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The definition of a Vaisnava.

3. 1
grhita-visnudiksako visnu-pujaparo naram
vaisnavo'bhihito'bhijnairitaro'smadavaisnava
One who is initiated into the Vaisnava mantra and who is devoted to worshiping Lord Visnu is known as a Vaisnava. One who is devoid of these practices is called an avaisnava, or nondevotee (Hari-Bhakti-Vilasa, 11th vilasa, quoted from
Padma Purana )

The different kinds of Vaisnavas according to
the version of Pa-caratrika and Bhagavata

3. 2
dvedha hi bhagavata-sampradaya-pravrttim. ekatam samksepatam sri narayanad-brarhma-naradadidvarena. anyatastu vistaratam sesat sanat-kumara-samkhyayanadi-dvarena.
Vaisnavas are divided into different sampradayas according to their inclinations. The first of these has come from Narayana by way of Brahma, Narada, and so on. Another sampradaya comes from Sesa Bhagavan and has been outlined by the Sanat-Kumaras.
(Sridhara Swami's commentary on Srimad-Bhagavatam 3.1.1.)

THREE KINDS OF DEVOTEES
Arcan-marga, or deity worship, and neophyte devotees

3. 3
sankha-cakra-dyurddha pundra-dharanadyatmalaksanam
tan-namaskaranais caiva vaisnavatvamihocyate
One whose body is marked with the conch, lotus, disc, and wheel of Visnu, who wears Visnu tilaka, and who offers respect to other Vaisnava is known by these symptoms as a neophyte devotee or kanistha-adhikari-vaisnava in terms of pa-caratra-viddhi, or the regulative principles of deity worship. (Padma-Purana )

Arcan-marga and the intermediate devotees

3. 4
tapam pundram tatha nama mantro yagasca pa-camam
ami hi pa-ca samskarm paramaikanti-hetavam
An intermediate Vaisnava, a madhyama-adhikai-vaisnava in terms of pa-caratrika-viddhi, the formal rules and regulations of the pa-caratra scriptures governing the worship of the deity (arcana-marga), is one who has been purifed by the five kinds of purificatory processes (pa-ca-samskaras) which are as follows: 1) practicing austerity for the sake of Visnu, 2) wearing Visnu tilaka, 3) receiving the holy name of Visnu, 4) accepting initiation into the gayatri-mantram, and 5) performing yajna for the sake of Visnu. He must also have firm faith in Visnu. (Padma-Purana )

Arcan-marga and the advanced devotees

3. 5
tapadi-pa-ca-samskai navejyakarma-karakam
artha-pa-cakavid vipro mahabhagavatam smrtam
A spiritually developed person (brahmana) who has mastered the above-mentioned five processes of purification (pa-ca-samskaras), who is absorbed in the nine devotional activities (deity worship, mantras, yoga, yajna, prayers, nama-sankirtana, service, and worship of both the Vaisnavas and the Lord) and who understands the esoteric meaning of these different activities in full, is to be known as a maha-bhagavata, a great devotee of Visnu, and a topmost Vaisnava. (Padma-Purana )

Three kinds of devotees in relation to krsna-prema:
The symptoms of the neophyte devotee or kanistha-adhikari vaisnava

3. 6
arcayam-eva haraye yam pujam sraddhayehate
na tad-bhaktesu canyesu sa bhaktam prakrtam smrtam
Those who faithfully worship the deity but who have no faith in the devotees of Krsna or his holy dhama, and who do not show mercy to other living beings are to be known as prakrta-bhaktas, materialistic or neophyte devotees (kanistha-adhikari vaisnavas). [NOTE: A.C. Bhaktivedanta Swami comments on the position of the neophyte devotee as follows in his commentary on this verse where it appears in the Caitanya-Caritamrta: "A prakrta-bhakta,or materialistic devotee, does not purposefully study the sastra and try to understand the actual standard of pure devotional service. Consequently, he does not show proper respect to advanced devotees. He may, however, follow the regulative principles, learn from his spiritual master, or from his family who worships the deity. He is to be considered on the material platform, although he is trying to advance in devotional service. Such a person is a bhakta-praya, a neophyte devotee, or bhaktabhasa when he is a little enlightened by Vaisnava philosophy."] (Srimad-Bhagavatam 11.2.47)

The symptoms of the intermediate or madhyama-adhikari vaisnava

3. 7
isvare tadadhinesu balisesu dvisatsu ca
prema-maitri-krpopeksa yam karoti sa madhyamam
An intermediate devotee or madhyama-adhikari vaisnava shows love for the Supreme Lord, friendship for the devotees, mercy towards the innocent and ignorant, and indifference towards the envious. (Srimad-Bhagavatam 11.2.48)
3. 8
krsna prema, krsna-bhakte maitrinacarana
balisete krpa, ara dvesi-upeksana
karilena madhyama-bhakta suddha-bhakta hana
krsna-name adhikara karena arjana
One who has love for Krsna, who makes friends with the devotees, who shows mercy to the neophytes and ignorant people, and who avoids the envious, is known as an intermediate devotee or madhyama-bhakta, and is considered a pure devotee, a suddha-bhakta. He is qualified to chant the holy name of Krsna. (Harinama Cintamani, chapter 8)

The symptoms of the topmost devotee or uttama-adhikari-vaisnava

3. 9
sarvabhutesu yam pasyed-bhagavad-bhavamnatmanam
bhutani bhagavatynatmany-esu bhagavatottamam
A person advanced in devotional service sees within everything the soul of souls, the Supreme Personality of Godhead, Sri Krsna. Consequently he always sees Krsna everywhere and in everything. He is known as an uttama-bhagavata, one situated on the topmost platform of devotional service. (Srimad-Bhagavatam 11.2.45)
3. 10
sthavara jangama dekhe, na dekhe ta'ra murti
sarvatra sphuraye ta-'ra isthadeva-murti
The maha-bhagavata, or advanced devotee certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord. (Caitanya Caritamrta Madhya 8.2.74)

