Śrīmad Bhāgavatam |Canto 3 Chapter 15
Description of the Kingdom of God
prājāpatyaṁ tu tat tejaḥ
dadhāra varṣāṇi śataṁ
maitreyaḥ uvāca — the sage Maitreya said; prājāpatyam — of the great Prajāpati; tu — but; tat tejaḥ — his powerful semen; para-tejaḥ — others’ prowess; hanam — troubling; ditiḥ — Diti (Kaśyapa’s wife); dadhāra — bore; varṣāṇi — years; śatam — hundred; śaṅkamānā — being doubtful; sura-ardanāt — disturbing to the demigods.
Śrī Maitreya said: My dear Vidura, Diti, the wife of the sage Kaśyapa, could understand that the sons within her womb would be a cause of disturbance to the demigods. As such, she continuously bore the powerful semen of Kaśyapa Muni, which was meant to give trouble to others, for one hundred years.
loke — within this universe; tena — by the force of the pregnancy of Diti; āhata — being devoid of; āloke — light; loka-pālāḥ — the demigods of various planets; hata-ojasaḥ — whose prowess was diminished; nyavedayan — asked; viśva-sṛje — Brahmā; dhvānta-vyatikaram — expansion of darkness; diśām — in all directions.
By the force of the pregnancy of Diti, the light of the sun and moon was impaired in all the planets, and the demigods of various planets, being disturbed by that force, asked the creator of the universe, Brahmā, “What is this expansion of darkness in all directions?”
tama etad vibho vettha
saṁvignā yad vayaṁ bhṛśam
na hy avyaktaṁ bhagavataḥ
devāḥ ūcuḥ — the demigods said; tamaḥ — darkness; etat — this; vibho — O great one; vettha — you know; saṁvignāḥ — very anxious; yat — because; vayam — we; bhṛśam — very much; na — not; hi — because; avyaktam — unmanifest; bhagavataḥ — of You (the Supreme Personality of Godhead); kālena — by time; aspṛṣṭa — untouched; vartmanaḥ — whose way.
The fortunate demigods said: O great one, just see this darkness, which you know very well and which is causing us anxieties. Because the influence of time cannot touch you, there is nothing unmanifest before you.
pareṣām apareṣāṁ tvaṁ
bhūtānām asi bhāva-vit
deva-deva — O god of the demigods; jagat-dhātaḥ — O sustainer of the universe; lokanātha-śikhāmaṇe — O head jewel of all the demigods in other planets; pareṣām — of the spiritual world; apareṣām — of the material world; tvam — you; bhūtānām — of all living entities; asi — are; bhāva-vit — knowing the intentions.
O god of the demigods, sustainer of the universe, head jewel of all the demigods in other planets, you know the intentions of all living entities, in both the spiritual and material worlds.
namas te ’vyakta-yonaye
namaḥ — respectful obeisances; vijñāna-vīryāya — O original source of strength and scientific knowledge; māyayā — by the external energy; idam — this body of Brahmā; upeyuṣe — having obtained; gṛhīta — accepting; guṇa-bhedāya — the differentiated mode of passion; namaḥ te — offering obeisances unto you; avyakta — unmanifested; yonaye — source.
O original source of strength and scientific knowledge, all obeisances unto you! You have accepted the differentiated mode of passion from the Supreme Personality of Godhead. With the help of external energy you are born of the unmanifested source. All obeisances unto you!
ye tvānanyena bhāvena
ye — those who; tvā — on you; ananyena — without deviation; bhāvena — with devotion; bhāvayanti — meditate; ātma-bhāvanam — who generates all living entities; ātmani — within your self; prota — linked; bhuvanam — all the planets; param — the supreme; sat — effect; asat — cause; ātmakam — generator.
O lord, all these planets exist within your self, and all the living entities are generated from you. Therefore you are the cause of this universe, and anyone who meditates upon you without deviation attains devotional service.
na kutaścit parābhavaḥ
teṣām — of them; su-pakva-yogānām — who are mature mystics; jita — controlled; śvāsa — breath; indriya — the senses; ātmanām — the mind; labdha — attained; yuṣmat — your; prasādānām — mercy; na — not; kutaścit — anywhere; parābhavaḥ — defeat.
There is no defeat in this material world for persons who control the mind and senses by controlling the breathing process and who are therefore experienced, mature mystics. This is because by such perfection in yoga they have attained your mercy.
yasya vācā prajāḥ sarvā
gāvas tantyeva yantritāḥ
haranti balim āyattās
tasmai mukhyāya te namaḥ
yasya — of whom; vācā — by the Vedic directions; prajāḥ — living entities; sarvāḥ — all; gāvaḥ — bulls; tantyā — by a rope; iva — as; yantritāḥ — are directed; haranti — offer, take away; balim — presentation, ingredients for worship; āyattāḥ — under control; tasmai — unto him; mukhyāya — unto the chief person; te — unto you; namaḥ — respectful obeisances.
All the living entities within the universe are conducted by the Vedic directions, as a bull is directed by the rope attached to its nose. No one can violate the rules laid down in the Vedic literatures. To the chief person, who has contributed the Vedas, we offer our respect!
sa tvaṁ vidhatsva śaṁ bhūmaṁs
saḥ — he; tvam — you; vidhatsva — perform; śam — good fortune; bhūman — O great lord; tamasā — by the darkness; lupta — have been suspended; karmaṇām — of prescribed duties; adabhra — magnanimous, without reservation; dayayā — mercy; dṛṣṭyā — by your glance; āpannān — us, the surrendered; arhasi — are able; īkṣitum — to see.
The demigods prayed to Brahmā: Please look upon us mercifully, for we have fallen into a miserable condition; because of the darkness, all our work has been suspended.
eṣa deva diter garbha
ojaḥ kāśyapam arpitam
diśas timirayan sarvā
vardhate ’gnir ivaidhasi
eṣaḥ — this; deva — O lord; diteḥ — of Diti; garbhaḥ — womb; ojaḥ — semen; kāśyapam — of Kaśyapa; arpitam — deposited; diśaḥ — directions; timirayan — causing complete darkness; sarvāḥ — all; vardhate — overloads; agniḥ — fire; iva — as; edhasi — fuel.
