punaÅ› ca bhÅ«yÄd bhagavaty anante
ratiḥ prasaá¹…gaÅ› ca tad-ÄÅ›rayeá¹£u
mahatsu yÄá¹ yÄm upayÄmi sṛṣá¹iá¹
maitry astu sarvatra namo dvijebhyaḥ
punaḥ - again; ca - and; bhÅ«yÄt - let it be; bhagavati - unto Lord ÅšrÄ« Kṛṣṇa; anante - who has unlimited potency; ratiḥ - attracting; prasaá¹…gaḥ - association; ca - also; tat - His; ÄÅ›rayeá¹£u - with those who are His devotees; mahatsu - within the material creation; yÄm yÄm - wherever; upayÄmi - I may take; sṛṣá¹im - my birth; maitrÄ« - friendly relation; astu - let it be; sarvatra - everywhere; namaḥ - my obeisances; dvijebhyaḥ - unto the brÄhmaṇas.
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 one’s 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 ÅšrÄ« Kṛṣṇa, 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 Kṛṣṇa, 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.