yavat prthaktvam idam atmana indriyartha-
maya-balam bhagavato jana isa pasyet
tavan na samsrtir asau pratisankrameta
vyarthapi duhkha-nivaham vahati kriyartha
yavat—as long as; prthaktvam—separatism; idam—this; atmanah—of the body; indriya-artha—for sense gratification; maya-balam—influence of external energy; bhagavatah—of the Personality of Godhead; janah—a person; isa—O my Lord; pasyet—sees; tavat—so long; na—not; samsrtih—the influence of material existence; asau—that man; pratisankrameta—can overcome; vyartha api—although without meaning; duhkha-nivaham—multiple miseries; vahati—bringing; kriya-artha—for fruitive activities.
O my Lord, the material miseries are without factual existence for the soul. Yet as long as the conditioned soul sees the body as meant for sense enjoyment, he cannot get out of the entanglement of material miseries, being influenced by Your external energy.
The whole trouble of the living entity in material existence is that he has an independent conception of life. He is always dependent on the rules of the Supreme Lord, in both the conditioned and liberated states, but by the influence of the external energy the conditioned soul thinks himself independent of the supremacy of the Personality of Godhead. His constitutional position is to dovetail himself with the desire of the supreme will, but as long as he does not do so, he is sure to drag on in the shackles of material bondage. As stated in Bhagavad-gita (2.55), prajahati yada kaman sarvan partha mano-gatan: he has to give up all sorts of plans manufactured by mental concoction. The living entity has to dovetail himself with the supreme will. That will help him to get out of the entanglement of material existence.
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