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].”
Bhakti-rasāmṛta-sindhu
rucir abhilāṣaḥ kintu buddhi-pūrvikeyam
rucir abhilāṣaḥ kintu buddhi-pūrvikeyam |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.4.15)
“Ruci is desire, but this [desire is] directed by the intellect.”
niṣṭhā tatrāvikṣepeṇa sātatyam
niṣṭhā tatrāvikṣepeṇa sātatyam |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.4.15)
“Niṣṭhā is unwavering constancy therein [in bhajana].”
atha nāmāparādhā daśa
atha nāmāparādhā daśa, yathā—vaiṣṇava-nindādi-vaiṣnavāparādhaḥ; viṣṇu-śivayoḥ pṛthag-īśvara-buddhiḥ; śrī-gurudeve manuṣya-buddhiḥ; veda-purāṇādi-śāstra-nindā; nāmni arthavādaḥ; nāmni kuvyākhyā vā kaṣṭa-kalpanā; nāma-balena pāpe pravṛttiḥ; anya-śubha-karmabhir nāma-sāmya-mananam; aśraddha-jane nāmopadeśaḥ, nāma-māhātmye śrute’py aprītiḥ—iti daśadhā |
(Bhakti-rasāmṛta-sindhu-bindu: 7)
The ten offenses to the name are as follows:
(1) Offending a Vaiṣṇava, that is, defaming a Vaiṣṇava and so forth;
(2) Considering Viṣṇu and Śiva to be separate Īśvaras [i.e., considering Śiva or any other devatā to be an Īśvara independent of Bhagavān Viṣṇu;
(3) Considering śrī gurudev a human being [i.e., not a manifestation of Bhagavān];
(4) Defaming the Vedas, Purāṇas, and other śāstras;
(5) Adulation in regard to the name;
(6) Misinterpretation or far-fetched imagination in regard to the name;
(7) Engaging in sin on the strength of the name [i.e., attempting to make use of the name as a means to purify oneself of intentionally committed sins];
(8) Considering [chanting] the name equal to other pious karmas;
(9) Instructing faithless persons about the name; and
(10) Lacking affinity for the name even after hearing of the name’s greatness.
śraddhā viśeṣataḥ prītiḥ
śraddhā viśeṣataḥ prītiḥ śrī-mūrter aṅghri-sevane |
śrīmad-bhāgavatārthānām āsvādo rasikaiḥ saha ||
sajātīyāśaye snigdhe sādhau saṅgaḥ svato vare |
nāma-saṅkīrtanaṁ śrīman-mathurā-maṇḍale sthitiḥ ||
(Bhakti-rasāmṛta-sindhu: 1.2.90–2)
“(60) Śraddhā and special affinity (prīti) for serving the feet of the śrī-mūrti, (61) tasting the meanings of Śrīmad Bhāgavatam with relishers of rasa (rasikas), (62) associating with sādhus who are of like aspiration, affectionate, and superior to oneself, (63) saṅkīrtana of the name, and (64) residing in the beautiful district of Mathurā.”
guru-pādāśrayas tasmāt
guru-pādāśrayas tasmāt kṛṣṇa-dīkṣādi-śikṣaṇam |
viśrambheṇa guroḥ sevā sādhu-vartmānuvartanam || …
trayāṁ pradhānam evoktaṁ guru-pādāśrayādikam |
(Bhakti-rasāmṛta-sindhu: 1.2.74, 83)
“(1) [Taking] Shelter at the feet of guru; (2) [receiving] instruction [from guru] beginning with Kṛṣṇa-mantra-dīkṣā; (3) serving guru with confidence; (4) following the path of the sādhus. … The three [practices] beginning with [taking] shelter at the feet of guru [amongst the sixty-four listed] are said to be principal.”
tataḥ prathamānantaraṁ dvitīyaḥ sādhu-saṅgo
tataḥ prathamānantaraṁ dvitīyaḥ sādhu-saṅgo bhajana-rīti-śikṣā-nibandhanaḥ |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.4.15)
“Then, following the first [stage, viz., śraddhā], a second [type of] association with a sādhu, that is, that the purpose of which is learning the practice of bhajana, occurs.”
ādau śraddhā tataḥ sādhu-saṅgo
ādau śraddhā tataḥ sādhu-saṅgo’tha bhajana-kriyā |
tato’nartha-nivṛttiḥ syāt tato niṣṭhā rucis tataḥ |
athāsaktis tato bhāvas tataḥ premābhyudañcati |
sādhakānām ayaṁ premnaḥ prādurbhāve bhavet kramaḥ ||
(Bhakti-rasāmṛta-sindhu: 1.4.15–16)
“First śraddhā, then sādhu-saṅga, then bhajana-kriyā, then anartha-nivṛtti, then niṣṭhā, then ruci, then āsakti, then bhāva, and then prema appear. These are the stages in the appearance of prema in a sādhaka.”
samyaṅ-masṛṇita-svānto
samyaṅ-masṛṇita-svānto mamatvātiśayāṅkitaḥ |
bhāvaḥ sa eva sāndrātmā budhaiḥ premā nigadyate ||
(Bhakti-rasāmṛta-sindhu: 1.4.1)
“That particular bhāva, intense in nature, because of which the heart is completely melted, and [thus] marked by a profusion of my-ness (mamatva) [i.e., loving attachment to Kṛṣṇa], is called prema by the wise.”
sādhanābhiniveśena
sādhanābhiniveśena kṛṣṇa-tad-bhaktayos tathā |
prasādenātidhanyānāṁ bhāvo dvedhābhijāyate |
ādyas tu prāyikas tatra dvitīyo viralodayaḥ ||
(Bhakti-rasāmṛta-sindhu: 1.3.6)
“Bhāva manifests in the greatly fortunate in two ways: (1) by absorption in sādhana and (2) by the grace of Kṛṣṇa or his devotee. In this regard, the first is common, and the second is a rare occurrence.”