Texts – Page 108 – Anuśīlana.in

yadyapi pūrvānusāreṇa candrādayas tasya dṛṣṭāntatā-leśam api nārhanti

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.”

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sodāharaṇam iti—atrodāharaṇāni caturbhiḥ pramāṇair labdhāni

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].”

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nāyakānāṁ śiroratnaṁ kṛṣṇas tu bhagavān svayam

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].”

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kṛṣṇaś ca kṛṣṇa-bhaktāś ca budhair ālambanā matāḥ

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].”

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tatra jñeyā vibhāvās tu raty-āsvādana-hetavaḥ

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).”

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ye kṛṣṇa-bhakta-muralī-nādādyā hetavo rateḥ

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].”

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tad-darśanāhlāda-vidhūta-hṛdrujo

tad-darśanāhlāda-vidhūta-hṛdrujo
manorathāntaṁ śrutayo yathā yayuḥ |
svair uttarīyaiḥ kuca-kuṅkumāṅkitair
acīkḷpann āsanam ātma-bandhave ||
(Śrīmad Bhāgavatam: 10.32.13)

“They whose heartache was cast away by the delight of his darśana, and who reached the end [i.e., complete fulfillment] of their desires like the Śrutis, fashioned a seat for their own bandhu with their own upper garments which were smeared with the kumkum from their breasts.”

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titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām

titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām |
ajāta-śatravaḥ śāntāḥ sādhavaḥ sādhu-bhūṣaṇāḥ ||
mayy ananyena bhāvena bhaktiṁ kurvanti ye dṛḍhām |
mat-kṛte tyakta-karmāṇas tyakta-svajana-bāndhavāḥ ||
mad-āśrayāḥ kathā mṛṣṭāḥ śṛṇvanti kathayanti ca |
tapanti vividhās tāpā naitān mad-gata-cetasaḥ ||
ta ete sādhavaḥ sādhvi sarva-saṅga-vivarjitāḥ |
saṅgas teṣv atha te prārthyaḥ saṅga-doṣa-harā hi te ||
(Śrīmad Bhāgavatam: 3.25.21–24; cited in Caitanya-caritāmṛta: 2.22.81)

“[Bhagavān Kapila:] Those who are forbearing, compassionate, well-wishing of all embodied beings, without enemies, peaceful, and possessed of the adornment of good disposition are the sādhus. They who with unalloyed bhāva engage in resolute bhakti to me, they who have given up karmas and given up relatives and friends for me, they who hear and recount pure narrations about me, they of mind given over to me whom the various miseries do not trouble—O Sādhvī [i.e., O pure Mother], they are the sādhus, and [they] are completely free from all attachment. Therefore, attachment to them is to be desired by you, as they are removers of the fault of attachment.”

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durlabho mānuṣo deho dehināṁ kṣaṇa-bhaṅguraḥ

durlabho mānuṣo deho dehināṁ kṣaṇa-bhaṅguraḥ |
tatrāpi durlabhaṁ manye vaikuṇṭha-priya-darśanam ||
(Śrīmad Bhāgavatam: 11.2.29; cited in Hari-bhakti-vilāsa: 10.289)

“Precious is the human body, [although] perishable within a moment, for bearers of bodies [i.e., jīvas subject to saṁsāra], and I consider even more precious the darśana of those who are dear to Vaikuṇṭha [i.e., Bhagavān, alt., those to whom Vaikuṇṭha is dear].”

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śruti-smṛti-purāṇādi-pañcarātra-vidhiṁ vinā

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] one-pointed bhakti to Hari leads only 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.”

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