Karmāśayam, this false ego—we are creating different hopes of activity: "I shall do this. I shall do that." Grathitam, they are very deep-rooted, grathitam. So we have to pluck out this karmāśayam, the root of karma. Kūṭa-stha, then phalonmukha, and phala-prāpti. There are three stages, karmāśayam: kūṭa-stha, in the seed form, kūṭa-stha; then phalonmukham, sprouting; then prāpta, prārabdha. In the beginning it is aprārabdha, not yet manifest; and prārabdha means manifest. The same example, as we have given several times, infection. We have infect. . . Suppose I have infected some chronic disease or infectious disease. It is not yet manifest, but it is kūṭa-stha. It is. . . In the seed form there is. Then, all of a sudden, we get some feverish condition. That is called phalonmukha. And when it is high fever and quite manifest, the delusion and so many other things, that is called prārabdha.
So we are all undergoing prārabdha-phalam, manifest phala, for our past deeds. So they are very deep rooted. It is very difficult to uproot them. But there is one process. That is recommended: bhaja vāsudevam. Bhaja. . . The others. . . There are many yogīs, jñānīs, they are trying to get out of the situation, kūṭa-stha, phalonmukha, prārabdha situation of our life. But Śrīmad-Bhāgavata says that the devotees, they can very easily uproot the causes of our material miserable condition of life.
Yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā. Vilāsa. Vilāsa means enjoying, and bhaktyā means devotees. They are always attached to the lotus feet of the Supreme Personality of Godhead, Kṛṣṇa. Sa vai manaḥ kṛṣṇa-padāravindayoḥ (SB 9.4.18). The devotees are always engaged, they are always attached, padāravindayoḥ. Aravinda, lotus flower and the lotus feet. So devotees, they are concerned always seeing the lotus feet of the Lord. They do not try to see even the face. Begin with the lotus feet. The devotee begins offering tulasī leaves with sandalwood pulp and offering to the lotus feet of the Lord. That is their vilāsa, enjoyment. Yad-pāda-paṅkaja-palāśa-vilāsa. They enjoy. That is transcendental bliss, offering a little sandalwood pulp and tulasī leaves on the lotus feet of the Lord. Yat-pāda-palāśa-vilāsa. . . paṅkaja-palāśa-vilāsa. Vilāsa. That is their vilāsa.
Vilāsa means enjoyment. Bhoga-vilāsa. Devotees, they have no bhoga. They have vilāsa, enjoyment. And indirectly, this is also bhoga, transcendental bliss, ecstasy. Sometimes they are crying. Sometimes they are shivering. Sometimes they are laughing. There are eight kinds of sāttvika transformation. So when one is completely pure devotee, these symptoms are visible. That is called vilāsa, enjoyment. Yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā karmāśayam. When one is engaged in that vilāsa, enjoyment, spiritual blissful life, then the root cause of karma becomes vanished. Karmāṇi nirdahati kintu ca bhakti-bhājām (Bs. 5.54), in the Brahma-saṁhitā it is said. They are no more interested with the attraction of fruitive activities. Karmāśayaṁ grathitam, very deep rooted. Yat-pāda-paṅkaja-palāśa-vilāsa-bhaktyā karmāśayaṁ grathitam udgrathayanti. Very easily they can uproot. Tadvan na rikta-matayaḥ. Rikta-matayaḥ, those who are attached to live in the forest, in the mountain, in the cave, alone in a secluded place, and with great endeavor trying to stop the agitation of the senses. . . Tadvan na rikta-matayo yatayo niruddha-sroto-gaṇāḥ. Niruddha means controlled. The yogīs especially, they do that. And jñānīs also, they read philosophy, discuss philosophy. The yogīs control the senses, yoga indriya-saṁyamaḥ. In this way they are trying to get out of this chain of fruitive activities. Karmāśayaṁ grathitam.
But devotees, being attracted to the flavor of the lotus flower of Kṛṣṇa's feet, lotus flower. . . Kṛṣṇa, His face is called also lotus-eyed, His navel is called padma-nābha, His feet is called lotus feet, pāda-padma, and His garland is also padma. He is very much fond of padma. So when a devotee is attached to the lotus flower of Kṛṣṇa's feet, automatically they forget the all such material activities. They haven't got to endeavor separately. The jñānīs and the yogīs, they are trying to, by their endeavor, by their different endeavors, they are trying to get out of this entanglement, but the devotees, simply by engaging himself in the vāsudeva-bhakti, vāsudeva-parāyaṇa, simply by bhakti they come out of the entanglement without any difficulty. That is stated in this verse. Tadvan na rikta-matayo yatayo 'pi ruddha-sroto-gaṇās tam araṇam. Sroto-gaṇās tam—stop functioning; they cannot do so nicely.