Śrīmad Bhāgavatam |Canto 3 Chapter 16
The Two Doorkeepers of Vaikuṇṭha, Jaya and Vijaya,
Cursed by the Sages
iti tad gṛṇatāṁ teṣāṁ
brahmā uvāca — Lord Brahmā said; iti — thus; tat — speech; gṛṇatām — praising; teṣām — of them; munīnām — those four sages; yoga-dharmiṇām — engaged in linking with the Supreme; pratinandya — after congratulating; jagāda — said; idam — these words; vikuṇṭha-nilayaḥ — whose abode is bereft of anxiety; vibhuḥ — the Supreme Personality of Godhead.
Lord Brahmā said: After thus congratulating the sages for their nice words, the Supreme Personality of Godhead, whose abode is in the kingdom of God, spoke as follows.
etau tau pārṣadau mahyaṁ
jayo vijaya eva ca
kadarthī-kṛtya māṁ yad vo
bahv akrātām atikramam
śrī-bhagavān uvāca — the Supreme Personality of Godhead said; etau — these two; tau — they; pārṣadau — attendants; mahyam — of Mine; jayaḥ — named Jaya; vijayaḥ — named Vijaya; eva — certainly; ca — and; kadarthī-kṛtya — by ignoring; mām — Me; yat — which; vaḥ — against you; bahu — great; akrātām — have committed; atikramam — offense.
The Personality of Godhead said: These attendants of Mine, Jaya and Vijaya by name, have committed a great offense against you because of ignoring Me.
yas tv etayor dhṛto daṇḍo
bhavadbhir mām anuvrataiḥ
sa evānumato ’smābhir
yaḥ — which; tu — but; etayoḥ — regarding both Jaya and Vijaya; dhṛtaḥ — has been given; daṇḍaḥ — punishment; bhavadbhiḥ — by you; mām — Me; anuvrataiḥ — devoted to; saḥ — that; eva — certainly; anumataḥ — is approved; asmābhiḥ — by Me; munayaḥ — O great sages; deva — against you; helanāt — because of an offense.
O great sages, I approve of the punishment that you who are devoted to Me have meted out to them.
tad vaḥ prasādayāmy adya
brahma daivaṁ paraṁ hi me
tad dhīty ātma-kṛtaṁ manye
yat sva-pumbhir asat-kṛtāḥ
tat — therefore; vaḥ — you sages; prasādayāmi — I am seeking your forgiveness; adya — just now; brahma — the brāhmaṇas; daivam — most beloved personalities; param — highest; hi — because; me — My; tat — that offense; hi — because; iti — thus; ātma-kṛtam — done by Me; manye — I consider; yat — which; sva-pumbhiḥ — by My own attendants; asat-kṛtāḥ — having been disrespected.
To Me, the brāhmaṇa is the highest and most beloved personality. The disrespect shown by My attendants has actually been displayed by Me because the doormen are My servitors. I take this to be an offense by Myself; therefore I seek your forgiveness for the incident that has arisen.
yan-nāmāni ca gṛhṇāti
loko bhṛtye kṛtāgasi
so ’sādhu-vādas tat-kīrtiṁ
hanti tvacam ivāmayaḥ
yat — of whom; nāmāni — the names; ca — and; gṛhṇāti — take; lokaḥ — people in general; bhṛtye — when a servant; kṛta-āgasi — has committed something wrong; saḥ — that; asādhu-vādaḥ — blame; tat — of that person; kīrtim — the reputation; hanti — destroys; tvacam — the skin; iva — as; āmayaḥ — leprosy.
A wrong act committed by a servant leads people in general to blame his master, just as a spot of white leprosy on any part of the body pollutes all of the skin.
sadyaḥ punāti jagad āśvapacād vikuṇṭhaḥ
so ’haṁ bhavadbhya upalabdha-sutīrtha-kīrtiś
chindyāṁ sva-bāhum api vaḥ pratikūla-vṛttim
yasya — of whom; amṛta — nectar; amala — uncontaminated; yaśaḥ — glories; śravaṇa — hearing; avagāhaḥ — entering into; sadyaḥ — immediately; punāti — purifies; jagat — the universe; āśva-pacāt — including even the dog-eaters; vikuṇṭhaḥ — without anxiety; saḥ — that person; aham — I am; bhavadbhyaḥ — from you; upalabdha — obtained; su-tīrtha — the best place of pilgrimage; kīrtiḥ — the fame; chindyām — would cut off; sva-bāhum — My own arm; api — even; vaḥ — towards you; pratikūla-vṛttim — acting inimically.
