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The Kumaras Curse the Door Keepers
॥3.15.1॥ maitreya uvacha prajdpatyam lu tat tejah parit-tcjo-hiiiuvn TRANSLATION Maitreya said: Diti, fearing that her sons would afflict the devatas, held Kasyapa’s sons, who w'ould destroy the power of the devatas, within her womb for a hunared years. COMMENTARY In the Fifteenth Chapter the devatas ask Brahma to speak about the history of Dili’s sons and he explains that the two door keepers were cursed by the Kumaras. What happened to Dili’s pregnancy? The offspring of Kasyapa (piajapatyam) would destroy the offspring of others (para-tejo- hanam). The formation of hanam follows verbs such as pac. She held her children in her womb for a hunared years since she was worried about them giving suffering to the devatas, or she was worried that they would be killed by Vishnu, since she had heard they would be killed by Vishnu.
॥3.15.2॥ lake tenahataloke loka-pala hataujasah nyavedayan visva-srje dhvanta-vyatikaram diSa TRANSLATION When the light of the planets became dim because of her holding those children in her womb, the devalas, who had lost their powers, asked Brahma about the darkness spreading in all directions. COMMENTARY By the power of the offspring in her womb (tena) the planets lost their light. Hatdlokc instead of ahatalohc is also seen. Vyatikaram means “spread.”
॥3.15.3॥ deva ucuh lama clad vibho vettha $amvigna yad vayam bhrsam na TRANSLATION The devatas said: You know about this darkness which worries us greatly, since you have all knowledge which is not destroyed by time. COMMENTARY You know (vettha) since you are omniscient and your knowledge is not destroyed by time.
॥3.15.4॥ deva-deva jagad-dhatar lokanatha-sikhamane paresam aparesam tvam bhutandm asi bhava-vit TRANSLATION O lord of lords! O maintainer of the universe! O crest jewel of the devatas* O crest jewel among devatas such as Inara! You know the condition of all living beings higher and lower. COMMENTARY Lokandlha means “the devatas headed by Inara."
॥3.15.5॥ namo vijnana-virydya mayayedam upeyusr grhita-guna-bheddya namas tc 'vyakta-yonaye TRANSLATION We offer respects to you, who have power of knowledge, who have accepted a body by the Lord’s indy a, composed of rajoguna. We offer respects to you whose source is the Supreme Lord. COMMENTARY We offer respects to one who has attained the body (idam) of Brahma, who has accepted rajoguna (grhita-guna-bheddya), who is caused by the Supreme Lord (avyakta).
॥3.15.6-7॥ ye. tvananyena bhdvena hhdvayanty dtma-bhdvanam tcsaifi supakva-yogandm jita-svasenariyatmanam TRANSLATION Persons who are mature in their practice of controlling their breath, senses and mind, attain your mercy and those who meditate with exclusive devotion upon you, the supreme lord, the source of all beings, holding all the planets together within you and containing all the devns and demons, are not defeated at any time. COMMENTARY Ananyena bhavena can refer to the worshippers of Hiranyagarbha, who meditate on that form as non-different from the Supreme Lord. Or it can refer to meditation through bhakti without material desires. The supreme lord is the creator of the living beings (alma-hhavanam), and he holds all the worlds together within himself, since he is the total of everything. In the Lord exist all the devatas and asuras (sad- asad-almakah).
॥3.15.8॥ yasya vacha prajdh sarva gdvein tantyeva yantritah haranti bah in ayatias tasmai mukbydya te namah TRANSLATION We offer respects to the chief person by whose words, the Vedas, all the living beings make offerings, just as tamed bulls are controlled by a rope. COMMENTARY Vacha refers to the Vedas. $ruti says: tasya vak tantrir namani damani: the words of the Lord are (like) a rope, and his names are (like) ropes.
॥3.15.9॥ sa tvum viJ(ialsvt) sum bhumams tamasci 16.5 lupta-harmanam adahhra-dayaya drstya dpanndn arhasiksitum TRANSLATION O Lord! Please create auspiciousness for those whose actions have been slopped by the darkness. You should sec us, surrendered to you, with a glance of profuse mercy.
COMMENTARY Because of the darkness, there were no divisions of day and night. See us, surrendered (dpannan) to you, with plentiful (adabhra) mercy.
॥3.15.10॥ esa deva diter garbha ojah kasyapam arpitam disas timirayan sarvd vardhate ’gnir ivaidhasi TRANSLATION The embryo in Diti, created from the semen of Ka^yapa, is increasingly darkening all directions, just as fire increases with fuel. COMMENTARY “Give more details of the condition.” The embryo of Dili was created by the semen (ojah) of Kasyapa.
॥3.15.11॥ maitreya uvacha sa prahasya mahd-hdho bhagavdn sabda-gocarah pratydcastdtma-bhur devcln prlnan rucirayd gird TRANSLATION Maitreya said: O mighty armed Vidura! Powerful Brahma, the object of the devatas’ praises, smiling, replied to the devatas, pleasing them with sweet words. COMMENTARY Oh! The ignorant praise me. I am useless to deliver them from this difficulty. He smiled, just as an elder smiles at small children. Sabda-gocara means that Brahma was the object of the prayers of the devatas.
॥3.15.12॥ brahmovacha manasa me suta yusmat- purvajah sanahadayah cerur vihayaaa lokal lokesu vigata-sprhah TRANSLATION Brahma said: My mental sons born, the Kumaras, before you, having given up all desires in this world, were wandering to various planets through the sky. COMMENTARY Please listen to an astonishing event related to this present calamity that happened long ago.
॥3.15.13॥ ta ekadd bhagavato vaikunthasydmalatmanah yayur vaikuniha-nilayam sarva-loka-namaskrtam TRANSLATION Once, they went to the abode of the Supreme Lord who purifies all hearts. This abode is worshipped by all people. COMMENTARY Amalatmanah means “the Lord who purifies the hearts (dtmanah).”
॥3.15.14॥ vasemt Iyatra purusdh sarve vaikuntha-murtayah ye TRANSLATION In that place all men reside with forms like the Lord and they worship the Lord with unmotivated service. COMMENTARY They have forms like the Lord. They have no personal motives (animilta) impelling them (nimittena) to worship. Aradhayan means that “they have worshipped since ancient times.”
