Text 24: Dear Lord, You never want the auspicious path to be destroyed, for You are the reservoir of all goodness. Just to benefit people in general, You destroy the evil element by Your mighty potency. You are the proprietor of the three creations and the maintainer of the entire universe. Therefore Your potency is not reduced by Your submissive behavior. Rather, by submission You exhibit Your transcendental pastimes.
Text 25: O Lord, whatever punishment You wish to award to these two innocent persons, or also to us, we shall accept without duplicity. We understand that we have cursed two faultless persons.
Text 26: The Lord replied: O brāhmaṇas, know that the punishment you inflicted on them was originally ordained by Me, and therefore they will fall to a birth in a demoniac family. But they will be firmly united with Me in thought through mental concentration intensified by anger, and they will return to My presence shortly.
Text 27: Lord Brahmā said: After seeing the Lord of Vaikuṇṭha, the Supreme Personality of Godhead, in the self-illuminated Vaikuṇṭha planet, the sages left that transcendental abode.
Text 28: The sages circumambulated the Supreme Lord, offered their obeisances and returned, extremely delighted at learning of the divine opulences of the Vaiṣṇava.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
They say regarding "Let it be destroyed": That would destroy the Vedic path. "As if" is a common saying. Due to being an abode of sattva, desiring to bestow welfare and peace to people, therefore with your own powers and those of kings etc. you have uprooted the opponents of dharma. Thus your bowing in the lineage of Brahmā is indeed appropriate. But for great ones, bowing to others diminishes their splendor. To this they say: By bowing for the purpose of protecting dharma, your splendor and power are not damaged or diminished, as that bowing etc. is your play. (24)
Abandoning insistence on the curse, they say: Whatever other punishment or increased livelihood you will ordain, we approve of it all. We who are blameless have imposed this sinful curse on these two. (25)
Reassuring them that "It is not your fault as the curse was caused by me", he says: These two, immediately attaining demonic birth, will quickly come to me again. Their yoga is firmly bound by intense absorption arisen from the surge of anger. O brahmins, know that the curse you gave was indeed created by me. (26)
The self-luminous Hari who is a festival for the eyes, and his abode Vaikuṇṭha. Due to being a transformation of sattva. (27)
Having obtained permission, circumambulating, and praising the Vaiṣṇava splendor described in Vaikuṇṭha. (28)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
He himself raises an objection and answers with "Let it be destroyed" and "as if". Here the word "as if" is not for comparison, but for emphasis on what is undesired. "Common saying" means statement of the ignorant. "Loka means ignorant, world, people" according to Dharaṇi. Therefore, due to desiring to bestow welfare to people. Thus, due to destroying the opponents of dharma. He raises an objection with "But". Vinoda means play, a kind of curiosity. (24)
In reality - We who have bowed to you whose intention is unfathomable, with our bodies and speech, submit this - we have no insistence on curse etc., saying "Abandoning insistence on curse". We approve - You may freely ordain this for these two, may our given curse go to the netherworld - this is the meaning. Again they say with fearful tears and trembling "We who". (25)
Reassuring "Do not fear", consoling. Yoga means union with me. Nimitaḥ - ni is meaningless here due to Vedic usage or loss of the prefix's retroflex consonant, as prefixes have multiple meanings. To accomplish the demonic state for these two who are my supreme devotees, bringing you to Vaikuṇṭha, I made these two doorkeepers who are of pure sattva nature and supreme devotees of brahmins oppose you, generating anger even in you who are the crest jewels of self-satisfied sages, and had them undergo your curse - this was done by me alone, there is no fault of my attendants or of you - this is the meaning. But what is the reason for you who are affectionate to devotees to engage in giving such suffering to devotees? To this he says - O brahmins, know that reason by reflection with omniscience, what need for my telling? And that reason is some desire arising from intensified love of Jaya and Vijaya. And that - "O Lord, Supreme God, Master of Vaikuṇṭha! If due to our weakness elsewhere and lack of opposition to us, your desire for battle-joy is not fulfilled there, then please make us alone opposed in some way and experience that battle-joy" - this insistent prayer of us two servants who cannot bear even an atom of deficiency in your complete joy, overcoming even the quality of affection for devotees, may be fulfilled - thus should be known from "The essence which consists of mental