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Sanskrit text, Unicode transliteration, Word-for-word and English translation of verse 2.2.201:

啶膏ぐ啷嵿さ啶ムぞ 啶�啷嵿ぐ啶むた啶�啷嬥�椸た啶む�嵿さ啶� 啶�啶む�� 啶膏ぞ啶о�佮い啷嵿さ啶距じ啷佮ぐ啶む�嵿さ啶�啷嬥�� 啷�
啶むい啷� 啶膏ぞ啶оえ啷囙し啷� 啶膏ぞ啶о�嵿く啷� 啶� 啶掂�堗お啶班��啶む�嵿く啶� 啶曕た啶侧�嬥�氞た啶むぎ啷� 啷� 啷ㄠウ啷� 啷�

蝉补谤惫补迟丑腻 pratiyogitva峁� yat s膩dhutv膩suratvayo岣� |
tat s膩dhane峁�u 蝉腻诲丑测别 ca vaipar墨tya峁� kilocitam || 201 ||

蝉补谤惫补迟丑腻鈥搃n every respect; prati-yogitvam鈥揳re opposite; yat鈥搘丑补迟; 蝉腻诲丑耻迟惫补鈥搕he divine nature; 补蝉耻谤补迟惫补测辞岣�鈥搕he demonic nature; tat s膩dhane峁�u鈥搃n their practices; 蝉腻诲丑测别鈥搃n the goal; ca鈥揳濒蝉辞; 惫补颈辫补谤墨迟测补尘鈥搕he reverse; kila鈥搃苍诲别别诲; ucitam鈥搒耻颈迟补产濒别.

Devotees and demons are in every respect the antithesis of one another in nature. So they must certainly also be opposite in their goals and the means of achieving those goals.

Commentary: Dig-dar艣in墨-峁�墨k膩 with Bh膩v膩nuv膩da

(By 艢r墨la San膩tana Gosv膩m墨 himself including a deep purport of that commentary)

The 产丑补办迟颈-艣腻蝉迟谤补蝉 say, 鈥淪aintly persons and demoniac persons are the antithesis of one another in terms of behavior, character, and countless other ways. It follows, then, that their goals (蝉腻诲丑测补) and practices to attain those goals (蝉腻诲丑补苍补) will certainly be opposite. The 蝉腻诲丑补苍补 of saintly persons is exclusively to worship the lotus feet of 艢r墨 叠丑补驳补惫腻苍, whereas the 蝉腻诲丑补苍补 of the demons is to contemplate the soul鈥檚 nondifference from Brahman (advaita 腻迟尘补-迟补迟迟惫补-箩帽腻苍补). The only goal of saintly personalities is prema-bhakti (loving devotional service), and the only goal of demons is mukti (liberation).

鈥淪ome people equate the outcome of devotion with that of maintaining a mood of enmity toward the Lord.

For example, in 艢r墨mad 叠丑腻驳补惫补迟补尘 (10.87.23) the 艢谤耻迟颈蝉 offer prayers, saying:

啶ㄠた啶�啷冟��-啶�啶班�佮え啷�-啶�啶ㄠ��-鈥權�曕�嵿し-啶︵�冟��-啶�啷嬥��-啶�啷佮�溹�� 啶灌�冟う啶� 啶�啶ㄠ�� 啶�啷佮え啶� 啶夃お啶距じ啶む�� 啶むう啷� 啶呧ぐ啶�啷嬧�權お啶� 啶�啶�啷佮�� 啶膏�嵿ぎ啶班ぃ啶距い啷�
啶膏�嵿い啷嵿ぐ啶苦�� 啶夃ぐ啶椸�囙え啷嵿う啷嵿��-啶�啷嬥��-啶�啷佮��-啶︵ぃ啷嵿ぁ-啶掂た啶粪�曕�嵿い-啶оた啶�啷� 啶掂く啶�啷� 啶呧お啶� 啶む�� 啶膏ぎ啶距�� 啶膏ぎ-啶︵�冟ざ啷嬧�權�權�嵿�樴�嵿ぐ啶�-啶膏ぐ啷嬥��-啶膏�佮ぇ啶距��

nibh峁泃a-marun-mano-鈥檏峁�a-d峁涐笉ha-yoga-yujo h峁沝i yan munaya up膩sate tad arayo鈥檖i yayu岣� smara峁嚹乼
striya uragendra-bhoga-bhuja-da峁囜笉a-vi峁�akta-dhiyo vayam api te sam膩岣� sama-d峁浥沷鈥欋箙ghri-saroja-sudh膩岣�

O 叠丑补驳补惫腻苍, controlling their life-air (辫谤腻峁嘺), mind, and senses, great sages become impenetrably fixed in yoga and are able to hold the Absolute Truth in their hearts. But even demons who are envious of You are able to reach that same Truth by the power of thinking of You. The young damsels of Vraja are attracted to Your two long arms that resemble the body of the king of serpents, and they relish the sweet nectar of Your lotus feet. Therefore, we, the presiding goddesses of the 艢谤耻迟颈蝉, have become followers of those damsels, and, having attained the bodies of 驳辞辫墨蝉, we also relish the nectar of Your lotus feet.

鈥�艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (7.1.30) also states:

啶曕ぞ啶�啶距う啷� 啶︵�嵿さ啷囙し啶距う啷� 啶�啶�啶距い啷� 啶膏�嵿え啷囙す啶距う啷� 啶�啶ム�� 啶�啶曕�嵿い啷嵿く啷囙ざ啷嵿さ啶班�� 啶�啶ㄠ��
啶嗋さ啷囙ざ啷嵿く 啶むう啷�-啶呧�樴�� 啶灌た啶む�嵿さ啶� 啶�啶灌さ啶膏�� 啶むう啷�-啶椸い啶苦�� 啶椸い啶距��

k膩m膩d dve峁Ｄ乨 bhay膩t sneh膩d yath膩 bhaktye艣vare mana岣�
膩ve艣ya tad-agha峁� hitv膩 bahavas tad-gati峁� gat膩岣�

Both by absorbing their minds in the Lord with lust, envy, and fear; and also by absorbing their minds in the Lord with appropriate devotion, many people have become free from sins such as lust and have attained 叠丑补驳补惫腻苍.

鈥淭he significance of this example is that those who envy 叠丑补驳补惫腻苍 as well as those who are devoted to Him are absorbed in thinking about the Lord, and as a result they both become freed from the cycle of repeated birth and death. Therefore, the example reveals a type of similarity. It may also be said that remembrance of the Lord, vision of Him, and experience of His mercy and other qualities are extremely powerful. The example above serves to celebrate the potency of these interactions.

鈥淔urther, in 艢谤墨尘补诲-叠丑腻驳补惫补迟补尘 (7.1.27), 艢r墨 狈腻谤补诲补 states:

啶�啶ム�� 啶掂�堗ぐ啶距え啷佮が啶ㄠ�嵿ぇ啷囙え 啶�啶班�嵿い啷嵿く啶膏�� 啶むえ啷�-啶�啶�啶むぞ啶�啷� 啶囙く啶距い啷�
啶� 啶むぅ啶� 啶�啶曕�嵿い啶�-啶�啷嬥�椸�囙�� 啶囙い啶� 啶�啷� 啶ㄠた啶多�嵿�氞た啶むぞ 啶�啶むた啶�

yath膩 vair膩nubandhena martyas tan-mayat膩m iy膩t
na tath膩 bhakti-yogena iti me ni艣cit膩 mati岣�

By bhakti-yoga, one does not achieve the same absorption in 叠丑补驳补惫腻苍 that mere mortals achieve through enmity. This is my firm conviction.

鈥淗ere, it is enmity that is being praised. This statement of 艢r墨 狈腻谤补诲补 can be understood as a way of expression arising from the boldness and confidence of his deep love that naturally arises from the satisfaction he experiences by relishing bhakti-rasa, the mellow of pure love. 艢r墨 狈腻谤补诲补 is the preceptor of mischief-makers who are greedy to taste bhakti-rasa. Otherwise, how is it be possible that he could utter such words right in front of 艢r墨 碍峁涐梗峁嘺 in the assembly of that 尘补丑腻产丑腻驳补惫补迟补 devotee, 艢r墨 驰耻诲丑颈峁ａ弓丑颈谤补 惭补丑腻谤腻箩补?

鈥淎nother understanding is that 艢r墨 狈腻谤补诲补鈥檚 statement鈥搕hat one can become absorbed in 艢r墨 叠丑补驳补惫腻苍 through enmity鈥搃s intended to ridicule 蝉腻测耻箩测补-尘辞办峁�a, or merging into the existence of the Lord. The result of hostility to the Lord is derided because there is nothing as worthless and base as merging into Brahman (brahma-蝉腻测耻箩测补).鈥