na - not; eva - certainly; udvije - I am disturbed or afraid; para - O Supreme; duratyaya - insurmountable or very difficult to cross; vaitaraá¹yÄá¸¥ - of the Vaitaraá¹Ä«, the river of the material world; tvat-vÄ«rya - of Your Lordship's glories and activities; gÄyana - from chanting or distributing; mahÄ-amá¹ta - in the great ocean of nectarean spiritual bliss; magna-cittaá¸¥ - whose consciousness is absorbed; Åoce - I am simply lamenting; tataá¸¥ - from that; vimukha-cetasaá¸¥ - the fools and rascals who are bereft of Ká¹á¹£á¹a consciousness; indriya-artha - in sense gratification; mÄyÄ-sukhÄya - for temporary, illusory happiness; bharam - the false burden or responsibility (of maintaining one's family, society and nation and elaborate arrangements for that purpose); udvahataá¸¥ - who are lifting (by making grand plans for this arrangement); vimÅ«á¸hÄn - although all of them are nothing but fools and rascals (I am thinking of them also).
Throughout the entire world, everyone is making big, big plans to adjust the miseries of the material world, and this is true at present, in the past and in the future. Nonetheless, although they make elaborate political, social and cultural plans, they have all been described herein as vimÅ«á¸ha â fools. The material world has been described in Bhagavad-gÄ«tÄ as duá¸¥khÄlayam aÅÄÅvatam â temporary and miserable â but these fools are trying to turn the material world into sukhÄlayam, a place of happiness, not knowing how everything acts by the arrangement of material nature, which works in her own way.
guá¹aiá¸¥ karmÄá¹i sarvaÅaá¸¥
kartÄham iti manyate
âThe bewildered spirit soul, under the influence of the three modes of material nature, thinks himself to be the doer of activities that are in actuality carried out by nature.â (Bg. 3.27)
There is a plan for material nature, personally known as DurgÄ, to punish the demons. Although the asuras, the godless demons, struggle for existence, they are directly attacked by the goddess DurgÄ, who is well equipped with ten hands with different types of weapons to punish them. She is carried by her lion carrier, or the modes of passion and ignorance. Everyone struggles very hard to fight through the modes of passion and ignorance and conquer material nature, but at the end everyone is vanquished by natureâs laws.
There is a river known as Vaitaraá¹Ä« between the material and spiritual worlds, and one must cross this river to reach the other side, or the spiritual world. This is an extremely difficult task. As the Lord says in Bhagavad-gÄ«tÄ (7.14), daivÄ« hy eá¹£Ä guá¹amayÄ« mama mÄyÄ duratyayÄ: âThis divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome.â The same word duratyaya, meaning âvery difficult,â is used here. Therefore one cannot surpass the stringent laws of material nature except by the mercy of the Supreme Lord. Nonetheless, although all materialists are baffled in their plans, they try again and again to become happy in this material world. Therefore they have been described as vimÅ«á¸ha â first-class fools. As for PrahlÄda MahÄrÄja, he was not at all unhappy, for although he was in the material world, he was full of Ká¹á¹£á¹a consciousness. Those who are Ká¹á¹£á¹a conscious, trying to serve the Lord, are not unhappy, whereas one who has no assets in Ká¹á¹£á¹a consciousness and is struggling for existence is not only foolish but extremely unhappy also. PrahlÄda MahÄrÄja was happy and unhappy simultaneously. He felt happiness and transcendental bliss because of his being Ká¹á¹£á¹a conscious, yet he felt great unhappiness for the fools and rascals who make elaborate plans to be happy in this material world.