48 verses
Maitreya said: Diti, fearing that her sons would afflict the devatās, held within her womb for a hundred years Kaśyapas sons, who would destroy the power of the devatās.
When the light of the planets became dim because of holding those children in her womb, the devatās, who had lost their powers, asked Brahmā about the darkness spreading in all directions.
By the power of the offspring in her womb (tena) the planets lost their light. Hatāloke instead of āhatāloke is also seen. Vyatikaram means spread.
The devatās said: You know about this darkness which worries us greatly, since you have all knowledge which is not destroyed by time.
You know (vettha) since you are omniscient and your knowledge is not destroyed by time.
O lord of lords! O maintainer of the universe! O crest jewel of the devatās! O crest jewel among devatās such as Indra! You know the condition of all living beings high and lower.
Lokanātha means the devatās headed by Indra.
We offer respects to you, who have power of knowledge, who have accepted a body by the Lords māyā, composed of rajoguṇa. We offer respects to you whose source is the Supreme Lord.
We offer respects to one who has attained the body (idam) of Brahmā, who has accepted rajoguṇa (gṛhīta-guṇa-bhedāya), who is caused by the Supreme Lord (avyakta).
teṣāṁ supakva-yogānāṁ jita-śvāsendriyātmanām labdha-yuṣmat-prasādānāṁ na kutaścit parābhavaḥ
Persons mature in their practice, controlling breath, senses and mind, attaining your mercy, those who meditate with exclusive devotion upon you, the supreme lord, the source of all beings, who hold all the planets together within you and contain all the devas and demons, are not defeated at any time.
Ananyena bhāvena can refer to the worshippers of Hiraṇyagarbha, who meditate on that form as non-different from the Supreme Lord. Or it can refer to meditation through bhakti without material desires. The supreme lord is the creator of the living beings (ātma-bhāvanam), and he holds all the worlds together within himself, since he is the total of everything. In the Lord exist all the devatās and asuras (sad-asad-ātmakaḥ).
We offer respects to the chief person by whose words, the Vedas, all the living beings make offerings, just as tamed bulls are controlled by a rope.
Vācā refers to the Vedas. Śruti says: tasya vāk tantrir nāmāni dāmāni: the words of the Lord are a rope, and his names are ropes.
O Lord! Please create auspiciousness for those whose works have been stopped by the darkness. You should see us, surrendered to you, with a glance of profuse mercy.
Because the darkness, there were no divisions of day and night. See us, surrendered (āpannān) to you, with plentiful (adabhra) mercy.
The embryo in Diti, created from the semen of Kaśyapa, is increasingly darkening all directions, just as fire increases with fuel.
Give more details of the condition. The embryo of Diti was created by the semen (ojaḥ) of Kāśyapa.
Maitreya said: O mighty armed Vidura! Powerful Brahmā, the object of the devatās praises, smiling, replied to the devatās, pleasing them with sweet words.
Oh! The ignorant praise me. I am useless to deliver them from this difficulty. He smiled,just as an elder smiles at small children. Śābda-gocara means that Brahmā was the object of the prayers of the devatās.
Brahmā said: My mental sons born before you, the Kumāras, having given up all desires in this world, were wandering to various planets through the sky.
Please listen to an astonishing event that happened long ago related to this present calamity.
Once, they went to the abode of the Supreme Lord who purifies all hearts. This abode is worshipped by all people.
Āmalātmanaḥ means the Lord who purifies the hearts (ātmanaḥ).
In that place all men reside with forms like the Lord and they worship the Lord with unmotivated service.
They have forms like the Lord. They have no personal motives (animitta) impelling them (nimittena) to worship. Ārādhayan means that they worshipped since ancient times.
There, the Supreme Lord, the original person, the form of the highest dharma, attainable by the Vedas, established in pure sattva, gives pleasure to us, his devotees.
Established in śuddha-sattva (virajaṁ sattvam), with name, form, qualities and pastimes all śuddha-sattva, the form of supreme dharma (vṛṣaḥ) gives pleasure to us, his devotees.
In that place, a forest named Niḥśreyasa shines with trees, which are bliss incarnate, fulfilling all desires, bearing flowers and fruits of all seasons.
Kaivalyam iva mūrtimat means that all of the trees are nityasiddha, filled with bliss without any interruption. It is said that the birds are all ātmārāma, without any material desires.
Alighting from the planes and entering the water, the devotees constantly sing the glories of the lord which are devoid of all faults, while criticizing the wind, since it distracts their minds with its perfume of mādhavī blossoms filled with honey.
The activities of the Lord are devoid of all contaminations of present in jīvas of the material world (śamala-kṣapanāni), and they destroy the grief arising from separation from the Lord. The servants descend from their airplanes in order to produce special notes in their singing. They sing while immersed in the lakes up to their throats. Or, placing their consorts on the trees on the bank of the water, they cover them with leaves, and then have them enter the water. Their attention fixed only on the describing the Lord may be disturbed by the fragrance of the blossoming mādhavī flowers filled with honey, but they continue to sing. They do not give up singing. They revile the wind. O cool, gentle, murmuring breeze filled with the fragrance of mādhavī flowers! Why do you try to divert the attention of your minds absorbed in the sweetness of the Lords pastimes? Do you think you are sweeter than those pastimes? How foolish you are! Because the previous verse described the trees as being the personification of kaivalya, there is a suggestion that though the fragrance of the flowers is the personification of impersonal Brahman, the bliss of worshipping the Lord is superior to the bliss of Brahman.
