Text 29: The great sages, headed by Sanaka, had opened doors everywhere. They had no idea of “ours” and “theirs.” With open minds, they entered the seventh door out of their own will, just as they had passed through the six other doors, which were made of gold and diamonds.
Text 30: The four boy-sages, who had nothing to cover their bodies but the atmosphere, looked only five years old, even though they were the oldest of all living creatures and had realized the truth of the self. But when the porters, who happened to possess a disposition quite unpalatable to the Lord, saw the sages, they blocked their way with their staffs, despising their glories, although the sages did not deserve such treatment at their hands.
Text 31: When the Kumāras, although by far the fittest persons, were thus forbidden entrance by the two chief doorkeepers of Śrī Hari while other divinities looked on, their eyes suddenly turned red because of anger due to their great eagerness to see their most beloved master, Śrī Hari, the Personality of Godhead.
Text 32: The sages said: Who are these two persons who have developed such a discordant mentality even though they are posted in the service of the Lord in the highest position and are expected to have developed the same qualities as the Lord? How are these two persons living in Vaikuṇṭha? Where is the possibility of an enemy’s coming into this kingdom of God? The Supreme Personality of Godhead has no enemy. Who could be envious of Him? Probably these two persons are imposters; therefore they suspect others to be like themselves.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
While those two were watching, disregarding and without asking them, the sages entered through the first six doors which had golden-adorned diamond gates, and in the same way they entered the seventh door as well. The reason for not asking is that they move everywhere unhindered and unobstructed, and the reason for their fearlessness is their impartial and equal vision. (29)
Those with wind as their garment (naked), though elderly, appearing like five-year-old children, were stopped by order and also physically, as if they should not stumble. Oh, here too is arrogance - thus laughing at their power, (the doorkeepers) whose nature was contrary to the Lord who is devoted to brahmins. (30)
Being prevented by the two chief doorkeepers of Hari, while the gods were watching, those sages spoke these three verses beginning with "Who are you". The most beloved Śrī Hari, the desire to see him being obstructed, (they became) suddenly overwhelmed with anger, the younger brother of desire, their eyes agitated - this is the reason for their being unworthy of prohibition or anger, though they are most venerable. (31)
Having come here to Vaikuṇṭha through great devotional service to the Lord, among those living here who share the Lord's qualities and have equal vision, what is this unequal nature of yours alone, that some should enter and some should not? If one says this nature of the doorkeepers is a virtue for protecting the master, to that they say: In that (Vaikuṇṭha) of you two deceivers, as an example of yourselves - just as we two are deceivers, so some other deceiver [may enter]. This is the meaning: No one comes here except a devotee of the Lord, and there is no fear or doubt in the Lord due to his tranquility and absence of opposition. Therefore you two are simply rogues. (32)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Golden-adorned diamond gates means doors with gold-decorated diamond pins. "Puraṭa means gold-plated, gold-washed" - thus in the Nāmamālā. "Kapāṭa and arara are synonyms" - thus in Amara. "Vajra means diamond and thunderbolt" - thus in Yādava. (29)
Those sages, having wind as their garment means naked, indicated by small bells etc. Though elderly, of the same age as Brahmā, by rod means holding a rod sideways, and by order means suddenly "Do not enter the Lord's inner chambers" - thus by speech also. Arrogance means disregard for others due to pride in being born from Brahmā. Therefore it is not proper to obstruct one's devotion to brahmins even through servants at the door, as the Lord's attendants who follow his mind are not punishable and become skilled. This is the meaning. (30)
Among the gods means among the gods of Vaikuṇṭha. By those two, Jaya and Vijaya, pratihāra means door for exit and entry, thus pratihāra means doorkeeper - "Pratihāra means doorkeeper, and dvāḥstha means female doorkeeper" - thus in Medinī. (31)