॥3.15.15॥ yatra cadyah puman ante bhagavan sabda-gocarah sattvam vistahhya virajam svcmam no mrdayan vrscih TRANSLATION There, the Supreme Lord, the original person, the form of the highest dharma, attainable by the Vedas, established in pure sattva, gives pleasure to us, his devotees. COMMENTARY Established in suddha-sattva (virajam sattvam), with name, form, qualities and pastimes all in suddha-sattva, the form of supreme dharma (vrsah) gives pleasure to us, his devotees.
॥3.15.16॥ yatra naihsreyasam tuima vanam hama-dughair drumaih sarvartu-iribhir vibhrajat haivalyam iva murtimat TRANSLATION In that place, a forest named Naihsreyasa shines with trees, which are bliss incarnate, fulfilling all desires, bearing flowers and fruits of all seasons. COMMENTARY Kaivalyam iva murtimat means that “all of the trees are nityasiddha, filled with bliss without any interruption.” It is said that the birds are all atmarama, without any material desires.
॥3.15.17॥ vaimanikah sa-lalanas caritani sasvad gayant I TRANSLATION Alighting from the planes and entering the water, the devotees constantly sing the glories of the lord which are devoid of all faults, while criticizing the wind, since it distracts their minds with its perfume of madhavl blossoms filled with honey. COMMENTARY The activities of the Lord are devoid of all contaminations which are present in the jlvas of the material world (samala-ksapanani), and they destroy the grief arising from separation from the Lord. The servants descend from their airplanes in order to produce special notes in their singing. They sing while immersed in the lakes up to their throats. Or, placing their consorts on the trees on the banks of the lakes, they cover them with leaves, and then have them enter the water. Their attention which is fixed only on the describing the Lord may be disturbed by the fragrance of the blossoming madhavl flowers filled with honey, but they continue to sing. They do not give up singing. They revile the wind. “O cool, gentle, murmuring breeze filled with the fragrance of madhavl flowers! Why do you try to divert the attention of our minds absorbed in the sweetness of the Lord’s pastimes? Do you think you are sweeter than those pastimes? How foolish you are!” Because the previous verse described the trees as being the personification of kaivalya, there is a suggestion that though the fragrance of the flowers is the personification of impersonal Brahman, the bliss of worshipping the Lord is superior to the bliss of Brahman.
॥3.15.18॥ paidvatanyabhrta-sdiasa-cakiavaka- datyiiha-hanisa-siika-tittiri-barhindm yah koldhalo viramatc ’cira-matram uccair bhriigadhipc hari-katham iva gayamanc
TRANSLATION The clamor of the doves, cuckoos, cranes, cakravakas, gallinules, swans, parrots, partridges and peacocks immediately ceases when the king of bees loudly hums, with resemblance to glorification of the Lord. COMMENTARY Like the devotees riding on airplanes, the birds also are great devotees with pure bhakti. The doves (paravata), cuckoos (anyabhrta), and gallinules (datyuha) immediately stop chirping. "Oh! There is glorification of the Lord! Let us be silent and listen!” What is it? The king of bees, qualified to sit on the garland of the Lord, is humming “1 lari, hari!” caused by the sound of his vibrating wings. This is equal to glorification of the Lord. I do not know how much more respect the birds will show for the bee if he directly glorifies the Lord!
॥3.15.19॥ imindara-kunda-kurahotpala-campakaiva- [Hiiinciga-naga-baliiilambuja-parijdtcib gandhe Trite tulasikdbharanena tasya vcismims tapah s umanaso balm mein ay ami TRANSLATION In the forests of Vaikuntha, on smelling the scent of tulasi used in the garlands of the Lord, the mandara, hunch, kuraba, water lily, campaka, atna, punnaga, nagahesara, baluka, lotus and pdrijata trees, being of pure mind, give great respect to tulasi for her performance of austerity to achieve that position. COMMENTARY Like the birds, the trees also are the greatest devotees, devoid of envy and hatred. Naga means the nagakesara tree. These trees have flowers with the sweetest perfume, but when they smell the fragrance of tulasi when the Lord performs pastimes in the forest with tulasi ornaments, they offer respect to tulasi for her austerities to achieve that position, for they have not done such austerities. “You are so fortunate!” “If we know what austerities she did, then we would go to the land of Bharata and do the same!” This is the hint from the description. Even the inhabitants of Vaikuntha desire to take birth in Bharata. It is hinted that the land of Bharata is superior to Vaikuntha. The trees respect tulast and do not envy her, because she has a pure heart (sumanasah). Or sumanasah can mean “flowering trees.” The flowering trees give great respect to her austerity. Mention here is made of the persons in airplanes, born from wombs, the birds born from eggs and the trees born from seeds. The fourth type of living beings born from perspiration do not worship the Lord since they are not described here.
॥3.15.20॥ yat sahhulam hari-padanali-matra-drstair vaidurya-mdrakata-hema-mayair vimtinciih yesdrii brhat-kati-tatah smUa-sobhi-mukhyah krsndtmandm na raja adadhur utsmayadyaih TRANSLATION Vaikuntha is filled with airplanes made of gold, vaidurya and emeralds, obtained solely by worship of the Lord’s lotus feet. It is filled with devotees absorbed in the Lord who cannot be disturbed by the smiles, glances and words of the most beautiful women with broad hips and smiling faces. COMMENTARY Having described the beauty of the surrounding gardens, he describes the beauty of the city in the center. Vaikuntha is filled with airplanes made of gold, obtained simply by surrender to the Lord’s feet, by bhakti, not by jndna or karma even though performed perfectly. In those persons absorbed in the bliss of worship of the Lord there is no room for the bliss of Brahman, as mentioned previously, what to speak of material pleasure. The most beautiful women with broad hips and smiling faces cannot produce passion by their naturally attractive smiles, glances and words in the men who have absorbed their minds in Krishna. Vaikuntha is filled with such people.
॥3.15.21॥ Shri rit pi H i kvanayati carcinaravinclam lilambujena hari-sadmani mukta-dosa samlaksyate sphatika-kudya upeta-hemni sammarjativa yad-anugrahanc ’nya-yatnah TRANSLATION Laksml, beauty personified, whose feet jingle with ankle bells, holding a lotus in her hand, appears to be sweeping the palace of the Lord made of crystal and emeralds inlaid with gold, hut she is without fault. Others make great effort to attain her mercy. COMMENTARY It goes without saying that everyone in Vaikuntha is blissful in serving the Lord. Even Laksini is engaged in service there. This is described in two verses. She has the highest form of beauty, and makes sounds with her foot bells by her graceful gait in the Lord's house having crystal walls and gold embellishments to increase the beauty. Reflected on the polished walls, she seems to be cleaning with a broom, though she actually holds a lotus in her extended hand. Or she appears to be a maidservant who does the cleaning. But she is without fault. The lotus represents other objects also that she holds in her hand. Her glory should not be diminished by her appearance. Others take great effort to gain her mercy.