Anyone in the entire world, even down to the caṇḍāla, who lives by cooking and eating the flesh of the dog, is immediately purified if he takes bath in hearing through the ear the glorification of My name, fame, etc. Now you have realized Me without doubt; therefore I will not hesitate to lop off My own arm if its conduct is found hostile to you.
sadyaḥ kṣatākhila-malaṁ pratilabdha-śīlam
na śrīr viraktam api māṁ vijahāti yasyāḥ
prekṣā-lavārtha itare niyamān vahanti
yat — of whom; sevayā — by the service; caraṇa — feet; padma — lotus; pavitra — sacred; reṇum — the dust; sadyaḥ — immediately; kṣata — wiped out; akhila — all; malam — sins; pratilabdha — acquired; śīlam — disposition; na — not; śrīḥ — the goddess of fortune; viraktam — have no attachment; api — even though; mām — Me; vijahāti — leave; yasyāḥ — of the goddess of fortune; prekṣā-lava-arthaḥ — for obtaining a slight favor; itare — others, like Lord Brahmā; niyamān — sacred vows; vahanti — observe.
The Lord continued: Because I am the servitor of My devotees, My lotus feet have become so sacred that they immediately wipe out all sin and I have acquired such a disposition that the goddess of fortune does not leave Me, even though I have no attachment for her, while others praise her beauty and observe sacred vows to secure from her even a slight favor.
nāhaṁ tathādmi yajamāna-havir vitāne
ścyotad-ghṛta-plutam adan huta-bhuṅ-mukhena
yad brāhmaṇasya mukhataś carato ’nughāsaṁ
tuṣṭasya mayy avahitair nija-karma-pākaiḥ
na — not; aham — I; tathā — on the other hand; admi — I eat; yajamāna — by the sacrificer; haviḥ — the oblations; vitāne — in the sacrificial fire; ścyotat — pouring; ghṛta — ghee; plutam — mixed; adan — eating; huta-bhuk — the sacrificial fire; mukhena — by the mouth; yat — as; brāhmaṇasya — of the brāhmaṇa; mukhataḥ — from the mouth; carataḥ — acting; anughāsam — morsels; tuṣṭasya — satisfied; mayi — to Me; avahitaiḥ — offered; nija — own; karma — activities; pākaiḥ — by the results.
I do not enjoy the oblations offered by the sacrificers in the sacrificial fire, which is one of My own mouths, with the same relish as I do the delicacies overflowing with ghee which are offered to the mouths of the brāhmaṇas who have dedicated to Me the results of their activities and who are ever satisfied with My prasāda.
yeṣāṁ bibharmy aham akhaṇḍa-vikuṇṭha-yoga-
māyā-vibhūtir amalāṅghri-rajaḥ kirīṭaiḥ
viprāṁs tu ko na viṣaheta yad-arhaṇāmbhaḥ
sadyaḥ punāti saha-candra-lalāma-lokān
yeṣām — of the brāhmaṇas; bibharmi — I bear; aham — I; akhaṇḍa — unbroken; vikuṇṭha — unobstructed; yoga-māyā — internal energy; vibhūtiḥ — opulence; amala — pure; aṅghri — of the feet; rajaḥ — the dust; kirīṭaiḥ — on My helmet; viprān — the brāhmaṇas; tu — then; kaḥ — who; na — not; viṣaheta — carry; yat — of the Supreme Lord; arhaṇa-ambhaḥ — water which has washed the feet; sadyaḥ — at once; punāti — sanctifies; saha — along with; candra-lalāma — Lord Śiva; lokān — the three worlds.
