In the Bhakti-rasāmṛta-sindhu (2.1.16), the following is stated about ālambana:
kṛṣṇaś ca kṛṣṇa-bhaktāś ca budhair ālambanā matāḥ

raty-āder viṣayatvena tathādhāratayāpi ca

"The object of love is Kṛṣṇa, and the container of that love is the devotee of Kṛṣṇa. Learned scholars call them ālambana—the foundations." Similarly, uddīpana is described as follows:

uddīpanās tu te proktā bhāvam uddīpayanti ye

te tu śrī-kṛṣṇa-candrasya guṇāś ceṣṭāḥ prasādhanam

"Those things which awaken ecstatic love are called uddīpana. Mainly this awakening is made possible by the qualities and activities of Kṛṣṇa, as well as by His mode of decoration and the way His hair is arranged."

(Sri Caitanya Caritamrta-----2:23:51-----purport).

The Bhakti-rasāmṛta-sindhu (2.1.302) also gives the following further examples of uddīpana:
smitāṅga-saurabhe vaṁśa-śṛṅga-nūpura-kambavaḥ
padāṅka-kṣetra-tulasī-bhakta-tad-vāsarādayaḥ
“Kṛṣṇa's smile, the fragrance of His transcendental body, His flute, bugle, ankle bells and conchshell, the marks on His feet, His place of residence, His favorite plant (tulasī), His devotees, and the observance of fasts and vows connected to His devotion all awaken the symptoms of ecstatic love.”

The Bhakti-rasāmṛta-sindhu (2.2.1) describes anubhāva as follows:

anubhāvās tu citta-stha-bhāvānām avabodhakāḥ
te bahir vikriyā prāyāḥ proktā udbhāsvarākhyayā
"The many external ecstatic symptoms, or bodily transformations which indicate ecstatic emotions in the mind and which are also called udbhāsvara, are the anubhāvas, or subordinate ecstatic expressions of love." Some of these symptoms are dancing, falling down and rolling on the ground, singing and crying very loudly, bodily contortions, loud vibrations, yawning, deep breathing, disregard for others, the frothing of saliva, mad laughter, spitting, hiccups and other, similar symptoms. All these symptoms are divided into two divisions—śīta and kṣepaṇa. Singing, yawning and so on are called śīta. Dancing and bodily contortions are called kṣepaṇa.

(Sri Caitanya Caritamrta-----2:23:51-----purport).

Nirveda, harṣa and other symptoms are explained in Madhya-līlā 14.167. The transitory elements (vyabhicārī) are described in the Bhakti-rasāmṛta-sindhu (2.4.1-3) as follows:
athocyante trayas triṁśad-bhāvā ye vyabhicāriṇaḥ
viśeṣeṇābhimukhyena caranti sthāyinaṁ prati
vāg-aṅga-sattva-sūcyā ye jñeyās te vyabhicāriṇaḥ
sañcārayanti bhāvasya gatiṁ sañcāriṇo’pi te
unmajjanti nimajjanti stāyiny amṛta-vāridhau
ūrmi-vad vardhayanty enaṁ yānti tad-rūpatāṁ ca te
"There are thirty-three transitory elements, known as vyabhicārī ecstatic emotions. They especially wander about the permanent sentiments as assistants. They are to be known by words, by different symptoms seen in the limbs and in other parts of the body, and by the peculiar conditions of the heart. Because they set in motion the progress of the permanent sentiments, they are specifically called sañcārī, or impelling principles. These impelling principles rise up and fall back in the permanent sentiments of ecstatic love like waves in an ocean of ecstasy. Consequently they are called vyabhicārī."

(Sri Caitanya Caritamrta-----2:23:52-----purport).

