Bhakti-sāra-pradarśinī-ṭīkā – Page 5

tulayāma lavenāpi na svargaṁ nāpunar-bhavam

tulayāma lavenāpi na svargaṁ nāpunar-bhavam |
bhagavat-saṅgi-saṅgasya martyānāṁ kim utāśiṣaḥ ||
(Śrīmad Bhāgavatam: 1.18.13 and 4.30.34; cited in Hari-bhakti-vilāsa: 10.284, Bhakti-rasāmṛta-sindhu: 1.2.228; Bhakti Sandarbha: 134, 247; Prīti Sandarbha: 31, 112)

[The sages at Naimiṣāraṇya to Sūta Gosvāmī and the Pracetās to Bhagavān:] “We cannot equate Svarga or non-repetition of birth, much less benedictions had by human beings, with even an instant of association with those who are attached to Bhagavān.”

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prāktany ādhunikī cāsti yasya sad-bhakti-vāsanā

prāktany ādhunikī cāsti yasya sad-bhakti-vāsanā |
eṣa bhakti-rasāsvādas tasyaiva hṛdi jāyate ||
(Bhakti-rasāmṛta-sindhu: 2.1.6)

“The taste of bhakti-rasa arises only in the heart of one who has a prior and a present vāsanā (affinity) for pure bhakti [i.e., saṁskāras for bhakti that were formed in one’s previous life (or lives) and one’s present life].”

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vyatītya bhāvanā-vartma yaś camatkāra-bhāra-bhūḥ

vyatītya bhāvanā-vartma yaś camatkāra-bhāra-bhūḥ |
hṛdi sattvojjvale bāḍhaṁ svadate sa raso mataḥ ||
bhāvanāyāḥ pade yas tu budhenānanya-buddhinā |
bhāvyate gāḍha-saṁskāraiś citte bhāvaḥ sa kathyate ||

(Bhakti-rasāmṛta-sindhu: 2.5.132–133)

“That which completely surpasses the scope of bhāvanā (meditation), is a cause of an abundance of wonder, and is relished in a heart bright with [śuddha-] sattva [i.e., a sthāyi-bhāva] is known as rasa. That which is meditated on (bhāvyate) by a wise person (budha) of one-pointed (ananya) mind (buddhi) in a heart (citta) which is a seat of meditation (bhāvanā) [on the vibhāvas, vyabhicāri-bhāvas, and so forth] by virtue of deep saṁskāras is called bhāva.”

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āvirbhūya mano-vṛttau vrajanti tat-svarūpatām

āvirbhūya mano-vṛttau vrajanti tat-svarūpatām |
svayaṁ-prakāśa-rūpāpi bhāsamānā prākāśyavat ||
vastutaḥ svayam āsvāda-svarūpaiva ratis tv asau |
kṛṣṇādi-karmakāsvāda-hetutvaṁ pratipadyate ||
(Bhakti-rasāmṛta-sindhu: 1.3.4–5)

“Although self-luminous in form, this rati appears in a vṛtti of the mind, assumes the state of its nature, and shines like something to be illuminated [by that vṛtti]. In reality this rati is itself taste just by [its own] nature, yet it enters the state of being the cause of tasting its objects, Kṛṣṇa and so forth.”

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tatra bhāgavatān dharmān śikṣed gurv-ātma-daivataḥ

tatra bhāgavatān dharmān śikṣed gurv-ātma-daivataḥ |
amāyayānuvṛttyā yais tuṣyed ātmātmado hariḥ ||
(Śrīmad Bhāgavatam: 11.3.22; cited in Bhakti-rasāmṛta-sindhu: 1.2.98; Bhakti Sandarbha: 206)

“One for whom the guru is the Self (ātmā) and the Devatā should, through unaffected adherence, learn from him [viz., the guru] Bhāgavata-dharmas by which Hari, he who is the Self and the Bestower of himself, can be pleased.”

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tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam

tasmād guruṁ prapadyeta jijñāsuḥ śreya uttamam
śābde pare ca niṣṇātaṁ brahmaṇy upaśamāśrayam
(Śrīmad Bhāgavatam: 11.3.21; cited in Hari-bhakti-vilāsa: 1.32; Bhakti-rasāmṛta-sindhu: 1.2.97; Bhakti Sandarbha: 202, 238)

“Therefore [i.e., because there is no lasting fulfillment in saṁsāra and bhakti is the only means of crossing over saṁsāra], one who wishes to know the highest good should take shelter in a guru who is adept in śabda-brahman and Parabrahman, and is an abode of tranquility.”

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nārāyaṇa-parāḥ sarve na kutaścana bibhyati

nārāyaṇa-parāḥ sarve na kutaścana bibhyati |
svargāpavarga-narakeṣv api tulyārtha-darśinaḥ ||
(Śrīmad Bhāgavatam: 6.17.28; cited in Hari-bhakti-vilāsa: 10.190; Bhakti-rasāmṛa-sindhu: 1.2.33; Prīti Sandarbha: 21, 47)

[Śiva to Pārvatī:] “All who are devoted to Nārāyaṇa do not become afraid under any circumstances. They are seers of the same object amid Svarga, liberation, and even Naraka.”

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ādau śraddhā tataḥ sādhu-saṅgo

ādau śraddhā tataḥ sādhu-saṅgo’tha bhajana-kriyā |
tato’nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ |
athāsaktis tato bhāvas tataḥ premābhyudañcati |
sādhakānām ayaṁ premnaḥ prādurbhāve bhavet kramaḥ ||
(Bhakti-rasāmṛta-sindhu: 1.4.15–16)

“First śraddhā, then sādhu-saṅga, then bhajana-kriyā, then anartha-nivṛtti, then niṣṭhā, then ruci, then āsakti, then bhāva, and then prema appear. These are the stages in the appearance of prema in a sādhaka.”

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śuddha-sattva-viśeṣātmā

śuddha-sattva-viśeṣātmā prema-sūryāṁśu-sāmya-bhāk |
rucibhiś citta-māsṛṇya-kṛd asau bhāva ucyate ||
(Bhakti-rasāmṛta-sindhu: 1.3.1)

“That [i.e., that aspect of uttamā-bhakti] which is constituted of a special aspect of śuddha-sattva, is a bearer of resemblance to a ray of the sun of prema, and is a melter of the heart with hankerings, is called bhāva [-bhakti].”

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yatra rāgānavāptatvāt

yatra rāgānavāptatvāt pravṛttir upajāyate |
śāsanenaiva śāstrasya sā vaidhī bhaktir ucyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.6)

“That bhakti in regard to which the inclination [to enact it] arises only from the śāstra’s ruling because of [that inclination’s] not being acquired from rāga is called vaidhī.”

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