Prīti · Sanskrit §13 · English §12
Source[१३] तद् एतत् ताण्डिनां श्रुताव् अप्य् उक्तं - अश्व इव रोमाणि विधूय धूत्वा शरीरम् अकृतं कृताम्ता ब्रह्म-लोकम् अभिसम्भवानि [छाउ ८.१३.१] इति । क्वचित् प्राकृत्य् अपि मूर्तिर् अचिन्त्यया भगवच्-छक्त्या तादृशत्वम् आपद्यते । यथोक्तं श्री-ध्रुवम् उद्दिश्य बिभ्रद्-रूपं हिरण्मयम् [भ्प् ४.१२.२९] इति । तद् एवं रूपं हिरण्मयं बिभ्रद् इति टीका च । तथा सार्ष्टिश् च दर्शिता भक्ति-सन्दर्भे । मर्त्यो यदा त्यक्त-समस्त-कर्मा इत्य् आदौ मयात्म- भूयाय च कल्पते वै [भ्प् १२.२९.३५] इत्य् अनेन । श्रुतिश् चात्र स तत्र पर्येति जक्षन् क्रीडन् रममाण [छाउ ८.१२.३] इत्य् आदिका, आप्नोति स्वाराज्यं सर्वेऽस्मै देवा बलिम् आहरन्ति [तैत्तु १.६.२, १.५.३], तस्य सर्वेषु लोकेषु काम-चारो भवति [छाउ ७.२५.२] इत्य् आदिका, सर्वेश्वरः [बौ ४.४.२२] इत्य् आदिका च । किन्तु, जगद्-व्यापार-वर्जम् [व्स् ४.४.१७] इत्य् आदि-न्यायेन सृष्टि-स्थित्य्-आदि- सामर्थ्यं तस्य न भवति कुतो वैकुण्ठैश्वर्यादिकम् । उक्तं च अदृष्ट्वान्यतमं लोके [भ्प् १०.३.४१] इत्य् आदि । ततो भाक्तम् एव समानैश्वर्यम् । अतएवाणिमादि-प्राप्तिर् अप्य् अंशेनैव ज्ञेया । श्री-भगवत्-प्रसाद-लब्ध-सम्पत्तेश् चाविनश्वरत्वम् आह द्वयेनैव -- ये मे स्व-धर्म-निरतस्य तपः-समाधि- विद्यात्म-योग-विजिता भगवत्-प्रसादाः । तान् एव ते मद्-अनुसेवनयावरुद्धान् दृष्टिं प्रपश्य वितराम्य् अभयान् अशोकान् ॥ अन्ये पुनर् भगवतो भ्रुव उद्विजृम्भ- विभ्रंशितार्थ-रचनाः किम् उरुक्रमस्य । सिद्धासि भुङ्क्ष्व विभवान् निज-धर्म-दोहान् दिव्यान् नरैर् दुरधिगान् नृप-विक्रियाभिः ॥ [भ्प् ३.२३.७-८] तपश् च समाधिश् च विद्या च उपासना तासु य आत्म-योगिश् चित्तैकाग्र्यम् । अन्ये पुनर्-भोगाः किम् उरुक्रम-सम्बन्धिनः । अपि तु नेत्य् अर्थः । अतएव भगवतो ध्रुव इत्य् आदि ॥ ॥ ३.२३ ॥ श्री-कर्दमो देवहूतिम् ॥ १३ ॥
[13] tad etat tāṇḍināṃ śrutāv apy uktaṃ - aśva iva romāṇi vidhūya dhūtvā śarīram akṛtaṃ kṛtāmtā brahma-lokam abhisambhavāni [ChāU 8.13.1] iti | kvacit prākṛty api mūrtir acintyayā bhagavac-chaktyā tādṛśatvam āpadyate | yathoktaṃ śrī-dhruvam uddiśya bibhrad-rūpaṃ hiraṇmayam [BhP 4.12.29] iti | tad evaṃ rūpaṃ hiraṇmayaṃ bibhrad iti ṭīkā ca | tathā sārṣṭiś ca darśitā bhakti-sandarbhe | martyo yadā tyakta-samasta-karmā ity ādau mayātma- bhūyāya ca kalpate vai [BhP 12.29.35] ity anena | śrutiś cātra sa tatra paryeti jakṣan krīḍan ramamāṇa [ChāU 8.12.3] ity ādikā, āpnoti svārājyaṃ sarve'smai devā balim āharanti [TaittU 1.6.2, 1.5.3], tasya sarveṣu lokeṣu kāma-cāro bhavati [ChāU 7.25.2] ity ādikā, sarveśvaraḥ [BAU 4.4.22] ity ādikā ca | kintu, jagad-vyāpāra-varjam [Vs 4.4.17] ity ādi-nyāyena sṛṣṭi-sthity-ādi- sāmarthyaṃ tasya na bhavati kuto vaikuṇṭhaiśvaryādikam | uktaṃ ca adṛṣṭvānyatamaṃ loke [BhP 10.3.41] ity ādi | tato bhāktam eva samānaiśvaryam | ataevāṇimādi-prāptir apy aṃśenaiva jñeyā | śrī-bhagavat-prasāda-labdha-sampatteś cāvinaśvaratvam āha dvayenaiva -- ye me sva-dharma-niratasya tapaḥ-samādhi- vidyātma-yoga-vijitā bhagavat-prasādāḥ | tān eva te mad-anusevanayāvaruddhān dṛṣṭiṃ prapaśya vitarāmy abhayān aśokān || anye punar bhagavato bhruva udvijṛmbha- vibhraṃśitārtha-racanāḥ kim urukramasya | siddhāsi bhuṅkṣva vibhavān nija-dharma-dohān divyān narair duradhigān nṛpa-vikriyābhiḥ || [BhP 3.23.7-8] tapaś ca samādhiś ca vidyā ca upāsanā tāsu ya ātma-yogiś cittaikāgryam | anye punar-bhogāḥ kim urukrama-sambandhinaḥ | api tu nety arthaḥ | ataeva bhagavato dhruva ity ādi || || 3.23 || śrī-kardamo devahūtim || 13 ||
English translation
English witness · section(s) 12
Anuccheda 12
The body of a liberated soul is also described in these words of srimad-Bhagavatam (8.3.19):
yam dharma-kamartha. . .raty api deham avyayam
"After worshiping the Supreme Personality of Godhead, those who are interested in the four principles of religion, economic development, sense gratification and liberation obtain from Him what they desire. What, then, is be said of other benedictions? Indeed, sometimes the Lord gives a spiritual body to such ambitious worshipers."
srila sridhara Svami comments:
"In this way the Supreme Lord gives the devotee an eternal spiritual body."
Prīti · Sanskrit §14–15 · English §13
Source[१४] तद् एवं सारूप्यम् अपि ज्ञेयम् । यथा - गजेन्द्रो भगवत्-स्पर्शाद् विमुक्तो æज्ञान-बन्धनात् । प्राप्तो भगवतो रूपं पीत-वासाश् चतुर्-भुजः ॥ [भ्प् ८.४.६] स्पष्टम् । ॥ ८.४ ॥ श्री-शुकः ॥ १४ ॥ [१५] सामीप्यम् अप्य् उदाहृतं भगवत्-सन्दर्भे कर्दम-निर्याण-वर्णनया । मनो ब्रह्मणि युञ्जान [भ्प् ३.२४.४३] इत्य् आरभ्य मध्ये च लब्धात्मा मुक्त-बन्धन [भ्प् ३.२४.५५] इत्य् उक्त्वा सर्वान्ते, भगवद्-भक्ति-योगेन प्राप्तो भागवती गतिम् [भ्प् ३.२४.४७] इत्य् एवम् उक्त-रीत्या । अथ सायुज्यम् अघासुरादि-दृष्टान्तेन साधकानाम् अपि गम्यम् । सालोक्यादिवत्-स्वाभिमतत्वाभावात् स्पष्टोदाहरणं श्रीमता भागवतेन न कृतम् इति । अस्य भगवल्-लक्षणानन्द-निमग्नता-स्फूर्तिर् एव प्रधानं, क्वचिद् इच्छया तद्-अनुग्रहेण तदीय-तच्-छक्ति-लेश-प्राप्त्यैव यथा-युक्तं बहिस् तद्-दत्ताप्राकृत-तद्-भोगोच्छिष्ट-लेशम् एवानुभवतीत्य् एके । तत्र च न तु तम् एव सर्वम् एव चानुभवतीत्य् अभ्युपगम्यम् । सर्वथा तत्- प्राप्तेर् अनभ्युपगमत्वात् । जगद्-व्यापारादि-निषेधेन इदम् एवोक्तं यदैनं मुक्तो न प्रविशति मोदते च कामांश् चैवानुभवति [बौ] इति बृहच्-छ्रुतौ, ब्रह्माभिसम्पद्य ब्रह्मणा पश्यति ब्रह्मणा शृणोति इत्य् आदि-माध्य-दिनायन-श्रुतौ । आदत्ते हरि-हस्तेन इत्य् आदिकम् अपि तच्-छक्ति-लेश-प्राप्त्य्-आद्य्-अभिप्रायेणैवोक्तम् । (पगे १९) क्वचिद् इच्छया लीलार्थं बहिर् अपि निष्कामयति पार्षदत्वेन च संयोजयति । यथा शिशुपाल-दन्तवक्रौ लब्ध-सायुज्याव् अपि पुनः पार्षदताम् एव प्राप्तौ । वैरानुबन्ध-तीव्रेण ध्यानेनाच्युत-सात्मताम् । नीतौ पुनर् हरेः पार्श्वं जग्मतुर् विष्णु-पार्षदौ ॥ [भ्प् ७.१.४६] इति ताव् उद्दिश्य श्री-नारद-वाक्यात् । तत्रैषां सालोक्यादीनाम् अनवच्छिन्न-भगवत्-प्राप्ति-रूपतया तत्- साक्षात्कार-विशेषत्वेन ब्रह्म-कैवल्याद् आधिक्यं प्राचीन-वचनैः सुतराम् एव सिद्धम् । अतएव क्रम-मुक्तिवत् क्रम-भगवत्-प्राप्तौ ब्रह्म-प्राप्त्य्-अनन्तर-भावित्वम् अपि क्वचित् श्रूयते । यथा श्रीमतोऽजामिलस्य सिद्धि-प्राप्तौ -- स तस्मिन् देव-सदन आसीनो योगम् आस्थितः । प्रत्याहृतेन्द्रिय-ग्रामो युयोज मन आत्मनि ॥ ततो गुणेभ्य आत्मानं वियुज्यात्म-समाधिना । युयुजे भगवद्-धाम्नि ब्रह्मण्य् अनुभवात्मनि ॥ यर्ह्य् उपारत-धीस् तस्मिन्न् अद्राक्षीत् पुरुषान् पुरः । उपलभ्योपलब्धान् प्राग् ववन्दे शिरसा द्विजः ॥ हित्वा कलेवरं तीर्थे गङ्गायां दर्शनाद् अनु । सद्यः स्वरूपं जगृहे भगवत्-पार्श्व-वर्तिनाम् ॥ साकं विहायसा विप्रो महापुरुष-किङ्करैः । हैमं विमानम् आरुह्य ययौ यत्र श्रियः पतिः ॥ [भ्प् ६.२.४०-४४] स्पष्टम् । एवं सद्यो भगवत्-प्राप्त्याव् अप्य् आधिक्यम् अवगतम् । ॥ ६.२ ॥ श्री-शुकः ॥ १५ ॥