I am the master of My unobstructed internal energy, and the water of the Ganges is the remnant left after My feet are washed. That water sanctifies the three worlds, along with Lord Śiva, who bears it on his head. If I can take the dust of the feet of the Vaiṣṇava on My head, who will refuse to do the same?
ye me tanūr dvija-varān duhatīr madīyā
bhūtāny alabdha-śaraṇāni ca bheda-buddhyā
drakṣyanty agha-kṣata-dṛśo hy ahi-manyavas tān
gṛdhrā ruṣā mama kuṣanty adhidaṇḍa-netuḥ
ye — which persons; me — My; tanūḥ — body; dvija-varān — the best of the brāhmaṇas; duhatīḥ — cows; madīyāḥ — relating to Me; bhūtāni — living entities; alabdha-śaraṇāni — defenseless; ca — and; bheda-buddhyā — considering as different; drakṣyanti — see; agha — by sin; kṣata — is impaired; dṛśaḥ — whose faculty of judgment; hi — because; ahi — like a snake; manyavaḥ — angry; tān — those same persons; gṛdhrāḥ — the vulturelike messengers; ruṣā — angrily; mama — My; kuṣanti — tear; adhidaṇḍa-netuḥ — of the superintendent of punishment, Yamarāja.
The brāhmaṇas, the cows and the defenseless creatures are My own body. Those whose faculty of judgment has been impaired by their own sin look upon these as distinct from Me. They are just like furious serpents, and they are angrily torn apart by the bills of the vulturelike messengers of Yamarāja, the superintendent of sinful persons.
ye brāhmaṇān mayi dhiyā kṣipato ’rcayantas
sambodhayanty aham ivāham upāhṛtas taiḥ
ye — which persons; brāhmaṇān — the brāhmaṇas; mayi — in Me; dhiyā — with intelligence; kṣipataḥ — uttering harsh words; arcayantaḥ — respecting; tuṣyat — gladdened; hṛdaḥ — hearts; smita — smiling; sudhā — nectar; ukṣita — wet; padma — lotuslike; vaktrāḥ — faces; vāṇyā — with words; anurāga-kalayā — loving; ātmaja-vat — like a son; gṛṇantaḥ — praising; sambodhayanti — pacify; aham — I; iva — as; aham — I; upāhṛtaḥ — being controlled; taiḥ — by them.
On the other hand, they captivate My heart who are gladdened in heart and who, their lotus faces enlightened by nectarean smiles, respect the brāhmaṇas, even though the brāhmaṇas utter harsh words. They look upon the brāhmaṇas as My own Self and pacify them by praising them in loving words, even as a son would appease an angry father or as I am pacifying you.
tan me sva-bhartur avasāyam alakṣamāṇau
yuṣmad-vyatikrama-gatiṁ pratipadya sadyaḥ
bhūyo mamāntikam itāṁ tad anugraho me
yat kalpatām acirato bhṛtayor vivāsaḥ
tat — therefore; me — My; sva-bhartuḥ — of their master; avasāyam — the intention; alakṣamāṇau — not knowing; yuṣmat — against you; vyatikrama — offense; gatim — result; pratipadya — reaping; sadyaḥ — immediately; bhūyaḥ — again; mama antikam — near Me; itām — obtain; tat — that; anugrahaḥ — a favor; me — to Me; yat — which; kalpatām — let it be arranged; acirataḥ — not long; bhṛtayoḥ — of these two servants; vivāsaḥ — exile.
These servants of Mine have transgressed against you, not knowing the mind of their master. I shall therefore deem it a favor done to Me if you order that, although reaping the fruit of their transgression, they may return to My presence soon and the time of their exile from My abode may expire before long.
atha tasyośatīṁ devīm
teṣām ātmāpy atṛpyata
brahmā — Lord Brahmā; uvāca — said; atha — now; tasya — of the Supreme Lord; uśatīm — lovely; devīm — shining; ṛṣi-kulyām — like a series of Vedic hymns; sarasvatīm — speech; na — not; āsvādya — hearing; manyu — anger; daṣṭānām — bitten; teṣām — of those sages; ātmā — the mind; api — even though; atṛpyata — satiated.
