सञ्चारी स्यात्समानो वा कृष्णरत्याः सुहृद्रतिः ।
अधिका पुष्यमाणा चेद्भावोल्लासा रतिः ॥
sañcārī syāt samāno vā kṛṣṇa-ratyāḥ suhṛd-ratiḥ |
adhikā puṣyamāṇā ced bhāvollāsā ratiḥ ||
(Bhakti-rasāmṛta-sindhu: 2.5.128)
“Rati for a friend (suhṛt) that is equal or otherwise to [i.e., lesser than] rati for Kṛṣṇa shall be [considered] a sañcāri [-bhāva]. If it is [sometimes] greater and flourishing [more so than one’s Kṛṣṇa-rati], [then] it is [called] bhāvollāsa-rati.”
Commentary
api ceti—tad etat samāptaṁ kiñcid anyad apy ucyata ity arthaḥ | sañcārī syād ity asyāyam arthaḥ—suhṛdāṁ nijābhīṣṭa-rasāśraye bhakta-viśeṣe śrī-rādhikādau viṣaye sajātīya-bhāva-bhaktānāṁ parasparaṁ ratyā viṣayāśraya-rūpāṇāṁ lalitādīnāṁ sakhī-mukhyānām ekatarāśrayā yā ratiḥ, sā yadi kṛṣṇa-viṣayāyā ratyāḥ samā syād ūnā vā syāt tadā kṛṣṇa-viṣayāyā rateḥ sañcaryākhya eva bhāvaḥ syāt | tan-mūlatvāt tat-poṣaṇāc ca | evaṁ madhurākhye rase tu sā yadi kvacit kṛṣṇa-viṣayāyā api ratyā adhikā , tatrāpi puṣyamāṇā santatābhiniveśena saṁvardhyamānā syāt tadā sañcāritve’pi viśiṣṭyāpekṣayā bhāvollāsākhyo bhāva īryate iti | tad idaṁ tv atrānusmṛtya likhitam api sañcāriṇām ante yojanīyam, tatraiva sajātīyatvāt |
(Durgaman-saṅgamanī-ṭīkā)
“Api ca indicates that this [i.e., the section on sthāyi-bhāvas] is concluded, but something else is now also said. This is the meaning. This [i.e, the following] is the meaning of the verse [beginning] sañcārī syāt …: the rati the āśraya of which is someone among the principal sakhīs beginning with Lalitā, who are by nature āśrayas and viṣayas of the mutual rati of bhaktas of akin (sajātīya) bhāva the object of which is a friend (suhṛd), that is, a particular bhakta, such as Śrī Rādhikā, who is the āśraya of the rasa of one’s own longing—if this [type of rati, i.e., suhṛd-rati] should be equal to, or lesser than, rati the object of which is Kṛṣṇa [i.e., Kṛṣṇa-rati], then this will be a bhāva, known as a sañcāri, of rati the object of which is Kṛṣṇa, because of [its] having that source [i.e., its source being Kṛṣṇa-rati] and because of [its] nourishing of that [i.e., Kṛṣṇa-rati]. In this way, in the rasa known as madhura, however, if that [i.e., the aforementioned type of suhṛd-rati] should sometimes be greater than rati the object of which is Kṛṣṇa [i.e., Kṛṣṇa-rati], and should also flourish, that is, increase because of constant absorption [therein], then despite its being a sañcāri [-bhāva], out of regard for [its] speciality, it is called the bhāva known as bhāvollāsa. Thus, although this has been written upon being remembered here [i.e., at the end of the section on sthāyi-bhāvas], it is to be joined to the end of the [group of the thirty-three] sañcāris because of [its] being akin (sajātīya) only there [i.e., its being most similarly to that category of bhāvas].”
api ceti | tad etat samāptaṁ, kiñcid apy ucyate ity arthaḥ | atha sajātīya-bhaktānāṁ paraspara-parama-prītyāpannānāṁ madhye ekasmin bhakte anya-bhaktasya vā ratiḥ sā kṛṣṇa-viṣayiṇyā rateḥ poṣakatvāt vyabhicāri-bhāva-madhye eva niviṣṭā ity āha—sañcārī syād iti | asyāyam arthaḥ—sajātīya-bhāva-bhakti-viśiṣṭānāṁ paraspara-rater viṣayāśraya-rūpāṇām ekatarāśrayā yā ratiḥ, sā yadi kṛṣṇa-viṣayāyā ratyāḥ samā vā syāt, tato nyūnā vā syāt tadā kṛṣṇa-viṣayāyā rateḥ sañcaryākhya eva bhāvaḥ syāt | evaṁ madhurākhye rase tu sā yadi kṛṣṇa-viṣayāyā api rater adhikā tatrāpi puṣyamāṇā satatābhiniveśena saṁvardhyamānā syāt tadā sañcāritve’pi sarva-bhāvāpekṣayā paramotkarṣāt bhāvollāsākhyo bhāva īryate iti | tad idaṁ tv atrānusmṛtya likhitam | atas trayastriṁśat-sañcāriṇām ante idam api yojanīyam |
(Bhakti-sāra-pradarśinī-ṭīkā)
“Api ca indicates that this [i.e., the section on sthāyi-bhāvas] is concluded, but something else is now also said. This is the meaning. Now, the rati of another bhakta for one bhakta among akin (sajātīya) bhaktas who are possessed of paramount mutual affection (prīti) is included only among the vyabhicāri-bhāvas because of [that rati’s] being nourishing of rati the object of which is Kṛṣṇa. Therefore, the author speaks this verse (sañcārī syād …). This [i.e., the following] is the meaning of this [verse]: the rati the āśraya of which is someone among those who are by nature āśrayas and viṣayas of the mutual rati of those [bhaktas] specified by having bhakti of akin (sajātīya) bhāva—if that rati [i.e., suhṛd-rati] should be equal to rati the object of which is Kṛṣṇa [i.e., Kṛṣṇa-rati], or should be lesser than that, then this will be a bhāva, known as a sañcāri, of rati the object of which is Kṛṣṇa [i.e., Kṛṣṇa-rati]. In this way, in the rasa known as madhura, however, if that [i.e., the aforementioned type of suḥrd-rati] should be greater than even rati the object of which is Kṛṣṇa, and should also flourish, that is, increase because of constant absorption [therein], then despite its being a sañcāri [-bhāva], it is called the bhāva known as bhāvollāsa because of [its] superlative excellence in comparison to all [other sañcāri-] bhāvas. Thus, however, this is written upon being remembered here [i.e., at the end of the section on sthāyi-bhāvas]. Therefore, it is to be joined to the end of the thirty-three sañcāris.”
See also Śrī Cakravartīpāda’s commentary on Ujjvala-nīlamaṇi 13.104.