Cotiversaiion between the Lord and the Kumaras

ImifimovrttVl i(i tad gnmlcim (esuiii munimiifi yoga-dliamiincun prat iiiantlya jagadnJam vikniulifi-nilay/) vibhufi

Brahma said: I’raising (he sages, who were conversant with yoga principles and who had praised him, the l ord* whose abode is Vaikunlha, spoke as follows.

In (he Sixteenth Chapter the Lord accepts the curse made by the Kumaras who were fearful, because they knew that the Lord had affection for (he gale keepers who had love for the Lord. The Lord was pleased with iheir Kumaras’ words of praise.

sri-Wiugawii! tmira clan iau parsadau maltyam jayo
vijayci eva at luularthi-krtya mam yad v«htiliv (limtUiin atilmimam

yas tv etayor dhrto dando bhavadhhir mam
anuvrataih sa evdnumato 'smahhir munayo deva-hdanat

The Lord said: O sages! Since my two followers Jaya and Vijaya, ignoring me, have seriously offended you, I permit the punishment given by you, who are dedicated in vows to me, since they have committed an offense to me.

You should not be afraid of having committed an offense. That is expressed in eleven verses. Mahyam means “my.” Since (yat) these two, ignoring me (mahyam), have seriously (bahu) committed an offense to you, by not conducting themselves as desired by me and hence, have actually offended me (deva-helanat), the punishment that I should give them has been given by you, who have vows dedicated to me (anuvrataih).

tad vah prasadayamy adya brahma daivam param hi me tad dhity atma-kriam manye yat sva-pumbhir asat-krtdh

Today I must ask you for forgiveness. I worship the brahmanas above everybody else?. Since my servants have disrespected you, I consider that I have actually committed the offense to you.

“Moreover, I have committed an offense against you.” How is it your offense? “If Jaya and Vijaya were not my servants, and I had not been so affectionate to them, there would be no offense on my part.”

yan-ndmani ca grhnati I alto bhrtye hrtagasi so ’sadhu-vadas tat-hirtiiii hand tvachani ivamayah

When a servant commits a sin using the name of his master, the master gets criticized and has his fame destroyed, just as a white spot on the skin condemns a person as a leper.

“Bui how can the Supreme Lord commit an offense? Even if you do, who could punish you? How can you restrict yourself?" There can be no punishment. Infamy alone will be the punishment. The fame of a master is destroyed by a servant who performs sinful activities in the name of the master, just as white leprosy destroys the skin. People will criticize a person with a while spot, saying, “This person has leprosy.”

yasycVnrtdnuila-yasah-sravandvagdhah sadyah punati jagad asvapacad viluinthah so 'ham hhavadhhya upalabdha-sutirtha-kirtis chindyam sva-bahum ap Iyah praUkula-vrttim

I, that Supreme Lord, by hearing whose glories the whole universe including the dog eater is purified, who am famous as a tirtha because of you, will cut off my own arm if it commits offenses against you.

“But from offenses to us, you get infamy, and by our pleasure you get fame. You ha\'e created us, but now we have become greater than you, the Supreme Lord." What doubt is there about this? I am the Lord (vikunthah), famous as a tirtha because of you. What to speak of Jaya and Vijaya, who are objects of attachment for me, l will even cut off my own limb, the object of my identity as “1.” Unable to do that, I am your offender.

yat-sevayd <c< ran a- pad mu-pavilra-rcmim saclyah ksatdhhila-malam pratiltibdlui-iilam it a srir viraktam api mam vijahdt Iyasyah preksd-lavdrtha Hare niycwidii valianti

liven Lakstnl to whom I show no attachment, but to gain whose favor others perform vows, does not give up the dust of my feet which immediately destroys all contamination and are full of all qualities. But these feet are made pure by service to devotees like you.

“The result of our coming to Vaikuntha is that you, our worshipable lord, speak to us like this.” Should I say the opposite? By service to devotees, the dust particles attached to my feet purify the world, and destroy all contamination caused by myself and others. The devotees have all good qualities. Though Laksmi has all wealth, she does not leave me. For the glance of Laksmi, Brahma and others perform austerities. These statements are connected with the previous statement “1 should cut off my own arm which offends you, by whose service my feet destroy all contamination...”

nahaiit tathadm I yajameina-havir vitdnc scyotad-ghrta-plutam adan liuiablniii-mttltliciia vad brdlmuinasya mukhatas carato 'nughdsaih Itislasya itwyy avahitair nija-karma-pdltaih

I do not eat the offerings of the sacrificer accepted through my mouth in the form of fire as much as I cat the morsels filled with ghee enjoyed by the mouth of the brahmana who is satisfied by the results of his actions offered to me.

Thus I serve the brahmanas. Those who serve the brahmanas by my order are my servants, because I eat through the mouth of the brahmanas. Though I eat the offerings of rice made by the sacrificer using fire as my mouth, I do not eat to the same extent that I eat from the mouth of the brahmana who cats morsels filled with ghee and is satisfied with the results of his actions offered to me. In verse 17 it will be said viprandm dcvadcvancim bhagavan atmadaivaiam: the Lord is the object of worship for the brahmanas. Thus if a brdhamana is devoid of bhakli, he should not be respected.

If a person born in a brahmana family is not a devotee, one should not see his lace, exactly as one should not look upon the face of a dog-eater. Paclma Purana.

Tints contradiction is avoided. Avtiiswivci in this context means one who hates Vaishnavas. There are also brahmanas such as Visista who have clharma mixed with a little bhakti. Those who are brahmanas by birth such as Narada, are called vnisncivcis because of predominance of bhakti.

yeseuii hibharmy ahum akhanda-vikunlha-yoga- mayti-viblnitir amalanf’hri-rajiih hintaih viprdms tti Ito na visaheta yad-arhanambliah sadyati puiuiti salui-anulra-lalama-lokan

Who would not tolerate the offense of brahmanas? I, whose foot water immediately purifies all the planets and Siva, carry on my crown the brahmanas’ pure foot-dust, and by that have attained unlimited wealth of power.