[14] tad evaṃ sārūpyam api jñeyam | yathā - gajendro bhagavat-sparśād vimukto æjñāna-bandhanāt | prāpto bhagavato rūpaṃ pīta-vāsāś catur-bhujaḥ || [BhP 8.4.6] spaṣṭam | || 8.4 || śrī-śukaḥ || 14 || [15] sāmīpyam apy udāhṛtaṃ bhagavat-sandarbhe kardama-niryāṇa-varṇanayā | mano brahmaṇi yuñjāna [BhP 3.24.43] ity ārabhya madhye ca labdhātmā mukta-bandhana [BhP 3.24.55] ity uktvā sarvānte, bhagavad-bhakti-yogena prāpto bhāgavatī gatim [BhP 3.24.47] ity evam ukta-rītyā | atha sāyujyam aghāsurādi-dṛṣṭāntena sādhakānām api gamyam | sālokyādivat-svābhimatatvābhāvāt spaṣṭodāharaṇaṃ śrīmatā bhāgavatena na kṛtam iti | asya bhagaval-lakṣaṇānanda-nimagnatā-sphūrtir eva pradhānaṃ, kvacid icchayā tad-anugraheṇa tadīya-tac-chakti-leśa-prāptyaiva yathā-yuktaṃ bahis tad-dattāprākṛta-tad-bhogocchiṣṭa-leśam evānubhavatīty eke | tatra ca na tu tam eva sarvam eva cānubhavatīty abhyupagamyam | sarvathā tat- prāpter anabhyupagamatvāt | jagad-vyāpārādi-niṣedhena idam evoktaṃ yadainaṃ mukto na praviśati modate ca kāmāṃś caivānubhavati [BAU] iti bṛhac-chrutau, brahmābhisampadya brahmaṇā paśyati brahmaṇā śṛṇoti ity ādi-mādhya-dināyana-śrutau | ādatte hari-hastena ity ādikam api tac-chakti-leśa-prāpty-ādy-abhiprāyeṇaivoktam | (page 19) kvacid icchayā līlārthaṃ bahir api niṣkāmayati pārṣadatvena ca saṃyojayati | yathā śiśupāla-dantavakrau labdha-sāyujyāv api punaḥ pārṣadatām eva prāptau | vairānubandha-tīvreṇa dhyānenācyuta-sātmatām | nītau punar hareḥ pārśvaṃ jagmatur viṣṇu-pārṣadau || [BhP 7.1.46] iti tāv uddiśya śrī-nārada-vākyāt | tatraiṣāṃ sālokyādīnām anavacchinna-bhagavat-prāpti-rūpatayā tat- sākṣātkāra-viśeṣatvena brahma-kaivalyād ādhikyaṃ prācīna-vacanaiḥ sutarām eva siddham | ataeva krama-muktivat krama-bhagavat-prāptau brahma-prāpty-anantara-bhāvitvam api kvacit śrūyate | yathā śrīmato'jāmilasya siddhi-prāptau -- sa tasmin deva-sadana āsīno yogam āsthitaḥ | pratyāhṛtendriya-grāmo yuyoja mana ātmani || tato guṇebhya ātmānaṃ viyujyātma-samādhinā | yuyuje bhagavad-dhāmni brahmaṇy anubhavātmani || yarhy upārata-dhīs tasminn adrākṣīt puruṣān puraḥ | upalabhyopalabdhān prāg vavande śirasā dvijaḥ || hitvā kalevaraṃ tīrthe gaṅgāyāṃ darśanād anu | sadyaḥ svarūpaṃ jagṛhe bhagavat-pārśva-vartinām || sākaṃ vihāyasā vipro mahāpuruṣa-kiṅkaraiḥ | haimaṃ vimānam āruhya yayau yatra śriyaḥ patiḥ || [BhP 6.2.40-44] spaṣṭam | evaṃ sadyo bhagavat-prāptyāv apy ādhikyam avagatam | || 6.2 || śrī-śukaḥ || 15 ||
English translation
English witness · section(s) 13
Anuccheda 13
The bodies of the liberated souls are also described in these words of Chandogya Upanisad (8.13.1):
asva iva romani vidhuya. . .dhutva sariram akrtam krtatma brahmalokam abhisambhavani
"As a horse sheds its hairs, . . .so will I shed this external material body and go to the spiritual abode odf the Supreme Lord."
Thus, by the intervention of the Supreme Lord's inconceivable potency, the devotee leaves behind his material body and attains a spiritual body like that of the Lord. This is described in the following narration of Dhruva Maharaja's activities (srimad-Bhagavatam 4.12.29):
bibhrad rupam hiranmayam
"Before getting aboard, Dhruva Maharaja worshiped the airplane, circumambulated it, and also offered obeisances to the associates of Visnu. In the meantime he became as brilliant and illuminating as molten gold. He was thus completely prepared to board the transcendental plane."
srila sridhara Svami comments:
"This means he attained a form brilliant and illuminating as molten gold."
Sarsti liberation is described in these words of the Supreme Lord (srimad-Bhagavatam 11.29.34), which I have already discussed in Bhakti-sandarbha (anuccheda 309):
martyo yada tyakta-samasta-karma. . . . . .mayatma-bhuyaya ca kalpate vai
"A human being who renounces all fruitive activities, offers himself to Me, and yearns to serve Me, becomes immortal. He becomes glorious like Me."
Sarsti liberation is also described in these words of Chandogya Upanisad (8.12.3):
sa tatra paryeti jaksan kridan ramamanah
"In the spiritual world the liberated soul walks, plays, and enjoys life."
Sarsti liberation is also described in these words of Taittiriya Upanisad (1.6.2):
apnoti svarajyam
"The liberated soul attains a kingdom in the spiritual world."
In the Taittiriya Upanisad (1.5.3) it is said:
sarve 'smai deva balim aharanti
"All the demigods place offerings before the liberated soul."
In Chandogya Upanisad (7.25.2) it is said:
tasya sarvesu lokesu kama-caro bhavati
"The liberated soul can travel to whatever world he wishes, simply by wishing to be there."
In Brhad-aranyaka Upanisad (4.4.22) it is said:
sarvesvarah. . .
"The liberated soul becomes glorious like the Supreme Personality of Godhead Himself."
Still, the liberated soul does not have all the powers of the Supreme Personality of Godhead. For example, the liberated soul has no power to create universes. How, then, can the liberated souls become the rulers of the spiritual world of Vaikuntha? This is described in the following words of Vedanta-sutra (4.4.22):
jagad-vyapara-varjam
"Although he has powers and glories like those of the Supreme Lord, the liberated soul has no power to create universes."
Lord Krsna tells Devaki (srimad-Bhagavatam 10.3.41):
adrstvanyatamam loke. . .
"Since I found no one else as highly elevated as you in simplicity and other qualities of good character, I appeared in this world as Prsnigarbha, or one who is celebrated as having taken birth from Prsni."
In this way, in having saintly qualities, the devotee is in some ways equal to the Lord. Whatever the yogis attain by their eight mystic powers, powers that begin with anima siddhi, is only a small fraction of the glories and powers attained by the liberated devotee.
The great treasure that the devotee attains by the Supreme Lord's mercy is eternal and imperishable. srimad-Bhagavatam (3.23.7-8) explains:
ye me svadharma-niratasya tapah-samadhi- vidyatma-yoga-vijita bhagavat-prasadah tan eva te mad-anusevanayavaruddhan drstim prapasya vitaramy abhayan asokan
"Kardama Muni continued: I have achieved the blessings of the Lord in discharging my own religious life of austerity, meditation, and Krsna consciousness. Although you have not yet experienced these achievements, which are free from fear and lamentation, I shall offer them all to you because you are engaged in my service. Now just look at them. I am giving you the transcendental vision to see how nice they are.
anye punar bhagavato bhruva udvijrmbha- vibhramsitartha-racanah kim urukramasya siddhasi bhunksva vibhavan nija-dharma-dohan divyan narair duradhigan nrpa-vikriyabhih
"Kardama Muni continued: What is the use of enjoyments other than the Lord's grace? All material achievements are subject to be annihilated simply by a movement of the eyebrows of Lord Visnu, the Supreme Personality of Godhead. By your principles of devotion to your husband, you have achieved and can enjoy transcendental gifts very rarely attained by persons proud of aristocracy and material possessions."
Here the words "tapah-samadhi-vidya" refer to the activities of devotional service. "Atma-yoga" means concentration of the mind". The rhetorical question, What is the use of enjoyments other than the Lord's grace?" is answered with the words, "They are of no use." Then it is said, "All material achievements are subject to be annihilated simply by a movement of the eyebrows of Lord Visnu, the Supreme Personality of Godhead." This verse was spoken by Kardama Muni to Devahuti.