As fuel overloads a fire, so the embryo created by the semen of Kaśyapa in the womb of Diti has caused complete darkness throughout the universe.
sa prahasya mahā-bāho
prīṇan rucirayā girā
maitreyaḥ uvāca — Maitreya said; saḥ — he; prahasya — smiling; mahā-bāho — O mighty-armed (Vidura); bhagavān — the possessor of all opulences; śabda-gocaraḥ — who is understood by transcendental sound vibration; pratyācaṣṭa — replied; ātma-bhūḥ — Lord Brahmā; devān — the demigods; prīṇan — satisfying; rucirayā — with sweet; girā — words.
Śrī Maitreya said: Thus Lord Brahmā, who is understood by transcendental vibration, tried to satisfy the demigods, being pleased with their words of prayer.
mānasā me sutā yuṣmat-
cerur vihāyasā lokāl
brahmā uvāca — Lord Brahmā said; mānasāḥ — born from the mind; me — my; sutāḥ — sons; yuṣmat — than you; pūrva-jāḥ — born previously; sanaka-ādayaḥ — headed by Sanaka; ceruḥ — traveled; vihāyasā — by traveling in outer space or flying in the sky; lokān — to the material and spiritual worlds; lokeṣu — among the people; vigata-spṛhāḥ — without any desire.
Lord Brahmā said: My four sons Sanaka, Sanātana, Sanandana and Sanat-kumāra, who were born from my mind, are your predecessors. Sometimes they travel throughout the material and spiritual skies without any definite desire.
ta ekadā bhagavato
te — they; ekadā — once upon a time; bhagavataḥ — of the Supreme Personality of Godhead; vaikuṇṭhasya — of Lord Viṣṇu; amala-ātmanaḥ — being freed from all material contamination; yayuḥ — entered; vaikuṇṭha-nilayam — the abode named Vaikuṇṭha; sarva-loka — by the residents of all the material planets; namaskṛtam — worshiped.
After thus traveling all over the universes, they also entered into the spiritual sky, for they were freed from all material contamination. In the spiritual sky there are spiritual planets known as Vaikuṇṭhas, which are the residence of the Supreme Personality of Godhead and His pure devotees and are worshiped by the residents of all the material planets.
vasanti yatra puruṣāḥ
vasanti — they live; yatra — where; puruṣāḥ — persons; sarve — all; vaikuṇṭha-mūrtayaḥ — having a four-handed form similar to that of the Supreme Lord, Viṣṇu; ye — those Vaikuṇṭha persons; animitta — without desire for sense gratification; nimittena — caused by; dharmeṇa — by devotional service; ārādhayan — continuously worshiping; harim — unto the Supreme Personality of Godhead.
In the Vaikuṇṭha planets all the residents are similar in form to the Supreme Personality of Godhead. They all engage in devotional service to the Lord without desires for sense gratification.
yatra cādyaḥ pumān āste
sattvaṁ viṣṭabhya virajaṁ
svānāṁ no mṛḍayan vṛṣaḥ
yatra — in the Vaikuṇṭha planets; ca — and; ādyaḥ — original; pumān — person; āste — is there; bhagavān — the Supreme Personality of Godhead; śabda-gocaraḥ — understood through the Vedic literature; sattvam — the mode of goodness; viṣṭabhya — accepting; virajam — uncontaminated; svānām — of His own associates; naḥ — us; mṛḍayan — increasing happiness; vṛṣaḥ — the personification of religious principles.
In the Vaikuṇṭha planets is the Supreme Personality of Godhead, who is the original person and who can be understood through the Vedic literature. He is full of the uncontaminated mode of goodness, with no place for passion or ignorance. He contributes religious progress for the devotees.
yatra naiḥśreyasaṁ nāma
vanaṁ kāma-dughair drumaiḥ
kaivalyam iva mūrtimat
yatra — in the Vaikuṇṭha planets; naiḥśreyasam — auspicious; nāma — named; vanam — forests; kāma-dughaiḥ — yielding desire; drumaiḥ — with trees; sarva — all; ṛtu — seasons; śrībhiḥ — with flowers and fruits; vibhrājat — splendid; kaivalyam — spiritual; iva — as; mūrtimat — personal.
In those Vaikuṇṭha planets there are many forests which are very auspicious. In those forests the trees are desire trees, and in all seasons they are filled with flowers and fruits because everything in the Vaikuṇṭha planets is spiritual and personal.
vaimānikāḥ sa-lalanāś caritāni śaśvad
gāyanti yatra śamala-kṣapaṇāni bhartuḥ
gandhena khaṇḍita-dhiyo ’py anilaṁ kṣipantaḥ
vaimānikāḥ — flying in their airplanes; sa-lalanāḥ — along with their wives; caritāni — activities; śaśvat — eternally; gāyanti — sing; yatra — in those Vaikuṇṭha planets; śamala — all inauspicious qualities; kṣapaṇāni — devoid of; bhartuḥ — of the Supreme Lord; antaḥ-jale — in the midst of the water; anuvikasat — blossoming; madhu — fragrant, laden with honey; mādhavīnām — of the mādhavī flowers; gandhena — by the fragrance; khaṇḍita — disturbed; dhiyaḥ — minds; api — even though; anilam — breeze; kṣipantaḥ — deriding.
In the Vaikuṇṭha planets the inhabitants fly in their airplanes, accompanied by their wives and consorts, and eternally sing of the character and activities of the Lord, which are always devoid of all inauspicious qualities. While singing the glories of the Lord, they deride even the presence of the blossoming mādhavī flowers, which are fragrant and laden with honey.
kolāhalo viramate ’cira-mātram uccair
bhṛṅgādhipe hari-kathām iva gāyamāne
pārāvata — pigeons; anyabhṛta — cuckoo; sārasa — crane; cakravāka — cakravāka; dātyūha — gallinule; haṁsa — swan; śuka — parrot; tittiri — partridge; barhiṇām — of the peacock; yaḥ — which; kolāhalaḥ — tumult; viramate — stops; acira-mātram — temporarily; uccaiḥ — loudly; bhṛṅga-adhipe — king of the bumblebees; hari-kathām — the glories of the Lord; iva — as; gāyamāne — while singing.