The offenses made by the brdhmana should be tolerated, and not corrected. Who does not tolerate brahmanas who have made mistakes?

All people would. Showing his crown with his forefinger, he speaks to those inquiring as to why he does so. I carry on my crown the dust from the feet of brahmanas. I, whose foot-water purifies all the worlds and Siva, possess a wealth of unrestricted powers by the mercy of holding the dust of the brdhmana on my head. One should take the fool-water of he who puts brdhmana’s dust on his head.

ye me tanur dvija-vardn duhat'ir madiya
bhutdny alabdha-saranani ca bheda-buddhya
dmlisyanty agha-hsata-drso hy ahi-inanyavas tan
grdhrei rus«mama feustmly adhiilanda-iwtuh f

The enraged servants of Yania, with forms like vultures, tear out the eyes of those who, with vision destroyed by sin, sec difference between my forms and the brahmanas, cows and shelterless beings.

What to speak of those who do not tolerate offenses of brahmanas, those who see difference between me and brahmanas go to hell. Those persons who see my forms as different from the brahmanas, the cows (duhatih) and those without shelter, go to hell. Instead of duhatih sometimes duhitr (daughter) is seen. This also means cow since the cow arose from the sun as part of the universal form. The cow is the daughter of the sun. The enraged (ahi manyavah) servants of Yama, who are empowered by me and who have forms like vultures, tear I those persons’ eyes with their beaks.

ye hrahmandn mayi dltiya ksipato ’rcayantas tusyad-dhridah smita-sudhoksiia-padma-vaktrah vanydnuraga-kalayatmajavad grnantah sambodhayanty aha in ivaham updhrlas taih

Just as I am controlled by you, I am controlled by those who worship the brahmanas who have offended others, who sec those brahmanas as non-different from me, who remain pleased in heart in spite of their harsh words, showing lotus faces moistened with sweet smiles, and who pacify them by praising them with words filled with love, just as a son praises an angry father.

I am controlled by those who praise brahmanas who have committed an offense and even more than that, please them. I am controlled hy those who worship the brahmanas who utter harsh words (hsipatah). They see the brahmanas as non-different from me, and remain satisfied even by harsh words. They pacify them, praising them just as a good son praises an angry father with words filled with love (anuraga- halayct veiny a), saying “You do not speak rough words, but rain a shower of merciful nectar for the highest benefit.” They please them with soft addresses such as "O masters! O oceans of mercy!” I am controlled by them, just as I am controlled by you or Bhrgu.

tan me sva-bhartur avasayam alaksanuinati yusimiel-vyatikrama-gatim pratipaelya saclyeih bhuyo mamanlikam ilcim tael anugraho me yat heilpeiteim acireito bhrtayor vivasah

Therefore my servants who did not see the intention of their master, should go to a place suitable for their offense to you, and quickly again attain a place near me. Since this punishment is my mercy, let my servants quickly come to me.

Therefore (tat) not seeing the intention of their master by the will of providence, these two should quickly go to a place suitable for the offense they have committed to you and then return to me (itam). This is my request. “O master! You say that those who commit offenses to the bralunanas commit offenses to you. Why do you again show affection for those two?” I cannot control myself. It is not possible to give up my natural qualities. Since this punishment is also my mercy to them, not punishment, may the two servants quickly come back and live (vivasali) with me again.

bralunovacha rtflia uisyosatim dcvim rsi-kulyctm saiasvatim niisvadya manyu-dastanaiii tcsani dtmdpy atrpyata

Brahma said: Though hearing the words of the Lord which were pleasing, filled with logic and worthy of worship, the Kumaras were still not satisfied, since their minds were bitten by the snake of anger.

Sarasvatlm means words and a river. The words were pleasant, or the river had clear water (usatim). The words were filled with various logical ornaments or the river was playful (dcvim). The words were worshipable or the river was beneficial for the residence of sages (rsi-kulyam). Though tasting that water, experiencing its sweetness, because their minds were bitten by the snake of anger andfilled with anger, they could not tolerate even the pleasing words of the Lord, because they did not experience the taste. Their souls, their intelligence and their minds were not satisfied. They did not give regard to his words. Though they showed great repentance, the non- reinoval of their anger shows the difficulty in removing an offense to the devotee. Though the Kumaras committed such an offense to the devotees, their ex|>eriencing the sweetness of the fragrance of lidtisi from the Lord’s feet shows the strength of the Lord’s mercy, which follows after the mercy given to the Kumaras by Jaya and Vijaya, who were repentant after offending the brahmmuis. If the Kumaras had not committed an offense to the devotees, then they would have developed pure dasya-prema, due to the mercy of the devotees and the Lord. But because of the remaining presence of offense, they developed only to the stage of sanlo-bbakti. It is said:

bluivo py ahhdvam ayali kisna-prcifhaparaJImlah |
libluisntimi ca sanakair nviiiia-jaliyaUim api॥

By an offense against the dearest devotee of the Lord, even real bluna will be destroyed, if the offense is grave. If the offense is medium, the hhava will turn to bluivabbasa. If the offense is slight, the bhava will become an inferior type ' BRS 1.3.54

safirii vytitlaya snivanlo Uighvim giinr-artha-gahvaram ligiihyagtUUm-guinbhUwii mi viilus (Hi -nbiisitrim

Hearing attentively the Lord’s words, which were true, measured, difficult to understand because of deep meaning, whose intention could not be understood, possessing incomprehensible internal and external meaning, the Kumaras could not understand the Lord’s intention.

