The Two Doorkeepers of Vaikuntha, Jaya and Vijaya, Cursed by the Sages
3.16.1
brahmovaca
iti tad grnatam tesam
muninam yoga-dharminam
pratinandya jagadedam
vikuntha-nilayo vibhuh
SYNONYMS
brahma uvaca—Lord Brahma said; iti—thus; tat—speech; grnatam—praising; tesam—of them; muninam—those four sages; yoga-dharminam—engaged in linking with the Supreme; pratinandya—after congratulating; jagada—said; idam—these words; vikuntha-nilayah—whose abode is bereft of anxiety; vibhuh—the Supreme Personality of Godhead.
TRANSLATION
Lord Brahma 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.
3.16.2
sri-bhagavan uvaca
etau tau parsadau mahyam
jayo vijaya eva ca
kadarthi-krtya mam yad vo
bahv akratam atikramam
SYNONYMS
sri-bhagavan uvaca—the Supreme Personality of Godhead said; etau—these two; tau—they; parsadau—attendants; mahyam—of Mine; jayah—named Jaya; vijayah—named Vijaya; eva—certainly; ca—and; kadarthi-krtya—by ignoring; mam—Me; yat—which; vah—against you; bahu—great; akratam—have committed; atikramam—offense.
TRANSLATION
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.
PURPORT
To commit an offense at the feet of a devotee of the Lord is a great wrong.
Even when a living entity is promoted to Vaikuntha, there is still the chance that he may commit offenses, but the difference is that when one is in a Vaikuntha plane, even if by chance one commits an offense, he is protected by the Lord.
This is the remarkable fact in the dealings of the Lord and the servitor, as seen in the present incident concerning Jaya and Vijaya.
The word atikramam used herein indicates that in offending a devotee one neglects the Supreme Lord Himself.
By mistake the doormen held the sages from entering Vaikunthaloka, but because they were engaged in the transcendental service of the Lord, their annihilation was not expected by advanced devotees.
The Lord’s presence on the spot was very pleasing to the hearts of the devotees.
The Lord understood that the trouble was due to His lotus feet not being seen by the sages, and therefore He wanted to please them by personally going there.
The Lord is so merciful that even if there is some impediment for the devotee, He Himself manages matters in such a way that the devotee is not bereft of having audience at His lotus feet.
There is a very good example in the life of Haridasa Thakura.
When Caitanya Mahaprabhu was residing at Jagannatha puri, Haridasa Thakura, who happened to be Muhammadan by birth, was with Him.
In Hindu temples, especially in those days, no one but a Hindu was allowed to enter.
Although Haridasa Thakura was the greatest of all Hindus in his behavior, he considered himself a Muhammadan and did not enter the temple.
Lord Caitanya could understand his humility, and since he did not go to see the temple, Lord Caitanya Himself, who is nondifferent from Jagannatha, used to come and sit with Haridasa Thakura daily.
Here in Srimad-Bhagavatam we also find this same behavior of the Lord.
His devotees were prevented from seeing His lotus feet, but the Lord Himself came to see them on the same lotus feet for which they aspired.
It is also significant that He was accompanied by the goddess of fortune.
The goddess of fortune is not to be seen by ordinary persons, but the Lord was so kind that although the devotees did not aspire for such an honor, He appeared before them with the goddess of fortune.
3.16.3
yas tv etayor dhrto dando
bhavadbhir mam anuvrataih
sa evanumato ’smabhir
munayo deva-helanat
SYNONYMS
yah—which; tu—but; etayoh—regarding both Jaya and Vijaya; dhrtah—has been given; dandah—punishment; bhavadbhih—by you; mam—Me; anuvrataih—devoted to; sah—that; eva—certainly; anumatah—is approved; asmabhih—by Me; munayah—O great sages; deva—against you; helanat—because of an offense.
TRANSLATION
O great sages, I approve of the punishment that you who are devoted to Me have meted out to them.
3.16.4
tad vah prasadayamy adya
brahma daivam param hi me
tad dhity atma-krtam manye
yat sva-pumbhir asat-krtah
SYNONYMS
tat—therefore; vah—you sages; prasadayami—I am seeking your forgiveness; adya—just now; brahma—the brahmanas; daivam—most beloved personalities; param—highest; hi—because; me—My; tat—that offense; hi—because; iti—thus; atma-krtam—done by Me; manye—I consider; yat—which; sva-pumbhih—by My own attendants; asat-krtah—having been disrespected.
TRANSLATION
To Me, the brahmana 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.
PURPORT
The Lord is always in favor of the brahmanas and the cows, and therefore it is said, go-brahmana-hitaya ca.
Lord Krsna, or Visnu, the Supreme Personality of Godhead, is also the worshipable Deity of the brahmanas.
In the Vedic literature, in the rg-mantra hymns of the Rg Veda, it is stated that those who are actually brahmanas always look to the lotus feet of Visnu: om tad visnoh paramam padam sada pasyanti surayah.
Those who are qualified brahmanas worship only the Visnu form of the Supreme Personality of Godhead, which means Krsna, Rama and all Visnu expansions.
A so-called brahmana who is born in the family of brahmanas but performs activities aimed against the Vaisnavas cannot be accepted as a brahmana, because brahmana means Vaisnava and Vaisnava means brahmana.
One who has become a devotee of the Lord is also a brahmana.
The formula is brahma janatiti brahmanah.
A brahmana is one who has understood Brahman, and a Vaisnava is one who has understood the personality of Godhead.
Brahman realization is the beginning of realization of the Personality of Godhead.
One who understands the Personality of Godhead also knows the impersonal feature of the Supreme, which is Brahman.
Therefore one who becomes a Vaisnava is already a brahmana.
It should be noted that the glories of the brahmana described in this chapter by the Lord Himself refer to His devotee-brahmana, or the Vaisnava.
It should never be misunderstood that the so-called brahmanas who are born in brahmana families but have no brahminical qualifications are referred to in this connection.
3.16.5
yan-namani ca grhnati
loko bhrtye krtagasi
so ’sadhu-vadas tat-kirtim
hanti tvacam ivamayah
SYNONYMS
yat—of whom; namani—the names; ca—and; grhnati—take; lokah—people in general; bhrtye—when a servant; krta-agasi—has committed something wrong; sah—that; asadhu-vadah—blame; tat—of that person; kirtim—the reputation; hanti—destroys; tvacam—the skin; iva—as; amayah—leprosy.
TRANSLATION
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.
PURPORT
A Vaisnava, therefore, should be fully qualified.
As stated in the Bhagavatam, anyone who has become a Vaisnava has developed all the good qualities of the demigods.
There are twenty-six qualifications mentioned in the Caitanya-caritamrta.
A devotee should always see that his Vaisnava qualities increase with the advancement of his Krsna consciousness.
A devotee should be blameless because any offense by the devotee is a scar on the Supreme Personality of Godhead.
The devotee’s duty is to be always conscious in his dealings with others, especially with another devotee of the Lord.
3.16.6
yasyamrtamala-yasah-sravanavagahah
sadyah punati jagad asvapacad vikunthah
so ’ham bhavadbhya upalabdha-sutirtha-kirtis
chindyam sva-bahum api vah pratikula-vrttim
SYNONYMS
yasya—of whom; amrta—nectar; amala—uncontaminated; yasah—glories; sravana—hearing; avagahah—entering into; sadyah—immediately; punati—purifies; jagat—the universe; asva-pacat—including even the dog-eaters; vikunthah—without anxiety; sah—that person; aham—I am; bhavadbhyah—from you; upalabdha—obtained; su-tirtha—the best place of pilgrimage; kirtih—the fame; chindyam—would cut off; sva-bahum—My own arm; api—even; vah—towards you; pratikula-vrttim—acting inimically.
TRANSLATION
Anyone in the entire world, even down to the candala, 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.
PURPORT
Real purification can take place in human society if its members take to Krsna consciousness.
This is clearly stated in all Vedic literature.
Anyone who takes to Krsna consciousness in all sincerity, even if he is not very advanced in good behavior, is purified.