Further symptoms of the most advanced devotee

3. 11
grhitvap-indriyair-arthan yo na dvesthi na hrsyati
visnor-mayam-idam pasyan sa vai bhagavatottamam
One who is so absorbed in love of Krsna that he sees everything as the energy of Lord Krsna (even while the senses perceive their objects), and who therefore feels neither attachment nor hatred towards the things of this world, is indeed the greatest among devotees (bhagavatottama). (Srimad-Bhagavatam 11.2.48)
3. 12
dehendriya -mano-dhiyam yo janmapyaya-ksud-bhaya-tarsa-krcchraim
samsara-dharmair-avimuhyamanam smrtya harer-bhagavata-pradhanam
Within the material world, one's body, senses, mind, life airs, and intelligence are always disturbed by birth, disintegration, hunger, fear, and thirst. One who is unbewildered by these miseries of material existence, who always remembers the lotus feet of the Supreme Personality of Godhead is to be considered bhagavata-pradhana, a foremost devotee of the Lord. (Srimad-Bhagavatam 11.2.49)
3. 13
na kama-karma-bijanam yasya cetasi sambhavam
vasudevaika-nilayam sa vai bhagavatottamam
One who has taken exclusive shelter of the Supreme Lord Vasudeva, whose heart is freed from all the seeds of lust and karma is considered a bhagavatottama, a pure devotee of the Lord on the highest platform. (Srimad-Bhagavatam 11.2.50)
3. 14
na yasya janma-karmabhyam na varnasrama-jatibhim
sajjate 'sminn-aham-bhavo dehe vai sa harem priyam
One who is free from taking pride in his good birth, pious activities, exalted varnasrama position, or high caste, and is free from the consciousness of bodily designations, who serves the Lord with humility, is to be known as the beloved devotee of the Lord. (Srimad-Bhagavatam 11.2.51)
3. 15
na yasya svam para iti vittesvnatmani va bhida
sarva-bhuta-samam santam sa vai bhagavatottamam
A maha-bhagavata is one who is free from the conception of "this is mine," and "this is for others", who thinks "everything is for Krsna," who sees all living beings as equally related to Krsna, and who is peaceful, being filled with Krsna consciousness. (Srimad-Bhagavatam 11.2.52)
3. 16
tribhuvana-vibhava-hetave'py akuntha-
smrtir ajitatma-suradibhir vimrgryat
na calati bhagavat-padaravindat
lava-nimisadharm api yam sa vaisnavagryam
The lotus feet of the Supreme Lord Krsna are sought by gods such as Brahma and Siva who have accepted Him as their life and soul. A pure devotee can never forget Krsna's lotus feet or give up their shelter for a moment, even in exchange for the three worlds. Such a devotee is to be known as a maha-bhagavata. (Srimad-Bhagavatam 11.2.53)
3. 17
bhagavat uru-vikramanghri-sakha-
nakha-mani-candrikaya nirasta-tape
hrdi katham upasidatam punamsa
prabhavati candra ivodite'rka-tapam
How can any painful fever befall those who hold the cooling lotus feet of the Supreme Lord Krsna within their hearts? By the power of Sri Krsna's magically potent holy lotus feet, all the troubles in the hearts opf his pure devotees are banished forever. The nails on his toes are like gems whose rays soothe the hearts of devotees and relieve them from all trouble. When the rays of the moon cool the earth who can feel the heat of the summer sun? In the same way, when the rays of Krsna's lotus feet have such a cooling effect, what devotee who has accepted Krsna as his only shelter can suffer from the pangs of material miseries? Such a devotee is certainly a mahabhagavata. (Srimad-Bhagavatam 11.2.54)
3. 18
visrjati hrdayam na yasya saksad-dharir-avasabhihito'py-aghaugha-nasam
ya-rasanaya dhrtanghri-padmam sa bhavati bhagavata-pradhana uktam
One who chants the holy name of the Supreme Lord Hari even unconsciously is freed from all sins. When the Supreme Lord Hari grants liberation from sin to one who even unconsciously or negligently vibrates his holy name, the position of one who never abandons the shelter of His lotus feet must be considered highly exalted. Such a devotee can never give up the association of the Lord, nor can the Lord give up his association. Krsna Himself dwells eternally within his heart. Such a great soul is known as a mahabhagavata, a highly advanced pure devotee of Krsna. (Srimad-Bhagavatam 11.2.55)

The Paramahamsa Vaisnava

3. 19
jnana-nistho virakto va mad bhakto va napeksakam
sa lingannasramams-tyakto cared-avidhi-gocaram
The topmost devotee, [a paramahamsa ] is fixed in transcendental knowledge. He is free from attachment to all sense enjoyment, and does not long for anything, including moksa. Such a great soul has renounced not only the duties of varnasrama, but also its external marks, including even the dress of a sannyasi. Such a great soul has given up all attachment to previous conceptions of religion and duty, beginning with dharma, artha, kama, and moksa, and including varnasrama-dharma, for he has already surpassed all Vedic injunctions and prohibitions. He is no longer ruled by the scriptures [for he is spontaneously devoted to the Supreme Personality of Godhead on the highest platform of divine love]. (Srimad-Bhagavatam 11.18.28)

A description of the three kinds of devotees from Caitanya-Caritamrta

3. 20
sraddhavan jana haya bhakti-adhikari:
"uttama," "madhyama," "kanistha," - sraddha-anusari.
sastra-yuktye sunirpuna, drdhasraddha ya-ra
"uttama adhikari" sei taraya samsara.
sastra-yukti nahi drdha sraddhavan
"madhyama adhikari" sei mahabhagyavan.
yahara komala sraddha, se - "kanistha-jana"
krame krame te-ho bhakta haibe "uttama."
A faithful devotee is a truly eligible candidate for the loving service of the Lord. According to one's faith, one is classified as a topmost devotee, an intermediate devotee, or an inferior devotee. One who is expert in logic, argument, and the revealed scriptures and who has firm faith in Krsna is classified as a topmost devotee. He can deliver the whole world. One who is not very expert in argument, logic, and the scriptures but who has firm faith is considered a second-class devotee. He also must be considered most fortunate. One whose faith is soft and pliable is called a neophyte, but by gradually following the process, he will rise to the platform of a first-class devotee. (Caitanya-Caritamrta Madhya 22.64-67)

Sri Caitanya Mahaprabhu Himself explains the three kinds of devotees:
An ordinary Vaisnava

3. 21
prabhu kahe, ya-ra mukhe suni eka bara
krsna-nama, pujya sei srestha savakara
Sri Caitanya Maharabhu said, "Whoever chants the holy name of Krsna just once may be considered a Vaisnava. Such a person is worshipable, and is the topmost human being. (Caitanya-Caritamrta Madhya 15.106)

A superior Vaisnava

3. 22
"krsna-nama" nirantara ya-hara vadane
se - "vaisnava-srestha," bhaja ta-hara carane
"A person who is always chanting the holy name of the Lord is to be considered a superior Vaisnava, and your duty is to serve his lotus feet. (Caitanya-Caritamrta Madhya 16. 72)
The topmost Vaisnava.

3. 23
ya-hara darasane mukhe aise "krsna-nama"
ta-hare janiha tumi - "vaisnava-pradhana"
"The topmost Vaisnava is he whose very presence makes others chant the holy name of Krsna. He is superior to all others" (Caitanya-Caritamrta Madhya 16.74)

Who is a Vaisnava?

