Bhakti-rasāmṛta-sindhu – Page 13

alaukikyā prakṛtyeyaṁ sudurūhā rasa-sthitiḥ

alaukikyā prakṛtyeyaṁ sudurūhā rasa-sthitiḥ |
yatra sādhāraṇatayā bhāvāḥ sādhu sphuranty amī ||
eṣāṁ sva-para-sambandha-niyamānirṇayo hi yaḥ |
sādhāraṇyaṁ tad evoktaṁ bhāvānāṁ pūrva-sūribhiḥ ||
(Bhakti-rasāmṛta-sindhu: 2.5.101–102)

“This occurrence of rasa, with its extraordinary nature, is extremely difficult to comprehend, wherein these bhāvas [i.e., the vibhāvas, anubhāvas, and so forth, as well as rati and so forth] genuinely manifest through sādhāraṇatā [i.e., “generalization”]. The non-determination of limitation between self and other in regard to these [i.e., these bhāvas, that is, modern bhaktas sharing in the experience of the bhāvas of ancient bhaktas by ceasing to make a distinction between the bhāvas of the ancient bhakta and themselves, that is, by wholeheartedly identifying with bhāvas of ancient bhaktas] is called generality (sādhāraṇya) of bhāvas by earlier luminaries.”

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nivṛttānupayogitvād durūhatvād ayaṁ rasaḥ

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.”

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eteṣāṁ tu tathā-bhāve bhagavat-kāvya-nāṭyayoḥ

eteṣāṁ tu tathā-bhāve bhagavat-kāvya-nāṭyayoḥ |
sevām āhuḥ paraṁ hetuṁ kecit tat-pakṣa-rāgiṇaḥ ||
kintu tatra sudustarka-mādhuryādbhuta-sampadaḥ |
rater asyāḥ prabhāvo’yaṁ bhavet kāraṇam uttamam ||
(Bhakti-rasāmṛta-sindhu: 2.5.90–91)

“Some [paṇḍitas] who are fond of that view [i.e., the view of conventional kāvya (poetics) and nāṭya (dramaturgy)] say that honoring kāvya and nāṭya related to Bhagavān [i.e., listening to recitations of kāvya, watching performances of nāṭya, and so on] is the primary cause in their being such [i.e., of vibhāvas, anubhāvas, etc. manifesting], but therein [i.e., in regard to vibhāvas, anubhāvas, etc.] this [present] influence of rati for him [i.e., Bhagavān], which is endowed with the wondrous excellence of highly incomprehensible sweetness, is the ultimate cause.”

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sarvathaiva durūho’yam abhaktair bhagavad-rasaḥ

sarvathaiva durūho’yam abhaktair bhagavad-rasaḥ |
tat-pādāmbuja-sarvasvair bhaktair evānurasyate ||
(Bhakti-rasāmṛta-sindhu: 2.5.131; cited in Caitanya-caritāmṛta: 2.23.100)

“This Bhagavad-rasa is in all cases difficult to comprehend for non-bhaktas. It is relished only by bhaktas whose all is his [i.e., Bhagavān’s] lotus feet.”

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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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kṛṣṇa-sambandhibhiḥ sākṣāt kiñcid vā vyavadhānataḥ

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.”

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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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mat-tulyo nāsti pāpātmā nāparādhī ca kaścana

mat-tulyo nāsti pāpātmā nāparādhī ca kaścana |
parihāre’pi lajjā me kiṁ brūve puruṣottama ||
(Padma Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 1.2.154; Caitanya-caritāmṛta: 2.1.190)

“No one is a sinner and a offender like me. O Puruṣottama! I am ashamed even to speak. What can I say?’

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tvayopabhukta-srag-gandha-vāso’laṅkāra-carcitāḥ

tvayopabhukta-srag-gandha-vāso’laṅkāra-carcitāḥ |
ucchiṣṭa-bhojino dāsās tava māyāṁ jayema hi ||
(Śrīmad Bhāgavatam: 11.6.46; cited in Hari-bhakti-vilāsa 9.355 and Bhakti-rasāmṛta-sindhu: 1.2.125)

[Uddhava to Kṛṣṇa:] “Adorned with garlands, fragrances, garments, and ornaments enjoyed by you, and partaking of your remnants, your servants can certainly conquer your māyā.”

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yatnenāpādito’py arthaḥ kuśalair anumātṛbhiḥ

yatnenāpādito’py arthaḥ kuśalair anumātṛbhiḥ |
abhiyuktatarair anyair anyathaivopapādyate ||
(Vākya-padīya: 1.34; cited in Bhakti-rasāmṛta-sindhu: 1.1.46)

“Even a meaning established with assiduity by expert logicians is refuted [lit., proven to be otherwise] by others more proficient [in various forms of reasoning].”

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