A devotee can be recruited from any section of human society, although it is not expected that everyone in all segments of society is well behaved.
As stated in this verse and in many places in Bhagavad-gita, even if one is not born in a brahmana family, or even if he is born in a family of candalas, if he simply takes to Krsna consciousness he is immediately purified.
In Bhagavad-gita, Ninth Chapter, verses 30–32, it is clearly stated that even though a man is not well behaved, if he simply takes to Krsna consciousness he is understood to be a saintly person.
As long as a person is in this material world he has two different relationships in his dealings with others—one relationship pertains to the body, and the other pertains to the spirit.
As far as bodily affairs or social activities are concerned, although a person is purified on the spiritual platform, it is sometimes seen that he acts in terms of his bodily relationships.
If a devotee born in the family of a candala (the lowest caste) is sometimes found engaged in his habitual activities, he is not to be considered a candala.
In other words, a Vaisnava should not be evaluated in terms of his body.
The sastra states that no one should think the Deity in the temple to be made of wood or stone, and no one should think that a person coming from a lower-caste family who has taken to Krsna consciousness is still of the same low caste.
These attitudes are forbidden because anyone who takes to Krsna consciousness is understood to be fully purified.
He is at least engaged in the process of purification, and if he sticks to the principle of Krsna consciousness he will very soon be fully purified.
The conclusion is that if one takes to Krsna consciousness with all seriousness, he is to be understood as already purified, and Krsna is ready to give him protection by all means.
The Lord assures herein that He is ready to give protection to His devotee even if there is need to cut off part of His own body.
3.16.7
yat-sevaya carana-padma-pavitra-renum
sadyah ksatakhila-malam pratilabdha-silam
na srir viraktam api mam vijahati yasyah
preksa-lavartha itare niyaman vahanti
SYNONYMS
yat—of whom; sevaya—by the service; carana—feet; padma—lotus; pavitra—sacred; renum—the dust; sadyah—immediately; ksata—wiped out; akhila—all; malam—sins; pratilabdha—acquired; silam—disposition; na—not; srih—the goddess of fortune; viraktam—have no attachment; api—even though; mam—Me; vijahati—leave; yasyah—of the goddess of fortune; preksa-lava-arthah—for obtaining a slight favor; itare—others, like Lord Brahma; niyaman—sacred vows; vahanti—observe.
TRANSLATION
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 and others praise her beauty and observe sacred vows to secure from her even a slight favor.
PURPORT
The relationship between the Lord and His devotee is transcendentally beautiful.
As the devotee thinks that it is due to being a devotee of the Lord that he is elevated in all good qualities, so the Lord also thinks that it is because of His devotion to the servitor that all His transcendental glories have increased.
In other words, as the devotee is always anxious to render service to the Lord, so the Lord is ever anxious to render service to the devotee.
The Lord admits herein that although He certainly has the quality that anyone who receives a slight particle of the dust of His lotus feet becomes at once a great personality, this greatness is due to His affection for His devotee.
It is because of this affection that the goddess of fortune does not leave Him and that not only one but many thousands of goddesses of fortune engage in His service.
In the material world, simply to get a little favor from the goddess of fortune, people observe many rigid regulations of austerity and penance.
The Lord cannot tolerate any inconvenience on the part of the devotee.
He is therefore famous as bhakta-vatsala.
3.16.8
naham tathadmi yajamana-havir vitane
scyotad-ghrta-plutam adan huta-bhun-mukhena
yad brahmanasya mukhatas carato ’nughasam
tustasya mayy avahitair nija-karma-pakaih
SYNONYMS
na—not; aham—I; tatha—on the other hand; admi—I eat; yajamana—by the sacrificer; havih—the oblations; vitane—in the sacrificial fire; scyotat—pouring; ghrta—ghee; plutam—mixed; adan—eating; huta-bhuk—the sacrificial fire; mukhena—by the mouth; yat—as; brahmanasya—of the brahmana; mukhatah—from the mouth; caratah—acting; anughasam—morsels; tustasya—satisfied; mayi—to Me; avahitaih—offered; nija—own; karma—activities; pakaih—by the results.
TRANSLATION
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 brahmanas who have dedicated to Me the results of their activities and who are ever satisfied with My prasada.
PURPORT
The devotee of the Lord, or the Vaisnava, does not take anything without offering it to the Lord.
Since a Vaisnava dedicates all the results of his activities to the Lord, he does not taste anything eatable which is not first offered to Him.
The Lord also relishes giving to the Vaisnava’s mouth all eatables offered to Him.
It is clear from this verse that the Lord eats through the sacrificial fire and the brahmana’s mouth.
So many articles—grains, ghee, etc.—are offered in sacrifice for the satisfaction of the Lord.
The Lord accepts sacrificial offerings from the brahmanas and devotees, and elsewhere it is stated that whatever is given for the brahmanas and Vaisnavas to eat is also accepted by the Lord.
But here it is said that He accepts offerings to the mouths of brahmanas and Vaisnavas with even greater relish.
The best example of this is found in the life of Advaita Prabhu in his dealings with Haridasa Thakura.
Even though Haridasa was born of a Muhammadan family, Advaita Prabhu offered him the first dish of prasada after the performance of a sacred fire ceremony.
Haridasa Thakura informed him that he was born of a Muhammadan family and asked why Advaita Prabhu was offering the first dish to a Muhammadan instead of an elevated brahmana.
Out of his humbleness, Haridasa condemned himself a Muhammadan, but Advaita Prabhu, being an experienced devotee, accepted him as a real brahmana.
Advaita Prabhu asserted that by offering the first dish to Haridasa Thakura, he was getting the result of feeding one hundred thousand brahmanas.
The conclusion is that if one can feed a brahmana or Vaisnava, it is better than performing hundreds of thousands of sacrifices.
In this age, therefore, it is recommended that harer nama (Adi 17.21)—chanting the holy name of God—and pleasing the Vaisnava are the only means to elevate oneself to spiritual life.
3.16.9
yesam bibharmy aham akhanda-vikuntha-yoga-
maya-vibhutir amalanghri-rajah kiritaih
viprams tu ko na visaheta yad-arhanambhah
sadyah punati saha-candra-lalama-lokan
SYNONYMS
yesam—of the brahmanas; bibharmi—I bear; aham—I; akhanda—unbroken; vikuntha—unobstructed; yoga-maya—internal energy; vibhutih—opulence; amala—pure; anghri—of the feet; rajah—the dust; kiritaih—on My helmet; vipran—the brahmanas; tu—then; kah—who; na—not; visaheta—carry; yat—of the Supreme Lord; arhana-ambhah—water which has washed the feet; sadyah—at once; punati—sanctifies; saha—along with; candra-lalama—Lord Siva; lokan—the three worlds.
TRANSLATION
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 Siva, who bears it on his head.
If I can take the dust of the feet of the Vaisnava on My head, who will refuse to do the same?
PURPORT
The difference between the internal and external energies of the Supreme Personality of Godhead is that in the internal energy, or in the spiritual world, all the opulences are undisturbed, whereas in the external or material energy, all the opulences are temporary manifestations.
The Lord’s supremacy is equal in both the spiritual and material worlds, but the spiritual world is called the kingdom of God, and the material world is called the kingdom of maya.
Maya refers to that which is not actually fact.
The opulence of the material world is a reflection.
It is stated in Bhagavad-gita that this material world is just like a tree whose roots are up and branches down.
This means that the material world is the shadow of the spiritual world.
Real opulence is in the spiritual world.
In the spiritual world the predominating Deity is the Lord Himself, whereas in the material world there are many lords.
That is the difference between the internal and external energies.
The Lord says that although He is the predominating factor of the internal energy and although the material world is sanctified just by the water that has washed His feet, He has the greatest respect for the brahmana and the Vaisnava.
When the Lord Himself offers so much respect to the Vaisnava and the brahmana, how can one deny such respect to such personalities?