Brahmā continued: Even though the sages had been bitten by the serpent of anger, their souls were not satiated with hearing the Lord’s lovely and illuminating speech, which was like a series of Vedic hymns.
satīṁ vyādāya śṛṇvanto
na vidus tac-cikīrṣitam
satīm — excellent; vyādāya — with attentive aural reception; śṛṇvantaḥ — hearing; laghvīm — properly composed; guru — momentous; artha — import; gahvarām — difficult to understand; vigāhya — pondering; agādha — deep; gambhīrām — grave; na — not; viduḥ — understand; tat — of the Supreme Lord; cikīrṣitam — the intention.
The Lord’s excellent speech was difficult to comprehend because of its momentous import and its most profound significance. The sages heard it with wide-open ears and pondered it as well. But although hearing, they could not understand what He intended to do.
procuḥ prāñjalayo viprāḥ
te — those; yoga-māyayā — through His internal potency; ārabdha — had been revealed; pārameṣṭhya — of the Supreme Personality of Godhead; mahā-udayam — multiglories; procuḥ — spoke; prāñjalayaḥ — with folded hands; viprāḥ — the four brāhmaṇas; prahṛṣṭāḥ — extremely delighted; kṣubhita-tvacaḥ — hair standing on end.
The four brāhmaṇa sages were nevertheless extremely delighted to behold Him, and they experienced a thrill throughout their bodies. They then spoke as follows to the Lord, who had revealed the multiglories of the Supreme Personality through His internal potency, yoga-māyā.
na vayaṁ bhagavan vidmas
tava deva cikīrṣitam
kṛto me ’nugrahaś ceti
yad adhyakṣaḥ prabhāṣase
ṛṣayaḥ — the sages; ūcuḥ — said; na — not; vayam — we; bhagavan — O Supreme Personality of Godhead; vidmaḥ — did know; tava — Your; deva — O Lord; cikīrṣitam — wish for us to do; kṛtaḥ — has been done; me — unto Me; anugrahaḥ — favor; ca — and; iti — thus; yat — which; adhyakṣaḥ — the supreme ruler; prabhāṣase — You say.
The sages said: O Supreme Personality of Godhead, we are unable to know what You intend for us to do, for even though You are the supreme ruler of all, You speak in our favor as if we had done something good for You.
brahmaṇyasya paraṁ daivaṁ
brāhmaṇāḥ kila te prabho
brahmaṇyasya — of the supreme director of the brahminical culture; param — the highest; daivam — position; brāhmaṇāḥ — the brāhmaṇas; kila — for the teaching of others; te — Your; prabho — O Lord; viprāṇām — of the brāhmaṇas; deva-devānām — to be worshiped by the demigods; bhagavān — the Supreme Personality of Godhead; ātma — the self; daivatam — worshipable Deity.
O Lord, You are the supreme director of the brahminical culture. Your considering the brāhmaṇas to be in the highest position is Your example for teaching others. Actually You are the supreme worshipable Deity, not only for the gods but for the brāhmaṇas also.
tvattaḥ sanātano dharmo
rakṣyate tanubhis tava
dharmasya paramo guhyo
nirvikāro bhavān mataḥ
tvattaḥ — from You; sanātanaḥ — eternal; dharmaḥ — occupation; rakṣyate — is protected; tanubhiḥ — by multimanifestations; tava — Your; dharmasya — of religious principles; paramaḥ — the supreme; guhyaḥ — objective; nirvikāraḥ — unchangeable; bhavān — You; mataḥ — in our opinion.
You are the source of the eternal occupation of all living entities, and by Your multimanifestations of Personalities of Godhead, You have always protected religion. You are the supreme objective of religious principles, and in our opinion You are inexhaustible and unchangeable eternally.
taranti hy añjasā mṛtyuṁ
yoginaḥ sa bhavān kiṁ svid
anugṛhyeta yat paraiḥ
taranti — cross over; hi — because; añjasā — easily; mṛtyum — birth and death; nivṛttāḥ — ceasing all material desires; yat — Your; anugrahāt — by mercy; yoginaḥ — transcendentalists; saḥ — the Supreme Lord; bhavān — You; kim svit — never possible; anugṛhyeta — may be favored; yat — which; paraiḥ — by others.
