प्रायशः साधवो लोके परैर्द्वन्द्वेषु योजिताः ।
न व्यथन्ति न हृष्यन्ति यत आत्मागुणाश्रयः ॥५०॥

prÄyaÅ›aḥ sÄdhavo loke
parair dvandveá¹£u yojitÄḥ
na vyathanti na hṛṣyanti
yata ÄtmÄguṇÄÅ›rayaḥ

 prÄyaÅ›aḥ - generally; sÄdhavaḥ - saints; loke - in this world; paraiḥ - by others; dvandveá¹£u - in duality; yojitÄḥ - being engaged; na - never; vyathanti - distressed; na - nor; hṛṣyanti - takes pleasure; yataḥ - because; ÄtmÄ - self; aguṇa-ÄÅ›rayaḥ - transcendental.


Text

Generally the transcendentalists, even though engaged by others in the dualities of the material world, are not distressed. Nor do they take pleasure [in worldly things], for they are transcendentally engaged.

Purport

The transcendentalists are the empiric philosophers, the mystics and the devotees of the Lord. Empiric philosophers aim at the perfection of merging into the being of the Absolute, mystics aim at perceiving the all-pervading Supersoul, and the devotees of the Lord are engaged in the transcendental loving service of the Personality of Godhead. Since Brahman, ParamÄtmÄ and BhagavÄn are different phases of the same Transcendence, all these transcendentalists are beyond the three modes of material nature. Material distresses and happinesses are products of the three modes, and therefore the causes of such material distress and happiness have nothing to do with the transcendentalists. The King was a devotee, and the ṛṣi was a mystic. Therefore both of them were unattached to the accidental incident created by the supreme will. The playful child was an instrument in fulfilling the Lord’s will.

Thus end the Bhaktivedanta purports of the First Canto, Eighteenth Chapter, of the ÅšrÄ«mad-BhÄgavatam, entitled “MahÄrÄja ParÄ«ká¹£it Cursed by a BrÄhmaṇa Boy.â€