3.16.10
ye me tanur dvija-varan duhatir madiya
bhutany alabdha-saranani ca bheda-buddhya
draksyanty agha-ksata-drso hy ahi-manyavas tan
grdhra rusa mama kusanty adhidanda-netuh
SYNONYMS
ye—which persons; me—My; tanuh—body; dvija-varan—the best of the brahmanas; duhatih—cows; madiyah—relating to Me; bhutani—living entities; alabdha-saranani—defenseless; ca—and; bheda-buddhya—considering as different; draksyanti—see; agha—by sin; ksata—is impaired; drsah—whose faculty of judgment; hi—because; ahi—like a snake; manyavah—angry; tan—those same persons; grdhrah—the vulturelike messengers; rusa—angrily; mama—My; kusanti—tear; adhidanda-netuh—of the superintendent of punishment, Yamaraja.
TRANSLATION
The brahmanas, 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 Yamaraja, the superintendent of sinful persons.
PURPORT
The defenseless creatures, according to Brahma-samhita, are the cows, brahmanas, women, children and old men.
Of these five, the brahmanas and cows are especially mentioned in this verse because the Lord is always anxious about the benefit of the brahmanas and the cows and is prayed to in this way.
The Lord especially instructs, therefore, that no one should be envious of these five, especially the cows and brahmanas.
In some of the Bhagavatam readings, the word duhitrh is used instead of duhatih.
But in either case, the meaning is the same.
Duhatih means cow and duhitrh can also be used to mean co because the cow is supposed to be the daughter of the sun-god.
Just as children are taken care of by the parents, women as a class should be taken care of by the father, husband or grown-up son.
Those who are helpless must be taken care of by their respective guardians, otherwise the guardians will be subjected to the punishment of Yamaraja, who is appointed by the Lord to supervise the activities of sinful living creatures.
The assistants, or messengers, of Yamaraja are likened here to vultures, and those who do not execute their respective duties in protecting their wards are compared to serpents.
Vultures deal very seriously with serpents, and similarly the messengers will deal very seriously with neglectful guardians.
3.16.11
ye brahmanan mayi dhiya ksipato ’rcayantas
tusyad-dhrdah smita-sudhoksita-padma-vaktrah
vanyanuraga-kalayatmajavad grnantah
sambodhayanty aham ivaham upahrtas taih
SYNONYMS
ye—which persons; brahmanan—the brahmanas; mayi—in Me; dhiya—with intelligence; ksipatah—uttering harsh words; arcayantah—respecting; tusyat—gladdened; hrdah—hearts; smita—smiling; sudha—nectar; uksita—wet; padma—lotuslike; vaktrah—faces; vanya—with words; anuraga-kalaya—loving; atmaja-vat—like a son; grnantah—praising; sambodhayanti—pacify; aham—I; iva—as; aham—I; upahrtah—being controlled; taih—by them.
TRANSLATION
On the other hand, they captivate My heart who are gladdened in heart and who, their lotus faces enlightened by nectarean smiles, respect the brahmanas, even though the brahmanas utter harsh words.
They look upon the brahmanas 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.
PURPORT
It has been observed in many instances in the Vedic scriptures that when the brahmanas or Vaisnavas curse someone in an angry mood, the person who is cursed does not take it upon himself to treat the brahmanas or Vaisnavas in the same way.
There are many examples of this.
For instance, the sons of Kuvera, when cursed by the great sage Narada, did not seek revenge in the same harsh way, but submitted.
Here also, when Jaya and Vijaya were cursed by the four Kumaras, they did not become harsh towards them; rather, they submitted.
That should be the way of treating brahmanas and Vaisnavas.
One may sometimes be faced with a grievous situation created by a brahmana, but instead of meeting him with a similar mood, one should try to pacify him with a smiling face and mild treatment.
Brahmanas and Vaisnavas should be accepted as earthly representatives of Narayana.
Nowadays some foolish persons have manufactured the term daridra-narayana, indicating that the poor man should be accepted as the representative of Narayana.
But in Vedic literature we do not find that poor men should be treated as representatives of Narayana.
Of course, those who are unprotecte are mentioned here, but the definition of this phrase is clear from the sastras.
The poor man should not be unprotected, but the brahmana should especially be treated as the representative of Narayana and should be worshiped like Him.
It is specifically said that to pacify the brahmanas, one’s face should be lotuslike.
A lotuslike face is exhibited when one is adorned with love and affection.
In this respect, the example of the father’s being angry at the son and the son’s trying to pacify the father with smiling and sweet words is very appropriate.
3.16.12
tan me sva-bhartur avasayam alaksamanau
yusmad-vyatikrama-gatim pratipadya sadyah
bhuyo mamantikam itam tad anugraho me
yat kalpatam acirato bhrtayor vivasah
SYNONYMS
tat—therefore; me—My; sva-bhartuh—of their master; avasayam—the intention; alaksamanau—not knowing; yusmat—against you; vyatikrama—offense; gatim—result; pratipadya—reaping; sadyah—immediately; bhuyah—again; mama antikam—near Me; itam—obtain; tat—that; anugrahah—a favor; me—to Me; yat—which; kalpatam—let it be arranged; aciratah—not long; bhrtayoh—of these two servants; vivasah—exile.
TRANSLATION
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.
PURPORT
From this statement we can understand how anxious the Lord is to get his servitor back into Vaikuntha.
This incident, therefore, proves that those who have once entered a Vaikuntha plane can never fall down.
The case of Jaya and Vijaya is not a falldown; it is just an accident.
The Lord is always anxious to get such devotees back again to the Vaikuntha planes as soon as possible.
It is to be assumed that there is no possibility of a misunderstanding between the Lord and the devotees, but when there are discrepancies or disruptions between one devotee and another, one has to suffer the consequences, although that suffering is temporary.
The Lord is so kind to His devotees that He took all the responsibility for the doormen’s offense and requested the sages to give them facilities to return to Vaikuntha as soon as possible.
3.16.13
brahmovaca
atha tasyosatim devim
rsi-kulyam sarasvatim
nasvadya manyu-dastanam
tesam atmapy atrpyata
SYNONYMS
brahma—Lord Brahma; uvaca—said; atha—now; tasya—of the Supreme Lord; usatim—lovely; devim—shining; rsi-kulyam—like a series of Vedic hymns; sarasvatim—speech; na—not; asvadya—hearing; manyu—anger; dastanam—bitten; tesam—of those sages; atma—the mind; api—even though; atrpyata—satiated.
TRANSLATION
Brahma 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.
3.16.14
satim vyadaya srnvanto
laghvim gurv-artha-gahvaram
vigahyagadha-gambhiram
na vidus tac-cikirsitam
SYNONYMS
satim—excellent; vyadaya—with attentive aural reception; srnvantah—hearing; laghvim—properly composed; guru—momentous; artha—import; gahvaram—difficult to understand; vigahya—pondering; agadha—deep; gambhiram—grave; na—not; viduh—understand; tat—of the Supreme Lord; cikirsitam—the intention.
TRANSLATION
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.
PURPORT
It should be understood that no one can surpass the Supreme Personality of Godhead in speaking.
There is no difference between the Supreme Person and His speeches, for He stands on the absolute platform.
The sages tried with wide open ears to understand the words from the lips of the Supreme Lord, but although His speech was very concise and meaningful, the sages could not completely comprehend what He was saying.
They could not even comprehend the purport of the speech or what the Supreme Lord wanted to do.
Nor could they understand whether the Lord was angry or pleased with them.
3.16.15
te yoga-mayayarabdha-
paramesthya-mahodayam
procuh pranjalayo viprah
prahrstah ksubhita-tvacah
SYNONYMS
te—those; yoga-mayaya—through His internal potency; arabdha—had been revealed; paramesthya—of the Supreme Personality of Godhead; maha-udayam—multiglories; procuh—spoke; pranjalayah—with folded hands; viprah—the four brahmanas; prahrstah—extremely delighted; ksubhita-tvacah—hair standing on end.
TRANSLATION
The four brahmana 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, yogamaya.