Mystics and transcendentalists, by the mercy of the Lord, cross beyond nescience by ceasing all material desires. It is not possible, therefore, that the Supreme Lord can be favored by others.
yaṁ vai vibhūtir upayāty anuvelam anyair
arthārthibhiḥ sva-śirasā dhṛta-pāda-reṇuḥ
lokaṁ madhuvrata-pater iva kāma-yānā
yam — whom; vai — certainly; vibhūtiḥ — Lakṣmī, the goddess of fortune; upayāti — waits upon; anuvelam — occasionally; anyaiḥ — by others; artha — material facility; arthibhiḥ — by those who desire; sva-śirasā — on their own heads; dhṛta — accepting; pāda — of the feet; reṇuḥ — the dust; dhanya — by the devotees; arpita — offered; aṅghri — at Your feet; tulasī — of tulasī leaves; nava — fresh; dāma — on the garland; dhāmnaḥ — having a place; lokam — the place; madhu-vrata-pateḥ — of the king of the bees; iva — like; kāma-yānā — is anxious to secure.
The goddess of fortune, Lakṣmī, the dust of whose feet is worn on the head by others, waits upon You, as appointed, for she is anxious to secure a place in the abode of the king of bees, who hovers on the fresh wreath of tulasī leaves offered at Your feet by some blessed devotee.
yas tāṁ vivikta-caritair anuvartamānāṁ
sa tvaṁ dvijānupatha-puṇya-rajaḥ-punītaḥ
śrīvatsa-lakṣma kim agā bhaga-bhājanas tvam
yaḥ — who; tām — Lakṣmī; vivikta — completely pure; caritaiḥ — devotional services; anuvartamānām — serving; na — not; atyādriyat — attached; parama — the highest; bhāgavata — devotees; prasaṅgaḥ — attached; saḥ — the Supreme Lord; tvam — You; dvija — of the brāhmaṇas; anupatha — on the path; puṇya — sanctified; rajaḥ — dust; punītaḥ — purified; śrīvatsa — of Śrīvatsa; lakṣma — the mark; kim — what; agāḥ — You obtained; bhaga — all opulences or all good qualities; bhājanaḥ — the reservoir; tvam — You.
O Lord, You are exceedingly attached to the activities of Your pure devotees, yet You are never attached to the goddesses of fortune who constantly engage in Your transcendental loving service. How can You be purified, therefore, by the dust of the path traversed by the brāhmaṇas, and how can You be glorified or made fortunate by the marks of Śrīvatsa on Your chest?
dharmasya te bhagavatas tri-yuga tribhiḥ svaiḥ
padbhiś carācaram idaṁ dvija-devatārtham
nūnaṁ bhṛtaṁ tad-abhighāti rajas tamaś ca
sattvena no varadayā tanuvā nirasya
dharmasya — of the personification of all religion; te — of You; bhagavataḥ — of the Supreme Personality of Godhead; tri-yuga — You who are manifest in all three millenniums; tribhiḥ — by three; svaiḥ — Your own; padbhiḥ — feet; cara-acaram — animate and inanimate; idam — this universe; dvija — the twice-born; devatā — the demigods; artham — for the sake of; nūnam — however; bhṛtam — protected; tat — those feet; abhighāti — destroying; rajaḥ — the mode of passion; tamaḥ — the mode of ignorance; ca — and; sattvena — of pure goodness; naḥ — unto us; vara-dayā — bestowing all blessings; tanuvā — by Your transcendental form; nirasya — driving away.
