1.3.1
Sourceशुद्ध-सत्त्व-विशेषात्मा प्रेम-सूर्यांशु-साम्य-भाक् । रुचिभिश् चित्त-मासृण्य-कृद् असौ भाव उच्यते
śuddha-sattva-viśeṣātmā prema-sūryāṃśu-sāmya-bhāk | rucibhiś citta-māsṛṇya-kṛd asau bhāva ucyate
English translation
“ Bhāva - bhakti is that part of bhakti whose essence is saṃvit - and hlādinī - śakti , that is one ray of the sun of prema soon to rise in the heart, and that softens the heart with desires to meet, serve and exchange love with the Lord.”
1.3.2
Sourceतथा हि तन्त्रे-- प्रेम्णस् तु प्रथमावस्था भाव इत्य् अभिधीयते । सात्त्विकाः स्वल्प-मात्राः स्युर् अत्राश्रु-पुलकादयः
tathā hi tantre-- premṇas tu prathamāvasthā bhāva ity abhidhīyate | sāttvikāḥ svalpa-mātrāḥ syur atrāśru-pulakādayaḥ
English translation
In a Tantra it is said: “The preliminary stage of prema is called bhāva . There are a few sāttvika-bhāvas such as tears in the eyes and hairs standing on end.”
1.3.3
Sourceस यथा पद्म-पुराणे-- ध्यायं ध्यायं भगवतः पादाम्बुज-युगं तदा । ईषद्-विक्रियमाणात्मा सार्द्र-दृष्तिर् अभूद् असौ
sa yathā padma-purāṇe-- dhyāyaṃ dhyāyaṃ bhagavataḥ pādāmbuja-yugaṃ tadā | īṣad-vikriyamāṇātmā sārdra-dṛṣtir abhūd asau
English translation
An example of sāttvika-bhāvas appearing at this stage, from Padma Purāṇa : “Continually meditating on the lotus feet of the Lord, Ambarīṣa developed slight transformations of heart and tears in his eyes.”
1.3.5
Sourceवस्तुतः स्वयम् आस्वाद-स्वरूपैव रतिस् त्व् असौ । कृष्णादि-कर्मकास्वाद-हेतुत्वं प्रतिपद्यते
vastutaḥ svayam āsvāda-svarūpaiva ratis tv asau | kṛṣṇādi-karmakāsvāda-hetutvaṃ pratipadyate
English translation
“Appearing in the mental functions, bhāva becomes the mental state itself. Though bhāva is self-revealing, it appears to become manifest by the mind. Though in its essential nature it is taste itself, it also acts as a cause of tasting the pastimes of Kṛṣṇa , His associates, His form and His qualities.”
1.3.6
Sourceसाधनाभिनिवेशेन कृष्ण-तद्-भक्तयोस् तथा । प्रसादेनातिधन्यानां भावो द्वेधाभिजायते । आद्यस् तु प्रायिकस् तत्र द्वितीयो विरलोदयः
sādhanābhiniveśena kṛṣṇa-tad-bhaktayos tathā | prasādenātidhanyānāṃ bhāvo dvedhābhijāyate | ādyas tu prāyikas tatra dvitīyo viralodayaḥ
English translation
“ Bhāva appears in very fortunate persons in two ways: by absorption in sādhana , or by the mercy of Kṛṣṇa or His devotee. Its appearance by sādhana is normal; its appearance by mercy is rare.”
1.3.8
Sourceसाधनाभिनिवेशस् तु तत्र निष्पादयन् रुचिम् । हराव् आसक्तिम् उत्पाद्य रतिं संजनयत्य् असौ
sādhanābhiniveśas tu tatra niṣpādayan rucim | harāv āsaktim utpādya ratiṃ saṃjanayaty asau
English translation
“First bhāva arising from sādhana will be discussed. Bhāva arising from sādhana is of two types: arising from vaidhī-sādhana and arising from rāgānuga-sādhana . Steady absorption in sādhana ( niṣṭhā ) produces taste ( ruci ), then attachment ( āsakti ), and then rati or bhāva for the Lord.”