The clamor of the doves, cuckoos, cranes, cakravākas, gallinules, swans, parrots, partridges and peacocks immediately ceases when the king of bees loudly hums, with resemblance to glorification of the Lord.
Like the devotees riding on airplanes, the birds also are great devotees with pure bhakti. The doves (pārāvata), cuckoos (anyabhṛta), and gallinules (dātyūha) immediately stop chirping. Oh! There is glorification of the Lord! Let us be silent and listen! What is it? The king of bees, qualified to sit on the garland of the Lord, is humming Hari, hari! caused by the sound of his vibrating wings. This is equal to glorification of the Lord. I do not know how much more respect the birds show for the bee if he directly glorifies the Lord!
In the forests of Vaikuṇṭha, on smelling the scent of tulasī used in the garlands of the Lord, the mandāra, kunda, kuraba, water lily, campaka, arṇa, punnāga, nāgakeśara, baluka, lotus and pārijāta trees, being of pure mind, give great respect to tulasī for her performance of austerity to achieve that position.
Like the birds, the trees also are the greatest devotees, devoid of envy and hatred. Nāga means the nāgakeśara tree. These trees have flowers with the sweetest perfume, but when they smell the fragrance of tulasi when the Lord performs pastimes in the forest with tulasī ornaments, they offer respect to tulasī for her austerities to achieve that position, for they have not done such austerities. You are so fortunate! If we know what austerities she did, then we would go to the land of Bhārata and do the same! This is the hint from the description. Even the inhabitants of Vaikuṇṭha desire to take birth in Bhārata. It is hinted that the land of Bhārata is superior to Vaikuṇṭha. The trees respect tulasī and do not envy her, because she has a pure heart (sumanasaḥ). Or sumanasah can mean flowering trees. Mention here is made of the persons in airplanes, born from wombs, the birds born from eggs and the trees born from seeds. The fourth type of living beings born from perspiration do not worship the Lord since they are not described here.
Vaikuṇṭha is filled with airplanes made of gold, vaidūrya and emeralds, obtained solely by worship of the Lords lotus feet. It is filled with devotees absorbed in the Lord who cannot be disturbed by the smiles, glances and words of the most beautiful women with broad hips and smiling faces.
Having described the beauty of the surrounding gardens, he describes the beauty of the city in the center. Vaikuṇṭha is filled with airplanes made of gold, obtained simply by surrender to the Lords feet, by bhakti, not by jñāna or karma even though performed perfectly. In those persons engaged in the bliss of worship of the Lord there is room for the bliss of Brahman, as mentioned previously, what to speak of material pleasure. The most beautiful women with broad hips and smiling faces cannot produce passion by their naturally attractive smiles, glances and words in the men who have absorbed their minds in Kṛṣṇa. Vaikuṇṭha is filled with such people.
Laksmī, beauty personified, whose feet jingle with ankle bells, holding a lotus in her hand, appears to be sweeping the palace of the Lord made of crystal and emeralds inlaid with gold, but she is without fault. Others make great effort to attain her mercy.
It goes without saying that everyone in Vaikuṇṭha is blissful in serving the Lord. Even Laksmī is engaged in service there. This is described in two verses. She has the highest form of beauty, and makes sounds with her foot bells by her graceful gait in the Lords house having crystal walls and gold embellishments to increase the beauty. Reflected on the polished walls, she seems to be cleaning with a broom, though she actually holds a lotus in her extended hand. Or she appears to be a maidservant who does the cleaning. But she is without fault. The lotus represents other objects also that she holds in her hand. Her glory should not be diminished by her appearance. Others take great effort to gain her mercy.
Before worshipping the Lord with tulasī leaves, surrounded by servants, she gazes at her face with beautiful locks and raised nose, reflected in the water of a pond filled with pure, sweet water whose banks are made of coral. She considers that this face has been kissed by the Lord.
Having described the bhakti expressed in her service, he now describes her bhakti expressed through arcana, which is similar to that of sādhakas. She takes her morning bath in order to worship Nārāyaṇa, her Lord, with tulasī in a grove situated within Niḥśreyasavana, in a pond filled with water similar to nectar. First, however, in order to wash her face, she sits on the steps on the bank of the pond, gazes at her face with beautiful locks (svalakam) and nose reflected in the water. She thinks that it is the leftovers from being kissed by the Lord. Or, seeing her face reflected in the water mixed with the reflection of the blue lotus, she begins to think that her face is being kissed by the Lord.
Those who hear topics other than the glorification of Kṛṣṇa, unworthy topics which destroy intelligence, cannot enter Vaikuṇṭha. Topic heard by those unfortunate persons, taking away their good fortune, throw them into hell with no shelter.
In order to speak of the people qualified to go to Vaikuṇṭha, first those who are unqualified are described. Those who hear topics other than glorification of the pastimes (racanā) of Kṛṣṇa (aghabhidaḥ), such as books on logic, filled with low topics, do not go to Vaikuṇṭha. Topics heard by such unfortunate persons, which take away all the good fortune obtained by topics which give good qualities (ātta-sārāḥ), throw those unfortunate persons into hell with great force.
