Verse Text
yad-arīṇāṁ priyāṇāṁ ca prāpyam ekam ivoditam |
tad brahma-kṛṣṇayor aikyāt kiraṇārkopamā-juṣoḥ ||278||
Translation
When it is said that the enemies and the dear friends of the Lord attained the same end, it means the same end only in the sense that brahman and the personal form of Kṛṣṇa are one entity, in the manner that the rays of the sun and the sun are one.
Purport (Jiva Goswami)
It was stated in verse 274, quoting from the Bhāgavatam, that those with hatred and fear attained the goal (tad-gatiṁ gatāḥ) as did those with conjugal love and affection. The doubt may arise how an enemy of Kṛṣṇa and a friend of Kṛṣṇa can achieve the same goal. This verse clears the doubt.
Priyāṇām refers to the gopīs, Vṛṣṇis, Pāṇḍavas and Nārada. The example of the sun and its rays are given in the Brahma-saṁhitā:
yasya prabhā prabhavato jagad-aṇḍa-koṭi-
koṭiṣv aśeṣa-vasudhādi vibhūti-bhinnam |
tad brahma niṣkalam anantam aśeṣa-bhūtaṁ
govindam ādi-puruṣaṁ tam ahaṁ bhajāmi || (5.40)
I serve the Supreme Personality of Godhead Govinda, the primeval Lord, whose transcendental bodily effulgence, known as the brahmajyoti, which is unlimited, unfathomed and all pervasive, is the cause of the creation of unlimited numbers of planets, etc., with varieties of climates and specific conditions of life. Brahma-saṁhitā 5.40
Bhagavad-gītā also says brahmaṇo hi pratiṣṭhāham: I am the shelter of the impersonal brahman (BG 14.27). Pratiṣṭhā means shelter. One should also see the commentary of Śrīdhara Svāmī on that verse. That is also suitable. If a person becomes highly qualified, he realizes the condensed form through the appearance of the Lord as Bhagavān with form and qualities. Otherwise, the person realizes the diluted form, through the appearance of the Brahman, with no form and qualities. One should understand that the effulgence could exist only if it has a foundation. Thus, even those satisfied with realization of ātmā, become attracted to the qualities of Bhagavān. If one is very inquisitive, one can consult the Bhagavat-sandarbha.
Purport (Nectar of Devotion)
There may be some difficulty in understanding that both the gopīs and Kaṁsa achieved the same goal, so this point should be clearly understood, because the attitudes of Kaṁsa and Śiśupāla were different from that of the gopīs. Although in all these cases the focus is on the Supreme Personality of Godhead, and all of the devotees are elevated to the spiritual world, there is still a distinction between these two classes of souls. In the First Canto of Śrīmad-Bhāgavatam it is said that the Absolute Truth is one and that He is manifested as impersonal Brahman, Paramātmā (Supersoul) and Bhagavān (the Supreme Personality of Godhead). Here is a spiritual distinction. Although Brahman, Paramātmā and Bhagavān are the same-and-one Absolute Truth, devotees like Kaṁsa or Śiśupāla could attain only to the Brahman effulgence. They could not have realization of Paramātmā or Bhagavān. That is the distinction.
An analogy can be given with the sun globe and the sunshine: to remain in the sunshine does not mean one has gone to the sun globe. The temperature of the sun globe is different from the temperature of the sunshine. One who has gone through the sunshine in jet planes or in spaceships has not necessarily gone to the sun globe. Although the sunshine and the sun globe are actually one and the same, still there is a distinction, for one is the energy and one is the energetic source. The Absolute Truth and His bodily effulgence are in the same way simultaneously one and different. Kaṁsa and Śiśupāla attained to the Absolute Truth, but they were not allowed to enter into the Goloka Vṛndāvana abode. Impersonalists and the enemies of the Lord are, because of attraction to God, allowed to enter into His kingdom, but they are not allowed to enter into the Vaikuṇṭha planets or the Goloka Vṛndāvana planet of the Supreme Lord. To enter the kingdom and to enter the king’s palace are not the same thing.
Śrīla Rūpa Gosvāmī is trying here to describe the different achievements of the impersonalists and the personalists. Generally, those who are impersonalists and are inimical to the Supreme Personality of Godhead get entrance only into the impersonal Brahman, when and if they reach spiritual perfection. The impersonalist philosophers are in one sense like the enemies of the Lord, because the out-and-out enemies of the Lord and the impersonalists are both allowed to enter only into the impersonal effulgence of the brahma-jyoti. So it is to be understood that they are of similar classification. And actually the impersonalists are enemies of God, because they cannot tolerate the unparalleled opulence of the Lord. They try always to place themselves on the same level with the Lord. That is due to their envious attitude. Śrī Caitanya Mahāprabhu has proclaimed the impersonalists to be offenders of the Lord. The Lord is so kind, however, that even though they are His enemies, they are still allowed to enter into the spiritual kingdom and remain in the impersonal brahma-jyoti, the undifferentiated light of the Absolute.
Sometimes an impersonalist may gradually elevate himself to the personal conception of the Lord. Bhagavad-gītā confirms this: “After many births and deaths, he who is actually in knowledge surrenders unto Me.” By such surrender, an impersonalist can be elevated to the Vaikuṇṭhaloka (spiritual planet) where, as a surrendered soul, he attains bodily features like those of the Lord.