When the king of bees hums in a high pitch, singing the glories of the Lord, there is a temporary lull in the noise of the pigeon, the cuckoo, the crane, the cakravāka, the swan, the parrot, the partridge and the peacock. Such transcendental birds stop their own singing simply to hear the glories of the Lord.
gandhe ’rcite tulasikābharaṇena tasyā
yasmiṁs tapaḥ sumanaso bahu mānayanti
mandāra — mandāra flower; kunda — kunda flower; kuraba — kuraba; utpala — utpala; campaka — campaka; arṇa — arṇa; punnāga — punnāga; nāga — nāgakeśara; bakula — bakula; ambuja — lily; pārijātāḥ — pārijāta; gandhe — fragrance; arcite — being worshiped; tulasikā — tulasī; ābharaṇena — with a garland; tasyāḥ — of her; yasmin — in which Vaikuṇṭha; tapaḥ — austerity; su-manasaḥ — good-minded, Vaikuṇṭha-minded; bahu — very much; mānayanti — glorify.
Although flowering plants like the mandāra, kunda, kurabaka, utpala, campaka, arṇa, punnāga, nāgakeśara, bakula, lily and pārijāta are full of transcendental fragrance, they are still conscious of the austerities performed by tulasī, for tulasī is given special preference by the Lord, who garlands Himself with tulasī leaves.
yat saṅkulaṁ hari-padānati-mātra-dṛṣṭair
yeṣāṁ bṛhat-kaṭi-taṭāḥ smita-śobhi-mukhyaḥ
kṛṣṇātmanāṁ na raja ādadhur utsmayādyaiḥ
yat — that Vaikuṇṭha abode; saṅkulam — is pervaded; hari-pada — at the two lotus feet of Hari, the Supreme Personality of Godhead; ānati — by obeisances; mātra — simply; dṛṣṭaiḥ — are obtained; vaidūrya — lapis lazuli; mārakata — emeralds; hema — gold; mayaiḥ — made of; vimānaiḥ — with airplanes; yeṣām — of those passengers; bṛhat — large; kaṭi-taṭāḥ — hips; smita — smiling; śobhi — beautiful; mukhyaḥ — faces; kṛṣṇa — in Kṛṣṇa; ātmanām — whose minds are absorbed; na — not; rajaḥ — sex desire; ādadhuḥ — stimulate; utsmaya-ādyaiḥ — by intimate friendly dealings, laughing and joking.
The inhabitants of Vaikuṇṭha travel in their airplanes made of lapis lazuli, emerald and gold. Although crowded by their consorts, who have large hips and beautiful smiling faces, they cannot be stimulated to passion by their mirth and beautiful charms.
śrī rūpiṇī kvaṇayatī caraṇāravindaṁ
līlāmbujena hari-sadmani mukta-doṣā
saṁlakṣyate sphaṭika-kuḍya upeta-hemni
sammārjatīva yad-anugrahaṇe ’nya-yatnaḥ
śrī — Lakṣmī, the goddess of fortune; rūpiṇī — assuming a beautiful form; kvaṇayatī — tinkling; caraṇa-aravindam — lotus feet; līlā-ambujena — playing with a lotus flower; hari-sadmani — the house of the Supreme Personality; mukta-doṣā — freed from all faults; saṁlakṣyate — becomes visible; sphaṭika — crystal; kuḍye — walls; upeta — mixed; hemni — gold; sammārjatī iva — appearing like a sweeper; yat-anugrahaṇe — to receive her favor; anya — others’; yatnaḥ — very much careful.
The ladies in the Vaikuṇṭha planets are as beautiful as the goddess of fortune herself. Such transcendentally beautiful ladies, their hands playing with lotuses and their leg bangles tinkling, are sometimes seen sweeping the marble walls, which are bedecked at intervals with golden borders, in order to receive the grace of the Supreme Personality of Godhead.
vāpīṣu vidruma-taṭāsv amalāmṛtāpsu
preṣyānvitā nija-vane tulasībhir īśam
abhyarcatī svalakam unnasam īkṣya vaktram
uccheṣitaṁ bhagavatety amatāṅga yac-chrīḥ
vāpīṣu — in the ponds; vidruma — made of coral; taṭāsu — banks; amala — transparent; amṛta — nectarean; apsu — water; preṣyā-anvitā — surrounded by maidservants; nija-vane — in her own garden; tulasībhiḥ — with tulasī; īśam — the Supreme Lord; abhyarcatī — worship; su-alakam — with her face decorated with tilaka; unnasam — raised nose; īkṣya — by seeing; vaktram — face; uccheṣitam — being kissed; bhagavatā — by the Supreme Lord; iti — thus; amata — thought; aṅga — O demigods; yat-śrīḥ — whose beauty.
The goddesses of fortune worship the Lord in their own gardens by offering tulasī leaves on the coral-paved banks of transcendental reservoirs of water. While offering worship to the Lord, they can see on the water the reflection of their beautiful faces with raised noses, and it appears that they have become more beautiful because of the Lord’s kissing their faces.
yan na vrajanty agha-bhido racanānuvādāc
chṛṇvanti ye ’nya-viṣayāḥ kukathā mati-ghnīḥ
yās tu śrutā hata-bhagair nṛbhir ātta-sārās
tāṁs tān kṣipanty aśaraṇeṣu tamaḥsu hanta
yat — Vaikuṇṭha; na — never; vrajanti — approach; agha-bhidaḥ — of the vanquisher of all kinds of sins; racanā — of the creation; anuvādāt — than narrations; śṛṇvanti — hear; ye — those who; anya — other; viṣayāḥ — subject matter; ku-kathāḥ — bad words; mati-ghnīḥ — killing intelligence; yāḥ — which; tu — but; śrutāḥ — are heard; hata-bhagaiḥ — unfortunate; nṛbhiḥ — by men; ātta — taken away; sārāḥ — values of life; tān tān — such persons; kṣipanti — are thrown; aśaraṇeṣu — devoid of all shelter; tamaḥsu — in the darkest part of material existence; hanta — alas.
