Bhakti-rasāmṛta-sindhu .4.270
Blended reading (Sanskrit + English inline)
In the Dāna-keli-kaumudī it is stated, “When love develops in the heart of a devotee, he cannot check the transformation of his sentiments. His heart is just like the ocean at the rising of the moon, when the ebb tide cannot be checked: immediately there must be movement of high waves.” Although in its natural state the ocean is always grave and unfathomable, when the moon rises, nothing can check the ocean’s agitation. Similarly, those who are pure devotees cannot on any account check the movement of their feelings within.
This verse is a summary. The multitudes of devotees (satāṁ stomam) have natural gabhīratva or inscrutability, which becomes the cause of hiding their prema. “Having limits” (maryādām) means that the devotees show a limit to their good qualities, in order to avoid arrogance. “Being hard to understand completely” (duradhigama-pāraḥ) means that the devotees actually possess unlimited good qualities. That becomes the cause of appearing to have limits. Whenever someone sees a good quality in the devotee, the devotee takes that as a rare occurrence (not his nature) because he wants to hide from public awareness. Though the devotees are the abode of the Lord, the devotees make efforts to hide that fact. The devotee does not indulge in showing external symptoms from having attained his nature and from seeing the Lord directly. In relation to the ocean, though it is always the residence of the Lord, it undergoes transformations (tides) on seeing the moon, because the ocean becomes spread with the rays of the moon, its offspring, which makes it suitable for the Lord’s pastimes of sleeping there. Thus ends the fourth wave explaining vyabhicāri-bhāvas in the southern section of the Bhakti-rasāmṛta-sindhu. 2.5 The Fifth Wave Concerning Sthāyi-bhāva In the Southern Section of the Bhakti-rasāmṛta-sindhu Outline of Sthāyi-bhāva I. Definition of Sthāyi-bhāva II. Mukhya-rati (Primary sthāyi-bhāva): A. Roles: 1. Svārtha: nourishes itself 2. Parārtha: allows secondary rati to become predominant B. Types: 1. Śuddha-rati a) Sāmānya-rati b) Svaccha-rati c) Śānta-rati 2. Kevala (pure) and Saṅkula (mixture of primary ratis) a) Prīti-rati (Dāsya) b) Sakhya-rati c) Vatsala-rati 3. Priyatā-rati (Madhura-rati) III. Gauṇa-rati (Secondary Sthāyi-bhāva) A. Types 1. Hāsa 2. Adbhuta 3. Utsāha 4. Śoka 5. Krodha 6. Bhaya 7. Jugupsā IV. Power of Rati A. Rati as the Principal Cause of Vibhāva, Anubhāva and other Elements B. Other Elements increase Rati C. Hearing about previous devotees invokes Rati D. The combination produces complete satisfaction in the devotee E. Suffering caused by śoka-rati is only apparent V. Production of Rasa from Rati A. Primary Rasa 1. Śānta-rasa, Prīti-rasa, Preyo-rasa, Vatsala-rasa, Madhura-rasa B. Secondary Rasa 1. Hāsya-rasa, Adbhuta-rasa, Vīra-rasa, Karuṇa rasa, Raudra-rasa, Bhayānaka-rasa, Bībhatsa-rasa VI. Colors and Deities of the Rasas VII. Taste in the Rasas: A. Pūrti (Śānta-rasa), Vikāśa (all rasas from Prīti to Hāsya), Vistāra (Adbhuta and Vīra), Vikṣepa (Karuṇa and Raudra), Kṣobha (Bhayānaka and Bībhatsa) VIII. Blissful Nature of Rasa IX. Disqualification for Rasa X. Difference between Rasa and Bhāva
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Source: vedabase.io