Sāraṅga-raṅgadā-ṭīkā

vyāmohāya carācarasya jagatas te te purāṇāgamās

vyāmohāya carācarasya jagatas te te purāṇāgamās
tāṁ tām eva hi devatāṁ paramikāṁ jalpantu kalpāvadhi |
siddhānte punar eka eva bhagavān viṣṇuḥ samastāgama-
vyāpāreṣu vivecana-vyatikaraṁ nīteṣu niścīyate ||
(Padma Purāṇa: 5.97.27; cited in Hari-bhakti-vilāsa: 1.107; Bhakti-rasāmṛta-sindhu: 2.4.142; Laghu-bhāgavatāmṛta: 1.2.53; Caitanya-caritāmṛta: 2.20.142)

“Let the various Purāṇas and Āgamas chatter about the [supposed] supremacy of various devatās for the sake of deluding the world of moving and stationary beings to the end of the kalpa. When, however, the expressions of all the Āgamas are brought into conjoint examination, then, in accord with their siddhānta, one alone, Bhagavān Viṣṇu, is ascertained [to be supreme].”

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yadā paśyaḥ paśyate rukma-varṇaṁ

yadā paśyaḥ paśyate rukma-varṇaṁ
kartāram īśaṁ puruṣaṁ brahma-yonim |
tadā vidvān puṇya-pāpe vidhūya
nirañjanaḥ paramaṁ sāmyam upaiti ||
(Muṇḍaka Upaniṣad: 3.1.3; cited in Paramātma Sandarbha: 37; Laghu Vaiṣṇava-toṣaṇī-ṭīkā on Śrīmad Bhāgavatam: 10.87.17; Govinda-bhāṣya on VS: 1.2.23, 1.3.2; Sāraṅga-raṅgadā-ṭīkā on Laghu Bhāgavatāmṛta: 1.1.2)

“When a seer sees the golden-complexioned Maker, Īśa, the Puruṣa, the Source of Brahman, then that wise one casts away virtue and sin, and attains taintless, supreme likeness (sāmya) [to the Puruṣa].”

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kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam

kṛṣṇa-varṇaṁ tviṣākṛṣṇaṁ sāṅgopāṅgāstra-pārṣadam |
yajñaiḥ saṅkīrtana-prāyair yajanti hi sumedhasaḥ ||
(Śrīmad Bhāgavatam: 11.5.32; cited in Hari-bhakti-vilāsa: 11.458; Laghu Bhāgavatāmṛta: 1.1.2; Tattva Sandarbha: 1; Caitanya-caritāmṛta: 1.3.52, 2.6.103, 2.11.100, 2.20.342, 3.20.10)

“Those of fine intellect verily worship with sacrifices consisting primarily of saṅkīrtana he whose name contains the syllables kṛṣ-ṇa [i.e., whose name is Śrī Kṛṣṇa Caitanya] (kṛṣṇa-varṇam), who is non-swarthy (akṛṣṇam) by virtue of his luster (tviṣā), and who is replete with the weapons and associates of his limbs and sub-limbs [i.e., ornaments and so forth].”

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māthuraṁ ca dvidhā prāhur gokulaṁ puram eva ca

māthuraṁ ca dvidhā prāhur gokulaṁ puram eva ca ||
yat tu goloka-nāma syāt tac ca gokula-vaibhavam |
sa goloko yathā brahma-saṁhitāyām iha śruteḥ ||
tad-ātma-vaibhavatvaṁ ca tasya tan-mahimonnateḥ ||
aho madhupurī dhanyā vaikuṇṭhāc ca garīyasī |
dinam ekaṁ nivāsena harau bhaktiḥ prajāyate ||
ayodhyā mathurā māyā kāśī kāñcī avantikā |
purī dvāravatī caiva saptaitā mokṣa-dāyikāḥ ||
evaṁ sapta-purīṇāṁ tu sarvotkṛṣṭaṁ tu māthuram |
śrūyatāṁ mahimā devi vaikuṇṭha-bhuvanottamaḥ ||
(Laghu Bhāgavatāmṛta: 1.497–498, 502–505)

“The abode of Mathurā is said to be twofold: [it consists of] Gokula and the city [i.e., the city named Mathurā]. That which can have the name Goloka is a manifestation of Gokula, since that Goloka is heard of as follows here in Brahma-saṁhitā [i.e., in BS 5.42, 56, 57, where it is also called Śvetadvīpa]. … Its [i.e., Goloka’s] being a self-expansion thereof [i.e., of Gokula] is because of the superiority of the greatness thereof [i.e., of Gokula], as [is stated] in the Pātāla-khaṇḍa [of Padma Purāṇa]: ‘Aho! Fortunate Madhupurī is greater than Vaikuṇṭha. Bhakti to Hari manifests by residing there for [even] one day. Ayodhyā, Mathurā, Māyā [i.e., Haridvāra], Kāśī, Kāñcī, Avantikā [i.e., Avantī, Ujjain], and Dvāravatī [i.e., Dvārakā]—these seven [cities] are bestowers of mokṣa. Among these seven cites, however, Māthura is the best of all. O Devī, hear of the greatness of this [abode] which is superior to the domain of Vaikuṇṭha [i.e., Goloka].”

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