ity ataḥ kathitā nitya-priyā yādava-vallavāḥ |
eṣāṁ laukikavac ceṣṭā līlā mura-ripor iva ||
(Bhakti-rasāmṛta-sindhu: 2.1.296)
“Thus, the Yādavas and Vallavas [i.e., gopas] are said to be eternal dear ones [of Bhagavān Śrī Kṛṣṇa]. Their activity, like the līlā of Mura-ripu [i.e., Śrī Kṛṣna] is like that of the world [i.e., although supramundane, it resembles in certain respects activity of the world].”
ātma-koṭi-guṇaṁ kṛṣṇe premāṇaṁ paramaṁ gatāḥ |
nityānanda-guṇāḥ sarve nitya-siddhā mukundavat ||
(Bhakti-rasāmṛta-sindhu: 2.1.290)
“All of those whose qualities are eternal and blissful like Mukunda’s and who have paramount prema for Kṛṣṇa which is a crore of times more than their prema for their own self are nitya-siddhas [i.e., eternally realized].”
atha bhaktābhimāna-viśeṣa-hetavo guṇās tat-kṛtāḥ prīter bhaktānāṁ ca bhedās tāratamyaṁ ca yathā—saiva khalu prītir bhagavat-svabhāva-viśeṣāvirbhāva-yogam upalabhya kañcid anugrāhyatvenābhimānayati kañcid anukampitvena kañcin mitratvena, kañcit priyātvena ca | bhagavat-svabhāva-viśeṣāvirbhāva-hetuś ca yasya bhagavat-priya-viśeṣasya saṅgādinā labdhā prītis tasya prīter eva guṇa-viśeṣo boddhavyaḥ | nitya-parikarāṇāṁ nityam eva tad dvayam |
(Prīti Sandarbha: 84)
“Now, the qualities [of prīti] the causes of which are the particular identities (abhimānas) of bhaktas, and the divisions and gradation of prīti and bhaktas made by them [i.e., by these qualities of prīti which give rise to particular identities], are [explained] as follows: prīti itself alone, upon acquiring connection with the manifestation of a particular nature (svabhāva) [i.e., persona] of Bhagavān [e.g., Śrī Kṛṣṇa, Śrī Rāma, Śrī Viṣṇu, or otherwise], produces the identity (abhimāna) of being an object of favor [i.e., a junior, servant, or child of Bhagavān] in someone, of being a bestower of compassion [i.e., a senior or parent of Bhagavān] in someone, of being a friend [of Bhagavān] in someone, and of being a beloved [of Bhagavān] in someone. The cause of the manifestation of a particular nature (svabhāva) of Bhagavān [in relation to which prīti manifests a particular identity in a bhakta] is furthermore to be understood as a particular quality of the prīti of the particular dear one of Bhagavān by whose association and so forth prīti was attained [i.e., prīti is attained only from a bhakta who has it, and the prīti that will be attained from a particular bhakta will possess the same particular sense of identity related to the same particular nature of Bhagavān that the prīti of the bhakta from whom it was attained possesses]. In the case of eternal associates [of Bhagavān], the two of these [i.e., a bhakta’s particular identity and the particular nature of Bhagavān that it relates to] are eternal [i.e., eternal associates of Bhagavān have beginninglessly had a particular identity related to a particular nature of Bhagavān].”
atha ayauthikyaḥ—
tad-bhāva-baddha-rāgā ye janās te sādhane ratāḥ |
tad-yogyam anurāgaughaṁ prāpyotkaṇṭhānusārataḥ ||
tā ekaśo’thavā dvi-trāḥ kāle kāle vraje’bhavan |
prācīnāś ca navāś ca syur ayauthikyas tato dvidhā |
nitya-priyābhiḥ sālokyaṁ prācīnāś ciram āgatāḥ |
vraje jātā navās tv etā martyāmartyādi-yonitaḥ ||
(Ujjvala-nīlāmaṇī: 3.49; cited in Rāga-vartma-candrikā: 2.7)
“Those persons possessed of rāga [i.e., strong affinity] for that bhāva [i.e., the gopīs’ paroḍhā-bhāva] who engaged in sādhana and upon attaining in accord with their [level of] eagerness an abundance of anurāga [i.e., ardor] befitting that [i.e., that gopī-bhāva] took birth one by one or in twos and threes from time to time in Vraja are [known as] ayauthikyas [i.e., those who engaged in a sādhana and attained siddhi outside of a fixed group]. Ayauthikyas can be of two types: ancient and new. The ancient attained co-residence with the eternal beloveds [of Śrī Kṛṣṇa in his eternal dhāma] long ago [i.e., during previous kalpas], while the new have taken birth in Vraja after being born as mortals, immortals, and so on [i.e., as human beings, devas, animals, and so forth during the present kalpa].”
