Text 33: In the Vaikuṇṭha world there is complete harmony between the residents and the Supreme Personality of Godhead, just as there is complete harmony within space between the big and the small skies. Why then is there a seed of fear in this field of harmony? These two persons are dressed like inhabitants of Vaikuṇṭha, but wherefrom can their disharmony come into existence?
Text 34: Therefore let us consider how these two contaminated persons should be punished. The punishment should be apt, for thus benefit can eventually be bestowed upon them. Since they find duality in the existence of Vaikuṇṭha life, they are contaminated and should be removed from this place to the material world, where the living entities have three kinds of enemies.
Text 35: When the doormen of Vaikuṇṭhaloka, who were certainly devotees of the Lord, found that they were going to be cursed by the brāhmaṇas, they at once became very much afraid and fell down at the feet of the brāhmaṇas in great anxiety, for a brāhmaṇa’s curse cannot be counteracted by any kind of weapon.
Text 36: After being cursed by the sages, the doormen said: It is quite apt that you have punished us for neglecting to respect sages like you. But we pray that due to your compassion at our repentance, the illusion of forgetting the Supreme Personality of Godhead will not come upon us as we go progressively downward.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
They say that there is no basis for fear or doubt, nor any division in Him. Indeed, the wise who see the entire universe in His belly do not perceive any internal difference in this Supreme Self, but rather see the self contained within Him, like space in a pot within the great space. Therefore, just as one would fear the piercing of the belly of a king or another, what special fear could there be for Śrī Hari caused by you two disguised as sages? None whatsoever. (33)
Therefore, we should consider what is appropriate to do in this offense, in order to bring about the greatest good for that Lord of Vaikuṇṭha by you two servants. They say: Go from here, from Vaikuṇṭha, to the worlds where one who sees internal division has the three enemies mentioned in the Gītā: "Lust, anger, and greed." Or, to the worlds of sinners away from Vaikuṇṭha. (34)
Hearing this terrible speech, and realizing the divine punishment and curse that could not be averted by any weapons, the two attendants of Hari fell down like rods at His feet, overcome with extreme fear. [They fell] before Hari who was experiencing even greater fear from such sages than they were. (35)
Repenting "Alas, we have committed an offense," they replied: "Let that very punishment which is appropriate for sinners be done by the Lord. There is no fault of yours in this. May that be for us two, which would destroy even all disrespect to the gods in the form of transgressing the Lord's command. But by a trace of your compassion-born repentance, may the delusion that obstructs remembrance of the Lord not occur for us two even when born in foolish wombs below, but may even delusion promote remembrance." This was their prayer. (36)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
The meaning is: fear associated with division of the body indicated by the belly, i.e. fear of division of the body indicated by the belly. The sense is: Listen, you fools! Even those who are to be feared reside in His belly. Or the meaning is: Some enemy, entering in disguise, will split open the belly of this Lord - such a fear. Although the individual consciousness with its nature of limited knowledge etc. is inherently different from the divine consciousness which is omniscient etc. and has infinite auspicious qualities, like sunlight from the sun, still here, since the speakers Sanaka etc. are knowers, and for knowers the method prescribes grasping only the general consciousness for attaining liberation through non-dual knowledge, and grasping of the specific qualities of God and the soul and of māyā is prohibited, the analogy of great space for God and the soul should be understood as not inappropriate, says Viśvanātha. (33)
Having thus criticized, but with anger still not calmed, they speak again: Since you two have caused degradation of this Viṣṇu by seeing division, and especially by obstructing a brāhmaṇa for the protector of brāhmaṇas, for that reason, being His inner circle, we alone should consider. That very action is most excellent. The existence of internal division - "bhāva" means existence or birth according to the lexicon. With "asya" and "ime" there is reference to what is in the mind, as such is stated for pronouns like "tyad" etc. But Viśvanātha says: By using the pronoun "idam" which denotes the directly perceived, the meaning is that these anger etc. have now arisen from this body, as intended by Sarasvatī. Since it is possible, he states another meaning with "or to the worlds of sinners." But the Gosvāmīs say: They say "Go to the worlds," i.e. groups of people, where in going these three indicated enemies - groups of demons, rākṣasas, and kings - will become enemies even of this Lord. (34)
"Alas, we have committed an offense in angering the brāhmaṇas" - this is terrible, fear-inducing. "By hosts of weapons" means by collections of weapons like the Brahmāstra, Pāśupata, etc. "From such" means from the angry ascetics. "Even more than those two" means experiencing fear even greater than Jaya and Vijaya. But Viśvanātha says: First fearing Hari, they were afraid. The change of "atus" to short "a" is Vedic. And then falling like rods while grasping His feet. Moreover, by "realizing the divine punishment" it is understood that they did not know the sages were brāhmaṇas before the curse. (35)
