Gour Govinda Swami: Om Namo Bhagavate Vāsudevāya.
Devotees: Om Namo Bhagavate Vāsudevāya.
Gour Govinda Swami: Śrīmad-Bhāgavatam.
Devotees: Śrīmad-Bhāgavatam.
Gour Govinda Swami: Aṣṭama Skandha.
Devotees: Aṣṭama Skandha.
Gour Govinda Swami: Dvādaśa Adhyāya.
Devotees: Dvādaśa Adhyāya.
Gour Govinda Swami:
Śloka Chapter:
tavaiva caraṇāmbhojaṁ
śreyas-kāmā nirāśiṣaḥ
visṛjyobhayataḥ saṅgaṁ
munayaḥ samupāsate
[ŚB 8.12.6]
Translation by Śrīla Prabhupāda: Pure devotees or great saintly persons who desire to achieve the highest goal in life and who are completely free from all material desires for sense gratification engage constantly in the transcendental service of Your lotus feet.
Purport by Śrīla Prabhupāda: One is in the material world when he thinks, “I am this body, and everything with reference to my body is mine.” ato gṛha-kṣetra-sutāpta-vittair janasya moho ’yam ahaṁ mameti. This is the symptom of material life. In the materialistic conception of life, one thinks, “This is my house, this is my land, this is my family, this is my state,” and so on. But those who are munayaḥ, saintly persons following in the footsteps of Nārada Muni, simply engage in the transcendental loving service of the Lord without any personal desire for sense gratification. Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam. Either in this life or in the next, the only concern of such saintly devotees is to serve the Supreme Personality of Godhead. Thus, they are also absolute because they have no other desires.
Being freed from the dualities of material desire, they are called śreyas-kāmāḥ. In other words, they are not concerned with dharma (religiosity), artha (economic development), or kāma (sense gratification). The only concern of such devotees is mokṣa, liberation. This mokṣa does not refer to becoming one with the Supreme like the Māyāvādī philosophers. Caitanya Mahāprabhu explained that real mokṣa means taking shelter of the lotus feet of the Personality of Godhead.
The Lord clearly explained this fact while instructing Sārvabhauma Bhaṭṭācārya. Sārvabhauma Bhaṭṭācārya wanted to correct the word mukti-pade in Śrīmad-Bhāgavatam, but Caitanya Mahāprabhu informed him that there is no need to correct any word in Śrīmad-Bhāgavatam. He explained that mukti-pade refers to the lotus feet of the Supreme Personality of Godhead, Viṣṇu, who offers mukti and is therefore called Mukunda. A pure devotee is not concerned with material things. He is not concerned with religiosity, economic development or sense gratification. He is interested only in serving the lotus feet of the Lord.
Completely full. It's completely full. Pūrṇa Brahma. Achieving that state, nobody will feel any deficit. That is Pūrṇa Brahma. Isn't it? It is always completely full. Can any deficit be there? If someone feels a deficit, then how can we say he has achieved success, or perfection in his life, especially in human life?
That is the goal of human life. That is the supreme perfection of human life. This human life, this form of life, is said to be rarely achieved, durlabham. labdhvā su-durlabham idaṁ bahu-sambhavānte [ŚB 11.9.29]. Undergoing many, many, many, many lakhs, lakhs, lakhs of species of life, one gets such a rarely achieved life, this human form of life.
The purpose of this life is to achieve the highest goal. What is that highest goal? This is tavaiva caraṇāmbhojaṁ. Śivjī says, "It is Your lotus feet. Oh, Lord, Your lotus feet." tavaiva caraṇāmbhojaṁ. Your lotus feet. That is the highest goal of human life. To achieve the highest goal means to achieve the lotus feet of the Lord. That is the purpose of this rarely achieved human birth. We say it is the supreme perfection of life, the highest goal of life.
And these devotees, these saintly persons, they have no material desire, nothing. They are completely free from all material desires for sense gratification. They are constantly engaged in transcendental loving service of the lotus feet of the Lord, and they are always satisfied. They never feel any deficit because they have attained that completely full, pūrṇa brahma. Achieving that state, one will never feel any deficit. So, they have no material desires at all.