1.3.9
Sourceतत्र आद्यो (१.५.२६)-- तत्रान्वहं कृष्ण-कथाः प्रगायताम् अनुग्रहेणाशृणवं मनोहराः । ताः श्रद्धया मे ऽनुपदं विशृण्वतः प्रिय-श्रवस्य् अङ्ग ममाभवद् रतिः इति ।
tatra ādyo (1.5.26)-- tatrānvahaṃ kṛṣṇa-kathāḥ pragāyatām anugraheṇāśṛṇavaṃ manoharāḥ | tāḥ śraddhayā me 'nupadaṃ viśṛṇvataḥ priya-śravasy aṅga mamābhavad ratiḥ iti |
English translation
Bhāva arising from vaidhī- bhakti - sādhana is illustrated in Śrīmad-Bhāgavatam [1.5.26]: “O Vyāsadeva, in that association and by the mercy of those great Vedāntists, I could hear them describe the activities of Lord Kṛṣṇa. These became very attractive ( ruci ), my taste for hearing of the Personality of Godhead increased at every step. Thus listening attentively ( āsakti ), rati for the Supreme Personality of Godhead appeared.”
1.3.10
Sourceरत्या तु भाव एवात्र न तु प्रेमाभिधीयते । मम भक्तिः प्रवृत्तेति वक्ष्यते स यद् अग्रतः
ratyā tu bhāva evātra na tu premābhidhīyate | mama bhaktiḥ pravṛtteti vakṣyate sa yad agrataḥ
English translation
“The word rati in the Śrīmad-Bhāgavatam indicates bhāva , not prema , because two verses later the appearance of prema is indicated with the words, ‘My ( prema )- bhakti then appeared.’ ”
1.3.11
Sourceइत्थं शरत्-प्रावृषिकाव् ऋतू हरेर् विशृण्वतो मे ऽनुसवं यशो ऽमलम् । सङ्कीर्त्यमानं मुनिभिर् महात्मभिर् भक्तिः प्रवृत्तात्म रजस्-तमोपहा
itthaṃ śarat-prāvṛṣikāv ṛtū harer viśṛṇvato me 'nusavaṃ yaśo 'malam | saṅkīrtyamānaṃ munibhir mahātmabhir bhaktiḥ pravṛttātma rajas-tamopahā
English translation
It is also said in the First Canto of Śrīmad-Bhāgavatam [1.5.28]: “Thus during two seasons—the rainy season and autumn—I had the opportunity to hear these great-souled sages constantly chant the unadulterated glories of Lord Hari . As the flow of my ( prema )- bhakti appeared, the coverings of the modes of passion and ignorance vanished.”
1.3.12
Sourceसतां प्रसङ्गान् मम वीर्य-संविदो भवन्ति हृत्-कर्ण-रसायनाः कथाः । तज्-जोषणाद् आश्व् अपवर्ग-वर्त्मनि श्रद्धा रतिर् भक्तिर् अनुक्रमिष्यति
satāṃ prasaṅgān mama vīrya-saṃvido bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ | taj-joṣaṇād āśv apavarga-vartmani śraddhā ratir bhaktir anukramiṣyati
English translation
There is a similar usage of the word bhakti in the Third Canto of Śrīmad-Bhāgavatam [3.25.25]: “In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually develops faith, rati and prema for Kṛṣṇa .”
1.3.13
Sourceपुराणे नात्य-शास्त्रे च द्वयोस् तु रति-भावयोः । समानार्थतया ह्य् अत्र द्वयम् ऐक्येन लक्षितम्
purāṇe nātya-śāstre ca dvayos tu rati-bhāvayoḥ | samānārthatayā hy atra dvayam aikyena lakṣitam
English translation
“In the Purāṇas and Nātya- śāstra , rati and bhāva have the same meaning. Thus they will have the same meaning in this work also.”
1.3.14
Sourceद्वितीयो, यथा पाद्मे-- इत्थं मनोरथं बाला कुर्वती नृत्य उत्सुका । हरि-प्रीत्या च तां सर्वां रात्रिम् एवात्यवाहयत्
dvitīyo, yathā pādme-- itthaṃ manorathaṃ bālā kurvatī nṛtya utsukā | hari-prītyā ca tāṃ sarvāṃ rātrim evātyavāhayat
English translation
Bhāva arising from rāgānuga- sādhana is described in the Padma Purāṇa : “A young girl, having great joy in her heart and being very enthusiastic to dance, danced all night to please the Lord.”
1.3.15
Sourceअथ श्रि-कृष्ण-तद्-भक्त-प्रसादजः साधनेन विना यस् तु सहसैवाभिजायते । स भावः कृष्ण-तद्-भक्त-प्रसादज इतीयते
atha śri-kṛṣṇa-tad-bhakta-prasādajaḥ sādhanena vinā yas tu sahasaivābhijāyate | sa bhāvaḥ kṛṣṇa-tad-bhakta-prasādaja itīyate
English translation
“Now, bhāva arising from the mercy of Kṛṣṇa or His devotee is defined: Bhāva that appears suddenly without performance of sādhana is known as bhāva arising from the mercy of Kṛṣṇa or His devotee.”