Being tinged with anger, they first criticize saying "Who are you". Of those sharing the Lord's qualities means of those having qualities equal to the Lord. Even among them, living here nearby, what nature is opposed to the Lord's nature of "Brahmins should not enter"? If one says that even in the guise of brahmins, those opposed to the Lord may enter deceitfully, so brahmins should also first be examined and then allowed to enter - then you two alone, in the guise of devotees of the Lord, are deceivers engaged in destroying the great qualities of devotion to brahmins, tranquility, absence of conflict etc. No one else is to be suspected here. Thus they say "In that" etc. ātmavat means according to the maxim "One thinks the world to be like oneself". Who is to be suspected by you two deceivers? The implication is that you two alone are to be suspected. (32)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Here too means even in Vaikuṇṭha, arrogance means boldness arising from the equal vision of brahman knowledge. Nature means conduct of obstructing brahmins. (29-30)
"While the gods were watching" - this is the reason for anger. Desire to see is a past participle in the sense of condition. Agitated means reddened. (31)
In "ko vāmiha", some read "ko vā ihaiva", but that is not approved by the master, as it would result in repetition of "vām" and distant connection. "Of the two deceivers" is genitive of agent, meaning "by you two deceivers". Here in Vaikuṇṭha, since a non-devotee cannot enter, and there is no fear or doubt in the Lord. (32)
Śrīmad Vīrarāghava Vyākhyā
"Dvāri" - While those two gods were watching, disregarding them and without asking, just as they had entered through the previous doors which had golden diamond gates, in the same way they entered this seventh door. The reason for entering without asking is stated - Because those sages move everywhere unhindered with impartial vision as stated "In a learned and humble brahmin, in a cow, in an elephant" etc., therefore free from doubt, they entered. In the reading "ye sañcaranti", those sages who move everywhere unhindered, they entered - this is the connection. (29)
"Tān" - Those two gods of nature contrary to the Lord, seeing those sages who were naked, though elderly appearing like five-year-old children, knowing the truth of the self and supreme self, laughing at their power, their influence, saying "Oh, here too is your arrogance", thus deriding, they prevented with a rod and speech those unworthy of prevention. The implication is that they prevented them because of their nature contrary to the Lord. (30)
"Tābhyām" - By those two gods who were doorkeepers of Hari the Lord, while the other unblinking gods were watching, those most venerable sages who are themselves worthy of worship, being prohibited and insulted by prevention, and therefore the most beloved Lord whose desire to be seen was obstructed, with a little anger the younger brother of desire, their eyes suddenly overwhelmed, agitated and pervaded, being in that state, they spoke. (31)
He states their speech in three verses. "Ka" - Having come to this Vaikuṇṭha world through great service to the Lord, among those living here who have the same qualities as Him, what is this unequal nature of you two? It is improper for those living here to have an unequal nature - this is the meaning. If one objects that this is indeed the duty of us two doorkeepers to obstruct new and old, otherwise there would be punishment from the master, to that they say: "Asmin" - In this world where people are peaceful, from which conflict has departed, in this world free from faults of harsh speech and arguments, suspecting that some other crooked person like ourselves may enter, who is there to be suspected by you two crooked-minded ones? If there is someone like you to be suspected, then we are to be suspected and prevented, otherwise there would be punishment from the master. And since this place is indeed free from worldly faults of harsh speech, arguments etc., therefore this suspicion is improper - this is the meaning. (32)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
These sages, who see the independent Hari as the inner controller in all things through their vision, are detached from objects and thus free from doubts. They move about unhindered everywhere. Therefore, those sages entered through the door without asking, while the two (doorkeepers) were watching. Just as they had entered the previous six doors fearlessly, they entered doors adorned with brass-plated panels and adamantine door leaves. "Āra means both iron and brass in the feminine gender" according to Yādava. (29)
Then what happened is described as follows. The wind itself was their garment - thus it describes those youths. It means they were 5 years old, knowing the truth of the self, knowing the nature of the Supreme Self. The two (doorkeepers) obstructed their entry with sticks, though they were not deserving of that, disregarding their power and influence. The reason for this is stated: They had a nature opposed to the Lord.
"Due to Brahma's curse, Jaya and Vijaya sometimes have opposition until Krishna's incarnation."