Mahāprabhu, Śrīmān Mahāprabhu's teaching also is there. He has taught us that very thing:
na dhanaṁ na janaṁ na sundarīṁ kavitāṁ vā jagad-īśa kāmaye mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi
[CC Antya 20.29]
One should not ask for anything from the Lord. One should not ask for anything from the Lord, no. na dhanaṁ na janaṁ na sundarīṁ kavitāṁ, O Lord, O Jagadīśa, O Lord of the universe, I don't ask You for material wealth or material followers. I have no desire for enjoying a beautiful woman. So, I also don't ask for that. Also, I am not asking for liberation. Not asking for liberation.
mama janmani janmanīśvare bhavatād bhaktir ahaitukī tvayi, Life after life, I will serve Your lotus feet. In whatever species of life I may be, only I will serve Your lotus feet. They say it, right? According to my guṇa and karma, if I deserve to be born as a worm, kīṭa—according to my guṇa and karma, if I deserve to be born as a worm, let me have it.
kīṭa-janma hau jathā tuwā dās bahir-mukha brahma janme nāhi āś. Let me have it. Let me be born as a worm, but I will be Your servant in that life because I am Your eternal servant. I am Your eternal servant, so I must serve You. In that species of life, I must serve Your lotus feet. That is the only desire. bhavatād bhaktir ahaitukī tvayi, whatever species it may be. Mahājanas, they have said so. We are singing the song of this Bhaktivinoda Ṭhākura:
prabhu tava pada-yuge mora nivedan nāhi māgi deha-sukha,
vidyā, dhana, jan nāhi māgi swarga,
āra mokṣa nāhi māgi nā kori prārthanā kono vibhūtira lāgi’
mahājana yei kaya, sei satya haya [CC Madhya 25.56].
In the words of a Mahājana, there are no four defects. ārṣa-vijña-vākye nāhi doṣa ei saba [CC Ādi 2.86] Four defects. What are those four defects? bhrama, pramāda, vipralipsā, karaṇāpāṭava. A conditioned soul has four defects: bhrama, pramāda, vipralipsā, karaṇāpāṭava. What do you say in English?
Devotee: Imperfect senses.
Gour Govinda Swami: Imperfect senses.
Devotee: Subject to illusion.
Gour Govinda Swami: Subject to illusion.
Devotee: Subject to make mistakes.
Gour Govinda Swami: He must commit mistakes.
Devotee: And, uh, Propensity to cheat.
Gour Govinda Swami: Propensity of cheating. Cheating propensity.
These four defects. Those are not found in a Mahājana. Mahājana means a sādhu, completely surrendered. You should understand who is a Mahājana. kṛṣṇaika-śaraṇatva. Yesterday we were telling that thing. Who is a sādhu? Completely surrendered, complete. One who is completely surrendered unto the lotus feet of the Lord is a Mahājana, a sādhu, a sādhu Mahājana. What he says is perfect, is perfect. There is no defect in his saying because he is free from these four defects.
bhrama, pramāda, vipralipsā, karaṇāpāṭava ārṣa-vijña-vākye nāhi doṣa ei saba [CC Ādi 2.86]
mahājana yei kaya, sei satya mane. So, this saying is there. What a Mahājana says, a sādhu Mahājana, that is the perfect truth. And we should accept it. So Śivjī is one of the Mahājanas, the twelve Mahājanas: Svayambhū, Nārada, Śambhu. This Śivjī says this thing, and this statement of Śivjī is perfect. And Bhaktivinoda Ṭhākura is a Mahājana, one of the Mahājanas.
So, Bhaktivinoda Ṭhākura says, "Oh Lord, I don't ask for anything. I don't ask of You for my bodily comforts, deha-sukha. I don't ask for it. Rather, give me all sorts of bodily discomfort." Don't ask for it. vidyā, dhana, jan. I don't ask for material education, wealth, or followers.
