दर्शनानन्दवर्णनDarśanānandavarṇanam

I shall describe the auspicious path for those who desire to behold Śrī Kṛṣṇa. By thus purifying the self, one quickly attains Lord Keśava.

śrīkṛṣṇaṃ draṣṭukāmānāṃ mārgaṃ vakṣyāmi śobhanam |

ātmānaṃ sādhayannevaṃ śīghraṃ prāpnoti keśavam ||1||

śrīkṛṣṇam — Lord Śrī Kṛṣṇa

draṣṭukāmānām — of those desiring to see

mārgam — the path

vakṣyāmi — I shall describe

śobhanam — auspicious

ātmānam — the self

sādhayann — by perfecting/purifying

evam — thus

śīghram — quickly

prāpnoti — one attains

keśavam — Lord Keśava

draṣṭukāmānāṃ śrīkṛṣṇaṃ, śobhanaṃ mārgaṃ vakṣyāmi, evam ātmānaṃ sādhayan, śīghraṃ keśavaṃ prāpnoti,

• draṣṭukāmānāṃ śrīkṛṣṇaṃ — of those who desire to behold the Lord
• śobhanaṃ mārgaṃ vakṣyāmi — I shall describe the auspicious path
• evam ātmānaṃ sādhayan — by thus purifying the self
• śīghraṃ keśavaṃ prāpnoti — one quickly attains Lord Keśava

• The verse establishes the pedagogical intent of the chapter, focusing on the internal vision of the Divine.
• The term "ātmānaṃ sādhayan" implies the process of spiritual discipline required to make the heart a fit vessel for the Lord's manifestation.
• The use of "Keśava" emphasizes the Lord as the slayer of the demon Keśī, symbolizing the removal of obstacles to vision.

One should attain supreme devotion through devotion being of the very nature of practice. For one devoid of exclusive devotion, Lord Hari is difficult to attain.

prāpnuyāt paramāṃ bhaktiṃ bhaktyā sādhanarūpayā |

ananyabhaktihīnasya durlabho bhagavān hariḥ ||2||

prāpnuyāt — one should attain

paramām — supreme

bhaktim — devotion

bhaktyā — by devotion

sādhanarūpayā — which is in the form of a means/practice

ananyabhaktihīnasya — for one devoid of exclusive devotion

durlabhaḥ — difficult to attain

bhagavān — the Lord

hariḥ — Hari

sādhanarūpayā bhaktyā, paramāṃ bhaktiṃ prāpnuyāt, ananyabhaktihīnasya, bhagavān hariḥ durlabhaḥ,

• sādhanarūpayā bhaktyā — by means of devotion acting as the practice
• paramāṃ bhaktiṃ prāpnuyāt — one attains supreme devotion
• ananyabhaktihīnasya — for one who lacks exclusive devotion
• bhagavān hariḥ durlabhaḥ — the Lord Hari is difficult to attain

• This verse highlights the paradox that devotion is both the means (sādhana) and the end (sādhya).
• "Ananya-bhakti" (exclusive devotion) is identified as the essential prerequisite for the manifestation of the Lord.
• The theological emphasis is on the necessity of grace-filled practice to overcome the rarity of the Lord's presence.

For some who are extremely yearning, the vision occurs; for others, the vision of Govinda occurs without effort.

atyantakātarāṇāntu keṣāṃciddarśanaṃ bhavet |

anāyāsena keṣāñcidbhavedgovindadarśanam ||3||

atyantakātarāṇām — of those who are extremely yearning/distressed

tu — indeed

keṣāṃcit — of some

darśanam — vision

bhavet — occurs

anāyāsena — without effort

keṣāñcit — of others

bhavet — occurs

govindadarśanam — the vision of Govinda

atyantakātarāṇāṃ tu keṣāṃcit darśanaṃ bhavet, keṣāñcit anāyāsena govindadarśanaṃ bhavet,

• atyantakātarāṇāṃ tu keṣāṃcit darśanaṃ bhavet — for some who are extremely yearning, the vision occurs
• keṣāñcit anāyāsena govindadarśanaṃ bhavet — for others, the vision of Govinda occurs without effort

• The verse contrasts the intensity of longing (kātaratā) with the spontaneity of grace.
• "Govinda" is used here to evoke the Lord who gives pleasure to the senses and the earth, emphasizing the sweetness of the vision.
• This reflects the Vaiṣṇava tradition's understanding that while effort is prescribed, the timing of the Lord's revelation remains His prerogative.