utterances is indeed essence", "Made of bliss", "This is the investigation of the blissful one" and other Śruti explanations in the context of examining the Lord's fullness of all rasas like śṛṅgāra etc. And thus for the self-willed one, as "I perform various acts for the amusement of my devotees", in accomplishing that mode there is desire even for the Lord - this secret's non-explicit mention. Alas, even from Vaikuṇṭha there could be downfall of even the supremely perfected, what to speak of us pseudo-practitioners from the mortal world - thus practitioners should be known to be made cautious about great offenses. Let us follow the main topic - sakāśa means "near, manifest, with joy" according to etymology. Having attained nearness, i.e. sāyujya with Kṛṣṇa, they will come at the time of his disappearance. Here the relevant account is in the Śaiva also, Kumāra's statement to them: "Resorting to devotional sentiment, in seven births here, in inimical sentiment, in three births you will attain this place." Again to Hari: "As you wish, O Hari, so let it be done by you today." (26)
Now after the Lord's reassurance. (27)
Praising the Vaiṣṇava splendor, prosperity gone to Vaikuṇṭha. (28)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"Common saying" - In reality it is undesired, this is the meaning. "Abode of sattva" is an adjective implying a reason. Due to being an abode of sattva, i.e. being the support of all sattva, therefore due to bestowing welfare, thus due to uprooting the opponents of dharma. In the lineage of Brahmā, i.e. among followers of Vedic dharma. "Sustainer of the universe" is an adjective implying the reason for undiminished splendor. Due to having immeasurable splendor, this is the meaning. Another reason - Just as a king's splendor is not diminished by ball games etc., this is the meaning. (24)
Previously, due to the existence of livelihood, "increased" is to be supplied - all that, giving increased punishment, livelihood etc. (25)
Yoga means fixing the mind on me alone. "Quickly" is said in relation to a day of Brahmā. "To my presence" - first attaining sāyujya with Kṛṣṇa, this is to be supplied. Attaining proximity is to be understood as entering Vaikuṇṭha along with Viṣṇu who has entered into Kṛṣṇa after Kṛṣṇa's disappearance, as stated in the 10th Canto. (26)
"Now" is a pair. Praising Vaikuṇṭha as free from limiting conditions, due to being a transformation of sattva, i.e. due to being a manifestation of pure sattva. The superiority of that prosperity even over the bliss of Brahman is suggested. (27-28)
Śrīmad Vīrarāghava Vyākhyā
O Partha, there is no duty for me to perform in the three worlds. I have nothing to gain, nor anything to attain. Yet I engage in action.
For if I ever did not engage in action tirelessly, O Partha, men would follow my path in every way.
These worlds would perish if I did not perform action. I would be the cause of confusion and would destroy these creatures.
Thus, they say it is inappropriate for you to destroy the Vedic path, as you yourself have stated in the Gita. That: For you, the abode of pure sattva, desiring to bring welfare to people, whose enemies opposing dharma have been uprooted by your own powers and incarnations, the destruction of the Vedic path is undesirable, indeed undesirable. O Lord of the three worlds, Sustainer of the universe, Savior, Nourisher, bowing to brahmins - by that mere bowing, your power and glory are not diminished, but that bowing is your sport for inspiring people. (24)
Thus, having clarified to the best of their ability the purport of the Lord's statements, not knowing his intention, and confessing to punishment befitting their offense, they say: O Lord! Whatever punishment you deem fit for these two servants, or whatever other penalty or continuation of existence in this world as before - we truly accept that. Let the appropriate punishment befitting our offense be meted out by you. If asked what offense - we who are innocent have yoked these two gatekeepers with sin through a curse. They are called innocent with the intention that preventing entry of newcomers is natural for gatekeepers. (25)
Thus informed of the feelings of the sages, and desiring to show grace to the sages and the two servants, the Lord says to the sages: These two attendants, having attained an asura birth due to Sureśa's curse, from birth onwards have anger towards me, which has produced constant meditation. Through that, their yoga (connection) with me has continued. Because of that alone, they will again come to my presence. O brahmins, know that the curse you pronounced was ordained by me through your mouths. (26)