The same thing what Mahāprabhu says. nāhi māgi swarga, āra mokṣa nāhi māgi. I don't ask for elevation to the heavenly planets and heavenly enjoyments. Mokṣa, I don't ask for liberation either. mokṣa nāhi māgi. nā kori prārthanā kono vibhūtira lāgi’. Also, I don't ask for any, what you say, opulence. vibhūti. Any opulence, I don't ask for it.
nija-karma-guna-doṣe je je janma pāi janme janme jeno tava nāma-guna gāi
According to my guṇa and karma, the birth I deserve, let me have it. Let me have that birth which I deserve according to my guṇa and karma. In other words, we may say that a pure devotee is completely surrendered. He never disturbs the Lord. He never disturbs the Lord for the destruction of his karma-phala. He never asks, "Please destroy my karmic reactions." He never says that. No. What I deserve, let me have it. If I deserve to get the birth of a worm, let me have it. But only one prayer I have: janme janme jeno tava nāma-guna gāi. Only let me serve Your lotus feet life after life, whatever species I may be, and I will chant Your name.
Nama guna, Your attributes. Only I will glorify You. I will chant Your holy name and glorify You. Bas. I don't want anything.
vipade sampade tāhā thākuk sama-bhāve dine dine vṛddhi hauk nāmera prabhāve ei mātra āśā mama tomār caraṇe ahoitukī bhakti hṛde jāge anukṣane
bhavatād bhaktir ahaitukī tvayi. That is the same teaching that Mahāprabhu gave. Bhaktivinoda Ṭhākura says the same thing: "Let me have that ahoitukī bhakti, unalloyed devotion, life after life. This is the only prayer I have with You."
vipade sampade tāhā thākuk sama-bhāve dine dine vṛddhi hauk nāmera prabhāve
And let it be constantly with me in all conditions of life, in distress and in happiness. vipade sampade, in distress and in happiness, in all conditions of life, let it be with me constantly, and equally.
paśu-pakṣi ho’ye thāki swarge vā niroye tava bhakti rahu bhaktivinoda-hṛdoye
According to my guṇa-karma, if I deserve to take birth as a beast or a bird, let me have it. And if I deserve to be placed in the heavenly planet or in hell, let me have it. I am never afraid of that thing, but only one prayer I have: bhavatād bhaktir ahaitukī tvayi. Only that unalloyed devotion. Please, this is the only prayer I have with You: let me have that unalloyed devotion life after life. I don't want anything else.
This is śreyas-kāmā nirāśiṣaḥ. This is śreyas-kāmā nirāśiṣaḥ: completely free from all material desires for sense gratification. And śreyas-kāmā means desiring the ultimate auspiciousness, that is, serving the lotus feet of the Lord. That is ultimate auspiciousness, bhakti-yoga. This bhakti-yoga is the ultimate auspiciousness. Kuśala. Kuśala means auspiciousness. That is bhakti-yoga.
bhakti-yoga thāke, tabe sakala kuśala bhakti
vinā rājā haile o amaṅgala dhana yaśa
bhoga yāra āchaye sakala bhakti yāra nāi,
tāra saba amaṅgala
[Śrī Caitanya-bhāgavata, Antya-khaṇḍa (Chapter 9, Verses 113–114)]
In Caitanya-bhāgavata, Vṛndāvana Dāsa Ṭhākura has said this. You understood? Understood? bhakti-yoga thāke, tabe sakala kuśala. If someone has bhakti-yoga, there is all auspiciousness with him, no inauspiciousness. bhakti vinā rājā haile o amaṅgala. But devoid of bhakti, even if he is a king, there's no auspiciousness, only inauspiciousness, though he is a king without bhakti.
dhana yaśa bhoga yāra āchaye sakala bhakti yāra nāi, tāra saba amaṅgala. A person may have immense material wealth, fame, and enjoyment—material enjoyment he has, but no bhakti. You should understand that he is in complete inauspiciousness. No auspiciousness is there. Complete inauspiciousness. saba amaṅgala.
This is what Mahāprabhu also says:
prabhu bale, — “ye-janera kṛṣṇa-bhakti āche kuśala maṅgala tāra nitya thāke pāche
[Śrī Caitanya-bhāgavata, Antya-khaṇḍa (Chapter 9, Verse 128)]
If somebody has developed Kṛṣṇa-bhakti, unalloyed devotion unto Kṛṣṇa, all sorts of auspiciousness are always with him. No inauspiciousness is there, because he has no material desire. He is free from all sorts of material desire. This is what pure devotees, the great saintly persons, do: they have a desire to achieve the highest goal of life, and who are completely free from material desires for sense gratification, engaged constantly in transcendental loving service of the lotus feet.