Hearing attentively the words which were true, splendid (sulim), made of carefully chosen syllables (high Win), difficult to understand because of deep meaning, with incomprehensible intention (agculhci), and difficult external meaning (gctmbhirdm), they pondered them (vigti/iyct). Docs the Lord praise us or condemn us? Will he arrange for the punishment we have decided, limit it or destroy it? Will he blame us for the offense or will he treat his two servants with great mercy? We do not know his intention. The joy of the Lord is evident, but the censure of the Lord is not expressed directly. The Lord's censure is understood because of the conjecture of the frightened Kumaras and the revelation given through the Lord’s clever use of words.

In addressing the sages who were supposed to be omniscient, he said, “These are my two associates.” This indicates, “O fools! You cursed my associates. You have used too much force.”

“Ignoring my intentions, they offended you.” However, since previous to offending the Kumaras, the door keepers had not ignored the Lord’s intentions, this is a crooked utterance of the Lord, indicating that the Lord was actually angry with the Kumaras. Using the fourth type of atisayokti, the Lord has reversed the cause and effect of ignoring the Lord and offending the Kumaras. The doorkeepers offended the Kumaras, and thus ignored the Lord’s intentions. (Thus he is not blaming the doorkeepers.)

“The punishment is permitted by me." If I had not given my permission, then the punishment ordered by you would not lake place at all since it is later said:

bruhma-tejah samartho ’pi li<intuih iwcche nuitarii tu me Though I am capable of nullifying the curse, I do not desire to do so. SB 3.16.29

The reason is that you would feel worthless if I cancelled the curse. My respect for brdhmancis intoxicates you.

“I consider that I have committed the offense.” This shows the Lord’s great love for the door keepers, taking them as his very self.

‘I have attained fame as a tirtha because of you.” These are just words jf respect for the sages.

'I should cut off my own arm." Since the Lord identifies the door ceepers as his arms, the statement shows his great attachment to hem.

“My feet are made pure by service to you.” This is again just external praise by the Lord. Does the Lord's foot-dust become pure by service to brahmanas? Does that destroy all contamination? By that service does Laksml never give up the Lord?

“I do not eat the offering of the sacrificer." You brahmanas are fond of eating, therefore you must be fed. It is well known to the people that I eat through the mouth of the brahmana. Gliasam caratah (eating morsels) can also mean that like a respectable cow grazing in the field, the brdhamana rejoices by the respect given by me. What you think gives me happiness is not service to me.

“I have a wealth of powers because of holding the foot-dust of the brahmana on my crown. Because of that, my foot-water purifies the whole universe as the Ganga." This type of respect is actually just a joke.

“The cows and brahmanas are not different from tne since they are my body." This is also a joke.

“I am controlled by brahmanas who offend others." It is the natural quality of the brahmana to become angry. I and tny devotee laugh at them. I give natural tolerance only to my devotees and I will be controlled by that alone. Because tolerance did not appear in Jaya and Vijaya at this time, I have shown indifference to them. Thus they have been cursed by you, and it will not be otherwise. Because I was not indifferent to Ambarisa, there was no effect from the anger of Durvasa. On the contrary, the burning produced by my cahra was directly produced by tne, a lover of brahmanas. Thus Durvasa fell at the feet of Ambarisa.

That the Lord was displeased is also understood from the later statement of the Kumaras:

vam vanayor damani adhisa bhavan vidhatlr vrltim mi vd lad anumanmahi nirvyahkam asmdsu vd va ucito dhriyalam sa dando ye migusiai wtvtmi ayunlismahi kilbisena

O Lord, whatever punishment you wish to award to these two innocent persons or also to us we shall accept without duplicity. We understand that we have cursed two faultless persons. SB 3-16.25

(e yoga-mayayarabdha- paramesthya-mahodayam procuh praAjalayo viprdh prahrstah ksuhhita-tvachah

The joyful sages, with folded hands and hairs standing on end, then spoke to the Lord, who had displayed great powers through his yoga-may a from the beginning.

Wondering for a long time whether the Lord favored them or condemned them, they concluded that the Lord was pleased with them, and thus they rejoiced. They spoke to the Lord who had revealed great powers by his yoga-maya from the beginning. If the most powerful Lord who is not dependent on anyone else has criticized us in the form of praise, and we were going to be, then he would say clearly that we brahmanas should fall to hell since we offended his devotees. Considering in this way, their hairs stood on end. Instead of lisubhUa the word kupitd is seen sometimes. This refers to the hair holes, and indicated that the hairs stood on end.

net vayam bhagavan vidmas uiva deva cikirsitam krto me 'nugrahai cet I
yad adhyaksah prahhasase

The sages said: O Lord! We do not know what you desire to do, since you, the Supreme Lord, have said that we have been merciful to you.

Though they had understood, they again asked questions in order lo hear the Lord's intentions from his mouth of. We do not know your intention: whether you want to be merciful to us or want to punish us. Since (yen) you, the Supreme Lord, say to us that we have shown mercy to you, and since that is impossible, wanting to punish us, you are probably first joking with us. Or maybe, desiring to favor us to help spread clharma that you created, since you favor hrahmanas, you actually are praising us. Please tell us your intention, since we are ignorant and unable to understand what you desire.

hrahmanyasya param daivam brtthmandh hila le prablw viptiruim deva-devdnarii hluigaviiii utmtt-cimvutum

O Lord! The hrahmanas are the supreme deity only because you are fond of hrahmanas. You are the supreme deity of the brdhmanas, who are worshipped by the devatas.

In this verse the Kumaras explain how it is hard to understand the Lord's words. Only because you are fond of hrahmanas do the hrahmanas have a high position. They do not have that position naturally. The hrahmanas are worshipped by the devatas (deva- devanam), but you are Bhagavan. By nature (dtma-daivatam) you are in a high position. You are actually in the position of the Lord, not the brdhmanas. Aima-daivatam also means without you they are simply dead. So what is the meaning of your saying that without service to them your foot- dust has no power?

