FolioCorpusBhagavad-gītā

Śrīmad-Bhāgavatam 10.51.55

న కామయేఽన్యం తవ పాదసేవనా- దకిఞ్చనప్రార్థ్యతమాద్వరం విభో । ఆరాధ్య కస్త్వాం హ్యపవర్గదం హరే వృణీత ఆర్యో వరమాత్మబన్ధనమ్ ॥ ౫౫ ॥
na kāmaye ’nyaṁ tava pāda-sevanād
[na kaamaye ’nyam tava paada-sevanaad]
akiñcana-prārthyatamād varaṁ vibho
[akinchana-praarthyatamaad varam vibho]
ārādhya kas tvāṁ hy apavarga-daṁ hare
[aaraadhya kas tvaam hy apavarga-dam hare]
vṛṇīta āryo varam ātma-bandhanam
[vrineeta aaryo varam aatma-bandhanam]
na kāmaye — I do not desire anyam — another tava — Your pāda — of the feet sevanāt — than the service akiñcana — by those who want nothing material prārthya - tamāt — which is the favorite object of entreaty varam — boon vibho — O all-powerful one ārādhya — worshiping kaḥ — who tvām — You hi — indeed apavarga — of liberation dam — the bestower hare — O Lord Hari vṛṇīta — would choose āryaḥ — a spiritually advanced person varam — boon ātma — his own bandhanam — (cause of) bondage .
Blended reading (Sanskrit + English inline)
na kāmaye ’nyaṁ tava pāda-sevanād
na kāmaye
I do not desire
anyam
another
akiñcana-prārthyatamād varaṁ vibho
tava
Your
ārādhya kas tvāṁ hy apavarga-daṁ hare
pāda
of the feet
sevanāt
than the service
akiñcana
by those who want nothing material
prārthya - tamāt
which is the favorite object of entreaty
varam
boon
vibho
O all-powerful one
ārādhya
worshiping
kaḥ
who
tvām
You
hi
indeed
apavarga
of liberation
dam
the bestower
vṛṇīta āryo varam ātma-bandhanam
hare
O Lord Hari
vṛṇīta
would choose
āryaḥ
a spiritually advanced person
varam
boon
ātma
his own
bandhanam
(cause of) bondage .
  • pāda-sevanāt — than service to (Your) feet
    Compound: pāda + sevanāt (than service). Pāda-sevanam is one of bhakti's nine limbs (SB 7.5.23). The bhakta wants this specific bhakti — service of the lotus feet — and refuses everything else.
  • akiñcana — by those who want nothing material
    Compound: a (not) + kiñcana (anything). The akiñcanas are Bhagavān's dearest. Akiñcana-vitta — the wealth of having nothing — is the Bhāgavata's signature value. Caitanya prayed: 'na dhanaṁ na janaṁ na sundarīṁ.'
  • varam-ātma-bandhanam — a boon (causing one's own) bondage
    Phrase: varam (boon) + ātma (self) + bandhanam (bondage). The deep insight — any boon except service binds. Gauḍīyas treasure this verse for its uncompromising clarity: material boons are bondage masquerading as gifts.
  • apavarga-dam — the bestower of liberation
    Compound: apavarga (liberation) + dam (bestower). The same apavarga of verse 53. Bhagavān can give liberation — but the bhakta does not even want it; he wants service. Gauḍīyas distinguish apavarga from premā-bhakti and prefer the second.
  • āryaḥ — a spiritually advanced person
    From ṛ-root — noble, refined, spiritually advanced. Mucukunda invokes the category of the ārya as the one who refuses bondage-boons. The Vaiṣṇava ārya is defined by what he refuses to accept.
O all-powerful one, I desire no boon other than service to Your lotus feet, the boon most eagerly sought by those free of material desire. O Hari, what enlightened person who worships You, the giver of liberation, would choose a boon that causes his own bondage?

The Lord offered Mucukunda anything he desired, but Mucukunda desired only the Lord. This is pure Kṛṣṇa consciousness.

— A.C. Bhaktivedanta Swami Prabhupāda
Viśvanātha Cakravartī Ṭhākura Gauḍīya
Translation
O all-powerful one, I desire no boon other than service to Your lotus feet, the boon most eagerly sought by those free of material desire. O Hari, what enlightened person who worships You, the giver of liberation, would choose a boon that causes his own bondage?
Commentary

You have said "Ask for a benediction." I answer with this verse. Those who are akincana pray for bhakti. More worthy of prayer is prema. Most worthy of prayer is to serve your lotus feet. Thus I do not want liberation, what to speak of any other boon. Here apavarga da, referring to the Lord, means he who gives bhakti yoga. , as in the use of the word in the fifth canto of bhagavatam. Can an intelligent person after worshipping you who gives bhakti, accept boons which bind him to the word, even if you give them? Another meaning can be: even one who worships and gets liberation from you, if he is intelligent, can he accept your boons which create bondage to the world again? What to speak then of the devotee.

Jīva Gosvāmī Gauḍīya
Commentary

I do not desire anything for getting blessings other than service to your lotus feet, by direct engagements. I desire only that. Why? It is desired by the devotees who regard even liberation as insignificant (akiṣcana). They pray for bhakti. More than that, they pray to see you. And more than that, they pray for service to your lotus feet. It is greater than all other human goals. He calls out for qualification. O powerful lord, capable of bestowing happiness of all human goals (vibho)! Worshipping or attaining you (ārādhya), who gives bhakti (apavarga), what person would accept bondage? Apavarga means bhakti as in the following: apavargaś cāpi bhavati yo 'sau bhagavati sarva-bhūtātmany anātmye 'nirukte 'nilayane paramātmani vāsudeve 'nanya-nimitta-bhakti-yoga-lakṣaṇo nānā-gati-nimittāvidyā-granthi-randhana-dvāreṇa yadā hi mahā-puruṣa-puruṣa-prasaṅgaḥ. That liberation, whose essential nature is unmotivated bhakti-yoga to the Lord full of qualities, who attracts the minds of all beings, who is not the object of merging, who is not described by material words, who remains beyond destruction of the universe, who is the most excellent ātmā, who is the son of Vasudeva, takes place by destruction of the knot of ignorance which causes various material goals, when there is association with devotees of the Lord. SB 5.19.19-20 Or apavarga means liberation. Why do you not accept liberation? Worshipping or serving you who are permanent with some affection, what person can accept a benediction which gives mere liberation? Accepting that benediction is a cause of bondage.

Related values
Anahankarah (Freedom from False Ego)Kshama (Forgiveness / Patience)Atma Nigraha (Self-control)
Related verses
Concepts
Atma

Mucukunda's central petition: 'I want nothing but service at Your lotus feet. What enlightened person, worshiping You who give liberation, would choose his own bondage?' The verse is the chapter's pivot from request to refusal — and from refusal to the highest request.

Dhruva's regret

Dhruva Mahārāja, in SB 4.9, performs years of intense tapas seeking a kingdom greater than his father's, meets Viṣṇu, and afterward laments — 'I came for pieces of glass; You showed me the cintāmaṇi. What a fool I was.' The same realization animates Mucukunda's verse 55: any boon less than service is the bhakta's own bondage-request.

Gauḍīyas read both verses together as the structural argument for niṣkāma-bhakti. The devotee who knows what Bhagavān actually is cannot ask Him for anything else. Asking for boons is the diagnostic of not-yet-knowing.

📝 My note

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