Those who have taken human birth, desired even by the devatās, in which knowledge and dharma are present, are completely bewildered by the Lords extensive māyā if they do not perform worship of the Lord.
Oh! Those of human birth are qualified to go to Vaikuṇṭha and not the devatās. But those humans whose intelligence is misled by scriptures devoid of bhakti are cheated. They are lamentable. If we were born as humans in Bhārata, then, worshipping Kṛṣṇa, we could attain Vaikuṇṭha very quickly. Those who attain human life desired by us, Brahmā and others, in which there is knowledge (tattva-viṣayam) along with dharma, if they do not perform worship of the Lord, are bewildered by the Lords māyā. This means that even dharma and jñāna, devoid of bhakti, are useless. Of, those who take human life in which they perform dharma and jñāna and not your worship are also bewildered. Or another meaning is They do not give the Lord his worship, they do not perform actions for his pleasure. They are devotees with material desires.
Those who are far above rules by following the Lord with dedication, who are superior to us, and whose qualities are desirable by us, and whose bodies develop goose bumps and uncontrolled tears through attraction to discussions of the Lord possessing most excellent qualities, enter Vaikuṇṭha.
Now those who are qualified are described. Those who, by following the Lord, best among the devatās, are far beyond rules, or who discard the process of aṣṭāḍga-yoga, are superior to us, because their position is desired by us, but cannot be attained by us. Another version has dure ham. This means they discard the ego. What is their character? The proof of their character is described. Because of experience of taste through talking with mutual affection about the Lord, they show ecstatic symptoms.
In Purāṇas and other scriptures, one sometimes hears that there is some momentary appearance of demons in the spiritual world, but this should not be considered actually entrance into the spiritual world, since they lack realization of spiritual happiness. Sometimes tigers or bears enter into the jewel-covered palace of the king endowed with various fragrances. For amusement, the king desires that the populace see those animals. Similarly, the Supreme Lord for fun by his will brings material objects, ferocious demons, saintly persons like Bhṛgu, or persons beyond the three guṇas such as the Kumāras to Vaikuṇṭha, to show to them the inhabitants of the spiritual world, and then quickly takes them away as is suitable to his purpose. But he brings his pure devotees to Vaikuṇṭha through his associates on airplanes and has them reside there eternally. He has them taste his sweet abode, sweet service and sweet pastimes.
Through the yoga-māyā of the Lord, the Kumāras attained Vaikuṇṭha, the transcendental place most worshipped by the world, glowing with various aircraft owned by the excellent devotees. They attained Vaikuṇṭha, under control of the Lord, and experienced the highest bliss.
This verse describes the Kumāras trip to Vaikuṇṭha. They attained that place not by their own powers, but upon receiving the power of the Lords śakti, by the desire of the Lord, by his yoga-māyā, so that they could experience the highest bliss by the Lords mercy. The words parām and apūrvam indicate that they experienced greater bliss in Vaikuṇṭha than in realizing impersonal Brahman. What is the nature of Vaikuṇṭha? It is under the control of the Lord (viśva-guru). This means that material māyā cannot exist there. The place glowed with the colorful airplanes possessed by the best of devotees. The phrase guru of the universe also indicates that he brought them to Vaikuṇṭha to teach them bhakti.
matta-dvirepha-vanamālikayā nivītau vinyastayāsita-catuṣṭaya-bāhu-madhye vaktraṁ bhruvā kuṭilayā sphuṭa-nirgamābhyāṁ raktekṣaṇena ca manāg rabhasaṁ dadhānau
In Vaikuṇṭha, after passing through six gates, the sages with no attachment saw at the seventh gate two gate keepers adorned with armbands, earrings crowns, and attractive clothing. The gate keepers with four blue arms were holding clubs and were decorated with garlands surrounded by maddened bees. Their faces were slightly agitated with anger, expressed by frowning brows, heavily breathing nostrils and red eyes.
In Vaikuṇṭha (tasmin), passing through six walls with gates, the sages, without attachment, since they had realized Brahman from birth, saw the two doormen. They did not have any attraction by material intelligence to the gates, walls or to the aspects of form, fragrance or beauty they experienced there. At the seventh wall, they saw two guards Jaya and Vijaya holding clubs. Their faces were slightly disturbed with anger (manāg rabhasam). The symptoms are described. Their nostrils (noun must be supplied) were breathing heavily (sphuta-nirgamābhyām).
The sages, who, without fear, unobstructed by anyone, would wander everywhere with undisturbed intelligence, entered the seventh door, made of gold and diamonds like the previous doors, without asking the door keepers.
This verse explains the reason for their anger. Without asking the two gate keepers who were watching (misatoḥ), disrespecting them, they entered the seventh door whose bolts were made of diamonds, and whose panels were made of gold, as were the previous doors. They did not ask because of their nature. Without anyone able to stop them going anywhere (avihatāḥ), they used to wander everywhere.
Seeing the four young naked boys who were as old as Brahmā but appearing to be five years old, who had realized Brahman, the gate keepers forbade them from entering, though they acted against the nature of the Lord and should not have done so, ignoring their great power.