1.3.16
Sourceअथ श्री-कृष्ण-प्रसादजः-- प्रसादा वाचिकालोक-दान-हार्दादयो हरेः
atha śrī-kṛṣṇa-prasādajaḥ-- prasādā vācikāloka-dāna-hārdādayo hareḥ
English translation
“ Bhāva arising from Kṛṣṇa’s mercy is now considered. This mercy arises from the words of the Lord, the presence of the Lord, or just appears in the heart.”
1.3.17
Sourceतत्र वाचिक-प्रसादजः, यथा नारदीये-- सर्व-मण्गल-मूर्धन्या पूर्णानन्द-मयी सदा । द्विजेन्द्र तव मय्य् अस्तु भक्तिर् अव्याभिचारिणी
tatra vācika-prasādajaḥ, yathā nāradīye-- sarva-maṇgala-mūrdhanyā pūrṇānanda-mayī sadā | dvijendra tava mayy astu bhaktir avyābhicāriṇī
English translation
Verbal mercy is shown in the Nāradīya Purāṇa : “O best of the brāhmaṇas , may you have undeviating bhakti ( bhāva ) for Me. That bhakti is the crest jewel of all auspiciousness and is full of eternal bliss.”
1.3.18
Sourceआलोक-दानजः, यथा स्कान्दे-- अदृष्ट-पूर्वम् आलोक्य कृष्णं जाङ्गल-वासिनः । विक्लिद्यद्-अन्तरात्मनो दृष्टिं नाक्रष्टुम् ईशिरे
āloka-dānajaḥ, yathā skānde-- adṛṣṭa-pūrvam ālokya kṛṣṇaṃ jāṅgala-vāsinaḥ | viklidyad-antarātmano dṛṣṭiṃ nākraṣṭum īśire
English translation
Giving mercy by showing Himself is illustrated in the Skanda Purāṇa : “When they saw Kṛṣṇa , who appeared like nothing they had seen before, the hearts of the residents of Jāṅgala melted and they could not take their eyes away from His form.”
1.3.19
Sourceहार्दः-- प्रसाद आन्तरो यः स्यात् स हार्द इति कथ्यते
hārdaḥ-- prasāda āntaro yaḥ syāt sa hārda iti kathyate
English translation
“The definition of hārda is given: Mercy that arises from within is called hārda .”
1.3.20
Sourceयथा शुक-संहितायां-- महाभागवतो जातः पुत्रस् ते बादरायण । विनोपायैर् उपेयाभूद् विष्णु-भक्तिर् इहोदिता
yathā śuka-saṃhitāyāṃ-- mahābhāgavato jātaḥ putras te bādarāyaṇa | vinopāyair upeyābhūd viṣṇu-bhaktir ihoditā
English translation
Thus it is said in the Śuka-saṃhīta: “O Bādarāyaṇa, you have given birth to a great devotee as your son. Without sādhana , which brings about the goal, viṣṇu - bhakti has appeared within his heart.”
1.3.21
Sourceअथ तद्-भक्त-प्रसादजः, यथा सप्तमे (७.४.३६)-- गुणैर् अलम् असङ्ख्येयैर् महात्म्यं तस्य सूच्यते । वासुदेवे भगवति यस्य नैसर्गिकी रतिः
atha tad-bhakta-prasādajaḥ, yathā saptame (7.4.36)-- guṇair alam asaṅkhyeyair mahātmyaṃ tasya sūcyate | vāsudeve bhagavati yasya naisargikī ratiḥ
English translation
Bhāva arising from the devotee’s mercy is described in the Seventh Canto of Śrīmad-Bhāgavatam [7.4.36]: “Who could list the innumerable transcendental qualities of Prahlāda Mahārāja ? He had unflinching faith in Vāsudeva , Lord Kṛṣṇa , and unalloyed devotion to Him. His rati to Lord Kṛṣṇa was naisargikī , through mercy. Although his good qualities cannot be enumerated, they prove that he was a great soul [ mahātmā ].”
1.3.22
Sourceनारदस्य प्रसादेन प्रह्लादे शुध-वासना । निसर्गः सैव तेनात्र रतिर् नैसर्गिकी मता
nāradasya prasādena prahlāde śudha-vāsanā | nisargaḥ saiva tenātra ratir naisargikī matā
English translation
“Favor or nisarga was granted to Prahlāda by Nārada and this created devotional impressions. Thus his rati is called naisargikī (through mercy).”