॥3.15.22॥ vcipisu vidruma-tatasv amalamrtapsu presyanvita nija-vane tulasibhir isam abhyarcati svalakam unnasam iksya vaklram ucchesHaiii hhagavatety ainataiiga yac-chrih TRANSLATION Before worshipping the Lord with tulasi leaves, surrounded by servants, she gazes at her face with beautiful locks and raised nose, reflected in the water of a pond filled with pure, sweet water whose banks are made of coral. She considers that this face has been kissed by the Lord. COMMENTARY Having described ihe bhakti expressed in her service, he now describes her bhakti expressed through arcana, which is similar 10 that of sadhakas. She takes her morning bath in order to worship Narayarta, her Lord, with tulasi in a grove situated within Nihsreyasavana, in a pond filled with water similar to nectar. First, however, in order to wasli her face, she sits on the steps on the bank of the pond and gazes at her face, with beautiful locks (svalakam) and nose, since it is reflected in the water. She thinks that it is the leftovers from being kissed by the Lord. Or, seeing her face reflected in the water mixed with the reflection of the blue lotus, she begins to think that her face is being kissed by the Lord.
॥3.15.23॥ yon na vrajanty agha-bhido mcananuvadac chrnvanti ye. ’nyo-visoydli kukatha moti-ghnih yds tu irutd luita-biuigair nrbhir atta-saras tarns fan ksipanty aiarunesu tamahsu hanta TRANSLATION Those who hear topics other than the glorification of Krishna, unworthy topics which destroy intelligence, cannot enter Vaikuntha. Topics heard by those unfortunate persons, taking away their good fortune, throw them into hell with no shelter. COMMENTARY In order to speak of the people qualified to go to Vaikuntha, first those who are unqualified are described. Those who hear topics other than glorification of the pastimes (racana) of Krishna (aghabhidah), such as books on logic, filled with low topics, do not go to Vaikuntha. Topics heard by such unfortunate persons, which take away all the good fortune obtained by topics which give good qualities (atta- sarah), throw those unfortunate persons into hell with great force.
॥3.15.24॥ ye 'hhyarthitam api ca no nr-gatim propound jiuiiuim ca tattva-visayam saha-dharmarit yatra TRANSLATION Those who have taken human birth, desired even by the devatas, in which knowledge and dharma are present, are completely bewildered by the Lord’s extensive may a if they do not perform worship of the Lord. COMMENTARY Oh! Those of human birth are qualified to go to Vaikuntha and not the devatas. But those humans whose intelligence is misled by scriptures devoid of bbahti are cheated. They are lamentable. If we were born as humans in Bharata, then, worshipping Krishna, we could attain Vaikuntha very quickly. Those who attain human life which is desired by us (Brahma and others) in which there is knowledge (tattva-visayam) along with dharma, are bewildered by the l ord’s mayd, if they do not perform worship of the Lord. This means that even dharma and jhdna, devoid of bhakti, are useless. Or, those who take human life in which they perform dharma and jhdna and not your worship are also bewildered. Or another meaning is “Those who do not give the Lord his due worship, who do not perform actions for his pleasure, are bewildered.” They are devotees with material desires.
॥3.15.25॥ ytit ca vrajanly animisdm rsahhdnuvrityd dure ycinid by upari nah sprhanlya-slldh bhartur mithah suyasascih kathandnuraga- vaililavya-bdspa-kalayd pulakl-krtdngdh TRANSLATION Those who are beyond rules by following the Lord with dedication, who are superior to us, and whose qualities are desirable by us, and whose bodies develop goose bumps and uncontrolled tears through attraction to discussions of the Lord possessing most excellent qualities, enter Vaikuntha. COMMENTARY Now those who are qualified are described. Those who, by following the Lord, who is the best among the devatas, are far beyond rules, or those who discard the process of astanga-yoga, are superior to us, because their position is desired by us, but cannot be attained by us. Another version has dure ’ham. This means they discard the ego. What is their character? The proof of their character is described. Because of the experience of taste through talking with mutual affection about the Lord, they show ecstatic symptoms. In Puranas and other scriptures, one sometimes hears that there is some momentary appearance of demons in the spiritual world, but this should not be considered actually entrance into the spiritual world, since they lack realization of spiritual happiness. However, an example may be given. Sometimes tigers or bears enter into the jewel-covered palace of the king endowed with various fragrances, since for amusement, the king desires that the populace see those animals. Similarly, the Supreme Lord, for fun, by his will brings material objects, ferocious demons, saintly persons like Bhrgu, or persons beyond the three gunas such as the Kumaras to Vaikuntha, to show to them the inhabitants of the spiritual world, and then quickly lakes them away as is suitable for his purpose. But he brings his pure devotees to Vaikuntha through his associates on airplanes and has them reside there eternally. He has them taste his sweet abode, sweet service and sweet pastimes.
॥3.15.26॥ tad viiva-gurv-adhikrtam bhuvanaika-vandyam divyam vicitra-vibudhagrya-vimana-sodh apuh pardm mudam aputvam upetya yoga- mayd-balena munayas tad atbo vihunt ham TRANSLATION Through the yoga-maya of the Lord, the Kumaras attained Vaikuntha, the transcendental place most worshipped by the world, glowing with various aircraft owned by the excellent devotees. They attained Vaikuntha, under control of the Lord, and experienced the highest bliss. COMMENTARY This verse describes the Kumaras’ trip to Vaikuntha. They attained that place not by their own powers, but upon receiving the power of the Lord's sakti, by the desire of the Lord, by his yoga-maya, so that (hey could experience the highest bliss by the Lord’s mercy. The words param and apurvam indicate that they experienced greater bliss in Vaikuntha than in realizing impersonal Brahman. What is the nature of Vaikuntha? It is under the control of the Lord (visva-guru). This means that material mayct cannot exist there. The place glowed with the colorful airplanes possessed by the best of devotees. The phrase “guru of the universe” also indicates that he brought them to Vaikuntha to teach them bbaliti.
