Text 1: Lord Brahmā said: After thus congratulating the sages for their nice words, the Supreme Personality of Godhead, whose abode is in the kingdom of God, spoke as follows.
Text 2: The Personality of Godhead said: These attendants of Mine, Jaya and Vijaya by name, have committed a great offense against you because of ignoring Me.
Text 3: O great sages, I approve of the punishment that you who are devoted to Me have meted out to them.
Text 4: To Me, the brāhmaṇa is the highest and most beloved personality. The disrespect shown by My attendants has actually been displayed by Me because the doormen are My servitors. I take this to be an offense by Myself; therefore I seek your forgiveness for the incident that has arisen.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The grace bestowed upon those two, even though they had demonic nature, by the repentant sages who were consoled by Hari, is described in the sixteenth (chapter). (1)
Thus, acknowledging the words of those praising sages, He spoke this, as follows in eleven verses. (1) Since you two have committed a great transgression against me by disrespecting and belittling me, (2) therefore that very punishment has been accepted. (3) Indeed, since the brahmins are my supreme deity, therefore I now apologize to you. If you ask what my offense is, to that He says - I consider that which was done by my own men in disrespecting and insulting you as done by myself. (4)
Śrīvaṃśīdhara's Bhāvārthadīpikāprakāśa
Of those who are praising, those whose dharma is devotional yoga. This statement beginning with "resident of Vaikuṇṭha" refutes the notion of being limited. "Vibhu" means "all-pervading Lord" according to Yādava. (1) "These two" is said to indicate their supreme importance. Or "these two who committed transgression against you". Disrespecting me means acting against my wishes. (2) Therefore the punishment you have given is indeed what I would have done, He says. "My own" indicates they are His inner circle. (3) If one asks what is His offense, to that He says "Indeed". If Jaya and Vijaya were not my servants and if I were not fond of them, then there would be no offense of mine - this is the meaning. Some readings have "by my men" which seems preferable. (4)
Śrīrādhāramaṇadāsagosvāmi's Dīpinī commentary
Of those who are praising. (1) These two famous ones, transgression means offense. "Akrāntām" is Vedic usage. Here the verbal root meaning is not intended, only the general meaning of "did" is taken, so it is explained as "kṛtavantau". (2) Therefore, due to disrespecting the deities. (3) "By my own" indicates their action is considered His own and shows they are His inner circle. (4)
Śrīmadvīrarāgha's commentary
Thus the Lord, whose form, qualities and opulences were described by the sages, being propitiated by them, became easily accessible to His devotees. As stated in His own Gītā: "The wise are extremely dear to Me, and I am dear to them. The wise are My very self - this is My opinion." Following this principle stated in His own song, in order to please the sages who are the objects of His supreme affection, He spoke, says Brahmā. "Thus" - To those sages of virtuous nature and devotional disposition, whose dharma is devotional yoga to the Lord, to those praising sages like Sanaka, acknowledging their words with respect, the all-pervading Lord whose abode is Vaikuṇṭha spoke the following. (1) He states the speech in eleven verses. "These two" - These two, namely Jaya and Vijaya, who are my attendants, disrespecting me, committed a great transgression against you. (2) Therefore, the punishment given by you devotees who follow me has indeed been accepted by us, O sages, due to the offense of disrespecting you deities. (3) Therefore, due to the offense committed against you by my servants, I now apologize to you. Even when there is an offense, one should apologize to the exalted - with this in mind He says: Indeed, since the brahmins are my supreme deity, therefore I apologize to you. If you ask what offense I have committed that I speak of apologizing, to that He says: That which was done by my own men in disrespecting you, I consider as done by myself. (4)
Śrīmadvijayaḍhvajatīrtha's Padaratnāvalī
The meaning that Hari alone should be prayed to with devotion for removing insurmountable calamities is taught in this chapter. First, to reveal "I am subservient to my devotees", the manner of Hari's affectionate words to Sanaka and others is described. "Thus" - Those whose dharma is devotional yoga. Acknowledging their praise, "resident of Vaikuṇṭha" refutes the notion of being limited. "Vibhu" means "all-pervading Lord" according to Yādava. (1) "To me" indicates by inversion the supremacy of the attendants Jaya and Vijaya. "Disrespecting me" means ignoring or considering unimportant. Why did they do so? To that He says "Since you". "Much" qualifies the action - as it becomes full, they committed such a great transgression or offense. (2) Then thinking "These two should be punished by the Lord also", He says that since you and we are of one mind, the punishment given by