Prīti · Sanskrit §16 · English §14
Source[१६] सालोक्यादिषु च सामीप्यस्याधिक्यं बहिः साक्षात्कारमयत्वात् तस्यैव ह्य् आधिक्यं दर्शितम् । तद् एवं मुक्तिर् दर्शिता । तत्र विष्णु-धर्मोत्तरे श्री- वज्र-प्रश्नः - कल्पानां जीव-साम्ये हि मुक्तिर् नैवोपपद्यते । कदाचिद् अपि धर्मज्ञ तत्र पृच्छामि कारणम् ॥ एकैकस्मिन् नरे मुक्तिं कल्पे कल्पे गते द्विज । अभविष्यज् जगच् छून्यं कालस्यादेर् भावतः ॥ अथ श्री-मार्कण्डेयस्योत्तरम् - जीवस्यान्यस्य सर्गेण नरे मुक्तिम् उपागते । अचिन्त्य-शक्तिर् भगवान् जगत् पूरयते सदा ॥ ब्रह्मणा सह मुच्यन्ते ब्रह्म-लोकम् उपागताः । सृज्यन्ते च महा-कल्पे तद्-विधाश् चापरे जनान् ॥ [विध्प् १.८१.११-१४] इति । अत्र क्वचिद् अपि कल्पे केषांचिद् अपि जीवानाम् अनुद्बुद्ध-कर्मत्वेन सुषुप्तवत् प्रकृताव् अपि लीनानाम् अनन्त-ब्रह्माण्ड-गतानाम् इवानन्तानाम् एकस्त्योपाधि-सृष्ट्या ब्रह्माण्ड-प्रवेशेनं सर्ग इति ज्ञेयम् । अपूर्व-सृष्टौ सादित्वे कृत-हान्य-कृताभ्यागमः स्यात् । अथ मुक्तिभ्यो भगवत्-प्रीतेर् आधिक्यं विव्रियते । तत्र यद्यपि तत् प्रीतिं विना ता पै न सन्त्य् एव तथापि केषाञ्चित् तेषां स्वस्य दुःख-हानौ सामीप्यादि-लक्षण-सम्पत्ताव् अपि तात्पर्यं, न तु श्री-भग्तवत्य् एवेति तेषु न्यूनता । तत्र कैवल्यैक-प्रयोजनम् [भ्प् १२.१३.१२] इति यद् उक्तम् । तस्य चार्थस्य तत्रैव विश्रान्तिः । तथैव सर्व-वेदान्त इत्य् आदि-प्राक्तन-पाद- त्रयस्य विश्रान्तिस् तत्त्व-भगवत्-सन्दर्भाभ्यां श्री-भगवत्य् एव दर्शिता । तत्रैव तत्त्व-पदार्थस्य पूर्णत्व-स्थापनात् । तथैतत्-पूर्वम् अपि हरि-लीला-कथा (पगे २०) व्रातामृतानन्दित-सत्-सुरम् [भ्प् १२.१३.११] इति ग्रन्थ-स्वभाव-वर्णने तत्-प्रीतेर् एव मुख्यत्वं दर्शितम् । हरि-लीला-कथा-व्रात एवामृतं, सन्त आत्मरामा एव सुरा इति । इत्थं सतां ब्रह्म-सुखानुभूत्या [भ्प् १०.१२.११] इति प्रसिद्धेः । परिनिष्ठितोऽपि नैर्गुण्ये [भ्प् २.१.९] इत्य् आदेश् च । अतः कैवल्य-शब्दश् च तत्- तद्-अनुसारेण व्याख्यातव्यः । तथा हि यदि तत्र केवल-शब्देन शुद्धत्वं वक्तव्यं तदा तत्-प्रीत्येक-तात्पर्या एव परम-शुद्धा इति तस्याम् एव तात्पर्यम् । पूर्वं भक्ति-सन्दर्भेऽपि शुद्ध-शब्देनैकान्ति-भक्त एव प्रतिपादितः । तद् उक्तम् अन्यस्य स-दोषत्व-कथनेन । धर्मः प्रोज्झित-कैतवोऽत्र परमः [भ्प् १.१.२] इत्य् अत्र । टीका च - प्र-शब्देन मोक्षाभिसन्धिर् अपि निरस्तः इत्य् एषा । अत्र भागवत-धर्मे मोक्षाभिसन्धिर् अपि कैतवम् । यदि च तत्र कैवल्य-शब्देन भगवान् एवोक्तस् तत्-स्वभावो वा, तथापि प्रीतिमताम् एव । कामं भवः स्व-वृजिनैर् निरयेषु नस् ताच् चेतोऽलिवद् यदि नु ते पदयो रमेत [भ्प् ६.१५.४९] इति न्यायेन तद्-एकानुशीलन-मात्र- तात्पर्यात् प्रीताव् एव विश्रान्तिः । अतएव कैवल्यान् मोक्षाद् अप्य् एकः श्रेष्ठो यो भगवत्-प्रीति-लक्षणोऽर्थस् तत्-प्रयोजनम् इति व्याख्यान्तरम् । वस्तुतस् तूक्त-न्यायेन कैवल्यादि-शब्दाः शुद्ध-भक्ति-वाचकता-प्रधाना एव । तथैवाह गद्याभ्याम् - यथा- वर्ण-विधानम् अपवर्गश् चापि भवति [भ्प् ५.१९.१९] इति, यो ऽसौ भगवति सर्व-भूतात्मन्य् अनात्म्ये ऽनिरुक्ते ऽनिलयने परमात्मनि वासुदेवे ऽनन्य- निमित्त-भक्ति-योग-लक्षणो नाना-गति-निमित्ताविद्या-ग्रन्थि-रन्धन- द्वारेण यदा हि महा-पुरुष-पुरुष-प्रसङ्गः [भ्प् ५.१९.२०] इति च । यस्य वर्णस्य यद् विधानं भगवद्-अर्पित-स्व-स्वधर्मानुष्ठानं, तद् अनुक्रमेणापवर्गश् च भवति । तस्यापवर्गस्य स्वरूपम् आह द्वितीयेन योऽसौ इति । आत्मनि भवम् आत्म्यं रागादि तद्-रहिते । स हि भक्त- सुखार्थम् एव प्रयतते, न तु पृथक् स्व-सुखार्थम् । यथा हि भक्तस् तत्- सुखार्थम् एवेति । अनिरुक्ते स्वरूपतो गुणाश् च वाचाम् अगोचरे । अनिलयने निलयनम् अन्तर्धानं तद्-रहिते, सदैव प्रकाशमान इत्य् अर्थः । अनन्य- निमित्तो मोक्षाद्य्-उपाधि-रहितो यो भक्ति-योगः स एव लक्षणं स्वरूपं यस्य सः । तत्रोपवर्ग-शब्दस्य प्रवृत्तिं घटयति । नाना-गतीनां निमित्तं योऽविद्या-ग्रन्थिस् तस्य रन्धनम् । अपवर्जनं छेदनम् इति यावत् तद्- द्वारेण योऽसाव् अपवर्ग उच्यते इत्य् अर्थः । अपवृज्यते येनेति निरुक्त्या इति भावः । पाद्मोत्तर-खण्डे च - विष्णोर् अनुचरत्वं हि मोक्षम् आहुर् मनीषिणः इति । तथा स्कान्दे रेवा-खण्डे - निश्चला त्वयि भक्तिर् या सैव मुक्तिर् जनार्दन । मुक्ता एव हि भक्तास् ते तव विष्णो यतो हरेः ॥ इति । श्री-रुक्मिणी-सान्त्वने श्री-भगवताप्य् एवम् अभिप्रेतं तां प्रति - सन्ति ह्य् एकान्त-भक्तायास् तव [भ्प् १०.६०.५०] इत्य् उक्त्वा, मां प्राप्य मानिन्य् अपवर्ग-सम्पदं वाञ्छन्ति ये सम्पद एव तत्-पतिम् [भ्प् १०.६०.५३] इति । अतएव कैवल्य-सम्मत-पथस् त्व् अथ भक्ति-योगः [भ्प् २.३.१२] इत्य् अत्र टीका-कारैर् अप्य् उक्तम् - कैवल्यम् इत्य् एव सम्मतः पन्था यो भक्ति-योगः इति । पन्था भगवत्-प्राप्त्य्-उपाय-भूतोऽपीत्य् अर्थः । स खलु कदा स्यात् तत्राह यदा हीति ॥ ॥ ५.१९ ॥ श्री-शुकः ॥ १६ ॥
[16] sālokyādiṣu ca sāmīpyasyādhikyaṃ bahiḥ sākṣātkāramayatvāt tasyaiva hy ādhikyaṃ darśitam | tad evaṃ muktir darśitā | tatra viṣṇu-dharmottare śrī- vajra-praśnaḥ - kalpānāṃ jīva-sāmye hi muktir naivopapadyate | kadācid api dharmajña tatra pṛcchāmi kāraṇam || ekaikasmin nare muktiṃ kalpe kalpe gate dvija | abhaviṣyaj jagac chūnyaṃ kālasyāder bhāvataḥ || atha śrī-mārkaṇḍeyasyottaram - jīvasyānyasya sargeṇa nare muktim upāgate | acintya-śaktir bhagavān jagat pūrayate sadā || brahmaṇā saha mucyante brahma-lokam upāgatāḥ | sṛjyante ca mahā-kalpe tad-vidhāś cāpare janān || [ViDhP 1.81.11-14] iti | atra kvacid api kalpe keṣāṃcid api jīvānām anudbuddha-karmatvena suṣuptavat prakṛtāv api līnānām ananta-brahmāṇḍa-gatānām ivānantānām ekastyopādhi-sṛṣṭyā brahmāṇḍa-praveśenaṃ sarga iti jñeyam | apūrva-sṛṣṭau sāditve kṛta-hānya-kṛtābhyāgamaḥ syāt | atha muktibhyo bhagavat-prīter ādhikyaṃ vivriyate | tatra yadyapi tat prītiṃ vinā tā pai na santy eva tathāpi keṣāñcit teṣāṃ svasya duḥkha-hānau sāmīpyādi-lakṣaṇa-sampattāv api tātparyaṃ, na tu śrī-bhagtavaty eveti teṣu nyūnatā | tatra kaivalyaika-prayojanam [BhP 12.13.12] iti yad uktam | tasya cārthasya tatraiva viśrāntiḥ | tathaiva sarva-vedānta ity ādi-prāktana-pāda- trayasya viśrāntis tattva-bhagavat-sandarbhābhyāṃ śrī-bhagavaty eva darśitā | tatraiva tattva-padārthasya pūrṇatva-sthāpanāt | tathaitat-pūrvam api hari-līlā-kathā (page 20) vrātāmṛtānandita-sat-suram [BhP 12.13.11] iti grantha-svabhāva-varṇane tat-prīter eva mukhyatvaṃ darśitam | hari-līlā-kathā-vrāta evāmṛtaṃ, santa ātmarāmā eva surā iti | itthaṃ satāṃ brahma-sukhānubhūtyā [BhP 10.12.11] iti prasiddheḥ | pariniṣṭhito'pi nairguṇye [BhP 2.1.9] ity ādeś ca | ataḥ kaivalya-śabdaś ca tat- tad-anusāreṇa vyākhyātavyaḥ | tathā hi yadi tatra kevala-śabdena śuddhatvaṃ vaktavyaṃ tadā tat-prītyeka-tātparyā eva parama-śuddhā iti tasyām eva tātparyam | pūrvaṃ bhakti-sandarbhe'pi śuddha-śabdenaikānti-bhakta eva pratipāditaḥ | tad uktam anyasya sa-doṣatva-kathanena | dharmaḥ projjhita-kaitavo'tra paramaḥ [BhP 1.1.2] ity atra | ṭīkā ca - pra-śabdena mokṣābhisandhir api nirastaḥ ity eṣā | atra bhāgavata-dharme mokṣābhisandhir api kaitavam | yadi ca tatra kaivalya-śabdena bhagavān evoktas tat-svabhāvo vā, tathāpi prītimatām eva | kāmaṃ bhavaḥ sva-vṛjinair nirayeṣu nas tāc ceto'livad yadi nu te padayo rameta [BhP 6.15.49] iti nyāyena tad-ekānuśīlana-mātra- tātparyāt prītāv eva viśrāntiḥ | ataeva kaivalyān mokṣād apy ekaḥ śreṣṭho yo bhagavat-prīti-lakṣaṇo'rthas tat-prayojanam iti vyākhyāntaram | vastutas tūkta-nyāyena kaivalyādi-śabdāḥ śuddha-bhakti-vācakatā-pradhānā eva | tathaivāha gadyābhyām - yathā- varṇa-vidhānam apavargaś cāpi bhavati [BhP 5.19.19] iti, yo 'sau bhagavati sarva-bhūtātmany anātmye 'nirukte 'nilayane paramātmani vāsudeve 'nanya- nimitta-bhakti-yoga-lakṣaṇo nānā-gati-nimittāvidyā-granthi-randhana- dvāreṇa