॥3.15.27-28॥ Uisminn alllya muiuiycih sad asajjamdnah lortlisd/t saimiMfl-vnvasdv tillui sapltmuiydm devav aaiksata grltila-gadau parardhya- licyfini-luiihlalci-liiiiUi-vitaiilui-vcHiu malta-dviirpha-vaiuimdUliayd iiivitau viiiyastaydaiuicalustaya-bdliu-nuidliye vaktraiit bliruvd feutilriya sphuta-niigamdhhydm niktcksdiiaia ca manag rahhasaiii dtidhantiu TRANSLATION In Vaikuntha, after passing through six gates, the sages, who had no attachment, saw at the seventh gale two gate keepers adorned with armbands, earrings, crowns, and attractive clothing. The gate keepers with four blue arms were holding clubs and were decorated with garlands surrounded by maddened bees. Their faces were slightly agitated with anger, expressed by frowning brows, heavily breathing nostrils and red eyes. COMMENTARY In Vaikuntha (tasmin), passing through six walls with gates, the sages, who are without attachment, since they had realized Brahman from birth, saw the two doormen. They did not have any attraction by material intelligence to the gates, walls or to the aspects of form, fragrance or beauty that they experienced there. At the seventh wall, they saw two guards Jaya and Vijaya holding clubs. Their faces were slightly disturbed with anger (manag rabhasam). The symptoms are described. Their nostrils (noun must be supplied) were breathing heavily (sphutta-nirgamabhyam).
॥3.15.29॥ dvary etayor nivivisur misutor aprstvd pitrva yatha pitrata-vajra-hapdtikd yah sarvatra le 'visamaya munayah sva-drstya ye saficaranty avihatb vigatdbhiiankdh TRANSLATION The sages, who, without fear, unobstructed by anyone, would wander everywhere with undisturbed intelligence, entered the seventh door, made of gold and diamonds like the previous doors, without asking the door keepers. COMMENTARY This verse explains the reason for their anger. Without asking the two gate keepers who were watching (misatoh), disrespecting them, they entered the seventh door whose bolts were made of diamonds, and whose panels were made of gold, as were the previous doors. They did not ask because of their nature. Without anyone being able to stop them from going anywhere (avihatah), they used to wander everywhere.
॥3.15.30॥ tan viksya vata-raianams caturah kumaran vrddhan dasardha-vayaso viditdtma-lattvan vetrena caskhalayatam atad-arhanams lau tejo vihasya bhagavat-pratikula-iilau TRANSLATION Seeing the four young naked boys who were as old as Brahma but appearing to be five years old, who had realized Brahman, the gate keepers forbade them from entering, though they acted against the nature of the Lord and should not have done so, ignoring their great power. COMMENTARY Generally they had no clothing, but actually they had small bells as decorations. Though they were as old as Brahma, they appeared to be five-years-old boys. Seeing those brahma-jhanis, the gate keepers prevented them from entering by placing their sticks horizontally in front and saying “Do not enter the palace of the Lord." The Kumaras did not deserve to be slopped. Ignoring their greatness, the gate keepers thought that the boys were proud because of their brahma- jhana. The gate keepers thus showed natures unfavorable to the Lord, who is affectionate to brahmanas. Even the Lord’s servants should not obstruct his friendliness to brahmanas, because they follow the qualities of the Lord’s mind. Being virtuous, the Kumaras should not have been punished.
॥3.15.31॥ lahliyaih misutsv animiscsu nisidhyamandh svarhatlaina hy api hareh piatihdra-pdhhydm uruh suhrUama-didrksita-hhanga isal hamanujena sahasa ta upaphitdhsdh TRANSLATION Being forbidden to enter by the two door-keepers of the Lord while the ilevatds of Vaikuntha were watching, the most deserving Kumaras, eyes suddenly (tiled with slight anger because their desire to see the Lord was thwarted, spoke. COMMENTARY While the devatas (animsesu) in Vaikuntha were watching, the Kumaras, though most worthy of going to the Lord (su arhattamah), being forbidden by the two door-keepers of the Lord, spoke. Because they were thwarted in their desire to see the Lord (suhrttamasya), their eyes suddenly became filled with anger. This represents other indications of anger as well.
॥3.15.32॥ munaya uadi ko vam ihaitya bhagavat-paricaryayoccais laddharminam nivasatam visamah svabhavah lasmin prasanta-puruse gala-vigrahe vam ko valmavat kuhakayoh parisankaniyah TRANSLATION What is this irregular nature of yours exhibited among the inhabitants of Vaikuntha who have natures like the Lord's, achieved by intense service? The Lord is peaceful, devoid of a fighting nature, but you cheaters, who think everyone is a cheater like yourselves, mistrust everyone. COMMENTARY “Because they were afflicted with anger, they first criticized the door keepers. Among those who have qualities similar to the Lord’s (lal- (lhanninam), living close to the Lord, what is this irregular nature of stopping brahmanas from entering, in opposition to the Lord’s nature?” “But enemies of the Lord disguised as brahmanas try to enter Vaikuntha by deceit. We should question them first, and then allow them to enter.” “No, you two are deceitful, pretending to be devotees. You are enemies of the Lord, showing disrespect for brahmanas, lack of peace and a fighting nature. You alone in Vaikuntha should be distrusted by the Lord. Thinking that the whole world is like yourselves (utmvuvnt),1 you cheaters mistrust all others, but you alone are not trustworthy."
॥3.15.33॥ no by anlaram bhagavatilm samasta-kuksav olmonom olmani nabho nabhasiva dhiiali pasyant I TRANSLATION The wise jnanis do not sec the jiva to be different from the Lord in Vaikuntha, who holds within his abdomen the whole universe, just as the air in a pot is not different from the great sky. For what reasons do you fear for the safety of the Lord? COMMENTARY Fools! Please listen! Those who you mistrust are within the Lord, for the whole universe is within him (samasta-kuksau). The wise jnartls do not see difference between all jivas (dlmdnam) and the Lord (atmani) here in Vaikuntha, who holds the jivas within him, just as the sky in the pot is within the great sky. For what reason do you, dressed as devotees, fear that someone will come and pierce the abdomen of the Lord? Please tell us that first. Actually, the consciousness of the jiva with its nature of meager, dependent knowledge, differs from the consciousness of the Supreme Lord endowed with unlimited auspicious qualities such as his inherent omniscience, like the difference between the heat derived from the sun and the sun itself. For speakers who were jrianis, in the line of jdanis the example of the great sky to explain non-difference of the Lord and the jiva is not inappropriate, since persons who want to realize impersonal advaita-jnina accept only one spiritual substance and reject existence of distinct spiritual beings (such as the Lord and jiva) and the glows of mdya.