But they, realizing their birth would be among His enemies and realizing their enmity, pray only for remembrance of Him. Or: "Alas, we alone have committed an offense in that you two devotees of the Lord have been cursed. Alas! What can we do now? Anger etc. have been conquered" - our lifelong pride has been shattered here in Vaikuṇṭha. To those who were repentant, they each said: "For me who am sinful and offensive, may that very [punishment] be done by you lords. May that be" - this is a benedictive liṅ, meaning "I consider that alone a blessing, not a punishment." Here stating the reason, the two together again said: "Which" - may it destroy all offense generated towards you, the Lord, Vaikuṇṭha, and its residents, due to our disrespect for you, acting against the Lord's wishes, and displaying anger inappropriate for Vaikuṇṭha. (36)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
In this Lord, the wise who are established in Brahman [see] the self, the referent of "you", as contained within, non-different through co-reference by inclusive-non-inclusive indication, associated with division by bellies, i.e. bodies indicated by bellies, which division is the filling of separate bodies. Associated with such belly-division, by which cause in the form of seeing division, with relation to you two, or by you two, what seed of fear is there in the Lord? Nothing whatsoever is the meaning. (33)
Therefore, out of mere cunning, "by you two" is in the dative case indicating purpose. In this offense of seeing division, what is appropriate means the cause in the form of punishment. (34)
Terrible means fear-inducing, producing demonhood. Realizing that speech as divine punishment, i.e. ascertaining it as divine punishment - from this it is understood that previously they did not know Sanaka etc. were brāhmaṇas as a subject of attention. Here the masculine gender of "tac" is due to referring to the predicate, and "tac" refers to the divine punishment. "From such" means from those capable of giving a curse. "Experiencing" means doing, by those two Jaya and Vijaya who were afraid. (35)
"We have committed an offense" - an offense was done by us. Here, since there are two of them, the singular "sinful" would be unconnected, and the pronoun "yat" requires the correlative "tat", so the word "appropriate" is supplied. In doing the appropriate punishment here, therefore due to appropriateness, may that punishment be. Here in such an offense, may delusion which destroys remembrance of the Lord not occur. Even without favorability, may it promote remembrance alone. (36)
Śrīmad Vīrarāghava Vyākhyā
Now they say regarding this: "Even if this world is of such a nature, and there is no magician here, still, thinking that the Lord's entry inside is undesirable for the Lord, we are preventing it." To this they reply: "Indeed not." The meaning is that there is no such internal difference as "This one is suitable for entering inside, this one is not" for the Lord in whose belly resides the entire universe. By the qualification "in whose entire belly", it is implied that the universe being placed in His own belly by the Lord - what has been prevented by you two? It states the very absence of internal difference in the Lord. Where wise yogis see the self, the individual soul, in the Self, the Supreme Soul, like space in the great space, that is, they contemplate its non-separate existence. Here space is an example only of non-differentiation, not identity, because even in the example, identity is not possible due to the non-difference of earthly objects like pots and cloth from portions of space. If divisions of space are not accepted, either the pot etc. would become all-pervading or space would become limited. For, is the pot etc. connected with the entire space or with divisions of it? In the first case, the pot etc. would be all-pervading or space would be of small measure. In the second case, the Vedāntins' doctrine of space being partless would be refuted by accepting divisions of space. In the Vedānta texts, its transformation into air etc. in part is taught, its origination and dissolution are seen, so the statement of Śaunaka - "As the space in a pot is not different from space when the pot is destroyed, so the individual soul is not different from Viṣṇu when ignorance is destroyed" - should be understood as referring to the similarity of the individual soul with the Supreme Self in the absence of conditioned differences, like fire entering fire attains sameness, as similarity is stated there as an example. Therefore, because the individual soul is the body of the Supreme Self, because the body has non-separate existence and single nature, despite intermediate differences between the individual and Supreme, due to sameness in being of the nature of consciousness, the space example is only of non-differentiation. Hence meditation with non-differentiation and experience in liberation are indicated. As stated: "But they recognize it as the Self and teach non-differentiation, because it is seen thus." So the meaning is as stated. Therefore, due to the Lord being the Self of all, there is no difference.
