Devanagari
येषां बिभर्म्यहमखण्डविकुण्ठयोग-
मायाविभूतिरमलाङ्घ्रि रज: किरीटै: ।
विप्रांस्तु को न विषहेत यदर्हणाम्भ:
सद्य: पुनाति सहचन्द्रललामलोकान् ॥ ९ ॥
Verse text
yeṣāṁ bibharmy aham akhaṇḍa-vikuṇṭha-yoga-
māyā-vibhūtir amalāṅghri-rajaḥ kirīṭaiḥ
viprāṁs tu ko na viṣaheta yad-arhaṇāmbhaḥ
sadyaḥ punāti saha-candra-lalāma-lokān
Synonyms
yeṣām
—
of the brāhmaṇas
;
bibharmi
—
I bear
;
aham
—
I
;
akhaṇḍa
—
unbroken
;
vikuṇṭha
—
unobstructed
;
yoga
—
māyā — internal energy
;
vibhūtiḥ
—
opulence
;
amala
—
pure
;
aṅghri
—
of the feet
;
rajaḥ
—
the dust
;
kirīṭaiḥ
—
on My helmet
;
viprān
—
the brāhmaṇas
;
tu
—
then
;
kaḥ
—
who
;
na
—
not
;
viṣaheta
—
carry
;
yat
—
of the Supreme Lord
;
arhaṇa
—
ambhaḥ — water which has washed the feet
;
sadyaḥ
—
at once
;
punāti
—
sanctifies
;
saha
—
along with
;
candra
—
lalāma — Lord Śiva
;
lokān
—
the three worlds .
Translation
I am the master of My unobstructed internal energy, and the water of the Ganges is the remnant left after My feet are washed. That water sanctifies the three worlds, along with Lord Śiva, who bears it on his head. If I can take the dust of the feet of the Vaiṣṇava on My head, who will refuse to do the same?
Translation (Visvanatha Cakravarti Thakura)
Who would not tolerate the offense of brāhmaṇas ? I, whose foot water immediately purifies all the planets and Śiva, carry on my crown the brāhmanās’ pure foot dust, and by that have attained unlimited wealth of power.
The offenses made by the brāhmaṇa should be tolerated, and not corrected. Who does not tolerate brāhmaṇas who have made mistakes? All people would. Showing his crown with his forefinger, , he speaks to those inquiring why he does so. I carry on my crown the dust from the feet of brāhmaṇas. I, whose foot water purifies all the worlds and Śiva, have become a wealth of unrestricted powers by the mercy of holding the dust of the brāhmaṇa on my head. One should take the foot water of he who puts brāhmaṇa’s dust on his head.
Purport
The difference between the internal and external energies of the Supreme Personality of Godhead is that in the internal energy, or in the spiritual world, all the opulences are undisturbed, whereas in the external or material energy, all the opulences are temporary manifestations. The Lord’s supremacy is equal in both the spiritual and material worlds, but the spiritual world is called the kingdom of God, and the material world is called the kingdom of
māyā.
Māyā
refers to that which is not actually fact. The opulence of the material world is a reflection. It is stated in
Bhagavad-gītā
that this material world is just like a tree whose roots are up and branches down. This means that the material world is the shadow of the spiritual world. Real opulence is in the spiritual world. In the spiritual world the predominating Deity is the Lord Himself, whereas in the material world there are many lords. That is the difference between the internal and external energies. The Lord says that although He is the predominating factor of the internal energy and although the material world is sanctified just by the water that has washed His feet, He has the greatest respect for the
brāhmaṇa
and the Vaiṣṇava. When the Lord Himself offers so much respect to the Vaiṣṇava and the
brāhmaṇa,
how can one deny such respect to such personalities?