Generally they had no clothing, but actually they had small bells as decorations. Though they were as old as Brahmā, they appeared to be five years old boys. Seeing those brahma-jñānīs, the gate keepers prevented them from entering by placing their sticks horizontally in front and saying Do not enter the palace of the Lord. The Kumāras did not deserve to be stopped. Ignoring their greatness, the gate keepers thought that the boys were proud because of their brahma-jñāna. The gate keepers thus showed natures unfavorable to the Lord, who is affectionate to brāhmaṇas. Even the Lords servants should not obstruct his friendliness to brāhmaṇas, because they follow the qualities of the Lords mind. Being virtuous, the Kumāras should not have been punished.
Being forbidden to enter by the two door keepers of the Lord while the devatās of Vaikuṇṭha were watching, the most deserving Kumāras, eyes suddenly filled with slight anger because their desire to see the Lord was thwarted, spoke.
While the devatās (animseṣu) in Vaikuṇṭha were watching, the Kumāras, though most worthy of going to the Lord (su arahattamāh), being forbidden by the two door keepers of the Lord, spoke. Being thwarted in their desire to see the Lord (suhṛttamasya), their eyes suddenly became filled with anger. This represents other indications of anger as well.
What is this irregular nature of yours exhibited among the inhabitants of Vaikuṇṭha who have natures like the Lords, achieved by intense service? The Lord is peaceful, devoid of a fighting nature, but you cheaters, who think everyone is a cheater like yourselves, mistrust everyone.
Because they were afflicted with anger, they first criticized the door keepers. Among those who have qualities similar to the Lords (tat-dharmiṇām), living close to the Lord, what is this irregular nature of stopping brāhmaṇas from entering, in opposition to the Lords nature? But enemies of the Lord disguised as brāhmaṇas try to enter Vaikuṇṭha by deceit. We should question them first, and then allow them to enter. No, you two are deceitful, pretending to be devotees. You are enemies of the Lord, showing disrespect for brāhmaṇas, lack of peace and a fighting nature. No one else but you should be distrusted by the Lord. Thinking the whole world is like yourselves (ātmvavat), you cheaters mistrust all others, but you alone are not trustworthy.
The wise jñānīs do not see the jīva to be different from the Lord in Vaikuṇṭha, who holds within his abdomen the whole universe, just as the air in a pot is not different from the great sky. For what reasons do you fear for the safety of the Lord?
Fools! Please listen! Those who you mistrust are within the Lord, for the whole universe is within him (samasta-kukṣau). The wise jñānīs do not see difference between all jīvas (ātmānam) and the Lord (ātmani) here in Vaikuṇṭha, who holds the jīvas within him, just as the sky in the pot is within the great sky. For what reason do you, dressed as devotees, fear that someone will come and pierce the abdomen of the Lord? Please tell us that first.
Actually, the consciousness of the jīva with its nature of meager, dependent knowledge, differs from the consciousness of the Supreme Lord endowed with unlimited auspicious qualities such as his inherent omniscience, like the difference of heat derived from the sun. But the speakers were jñānīs, in the line of jñānīs. To achieve the perfection of liberation attained through non-dual knowledge by identifying sameness of consciousness, while at the same time showing complete difference of the Lord and the jīva who are conscious entities from matter, the example of the great sky used to explain the Lord and the jīva is not inappropriate for them.
We should think of something beneficial for you dull servants of the Lord of Vaikuṇṭha. Go from Vaikuṇṭha to the material worlds where these three sinful enemies exist because of seeing differences!
Not being pacified by criticizing them, the Kumāras curse them out of great anger. Therefore (tad) let us think of something most beneficial for you two persons of low intelligence. Let us think of something that includes removal of seeing difference, obstructing brāhmaṇas and insulting the Lord. Silent for a moment, they then spoke. You should go from Vaikuṇṭha (itaḥ) to those places where sinful enemies exist as these three enemies--lust, anger and greed (Gīta 16.21) by seeing difference as offenders. Using the word these (ime) also indicates that now lust, anger and greed were present, having arisen in the Kumāras.
Understanding the terrible curse of the brāhmaṇas uttered by the Kumāras, which could not be reversed by even a host of weapons, the gate keepers immediately became greatly afraid of the Lord. They fell down, clutching the feet of the Kumāras in distress.
Realizing that they had committed offense since the brāhmaṇas were angry, they become disturbed. First they became afraid of the Lord. Bibhyataḥ stands for bibhyatau for metrical reasons. Then they fell to the earth, holding the feet of the Kumāras in great distress.
Let the punishment prescribed by you to me, an offender, bear fruit. It will deliver us from unlimited offense to the devotees. By a little repentance caused by your mercy, may we not lose memory of the Lord under illusion, though we fall into the material world!
The Kumāras thought, We have offended the Lord, because we have cursed two devotees of the Lord. Oh! What shall we do? We have been conquered by anger. Our perpetual identity as peaceful saints has been destroyed in Vaikuṇṭha! Repenting their action, they spoke to each of the door keepers individually. Thus the singular number is used (aghoni). Let the punishment given by you to me, an offender (aghoni), remain (bhuyāt). I think of the curse as a blessing. The verb is in the benedictive form. The Kumāras then spoke to both and they replied. That punishment should destroy the offense committed in Vaikuṇṭha to the Lord and yourselves---caused by disrespect to you, by conducting ourselves against the desires of the Lord, and by showing anger, which should not be expressed in Vaikuṇṭha. But we have shown remorse, caused by your mercy. By that speck of remorse, though we fall into the material world, let us not have the illusion of forgetting the Lord! Illusion in the form of obstacles to remembering how to serve the Lord would certainly occur. Thought the curse should not be undone. Therefore, let us be bewildered, but let that bewilderment produce remembrance of the Lord. They prayed that at least they would not forget the Lord.