3. 24
dusta mana! tumi kisera vaisnava?
pratisthara tare, nirjanera ghare,
tava "harinama" kevala "kaitava:
jadera pratistha, sukarera vistha,
jana na ki taha "mayara vaibhava"
kanaka-kamini, divasa-yamini,
bhaviya ki kaja, anitya se saba:
tomara kanaka, bhogera janaka,
kanakera dvare sevaha "madhava."
kaminira kama, nahe tava dhama,
tahara malika kevala "yadava."
pratistasa-taru, jada-maya-maru
na pela "ravana" yujhiya "raghava:"
vaisnavi pratistha, tate kara nistha,
taha na bhajile labhibe gaurava.
harijana-dvesa, pratisthasa klesa,
kara kena tabe tahara gaurava.
vaisnavera pache, pratisthasa ache,
ta'ta, kabhu nahe "anitya-vaibhava."
se hari sambandha, sunya-mayagandha,
taha kabhu naya "jadera kaitava":
pratistha-candali, nirjanata-jala
ubhaye janiha mayika-raurava.
"kirtana chadiba, pratistha magiba,"
ki kaja dhu-diya tadrsa gaurava:
madhavendra puri, bhava-ghare churi,
ki karila kabhu sadai janava.
tomara pratista, "sukarera vistha,"
tara saha sama kabhu na manava:
matsarata-vase, tumi jadarase,
majecha chadiya kirtana-sausthava.
tai dusta mana, "nirjana-bhajana,"
pracaricha chale "kuyogi-vaibhava"
prabhu sanatane, prabhu yatane
siksa dila yaha cinta sei saba
sei du'ti katha, bhula' na sarvatha,
ucchaisvare kara "harinama-rava"
"phalgu" ara "yukta," "baddha" ara "mukta,"
kabhu na bhaviha 'ekakara saba
"kanaka-kamini," "pratistha-baghini,"
chadiyache yare sei ta' vaisnava:
sei "anasakta," sei "suddha-bhakta,"
samsara tathaya paya parabhava.
"yathayogya-bhoga," nahi tatha roga,
"anasakta" sei, ki ara kahaba
"asakti rahita" "sambandha-sahita,"
visaya-samuha sakali "madhava."
se "yukta-vairagya,"taha ta' "saubhagya,"
tahai jadete harira vaibhava:
kirtane yahara, "pratistha-sambhara,"
tahara sampatti kevala "kaitava."
"visaya-mumuksu," "bhogera bubhuksu,"
duye tyaja mana, dui - "avaisnava"
"krsnera sambandha," aprakrta skandha,
kabhu nahe taha jadera sambhava"
"mayavadi jana," krsnetara mana,
mukta abhimane se ninde vaisnava
vaisnavera dasa, tava bhaktinasa,
kena va dakicha nirjananahava.
ye "phalgur-vairagi," kahe, nije, "tyagi,"
se na pare kabhu haite "vaisnava."
hari-pada chadi', nirjanata badi',
labhiya ki phala, "phalgu" se vaibhava.
"radha-nitya-jana," taha chadi' mana,
kena va nirjana-bhajana-kaitava.
vrajavasi-gana, pracaraka-dhana,
pratistha-bhiksuka ta'ra nahe "sava."
ache ta'ra, se hetu pracara,
pratisthasa-hina "krsna-gatha" saba.
sri-dayita dasa, kirtanete asa,
kara uccaim-svare "hari-nama-rava."
kirtana-prabhave, smarana haibe,
se kale bhajana-nirjana sambhava.
O wicked mind! What kind of Vaisnava are you? You go off by yourself to chant Krsna's name in a solitary place, but your "chanting" is only for name and fame (pratistha). It is nothing but hypocrisy. Such mundane name and fame is hogshit; it is an allurement of maya. Day and night you think of nothing but women and money. Why waste your time meditating on these things which are all temporary? You think that money is the father of enjoyment, but money is not meant for your pleasure. When you claim wealth as your own, it only creates within you a lust for enjoyment. Your money should serve Krsna, who is Madhava, the husband of the goddess of fortune and the enjoyer of all wealth. Satisfying the desire of beautiful women is never your domain; it is meant to be satisfied by their proprietor - Yadava, Krsna. He alone can fulfill the hankering of their hearts. Ravana fought Rama in order to achieve the highest prestige (pratistha), but that prestige was only an illusion. His hope for prestige had grown as mighty as a great tree within the forest of desires within his heart. But the soul can find no cooling shade there, for the "forest" is really only a mirage in the desert of material illusion. Don't be like Ravana, who wanted to enjoy the position of Rama. Accept the position of the servant of Visnu. Take your stand upon the firm foundation of pure devotional service, giving up all your hopes for false prestige, and thus become established as a genuine Vaisnava. If you don't worship the position of the Vaisnava, you will be doomed.
Those who go to great trouble in hopes for prestige as great devotees, are envious of devotees and are rewarded for their trouble with a hellish life. The genuine fame which follows a Vaisnava is not the same as the temporary fame which follows pretenders. The fame that follows a Vaisnava does not stink of maya. It has no trace of the treachery of pretentious imposters. The self-promotion and fame of pseudo-Vaisnava is like a dog-eating whore: it is unchaste and unprincipled. Their solitary bhajan is counterfeit. O mind, know that both the artificial fame and bogus bhajana of these pseudo-devotees is a hellish phantasmagoria. They think: "I shall give up the kirtana of the holy name and pray for fame and position." But what is the use of such "fame?" O mind, know for certain that Madhavendra Puri never cheated himself in this way by robbing himself of his own internal treasure and proclaiming his greatness to the world. O mind, your fame is hogshit. No one shall ever be the equal of Mahavendra Puri, so why do you wish to compete with him for fame? Under the control of envy, you have drowned yourself in the ocean of mundane rasa and material enjoyment. The only thing you have truly renounced is the sublime kirtana of the holy name of Krsna in the association of devotees.
O wicked mind! Your so-called solitary worship is preached and practiced by wicked imposters who impersonate devotees for nefarious purposes. With great care you should consider what Sri Caitanya Maharabhu taught Sanatana Goswami. Loudly chant the holy name of Krsna and never forget the two most valuable things he taught Sanatana: phalgu and yukta, "real and apparent renunciation" and baddha and mukta, "freed and enslaved." Never mistake one for the other, or think them to be the same.
Money, women, and fame are like tigers. A Vaisnava gives them up and keeps them at a distance. Auch a devotee, who is without material attachments, is a suddha-vaisnava. Such a devotee has conquered over the material world and its illusions of enjoyment. Accepting only what is needed in the service of the Lord, he remains free from the diseased mentality of material enjoyment and dedicates himsel in the Lord's service. Free from all false attachments, he sees everything in relationship to Krsna, understanding that everything is meant for the pleasure of Sri Krsna. He knows that to engage everything in the service of Sri Krsna is real renunciation. Because he understands that the true position of renunciation is in dedicating everything to Krsna, he is truly fortunate. Although he lives within the material world, he dwells within the revelation of Krsna's pastimes, and experiences the extension of the spiritual world within the material world.
On the other hand, one who chants the holy name of the Lord for name and fame is simply a hypocrite and a cheater. His renunciation is false. O mind! give up the association of both those who want liberation and those who want material enjoyment. They are all nondevotees.
What is in connection with Krsna is aprakrta: nonmaterial and supramundane. The divine connection that things in connection with Krsna have should never be seen as material. By virtue of its divine connection with Krsna a thing becomes transcendental. It is therefore impossible for it to be anything less than divine. The mayavadis can never think of Krsna. Proud of their piety, they think themselves liberated and blaspheme the Vaisnavas. O mind, your only prayer is to be the servant of the devotees. Make this prayer your only contemplation. Why do you want to go off by yourself and leave the devotees? A phalgu-vairagi does not understand that the true meaning of renunciation is devotion. In the dress of a devotee, such an imposter calls himself a tyagi, a great renouncer, but he is only a great pretender. He will never be a true Vaisnava. giving up the lotus feet of Sri Hari, he leaves the Lord's service behind in order to perform his "worship" in a solitary place. Having left the service of Sri Krsna and the association of devotees, what will he get by becoming famous as a humble man? Those who, in a false spirit of renunciation, give up the service of Krsna, the association of Vaisavas and the order of the guru to execute solitary bhajana may sit in their hut and chant, but the only fruit they get is false. What is the use of such foolishness?
O mind! Always engage yourself in the service of Sri Radha, and keep aloof from the snake of material enjoyment. There is nothing glorious about performing "kirtana" simply for name and fame.You are the eternal servant of Srimati Radharani. Why then do you renounce her for the cheating process of nirjana-bhajana, solitary worship? Why do you run after false renunciation and so give up the service of Sri Radha? The residents of Vrndavana are the real object of preaching. They do not aspire for false prestige, nor are they devoid of life, as are the false renunciates. Those who have spiritual vitality can preach and instill spiritual life in their audience. Preaching is the symptom of vitality. One who preaches the message of Krsna consciousness is devoid of hopes for prestige.
Sri Dayita Dasa, (Srila Bhaktisiddhanta Saraswati hakura) the humble servant of Sri Radha and her beloved Krsna always hopes for kirtana, and begs everyone to sing the holy name of the Lord aloud. By the influence of such kirtana, one may gradually come to the exalted stage of smaranam, wherein one constantly remembers the pastimes of Krsna within one's mind. Nirjana-bhajana, solitary devotion, is conceivable only after attaining this advanced level of krsna-bhakti. (Mahajana-racita Gita, Srila Bhaktisiddhanta Saraswati hakura. )

The twenty-six qualities of a Vaisnava
Surrender to Krsna is the natural and essential quality of a devotee:
The other twenty-five qualities are secondary and marginal.