yadā hi mahā-puruṣa-puruṣa-prasaṅgaḥ [BhP 5.19.20] iti ca | yasya varṇasya yad vidhānaṃ bhagavad-arpita-sva-svadharmānuṣṭhānaṃ, tad anukrameṇāpavargaś ca bhavati | tasyāpavargasya svarūpam āha dvitīyena yo'sau iti | ātmani bhavam ātmyaṃ rāgādi tad-rahite | sa hi bhakta- sukhārtham eva prayatate, na tu pṛthak sva-sukhārtham | yathā hi bhaktas tat- sukhārtham eveti | anirukte svarūpato guṇāś ca vācām agocare | anilayane nilayanam antardhānaṃ tad-rahite, sadaiva prakāśamāna ity arthaḥ | ananya- nimitto mokṣādy-upādhi-rahito yo bhakti-yogaḥ sa eva lakṣaṇaṃ svarūpaṃ yasya saḥ | tatropavarga-śabdasya pravṛttiṃ ghaṭayati | nānā-gatīnāṃ nimittaṃ yo'vidyā-granthis tasya randhanam | apavarjanaṃ chedanam iti yāvat tad- dvāreṇa yo'sāv apavarga ucyate ity arthaḥ | apavṛjyate yeneti niruktyā iti bhāvaḥ | pādmottara-khaṇḍe ca - viṣṇor anucaratvaṃ hi mokṣam āhur manīṣiṇaḥ iti | tathā skānde revā-khaṇḍe - niścalā tvayi bhaktir yā saiva muktir janārdana | muktā eva hi bhaktās te tava viṣṇo yato hareḥ || iti | śrī-rukmiṇī-sāntvane śrī-bhagavatāpy evam abhipretaṃ tāṃ prati - santi hy ekānta-bhaktāyās tava [BhP 10.60.50] ity uktvā, māṃ prāpya māniny apavarga-sampadaṃ vāñchanti ye sampada eva tat-patim [BhP 10.60.53] iti | ataeva kaivalya-sammata-pathas tv atha bhakti-yogaḥ [BhP 2.3.12] ity atra ṭīkā-kārair apy uktam - kaivalyam ity eva sammataḥ panthā yo bhakti-yogaḥ iti | panthā bhagavat-prāpty-upāya-bhūto'pīty arthaḥ | sa khalu kadā syāt tatrāha yadā hīti || || 5.19 || śrī-śukaḥ || 16 ||
English translation
English witness · section(s) 14
Anuccheda 14
Sarupya liberation is described in these words of srimad- Bhagavatam (8.4.6):
gajendro bhagavat-sparsad vimukto 'jnana-bandhanat prapto bhagavato rupam pita-vasas catur-bhujah
"Because Gajendra, king of the elephants, had been touched directly by the hands of the Supreme Personality of Godhead, he was immediately freed of all material ignorance and bondage. Thus he received the salvation of sarupya-nukti, in which he achieved the same bodily features as the Lord, being dressed in yellow garments, and possessing four hands."
The meaning of this verse is clear. This verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §17 · English §15
Source[१७] तद् एवम् अत्र सर्गो विसर्गश् च [भ्प् २.१०.१] इत्य् आदिषु दशस्व् एतन्-महा- पुराण-प्रतिपाद्येषु अर्थेषु मुक्ति-शब्दस्य तत्रैव विश्रान्तिः । पोषणेऽपि तद् एव मुख्यं प्रयोजनम् । पोषण- (पगे २१) शब्देन ह्य् अनुग्रह उच्यते । तस्य च पराकाष्ठा-प्राप्तिः स्व-प्रीति-दान एव । तद् उक्तं मुक्तिं ददाति कर्हिचित् स्म न भक्ति-योगम् [भ्प् ५.६.१८] इति । तथैवान्यत्रापि श्री- पृथुं प्रति वरं च मत्-कञ्चन-मानवेन्द्र वृणीष्व [भ्प् ४.२०.१६] इत्य् उक्त्वा, यथा चरेद् बालहितं पिता स्वयं तथा त्वम् एवार्हसि नः समीहितुम् [भ्प् ४.२०.३१] इति तद्-वाक्यानन्तरं, तम् आह राजन् मयि भक्तिर् अस्तु ते [भ्प् ४.२०.३१] इति । भक्तिः प्रीति-लक्षणा । ॥ ४.२० ॥ श्री-विष्णुः ॥ १७ ॥
[17] tad evam atra sargo visargaś ca [BhP 2.10.1] ity ādiṣu daśasv etan-mahā- purāṇa-pratipādyeṣu artheṣu mukti-śabdasya tatraiva viśrāntiḥ | poṣaṇe'pi tad eva mukhyaṃ prayojanam | poṣaṇa- (page 21) śabdena hy anugraha ucyate | tasya ca parākāṣṭhā-prāptiḥ sva-prīti-dāna eva | tad uktaṃ muktiṃ dadāti karhicit sma na bhakti-yogam [BhP 5.6.18] iti | tathaivānyatrāpi śrī- pṛthuṃ prati varaṃ ca mat-kañcana-mānavendra vṛṇīṣva [BhP 4.20.16] ity uktvā, yathā cared bālahitaṃ pitā svayaṃ tathā tvam evārhasi naḥ samīhitum [BhP 4.20.31] iti tad-vākyānantaraṃ, tam āha rājan mayi bhaktir astu te [BhP 4.20.31] iti | bhaktiḥ prīti-lakṣaṇā | || 4.20 || śrī-viṣṇuḥ || 17 ||
English translation
English witness · section(s) 15
Anuccheda 15
Samipya liberation is described in these verses (srimad- Bhagavatam 3.24.43-47), verses I have already discussed in Bhagavat-sandarbha (anuccheda 84), verses that describe Kardama Muni's attainment of liberation:
mano brahmani yunjanah. . . . . .labdhatma mukta-bandhanah. . . . . .bhagavad-bhakti-yuktena prapta bhagavati gatih
"He fixed his mind upon the Supreme Personality of Godhead, Parabrahman, who is beyond cause and effect, who manifests the three modes of material nature, who is beyond those three modes, and who is perceived only through unfailing devotional service. "Thus he gradually became unaffected by the false ego of material identity and became freed from material affection. Undisturbed, equal to everyone, and without duality, he could indeedf see himself also. His mind was turned inward and was perfectly calm, like an ocean unagitated by waves. "He thus became liberated from conditioned life and became self-situated in transcendental devotional service to the Personality of Godhead, Vasudeva, the omniscient Supersoul within everyone. "He began to see that the Supreme Personality of Godhead is situated in everyone's heart, and that everyone is existing on Him, because He is the Supersoul of everyone. "Freed from all hatred and desire, Kardama Muni, being equal to everyone because of discharging uncontaminated devotional service, ultimately attained the path back to Godhead."
Now we will discuss sayujya liberation, which was attained by Aghasura and other demons. srimad-Bhagavatam clearly explains that sayujya liberation is not auspicious and desirable. It is not like salokya and the other kinds of liberation. Some individual souls may desire to taste bliss by merging into the Lord's existence. In these situations the Lord may by His potency allow them to thus taste a small particle of the remnants of the bliss He has already tasted. However, the souls that merge into the Lord in this way do not become Him. Neither do they attain all His powers. For example they do not attain His power to create universes. This is described in the following words of the Brhat-sruti:
yadainam mukto nu pravisati modate ca kamans caivanubhavati
"The liberated soul then merges into the Lord. Then he is happy. Then his desires are fulfilled."
In the Madhyandinayana-sruti it is said:
brahmabhisampadya brahmana pasyati brahmana srnoti
"Then the soul merges into Brahman. When Brahman sees, the soul also sees. When Brahman hears, the soul also hears."
This state of merging into the Lord is attained by a very slight intervention of the Lord's potency. The scriptures explain:
adatte hari-hastena
"With His own hand Lord Krsna gives sayujya liberation."
Sometimes, if the Lord wishes to enjoy pastimes with that individual soul, the Lord may send him out of that merged condition and make him a personal associate of the Lord. sisupala and Dantavakra are examples of this. First they attained sayujya liberation, and then afterwards they became personal associates of the Lord. sri Narada describes them in these words of srimad- Bhagavatam (7.1.47):
vairanubandha-tivrena dhyanenacyuta-satmatam nitau punar hareh parsvam jagmatur visnu-parsadau
"These two associates of Lord Visnu - Jaya and Vijaya - maintained a feeling of enmity for a very long time. Because of always thinking of Krsna in this way, they regained the shelter of the Lord, having returned home, back to Godhead."