PURPORT
The sages were almost too puzzled to speak before the Supreme Personality of Godhead for the first time, and the hairs of their bodies stood erect due to their extreme joy.
The highest opulence in the material world is called paramesthya, the opulence of Brahma.
But that material opulence of Brahma, who lives on the topmost plane within this material world, cannot compare to the opulence of the Supreme Lord because the transcendental opulence in the spiritual world is caused by yogamaya, whereas the opulence in the material world is caused by mahamaya.
3.16.16
rsaya ucuh
na vayam bhagavan vidmas
tava deva cikirsitam
krto me ’nugrahas ceti
yad adhyaksah prabhasase
SYNONYMS
rsayah—the sages; ucuh—said; na—not; vayam—we; bhagavan—O Supreme Personality of Godhead; vidmah—did know; tava—Your; deva—O Lord; cikirsitam—wish for us to do; krtah—has been done; me—unto Me; anugrahah—favor; ca—and; iti—thus; yat—which; adhyaksah—the supreme ruler; prabhasase—You say.
TRANSLATION
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.
PURPORT
The sages could understand that the Supreme Personality of Godhead, who is above everyone, was speaking as if He were in the wrong; therefore it was difficult for them to understand the words of the Lord.
They could understand, however, that the Lord was speaking in such a humble way just to show them His all-merciful favor.
3.16.17
brahmanyasya param daivam
brahmanah kila te prabho
vipranam deva-devanam
bhagavan atma-daivatam
SYNONYMS
brahmanyasya—of the supreme director of the brahminical culture; param—the highest; daivam—position; brahmanah—the brahmanas; kila—for the teaching of others; te—Your; prabho—O Lord; vipranam—of the brahmanas; deva-devanam—to be worshiped by the demigods; bhagavan—the Supreme Personality of Godhead; atma—the self; daivatam—worshipable Deity.
TRANSLATION
O Lord, You are the supreme director of the brahminical culture.
Your considering the brahmanas 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 brahmanas also.
PURPORT
In the Brahma-samhita it is clearly stated that the Supreme Personality of Godhead is the cause of all causes.
There are undoubtedly many demigods, the chiefs of whom are Brahma and Siva.
Lord Visnu is the Lord of Brahma and Siva, not to speak of the brahmanas in this material world.
As mentioned in Bhagavad-gita, the Supreme Lord is very favorable towards all activities performed according to brahminical culture, or the qualities of control of the senses and mind, cleanliness, forbearance, faith in scripture, and practical and theoretical knowledge.
The Lord is the Supersoul of everyone.
In Bhagavad-gita it is said that the Lord is the source of all emanations; thus He is also the source of Brahma and Siva.
3.16.18
tvattah sanatano dharmo
raksyate tanubhis tava
dharmasya paramo guhyo
nirvikaro bhavan matah
SYNONYMS
tvattah—from You; sanatanah—eternal; dharmah—occupation; raksyate—is protected; tanubhih—by multimanifestations; tava—Your; dharmasya—of religious principles; paramah—the supreme; guhyah—objective; nirvikarah—unchangeable; bhavan—You; matah—in our opinion.
TRANSLATION
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.
PURPORT
The statement in this verse dharmasya paramo guhyah refers to the most confidential part of all religious principles.
This is confirmed in Bhagavad-gita.
The conclusion of Lord Krsna in His advice to Arjuna is: Give up all other religious engagement and just surrender unto Me This is the most confidential knowledge in executing religious principles.
In the Bhagavatam also it is stated that if one does not become Krsna conscious after very rigidly executing one’s specified religious duties, all his labor in following so-called religious principles is simply a waste of time.
Here also the sages confirm the statement that the Supreme Lord, not the demigods, is the ultimate goal of all religious principles.
There are many foolish propagandists who say that worship of the demigods is also a way to reach the supreme goal, but in the authorized statements of Srimad-Bhagavatam and Bhagavad-gita this is not accepted.Bhagavad-gita says that one who worships a particular demigod can reach the demigod’s plane, but one who worships the Supreme Personality of Godhead can enter into Vaikuntha.
Some propagandists say that regardless of what one does he will ultimately reach the supreme abode of the Personality of Godhead, but this is not valid.
The Lord is eternal, the Lord’s servitor is eternal, and the Lord’s abode is also eternal.
They are all described here as sanatana, or eternal.
The result of devotional service, therefore, is not temporary, as is the achievement of heavenly planes by worshiping the demigods.
The sages wanted to stress that although the Lord, out of His causeless mercy, says that He worships the brahmanas and Vaisnavas, actually the Lord is worshipable not only by the brahmanas and Vaisnavas but also by the demigods.
3.16.19
taranti hy anjasa mrtyum
nivrtta yad-anugrahat
yoginah sa bhavan kim svid
anugrhyeta yat paraih
SYNONYMS
taranti—cross over; hi—because; anjasa—easily; mrtyum—birth and death; nivrttah—ceasing all material desires; yat—Your; anugrahat—by mercy; yoginah—transcendentalists; sah—the Supreme Lord; bhavan—You; kim svit—never possible; anugrhyeta—may be favored; yat—which; paraih—by others.
TRANSLATION
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.
PURPORT
Unless one is favored by the Supreme Lord, one cannot cross over the ocean of the nescience of repeated birth and death.
Here it is stated that yogis or mystics cross beyond nescience by the mercy of the Supreme Personality of Godhead.
There are many kinds of mystics, such as the karma-yogi, jnana-yogi, dhyana-yogi and bhakti-yogi.
The karmis particularly search after the favor of the demigods, the jnanis want to become one with the Supreme Absolute Truth, and the yogis are satisfied simply by partial vision of the Supreme Personality of Godhead, Paramatma, and ultimately by oneness with Him.
But the bhaktas, the devotees, want to associate with the Supreme Personality of Godhead eternally and serve Him.
It has already been admitted that the Lord is eternal, and those who want the favor of the Supreme Lord perpetually are also eternal.
Therefore yogis here means devotees.
By the mercy of the Lord, devotees can easily pass beyond the nescience of birth and death and attain the eternal abode of the Lord.
The Lord is therefore not in need of another’s favor because no one is equal to or greater than Him.
Actually, everyone needs the favor of the Lord for successful understanding of his human mission.
3.16.20
yam vai vibhutir upayaty anuvelam anyair
artharthibhih sva-sirasa dhrta-pada-renuh
dhanyarpitanghri-tulasi-nava-dama-dhamno
lokam madhuvrata-pater iva kama-yana
SYNONYMS
yam—whom; vai—certainly; vibhutih—Laksmi, the goddess of fortune; upayati—waits upon; anuvelam—occasionally; anyaih—by others; artha—material facility; arthibhih—by those who desire; sva-sirasa—on their own heads; dhrta—accepting; pada—of the feet; renuh—the dust; dhanya—by the devotees; arpita—offered; anghri—at Your feet; tulasi—of tulasi leaves; nava—fresh; dama—on the garland; dhamnah—having a place; lokam—the place; madhu-vrata-pateh—of the king of the bees; iva—like; kama-yana—is anxious to secure.
TRANSLATION
The goddess of fortune, Laksmi, 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 tulasi leaves offered at Your feet by some blessed devotee.
PURPORT
As previously described, tulasi has attained all superior qualities due to being placed at the lotus feet of the Lord.
The comparison made here is very nice.
As the king of bees hovers over the tulasi leaves offered to the lotus feet of the Lord, so Laksmi, the goddess who is sought by the demigods, brahmanas, Vaisnavas and everyone else, always engages in rendering service to the lotus feet of the Lord.
The conclusion is that no one can be the benefactor of the Lord; everyone is actually the servant of the servant of the Lord.