Ivattah sandlano dharmo raksyate tanubhis lava dharmasya paramo guhyo nirvikdro bhavdn matah

The eternal dharma, bhahli, arising from you, is protected by your body in the form of the devotees, not the brahmanas. We consider you to be the end result of dfuirnui, the secret, who undergo no change.

People become respectable only by following rules of dharma. Dhtirma is characterized by bhakti, not by steadiness in varnasrama. Devotees institute that dharma. Thus the devotees are superior to the brahmanas. That is expressed in this verse. The sanatana- dharma known as blwliti has arisen from you. Drstili saiaiii darsane ’sfu bhavat-tanunam: may our eyes see the forms of Vaishnavas, who are non-different from you. (SB 10.10.38) Since the devotees are non-different from you, dharma is protected by your body in the form of the devotees, since they engage in bltciltti everywhere. You are the final fruit of dharma, not temporary attainments such as Svarga. You are without change (nirvihdrah bliavan). Attaining you is the result of bhahli to you. Other dharmas should not be explained by the words sandlana and nirvikara.

taranti liy aiijasa mrtyurii nivrtta yad-aimgrahal yoginah sa hhavan him svid nnugrhyrta yat firtidili

Since by your mercy alone the detached yogis cross over death easily, how can you say that you must get mercy from others?

Among the brahmanas, those who are detached from material enjoyment, the yogis, are better than those who are fixed in their position as brahmanas. The yogis however cross over death only by the mercy of the Lord. How can you say that you get mercy from others? Kim svid indicates a question with astonishment.

yum vai vibhidir upaydty anuvelam anyair arlbartbibhih sva-sirasil dhrta-pada-renidi dhaiiydrpitdtij'liri-tulau-nava-ddma-dhdnmo lokam madhuvrata-pater iva lidma-ydnd

Laksmi, whose foot-dust people desiring wealth hold on their heads, also serves you on various occasions with a desire for attaining the powerful position of the king of bees perched on the lulasi garland offered by the devotees to your feet,

You have said that Laksmi does not give you up because you have served the brahmanas. That is difficult to understand, since it is impossible. This is expressed in two verses. Laksmi, the form of wealth (vibhiitih), whose foot-dust others, desiring material benefit, hold on their heads, serves you at various times. She desires the place (lokam) occupied by the chief of the bees, situated on a new garland of tulasi offered by the devotees at your feet. Laksmi is also only your devotee.

yas lam vivikta-caritair amivartamdndm natyadriyat parama-Bhagavata-prasangah sa tvum dvijdnupatha-punya-rajah-punilah srivatsa-laksma Id in agd bhaga-bhdjanas tvam

You are not attached to Laksmi among those who do pure service simply because she is your wife. Rather you are most attached to the greatest devotees. How can you say that you, full of six powers and marked with Srivatsa, have been purified by the pure dust on the path tread by brahmanas?

You are not too attached to Laksmi because of pure service (vivikta- caritaih). The word ati indicates that the Lord has some attachment to her, not just because she is his wife, but by her service as a devotee. And he is very attracted (prasaiigaft) to the greatest devotees. How can you say that Laksmi does not give you up though she serves you and you are indifferent to her, simply because of the mercy of brahmanas? Do you, marked with Srivatsa, obtain the pure dust from the path of the brahmanas? You are endowed with six powers (bhaga-bhajanah). How can they with their pure dust purify you marked with the Srivatsa? This is difficult to understand.

dharmasya Ic bhagavatas iri-yuga tribhih sviii/i padbliis caraiaram idam dvija-dcvatartliam nunaiii blirtam tad-abhighali rajas lamas i a sattvena no varadaya lanuva nirasya

O Lord, appearing in three yugas! Destroying rajas and lamas which obstruct dharma by sattva, using your body which bestows blessing upon us, as the personification of dharma you protect the universe of moving and nonmoving beings with your extraordinary qualities of austerity, cleanliness and mercy in order to benefit brahmanas and devatas.

We, the brahmanas, have never suffered contempt from you before this time. Because you appear clearly in three yugas you are called tri-yaga. Or iri-yuga can mean three pairs (yttgu), Bhagavan possessing six qualities. The universe is protected by the three extraordinary (svciih) qualities of austerity, cleanliness and mercy. Three qualities are mentioned because truth continues in Kali-yuga in spite of the destruction of dharma.

You protect the universe for the drvatas and brahmanas. By your body which gives blessing to us, you destroy rajas and lamas, which obstruct the qualities of austerity, cleanliness and mercy, by sattva- guna.

na tvarii dvijottama-kulaih yttdi hdtma-gopam gopla vrsah svarhancna sa-sunrtena larhy eva nahksyati sivas lava deva pant lid loko 'grahisyad rsabhasya hi tat pramanam

If you, the most excellent form of dharma, did not protect the class of best brdhmanas who are to be protected by you with kind words and worship, then your auspicious path of the Vedas would be destroyed, since people accept the actions of the most excellent person as authoritative.

“You should be merciful lo us even now.” He seems upset. Let us pacify him. If you, the form of dlutrina (vrsah), do not clearly (ha) protect the class of the best brdhmanas who should be protected by you (atma-gopam), the path of the Vedas will be destroyed, since (lit) the people would accept the actions of the best persons as authoritative. They would not worship the brdhmanas or praise them with kind words. The Gita says “Whatever the great man does, others follow.” Thus when you said that you take the dust from the brdhmanas (verse 7), though we could not understand, those words are for teaching the people.

tat te ’nabhistain iva sattva-nidher vidliitsoh ksemaiii janciya nija-sahtibhir nddhrtdreh naitdvatd try-adhipata bata viiva-bhartus tejah ksatarii tv avanatasya sa tc vinodah

You, the ocean of snftva, who desire the welfare of the people and who weed out the opposers of dharma by your empowered kings, do not desire the destruction of dharma Since you are the lord of the three worlds and the maintaincr of the universe, your power is not decreased though you act with humility to the brdhmanas. That humility is only your play.

