svasyoddhavasya te’py eṣa kṛtvāhaṁ śapathaṁ bruve |
duḥsādhyaṁ tat-padaṁ hy atra tat-sādhanam api druvam ||
(Bṛhad Bhāgavatāmṛta: 2.5.208)
“Taking this oath before myself, Uddhava, and yourself, I say that here that domain [i.e., Goloka] is difficult to attain, and the means of attaining (sādhana) that certainly is as well.”
yadyapi śrī-nanda-yaśodādi-sadṛśa-bhāvenāpi śrī-goloko labhyate, tathāpi prāyo gopī-sadṛśa-bhāvenaiva tatra sarvathā manoratha-sampūrtyā phala-viśeṣaḥ sampadyata iti gopīnām utkarṣa-viśeṣo’tra varṇitaḥ |
(Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.5.203)
“Although Śrī Goloka is attainable also by means of bhāva akin to that of blessed Nanda, Yaśodā, and others, still because of the fulfillment of desires in all respects there [i.e., in Śrī Goloka] only by means of bhāva akin to that of the gopīs, a special result is manifested [by bhāva akin to that of the gopīs specifically]. Thus, a special excellence of the gopīs is described here.”
kṛṣṇāṅghri-padma-makaranda-nipāna-lubdho
jānāti tad-rasa-lihāṁ paramaṁ mahattvam |
brahmaiva gokula-bhuvām ayam uddhavo’pi
gopī-gaṇasya yad imau lasataḥ sma tat tat ||
yeṣāṁ hi yad vastuni bhāti lobhas
te tadvatāṁ bhāgya-balaṁ vidanti |
gopyo mukundādhara-pāna-lubdhā
gāyanti saubhāgya-bharaṁ muralyāḥ ||
(Bṛhad Bhāgavatāmṛta: 2.5.157)
“One intensely desirous of drinking the nectar of the lotus of Kṛṣṇa’s feet knows the paramount greatness of those who taste that rasa; Brahmā certainly [knows that] of those born in Gokula and he, Uddhava, [knows that] of the gopīs, since they both long for those two [i.e., since Brahmā longs for the rasa relished by those born in Gokula and Uddhava longs for the rasa relished by the gopīs]. Those who have intense desire for an object speak of the strength of the fortune of those possessed of that [object]. Intensely desirous of drinking from the lips of Mukunda, the gopīs sing of the abundance of good fortune of the flute.”
rasena yena yenānte veśākārādinā tathā |
sevitvā kṛṣṇa-pādābje yo yo vaikuṇṭham āgataḥ ||
tasya tasyākhilaṁ tat tac chrīmad-bhagavataḥ priyam |
tasmai tasmai praroceta tasmāt tat-tad-rasādikam ||
te ca sarve’tra vaikuṇṭhe śrī-nārāyaṇam īśvaram |
tat-tad-varṇādi-yuktātma-deva-rūpaṁ vicakṣate ||
pūrvavad bhajanānandaṁ prāpnuvanti navaṁ navam |
sarvadāpy aparicchinnaṁ vaikuṇṭhe’tra viśeṣataḥ ||
ye tv asādharaṇaiḥ sarvaiḥ pūrvair ātma-manoramaiḥ |
parivārādibhir yuktaṁ nijam iṣṭataraṁ prabhum ||
sampaśyanto yathā-pūrvaṁ sadaivecchanti sevitum |
te’tyanta-tat-tan-niṣṭhāntya-kaṣṭhavanto mahāśayāḥ ||
te cāsyaiva pradeśeṣu tādṛśeṣu purādiṣu |
tathaiva tādṛśaṁ nāthaṁ bhajantas tanvate sukham ||
ye caikatara-rūpasya prīti-niṣṭhā bhavanti na |
aviśeṣa-grahās tasya yat-kiñcid-rūpa-sevakāḥ ||
ye ca lakṣmī-pater aṣṭākṣarādi-manu-tat-parāḥ |
te hi sarve sva-dehānte vaikuṇṭham imam āśritāḥ ||
yathā-kāmaṁ sukhaṁ prāpuḥ sarvato’py adhikaṁ sukhāt |
teṣāṁ sva-sva-rasānaikyāt tāratamye’pi tulyatā ||
(Bṛhad Bhāgavatāmṛta: 2.4.145–154)
