punaÅ ca bhÅ«yÄd bhagavaty anante
ratiá¸¥ prasaá¹ gaÅ ca tad-ÄÅrayeá¹£u
mahatsu yÄá¹ yÄm upayÄmi sá¹á¹£á¹iá¹
maitry astu sarvatra namo dvijebhyaá¸¥
punaá¸¥ - again; ca - and; bhÅ«yÄt - let it be; bhagavati - unto Lord ÅrÄ« Ká¹á¹£á¹a; anante - who has unlimited potency; ratiá¸¥ - attracting; prasaá¹ gaá¸¥ - association; ca - also; tat - His; ÄÅrayeá¹£u - with those who are His devotees; mahatsu - within the material creation; yÄm yÄm - wherever; upayÄmi - I may take; sá¹á¹£á¹im - my birth; maitrÄ« - friendly relation; astu - let it be; sarvatra - everywhere; namaá¸¥ - my obeisances; dvijebhyaá¸¥ - unto the brÄhmaá¹as.
That a devotee of the Lord is the only perfect living being is explained herein by MahÄrÄja ParÄ«ká¹£it. A devotee of the Lord is no oneâs enemy, although there may be many enemies of a devotee. A devotee of the Lord does not like to associate with nondevotees, although he has no enmity with them. He desires association with the devotees of the Lord. This is perfectly natural because birds of the same feather mix together. And the most important function of a devotee is to have complete attachment for Lord ÅrÄ« Ká¹á¹£á¹a, the father of all living beings. As a good son of the father behaves in a friendly way with all his other brothers, so also the devotee of the Lord, being a good son of the supreme father, Lord Ká¹á¹£á¹a, sees all other living beings in relation with the supreme father. He tries to bring back the upstart sons of the father to a saner stage and to get them to accept the supreme fatherhood of God. MahÄrÄja ParÄ«ká¹£it was certainly going back to Godhead, but even if he were not to go back, he prayed for a pattern of life which is the most perfect way in the material world. A pure devotee does not desire the company of a personality as great as BrahmÄ, but he prefers the association of a petty living being, provided he is a devotee of the Lord.