“Let the Vedic path be destroyed. What do I care?” The destruction of the path (tat) is not desired by you, who desire good for the people, by giving them engagement in action. Or the dative case of jandya can have a genitive meaning: you desire the good of the people. By your powers, through kings in this world, you weed out the opposers of dharma. “But docs not the act of humility before lesser beings reduce power?” Your power is not reduced when you act with humility before the brahmanas for the purpose of rescuing dharma. That humility is only your play.

yam vanayor damam adhisa bhavan vidhatte vrttim nu va tad anumanmahi nirvyalikam asmasu va ya ucito dhriyatam sa dando ye ’nagasau vayam ayuhksmahi kilbisena

O Lord! We willingly accept what punishment or reward you allot to the door keepers. May the suitable punishment which we gave to the innocent door keepers by our curse be given to us!

Bowing to you with body, mind and words we make a request to you though your intentions are hard to understand. We accept whatever punishment you award to the gate keepers if you favor us brahmanas, or whatever promotion in life you award them, if you are affectionate to your devotee door keepers. Do that as you wish, O Lord! May the curse we gave to them go to Rasatala! They then speak fearfully with tears and shaking bodies. Award fitting punishment to us, which we gave to the two sinless door keepers by our curse!

sri-bhagavan uvacha etau suretara-gatim pratipadya sadyah samrambha-sambhrta-samadhy-anubaddha-yogau bhuyah sakasam upayasyata dsu yo vah sapo mayaiva nimitas tad aveta viprah

The Lord said: These two will immediately become demons, but they will quickly return to me since they will be absorbed in meditation on me in anger. Understand that the curse of yours was made by me.

Lord speaks to the Kumaras, pacifying them by saying “Do not fear.” They will be united with me by continuous practice of meditation touched with anger (samrambha). O brahmanas! Your curse was produced by me. In order to have my two servants, the greatest devotees, take on the nature of demons, though they have bodies of pure sattva and are the best devotees and brahmanas, they acted unfavorably towards you, and made you, the best of atmdrdma.s, angry. And then you cursed them. All this has been done by me only. It is not an offense of my door keepers or an offense committed by you. “But what is the cause of giving such suffering to these two devotees, since you are affectionate to your devotees?" O brahmanas1. Know the cause. Reflecting carefully, understand, since you are omniscient. What more can I reveal?

Here is the cause. Jaya and Vijaya had a desire arising from prema. “O best Lord! O Lord of lords! Lord of Vaikunlha! If your fighting instinct is not satisfied because everyone else is so weak, and because we are not your enemies, then make us two guards unfriendly towards you, and you can have pleasure in fighting us. Since we servants cannot tolerate even a small degree of reduction in your full happiness, we pray that this should be done, by necessarily ignoring your quality of affection for your devotee.” This is how they thought.

It should be understood that there are secondary emotions (such as the desire to fight or to please his devotees in unconventional ways) within this broad category of bliss when considering the perfection of rasas of the Lord such as madhura-rasa. The Lord performs various actions for the pleasure of his devotees according the following statement:

asyapi deva vapuso mad-anugrahasya sveccha-mayasya na tu bhuta-mayasya ko ’pi nese mahi tv avasitum mcinasantarena saksat tavaiva him utdtma-sukhdnubhuteh

My dear Lord, neither I nor anyone else can estimate the potency of this transcendental body of yours, which has shown such mercy to me and which appears just to fulfill the desires of your pure devotees. Although my mind is completely withdrawn from material affairs, I cannot understand your personal form. How, then, could I possibly understand the happiness you experience within yourself? SB 10.14.2

In fulfilling the desires of his devotees, the Lord developed another desire, and thus he did not directly reveal the secret to the Kumaras. They then thought, “Even the greatest devotees can fall from Vaikuntha because of great offense! What then to speak of where we, who are just dull reflections of sadbakas, can fall from this earth planet!” Thus, it is should be understood that the Lord desired to warn the sadhakas to be careful of committing great offenses.

brahmovacha atha te munayo drstva nayanananda-bhajanam vaikimlluini tad-adhisthanam vikuntham ca svayam-prabham bhagavantath parikramya pranipalyanum&nya ca pratijagmuh pramuclitah samsanto Vaishnavim sriyam

Brahma said: The sages, having seen the object of bliss for their eyes, the self-illuminated Lord and his abode Vaikuntha, circumambulated the Lord and offered him respects, and, taking his permission, left that place with great joy, praising the greatness of the Vaishnavas.

The Lord (vikuntha) and his abode are self illuminating (lull of knowledge), since they are sudilha-sattva. Anumanya means “taking permission.”

bhagavan cinugdv aha yalum ma hhaistam astu sam
brahma-tejah samartho 'pi hantuni nccchc malam tu me

The Lord spoke to his two associates. “Go to the material world. Do not be afraid. You will have good fortune. But also, do not go to that world. Though I can nullify the curse of the brahmana, I do not desire to do go against my own rules.”