3.16.21
yas tam vivikta-caritair anuvartamanam
natyadriyat parama-bhagavata-prasangah
sa tvam dvijanupatha-punya-rajah-punitah
srivatsa-laksma kim aga bhaga-bhajanas tvam
SYNONYMS
yah—who; tam—Laksmi; vivikta—completely pure; caritaih—devotional services; anuvartamanam—serving; na—not; atyadriyat—attached; parama—the highest; bhagavata—devotees; prasangah—attached; sah—the Supreme Lord; tvam—You; dvija—of the brahmanas; anupatha—on the path; punya—sanctified; rajah—dust; punitah—purified; srivatsa—of Srivatsa; laksma—the mark; kim—what; agah—You obtained; bhaga—all opulences or all good qualities; bhajanah—the reservoir; tvam—You.
TRANSLATION
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 brahmanas, and how can You be glorified or made fortunate by the marks of Srivatsa on Your chest?
PURPORT
It is said in the Brahma-samhita that the Lord is always served by many hundreds of thousands of goddesses of fortune in His Vaikuntha plane, yet because of His attitude of renunciation of all opulences, He is not attached to any one of them.
The Lord has six opulences—unlimited wealth, unlimited fame, unlimited strength, unlimited beauty, unlimited knowledge and unlimited renunciation.
All the demigods and other living entities worship Laksmi, the goddess of fortune, just to get her favor, yet the Lord is never attached to her because He can create an unlimited number of such goddesses for His transcendental service.
The goddess of fortune, Laksmi, is sometimes envious of the tulasi leaves which are placed at the lotus feet of the Lord, for they remain fixed there and do not move, whereas Laksmiji, although stationed by the chest of the Lord, sometimes has to please other devotees who pray for her favor.
Laksmiji sometimes has to go to satisfy her numerous devotees, but tulasi leaves never forsake their position, and the Lord therefore appreciates the service of the tulasi more than the service of Laksmi.
When the Lord says, therefore, that it is due to the causeless mercy of the brahmanas that Laksmiji does not leave Him, we can understand that Laksmiji is attracted by the opulence of the Lord, not by the brahmanas’ benedictions upon Him.
The Lord is not dependent on anyone’s mercy for His opulence; He is always self-sufficient.
The Lord’s statement that His opulence is due to the benediction of the brahmanas and Vaisnavas is only to teach others that they should offer respect to the brahmanas and Vaisnavas, the devotees of the Lord.
3.16.22
dharmasya te bhagavatas tri-yuga tribhih svaih
padbhis caracaram idam dvija-devatartham
nunam bhrtam tad-abhighati rajas tamas ca
sattvena no varadaya tanuva nirasya
SYNONYMS
dharmasya—of the personification of all religion; te—of You; bhagavatah—of the Supreme Personality of Godhead; tri-yuga—You who are manifest in all three millenniums; tribhih—by three; svaih—Your own; padbhih—feet; cara-acaram—animate and inanimate; idam—this universe; dvija—the twice-born; devata—the demigods; artham—for the sake of; nunam—however; bhrtam—protected; tat—those feet; abhighati—destroying; rajah—the mode of passion; tamah—the mode of ignorance; ca—and; sattvena—of pure goodness; nah—unto us; vara-daya—bestowing all blessings; tanuva—by Your transcendental form; nirasya—driving away.
TRANSLATION
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.
PURPORT
The Lord is addressed in this verse as tri-yuga, or one who appears in three millenniums—namely the Satya, Dvapara and Treta yugas.
He is not mentioned as appearing in the fourth millennium, or Kali-yuga.
It is described in Vedic literature that in Kali-yuga He comes as channa-avatara, or an incarnation, but He does not appear as a manifest incarnation.
In the other yugas, however, the Lord is a manifest incarnation, and therefore he is addressed as tri-yuga, or the Lord who appears in three yugas.
Sridhara Svami describes tri-yuga as follows: yuga means couple and tri means three The Lord is manifested as three couples by His six opulences, or three couples of opulences.
In that way He can be addressed as tri-yuga.
The Lord is the personality of religious principles.
In three millenniums religious principles are protected by three kinds of spiritual culture, namely austerity, cleanliness and mercy.
The Lord is called tri-yuga in that way also.
In the age of Kali these three requisites to spiritual culture are almost absent, but the Lord is so kind that in spite of Kali-yuga’s being devoid of these three spiritual qualities, He comes and protects the people of this age in His covered incarnation as Lord Caitanya.
Lord Caitanya is called covere because although He is Krsna Himself, He presents Himself as a devotee of Krsna, not directly Krsna.
The devotees pray to Lord Caitanya, therefore, to eliminate their stock of passion and ignorance, the most conspicuous assets of this yuga.
In the Krsna consciousness movement one cleanses himself of the modes of passion and ignorance by chanting the holy name of the Lord, Hare Krsna, Hare Krsna, as introduced by Lord Caitanya.
The four Kumaras were cognizant of their situation in the modes of passion and ignorance because, although in Vaikuntha, they wanted to curse devotees of the Lord.
Since they were conscious of their own weakness, they prayed to the Lord to remove their still-existing passion and ignorance.
The three transcendental qualifications—cleanliness, austerity and mercy—are the qualifications of the twice-born and the demigods.
Those who are not situated in the quality of goodness cannot accept these three principles of spiritual culture.
For the Krsna consciousness movement, therefore, there are three sinful activities which are prohibited—namely illicit sex, intoxication, and eating food other than the prasada offered to Krsna.
These three prohibitions are based on the principles of austerity, cleanliness and mercy.
Devotees are merciful because they spare the poor animals, and they are clean because they are free of contamination from unwanted foodstuff and unwanted habits.
Austerity is represented by restricted sex life.
These principles, indicated by the prayers of the four Kumaras, should be followed by the devotees who are engaged in Krsna consciousness.
3.16.23
na tvam dvijottama-kulam yadi hatma-gopam
gopta vrsah svarhanena sa-sunrtena
tarhy eva nanksyati sivas tava deva pantha
loko ’grahisyad rsabhasya hi tat pramanam
SYNONYMS
na—not; tvam—You; dvija—of the twice-born; uttama-kulam—the highest class; yadi—if; ha—indeed; atma-gopam—worthy to be protected by You; gopta—the protector; vrsah—the best; su-arhanena—by worship; sa-sunrtena—along with mild words; tarhi—then; eva—certainly; nanksyati—will be lost; sivah—auspicious; tava—Your; deva—O Lord; panthah—the path; lokah—the people in general; agrahisyat—would accept; rsabhasya—of the best; hi—because; tat—that; pramanam—authority.
TRANSLATION
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.
PURPORT
In Bhagavad-gita it is stated by the Lord Himself that the acts and character of great authorities are followed by people in general.
Leaders of ideal character are therefore needed in society.
Krsna, the Supreme Personality of Godhead, appeared in this material world just to show the example of perfect authority, and people have to follow His path.
The Vedic injunction is that one cannot understand the Absolute Truth simply by mental speculation or logical argument.
One has to follow the authorities.
Mahajano yena gatah sa panthah.
Great authorities should be followed; otherwise, if we simply depend on the scriptures, we are sometimes misled by rascals, or else we cannot understand or follow the different spiritual injunctions.
The best path is to follow the authorities.
The four brahmana-sages stated that Krsna is naturally the protector of the cows and brahmanas: go-brahmana-hitaya ca.
When Krsna was on this plane, He set a practical example.
He was a cowherd boy, and He was very respectful to the brahmanas and devotees.
It is also affirmed herein that the brahmanas are the best of the twice-born.
Brahmanas, ksatriyas and vaisyas are all twice-born, but the brahmanas are the best.
When there is a fight between two persons, each of them protects the upper part of his body—the head, the arms and the belly.
Similarly, for the actual advancement of human civilization, the best part of the social body, namely the brahmanas, the ksatriyas and vaisyas (the intelligent class of men, the military class and the mercantile men) should be given special protection.
Protection of the laborers should not be neglected, but special protection should be given to the upper orders.
Of all classes of men, the brahmanas and the Vaisnavas should be given special protection.
They should be worshiped.
When their protection is performed, it is just like worshiping God.
That is not exactly protection; it is a duty.
One should worship the brahmanas and Vaisnavas by offering them all kinds of endowments and sweet words, and if one has no means to offer anything, he must at least use sweet words to pacify them.