॥3.15.34॥ (ad vam amusya paramasya vikuntha-bhartuh karlum prakrstam iha dhimahi manda-dhlbhydm lokan tto vrajala m antara-blniva-drstyd papiyasas Iraya ime ripavo 'syayalra TRANSLATION We should think of something beneficial for you dull servants of the Lord of Vaikuntha. Go from Vaikuntha to the material worlds where these three sinful enemies exist because of seeing differences! COMMENTARY Not being pacified by criticizing them, the Kumaras curse them out of great anger. Therefore (tad) let us think of something most beneficial for you two persons of low intelligence. Let us think of something that includes removal of your seeing difference, of your obstructing brahmanas and of your insulting the Lord. Being silent for a moment, they then spoke. You should go from Vaikuntha (itah) to those places where sinful enemies exist as these three enemies — lust, anger and greed (Gita 16.21) by seeing difference as offenders. Using the word “these" (ime) also indicates that now lust, anger and greed were present, having arisen in the Kumaras.
॥3.15.35॥ tesam itiritain ublu'tv avadharya ghorain TRANSLATION j Understanding the terrible curse of the brahmanas uttered by the Kumaras, which could not be reversed by even a host of weapons, the gate keepers immediately became greatly afraid of the Lord. They fell down, clutching the feet of the Kumaras in distress. COMMENTARY Realizing that they had committed an offense since the brahmanas were angry, they become disturbed. First they became afraid of the Lord. Bibhyatah stands for bibhyatau for metrical reasons. Then they fell to the earth, holding the feet of the Kumaras in great distress.
॥3.15.36॥ bhuycid aghoni hhagavadbhir altciri tlaiulo yo nan harcta sura-hclanam apy aiesam ma vo ’nutapa-kalaya bhagavat-snirti-gluw nloho hhavril ilui in mm vrajator adlw 'dhah TRANSLATION Let the punishment prescribed by you to me, an offender, bear fruit. It will deliver us from unlimited offense to the devotees. By a little repentance caused by your mercy, may we not lose memory of the Lord under illusion, though we fall into the material world! 377 COMMENTARY The Kumaras thought, "We have offended the Lord, because we have cursed two devotees of the Lord. Oh! What shall we do? We have been conquered by anger. Our perpetual identity as peaceful saints has been destroyed in Vaikuntha! ” Repenting their action, they spoke to each of the door keepers individually. Thus the singular number is used (aghoni). Let the punishment given by you to me, an offender (iaghoni), remain (blwydt). I think of the curse as a blessing. The verb is in the benedictive form. The Kumaras then spoke to both of them and they replied: That punishment should destroy the offense committed by us in Vaikuntha to the Lord and yourselves — caused by disrespect to you, by conducting ourselves against the desires of the Lord, and by showing anger, which should not be expressed in Vaikuntha. But we have shown remorse, caused by your mercy. By that speck of remorse, though we fall into the material world, let us not have the illusion of forgetting the Lord! Illusion in the form of obstacles to remembering how to serve the Lord would certainly occur. The curse should not be undone. Therefore, let us be bewildered, but let that bewilderment produce remembrance of the Lord. They prayed that at least they should not forget the Lord.
॥3.15.37॥ ('Mill tadaiva bhagavdn aravinda-iuibhtdi svantim vihudhya sad-ulilirumtim arya-hrdyah (rismin yayau pcir<i»i<tlicims<i-tmtli«-immi»i<im imvcMinivci-cdruruui raltiyttn stdui-srih TRANSLATION At that moment, the Lord, with lotus navel, who appears within the hearts of the deserving, understanding that his servants had offended the Kumaras, came to the seventh gate with Laksmt, moving his feet which should be sought by the great renounced sages. COMMENTARY The Lord, lover of brahincinas and affectionate to his devotees, then appeared there to prove that bhahli attracts the Lord, that bhakli shines and makes others shine. He did this by making the Kumaras and the doorkeepers bathe themselves in water drops front an ocean of inner humility arising after they had committed offenses to each other; by purifying them of their faults, and and by making them realize the meaning of devotee and brahmana. Understanding that his devotees (svanam) had offended the Kumaras (sad-atikramam), the Lord who appears in the hearts of the worthy (arya- hrdyah), but who now would appear before their eyes, went to the seventh door (lasmin), moving his feet which should be sought ultimately by the great sages. After nirvikalpa-Jtidna, one should progress to savikalpci- jndiui, and then, after realizing Brahman, one should attain realization of the form of the Lord, in the form of his feet. I will inundate those jrUtms in an astonishing ocean of great bliss, giving them an experience of my sweet feet which they have not experienced before. They know that I possess the external energy, but they do not know my energy arising from my svarupa, l-aksmi. I will make them experience my bliss sakli. Thus he appeared with Lakstni.
॥3.15.38॥ lam tv agatam pralihrlaupayikam iva-pumbhis te 'caksataksa-visayam sva-samddhi-hbdgyam hamsa-sriyor vyajanayoh siva-vayu-lolac- chuhhratapatra-iasi-kesara-sikammbum TRANSLATION The sages saw the Lord surrounded by devotees carrying objects to offer hint. He was previously the object of their meditation, but now appeared directly before their eyes. On cither side were camaras as beautiful as swans, and above him was an umbrella which was white like the moon, with pearl strands swaying in the pleasant breeze and dropping beads of nectar. COMMENTARY F-'ive verses describe the unprecedented sweetness of the Lord. In meeting the Lord, the sweetness of his form is prominent. It should be understood however that they also experienced the sweetness of sound, smell, and other sensations, by the power of attraction to all things related to the Lord, which was given by the Lord. They saw the Lord approaching, with paraphernalia carried by his devotees. "Look! The Lord’s feet are now decorating the court yard outside!” The devotees at the gate, in the city, on airplanes and in the gardens, came to see the Lord in great longing. They prepared various items such as jewels, cloth, ornaments, fruits, scents, flowers, garlands and a rod. He came within the Kumaras’ sight (aksa- visayam). Did they have continual vision of the Lord? No. He was the very form of auspiciousness for those who had previously realized the bliss of Brahman in the form of Brahman in their heart through samaclhi. “Oh! Our samaclhi has now become successful by seeing the Lord in person!” He was accompanied on his sides by two moving camaras whose beauty was like swans, and had an umbrella which was white like the moon, fringed with pearl strands, moving in the pleasant wind, and dripping with drops of water. This is an example of atisayohti. The umbrella is like an upside down thousand-petalled lotus with the pearl strands as its filaments. By this analogy the coolness, fragrance and softness of the umbrella is indicated. The drops of water are compared to the nectar falling from the moon.
