Prabhupāda: "Those in pure devotional service deride even the conception of liberation." Mukti. Prabodhānanda Sarasvatī . . . kaivalyam. Mukti's another name is kaivalya. "Everything is one. One, knowledge." That's all. So Prabodhananda Sarasvatī says, kaivalyaṁ narakāyate (Caitanya-candrāmṛta 5). This conception of liberation that, "I have become one with the Supreme," it is, to a devotee, just like hell. Kaivalyaṁ narakāyate. They do not give very much value to such conception, to become one with the Supreme, or liberation, mukti.
And the, this is . . . mokṣa-kāmi, those who are aspiring after . . . Nirbheda-brahmānu-sandhana, without any difference with the Supreme Brahman. That is called mukti, liberation. And tridaśa-pūr ākāśa-puṣpāyate. And the karmīs, they're aspiring after heavenly planets, tri-daśa-pūr. Tri-daśa means thirty. So there are more than thirty millions of demigods in different planetary system. They are called heavenly planets. So they are ākāśa-puṣpa. Ākāśa-puṣpa means a flower does not grow in the sky, it is something imaginary, phantasmagoria. Tri-daśa-pūr ākāśa-puṣpāyate. So karmīs are interested in the ākāśa-puṣpa, heavenly planet. And the jñānīs are interested in mukti. Karmī, jñānī . . . and yogīs are interested how to control the senses.
So tri . . . Prabodhananda Sarasvatī Mahārāja says that durdānta indriya-kāla-sarpa-paṭalī-protkhāta-daṁṣṭrāyate. The senses are our enemies. That's all right. We also admit. The yogīs try to control the senses and mind because they think of the senses just like serpent. Serpent, little touch by the lip, I mean, the tongue, immediately it causes death. So it is very dangerous. But Prabodhananda Sarasvatī says that "We are not afraid of these serpents, because protkhāta daṁṣṭrāyate, the serpent is so long dangerous as long as it has got the poison teeth." Poison teeth. Protkhāta-daṁṣṭrāyate. So if you take away the poison teeth, then, however big serpent it may be, nobody will be afraid.
In the Bengali it is said, visnai kulapana cakra. If a serpent is known that his poison teeth has been taken away, so his big hood, phans-phans, nobody will be afraid, one who knows that he has no poison teeth. A child may be afraid, but anyone knows . . . so for a devotee, the senses are there, but it is not like serpent. The dangerous point of sense, for sense gratification, that is taken away. That poison teeth is taken away.
So therefore a devotee's not afraid of the senses. They can easily handle the senses, because the senses are engaged in the service of the Lord, which means the poison teeth of the serpent of sense is taken away. Durdānta indriya-kāla-sarpa-paṭalī protkhāta-daṁṣṭrāyate (Caitanya-candrāmṛta 5).
So pure devotional service . . . in this way, the point is that pure devotee does not give very much value to so-called liberation. Because so-called liberation, so-called . . . it is in this sense, that we have seen many so-called liberated person, muk . . . vimukta-māninaḥ. They considered that . . . vimukta-māninaḥ (SB 10.2.32).
Now, you'll be pleased to hear that one of the Māyāvādī sannyāsīs in India, very well known, his disciples came to me to invite me because they are now seeing that their Māyāvāda philosophy has not been so much effective as devotional service. Practically. So they are now taking gradually to devotional service. They are trying to read Bhāgavata, although they are habituated to malinterpret. But they have no other. They have finished their job. Now they are gradually coming to bhakti-mārga. That is natural. If one is actually sincere, after suffering the distress of impersonalism, gradually they'll come to surrender to the person. Bahūnāṁ janmanāṁ ante jñānavān māṁ prapadyate (BG 7.19).
So when one becomes devotee . . . jñānīs, they give too much value to liberation, mokṣa, nirbheda-brahmānusandhana. But yogīs, they give too much value for controlling the senses. Karmīs, they give too much value to, to the acts of promotion to the heavenly planets. But for a devotee, these things are very tiny. They don't care for these things. Neither for the karmīs or for the jñānīs or for the yogīs.
They . . . yaṁ labdhvā cāparaṁ manyate nādhikaṁ tataḥ (BG 6.22). A bhakta who has come to Kṛṣṇa consciousness, pure devotional service, he has no more any desire for the resultant action of karmīs, jñānīs and yogīs. He's so fixed up. There are many examples. Just like Dhruva Mahārāja, when he was offered, "Anything you want," he wanted . . . actually he wanted the kingdom of his father. But when he actually became fixed up in devotional service, he said, svāmin kṛtārtho 'smi varaṁ na yāce (CC Madhya 22.42): "I have no more to ask anything material benediction, varam. No, I don't want." So Kṛṣṇa consciousness is so nice that automatically one feels fulfillment of all desires. Therefore what they'll desire for liberation, for mukti? It is most insignificant thing.