samsiddhyam aksnos tava darsanan nah
yad-darsanam janmabhir idya sadbhir
asasate yogino rudha-yogah
rsih uvaca—the great sage said; justam—is attained; bata—ah; adya—now; akhila—all; sattva—of goodness; raseh—who are the reservoir; samsiddhyam—the complete success; aksnoh—of the two eyes; tava—of You; darsanat—from the sight; nah—by us; yat—of whom; darsanam—sight; janmabhih—through births; idya—O worshipable Lord; sadbhih—gradually elevated in position; asasate—aspire; yoginah—yogis; rudha-yogah—having obtained perfection in yoga.
The great sage Kardama said: O supreme worshipful Lord, my power of sight is now fulfilled, having attained the greatest perfection of the sight of You, who are the reservoir of all existences. Through many successive births of deep meditation, advanced yogis aspire to see Your transcendental form.
The Supreme Personality of Godhead is described here as the reservoir of all goodness and all pleasure. Unless one is situated in the mode of goodness, there is no real pleasure. When, therefore, one’s body, mind and activities are situated in the service of the Lord, one is on the highest perfectional stage of goodness. Kardama Muni says, “Your Lordship is the reservoir of all that can be understood by the nomenclature of goodness, and by experiencing You face to face, eye to eye, the perfection of sight has now been attained.” These statements are the pure devotional situation; for a devotee, the perfection of the senses is to engage in the service of the Lord. The sense of sight, when engaged in seeing the beauty of the Lord, is perfected; the power to hear, when engaged in hearing the glories of the Lord, is perfected; the power to taste, when one enjoys by eating prasada, is perfected. When all the senses engage in relationship with the Personality of Godhead, one’s perfection is technically called bhakti-yoga, which entails detaching the senses from material indulgence and attaching them to the service of the Lord. When one is freed from all designated conditional life and fully engages in the service of the Lord, one’s service is called bhakti-yoga. Kardama Muni admits that seeing the Lord personally in bhakti-yoga is the perfection of sight. The exalted perfection of seeing the Lord is not exaggerated by Kardama Muni. He gives evidence that those who are actually elevated in yoga aspire in life after life to see this form of the Personality of Godhead. He was not a fictitious yogi. Those who are actually on the advanced path aspire only to see the eternal form of the Lord.
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