From this statement it is known that their opposition was due to the curse and had a time limit. Otherwise, their presence there would not be appropriate, as the absence of rajas etc. has been stated. (30)
Being prohibited, they silently returned as they had come. What is said here? When there was an obstacle to seeing Hari, who is most worthy of worship and the dearest friend, their eyes became slightly clouded with anger. Thus described, they spoke to the doorkeepers while the immortal gods were watching. (31)
Due to their eyes being agitated with anger, they spoke not what was beneficial but what was harmful. What did they say? Who here in Vaikuntha, having attained their proper place through exalted service to the Lord, among the devotees who practice meditation etc. on Him, is of an uneven nature, considering "this is an enemy, this is a friend" or of a tamasic disposition? By this they suggest the inappropriateness - how can there be someone to be suspected regarding the Lord, that the Lord is being prohibited? On this they say: "Who is there to be suspected regarding Him, as there is regarding yourselves, O deceitful ones with false views? There is no one." Why is there no one? Because He is peaceful. In the world, one who is not peaceful and has enmity with another is seen to be suspect, but not this one, because of being peaceful and not having created enmity. Moreover, because of being the essence of supreme bliss, being full of unobstructed lordship and other six qualities, pervading all bodies, having no rival, and having a non-material body, prohibition regarding Him is futile. (32)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The reason for their lack of calmness is given by "doorkeepers" (29). The meaning of "having a nature opposed to the Lord" is as follows: The Lord Himself as the supreme controller tolerates the transgression of His supreme lordship by brahmanas etc., but His servants, having the authority to protect His rules, cannot tolerate any transgression of their portion of that authority. So they do not tolerate this, having a nature opposite to the Lord. An example of this should be understood as the incident of Citraketu, Shiva and Parvati. (30-31)
Among the residents of Vaikuntha who have gradations like sālokya, sāmīpya etc., those two doorkeepers, due to being tinged with anger and according to their own natures, criticize what is appropriate with "Who here" in three verses. (32)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The cause of their anger is stated: While these two were watching, without asking them, just as they had entered the previous six doors which had golden panels and diamond-studded door leaves, they entered the seventh door as well. The reason for not asking is stated as their nature - they move about unhindered everywhere. (29)
Wind was their garment, meaning all clothes, ornaments etc. Seeing them as old as Brahma but appearing like 5-year-old children and knowing Brahman, they obstructed them with sticks held sideways and also verbally saying "Do not enter the Lord's inner chambers from here." They obstructed those who do not deserve to stumble thus. Jaya and Vijaya thought "Alas, even here there is arrogance due to knowledge of Brahman" and laughed at their power. "Having a nature opposed to the Lord who is kind to brahmanas" means obstruction of brahmanas through servants is not at all approved, since servants who follow the mind of the master are not to be punished and become prosperous. (30)
While the immortal Vaikuntha gods were watching, though most worthy of entering to see the Lord, being prohibited by the doorkeepers of Hari, they spoke. Their eyes were suddenly filled with a little anger due to obstruction of their desire to see Hari, their dearest friend. (31)
Due to being tinged with anger, they first criticize: "Who here has an uneven nature opposed to the Lord's nature of 'brahmanas should not enter', among those of similar nature to Him, and moreover living near Him here?" If you say "Even those hostile to the Lord enter deceitfully in brahmin disguise, so brahmins should also first be examined and then allowed to enter" - then you two are the deceitful ones in devotee disguise, engaged in negating His great qualities of kindness to brahmanas, peacefulness, having a transcendental body etc. You are hostile to Him, not anyone else here to be suspected. Thus they say "Who in Him" etc. "Like yourselves" means according to the maxim "one thinks the world is like oneself", who is there to be suspected by you two deceitful ones? The implication is you two alone are to be suspected. (32)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Just as the six previous gates with golden-adorned diamond door panels entered, so too these two deities entered without asking, while the others were watching. He states the reason for not asking: Those who move about unhindered and fearlessly in all worlds and Vaikuṇṭhas. He gives the reason for their fearlessness: Because of their impartial vision. (29)
The implied meaning is that the two with conduct opposed to the Lord engaged in worshipping the Lord in demon form for the sake of blessing many demons. Laughing at their power and influence, the doorkeepers with cane in hand did not deem it proper to stop them, and did not obstruct them. (30)
While the most venerable were watching. Though worthy of great honor even at Vaikuṇṭha's gate, they were not honored by those two, but rather obstructed. When their desire to see their dearest friend was thwarted and their wish to see the Lord was blocked, their eyes became agitated with sudden anger along with desire, and they spoke. (31)