It is very much regrettable that unfortunate people do not discuss the description of the Vaikuṇṭha planets but engage in topics which are unworthy to hear and which bewilder one’s intelligence. Those who give up the topics of Vaikuṇṭha and take to talk of the material world are thrown into the darkest region of ignorance.
ye ’bhyarthitām api ca no nṛ-gatiṁ prapannā
jñānaṁ ca tattva-viṣayaṁ saha-dharmaṁ yatra
nārādhanaṁ bhagavato vitaranty amuṣya
sammohitā vitatayā bata māyayā te
ye — those persons; abhyarthitām — desired; api — certainly; ca — and; naḥ — by us (Brahmā and the other demigods); nṛ-gatim — the human form of life; prapannāḥ — have attained; jñānam — knowledge; ca — and; tattva-viṣayam — subject matter about the Absolute Truth; saha-dharmam — along with religious principles; yatra — where; na — not; ārādhanam — worship; bhagavataḥ — of the Supreme Personality of Godhead; vitaranti — perform; amuṣya — of the Supreme Lord; sammohitāḥ — being bewildered; vitatayā — all-pervading; bata — alas; māyayā — by the influence of the illusory energy; te — they.
Lord Brahmā said: My dear demigods, the human form of life is of such importance that we also desire to have such life, for in the human form one can attain perfect religious truth and knowledge. If one in this human form of life does not understand the Supreme Personality of Godhead and His abode, it is to be understood that he is very much affected by the influence of external nature.
yac ca vrajanty animiṣām ṛṣabhānuvṛttyā
dūre yamā hy upari naḥ spṛhaṇīya-śīlāḥ
bhartur mithaḥ suyaśasaḥ kathanānurāga-
yat — Vaikuṇṭha; ca — and; vrajanti — go; animiṣām — of the demigods; ṛṣabha — chief; anuvṛttyā — following in the footsteps; dūre — keeping at a distance; yamāḥ — regulative principles; hi — certainly; upari — above; naḥ — us; spṛhaṇīya — to be desired; śīlāḥ — good qualities; bhartuḥ — of the Supreme Lord; mithaḥ — for one another; suyaśasaḥ — glories; kathana — by discussions, discourses; anurāga — attraction; vaiklavya — ecstasy; bāṣpa-kalayā — tears in the eyes; pulakī-kṛta — shivering; aṅgāḥ — bodies.
Persons whose bodily features change in ecstasy and who breathe heavily and perspire due to hearing the glories of the Lord are promoted to the kingdom of God, even though they do not care for meditation and other austerities. The kingdom of God is above the material universes, and it is desired by Brahmā and other demigods.
tad viśva-gurv-adhikṛtaṁ bhuvanaika-vandyaṁ
āpuḥ parāṁ mudam apūrvam upetya yoga-
māyā-balena munayas tad atho vikuṇṭham
tat — then; viśva-guru — by the teacher of the universe, the Supreme Personality of Godhead; adhikṛtam — predominated; bhuvana — of the planets; eka — alone; vandyam — worthy to be worshiped; divyam — spiritual; vicitra — highly decorated; vibudha-agrya — of the devotees (who are the best of the learned); vimāna — of the airplanes; śociḥ — illuminated; āpuḥ — attained; parām — the highest; mudam — happiness; apūrvam — unprecedented; upetya — having attained; yoga-māyā — by spiritual potency; balena — by the influence; munayaḥ — the sages; tat — Vaikuṇṭha; atho — that; vikuṇṭham — Viṣṇu.
Thus the great sages Sanaka, Sanātana, Sanandana and Sanat-kumāra, upon reaching the above-mentioned Vaikuṇṭha in the spiritual world by dint of their mystic yoga performance, perceived unprecedented happiness. They found that the spiritual sky was illuminated by highly decorated airplanes piloted by the best devotees of Vaikuṇṭha and was predominated by the Supreme Personality of Godhead.
tasminn atītya munayaḥ ṣaḍ asajjamānāḥ
kakṣāḥ samāna-vayasāv atha saptamāyām
devāv acakṣata gṛhīta-gadau parārdhya-
tasmin — in that Vaikuṇṭha; atītya — after passing through; munayaḥ — the great sages; ṣaṭ — six; asajja mānāḥ — without being much attracted; kakṣāḥ — walls; samāna — equal; vayasau — age; atha — thereafter; saptamāyām — at the seventh gate; devau — two Vaikuṇṭha doormen; acakṣata — saw; gṛhīta — carrying; gadau — maces; para-ardhya — most valuable; keyūra — bracelets; kuṇḍala — earrings; kirīṭa — helmets; viṭaṅka — beautiful; veṣau — garments.
After passing through the six entrances of Vaikuṇṭha-purī, the Lord’s residence, without feeling astonishment at all the decorations, they saw at the seventh gate two shining beings of the same age, armed with maces and adorned with most valuable jewelry, earrings, diamonds, helmets, garments, etc.
vaktraṁ bhruvā kuṭilayā sphuṭa-nirgamābhyāṁ
raktekṣaṇena ca manāg rabhasaṁ dadhānau
matta — intoxicated; dvi-repha — bees; vana-mālikayā — with a garland of fresh flowers; nivītau — hanging on the neck; vinyastayā — placed around; asita — blue; catuṣṭaya — four; bāhu — hands; madhye — between; vaktram — face; bhruvā — with their eyebrows; kuṭilayā — arched; sphuṭa — snorting; nirgamābhyām — breathing; rakta — reddish; īkṣaṇena — with eyes; ca — and; manāk — somewhat; rabhasam — agitated; dadhānau — glanced over.
The two doormen were garlanded with fresh flowers which attracted intoxicated bees and which were placed around their necks and between their four blue arms. From their arched eyebrows, discontented nostrils and reddish eyes, they appeared somewhat agitated.
dvāry etayor niviviśur miṣator apṛṣṭvā
pūrvā yathā puraṭa-vajra-kapāṭikā yāḥ
sarvatra te ’viṣamayā munayaḥ sva-dṛṣṭyā
ye sañcaranty avihatā vigatābhiśaṅkāḥ
dvāri — in the door; etayoḥ — both doorkeepers; niviviśuḥ — entered; miṣatoḥ — while seeing; apṛṣṭvā — without asking; pūrvāḥ — as before; yathā — as; puraṭa — made of gold; vajra — and diamond; kapāṭikāḥ — the doors; yāḥ — which; sarvatra — everywhere; te — they; aviṣa-mayā — without any sense of discrimination; munayaḥ — the great sages; sva-dṛṣṭyā — out of their own will; ye — who; sañcaranti — move; avihatāḥ — without being checked; vigata — without; abhiśaṅkāḥ — doubt.