"By you two favorable-formed youths" means "by you two youths with divine forms". What instruction was given? In this place free of attachment and aversion, what instruction in preventing others was given by you? For such instruction is not possible here. The fear arising from even a little internal cause in this place which pierces the belly, that is, difference - from what cause is such instruction understood to have been given? Or, just as fear connected with the belly arises for others due to disease etc., similarly for this Hari, from what cause was such special fear produced in you two wearing divine forms - was nothing said about this? (33)
Therefore, we consider what is proper for you two of dull intellect to do or ask of that supreme, equal and superior-less Lord of Vaikuṇṭha. If asked what that is: From here, go to those worlds where the three evil enemies in the form of lust, anger and greed exist, with the view of internal difference, with the notion of otherness and selfness. The meaning is: If by the Lord's intention we are not offenders, and you two alone are offenders, then go. This is the intention, as it will be said: "Or let that punishment which is proper be imposed on us who are sinless, as we have become associated with sin."
Now, since the Lord has said "Such a great soul is very rare", how can eternally liberated souls experience a curse? For they are always free from all defects and possess eternally uncontracted knowledge, glory and other qualities. As it is said: "Endowed with eternal knowledge, action, lordship and accessories." True, such persons dwell in the highest space. But these two are doorkeepers, similar in form to the eternally liberated attendants of the Lord dwelling in the supreme space, but having obtained the post of doorkeeper due to special merit. Otherwise, due to opposition to devotees of the Lord, it is not possible to prevent the entry of Lakṣmī, and for direct attendants of the Lord who always have knowledge and action, ignorance of the Lord's intention is not possible, as it is stated they always have knowledge and action. Attainment of being an attendant of the Lord occurs from special practices, as it is remembered: "Sleeping on stone on the ground, one becomes an attendant of Viṣṇu." Just as apart from Ananta and Garuḍa there exist many of the nāga and suparṇa species, similarly due to merit many attain a form similar to the Lord's attendants. Here also it is generally stated: "Where all persons dwell having forms of Vaikuṇṭha, who worship Hari with dharma that is causeless and caused." For these two, attainment of that place by worship of the Lord is specifically stated: "Who are you who have come here for the Lord's service?" Moreover, from understanding Jaya and Vijaya's position at the time of Trivikrama, it is certain that the cursed Jaya and Vijaya are different from the direct Jaya and Vijaya, as their becoming attendants in the Vāmana incarnation is not possible for those to be liberated from the curse in the Kṛṣṇa incarnation. The difference of this world from the supreme space was explained earlier. Thus their being different from the Lord's attendants dwelling in the three-fourths splendor is established. So there is no contradiction with other evidence. (34)
Then the Lord's doorkeepers, thus addressed by the sages, fell at their feet and made a request, as Brahmā says in two verses beginning with "Of them". Their speech, being in the form of a curse from Brahmā, was thus irresistible, not to be warded off by hosts of weapons. Understanding it in this way, immediately the two servants of Hari, extremely frightened, grasped their feet - grasped the feet of those sages, greatly fearing. Ah, by this offense against devotees, we sinless devotees of the Lord may also transmigrate - trembling with such fear, they fell like sticks before the sages and made a request with prostrations. This is the meaning. (35)
He states the request: "May it be". The punishment which is proper for sinners has been done by you lords. There is no fault of yours in this. Therefore may that punishment not be for us two. May it remove all contempt for the gods and sin in the form of disrespect to you. But even while going down and down to deluded births, may there not be for us two loss of memory regarding the Lord due to even a particle of your repentance which is the cause of grace. May we not be deprived of this - this is the meaning. (36)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Only a person who has committed a fault is worthy of punishment. Thus they establish the faultiness of those two. "Na hi" - In this world, the wise knowers see all the liberated and unliberated creations as the body cavities which are the abodes of the all-encompassing one. Or, they do not see any internal division in the all-encompassing Lord, but rather see their own self as space within the great space of the sky, pervaded by the form of the Lord in the self - meaning they see their unity. What is said here about you two? For the knowers who directly perceive this, when the divine-marked ones are awake, fear in the form of sorrow arises everywhere for the person who sees division between you two mentally. Such belly-splitting faults have arisen, from which that belly is Brahman. Has fear been produced due to seeing division in that, or has the notion been created that the fearless Hari, who resides as the inner controller in each body, has fear of another? Otherwise, why was prevention done, as indicated by the word "hi"? They show this as established by their own experience. Or they cite as authority the verse:
"Those who see Brahman present in all bellies as divided,
For them there is fear everywhere, and darkness for the dead."