3. 25
sei saba guna haya vaisnava-laksana
saba kahana yaya, kari' dig-darasana.
krpalu, akrtadroha, satyasara, sama
nirdosa, vadanya, mrdu, suci, aki-cana.
sarvopakaraka, santa, krsnaika-sarana
akama, niriha, sthira, vijita sad-guna
mitabhuk, apramatta, manada, amani
gambhira, karuna, maitra, kavi, daksa, mauni.
All these transcendental qualities are the characteristics of pure Vaisnavas, and they cannot be fully explained, but I shall try to point out some of the important qualities. Devotees are always merciful, humble, truthful, equal to all, faultless, magnanimous, mild and clean. They are without material possessions, and they perform welfare work for everyone. They are peaceful, surrendered to Krsna, and desireless. They are indifferent to material acquisitions and are fixed in devotional service. They completely control the six bad qualities: lust, anger, greed, pride, illusion, and envy. They eat only as much as required, and are sober. They are respectful, grave, compassionate, and without false prestige. They are friendly, poetic, expert, and are silent: that is, they do not speak whimsically. (Caitanya-Caritamrta Madhya 22.74-76)

The Vaisnava sees with equal vision

3. 26
vidya-vinaya sampanne brahmane gavi hastini
suni caiva svapake ca pandta samadarsinam
The learned devotee sees with equal vision (by dint of true knowledge) the brahmana, the cow, the elephant, the dog, and the outcaste. (Bhagavad-gita 5.18)
3. 27
mahat-sevam dvaramnahur-vimuktes tamodvaram yositam sangisangam
mahantaste samacittam prasanta vimanyavam suhrdam sadhavo ye
One can attain the path of liberation from material bondage by service to the the great devotees. One who wishes to advance in spiritual life must render service to the mahatmas. For those who are not interested in advancing in spiritual life, who associate with those fond of women and sex, the path to hell is wide open. The great devotees are equipoised. They do not see any difference between one living being and another. They are very peaceful, and are fully engaged in devotional service. They are devoid of anger and they work for the benefit of everyone. They do not behave in any abominable way. Such persons are known as mahatmas. (Srimad-Bhagavatam 5.5.2)
3. 28
ye va mayise krta sauhrdartha janesu dehambhara-vartikesu
grhesu jayatmaja-rati-matsyu na pritiyukta yavad arthas ca loke
Those who are interested in reviving their Krsna consciousness and increasing their love of Godhead do not like to do anything that is not related to Krsna. They are not interested in mingling with those who are busy maintaining their bodies by eating and sleeping, mating and defending. They are not attached to their homes, although they may be householders. Nor are they attached to wives, children, friends, or wealth. At the same time, they are not indifferent to the execution of their duties. Such persons are interested in collecting only enough money to keep their body and soul together. These are the characteristics of a devotee. (Srimad-Bhagavatam 5.5.3)

The Lord Himself is conquered by His devotees

3. 29
aham bhakta-paradhino hyasvatantra iva dvija
sadhubhir grasta hrdayo bhaktair-bhakta-jana-priyam
[The Lord said] I am completely under the control of my devotees. Indeed, I am not at all independent. I sit only within the cores of their saintly hearts. What to speak of my devotees, even those who are devotees of my devotees are very dear to me. (Srimad-Bhagavatam 9.4.63)
3. 30
sadhavo hrdayam mahyam sadhunam hrdayas-tvaham
mad-anyate na jananti naham tebhyo managapi
My pure devotees are always in my heart, and I am always in their hearts. My devotees know nothing other than me, and I know nothing other than them. (Srimad-Bhagavatam 9.4.68)

A Vaisnava is supremely merciful

3. 31
bhavad-vidha bhagavatas-tirthi-bhutam svayam prabho
tirthi-kurvanti tirthani svantam-sthena gadabhrtya
Devotees are themselves the highest places of pilgrimage, capable of giving benediction to all, for they always carry the Supreme Lord Krsna within their hearts. Thus they purify the holy places of pilgrimage as well as all those who visit such holy places. (Srimad-Bhagavatam 1.13.10)
3. 32
yan nama-sruti-matrena puman bhavati nirmmalam
tasya tirtha padam kim va dasanam avasisyate
If simply by hearing Sri Krsna's holy name one becomes supremely purified, who can imagine the purifying power of those who are constantly engaged in service to His lotus feet? What is impossible for such persons? (Srimad-Bhagavatam 9.5.16)

The glories of the Vaisnavas

3. 33
sva-dharma-nistham sata-janmabhim puman
viri-citameti tatam param hi mam
avyakrtam bhagavato'tha vaisnavam
padam yathaham vibuddha kalatyaye
[Siva said] One who perfectly follows his duty in varnasrama-dharma for one hundred births can attain the position of Brahma. One who is more qualified can attain the position of Siva. A Vaisnava, however, is immediately promoted to the spiritual planets far beyond even my abode. That transcendental position is so difficult to realize that I, Lord Siva - and the other gods - can attain those spiritual planets only after the ultimate annihilation of the material world. (Srimad-Bhagavatam 4.24.29)
3. 34
nayana bhariya dekcho dasera prabhava
hana dasyabhave krsne kara anuraga
alpa hena na maniha "krsna-dasa" nama
alpa-bhagye dasa nahi kare bhagavan
dasa-name brahma-siva harisa-antara
dharani-dharendra cahe dasa adhikara
[Sri Caitanya Mahaprabhu said] Just see the influence of the servant of Krsna. With such a mentality of service, cultivate a deep attachment to Krsna. If, however, you are devoid of a service attitude and don't wish to call yourself "Krsna-dasa," you will be most unfortunate: the Lord will never accept you as his servant. Brahma and Siva, although they are the masters of the universe, take endless delight in the name of "Krsna-dasa" and pray for the qualification to become servants of Sri Krsna. (Caitanya-Bhagavata Madhya 23.463-464,472)
3. 35
kita janma hau yatha tuwa dasa
bahir-mukha brahma-janme nahi asa
Let me take birth as a worm - as your servant. I would forsake a birth as Brahma the creator, if that birth was devoid of your service, O Krsna. (Saranagati, Bhaktivinoda hakura)

The glories of the servants of the Vaisnavas

3. 36
maj janmanam phalamidam madhu-kaitabhare
mat prarthaniya-madanugraha esa eva
tad-bhrtya-bhrtya-paricaraka-bhrtya-bhrtya-
bhrtyasya-bhrtya iti mam smara lokanatha
O Krsna! O Lord of all the worlds! O enemy of Madhu and Kaitabha! Please be merciful to me and grant my request. Please accept me as the servant of the servant of the servant of the servant of your servant. May this my constant remembrance.

