If he cares to learn from others the real nature of their experience to bring himself in touch with the objects that have not been within the range of his senses, he will profit much by such an association and try to add to the store of his knowledge, which he could not have gathered by his attempts through the senses. When he welcomes the unprecedented nature of the Vedanta working in him his sensuous aggrandizement, he erroneously thinks himself amply rewarded by the acquisition of experience of an expert who is running after an impersonal object void of all sorts of designation. He can avail himself of a partial view of the indeterminate non-designative plane where the triple forms of the mundane qualities are not expected to preponderate in exhibiting their significance. The transcendental Sound becomes his sole engagement, he having secured the position of setting himself free from the egoistic exploitations of the phenomenal plane. Such a position would offer him the conception of the Absolute to Whom his only duty would be to offer his eternal services.
So a person's entire lifestyle can be dovetailed with his deep purpose in life. Such a person is the controller of his body, not a slave of his senses. Most people are servants of their senses and minds?they are godas (go means "senses"; das means "servant"). A bhakti yogi, however, strives to be a goswami (swami means "master," and so goswami means "master of the senses"). A goswami is not dragged around by his senses, but instead uses his senses for his own desired purposes. Although goswami is also a title, in fact the real meaning of goswami is controller of the senses, whether one is externally with the title goswami, brahmachari, householder, or whatever.
Jagad Guru Speaks
This stage I known as regaining imprisonment as an enjoyer. Now he is in his proper health to engage himself as the eternal servitor of the Absolute, knowing his own position. The full conception of the Absolute will give him the facility of serving the eternal Master in the highest capacity of devotion. In the Dahara Chapter of the Chhandogya Upanishad, we find that all these passionate activities are fulfilled when true salvation is acquired. The passionate activities are proselytized to most perfect engagement with the Absolute. So eternal full recognition will render a servitor exactly fitting the Great Consort for Whom every unalloyed spirit should have her only activity.
The Consort Absolute will wait for the consort servitor. The parent servitor will meet the Child Absolute, the object of his or her only engagement. The eternal friend servitor will regain his position as such. The personal attendant servitors will meet their Master and offer their confidential services, for sheer love. The confidential service offered by the neutrul [sic] entity will indirectly be directed to the Absolute without any recognizance on the part of the unalloyed individual spirit.