1.3.23
Sourceस्कान्दे च-- अहो धन्यो ऽसि देवर्षे कृपया यस्य तत्-क्षणात् । नीचो ऽप्य् उत्पुलको लेभे लुब्धको रतिम् अच्युते
skānde ca-- aho dhanyo 'si devarṣe kṛpayā yasya tat-kṣaṇāt | nīco 'py utpulako lebhe lubdhako ratim acyute
English translation
Bhāva arising out of a devotee’s mercy has also been explained in the Skanda Purāṇa : “O Nārada , you are noble. By your mercy the hunter, though low in nature, immediately developed goosebumps and attained rati for Lord Acyuta .”
1.3.24
Sourceभक्तानां भेदतः सेयं रतिः पञ्च-विधा मता । अग्रे विविच्य वक्तव्या तेन नात्र प्रपञ्च्यते
bhaktānāṃ bhedataḥ seyaṃ ratiḥ pañca-vidhā matā | agre vivicya vaktavyā tena nātra prapañcyate
English translation
“According to the different types of devotees with five different sthāyi-bhāvas , there are five different types of rati . These will be considered and explained later, and thus will not be discussed here.”
1.3.26
Sourceआसक्तिस् तद्-गुणाख्याने प्रीतिस् तद्-वसति-स्थले । इत्य् आदयो ऽनुभावाः स्युर् जात-भावाङ्कुरे जने
āsaktis tad-guṇākhyāne prītis tad-vasati-sthale | ity ādayo 'nubhāvāḥ syur jāta-bhāvāṅkure jane
English translation
“The anubhāvas or characteristics of a person who has developed the bud of bhāva are as follows: tolerance, not wasting time, detachment from enjoyment, pridelessness, confidence in the Lord’s mercy, longing for the Lord, taste for chanting the Lord’s Holy Name, attachment to discussing the Lord’s transcendental qualities, and attachment to living in the abode of the Lord.”
1.3.27
Sourceतत्र क्षान्तिः-- क्षोभ-हेताव् अपि प्राप्ते क्षान्तिर् अक्षुभितात्मता
tatra kṣāntiḥ-- kṣobha-hetāv api prāpte kṣāntir akṣubhitātmatā
English translation
“Tolerance is defined as follows: being undisturbed, even when there is cause for disturbance.”
1.3.28
Sourceतं मोपयातं प्रतियन्तु विप्रा गङ्गा च देवी धृत-चित्तम् ईशे । द्विजोपसृष्टः कुहकस् तक्षको वा दशत्व् अलं गायत विष्णु-गाथाः
taṃ mopayātaṃ pratiyantu viprā gaṅgā ca devī dhṛta-cittam īśe | dvijopasṛṣṭaḥ kuhakas takṣako vā daśatv alaṃ gāyata viṣṇu-gāthāḥ
English translation
Tolerance of the bhāva - bhakta is illustrated in the First Canto of Śrīmad-Bhāgavatam [1.19.15]: “O brāhmaṇas , just accept me as a completely surrendered soul, and let mother Ganges , the representative of the Lord, also accept me in that way, for I have already taken the lotus feet of the Lord into my heart. Let the snake-bird, or whatever magical thing the brāhmaṇa created, bite me at once. I only desire that you all continue singing the deeds of Lord Viṣṇu .”
1.3.29
Sourceवाग्भिः स्तुवन्तो मनसा स्मरन्तस् तन्वा नमन्तो ऽप्य् अनिशं न तृप्ताः । भक्ताः स्रवन्-नेत्र-जलाः समग्रम् आयुर् हरेर् एव समर्पयन्ति
vāgbhiḥ stuvanto manasā smarantas tanvā namanto 'py aniśaṃ na tṛptāḥ | bhaktāḥ sravan-netra-jalāḥ samagram āyur harer eva samarpayanti
English translation
Not wasting time is illustrated in Hari-bhakti-sudhodaya: “The devotees continually praise the Lord with words, remember Him with their minds and offer respects with their bodies. Still they are not satisfied, With tears flowing from their eyes, they offer their complete lives to the Lord.”
1.3.30
Sourceअथ विरक्तिः-- विरक्तिर् इन्द्रियार्थानां स्याद् अरोचकता स्वयं
atha viraktiḥ-- viraktir indriyārthānāṃ syād arocakatā svayaṃ
English translation
“Detachment is defined as follows: having a natural distaste for the objects of the senses.”