In this way we have described how, by directly seeing the Supreme Lord, the individual soul may quickly attain salokya or the other kinds of liberation. Now we will show how the soul may gradually attain liberation and meet the Supreme Personality of Godhead. This gradual attainment of liberation is also described in the scriptures. For example, Ajamila's attainment of perfection is described in these words of srimad-Bhagavatam (6.2.40-44):
sa tasmin deva-sadana asino yogam asthitah pratyahrtendriya-gramo yuyoja mana atmani
"In Hardwar, Ajamila took shelter at a Visnu temple, where he executed the process of bhakti-yoga. He controlled his senses and fully applied his mind in the service of the Lord.
tato gunebhya atmanam viyujyatma-samadhina yuyuje bhagavad-dhamni brahmany anubhavatmani
"Ajamila fully engaged in devotional service. Thus he detached his mind from the process of sense gratification and became fully absorbed in thinking of the form of the Lord.
yarhy uparata-dhis tasmin adraksit purusan purah upalabhyopalabdhan prag vavande sirasa dvijah
"When his intelligence and mind were fixed upon the form of the Lord, the brahmana Ajamila once again saw before him four celestial persons. He could understand that they were those he had seen previously, and thus he offered them his obeisances by bowing down before them.
hitva kalevaram tirthe gangayam darsanad anu sadyah svarupam jagrhe bhagavat-parsva-vartinam
"Upon seeing the Visnudutas, Ajamila gave up his material body at Hardwar on the bank of the Ganges. He regained his original spiritual body, which was a body appropriate for an associate of the Lord.
sakam vihayasa vipro mahapurusa-kinkaraih haimam vimanam aruhya yayau yatra sriyah patih
"Accompanied by the order-carriers of Lord Visnu, Ajamila boarded an airplane made of gold. Passing through the airways, he went directly to the abode of Lord Visnu, the husband of the goddess of fortune."
The meaning of these verses is clear. Of the two, the quick attainemnt of liberation is better than the gradual attainment of liberation.
Prīti · Sanskrit §18 · English §16
Source[१८] एवम् एव श्री-भागवत-ग्रन्थ-श्रवण-फलत्वेनापि सैव परम- पुरुषार्थतया निर्णीतास्ति तत्त्व-सन्दर्भे सङ्क्षेप-तात्पर्ये । श्री-व्यास- समाधिना श्री-शुक-हृदयेण च तथैव निर्णयो विहितः - यस्यां वै श्रूयमाणायाम् [भ्प् १.६.७] इत्य् आदिषु । स्व-सुख-निभृत-चेताः [भ्प् १२.१२.६९] इत्य् आदौ च । प्रतिज्ञा चेदृश्य् एव - धर्मः प्रोज्झितः कैतवोऽत्र [भ्प् १.१.२] इत्य् आदौ किं वा परैर् ईश्वरः सद्यो हृद्य् अवरुध्यतेऽत्र कृतिभिः शुश्रूषुभिस् तत्-क्षणात् इति । अतएव चतुःश्लोक्यां रहस्य-शब्देन सैवोक्ता । सैव च तृतीय-श्लोकार्थत्वेन भगवत्-सन्दर्भे विस्पष्टीकृतास्ति । तद् एवं श्रीमत्-प्रीतेर् एवावपवर्गत्वेन परम-भगवद्-अनुग्रह- मयत्वं श्री-भागवत-श्रवण-फलत्वं पुरुषार्थेषु तस्याः परमत्व- साधनाय दर्शितम् । तथैव श्री-नारद आक्षेप-द्वार शिक्षितवांश् च तत्- संहिताम् आविर्भावयिष्यन्तं श्री-व्यासम् । यथाह - यथा धर्मादयश् चार्था मुनि-वर्यानुकीर्तिताः । न तथा वासुदेवस्य महिमा ह्य् अनुवर्णितः ॥ [भ्प् १.५.९] च-शब्दोऽप्य्-अर्थे । महिमानुवर्णनम् तत्-प्रीत्य्-उद्बोधनं भवेद् इत्य् आशयेनैवम् उक्तम् ॥ ॥ १.५ ॥ श्री-नारदः ॥ १८ ॥
[18] evam eva śrī-bhāgavata-grantha-śravaṇa-phalatvenāpi saiva parama- puruṣārthatayā nirṇītāsti tattva-sandarbhe saṅkṣepa-tātparye | śrī-vyāsa- samādhinā śrī-śuka-hṛdayeṇa ca tathaiva nirṇayo vihitaḥ - yasyāṃ vai śrūyamāṇāyām [BhP 1.6.7] ity ādiṣu | sva-sukha-nibhṛta-cetāḥ [BhP 12.12.69] ity ādau ca | pratijñā cedṛśy eva - dharmaḥ projjhitaḥ kaitavo'tra [BhP 1.1.2] ity ādau kiṃ vā parair īśvaraḥ sadyo hṛdy avarudhyate'tra kṛtibhiḥ śuśrūṣubhis tat-kṣaṇāt iti | ataeva catuḥślokyāṃ rahasya-śabdena saivoktā | saiva ca tṛtīya-ślokārthatvena bhagavat-sandarbhe vispaṣṭīkṛtāsti | tad evaṃ śrīmat-prīter evāvapavargatvena parama-bhagavad-anugraha- mayatvaṃ śrī-bhāgavata-śravaṇa-phalatvaṃ puruṣārtheṣu tasyāḥ paramatva- sādhanāya darśitam | tathaiva śrī-nārada ākṣepa-dvāra śikṣitavāṃś ca tat- saṃhitām āvirbhāvayiṣyantaṃ śrī-vyāsam | yathāha - yathā dharmādayaś cārthā muni-varyānukīrtitāḥ | na tathā vāsudevasya mahimā hy anuvarṇitaḥ || [BhP 1.5.9] ca-śabdo'py-arthe | mahimānuvarṇanam tat-prīty-udbodhanaṃ bhaved ity āśayenaivam uktam || || 1.5 || śrī-nāradaḥ || 18 ||
English translation
English witness · section(s) 16
Anuccheda 16
Samipya liberation is the best kind of liberation, better than salokya or the others. That is because the Supreme Lord is directly manifest outside the devotee's heart and before the devotee's eyes. This kind of liberation is described in this question posed by Vajra Maharaja in the Visnu-dharma Purana, Uttara-khanda:
kalpanam jiva-samye hi muktir naivopapadyate kadacid api dharma-jna tatra prcchami karanam
"Kalpa after kalpa the number of individual souls in the material world remains the same. Do the individual souls never attain liberation? O knower of religion, I ask you what is the reason for this.
ekaikasmin nare muktim kalpe kalpe gate dvija abhavisyaj jagac chunyam kalasyader abhavatah
"One by one, kalpa after kalpa, the individual souls attain liberation. O brahmana, would not the material world become gradually empty in the course of time?
To this question, sri Markandeya gave this answer:
jivasyanyasya sargena nare muktim upagate acintya-saktir bhagavan jagat purayate sada
"When one individual soul attains liberation, the Supreme Personality of Godhead, who has inconceivable potencies, replaces him by creating another soul. In this way the Lord keeps the material world always filled.
brahmana saha mucyante brahma-lokam upagatah srjyante ca maha-kalpe tad-vidhas capare janah
"The souls who reside on Brahmaloka attain liberation along with the demigod Brahma. When, in the next maha-kalpa, the material worlds are created again, these souls are replaced with other souls like them."
In the numberless material universes there are numberless individual souls whose karma is not awakened and who are as if asleep, merged in material nature. When the Supreme Lord awakens these souls and gives them external material bodies, this is called "creation of the souls". In truth the souls do not have a beginning in time, a moment in time when they were created. Each individual soul always existed. No individual soul will ever cease to exist. Every individual soul exists eternally.
Now we will explain how pure love for the Supreme Personality of Godhead is better than mere liberation. Although the liberated souls are not without pure love for the Lord, still, some souls wish to attain samipya or the other kinds of liberation so thatb they may become free from sufferings. This does not make pure love for the Supreme Personality of Godhead any the less important. It is said in srimad-Bhagavatam (12.13.12):
kaivalyaika-prayojanam
"And that one thing is the only goal of life."
The "one thing" referred to here is pure love for the Supreme Personality of Godhead. The preceding three quarters of this stanza all describe the Supreme Personality of Godhead. Therefore this last quarter should be understood to refer to Him also. That the verses of srimad-Bhagavatam describe the Supreme Personality of Godhead has already been revealed in the Tattva and Bhagavat sandarbhas. In the preceding stanze it is said (srimad-Bhagavatam 12.13.11):
hari-lila-katha-vrata- mrtanandita-sat-suram
"srimad-Bhagavatam is filled with nectarean descriptions of Lord Krsna's transcendental pastimes, descriptions that delight the saintly devotees."
These words affirm that pure love for the Supreme Personality of Godhead is the primary topic of srimad-Bhagavatam. The words "hari-lila-kathamrta" mean "The descriptions of Lord Krsna's pastimes are nectar", and the words "sat-suram mean "The self satisfied (atmarama) devotees.
The glory of pure love for the Supreme Personality of Godhead is also described in these words of srimad-Bhagavatam (10.12.11):
ittham satam brahma-sukhanubhutya
"Lord Krsna, who awards the impersonal brahman realization by His bodily effulgence, also gives pleasure to the devotees as the Supreme Personality of Godhead. Those who are under the spell of external energy, maya, take Him only as a beautiful child. Yet He gave full transcendental pleasure to the cowherd boys who played with Him. Only after accumulating heaps of pious activities, those boys were promoted to personally associate with the Supreme Personality of Godhead."
It is also described in these words of srimad-Bhagavatam (2.1.9):
parinisthito 'pi nairgunye
"O saintly king, I was certainly situated perfectly in trascendence, yet I was still attracted by the delineation of the pastimes of the Lord, who is described by enlightened verses."
Therefore the word "kaivalya" in srimad-Bhagavatam 12.13.12 should be interpreted according to these explanations of the true prupose of srimad-Bhagavatam. The true meaning of kaivalya", then, is "pure love for the Supreme Personality of Godhead". However, even if the word kaivalya" is interpreted to mean "purity", it still refers to love for the Supreme Personality of Godhead, for that love is the purest thing that exists. That the word suddha" (pure) may be used to describe the unalloyed devotees of the Lord has already been established in the Bhakti- sandarbha. Others, persons who are not devotees of the Lord, have many faults. These persons are criticized in the following words of srimad-Bhagavatam (1.1.2):
dharma-projjhita-kaitavo 'tra paramah
"Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the highest truth."
srila sridhara Svami comments:
"In this verse the preposition `pra' in the word `projjhita' indicates that the desire for liberation is also rejected in this book."
Therefore this verse of srimad-Bhagavatam declares that the desire for liberation is actually materially motivated (kaitava). Although the word "kaivalya" may be used to describe the Supreme Personality of Godhead, or the spiritual nature of the Supreme Personality of Godhead, the devotees who love the Supreme Lord still say (srimad-Bhagavatam 3.15.49): kamam bhavah sva-vrjinair nirayesu nah stac ceto 'livad yadi nu te padayo rameta
"O Lord, we pray that You let us be born in any hellish condition of live, just as long as our hearts and minds are always engaged in the service of Your lotus feet, our words are made beautiful (by speaking of Your activities) just as tulasi leaves are beautified when offered to Your lotus feet, and as long as our ears are always filled with the chanting of Your transcendental qualities."