Therefore, the wise describe Him as both difficult and easy to attain. Without devotion, the Lord of the senses becomes more difficult than the difficult.

tasmādvadanti kavayo durlabhaṃ sulabhañca tam |

bhaktiṃ vinā hṛṣīkeśo durlabhāddurlabho bhavet ||4||

tasmāt — therefore

vadanti — say

kavayaḥ — the wise/poets

durlabham — difficult to attain

sulabham — easy to attain

ca — and

tam — Him

bhaktim — devotion

vinā — without

hṛṣīkeśaḥ — the Lord of the senses

durlabhāt — than the difficult

durlabhaḥ — more difficult

bhavet — becomes

tasmāt kavayaḥ taṃ durlabhaṃ sulabhañca vadanti, bhaktiṃ vinā hṛṣīkeśaḥ durlabhāt durlabho bhavet,

• tasmāt kavayaḥ taṃ durlabhaṃ sulabhañca vadanti — therefore the wise describe Him as both difficult and easy to attain
• bhaktiṃ vinā hṛṣīkeśaḥ — without devotion, the Lord of the senses
• durlabhāt durlabho bhavet — becomes more difficult than the difficult

• The "wise" (kavayaḥ) recognize the dual nature of the Lord's accessibility based on the presence or absence of bhakti.
• "Hṛṣīkeśa" (Lord of the senses) implies that without devotion, the senses cannot perceive the Divine, rendering Him inaccessible.
• The phrase "durlabhāt durlabhaḥ" emphasizes the absolute impossibility of reaching the Lord through any means other than devotion.

Therefore, one should always remember only the names of the son of Nanda. There is no difference whatsoever between the name and the form of Lord Hari.

tasmānnandakumārasya nāmānyeva sadā smaret |

kaścinna vidyate bhedaḥ śrīharernāmarūpayoḥ ||5||

tasmāt — therefore

nandakumārasya — of the son of Nanda

nāmāni — names

eva — only

sadā — always

smaret — one should remember

kaścit — any

na — not

vidyate — exists

bhedaḥ — difference

śrīhareḥ — of Lord Hari

nāmarūpayoḥ — between name and form

tasmāt nandakumārasya nāmānyeva sadā smaret, śrīhareḥ nāmarūpayoḥ kaścin bhedaḥ na vidyate,

• tasmāt nandakumārasya nāmānyeva sadā smaret — therefore one should always remember only the names of the son of Nanda
• śrīhareḥ nāmarūpayoḥ kaścin bhedaḥ na vidyate — there is no difference whatsoever between the name and the form of Lord Hari

• The identity of the Name and the Form (nāma-rūpa-abheda) is a foundational tenet of the Vaiṣṇava tradition.
• "Nandakumāra" evokes the intimate, Vraja-līlā aspect of the Lord, making the practice of remembrance more accessible.
• Constant remembrance (sadā smaret) is presented as the primary method for bridging the gap between the devotee and the Divine.

By continuously remembering the name of Kṛṣṇa, which increases bliss, one attains supreme attachment, being of the very nature of that which extinguishes the heat of worldly existence.

nirantaraṃ smarannāma kṛṣṇasyānandavardhanam |

saṃsāratāpaśamanīṃ prāpnuyāt paramāṃ ratim ||6||

nirantaram — continuously

smaran — remembering

nāma — the name

kṛṣṇasya — of Kṛṣṇa

ānandavardhanam — which increases bliss

saṃsāratāpaśamanīm — which extinguishes the heat of worldly existence

prāpnuyāt — one attains

paramām — supreme

ratim — attachment/love

kṛṣṇasya ānandavardhanaṃ nāma nirantaraṃ smaran, saṃsāratāpaśamanīṃ paramāṃ ratim prāpnuyāt,

• kṛṣṇasya ānandavardhanaṃ nāma nirantaraṃ smaran — by continuously remembering the name of Kṛṣṇa, which increases bliss
• saṃsāratāpaśamanīṃ paramāṃ ratim prāpnuyāt — one attains supreme attachment, being of the very nature of that which extinguishes the heat of worldly existence

• "Rati" here refers to the initial stage of prema, the deep-seated attachment to the Lord.
• The name is described as "ānandavardhanam" (increasing bliss), highlighting the dynamic nature of devotional practice.
• The cooling effect on "saṃsāratāpa" (the heat of material existence) underscores the therapeutic power of the Holy Name.

