Śrīmad-Bhāgavatam 10.12.39
Blended reading (Sanskrit + English inline)
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sakṛt
—
once
Even a single time. The keyword of nāma / smaraṇa-pravṛtti — once is enough. Gauḍīyas cite this widely: even a single sincere remembrance of Kṛṣṇa-form is salvific. Bhakti is qualitatively different from karma; no quota.
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aṅga-pratimā
—
the form, the bodily image
Compound: aṅga (limb, body) + pratimā (image). The form of Kṛṣṇa — not an abstract idea. Gauḍīyas insist: bhakti is to His specific form, not to formlessness. Pratimā is the same word used for the worshipable mūrti.
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manaḥ-mayī
—
consisting in the mind
Compound: manas (mind) + mayī (consisting of). The form taken into the mind — mental imaging. Gauḍīyas note: meditative form (manaḥ-mayī) is itself effective; one need not have physical access, only the mental impression.
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bhāgavatīm
—
of Bhagavān, relating to the Lord
Feminine adjective from Bhagavān. The verse pairs bhāgavatīm with gatim (separately listed) — the technical phrase bhāgavatī-gati names the destination as Bhagavān's own abode, not impersonal mukti. Gauḍīyas: this is the prayojana of bhakti — personal entry into Vaikuṇṭha / Goloka, kṛṣṇa-prema's terminal form.
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abhivyudasta-māyaḥ
—
remover of all illusion
Compound: abhi + vi + ud + asta (totally cast out) + māyā (illusion). 'Totally illusion-cast-out' — a strong adjective for Kṛṣṇa. Gauḍīyas: contact with Bhagavān is the only complete remedy for māyā; everything else only displaces it.
The process for receiving the favor of the Supreme Personality of Godhead is described here. Yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā ( Bhāg. 4.22.39 ). Simply by thinking of Kṛṣṇa, one can attain Him very easily. Kṛṣṇa is also described as having His lotus feet always within the hearts of His devotees ( bhagavān bhakta-hṛdi sthitaḥ ). In the case of Aghāsura, one may argue that he was not a devotee. The answer to this is that he thought of Kṛṣṇa for a moment with devotion. Bhaktyāham ekayā grāhyaḥ. Without devotion, one cannot think of Kṛṣṇa; and, conversely, whenever one thinks of Kṛṣṇa, one undoubtedly has devotion. Although Aghāsura’s purpose was to kill Kṛṣṇa, for a moment Aghāsura thought of Kṛṣṇa with devotion, and Kṛṣṇa and His associates wanted to sport within Aghāsura’s mouth. Similarly, Pūtanā wanted to kill Kṛṣṇa by poisoning Him, but Kṛṣṇa took her as His mother because He had accepted the milk of her breast. Svalpam apy asya dharmasya trāyate mahato bhayāt ( Bg. 2.40 ). Especially when Kṛṣṇa appears as an avatāra, anyone who thinks of Kṛṣṇa in His different incarnations ( rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan ), and especially in His original form as Kṛṣṇa, attains salvation. There are many instances of this, and among them is Aghāsura, who attained the salvation of sārūpya-mukti. Therefore the process is satataṁ kīrtayanto māṁ yatantaś ca dṛḍha-vratāḥ ( Bg. 9.14 ). Those who are devotees always engage in glorifying Kṛṣṇa. Advaitam acyutam anādim ananta-rūpam: when we speak of Kṛṣṇa, we refer to all His avatāras, such as Kṛṣṇa, Govinda, Nārāyaṇa, Viṣṇu, Lord Caitanya, Kṛṣṇa-Balarāma and Śyāmasundara. One who always thinks of Kṛṣṇa must attain vimukti, special salvation as the Lord’s personal associate, not necessarily in Vṛndāvana, but at least in Vaikuṇṭha. This is called sārūpya-mukti.
This verse speaks of the cause of Aghasura gaining sarupya mukti. For Krsna whose form (anga pratima) meditated on (antarhita) by the mind (manomayi) awarded the supreme destination (bhagavati gati) to Khatvanga and others, who has directly (eva) an eternal body (nityatma), is direct perception of happiness, and destroyer of maya, who is the avatari Krsna (paramah) , who entered into the demon’s stomach (antargatah), is it so astonishing? However, in the case of Khatvanga and others, the cause of their attaining the Lord was devotion. In Aghasura however, the absence of devotion acts as a deterrent in attaining the Lord, for the Lord says, "Only by devotion can I be attained." (bhaktyaham ekaya grahya). True, that rule is there, but it is for other times. When Krsna comes as avatara, a person can attain his abode simply by contact, because of the extra surge of his perfect krpa sakti at that time. That is why it is said: "Those who approach me in just one of the moods -lust, anger, fear, affection, oneness, friendship and devotion- certainly attain love of that nature." B. 10.29.15. "Do not think that this is astonishing for Krsna the master of yoga. He gives liberation not only to humans but also to non moving entities." (10.29.16) That Krsna gives liberation to his enemies is a remarkable quality in his completeness. He does however reward according to the mood of the person approaching him. From the statement that Aghasura’s body became the playground for the boys for many days, it should be understood, that the demon’s unfavorable attitude had been transformed into favorable attitude, and he had attained sarupya in Vaikuntha, but he did not attain a form in Vrndavana, because of his lack of that particular type of bhakti .
The verse shows that using the fickle the mind alone is inferior to using the deity forms made of stone or metal to produce constant vision of the Lord’s beauty. Śrīdhara Svāmī mentions Prahlāda as an example of thinking of a deity form and then placing the form forcibly in the heart. However Prahlāda had a natural tendency to make the Lord appear within, not using force. The Lord dwelling within destroys māyā by eternally being in the position to give the ātmā bliss. Or the Lord constantly gives all jīvas the experience of happiness (nityātmā-sukhānubhūti) because he completely (abhi) destroys māyā. Brahmā says atraiva māyā-dhamanāvatāre: my dear Lord, in this incarnation you have proved that you are the supreme controller of māyā. (SB 10.14.16) Yat means yaysa (whose). Another version has paramo ‘ṅga instead of antargato. He is superior (paramaḥ) to all others because he manifests his nature of unlimited qualities as Bhagavān. Aṅga is an address to Parīkṣit out of suitable joy.
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Picture a single seed flung carelessly into rich soil — and a tree growing. If even forced or accidental remembrance of Kṛṣṇa's form yields the supreme destination, then what to speak of those whose hearts He enters voluntarily? The verse is a-fortiori: if even Aghāsura was saved, the deliberate devotee is incomparably more so.
My note
Source: vedabase.io