॥3.15.39॥ kilsiici-picisdclci-suniulcltaht sprliaiiiyci-cllutma snclicivalolici-katayci hrcli samsprscmlcim iyame prthav urasi sobhitaya sriya svas- ciiclcimaitiih siibliagayaiiiam ivcilnui-clliisnyam TRANSLATION They saw the Lord whose face was beautiful f and appeared fully pleased, the most desirable object, who touched the hearts of all people with his skilful glance of affection, and who was the crest jewel among all planets, made auspicious with the mark of Laksmi on his dark, broad chest. COMMENTARY The Kumaras were filled with doubt. “We do not know if the Lord is angry with us for cursing his two devotees.” But the Lord had a pleasing face internally and externally. They felt inner joy. “Oh! He Jaya and Vijaya wept in lamentation. “Since we will fall down, burned by the fire of the brahmanas’ curse, we will no longer see the Lord’s sweetness.” The Lord responded to them. He touched the hearts of
॥3.15.40॥ pitamSuke prthu-nitamhini visphurantya kaftcyalibhir virutaya vana-malaya ca valgu-prcihostha-valayam vinata-sulamse vinyasla-haslam itarena dhun&nam abjam TRANSLATION He had broad hips dressed in yellow cloth, covered with a shining bell, and was bedecked with a garland surrounded hy humming bees. His wrists were decorated with bracelets, and while resting his left hand on the shoulder of Garuda, he twirled a lotus in his right hand. COMMENTARY Locative case is used to express attraction to the hips. On his hips was placed yellow cloth. This becomes (he focus of attention. On the cloth was a shining belt, which becomes the object of attention. Then over that was placed a garland, surrounded by humming bees. The garland and then the bees become the object of attention. The bees have been given dominion over all things by the Lord. These words in the instrumental case are related to the phrase atma-dhisnyam (the abode of Vaikuntha) in the previous verse. Having bracelets on his attractive wrists, he placed his left hand on the shoulder of Garuda. There is a version with vinasya, a verb from. In that case valgu- prakostha-valayam would modify hasiam. In his right hand he was twirling a lotus. This indicates that he made the fixed realization of Brahman in the lotus of their hearts insignificant by showing them his sweetness. “Since you are fixed in the bliss of impersonal realization, convinced that it is the best, why do you disturb your hearts? Why don’t you steady yourselves? Do not give up your steadiness in Brahman.” In this way, joking with them is suggested.
॥3.15.41॥ vidyul-ksipan-makara-kundala-mandaiuiiiui- ganda-sthalonnasa-mukharii maninuit-kirilam dor-danda-sanda-vivare harata parardhya- Itarena kandhara-gateiw ca haustubhena TRANSLATION His checks were decorated with makara earrings reflecting his effulgence. He had a high nose, a jeweled crown, and between his four arms on his chest was nestled an attractive, valuable necklace with the Kaustubha. COMMENTARY He had cheeks worthy of ornamentation by earrings shaped like makaras, throwing off light radiating from his effulgence. His face has a raised nose. Between (vivare) his group of arms was a valuable (parardha) necklace hanging on his chest (kandhara), which attracted the sages. It hid between his strong arms for fear of being stolen by them. Or between his shoulders, on a gold chain hanging down to his chest was the necklace with the Kaustubha jewel. These phrases are also grammatically connected with verse 39.
॥3.15.42॥ atropasrstam iti cotsmitam indirayah svcinam dhiya viracitam bahu-sausthavadhyam TRANSLATION Smiled upon by Laksmi who thought she had surpassed him in beauty, he increased in beauty because servants used all their intelligence to decorate him excellently. His resplendent limbs are worthy of being worshipped by Siva and us as well. Seeing that form, the sages, whose eyes could never be satisfied with that beauty, bowed their heads. COMMENTARY Whai more can be said? The pride of Laksmi in her beauty has been eclipsed by the beauty of the Lord. The Lord is a matter for conjecture in the minds (virac.itam) of his own devotees. This is the meaning given by Shridhara Svami. According to Jlva Gosvaml the first line means “Laksmi additionally (upa) exhibited (srstam) pride (utsmilam) on having Vishnu, endowed with such beauty, as her husband.” Or the meaning can be 'T have surpassed Vishnu with my superior form, qualities and sweetness worshipped by Brahma and others.” Because of this (iti) and her prema {ca), saying “I am so fortunate!” Laksmi smiles at him attractively (utsmilam). Her love is like this. Because of splendor arising from bliss, his limbs are resplendent with proper cloth and ornaments. He is not like Siva who disfigures his beauty with ashes. The word worship (bhajantam) is often used to mean “having clean limbs.” For instance in various manuals it is said “worship your feel” instead of “clean your feet.” Next, how he is served by thousands of servants is described. By the intelligence of those who serve his body (svunam), who must judge how to arrange various eternal ornaments and clothing on his body, his beauty is created. The beauty of his limbs is described. The Lord has limbs which are worshiped by worthy articles (mahyam) like fragrance and flowers brought by Siva and us, who worship him by meditation. They do not directly worship him in Vaikuntha. Maha can mean “worship.” It is conjugated like cur and other verbs. They saw that form of the Lord. Seeing it, their eyes could not be satisfied. They bowed their heads (kaih) in respect.
॥3.15.43॥ tasyaravinda-nayanasya padaravinda- kiftjalka-misra-tulasi-maharanda-vayuh antar-gatah sva-vivarena cakara tesam sariksobham aksara-jusam api citta-tanvoh TRANSLATION The wind carrying the aroma of tulasi which had touched the filaments of the Lord’s toe nails on his lotus feet entered their minds through the nostrils and began to agitate their minds and bodies, even though they were fixed in Brahman. COMMENTARY When the sweetness of the l ord’s body produced in them a level of astonishment much higher than the bliss of Brahman, it penetrated within them. What can be said? The wind touching something related to a limb of the Lord made them fall from their position of Brahman, and produced great agitation in them. The wind carrying the aroma of lulnst combined with the red and white of the Lord’s toe nails, like filaments on the lotus of his feet, entered the sages’ minds to lake control of the place. “But without permission is it not improper to enter their minds, just as it would be improper for the Kumaras and others to enter into someone else’s inner chambers?” But the nostrils are the natural (sva) holes for the air. The air entered their nostrils. Whose permission does the air need? What happened when the air entered? Their mind and bodies became agitated. First the mind became very strongly agitated by the changes arising from bliss. Then the body became agitated with tears, hairs standing on end, and perspiration. A person desiring to enter another’s country first kills the leader, plunders the place and disturbs the place. Then he conquers it with his troops. If they were so fixed in the bliss of Brahman and filled with Brahman, why should the bliss of realizing Bhagavan make them become filled with thoughts of the Lord? Even though they had been practicing contact with the Brahman, the bliss of Bhagavan was more powerful because of its sweetness.