The great sages, headed by Sanaka, had opened doors everywhere. They had no idea of “ours” and “theirs.” With open minds, they entered the seventh door out of their own will, just as they had passed through the six other doors, which were made of gold and diamonds.
tān vīkṣya vāta-raśanāṁś caturaḥ kumārān
vṛddhān daśārdha-vayaso viditātma-tattvān
vetreṇa cāskhalayatām atad-arhaṇāṁs tau
tejo vihasya bhagavat-pratikūla-śīlau
tān — them; vīkṣya — after seeing; vāta-raśanān — naked; caturaḥ — four; kumārān — boys; vṛddhān — aged; daśa-ardha — five years; vayasaḥ — appearing as of the age; vidita — had realized; ātma-tattvān — the truth of the self; vetreṇa — with their staffs; ca — also; askhalayatām — forbade; a-tat-arhaṇān — not deserving such from them; tau — those two porters; tejaḥ — glories; vihasya — disregarding the etiquette; bhagavat-pratikūla-śīlau — having a nature displeasing to the Lord.
The four boy-sages, who had nothing to cover their bodies but the atmosphere, looked only five years old, even though they were the oldest of all living creatures and had realized the truth of the self. But when the porters, who happened to possess a disposition quite unpalatable to the Lord, saw the sages, they blocked their way with their staffs, despising their glories, although the sages did not deserve such treatment at their hands.
tābhyāṁ miṣatsv animiṣeṣu niṣidhyamānāḥ
svarhattamā hy api hareḥ pratihāra-pābhyām
ūcuḥ suhṛttama-didṛkṣita-bhaṅga īṣat
kāmānujena sahasā ta upaplutākṣāḥ
tābhyām — by those two porters; miṣatsu — while looking on; animiṣeṣu — demigods living in Vaikuṇṭha; niṣidhyamānāḥ — being forbidden; su-arhattamāḥ — by far the fittest persons; hi api — although; hareḥ — of Hari, the Supreme Personality of Godhead; pratihāra-pābhyām — by the two doorkeepers; ūcuḥ — said; suhṛt-tama — most beloved; didṛkṣita — eagerness to see; bhaṅge — hindrance; īṣat — slight; kāma-anujena — by the younger brother of lust (anger); sahasā — suddenly; te — those great sages; upapluta — agitated; akṣāḥ — eyes.
When the Kumāras, although by far the fittest persons, were thus forbidden entrance by the two chief doorkeepers of Śrī Hari while other divinities looked on, their eyes suddenly turned red because of anger due to their great eagerness to see their most beloved master, Śrī Hari, the Personality of Godhead.
ko vām ihaitya bhagavat-paricaryayoccais
tad-dharmiṇāṁ nivasatāṁ viṣamaḥ svabhāvaḥ
tasmin praśānta-puruṣe gata-vigrahe vāṁ
ko vātmavat kuhakayoḥ pariśaṅkanīyaḥ
munayaḥ — the great sages; ūcuḥ — said; kaḥ — who; vām — you two; iha — in Vaikuṇṭha; etya — having attained; bhagavat — of the Supreme Personality of Godhead; paricaryayā — by the service; uccaiḥ — having been developed by past pious actions; tat-dharmiṇām — of the devotees; nivasatām — dwelling in Vaikuṇṭha; viṣamaḥ — discordant; svabhāvaḥ — mentality; tasmin — in the Supreme Lord; praśānta-puruṣe — without anxieties; gata-vigrahe — without any enemy; vām — of you two; kaḥ — who; vā — or; ātma-vat — like yourselves; kuhakayoḥ — maintaining duplicity; pariśaṅkanīyaḥ — not becoming trustworthy.
The sages said: Who are these two persons who have developed such a discordant mentality even though they are posted in the service of the Lord in the highest position and are expected to have developed the same qualities as the Lord? How are these two persons living in Vaikuṇṭha? Where is the possibility of an enemy’s coming into this kingdom of God? The Supreme Personality of Godhead has no enemy. Who could be envious of Him? Probably these two persons are imposters; therefore they suspect others to be like themselves.
na hy antaraṁ bhagavatīha samasta-kukṣāv
ātmānam ātmani nabho nabhasīva dhīrāḥ
paśyanti yatra yuvayoḥ sura-liṅginoḥ kiṁ
vyutpāditaṁ hy udara-bhedi bhayaṁ yato ’sya
na — not; hi — because; antaram — distinction; bhagavati — in the Supreme Personality of Godhead; iha — here; samasta-kukṣau — everything is within the abdomen; ātmānam — the living entity; ātmani — in the Supersoul; nabhaḥ — the small quantity of air; nabhasi — within the whole air; iva — as; dhīrāḥ — the learned; paśyanti — see; yatra — in whom; yuvayoḥ — of you two; sura-liṅginoḥ — dressed like inhabitants of Vaikuṇṭha; kim — how; vyutpāditam — awakened, developed; hi — certainly; udara-bhedi — distinction between the body and the soul; bhayam — fearfulness; yataḥ — wherefrom; asya — of the Supreme Lord.
In the Vaikuṇṭha world there is complete harmony between the residents and the Supreme Personality of Godhead, just as there is complete harmony within space between the big and the small skies. Why then is there a seed of fear in this field of harmony? These two persons are dressed like inhabitants of Vaikuṇṭha, but wherefrom can their disharmony come into existence?
tad vām amuṣya paramasya vikuṇṭha-bhartuḥ
kartuṁ prakṛṣṭam iha dhīmahi manda-dhībhyām
lokān ito vrajatam antara-bhāva-dṛṣṭyā
pāpīyasas traya ime ripavo ’sya yatra
tat — therefore; vām — unto these two; amuṣya — of Him; paramasya — the Supreme; vikuṇṭha-bhartuḥ — the Lord of Vaikuṇṭha; kartum — to bestow; prakṛṣṭam — benefit; iha — in the matter of this offense; dhīmahi — let us consider; manda-dhībhyām — those whose intelligence is not very nice; lokān — to the material world; itaḥ — from this place (Vaikuṇṭha); vrajatam — go; antara-bhāva — duality; dṛṣṭyā — on account of seeing; pāpīyasaḥ — sinful; trayaḥ — three; ime — these; ripavaḥ — enemies; asya — of a living entity; yatra — where.