He states what they said in three verses: Who are you two with this discriminating nature, having attained high status here in Vaikuṇṭha through great service to the Lord, among those possessing the Lord's qualities? In this Vaikuṇṭha where saintly persons dwell, free from conflict, what suspicion do you deceitful ones have, thinking that just as we have entered, someone else may also enter sometime? (32)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus having described their virtues and faults, he describes the virtues and faults of the sages: "At the gate, these two..." In the path of knowledge, there are four virtues: impartial vision, absence of doubt, contemplation, and self-knowledge. If these are accompanied by knowledge of the Lord's greatness and respect for His qualities, they become virtues in the path of devotion as well. They are stated as virtues in the path of knowledge only to remove worldly faults. The four faults are: transgressing authority, viewing the Lord's abode as ordinary, considering internal and external equal, and not recognizing the Lord's unique qualities. This results in the four undesirable consequences of demonic birth, lack of self-knowledge, prolonged suffering in the womb, and torment. Due to the predominance of faults, even virtues from other paths are nullified here, so distress is not considered a fault. These two, while watching, disregarded them. They entered the inner gate without asking. "Without asking" means without inquiring whether it was the right time or not to approach the Lord. Just as they had entered the previous gates, so too this gate. "With golden diamond door panels" indicates the gate's glory. Thus in the first half the faults are described. He states the virtues from other paths: "Everywhere..." They move about with impartial vision, hence unhindered by anyone. This shows their knowledge is effective for others too. Hence they are free from all doubt. If they were knowers of Brahman there would be no fault. These virtues are stated for them in that context. But these are knowers of the Self, which is the conscious form of Brahman. They are engaged up to the stage of contemplation. Even then the Self is not always the object of their experience. Among the two natures, due to the strength of the limited nature, only self-knowledge free from the ego of limitation is virtuous. Otherwise even worldly people would attain liberation. The Self is indeed the Lord's power, so it abandons other qualities in proximity to the powerful Lord. Hence they do not deviate elsewhere. (29)
Having thus described their virtues and faults, he describes the transgression in order: "Seeing them..." First the transgression by the gatekeepers is described. The reason for obstructing them due to their natural state is: "Wearing only air as garment." They are naked, even children wear at least a waist-cord. Hence the prohibition of their cord. They appeared confused by seeing them. All four were of one kind, which is amazing. They were five-year old boys, their bodies allowed to enjoy only up to childhood. But considering their time of origin, they were old, having lived for half a kalpa of Brahmā since being born in Brahmā's day. Hence they were middle-aged. Some say five years old. In their human state lasting two half-kalpas, they were middle-aged, having passed half. Their mature wisdom is also stated: "knowing the truth of the Self." The cane is a kind of stick, and also verbally. "Making them stumble" means the stick was extended so as to make them stumble. He states this was improper for them: "undeserving of that" means they did not deserve to be made to stumble. They should have been either firmly questioned or informed it was not the right time. Without doing either, they only made them stumble. "Those two" refers to the previously mentioned ones with faults. "Laughing at their power" means they did not act thus out of ignorance, but knowingly. Their knowledge, detachment as their duty, and lack of bodily ego constitute their power. Laughing at that means considering it a fault or hypocrisy. Disregarding that. Considering the arrogance from their power as a fault. The desire to punish is the reason for laughter, not mere amusement. Hence "those whose conduct is opposed to the Lord." This indicates they did not even fulfill the duty of servants to their master. Pride is conduct opposed to the Lord, being the nature of demons, hence the word "opposed." "Conduct" indicates the difficulty in overcoming their nature. (30)
Thus, having described the excessive attachment of those two, the sage now describes their transgression - "By them" (tābhyām). "By them" is in the instrumental case. The meaning is that they uttered a curse for the sake of those two. "Curse" is not stated, as it will be mentioned later after deliberation, since it is unconsidered at present. It should be understood that their angry words effectively amount to a curse. Hence they are being prohibited, with the sense "Do not give such a curse." If it were just a prohibition on entering, the present tense usage would not be appropriate. "While the unblinking ones blinked" indicates the gods were witnesses in both cases. For they are the unblinking, all-seeing ones. It is understood from proximity that they were being prohibited by those same gods. Or by all those present there. Or "being prohibited by those two" with "by them" in the instrumental case. In reality, only the prohibition on entering is being done by those two, so the present tense is appropriate even with proximity to the present. "Most worthy" (suṣṭhu arhatā) - This is the reason for the impropriety of the prohibition. The worthy are those of good conduct. According to scripture, the paramahaṃsas are the most worthy among them, and among those the jñānins are the most worthy of all. Then how was the prohibition made? To address this doubt, it states - "By Hari's doorkeepers." For He is the remover of all sorrows. Thinking there would be great fault in transgressing against the Lord by entering inside, the Lord Himself appointed many doorkeepers everywhere as protectors, with these two as their chiefs. Therefore, for the protection of the doorkeepers, and for their own protection too, they were prohibited - this is the meaning. Then what was the cause of their anger? To that it says - When their desire to see their dearest friend was thwarted, they were overcome by slight anger born of desire. For those knowers of the Self, there is the sense of Self in everything, even in the Lord. The Lord is the knower of the inner Self, so they had a desire to see Him. Thinking "He who has done us such great favor should be seen" - since the fruit had arisen, there was slight desire in the means. Since the thwarting of the desire was small, the obstruction amounted to thwarting itself, not that the desire remained in them to see Him again after resolving this. Hence it was the follower of slight desire. When great desire is obstructed, anger does not arise, as in the case of the Lord's words, or of one seeking wealth. They too did not engage in deliberation, hence it says "suddenly" (sahasā). Their eyes were overcome. This indicates that even the qualities of those two did not become evident to them. Dissolution (upaplava) means total destruction in the form of annihilation. That happened to them, hence they are described thus. (31)
Their words are stated in the next three verses:
"Who are you two here..." etc.