They are always in this transcendental, blissful state, wherever they may be. Externally or apparently, they may be either in heaven or hell or apavarga—the Brahman effulgence—but everything is equal for them. That means:
nārāyaṇa-parāḥ sarve na kutaścana bibhyati svargāpavarga-narakeṣv api tulyārtha-darśinaḥ
[ŚB 6.17.28]
The Sixth Canto of Śrīmad-Bhāgavatam says this. Nārāyaṇa-parāḥ, those who are completely surrendered unto the lotus feet of Lord Nārāyaṇa, who have taken shelter at the lotus feet of Lord Nārāyaṇa, they are not afraid of any situation, or any condition of life, because they see everything as equal. Every condition, every situation is equal. svarga, naraka, apavarga—the heavenly planet, hellish planet, and Brahman effulgence are all equal to them. That means to them, are svarga and naraka equal? How is it equal?
Devotee: Because they are always engaged in the loving service of the Lord.
Gour Govinda Swami: They are constantly engaged in the loving service of the lotus feet of Lord Nārāyaṇa. That means they see Lord Nārāyaṇa everywhere. When Lord Nārāyaṇa is there in hell, how will it be hell? If Lord Nārāyaṇa is there in heaven, how will it be mere heaven? It's Vaikuṇṭha.
For others, it may be hell or heaven or apavarga, but for such a devotee it is neither hell nor heaven nor apavarga, it's Vaikuṇṭha. Wherever he may be, he is always in Vaikuṇṭha. That is how it is.
Such devotees. Śivaji speaks of such devotees. tavaiva caraṇāmbhojaṁ śreyas-kāmā nirāśiṣaḥ. That verse says this thing. In the Purport, Śrīla Prabhupāda has quoted: Anyābhilāṣitā-śūnyaṁ jñāna-karmādy-anāvṛtam. No other desire. No desire for material enjoyment, no desire for liberation. They are completely, constantly engaged in the loving service of the lotus feet of the Lord. And they always see that all-beautiful form of the Lord. Wherever they look, they see Him, just as Prahlāda Mahārāja saw Him in a stone pillar.
Prahlāda Mahārāja saw the Lord in a stone pillar, whereas his demoniac father—very powerful, who had conquered the three worlds—Hiraṇyakaśipu, couldn't see, couldn't see. He tried in so many ways to kill his son when Prahlāda Mahārāja spoke about Lord Nārāyaṇa. He became his enemy. Once he chastised him, drawing out his sword and saying, "What do you say about your Nārāyaṇa? Is He here in the stone pillar? I will cut off your head with this sword. It will never come out from here."
But Prahlāda Mahārāja is completely surrendered. Constantly thinking, Prahlāda-smaraṇe, constantly thinking every moment, never missing, never missing. Constantly thinking, "Supreme Lord." And he sees, "Oh yes, He is there." Nṛsiṁha-deva came out. He is one who is completely surrendered. Six symptoms are there:
ānukūlyasya saṅkalpaḥ prātikūlyasya varjanam rakṣiṣyatīti viśvāso goptṛtve varaṇaṁ tathā ātma-nikṣepa-kārpaṇye ṣaḍ-vidhā śaraṇāgatiḥ
[CC Madhya 22.100]
ṣaḍ-vidhā śaraṇāgatiḥ, six symptoms. He accepts what is favorable for his bhajan. He rejects immediately what is unfavorable for his bhajan. And he has unflinching faith in the protection of Kṛṣṇa. avaśya rakṣibe kṛṣṇa: "Kṛṣṇa must protect me."
vipada hoite swāmī! avaśya tāhāre tumi, rakṣibe,-tāhāra e viśvās
Bhaktivinoda Ṭhākura has sung like that: "O Swami, O my master, O Supreme Lord, You must protect me from all sorts of calamities and dangers. I have this unflinching faith." Śraddhā, viśvāsa, rakṣiṣyatīti viśvāso, kṛṣṇa rākhaka ār pālaka āmāra: "Kṛṣṇa is my protector, Kṛṣṇa is my maintainer." Who is protecting me? Who is maintaining me?