The Lord personally exhibited this behavior towards the Kumaras.
If this system is not introduced by the leaders, then human civilization will be lost.
When there is no protection and special treatment for persons who are devotees of the Lord, who are highly intelligent in spiritual life, then the whole society is lost.
The word nanksyati indicates that such a civilization becomes spoiled and is annihilated.
The kind of civilization recommended is called deva-patha, which means the royal road of the demigods Demigods are supposed to be fully fixed in devotional service, or Krsna consciousness; that is the auspicious path that should be protected.
If the authorities or the leaders of society do not give special respect to the brahmanas and Vaisnavas and do not offer them not only sweet words but all facilities, then the path of progress will be lost to human civilization.
The Lord personally wanted to teach this, and therefore He offered so much praise to the Kumaras.
3.16.24
tat te ’nabhistam iva sattva-nidher vidhitsoh
ksemam janaya nija-saktibhir uddhrtareh
naitavata try-adhipater bata visva-bhartus
tejah ksatam tv avanatasya sa te vinodah
SYNONYMS
tat—that destruction of the path of auspiciousness; te—by You; anabhistam—is not liked; iva—as; sattva-nidheh—the reservoir of all goodness; vidhitsoh—desiring to do; ksemam—good; janaya—for the people in general; nija-saktibhih—by Your own potencies; uddhrta—destroyed; areh—the opposite element; na—not; etavata—by this; tri-adhipateh—of the proprietor of the three kinds of creations; bata—O Lord; visva-bhartuh—the maintainer of the universe; tejah—potency; ksatam—reduced; tu—but; avanatasya—submissive; sah—that; te—Your; vinodah—pleasure.
TRANSLATION
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.
PURPORT
Lord Krsna was never reduced in His position by becoming a cowherd boy or by offering respect to Sudama Brahmana or His other devotees like Nanda Maharaja, Vasudeva, Maharaja Yudhisthira and the Pandavas’ mother, Kunti.
Everyone knew that He was the Supreme Personality of Godhead, Krsna, yet His behavior was exemplary.
The Supreme Personality of Godhead is sac-cid-ananda-vigraha (Bs.5.1); His form is completely spiritual, full of bliss and knowledge, and it is eternal.
Because the living entities are His parts and parcels, originally they also belong to the same quality of eternal form as the Lord, but when they come in contact with maya, the material potency, due to their forgetfulness their existential constitution is covered.
We should try to understand the appearance of Lord Krsna in this spirit, as the Kumaras pray to Him.
He is eternally a cowherd boy at Vrndavana, He is eternally the leader of the Battle of Kuruksetra, and He is eternally the opulent prince of Dvaraka and the lover of the damsels of Vrndavana; all His appearances are meaningful because they show His real characteristics to the conditioned souls, who have forgotten their relationship with the Supreme Lord.
He does everything for their benefit.
The force exhibited in the Battle of Kuruksetra by the desire of Krsna and through the agency of Arjuna was also necessary because when people become too irreligious, force is required.
Nonviolence in this respect is rascaldom.
3.16.25
yam vanayor damam adhisa bhavan vidhatte
vrttim nu va tad anumanmahi nirvyalikam
asmasu va ya ucito dhriyatam sa dando
ye ’nagasau vayam ayunksmahi kilbisena
SYNONYMS
yam—which; va—or; anayoh—of both of them; damam—punishment; adhisa—O Lord; bhavan—Your Lordship; vidhatte—awards; vrttim—better existence; nu—certainly; va—or; tat—that; anumanmahi—we accept; nirvyalikam—without duplicity; asmasu—to us; va—or; yah—whichever; ucitah—is proper; dhriyatam—may be awarded; sah—that; dandah—punishment; ye—who; anagasau—sinless; vayam—we; ayunksmahi—allotted; kilbisena—with a curse.
TRANSLATION
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.
PURPORT
The sages, the four Kumaras, now reject their cursing of the two doorkeepers, Jaya and Vijaya, because they are now conscious that persons who engage in the service of the Lord cannot be at fault at any stage.
It is said that anyone who has implicit faith in the service of the Lord, or who actually engages in transcendental loving service, has all the good qualities of the demigods.
Therefore, a devotee cannot be at fault.
If sometimes it is found that he is in error by accident or by some temporary arrangement, that should not be taken very seriously.
The cursing of Jaya and Vijaya is here repented.
Now the Kumaras are thinking in terms of their position in the modes of passion and ignorance, and they are prepared to accept any kind of punishment from the Lord.
In general, when dealing with devotees, we should not try to find faults.
In Bhagavad-gita also it is confirmed that the devotee who faithfully serves the Supreme Lord, even if found to commit a gross mistake, should be considered a sadhu, or saintly person.
Due to former habits he may commit some wrong, but because he is engaged in the service of the Lord, that wrong should not be taken very seriously.
3.16.26
sri-bhagavan uvaca
etau suretara-gatim pratipadya sadyah
samrambha-sambhrta-samadhy-anubaddha-yogau
bhuyah sakasam upayasyata asu yo vah
sapo mayaiva nimitas tad aveta viprah
SYNONYMS
sri-bhagavan uvaca—the Supreme Personality of Godhead replied; etau—these two doorkeepers; sura-itara—demoniac; gatim—the womb; pratipadya—obtaining; sadyah—quickly; samrambha—by anger; sambhrta—intensified; samadhi—concentration of mind; anubaddha—firmly; yogau—united with Me; bhuyah—again; sakasam—to My presence; upayasyatah—shall return; asu—shortly; yah—which; vah—of you; sapah—curse; maya—by Me; eva—alone; nimitah—ordained; tat—that; aveta—know; viprah—O brahmanas.
TRANSLATION
The Lord replied: O brahmanas, 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.
PURPORT
The Lord stated that the punishment inflicted by the sages upon the doorkeepers Jaya and Vijaya was conceived by the Lord Himself.
Without the Lord’s sanction, nothing can happen.
It is to be understood that there was a plan in the cursing of the Lord’s devotees in Vaikuntha, and His plan is explained by many stalwart authorities.
The Lord sometimes desires to fight.
The fighting spirit also exists in the Supreme Lord, otherwise how could fighting be manifested at all? Because the Lord is the source of everything, anger and fighting are also inherent in His personality.
When He desires to fight with someone, He has to find an enemy, but in the Vaikuntha world there is no enemy because everyone is engaged fully in His service.
Therefore He sometimes comes to the material world as an incarnation in order to manifest His fighting spirit.
In Bhagavad-gita (4.8) also it is said that the Lord appears just to give protection to the devotees and to annihilate the nondevotees.
The nondevotees are found in the material world, not in the spiritual world; therefore, when the Lord wants to fight, He has to come to this world.
But who will fight with the Supreme Lord? No one is able to fight with Him! Therefore, because the Lord’s pastimes in the material world are always performed with His associates, not with others, He has to find some devotee who will play the part of an enemy.
In Bhagavad-gita the Lord says to Arjuna, My dear Arjuna, both you and I have appeared many, many times in this material world, but you have forgotten, whereas I remember Thus Jaya and Vijaya were selected by the Lord to fight with Him in the material world, and that was the reason the sages came to see Him and accidentally the doorkeepers were cursed.
It was the Lord’s desire to send them to the material world, not perpetually, but for some time.
Therefore, just as on a theatrical stage someone takes the part of enemy to the proprietor of the stage, although the play is for a short time and there is no permanent enmity between the servant and the proprietor, so the sura janas (devotees) were cursed by the sages to go to the asura jana, or atheistic families.
That a devotee should come into an atheistic family is surprising, but it is simply a show.
After finishing their mock fighting, both the devotee and the Lord are again associated in the spiritual planes.
That is very explicitly explained here.
The conclusion is that no one falls from the spiritual world, or Vaikuntha plane, for it is the eternal abode.
But sometimes, as the Lord desires, devotees come into this material world as preachers or as atheists.
In each case we must understand that there is a plan of the Lord.
