Kṛṣṇa consciousness is so sublime that other things very insignificant in the front of Kṛṣṇa consciousness. Muktiḥ mukulitāñjali sevate 'smān dharmārtha-kāma-mokṣa samaya-pratīkṣāḥ. People are after dharma-artha-kāma-mokṣa (SB 4.8.41, CC Ādi 1.90), but this bhakti is above these four kinds of principles. Dharma . . . actually, human life begins when he is religious, dharma. And artha, when he is economically developed, and when he can satisfy the senses very nicely. And then becomes mukta, liberated. But for a devotee, these four things are not very important things, bhukti, mukti, siddhi. No. Siddhi means mukti. Siddhi means yogic siddhi.
So in the Śrīmad-Bhāgavatam also, Vyāsadeva says, in the beginning, dharmaḥ projjhita kaitavo 'tra (SB 1.1.2). This dharma-artha-kāma-mokṣa, these are kaitava. Kaitava means phala visandi. I am approaching . . . I am trying to become a religious person, but my inner desire is how to make my economic position developed. This is my inner position; therefore it is called kaitava, cheating. So phala visandi. As Śrīdhara Swami says, that in the Śrīmad-Bhāgavatam, phala visandi paryantaṁ nirasta. Phala is mukti. Mukti is also phala visandi. So up to mukti. Then above mukti, there is bhakti.
It is a mistaken idea that one has to attain mukti by bhakti. Sometimes they say that, these pañcopāsanā Māyāvādī, they say that "Ultimately, the Absolute Truth is nirākāra. There is no form. But because you cannot worship or meditate upon the nirākāra, so just imagine some form—either of Viṣṇu, or Lord Śiva or Sūrya or Devī." Pañcopāsanā. It is called pañcopāsanā. Sādhakānāṁ hitārthāya brahmaṇo rūpa-kalpanaḥ. This is kalpana. He imagines. "Ultimately the Brahman has no form, but because you are accustomed to meditate on the forms, and it is very difficult for you to meditate upon the formless, so you imagine some form. This is imagine, not fact." That is their theory.