Further glories of the Vaisnavas

3. 37
sadhunam samacittanam sutaram mat-krtatmanam
darsanan no bhaved-bandham pumso'ksnom savitur yatha
When one is face to face with the sun, there is no longer darkness for one's eyes. Similarly, when one is face to face with a sadhu who is fully determined and surrendered to the Supreme Personality of Godhead, Sri Krsna, one will no longer be subject to material bondage. (Srimad-Bhagavatam 10.10.41)
3. 38
na hyasmayani tirthani na deva-mrcchilamayam
te punastyarukalena darsanadeva sadhavam
It is not the water alone that makes a sacred place holy. Nor is it earth nor clay that composes the form of the Deity. The waters of the Ganges, visits to holy places, and the worship of the Salagrama-sila purify one only after a long time. But saints like you purify instantly by their very sight. (Srimad-Bhagavatam 10.84.11)

Without taking shelter of the Vaisnava, all knowledge is lost

3. 39
thakura-vaisnava-pada, avanira susampada,
suna bhai! hai-a eka mana:
asraya laiya bhaje, tare krsna nahi tyaje,
ara sava mare akarana.
vaisnava-carana-jala, prema-bhakti dite bala,
ara keho nahe balavanta:
vaisnava-carana-renu, mastake bhusana vinu,
ara nahi bhusanera anta.
tirthajala-pavitra-gune, likhiyache purane,
se saba bhaktira prava-cana:
vaisnavera padadoka, sama nahe ei saba,
yate haya va-jita purane.
vaisnava-sangete mana, anandita anuksana,
sadahaya krsna-parasanga:
dina narottama kane, hiya dhairya nahi vandhe,
mora dasa kena haila bhanga.
O brother, please hear my words with rapt attention: the lotus feet of the Vaisnavas are the most valuable treasure in the world. Those Vaisnavas continually take shelter of Lord Krsna and worship Him. They never abandon their Lord, but they are liberated from the cycle of repeated birth and death. The water which has washed the lotus feet of the Vaisnavas bestows devotional service in pure love of Godhead. There is nothing as effective in attaining this divine love. I place the dust from the lotus feet of the Vaisnavas upon my head. I wear no other ornament. The purifying power of the waters of the various places of pilgrimage is described in the Puranas, although this is something of a deceptive trick. Actually, there is nothing which is as purifying as the water which has washed the lotus feet of the Vaisnavas. This water fulfills all desires. Moment after moment my mind finds contant pleasure in the association of the Vaisnavas. I always seek out the company of those devotees who are devoted to Lord Krsna. The poor-hearted Narottama dasa hakura cries, "I cannot maintain my composure any longer. Why have I fallen into such a low condition of life that I cannot get the association of the Vaisnavas?" (Prarthana - Narottama dasa hakura)

Vaisnavas alone are really merciful to the most fallen

3. 40
ei bara karuna kara, vaisnava gosa-i
patita-pavana toma vine keha nai.
kahaa nikate gele papa dure yaya
emana dayalu prabhu keba kotha' paya.
gangara parasa haile pascate pavana
darsane pavitra kara ei tomara guna.
hari-sthane aparadhe tare' harinama
toma-sthane aparadhe nahika edana.
tomara hrdaye sada govinda-visrama
govinda kahena, - "mama vaisnava - parana"
prati janme kari asa caranera dhuli
narottame kara daya apanara bali
O Vaisnava Goswami, please be merciful to me now. There is no one except for you who can purify the conditioned souls. Where does anyone go to find such a merciful personality by whose mere audience all sins go far away. After bathing in the waters of the sacred Ganges many times, one becomes purified, but just by the sight of you, fallen souls are purified. This is your great power. The holy name delivers one who has committed an offense to Lord Hari, but if one commits an offense to you, there is no way of overcoming it. Your heart is always the resting place of Lord Govinda, and Lord Govinda says the Vaisnavas are always in my heart. I desire the dust of your holy feet in every birth I may take. Please consider Narottama dasa hakura yours and be kind upon him. (Prarthana - Narottama dasa hakura)

The glories of exclusive Vaisnavas

3. 41
brahmananam sahasrebhyam satrayaji visisate
satrayaji-sahasrebhyam sarvavedanta-paragam
sarva-vedanta-vit-kotya visnu-bhakto visisyate
vaisnavanam sahasrebhyam ekantyeko visisyate
Out of many thousands of brahmanas, one who performs sacrifice for Visnu is best. Out of thousands of such yaj-ika-brahmanas, one who knows the meaning of Vedanta is best. Out of millions of those who know the meaning of Vedanta, a devotee of Visnu is best. And out of thousands of Visnu-bhaktas, one who is an unalloyed devotee of Visnu is the best. (Hari-Bhakti-Vilasa, 10.117, and Bhakti-Sandarbha, 117)
3. 42
na mayy-ekanta-bhaktanam guna-dosodbhava gunam
[The Supreme Lord said] Material piety and sin, which arise from the good and evil of this world, cannot exist within my unalloyed devotees, who, being freed from material hankering, maintain steady spiritual consciousness in all circumstances. (Srimad-Bhagavatam 11.20.36)

Vaisnavas are very rare

3. 43
bahunam janmanam-ante jnanavan mam-prapadyate
vasudevam sarvam iti sa mahatma sudurlabham
After many many births and deaths, one who is in full knowledge surrenders unto me, knowing me to be the Supreme Personality of Godhead and all that is. Such a great soul and pure devotee is very rare.
3. 44
manusyanam sahasresu kascid yatati siddhaye
yatatam api siddhanam kascin mam vetti tattvatam
[The Supreme Lord, Krsna, said] Out of many thousands among men, one may desire perfection. Out of thousands of those who attain perfection, one may know me in truth.
3. 45
rajobhim samasamkhyatam parthivair-iha jantavam
tesam ye kecanehante sreyo vai manujadayam
prayo mumuksavastesam kecaneiva dvijottama
mumuksanam sahasresu kascin mucyeta sidhyati
muktanam api siddhanam narayana-parayanam
sudurlabham prasantatma kotisvapi mahamune
In this material world, there are as many living entities as there are atoms. Among these living entities, few are human beings, and among them, few are interested in following religious principles. Among those who follow religious principles, only a few desire liberation from the material world. Among thousands of those who wish for liberation, one may actually achieve it, giving up material attachments to society, friendship, love, country, home, wife, and children. And among many thousands of such liberated persons, one who can understand the true meaning of liberation is very rare. Out of millions of perfected and liberated souls, one may be a devotee of Krsna. Such devotees, who are fully peaceful, are extremely rare. (Srimad-Bhagavatam 6.14.3 - 5)

Out of many liberated souls, a pure devotee is very rare

3. 46
ta'ra madhye "sthavara," "jangama" dui bheda
jangame tiryak jala-stalachara vibheda.
ta'ra madhye manusya-jati ati alpatara
ta'ra madhye mleccha, pulinda, bauddha, svara.
vedanistha-madhye arddheka veda "mukhe" mane
veda-nisiddha papa kare, dharma nahi gane.
dharmacari-madhye bahuta "karma-nistha"
koti-karma-nistha-madhye eka "jnani" srestha.
koti-jnani-madhye haya eka jana "mukta,"
koti-mukta-madhye "durlabha" eka krsna-bhakta.
The unlimited living entities can be divided into two different groups: those that can move and those that cannot move. Among living entities that can move, there are birds, aquatics and animals. Although the living entities known as human beings are very small in quantity, that division may be still further subdivided, for there are many uncultured human beings like mlecchas, pulindas, and other varieties of outcastes. Among human beings, those who are followers of the Vedic principles are considered civilized. Among these almost half simply give lip-service to the Vedic principles while committing all kinds of sinful activities. Such men do not care for the prohibitions of scriptures. Among the followers of the Vedas, most are following the process of karma and distinguishing between good and bad work. Out of many such sincere karmis, there may be one jnani, who is actually wise. Out of many millions of such wise men, one may become liberated. And out of many of such liberated persons, a pure devotee of Sri Krsna is very difficult to find. (Caitanya Caritamrta Madhya 19.144-148)
3. 47
aksnom phalam tvadrsa-darsanam hi tanom phalam tvadrsa-gatrasangam
jihva phalam tvadrsa-kirtanam hi sudurlabha bhagavata hi loke
O Vaisnava! To see you is the perfection of the eyes. To touch your holy feet is the perfection of the body. To vibrate your holy qualities is the perfection of the tongue, for it is very rare to find a pure devotee within this world. (Hari-Bhakti-Sudhodaya 13.2)

