26 – Bhag 3.4.15
27 – Bhag 3.25.34
28 – Bhag 3.29.13
29 – Bhag 4.9.10
30 – Bhag 4.20.24
31 – Bhag 5.14.44
32 – Bhag 6.11.25
33 – Bhag 6.17.28
34 – Bhag 6.18.74
35 – Bhag 7.6.25
36 – Bhag 7.8.42
37 – Bhag 8.3.20
38 – Bhag 9.4.67
39 – Bhag 10.16.37
40 – Bhag 10.87.21
41 – Bhag 11.20.34
42 – Bhag 11.14.14
43 – Bhag 12.10.6
44 - 45 – Kartika-mahatmya of Padma Purana (“varam deva moksham na… idam te
vapu natha… kuveatmajau baddha… Tatha prema-bhaktim…”)
hayashIrSIya shrI-nArAyaNa-vyuha stave ca –
na dharma kAmam arthaM vA mokSaM vA varadeshvara |
prArthaye tava pAdAbje dAsyam evAbhikAmaye ||46||
And in HayazISa’s Shri
NArAyaNa-vyuha –
”Not religiousity, pleasure, wealth nor liberation do I request, O Lord
of Benedictions. But certainly I strongly desire the service of your lotus
feet.”
tatraiva –
punaH punar varAn ditsur viSNur muktiM na yAcitaH |
bhaktir eva vRtA yena prahlAdaM taM namAmy ahaM ||47||
And again –
”Visnu repeatedly offered mukti, but he did not take it. He prayed only
for bhakti. My obeisance to that PrahlAda.”
yadRcchayA labdham api viSNor dAsharathe stu yaH |
naicchain mokSaM vinA dAsyaM tasmai hanumate namaH ||48||
Hanuman did not request moksha, though he could have easily gotten it from the son of Dasarath. Obeisance to him.
ataeva prasiddham shrI hanumad vAkyam –
bhavandhacchide tasyai spRha yAmi na muktaye |
bhavAn prabhur ahaM dAsaM iti yatra vilupyate ||49||
In the famous prayer of
Hanuman –
”I do not desire mukti or anything else that obstructs my conception
that you are my Lord and I am your servant.”
shrI nArada pagycarAtre ca jitante-stotre –
dharmArtha kAma mokSeSu necchA mama kadAcana |
tvat pAda pagykaja syAdho jIvitaM dIyataM mama ||50||
mokSa-sAlokya sArUpyAn prArthaye na dharAdhara |
icchAmi hI mahAbhAga kAruNyaM tava suvrata ||51||
In the jitanta stotra of
Narada Pancharatra –
”Religiousity, wealth, pleasures, or liberation – these are never my
desires. But let your lotus feet be my life and meditation. Liberation,
obtaining your own planet, or your own form – these I never request, O Lord.
But, O Lord of great fortune, I desire your compassionate mercy.”
52 – Bhag 6.14.5
53 – Bhag 1.8.20
54 – Bhag 1.7.10
atra tyAjyatay aivoktA muktiH pagyca vidhApi cet |
sAlokyAdi stathApy atra bhaktyA nAtivirudhyate ||55||
Even though all five forms of mukti are rejected by the bhakta, four of them (beginning with sAlokya) are not utterly incompatible with bhakti.
Ekatva (oneness with the Supreme) is incompatible with bhakti in all cases, as in such complete oneness there exists absolutely no distinction between the lover and the beloved, thus love cannot be exchanged. The remaining four types of mukti (salokya – to live on the same planet, sashtri – to have the same opulence, samipya – to have the same associates, and sarupya – to have the same form as the Supreme) may or may not be incompatible with bhakti, depending on the reason why they are desired, as the next shloka explains.
sukhaishvaryottarA seyaM prema-sevottarety api |
sAlokyAdir dvidhA tatra nAdyA sevA juSaM matA ||56||
There are two kinds of the salokya-mukti, etc. (1) where one’s own enjoyment and opulence is paramount, and (2) where love and service is paramount. The first type has no place in devotional service.
Each of the four partially acceptable muktis is of two types: (1) sukha-aishvarya-uttara mukti – the liberation desired for one’s own enjoyment, and (2) prema-seva-uttara mukti – the liberation in which love and service to the Supreme predominate. The second type is acceptable in Uttama Bhakti.
kintu premaika mAdhurya juSa ekAntino harau |
naivANgI kurvate jAtu muktiM pagyca vidhAm api ||57||
Persons who are wholly absorbed in the sweetness of love for Hari does not desire the five types of liberation.
Although the prema-seva-uttara mukti is acceptable in uttama bhakti – the purest devotee does not even desire such liberations. How then can they culminate their service to the supreme without liberation to His abode? Though they do not desire such liberations, the purest devotees still obtain them automatically in the course of their pure devotional exchanges with the Supreme.
tatrApy ekAntinAM shreSthA govinda hRta mAnasAH |
yeSAM shrIsha-prasAdo ‘pi mano hartuM na shaknuyAt ||58||
Of all persons who are wholly absorbed in sweet love for the Lord, those whose heart and minds are absorbed in Govinda are the foremost. Not even the graces of Narayan can attract them.
siddhAntatastv abhede ‘pi shrIsha-kRSNa sva-rUpayoH |
rasen-otkRSyate kRSNa rUpam eSA rasa sthitiH ||59||
Though the truth is that there is that Narayana and Krishna are not different, the distinction of Krishna is that all rasas are most perfectly expressed in Him.