At that moment, the Lord, with lotus navel, who appears within the hearts of the deserving, understanding that his servants had offended the Kumāras, came to the seventh gate with Lakṣmī, moving his feet which should be sought by the great renounced sages.
The Lord, lover of brāhmaṇas and affectionate to his devotees, then appeared there to prove that bhakti attracts the Lord, that bhakti shines and makes others shine, by making the Kumāras and the doorkeepers bathe themselves in water drops from an ocean of inner humility arising from committing offense to each other; by purifying them of their faults, and making them realize the meaning of devotee and brāhmaṇa.
Understanding that his devotees (svānām) had offended the Kumāras (sad-atikramam), the Lord who appears in the hearts of the worthy (ārya-hròyaḥ), but who now would appear before their eyes, went to the seventh door (tasmin), moving his feet which should be sought ultimately by the great sages. After nirvikalpa-jñāna, one should progress to savikalpa-jñāna, and then, after realizing Brahman, one should attain realization of the form of the Lord, in the form of his feet. I will inundate those jñānīs in an astonishing ocean of great bliss, giving them an experience of my sweet feet which they have not experienced before. They know that I possess the external energy, but they do not know my energy arising from my svarūpa, Lakṣmī. I will make them experience my bliss śakti. Thus he appeared with Lakṣmī.
The sages saw the Lord surrounded by devotees carrying objects to offer him. He was previously the object of their meditation, but now appeared directly before their eyes. On either side were cāmaras as beautiful as swans, and above him was an umbrella white like the moon, with pearl strands swaying in the pleasant breeze and dropping beads of nectar.
Five verses describe the unprecedented sweetness of the Lord. In meeting the Lord, the sweetness of his form is prominent. It should be understood however that they also experienced the sweetness of sound, smell, and other sensations, by the power of attraction to all things related to the Lord, which was given by the Lord. They saw the Lord approaching, with paraphernalia carried by his devotees. Look! The Lords feet are now decorating the court yard outside! The devotees at the gate, in the city, on airplanes and in the gardens, came to see the Lord in great longing. They prepared various items such as jewels, cloth, ornaments, fruits, scents, flowers, garlands and aroti. He came within the Kumāras sight (akṣa-visāyam). Did they have continual vision of the Lord? No. He was the very form of auspiciousness for those who had realized the bliss of Brahman in their heart through samādhi. Oh! Our samādhi has now become successful by seeing the Lord in person! He was accompanied on his sides by two moving cāmaras whose beauty was like swans, and had an umbrella white like the moon, fringed with pearl strands, moving in the pleasant wind, and dripping with drops of water. This is an example of atiśayokti. The umbrella is like an upside down thousand-petalled lotus with the pearl strands as its filaments. By this analogy the coolness, fragrance and softness of the umbrella is indicated. The drops of water are compared to the nectar falling from the moon.
They saw the Lord with beautiful face fully pleased, the most desirable object, who touched the hearts of all people with his skilful glance of affection, and who was the crest jewel among all planets, made auspicious with the mark of Lakṣmī on his dark, broad chest.
The Kumāras were filled with doubt. We do not know if the Lord is angry with us for cursing his two devotees. But the Lord had a pleasing face internally and externally. They felt inner joy. Oh! He is fully pleased! The Lord was the abode of beauty, sweet sound, fragrance, youth, mercy and generosity desired by the eye and other senses of the sages.
Jaya and Vijaya wept in lamentation. Since we will fall down, burned by the fire of the brāhmaṇas curse, we will no longer see the Lords sweetness. The Lord responded to them. He touched the hearts of all present by the skill of his affectionate glance. How affectionate he is to his devotees! In this way he attracted their minds. With Lakṣmī in the form of a golden line situated on his left upper chest, he was the abode of Vaikuṇtha (ātmā-dhiṣṇyam) which was the crest jewel among all planets starting with Svarga and ending with Satyaloka. Seeing this, everyone became most fortunate. This will also be explained later. The sweetness of his mercy and form were realized and understood by the mind and eye.
He had broad hips dressed in yellow cloth, covered with a shining belt, and was bedecked with a garland surrounded by humming bees. His wrists were decorated with bracelets, and while resting his left hand on the shoulder of Garuòa, he twirled a lotus in his right hand.
Locative case is used to express attraction to the hips. On his hips was placed yellow cloth. This becomes the focus of attention. On the cloth was a shining belt, which becomes the object of attention. Then over that was placed a garland, surrounded by humming bees. The garland and then the bees become the object of attention. The beeṣ have been given dominion over all things by the Lord. These words in the instrumental case are related to the phrase ātma-dhisnyam (the abode of Vaikuṇṭha) in the previous verse. Having bracelets on his attractive wrists, he placed his left hand on the shoulder of Garuòa. There is a version with vinasya, a verb from. In that case valgu-prakoṣṭha-valayaṁ modified hastam. In his right hand he was twirling a lotus. This indicates that he made the fixed realization of Brahman in the lotus of their hearts insignificant by showing them his sweetness. Since you are fixed in the bliss of impersonal realization, convinced that it is the best, why do you disturb your hearts? Why donṭ you steady yourselves? Do not give up your steadiness in Brahman. In this way, joking with them is suggested.