1.3.31
Sourceयथा पञ्चमे (५.१४.४३)-- यो दुस्त्यजान् दार-सुतान् सुहृद् राज्यं हृदि-स्पृशः । जहौ युवैव मलवद् उत्तमःश्लोक-लालसः
yathā pañcame (5.14.43)-- yo dustyajān dāra-sutān suhṛd rājyaṃ hṛdi-spṛśaḥ | jahau yuvaiva malavad uttamaḥśloka-lālasaḥ
English translation
Detachment is illustrated in the Fifth Canto of Śrīmad-Bhāgavatam [5.14.43]: “While in the prime of life, the great Mahārāja Bharata gave up everything because he was fond of serving the Supreme Personality of Godhead, Uttamaśloka . He gave up his beautiful wife, nice children, great friends and an enormous empire. Although these things were very difficult to give up, Mahārāja Bharata was so exalted that he gave them up just as one gives up stool after evacuating. Such was the greatness of His Majesty.”
1.3.32
Sourceअथ मान-शून्यता-- उत्कृष्टत्वे ऽप्य् अमानित्वं कथिता मान-शून्यता
atha māna-śūnyatā-- utkṛṣṭatve 'py amānitvaṃ kathitā māna-śūnyatā
English translation
“Pridelessness is defined as follows: despite having a high position, remaining humble.”
1.3.33
Sourceयथा पाद्मे-- हरौ रतिं वहन्न् एष नरेन्द्राणां शिखा-मणिः । भिक्षाम् अटन्न् अरि-पुरे श्वपाकम् अपि वन्दते
yathā pādme-- harau ratiṃ vahann eṣa narendrāṇāṃ śikhā-maṇiḥ | bhikṣām aṭann ari-pure śvapākam api vandate
English translation
Pridelessness is illustrated in Padma Purāṇa : “King Bhagirātha, though the crest jewel among kings, went out begging at the house of his enemies and offered respects to the dog-eaters, because he had rati for the Lord.”
1.3.34
Sourceअथ आशा-बन्धः-- आशा-बन्धो भगवतः प्राप्ति-सम्भावना दृढा
atha āśā-bandhaḥ-- āśā-bandho bhagavataḥ prāpti-sambhāvanā dṛḍhā
English translation
“Confidence is defined as follows: firm assumption that one will attain the Lord.”
1.3.35
Sourceन प्रेमा श्रवणादि-भक्तिर् अपि वा योगो ऽथवा वैष्णवो ज्ञानं वा शुभ-कर्म वा कियद् अहो सज्-जातिर् अप्य् अस्ति वा । हीनार्थाधिक-साधके त्वयि तथाप्य् अच्छेद्य-मूला सती हे गोपी-जन-वल्लभ व्यथयते हा हा मद्-आशैव माम्
na premā śravaṇādi-bhaktir api vā yogo 'thavā vaiṣṇavo jñānaṃ vā śubha-karma vā kiyad aho saj-jātir apy asti vā | hīnārthādhika-sādhake tvayi tathāpy acchedya-mūlā satī he gopī-jana-vallabha vyathayate hā hā mad-āśaiva mām
English translation
An example of confidence is the following statement of Sanātana Gosvāmī : “I do not have prema or the practices of hearing and chanting in bhakti . I have no practice of meditation on Viṣṇu in the aṣtāṅga- yoga process, nor do I have practices of jñāna or varṇāśrama duties. I do not even have the good birth to execute these processes properly. But since You are most merciful to the least qualified, O dear Lover of the gopīs , though I have impure desires, my aspiration for You continues to agitate me.”
1.3.36
Sourceअथ समुत्कण्ठा-- समुत्कण्ठा निजाभीष्ट-लाभाय गुरु-लुब्धता
atha samutkaṇṭhā-- samutkaṇṭhā nijābhīṣṭa-lābhāya guru-lubdhatā
English translation
“Longing is now defined: longing means to have intense greed for attaining service to the Lord.”
1.3.37
Sourceआनम्राम् असित-भ्रुवोर् उपचितम् अक्षीण-पक्ष्माङ्कुरेष्व् आलोलाम् अनुरागिणोर् नयनयोर् आर्द्रां मृदौ जल्पिते । आताम्राम् अधरामृते मद-कलाम् अम्लान वंशी-स्वनेष्व् आशास्ते मम लोचनं व्रज-शिशोर्-मूर्तिं जगन्-मोहिनीम्
ānamrām asita-bhruvor upacitam akṣīṇa-pakṣmāṅkureṣv ālolām anurāgiṇor nayanayor ārdrāṃ mṛdau jalpite | ātāmrām adharāmṛte mada-kalām amlāna vaṃśī-svaneṣv āśāste mama locanaṃ vraja-śiśor-mūrtiṃ jagan-mohinīm
English translation
An example of longing for the Lord is given in the Kṛṣṇa-Karṇāmṛta: “I long to see that young Kṛṣṇa who enchants the universe with His curved black eyebrows, thick eyelashes, with His attractive, shifty eyes, with His soft words that melt the heart, with His sweet red lips, and with the intoxicating sound emanating from the clear notes of His flute .”
