So therefore it was enquired by Yudhiṣṭhira Mahārāja... There is a verse in the Śrīmad-Bhāgavatam, that... This question was raised by Parīkṣit Mahārāja to Śukadeva Gosvāmī. So "Your Honor, we see just the opposite thing, that one who is devotee of Lord Viṣṇu, the wife, the husband of the goddess of fortune, they become gradually poorer." Because a Vaiṣṇava, generally, they remain humble and poor, brāhmaṇa also. "Whereas the worshiper of Lord Śiva..." Lord Śiva means..., at least, he voluntarily accepts all poverty. His wife is Durgā devī, so powerful. Sṛṣṭi-sthiti-pralaya-sādhana-śaktir ekā (Bs. 5.44). She can make a new universe, she is so powerful. But this couple, Lord Śiva and Pārvatī, they have no house even to live. They live under the tree, so poor, no residential house even. "So when one becomes devotee of Lord Śiva, he gets material opulence. He becomes rich. He gets good wife. He gets all material opulences. And when one becomes the devotee of Viṣṇu, the husband of goddess of fortune, he becomes poor. Why this contradiction? This is contradiction. The worshiper of the Lord of Goddess of Fortune is becoming poorer, and the worshiper of the vagabond, who has no house even, lives underneath a bael tree... That is also not very good. And his devotee becomes so opulent materially. So why this difference?" These are statements. I have stated several times.
So Śukadeva Gosvāmī said to Parīkṣit that "This very question was raised by your grandfather, Mahārāja Yudhiṣṭhira, to Lord Kṛṣṇa, and what He replied I'll say." So in that connection he gave quotation of Kṛṣṇa. Kṛṣṇa said to Mahārāja Yudhiṣṭhira... Mahārāja Yudhiṣṭhira, by hint, asked Kṛṣṇa that "We are Your friend, and why we are put into such tribulations that we have lost our kingdom? We are now living in the forest. Our wife is insulted. Why?" So the reply was that yasyāham anugṛhṇāmi hariṣye tad-dhanaṁ śanaiḥ (SB 10.88.8). Means... Kṛṣṇa said that "When I make one especially favored, then I take away all his riches to make him niṣkiñcana." Niṣkiñcana means one becomes almost poverty-stricken. Nobody cares for him. Then he become fully surrendered to Kṛṣṇa. Just like Narottama dāsa Ṭhākura says, hā hā prabhu nanda-suta, vṛṣabhānu-sutā-juta, koruṇā karoho ei-bāro, narottama-dāsa koy..., koruṇā..., nā ṭheliho rāṅgā pāy, tomā bine ke āche āmāra. This position is very nice, niṣkiñcana. "I have lost everything. I am now not cared by my family, my friends. So everything I have lost. Therefore I am forced to come to You, surrender. So don't kick me, kick me out. Please give me shelter because I have no other shelter." Tomā bine ke āche āmāra: "I... There is nobody else to take my care except Your Lordship." This is called niṣkiñcana.
So actually that is the position. So long we shall think that "For my protection, this arrangement is there for my protection. This arrangement is there...," that is not niṣkiñcana. Niṣkiñcana means when I'll think, I'll be actually under the understanding that "I have no other protection except Kṛṣṇa," and then I fully surrender, that is the best qualification for Kṛṣṇa consciousness. Therefore it is said, naivārhaty abhidhātuṁ vai tvām: "Unto You." Who are You? Akiñcana-gocaram: "You can be understood only by a person who has lost everything, who has lost everything." Then the Kuntī's purpose was that "When we lost everything, You were with us. And now we have got kingdom. We have got prestige. We have got so many things. Now You are going away to Dvārakā?" So tvām akiñcana-gocaram.