Here it is seen that the devotees give their love to the Supreme Personality of Godhead alone. If the word kaivalya" may be interpreted to mean "liberation". Still, the best meaning of that word is "pure love for the Premadasa". That is the interpetation that should be accepted. In truth the word "kaivalya" nad other like words primarily refer to pure devotional service. This is seen in the following prose pasage of srimad-Bhagavatam (5.19.19-20):
yatha-varna-vidhanam apavargas capi bhavati. . .yo 'sau bhagavati sarva-bhutatmany anatmye 'nirukte 'nilayane paramatmani vasudeve 'nanya-nimitta-bhakti-yoga-laksano nana-gati-nimittavidya- granthi-randhana-dvarena yada hi maha-purusa-purusa-prasangah.
"If one's position is ascertained by a bona-fide spiritual master and one is properly trained to engage in the service of Lord Visnu according to the four social divisions (brahmana, ksatriya, vaisya, and sudra) and the four spiritual divisions (brahmacari, grhastha, vanaprastha, and sannyasa), one's life becomes perfect. "After many, many births, when the results of one's pious activities mature, one gets an opportunity to associate with pure devotees. Then one is able to cut the knot of bondage to ignorance, which bound him because of varied fruitive activities. As a result of associating with devotees, one gradually renders service to Lord Vasudeva, who is transcendental, free from attachment to the material world, beyond the mind and words, and independent of everything else. That bhakti-yoga, devotional service to Lord Vasudeva, is the real path of liberation."
In the first paragraph here it is said: "One who follows the varbnasrama system (varnasya yad vidhanam) and, following his own nature, engages in devotional service, offering the results of his work to the Supreme Personality of Godhead, will gradually attain liberation (apavargas ca bhavati). The nature of that liberation is described in the second paragraph. The word "atmya" here means material passion and other vices", and therefore the word "anatmya" means freedom from those vices". The person described here strives to attain the happiness felt by the devotees. He does not try to become happy separate from the Lord. He wishes to be happy as the devotees are happy. Here the word "anirukte" means the Supreme Personality of Godhead's form and qualities are beyond the descriptive power of words". The word anilayane" means "the Supreme Personality of Godhead never dies (nilayana). He exists eternally". Here the word bhakti-yogah" (devotional service" is modified by the adjective "ananya-nimitta", which means "free from liberation or any other material motivation". The word laksanah" means "that is the nature of devotional service". The activities by which one attains what is described by the word "apavargah" are described in the words: nana-gati-nimittavidya-granthi-randhana", which mean Then one is able to cut the knot of bondage to ignorance, which bound him because of varied fruitive activities." In this way (dvarena) one attains what is called "apavarga". That is the meaning here. The word "apavarga" comes from the verb "vrj" preceded by the peroposition "apa". It is derived in that way. It is said in the Padma Purana, Uttara-khanda:
visnor anucaratvam hi moksam ahur manisinah
"The wise say that devotional service to Lord Visnu is true liberation."
In the same way it is said in the Skanda Purana, Reva- khanda:
niscala tvayi bhaktir ya saiva muktir janardane mukta eva hi bhaktas te tava visno yato hareh
"O Lord Krsna, unwavering devotion to You is true liberation. O Lord Visnu, Your devotees are already liberated."
Reassuring Queen Rukmini, Lord Krsna said (srimad- Bhagavatam 10.60.50-53):
santi hy ekanta-bhaktayas tava. . .
. . .mam prapya maniny apavarga-sampadam vanchanti ye sampada eva tat - patim
"O most beautiful Rukmini, you are My dearmost wife. I am greatly pleased to understand how much love you have for Me. Please take it for granted that no matter what ambition and desire you might have and no matter what you might expect from Me, I am always at your service. And it is a fact also that My devotees, My dearmost friends and servitors, are always free from material conbtamination, even though they are not inclined to ask from Me such liberation. My devotees never desire anything from Me except to be engaged in My service.
In srimad-Bhagavatam (2.3.12) it is said:
kaivalya-sammata-pathas tv atha bhakti-yogah
"Transcendental knowledge in relation with the Supreme Lord Hari is knowledge resulting in the complete suspension of the waves and whirlpools of the material modes. Such knowledge is self-satisfying due to its being free from material attachment, and being transcendental it is approved by authorities. Who could fail to be attracted?"
srila sridhara Svami comments:
"This verse means: `Devotional service is the true path of liberation."
The word "pathah" (path) here means "the way to attain association with the Supreme Personality of Godhead." This is described in srimad-Bhagavatam 5.19.20 (quoted in the beginning of this anuccheda) in the passage beginning with the words "yada hi". That verse was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §19 · English §17
Source[१९] तथान्येषाम् अपवर्गाणाम् अपि तया तिरस्कृतौ मुक्त-कण्ठा एव शब्दा उदाहार्याः । सा च तिरस्कृतिः क्वचित् तत्-स्वरूपेण क्रियते । क्वचित् तत्-परिकर- द्वारा च । तत्र तत्-स्वरूपेण तिरस्कृतिम् आह गद्येन -- यस्याम् एव कवय आत्मानम् अविरतं विविध-वृजिन-संसार- परितापोपतप्यमानम् अनुसवनं स्नापयन्तस् तयैव परया निर्वृत्या ह्य् अपवर्गम् आत्यन्तिकं परम-पुरुषार्थम् अपि स्वयम् आसादितं नो एवाद्रियन्ते भगवदीयत्वेनैव परिसमाप्त-सर्वार्थाः । [भ्प् ५.६.१७] इति । यस्यां पूर्व-गद्योक्त-लक्षणायां भक्तौ मुक्तादि-सम्पदां भक्ति- सम्पद्-अनुचरीत्वात् परस्माप्त-सर्वार्थत्वम् । तथोक्तं श्री-नारद- पञ्चरात्रे - हरि-भक्ति-महा-देव्याः सर्वा मुक्त्य्-आदि-सिद्धयः । भुक्तयश् चाद्भुतास् तस्याश् चेटिकावद् अनुव्रताः ॥ इति । अतएवानादरोऽपि । यथोक्तं श्री-वृत्रं प्रति महेन्द्रेण -- यस्य भक्तिर् भगवति हरौ निःश्रेयसेश्वरे । विक्रीडतो ऽमृताम्भोधौ किं क्षुद्रैः खातकोदकैः ॥ [भ्प् ६.१२.२२] इति । ॥ ६.१२ ॥ श्री-शुकः ॥ १९ ॥ (पगे २२)
[19] tathānyeṣām apavargāṇām api tayā tiraskṛtau mukta-kaṇṭhā eva śabdā udāhāryāḥ | sā ca tiraskṛtiḥ kvacit tat-svarūpeṇa kriyate | kvacit tat-parikara- dvārā ca | tatra tat-svarūpeṇa tiraskṛtim āha gadyena -- yasyām eva kavaya ātmānam avirataṃ vividha-vṛjina-saṃsāra- paritāpopatapyamānam anusavanaṃ snāpayantas tayaiva parayā nirvṛtyā hy apavargam ātyantikaṃ parama-puruṣārtham api svayam āsāditaṃ no evādriyante bhagavadīyatvenaiva parisamāpta-sarvārthāḥ | [BhP 5.6.17] iti | yasyāṃ pūrva-gadyokta-lakṣaṇāyāṃ bhaktau muktādi-sampadāṃ bhakti- sampad-anucarītvāt parasmāpta-sarvārthatvam | tathoktaṃ śrī-nārada- pañcarātre - hari-bhakti-mahā-devyāḥ sarvā mukty-ādi-siddhayaḥ | bhuktayaś cādbhutās tasyāś ceṭikāvad anuvratāḥ || iti | ataevānādaro'pi | yathoktaṃ śrī-vṛtraṃ prati mahendreṇa -- yasya bhaktir bhagavati harau niḥśreyaseśvare | vikrīḍato 'mṛtāmbhodhau kiṃ kṣudraiḥ khātakodakaiḥ || [BhP 6.12.22] iti | || 6.12 || śrī-śukaḥ || 19 || (page 22)
English translation
English witness · section(s) 17
Anuccheda 17
in srimad-Bhagavatam (2.10.1) it is said:
atra sargo visargas ca. . .
"In the srimad-Bhagavatam there are tne divisions of statements regarding the following: the creation of the universe, subcreation, planetary systems, protection by the Lord, the creative impetus, the change of Manus, the science of God, returning home, back to Godhead, liberation, and the summum bonum."
In the this description of the ten topic of a maha-purana, the word "mukti" (liberation) comes toward the end. Therefore, before attaining liberation one must first attain posana", which precedes it in this list. Posana" here means "mercy". The greatest mercy is the gift of pure love (priti) for the Lord. This is described in the following words of srimad-Bhagavatam (5.6.18):
muktim dadati karhicit sma na bhakti-yogam
"Those engaged in getting the Lord's favor attain liberation from the Lord very easily, but He does not very easily give the opportunity to render direct service unto Him."
This is also confirmed by the following words, where Supreme Personality of Godhead tells King Prthu (srimad-Bhagavatam 4.20.16):
varam ca mat kancana manavendra vrnisva. . .
"My dear king, I am very captivated by your elevated qualities and excellent behavior, and thus I am very favorably inclined toward you. You may therefore ask from Me any benediction you like."
King Prthu spoke these words in reply to the Lord (srimad- Bhagavatam 4.20.31):
yatha cared bala-hitam pita svayam tatha tvam evarhasi nah samihitum
"My Lord, due to Your illusory energy, all living beings in this material world have forgotten their real constitutional position, and out of ignorance they are always desirous of material happinesss in the form of society, friendship, and love. Therefore please do not ask me to take some material benefits from You, but as a father, not waiting for the son's demand, does everything for the benefit of the son, please bestow upon me whatever You think best for me."
The Supreme Lord then said to King Prthu (srimad-Bhagavatam 4.20.32):
tam aha rajan mayi bhaktir astu
"The Lord, the seer of the universe, after hearing Prthu Maharaja's prayer, addressed the king: `My dear king, may you always be blessed by engaging in My devotional service'."
The word "bhakti" here means "devotional service filled with pure love for the Lord". This last verse was spoken by Lord Visnu.
