Bhakti-rasāmṛta-sindhu – Page 14

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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vidagdho nava-tāruṇyaḥ parihāsa-viśāradaḥ

vidagdho nava-tāruṇyaḥ parihāsa-viśāradaḥ |
niścinto dhīra-lalitaḥ syāt prāyaḥ preyasī-vaśaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.230)

“‘One who is expert [alt., clever, cultured], freshly youthful, skilled in humor, worry-free, and generally subjugated by lovers is [known as] dhīra-lalita [lit., “resolute and playful”].”

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sa punaś caturvidhaḥ syād dhīrodāttaś ca dhīra-lalitaś ca

sa punaś caturvidhaḥ syād dhīrodāttaś ca dhīra-lalitaś ca |
dhīra-praśānta-nāmā tathaiva dhīroddhataḥ kathitaḥ ||
bahuvidha-guṇa-kriyāṇām āspada-bhūtasya padmanābhasya |
tat-tal-līlā-bhedād virudhyate na hi catur-vidhāḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.224–225)

“He [i.e., Kṛṣṇa,] is also [classed to be] of four types, which are described by the names dhīrodātta, dhīra-lalita, dhīra-praśānta, and dhīroddhata. Because of the differences between the various līlās of he of lotus navel [i.e., Kṛṣṇa], who is an abode of numerous types of qualities and activities, these four types [of classification of him] are not contradictory [i.e., he can display the characteristics of all four types of nāyakas at various times].”

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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 graspable by the senses. Indeed, they only manifest themselves when the tongue and so forth are intent upon service.”

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hari-bhakti-mahādevyāḥ sarvā mukty-ādi-siddhayaḥ

hari-bhakti-mahādevyāḥ sarvā mukty-ādi-siddhayaḥ |
bhuktyaś cādbhutās tasyāś ceṭikāvad anuvratāḥ ||
(Nārada Pañcarātra; cited in Bhakti-rasāmṛta-sindhu: 1.1.34)

“All the siddhis headed by mukti and all astonishing [worldly] enjoyments are maidservant-like [i.e., shy and cautious] followers of the great devī [known as] Hari-bhakti.”

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ete na hy adbhutā vyādha tavāhiṁsādayo guṇāḥ

ete na hy adbhutā vyādha tavāhiṁsādayo guṇāḥ |
hari-bhaktau pravṛttā ye na te syuḥ para-tāpinaḥ ||
(Skanda Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 1.2.262; Caitanya-caritāmṛta: 2.22.147, 2.24.273)

“O hunter, these qualities of yours of non-violence and so forth are not actually so extraordinary. One engaged in Hari-bhakti shall never become a harmer of others.”

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tan mādhuryaṁ bhaved yatra ceṣṭādeḥ spṛhaṇīyatā

tan mādhuryaṁ bhaved yatra ceṣṭādeḥ spṛhaṇīyatā ||
yathā—
varām adhyāsīnas taṭa-bhuvam avaṣṭambha-rucibhiḥ
kadambaiḥ prālambaṁ pravalita-vilambaṁ viracayan |
prapannāyām agre mihira-duhitus tīrtha-padavīṁ
kuraṅgī-netrāyāṁ madhu-ripur apāṅgaṁ vikirati ||
(Bhakti-rasāmṛta-sindhu: 2.1.257)

“That wherein desirability of movement and so forth shall occur is [called] mādhurya, as in [the following illustration]: ‘While sitting on the splendid bank of the Daughter of Sun [i.e., the Yamunā] and making a long-delayed garland that hangs to the breast with golden-hued kadambas, Murāri cast a side-long glance before she of doe-eyes [i.e., Śrī Rādhā] arriving on the path to the ghat.’”

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sālokya-sārṣṭi-sāmīpya-sārūpyaikatvam apy uta |

sālokya-sārṣṭi-sāmīpya-sārūpyaikatvam apy uta |
dīyamānaṁ na gṛhṇanti vinā mat-sevanaṁ janāḥ ||

(Śrīmad Bhāgavatam: 3.29.13; cited in Hari-bhakti-vilāsa: 11.603; Bhakti-rasāmṛta-sindhu: 1.2.28; Bhakti Sandarbha: 234; Caitanya-caritāmṛta: 1.4.207, 2.6.270, 2.9.268, 2.19.173, 3.3.189)

[Kapiladeva to Devahūti:] “Without my service, people [i.e., those imbued with nirguṇa-bhakti to me] do not accept even sālokya, sārṣṭi, sāmīpya, sārūpya, or ekatva [i.e., sāyujya] even when [these are] offered [to them by me].”

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rundhann ambu-bhṛtaś camatkṛti-paraṁ kurvan muhus tumburuṁ

rundhann ambu-bhṛtaś camatkṛti-paraṁ kurvan muhus tumburuṁ
dhyānād antarayan sanandana-mukhān vismāpayan vedhasam |
autsukyāvalibhir baliṁ caṭulayan bhogīndram āghūrṇayan
bhindann aṇḍa-kaṭāha-bhittim abhito babhrāma vaṁśī-dhvaniḥ ||
(Vidagdha-mādhava-nāṭaka: 1.26; cited in Bhakti-rasāmṛta-sindhu: 2.1.214; Caitanya-caritāmṛta: 3.1.164)

“Stopping the clouds,
Repeatedly astonishing Tumburu,
Pulling Sanandana and company out of meditation,
Astounding Brahmā,
Exciting Bali with eagernesses,
Causing the king of serpents [i.e., Ananta Śeṣa] to whirl,
And piercing through the wall of the egg’s [i.e., universe’s] shell,
The sound of the flute roved all about.”

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advaita-vīthī-pathikair upāsyāḥ

advaita-vīthī-pathikair upāsyāḥ
svānanda-siṁhāsana-labdha-dīkṣāḥ |
śaṭhena kenāpi vayaṁ haṭhena
dāsī-kṛtā gopa-vadhū-viṭena ||
(Bilvamaṅgala Ṭhākura; cited in Bhakti-rasāmṛta-sindhu: 3.1.44; Caitanya-caritāmṛta: 2.10.178, 2.24.133)

“We, who were worshipped by the followers of the path of non-dualism (advaita) and consecrated on the throne of the bliss of the self, have been converted into a servant deceitfully and forcibly by some paramour of cowherd men’s wives.”

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