Their natural fault is hostility to their master, and transgression.
Due to being His inner friends, transgressing against Him is itself a fault.
A third fault is not stated here, as they performed the highest duty to a friend.
From the context of the words, it is indicated by the number of births. (1-2)
First they state the natural fault of those two: "Here in Vaikuṇṭha, among the Lord's servants who have come to reside here from the earth due to their intense service to the Lord in previous births, who are you two with this improper nature?" There is a fault-finding attitude towards us, since hatred towards a person is condemned as "not giving wealth to those who hate people." Some say some should enter and some should not, but then the Lord's appointment of doorkeepers would be contradicted. Even for one's own people like parents, entering at an improper time is not appropriate, so acting thus out of worldly considerations and displaying anger is not proper for Vaikuṇṭha residents, since special dharma should be practiced in accordance with general dharma. In their view everything is produced by karma, and is in the form of enjoyment, due to ignorance of the path of devotion. So they think one attains residence here by constant service to the Lord. Even among those, it refers to those who have qualities similar to the Lord, are devoted to dharma, and full of love - thus precluding these two's natural arrival from Vaikuṇṭha. "Who" indicates contempt. "Who" can also indicate disrespect.
If it is argued that due to the three modes, some can have an improper nature, to that it responds: "In that peaceful Person free from conflict." Is this improper nature for one's own sake or for the Lord's sake? If for one's own sake, then you two are not the Lord's devotees. The reason for this is stated - "peaceful Person." One in whom all people are peaceful. Peace is only in knowledge, so impropriety is not appropriate for one desiring to be the Lord's devotee. It is also not required for the Lord's sake, as stated by "free from conflict." One from whom conflict or quarrel has gone. Or particular grasping or attachment. Or embodiment. Due to lack of body, no one can do anything undesirable; due to lack of quarrel, no one is hated; due to lack of attachment, the Lord does not consider anything improper. Thus improper nature is refuted both in origin and reasoning. "You two" refers to both of them.
Having thus censured their improper nature, they establish the fault of transgressing against themselves: "Who among deceivers is to be suspected like oneself?" Only the wicked see faults elsewhere, so it is concluded that you two have faults. They consider only external service as the cause of attaining Vaikuṇṭha, not sincere service. So having performed service deceitfully and come to Vaikuṇṭha to attain position, by nature and position, just as we have come here, others too will come - wherever there is disinterest in oneself, there is improper vision, not from knowledge of the subject. This refutes that view. "We are not to be suspected" - this is the sense. The prohibition is because if suspicion is accepted, one's own deceitfulness will be established. Therefore we are faultless, you two alone are at fault, by attributing fault to the faultless. A mind overcome by obstinacy does not consider logic fully, so in this view there is no proper reasoning. The same should be understood for the next view as well. (32)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
At "dvārī". Now, since knowledge is also described by the Lord as a means to attain Him, how can its qualities be obstacles to vision here? To address this doubt and indicate that this is not the knowledge that is meant as a means, they explain the purport hinted at by the words "munayaḥ svadṛṣṭayā" starting with "brahmavida" (not). Sa hi means the self indeed. Engaged up to reflection means not dedicated to meditation. Therefore, even that view of the nature of the self is not always within their experience. The reason for that too is stated with "tatrāpi" etc. Nature means the form of consciousness; attribute means atomicity, that is, limitation. Thus, due to lack of qualification and obstruction of the path, it becomes an obstacle - this is the meaning. If the attributes pertaining to that are not the nature of self-knowledge, then progress would be obstructed elsewhere too, in which case the other qualifications stated in the original text would be contradicted. Therefore, to show that the differentiation of paths is not appropriate, they state "ātmā hi" etc. Paradharmān means the attributes of the glorious Lord. Thus, there is no contradiction in the qualifications due to non-obstruction elsewhere - this is the meaning. At "tān". Śruta eva means due to the very absence of childishness. (30)
At "tābhyām". Explaining "tābhyām" with the dative case instead of the instrumental, they state the basis - "gamana niṣedha" etc. They state the form of the desire to see with its cause - "yastu" etc. They state the evidence indicating the smallness - "dīkṣitasya" etc., and "ata eva" etc. (31)
