Text 44] Kapila’s Instructions on Devotional Service 1225

tasmad imam svam prakrtim
daivim sad-asad-atmikam

durvibhavyam parabhavya
svariipenavatisthate

tasmat—thus;imam—this; svam—own; prakrtim—material energy; daivim
—divine; sat-asat-atmikam—consisting of cause and effect; durvibhavyam—
difficult to understand; parabhavya—after conquering; sva-riijpena—in the
self-realized position; avatisthate—he remains.

TRANSLATION

Thus the yogi can be in the self-realized position after conquering the
insurmountable spell of maya, who presents herself as both the cause and
effect of this material manifestation and is therefore very difficult to
understand.

PURPORT

It is stated in Bhagavad-gita that the spell of maya, which covers the
knowledge of the living entity, is insurmountable. However, one who
surrenders unto Krsna, the Supreme Personality of Godhead, can conquer
this seemingly insurmountable spell of maya. Here also it is stated that
the daivi prakrti, or the external energy of the Supreme Lord, is dur-
vibhavya, very difficult to understand and very difficult to conquer. One
must, however, conquer this insurmountable spell of maya, and this is
possible, by the grace of the Lord, when God reveals Himself to the
surrendered soul. It is also stated here, svaritpenavatisthate. Svariipa
means that one has to know that he is not the Supreme Soul, but rather,
part and parcel of the Supreme Soul; that is self-realization. To think
falsely that one is the Supreme Soul and that he is all-pervading is not
svariipa. This is not realization of his actual position. The real position is
that he is part and parcel. It is recommended here that one remain in that
position of actual self-realization. In Bhagavad-gita this understanding is
defined as Brahman realization.

After Brahman realization, one can engage in the activities of Brahman.
As long as one is not self-realized, he engages in activities based on false
identification with the body. When one is situated in his real self, then
the activities of Brahman realization begin. The Mayavadi philosophers
say that after Brahman realization, all activities stop, but that is not
actually so. If the soul is so active in its abnormal condition, existing
under the covering of matter, how can one deny its activity when free?
An example may be cited here. If a man in a diseased condition is very
