daivÄŤ - transcendental; hi - certainly; eášŁÄ - this; guáša-mayÄŤ - consisting of the three modes of material nature; mama - My; mÄyÄ - energy; duratyayÄ - very difficult to overcome; mÄm - unto Me; eva - certainly; ye - those who; prapadyante - surrender; mÄyÄm etÄm - this illusory energy; taranti - overcome; te - they.
The Supreme Personality of Godhead has innumerable energies, and all these energies are divine. Although the living entities are part of His energies and are therefore divine, due to contact with material energy their original superior power is covered. Being thus covered by material energy, one cannot possibly overcome its inďŹuence. As previously stated, both the material and spiritual natures, being emanations from the Supreme Personality of Godhead, are eternal. The living entities belong to the eternal superior nature of the Lord, but due to contamination by the inferior nature, matter, their illusion is also eternal. The conditioned soul is therefore called nitya-baddha, or eternally conditioned. No one can trace out the history of his becoming conditioned at a certain date in material history. Consequently, his release from the clutches of material nature is very difďŹcult, even though that material nature is an inferior energy, because material energy is ultimately conducted by the supreme will, which the living entity cannot overcome. Inferior, material nature is deďŹned herein as divine nature due to its divine connection and movement by the divine will. Being conducted by divine will, material nature, although inferior, acts so wonderfully in the construction and destruction of the cosmic manifestation. The Vedas conďŹrm this as follows: mÄyÄáš tu prakáštiáš vidyÄn mÄyinaáš tu maheĹvaram. âAlthough mÄyÄ [illusion] is false or temporary, the background of mÄyÄ is the supreme magician, the Personality of Godhead, who is MaheĹvara, the supreme controller.â (ĹvetÄĹvatara UpaniášŁad 4.10)
Another meaning of guáša is rope; it is to be understood that the conditioned soul is tightly tied by the ropes of illusion. A man bound by the hands and feet cannot free himself â he must be helped by a person who is unbound. Because the bound cannot help the bound, the rescuer must be liberated. Therefore, only Lord KášášŁáša, or His bona ďŹde representative the spiritual master, can release the conditioned soul. Without such superior help, one cannot be freed from the bondage of material nature. Devotional service, or KášášŁáša consciousness, can help one gain such release. KášášŁáša, being the Lord of the illusory energy, can order this insurmountable energy to release the conditioned soul. He orders this release out of His causeless mercy on the surrendered soul and out of His paternal affection for the living entity, who is originally a beloved son of the Lord. Therefore surrender unto the lotus feet of the Lord is the only means to get free from the clutches of the stringent material nature.
The words mÄm eva are also signiďŹcant. MÄm means unto KášášŁáša (ViášŁášu) only, and not BrahmÄ or Ĺiva. Although BrahmÄ and Ĺiva are greatly elevated and are almost on the level of ViášŁášu, it is not possible for such incarnations of rajo-guáša (passion) and tamo-guáša (ignorance) to release the conditioned soul from the clutches of mÄyÄ. In other words, both BrahmÄ and Ĺiva are also under the inďŹuence of mÄyÄ. Only ViášŁášu is the master of mÄyÄ; therefore He alone can give release to the conditioned soul. The Vedas (ĹvetÄĹvatara UpaniášŁad 3.8) conďŹrm this in the phrase tam eva viditvÄ, or âFreedom is possible only by understanding KášášŁáša.â Even Lord Ĺiva afďŹrms that liberation can be achieved only by the mercy of ViášŁášu. Lord Ĺiva says, mukti-pradÄtÄ sarveášŁÄáš viášŁášur eva na saášĹayaá¸Ľ: âThere is no doubt that ViášŁášu is the deliverer of liberation for everyone.â