1.3.38
Sourceअथ नाम-गाने सदा रुचिः, यथा-- रोदन-बिन्दु-मरन्द-स्यन्दि-दृग्-इन्दीवराद्य गोविन्द । तव मधुर-स्वर-कण्ठी गायति नामावलीं बाला
atha nāma-gāne sadā ruciḥ, yathā-- rodana-bindu-maranda-syandi-dṛg-indīvarādya govinda | tava madhura-svara-kaṇṭhī gāyati nāmāvalīṃ bālā
English translation
Taste for chanting the Holy Name of the Lord is illustrated as follows: “O Govinda! Today the young girl with the sweet voice, whose lotus eyes are streaming with tears of honey, is singing Your names.”
1.3.39
Sourceमाधुर्याद् अपि मधुरं मन्मथता तस्य किम् अपि कैशोरम् । चपल्याद् अपि चपलं चेतो बत हरति हन्त किं कुर्मः
mādhuryād api madhuraṃ manmathatā tasya kim api kaiśoram | capalyād api capalaṃ ceto bata harati hanta kiṃ kurmaḥ
English translation
Attachment to discussing the Lord’s qualities is described in Kṛṣṇa-Karṇāmṛta [88]: “That youthful Kṛṣṇa, with the qualities of Cupid, who is extremely sweet and extremely fickle, has stolen my heart. What should I do?”
1.3.40
Sourceअत्रासीत् किल नन्द-सद्म शकटस्यात्राभवद् भञ्जनं बन्ध-च्छेद-करो ऽपि दामभिर् अभूद् बद्धो ऽत्र दामोदरः । इत्थं माथुर-वृद्ध-वक्त्र-विगलत्-पीयूष-धारां पिबन्न् आनन्दाश्रु-धरः कदा मधु-पुरीं धन्यश् चरिष्याम्य् अहम्
atrāsīt kila nanda-sadma śakaṭasyātrābhavad bhañjanaṃ bandha-ccheda-karo 'pi dāmabhir abhūd baddho 'tra dāmodaraḥ | itthaṃ māthura-vṛddha-vaktra-vigalat-pīyūṣa-dhārāṃ pibann ānandāśru-dharaḥ kadā madhu-purīṃ dhanyaś cariṣyāmy aham
English translation
An example of attachment for the abode of the Lord is found in the Padyāvalī [121]: “Nanda’s house was here. This is where Kṛṣṇa broke the cart. Here is where Dāmodara , who cuts material bondage, was tied up by ropes. When will I be fortunate enough to wander about in Mathurā with tears streaming from my eyes, drinking such streams of nectar flowing from the mouth of an elder of Mathurā?”
1.3.41
Sourceअपि च-- व्यक्तं मसृणितेवान्तर् लक्ष्यते रति-लक्षणम् । मुमुक्षु-प्रभृतीनां चेद् भवेद् एषा रतिर् न हि
api ca-- vyaktaṃ masṛṇitevāntar lakṣyate rati-lakṣaṇam | mumukṣu-prabhṛtīnāṃ ced bhaved eṣā ratir na hi
English translation
“However it should be said: if softness of the heart, the symptom of rati , becomes clearly visible in persons desiring liberation, or in other unqualified persons, then it is not real rati .”
1.3.43
Sourceसा भुक्ति-मुक्ति-कामत्वाच् छुद्धां भक्तिम् अकुर्वताम् । हृदये सम्भवत्य् एषां कथं भागवती रतिः
sā bhukti-mukti-kāmatvāc chuddhāṃ bhaktim akurvatām | hṛdaye sambhavaty eṣāṃ kathaṃ bhāgavatī ratiḥ
English translation
“How can rati appear in persons having desires for enjoyment or liberation? Those persons do not perform pure bhakti . Rati is sought out by those liberated from all desires and it is not given by Kṛṣṇa immediately even to the devotees, since it is most secret.”