"Of you two" is in the genitive case with the sense of the instrumental, by which they indicate that by denying your relationship as doorkeepers to your master, which is established by your own experience, the offense to the Lord alone has been committed, as it would lead to denial of everything. (33)
Having thus established the faults, they proceed to mete out suitable punishment. "Tad vā" - We think that it is not proper for you two dull-witted, deceitful ones to see division in this Lord of Vaikuṇṭha who is the root form, and who is also the inner controller form in His other avatars. Since you have done that, by the vision of internal disposition, by seeing division, from here, from the world of Vaikuṇṭha, go to those worlds, those bodies suitable for birth, where there would be three enemies of this Hari, those most sinful ones. The meaning is - enter three demonic bodies. By saying "vā", they cite as authority the Vedic text "As water rained on high ground runs down the mountains" etc. (34)
He suggests that Jaya and Vijaya are inherently conscious beings. "Teṣām" - Those two attendants of Hari, Jaya and Vijaya, feared greatly. Having understood that terrible Brahmā's weapon, the curse of Brahmā, which cannot be prevented even by other weapons like the brahmāstra, they fell at their feet, taking it to heart. "Atikātareṇa" shows the excess of fear. "Sadyaḥ" indicates lack of fault. (35)
What did they do next after falling at their feet? "Bhūyān" - O crest jewels of the fourth stage of life, due to the offense committed by us, a great punishment has been done by you lords - this is indeed proper, they say. "Ya" - This punishment not only removes our offense to you, but is also capable of removing all divine disrespect, disregard for gods like Brahmā, etc. We pray this to the Lord - may there not be delusion that destroys memory of the Lord for us two who are situated here in Vaikuṇṭha as parts, by even a trace of your regret afterwards. What kind of us? Going to a demonic world even lower than the lower worlds by your curse, with a part. (36)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The wise are those established in Brahman. The division that is separate in bodies characterized by bellies is what fills them individually. That fear which was mentioned is the cause of this. (33) "Go to sinful worlds" means "Be born among those masses of people." Where they go, these mentioned worlds are the three enemies of the Lord - the masses of Daityas, Rākṣasas and kings. (34) By saying "Having understood that Brahmā's punishment", it is understood that these two did not previously know their Brahmin status. They greatly feared the Brahmins. (35) But they, realizing their birth would be among His enemies and realizing their enmity, pray only for remembrance of Him. "May there be" connects with "May there not be delusion that destroys memory of the Lord in such an offense here." (36)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
"Listen, O fools, listen!" they say. "Na hi" - He in whose belly is the entire universe, meaning even you who are suspicious reside in His belly. Here in Vaikuṇṭha, the wise knowers do not see any internal difference in the Lord, the supreme self, and the self, meaning all individual souls, just as space in a pot is not different from the great space of the sky. What fear splitting the belly of this Supreme Lord has been especially produced by you two divine-marked ones, and for what reason? Tell us that first. Although the nature of the individual soul, which is dependent and of limited knowledge, is categorically different from the Lord's nature, which consists of omniscience and infinite auspicious qualities, just as sunlight is different from the sun, still, since the speakers here, Sanaka and others, are jñānīs, and since in the path of the jñānīs only grasping the general spiritual nature is prescribed for attaining nirvāṇa through non-dual knowledge, and grasping the specific qualities of the Lord, the soul, and māyā is prohibited, the example of the great sky for the Lord and soul should be understood as not improper. (33)
Though having thus rebuked them, being still unsatisfied due to great anger, they curse again: "Therefore" - We think to do what is most excellent for this Lord of Vaikuṇṭha by you two dull-witted servants. Seeing division here, and especially obstructing brahmins, is a diminishment for the Lord who is devoted to brahmins. His excellence is precisely the absence of that. To do that, as His intimate associates, we alone should consider. After being silent for a moment, they say that very thing: From here, from Vaikuṇṭha, go to the worlds. Among sinful people like you offenders, by the vision of seeing division, these three enemies arise - lust, anger and greed, as stated in the Gītā. By using the word "these" which denotes a directly perceived object, Sarasvatī's intended meaning is "these anger etc. which have now arisen from this body." (34)