At "ko vām". In the verse, sa iti means friendly act. They reveal the nature of inequality through its effects - "ātmīyānām" etc. up to "ucitatvāt". To state the criticism, they explain the nature of the underlying consideration - "teṣāṃ mate" etc. up to "āgamanam". The reason for that is "nivāritam" etc. They indicate the prima facie acceptance of this consideration - "āgrahe" etc. (32)
Śrī Giridhara-kṛtā Bāla Prabodhinī
While these two attendants were looking on, what does the Lord do without acknowledging or asking them? Without asking whether there is an opportunity for darśana or not, or whether to enter or not, just as they had entered through the previous six doors adorned with golden plates and diamond bolts, they entered through this seventh door as well - this is the connection. He states the reason for entering without asking - "sarvatra" etc. The sages, with their impartial vision free from notions of superiority or inferiority based on gender etc., were free from doubt about whether to enter or not. Therefore, with an equal vision and alertness, they entered unhindered wherever they went - this connects with the previous. (29)
Seeing those four Kumāras like Sanatkumāra etc., laughing at their boldness even here, those two attendants deterred them with their staffs and words - this is the connection. He states the reason for deterrence - "vātaraśanān", meaning naked, with only the wind as their garment. He states another reason there - "vṛddhān", meaning though old due to being born in Brahmā's creation, appearing like five-year-old children though actually fifty years old. Still, their deterrence was improper - "atad-arhaṇān", meaning they did not deserve that obstruction. He states the reason - "vidita", meaning those who have realized the truth of the self, the real nature of the Supreme Self. Then why did they deter them? He says - those whose disposition was contrary to the devotee-loving Lord. (30)
Having described the prohibition by the doorkeepers, he now describes the curse by the sages - "tābhyām" etc. Thus, by those two attendants of Hari, the doorkeepers, while the other unblinking gods were watching, though they were most venerable due to their knowledge of truth, equal vision etc. and did not deserve prohibition, yet because they were being prohibited, with eyes suddenly filled with slight anger, the younger brother of desire, when the desire to see the most beloved Lord was thwarted, they spoke - this is the connection. (31)
He shows their very words with "ko vām" etc. in three verses. Who among you two has this unequal nature, discriminating between who should enter and who should not, among those who reside here having come to this world by great service to the Lord performed over many lifetimes, possessing His qualities like kindness to brahmins, equal vision etc.? If this nature is a virtue of doorkeepers for protecting the master, they say - "tasmin". Who is there to be suspected in that Lord, as you two crooked ones suspect someone else might be crooked like yourselves? They state the reason - "gatavigrahe", meaning free from quarrel. They state another reason - "praśānte", meaning possessing excellent qualities like peacefulness etc. Therefore, since coming here is impossible without devotion, and since fear is impossible in the Lord who possesses qualities like peacefulness, your deterrence on the pretext of fear shows the crookedness of you two alone - they say "kuha kayoḥ", meaning of you two with crooked minds. (32)
Hindī Anuvāda
Even as they continued to look at them in this way, those sages, without asking them anything, just as they had crossed the first six golden and diamond-studded gates, entered through their door in the same manner. Their vision was equal everywhere and they moved about fearlessly without any hindrance anywhere. (29)
Those four kumāras (young boys) were fully enlightened and, although the oldest in age in Brahmā's creation, appeared like five-year-old children and remained digambara-vṛtti (naked). Seeing them enter so freely, those doorkeepers, contrary to the Lord's gentle nature, mocking the kumāras' radiance, blocked them with their staffs, even though they did not deserve such ill-treatment. (30)
When those doorkeepers thus stopped the kumāras, who were the most worthy objects of worship, in front of the deities residing in Vaikuṇṭha, their eyes suddenly turned slightly red with anger due to the obstruction in seeing their beloved Lord, and they began to speak thus. (31)
The sages said: O doorkeepers! Those who, having attained this world through the influence of great service to the Lord, reside here, are equal-sighted like the Lord Himself. You two are also among them; but why is there this disparity in your nature? The Lord is of supremely peaceful nature, He has no enmity with anyone; then who is here that can be doubted? You yourselves are deceitful, that's why you suspect others to be like you. (32)
SB 3.15.29-32
