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Read on →: yathā sakāma-bhaktā hi bhuktvā tat-kāmitaṁ phalam
yathā sakāma-bhaktā hi bhuktvā tat-kāmitaṁ phalam |
kāle bhakti-prabhāvena yogyaṁ vindanti tat-phalam ||
yathā ca tatra tat-kālaṁ bhakter yogyaṁ na sat-phalam |
sañjātam iti tac chuddha-bhaktimadbhir vinindyate ||
te hi bhakteḥ phalaṁ mūlaṁ bhagavac-caraṇābjayoḥ |
sadā sandarśana-krīḍānanda-lābhādi manvate ||
(Bṛhad Bhāgavatāmṛta: 2.4.221–223)“As desirous (sakāma) bhaktas, indeed after partaking of their desired result, in time by the influence of bhakti attain the befitting result thereof [i.e., of their practice of bhakti], and as the befitting, true result of bhakti is not manifested to them [i.e., to those desirous (sakāma) bhaktas] at that time [i.e., so long as they still remain desirous of an object other than bhakti]—so that [i.e., any object that is attained by means of sakāma-bhakti] is condemned by those possessed of pure bhakti since they consider the primary result of bhakti to be the attainment of the bliss of constant direct sight of Bhagavān’s lotus feet, sporting [in their midst], and so forth [i.e., as well as the favor of attaining the bliss of direct service to those lotus feet and the like, on account of those attainments alone being dear to bhaktas by virtue of their prema-bhakti for Śrī Bhagavān].”
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Read on →: karmaṇaḥ sākṣāt-sāmmukhya-rūpa-jñāna-bhakty-udaya-paryantatvāt
karmaṇaḥ sākṣāt-sāmmukhya-rūpa-jñāna-bhakty-udaya-paryantatvāt svayam eva tābhyāṁ nyakkāraḥ | tatra sākṣāt-sāmmukhye ca nirviśeṣa-sāmmukhyaṁ jñānam | saviśeṣasyāpi tattvasya bhagavattvaṁ paramātmatvaṁ ceti mukhyam āvirbhāva-dvayam iti saviśeṣa-sāmmukhya-rūpāyā bhaktes tu mukhyaṁ bheda-dvayaṁ bhagavan-niṣṭhatvaṁ paramātma-niṣṭhatvaṁ ceti |
(Bhakti Sandarbha: 176)“Because of karma’s extending [only] up to the appearance of jñāna or bhakti, that is, the [two] forms of direct intentness (sākṣāt-sāmmukhya) [upon the Para-tattva], discarding [of karma] by them [i.e., by jñāna and bhakti] occurs of its own accord [i.e., automatically once jñāna or bhakti come about]. Therein, furthermore, among the two [forms of] direct intentness [upon the Para-tattva] (sākṣāt-sāmmukhya), intentness (sāmmukhya) upon the unqualified (nirviśeṣa) [aspect of the Para-tattva] is [called] jñāna. The Qualified (saviśeṣa) Tattva also has two primary manifestations, Bhagavān-ness (Bhagavattva) and Paramātmā-ness (Paramātmatva), and thus bhakti, the nature of which is intentness (sāmmukhya) upon the qualified (saviśeṣa) [aspect of the Para-tattva], has two primary divisions: fixity upon Bhagavān and fixity upon Paramātmā.”
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Read on →: tasmād avaidikānāṁ ca devānām arcanaṁ tyajet
tasmād avaidikānāṁ ca devānām arcanaṁ tyajet |
svatantra-pūjanaṁ yatra vaidikānām api tyajet ||
arcayitvā jagad-vandyaṁ devaṁ nārāyaṇaṁ harim |
tad-āvaraṇa-saṁsthānaṁ devasya parito’rcayet ||
harer bhuktāvaśeṣeṇa baliṁ tebhyo viniḥkṣipet |
homaṁ caiva prakurvīta tac-cheṣeṇaiva vaiṣṇavaḥ ||
(Padma Purāṇa: 6.253.104-7; cited in Bhakti Sandarbha: 285)“Therefore, furthermore, one should reject worship of non-Vedic devas, and one should reject independent worship even of the Vedic [devas]. After worshiping the Deva honorable to the [entire] world [i.e., the Deva worthy of the worship even of all the other devas], that is, Nārāyaṇa, Hari, one should worship the multitude of entourages around the Deva. A Vaiṣṇava should present them [i.e., these aprākṛta devatās of Vaikuṇṭha present at the yogapīṭha] an offering with Hari’s food remnants and make an oblation [for them] only with his remnants.”
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Read on →: na kāmaye’nyaṁ tava pāda-sevanād
na kāmaye’nyaṁ tava pāda-sevanād
akiñcana-prārthyatamād varaṁ vibho |
ārādhya kas tvāṁ hy apavargadaṁ hare |
vṛṇīta āryo varam ātma-bandhanam ||
(Śrīmad Bhāgavatam: 10.51.56)“[Mucukunda to Bhagavān Śrī Kṛṣṇa:] O Vibhu, I desire no boon other than the service of your feet—that which is most worthy to be prayed for by the detached. O Hari, after worshiping you, the bestower of apavarga [i.e., bhakti], what wise person would choose a boon [that is a cause] of bondage of the self?”