durārdhyaḿ samārādhya
viṣṇuḿ sarveśvareśvaram
yo vṛṇīte mano-grāhyam
asattvāt kumanīṣy asau
duraradhyam -- rarely worshiped; samaradhya -- fully worshiping; vishnum -- Lord Vishnu; sarva -- of all; isvara -- controllers; isvaram -- the supreme controller; yah -- who; vrinite -- chooses as a benediction; manah -- to the mind; grahyam -- that which is accessible, namely sense gratification; asattvat -- because of its insignificance; kumanishi -- unintelligent; asau -- that person.
Lord Vishnu, the Supreme Lord of all lords, is ordinarily difficult to approach. One who has properly worshiped Him and then chooses the benediction of mundane sense gratification is certainly of poor intelligence, for he is satisfied with an insignificant result.
It is clear from the commentaries of the acaryas that the story of Trivakra is to be understood on two levels. On the one hand, she is understood to be a liberated soul, directly associating with the Lord and participating in His pastimes. On the other hand, her conduct is clearly meant to teach a lesson about what not to do in relation with Lord Krishna. Since all of the Lord's pastimes are not only blissful but also didactic, there is no real contradiction in this pastime, since Trivakra's purity and her bad example take place on two distinct levels. Arjuna is also considered a pure devotee, yet by initially disobeying Krishna's instruction to fight, he also showed an example of what not to do. However, such "bad examples" always have happy endings in the blissful association of the Absolute Truth, Sri Krishna.