Lord Buddha, for example, was an incarnation, yet he preached atheism: There is no God But actually there was a plan behind this, as explained in the Bhagavatam.
3.16.27
brahmovaca
atha te munayo drstva
nayanananda-bhajanam
vaikuntham tad-adhisthanam
vikuntham ca svayam-prabham
SYNONYMS
brahma uvaca—Lord Brahma said; atha—now; te—those; munayah—sages; drstva—after seeing; nayana—of the eyes; ananda—pleasure; bhajanam—producing; vaikuntham—the Vaikuntha plane; tat—of Him; adhisthanam—the abode; vikuntham—the Supreme Personality of Godhead; ca—and; svayam-prabham—self-illuminating.
TRANSLATION
Lord Brahma said: After seeing the Lord of Vaikuntha, the Supreme Personality of Godhead, in the self-illuminated Vaikuntha plane, the sages left that transcendental abode.
PURPORT
The transcendental abode of the Supreme Personality of Godhead, as stated in Bhagavad-gita and confirmed in this verse, is self-illuminated.
In Bhagavad-gita it is said that in the spiritual world there is no need of sun, moon or electricity.
This indicates that all the planes there are self-illuminated, self-sufficient and independent; everything there is complete.
Lord Krsna says that once one goes to that Vaikuntha plane, he never returns.
The inhabitants of Vaikuntha never return to the material world, but the incident of Jaya and Vijaya was a different case.
They came to the material world for some time, and then they returned to Vaikuntha.
3.16.28
bhagavantam parikramya
pranipatyanumanya ca
pratijagmuh pramuditah
samsanto vaisnavim sriyam
SYNONYMS
bhagavantam—the Supreme Personality of Godhead; parikramya—after circumambulating; pranipatya—after offering obeisances; anumanya—after learning; ca—and; pratijagmuh—returned; pramuditah—extremely delighted; samsantah—glorifying; vaisnavim—of the Vaisnavas; sriyam—opulence.
TRANSLATION
The sages circumambulated the Supreme Lord, offered their obeisances and returned, extremely delighted at learning of the divine opulences of the Vaisnava.
PURPORT
It is still a respectful practice to circumambulate the Lord in Hindu temples.
Especially in Vaisnava temples there is an arrangement for people to offer their respects to the Deity and circumambulate the temple at least three times.
3.16.29
bhagavan anugav aha
yatam ma bhaistam astu sam
brahma-tejah samartho ’pi
hantum necche matam tu me
SYNONYMS
bhagavan—the Supreme Personality of Godhead; anugau—to His two attendants; aha—said; yatam—depart from this place; ma—let there not be; bhaistam—fear; astu—let there be; sam—happiness; brahma—of a brahmana; tejah—the curse; samarthah—being able; api—even; hantum—to nullify; na icche—do not desire; matam—approved; tu—on the contrary; me—by Me.
TRANSLATION
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 brahmanas’ curse, I would not do so.
On the contrary, it has My approval.
PURPORT
As explained in connection with text 26, all the incidents that took place had the approval of the Lord.
Ordinarily, there is no possibility that the four sages could be so angry with the doorkeepers, nor could the Supreme Lord neglect His two doorkeepers, nor can one come back from Vaikuntha after once taking birth there.
All these incidents, therefore, were designed by the Lord Himself for the sake of His pastimes in the material world.
Thus He plainly says that it was done with His approval.
Otherwise, it would have been impossible for inhabitants of Vaikuntha to come back to this material world simply because of a brahminical curse.
The Lord especially blesses the so-called culprits: All glories unto you A devotee, once accepted by the Lord, can never fall down.
That is the conclusion of this incident.
3.16.30
etat puraiva nirdistam
ramaya kruddhaya yada
purapavarita dvari
visanti mayy uparate
SYNONYMS
etat—this departure; pura—formerly; eva—certainly; nirdistam—foretold; ramaya—by Laksmi; kruddhaya—furious; yada—when; pura—previously; apavarita—prevented; dvari—at the gate; visanti—entering; mayi—as I; uparate—was resting.
TRANSLATION
This departure from Vaikuntha was foretold by Laksmi, 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.
3.16.31
mayi samrambha-yogena
nistirya brahma-helanam
pratyesyatam nikasam me
kalenalpiyasa punah
SYNONYMS
mayi—unto Me; samrambha-yogena—by practice of mystic yoga in anger; nistirya—being liberated from; brahma-helanam—the result of disobedience to the brahmanas; pratyesyatam—will come back; nikasam—near; me—Me; kalena—in due course of time; alpiyasa—very short; punah—again.
TRANSLATION
The Lord assured the two Vaikuntha inhabitants, Jaya and Vijaya: By practicing the mystic yoga system in anger, you will be cleansed of the sin of disobeying the brahmanas and within a very short time return to Me.
PURPORT
The Supreme Personality of Godhead advised the two doorkeepers, Jaya and Vijaya, that by dint of bhakti-yoga in anger they would be delivered from the curses of the brahmanas.
Srila Madhva Muni remarks in this connection that by practicing bhakti-yoga one can become free from all sinful reactions.
Even a brahma-sapa, or curse by a brahmana, which cannot be overcome by any other means, can be overcome by bhakti-yoga.
One can practice bhakti-yoga in many rasas.
There are twelve rasas, five primary and seven secondary.
The five primary rasas constitute direct bhakti-yoga, but although the seven secondary rasas are indirect, they are also counted within bhakti-yoga if they are used in the service of the Lord.
In other words, bhakti-yoga is all-inclusive.
Srimad-Bhagavatam (10.29.15): kamam krodham bhayam.
The gopis were attracted to Krsna by bhakti-yoga in a relationship of lusty desire (kama).
Similarly, Kamsa was attached to bhakti-yoga by dint of fear of his death.
Thus bhakti-yoga is so powerful that even becoming an enemy of the Lord and always thinking of Him can deliver one very quickly.
It is said, visnu-bhaktah smrto daiva asuras tad-vipanyayah: Devotees of Lord Visnu are called demigods, whereas nondevotees are called asuras But bhakti-yoga is so powerful that both demigods and asuras can derive its benefits if they always think of the personality of Godhead.
The basic principle of bhakti-yoga is to think of the Supreme Lord always.
The Lord says in Bhagavad-gita (18.65), man-mana bhava mad-bhaktah: Always think of Me It doesn’t matter which way one thinks; the very thought of the Personality of Godhead is the basic principle of bhakti-yoga.
In the material planes there are different grades of sinful activities, of which disrespecting a brahmana or a Vaisnava is the most sinful.
Here it is clearly stated that one can overcome even that grave sin simply by thinking of Visnu, not even favorably but in anger.
Thus even if those who are not devotees always think of Visnu, they become free from all sinful activities.
Krsna consciousness is the highest form of thought.
Lord Visnu is thought of in this age by chanting Hare Krsna, Hare Krsna, Krsna Krsna, Hare Hare/ Hare Rama, Hare Rama, Rama Rama, Hare Hare.
From the statements of the Bhagavatam it appears that if one thinks of Krsna, even as an enemy, that particular qualification—thinking of Visnu, or Krsna—cleanses one of all sins.
3.16.32
dvahsthav adisya bhagavan
vimana-sreni-bhusanam
sarvatisayaya laksmya
justam svam dhisnyam avisat
SYNONYMS
dvah-sthau—to the doorkeepers; adisya—just directing them; bhagavan—the Supreme Personality of Godhead; vimana-sreni-bhusanam—always decorated with first-class airplanes; sarva-atisayaya—in every respect extensively opulent; laksmya—opulences; justam—bedecked with; svam—His own; dhisnyam—abode; avisat—went back.
TRANSLATION
After thus speaking at the door of Vaikuntha, the Lord returned to His abode, where there are many celestial airplanes and all-surpassing wealth and splendor.
PURPORT
It is clear from this verse that all the incidents took place at the entrance of Vaikunthaloka.
In other words, the sages were not actually within Vaikunthaloka, but were at the gate.
