yuktāsya sphūrti-mātreṇa nirviśeṣeṇa kenacit |
hṛn-mīlanāt puro’vasthā nidrā bhakteṣu kathyate ||
(Bhakti-rasāmṛta-sindhu: 2.4.176)
“The state, prior to the shutting [down] of the mind (hṛt) [i.e., the state prior to the state of an absence of external functions (bahir-vṛtty-abhāva) in the citta], endowed only with some unspecific manifestation (sphūrti) of him [i.e., Śrī Kṛṣṇa] is called nidrā (sleep) in the case of bhaktas.”
gabhīro’py aśrāntaṁ duradhigama-pāro’pi nitarām
ahāryāṁ maryādāṁ dadhad api harer āspadam api |
satāṁ stomaḥ premaṇy udayati samagre sthagayituṁ
vikāraṁ na sphāraṁ jala-nidhir ivendau prabhavati ||
(Dāna-keli-kaumudī: 4; cited in Bhakti-rasāmṛta-sindhu: 2.4.270)
“Although deep and without rest, although of unintelligible extremity and completely immoveable, although possessing limits, and although an abode of Hari, the multitude of sādhus, like the ocean, when complete prema arises, like the moon, are unable to conceal swelling and transformation.”
siddhiś cātrāntaḥkaraṇa-kāmādi-doṣa-kṣaya-kāri-paramānanda-paramakāṣṭhā-gāmi-śrī-hari-sphuraṇa-rūpaiva jñeyā |
(Bhakti Sandarbha: 173)
“And siddhi [“attainment”] is to be understood specifically in the form of a manifestation (sphuraṇa) of Śrī Hari [in the antaḥkaraṇa] that destroys the faults of kāma and so forth in the antaḥkaraṇa (psyche) and leads to the highest limit of the highest bliss.”
yasya sphūrti-lavāṅkureṇa laghunāpy antar munīnāṁ manaḥ
spṛṣṭaṁ mokṣa-sukhād virajyati jhaṭity āsvādyamānād api |
premṇas tasya mukunda sāhasitayā śaknotu kaḥ prārthane
bhūyāj janmani janmani pracayinī kintu spṛhāpy atra me ||
(Stava-mālā: Aṣṭādaśa-cchanda, Vastra-haraṇa, 2)
“O Mukunda, who could have the capability to boldly pray for that prema upon being touched by even a tiny sprout of a minute manifestation of which the inner minds of sages immediately become disaffected from even the satisfaction of mokṣa they are relishing? [No one.] Birth after birth, however, let me just have [ever-] increasing desire for that [i.e., that prema].”
athāsya tad-veśyā-vaktrāc chrī-rādhāyāḥ śrī-kṛṣṇānurāgādi-śravaṇa-jāta-lobhatvād rāgānugā-mārgeṇaiva bhajanam | tatra rāgānugā-mārge’nutpanna-rati-sādhaka-bhaktair api svepsita-siddha-dehaṁ manasi parikalpya bhagavat-sevādikaṁ kriyate | jāta-ratīnāṁ tu svayam eva tad-deha-sphūrtiḥ | asya tūtpannā madhura-jātīyā ratiḥ krameṇānurāga-daśāṁ prāptāsti, atas tad-deha-sphūrtiḥ sadaiva |
(Sāraṅga-raṅgadā-ṭīkā on Kṛṣṇa-karṇāmṛta: 2)
“His [i.e., Bilvamaṅgala Ṭhākura’s] bhajana was based solely on the rāgānugā-mārga because of his intense desirousness (lobhatva) produced by hearing about Śrī Rādhā’s anurāga and so forth for Śrī Kṛṣṇa from the mouth of the courtesan [i.e., Cintāmaṇi]. There in rāgānugā-mārga, even by sādhaka-bhaktas in whom rati has not [yet] manifested, service and so forth to Bhagavān is performed by meditating in the mind upon one’s desired siddha-deha. For those in whom rati has manifested, however, manifestation (sphūrti) of that deha [i.e., the siddha-deha] occurs of its own accord [i.e., without requiring any specific effort from the sādhaka to meditate upon it]. His [i.e., Bilvamaṅgala Ṭhākura’s] manifest rati of the madhura-type, however, gradually attained the stage of anurāga [even though this is normally impossible for anyone within saṁsāra apart from those who participate directly in Bhagavān’s prakaṭa-līlā], and thus manifestation of that deha [i.e., the siddha-deha] became constant [in his mind].”