"Alas, we have committed an offense by angering the brahmins" - thus expressing their remorse, it says "Teṣām". Fearing first from Hari, "vibhyataḥ" - the Vedic elision of the final "u". Then, out of great distress, they fell down like sticks grasping their feet. (35)
Alas, we have committed a grave offense by cursing you two devotees of the Lord. What shall we do now? Our lifelong pride of having conquered anger and other emotions has been shattered here in Vaikuṇṭha. Feeling remorseful, they said to each of them: "O sinful one! May the punishment that you lords have given to me, the offender, be a blessing for me, not a punishment." The reason for this is that the two together again said: "May the punishment for us two eliminate all the offense against you, the Lord, Vaikuṇṭha, and its residents, which arose from disrespecting you, acting against the Lord's wishes, and displaying anger inappropriate for Vaikuṇṭha. But may we obtain even a trace of your current remorse born of compassion. As we fall lower and lower, may we not become deluded and forget the Lord. Delusion will indeed be opposed to the idea of serving the Lord. Since your curse cannot be otherwise explained, may that delusion also promote remembrance, not forgetfulness." This is the prayer. (36)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
They say: "No". Since the wise certainly do not see any difference in the all-pervading one, in whose belly resides the entire universe, as per the śruti "All this is indeed Brahman, born of it", therefore they see the self, which is a part, in the Lord, the Self, the Supreme Self, like the space in a pot which is part of the all-pervading space. By saying "the self in the Self" here, to counteract the notion of complete separation, it is said "like space in space". The meaning is they see the self as non-different from the part-possessor, since the part has no independent existence. As per the principle "They understand and make others understand as the Self", was the fear of this Lord, like the fear associated with distinctions in a king's belly, produced by you two wearing the guise of gods? Since fear of one's own self is impossible, the meaning is that you two, with a view of separation, considered these to be completely different from the Lord. (33)
Therefore, in this offense against the Lord of Vaikuṇṭha, let us think what is appropriate for you two of limited understanding to do great good. The residents of Vaikuṇṭha initiate knowledge and devotion in people, they are not causes for devotees to fall from Vaikuṇṭha. There is no fall for those in Vaikuṇṭha, but with you two as the instrumental cause, we should consider causing incarnations of the Lord that will bring many devotees to Vaikuṇṭha. By the view of the existence of extreme internal difference, go to those worlds where this soul's three enemies - desire, anger, and greed - reside. Although desire etc. exist even in gods, since they are not predominant in them, you two will become demons. This curse was given by the Lord Himself along with His associates in forms like Varāha etc. for the world's benefit as a special play. As it will be said "The curse was created by me alone", it should be understood there is no doubt of return from the current Vaikuṇṭha realm mentioned here. (34)
Having understood their previously stated speech beginning with "ihetyādi", and having understood the fierce, unavoidable Brahmā-daṇḍa (curse of Brahmā) of "fall from here", the two attendants of Hari, with extreme anxiety and fear, quickly grasped their feet. Thus greatly afraid of what the Lord would do, they fell like rods before them. (35)