Prīti · Sanskrit §20–21 · English §18
Source[२०] अथ तत्-परिकरेषु तदीय-कार्य-द्वारा, यथा तत्र तदीय-गुण- कथानुशीलन-द्वारा ताम् आहुः - दुरवगमात्म-तत्त्व-निगमाय तवात्त-तनोश् चरित-महामृताब्धि-परिवर्त-परिश्रमणाः । न परिलषन्ति केचिद् अपवर्गम् अपीश्वर ते चरण-सरोज-हंस-कुल-सङ्ग-विसृष्ट-गृहाः ॥ [भ्प् १०.८७.२१] आत्म-तत्त्वं तादृश-सच्-चिद्-आनन्द-मूर्तित्वादिकं निज-याथात्म्यं निगमोऽनुभावना । आत्त-तनोः प्रकटित-स्व-मूर्तेः, परिवर्जनार्थः । चरित-महामृताब्धेः पर्वर्तेनाभ्यासेन वर्जित-श्रमाः । चरण-सरोज- हिंसानां श्री-शुकदेवादीनां यानि कुलानि शिष्योपशिष्य-परम्पराः । तेषां सङ्गेन विसृष्ट-मात्र-गृहा अपि यद्य् अपवर्गं न परिलषन्ति, तदा चरण- सरोज-हंसादयस् तु किम् उतेत्य् अर्थः ॥ ॥ १०.८७ ॥ श्रुतयः ॥ २० ॥ [२१] तदीय-पाद-सेवा-तदीय-गुण-कथा-द्वारा मुक्ति-विशेषस्य तिरस्कृतिर् भक्ति- सन्दर्भे दर्शितास्ति श्री-कपिल-देव-वाक्येन - नैकात्मतां मे स्पृहयन्ति केचिद् [भ्प् ३.२५.३४] इत्य् आदिना । एकात्मतां ब्रह्म-सायुज्यं भगवत्-सायुज्यम् अपि । एवं सेवा-द्वारा मुक्ति-विशेषाणां च श्री-विष्णु-वाक्येन मत्-सेवया प्रतीतं ते [भ्प् ९.४.६७] इत्य् आदिना, श्री-कपिल्देव-वाक्येन सालोक्य-सार्ष्टी [भ्प् ३.२९.१३] इत्य् आदिना । अथ पुरुषार्थान्तरवन्-मुक्तिर् अपि हेयैवेति वक्तुं तैर् अपि साध्यं तस्यास् तिरस्कृतिर् निर्दिश्यते । तत्र भक्तेः स्वरूपेण मुक्ति-सामान्यस्य तिरस्कृतिर् उदाहृतैवास्ति भक्ति-सन्दर्भादौ । न किञ्चित् साधवो धीराः [भ्प् ११.२०.३४] इत्य् आदिना । नैवेच्छत्य् आशिषः क्वापि ब्रह्मर्षिर् मोक्षम् अप्य् उत । भक्तिं परां भगवति लब्धवान् पुरुषे ऽव्यये ॥ [भ्प् १२.१०.६] इति चान्यत्र । अथ कार्य-द्वारेषु तत्रापतत-महा-सुख-दुःखान्तर-तिरस्कारि-तद्-आसक्ति- द्वारा ताम् आह -- नारायण-पराः सर्वे न कुतश्चन बिभ्यति । स्वर्गापवर्ग-नरकेष्व् अपि तुल्यार्थ-दर्शिनः ॥ [भ्प् ६.१७.१८] स्वर्गादीनां तुल्य-हेयत्वात् तेषु तुल्य-भगवद्-एक-पुरुषार्थत्वाच् च तुल्य- दर्शिनः ॥ ॥ ६.१७ ॥ श्री-रुद्रो देवीम् ॥ २१ ॥
[20] atha tat-parikareṣu tadīya-kārya-dvārā, yathā tatra tadīya-guṇa- kathānuśīlana-dvārā tām āhuḥ - duravagamātma-tattva-nigamāya tavātta-tanoś carita-mahāmṛtābdhi-parivarta-pariśramaṇāḥ | na parilaṣanti kecid apavargam apīśvara te caraṇa-saroja-haṃsa-kula-saṅga-visṛṣṭa-gṛhāḥ || [BhP 10.87.21] ātma-tattvaṃ tādṛśa-sac-cid-ānanda-mūrtitvādikaṃ nija-yāthātmyaṃ nigamo'nubhāvanā | ātta-tanoḥ prakaṭita-sva-mūrteḥ, parivarjanārthaḥ | carita-mahāmṛtābdheḥ parvartenābhyāsena varjita-śramāḥ | caraṇa-saroja- hiṃsānāṃ śrī-śukadevādīnāṃ yāni kulāni śiṣyopaśiṣya-paramparāḥ | teṣāṃ saṅgena visṛṣṭa-mātra-gṛhā api yady apavargaṃ na parilaṣanti, tadā caraṇa- saroja-haṃsādayas tu kim utety arthaḥ || || 10.87 || śrutayaḥ || 20 || [21] tadīya-pāda-sevā-tadīya-guṇa-kathā-dvārā mukti-viśeṣasya tiraskṛtir bhakti- sandarbhe darśitāsti śrī-kapila-deva-vākyena - naikātmatāṃ me spṛhayanti kecid [BhP 3.25.34] ity ādinā | ekātmatāṃ brahma-sāyujyaṃ bhagavat-sāyujyam api | evaṃ sevā-dvārā mukti-viśeṣāṇāṃ ca śrī-viṣṇu-vākyena mat-sevayā pratītaṃ te [BhP 9.4.67] ity ādinā, śrī-kapildeva-vākyena sālokya-sārṣṭī [BhP 3.29.13] ity ādinā | atha puruṣārthāntaravan-muktir api heyaiveti vaktuṃ tair api sādhyaṃ tasyās tiraskṛtir nirdiśyate | tatra bhakteḥ svarūpeṇa mukti-sāmānyasya tiraskṛtir udāhṛtaivāsti bhakti-sandarbhādau | na kiñcit sādhavo dhīrāḥ [BhP 11.20.34] ity ādinā | naivecchaty āśiṣaḥ kvāpi brahmarṣir mokṣam apy uta | bhaktiṃ parāṃ bhagavati labdhavān puruṣe 'vyaye || [BhP 12.10.6] iti cānyatra | atha kārya-dvāreṣu tatrāpatata-mahā-sukha-duḥkhāntara-tiraskāri-tad-āsakti- dvārā tām āha -- nārāyaṇa-parāḥ sarve na kutaścana bibhyati | svargāpavarga-narakeṣv api tulyārtha-darśinaḥ || [BhP 6.17.18] svargādīnāṃ tulya-heyatvāt teṣu tulya-bhagavad-eka-puruṣārthatvāc ca tulya- darśinaḥ || || 6.17 || śrī-rudro devīm || 21 ||
English translation
English witness · section(s) 18
Anuccheda 18
By hearing srimad-Bhagavatam one attains pure love for the Supreme Personality of Godhead, love that is the true goal of life. This has already been briefly explained in Tattva- sandarbha. This truth about pure love for the Supreme Lord was revealed to Lord Vyasadeva is a mystic trance of samadhi and it was also revealed to srila sukadeva Gosvami in his heart. That one attains love for the Supreme Personality of Godhead by hearing srimad-Bhagavatam is confirmed by these words of srimad- Bhagavatam (1.7.7):
yasyam vai sruyamanayam. . .
"Simply by giving aural reception to this Vedic literature, the feeling for devotional service to Lord Krsna, the Supreme Personality of Godhead, sprouts up at once to extinguish the fire of lamentation, illusion, and fearfulness."
It is also confirmed by these words (srimad-Bhagavatam 12.12.69):
svasukha-nibhrta-cetas tad-vyudastanya-bhavah. . .
"I offer my respectful obeisances unto srila sukadeva Gosvami, the son of Vyasadeva. He is the destroyer of all sinful reactions and is full in self-realization and bliss. Because of this, he has no other desire. Still, he was attracted by the transcendental pastimes of the Supreme Personality of Godhead, and out of compassion for the people, he described the transcendental historical literature called srimad-Bhagavatam. This is compared to the light of the Absolute Truth."
It is also confirmed by these words (srimad-Bhagavatam 1.1.2):
dharma-projjhita-kaitavo 'tra paramah. . . . . .kim va parair isvarah sadyo hrdy avarudhyate 'tra krtibhih susrusubhis tat-ksanat
"Completely rejecting all religious activities which are materially motivated, this Bhagavata Purana propounds the highest truth, which is understandable by those devotees who are fully pure in heart. The highest truth is reality distinguished from illusion for the welfare of all. Such truth uproots the threefold miseries. This beautiful Bhagavatam, complied by the great sage Vyasadeva (in his maturity), is sufficent in itself for God-realization. What is the need of any other scripture? As soon as one attentively and submissively hears the message of Bhagavatam, by this culture of knowledge the Supreme Lord is established within his heart."
In the four most important verses of srimad-Bhagavatam (2.9.33-36) thw word "rahasya" (secret) refers to this truth: that by hearing srimad-Bhagavatam one attains love for the Supreme Personality of Godhead. This has already been described in Bhagavat-sandarbha's explanation of the third of these four most important verses. Love for the Supreme Lord is true liberation, is the Lord's greatest mercy, and is the greatest goal of life. Simply by hearing srimad-Bhagavatam one attains it. As sri Vyasa was about to write srimad-Bhagavatam, sri Narada rebuked him and gave him this instruction (srimad-Bhagavatam 1.5.9):
yatha dharmadayas cartha muni-varyanukirtitah na tatha vasudevasya mahima hy anuvarnitah
"Although, great sage, you have very broadly described the four principles beginning with religious performances, you have not described the glories of the Supreme Personality, Vasudeva."
In this verse the word "ca" means although". sri Narada spoke these words because he knew that the description of the Supreme Lord's glories would awaken love for Him. This verse was spoken by sri Narada.
Prīti · Sanskrit §22 · English §19
Source[२२] तदीय-पाद-सेवापरमोत्कण्ठा-द्वारा ताम् आह- को न्व् ईश ते पाद-सरोज-भाजां सुदुर्लभो ऽर्थेषु चतुर्ष्व् अपीह । तथापि नाहं प्रवृणोमि भूमन् भवत्-पदाम्भोज-निषेवणोत्सुकः ॥ [भ्प् ३.४.१५] हे ईश ॥ ॥ ३.४ ॥ उद्धवः श्री-भगवन्तम् ॥ २२ ॥
[22] tadīya-pāda-sevāparamotkaṇṭhā-dvārā tām āha- ko nv īśa te pāda-saroja-bhājāṃ sudurlabho 'rtheṣu caturṣv apīha | tathāpi nāhaṃ pravṛṇomi bhūman bhavat-padāmbhoja-niṣevaṇotsukaḥ || [BhP 3.4.15] he īśa || || 3.4 || uddhavaḥ śrī-bhagavantam || 22 ||
English translation
English witness · section(s) 19
Anuccheda 19
Devotional service eclipses all kinds of liberation. Opening their throats, the scriptures loudly proclaim this truth. Sometimes liberation is offered by the Supreme Lord Himself, and sometimes it is given by the Lord's persopnal associates. In either case liberation is eclipsed by devotional service. That liberation offered by the Supreme Lord Himself is eclipsed by devotional service is seen in these words of srimad-Bhagavatam (5.6.17):
yasyam eva kavaya atmanam aviratam vividha-vrjina-samsara- paritapopatapyamanam anusavanam snapayantas tayaiva paraya nivrtya hy apavargam atyantikam parama-purusartham api svayam asaditam no evadriyante bhagavadiyatvenaiva parisamapta- sarvarthah.