1.3.44
Sourceकिन्तु बाल-चमत्कार-करी तच्-चिह्न-वीक्षया । अभिज्ञेन सुबोधो ऽयं रत्य्-आभासः प्रकीर्तितः
kintu bāla-camatkāra-karī tac-cihna-vīkṣayā | abhijñena subodho 'yaṃ raty-ābhāsaḥ prakīrtitaḥ
English translation
Fresh editorial translation from the GRETIL Hari-bhakti-rasāmṛta-sindhu TEI authority
Yet it produces only a slight wonder. By observing its signs, one who understands can readily recognize it as a semblance of rati.
1.3.45
Sourceप्रतिबिम्बस् तथा च्छाया रत्य्-आभासो द्विधा मतः
pratibimbas tathā cchāyā raty-ābhāso dvidhā mataḥ
English translation
“Though this semblance of rati is very astonishing to the innocent, those in knowledge understand what it really is by seeing the characteristics [of the person displaying so-called rati ]. This is called ratyābhāsa , a semblance of rati . This semblance of rati has two types: reflection ( pratibimba ) and splendor ( chāyā ).”
1.3.46
Sourceतत्र प्रतिबिम्बः-- अश्रमाभीष्ट-निर्वाही रति-लक्षण-लक्षितः । भोगापवर्ग-सौख्यांश-व्यञ्जकः प्रतिबिम्बकः
tatra pratibimbaḥ-- aśramābhīṣṭa-nirvāhī rati-lakṣaṇa-lakṣitaḥ | bhogāpavarga-saukhyāṃśa-vyañjakaḥ pratibimbakaḥ
English translation
“ Pratibimba or reflection is described as follows: When there are apparent qualities of rati accompanied by desires for enjoyment or liberation, it is called pratibimba (reflected) ratyābhāsa . This pratibimba ratyābhāsa awards the goals of enjoyment and liberation to those persons without their having to exert effort.”
1.3.48
Sourceकेषांचित् हृदि भावेन्दोः प्रतिबिम्ब उदञ्चति । तद्-भक्त-हृन्-नभः-स्थस्य तत्-संसर्ग-प्रभावतः
keṣāṃcit hṛdi bhāvendoḥ pratibimba udañcati | tad-bhakta-hṛn-nabhaḥ-sthasya tat-saṃsarga-prabhāvataḥ
English translation
“The reflection of the moon of bhāva appears in the hearts of some persons who are attached to enjoyment or liberation, but who become somewhat satisfied by following the aṅgas of bhakti through occasional association with real devotees. That moon of bhāva is situated in the sky of the real devotee’s heart, and it appears as a reflection in the nondevotee for some time by its impressions.”
1.3.49
Sourceअथ छाया-- क्षुद्र-कौतूहल-मयी चञ्चला दुःख-हारिणी । रतेश् छाया भवेत् किंचित् तत्-सादृश्यावलम्बिनी
atha chāyā-- kṣudra-kautūhala-mayī cañcalā duḥkha-hāriṇī | rateś chāyā bhavet kiṃcit tat-sādṛśyāvalambinī
English translation
“ Chāyā-ratyābhāsa is now described: That which has some similarity to real rati , which possesses a small amount of interest in the Lord, which is unstable and which destroys suffering, is said to be chāyā-ratyābhāsa .”
1.3.51
Sourceकिन्तु भाग्यं विना नासौ भाव-च्छायाप्य् उदञ्चति । यद् अभ्युदयतः क्षेमं तत्र स्याद् उत्तरोत्तरम्
kintu bhāgyaṃ vinā nāsau bhāva-cchāyāpy udañcati | yad abhyudayataḥ kṣemaṃ tatra syād uttarottaram
English translation
“ Chāyā ratyābhāsa appears sometimes even in ignorant people by a combination of performing actions dear to the Lord, observing the festivals of the Lord, residing in the dhāma of the Lord and associating with the devotees of the Lord. Even this chāyā-ratyābhāsa , which eventually bestows auspiciousness to these people, appears only with great good fortune.”
1.3.53
Sourceतस्मिन्न् एवापराधेन भावाभासो ऽप्य् अनुत्तमः । क्रमेण क्षयम् आप्नोति ख-स्थः पूर्ण-शशी यथा
tasminn evāparādhena bhāvābhāso 'py anuttamaḥ | krameṇa kṣayam āpnoti kha-sthaḥ pūrṇa-śaśī yathā
English translation
“By the great mercy of a dear devotee of the Lord, the semblance of bhāva suddenly becomes real bhāva . By offending that devotee, even the best bhāvābhāsa gradually wanes, just as the full moon in the sky gradually wanes.”
