antar-gatah sva-vivarena cakara tesam
sanksobham aksara-jusam api citta-tanvoh
tasya—of Him; aravinda-nayanasya—of the lotus-eyed Lord; pada-aravinda—of the lotus feet; kinjalka—with the toes; misra—mixed; tulasi—the tulasi leaves; makaranda—fragrance; vayuh—breeze; antah-gatah—entered within; sva-vivarena—through their nostrils; cakara—made; tesam—of the Kumaras; sanksobham—agitation for change; aksara-jusam—attached to impersonal Brahman realization; api—even though; citta-tanvoh—in both mind and body.
When the breeze carrying the aroma of tulasi leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding.
It appears from this verse that the four Kumaras were impersonalists or protagonists of the philosophy of monism, becoming one with the Lord. But as soon as they saw the Lordís features, their minds changed. In other words, the impersonalist who feels transcendental pleasure in striving to become one with the Lord is defeated when he sees the beautiful transcendental features of the Lord. Because of the fragrance of His lotus feet, carried by the air and mixed with the aroma of tulasi, their minds changed; instead of becoming one with the Supreme Lord, they thought it wise to be devotees. Becoming a servitor of the lotus feet of the Lord is better than becoming one with the Lord.
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