tad evaṁ yat sakṛd bhajanādinaiva phalodaya uktaḥ, tad yathāvad eva, yadi prācīno’rvācīno vāparādho na syāt |
(Bhakti Sandarbha: 159)
“Therefore, it is indeed rightly stated in this way that emergence of the fruit comes about just by bhajana and so forth [i.e., any form of bhakti, performed] once, provided no past or present aparādha should be present.”
aniṣṭāśaṅkīni bandhu-hṛdayāni bhavanti |
(Unknown source; cited in the Durgama-saṅgamanī-tīkā on Bhakti-rasāmṛta-sindhu: 2.4.52, Laghu Vaiṣṇava-toṣaṇī-ṭīkā on Śrīmad Bhāgavatam: 10.31.19)
“The hearts of friends (bandhus) are apprehensive about misfortune [befalling their friends].”
kāla-yāpanāyām asamarthatvam autsukyam | … utkaṇṭhā ca tasyaiva sūkṣmāvasthā |
(Durgama-saṅgamanī-tīkā on Bhakti-rasāmṛta-sindhu: 2.4.194)
“‘Eagerness’ (autsukya) is incapability to pass time [i.e., being so eager for something that it becomes difficult to pass time unless and until one attains that object], … and ‘longing’ (utkaṇṭhā) is a subtle state of that itself [i.e., of eagerness].”
ātmany atinikṛṣṭatā-mananaṁ dainyam |
(Durgama-saṅgamanī-tīkā on Bhakti-rasāmṛta-sindhu: 2.4.194)
“‘Humility’ (dainyam) is thought of extreme lowliness in oneself.”
śāstrādīnāṁ vicārottham artha-nirdhāraṇaṁ matiḥ ||
atra kartavya-karaṇaṁ saṁśaya-bhramayoś chidā |
upadeśaś ca śiṣyāṇām ūhāpohādayo’pi ca ||
(Bhakti-rasāmṛta-sindhu: 2.4.140)
“Ascertainment of an object based on deliberation upon śāstra and so forth is [called] understanding (mati). Herewith, performance of what is to be done, cutting away doubts and misunderstandings, instructing students, positive and negative reasoning, and so on occur.”
dambhas tv asataḥ svīyottamatvasya vyañjanam |
(Durgama-saṅgamanī-tīkā on Bhakti-rasāmṛta-sindhu: 2.4.194)
“‘Deceit’ (dambha) is making a show of one’s non-existent superiority [i.e., crooked conceited behavior].”
parodaye dveṣo mātsaryaṁ |
(Durgama-saṅgamanī-tīkā on Bhakti-rasāmṛta-sindhu: 2.4.194)
“‘Envy’ (mātsarya) is detestation of another’s success.”
athocyante trayas-triṁśad-bhāvā ye vyabhicāriṇaḥ |
viśeṣeṇābhimukhyena caranti sthāyinaṁ prati ||
vāg-aṅga-sattva-sūcyā jñeyās te vyabhicāriṇaḥ |
sañcārayanti bhāvasya gatiṁ sañcāriṇo’pi ||
unmajjanti nimajjanti sthāyiny amṛta-vāridhau |
ūrmivad vardhayanty enaṁ yānti tad-rūpatāṁ ca te ||
(Bhakti-rasāmṛta-sindhu: 2.4.1–3)
“Now, the thirty-three vyabhicāri-bhāvas are to be described. Those [bhāvas] which move against the sthāyi [-bhāva] with a distinctive supportiveness [of the sthāyi-bhāva], and [which] are identifiable by speech, the body, and sattva [i.e., the state of the antaḥkaraṇa, lsly., mind] are to be known as vyabhicāris [i.e., vyabhicāri-bhāvas], and also as sañcāris [i.e., saṅcāri-bhāvas], since they mobilize the condition of the [sthāyi-] bhāva. They arise and recede like waves in the ocean of nectar that is the sthāyi [-bhāva], increase this [i.e., the sthāyi-bhāva], and attain the state of its form [i.e., merge into it].”
anubhāvās tu citta-stha-bhāvānām avabodhakāḥ |
te bahir vikriyā prāyāḥ proktā udbhāsvarākhyayā ||
(Bhakti-rasāmṛta-sindhu: 2.2.1)
“Indicators of the bhāvas situated in the heart are [called] anubhāvas (effects) [e.g., smiling, dancing, and singing]. They are for the most part external transformations, and [thus] are referred to by the name udbhāsvaras (illuminations).”
uddīpanās tu te proktā bhāvam uddīpayanti ye |
te tu śrī-kṛṣṇacandrasya guṇāś ceṣṭāḥ prasādhanam ||
smitāṅga-saurabhe vaṁśa-śṛṅga-nūpura-kambavaḥ |
padāṅka-kṣetra-tulasī-bhakta-tad-vāsarādayaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.301-302)
“Those [things] which stimulate bhāva are called uddīpanas [i.e., stimuli]. They are Śrī Kṛṣṇacandra’s qualities, activities, adornments, mild smile, bodily fragrance, flute, horn, anklets, conch, footprints, abodes, tulasī, bhaktas, his day [i.e., Hari-vāsara, e.g., Ekādaśī and Janmāṣṭamī], and so forth.”
