Durgama-saṅgamanī-ṭīkā

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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ataḥ śrī-kṛṣṇa-nāmādi na bhaved grāhyaṁ indriyaiḥ

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.”

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sā hānis tan mahac chidraṁ sa mohaḥ sa ca vibhramaḥ

sā hānis tan mahac chidraṁ sa mohaḥ sa ca vibhramaḥ |
yan muhūrtaṁ kṣaṇaṁ vāpi vāsudevaṁ na kīrtayet ||
(Kātyāyana Saṁhitā; cited in Hari-bhakti-vilāsa: 11.508; Bhakti Sandarbha: 115; Sarva-samvādinī on Bhagavat Sandarbha, Durgama-saṅgaminī to Bhakti-rasāmṛta-sindhu: 1.2.247; Krama-sandarbha-ṭīkā on Śrīmad Bhāgavatam: 2.9.35)

“That moment or even instant in which Vāsudeva is not praised is a loss, a great fault, a delusion, and a fiasco.”

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sarva-laukikātīte’pi tasmin laukikārtha-viśeṣopamā-dvārā

sarva-laukikātīte’pi tasmin laukikārtha-viśeṣopamā-dvārā lokānāṁ buddhi-praveśaḥsyād iti kenāpy aṁśenopameyam |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.1.1)

“People’s intellect can have [some limited] entrance into that [i.e., the subject matter of Śrī Kṛṣṇa, bhakti-rasa, and so forth], even though it is beyond everything of the world, through comparisons [made] with particular worldly objects. Thus, it is comparable in some respect [i.e., things of the world can be compared to particular aspects of it as required to convey general knowledge of those aspects of its nature].”

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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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tatrāsakti-kṛd anyatra

tatrāsakti-kṛd anyatra prīti-saṁhāriṇī hy asau |
(Bhakti-rasāmṛta-sindhu: 2.5.28)

“It [i.e., the sthāyi-bhāva known as prīti, that is, dāsya-bhāva] produces attachment to him [i.e., Bhagavān] and completely destroys affection for all else.”

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āsaktis tu svārasikī

āsaktis tu svārasikī |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.4.16)

“Āsakti, however, is natural [i.e., nature desire that is not directed by the intellect].”

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