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Śrīmad-Bhāgavatam 1.4.4
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A.C. Bhaktivedanta Swami Prabhupada
TEXT 4
- tasya putro mahā-yogī
- sama-dṛṅ nirvikalpakaḥ
- ekānta-matir unnidro
- gūḍho mūḍha iveyate
tasyahis — his; putraḥson — son; mahāa great devotee-yogīa great devotee — a great devotee; samaequibalanced-dṛkequibalanced — equibalanced; nirvikalpakaḥabsolute monist — absolute monist; ekāntafixed in monism or oneness of mind-matiḥfixed in monism or oneness of mind — fixed in monism or oneness of mind; unnidraḥsurpassed nescience — surpassed nescience; gūḍhaḥnot exposed — not exposed; mūḍhaḥstunted — stunted; ivalike — like; īyateappears like — appears like.
His [Vyāsadeva's] son was a great devotee, an equibalanced monist, whose mind was always concentrated in monism. He was transcendental to mundane activities, but being unexposed, he appeared like an ignorant person.
Śrīla Śukadeva Gosvāmī was a liberated soul, and thus he remained always alert not to be trapped by the illusory energy. In the Bhagavad-gītā this alertness is very lucidly explained. The liberated soul and the conditioned soul have different engagements. The liberated soul is always engaged in the progressive path of spiritual attainment, which is something like a dream for the conditioned soul. The conditioned soul cannot imagine the actual engagements of the liberated soul. While the conditioned soul thus dreams about spiritual engagements, the liberated soul is awake. Similarly, the engagement of a conditioned soul appears to be a dream for the liberated soul. A conditioned soul and a liberated soul may apparently be on the same platform, but factually they are differently engaged, and their attention is always alert, either in sense enjoyment or in self-realization. The conditioned soul is absorbed in matter, whereas the liberated soul is completely indifferent to matter. This indifference is explained as follows.