With a focused mind, one should chant the Kṛṣṇa-mantra instructed by the guru, while remembering the form of Mukunda by forcibly and intensely engaging the mind.

gurūpadiṣṭaṃ kṛṣṇaस्य japenmantraṃ samāhitaḥ |

rūpaṃ smaran mukundasya prasahya prasabhaṃ manaḥ ||7||

gurūpadiṣṭam — instructed by the guru

kṛṣṇasya — of Kṛṣṇa

japen — one should chant

mantram — the mantra

samāhitaḥ — with a focused mind

rūpam — the form

smaran — remembering

mukundasya — of Mukunda

prasahya — forcibly/with effort

prasabham — intensely

manaḥ — the mind

samāhitaḥ gurūpadiṣṭaṃ kṛṣṇasya mantraṃ japet, mukundasya rūpaṃ smaran, manaḥ prasahya prasabhaṃ,

• samāhitaḥ gurūpadiṣṭaṃ kṛṣṇasya mantraṃ japet — with a focused mind, one should chant the Kṛṣṇa-mantra instructed by the guru
• mukundasya rūpaṃ smaran — while remembering the form of Mukunda
• manaḥ prasahya prasabhaṃ — by forcibly and intensely engaging the mind

• The necessity of initiation (gurūpadiṣṭa) ensures the authenticity and efficacy of the mantra.
• "Prasahya prasabham" suggests the discipline required to withdraw the mind from external objects and fix it upon the Lord.
• "Mukunda" (the giver of liberation) is the object of meditation, linking the practice to the ultimate goal.

By long-term practice and strong detachment, one should destroy the mental modifications and unite the mind in the Supreme Self.

abhyāsena ca dīrgheṇa vairāgyeṇa balīyasā |

vṛttīrvināśayan cittaṃ yojayet paramātmani ||8||

abhyāsena — by practice

ca — and

dīrgheṇa — long-term

vairāgyeṇa — by renunciation/detachment

balīyasā — strong/powerful

vṛttīḥ — mental modifications

vināśayan — destroying

cittam — the mind

yojayet — one should unite

paramātmani — in the Supreme Self

dīrgheṇa abhyāsena, balīyasā vairāgyeṇa ca, vṛttīḥ vināśayan, cittaṃ paramātmani yojayet,

• dīrgheṇa abhyāsena — by long-term practice
• balīyasā vairāgyeṇa ca — and by strong detachment
• vṛttīḥ vināśayan — destroying the mental modifications
• cittaṃ paramātmani yojayet — one should unite the mind in the Supreme Self

• This verse echoes the Pātañjala-yoga methodology, adapted for the purpose of bhakti.
• "Vairāgya" (detachment) is described as "balīyasā" (powerful), indicating it is the essential counterpart to practice.
• The goal is the union of the mind with the "Paramātman," the Supreme Self, which in this context is Kṛṣṇa.

In the sky of the heart of such a devotee with a restrained mind, the sound in the form of the praṇava becomes that which increases bliss.

evaṃ saṃyatacittasya bhaktasya hṛdayāmbare |

nādastu praṇavākāro bhavati ānandavardhanaḥ ||9||

evam — thus

saṃyatacittasya — of one with a restrained mind

bhaktasya — of the devotee

hṛdayāmbare — in the sky of the heart

nādaḥ — the sound

tu — indeed

praṇavākāraḥ — in the form of Om (praṇava)

bhavati — becomes

ānandavardhanaḥ — increasing bliss

evaṃ saṃyatacittasya bhaktasya hṛdayāmbare, praṇavākāraḥ nādaḥ tu ānandavardhanaḥ bhavati,

• evaṃ saṃyatacittasya bhaktasya hṛdayāmbare — in the sky of the heart of such a devotee with a restrained mind
• praṇavākāraḥ nādaḥ tu — the sound in the form of the praṇava (Om)
• ānandavardhanaḥ bhavati — becomes that which increases bliss

• "Hṛdayāmbare" (sky of the heart) refers to the internal space where the Divine manifests.
• The "praṇava" (Om) is identified as the primordial sound that manifests within the heart of the practitioner.
• The increase of bliss (ānandavardhana) is the sign of the sound's spiritual potency.