Seeing that Jaya and Vijaya had just arrived, the Lord spoke. “Go to the material world!" Seeing them weeping and wailing, the Lord again spoke to them, his heart softened by compassion. “Do not fear. May you two have good fortune! Do not go there. Always remain serving me in Vaikuntha.” The negative word ma can be used with bothyatam and bhaistam. Seeing that they were now happy, he said “Though l can nullify the curse of the brahmanas, I do not desire to destroy my own promise.” I have made a rule to accept the inevitability of a brahmana’s curse. Just as Garuda sacrificed an expansion of his wing in order to maintain the inevitability of the thunderbolt’s power, you should take on the role of demons in one of your expansions, and at the same time remain in Vaikuntha in your svarupas. Later this passage is found:

tan abhidravato drstva ditijanikapcin nrpa prahasydnucara visnoh pratyasedhann udciyudhah

nandah sunando ’tha jayo vijayah prabalo balali kumudah kunwdaksas ca visvahsenah patattrirdt

jayantah srutadcvas ca puspadanto 'tha satvatah sarve nagdyuta-prdnds camum te jaghnur dsurim

O King, when the associates of Lord Vishnu saw the soldiers of the demons coming forward in violence, they smiled. Taking up their weapons, they forbade the demons to continue their attempt. Nanda, Sunandajaya, Vijaya, Prabala, Bala, Kumuda, Kumudaksa, Visvaksena, Patatirirat [Garuda], Jayanta, Srutadeva, Puspaclanla and Satvata were all associates of Lord Vishnu. They were as powerful as ten thousand elephants, and now they began killing the soldiers of the demons. SB 8.21.15-17

In the narration of Vamana and Bali, Jaya and Vijaya are mentioned among the associates of the Lord who fighti. But after being born as Hiranyaksa and Hiranyakasipu, they would later be born as Ravana and Kumbakarna. The explanation of their expansions must be given in order to resolve the contradiction of being simultaneously in the form of demons and associates of the Lord.

etat puraiva nirdistam ramayd kruddhayd yadd purdpavarita dvari visuiiti mayy uparate

This was ordained long ago by angry Laksmi when she attempted to enter the door and was prevented by you two, since I was sleeping.

Though this verse is seen in many editions, it has no commentary because it is not traditionally accepted as a verse.

mayi samrambha-yogena niscirya brahma-helanam pratyesyatam nikasam me kalenalpiyasa punah

Overcoming the offense to the Kumaras by meditating on me in anger, you will quickly return to me.

Though you will have the mentality of demons, you will think of me, because I will experience pure happiness in vira-rasa fighting with you two when I descend as three different avataras. Though you have the mentality of demons, you will be performing service to me. In the third appearance, I will directly accept you. By meeting me in battle with anger, or by meditating on me with anger, you will overcome the offense to the Kumaras. You will come near (nikasam) to me after a short time.

dvahsthav adisya bhagavan vimana-sreni-bhusanam sarvatisayaya laksmya justam svam dhisnyam avisat

After thus speaking to the door keepers, the Lord entered his abode, which was decorated with many airplanes and all-surpassing wealth.

tan tu giryana-rsabhau dustarad dhari-lokatah hata-Sriyau brahma-sapad abhutam vigata-smayau

Because of the curse of the briihmanas which could not be nullified, the best of devatas lost their bliss and beauty and fell from the planet of the Lord.

The word “fell” should be supplied. Vigata-smayau means that they lost their bliss.

tadd vikuntha-dhisanat tayor nipatamdnayoh hdhd-kdro mahan dsid vimandgryesu putraltdh

O devatas, my sons! when the two were falling from the abode of the Lord, a great cry of disappointment arose from the best of airplanes on Satyaloka.

O devatas (pulrakah)! When they fell from the place of the Lord (vikunhta-dhisanal), in the best airplanes from Satyaloka (vimanagryesu), a cry was heard.

tav eva hy adhuna pmptau parsada-pravamu harch ditcr jalhara-nirvistam lidsyapam teja ulbanam

The best of the Lord’s associates have now entered the semen of Kasyapa, which has entered the womb of Diti.

Tejah means “semen.” This sentence means that they accepted bodies as sons of Diti.

tayor asurayor adya tejasa yamayor hi vah aksiptam teja etarhi bhagavams tad vidhitsati

For certain your power has been disrupted by the power of these two demons at this time. Now the Lord desires to relieve the situation.

Yamayoh refers to twins but also indicates that they were death like. “Do something to mitigate the situation.” “I am powerless!” I have no power over these two associates of the Lord who have fallen to earth by a curse. The Lord himself desires to mitigate the situation caused by these two.

visvasya yah sthiti-layodbhava-hetur adyo yogesvarair api duratyaya-yogamayah hsemam vidhasyati sa no bhagavams tryadhisas tatrasmadiya-vimrsena kiyan iharthah

The Lord of the three worlds who is the cause of creation, maintenance and destruction, the original person, whose power of yoga-tnaya cannot be understood by even the greatest yogis, will give security. What is the use of us deliberating on this?

“We are dying right now. When will the Lord mitigate the situation?” That you live or die depends on the desire of the Lord. But now, at the time meant for protection, he will protect you. That is explained in this verse. We do not know how he will do it. Though masters of yoga have all knowledge, they do not know. What will he do to rescue us from destruction? What is the use of us pondering this? Instead of us reflecting on this, he will simply do it.

Thus ends the commentary on Sixteenth Chapter of the Third Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous acharyas.

maitreya uvacha nisamyatma-bhuva gltam kdranam sankayojjhitah tatah sarve nyavartanta tridivaya divaukasah

Maitreya said: On hearing the cause of disturbance recited by Brahma, the devatas gave up worrying and all returned to Svarga.

In the Seventeenth Chapter, at the birth of the two demons, many ill omens appeared. Hiranyaksa, conquering everywhere, mocked Varuna. The devatas gave up worrying because they had faith that the Lord would handle the situation.

ditis tu bhartur adesad apatya-parisankini purne varsa-sate sadhvi pulrau prasusuve yarnau

Worrying about her sons because of the information given by her husband, virtuous Diti gave birth to twin sons only after a hunared years.