॥3.15.44॥ (c va amusya vadanasita-padma-kosam udviksya sundarataradhara-hunda-hasam labdhasisah punar aveksya tadiyam anghri- dvandvam naliharuna-mani-srayanarii nidadhyuh TRANSLATION Gazing upon the face of the Lord resembling a blue lotus bud, with even more beautiful lips, and a smile like a jasmine flower, the Kumaras, having attained the mercy of the devotees, then looked at his lotus feet with ruby-like toe nails, and again looked at his face. COMMENTARY The scent of lula si purified their pranas and then the senses, since f the senses are dependent on the pumas. Eirst the eyes received the qualification for the sweetness of the Lord’s form. Because of the iunlimited variety of sweetness within each limb of the Lord, they: desired to simultaneously experience all the sweetness, and thus disturbance spread throughout their bodies. In this way, they lost control because of the agitation created by the bliss. That is described in this verse. They certainly (vui) saw the Lord’s face like the inner part of a blue lotus bud, without the rough outer covering, and relished its sweetness. His lips were even more beautiful. Upon his lips was a smile, which was most beautiful. They had been previously blessed by Brahma, their father, and their brother Narada, for achieving bhakti. Now the fruits of that blessing were manifesting: (labdhasisah). What was the beauty of the Lord’s feet? Having experienced a little of the sweetness of the Lord’s face, and being unsatisfied, they looked again at his beautiful feet which were the shelter of ruby nails. And again looking at the under side of his feet, they again and again looked upon his face. Amara-kosa says nirvarnanam tu nidhyanam darsanalokancksanam: all these words mean “looking.” Shridhara Svarni says that because they were unable to experience the beauty of all of the Lord’s limbs simultaneously, they then began to meditate on those limbs (nidadhyuh). Labdhasisah and pitremuvarnita rah a (verse 46) indicate that the Lord’s mercy follows after the mercy of the devotees and, by the mercy of the Lord, one achieves bhakti. Because statements are made generally because of predominance of one factor, one can say that bhakti arises by the mercy of the Lord, though actually the devotees first give mercy. Thus one can say that by the mercy of the Lord, the Kumaras achieved bhakti and experienced the sweetness of the Lord.
॥3.15.45॥ pumsam gatim mrgayatam iha yoga-margair dhyanaspadam bahu-matam nayatuibhiramam paumsnam vapur darsayanam ananya-siddhair autpattikaih samagrnan yutam asta-bhogaih TRANSLATION They saw the Lord who is the object of meditation for those seeking liberation by the path of astdhga-yoga, who is approved by many, who is the delight of the eyes, w'ho has a human form which he displays as many avataras, and who is endowed with his eight inherent, eternal qualities, which are experienced by the devotees. COMMENTARY Persons desiring liberation, because of lack of pure bhakti, do not desire to experience the sweetness of the Lord. But without meditation on the Lord, they cannot achieve even liberation. The form of Narayana, approved by many authorities (bahu-matam), is suitable for meditation with its qualities by practitioners of astanga-yoga who seek liberation (gatim). He shows a human form (paumsnam). There are many other forms of the Lord such as Mohini, who are all accepted as Bhagavan. The Lord is endowed with his own eight perfections (sounds, touch, form, taste smell, mercy, action and power), arising from his svarupa, which are natural (autpattikaih) or eternal, experienced (bhogaih) through bhakti by his devotees. This means the devotees experience seven items — his sweet voice (sound), his softness (touch), his beauty (form), his sweetness (taste), his fragrance (smell), his affection (mercy), his pastimes (action) by their six senses in the form of prema. The eighth item, power or aisvarya, consisting of the six qualities which define Bhagavan, is experienced by the devotees, the aspirants for liberation, and those liberated, according to their capabilities. Some say the eight siddhis refers to the eight mystic powers such as anima.
॥3.15.46॥ humarti fichu yo ’ntarhito hrdi goto ’pi duratmanam tvaiii so ’dyaiva no nayana-mulam ananla raddhah yarhy eva kama-vivatena guham goto nah pitrdnuvaniitd-rahd hhavad-udhhavaia TRANSLATION The Kutnaras said: O lord of unlimited qualities! He who resides t in the heart, invisible to the sinful, has been seen by our eyes today. When your secret nature was described previously by Brahma who was born from you, it entered our intelligence through the cars. COMMENTARY What unlimited great mercy! We have experienced the bliss of directly meeting the Lord, by his mercy! We are so fortunate! O unlimited Lord, ocean of unlimited powers and sweetness (ananta)l Though situated in the heart, you are not visible to the sinful. But you have appeared to us today in front of our eyes, and also previously. “When did I appear previously?” You do not remember. When your secret nature was described by Brahma, it entered our intelligence through the ears. In this way we have previously attained you. Brahma said, “O my sons, realizers of brahman! Meeting me directly is millions of times more blissful than realizing Brahman. Let that be! Bhagavan, dark like a blue lotus, with four strong arms, decorated with bracelets, armbands, and earrings, with moon like face, residing in Vaikuntha, is available by bhakli." When we heard the blessings of mercy given by our father, a great devotee of the Lord, we knew that the fruits of that blessing would definitely appear in the future. We know that this meeting today with you arises from the incomparable mercy of your devotee. O Lord! You do not independently give mercy to us. You are dependent on your devotees. The greatness of the mercy of your devotees cannot be described.
॥3.15.47॥ tarii (vam vidama bhagamii pa ram dtma-taltmm sattvena samprati ratim racayantam esam yat te 'nutapa-viditair drdha-bhakti-yogair udgranthayo hrdi vidtir munayo viragah TRANSLATION 0 Lord! By your mercy we now know you, the supreme form of dtmd, who creates prema in the inhabitants of Vaikuntha, as described to us by Brahma, lmpcrsonalist sage like us who have given up the material world can know in their hearts this form only by determined bhakti, which is characterized by remorse for having committed an offense to your gate keepers. COMMENTARY Until this time we have been jiianis, but now we have become devotees. This is such good fortune! That is expressed in this verse. We now know that you are that person described by Brahma, by your mercy (sattvena). We have realized you since we have become Vaishnavas. We realized previously that we were dtmd, but now, but now we realize you as the supreme dtmd (parcim atma-tattvam) as stated with brahman hi pralistdham: I am the basis of Brahman (dtmd). (BG 14.27) You produce prema (ratim) for the inhabitants of Vaikuntha (esam). Can jndnis realize this form of the Lord without bhakti? Sages like us, the Kumaras, can know your supreme form only by fixed bhakti-yoga. How can one know the characteristics of bhakti-yoga? Bhakti can be understood because remorse (anutapa) arose in us after we cursed your two devotees. Sages fixed in impersonal Brahman without bhakti do not repent.
