TEXT 3
tan nirjita-prana-mano-vaco-drso
jitasanan santa-samana-vigrahan
pare ’male brahmani yojitatmanah
surasuredyo dadrse sma naradah
SYNONYMS
tan—all of them; nirjita—completely controlled; prana—the life air (by the pranayama process); manah—mind; vacah—words; drsah—and vision; jita-asanan—who conquered the yogic asana, or sitting posture; santa—pacified; samana—straight; vigrahan—whose bodies; pare—transcendental; amale—free from all material contamination; brahmani—in the Supreme; yojita—engaged; atmanah—whose minds; sura-asura-idyah—worshiped by the demons and by the demigods; dadrse—saw; sma—in the past; naradah—the great sage Narada.
TRANSLATION
After practicing the yogasana for mystic yoga, the Pracetas managed to control their life air, mind, words and external vision. Thus by the pranayama process they were completely relieved of material attachment. By remaining perpendicular, they could concentrate their minds on the uppermost Brahman. While they were practicing this pranayama, the great sage Narada, who is worshiped both by demons and by demigods, came to see them.
PURPORT
In this verse the words pare amale are significant. The realization of Brahman is explained in Srimad-Bhagavatam. The Absolute Truth is realized in three phases—impersonal effulgence (Brahman), localized Paramatma and the Supreme Personality of Godhead, Bhagavan. In his prayers, Lord Siva concentrated upon the personal features of Parabrahman, described in personal terms as snigdha-pravrd-ghana-syamam (Bhag. 4.24.45). Following the instructions of Lord Siva, the Pracetas also concentrated their minds on the Syamasundara form of the Supreme Brahman. Although impersonal Brahman, Paramatma Brahman and Brahman as the Supreme Person are all on the same transcendental platform, the personal feature of the Supreme Brahman is the ultimate goal and last word in transcendence.
The great sage Narada travels everywhere. He goes to the demons and the demigods and is equally respected. He is consequently described herein as surasuredya, worshiped both by demons and by demigods. For Narada Muni, the door of every house is open. Although there is perpetual animosity between the demons and demigods, Narada Muni is welcomed everywhere. Narada is considered one of the demigods, of course, and the word devarsi means “the saintly person among the demigods.” But not even the demons envy Narada Muni; therefore he is equally worshiped both by demons and by demigods. A perfect Vaisnava’s position should be just like Narada Muni’s, completely independent and unbiased.

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