A Vaisnava cannot be understood with mundane knowledge

3. 48
tan vai hya sad vrttibhir-iksbhirye parahrtantar janma-nasam paresa
atho na pasyanty-arugaya nunam ye te padanya sa vilasa laksmyam
O great Supreme Lord, offensive persons whose internal vision has been too affected by external materialistc activities cannot see your lotus feet. But your devotees can always see your lotus feet because their only aim is to transcendentally enjoy your lila, or transcendental pastimes. (Srimad-Bhagavatam 3.5.45)
3. 49
yata dekha vaisnvera vyavahara-dukham
niscaya janiha sei parananda sukha
visaya-madandha saba kicchui na jane
vidya kula, dhana-made vaisnava na cine
When you see a Vaisnava of the highest order who seems to be suffering from material misery, you should know for sure that he is really experiencing the highest ecstasy. (When ordinary people see that a devotee has no material wealth of his own, that he is not enjoying the mellows of family life and has no important position in society, they think that he is suffering. They do not understand that a devotee takes no pleasure in wealth, women, and prestige, but takes transcendental pleasure in humbly serving the Lord.) Bewildered by sense enjoyment and puffed up with pride in their own knowledge, education, birth, wealth, beauty, and so on, the ignorant people in general cannot understand the activities or position of a Vaisnava. (One should not think, however, that because a devotee does not consider these things important that he is therefore ignorant. A devotee simply cannot be understood in terms of birth, beauty, education or wealth.) A Vaisnava, on the other hand never considers birth, education, and wealth to be important qualifications, but distributes the Lord's mercy to everyone, regardless of their social position. (Caitanya-Bhagavata Madhya 9.240-241)

A Vaisnava is paradumkha-dumkhi: compassionate for the sufferings of others

3. 50
mahad-vicalanam nrnam grnam dinacetasam
nimsreyasaya bhagavan-nanyatha kalpate kvacit
O Narada, Great personalities like you visit the homes of family men not to profit from them but simply to bestow eternal auspiciousness upon them, even though they are often reluctant tohear anything for their spiritual benefit, being materialistically minded. Otherwise they have no need to travel from one place to the next. (Srimad-Bhagavatam 10.8.4)
3. 51
mahanta-svabhava ei tarite pamara
nija-kaya nai tabu-yan ta'ra ghara
It is the general practice of saintly persons to deliver the fallen. Therefore they go to people's houses, although they have no personal business there. (Caitanya Caritamrta Madhya 8.39)
3. 52
janasya krsnad-vimukhasya daivadadharmasilasya sudumkhitasya
anugrahayeha caranti nunam bhutani bhavyani janardanasya
My dear Lord, sometimes great saintly persons go to the house of householders, although the householders are generally low-minded. When a saintly person visits their home, one can understand that it is for no other reason than to benefit the householders. (Srimad-Bhagavatam 3.5.3)
3. 53
bhajanti ye yatha devan deva api tahaiva tan
chayeva karmasacivam sadhavo dina-vatsalam
As a person worships the demigods, they reward him for his efforts. Just as the movements of a shadow correspond exactly with those of the body, the rewards given by the gods closely follow one's pious acts. A devotee's mercy, however, is causeless and does not depend on the accumulation of piety. The saintly are kind and compassionate to fallen souls without considering their piety or impiety. (Srimad-Bhagavatam 11.2.6)

A Vaisnava is transcendental, supramundane

3. 54
na karma-bandhanam janma vaisnavanams ca vidyate
visnor anucaratvam hi moksam ahur manisninam
A Vaisnava does not take birth under the jurisdiction of the laws of karma. His birth and disappearance are transcendental. The wise have declared that the servants of Visnu are eternally engaged in the liberated service of the Lord and hence are free from the laws of material nature. (Hari-Bhakti-Vilasa, 10,113, quoted from Padma Purana)
3. 55
ata eva vaisnavera janma mrtyu nai
sange aisen, sange yayen tathai
dharma, karma, janma vaisnavera kabhu nahe
padma-puranete iha vyakti kari' kahe
The Padma-Purana says that Vaisnavas do not undergo birth and death like ordinary people do. They appear and disappear within this world of their own accord. In this way, sometimes we get their association and sometimes their association is withdrawn The devotees are not subject to any wordly considerations of duty and karma. (Caitanya-Bhagavata Antya 8.173-174)
3. 56
vahni-surya-brahmanebhyas-tejiyan vaisnavam sada
na vicaro na bhogas ca vaisnavanam svakarmanam
The purifying power of fire, the sun, and the holy brahmanas is eclipsed by the divine power of the Vaisnavas. The activities of the Vaisnavas are neither karmic nor performed for the sake of materialistic enjoyment. (Brahma-Vaivarta Purana, Krsna-janma-khanda, 59th adhyaya )

A Vaisnava's birth, family, and nation are of no importance

3. 57
viprad-dvisad guna yutad aravaindanabha-
padaravinda-vimukhat svapacam varistham
manye tad-arpita-mano-vacane-hitartha-
m punati sa kulam na tu bhurimanam
If a brahmana has all twelve brahminical qualifications, but is not a devotee, and is averse to the lotus feet of the Lord, he is certainly lower than a dog eater who is a devotee but who has dedicated everything - mind, words, activities, life, and wealth - to the Supreme Lord Krsna. Such a devotee is superior to a brahmana because a devotee can purify his entire family, whereas the brahmana who is not a devotee is bound to be illusioned by the false prestige of his position and thus cannot purify even himself. (Srimad-Bhagavatam 7.9.10)
3. 58
aho bata svapaco 'to gariyan
yaj-jihvagre vartate nama tubyam
tepus-tapaste juhuvu sasnurnarya
brahmanucur nama grnanti ye te
O Lord! How glorious are they whose tongues always chant your holy name! Even if born in a family of dogeaters, such persons are worshipable. Those who chant the holy name of your Lordship must have performed all kinds of austerities and sacrifices. They must have achieved all the good qualities of the Aryans, or civilized men. They must have bathed at all the holy places, studied the Vedas, and fulfilled everything required of those who are qualifed to chant the Vedas and perform yajna. (Srimad-Bhagavatam 3.33.7)
3. 59
na me 'bhaktas caturvedi mad-bhaktam svapacam priyam
tasmai deyam tato grayam sa ca pujya yatha hyaham
A brahmana who is expert in studying all four Vedas is not dear to me. But a devotee who comes from a family of outcastes (candalas) is dear to me. Whatever he touches becomes prasada. That devotee, although born in a family of outcastes, is as worshipable as I am. (Hari-Bhakti-Vilasa 10.91)
3. 60
nica jati nahe krsna-bhajane ayogya
sat-kula vipra nahe bhajanera yogya
yei bhaje sei bada abhakta hina cchara
krsna-bhajane nahi jati-kuladi vicara
Birth in a low family is no disqualification for the execution of devotional service. And birth in a family of brahmanas is no good qualification. Anyone who takes to devotional service is exalted, whereas a nondevotee is always condemned and abominable. Therefore in the discharge of devotional service to the Lord, there is no consideration of the status of one's family. (Caitanya Caritamrta Antya 4.66-67)

A pure devotee is even dearer than one's own family.