His cheeks were decorated with makara earrings reflecting his effulgence. He had a high nose, a jeweled crown, and between his four arms on his chest was nestled an attractive, valuable necklace with the Kaustubha.
He had cheeks worthy of ornamentation by earrings shaped like makaras, throwing off light radiating from his effulgence. His face has a raised nose. Between (vivare) his group of arms was a valuable (parārdha) necklace hanging on his chest (kandhara), which attracted the sages. It hid between his strong arms for fear of being stolen by them. Or between his shoulders, on a gold chain hanging down to his chest was the necklace with the Kaustubha jewel. These phrases are also grammatically connected with verse 39.
Smiled upon by Lakṣmī who thought she had surpassed him in beauty, he increased in beauty by servants who used all their intelligence to decorate him. His resplendent limbs are worthy of worshipped by Śiva and us as well. Seeing that form, the sages, whose eyes could never be satisfied with that beauty, bowed their heads.
What more can be said? The pride of Lakṣmī in her beauty has been eclipsed by the beauty of the Lord. The Lord is a matter for conjecture in the minds (viracitam) of his own devotees. This is the meaning given by Śrīdhara Svāmī. According to Jīva Gosvāmī the first line means Lakṣmī additionally (upa) exhibited (sṛṣtam) pride (utsmitam) on having Viṣṇu, endowed with such beauty, as her husband. Or the meaning can be He has been made secondary with form, qualities and sweetness worshipped by Brahmā and others, since I possess even more excellent qualities. Because of this (iti) and her prema (ca), saying I am so fortunate! Lakṣmī smiles at him attractively (utsmitam). Her love is like this. Because of splendor arising from bliss, his limbs are resplendent with proper cloth and ornaments. He is not like Śiva who disfigures his beauty with ashes. The word worship (bhajantam) is often used to mean having clean limbs. For instance in various manuals it is said worship your feet instead of clean your feet. Next, how he is served by thousands of servants is described. By the intelligence of those who serve his body (svānām), who must judge how to arrange various eternal ornaments and clothing on his body, his beauty is created. The beauty of his limbs is described. The Lord has limbs which are worshiped by highly respected (mahyam) fragrance and flowers brought by Śiva and us, who worship him by meditation. They do not directly worship him in Vaikuṇṭha. Maha can mean worship. It is conjugated like cur and other verbs. They saw that form of the Lord. Seeing it, their eyes could not be satisfied. They bowed their heads (kaiḥ) in respect.
The wind carrying the aroma of tulasī which had touched the filaments of the Lords toe nails on his lotus feet entered their minds through the nostrils and began to agitate their minds and bodies, even though they were fixed in Brahman.
When the sweetness of the Lords body produced in them a level of astonishment much higher than the bliss of Brahman, it penetrated within them. What can be said? The wind touching something related to a limb of the Lord made them fall from their position of Brahman, and produced great agitation in them. The wind carrying the aroma of tulasī combined with the red and white of the Lords toe nails, like filaments on the lotus of his feet, entered the sages minds to take control of the place. But without permission is it not improper to enter their minds, just as it would be improper for the Kumāras and others to enter into someone elses inner chambers? But the nostrils are the natural (sva) holes for the air. The air entered their nostrils. Whose permission does the air need? What happened when the air entered? Their mind and bodies became agitated. First the mind became very strongly agitated by the changes arising from bliss. Then the body became agitated with tears, hairs standing on end, and perspiration. A person desiring to enter anothers country first kills the leader, plunders the place and disturbs the place. Then he conquers it with his troops. If they were so fixed in the bliss of Brahman, why should the bliss of realizing Bhagavān make them identify with the Lord? Even though they had been practicing contact with the Brahman, the bliss of Bhagavān was more powerful because of its sweetness.
Gazing upon the face of the Lord resembling a blue lotus bud, with even more beautiful lips, and a smile like a jasmine flower, the Kumāras, having attained the mercy of the devotees, then looked at his lotus feet with ruby-like toe nails, and again looked at his face.
The scent of tulasī purified their prāṇas and then the senses, since the senses are dependent on the prāṇas. First the eyes received the qualification for the sweetness of the Lords form. Because of the unlimited variety of sweetness within each limb of the Lord, they desired to simultaneously experience all the sweetness, and thus disturbance spread throughout their bodies. In this way, they lost control because of the friction created by the bliss. That is described in this verse. They certainly (vai) saw the Lords face like the inner part of a blue lotus bud, without the rough outer covering, and relished its sweetness. His lips were even more beautiful. Upon his lips was a smile, which was most beautiful. They had been previously blessed by Brahmā, their father, and their brother Nārada, for achieving bhakti. Now the fruits of that blessing were manifesting (labhāśīṣaḥ). What was the beauty of the Lords feet? Having experienced a little of the sweetness of the Lords face, and being unsatisfied, they looked again at his beautiful feet which were the shelter of ruby nails. And again looking at the under side of his feet, they again and again looked upon his face. Amara-koṣa says nirvarṇanaṁ tu nidhyānaṁ darśanālokanekṣaṇam: all these words mean looking. Śrīdhara Svāmī says that because they were unable to experience the beauty of all of the Lords limbs simultaneously, they then began to meditate on those limbs (nidadhyuḥ). Labhāśiṣaḥ and pitrānuvarṇita raha (verse 46) indicate that the Lords mercy follows after the mercy of the devotees and, by the mercy of the Lord, one achieves bhakti. Because statements are made generally because of predominance of one factor, one can say that bhakti arises by the mercy of the Lord, though actually the devotees first give mercy. Thus one can say that by the mercy of the Lord, the Kumāras achieved bhakti and experienced the sweetness of the Lord.