Are you maintaining yourself? Kṛṣṇa is maintaining the whole universe. He is Viśvambhara. Isn't it? He is Viśvambhara. He is maintaining the whole universe, beginning from Brahma to the tiny ant. He is maintaining all. So, such a devotee—this is what is said, śreyas-kāmā nirāśiṣaḥ—they have this faith: that Kṛṣṇa is my protector, Kṛṣṇa is my maintainer, rakṣiṣyatīti viśvāso. So, goptṛtve varaṇaṁ tathā. goptṛtve varaṇaṁ tathā, what is that? He is my maintainer.
"O Kṛṣṇa, You are my maintainer. O my master, please maintain me. You are my master, my husband. Let me have You as my master and husband life after life." This is goptṛtve varaṇaṁ tathā. This is goptṛtve varaṇaṁ tathā. And he is always offering this prayer. Mahāprabhu's prayer is there, in the Śikṣāṣṭakam:
ayi nanda-tanuja kiṅkaraṁ patitaṁ māṁ viṣame bhavāmbudhau kṛpayā tava pāda-paṅkaja- sthita-dhūlī-sadṛśaṁ vicintaya [Śikṣāṣṭakam Verse 5]
Mahāprabhu has taught us to pray: Nanda Tanuja, son of Nanda Mahārāja, Kṛṣṇa, kiṅkaraṁ, "I am Your servant, Your eternal servant." "Somehow or other, I am fallen here in this dreadful ocean of material existence and have been drowning here for many, many lives. kṛpayā tava pāda-paṅkaja-sthita-dhūlī-sadṛśaṁ vicintaya: please think of me as a speck of dust at Your lotus feet." This is the prayer. This is goptṛtve varaṇaṁ tathā, because You are my maintainer, my husband, my master.
Kulaśekhara. You know Kulaśekhara, dear devotee, King Kulaśekhara? Many prayers are there. A nice prayer:
he gopālaka he kṛpā-jalanidhe he sindhu-kanyā-patehe kaḿsāntaka he gajendra-karuṇā-pārīṇa he mādhavahe rāmānuja he jagat-traya-guro he puṇḍarīkākṣa māḿhe gopījana-nātha pālaya paraḿ jānāmi na tvāḿ vinā
[Śrī Mukunda-mālā-stotra Verse 44]
Such a devotee always offers such a prayer from the core of his heart. He has accepted Gopāla, he Gopāla, gopījana-nātha. He has accepted Kṛṣṇa as the only maintainer. He Gopāla. Do you understand this thing? Just addressing: "He Gopāla, oh, Gopāla. He kṛpā-sindhu, ocean of mercy. He śrī-pate, oh, husband of the goddess of fortune—Śrī means goddess of fortune. He kaṁsa-nāśana, oh, killer of Kaṁsa. He gajendra-karuṇā-pārīṇa, He who—yes—who has showered His mercy on Gajendra, and protected him.
He mādhava, he rāmānuja, oh, younger brother of Balarāma—Rāma means Balarāma, anuja means younger brother—he rāmānuja, he jagat-traya-guru, oh, spiritual master of the three worlds. He puṇḍarīkākṣa, lotus-eyed. He gopījana-vallabha—you understand gopījana-vallabha?—husband of the gopīs. Please maintain me." This is goptṛtve varaṇaṁ tathā, because I don't know anybody else other than You. I only know You. Nobody is there for me. he gopījana-nātha pālaya paraḿ jānāmi na tvāḿ vinā.
This is goptṛtve varaṇaṁ tathā:
dadhi-mathana-ninādais tyakta-nidraḥ prabhātenibhṛta-padam agāraṁ ballavīnāṁ praviṣṭaḥmukha-kamala-samīrair āśu nirvāpya dīpānkavalita-navanītaḥ pātu māṁ bāla-kṛṣṇaḥ
[Padyāvalī (Verse 143)]
Caitanya Mahāprabhu has said this thing: let that bāla-kṛṣṇa, baby Kṛṣṇa, boy Kṛṣṇa—the boy in Nanda Mahārāja's house, manifesting His boyhood pastimes, bāla-kṛṣṇa—let that bāla-kṛṣṇa maintain Me. dadhi-mathana-ninādais tyakta-nidraḥ prabhāte: early in the morning, He woke up when He heard the churning sound of the yogurt. All the gopīs are engaged at that time in churning yogurt. Kar, kar, kar… that sound. Hearing that sound, He woke up.
