रसेन येन येनान्ते वेशाकारादिना तथा ।
सेवित्वा कृष्णपादाब्जे यो यो वैकुण्ठमागतः ॥
तस्य तस्याखिलं तत्तच्छ्रीमद्भगवतः प्रियम् ।
तस्मै तस्मै प्ररोचेत तस्मात्तत्तद्रसादिकम् ॥
ते च सर्वेऽत्र वैकुण्ठे श्रीनारायणमीश्वरम् ।
तत्तद्वर्णादियुक्तात्मदेवरूपं विचक्षते ॥
पूर्ववद्भजनानन्दं प्राप्नुवन्ति नवं नवम् ।
सर्वदाप्यपरिच्छिन्नं वैकुण्ठेऽत्र विशेषतः ॥
ये त्वसाधरणैः सर्वैः पूर्वैरात्ममनोरमैः ।
परिवारादिभिर्युक्तं निजमिष्टतरं प्रभुम् ॥
सम्पश्यन्तो यथापूर्वं सदैवेच्छन्ति सेवितुम् ।
तेऽत्यन्ततत्तन्निष्ठान्त्यकष्ठवन्तो महाशयाः ॥
ते चास्यैव प्रदेशेषु तादृशेषु पुरादिषु ।
तथैव तादृशं नाथं भजन्तस्तन्वते सुखम् ॥
ये चैकतररूपस्य प्रीतिनिष्ठा भवन्ति न ।
अविशेषग्रहास्तस्य यत्किञ्चिद्रूपसेवकाः ॥
ये च लक्ष्मीपतेरष्टाक्षरादिमनुतत्पराः ।
ते हि सर्वे स्वदेहान्ते वैकुण्ठमिममाश्रिताः ॥
यथाकामं सुखं प्रापुः सर्वतोऽप्यधिकं सुखात् ।
तेषां स्वस्वरसानैक्यात्तारतम्येऽपि तुल्यता ॥
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.”
Commentary
ataḥ sva-sva-carama-deha-varti-tat-tad-ākāra-veśa-rasādikaṁ tadā te’nukurvantas tathā tathā dṛśyanta iti bhāvaḥ | … vaikuṇṭha-prāptyā teṣāṁ pūrvato’pi phala-viśeṣa-prāptim āha— yatheti | pūrvataḥ [sarvataḥ] nija-pūrva-deha-kṛta-bhajana-labdha-sukhato’pi | nanv evaṁ śrī-vaikuṇṭha-prāptānāṁ bhagavad-bhakti-parāṇām eka-rūpāṇām api vividho bhedaḥ prasajyeta | sa ca na saṅgacchate, sarveṣām eva teṣāṁ sac-cid-ānanda-vigratvenaikyāt ? tatrāha—teṣām iti | svasya svasya rasānāṁ śravaṇa-kīrtanādi-viṣayaka-bhāva-viśeṣāṇām anaikyād bhinnatvāt tāratamye nyūnādhikatve saty api tulyataiva bhavati, nija-nija-rasānusāreṇaiva yatheṣṭaṁ sarveṣām api tat-tad-rasa-jātīya-sukha-parama-kāṣṭhā-sampatteḥ | ata evoktaṁ yathā-kāmaṁ sukhaṁ prāpur iti | etac ca purā vivṛtam asti agre’pi vistareṇa vyaktībhāvi |
(Excerpt from the Dig-darśinī-ṭīkā)
“Thus, they [i.e., those bhaktas who reach Vaikuṇṭha] then are seen acting in accord with the particular form, garb, rasa, and so forth that were present in their own particular final body [i.e., upon reaching Śrī Bhagavān’s eternal abode, a bhakta attains the form, garb, rasa, and so forth that were the cherished aims and means of worship for the bhakta while performing sādhana within saṁsāra]. This is the purport. …
“Śrī Nārada [then] describes their attainment of a special result even in comparison to before—‘before’ meaning even in comparison to the bliss they attained in the worship they performed in their own previous [final] body [in saṁsāra]—by means of their attainment of Vaikuṇṭha: yathā … [i.e., he speaks BB 2.4.154].
“[An objection is raised:] ‘Well, in that way a manifold distinction even among those of one nature devoted to Bhagavad-bhakti who have attained Śrī Vaikuṇṭha will become contingent, and that is not appropriate because of the oneness verily of all of them on account of [their all] being possessed of figures [constituted] of eternal being, consciousness, and bliss.’ To this, he says teṣām …: even in the midst of a gradation [in the bliss they all experience], that is, in the state of [the bliss they experience] being [in actuality comparatively] lesser and greater, on account of the non-singularity, that is, the distinctness, of their own respective rasas, that is, of [their own] particular bhāvas related to hearing, praising, and so on [of Śrī Bhagavān], there is verily [also an] equality [in the bliss they all experience] because of the attainment on the part indeed of all of them specifically in accord with their own particular rasa of the extremity of the bliss belonging to their particular rasa as so desired [by them]. Therefore, it was said that they attain bliss ‘as desired’ (yathā-kāmam) [and thus all feel bliss which is fully satisfying of their personal desires and is in no way felt to be deficient]. This [conclusion that there is an equality in the bliss they all experience on the grounds that the bliss they each individually experience is felt by each of them individually to be wholly satisfying to them personally even though there is a gradation in the magnitude of that bliss from an impartial, comparative perspective], furthermore, was described earlier and will also be clarified and elaborated ahead.”