Therefore let us consider how these two contaminated persons should be punished. The punishment should be apt, for thus benefit can eventually be bestowed upon them. Since they find duality in the existence of Vaikuṇṭha life, they are contaminated and should be removed from this place to the material world, where the living entities have three kinds of enemies.
teṣām itīritam ubhāv avadhārya ghoraṁ
taṁ brahma-daṇḍam anivāraṇam astra-pūgaiḥ
sadyo harer anucarāv uru bibhyatas tat-
pāda-grahāv apatatām atikātareṇa
teṣām — of the four Kumāras; iti — thus; īritam — uttered; ubhau — both doorkeepers; avadhārya — understanding; ghoram — terrible; tam — that; brahma-daṇḍam — curse of a brāhmaṇa; anivāraṇam — not able to be counteracted; astra-pūgaiḥ — by any kind of weapon; sadyaḥ — at once; hareḥ — of the Supreme Lord; anucarau — devotees; uru — very much; bibhyataḥ — became fearful; tat-pāda-grahau — grasping their feet; apatatām — fell down; ati-kātareṇa — in great anxiety.
When the doormen of Vaikuṇṭhaloka, who were certainly devotees of the Lord, found that they were going to be cursed by the brāhmaṇas, they at once became very much afraid and fell down at the feet of the brāhmaṇas in great anxiety, for a brāhmaṇa’s curse cannot be counteracted by any kind of weapon.
bhūyād aghoni bhagavadbhir akāri daṇḍo
yo nau hareta sura-helanam apy aśeṣam
mā vo ’nutāpa-kalayā bhagavat-smṛti-ghno
moho bhaved iha tu nau vrajator adho ’dhaḥ
bhūyāt — let it be; aghoni — for the sinful; bhagavadbhiḥ — by you; akāri — was done; daṇḍaḥ — punishment; yaḥ — that which; nau — in relation to us; hareta — should destroy; sura-helanam — disobeying great demigods; api — certainly; aśeṣam — unlimited; mā — not; vaḥ — of you; anutāpa — repentance; kalayā — by a little; bhagavat — of the Supreme Personality of Godhead; smṛti-ghnaḥ — destroying the memory of; mohaḥ — illusion; bhavet — should be; iha — in the foolish species of life; tu — but; nau — of us; vrajatoḥ — who are going; adhaḥ adhaḥ — down to the material world.
After being cursed by the sages, the doormen said: It is quite apt that you have punished us for neglecting to respect sages like you. But we pray that due to your compassion at our repentance, the illusion of forgetting the Supreme Personality of Godhead will not come upon us as we go progressively downward.
evaṁ tadaiva bhagavān aravinda-nābhaḥ
svānāṁ vibudhya sad-atikramam ārya-hṛdyaḥ
tasmin yayau paramahaṁsa-mahā-munīnām
anveṣaṇīya-caraṇau calayan saha-śrīḥ
evam — thus; tadā eva — at that very moment; bhagavān — the Supreme Personality of Godhead; aravinda-nābhaḥ — with a lotus growing from His navel; svānām — of His own servants; vibudhya — learned about; sat — to the great sages; atikramam — the insult; ārya — of the righteous; hṛdyaḥ — the delight; tasmin — there; yayau — went; paramahaṁsa — recluses; mahā-munīnām — by the great sages; anveṣaṇīya — which are worthy to be sought; caraṇau — the two lotus feet; calayan — walking; saha-śrīḥ — with the goddess of fortune.
At that very moment, the Lord, who is called Padmanābha because of the lotus grown from His navel and who is the delight of the righteous, learned about the insult offered by His own servants to the saints. Accompanied by His spouse, the goddess of fortune, He went to the spot on those very feet sought for by recluses and great sages.
taṁ tv āgataṁ pratihṛtaupayikaṁ sva-pumbhis
te ’cakṣatākṣa-viṣayaṁ sva-samādhi-bhāgyam
haṁsa-śriyor vyajanayoḥ śiva-vāyu-lolac-
tam — Him; tu — but; āgatam — coming forward; pratihṛta — carried; aupayikam — the paraphernalia; sva-pumbhiḥ — by His own associates; te — the great sages (the Kumāras); acakṣata — saw; akṣa-viṣayam — now a subject matter for seeing; sva-samādhi-bhāgyam — visible simply by ecstatic trance; haṁsa-śriyoḥ — as beautiful as white swans; vyajanayoḥ — the cāmaras (bunches of white hair); śiva-vāyu — favorable winds; lolat — moving; śubhra-ātapatra — the white umbrella; śaśi — the moon; kesara — pearls; śīkara — drops; ambum — water.
The sages, headed by Sanaka Ṛṣi, saw that the Supreme Personality of Godhead, Viṣṇu, who was formerly visible only within their hearts in ecstatic trance, had now actually become visible to their eyes. As He came forward, accompanied by His own associates bearing all paraphernalia, such as an umbrella and a cāmara fan, the white bunches of hair moved very gently, like two swans, and due to their favorable breeze the pearls garlanding the umbrella also moved, like drops of nectar falling from the white full moon or ice melting due to a gust of wind.
snehāvaloka-kalayā hṛdi saṁspṛśantam
śyāme pṛthāv urasi śobhitayā śriyā svaś-
cūḍāmaṇiṁ subhagayantam ivātma-dhiṣṇyam
kṛtsna-prasāda — blessing everyone; su-mukham — auspicious face; spṛhaṇīya — desirable; dhāma — shelter; sneha — affection; avaloka — looking upon; kalayā — by expansion; hṛdi — within the heart; saṁspṛśantam — touching; śyāme — unto the Lord with blackish color; pṛthau — broad; urasi — chest; śobhitayā — being decorated; śriyā — goddess of fortune; svaḥ — heavenly planets; cūḍā-maṇim — summit; subhagayantam — spreading good fortune; iva — like; ātma — the Supreme Personality of Godhead; dhiṣṇyam — abode.