It could be asked, How could they return to the material world if they entered Vaikunthaloka But factually they did not enter, and therefore they returned.
There are many similar incidents where great yogis and brahmanas, by dint of their yoga practice, have gone from this material world to Vaikunthaloka—but they were not meant to stay there.
They came back.
It is also confirmed here that the Lord was surrounded by many Vaikuntha airplanes.
Vaikunthaloka is described here as having splendid opulence, far surpassing the splendor of this material world.
All other living creatures, including the demigods, are born of Brahma, and Brahma is born of Lord Visnu.
Krsna states in Bhagavad-gita, in the Tenth Chapter, aham sarvasya prabhavah: Lord Visnu is the origin of all manifestations in the material world.
Those who know that Lord Visnu is the origin of everything, who are conversant with the process of creation and who understand that Visnu, or Krsna, is the most worshipable object of all living entities, engage themselves in Visnu worship as Vaisnavas.
The Vedic hymns also confirm this: om tad visnoh paramam padam.
The goal of life is to understand Visnu.
The Bhagavatam also confirms this elsewhere.
Foolish people, not knowing that Visnu is the supreme worshipable object, create so many worshipable objects in this material world, and therefore they fall down.
3.16.33
tau tu girvana-rsabhau
dustarad dhari-lokatah
hata-sriyau brahma-sapad
abhutam vigata-smayau
SYNONYMS
tau—those two gatekeepers; tu—but; girvana-rsabhau—the best of the demigods; dustarat—unable to be avoided; hari-lokatah—from Vaikuntha, the abode of Lord Hari; hata-sriyau—diminished in beauty and luster; brahma-sapat—from the curse of a brahmana; abhutam—became; vigata-smayau—morose.
TRANSLATION
But those two gatekeepers, the best of the demigods, their beauty and luster diminished by the curse of the brahmanas, became morose and fell from Vaikuntha, the abode of the Supreme Lord.
3.16.34
tada vikuntha-dhisanat
tayor nipatamanayoh
haha-karo mahan asid
vimanagryesu putrakah
SYNONYMS
tada—then; vikuntha—of the Supreme Lord; dhisanat—from the abode; tayoh—as both of them; nipatamanayoh—were falling; haha-karah—roaring in disappointment; mahan—great; asit—occurred; vimana-agryesu—in the best of airplanes; putrakah—O demigods.
TRANSLATION
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.
3.16.35
tav eva hy adhuna praptau
parsada-pravarau hareh
diter jathara-nirvistam
kasyapam teja ulbanam
SYNONYMS
tau—those two doorkeepers; eva—certainly; hi—addressed; adhuna—now; praptau—having gotten; parsada-pravarau—important associates; hareh—of the Supreme Personality of Godhead; diteh—of Diti; jathara—womb; nirvistam—entering; kasyapam—of Kasyapa Muni; tejah—semen; ulbanam—very strong.
TRANSLATION
Lord Brahma continued: Those two principal doorkeepers of the Personality of Godhead have now entered the womb of Diti, the powerful semen of Kasyapa Muni having covered them.
PURPORT
Here is clear proof of how a living entity coming originally from Vaikunthaloka is encaged in material elements.
The living entity takes shelter within the semen of a father, which is injected within the womb of a mother, and with the help of the mother’s emulsified ovum the living entity grows a particular type of a body.
In this connection it is to be remembered that the mind of Kasyapa Muni was not in order when he conceived the two sons, Hiranyaksa and Hiranyakasipu.
Therefore the semen he discharged was simultaneously extremely powerful and mixed with the quality of anger.
It is to be concluded that while conceiving a child one’s mind must be very sober and devotional.
For this purpose the Garbhadhana-samskara is recommended in the Vedic scriptures.
If the mind of the father is not sober, the semen discharged will not be very good.
Thus the living entity, wrapped in the matter produced from the father and mother, will be demoniac like Hiranyaksa and Hiranyakasipu.
The conditions of conception are to be carefully studied.
This is a very great science.
3.16.36
tayor asurayor adya
tejasa yamayor hi vah
aksiptam teja etarhi
bhagavams tad vidhitsati
SYNONYMS
tayoh—of them; asurayoh—of the two asuras; adya—today; tejasa—by the prowess; yamayoh—of the twins; hi—certainly; vah—of all you demigods; aksiptam—agitated; tejah—power; etarhi—thus certainly; bhagavan—the Supreme Personality of Godhead; tat—that; vidhitsati—desires to do.
TRANSLATION
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.
PURPORT
Although Hiranyakasipu and Hiranyaksa, formerly Jaya and Vijaya, became asuras, the demigods of this material world could not control them, and therefore Lord Brahma said that neither he nor all the demigods could counteract the disturbance they created.
They came within the material world by the order of the Supreme Personality of Godhead, and He alone could counteract such disturbances.
In other words, although Jaya and Vijaya assumed the bodies of asuras, they remained more powerful than anyone, thus proving that the Supreme Personality of Godhead desired to fight because the fighting spirit is also within Him.
He is the original in everything, but when He desires to fight He must fight with a devotee.
Therefore by His desire only were Jaya and Vijaya cursed by the Kumaras.
The Lord ordered the gatekeepers to go down to the material world to become His enemies so that He could fight with them and His fighting desires would be satisfied by the service of His personal devotees.
Brahma showed the demigods that the situation created by the darkness, for which they were disturbed, was the desire of the Supreme Lord.
He wanted to show that even though these two attendants were coming in the forms of demons, they were very powerful, greater than the demigods, who could not control them.
No one can surpass the acts of the Supreme Lord.
The demigods were also advised not to try to counteract this incident, because it was ordered by the Lord.
Similarly, anyone who is ordered by the Lord to perform some action in this material world, especially preaching His glories, cannot be counteracted by anyone; the will of the Lord is executed under all circumstances.
3.16.37
visvasya yah sthiti-layodbhava-hetur adyo
yogesvarair api duratyaya-yogamayah
ksemam vidhasyati sa no bhagavams tryadhisas
tatrasmadiya-vimrsena kiyan iharthah
SYNONYMS
visvasya—of the universe; yah—who; sthiti—maintenance; laya—destruction; udbhava—creation; hetuh—the cause; adyah—the most ancient person; yoga-isvaraih—by the masters of yoga; api—even; duratyaya—cannot be easily understood; yoga-mayah—His yogamaya potency; ksemam—good; vidhasyati—will do; sah—He; nah—of us; bhagavan—the Supreme Personality of Godhead; tri-adhisah—the controller of the three modes of material nature; tatra—there; asmadiya—by our; vimrsena—deliberation; kiyan—what; iha—on this subject; arthah—purpose.
TRANSLATION
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, yogamaya, 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?
PURPORT
When something is arranged by the Supreme Personality of Godhead, one should not be disturbed by it, even if it appears to be a reverse according to one’s calculations.
For example, sometimes we see that a powerful preacher is killed, or sometimes he is put into difficulty, just as Haridasa Thakura was.
He was a great devotee who came into this material world to execute the will of the Lord by preaching the Lord’s glories.
But Haridasa was punished at the hands of the Kazi by being beaten in twenty-two marketplaces.
Similarly, Lord Jesus Christ was crucified, and Prahlada Maharaja was put through so many tribulations.
The Pandavas, who were direct friends of Krsna, lost their kingdom, their wife was insulted, and they had to undergo many severe tribulations.
Seeing all these reverses affect devotees, one should not be disturbed; one should simply understand that in these matters there must be some plan of the Supreme Personality of Godhead.
The Bhagavatam’s conclusion is that a devotee is never disturbed by such reverses.
He accepts even reverse conditions as the grace of the Lord.
One who continues to serve the Lord even in reverse conditions is assured that he will go back to Godhead, back to the Vaikuntha planes.
Lord Brahma assured the demigods that there was no use in talking about how the disturbing situation of darkness was taking place, since the actual fact was that it was ordered by the Supreme Lord.
Brahma knew this because he was a great devotee; it was possible for him to understand the plan of the Lord.