The information given by Kasyapa was that the sons would make the worlds lament. She was worried that her sons would cause problems to the universe. Or she was worried that they would be killed by Vishnu.

utpata bahavas talra nipelur jayamanayoh
clivi bhuvy antariksc ca lokasyoru-bhayavahah |

Many disturbances which caused great fear to the world occurred in the heavens, earth and antariksa1 when the two were born.

sahacala bhuvas celur distill sarvdli prajajvalub sollttis casanayah pet nil ketavtis (clrti-hetavah

vrtvflu vdyuh suduhsparsah phut-kdrdn Uayan muhuh unnwlayan naga-palin vatyaniko rajo-cihvajah

Harsh winds constantly hissing, with dust as their flags and hurricanes as their troops, uprooted the trees.

uddhasat-tadid-ambhoda- ghataya nasia-hhaganc vyomni pravista-tamasa nti sma vyadrsyale padani

Due to complete darkness, nothing could be seen in the sky and no luminaries were visible. This was caused by dense clouds with lighting, which seemed to laugh loudly.

Nothing could be seen in the sky which had luminaries (bhd-ganah) due to being covered by masses of clouds in which lightning flashed as though laughing

aikrosa vimana vardhir udunnih ksubhitodarah sodapanas ca sariim cuksubhuh suska-pankajah

The grieving ocean with high waves and agitated inhabitants wailed loudly. The rivers and wells with withered lotuses were also agitated.

muhuh paridhayo ’bhuvan sardhvoh sasi-suryayoh nirghata ratha-nirhrada vivarebhyah prajajnire

There were many eclipses of the sun and moon with halos. There was thunder without clouds and sounds of chariots arose from mountain caves.

Nirghata means “thunder without clouds.” Sounds like chariots (ratha-nirhrada) arose from mountain caves (vivarebhyah).

antar-gramesu mukhato vamantyo va/inim ulbanam srgdloluka-tanharaih pranedur aiivam Sivah

Female jackals vomiting fearful fire from their mouths howled inauspiciously along with the cries of their husbands and owls within the villages.

sangitavad rodanavad unnamayya sirodharam vyamuncan vividha vaco grama-simhas tatas tatah

Dogs here and there uttered cries sounding like singing and weeping while raising their heads up.

kharas ca karkasaih hsattah lihurair ghnanto dhara-talam khdrkdra-rabhasd mattdli paryadhavan varuthasah

O Vidura! Wild Asses ran about in herds, striking the earth with their hard hooves and braying in glee.

rudanto rasabha-trasla nidad udapatan khagdh ghose 'ranyc ca paiavah sakrn-mutram akurvata

Frightened by the braying, birds flew from their nests while shrieking. The cows in their pens and in the forest passed urine and stool.

gavo trasann asrg-dohds toyadah puya-varsinah vyarudan deva-lingani drumah petur vinanilam

Frightened cows gave blood instead of milk. Clouds rained puss. The deities shed tears. Trees fell over without any wind.

Asrgdoha means “blood came out of the udders.’’ Devalihgdni means “deities.”

grahan punyataman anye bhaganams (dpi dipitah aticerur vakra-gatya yuyudhus ca paraaparam

The inauspicious planets with retrograde motion overtook the auspicious planets and fought with them.

“Auspicious planets” refers to Jupiter, Venus, and others. Cruel planets Mars, Saturn, and others surpassed the auspicious planets and with retrograde motion fought.2

drstvanyams ca mahotpdtdn atat-tattva-vidah prajah brahma-putran rte bhitd menire visva-samplavam

Seeing also other powerful, evil portents, the citizens except for the Kumaras,, not knowing the truth, became afraid, and thought that the universe was about to be destroyed.

When a planet from our vision moves in the opposite direct from its normal course in the sky, it is called retrograde motion. The planet exerts strong influence. When two or more of the planets Mercury, Venus, Mars, Jupiter, or Saturn come within one degree longitude of each other they are said to fight with each other.

(civ adi-daityau sahasa vyajyamanatma-paurusau vavrdhatc 'ima-sarena kayenadri-pali iva

These two original demons, like two mountains, immediately displaying valor, grew up with bodies like steel.

In spite of the curse of the br&hmanas, these two devotees of the Lord were still superior. To make this known, this verse shows that they did not have a trace of hellish suffering though they performed many sinful acts without pious acts, and attained lordship over the three worlds with power, enjoyment and wealth.

divi-sprsau luma-ldrita-kotibliir niruddha-kasthau sphurad-angada-bhujau gam kampayantau caranaih pade pade halva iuhdncydrkam atitya tasthaluh

Touching the sky, blocking the directions with the crests of their golden helmets, with blazing bracelets on their arms, they stood, shaking the earth at every step, surpassing the sun with their belted waists.

prajiipatir ndnut tayor akarsid yah prah sva-dehad yamayor ajayala
tam vai hiranyakasipum viduh praja yam tam hiranyaksam asiifa sagratah

Kasyapa gave names to his sons. He who was first to be impregnated in Diti was known as Hiranyakasipu and he who came out first from Diti was known as Hiranyaksa.

This verse describes how Kasyapa (prajdpalih) gave the twins names on the tenth day after birth. He named them in such a way that the child which came first from his body was known as Hiranyakasipu and the child which first came from Diti’s body was known as Hiranyaksa. Yalha and talhd should be supplied. The Pinda-siddhi says:

yadd vised dvidha bhutam bijam puspath pariksarat dvau tadd bhavato garbhau sutir vesa viparyyaydd

When a person impregnates semen twice in the womb, the two embryos are born in reverse order to the impregnation.

Hiranyakasipu was the eldest from the perspective of Kasyapa, since he had been deposited first. From the perspective of the mother, Hiranyaksa was eldest since he was born first from her womb. Though either could be considered elder, because of the stronger position of the father, Hiranyakasipu was considered the elder.

cakre hiranyakasipur dorbhyam brahma-varena ca vase sa-pala} lokams trin akuto-mrtyur uddhatah

By the power of his arms and assisted by Brahma’s boon, Hiranyakasipu, proud and unafraid of death, controlled the three worlds and their devatas.

