View source for As such, the pure devotees never accept the liberation of sayujya, to become one with the supreme, though sometimes they may accept as favorable the other four liberated states

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{{terms|"As such, the pure devotees never accept the liberation of sāyujya, to become one with the supreme, though sometimes they may accept as favorable the other four liberated states"}}
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[[Category:As Such]]
[[Category:Pure Devotees]]
[[Category:Never]]
[[Category:Accept]]
[[Category:Liberation]]
[[Category:Sayujya-mukti]]
[[Category:Become One]]
[[Category:One With The Supreme]]
[[Category:Sometimes]]
[[Category:They]]
[[Category:May (Might)]]
[[Category:Favorable]]
[[Category:Other]]
[[Category:Four]]
[[Category:Liberated State]]
[[Category:The Nectar of Devotion Chapter 04 - Devotional Service Surpasses All Liberation]]
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<h2>Other Books by Srila Prabhupada</h2>
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<h3>Nectar of Devotion</h3>
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In the beginning they may want the opulences of Kṛṣṇa, but at the mature stage the dormant love for Kṛṣṇa exhibited in Vṛndāvana becomes prominent in their hearts. As such, the pure devotees never accept the liberation of sāyujya, to become one with the supreme, though sometimes they may accept as favorable the other four liberated states.
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[[Vanisource:NOD 4 (1970)|Nectar of Devotion, 4]]
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Another passage which is very important is in the Śrīmad-Bhāgavatam, [[Vanisource:SB 1.7.10|First Canto, 6th Chapter, 10th verse]], and is called the "ātmārāma verse." In this ātmārāma verse it is stated that even those who are completely liberated from material contamination are attracted by the transcendental qualities of Lord Kṛṣṇa.* The purport of this verse is that a liberated soul has absolutely no desire at all for material enjoyment; he is wholly freed from all kinds of material desires, yet still he is irresistibly attracted by the desire to hear and understand the pastimes of the Lord. We can therefore conclude that the glories and pastimes of the Lord are not material. Otherwise, how could the liberated persons known as ātmārāmas be attracted by such pastimes? That is the important point in this verse.

*This ātmārāma verse was once nicely explained by Lord Caitanya to Sanātana Goswāmī. There is a detailed explanation of this verse in the author's Teachings of Lord Caitanya.

From the above statement it is found that a devotee is not after any of the stages of liberation. There are five stages of liberation, already explained as being 1) to become one with the Lord, 2) to live on the same planet as the Lord, 3) to obtain the same bodily features as the Lord, 4) to have the same opulences as the Lord and 5) to have constant association with the Lord. Out of these five liberated stages the one which is known as sāyujya, or to merge into the existence of the Lord, is the last to be accepted by a devotee. The other four liberations, although not desired by devotees, still are not against the devotional ideals. Some of the liberated persons who have achieved these four stages of liberation may also develop affection for Kṛṣṇa and be promoted to the Goloka Vṛndāvana planet in the spiritual sky. In other words, those who are already promoted to the Vaikuṇṭha planets and possess the four kinds of liberation may also sometimes develop affection for Kṛṣṇa and become promoted to Kṛṣṇa-loka.

So those who are in the four liberated states may still be going through different stages of existence. In the beginning they may want the opulences of Kṛṣṇa, but at the mature stage the dormant love for Kṛṣṇa exhibited in Vṛndāvana becomes prominent in their hearts. As such, the pure devotees never accept the liberation of sāyujya, to become one with the supreme, though sometimes they may accept as favorable the other four liberated states.

Out of many kinds of devotees of the Supreme Personality of Godhead, the one who is attracted to the original form of the Lord, Kṛṣṇa in Vṛndāvana, is considered to be the foremost, first-class devotee. Such a devotee is never attracted by the opulences of Vaikuṇṭha, nor even of Dvārakā, the royal city where Kṛṣṇa ruled. The conclusion of Śrī Rūpa Gosvāmī is that the devotees who are attracted by the pastimes of the Lord in Gokula, or Vṛndāvana,* are the topmost devotees.

*Vṛndāvana is the transcendental place where Kṛṣṇa enjoys His eternal pastimes as a boy, and it is considered the topmost sphere in all existence. When this Vṛndāvana is exhibited in the material world the place is called Gokula, and in the spiritual world it is called Goloka, or Goloka Vṛndāvana.

A devotee who is attached to a particular form of the Lord does not wish to change his devotion to other forms. For example, Hanumān, the devotee of Lord Rāmacandra, knew that there is no difference between Lord Rāmacandra and Lord Nārāyaṇa, and yet he still wanted to render service only unto Lord Rāmacandra. That is due to the specific attraction of a particular devotee. There are many, many forms of the Lord, but Kṛṣṇa is still the original form. Though all of the devotees of the different forms of the Lord are in the same category, still it is said that those who are devotees of Lord Kṛṣṇa are the topmost in the list of all devotees.
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