To the sages who were repenting "Alas, we have separated these two from the Lord", they said: "O sinful one! The appropriate punishment for me, the offender, has been given by you. There is no transgression on your part in this." The meaning is: "May this eliminate all our offense of disrespecting you, which is a sin. But as we go to deluded births below, may we not have even a trace of the delusion that destroys remembrance of the Lord, which is your compassionate remorse. Even though deluded, may we have inclination towards the Lord even if due to enmity." This is the prayer. (36)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He explains the betrayal of the master - "na hy antaram iti". Here in Vaikuṇṭha, which is of the nature of pure sattva, due to the absence of rajas and tamas, there is no high or low created by them. Moreover, there is no difference in the Lord. Therefore, those who possess knowledge etc. are of the form of the Lord, so making a distinction between them and the Lord is betrayal of the master. Furthermore, "samastakukṣāv iti" - He who has everything in His belly. All the inhabitants of Vaikuṇṭha previously resided in His belly, or now all reside in Nārāyaṇa's stomach. Therefore, in the first case, making distinctions among the inhabitants of Vaikuṇṭha is inappropriate, in the second case, among all beings. His having everything in His belly is established by scripture and experience. The scripture states: "All this is indeed the Self" and "In whom all this unites and separates". They describe the experience: "The wise see the Self in the Self, like space in space". "ātmānam" means one's own self. "ātmani" means in the Lord. Or again, from the knowledge of the Self as everything, everything will be in the Lord, or by one's own example. Since the first view need not be stated to the opponent, he clarifies only the example view with an example - "nabho nabhasīva". Just as the space in a pot, even when the pot exists, is only the great space, or is in the great space; similarly all individual selves with their limiting adjuncts are indeed the Lord, or in the Lord. The authority for this is: "The wise see". The scripture applies to both the doctrine of Brahman and the doctrine of the Lord, but experience of the Self is under one's own control, so "dhīrāḥ" (wise) is a qualification of the eligible person. For courage is conquering the senses etc. with the absence of desire for other fruits, due to knowledge of the great fruitfulness of the Self, or courage is steadiness of mind. Thus having established that everything is in His belly, they state that an offense was committed there: "yatra bhagavati" - in the Lord, by you two wearing the guise of gods. Only the external mark of gods, but actually demons. The instrumental case with divine agency is also possible, so it is not mentioned. But with the genitive case, it is understood that the fault belongs to them. "udarabhedi" - that which splits the belly, its fear. The scripture states: "When he makes a distinction in this belly, then fear arises for him". Those who have attained the state of the Lord are called by the word "belly", one who makes distinctions among them attains fear - this is the meaning. "ut ūrdhvam aram api antaram iti ca" - "ut" means upwards, "aram" means slightly. Justifying distinction through scripture, even more than worldly understanding. In the world, there would be a notion that only the master does this to servants. Therefore, the fear that arises for those who split the belly would arise for him too, so your betrayal of the master has indeed occurred appropriately - this is the meaning of the word "hi". Since it was done by a servant, it must be accepted by the Lord, and in that case there would be fear - this is the hidden intention. (33)
If this is not accepted, there will certainly be no fear for the master, so let there be fear for these two - thus to establish the meaning of scripture and to maintain friendship with the Lord, they pronounce a curse on the two: "tad vām iti". "amuṣya" - of this Lord who is the supreme master of all, situated in Vaikuṇṭha for the sake of blessing us etc. By the word "Vaikuṇṭha" pure sattva is meant; since He is the master of our sattva too, we will directly perceive through meditation what is appropriate in this matter to make His sattva excellent. "vām" - to you two. "mandadhībhyām" - if something undesirable is given to those two of dull intellect, then it becomes desirable for the Lord from those two - thus the accusative and instrumental cases below. They state the meaning determined through meditation: "lokān ito vrajatam iti". Having made that cruel vision with the sense of distinction, go to the worlds. For this is the realm of sattva, below it are the realms of rajas and tamas. Among those, one is purely rajas, the second rajas-tamas, the third tamas. Since many intermediate worlds are possible, to say "three" it is specified: "pāpīyasas traya iti". The enemies of this Lord are known as worthy of rejection by devotees, as stated: "One should abandon these three - desire, anger and greed". And they belong to sinners, not devotees, but opponents of them. Therefore, go from here to those worlds where the triad of desire etc. that opposes the Lord exists - this is the meaning. (34)
