Uttama-bhakti

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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dharmaḥ projjhita-kaitavo’tra paramo nirmatsarāṇāṁ satāṁ

dharmaḥ projjhita-kaitavo’tra paramo nirmatsarāṇāṁ satāṁ
vedyaṁ vāstavam atra vastu śivadaṁ tāpa-trayonmūlanam |
śrīmad-bhāgavate mahāmuni-kṛte kiṁ vāparair īśvaraḥ
sadyo hṛdy avarudhyate’tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt ||
(Śrīmad Bhāgavatam: 1.1.2; cited in Hari-bhakti-vilāsa: 10.396; Tattva Sandarbha: 19, 26, 50; Bhagavat Sandarbha: 84; Paramātma Sandarbha: 106, Bhakti Sandarbha: 106, 115, 217; Prīti Sandarbha: 16, 18, 73; Durgama-saṅgamanī-ṭīkā and Bhakti-sāra-pradarśinī-ṭīkā on Bhakti-rasāmṛta-sindhu: 1.2.244)

“Here [i.e., in Śrīmad Bhāgavatam], for the sādhus who are free from envy, is the highest dharma wherein deceit is utterly rejected. Here is the Reality, the real object to be be known, which bestows the highest good and uproots the three miseries. What need is there of any other [śāstra] than this Śrīmad Bhāgavatam compiled by the best of the sages [i.e., Vedavyāsa]? [There is no such need because] Here Īśvara is bound within the heart by the fortunate who desire to serve immediately, from that [very] moment [they begin to listen].”

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bhaktyā tv ananyayā śakya aham evaṁvidho’rjuna

bhaktyā tv ananyayā śakya aham evaṁvidho’rjuna |
jñātuṁ draṣṭuṁ ca tattvena praveṣṭuṁ ca parantapa ||
mat-karma-kṛn mat-paramo mad-bhaktaḥ saṅga-varjitaḥ |
nirvairaḥ sarva-bhūteṣu yaḥ sa mām eti pāṇḍava ||
(Śrīmad Bhagavad-gītā: 11.54–55)

“But by exclusive (ananyā) bhakti, O Arjuna, O scorcher of enemies, I, in this form, am able in reality to be known, to be seen, and to be entered [i.e., fully united with]. One who is a performer of action related to me, for whom I am supreme, who is my bhakta, who is free from attachment, and who is without enmity towards all beings, attains me, O son of Pandu.”

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na hy aṅgopakrame dhvaṁso mad-dharmasyoddhavāṇv api

na hy aṅgopakrame dhvaṁso mad-dharmasyoddhavāṇv api |
mayā vyavasitaḥ samyaṅ nirguṇatvād anāśiṣaḥ ||
(Śrīmad Bhāgavatam: 11.29.20; cited in Hari-bhakti-vilāsa: 10.527; Rāga-vartma-candrikā: 1.12)

“Indeed, O Uddhava, there is certainly no loss even slightly in an undertaking of dharma related to me that is without interest in benedictions since it is determined to be proper by me on account of [its] being beyond the guṇas.”

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sa ca tad-vraja-lokānāṁ śrīmat-premānuvartinā

sa ca tad-vraja-lokānāṁ śrīmat-premānuvartinā |
kṛṣṇe śuddhatareṇaiva bhāvenaikena labhyate ||
(Bṛhad Bhāgavatāmṛta: 2.5.81)

“And that [i.e., Goloka] is attained only through one-pointed, exceedingly pure bhāva for Kṛṣṇa which follows the beautiful prema of those residents of Vraja.”

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tomāra bhajana-phala—tomāte prema-dhana

tomāra bhajana-phala—tomāte prema-dhana |
viṣaya lāgi tomāya bhaje sei mūrkha-jana ||
sei śuddha-bhakta—ye tomā bhaje tomā lāgi |
āpanāra sukha-duḥkhe haya bhoga-bhogī ||
tomāra anukampā cāhe, bhaje anukṣaṇa |
acirāte mile tāre tomāra caraṇa ||
(Caitanya-caritāmṛta: 3.9.69, 75–76)

“[Śrī Kāśī Miśra to Śrīman Mahāprabhu:] The result of worship of you is the wealth of prema for you. A person who worships you for the sake of objects of the senses (viṣaya) is a fool. … He is a pure bhakta who worships you for your sake and is an endurer of the experience of his own happiness and suffering [i.e., he does not worship you for the sake of attaining personal happiness or removing personal suffering]. He desires [only] your grace and worships [you] at every moment. Your feet reach him before long.”

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satyāśiṣo hi bhagavaṁs tava pāda-padmam

satyāśiṣo hi bhagavaṁs tava pāda-padmam
āśīs tathānubhajataḥ puruṣārtha-mūrteḥ |
apy evam arya bhagavān paripāti dīnān
vāśreva vatsakam anugraha-kātaro’smān ||
(Śrīmad Bhāgavatam: 4.9.17; cited in Prīti Sandarbha: 6)

“[Dhruva Mahārāja:] O Bhagavān! For those who in this [aforementioned] manner continuously worship [you], the lotus feet of you who are the embodiment of the ultimate goal (puruṣārtha-mūrti) are certainly the true blessing in comparison to [all other] blessings. Although this is so, O Master, O Bhagavān, you protect us, who are lowly, like a cow anxious to nurture a new-born calf.”

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yadyapy akiñcanā bhaktir evābhidheyeti

yadyapy akiñcanā bhaktir evābhidheyeti tat-kāraṇatvena tad-bhakta-saṅga evābhidheye sati … |
(Bhakti Sandarbha: 202)

“Although unconditional (akiñcanā) bhakti is certainly the abhidheya [i.e., the principal direction of the śāstra, the means to attain the highest end], association with his [i.e., Bhagavān’s] bhaktas is certainly [also] the abhidheya because of its being the cause thereof [i.e., of unconditional (akiñcanā) bhakti].”

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sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje

sa vai puṁsāṁ paro dharmo yato bhaktir adhokṣaje |
ahaituky apratihatā yayātmā suprasīdati ||
(Śrīmad Bhāgavatam: 1.2.6)

“That [dharma] because of which causeless and unobstructed bhakti to Adhokṣaja [i.e., Bhagavān, lit., ‘he who is transcendent’] can come to be, and by which the self [i.e., the mind] becomes fully satisfied, is alone the highest dharma for humanity.”

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kāyena dūre vrajinaṁ tyajantī

kāyena dūre vrajinaṁ tyajantī
japantam antaḥkaraṇe hasantī |
samādhi-yoge ca bahir bhavantī
sandṛśyate kāpi mukunda-bhaktiḥ ||
(Unknown source; cited in Dig-darśinī-ṭīkā on Bṛhad Bhāgavatāmṛta: 2.5.221)

“Extraordinary Mukunda-bhakti can be seen naturally avoiding from afar one engaged in karma, laughing at one engaged in japa within the mind, and leaving one fixed in samādhi.”

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