asaṅga-niśita-jñānānala-vidhūtāśeṣa-malānāṁ bhavat-svabhāvānām ātmārāmāṇāṁ munīnām anavarata-pariguṇita-guṇa-gaṇa parama-maṅgalāyana-guṇa-gaṇa-kathano ’si.
asaṅga—by detachment; niśita—strengthened; jñāna—of knowledge; anala—by the fire; vidhūta—removed; aśeṣa—unlimited; malānām—whose dirty things; bhavat-svabhāvānām—who have attained Your qualities; ātma-ārāmāṇām—who are self-satisfied; munīnām—of great sages; anavarata—incessantly; pariguṇita—recounted; guṇa-gaṇa—O Lord, whose spiritual qualities; parama-maṅgala—supreme bliss; āyana—produces; guṇa-gaṇa-kathanaḥ—He, the chanting of whose attributes; asi—You are.
Dear Lord, all the great sages who are thoughtful and saintly persons incessantly recount Your spiritual qualities. These sages have already burned up all the unlimited dirty things and, by the fire of knowledge, strengthened their detachment from the material world. Thus they have attained Your qualities and are self-satisfied. Yet even for those who feel spiritual bliss in chanting Your attributes, Your personal presence is very rare.
The priests in Mahārāja Nābhi’s sacrificial arena appreciated the personal presence of the Supreme Lord Viṣṇu, and they considered themselves very much obliged. The Lord’s appearance is rare even for great saintly persons who have become completely detached from this material world and whose hearts are clean due to constantly chanting the glories of the Lord. Such people are satisfied by chanting the transcendental qualities of the Lord. The Lord’s personal presence is not actually required. The priests are pointing out that the Lord’s personal presence is very rare even for such elevated sages but that He was so kind to them that now He was personally present. Therefore the priests were very much obliged.
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