yad yad iṣṭatamaṁ loke yac cātipriyam ātmanaḥ |
tat tan nivedayen mahyaṁ tad ānantyāya kalpate ||
(Śrīmad Bhāgavatam: 11.11.41; cited in Hari-bhakti-vilāsa: 8.119, 10.513, Bhakti-rasāmṛta-sindhu: 1.2.199, Bhakti Sandarbha: 295)
“[Bhagavān Śrī Kṛṣṇa:] Whatever is most desired in the world and whatever is most dear to oneself—offer that to me. This leads to the infinite.”
tvaṁ naḥ projjhya kaṭhora yāmuna-taṭe kasmād akasmād gato
diṣṭyā dṛṣṭim ito’si hanta niviḍāśleṣaiḥ sakhīn prīṇaya |
brūmaḥ satyam adarśane tava manāk kā dhenavaḥ ke vayaṁ
kiṁ goṣṭhaṁ kim abhīṣṭam ity acirataḥ sarvaṁ viparyasyati ||
(Bhakti-rasāmṛta-sindhu: 3.3.42)
[Śrīdāma to Śrī Kṛṣṇa:] “O Cruel One! Why did you suddenly leave us on the bank of the Yamunā and go away? Fortunately you have been seen here [again by us]. Hanta! [Now] Satisfy your friends with firm embraces! Truly we say that immediately without the sight of you, who are the cows? Who are we? What is Vraja? What is dear [alt., desired]? Instantaneously, everything changes.”
sañcārī syāt samāno vā kṛṣṇa-ratyāḥ suhṛd-ratiḥ |
adhikā puṣyamāṇā ced bhāvollāsā ratiḥ ||
(Bhakti-rasāmṛta-sindhu: 2.5.128)
“Rati for a friend (suhṛt-rati) that is equal or otherwise to [i.e., lesser than] rati for Kṛṣṇa shall be [considered] a sañcāri [-bhāva]. If [sometimes] greater [than one’s Kṛṣṇa-rati] and flourishing, the rati shall be [called] bhāvollāsa.”
asyānyatrātma-paryante syāt sarvatraiva mūḍhatā |
kṛṣṇa-sphūrti-viśeṣas tu na kadāpy atra līyate ||
(Bhakti-rasāmṛta-sindhu: 2.4.98)
“One’s [i.e., one who has entered the state of moha’s] stupor in regard to everything otherwise, including one’s self [i.e., body] can occur, but herein [i.e., in this state of moha, that is, stupor of the mind (hṛn-mūḍhatā), as defined previously in BRS 2.4.82] a particular manifestation (sphūrti) of Kṛṣṇa is never withdrawn.”
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.”
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].”
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.”
