TEXT 4
tad va idam bhuvana-mangala mangalaya
dhyane sma no darsitam ta upasakanam
tasmai namo bhagavate ínuvidhema tubhyam
yo ínadrto naraka-bhagbhir asat-prasangaih
SYNONYMS
tat—the Supreme Personality of Godhead, Sri Krsna; va—or; idam—this present form; bhuvana-mangala—O You who are all-auspicious for all the universes; mangalaya—for the sake of all prosperity; dhyane—in meditation; sma—as it were; nah—unto us; darsitam—manifested; te—Your; upasakanam—of the devotees; tasmai—unto Him; namah—my respectful obeisances; bhagavate—unto the Personality of Godhead; anuvidhema—I perform; tubhyam—unto You; yah—which; anadrtah—is neglected; naraka-bhagbhih—by persons destined for hell; asat-prasangaih—by material topics.
TRANSLATION
This present form, or any transcendental form expanded by the Supreme Personality of Godhead, Sri Krsna, is equally auspicious for all the universes. Since You have manifested this eternal personal form upon whom Your devotees meditate, I therefore offer my respectful obeisances unto You. Those who are destined to be dispatched to the path of hell neglect Your personal form because of speculating on material topics.
PURPORT
Regarding the personal and impersonal features of the Supreme Absolute Truth, the personal forms exhibited by the Lord in His different plenary expansions are all for the benediction of all the universes. The personal form of the Lord is also worshiped in meditation as Supersoul, Paramatma, but the impersonal brahmajyoti is not worshiped. Persons who are addicted to the impersonal feature of the Lord, whether in meditation or otherwise, are all pilgrims to hell because, as stated in Bhagavad-gita (12.5), impersonalists simply waste their time in mundane mental speculation because they are addicted more to false arguments than to reality. Therefore, the association of the impersonalists is condemned herewith by Brahma.
All the plenary expansions of the Personality of Godhead are equally potent, as confirmed in the Brahma-samhita (5.46):
The Lord expands Himself as the flames of a fire expand one after another. Although the original flame, or Sri Krsna, is accepted as Govinda, the Supreme Person, all other expansions, such as Rama, Nrsimha and Varaha, are as potent as the original Lord. All such expanded forms are transcendental. In the beginning of Srimad-Bhagavatam it is made clear that the Supreme Truth is eternally uncontaminated by material touch. There is no jugglery of words and activities in the transcendental kingdom of the Lord. All the Lordís forms are transcendental, and such manifestations are ever identical. The particular form of the Lord exhibited to a devotee is not mundane, even though the devotee may retain material desire, nor is it manifest under the influence of material energy, as is foolishly considered by the impersonalists. Impersonalists who consider the transcendental forms of the Lord to be products of the material world are surely destined for hell.

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