किञ्जल्कमिश्रतुलसीमकरन्दवायुः ।
अन्तर्गतः स्वविवरेण चकार तेषां
सङ्क्षोभमक्षरजुषामपि चित्ततन्वोः ॥४३॥
tasyÄravinda-nayanasya padÄravinda-
kiñjalka-miÅ›ra-tulasÄ«-makaranda-vÄyuḥ
antar-gataḥ sva-vivareṇa cakÄra teá¹£Äá¹
saá¹…ká¹£obham aká¹£ara-juá¹£Äm api citta-tanvoḥ
5 times this text was mentioned in purports to other texts: CC(4) , TLC(1)
tasya - of Him; aravinda-nayanasya - of the lotus-eyed Lord; pada-aravinda - of the lotus feet; kiñjalka - with the toes; miÅ›ra - mixed; tulasÄ« - the tulasÄ« leaves; makaranda - fragrance; vÄyuḥ - breeze; antaḥ-gataḥ - entered within; sva-vivareṇa - through their nostrils; cakÄra - made; teá¹£Äm - of the KumÄras; saá¹…ká¹£obham - agitation for change; aká¹£ara-juá¹£Äm - attached to impersonal Brahman realization; api - even though; citta-tanvoḥ - in both mind and body.
When the breeze carrying the aroma of tulasī leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding.
It appears from this verse that the four KumÄras were impersonalists or protagonists of the philosophy of monism, becoming one with the Lord. But as soon as they saw the Lord’s features, their minds changed. In other words, the impersonalist who feels transcendental pleasure in striving to become one with the Lord is defeated when he sees the beautiful transcendental features of the Lord. Because of the fragrance of His lotus feet, carried by the air and mixed with the aroma of tulasÄ«, their minds changed; instead of becoming one with the Supreme Lord, they thought it wise to be devotees. Becoming a servitor of the lotus feet of the Lord is better than becoming one with the Lord.
