tvaṁ cet kāṅkṣasi mādhurī-bhara-dhurīṇānanda-sandohinīm |
dharma-jñāna-virakti-bhakti-padavīṁ tat-sādhyam apy aspṛśan
durbhedaṁ sahasā vibhidya nigaḍaṁ saṁnyasya vṛndāvane ||
If you desire to attain the pure, original mood of love, which is the most elevated of all the moods of love of God and the , then, without touching the paths of karma-yoga, jñāna-yoga, renunciation and bhakti-yoga, as well as their benefits, break the unbreakable shackles of material life and accept the life of a sannyasi in Vrindavan. (1.79)
After once again starting with the basics of spiritual instruction: Death is inevitable and therefore one should not indulge in the trivial vanities of the passing show, Prabodhananda returns to the purpose of renunciation and living in Vrindavan, which is to attain the highest result of spiritual life.
We have already pointed out how Rupa Goswami and the Vaishnava theologians are very hierarchically oriented. In particular, texts like Laghu-bhāgavatāmṛta and Bṛhad-bhāgavatāmṛta are explicit in their organization, but so it is also for all the other texts like Bhakti-rasāmṛta-sindhu and Ujjvala-nīlamaṇi.
saikānteśvara-bhakti-yoga-padavī tv āropitā mūrdhani |
yā vṛndāvana-sīmni kācana ghanāścaryā kiśorī-maṇis
tat-kaiṅkarya-rasāmṛtād iha paraṁ citte na me rocate ||
May the four goals of human life, dharma, artha, kāma and mokṣa be ever glorified, but what need do I have to hear about them? I respectfully take the status of singlepointed devotional yoga to the Supreme Lord and venerate it by placing it on my head. There is within the boundaries of this land of Vrindavan a profoundly amazing jewel of youthful beauty, and other than the nectar of service to her nothing appeals to my heart.
See previous 1.78