O Lord, You are the personification of all religion. Therefore You manifest Yourself in three millenniums, and thus You protect this universe, which consists of animate and inanimate beings. By Your grace, which is of pure goodness and is the bestower of all blessings, kindly drive away the elements of rajas and tamas for the sake of the demigods and twice-born.
na tvaṁ dvijottama-kulaṁ yadi hātma-gopaṁ
goptā vṛṣaḥ svarhaṇena sa-sūnṛtena
tarhy eva naṅkṣyati śivas tava deva panthā
loko ’grahīṣyad ṛṣabhasya hi tat pramāṇam
na — not; tvam — You; dvija — of the twice-born; uttama-kulam — the highest class; yadi — if; ha — indeed; ātma-gopam — worthy to be protected by You; goptā — the protector; vṛṣaḥ — the best; su-arhaṇena — by worship; sa-sūnṛtena — along with mild words; tarhi — then; eva — certainly; naṅkṣyati — will be lost; śivaḥ — auspicious; tava — Your; deva — O Lord; panthāḥ — the path; lokaḥ — the people in general; agrahīṣyat — would accept; ṛṣabhasya — of the best; hi — because; tat — that; pramāṇam — authority.
O Lord, You are the protector of the highest of the twice-born. If You do not protect them by offering worship and mild words, then certainly the auspicious path of worship will be rejected by people in general, who act on the strength and authority of Your Lordship.
tat te ’nabhīṣṭam iva sattva-nidher vidhitsoḥ
kṣemaṁ janāya nija-śaktibhir uddhṛtāreḥ
naitāvatā try-adhipater bata viśva-bhartus
tejaḥ kṣataṁ tv avanatasya sa te vinodaḥ
tat — that destruction of the path of auspiciousness; te — by You; anabhīṣṭam — is not liked; iva — as; sattva-nidheḥ — the reservoir of all goodness; vidhitsoḥ — desiring to do; kṣemam — good; janāya — for the people in general; nija-śaktibhiḥ — by Your own potencies; uddhṛta — destroyed; areḥ — the opposite element; na — not; etāvatā — by this; tri-adhipateḥ — of the proprietor of the three kinds of creations; bata — O Lord; viśva-bhartuḥ — the maintainer of the universe; tejaḥ — potency; kṣatam — reduced; tu — but; avanatasya — submissive; saḥ — that; te — Your; vinodaḥ — pleasure.
Dear Lord, You never want the auspicious path to be destroyed, for You are the reservoir of all goodness. Just to benefit people in general, You destroy the evil element by Your mighty potency. You are the proprietor of the three creations and the maintainer of the entire universe. Therefore Your potency is not reduced by Your submissive behavior. Rather, by submission You exhibit Your transcendental pastimes.
yaṁ vānayor damam adhīśa bhavān vidhatte
vṛttiṁ nu vā tad anumanmahi nirvyalīkam
asmāsu vā ya ucito dhriyatāṁ sa daṇḍo
ye ’nāgasau vayam ayuṅkṣmahi kilbiṣeṇa
yam — which; vā — or; anayoḥ — of both of them; damam — punishment; adhīśa — O Lord; bhavān — Your Lordship; vidhatte — awards; vṛttim — better existence; nu — certainly; vā — or; tat — that; anumanmahi — we accept; nirvyalīkam — without duplicity; asmāsu — to us; vā — or; yaḥ — whichever; ucitaḥ — is proper; dhriyatām — may be awarded; saḥ — that; daṇḍaḥ — punishment; ye — who; anāgasau — sinless; vayam — we; ayuṅkṣmahi — allotted; kilbiṣeṇa — with a curse.
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.
etau suretara-gatiṁ pratipadya sadyaḥ
bhūyaḥ sakāśam upayāsyata āśu yo vaḥ
śāpo mayaiva nimitas tad aveta viprāḥ
śrī-bhagavān uvāca — the Supreme Personality of Godhead replied; etau — these two doorkeepers; sura-itara — demoniac; gatim — the womb; pratipadya — obtaining; sadyaḥ — quickly; saṁrambha — by anger; sambhṛta — intensified; samādhi — concentration of mind; anubaddha — firmly; yogau — united with Me; bhūyaḥ — again; sakāśam — to My presence; upayāsyataḥ — shall return; āśu — shortly; yaḥ — which; vaḥ — of you; śāpaḥ — curse; mayā — by Me; eva — alone; nimitaḥ — ordained; tat — that; aveta — know; viprāḥ — O brāhmaṇas.