They saw the Lord who is the object of meditation for those seeking liberation by the path of aṣṭāḍga-yoga, who is approved by many, who is the delight of the eyes, who has a human form which he displays as many avatāras, and who is endowed with his eight inherent, eternal qualities, which are experienced by the devotees.
Persons desiring liberation, because of lack of pure bhakti, do not desire to experience the sweetness of the Lord. But without meditation on the Lord, they cannot achieve even liberation. The form of Nārāyaṇa, approved by many authorities (bahu-matam), is suitable for meditation with its qualities by practitioners of asṭāḍga-yoga who seek liberation (gatim). He shows a human form (pauṁsnam). There are many other forms of the Lord such as Mohinī, who are all accepted as Bhagavān. The Lord is endowed with his own eight perfections (sounds, touch, form, taste smell, mercy, action and power), arising from his svarūpa, which are natural (autpattikaiḥ) or eternal, experienced (bhogaiḥ) through bhakti by his devotees. This means the devotees experience seven items--his sweet voice (sound), his softness (touch), his beauty (form), his sweetness (taste), his fragrance (smell), his affection (mercy), his pastimes (action) by their six senses in the form of prema. The eighth item, power or aiśvarya, consisting of the six qualities which define Bhagavān, is experienced by the devotees, the aspirants for liberation, and those liberated, according to their capabilities. Some say the eight siddhis refers to the eight mystic powers such as aṇima.
The Kumāras said: O lord of unlimited qualities! He who resides in the heart, invisible to the sinful, today has been seen by our eyes. When your secret nature was described previously by Brahmā who was born from you, it entered our intelligence through the ears.
What unlimited great mercy! We have experienced the bliss of directly meeting the Lord, by his mercy! We are so fortunate! O unlimited Lord, ocean of unlimited powers and sweetness (ananta)! Though situated in the heart, you are not visible to the sinful. But you have appeared to us today in front of our eyes, and also previously. When did I appear previously? You do not remember. When your secret nature was described by Brahmā, it entered our intelligence through the ears. In this way we have previously attained you. Brahmā said, O my sons, realizers of brahman! Meeting me directly is millions of times more blissful than realizing Brahman. Let that be! Bhagavān, dark like a blue lotus, with four strong arms, decorated with bracelets, armbands, and earrings, with moon like face, residing in Vaikuṇṭha, is available by bhakti. When we heard the blessings of mercy given by our father, a great devotee of the Lord, the fruits of that blessing would definitely appear in the future. We know that this meeting today with you arises from the incomparable mercy of your devotee. O Lord! You do not independently give mercy to us. You are dependent on your devotees. The greatness of the mercy of your devotees cannot be described.
O Lord! By your mercy we now know you, the supreme form of ātmā, who creates prema in the inhabitants of Vaikuṇṭha, as described to us by Brahmā. Impersonalist sage like us who have given up the material world can know in their hearts this form only by determined bhakti, which is characterized by remorse for having committed offense to your gate keepers.
Until this time we have been jñānīs, but now we have become devotees. This is such good fortune! That is expressed in this verse. We now know that you are that person described by Brahmā, by your mercy (sattvena). We have realized you since we have become Vaiṣṇavas. We realized previously that we were ātmā, but now, but now we realize you as the supreme ātmā (param ātma-tattvam) as stated with brahmaṇ hi pratiṣṭāham: I am the basis of Brahman (ātmā). (BG 14.27) You produce prema (ratim) for the inhabitants of Vaikuṇṭha (eṣām). Can jñānīs realize this form of the Lord without bhakti? Sages like us, the Kumāras, can know your supreme form only by fixed bhakti-yoga. How can one know the characteristics of bhakti-yoga? It can be understood by remorse (anutāpa) caused after we cursed your two devotees. Sages fixed in impersonal Brahman without bhakti do not repent.
Persons who have realized you do not regard attainment of impersonal liberation as your mercy, what to speak of attaining a material position like Indra which is subject to fear caused by the Lord raising his eyebrow. O Lord! Those devotees, surrendered to your lotus feet, are expert knowers of rasa derived from narrations about your fame, which should be chanted and which purify everyone like a tīrtha.
