There’s a simile from DN 23 that touches on this:
‘Here it is, Master Kassapa. I see Wanderers and Brahmins moral and of virtuous dispositions, fond of life, averse from dying, fond of happiness, shrinking from sorrow. Then I think, Master Kassapa—“If these good Wanderers and Brahmins were to know this—‘When once we are dead we shall be better off’—then these good men would take poison, or stab themselves, or put an end to themselves by hanging, or throw themselves from precipices. And it is because they do not know that, once dead, they will be better off, that they are fond of life, averse from dying, fond of happiness, disinclined for sorrow. This, Master Kassapa, is for me evidence that there is no other world, no beings reborn otherwise than of parents, no fruit and no result of deeds well and ill-done.’
‘Well then, Prince, I will make you a simile, for by way of a simile some wise men discern the meaning of what is spoken. Once upon a time, Prince, there was a brahmin who had two wives. By one he had a son, ten or twelve years of age; the other was pregnant and near her time. Then the brahmin died. Now the boy said to his mother’s co-wife—“Whatever treasure there is, lady, or grain, or silver, or gold, all that is mine.
There is nothing here for you whatever; make over to me, lady, the heritage of my father!” Then the brahminee made answer to him—“Wait, my lad, till my child is born. If ’twill be a boy, one portion shall be his; if a girl, she shall wait on you.”
‘But the boy reiterated his claim again and yet again. Then the brahminee, taking a sword, entered an inner room and ripped up her belly, saying—“If I can only find out whether ’tis a boy or a girl.” Thus did she destroy both her own life and her unborn infant, and her wealth also, through the foolish and thoughtless way in which, seeking a heritage, she met with ruin and disaster. Even so you, Prince, foolish and thoughtless that you are, will meet with ruin and disaster by seeking without wisdom for another world.
Moral and virtuous Wanderers and Brahmins do not force maturity on that which is unripe; they, being wise, wait for that maturity. The virtuous have need of their life. In proportion to the length of time such men abide here, is the abundant merit that they produce and accomplish for the welfare of many, for the happiness of many, out of compassion for the world, for the advantage, the welfare, the happiness of gods and men. Let this then be a proof to you, Prince, that there is another world, that there is rebirth other than of parentage, that there is fruit and result of deeds well and ill-done.’
To me it seems what Godhika did is an exception, and not a valid exception for ordinary persons.
Also, the parallel (SA-2.30) seems to show that Godhika wasn’t an ordinary person:
At that time, there was a monk called Godhika who lived alone in a cave on Isigili mountain, at the Black Rock. Living in the wilderness, he made diligent efforts, and through his tenacity cut through the view of self and attained temporary liberation, having experienced all stages of jhāna meditation. Then he regressed and lost the experience of liberation. This happened a second time, a third time … altogether six times.