Then the text says in two verses that the sages thus addressed by the Lord departed: Then, having seen Vaikuṇṭha (vaikuṇṭha), the self-luminous abode which is the object of the joy of the eyes, those sages (27) circumambulated the Lord, bowed down, took leave, praised the divine Vaiṣṇava glory, and departed joyfully. (28)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Then what undesirable thing happened there? It states: Since the asuras, though unpleasant, do not cause sorrow to the Lord as they do to people, due to His being ever full of bliss and there being no scope for sorrow to enter, but rather what is unpleasant to the Lord is considered to be the object of knowledge worthy of prohibition, as stated: "The asuras, though unpleasant, do not cause sorrow to the ever-blissful Lord like they do to people. What is unpleasant to Hari is considered to be the object of knowledge worthy of prohibition." Therefore it is said to be as if undesirable. "Abode of sattva" is the reason - the destruction of the bliss-giving path is as if undesirable to you, not in the sense of causing sorrow, but only in the sense of being worthy of prohibition. Why? It states: "desiring to bestow". What is the purpose for one who is unattached? It states: "by your own". But for one such as you, why is bowing to brahmins, which causes loss of honor, performed? It states: "Not by this". By this much - you bowing to brahmins - there is no diminishment of power, no loss of honor characterized by loss of dignity. The reason-containing qualifier is stated: "Lord of three". Not only the lord of just the three worlds, but the bearer of all therein without distinction, it states: "Sustainer of the universe". And there is no purpose served by this, it states: "Of the existent". Bowing to brahmins is a pastime, a playful sport. The word "tu" (but) negates any other purpose. (24)
O Lord! Incomparable Actor, Complete Ruler, whatever punishment you see fit for these two, or their continuation of existence right here - we truly accept one of those. If a lesser punishment than before is intended, let it be so - with this intention "whatever punishment" is stated. We who are innocent have yoked these two with sin through a curse - for us, let whatever punishment is appropriate be meted out. By this also, Hari's brahmin-like nature and subjection to punishment is suggested. The root "kil" takes the affix "iṣac" and augment "bu" by the rule "kilevu kca". When fault is to be expressed, it becomes "kilviṣa" - by this it is indicated that these two are faultless by nature but faulty due to circumstance. (25)
He restates Sanaka's statement as a reply: "These two" - saṃrambha means intense hatred, by that was produced samādhi which is one-pointedness of mind, by that was bound yoga which is devotional yoga - they who are such will come again. There is inversion in the verb "will come". It suggests the distinction: "Internally devoted but externally angry towards Hari are Hiraṇyakaśipu etc. Entirely angry are Śambara etc., thus internally subject to anger." That refers to those two. (26)
Then what is the context of the subsequent story? It states: "Then" - then, after the release from the curse. (27)
Taking leave, praising the glory which is of the nature of Śrī, as stated: "Śrī is considered to be of two types - Hari's inherent nature and consort." (28)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
The treasure house of sattva (purity) is like a treasure trove for him. The cause of the indestructibility of his splendor is that he is the sustainer of the universe. The meaning is that his splendor is immeasurable. The cause of such stability from the beginning is vinoda (delight). The meaning is that he is full of bliss. This is because he is the treasure house of sattva. (24) Here, determining that some desire of the Lord is the cause, they say "asmāsu" (towards us). (25) Regarding that, he states that his own desire is the cause of their and the two's mental attachment. "Etau" (these two) - gati means movement, as much as imitation. Previously samādhi (absorption) with enthusiasm, afterwards yoga which is bhakti yoga (devotional union) that is natural - those two who have that. It should be understood that after attaining proximity, union with Śrī Kṛṣṇa, and his disappearance. (26) "Atha" (then) is a pair. svayaṃprabhaṃ means self-luminous, because it has the nature of existence-consciousness-bliss like the Lord. (27-28)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Now they say "Let the path be destroyed." That destruction of the Vedic path is like a common saying. "janāya" (for the people) is the indirect object of the action, or it can be taken as a genitive. Therefore, the fourth case ending is used with the sense of the sixth case. Even though the opponent of dharma was uprooted in the world by the kings etc. with their own statements, indeed that supreme one's descent into the inferior does not diminish his brilliance. Regarding that they say "naitāvata" (not by this much). By this much, by the purpose of protecting dharma, your splendor and power are not diminished by bowing, because that bowing etc. is your vinoda (play), a kind of amusement. (24) But in reality, they say "We bow