1.3.54
Sourceकिं च-- भावो ऽप्य् अभावम् आयाति कृष्ण-प्रेष्ठापराधतः । आभासतां च शनकैर् न्यून-जातीयताम् अपि
kiṃ ca-- bhāvo 'py abhāvam āyāti kṛṣṇa-preṣṭhāparādhataḥ | ābhāsatāṃ ca śanakair nyūna-jātīyatām api
English translation
“Moreover, it should be stated: By an offense against the dearest devotee of the Lord, if the offense is grave, even real bhāva will be destroyed. If the offense is medium, the bhāva will turn into bhāvābhāsa . If the offense is slight, the bhāva will become an inferior type.”
1.3.55
Sourceगाढासङ्गात् सदायाति मुमुक्षौ सुप्रतिष्ठिते । आभासताम् असौ किं वा भजनीयेश-भावताम्
gāḍhāsaṅgāt sadāyāti mumukṣau supratiṣṭhite | ābhāsatām asau kiṃ vā bhajanīyeśa-bhāvatām
English translation
“By intimate association with a person who strongly desires impersonal liberation, real bhāva becomes bhāvābhāsa , or becomes worship of the self as the Lord.”
1.3.56
Sourceअत एव क्वचित् तेषु नव्य-भक्तेषु दृश्यते । क्षणम् ईश्वर-भावो ऽयं नृत्यादौ मुक्ति-पक्षगः
ata eva kvacit teṣu navya-bhakteṣu dṛśyate | kṣaṇam īśvara-bhāvo 'yaṃ nṛtyādau mukti-pakṣagaḥ
English translation
“It is seen sometimes that new devotees, absorbed in the goals of different types of liberation, identify themselves with the Lord momentarily, during dancing or other acts of devotion.”
1.3.57
Sourceसाधनेक्षां विना यस्मिन्न् अकस्माद् भाव ईक्ष्यते । विघ्न-स्थगितम् अत्रोह्यं प्राग्-भवीयं सुसाधनं
sādhanekṣāṃ vinā yasminn akasmād bhāva īkṣyate | vighna-sthagitam atrohyaṃ prāg-bhavīyaṃ susādhanaṃ
English translation
“ Bhāva sometimes suddenly appears in a person without knowledge of sādhana or mercy, and without scriptural knowledge. It should be inferred that in a previous life, some obstacle interrupted that person’s skillful sādhana , and in this life the obstacle has finally been removed.”
1.3.58
Sourceलोकोत्तर-चमत्कार-कारकः सर्व-शक्तिदः । यः प्रथीयान् भवेद् भावः स तु कृष्ण-प्रसादजः
lokottara-camatkāra-kārakaḥ sarva-śaktidaḥ | yaḥ prathīyān bhaved bhāvaḥ sa tu kṛṣṇa-prasādajaḥ
English translation
“That bhāva which is more amazing than anything in this world, which gives all powers and which is very deep, is caused by the mercy of Kṛṣṇa.”
1.3.59
Sourceजने चेज् जात-भावे ऽपि वैगुण्यम् इव दृश्यते । कार्या तथापि नासूया कृतार्थः सर्वथैव सः
jane cej jāta-bhāve 'pi vaiguṇyam iva dṛśyate | kāryā tathāpi nāsūyā kṛtārthaḥ sarvathaiva saḥ
English translation
“If some apparent fault is seen in a person who has developed real bhāva , one should not be hostile toward him, because he has accomplished the goal in all respects.”
1.3.60
Sourceभगवति च हराव् अनन्य-चेता भृशम् अलिनो ऽपि विराजते मनुष्यः । न हि शश-कलुष-च्छविः कदाचित् तिमिर-पराभवताम् उपैति चन्द्रः
bhagavati ca harāv ananya-cetā bhṛśam alino 'pi virājate manuṣyaḥ | na hi śaśa-kaluṣa-cchaviḥ kadācit timira-parābhavatām upaiti candraḥ
English translation
Thus it is said in the Narasiṃha Purāṇa : “A person who is dedicated completely to the Lord may show, externally, serious contamination, but internally he is pure. The full moon, though marked by the figure of a rabbit, is never overcome by darkness.”
1.3.61
Sourceरतिर् अनिश-निसर्गोष्ण-प्रबलतरानन्द-पूर-रूपैव । उष्माणम् अपि वमन्ती सुधांशु-कोटेर् अपि स्वाद्वी
ratir aniśa-nisargoṣṇa-prabalatarānanda-pūra-rūpaiva | uṣmāṇam api vamantī sudhāṃśu-koṭer api svādvī
English translation
“Thus ends the Third Wave in the Eastern Ocean of Śrī Bhakti-Rasāmṛta- sindhu , concerning bhāva -bhakti.”