जितासनान्शान्तसमानविग्रहान् ।
परेऽमले ब्रह्मणि योजितात्मनः
सुरासुरेड्यो ददृशे स्म नारदः ॥३॥
tÄn nirjita-prÄṇa-mano-vaco-dṛśo
jitÄsanÄn Å›Änta-samÄna-vigrahÄn
pare 'male brahmaṇi yojitÄtmanaḥ
surÄsureá¸yo dadṛśe sma nÄradaḥ
tÄn - all of them; nirjita - completely controlled; prÄṇa - the life air (by the prÄṇÄyÄma process); manaḥ - mind; vacaḥ - words; dṛśaḥ - and vision; jita-ÄsanÄn - who conquered the yogic Äsana, or sitting posture; Å›Änta - pacified; samÄna - straight; vigrahÄn - whose bodies; pare - transcendental; amale - free from all material contamination; brahmaṇi - in the Supreme; yojita - engaged; Ätmanaḥ - whose minds; sura-asura-Ä«á¸yaḥ - worshiped by the demons and by the demigods; dadṛśe - saw; sma - in the past; nÄradaḥ - the great sage NÄrada.
After practicing the yogÄsana for mystic yoga, the PracetÄs managed to control their life air, mind, words and external vision. Thus by the prÄṇÄyÄma process they were completely relieved of material attachment. By remaining perpendicular, they could concentrate their minds on the uppermost Brahman. While they were practicing this prÄṇÄyÄma, the great sage NÄrada, who is worshiped both by demons and by demigods, came to see them.
In this verse the words pare amale are significant. The realization of Brahman is explained in ÅšrÄ«mad-BhÄgavatam. The Absolute Truth is realized in three phases: impersonal effulgence (Brahman), localized ParamÄtmÄ and the Supreme Personality of Godhead, BhagavÄn. In his prayers, Lord Åšiva concentrated upon the personal features of Parabrahman, described in personal terms as snigdha-prÄvá¹›á¸-ghana-Å›yÄmam (BhÄg. 4.24.45). Following the instructions of Lord Åšiva, the PracetÄs also concentrated their minds on the ÅšyÄmasundara form of the Supreme Brahman. Although impersonal Brahman, ParamÄtmÄ Brahman and Brahman as the Supreme Person are all on the same transcendental platform, the personal feature of the Supreme Brahman is the ultimate goal and last word in transcendence.
The great sage NÄrada travels everywhere. He goes to the demons and the demigods and is equally respected. He is consequently described herein as surÄsureá¸ya, worshiped both by demons and by demigods. For NÄrada Muni, the door of every house is open. Although there is perpetual animosity between the demons and demigods, NÄrada Muni is welcomed everywhere. NÄrada is considered one of the demigods, of course, and the word devará¹£i means “the saintly person among the demigods.†But not even the demons envy NÄrada Muni; therefore he is equally worshiped both by demons and by demigods. A perfect Vaiṣṇava’s position should be just like NÄrada Muni’s, completely independent and unbiased.