Previously they committed transgression without knowing it would result in a curse. And when the curse occurred, being formless it could not be warded off by weapons etc., so thinking the curse would be removed only by their prayer, they propitiated them - thus it is said: "teṣām iti". The curse was accepted as it does not cause dejection, so to accept it they fell at their feet so they would not say anything more. In this way, having ascertained what was spoken by them and determined that the meaning of what was said is the rod of Brahman, and realizing it cannot be averted by multitudes of weapons, even though attendants of Hari, they fell at their feet. And there also grasping their feet, they fell there having grasped their feet - this is the meaning. "sadya iti" - For if there was delay, there might be another curse or punishment from the Lord. Or māyā departed from there, so they were attendants of Hari knowledgeable of the Lord's intention, and going to another place would be very inauspicious. For He is always Hari, there is no one else who can remove sorrow elsewhere. Or to remove the sorrow arisen in their minds they acted thus, as Hari is the master of these two. Moreover, they became greatly afraid, as the meaning of the scripture occurred. "atikātareṇa" - they made known their own pitiable state in order to generate compassion in them. (35)
Thus having fallen at their feet, they pray for one thing: "bhūyād aghoni iti". "aghoni" - in this sinful state, may the punishment given by the devotees occur. The reason for saying this: "yo daṇḍaḥ nau" - which punishment for us two would completely remove "surahelanam" - disrespect to the Lord, and disrespect to the deities of the devotees. If the curse given by them was not accepted, then they would not grant a boon either, so it is accepted. They state the prayer: "māvo'nutāpakalayeti". May there not be delusion for us two going downwards even by a particle of your remorse thinking the curse was given in vain. By desire, anger and greed one attains hell, not rebirth; but by delusion rebirth occurs, so praying for that is indeed appropriate. Even if delusion arises necessarily in those births, may it not destroy remembrance of the Lord, but may the ignorance arising as delusion itself bring about remembrance of the Lord. But here may there be delusion regarding the Lord, may there not be detachment from the Lord. Since the Lord said "go", it is indicated the result will happen quickly. And the intention in the prayer is that there should be remembrance also. "adho'dha iti" - pitifulness is indicated. Demons are inferior to gods, humans are inferior to demons; since even demons have divine birth. (36)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "na hi" (not indeed). "Sarvam tv ajnanat" (everything is due to ignorance). Due to the knowledge of everything as stated in the shruti "All this is indeed the Self". "Tasya bhayam" (fear of that). Here the remainder of the root text is "yato 'sya vyutpaditam, tat kim" (from which this is derived, what is that?). Keeping this in mind, they explain - "yad" etc. By "ya" etc., it should be understood that the word "antara" denoting the Lord's nature indicates relationship through secondary meaning. Due to dislike of the fault of secondary meaning, they state another view - "urdhvam" etc. By that they derive fear for the master - "bhṛtya" etc. "Bhayam bhavet" (fear may arise). It may arise now just like the curse mentioned in the Vashishtha Ramayana. (33)
In "tad vam". "Prakṛṣṭam" (excellent). Excellence, that is, auspiciousness. "Caturthītṛtīye" (dative and instrumental). "Vam" is dative, "mandadhībhyām" is instrumental. The rest of the sentence is explained by "tabhyam eva" etc. (34)
In "bhūyāt". In "bhagavad-ājñā" etc., the word "bhagavat" should be understood as referring to Sanaka and others, as the word "bhagavat" is used for them in the root text as "bhagavadbhiḥ". Or it may refer to the Lord, based on the statement "Brahmins are the source of divinity". (36)
Śrī Giridhara-kṛtā Bāla Prabodhinī
