Bhakti-sāra-pradarśinī-ṭīkā

yadyapi pūrvānusāreṇa candrādayas tasya dṛṣṭāntatā-leśam api nārhanti

yadyapi pūrvānusāreṇa candrādayas tasya dṛṣṭāntatā-leśam api nārhanti, tathāpi sādhāraṇa-lokānāṁ tad-dvārā tan-mahima-praveśārtham eva te dṛṣṭāntitāḥ | yatra tu tad-antaraṅga-parikarair api tādṛśaṁ varṇyate, tatra sākṣād bhagavad-vibhūti-rūpa-tal-līlā-parikarā eva candrādayo dṛṣṭāntitā iti sarvatra jñeyam |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 2.1.46)

“Although, in accord with the former [comment made earlier on this subject in regard to BRS 1.1.1], the moon and so forth are not fit even in the least to be objects of comparison with him [i.e., Śrī Kṛṣṇa], still they are cited as objects of comparison [with him] for the purpose of common people’s entering into his greatness thereby. Where, however, such [objects of comparison] are described even by his intimate retinue, there only the moon and so forth that are directly [part of] the retinue in his līlā in the form of Bhagavān’s splendors (vibhūtis) are cited as objects of comparison [with him]. This is to be understood in all cases.”

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sodāharaṇam iti—atrodāharaṇāni caturbhiḥ pramāṇair labdhāni

sodāharaṇam iti—atrodāharaṇāni caturbhiḥ pramāṇair labdhāni | śāstreṇa, tat-tātparyeṇa, tad-anusāri-mahājana-prasiddhyā, tat-tad-anusāri-sambhavena ca |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 2.1.44)

“‘With illustration’ here means illustrations attained by four pramāṇas (means of knowing): (1) by śāstra, (2) by its intention (tātparya), (3) by the realization of mahājanas following that [i.e., the śāstra’s intention], and (4) by that which is produced following that [realization] of that [intention of the śāstra].”

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ananya-mamatā viṣṇau mamatā prema-saṅgatā

ananya-mamatā viṣṇau mamatā prema-saṅgatā |
bhaktir ity ucyate bhīṣma-prahlādoddhava-nāradaiḥ ||
(Nārada Pañcarātra; cited Hari-bhakti-vilāsa: 11.382; Bhakti-rasāmṛta-sindhu: 1.4.2; Caitanya-caritāmṛta: 2.23.8)

“Bhakti dedicated to Viṣṇu that is filled with mamatā [for him] and free from any other mamatā [i.e., loving attachment, lit., ‘my-ness,’ for anyone or anything else] is called prema by Bhīṣma, Prahlāda, Uddhava, and Nārada.”

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samprārthanātmikā dainya-bodhikā lālasāmayī

samprārthanātmikā dainya-bodhikā lālasāmayī |
ity ādir vividhā dhīraiḥ kṛṣṇe vijñaptir īritā ||
(Bhakti-rasāmṛta-sindhu: 1.2.152)

“An address to Kṛṣṇa is said to be of various types by the wise, beginning with [an address] consisting of an entreaty, [an address] expressive of humility, and [an address] made up of longing.”

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yasyāsti bhaktir bhagavaty akiñcanā

yasyāsti bhaktir bhagavaty akiñcanā
sarvair guṇais tatra samāsate surāḥ |
harāv abhaktasya kuto mahad-guṇā
manorathenāsati dhāvato bahiḥ ||
(Śrīmad Bhāgavatam: 5.18.12; cited in Hari-bhakti-vilāsa: 10.561; Bhakti-rasāmṛta-sindhu: 1.1.29; Bhakti Sandarbha: 109; Caitanya-caritāmṛta: 1.8.58, 2.22.76)

“[Prahlāda Mahārāja to Bhagavān Nṛsiṁha:] The suras along with all qualities reside in full within one who has unconditional bhakti to Bhagavān. How could a non-bhakta of Hari running outwards after the asat as a result of desire have the qualities of the mahats?”

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anāsaktasya viṣayān yathārham upayuñjataḥ

anāsaktasya viṣayān yathārham upayuñjataḥ |
nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.255)

“The non-attachment (vairāgyam) wherein there is intentness in relation to Kṛṣṇa of one partaking of objects of the senses as appropriate while being detached [from them] is called suitable (yuktam).”

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alabdhe vā vinaṣṭe vā bhakṣyācchādana-sādhane

alabdhe vā vinaṣṭe vā bhakṣyācchādana-sādhane |
aviklava-matir bhūtvā harim eva dhiyā smaret ||
(Padma Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 2.1.114)

“Whether food and clothing are attained, not attained, or lost, one should remain undisturbed in mind and with understanding remember Hari alone.”

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devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ

devarṣi-bhūtāpta-nṛṇāṁ pitṝṇāṁ
na kiṅkaro nāyam ṛṇī ca rājan |
sarvātmanā yaḥ śaraṇaṁ śaraṇyaṁ
gato mukundaṁ parihṛtya kartam ||
(Śrīmad Bhāgavatam: 11.5.41)

“O King, one who has forsaken one’s duties and taken shelter completely in the ultimate shelterer, Mukunda, is neither a servant of, nor a debtor to, the devas, the ṛṣis, [other] living beings, relatives, humanity, or ancestors.”

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