you is given by us. (3) Moreover, He says "Therefore to you". What is the need to apologize to them by accepting the punishment? To that He says "Brahman". The word "of all" should be supplied. The brahmin class devoted to me is the supreme deity to be worshipped by all - this is well-known. Or "supreme" means having Me as the ultimate goal. How can offense done by others be attributed to oneself? To that He says "Indeed that". (4)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Of those who are praising, those whose dharma is devotional yoga. This statement beginning with "resident of Vaikuṇṭha" refutes the notion of being limited. "Vibhu" means "all-pervading Lord" according to Yādava. (1) "These two" is said to indicate their supreme importance. Or "these two who committed transgression against you". Disrespecting me means acting against my wishes. (2) Therefore the punishment you have given is indeed what I would have done, He says. "My own" indicates they are His inner circle. (3) If one asks what is His offense, to that He says "Indeed". If Jaya and Vijaya were not my servants and if I were not fond of them, then there would be no offense of mine - this is the meaning. Some readings have "by my men" which seems preferable. (4)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Of those who are praising. (1) These two famous ones, transgression means offense. "Akrāntām" is Vedic usage. Here the verbal root meaning is not intended, only the general meaning of "did" is taken, so it is explained as "kṛtavantau". (2) Therefore, due to disrespecting the deities. (3) "By my own" indicates their action is considered His own and shows they are His inner circle. (4)
Śrīmad Vīrarāghava Vyākhyā
Thus the Lord, whose form, qualities and opulences were described by the sages, being propitiated by them, became easily accessible to His devotees. As stated in His own Gītā: "The wise are extremely dear to Me, and I am dear to them. The wise are My very self - this is My opinion." Following this principle stated in His own song, in order to please the sages who are the objects of His supreme affection, He spoke, says Brahmā. "Thus" - To those sages of virtuous nature and devotional disposition, whose dharma is devotional yoga to the Lord, to those praising sages like Sanaka, acknowledging their words with respect, the all-pervading Lord whose abode is Vaikuṇṭha spoke the following. (1) He states the speech in eleven verses. "These two" - These two, namely Jaya and Vijaya, who are my attendants, disrespecting me, committed a great transgression against you. (2) Therefore, the punishment given by you devotees who follow me has indeed been accepted by us, O sages, due to the offense of disrespecting you deities. (3) Therefore, due to the offense committed against you by my servants, I now apologize to you. Even when there is an offense, one should apologize to the exalted - with this in mind He says: Indeed, since the brahmins are my supreme deity, therefore I apologize to you. If you ask what offense I have committed that I speak of apologizing, to that He says: That which was done by my own men in disrespecting you, I consider as done by myself. (4)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The meaning that Hari alone should be prayed to with devotion for removing insurmountable calamities is taught in this chapter. First, to reveal "I am subservient to my devotees", the manner of Hari's affectionate words to Sanaka and others is described. "Thus" - Those whose dharma is devotional yoga. Acknowledging their praise, "resident of Vaikuṇṭha" refutes the notion of being limited. "Vibhu" means "all-pervading Lord" according to Yādava. (1) "To me" indicates by inversion the supremacy of the attendants Jaya and Vijaya. "Disrespecting me" means ignoring or considering unimportant. Why did they do so? To that He says "Since you". "Much" qualifies the action - as it becomes full, they committed such a great transgression or offense. (2) Then thinking "These two should be punished by the Lord also", He says that since you and we are of one mind, the punishment given by you is given by us. (3) Moreover, He says "Therefore to you". What is the need to apologize to them by accepting the punishment? To that He says "Brahman". The word "of all" should be supplied. The brahmin class devoted to me is the supreme deity to be worshipped by all - this is well-known. Or "supreme" means having Me as the ultimate goal. How can offense done by others be attributed to oneself? To that He says "Indeed that". (4)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
After rebuking those two as His own, He praises them as brāhmaṇas with four verses beginning with "yasya". Although the kīrti (fame) mentioned earlier is greatly inferior to those two lords of the world, it is explained that way in the commentary just to cover up the inauspiciousness. (1-6)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Knowing the devotion of His servants and His own affection for them, in the sixteenth chapter Hari approved even the curse of those who were afraid.
