So we can become immediately liberated. Liberated means who has no karma-bandhana, no resultant action. Ava-bharjitāni. That is liberation. Tyaktvā dehaṁ punar janma naiti (BG 4.9). Devotee, he may seem, it may appear, that he is also dying, but his death and ordinary death is different. Here—tyaktvā dehaṁ punar janma naiti (BG 4.9); and others—they are dying tathā dehāntara-prāptiḥ (BG 2.13). There is a difference. Karmī . . . It appears that karmīs . . . People may say, "A karmī is dying and bhakta is dying. What is the benefit?" No. He's not dying, but he is dying or giving up this body for living forever. And the nondevotees, he is dying to accept another body. That is the difference. Tathā dehāntara-prāptiḥ. So if you remain a minister, a president or some very big man, but if you are not a devotee, then you have to accept another body. Karmaṇā daiva netreṇa (SB 3.31.1). You have to . . . Daiva-netreṇa, by superior management, superior administration, you'll be judged what kind of karma you have done. Although you are minister, but you have done . . . acted like a hog, like a dog, then you have to accept the body. Karmaṇā daiva-netreṇa jantor dehopapatti. But that we do not know. They do not believe. At the modern days they do not believe that there is next life and it is conducted by the laws of nature. Prakṛteḥ kriyamāṇāni guṇaiḥ sarvaśaḥ . . . (BG 3.27). Kāraṇaṁ guṇa-saṅgo 'sya sad-asad janma yoniṣu (BG 13.22). Why there are difference of birth? One is king, another is dog; one is tree, another is worm. They are all living entities, part and parcel of Kṛṣṇa. Sarva-yoniṣu kaunteya sambhavanti mūrtayaḥ (BG 14.4). They are all part and parcel. Mamaivāṁśo jīva-bhūtaḥ (BG 15.7): "They are all My part and parcel." Manaḥ ṣaṣṭhānīndriyāṇi prakṛti-sthāni karṣati: they're struggling in this material nature because conducted by this mind and indriyas.
So we have to give up this. Ātmārāma means we have to give up for good the dictation of the mind. Then you are liberated. Sa vai manaḥ kṛṣṇa-padāravindayor vacāṁsi vaikuṇṭha-guṇanuvarṇane (SB 9.4.18). This is Ambarīṣa Mahārāja's example. All devotees, they have no other desires. Vaikuṇṭha. Prahlāda Mahārāja also says, tvad-vīrya-gāyana-mahāmṛta-magna-cittaḥ (SB 7.9.43): "I am simply engaged in describing the powerful activities of Your Lordship." That should be our life. If you stick to this point, then we shall not speak anything except glorifying the Supreme Lord. If we make that point fixed up, we shall not talk foolishly. Simply vacāṁsi vaikuṇṭha-guṇanuvarṇane. We shall use our legs to go to the temples. We shall use our eyes to see the Deity, how nicely He is decorated, and appreciate. We shall use our hand in cleansing the temple, in playing the instruments, khol, karatāla, for chanting. So, ear for hearing Kṛṣṇa's pastimes, nose for smelling the flower offered to Kṛṣṇa . . . In this way, hṛṣīkena hṛṣīkeśa sevanaṁ bhaktir ucyate (CC Madhya 19.170, BRS 1.1.12). When you engage your senses, hṛṣīkeśa sevanam . . . The senses are not yours, because this body is given by Kṛṣṇa through the agency of māyā. You wanted this thing. Īśvaraḥ sarva-bhūtānāṁ hṛd-deśe 'rjuna tiṣṭhati (BG 18.61). He knows what you are wanting because He is constantly seeing you. He is sitting within your heart, the same tree, two birds. One bird is I am, the individual soul; another bird is Kṛṣṇa. So He knows, and He is giving us, giving me the facility.
- īśvaraḥ sarva-bhūtānām
- hṛd-deśe 'rjuna tiṣṭhati
- bhrāmāyān sarva-bhūtāni
- yantrārūḍhāni māyayā
- (BG 18.61)
He knows what I am desiring, and He is asking māyā, "Give him this body."
So in this way, if we remain entrapped in the laws of material nature, then it is not good. Na sādhu manye yata atmāno yam asann api kleśada āsa dehaḥ (SB 5.5.4). This practice we should give up: mano-dharma, mental concoction. We should immediately accept Kṛṣṇa's instruction and be situated in atmā-dharma. That is ātmārāma. Kṛṣṇa says, sarva-dharmān parityajya mām ekāṁ śaraṇam vraja (BG 18.66).