॥3.15.48॥ natyantikam viganayanty api te prasadam kimv any ad arpita-bhayam bhruva unnayais te ye ’nga tvad-aiighri-sarana bhavatah kathdydh TRANSLATION Persons who have realized you do not regard attainment of impersonal liberation as your mercy, what to speak of attaining a material position like lnara which is subject to fear caused by the Lord raising his | COMMENTARY What to speak of the bliss in meeting you directly, the bliss experienced in glorifying your pastimes is much greater than the bliss of Brahman. Persons who realize you do not give regard to liberation in the form of merging in the Brahman (alyanliluim) as an act of your mercy, what to speak of respecting the post of lnara (anyat), in which there is fear caused by the Lord raising his eyebrow. Who are the devotees? They are expert knowers of rasa revealed in narrations of your pastimes. Others are not expert. Those narrations contain your qualities and pastimes worthy of glorifying and which purify like holy places. Or the meaning can be “they are knowers of rasa in narrations about you whose glories are worthy of chanting % and are purifying.”
॥3.15.49॥ haincim bluivah sva-vrjinair nirayesu nah star ccto 'livcul yculi nu tc padayo rameta vctcas ca nets tulasivad yadi tc 'lighri-sohhdh puryeta tc guiut-gaiutir yadi liarna-rantllirah TRANSLATION Let us remain in hellish existence because of sinful actions, but our minds should achieve prana at your lotus feet like bees which are not injured by the thorns as they taste the honey, our words should remain glorious at your lotus feet like tiilasi leaves, and if our ear holes should remain filled with hearing your qualities. COMMENTARY “It is true. My devotees do not give regard to liberation. But are you with hints!" Let our condition remain as it is, in low birth because of our sinful acts. We do not want liberation. What do we attain in hell by sinful acts? What do we attain by liberation (indicated by the word «0? Just as bees enjoy the flowers without being pierced by thorns, we do no consider obstacles if we enjoy the bliss of prema at your lotus feet. If it were possible to be born in hell with bhakli, then certainly hell with bhakli would be preferable to liberation. Just as lulasi does not reside elsewhere because it does not look beautiful elsewhere, and thus remains beautiful at your feel, our words also should be beautiful in describing the qualities of your lotus (eel and should not stray elsewhere. Our ears should be filled with that, so they cannot enter into other topics. Or they pray that their ears be filled just a little with the Lord's qualities. But there is a deep meaning here. Because the ear holes are made of space (which has no limit), and because the qualities of the Lord are without substantial lorin, one can never completely fill up the ear holes. Thus one will eternally hear those qualities. The bliss of hearing, chanting and remembering the qualities ol the Lord are not available at all in liberation. Thus, if we happen to be born in the material world even in a low birth, that is preferable to liberation, l ints it is the nature of the devotee to pray for thousands of births in the material world even as an insect, bird or animal, as long as there is bhakli. But it is the nature of the Lord to destroy material existence, which is not sought by the devotee, and to bestow the bliss of worship which is sought by the devotee.
॥3.15.50॥ prtiduscakarllu I yad idtnii puruhCita riipam tenesa nirvrtim avapur alum dr so nah tasma idarii bhagavate nama id vidhema yo ’nainianam durudayo hhagavait pratitah TRANSLATION O Lord, called by the devotees! Our eyes have attained bliss by seeing you who have appeared with this form. We offer respects to the Lord who appears difficult to sec for those who do not serve the Lord. COMMENTARY We prayed for indirect perception of you, through the bliss of hearing, chanting and remembering about you. But you have made us drink the nectar of direct association with you, though we have been offenders. Such great tolerance is your unlimited mercy. O Lord, called by many devotees (puruhuta) with names like Narayana, Vishnu, Govinda! Please give mercy! We have become successful due to you I who revealed your form, being under the control of unlimited mercy arising from devotees calling your name. By that vision of your form, our eyes (dr$ah) or intellects have attained bliss. They offer respects by placing their folded hands about their heads. It means “thus” or “going.” We offer obeisance (namah) going (it) to your lotus feet, You do not appear to those who do not have you (alma) as the object of service (anatmanam). Or you do not appear to those persons who, being devoid of you, are devoid of soul (anatmanam). They are like dirt. Just as the sun is difficult to see for owls, the Lord appears i (pratitah) difficult to see for the non-devotees. Fhe Kumaras are famous as being fixed in realization of Brahman and are known as the jewels in the crown among all dlmdrdmas. Shruti says lasmai mrditakasaydya tamasah pdram darsayati bhagavdn sanalkumdrah: I offer respects to Sanatkumara, who has destroyed? all defects and shows the supreme Brahinan beyond ignorance. (Chandogya Upanishad 7.26) When such sages offer prayers of this nature, one must understand the superiority of the bliss in worship of the Lord over the bliss of Brahman. This means that the Lord’s form, name, qualities, clothing, devotees and abodes are naturally all spiritual in form. If they were not of this nature, bhakti could not be successful. Later, in the statements of Kapila, these items are described as nirguna, without material qualities. Bharata-tatparya says mukldndm api bhaktir hi nitydnanda svarupini: bhakti is the form of eternal bliss for the liberated souls. $ruti also confirms this with aprdnayandt latrapi hi drstam: bhakti is performed before liberation and it is seen after liberation as well. (Brofima-sutra 4.1.12) In Madhvacharya’s commentary on this sitlra he quotes Sauparna-sruli: sarvadainam updsita yavan muktir amnlild hy enam updsale: the Lord should be worshipped at all limes, even by the liberated; he is worshiped by those not liberated. Referring to the great devotees such as Prahlada and Bali, Vishnu Purana says patale kasya na pritir vimuktasydpi jiiyatc: in the lower planets, what liberated soul does not have bhakti?
Thus ends the commentary on Fifteenth Chapter of the Third Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous acharyas.
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