This is the speech of those who were praising Him. (1) He says there is no need to be afraid due to concern about offenses. "To this extent" refers to the eleven verses. "To Me" means to Myself. When they greatly disrespected and belittled Me, they committed a great transgression against you. Disregarding My intentions is itself belittlement. (2) Therefore He says the punishment you have given is indeed what I should do. "Who" means those whose vows are aimed at Me. "Disrespect to the Lord" means this offense of these two is actually only in relation to Me. (3) He says, "Was the offense not actually Mine towards you?" "That for you" means this. Now, how was it Your offense? He explains, "For that indeed". The idea is: If Jaya and Vijaya were not My servants, or if I were not pleased with them, then there would be no offense on My part. (4)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Acknowledging their words, He spoke what follows. (1) "Disrespecting" means disregarding, not asking. "To such a great extent" means they committed a transgression, an offense against you. They oppressed you. (2-3) "By My own men" means by My own gatekeepers. The plural "you" is like in "Those with umbrellas are going". That which is "not honored" is indeed considered done by Myself. (4)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The satisfaction of the sages' minds, then such praise,
The establishment of the curse and departure
Are described in the sixteenth chapter. (1)
The actions of devotees are true,
The speech of knowers of Brahman is true,
The mind of the Lord is true -
This is the conclusion of the chapter. (2)
Due to the strength of their minds,
There is no opposition to others.
What was unintended by the first two,
Is firmly established from the third. (3)
Thus in the Lord's creation play,
The opposition is weak.
Thus in the previous chapter, the praise of the half-satisfied sages was stated. To fully satisfy them, the Lord gave praise to the brāhmaṇas, as stated in "Thus those describing His qualities". Acknowledging the words of those fearful sages who adhered to scripture, who were praising in the manner described earlier. The word "that" refers to their speech. The acknowledgement was done externally, since the acknowledgement itself will be described later. He spoke what follows. Now why did He speak thus, since it causes pain to the devotees? To this he says "Having Vaikuṇṭha as His abode" - He whose abode is Vaikuṇṭha. The satisfaction of house guests should be done. Now in this case the devotees would be pained, so anticipating this he says "the all-powerful" - able to liberate His own servants in all ways. (1)
First He justifies the offense of the two servants: "These two" refers to Jaya and Vijaya. In the previous kalpa they were Madhu and Kaiṭabha, who died in My lap due to a boon and were thus brought by Me to Vaikuṇṭha. Since many servants were present then, to remove doubt He mentions their names - "Jaya and Vijaya". One is Jaya, who is victory for Me, named Jaya. Victory of the senses etc. for other purposes is in the path of knowledge, victory for My sake is in the path of devotion - victory of the inner faculties is meant. The second is manifold victory of the senses etc. Therefore these two are My associates, suitable for the assembly. Just as victory of the inner faculties leads to the Lord's presence within, so these two are the cause of staying in Vaikuṇṭha. Therefore it is appropriate that they commit an offense by deliberating on their origin. Indeed the Lord cannot be approached directly by the mind, but only through victory. Thus although the mind is fit to engage with the Lord who is of the nature of bliss and inherent happiness, due to the obstruction of victory there is no approaching the Lord. Therefore "disrespecting Me" means setting aside My nature of being devoted to brāhmaṇas etc. even in worldly dealings. "Transgression against you" means oppression. (2)
Therefore He says the punishment for these two is appropriate - "But that which". The word "but" excludes other punishments. "The punishment consisting of three births" is what is approved by Us - by you and by Me, or by Me along with My servants. Both are to be punished, hence "of these two" is said. "Followers" means those of the same nature. "My work has been done" expresses great satisfaction with their act. The address "O sages" is to exclude chance coincidence, or to indicate knowledge of intention. Now what was their offense? Protecting the gate was their duty. To this He says "From disrespect to the Lord". "Our gods" means brāhmaṇas. The indirect god is sacrifice, the direct god is Viṣṇu who presides over sacrifice. The word "indeed" indicates nothing else should be said now. (3)
