Sūkti Sudhākara

atha mukhyaṁ dhyānaṁ śrī-bhagavad-dhāma-gatam eva, hṛdaya-kamala-gataṁ tu yogi-matam, smared vṛndāvane ramye ity-ādy-uktatvāt | ata eva mānasa-pūjā ca tatraiva cintanīyā | … śrī-kṛṣṇādīnāṁ tu mathurādi-kṣetraṁ mahādhiṣṭhānam, ‘mathurā bhagavān yatra nityaṁ sannihito hariḥ’ ity-ādy-ukteḥ | tathā tat-tan-mantra-dhyeya-vaibhavatvena mathurā-vṛndāvanādīnāṁ śrī-gopāla-tāpany-ādau prakhyātatvāt | mathurādi-kṣetrāṇy evānyatrādhiṣṭhāne dhyānena prakāśya teṣu bhagavāṁś cintyate |
(Bhakti Sandarbha: 286)

“Now, [for bhaktas] the primary [meditation] is situated in Śrī Bhagavān’s dhāma alone [i.e., Śrī Bhagavān is to be meditated upon only as situated in his own abode], whereas it is considered by yogīs to be situated in the lotus in the heart [i.e., yogīs, unlike bhaktas, meditate on Bhagavān situated in their own hearts rather than in his own abode], since it is stated [in Śāradā-tilaka], ‘Remember [Govinda] in joyful Vṛndāvana,’ and so on. Therefore, worship in the mind (mānasa-pūjā) is to be conceived there alone [i.e., when worship is performed in the mind, Bhagavān should be conceived of as situated in his own abode, e.g., Vṛndāvana, and not in the heart, in the sun, or elsewhere, as yogīs may conceive of him]. … The domains of Mathurā and so forth, however, are grand existential seats (mahādhiṣṭhānas) of Śrī Kṛṣṇa and so on, on account of statements such as [SB 1.10.28], ‘Mathurā, where Bhagavān Hari is eternally present,’ and because of Mathurā, Vṛndāvana, and so forth’s being made known in Śrī Gopāla Tāpanī and elsewhere to be the magnificence (vaibhava) of the object of meditation (dhyeya) in various mantras [i.e., to be aspects of Bhagavān’s own personal greatness]. The domains of Mathurā and so forth are to be manifested through meditation in existential seats elsewhere, and Bhagavān is to be conceived in them [i.e., if an object of worship, such as a Deity, is present in a location other than the district of Mathurā or another abode of Śrī Bhagavān, then a worshiper of that object of worship should situate that object of worship in the appropriate abode, e.g., Vṛndāvana, through meditation and then perform worship with the object of worship conceived to be situated there].”

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