He was sleeping, and He woke up. nibhṛta-padam agāraṁ ballavīnāṁ praviṣṭaḥ: and stealthily, stealthily He enters into the house of the gopīs. They are all engaged in churning yogurt, and they are burning lamps, oil lamps. Stealthily He goes and extinguishes the lamp. Stealthily He goes and then steals—then it was dark, it is dark when He steals, steals that butter. This is the boyhood pastime of that Kṛṣṇa. Let that bāla-kṛṣṇa maintain Me. Do you understand the meaning of this nice verse? Hmm.
So many prayers are there. ātma-nikṣepa, completely dedicated: body, mind,
Devotee: Speech.
Gour Govinda Swami: Speech. Isn't it? ātma-nikṣepa, and soul—four things: body, mind, speech, and soul. Four things completely dedicated. This is ātma-nikṣepa. This is called ātma-nikṣepa. One who has done such complete dedication is completely dependent. Completely dependent, even for his sādhya-sādhana. Do you understand me? Sādhya-sādhana. Sādhana and sādhya.
Devotee: Means and goal.
Gour Govinda Swami: Means and goal. For that also, he is completely dependent on Him. Completely dependent, he never does anything independently. Completely dependent, that is ātma-nikṣepa. That is ātma-nikṣepa: completely dependent on the lotus feet of Kṛṣṇa, on Kṛṣṇa. This is ātma-nikṣepa.
And it is very tightly bound, as if with very strong glue. It will never be separated. It is such a condition. Very strong glue is there; it is so tightly attached to the lotus feet of Kṛṣṇa. In any condition, it will never be separated. This is ātma-nikṣepa. This is ātma-nikṣepa. So we offer this prayer unto Nṛsiṁhadeva:
ito nṛsiḿhaḥ parato nṛsiḿho yato yato yāmi tato nṛsiḿhaḥ bahir nṛsiḿho hṛdaye nṛsiḿho nṛsiḿham ādiḿ śaraṇaḿ prapadye
ito nṛsiḿhaḥ, ito nṛsiḿhaḥ parato nṛsiḿho: Nṛsiṁha in this direction, Nṛsiṁha also in that direction. ito nṛsiḿhaḥ parato nṛsiḿho, yato yato yāmi tato nṛsiḿhaḥ: wherever I go, I see Nṛsiṁha there. "Oh, yes, Nṛsiṁha is here, Nṛsiṁha is here." bahir nṛsiḿho hṛdaye nṛsiḿho: Nṛsiṁha is within and Nṛsiṁha is outside also. nṛsiḿham ādiḿ śaraṇaḿ prapadye: I completely take shelter, completely surrender unto that Ādi-Nṛsiṁha, the original Nṛsiṁha. This is complete dedication, ātma-nikṣepa.
And what is the procedure of ātma-nikṣepa? What is that procedure? Yāmunācārya has said that thing:
aparādha-sahasra-bhājanaṃ patitaṃ bhīma-bhavārṇavodare agatiṃ śaraṇāgataṃ hare kṛpayā kevalam ātmasāt-kuru
[Bhajana-rahasya Text 12,]
Understood?
aparādha-sahasra-bhājanaṃ patitaṃ bhīma-bhavārṇavodare agatiṃ śaraṇāgataṃ hare kṛpayā kevalam ātmasāt-kuru
We are singing that song, this song of Yāmunācārya:
āmi aparādhī jana, sadā daṇḍya durlakṣaṇa, sahasra-sahasra doṣe doṣī bhīma bhavārṇavodare, patita viṣama-ghore, gati-hīna gati-abhilāṣī hari tava pada-dvaye, śaraṇa lainu bhaye, kṛpā kari’ kara ātmasāt tomāra pratijñā ei, śaraṇa laibe yei, tumi tāre uddhāribe nātha
[Bhajana-rahasya]
This is the process, the process of ātma-nikṣepa. "Oh Lord Hari, I am a great offender. I have committed thousands and thousands of offenses. sahasra-sahasra. sahasra-sahasra aparādha. I have been drowning here in this dreadful ocean of material existence for lakhs and lakhs of lives. No way out—I have no way. I have lost my way. gatiyantra-śūnya.