Then, when the mind is absorbed in the purified sky of the heart, a divine light endowed with various colors shines forth.

tadaiva mānase līne viśuddhe hṛdayāmbare |

jyotirvirājate divyaṃ nānāvarṇasamanvitam ||10||

tadā — then

eva — indeed

mānase — in the mind

līne — absorbed/dissolved

viśuddhe — in the purified

hṛdayāmbare — in the sky of the heart

jyotiḥ — light

virājate — shines

divyam — divine

nānāvarṇasamanvitam — endowed with various colors

tadā mānase līne, viśuddhe hṛdayāmbare, nānāvarṇasamanvitaṃ divyaṃ jyotiḥ virājate,

• tadā mānase līne — then, when the mind is absorbed
• viśuddhe hṛdayāmbare — in the purified sky of the heart
• nānāvarṇasamanvitaṃ divyaṃ jyotiḥ virājate — a divine light endowed with various colors shines forth

• The absorption of the mind (mānase līne) is the prerequisite for the vision of the inner light.
• The "divine light" (divyaṃ jyotiḥ) represents the manifestation of the Lord's effulgence (brahmajyoti or the light of His form).
• The "various colors" (nānāvarṇa) suggest the richness and complexity of the spiritual vision.

Having arisen from the Mūlādhāra, that radiance, like a flash of lightning, moves upwards; having reached the space between the eyebrows, it shines like a flower.

mūlādhārāt samutthāya vidyullekheva sā prabhā |

gacchantyūrdhvaṃ bhruvormadhyaṃ saṃprāptā bhāti puṣpavat ||11||

mūlādhārāt — from the Mūlādhāra (root center)

samutthāya — having arisen

vidyullekheva — like a flash of lightning

sā — that

prabhā — radiance

gacchantī — going

ūrdhvam — upwards

bhruvormadhyam — to the space between the eyebrows

saṃprāptā — having reached

bhāti — shines

puṣpavat — like a flower

mūlādhārāt samutthāya, sā prabhā vidyullekheva, ūrdhvaṃ gacchantī, bhruvormadhyaṃ saṃprāptā puṣpavat bhāti,

• mūlādhārāt samutthāya — having arisen from the Mūlādhāra
• sā prabhā vidyullekheva — that radiance, like a flash of lightning
• ūrdhvaṃ gacchantī — moving upwards
• bhruvormadhyaṃ saṃprāptā puṣpavat bhāti — having reached the space between the eyebrows, it shines like a flower

• The verse describes the ascent of the spiritual energy (prabhā) through the subtle body.
• The comparison to a "flash of lightning" (vidyullekhā) emphasizes the suddenness and intensity of the experience.
• The "flower" (puṣpavat) at the brow center (ājñā-cakra) symbolizes the blossoming of spiritual consciousness.

In that lotus of wonderful color, the devotee directly beholds Lord Keśava, like a reflection in a mirror.

tasminnadbhutavarṇe tu kamale bhaktimānnaraḥ |

pratibimbamivādarśe sākṣātpraśyati keśavam ||12||

tasmin — in that

adbhutavarṇe — of wonderful color

tu — indeed

kamale — in the lotus

bhaktimān — the devotee

naraḥ — person

pratibimbam — reflection

iva — like

ādarśe — in a mirror

sākṣāt — directly

paśyati — sees

keśavam — Lord Keśava

tasmin adbhutavarṇe kamale, bhaktimān naraḥ, ādarśe pratibimbam iva, keśavaṃ sākṣāt paśyati,

• tasmin adbhutavarṇe kamale — in that lotus of wonderful color
• bhaktimān naraḥ — the devotee
• ādarśe pratibimbam iva — like a reflection in a mirror
• keśavaṃ sākṣāt paśyati — directly beholds Lord Keśava

• The "lotus" (kamala) refers to the internal center where the vision occurs.
• The "mirror" (ādarśa) analogy is a classic Vedāntic and Vaiṣṇava metaphor for the clarity of the heart required to reflect the Divine.
• "Sākṣāt" (directly) emphasizes that this is not merely a mental construct but a genuine, experiential vision.

The devotee with exclusive devotion, having seen the Lord in that lotus, soon sees that same Lord in front of him in many ways, again and again.

yaṃ devaṃ tatra kamale dadarśaikāntabhaktimān |

tamevāgre'pi bahudhā paśyatyacirato muhuḥ ||13||

yam — whom

devam — the Lord

tatra — there

kamale — in the lotus

dadarśa — saw

ekāntabhaktimān — one with exclusive devotion

tam — Him

eva — indeed

agre — in front

api — also

bahudhā — in many ways

paśyati — sees

acirataḥ — soon/without delay

muhuḥ — again and again

ekāntabhaktimān yaṃ devaṃ tatra kamale dadarśa, tam eva agre api, acirataḥ bahudhā muhuḥ paśyati,

• ekāntabhaktimān yaṃ devaṃ tatra kamale dadarśa — the devotee with exclusive devotion, whom he saw in that lotus
• tam eva agre api — that same Lord, even in front of him
• acirataḥ bahudhā muhuḥ paśyati — he sees in many ways, again and again, without delay

• The transition from internal vision (in the lotus) to external presence (in front of him) marks the deepening of the devotee's realization.
• "Ekāntabhaktimān" (one with exclusive devotion) is the key to this sustained and repeated vision.
• The repetition (muhuḥ) indicates that the vision becomes a constant, lived reality for the advanced devotee.

