मत्तोऽप्यनन्तात्परतः परस्मात्
स्वर्गापवर्गाधिपतेर्न किञ्चित् ।
येषां किमु स्यादितरेण तेषा-
मकिञ्चनानां मयि भक्तिभाजाम् ॥
matto’py anantāt parataḥ parasmāt
svargāpavargādhipater na kiñcit |
yeṣāṁ kim u syād itareṇa teṣām
akiñcanānāṁ mayi bhakti-bhājām ||
(Śrīmad Bhāgavatam: 5.5.25)
“For those possessionless (akiñcana) bearers of bhakti to me who have no desire for anything even from me, whom am Infinite, higher than the highest [i.e., superior even to Brahmā and so forth], and the Supreme Master of Svarga and apavarga [i.e., mokṣa], what shall be the need of anything else [alt., of anyone else]?”
Commentary
niḥspṛhatvam āha | matto’pi yeṣāṁ kiñcit prārthanīyam asti teṣām itareṇa rājyādinā kim u syān na kim api |
(Bhāvārtha-dīpikā)
“He [i.e., Ṛṣabhadeva] describes desirelessness. For those who have nothing to be desired even from me, what shall be the need of anything else, such as a kingdom? There is no need whatsoever.”
tan-mātra-kāmanāyāṁ ca bhakter evākiñcanatvam akāmatvaṁ ca saṁjñāpitam ‘matto’py anantāt … ’ iti śrī-ṛṣabhadeva-vākyāt |
(Bhakti Sandarbha: 165)
“And bhakti’s unconditionality [alt., disinterestedness] (akiñcanatva) and desirelessness (akāmatva) only in the case of [there being] desire solely for that [i.e., for bhakti] is made known by the statement of Śrī Ṛṣabhadeva matto’py anantāt … [in SB 5.5.25].”
tato mad-bhaktāḥ śreṣṭhās te sarvata evādhikyenārādhanīyā ity āha—mattaḥ sakāśād yeṣāṁ na kiñcit prayojanaṁ prārthanīyam asti, anantād ity ata evānantaiśvarya-mādhurya-guṇo’ham eva prabhur yeṣāṁ prayojanatvena varte iti bhāvaḥ | itareṇa brahmādinā, akiñcanānām ahaṁtvāspada-mamatāspadayor mahyam eva dattatvān na vidyate kiñcanāpi yeṣām ity arthaḥ | mayi bhaktiḥ premā tām eva bhajatāṁ pratikṣaṇaṁ tāṁ prāpnuvatām ity arthaḥ | ata eva tathā bubhūṣubhis te nityam ārādhanīyā iti bhāvaḥ |
(Excerpt from the Sārārtha-darśinī-tīkā)
“Thus, my bhaktas are the best. They are worthy of worship more so than everyone else. Thus, he [i.e., Ṛṣabhadeva] says ‘who have no aim to be desired [alt., to be prayed for, even] from me. In regard to [I am who am] ‘infinite’ (anantāt)—I myself, the Master (Prabhu), possessed of the qualities of infinite aiśvarya and mādhurya, thus exist as their aim. This is the purport. ‘Anyone else’ (itareṇa) refers to Brahmā and others. ‘Possessionless’ (akiñcanānām) means who have nothing at all on account of having given solely to me all objects of ‘I-ness’ (ahaṁtva) and objects ‘my-ness’ (mamatā). ‘Bearers of bhakti to me (mayi bhakti-bhājām)’ means [those] possessed of prema for me at every moment. They are thus always to be worshiped by those who are so desirous [i.e., by those who desire to attain prema for me]. This is the purport.”