siddha-rūpeṇa antaś-cintitābhīṣṭa-tat-sevopayogi-dehena … |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.2.295)
“The siddha-rūpa [i.e., siddha-deha] is an internally conceived body suitable for service to one’s desired object [i.e., Iṣṭa-devatā, Śrī Kṛṣṇa].”
vibhāvair anubhāvaiś ca sāttvikair vyabhicāribhiḥ |
svādyatvaṁ hṛdi bhaktānām ānītā śravaṇādibhiḥ |
eṣā kṛṣṇa-ratiḥ sthāyī bhāvo bhakti-raso bhavet ||
(Bhakti-rasāmṛta-sindhu: 2.1.5)
“This rati for Kṛṣṇa, the sthāyi-bhāva, brought into the state of taste-ability in the heart of bhaktas by vibhāvas, anubhāvas, sāttvikas [i.e., sāttvika-bhāvas], and vyabhicāris [i.e., vyabhicāri-bhāvas] through hearing and so forth, shall become bhakti-rasa.”
mitho harer mṛgākṣyāś ca sambhogasyādi-kāraṇam |
madhurāpara-paryāyā priyatākhyoditā ratiḥ |
asyāṁ kaṭākṣa-bhrū-kṣepa-priya-vāṇī-smitādayaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.5.36–37)
“The rati [of doe-eyed women, i.e., beautiful young women] that is the primary cause of mutual enjoyment [i.e., of the eight types of enjoyment beginning with mutual remembrance and sight] between Hari and doe-eyed women, wherein side-long glances, arching of the eyebrows, endearing speech, mild smiling, and so forth occur, is called priyatā [i.e., the rati of dearness, on account of it being the rati of priyās, that is, ladyloves—those who regard Hari with amorous dearness] and [is] synonymous with madhurā [i.e., sweetness; it is also known as madhurā-rati].”
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.”
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.”
divi vā bhuvi vā mamāstu vāso
narake vā narakāntaka prakāmam |
avadhīrita-śāradāravindau
caraṇau te maraṇe’pi cintayāmi ||
(Mukunda-mālā-stotram: 8; cited in Bhakti-rasāmṛta-sindhu: 2.5.29)
“O Destroyer of Naraka! Let my residence be in the sky [i.e., Svarga], or on earth, or in Naraka, as so willed. Even at death, I shall think of your feet, by which [even] autumnal lotuses are surpassed.”
viraktir indriyārthānāṁ syād arocakatā svayam ||
(Bhakti-rasāmṛta-sindhu: 1.3.30)
“A self-manifest absence of taste for objects of the senses shall be [considered] non-attachment (virakti).”
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?”
cintāmaṇiś caraṇa-bhūṣaṇam aṅganānāṁ
śṛṅgāra-puṣpa-taravas taravaḥ surāṇām |
vṛndāvane vraja-dhanaṁ nanu kāma-dhenu-
vṛndāni ceti sukha-sindhur aho vibhūtiḥ ||
(Kṛṣṇa-karṇāmṛta; cited in Bhakti-rasāmṛta-sindhu: 2.1.173; Caitanya-caritāmṛta: 2.14.228)
“‘Nanu! In Vṛndāvana, the ladies’ foot-ornaments are thought-jewels, the decorative flowering trees are desire-trees [lit., trees of the suras], and the communal wealth is herds of desire-cows. Aho! The opulence [here] is thus an ocean of joy!”
ye me bhakta-janāḥ pārtha na me bhaktāś ca te janāḥ |
mad-bhaktānāñ ca ye bhaktās te me bhakta-tamā matāḥ
(Ādi Purāṇa; cited in Hari-bhakti-vilāsa: 10.133; Bhakti-rasāmṛta-sindhu: 1.2.218; Caitanya-caritāmṛta: 2.11.28)
“O Arjuna, those persons who are bhaktas of me [i.e., who are focused only on me and neglect my bhaktas]—those persons are not my bhaktas [i.e., they are not my bhaktas in the full and proper sense]. Those who are bhaktas of my bhaktas are considered my best bhaktas [i.e., I consider those who have bhakti both for me and for my bhaktas to truly be my bhaktas].“
