anubhāvās tu citta-stha-bhāvānām avabodhakāḥ |
te bahir vikriyā prāyāḥ proktā udbhāsvarākhyayā ||
(Bhakti-rasāmṛta-sindhu: 2.2.1)
“Indicators of the bhāvas situated in the heart are [called] anubhāvas (effects) [e.g., smiling, dancing, and singing]. They are for the most part external transformations, and [thus] are referred to by the name udbhāsvaras (illuminations).”
uddīpanās tu te proktā bhāvam uddīpayanti ye |
te tu śrī-kṛṣṇacandrasya guṇāś ceṣṭāḥ prasādhanam ||
smitāṅga-saurabhe vaṁśa-śṛṅga-nūpura-kambavaḥ |
padāṅka-kṣetra-tulasī-bhakta-tad-vāsarādayaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.301-302)
“Those [things] which stimulate bhāva are called uddīpanas [i.e., stimuli]. They are Śrī Kṛṣṇacandra’s qualities, activities, adornments, mild smile, bodily fragrance, flute, horn, anklets, conch, footprints, abodes, tulasī, bhaktas, his day [i.e., Hari-vāsara, e.g., Ekādaśī and Janmāṣṭamī], and so forth.”
ity ataḥ kathitā nitya-priyā yādava-vallavāḥ |
eṣāṁ laukikavac ceṣṭā līlā mura-ripor iva ||
(Bhakti-rasāmṛta-sindhu: 2.1.296)
“Thus, the Yādavas and Vallavas [i.e., gopas] are said to be eternal dear ones [of Bhagavān Śrī Kṛṣṇa]. Their activity, like the līlā of Mura-ripu [i.e., Śrī Kṛṣna] is like that of the world [i.e., although supramundane, it resembles in certain respects activity of the world].”
ete hi yādavāḥ sarve mad-gaṇā eva bhāmini |
sarvadā mat-priyā devi mat-tulya-guṇa-śālinaḥ ||
(Padma Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 2.1.292)
“All these Yādavas, O Bhāminī [i.e., Satyabhāmā, lit., ‘O beautiful young woman’], are certainly my associates. O Devī, they hold me dear, and they possess qualities like my own.”
asthūlaś cānaṇuś caiva sthūlo’ṇuś caiva sarvataḥ |
avarṇaḥ sarvataḥ proktaḥ śyāmo raktānta-locanaḥ |
aiśvarya-yogād bhagavān viruddhārtho’bhidhīyate ||
tathāpi doṣāḥ parame naivāhāryāḥ kathañcana |
guṇā viruddhā apy ete samāhāryāḥ samantataḥ ||
(Kūrma Purāṇa; cited in Bhakti-rasāmṛta-sindhu: 2.1.242–243)
“Said to be in all respects non-gross and non-subtle as well as gross and subtle, in all respects colorless as well as swarthy and of eyes with reddish corners—by virtue of possessing mastery (aiśvarya), Bhagavān is known as Viruddhārtha [i.e., ‘he who is an object of contradiction’]. Still, faults are never to be attributed to the Supreme [i.e., Bhagavān] by any means, whereas even contradictory qualities are always to be attributed in full [to him, i.e., understood to coexist and function cooperatively within him].”
mitho virodhino’py atra kecin nigaditā guṇāḥ |
harau niraṅkuśaiśvaryāt ko’pi na syād asambhavaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.241)
“Although some of the aforementioned qualities [of Hari] are contradictory to one another, no sort of impossibility can exist in Hari on account of [his] unchecked capability (aiśvarya) [i.e., his being capable of subduing all and his being the shelter of all].”
sac-cid-ānanda-sāndrāṅgaś cid-ānanda-ghanākṛtiḥ |
(Bhakti-rasāmṛta-sindhu: 2.1.187)
“He whose form is dense in existence, consciousness, and bliss means he whose figure is densely constituted of consciousness and bliss.”
kalā-vilāsa-digdhātmā vidagdha iti kīrtyate |
(Bhakti-rasāmṛta-sindhu: 2.1.84)
“One whose mind is anointed with [i.e., ever-absorbed in] the arts and play is called vidagdha (artful).”
sahasā nyāya-parāmṛśye vastuni praveśi-buddhitvaṁ sūkṣma-dhītvam udāhṛtam |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 2.1.81)
“Intelligence which enters quickly into a matter of [i.e., requiring] reasoning and consideration is called fine intelligence.”
nirupādhitayā snigdha-svabhāvatvam api labhyate | yad vinā sarve’py anye guṇā janāya arocamānāḥ svarūpād bhraśyanti | tataś copasanna-mātreṣu tasya nirupādhitayā snigdhatve labdhe nirupādhi-bhakteṣu sutarām eva tādṛśatvaṁ syāt … |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 2.1.118)
“Without which [i.e., without Śrī Kṛṣṇa’s having an unconditionally affectionate nature], even all [his] other qualities depart from their nature as they [then] become unsatisfying to people. Furthermore, when his unconditional affectionateness is perceived only towards those who approach him [i.e., those who take shelter in him], then his being such [i.e., unconditionally affectionate in nature] shall certainly be [shown] towards unconditional bhaktas.”