Dorbhyam means “by the power of his arms.” The word ca indicates that Brahma’s blessing helped him in strength (though the main reason was that he was a devotee of the Lord.)

hiranydkso 'nujas tasya priyah priti-krd anvaham gada-panir divari I
yato yuyutsur mrgayan ran am

His younger brother Hiranyaksa, dear to him, pleased him daily. With club in hand, he went to the heavens, desiring to fight and seeking combat.

tarn viksya duhsaha-javaiii ranat-kancana-nApuram
vaijayantya srajdjustam amsa-nyasta-maha-gadam

mano-vlrya-varotsiktam aarnyam akuto-
bhayam bhltd nililyirc devds tdrksya-trasta ivahayah

Seeing him, uncontrollable and fearless, with an intolerable temper, with jingling gold anklets, with vaijayanti garland and his club placed on his shoulder, possessing mental and bodily strength and strength given by Brahma, the devatas became frightened and disappeared just as snakes disappear out of fear of Garuda.

He was proud because of his mental strength, bodily strength, and strength given by the devata (Brahma). Asrnyam means “uncontrollable.”

sa vai tirohitan drstva mahasa svena (laitya-rat senar&n deva-ganan ksibdn apasyan vyanadad bhrsam

Seeing that the devatas along with their leaders had disappeared because of his strength, the king of the demons, intoxicated, roared loudly.

Not seeing them, Hiranyaksa became intoxicated (ksibdn). Instead of this klivan (the devatas were impotent) is also seen.

tato nivrttah kridisyan gambhiram bhima-nisvanam vijagdhe maha-sattvo vardhim inatta iva dvipalt

Returning from heaven, the mighty demon, desiring to sport, like a mad elephant, dove into the deep ocean, w'hich made a terrible sound.

Not seeing any equal opponent in the ten directions, burning with the heat of his great strength, he dove into the ocean with the hope that maybe someone there would be his equal and he could fight.

tasmin praviste varunasya sainika yddo-gandh sanna-dhiyah sasadhvasah ahanyamand api tasya varcasd pradharsitd durataram pradudruvuh

When he entered the ocean, the aquatics, the troops of Varuna, depressed and fearful, defeated by his strength without even being struck, ran far away.

sa varsa-pitgdn udadhau mahd-halas carat i mahormin chvasatteritdn mu huh maurvycibhijaglwc gaclayd vihhcivarlm asedivams lata purim pracetasah

The powerful demon moved about in the ocean for many years, striking with his iron club the huge waves agitated by wind. He then reached the city of Varuna called Vibhavari.

Over many years (varsa-pugai 1) he struck even the huge waves with his club made of iron (maurvyd). Maurvya can also mean “made of a type of grass called miirvd." He moved about (caran). He came to the city called Vibhavari and thought, “There is a city here. I will enter it.”

taiiopalahhyasura-loha-pcilahain vado-gandnam rsabham pracctasam smayan pralabdlnmt pranipatya nicavaj jagada me dchy adhiraja samyugam

Having reached Varuna, the protector of Palala-loka, the king of the aquatics, Hiranyaksa bowed down low before him in jest, and said with a smile, “O king! Give me a fight!”

Varuna is the protector of Patala-loka (asura-loka). Hiranyaksa bowed down to make fun of Varuna.

(vfim loka-palo ’dhipatir brhac-chravd vlryapaho durmada-vira-mdnindm vijitya lake 'khila-daitya-ddnavdn yad rajasuyena purayajat prabho

You, the master of the planet, the famous ruler, have destroyed all power among those think themselves great warriors, since, having conquered all the demons at a previous time, you performed a rajasuya sacrifice.

He speaks with opposite meaning. Because of the absences of demons before this time, it was possible for all persons to perform rajasuya sacrifices. Now, conquer me and perform a rajasuya sacrifice. Or, your sacrifice will be perfected now, if you conquer me.

sa evam utsikta-madena vidvisd drdham pralahdho bhagavan tipam patih rosam samutlham samayan svaya dhiya vyavocad angopaSamam gaUI vayam

When mocked explicitly by the proud enemy, powerful Varuna, lord of the waters, controlled his rising anger and replied with intelligence, “Dear sir! I have become peaceful.”

Varuna thought, “My anger will not be beneficial." “I have become peaceful" means “I have grown old. If I were to meet you when you were young, then I would defeat thousands like you." Or the phrase can mean “I have taken sannyasa, and thus cannot fight, but even now I can defeat you.”

paivdmi nanyam purusal puralandd yah stuiiyugc tvain rana-mctrga-kovidam aritdhayisyaty asurarsabhehi tarn manasvmo yam grnate bhavadriah

O best of demons! Except the most ancient person, I do not sec anybody else who could satisfy you in combat. You are most expert at battle, but even persons like you praise Vishnu.

“Mow will I be relieved of my desire for battle?" This verse answers. Therefore, o best of demons, you should go to Vishnu, whom warriors such as you praise as the person who can relieve the itch for battle.

tarn viram chad ahhipadya vismayah iayisyasc vira-iaye Svahhlr vital I
yas tvad-vidhdndm ctsutrttti praidntayc Rupani dhattc sad-anugrahccchayd

Reaching him very quickly, you will lie down on the battlefield, stripped of pride and surrounded by dogs. By his merciful desire, he assumes many forms for destroying wicked person like you.

“How long will it take to reach him?" Very quickly, in five days you can meet him. Stripped of your pride (vismayah), you will lie down to sleep. Now afflicted by the sickness of pride, you do not sleep, agitated with the desire to fight. Where the warriors lie down (vlraiaye) is the battlefield. That will be your suitable bed. You will have many people to care for your limbs. The dogs will surround you. “If that is so, then please tell me the form of the Lord. Searching inside and outside the universe, on finding him, I will fight with him. How can he kill me? You will see!" For destroying the wicked, he assumes forms such as Varaha or Nrsimha. I know in general, but I do not know in what particular form he will kill you.

Thus ends the commentary on Seventeenth Chapter of the Third Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous deary as.

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