., “attachment”], as in the case of [the natural affinity of] the eye and so forth for beauty and so forth [i.e., of each of the senses for ideal forms of their respective objects]. Exactly that [i.e., natural affinity constituted of intense desire] of a bhakta for Śrī Bhagavān too is here [i.e., in the context of rāgānugā-bhakti] called rāga.”
viṣayiṇaḥ svābhāviko viṣaya-saṁsargecchātiśaya-mayaḥ premā rāgaḥ Read on →
tat-tad-abhimāna-lakṣaṇa-bhāva-viśeṣaṇena svābhāvika-rāgasya vaiśiṣṭye sati tat-tad-rāga-prayuktā śravaṇa-kīrtana-smaraṇa-pāda-sevana-vandanātma-nivedana-prāyā bhaktis teṣāṁ rāgātmikā bhaktir ity ucyate | tasyāś ca sādhyāyāṁ rāga-lakṣaṇāyāṁ bhakti-gaṅgāyāṁ taraṅga-rūpatvāt sādhyatvam eveti, na tu sādhana-prakaraṇe’smin praveśaḥ | ato rāgānugā kathyate |
(Excerpted from Bhakti Sandarbha: 310)
“Since [this] natural (svābhāvika) rāga has distinctiveness [i.e., is of various types] on account of [each of its manifestations having] a distinctive bhāva the characteristic of which is a particular sense of identity (abhimāna) [in relation to Bhagavān, viz., that of being a servant, friend, elder, or beloved of Bhagavān], the bhakti on their part [i.e., on the part of Bhagavān’s personal associates who have one of these senses of identity] beget by a particular rāga [i.e., by a rāga characterized by one of the aforementioned specific senses of identity in relation to Bhagavān] and largely [consisting of] hearing, praising, remembering, serving the feet, and offering obeisances [to Bhagavān] is known as rāgātmikā-bhakti [i.e., bhakti constituted of rāga]. On account of its [i.e., rāgātmikā-bhakti’s] being, in form, [like] waves in the Gaṅgā of bhakti that is possessed of the characteristic of rāga, the goal (sādhya) [i.e., since rāgātmikā-bhakti is constituted of rāga for Bhagavān and expressions of rāga for him, just as waves of the Gaṅgā are made of the Gaṅgā’s water and are expressions of the Gaṅgā, and since rāga for Bhagavān is itself the goal (sādhya), that is, the object to be attained by engaging in sādhana-bhakti], it is itself the goal (sādhya) [i.e., rāgātmikā-bhakti is itself the goal (sādhya), that is, sādhya-bhakti], and thus [it] has no entry into this section on sādhana [i.e., since rāgātmikā-bhakti is itself the goal (sādhya), it will not be discussed further here in Bhakti Sandarbha, where only the abhidheya, that is, the means to attain, viz., the process of sādhana-bhakti, is discussed; rāgātmikā-bhakti will instead be discussed further ahead in Prīti Sandarbha, where sādhya-bhakti is explained in detail]. Therefore, rāgānugā [-bhakti] is [now] discussed.”
tat-tad-abhimāna-lakṣaṇa-bhāva-viśeṣaṇena svābhāvika-rāgasya vaiśiṣṭye Read on →
atha ayauthikyaḥ—
tad-bhāva-baddha-rāgā ye janās te sādhane ratāḥ |
tad-yogyam anurāgaughaṁ prāpyotkaṇṭhānusārataḥ ||
tā ekaśo’thavā dvi-trāḥ kāle kāle vraje’bhavan |
prācīnāś ca navāś ca syur ayauthikyas tato dvidhā |
nitya-priyābhiḥ sālokyaṁ prācīnāś ciram āgatāḥ |
vraje jātā navās tv etā martyāmartyādi-yonitaḥ ||
(Ujjvala-nīlāmaṇī: 3.49; cited in Rāga-vartma-candrikā: 2.7)
“Those persons possessed of rāga [i.e., strong affinity] for that bhāva [i.e., the gopīs’ paroḍhā-bhāva] who engaged in sādhana and upon attaining in accord with their [level of] eagerness an abundance of anurāga [i.e., ardor] befitting that [i.e., that gopī-bhāva] took birth one by one or in twos and threes from time to time in Vraja are [known as] ayauthikyas [i.e., those who engaged in a sādhana and attained siddhi outside of a fixed group]. Ayauthikyas can be of two types: ancient and new. The ancient attained co-residence with the eternal beloveds [of Śrī Kṛṣṇa in his eternal dhāma] long ago [i.e., during previous kalpas], while the new have taken birth in Vraja after being born as mortals, immortals, and so on [i.e., as human beings, devas, animals, and so forth during the present kalpa].”
tad-bhāva-baddha-rāgā ye janās te sādhane ratāḥ Read on →
vidvadbhiḥ sevitaḥ sadbhir nityam adveṣa-rāgibhiḥ |
hṛdayenābhyanujñāto yo dharmas taṁ nibodhata ||
(Manu Smṛti: 2.1)
“Learn that dharma which is practiced by learned sādhus who are always free from aversion and attachment, and which is approved by [one’s own] heart.”
vidvadbhiḥ sevitaḥ sadbhir Read on →
