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.”
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.”
sarva-dharmān parityajya mām ekaṁ śaraṇaṁ vraja |
ahaṁ tvāṁ sarva-pāpebhyo mokṣayiṣyāmi mā śucaḥ ||
(Bhagavad-gītā: 18.66)
“Completely relinquishing all dharmas, take shelter in me alone. I will free you from all sins. Do not grieve.”
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.”
nivṛttānupayogitvād durūhatvād ayaṁ rasaḥ |
rahasyatvāc ca saṁkṣipya vitatāṅgo‘pi likhyate ||
(Bhakti-rasāmṛta-sindhu: 3.5.2)
“This rasa [i.e., madhura-rasa], although it’s components are extensive, is described [only] briefly [here in this text (Bhakti-rasāmṛta-sindhu)] because of its being unsuitable for the abstinent, difficult to comprehend, and confidential.”
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].”
kṛṣṇa-sambandhibhiḥ sākṣāt kiñcid vā vyavadhānataḥ |
bhāvaiś cittam ihākrāntaṁ sattvam ity ucyate budhaiḥ ||
sattvād asmāt samutpannā ye ye bhāvās te tu sāttvikāḥ |
(Bhakti-rasāmṛta-sindhu: 2.3.1–2)
“The citta imbued with bhāvas related to Kṛṣṇa [i.e., any one of the five primary ratis (sthāyi-bhāvas) and any of the secondary ratis] either directly or somewhat indirectly is called sattva by the wise. Those bhāvas which manifest from this sattva [i.e., which manifest directly and involuntarily from the citta in this state] are [called] sāttvikas.”
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.”
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.”
ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyaṁ indriyaiḥ |
sevonmukhe hi jihvādau svayam eva sphuraty adaḥ ||
(Bhakti-rasāmṛta-sindhu: 1.2.234; cited in Caitanya-caritāmṛta: 2.17.136)
“Therefore, Śrī Kṛṣṇa’s name and so forth shall not be expressible by the senses. Indeed, it only manifests itself when the tongue and so forth are intent upon service.”