The Lord is the reservoir of all pleasure. His auspicious presence is meant for everyone’s benediction, and His affectionate smiling and glancing touch the core of the heart. The Lord’s beautiful bodily color is blackish, and His broad chest is the resting place of the goddess of fortune, who glorifies the entire spiritual world, the summit of all heavenly planets. Thus it appeared that the Lord was personally spreading the beauty and good fortune of the spiritual world.
pītāṁśuke pṛthu-nitambini visphurantyā
kāñcyālibhir virutayā vana-mālayā ca
vinyasta-hastam itareṇa dhunānam abjam
pīta-aṁśuke — covered with a yellow cloth; pṛthu-nitambini — on His large hips; visphurantyā — shining brightly; kāñcyā — with a girdle; alibhiḥ — by the bees; virutayā — humming; vana-mālayā — with a garland of fresh flowers; ca — and; valgu — lovely; prakoṣṭha — wrists; valayam — bracelets; vinatā-suta — of Garuḍa, the son of Vinatā; aṁse — on the shoulder; vinyasta — rested; hastam — one hand; itareṇa — with another hand; dhunānam — being twirled; abjam — a lotus flower.
He was adorned with a girdle that shone brightly on the yellow cloth covering His large hips, and He wore a garland of fresh flowers which was distinguished by humming bees. His lovely wrists were graced with bracelets, and He rested one of His hands on the shoulder of Garuḍa, His carrier, and twirled a lotus with another hand.
dor-daṇḍa-ṣaṇḍa-vivare haratā parārdhya-
hāreṇa kandhara-gatena ca kaustubhena
vidyut — lightning; kṣipat — outshining; makara — alligator shaped; kuṇḍala — earrings; maṇḍana — decoration; arha — as it fits; gaṇḍa-sthala — cheeks; unnasa — prominent nose; mukham — countenance; maṇi-mat — gem-studded; kirīṭam — crown; doḥ-daṇḍa — of His four stout arms; ṣaṇḍa — group; vivare — between; haratā — charming; para-ardhya — by the most precious; hāreṇa — necklace; kandhara-gatena — adorning His neck; ca — and; kaustubhena — by the Kaustubha jewel.
His countenance was distinguished by cheeks that enhanced the beauty of His alligator-shaped pendants, which outshone lightning. His nose was prominent, and His head was covered with a gem-studded crown. A charming necklace hung between His stout arms, and His neck was adorned with the gem known by the name Kaustubha.
atropasṛṣṭam iti cotsmitam indirāyāḥ
svānāṁ dhiyā viracitaṁ bahu-sauṣṭhavāḍhyam
mahyaṁ bhavasya bhavatāṁ ca bhajantam aṅgaṁ
nemur nirīkṣya na vitṛpta-dṛśo mudā kaiḥ
atra — here, in the matter of the beauty; upasṛṣṭam — curbed down; iti — thus; ca — and; utsmitam — the pride of her beauty; indirāyāḥ — of the goddess of fortune; svānām — of His own devotees; dhiyā — by intelligence; viracitam — meditated on; bahu-sauṣṭhava-āḍhyam — very beautifully decorated; mahyam — of me; bhavasya — of Lord Śiva; bhavatām — of all of you; ca — and; bhajantam — worshiped; aṅgam — the figure; nemuḥ — bowed down; nirīkṣya — after seeing; na — not; vitṛpta — satiated; dṛśaḥ — eyes; mudā — joyously; kaiḥ — by their heads.
The exquisite beauty of Nārāyaṇa, being many times magnified by the intelligence of His devotees, was so attractive that it defeated the pride of the goddess of fortune in being the most beautiful. My dear demigods, the Lord who thus manifested Himself is worshipable by me, by Lord Śiva and by all of you. The sages regarded Him with unsated eyes and joyously bowed their heads at His lotus feet.
antar-gataḥ sva-vivareṇa cakāra teṣāṁ
saṅkṣobham akṣara-juṣām api citta-tanvoḥ
tasya — of Him; aravinda-nayanasya — of the lotus-eyed Lord; pada-aravinda — of the lotus feet; kiñjalka — with the toes; miśra — mixed; tulasī — the tulasī leaves; makaranda — fragrance; vāyuḥ — breeze; antaḥ-gataḥ — entered within; sva-vivareṇa — through their nostrils; cakāra — made; teṣām — of the Kumāras; saṅkṣobham — agitation for change; akṣara-juṣām — attached to impersonal Brahman realization; api — even though; citta-tanvoḥ — in both mind and body.
When the breeze carrying the aroma of tulasī leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding.
te vā amuṣya vadanāsita-padma-kośam
labdhāśiṣaḥ punar avekṣya tadīyam aṅghri-
dvandvaṁ nakhāruṇa-maṇi-śrayaṇaṁ nidadhyuḥ
te — those sages; vai — certainly; amuṣya — of the Supreme Personality of Godhead; vadana — face; asita — blue; padma — lotus; kośam — inside; udvīkṣya — after looking up; sundara-tara — more beautiful; adhara — lips; kunda — jasmine flower; hāsam — smiling; labdha — achieved; āśiṣaḥ — aims of life; punaḥ — again; avekṣya — looking down; tadīyam — His; aṅghri-dvandvam — pair of lotus feet; nakha — nails; aruṇa — red; maṇi — rubies; śrayaṇam — shelter; nidadhyuḥ — meditated.
The Lord’s beautiful face appeared to them like the inside of a blue lotus, and the Lord’s smile appeared to be a blossoming jasmine flower. After seeing the face of the Lord, the sages were fully satisfied, and when they wanted to see Him further, they looked upon the nails of His lotus feet, which resembled rubies. Thus they viewed the Lord’s transcendental body again and again, and so they finally achieved meditation on the Lord’s personal feature.
puṁsāṁ gatiṁ mṛgayatām iha yoga-mārgair
dhyānāspadaṁ bahu-mataṁ nayanābhirāmam
pauṁsnaṁ vapur darśayānam ananya-siddhair
autpattikaiḥ samagṛṇan yutam aṣṭa-bhogaiḥ
puṁsām — of those persons; gatim — liberation; mṛgayatām — who are searching; iha — here in this world; yoga-mārgaiḥ — by the process of aṣṭāṅga-yoga; dhyāna-āspadam — object of meditation; bahu — by the great yogis; matam — approved; nayana — eyes; abhirāmam — pleasing; pauṁsnam — human; vapuḥ — form; darśayānam — displaying; ananya — not by others; siddhaiḥ — perfected; autpattikaiḥ — eternally present; samagṛṇan — praised; yutam — the Supreme Personality of Godhead, who is endowed; aṣṭa-bhogaiḥ — with eight kinds of achievement.