"Devotees always bathe themselves in devotional service in order to be relieved of the various tribulations of material existence. By doing this, the devotees enjoy supreme bliss, and liberation personified comes to serve them. Nonetheless, they do not accept that service, even if it is offered by the Supreme Personality of Godhead Hismelf. For the devotees, liberation (mukti) is very unimportant because, having attained the Lord's transcendental loving service, they have attained everything desirable and have transcended all material desires."
In this passage the word "yasyam" means devotional service, which was described in the previous paragraph". Liberation and all other kinds of good fortune follow as by-products of devotional service. This is also confirmed by the following words of sri Narada-pancaratra:
hari-bhakti-maha-devyah sarva mukty-adi-siddhayah bhuktayas cadbhutas tasyas cetika-vad anuvratah
"Liberation and all other perfections, as well as all kinds of wonderful enjoyments are the followers and servants of the goddess of devotional service."
Still, the devotees disdain all these offered perfections and enjoyments. This is described in the following words spoken by King Indra to sri Vrtra srimad-Bhagavatam (6.12.22):
yasya bhaktir bhagavati harau nihsreyasesvare vikridato 'mrtambhodhau kim ksudraih khatakodakaih
"A person fixed in the devotional service of the Supreme Lord, Hari, the Lord of the highest auspiciousness, swims in the ocean of nectar. For him, what is the use of water in small ditches?"
The verse quoted in the beginning of this anuccheda was spoken by srila sukadeva Gosvami.
Prīti · Sanskrit §23 · English §20
Source[२३] सर्वात्मार्पण-कारि-भजनीय-विषयकाभिलाष-द्वारा ताम् आह - न पारमेष्ठ्यं न महेन्द्र-धिष्ण्यं न सार्वभौमं न रसाधिपत्यम् । न योग-सिद्धीर् अपुनर्-भवं वा मय्य् अर्पितात्मेच्छति मद् विनान्यत् ॥ [भ्प् ११.१४.१४] टीका च-रसाधिपत्यं पातालादि-साम्यम् । अपुनर्भवं मोक्षम् अपि । मद् विना मां हित्वान्यन् नेच्छति । अहम् एव तस्य प्रेष्ठ इत्य् अर्थः । इत्य् एषा । सार्वभौमं श्री-प्रियव्रतादीनाम् इव महाराज्यम् । पारमेष्ठ्यादि- चतुष्टयस्यानुक्रमश् चाधोऽधो-विवक्षया न्यूनत्वअ-विवक्षया च । ततश् चोत्तरोत्तरं कैमुत्यम् अपि । योग-सिद्ध्य्-आदि-द्वयं तु सार्वत्रिकम् इति पश्चाद् विन्यस्तम् । अनयोस् तूत्तर-श्रैष्ठ्यम् ॥ ॥ ११.१४ ॥ श्री-भगवान् ॥ २३ ॥ (पगे २३)
[23] sarvātmārpaṇa-kāri-bhajanīya-viṣayakābhilāṣa-dvārā tām āha - na pārameṣṭhyaṃ na mahendra-dhiṣṇyaṃ na sārvabhaumaṃ na rasādhipatyam | na yoga-siddhīr apunar-bhavaṃ vā mayy arpitātmecchati mad vinānyat || [BhP 11.14.14] ṭīkā ca-rasādhipatyaṃ pātālādi-sāmyam | apunarbhavaṃ mokṣam api | mad vinā māṃ hitvānyan necchati | aham eva tasya preṣṭha ity arthaḥ | ity eṣā | sārvabhaumaṃ śrī-priyavratādīnām iva mahārājyam | pārameṣṭhyādi- catuṣṭayasyānukramaś cādho'dho-vivakṣayā nyūnatvaa-vivakṣayā ca | tataś cottarottaraṃ kaimutyam api | yoga-siddhy-ādi-dvayaṃ tu sārvatrikam iti paścād vinyastam | anayos tūttara-śraiṣṭhyam || || 11.14 || śrī-bhagavān || 23 || (page 23)
English translation
English witness · section(s) 20
Anuccheda 20
That devotional service eclipses the liberated attained by serving great devotees and by hearing the descriptions of the Lord's glories is described in these words of srimad-Bhagavatam (10.87.21):
duravagamatma-tattva-nigamaya tavatta-tanos carita-mahimamrtabdhi-parivarta-parisramanah na parilasanti kecid apavargam apisvara te carana-saroja-hamsa-kula-sanga-visrsta-grhah
"Dear Lord, it is very difficult to understand spiritual knowledge. Your appearance here, just as You are, is to explain to us this most difficult subject of knowledge of the spirit. As such, Your devotees who have left their domestic comforts to associate with the liberated acaryas (teachers) are now fully merged in the devotional service of Your Lordship, and thus they do not care for any so-called liberation."
In this verse the words "atma-tattvam" mean the truth of the Supreme Personality of Godhead, whose form is eternal and full of knowledge and bliss, "nigama" means "knowledge", "atta-tanoh" means whose form is maifest", "pari" means "for renouncing", "carita-mahamrtabdheh parivarta" means "by diving int the nectar of Your pastimes, they become free of all fatigue", "carana-saroja-hamsanam" means "the great souls like srila sukadeva Gosvami", kulani" means "the disciples and granddisciples", "sanga-visrsta" means because of that association they have renoucned their homes", and "apavargam na parilasanti" means "Because they are like swans at the lotus flowers of Your feet, they do not desire even liberation". What more need be said of these great souls? In this way the meaning of this verse is explained. This verse was spoken by the Personified Vedas.
Prīti · Sanskrit §24 · English §21
Source[२४] तथैवाह -- न नाक-पृष्ठं न च पारमेष्ठ्यं न सार्व-भौमं न रसाधिपत्यम् । न योग-सिद्धीर् अपुनर्-भवं वा समञ्जस त्वा विरहय्य काङ्क्षे ॥ [भ्प् ६.११.२५] नाकपृष्ठं ध्रुव-पदम् । अत्र च चतुष्टये पूर्ववत् न्यूनत्व-विवक्षया कैमुत्यम् । ध्रुव-पदस्य श्रैष्ठ्यं विष्णु-पद-सन्निहितत्वात् ॥ ॥ ६.११ ॥ श्री-वृत्रः ॥ २४ ॥
[24] tathaivāha -- na nāka-pṛṣṭhaṃ na ca pārameṣṭhyaṃ na sārva-bhaumaṃ na rasādhipatyam | na yoga-siddhīr apunar-bhavaṃ vā samañjasa tvā virahayya kāṅkṣe || [BhP 6.11.25] nākapṛṣṭhaṃ dhruva-padam | atra ca catuṣṭaye pūrvavat nyūnatva-vivakṣayā kaimutyam | dhruva-padasya śraiṣṭhyaṃ viṣṇu-pada-sannihitatvāt || || 6.11 || śrī-vṛtraḥ || 24 ||
English translation
English witness · section(s) 21
Anuccheda 21
In this way devotional service eclipses even the liberation attained by serving the Lord and also the liberation attained by chanting and hearing the Lord's glories. This has already been discussed in the Bhakti-sandarbha, where Lord Kapiladeva was quoted as saying srimad-Bhagavatam (3.25.24):
naikatmatam me sprhayanti kecit. . .
"A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet, never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities."
In this verse the word "ekatmatam" means either the liberation of merging into the impersonal Brahman" or "the liberation of merging into the Supreme Personality of Godhead". That devotional service eclipses even the liberation attained by serving the Lord is affirmed by Lord Visnu Himself in these words of srimad-Bhagavatam (9.4.67):
mat-sevaya pratitam te. . .
"My devotees, who are always satisfied to be engaged in My loving service, are not interested even in the four principles of liberation (salokya, sarupya, samipya, and sarsti), although these are automatically achieved by their service. What then is to be said of such perishable happiness as elevation to the higher planetary systems?"
This is also affirmed by Lord Kapiladeva in these words of srimad-Bhagavatam (3.29.13):
salokya-sarsti. . .
"A pure devotee does not accept any kind of liberation - salokya, sarsti, samipya, sarupya, or ekatva - even though they are offered by the Supreme Personality of Godhead."
In this way the scriptures say that liberation is to be rejected, as the other goals of life are also. In this way it is seen that all these goals are eclipsed by devotional servicve. That ordinary liberation is eclipsed by devotional service is affirmed by these words previously quoted in Bhakti-sandarbha and other places (srimad-Bhagavatam 11.20.34):
na kincit sadhavo dhirah. . .
"My dear Uddhava, the devotees who have completely taken shelter of My service are so steadfast in devotional service that they have no other desire. Even if they are offered the four kinds of spiritual opulences, they will refuse to accept them. So what to speak of their desiring anything within this material world!"
This truth is also affirmed by these words of srimad- Bhagavatam (12.10.6):
naivecchaty asisah kvapi brahmarsir moksam apy uta bhaktim param bhagavati labdhavan puruse 'vyaye
"My dear Devi, this great brahmana sage Markandeya has attained unflinching faith and devotion unto the Supreme Personality of Godhead, and as such he does not aspire after any benedictions, including liberation from the material world."
Liberation is also eclipsed by attachment to the Lord, an attachment that frees one from the material pleasures and sufferings destined by one's past karma. This is described in the following words of srimad-Bhagavatam (6.17.28):
narayana-parah sarve na kutascana bibhyati svargapavarga-narakesv api tulyartha-darsinah
"Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Narayana, never fear any condition of life. For them, the heavenly planets, liberation, and the hellish planets are all the same, for such devotees are interested only in the service of the Lord."
Because their only goal is to attain the Supreme Personality of Godhead, these devotees see every place in the material world, from Svargaloka down to the lower worlds, as equally abominable. In this way they see with equal vision. This verse was spoken by Lord siva to Goddess Durga.