Visnu or Krsna bhakti

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> there's certainly no harm in praying for entrance to vaikuntha

 

A word of caution for aspirants of entrance to Vaikuntha:

 

 

salokya-sarsti-samipya-

sarupyaikatvam apy uta

diyamanam na grhnanti

vina mat-sevanam janah

 

"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."

 

Srimad Bhagavatam 3.29.13

 

Srila Bhaktivinoda Thakura elaborates on this verse in his

Bhakti-tattva-viveka, quoting the Bhakti-rasamrta-sindhu (1.2.55-57):

 

- - - - -

 

atra tyajyatayaivokta muktih panca-vidhapi cet

salokyadis tathapy atra bhaktya nati virudhyate

sukhaisvaryottara seyam prema-sevottarety api

salokyadir-dvidha tatra nady. sevajusam mata

kintu premaika-madhurya-jusa ekantino harau

naivangi kurvate jatu muktim panca-vidham api

 

Although the aforementioned five types of mukti are worthy of rejection by

devotees, the four types of salokya, samipya, sarupya and sarsti are not

completely adverse to bhakti.

 

According to the difference in a particular devotee's eligibility to receive

them, these four types of mukti assume two forms: sva-sukha-aisvarya

pradanakari (that which bestows transcendental happiness and opulence) and

prema-seva-pradanakari (that which bestows loving transcendental service

unto Bhagavan).

 

Those who reach the Vaikuntha planets through these four types of liberation

obtain the fruit of transcendental happiness and opulence. Servitors or

devotees of the Lord never accept such liberation under any circumstances,

and the prema bhaktas or loving devotees never accept any one of the five

varieties of mukti.

 

Therefore, within pure unalloyed devotees the desire for liberation does not

exist. Thus to remain free from the desire for mukti is anyabhilasita-sunya,

being devoid of any desire other than that to please Sri Krishna.

 

- - - - -

 

And we are taught by Lord Caitanya, prema pum-artho mahan, prema is the

ultimate value of human life, and the only thing to be aspired for. Not

entrance to Vaikuntha -- and indeed, not even to Vrindavan -- but

prema-bhakti only. And any desire should be seen in this context, and in

this context only. Entrance to Vaikuntha should be aspired only with a

motive for the prema-seva of Narayan, and entrance to Vraja is for

prema-seva of Radha-Syama only.