This is the form of the Lord which is meditated upon by the followers of the yoga process, and it is pleasing to the yogīs in meditation. It is not imaginary but factual, as proved by great yogīs. The Lord is full in eight kinds of achievement, but for others these achievements are not possible in full perfection.
yo ’ntarhito hṛdi gato ’pi durātmanāṁ tvaṁ
so ’dyaiva no nayana-mūlam ananta rāddhaḥ
yarhy eva karṇa-vivareṇa guhāṁ gato naḥ
kumārāḥ ūcuḥ — the Kumāras said; yaḥ — He who; antarhitaḥ — not manifested; hṛdi — in the heart; gataḥ — is seated; api — even though; durātmanām — to the rascals; tvam — You; saḥ — He; adya — today; eva — certainly; naḥ — of us; nayana-mūlam — face to face; ananta — O unlimited one; rāddhaḥ — attained; yarhi — when; eva — certainly; karṇa-vivareṇa — through the ears; guhām — intelligence; gataḥ — have attained; naḥ — our; pitrā — by our father; anuvarṇita — described; rahāḥ — mysteries; bhavat-udbhavena — by Your appearance.
The Kumāras said: Our dear Lord, You are not manifested to rascals, even though You are seated within the heart of everyone. But as far as we are concerned, we see You face to face, although You are unlimited. The statements we have heard about You from our father, Brahmā, through the ears have now been actually realized by Your kind appearance.
taṁ tvāṁ vidāma bhagavan param ātma-tattvaṁ
sattvena samprati ratiṁ racayantam eṣām
yat te ’nutāpa-viditair dṛḍha-bhakti-yogair
udgranthayo hṛdi vidur munayo virāgāḥ
tam — Him; tvām — You; vidāma — we know; bhagavan — O Supreme Personality of Godhead; param — the Supreme; ātma-tattvam — Absolute Truth; sattvena — by Your form of pure goodness; samprati — now; ratim — love of God; racayantam — creating; eṣām — of all of them; yat — which; te — Your; anutāpa — mercy; viditaiḥ — understood; dṛḍha — unflinching; bhakti-yogaiḥ — through devotional service; udgranthayaḥ — without attachment, free from material bondage; hṛdi — in the heart; viduḥ — understood; munayaḥ — great sages; virāgāḥ — not interested in material life.
We know that You are the Supreme Absolute Truth, the Personality of Godhead, who manifests His transcendental form in the uncontaminated mode of pure goodness. This transcendental, eternal form of Your personality can be understood only by Your mercy, through unflinching devotional service, by great sages whose hearts have been purified in the devotional way.
nātyantikaṁ vigaṇayanty api te prasādaṁ
kimv anyad arpita-bhayaṁ bhruva unnayais te
ye ’ṅga tvad-aṅghri-śaraṇā bhavataḥ kathāyāḥ
kīrtanya-tīrtha-yaśasaḥ kuśalā rasa-jñāḥ
na — not; ātyantikam — liberation; vigaṇayanti — care for; api — even; te — those; prasādam — benedictions; kim u — what to speak; anyat — other material happinesses; arpita — given; bhayam — fearfulness; bhruvaḥ — of the eyebrows; unnayaiḥ — by the raising; te — Your; ye — those devotees; aṅga — O Supreme Personality of Godhead; tvat — Your; aṅghri — lotus feet; śaraṇāḥ — who have taken shelter; bhavataḥ — Your; kathāyāḥ — narrations; kīrtanya — worth chanting; tīrtha — pure; yaśasaḥ — glories; kuśalāḥ — very expert; rasa-jñāḥ — knowers of the mellows or humors.
Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom.
kāmaṁ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc
ceto ’livad yadi nu te padayo rameta
vācaś ca nas tulasivad yadi te ’ṅghri-śobhāḥ
pūryeta te guṇa-gaṇair yadi karṇa-randhraḥ
kāmam — as much as deserved; bhavaḥ — birth; sva-vṛjinaiḥ — by our own sinful activities; nirayeṣu — in low births; naḥ — our; stāt — let it be; cetaḥ — minds; ali-vat — like bees; yadi — if; nu — may be; te — Your; padayoḥ — at Your lotus feet; rameta — are engaged; vācaḥ — words; ca — and; naḥ — our; tulasi-vat — like the tulasī leaves; yadi — if; te — Your; aṅghri — at Your lotus feet; śobhāḥ — beautified; pūryeta — are filled; te — Your; guṇa-gaṇaiḥ — by transcendental qualities; yadi — if; karṇa-randhraḥ — the holes of the ears.
O Lord, we pray that You let us be born in any hellish condition of life, just as long as our hearts and minds are always engaged in the service of Your lotus feet, our words are made beautiful [by speaking of Your activities] just as tulasī leaves are beautified when offered unto Your lotus feet, and as long as our ears are always filled with the chanting of Your transcendental qualities.
prāduścakartha yad idaṁ puruhūta rūpaṁ
teneśa nirvṛtim avāpur alaṁ dṛśo naḥ
tasmā idaṁ bhagavate nama id vidhema
yo ’nātmanāṁ durudayo bhagavān pratītaḥ
prāduścakartha — You have manifested; yat — which; idam — this; puruhūta — O greatly worshiped; rūpam — eternal form; tena — by that form; īśa — O Lord; nirvṛtim — satisfaction; avāpuḥ — obtained; alam — so much; dṛśaḥ — vision; naḥ — our; tasmai — unto Him; idam — this; bhagavate — unto the Supreme Personality of Godhead; namaḥ — obeisances; it — only; vidhema — let us offer; yaḥ — who; anātmanām — of those who are less intelligent; durudayaḥ — cannot be seen; bhagavān — the Supreme Personality of Godhead; pratītaḥ — has been seen by us.
O Lord, we therefore offer our respectful obeisances unto Your eternal form as the Personality of Godhead, which You have so kindly manifested before us. Your supreme, eternal form cannot be seen by unfortunate, less intelligent persons, but we are so much satisfied in our mind and vision to see it.