Śrīla Bhakti Vinod Ṭhākur describes the wonderful nature of the Vaiṣṇava.
Śrī Kalyāṇa-kalpa-taru
Sambandhābhidheya-prayojana
Part 2
apūrva vaiṣṇava-tattva! ātmāra ānanda-
prasravaṇa! nāhi yāra tulanā saṁsāre
sva-dharma baliyā yāra āchhe parichaya
e jagate! e tattvera śuna vivaraṇa
Wonderful is the nature of the Vaiṣṇava! It is the wellspring of joy for the soul! It has no comparison within material existence and is known in this world as the dharma of the self. Please hear a description of this nature.
para-brahma sanātana ānanda-svarūpa
nitya-kāla rasa-rūpa rasera ādhāra—
parātpara advitīya ananta apāra
tathāpi svarūpa-tattva śakti śaktimān
The Supreme Absolute is eternal and joyful. He is the eternal embodiment and reservoir of all rasa. He is greater than the greatest, second to none, infinite, and inexhaustible. Still, He has the nature of being both energy (śakti) and the possessor of energy (śaktimān).
līlā-rasa-parakāṣṭhā-āśraya-svarūpa
tarka ki se tattva kabhu sparśibāre pāre?
rasa-tattva sugambhīra! samādhi-āśraye
upalabdha āhā māri samādhi ki dhana!
He is the highest shelter of rasa and līlā. Can argument ever touch His nature? The nature of rasa is very deep. It is to be realised in samādhi. Oh! I would die: such wealth is found in samādhi!
samādhi-stha haye dekha susthira antare
he sādhaka rasa-tattva akhaṇḍa ānanda
kintu tāhe āsvādaka-āsvādya-vidhana
nitya-dharma anusyūta! advitīya prabhu
āsvādaka kṛṣṇa-rūpa āsvādya rādhikā
O seeker, reach samādhi and look within your completely steady interior. The nature of rasa is uninterrupted joy, but within it is a distinction between the taster and the tasted. These eternal natures are intertwined. The nondual Lord is the taster in the form of Kṛṣṇa, and the tasted is Rādhikā.
dvaitānanda! parānanda-pīṭha vṛndāvana!
prākṛta jagate yāra prakāśa viśeṣa
yogamāyā prakāśita! tā̐hāra āśraye
labhichhe sādhaka-vṛnda nitya prema-tattva—
ādarśa, yāhāra nāma vaikuṇṭha-kalyāṇa
This is the joy of duality! Vṛndāvan is the abode of the greatest joy! In the material world, there is a particular manifestation of it manifest by yogamāyā. In its shelter, seekers attain eternal divine love, the ideal, which is known as the infinite good (vaikuṇṭha-kalyāṇa).
yadi chāha nityānanda pravāha sevite
avirata guru-padāśraya kara jīva
nīrasa bhajana samudaya parihari’—
brahma-chintā ādi yata, sadā sādha’ rati
kusumita vṛndāvane śrī-rāsa-maṇḍale
O soul, if you want to serve that flow of eternal joy, then always take shelter at the feet of Śrī Guru. Reject all forms of tasteless worship—thought of Brahma and so on—and always aspire for love in floral Vṛndāvan in the circle of the Rāsa Dance.
puruṣatva-ahaṅkāra nitānta durbala
tava! tumi śuddha jīva āsvādya svajana
śrī-radhikāra nitya-sakhī! parānanda-rasa
anubhavi’ māyā-bhoga tomāra patana
Your male ego is extremely weak. You are a pure soul, an associate of the tasted, an eternal friend (sakhī) of Śrī Rādhikā. So, experience that rasa, which is the greatest joy. Enjoying māyā is your downfall.