sadānubhūyamāno’pi karoty ananubhūtavat |
vismayaṁ mādhurībhir yaḥ sa prokto nitya-nūtanaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.184)
“He who, even while being constantly perceived, produces with his sweetnesses astonishment as though never before perceived, is called ever-new (nitya-nūtana).”
tadātvābhivyaktīkṛta-taruṇimārambha-rabhasaṁ
smita-śrī-nirdhūta-sphurad-amala-rākā-pati-madam |
darodañcat-pañcāśuga-nava-kalā-meduram idaṁ
murārer mādhuryaṁ manasi madirākṣīr madayati ||
(Bhakti-rasāmṛta-sindhu: 2.1.64)
“Filled with the delight of the commencement of presently manifested youth, possessed of the beauty of a mild smile which has crushed the pride of the spotless, shining lord of the night [i.e., the full moon], and enriched with fresh, mildly expressed arts of the bearer of five arrows [i.e., Kāmadeva], this mādhurya of Murāri maddens the minds of the madira-eyed [i.e., the gopīs, whose ravishing eyes elicit remembrance of the wagtail (madira)].”
vayaso vividhatve’pi sarva-bhakti-rasāśrayaḥ |
dharmī kiśora evātra nitya-nānā-vilāsavān ||
(Bhakti-rasāmṛta-sindhu: 2.1.63)
“Although there exist a variety of ages [of Svayaṁ Bhagavān Śrī Kṛṣṇa, viz., infancy, boyhood, adolescence], the basis of all bhakti-rasas, the possessor of [all] qualities [in full], and the bearer of various eternal sports—adolescence (kiśora)—alone is here [described in this section on bhakti-rasa in general (i.e., BRS 2.1)].”
yadyapi pūrvānusāreṇa candrādayas tasya dṛṣṭāntatā-leśam api nārhanti, tathāpi sādhāraṇa-lokānāṁ tad-dvārā tan-mahima-praveśārtham eva te dṛṣṭāntitāḥ | yatra tu tad-antaraṅga-parikarair api tādṛśaṁ varṇyate, tatra sākṣād bhagavad-vibhūti-rūpa-tal-līlā-parikarā eva candrādayo dṛṣṭāntitā iti sarvatra jñeyam |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 2.1.46)
“Although, in accord with the former [comment made earlier on this subject in regard to BRS 1.1.1], the moon and so forth are not fit even in the least to be objects of comparison with him [i.e., Śrī Kṛṣṇa], still they are cited as objects of comparison [with him] for the purpose of common people’s entering into his greatness thereby. Where, however, such [objects of comparison] are described even by his intimate retinue, there only the moon and so forth that are directly [part of] the retinue in his līlā in the form of Bhagavān’s splendors (vibhūtis) are cited as objects of comparison [with him]. This is to be understood in all cases.”
sodāharaṇam iti—atrodāharaṇāni caturbhiḥ pramāṇair labdhāni | śāstreṇa, tat-tātparyeṇa, tad-anusāri-mahājana-prasiddhyā, tat-tad-anusāri-sambhavena ca |
(Durgama-saṅgamanī-ṭīkā on Bhakti-rasāmṛta-sindhu: 2.1.44)
“‘With illustration’ here means illustrations attained by four pramāṇas (means of knowing): (1) by śāstra, (2) by its intention (tātparya), (3) by the realization of mahājanas following that [i.e., the śāstra’s intention], and (4) by that which is produced following that [realization] of that [intention of the śāstra].”
nāyakānāṁ śiroratnaṁ kṛṣṇas tu bhagavān svayam |
yatra nityatayā sarve virājante mahāguṇāḥ |
so’nya-rūpa-svarūpābhyām asminn ālambano mataḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.17; cited in Caitanya-caritāmṛta: 2.23.67)
“The crest-jewel of nāyakas (leading men), Kṛṣṇa, Bhagavān Himself [see SB 1.3.28], in whom all great qualities shine in perpetuity—he with other forms and with his own form is considered the ālambana in regard to this [rati].”
kṛṣṇaś ca kṛṣṇa-bhaktāś ca budhair ālambanā matāḥ |
raty-āder viṣayatvena tathādhāratayāpi ca ||
(Bhakti-rasāmṛta-sindhu: 2.1.16)
“Kṛṣṇa and Kṛṣṇa’s bhaktas are known by the wise to be the ālambanas (supports) by virtue of [their] being the object (viṣaya) and the vessel (ādhāra) of rati and so forth [i.e., and the secondary rasas of laughter and so on].”
tatra jñeyā vibhāvās tu raty-āsvādana-hetavaḥ |
te dvidhālambanā eke tathaivoddīpanāḥ pare ||
(Bhakti-rasāmṛta-sindhu: 2.1.14)
“In this regard, vibhāvas are to be known specifically as the causes of relishing rati. They are of two types: one is the ālambanas (supports) and the other the uddīpanas (stimuli).”
ye kṛṣṇa-bhakta-muralī-nādādyā hetavo rateḥ |
kārya-bhūtāḥ smitādyāś ca tathāṣṭau stabdhatādayaḥ ||
nirvedādyāḥ sahāyāś ca te jñeyā rasa-bhāvane |
vibhāvā anubhāvāś ca sāttvikā vyabhicāriṇaḥ ||
(Bhakti-rasāmṛta-sindhu: 2.1.12–13)
“The causes of rati—Kṛṣṇa, the bhakta, the sound of the muralī, and so forth; the effects [of rati]—smiling and so forth, and the eight beginning with stupor; and the assistants [of rati]—self-disparagement and so on—these are to be known [respectively] in the production of rasa as the vibhāvas, anubhāvas, sāttvikas [i.e., sāttvika-bhāvas], and vyabhicāris [i.e., vyabhicāri-bhāvas].”
śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā |
aikāntikī harer bhaktir utpātāyaiva kalpate ||
bhaktir aikāntikī veyam avicārāt pratīyate |
vastutas tu tathā naiva yad aśāstrīyatekṣyate ||
(Bhakti-rasāmṛta-sindhu: 1.2.101–102; Brahma-yāmala; cited in Bhakti Sandarbha: 284, 312)
“‘Without [adherence to] the injunctions of the Śrutis, Smṛtis, Purāṇas, Pañcarātras, and other śāstras, [even so-called] one-pointed bhakti to Hari simply leads to disturbance.’ Such bhakti [as mentioned in this verse from Brahma-yāmala] may appear to be one-pointed as a result of misjudgement. In reality, however, it is not so because it is seen to be unsupported by śāstra.”