3. 61
mata-pita yuvatayas tanaya vibhutim
sarvam yadeva niyamena madanvayanam
adyasya nam kulapater-bakulabhiramam
srimat-tad-anghri yugalam mami murdhna
I reverently bow down my head to the blessed feet of the first acarya of our devotional family. His holy feet are bedecked with offering of bakula flowers. He is eternally united to us and all members of our family with a bond of love dearer than father, mother, sons, wealth, or anything else in life. (Stotra-Ratnam 5)

The twelve mahajanas

3. 62
svayambhur naradam sambhum kumaram kapilo manum
prahlado janako bhismo balir-vayasakir-vayam
Lord Brahma, the sage Narada, Lord Siva, the four Kumaras, Lord Kapila, Svayambhuva Manu, Prahlada Maharaja, Janaka Maharaja, Grandfather Bhisma, Bali Maharaja, Sukadeva Goswami, and I myself (Yamaraja) know the real transcendental principles of religion. (Srimad-Bhagavatam 6.3.20)

Important devotees

3. 63
markendeyo'mbarisas ca vasurvyaso vibhisnam
pundariko balim sambhum prahlado viduro dhruvam
dalabhyam parasaro bhismo naradadyas ca vaisnavaim
sevya harim nisevyami no cedagam param bhavet
Markandeya ¨si, Maharaja Ambarisa, Vasudeva, Srila Vyasadeva, Vibhisana, Pundarika, Bali Maharaja, Siva, Prahlada Maharaja, Vidura, Dhruva Maharaja, Dalabhya, Parasara, Bhisma, Narada, and the great sages and devotees who follow in their footsteps are all great personalities. One should worship and serve them in addition to worshiping and serving Lord Hari. One who neglects to worship the Lord's devotees commits a great offense. (Laghu-Bhagavatamrta, Uttara-khanda, 2)

Prahlada is the best of the devotees beginning with Amburish Maharaja

3. 64
kvaham rajam prabhava isa! tamo'dhike'smin
jatam suretara-kule kva tavanukampa
na brahmano na ca bhavasya na vai ramaya
yan me'rpitam sirasi padmakaram prasadam
O my Lord, because I was born in a family full of the hellish material qualities of passion and ignorance, what is my position? And what is to be said of your causeless menercy, which was never offered even to Lord Brahma, Lord Siva, or the goddess of fortune, Laksmi? You never put your lotus hands upon their heads, but you have put it upon mine. (Srimad-Bhagavatam 7.9.26)

Better than Prahlada are the Pandavas

3. 65
na tu prahladasya grhe param brahma vasati, na ca tad darsanartham munayas tad grhan abhiyanti,na ca tasya brahma matuleyadi rupena varttate, na ca svayam eva prasannam, ato yuyam eva tato 'pyasmatto 'pi bhuri-bhaga iti bharam.
The Supreme Personality of Godhead did not personally remain in Prahlada Maharaja's home, although he stayed in the home of the Pandavas. Great sages did not travel to Prahlada's home in order to see the Supreme Lord, although they did visit the home of the Pandavas for this purpose. The Supreme Lord did not become the intimate relative of Prahlada Maharaja as he became the maternal cousin of the Pandavas. He also did not personally express great pleasure at the daily activities of Prahlada as he did with the Pandavas. For all these reasons, Narada Muni has said that the Pandavas were more fortunate than either himself or Prahlada. (Laghu-Bhagavatamrta, 19)

The Yadavas are superior to the Pandavas

3. 66
sadati san-nikrsthatvat mamatadhikato harem
pandavebhyo'pi yadavam kecit sresthatama matam
Because of their constant intimate association with Krsna and close family ties with him, some members of the Yadu dynasty are more exalted than the five Pandavas. (Laghu-Bhagavatamrta Uttara-Khanda 18)

Uddhava is superior to the Yadavas

3. 67
na tatha me priyatama atmayonir na sankaram
na ca sankarsano na srir-naivatmaca yatha bhavan
[Krsna said] O Uddhava! Brahma, Siva, Sankarsana, Laksmidevi, and even my own self is not as dear to me as you are. (Srimad-Bhagavatam 11.14.15)
3. 68
noddhavo'nvapi mannyuno yad guno-narditam prabhum
[Krsna said] Uddhava is not inferior to me in any way. He is never affected by the modes of material nature, and as such may remain in this world in order to disseminate specific knowledge about the Personality of Godhead. (Srimad-Bhagavatam 3.4.31)

The gopis are superior to Uddhava

3. 69
asa maho carana-renu-jusamaham syam
vrndavane kim api gulma-latausadhinam
ya dustyajam svajanam arya-patha-s ca hitva
bhejur mukunda-padavim srutibhir-vimrgyam
O when will that day be mine, when I can take the dust of the lotus feet of those great souls known as the gopis upon my head? When will the day come when I shall take birth as a creeper in Vrndavana, so that I can take the dust of the lotus feet of the gopis upon my head? Those great souls gave up society, friendship, love, their very relatives - and even the Vedic principles in order to surrender to Sri Krsna, who is known as Mukunda. Such devotion as exhibited by these exalted inhabitants of Vrndavana is only hinted at in the Vedas. (Srimad-Bhagavatam 10.48.61)

The gopis are superior to the Laksmis of Vaikuntha

3. 70
na tatha me priyatamo brahma rudras ca parthiva
na ca laksmir na catma ca yatha gopijano mama
Not even Brahma Siva, Laksmidevi or even my own self is as dear to me as are the gopis of Vrndavana. (Adi-Purana)

Radharani is the best of all devotees: she is superior to all

3. 71
yatha radha priya visnos-tasyam kundam priyam tatha
sarva-gopisu saivaika visnor-atyanta-vallabha
Srimati Radharani is dear to Krsna, and her kunda, known as Radha-kunda is similarly dear to Him. It is the most favorite place of Sri Krsna. Among all the gopis, Srimati Radharani is the most dear to Krsna. (Laghu-Bhagavatamrta, 45)
3. 72
karmibhyam parito harem priyataya vyaktim yayur jnaninas-
tebhya jnana-vimukta-bhakti-paramam premaika-nisthas-tatam
tebhyas-tam pasu-pala-pankaja-drsas taabhyapi sa radhika
prestha tad-vidayam tadiya-sarasi tam nasrayet kam krti
In the scriptures it is said that of all types of fruitive workers, one who is advanced in knowledge of the higher values of life is favored by the Supreme Lord Hari. Out of many such people who are advanced in knowledge, jnanis, one who is practically liberated by virtue of his knowledge may take to devotional service. He is superior to the others. However, one who has actually attained prema, pure love of Krsna, is superior to him. The gopis are exalted above all the advanced devotees because they are totally dependent upon Sri Krsna, the transcendental cowherd boy. Among the gopis, Srimati Radharani is the most dear to Krsna. Her kunda, or lake, is as profoundly dear to Krsna as is this most beloved of the gopis. Who then, will not reside at Radha-kunda, and, in a spiritual body surcharged with ecstatic devotional feelings, (aprakrta-bhava) render loving service to the divine couple, Sri Sri Radha-Govinda who perform their asta-kaliya-lila, their eternal eight-fold daily pastimes. Indeed, those who execute devotional service on the banks of the Radha-kunda are the most fortunate souls in the universe. (Upadesamrta 10 - Rupa Goswami)