Whom the ascetics see through such yoga of practice, that same Lord the devotees see directly, exclusively by devotion.

evamabhyāsayogena yaṃ paśyanti tapasvinaḥ |

tameva sākṣātpaśyanti bhaktā bhaktyaiva kevalam ||14||

evam — thus

abhyāsayogena — by the yoga of practice

yam — whom

paśyanti — see

tapasvinaḥ — the ascetics

tam — Him

eva — indeed

sākṣāt — directly

paśyanti — see

bhaktāḥ — the devotees

bhaktyā — by devotion

eva — only

kevalam — exclusively

tapasvinaḥ yaṃ evam abhyāsayogena paśyanti, tam eva bhaktāḥ kevalaṃ bhaktyā sākṣāt paśyanti,

• tapasvinaḥ yaṃ evam abhyāsayogena paśyanti — whom the ascetics see through such yoga of practice
• tam eva bhaktāḥ — that same Lord, the devotees
• kevalaṃ bhaktyā sākṣāt paśyanti — see directly, exclusively by devotion

• This verse asserts the superiority of bhakti over the arduous path of asceticism (tapas).
• The "yoga of practice" is acknowledged as valid, but "bhakti" is presented as the more direct and exclusive means.
• The theological point is that the object of both paths is the same, but the mode of access differs in ease and intimacy.

Then, having attained a pure, divine body, that devotee becomes liberated from physical impurities, afflictions, delusion, and negligence.

atha saṃprāpya tadbhaktaḥ śuddhāṃ bhāgavatīṃ tanum |

malamūtrakleśamohapramādebhyo vimucyate ||15||

atha — then

saṃprāpya — having attained

tadbhaktaḥ — that devotee

śuddhām — pure

bhāgavatīm — divine/of the Lord

tanum — body

malamūtra — excrement/urine (physical impurities)

kleśa — afflictions

moha — delusion

pramādebhyaḥ — from negligence/errors

vimucyate — becomes liberated

atha tadbhaktaḥ śuddhāṃ bhāgavatīṃ tanum saṃprāpya, malamūtrakleśamohapramādebhyaḥ vimucyate,

• atha tadbhaktaḥ — then that devotee
• śuddhāṃ bhāgavatīṃ tanum saṃprāpya — having attained a pure, divine body
• malamūtrakleśamohapramādebhyaḥ vimucyate — becomes liberated from physical impurities, afflictions, delusion, and negligence

• The "bhāgavatī tanu" (divine body) is the spiritual form (siddha-deha) that replaces the material body.
• The liberation mentioned is both physical (from bodily functions) and psychological (from kleśas and moha).
• This transformation is the result of the devotee's complete absorption in the Lord.

With that perfected body, performing service to Kṛṣṇa here day by day, one attains wonderful, supreme bliss.

tena siddhaśarīreṇa kṛṣṇasevāṃ dine dine |

ihaiva kurvan prāpnoti paramānandamadbhutam ||16||

tena — by that

siddhaśarīreṇa — with the perfected body

kṛṣṇasevām — service to Kṛṣṇa

dine dine — day by day

iha — here

eva — indeed

kurvan — doing

prāpnoti — attains

paramānandam — supreme bliss

adbhutam — wonderful

tena siddhaśarīreṇa, iha eva dine dine kṛṣṇasevāṃ kurvan, adbhutaṃ paramānandaṃ prāpnoti,

• tena siddhaśarīreṇa — with that perfected body
• iha eva dine dine kṛṣṇasevāṃ kurvan — performing service to Kṛṣṇa here, day by day
• adbhutaṃ paramānandaṃ prāpnoti — one attains wonderful, supreme bliss

• The "siddha-śarīra" allows for the performance of "kṛṣṇa-sevā" (service to Kṛṣṇa) even while in the world.
• "Iha eva" (right here) emphasizes that the experience of supreme bliss is not deferred to the afterlife but is accessible in the present.
• The service is described as "dine dine" (day by day), indicating a continuous, ongoing relationship with the Lord.