In the Bhakti-rasāmṛta-sindhu (3.2.93), these divisions are described:
ayoga-yogāvetasya
prabhedau kathitāv ubhau
"In the mellows of bhakti-yoga, there are two stages—ayoga and yoga." Ayoga (viyoga) is described in the Bhakti-rasāmṛta-sindhu (3.2.94) as follows:

saṅgābhāvo harer dhīrair ayoga iti kathyate
ayoge tvan-manaskatvaṁ tad-guṇādy-anusandhayaḥ
tat-prāpty-upāya-cintādyāḥ sarveṣāṁ kathitāḥ kriyāḥ
“Learned scholars in the science of bhakti-yoga say that when there is an absence of association with the Supreme Personality of Godhead, separation takes place. In the stage of ayoga (separation), the mind is filled with Kṛṣṇa consciousness and is fully absorbed in thoughts of Kṛṣṇa. In that stage, the devotee searches out the transcendental qualities of the Supreme Personality of Godhead. It is said that in that stage of separation, all the devotees in the different mellows are always active in thinking of ways to attain Kṛṣṇa's association.”

(Sri Caitanya Caritamrta-----2:23:56-----purport).

The word yoga ("connection") is thus described in the Bhakti-rasāmṛta-sindhu (3.2.129):
kṛṣṇena saṅgamo yas tu

sa yoga iti kīrtyate

"When one meets Kṛṣṇa directly, that is called yoga."

In the transcendental mellows of neutrality and servitorship, there are similar divisions of yoga and viyoga, but they are not variegated. The divisions of yoga and viyoga are always existing in the five mellows. However, in the transcendental mellows of friendship and parental affection, there are many varieties of yoga and viyoga.

(Sri Caitanya Caritamrta-----2:23:56-----purport).

This verse is found in the Bhakti-rasāmṛta-sindhu (2.1.30). Living entities are parts and parcels of the Supreme Personality of Godhead. As Lord Kṛṣṇa states in the Bhagavad-gītā (15.7):
mamaivāṁśo jīva-loke jīva-bhūtaḥ sanātanaḥ
manaḥ-ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati
"The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind."

The qualities of Kṛṣṇa are present in the living entity in minute, atomic quantities. A small portion of gold is certainly gold, but it cannot be equal to a gold mine. Similarly, the living entities have all the characteristics of the Supreme Personality of Godhead in minute quantity, but the living entity is never equal to the Supreme Personality of Godhead. God is therefore described as the Supreme Being, and the living entity is described as a jīva. God is described as the Supreme Being, the chief of all living beings, because He is supplying the necessities of all others—eko bahūnāṁ yo vidadhāti kāmān. The Māyāvādīs maintain that everyone is God, but even if this philosophy is accepted, no one can maintain that everyone is equal to the Supreme Godhead in every respect. Only unintelligent men maintain that everyone is equal to God or that everyone is God.

(Sri Caitanya Caritamrta-----2:23:77-----purport).

A Vaiṣṇava is immediately purified, provided he follows the rules and regulations of his bona fide spiritual master. It is not necessary that the rules and regulations followed in India be exactly the same as those in Europe, America and other Western countries. Simply imitating without effect is called niyamāgraha. Not following the regulative principles but instead living extravagantly is also called niyamāgraha. The word niyama means "regulative principles," and āgraha means "eagerness." The word agraha means "not to accept." We should not follow regulative principles without an effect, nor should we fail to accept the regulative principles. What is required is a special technique according to country, time and candidate. Without the sanction of the spiritual master, we should not try to imitate. This principle is recommended here: śuṣka-vairāgya-jñāna saba niṣedhila. This is Śrī Caitanya Mahāprabhu's liberal demonstration of the bhakti cult. We should not introduce anything whimsically, without the sanction of the bona fide spiritual master. In this connection, Śrīla Bhaktisiddhānta Sarasvatī Ṭhākura comments on these points by quoting two verses by Śrī Rūpa Gosvāmī (Bhakti-rasāmṛta-sindhu 1.2.255–256).
anāsaktasya viṣayān yathārham upayuñjataḥ
nirbandhaḥ kṛṣṇa-sambandhe yuktaṁ vairāgyam ucyate
prāpañcikatayā buddhyā hari-sambandhi-vastunaḥ
mumukṣubhiḥ parityāgo vairāgyaṁ phalgu kathyate
"When one is not attached to anything but at the same time accepts everything in relation to Kṛṣṇa, one is rightly situated above possessiveness. On the other hand, one who rejects everything without knowledge of its relationship to Kṛṣṇa is not as complete in his renunciation." To preach the bhakti cult, one should seriously consider these verses.

(Sri Caitanya Caritamrta-----2:23:105-----purport).