किं तैर्गुणव्यतिकरादिह ये स्वसिद्धाः ।
धर्मादयः किमगुणेन च काङ्क्षितेन
सारं जुषां चरणयोरुपगायतां नः ॥२५॥
tuá¹£á¹e ca tatra kim alabhyam ananta Ädye
kiá¹ tair guṇa-vyatikarÄd iha ye sva-siddhÄḥ
dharmÄdayaḥ kim aguṇena ca kÄá¹…ká¹£itena
sÄraá¹ juá¹£Äá¹ caraṇayor upagÄyatÄá¹ naḥ
3 times this text was mentioned in purports to other texts: LSB(3)
tuá¹£á¹e - when satisfied; ca - also; tatra - that; kim - what; alabhyam - unobtainable; anante - the Supreme Personality of Godhead; Ädye - the original source of everything, the cause of all causes; kim - what need; taiḥ - with them; guṇa-vyatikarÄt - due to the actions of the modes of material nature; iha - in this world; ye - which; sva-siddhÄḥ - automatically achieved; dharma-Ädayaḥ - the three principles of material advancement, namely religion, economic development and sense gratification; kim - what need; aguṇena - with liberation into the Supreme; ca - and; kÄá¹…ká¹£itena - desired; sÄram - essence; juá¹£Äm - relishing; caraṇayoḥ - of the two lotus feet of the Lord; upagÄyatÄm - who glorify the qualities of the Lord; naḥ - of us.
Nothing is unobtainable for devotees who have satisfied the Supreme Personality of Godhead, who is the cause of all causes, the original source of everything. The Lord is the reservoir of unlimited spiritual qualities. For devotees, therefore, who are transcendental to the modes of material nature, what is the use of following the principles of religion, economic development, sense gratification and liberation, which are all automatically obtainable under the influence of the modes of nature? We devotees always glorify the lotus feet of the Lord, and therefore we need not ask for anything in terms of dharma, kÄma, artha and moká¹£a.
In an advanced civilization, people are eager to be religious, to be economically well situated, to satisfy their senses to the fullest extent, and at last to attain liberation. However, these are not to be magnified as desirable. Indeed, for a devotee these are all very easily available. Bilvamaá¹…gala ṬhÄkura said, muktiḥ svayaá¹ mukulitÄñjali sevate ’smÄn dharmÄrtha-kÄma-gatayaḥ samaya-pratÄ«ká¹£Äḥ. Liberation always stands at the door of a devotee, ready to carry out his orders. Material advancement in religion, economic development, sense gratification and liberation simply wait to serve a devotee at the first opportunity. A devotee is already in a transcendental position; he does not need further qualifications to be liberated. As confirmed in Bhagavad-gÄ«tÄ (14.26), sa guṇÄn samatÄ«tyaitÄn brahma-bhÅ«yÄya kalpate: a devotee is transcendental to the actions and reactions of the three modes of material nature because he is situated on the Brahman platform.
PrahlÄda MahÄrÄja said, aguṇena ca kÄá¹…ká¹£itena: if one is engaged in the transcendental loving service of the lotus feet of the Lord, he does not need anything in terms of dharma, artha, kÄma or moká¹£a. In ÅšrÄ«mad-BhÄgavatam, therefore, in the beginning of the transcendental literature, it is said, dharmaḥ projjhita-kaitavo ’tra. Dharma, artha, kÄma and moká¹£a are kaitava — false and unnecessary. NirmatsarÄṇÄm, persons who are completely transcendental to the material activities of separateness, who make no distinction between “mine†and “yours,†but who simply engage in the devotional service of the Lord, are actually fit to accept bhÄgavata-dharma (dharmÄn bhagavatÄn iha). Because they are nirmatsara, not jealous of anyone, they want to make others devotees, even their enemies. In this regard, ÅšrÄ«la MadhvÄcÄrya remarks, kÄá¹…ká¹£ate moká¹£a-gam api sukhaá¹ nÄkÄá¹…ká¹£ato yathÄ. Devotees are not desirous of any material happiness, including the happiness derived from liberation. This is called anyÄbhilÄá¹£itÄ-śūnyaá¹ jñÄna-karmÄdy-anÄvá¹›tam. KarmÄ«s desire material happiness, and jñÄnÄ«s desire liberation, but a devotee does not desire anything; he is simply satisfied by rendering transcendental loving service at the lotus feet of the Lord and glorifying Him everywhere by preaching, which is his life and soul.
