474
Śrīmad-Bhāgavatam
[Canto 4, Ch. 11]
living entity is trying to lord it over the material resources to the best of his ability.
This  kāma , or desire, cannot be annihilated. There are some philosophers who say that if one gives up his desires, he again becomes liberated. But it is not at all possible to give up desire because desire is a symptom of the living entity. If there were no desire, then the living entity would be a dead stone. Śrīla Narottama dāsa Thākura, therefore, advises that one turn his desire to serve the Supreme Personality of Godhead. Then desire becomes purified. And when one's desires are purified, he becomes liberated from all material contamination. The conclusion is that the different philosophers' theories to explain the varieties of life and their pleasure and pain are all imperfect. The real explanation is that we are eternal servants of God and that as soon as we forget this relationship, we are thrown into the material world, where we create our different activities and suffer or enjoy the result. We are drawn in this material world by desire, but the same desire must be purified and employed in the devotional service of the Lord. Then our disease of wandering in the universe under different forms and conditions will end.
TEXT 23
अव्यक्तस्याप्रमेयस्य नानाशक्त्युदयस्य च । न वै चिकीर्षितं तात को वेदाथ स्वसम्भवम् ॥२३॥
avyaktasyāprameyasya   nānā-śakty-udayasya ca   na vai cikīrṣitam tāta   ko vedātha sva-sambhavam
avyaktasya —of the unmanifested;  aprameyasya —of the Transcendence;  nānā —various;  śakti —energies;  udayasya —of He who gives rise to;  ca —also;  na —never;  vai —certainly;  cikīrṣitam —the plan;  tāta —my dear boy;  kaḥ —who;  veda —can know;  atha —therefore;  sva —own;  sambhavam —origin.
TRANSLATION
The Absolute Truth, Transcendence, is never subjected to the understanding of imperfect sense endeavor, nor is He subject to direct experience. He is the master of varieties of energies, like the full material energy, and no one can understand His plans or actions; therefore it should be concluded that although He is the original cause of all causes, no one can know Him by mental speculation.