Then, for that perfected exclusive devotee, the siddhis like aṇimā become, by their very nature, causes of bondage.

tadā'ṇimādayastasya siddhayo bandhahetavaḥ |

bhavantyekāntabhaktasya siddhasyaiva svabhāvataḥ ||17||

tadā — then

aṇimādayaḥ — the siddhis like aṇimā (atomic size)

tasya — his

siddhayaḥ — perfections

bandhahetavaḥ — causes of bondage

bhavanti — become

ekāntabhaktasya — of the exclusive devotee

siddhasya — of the perfected one

eva — indeed

svabhāvataḥ — by nature

tadā ekāntabhaktasya siddhasya tasya, aṇimādayaḥ siddhayaḥ svabhāvataḥ bandhahetavaḥ bhavanti,

• tadā ekāntabhaktasya siddhasya tasya — then, for that perfected exclusive devotee
• aṇimādayaḥ siddhayaḥ — the siddhis like aṇimā
• svabhāvataḥ bandhahetavaḥ bhavanti — become, by their very nature, causes of bondage

• The "siddhis" (mystic powers) are recognized as potential obstacles to the pure, unmotivated service of the Lord.
• For the "ekāntabhakta" (exclusive devotee), these powers are seen as distractions from the goal of prema.
• The verse warns that even for the "siddha" (perfected one), these powers can lead to bondage if not renounced.

The devotee who finds taste in meditation on the Lord should reject the siddhis that cause obstacles; therefore, the wise one should pray for supreme devotion.

bhaktastu bhagavaddhyānarasiko vighnakāriṇīḥ |

ataḥ siddhīrvarjayeddhīraḥ prārthayan bhaktimuttamām ||18||

bhaktaḥ — the devotee

tu — indeed

bhagavaddhyānarasikaḥ — one who finds taste in meditation on the Lord

vighnakāriṇīḥ — causing obstacles

ataḥ — therefore

siddhīḥ — the siddhis

varjayet — should reject

dhīraḥ — the wise one

prārthayan — praying for

bhaktim — devotion

uttamām — supreme

bhagavaddhyānarasikaḥ bhaktaḥ tu, vighnakāriṇīḥ siddhīḥ varjayet, ataḥ dhīraḥ uttamāṃ bhaktiṃ prārthayan,

• bhagavaddhyānarasikaḥ bhaktaḥ tu — the devotee who finds taste in meditation on the Lord
• vighnakāriṇīḥ siddhīḥ varjayet — should reject the siddhis that cause obstacles
• ataḥ dhīraḥ uttamāṃ bhaktiṃ prārthayan — therefore, the wise one should pray for supreme devotion

• "Bhagavaddhyānarasikaḥ" (one who finds taste in meditation on the Lord) is the defining characteristic of the true devotee.
• The rejection of siddhis is a mark of the "dhīra" (wise/steadfast) devotee.
• "Uttamā bhakti" (supreme devotion) is the only goal worth seeking, as it is the highest fruit of the spiritual path.

The yogis indeed become deluded by those siddhis due to fickleness; the exclusive devotees of Kṛṣṇa never become deluded.

tāsu siddhiṣu cāpalyānmuhyantyeva hi yoginaḥ |

ekāntabhaktāḥ kṛṣṇasya na muhyanti kadācana ||19||

tāsu — in those

siddhiṣu — siddhis

cāpalyāt — due to fickleness/restlessness

muhyanti — become deluded

eva — indeed

hi — certainly

yoginaḥ — the yogis

ekāntabhaktāḥ — the exclusive devotees

kṛṣṇasya — of Kṛṣṇa

na — not

muhyanti — become deluded

kadācana — ever

yoginaḥ tāsu siddhiṣu cāpalyāt muhyanti eva hi, kṛṣṇasya ekāntabhaktāḥ kadācana na muhyanti,

• yoginaḥ tāsu siddhiṣu cāpalyāt muhyanti eva hi — the yogis indeed become deluded by those siddhis due to fickleness
• kṛṣṇasya ekāntabhaktāḥ — the exclusive devotees of Kṛṣṇa
• kadācana na muhyanti — never become deluded

• The contrast between the "yogin" (who seeks power) and the "ekāntabhakta" (who seeks the Lord) is finalized here.
• "Cāpalyāt" (due to fickleness) identifies the root cause of the yogi's fall: the lack of single-minded focus on the Lord.
• The "ekāntabhakta" is protected from delusion because their heart is entirely filled with Kṛṣṇa, leaving no room for the allure of mystic powers.