Thus having determined the offense and punishment, setting aside the servants' offense, He removes the offense of punishment and His own offense through a request - "Therefore I placate you". I placate you now, since an offense has occurred. An offense indeed occurs by a great one against a lesser one, but how is there an offense in this case? To this He says "Brahman, the gods, are supreme". My gods, my deities are the brāhmaṇa class. "Supreme" means even in comparison to Viṣṇu. Viṣṇu is the divine deity, as per the śruti: "Viṣṇu desired, 'May I hear auspicious fame, may no evil fame come to Me.' He offered a cake on three potsherds to Viṣṇu Śroṇa." To exclude that He says "supreme". In direct śruti the superiority of brāhmaṇas over gods is ordained: "These gods are directly perceived, namely the brāhmaṇas." This is indicated by the word "indeed". Now what is Your offense? To this He says "That indeed I consider done by Myself". Whatever disrespect was done by My own men, My own servants, I consider that done by Myself. Indeed this meaning is appropriate, since acts done by servants are considered done by the master. Otherwise there would be no punishment for the master for offenses of servants. By this it is also said that I Myself restrained you. Even though it was done, it was said due to being the duty of gatekeepers. Therefore indeed the two are mutually causative. Although in such cases people do not consider it an offense of the master, still I consider it so, since they are My own men. (4)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now, regarding the sixteenth chapter, desiring to explain the connection, they state the meaning of the chapter - "In the minds of sages" etc. It is being described. This group of words is being described as the remainder of the destruction of devotion caused by greed, which is the cause of the manifestation and origin of the Lord's incarnation. Thus they state the established point - "Of the devotees" etc. Truth here means not deviating from the subject. Even there, the truth of the Lord's mind is primarily to be expounded - they say "Of the mind" etc. Due to the strength of mind of those devotees and those who speak of Brahman, there is no opposition to others, nor opposition to the Lord's mind. The indicator there is - "Of the previous two" etc. Thus, due to the Lord's mind not deviating from its object, even those without body, senses and life have connection with the mind etc. at that time - this is the meaning that this is the introduction to everything. Here they state the indicator in the root text - "Therefore" etc. Bhavati means the sport of existence. Thus, by the two statements "Though capable, I do not wish to nullify the sage's curse" and "Now the Lord desires to do that", it is understood in that way - this is the meaning. (1)
"These two" here. By "Of the senses" etc., it appears that the previously given nature is elaborated through the etymology of Jaya and Vijaya's nature. Thus, just as Viṣvaksena and others are of the nature of tantra etc., may you two be of the nature of the liberated type Jaya and Vijaya. "They themselves" means by the boon itself. "To go" means to attain. "For this very reason" means due to the mental obstruction of the newcomers. "Overcome" means did not touch. (2)
In "But which", the meaning of "Offending the gods" should be understood as offending Brahmins, sacrifices and Viṣṇu - to convey this meaning they say "Our" etc. (3)
In "Or that", "Offense of punishment" means offense of inflicting punishment. Here they state the nature of Viṣṇu that is intended - "Divine" etc. Thus, the meaning is that Viṣṇu is the portion of the Lord who presides over sacrifice. "Two" means done by oneself and done by one's servants. (4)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Requested by Hari, those Sanaka and other sages properly made the bow-taking - this is described in the sixteenth (chapter).
Thus praised by the sages, the supremely compassionate Lord prayed for grace for those two servants of His - he says "Thus". Having acknowledged the words of those Sanaka and others who were praising in the manner described, He said this, having accepted the curse and prayed for their grace - this is the meaning. "Whose abode is Vaikuṇṭha" - by this it is indicated that it is indeed proper for that great Lord to honor those who have come to His home. He states their worthiness of honor - "Of those practicing yoga". The meaning is that they are dear due to possessing knowledge-yoga, as per statements like "The knower is extremely dear to Me, indeed the knower is considered My very self". He states the reason even for their being knowers - "Of sages". (1)
He shows the Lord's statement itself in eleven verses starting with "These two". Jaya and Vijaya, these two attendants of mine, have committed a great offense against you, having disregarded Me and done that. Even I did not approve of it - this is the meaning. (2)
Due to offending you who are worshipful to Us like gods, the punishment you have given to these two has been approved and accepted by Us - this is the connection. He states the reason for that acceptance - "By those who follow Me". The meaning is - those who act according to My intention. Suggesting the reason for that, he addresses them - "O sages". (3)
Having thus described the offense and accepted its punishment, he asks forgiveness - "That". Since Brahman, the Brahmins, are My supreme deity, therefore I ask forgiveness from you today - this is the connection. If one asks "What is your offense that you ask forgiveness?", to that he says "Indeed that". What disrespect was done to you by My own servants, I consider that as done by Myself - this is the connection. (4)
Hindī Anuvāda
The Fall of Jaya-Vijaya from Vaikuntha
Sri Brahma said - O gods! When the yoga-devoted sages Sanaka and others praised thus, then the Vaikuntha-dwelling Sri Hari, praising them, said this. (1)
The Lord said - O sages! These Jaya-Vijaya are My attendants. Without any regard for Me, they have committed a very great offense against you. (2)
You are also My devoted followers; therefore the punishment you have given them for thus disregarding Me is approved by Me as well. (3)
Brahmins are My supreme object of worship; the disrespect done to you by My attendants, I consider as done by Myself. Therefore I beg forgiveness from you. (4)
SB 3.16.1-4