“That particular beautiful rasa, as well as the garb, form, and so forth, dear to Bhagavān, with which they have worshiped the lotus feet of Kṛṣṇa and finally reached Vaikuṇṭha—all of that is deeply relished by them [i.e., by bhaktas who thereafter dwell eternally in Vaikuṇṭha] because of that [i.e., because of that form, garb, rasa, and so forth being dear to Śrī Bhagavān]. Furthermore, in Vaikuṇṭha, they all behold Śrī Nārāyaṇa, the Īśvara, in the form of their own Deva [i.e., in the form of their personal Iṣṭa-devatā] replete with that particular complexion and so forth [i.e., replete with the complexion, appearance, associates, and so forth unique to their Iṣṭa-devatā]. Although always unceasing as before, they attain newer and newer bliss in worship here in Vaikuṇṭha especially [i.e., as the bliss they felt during their worship in their final body in saṁsāra was unceasing, it is felt to increase and become ever-new upon entering their Iṣṭa-devatā’s personal abode and presence]. They as previously [aspired for] behold in full their own dearmost Prabhu [i.e., their Iṣṭa-devatā] replete with all the previous extraordinary associates and so forth [i.e., characteristics, activities, and so on] pleasing to their hearts which they always desired to worship [directly while they were in saṁsāra] since these high-minded ones [i.e., these bhaktas endowed with extremely deep, imperturbable cognitive functions (parama-gambhīrākṣobhya-citta-vṛttayaḥ)] are possessed of the extremity of superlative fixity [i.e., one-pointedness] in these [i.e., in these associates, characteristics, activities, and so forth specifically of their Iṣṭa-devatā]. Furthermore, they worship the Lord as such only in that way in such domains as the city [i.e., Dvārakā] and expand their bliss [i.e., they worship the Lord only in the particular form of their Iṣṭa-devatā along with his particular associates, particular abode, and so forth that are the specific object of their superlative fixity]. [On the contrary,] All of the worshipers of any particular form of the Lord of Lakṣmī who do not have fixity in love (prīti) for one particular form [of his] because they do not have any specific inclination [towards any one particular form of his] and who are devoted to a mantra such as the eight-syllable become sheltered in this Vaikuṇṭha after the demise of their own [final sāṁsārika] bodies and attain bliss as desired [by them] greater even than all [the] bliss [previously experienced by them while performing worship in saṁsāra]. Even in the midst of a gradation [in the degree of the bliss these bhaktas of various types experience] on account of the non-singularity of their own respective rasas, there is an equality among them.”
rāgātmika-bhaktimatāṁ durabhisandhināpy anukaraṇa-mātreṇa tādṛśatva-prāptiḥ śrūyate, yathā dhātrītvānukaraṇena pūtanāyāḥ | tad uktam—‘sad-veśād iva pūtanāpi sakulā’ iti | kim uta tadīya-rucimadbhis tādṛśa-nirantara-samyag-bhakty-anuṣṭhānena |
(Bhakti Sandarbha: 312)
“Attainment of being such [i.e., of being a rāgātmikā-bhakta] is heard of [occurring] just by means of emulation of those possessed of rāgātmikā-bhakti even [when done] out of ill-intent, as in the case of Pūtanā’s emulation of a nursemaid. This is stated [in SB 10.14.35], ‘Even Pūtanā along with her family was caused to attain you just because of [her wearing] fine dress [i.e., just because of her having donned the beautiful garb of a cowherd woman which is very dear to Śrī Kṛṣṇa as a disguise in an attempt to murder him].’ So how much more so [must the attainment of being a rāgātmikā-bhakta occur] as a result of continuous, genuine [alt., pleasing] engagement in bhakti of such nature by those possessed of taste (ruci) for that [i.e., for a particular type of rāgātmikā-bhakti]?”
