na dhanaṁ na janaṁ na sundarīṁ
kavitāṁ vā jagadīśa kāmaye
mama janmani janmanīśvare
bhavatād bhaktir ahaitukī tvayi
O Jagadīśa (Lord of the universe)! I do not desire wealth, followers or beautiful praise. In my heart, I only desire causeless bhakti unto You birth after birth.
(That Commentary Which Gives Bliss to the Devotees)
First, those persons who possess śraddhā should hear hari-nāma from the mouth of Śrī Guru. Then they should engage in nāma-kīrtana without offence. Then they will experience the four symptoms as mentioned previously (in verse three). However, bhakti, which is the essential function of hlādinī, cannot transform into bhāva unless one’s pure intrinsic identity manifests, devoid of any connection with material happiness, either directly or indirectly. In consideration of this, the pure nature of sādhana-bhakti is made clear by negating those characteristics unsuitable to nāma-kīrtana in the first two lines of this śloka beginning with ‘na dhanam’ etc. As long as the favourable cultivation of Kṛṣṇa does not arise, devoid of any other desires that are against bhakti or covered by karma and jñāna, then such bhakti will merely be bhaktyābhāsa (a semblance of true bhakti). Desiring to avoid such a semblance, those characteristics that nullify pure bhakti have been taught.
“O Jagadīśa! I do not desire wealth, followers, beautiful women or beautiful praise.” Here, the word dhana refers to that wealth acquired through following varṇāśrama-dharma – all that wealth that provides material pleasure in this world and the hereafter, giving happiness to the senses of the gross and subtle bodies. This is also understood to include the wealth of sexual pleasure.
The word jana is understood to mean those that accompany one’s body – wife, sons, servants, maidservants, subjects, friends and relatives.
Sā vidyā tan-matir yaya (‘That by which thoughts of the Supreme arises is knowledge,’ – Śrīmad Bhāgavatam 4.29.49). According to this example, kāvya is that kīrtana which glorifies the truth concerning Bhagavān’s pastimes. The word sundari-kavitā is understood to be ordinary knowledge which aims to glorify other things.
“I do not pray for any of these, but I pray for unconditional bhakti birth after birth unto You, Kṛṣṇa, my Supreme Master, and Lord of my life.” Unconditional bhakti is devoid of seeking results (phalānusandhana-rahita), takes refuge in divine love which arises naturally (cit-svabhāvāśraya), is the embodiment of Kṛṣṇa’s bliss (kṛṣṇānanda-rūpa), is pure (śuddha), exclusive (kevala), apathetic towards matter (akiñcana) and unalloyed (amiśra). The elimination of the mundane pangs of birth and death depends upon Kṛṣṇa’s will and is something which is beyond the jīva’s endeavours. One should not pray for this. Here, it is said janmani janmani (‘birth after birth’). If it is Kṛṣṇa’s desire, then birth and death will be terminated and its suffering will automatically cease. What is the need of such prayers which are incompatible with the process?