Devanagari
यदा रहितमात्मानं भूतेन्द्रियगुणाशयै: ।
स्वरूपेण मयोपेतं पश्यन् स्वाराज्यमृच्छति ॥ ३३ ॥
Verse text
yadā rahitam ātmānaṁ
bhūtendriya-guṇāśayaiḥ
svarūpeṇa mayopetaṁ
paśyan svārājyam ṛcchati
Synonyms
yadā
—
when
;
rahitam
—
freed from
;
ātmānam
—
self
;
bhūta
—
material elements
;
indriya
—
material senses
;
guṇa
—
āśayaiḥ — under the influence of the material modes of nature
;
svarūpeṇa
—
in pure existence
;
mayā
—
by Me
;
upetam
—
approaching
;
paśyan
—
by seeing
;
svārājyam
—
spiritual kingdom
;
ṛcchati
—
enjoy .
Translation
When you are free from the conception of gross and subtle bodies and when your senses are free from all influences of the modes of material nature, you will realize your pure form in My association. At that time you will be situated in pure consciousness.
Translation (Visvanatha Cakravarti Thakura)
When a person sees that he, the jīva, is completely free from the reservoir of the guṇas in the form of the body and senses, and has attained a relationship with me, he attains dāsya-rasa.
In which stage can a person attain you? A person should be free from the receptacle of the guṇas in the form of the body and senses. This means that the jīva should give up completely connection with the body and senses. It does not mean that one should give up the ātmā. When a person sees the self completely devoid of the senses and body and sees that the jīva has attained (itam) a close relationship (upa) with me, the Supreme Lord, for serving, he attains then existence (rājyam) with his Lord (sva), or he attains that state or actions of servant (belonging to the Lord): he attains dāsya-rasa.
Others explain the verse in another way. Because Brahmā mentioned in his prayers both impersonal and personal forms of the Lord, this verse esoterically shows both final states. One meaning is “When the jṣānī sees that the jīva, tvam (ātmānam), becomes, in his svarūpa, one (upetam) with me, tat, then he attains liberation (svārājam).” The other meaning is “When a devotee sees that he is endowed with a spiritual form (cid-rupa for śānta-rasa, servant form for dāsya-rasa, form of a friend for sakhya-rasa, form of a parent for vātsalya-rasa and form of a lover for madhurya-rasa), and that I am endowed with a form as para-brahman, master, friend, son or lover, then he attains a state with his Lord as a cid-rūpa master, friend, son or lover (svārājyam).”
Purport
In the
Bhakti-rasāmṛta-sindhu
it is said that a person whose only desire is to render transcendental loving service to the Lord is a free person in any condition of material existence. That service attitude is the
svarūpa,
or real form, of the living entity. Lord Śrī Caitanya Mahāprabhu, in the
Caitanya-caritāmṛta,
also confirms this statement by declaring that the real, spiritual form of the living entity is eternal servitorship to the Supreme Lord. The Māyāvāda school shudders at the thought of a service attitude in the living entity, not knowing that in the transcendental world the service of the Lord is based on transcendental love. Transcendental loving service is never to be compared to the forced service of the material world. In the material world, even if one is under the conception that he is no one’s servant, he is still the servant of his senses, under the dictation of the material modes. Factually no one is master here in the material world, and therefore the servants of the senses have a very bad experience of servitude. They shudder at the thought of service because they have no knowledge of the transcendental position. In transcendental loving service, the servitor is as free as the Lord. The Lord is
svarāṭ,
or fully independent, and the servant is also fully independent, or
svarāṭ,
in the spiritual atmosphere because there is no forced service. There the transcendental loving service is due to spontaneous love. A reflected glimpse of such service is experienced in the service of the mother unto the son, the friend’s service unto the friend, or the wife’s service unto the husband. These reflections of service by friends, parents or wives are not forced, but are due only to love. Here in this material world, however, the loving service is only a reflection. The real service, or service in
svarūpa,
is present in the transcendental world, in association with the Lord. The very same service in transcendental love can be practiced in devotion here.
This verse is also applicable to the
jṣānī
school. The enlightened
jṣānī,
when free from all material contaminations, namely the gross and subtle bodies together with the senses of the material modes of nature, is placed in the Supreme and is thus liberated from material bondage. The
jṣānīs
and the devotees are actually in agreement up to the point of liberation from material contamination. But whereas the
jṣānīs
remain pacified on the platform of simple understanding, the devotees develop further spiritual advancement in loving service. The devotees develop a spiritual individuality in their spontaneous service attitude, which is enhanced on and on, up to the point of
mādhurya-rasa,
or transcendental loving service reciprocated between the lover and the beloved.