They say that the creation of undesirable things happens only after perceiving difference, and here no one arriving perceives any difference - "na hi" (not indeed). Because his, the Lord's, fear of stomach-splitting, i.e. fear caused by bodily harm, has been derived, i.e. suspected by you two, the wise do not see any difference of the self from the Lord here. But rather, where they see the self as included in that self, the Supreme Self, therefore with what follows. He states the reason - "samastakukṣau" (in whose belly is everything), in whom the entire universe is in the belly. He gives an example - "nabho nabhasi iva" (like space in space), meaning like limited space in the great space. With the intention that your nature is demonic though you have the appearance of gods, he says - "suraliṅginoḥ" (of those bearing divine marks). (33)
Since we have been needlessly restrained by attributing fear to the Lord, therefore we should consider what is appropriate for you two dull-witted servants to do here in this offense for the great welfare of this supreme Lord, the master of Vaikuṇṭha. Saying this, they state what they considered - "lokān" etc. By the fault of seeing difference, the existence of internal difference, depart from here, from Vaikuṇṭha, to inferior worlds - this is the connection. To the question "Which are those worlds?", they say - where in those worlds desire, anger, as well as greed, these three enemies of one who sees difference exist. (34)
Having heard this terribly spoken statement of those sages, the two servants of Hari, grasping their feet with extreme fear, both immediately fell like rods - this is the connection. He states the reason for its terribleness - "astrāṇāṁ pūgaiḥ" (by masses of weapons), meaning impossible to ward off even by masses of weapons. He states the reason for that - "taṁ brahmadaṇḍam" (that Brahma-staff), considering it to be in the form of a brahmin's curse. To the doubt "How did they fall at the sages' feet leaving aside the Lord?", he says - "urubibhyata" (greatly fearing), meaning they too had greater fear of such sages. Or "uruvibhyata" may be an accusative modifier of the sages, meaning they entreated those who were greatly afraid thinking "Alas, we have needlessly offended these blameless servants of the Lord, this may bring calamity to us too" - this connects with the remainder. (35)
He shows that very entreaty - "bhūyāt" etc. First, not accepting the curse pronounced by them, as their grace is difficult to obtain without their favor, they accept the curse - "bhūyāt" etc. The punishment appropriate for the sinful offender has indeed been done to us two by you all-knowing lords, therefore there is no fault of yours in this, so may that be for us two. Clarifying its appropriateness, they said - "ya" etc. May that punishment completely remove our sin of disrespecting you devotees of the Lord by transgressing the Lord's intention towards the gods. "Api" is for emphasis. But may your compassionate remorse thinking "We have cursed needlessly" not become, even by a fraction, the delusion that is inevitable for us two going to deluded births due to the curse, obstructing remembrance of the Lord even in deluded births, but rather may even delusion promote remembrance of the Lord - this is the prayer. (36)
Hindī Anuvāda
This entire universe is situated within the belly of the Lord; therefore, the wise living here do not see any difference between themselves and the all-pervading Lord Hari, but rather see themselves contained within Him like space within a pot is contained in the great space. You are in the form of a demigod; yet what do you see that has made you imagine fear due to some sense of difference with the Lord? (33)
You are attendants of Lord Vaikuntha, but your intelligence is very dull. Therefore, for your welfare, we are considering a punishment appropriate to your offense. Due to the fault of your discriminating mentality, leave this Vaikuntha world and go to those sinful wombs where lust, anger, and greed, the three enemies of living beings, reside. (34)
Hearing these harsh words of Sanaka and others, and knowing that the curse of brahmanas cannot be counteracted by any kind of weapons, those two attendants of Lord Hari fell at their feet on the ground with extreme humility. They knew that even their master Lord Hari is very afraid of brahmanas. (35)
Then, extremely distressed, they said, "O Lords! We are certainly at fault; therefore, the punishment you have given us is appropriate and we should certainly receive it. Not understanding the Lord's intention, we have transgressed His order. The sin we have incurred from this will be completely washed away by the punishment you have given. But if, considering our miserable condition, you feel even a little remorse out of compassion, then please be so kind that even when we go to those lowest of wombs, we do not obtain the delusion that destroys the remembrance of the Lord." (36)
SB 3.15.33-36
