kāmānugā bhavet tṛṣṇā
kāmānugā bhavet tṛṣṇā kāma-rūpānugāminī |
(Bhakti-rasāmṛta-sindhu: 1.2.297)
“Bhakti constituted of strong desire which follows kāma-rūpā [-rāgātmikā-bhakti] shall be [called] kāmānugā [-rāgānugā-bhakti].”
Bhakti-rasāmṛta-sindhu
sevā sādhaka-rūpeṇa
sevā sādhaka-rūpeṇa siddha-rūpeṇa cātra hi |
tad-bhāva-lipsunā kāryā vraja-lokānusārataḥ ||
(Bhakti-rasāmṛta-sindhu: 1.2.295)
“With the sādhaka-form and with the siddha-form here itself [i.e., in Vraja], service is to be performed by one desirous of that bhāva [of one’s longing] following the residents of Vraja.”
kṛṣṇaṁ smaran janaṁ cāsya
kṛṣṇaṁ smaran janaṁ cāsya preṣṭhaṁ nija-samīhitam |
tat-tat-kathā-rataś cāsau kuryād vāsaṁ vraje sadā ||
(Bhakti-rasāmṛta-sindhu: 1.2.294)
“Remembering beloved Kṛṣṇa and his companion of one’s own longing, one absorbed in narrations of them should always dwell in Vraja.”
tat-tad-bhāvādi-mādhurye
tat-tad-bhāvādi-mādhurye śrute dhīr yad apekṣate |
nātra śāstraṁ na yuktiṁ ca tal-lobhotpatti-lakṣaṇam ||
(Bhakti-rasāmṛta-sindhu: 1.2.292)
“That the intellect relies neither upon injunctions (śāstra) nor upon reasoning [to act] after hearing of the sweetness of their [i.e., the rāgātmikā-bhaktas’] respective bhāvas and so forth [i.e., their forms, qualities, līlā, etc.]—this is the characteristic of the arising of lobha in this regard [i.e., in regard to rāgānugā-bhakti].”
rāgātmikāika-niṣṭhā ye
rāgātmikāika-niṣṭhā ye vraja-vāsi-janādayaḥ |
teṣāṁ bhāvāptaye lubdho bhaved atrādhikāravān ||
(Bhakti-rasāmṛta-sindhu: 1.2.291)
“One who is intensely desirous of attaining the bhāva of the residents of Vraja or elsewhere, who are fixed exclusively in rāgātmikā-bhakti, shall be possessed of eligibility (adhikāra) here [i.e., for rāgānugā-bhakti].”
virājantīm abhivyaktāṁ
virājantīm abhivyaktāṁ vraja-vāsi-janādiṣu |
rāgātmikām anusṛtā yā sā rāgānugocyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.270)
“That [type of bhakti] which follows the rāgātmikā-bhakti [i.e., the bhakti constituted purely of rāga] beautifully manifest in the residents of Vraja and other persons is known as rāgānugā-bhakti.”
iṣṭe svārasikī rāgaḥ
iṣṭe svārasikī rāgaḥ paramāviṣṭatā bhavet |
tan-mayī yā bhaved bhaktiḥ sātra rāgātmikoditā ||
(Bhakti-rasāmṛta-sindhu: 1.2.272)
“That which is a cause of intense natural absorption in the object of one’s desire [i.e., intense desire constituted of prema] shall be [called] rāga. That bhakti which is constituted of that [i.e., such rāga] shall be called rāgātmikā [-bhakti] here [i.e., in this text].”
yatra rāgānavāptatvāt
yatra rāgānavāptatvāt pravṛttir upajāyate |
śāsanenaiva śāstrasya sā vaidhī bhaktir ucyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.6)
“That bhakti in regard to which the inclination [to enact it] arises only from the śāstra’s ruling because of [that inclination’s] not being acquired from rāga is called vaidhī.”
vaidhī rāgānugā ceti sā dvidhā sādhanābhidhā
vaidhī rāgānugā ceti sā dvidhā sādhanābhidhā |
(Bhakti-rasāmṛta-sindhu: 1.2.5)
“There are two kinds of sādhana-bhakti: vaidhī and rāgānugā.”
kṛti-sādhyā bhavet sādhya
kṛti-sādhyā bhavet sādhya-bhāvā sā sādhanābhidhā |
nitya-siddhasya bhāvasya prākaṭyaṁ hṛdi sādhyatā ||
(Bhakti-rasāmṛta-sindhu: 1.2.2)
“That [aspect of uttamā-bhakti] which is to be accomplished by action [of the senses] and by which bhāva is to be accomplished shall be known as sādhana [-bhakti]. Manifestation of eternally accomplished bhāva into the heart is [the intended sense of its] being an object to be accomplished.”