The Lord replied: O brāhmaṇas, know that the punishment you inflicted on them was originally ordained by Me, and therefore they will fall to a birth in a demoniac family. But they will be firmly united with Me in thought through mental concentration intensified by anger, and they will return to My presence shortly.
atha te munayo dṛṣṭvā
vikuṇṭhaṁ ca svayaṁ-prabham
brahmā uvāca — Lord Brahmā said; atha — now; te — those; munayaḥ — sages; dṛṣṭvā — after seeing; nayana — of the eyes; ānanda — pleasure; bhājanam — producing; vaikuṇṭham — the Vaikuṇṭha planet; tat — of Him; adhiṣṭhānam — the abode; vikuṇṭham — the Supreme Personality of Godhead; ca — and; svayam-prabham — self-illuminating.
Lord Brahmā said: After seeing the Lord of Vaikuṇṭha, the Supreme Personality of Godhead, in the self-illuminated Vaikuṇṭha planet, the sages left that transcendental abode.
śaṁsanto vaiṣṇavīṁ śriyam
bhagavantam — the Supreme Personality of Godhead; parikramya — after circumambulating; praṇipatya — after offering obeisances; anumānya — after learning; ca — and; pratijagmuḥ — returned; pramuditāḥ — extremely delighted; śaṁsantaḥ — glorifying; vaiṣṇavīm — of the Vaiṣṇavas; śriyam — opulence.
The sages circumambulated the Supreme Lord, offered their obeisances and returned, extremely delighted at learning of the divine opulences of the Vaiṣṇava.
bhagavān anugāv āha
yātaṁ mā bhaiṣṭam astu śam
brahma-tejaḥ samartho ’pi
hantuṁ necche mataṁ tu me
bhagavān — the Supreme Personality of Godhead; anugau — to His two attendants; āha — said; yātam — depart from this place; mā — let there not be; bhaiṣṭam — fear; astu — let there be; śam — happiness; brahma — of a brāhmaṇa; tejaḥ — the curse; samarthaḥ — being able; api — even; hantum — to nullify; na icche — do not desire; matam — approved; tu — on the contrary; me — by Me.
The Lord then said to His attendants, Jaya and Vijaya: Depart this place, but fear not. All glories unto you. Though I am capable of nullifying the brāhmaṇas’ curse, I would not do so. On the contrary, it has My approval.
etat puraiva nirdiṣṭaṁ
ramayā kruddhayā yadā
viśantī mayy upārate
etat — this departure; purā — formerly; eva — certainly; nirdiṣṭam — foretold; ramayā — by Lakṣmī; kruddhayā — furious; yadā — when; purā — previously; apavāritā — prevented; dvāri — at the gate; viśantī — entering; mayi — as I; upārate — was resting.
This departure from Vaikuṇṭha was foretold by Lakṣmī, the goddess of fortune. She was very angry because when she left My abode and then returned, you stopped her at the gate while I was sleeping.
pratyeṣyataṁ nikāśaṁ me
mayi — unto Me; saṁrambha-yogena — by practice of mystic yoga in anger; nistīrya — being liberated from; brahma-helanam — the result of disobedience to the brāhmaṇas; pratyeṣyatam — will come back; nikāśam — near; me — Me; kālena — in due course of time; alpīyasā — very short; punaḥ — again.
The Lord assured the two Vaikuṇṭha inhabitants, Jaya and Vijaya: By practicing the mystic yoga system in anger, you will be cleansed of the sin of disobeying the brāhmaṇas and within a very short time return to Me.
dvāḥsthāv ādiśya bhagavān
juṣṭaṁ svaṁ dhiṣṇyam āviśat
dvāḥ-sthau — to the doorkeepers; ādiśya — just directing them; bhagavān — the Supreme Personality of Godhead; vimāna-śreṇi-bhūṣaṇam — always decorated with first-class airplanes; sarva-atiśayayā — in every respect extensively opulent; lakṣmyā — opulences; juṣṭam — bedecked with; svam — His own; dhiṣṇyam — abode; āviśat — went back.