tvaṁ bhakti-yoga-paribhāvita-hṛt-saroja
āsse śrutekṣita-patho nanu nātha puṁsām |
yad yad dhiyā ta urugāya vibhāvayanti
tat tad vapuḥ praṇayase sad-anugrahāya ||
(Śrīmad Bhāgavatam: 3.9.11; cited in Hari-bhakti-vilāsa: 7.383; Bhagavat Sandarbha: 6, 40; Caitanya-caritāmṛta: 1.3.111)
“[Brahmā to Śrī Bhagavān:] O Nātha! You, he the path to whom is seen by hearing, dwell in the lotus-hearts of living beings that have been purified by bhakti-yoga [alt., that have been made fit (for you) by virtue of prema]. O you of highest praise! [Alt., O you who are sung of in many ways!] Out of favor upon the sat, you bring forth that very form of yours which they distinctively meditate on [alt., visualize] with the mind.”
tat-tad-vinodāmṛta-sāgarāntaraṁ
bibhety alaṁ me rasanāvagāhitum |
sadaiva tat-tan-madhura-priyāpi yat
karmaṇy aśakye na janaḥ pravartate ||
pītaṁ sakṛt karṇa-puṭena tat-tal-
līlāmṛtaṁ kasya haren na cetaḥ |
pravartituṁ vāñchati tatra tasmāl
lajjāṁ na rakṣet kila lolatā hi ||
(Bṛhad Bhāgavatāmṛta: 2.5.114–115)
“My tongue is extremely afraid of plunging into the ocean of the nectar of those pastimes [i.e., Śrī Kṛṣṇa’s pastimes in Vraja] even though those sweets [i.e., those pastimes] are indeed always dear [alt., pleasing] to it because a person does not engage in an impossible task. [But] Whose heart shall the nectar of those līlās, drunk once through hollows of the ears, not steal? Therefore, [my tongue] desires to engage in that since intense desire (lolatā, syn., laulya) certainly cannot hold to shyness.”
rājño jīvatu deho’yaṁ prasannāḥ prabhavo yadi |
tathety ukte nimiḥ prāha mā bhūn me deha-bandhanam ||
yasya yogaṁ na vāñchanti viyoga-bhaya-kātarāḥ |
bhajanti caraṇāmbhojaṁ munayo hari-medhasaḥ ||
dehaṁ nāvarurutse’haṁ duḥkha-śoka-bhayāvaham |
sarvatrāsya yato mṛtyur matsyānām udake yathā ||
devā ūcuḥ—
videha uṣyatāṁ kāmaṁ locaneṣu śarīriṇām |
unmeṣaṇa-nimeṣābhyāṁ lakṣito’dhyātma-saṁsthitaḥ ||
(Śrīmad Bhāgavatam: 9.13.8–11)
“[The sages pray to the devas for the sake of Mahārāja Nimi:] ‘May this body of the king live if you all are satisfied [with the sacrifice initiated by the king] and capable [of bringing the king’s body back to life].’ When, ‘So be it’ was said [by the devas in response to the sages’ prayer], Nimi [being situated then only in a subtle body] said, ‘Let me not be subject to the bondage of a [gross] body [again]. Sages who are agitated by fear of disconnection [from a gross body], who are endowed with wisdom related to Hari, and who worship the lotus feet [of Hari], do not desire connection with that [i.e. with a gross body]. [Thus,] I do not wish to don a [gross] body, which is a cause of suffering, sorrow, and fear, since its death, like that of fish [even] in water, can occur everywhere.’ [In reply to the sages] The devas said [with regard to Mahārāja Nimi]: ‘Bodiless [i.e., free from a gross body] and situated in a subtle body, at will let him be observed in the opening and closing [i.e., blinking] in the eyes of the embodied.’”
aho laukika-sad-bandhu-bhāvaṁ ca staumi yena hi |
gauravāder vilopena kṛṣṇe sat-prema tanyate ||
(Bṛhad Bhāgavatāmṛta: 2.5.76)
“[Śrī Nārada along with Uddhava to Gopa Kumāra:] Aho! And certainly I praise that attitude (bhāva) [on the part of bhaktas] of [Bhagavān Śrī Kṛṣṇa’s being] an excellent worldly kinsman by which excellent prema for Kṛṣṇa is expanded as a result of the removal of reverence and so forth [in regard to him].”
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].”
