Texts

asyānyatrātma-paryante syāt sarvatraiva mūḍhatā

asyānyatrātma-paryante syāt sarvatraiva mūḍhatā |
kṛṣṇa-sphūrti-viśeṣas tu na kadāpy atra līyate ||
(Bhakti-rasāmṛta-sindhu: 2.4.98)

“One’s [i.e., one who has entered the state of moha’s] stupor in regard to everything otherwise, including one’s self [i.e., body] can occur, but herein [i.e., in this state of moha, that is, stupor of the mind (hṛn-mūḍhatā), as defined previously in BRS 2.4.82] a particular manifestation (sphūrti) of Kṛṣṇa is never withdrawn.”

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suptir nidrā-vibhāvā syān nānārthānubhavātmikā

suptir nidrā-vibhāvā syān nānārthānubhavātmikā |
indriyoparati-śvāsa-netra-saṁmīlanādi-kṛt ||
(Bhakti-rasāmṛta-sindhu: 2.4.176)

“Sleep (nidrā) wherein there are variegated bhāvas constituted of experience of various objects shall be [called] supti [i.e., light sleep, or, dreaming]. It is a cause of inactivity of the senses, heavy breathing, shutting the eyes, and so forth.”

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yuktāsya sphūrti-mātreṇa nirviśeṣeṇa kenacit

yuktāsya sphūrti-mātreṇa nirviśeṣeṇa kenacit |
hṛn-mīlanāt puro’vasthā nidrā bhakteṣu kathyate ||
(Bhakti-rasāmṛta-sindhu: 2.4.176)

“The state, prior to the shutting [down] of the mind (hṛt) [i.e., the state prior to the state of an absence of external functions (bahir-vṛtty-abhāva) in the citta], endowed only with some unspecific manifestation (sphūrti) of him [i.e., Śrī Kṛṣṇa] is called nidrā (sleep) in the case of bhaktas.”

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sva-kṛta-pureṣv amīṣv abahir-antara-saṁvaraṇaṁ

sva-kṛta-pureṣv amīṣv abahir-antara-saṁvaraṇaṁ
tava puruṣaṁ vadanty akhila-śakti-dhṛto’ṁśa-kṛtam |
iti nṛ-gatiṁ vivicya kavayo nigamāvapanaṁ
bhavata upāsate’ṅghrim abhavam bhuvi viśvasitāḥ ||
(Śrīmad Bhāgavatam: 10.87.20)

“They [i.e., other Śrutis] say that the puruṣa without external or internal coverings [i.e., the jīva whose nature is not covered by anything except adjuncts (upādhis) manifest by māyā] in these abodes [i.e., bodies] of your own making is an [eternally] established part of you who are the bearer of all potencies. Having in this way understood the state of a person [i.e., of the puruṣa—the jīva], the wise on the earth—the faithful—worship your feet, which are the field of the Nigamas [i.e., the source of all the śāstras, alt., the object described by all the śāstras] and the negation of material existence [i.e., the cause of the cessation of saṁsāra].”

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gabhīro’py aśrāntaṁ duradhigama-pāro’pi nitarām

gabhīro’py aśrāntaṁ duradhigama-pāro’pi nitarām
ahāryāṁ maryādāṁ dadhad api harer āspadam api |
satāṁ stomaḥ premaṇy udayati samagre sthagayituṁ
vikāraṁ na sphāraṁ jala-nidhir ivendau prabhavati ||
(Dāna-keli-kaumudī: 4; cited in Bhakti-rasāmṛta-sindhu: 2.4.270)

“Although deep and without rest, although of unintelligible extremity and completely immoveable, although possessing limits, and although an abode of Hari, the multitude of sādhus, like the ocean, when complete prema arises, like the moon, are unable to conceal swelling and transformation.”

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tad evaṁ yat sakṛd bhajanādinaiva phalodaya uktaḥ

tad evaṁ yat sakṛd bhajanādinaiva phalodaya uktaḥ, tad yathāvad eva, yadi prācīno’rvācīno vāparādho na syāt |
(Bhakti Sandarbha: 159)

“Therefore, it is indeed rightly stated in this way that emergence of the fruit comes about just by bhajana and so forth [i.e., any form of bhakti, performed] once, provided no past or present aparādha should be present.”

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aniṣṭāśaṅkīni bandhu-hṛdayāni bhavanti

aniṣṭāśaṅkīni bandhu-hṛdayāni bhavanti |
(Unknown source; cited in the Durgama-saṅgamanī-tīkā on Bhakti-rasāmṛta-sindhu: 2.4.52, Laghu Vaiṣṇava-toṣaṇī-ṭīkā on Śrīmad Bhāgavatam: 10.31.19)

“The hearts of friends (bandhus) are apprehensive about misfortune [befalling their friends].”

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kāla-yāpanāyām asamarthatvam autsukyam

kāla-yāpanāyām asamarthatvam autsukyam | … utkaṇṭhā ca tasyaiva sūkṣmāvasthā |
(Durgama-saṅgamanī-tīkā on Bhakti-rasāmṛta-sindhu: 2.4.194)

“‘Eagerness’ (autsukya) is incapability to pass time [i.e., being so eager for something that it becomes difficult to pass time unless and until one attains that object], … and ‘longing’ (utkaṇṭhā) is a subtle state of that itself [i.e., of eagerness].”

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śāstrādīnāṁ vicārottham artha-nirdhāraṇaṁ matiḥ

śāstrādīnāṁ vicārottham artha-nirdhāraṇaṁ matiḥ ||
atra kartavya-karaṇaṁ saṁśaya-bhramayoś chidā |
upadeśaś ca śiṣyāṇām ūhāpohādayo’pi ca ||
(Bhakti-rasāmṛta-sindhu: 2.4.140)

“Ascertainment of an object based on deliberation upon śāstra and so forth is [called] understanding (mati). Herewith, performance of what is to be done, cutting away doubts and misunderstandings, instructing students, positive and negative reasoning, and so on occur.”

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