In the verse today, by context, boy met girl, they got married, and then, at some point, the husband went away to the forest to hunt, which means he left his wife for some time. Obviously, he wasn't satisfied, so he went away and tried to enjoy separately. Now he's come back to his wife and to his kingdom.

And this verse, after he's been away hunting in the forest, describes him feeling hungry and thirsty. So, he eats, he takes a bath, he puts on sandalwood pulp, and now he's feeling relieved. So, Prabhupāda turns this into a metaphor. In his purport, he describes this as analogous to a person becoming refreshed by finding a saintly person. In this verse, we have a very straightforward understanding of how one can improve one's life: that is by attaining the association of saintly persons.

Everything we are now is because of our previous association. "Puruṣaḥ prakṛti-stho hi bhuṅkte prakṛti-jān guṇān kāraṇaṁ guṇa-saṅgo ’sya

sad-asad-yoni-janmasu." Kṛṣṇa says in Bhagavad Gītā 13.22 that whatever good or bad we have in our life, or whatever kind of body we have now, it has come about because of our association. And the means by which one can come to the perfection of life is by getting the association of the pure devotee. This is a theme throughout The Bhāgavatam, The Śrī Caitanya Caritāmṛta, and The Bhagavad Gītā. Bhāgavatam 5th Canto: 'rahūgaṇaitat tapasā na yāti na cejyayā nirvapaṇād gṛhād vā na cchandasā naiva jalāgni-sūryair vinā mahat-pāda-rajo-’bhiṣekam.'

This is a verse that, when Jaḍa Bharata meets Rahūgaṇa, he realizes that he has been transformed by the association of the pure devotee. So he says you cannot achieve perfection by tapasya -'na cchandasā naiva jalāgni-sūryair' means that you may go in the summertime and sit next to hot fire just to detach yourself from the body or same thing with cold water. Or you may perform your duties properly in the grihasta ashrama or the sanyasa ashrama, but none of these things will bring you to the perfection of life...

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