What to speak of the bliss in meeting you directly, the bliss experienced in glorifying you pastimes is much greater than the bliss of Brahman. Persons who realize you do not give regard to liberation in the form of merging in the Brahman (ātyantikam) as an act of your mercy, what to speak of respecting the post of Indra (anyat), in which there is fear caused by the Lord raising his eyebrow. Who are the devotees? They are expert knowers of rasa revealed in narrations of your pastimes. Others are not expert. Those narrations contain your qualities and pastimes worthy of glorifying and which purify like holy places. Or the meaning can be they are knowers of rasa in narrations about you whose glories are worthy chanting and are purifying.
Let us remain in hellish existence because of sinful actions, if our minds can achieve prema at your lotus feet like bees which are not injured by the thorns as they taste the honey, if our words can remain glorious at your lotus feet like tulasī leaves, and if our ear holes can remain filled with hearing your qualities.
It is true. My devotees do not give regard to liberation. But are you now fixed in pure bhakti or in liberation? Clearly tell me. Let us finish with hints! Let our condition remain as it is, in low birth because of our sinful acts. We do not want liberation. What do we attain in hell by sinful acts? What do we attain by liberation (indicated by the word ca)? Just as bees enjoy the flowers without being pierced by thorns, we do no consider obstacles if we enjoy the bliss of prema at your lotus feet. If it were possible to be born in hell with bhakti, then certainly hell with bhakti would be preferable to liberation. Just as tulasī does not reside elsewhere because of lack being beautiful elsewhere, and thus remains beautiful at your feet, our words also should be beautiful in describing the qualities of your lotus feet and should not stray elsewhere. Our ears should be filled with that, so they cannot enter into other topics. Or they pray that their ears be filled a just little with the Lords qualities. But there is a deep meaning here. Because the ear holes are made of space (which has no limit), and because the qualities of the Lord are without substantial form, one can never completely fill up the ear holes. Thus one will eternally hear those qualities.
The bliss of hearing, chanting and remembering the qualities of the Lord are not available at all in liberation. Thus, if we happen to be born in the material world even in a low birth, that is preferable to liberation. Thus it is the nature of the devotee to pray for thousands of births in the material world even as an insect, birth or animal, as long as there is bhakti. But it is the nature of the Lord to destroy material existence, which is not sought by the devotee, and to bestow the bliss of worship which is sought by the devotee.
O Lord, called by the devotees! Our eyes have attained bliss by seeing you who have appeared with this form. We offer respects to the Lord who appears difficult to see for those who do not serve the Lord.
We prayed for indirect perception of you, through the bliss of hearing, chanting and remembering about you. But you have made us drink the nectar of direct association with you, though we have been offenders. Such great tolerance is your unlimited mercy. O Lord, called by many devotees (puruhūta) with names like Nārāyaṇa, Viṣnu, Govinda! Please give mercy! We have become successful by you who revealed your form, being under the control of unlimited mercy arising from devotees calling your name. By that vision of your form, our eyes (dṛṣaḥ) or intellects have attained bliss. They offer respects by placing their folded hands about their heads. It means thus or going. We offer obeisance (namaḥ) going (it) to your lotus feet. You do not appear to those who do not have you (ātma) as the object of service (anātmānām). Or you do not appear to those persons who, being devoid of you, are devoid of soul (anātmānām). hey are like dirt. Just as the sun is difficult to see for owls, the Lord appears (pratītaḥ) difficult to see for the non-devotees.
The Kumāras are famous as being fixed in realization of Brahman and are known as the jewels in the crown among all ātmārāmas. Ṣruti says tasmai mṛditakaṣāyāya tamasaḥ pāraṁ darśayati bhagavān sanatkumāraḥ: I offer respects to Sanatkumāra, who has destroyed all defects and shows the supreme Brahman beyond ignorance. (Chāndogya Upaniṣad 7.26) When such sages offer prayers of this nature, one must understand the superiority of the bliss in worship of the Lord over the bliss of Brahman. This means that the Lords form, name, qualities, clothing, devotees and abodes are naturally all spiritual in form. If they were not of this nature, bhakti could not be successful. Later, in the statements of Kapila, these items are described as nirguṇa, without material qualities. Bhārata-tātparya says muktānām api bhaktir hi nityānanda svarūpiṇī: bhakti is the form of eternal bliss for the liberated souls. Śruti also confirms this with āprāṇayanāt tatrāpi hi dṛṣṭam: bhakti is performed before liberation and it is seen after liberation as well. (Brahma-ṣūtra 4.1.12) In Madhvācāryas commentary on this sūtra he quotes Sauparṇa-śruti: sarvadainam upāsīta yāvan muktir amuktā hy enam upāsate: the Lord is worshipped at all times; he is worshiped by the liberated and by those not liberated. In relation to the great devotees such as Prahlāda and Bali, Viṣṇu Purāṇa says pātāle kasya na prītir vimuktasyāpi jāyate: in the lower planets, even those who are liberated do not have bhakti.
Thus ends the commentary on Fifteenth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas
In the Fifteenth Chapter the devatās ask Brahmā to speak about the history of Ditis sons and he explains that the two door keepers were cursed by the Kumāras.
What happened to Ditis pregnancy? The offspring of Kaśyapa (prājapatyam) would destroy the offspring of others (para-tajo-hanam). The formation of hanam follows verbs such as pac. She held her children in her womb for a hundred years since she was worried about them giving suffering to the devatās, or she was worried that they would be killed by Viṣṇu, since she had heard they would be killed by Viṣṇu.