But You have promised: kaunteya pratijānīhi na me bhaktaḥ praṇaśyati [Bg. 9.31]. You have promised this thing. It is Your promise: whoever takes shelter of You, You will protect him. You have promised this thing through Arjuna:
tomāra pratijñā ei, śaraṇa laibe yei tumi tāre uddhāribe nātha
[Bhajana Rahasya – Chapter 3-Text 12]
You have promised this thing through Arjuna; You cannot break it. Please accept me." This is the process of ātma-nikṣepa.
Such a devotee is known here as śreyas-kāmā nirāśiṣaḥ. He has no other desire, only one desire: just to serve the lotus feet of Kṛṣṇa in any condition of life. So, he is always constantly engaged in the transcendental loving service of the lotus feet of the Lord. Śivji says this about that devotee. That devotee never asks for anything, and he never asks for dharma, artha, kāma, or mokṣa either.
And in this purport, Śrīla Prabhupāda has explained that real mokṣa is to take shelter of the lotus feet of the Lord. That is real mokṣa. Māyāvādīs think or say this mokṣa means merging, but it doesn't refer to becoming one with the Supreme like the Māyāvādī philosophers claim. That's not mokṣa. Real mokṣa is taking complete shelter at the lotus feet of the Supreme Lord, being completely engaged, constantly engaged in the loving service of the lotus feet of the Lord. That is real mokṣa. That is real mokṣa.
So, mokṣa nāhi māgi, when we say, "mokṣa nāhi māgi", I am never asking for that kind of mokṣa. Their liberation means that Māyāvādī conception: that merging into the Brahman effulgence and merging in the body of the Supreme. That mokṣa, I never ask for. Real mokṣa is constant engagement in the loving service of the lotus feet of the Lord. That is real mokṣa.
And Śivji here speaks about such devotees: pure devotees and great saintly persons who desire to achieve the highest goal of life, and who are completely free from all material desires for sense gratification, engaged constantly in transcendental service of Your lotus feet. They have achieved the highest goal of life. This highest goal of life is to attain the lotus feet of the Lord, to serve the Supreme Lord, or offer loving service unto the lotus feet of the Supreme Lord constantly—constantly engaged in the loving service of the lotus feet of the Lord. That is the highest goal of life.
And again, the supremely full is Pūrṇa Brahmā, Kṛṣṇa. That is the supreme perfection of human life. And such a devotee, munaya muni, a saintly person or devotee, never feels any deficit.
Apparently, outwardly, or externally, he may seem to be dīna, devoid of everything. He has nothing here in this material world. Dīna. bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau. Isn't it? The Gosvāmīs: bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau, they kicked away everything. Yet they had everything: Rūpa Gosvāmī, Sanātana Gosvāmī. They had enough material wealth, enjoyment, opulence, and material education. Material position: they were chief ministers, ministers, like kings, aśeṣa-maṇḍala-pati.
They kicked away everything. bhūtvā dīna-gaṇeśakau karuṇayā kaupīna-kanthāśritau. They went to the jungle of Vṛndāvana. They went there, stayed there, putting on kaupīna and kaṇṭhi. Kaupīna and kaṇṭhi. No, nothing. They had nothing. eka eka vṛkṣera tale eka eka rātri śayana [CC Madhya 19.127]. Spending one night under one tree, another under another. Such a life, leading such a life.
But apparently, externally, they are dīna, paupers. Do you understand what I say? Distressed, devoid of everything material. But they have achieved that supremely full Kṛṣṇa, Pūrṇa Brahmā. They never feel any deficit.
They are always in a blissful, transcendental condition of life. magnau muhur. And that aṣṭaka is there; my Guru Mahārāja very often sings it very sweetly: vande rūpa-sanātanau raghu-yugau śrī-jīva-gopālakau. Waves are tossing them; they are only drowning in nectar. Such a state of life they have: blissful life, transcendental, blissful. This is why they are śreyas-kāmā nirāśiṣaḥ. śreyas-kāmā nirāśiṣaḥ. Such persons Śivji speaks about.
Thank you.