After thus speaking at the door of Vaikuṇṭha, the Lord returned to His abode, where there are many celestial airplanes and all-surpassing wealth and splendor.
tau tu gīrvāṇa-ṛṣabhau
tau — those two gatekeepers; tu — but; gīrvāṇa-ṛṣabhau — the best of the demigods; dustarāt — unable to be avoided; hari-lokataḥ — from Vaikuṇṭha, the abode of Lord Hari; hata-śriyau — diminished in beauty and luster; brahma-śāpāt — from the curse of a brāhmaṇa; abhūtām — became; vigata-smayau — morose.
But those two gatekeepers, the best of the demigods, their beauty and luster diminished by the curse of the brāhmaṇas, became morose and fell from Vaikuṇṭha, the abode of the Supreme Lord.
hāhā-kāro mahān āsīd
tadā — then; vikuṇṭha — of the Supreme Lord; dhiṣaṇāt — from the abode; tayoḥ — as both of them; nipatamānayoḥ — were falling; hāhā-kāraḥ — roaring in disappointment; mahān — great; āsīt — occurred; vimāna-agryeṣu — in the best of airplanes; putrakāḥ — O demigods.
Then, as Jaya and Vijaya fell from the Lord’s abode, a great roar of disappointment arose from all the demigods, who were sitting in their splendid airplanes.
tāv eva hy adhunā prāptau
kāśyapaṁ teja ulbaṇam
tau — those two doorkeepers; eva — certainly; hi — addressed; adhunā — now; prāptau — having gotten; pārṣada-pravarau — important associates; hareḥ — of the Supreme Personality of Godhead; diteḥ — of Diti; jaṭhara — womb; nirviṣṭam — entering; kāśyapam — of Kaśyapa Muni; tejaḥ — semen; ulbaṇam — very strong.
Lord Brahmā continued: Those two principal doorkeepers of the Personality of Godhead have now entered the womb of Diti, the powerful semen of Kaśyapa Muni having covered them.
tayor asurayor adya
tejasā yamayor hi vaḥ
ākṣiptaṁ teja etarhi
bhagavāṁs tad vidhitsati
tayoḥ — of them; asurayoḥ — of the two asuras; adya — today; tejasā — by the prowess; yamayoḥ — of the twins; hi — certainly; vaḥ — of all you demigods; ākṣiptam — agitated; tejaḥ — power; etarhi — thus certainly; bhagavān — the Supreme Personality of Godhead; tat — that; vidhitsati — desires to do.
It is the prowess of these twin asuras [demons] that has disturbed you, for it has minimized your power. There is no remedy within my power, however, for it is the Lord Himself who desires to do all this.
viśvasya yaḥ sthiti-layodbhava-hetur ādyo
yogeśvarair api duratyaya-yogamāyaḥ
kṣemaṁ vidhāsyati sa no bhagavāṁs tryadhīśas
tatrāsmadīya-vimṛśena kiyān ihārthaḥ
viśvasya — of the universe; yaḥ — who; sthiti — maintenance; laya — destruction; udbhava — creation; hetuḥ — the cause; ādyaḥ — the most ancient person; yoga-īśvaraiḥ — by the masters of yoga; api — even; duratyaya — cannot be easily understood; yoga-māyaḥ — His yoga-māyā potency; kṣemam — good; vidhāsyati — will do; saḥ — He; naḥ — of us; bhagavān — the Supreme Personality of Godhead; tri-adhīśaḥ — the controller of the three modes of material nature; tatra — there; asmadīya — by our; vimṛśena — deliberation; kiyān — what; iha — on this subject; arthaḥ — purpose.
My dear sons, the Lord is the controller of the three modes of nature and is responsible for the creation, preservation and dissolution of the universe. His wonderful creative power, yoga-māyā, cannot be easily understood even by the masters of yoga. That most ancient person, the Personality of Godhead, will alone come to our rescue. What purpose can we serve on His behalf by deliberating on the subject?