The glories of the devotees of Sri Gauranga

3. 73
acarya dharmam paricarya visnum vicarya tirthani vicarya vedan
vinana gaura-priya-padasevam vedadi-dusprapya-padam vidanti
Those who perform the duties of varnasrama-dharma, who worship Lord Visnu, who visit many holy places, but who neglect the service of the lotus feet of the great devotees who are dear to Sri Caitanya Mahaprabhu are never able to understand the pastimes of Radha-Govinda in their confidential abode of Vrndavana. (Caitanya Candamrta 22)
3. 74
kaivalayam narakayate tridasapurnakasa-puspayate
durdantendriya-kala-sarpa-patali protkhata-damsthrayate
yat-karunya-kataksa-vaibhavavatam tam gauram-eva stamam
For the devotees of Sri Caitanya Mahaprabhu who have attained his glance of mercy, impersonal liberation is the same as hell, the heavenly planets are simply a phantasmagoria, the poisonous fangs of the snakelike senses are broken and venomless, the universe is filled with ecstasy, and Brahma, ^ndra and all the gods seem like insignificant insects. May that Sri Caitanya Maharabhu be glorified. (Sri Caitanya-Candamrta 5)
3. 75
yatha yatha gaura-padaravinde vindeta bhaktim krta-punya-rasim
tatha tathot-sarpati hrdya-kasmad radha-padambhoja-sudhambu-rasim
One who is extremely fortunate may achieve the mercy of Sri Caitanya Maharabhu. As much as one can devote his full attention to the lotus feet of Sri Caitanya Mahaprabhu, to that extent he will be able to taste the nectarine service of the lotus feet of Srimati Radharani in Vrndavana. The more one engages in the service of Sri Caitanya, the more one finds oneself in Vrndavana, tasting the nectar of the service of Sri Radha. (Caitanya-Candamrta 88)
3. 76
gaurangera du'ti pada, ya'ra dhana sampada,
se jane bhakati rasa-sara.
gaurangera madhura lila, yara karne pravesila,
hrdaya nirmmala bhela ta'ra.
ye gaurangera nama laya, tara haya premodaya,
tare mu-i yai balihari.
gauranga-gunete jhure, nitya-lila ta'ra sphure,
se jana bhakati-adhikari.
gaura-prema rasarnave se tarange yeba dube,
se radha-madhava-antaranga,
grhe va vanete thake, "ha gauranga" ba'le dake,
narottama mage ta'ra sanga
Anyone who has accepted the lotus feet of Sri Gauranga can understand the true essence of devotional service. If one wants to take part in the madhurya-lila of Sri Krsna as it was distributed by Sri Gauranga, he has to first cleanse his heart by hearing about the process of Krsna consciousness. If one takes the name of Gauranga, prema will arise within his heart. At that that time he will say jai balihari: "This is superexcellent!" If one appreciates the merciful pastimes of Sri Gauranga and feels ecstasy and sometimes cries, this process will soon help him to understand the pastimes of Radha and Krsna which are called nitya-lila. By realizing the qualities of Sri Gauranga, one will be allowed entrance into nitya-lila. One should understand that the eternal associates of Sri Gauranga are all eternally perfect souls. Simply by accepting this, one can immediately be promoted to the transcendental abode of Sri Krsna. Living in Vrndavana and living in Nabadwipa are the same. One who understands that the land of Nabadwipa is nondifferent from Vrndavana actually lives in Krsna's holy abode of Vrndavana. Gaura-prema, transcendental love of Sri Gauranga is an ocean of nectarine rasa. As the ocean is always dancing with waves, the ocean of transcendental love of Krsna - as introduced by Sri Caitanya - has constant waves. One has to dive deep into that ocean. If one knows the secret and says, "let me dive deep into that nectarine ocean" he soon becomes one of the confidential devotees of Radha and Krsna. Narottama dasa hakura says, "I pray for the association of whoever calls out the name of Sri Gauranga, whether he is living in the forest as a member of the renounced order of life, or whether he is a family man. (Prarthana - Narottama dasa hakura)

The unfortunate position of nondevotees

3. 77
bhagavad-bhakti-hinasya jatim sastram japas-tapam
asyaiva dehasyama gunam loka-ra-janam
sucim sad-bhakti-diptagni-dagdha-durjati-kalmasam
svapako'pi budhaim slaghye na veda-j-o'pi nastikam
For onne who is devoid of transcendental devotion to Sri Krsna, his knowledge of scripture, his japa and chanting of mantras, as well as all his austerites are simply decorations on a dead body. For one who takes to pure devotional service, all the reactions of his past sinful life are burned to ashes. In this regard, the outcaste is equal to the highly learned who also take to this path. But those who refuse to surrender, the atheists and agnostics, will remain ignorant of the real conclusions of the Vedas, and get no credit for all their study. (Hari-Bhakti-Sudhodaya 3.11.12)

Pure devotion to Sri Gauranga is best of all
Nondevotees, karmis, jnanis, and yogis are all cheaters
who are cheated out of life's goal.

3. 78
kriyasaktan dig dig vikatatapaso dhik ca yamena
dhigastu brahmaham vadana-pariphullan jadamatin
kimetan socamo visaya-rasa-mattan-narapasun
na kesa-cil-leso'py ahaha milito gaura-madhunam
Woe to the smarta brahmanas, who blindly follow the Vedic rituals! To hell with those who unnecessarily practice harsh penances. Woe to those who try to control the mind and senses by following the eightfold yoga system. Woe to those who imagine that they have become liberated simply by saying "aham brahmasmi: I am God." Woe to those whose voices are filled with the flowery words of dry speculation. Why should we lament for these animals in the guise of men? They are intoxicated by the taste of things other than Krsna. We lament because, alas - they have not tasted even a tiny drop of the nectar from the lotus feet of Sri Gauranga. (Caitanya-Candamrta 32)

Without devotion to Sri Gauranga, one's "knowledge"
of the scriptures is foolish nonsense

3. 79
acaitanyam-idam visvam yadi caitanyam-isvaram
na vidum sarva-sastra-jna hyapi bhramyanti te janam
Great scholars of the scriptues who do not accept Sri Gauranga as the Supreme Personality of Godhead are forced to wander aimlessly throughout this universe of dead matter. Their so-called knowledge of the scriptures will be useless to them. Birth after birth, they will wander from one planet to the next, propelled by their pious and impious acts. (Caitanya-Candamrta 37)

Without the mercy of a devotee of Sri Gauranga, everything is impossible.

3. 80
tavad-brahma-katha vimukti-padavi tavan na tikti-bhavet
tavac-capi visrnkhalatvamayate no loka-veda-sthitim
tavac-chastra-vidam mitham kalakalo nana-bahir-vartmastu
sri-caitanya-padambuja-priyajano yavan na drg gocaram
As long as one has not seen a pure devotee of Sri Gauranga Maharabhu, he will be engaged in tasting bitter talks about the impersonal path of liberation. As long as one has not seen a devotee of Sri Gauranga, he will be bound by social and Vedic conventions, blindly following formalities and traditions without understanding their purpose. As long as one never sees one of the beelike devotees addicted to drinking the nectar from the lotus feet of Sri Gauranga, he will be forced to walk in endless circles on the labyrinthine paths of dry Vedic scholarship, wasting valuable time in useless discussions on futile religious practices. (Caitanya-Candamrta 19)
Thus ends the third jewel of the Gaudiya Kanthahara, entitled, Vaisnava-Tattva

GAUDIYA KANTHAHARA

Vaishnava-tattva: the Vaishnava principle