down to you, whose intention is unfathomable, with body, mind and speech." Whatever punishment or livelihood you establish, O Lord, out of your kindness to brahmins and love for devotees, we accept all that willingly. Let our curse go to the nether world - this is the meaning. Again they say with fearful tears: "asmāsu" - we who are innocent joined these two with sin through the curse. (25) Saying "Do not fear", he consoles them: "etau" (these two). The samādhi (absorption) that is nourished by intense anger, connected with yoga which is constant practice of union with me - O brahmins! Your curse was created by me alone. To establish the nature of these two great devotees of mine as asuras, bringing you to Vaikuṇṭha, making these two doorkeepers who are of pure goodness oppose you who are the crest jewels of self-satisfied sages, producing anger in you - the curse was produced by me alone. Neither my associates nor you have any fault - this is the meaning. Now, what is the reason for you who are affectionate to devotees to engage in giving such sorrow to these two devotees? Regarding that he says: O brahmins! Understand that cause by your omniscience, as revealed by me. That cause is some desire arising from the love of Jaya and Vijaya. They said: "O Lord of lords, Lord of Vaikuṇṭha! If your desire for battle is not fulfilled elsewhere due to less strength and lack of opposition, then make us opposed in some way and experience the joy of battle." This mental plea of the two servants who could not tolerate even a slight deficiency in your complete bliss, overcoming even the quality of affection for devotees, should be fulfilled. This should be understood as the explanation of the Vedic statements "He indeed is rasa (aesthetic delight)", "He is full of bliss", "This is the investigation of bliss" etc. in the expositions discussing the Lord's complete fullness of all rasas like the erotic etc. Thus "by his own will" - "I perform various activities for the amusement of my devotees." Even the Lord's desire arose to accomplish that type of thing. The non-explicit statement of this secret is to make practicing devotees cautious about great offenses, thinking "Oh! Even the supremely perfected can fall down from Vaikuṇṭha due to great offense, what to speak of us aspiring practitioners in the mortal world." (26) Vaikuṇṭha means Hari and his abode, which is self-luminous, self-effulgent because it is made of pure goodness. anumānya means having obtained permission. (27-28)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
"Wishing to bestow welfare" - the word iva (as if) is used in this sense. That destruction of the Vedic path would indeed be undesirable. Therefore, bowing down to the brahmin family for protecting the Vedic path is appropriate. By this much bowing down, the splendor and power of you who are the lord of the three worlds is not diminished. That bowing etc. for protecting the Vedic path is your amusement. (24) anumanyāmahe means we approve. ayukṣmahi means we joined with sin through the curse. (25) There is no fault of yours in this. The curse was caused by me alone. These two, having attained the asura birth by my wish for the benefit of many asuras etc., will quickly come here - knowing this intention of mine, be happy, with this intention he says: The Lord says "etau" (these two). samrambheṇa means by the force of anger. sambhṛtaḥ means increased. samādhiḥ means one-pointedness of mind. By that, yoga which is firmly established for those two. O brahmins! That curse of yours was created, caused by me alone. Know that to be my doing. (26) svayaṃprabhaṃ means self-luminous. (27-28)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Now, fearing that "In this case, due to the declaration of inequality, I would not be Brahman", he says - tat te 'nabhīṣṭam iti (that is not desired by you). That honor for protecting the Brahmins, that seems undesired by you. Or, in the previous verse the destruction of the Vedic path was mentioned, therefore that destruction of the Veda seems undesired by you. Complete absence of desire is undesired; slight absence of desire is as if undesired. In the first view, protection alone is the meaning, in the second destruction; because of being time, because of being the doer of everything. The reason for that - satvanidher iti (of the treasury of goodness). For the treasury of goodness, protection is desired, destruction is undesired. vidhitsor iti (of one wishing to ordain). He himself wishes to ordain thus. For he wishes to ordain welfare for people, those being born indeed become proper by their own actions. Or, destruction is undesired for the treasury of goodness. Causing welfare for people is its destruction, from birth the destruction of the Veda alone occurs. If welfare is for the sake of birth, or for those born the Vedic has the nature of refinement, there is weakness compared to heresy. In establishing the human goals, there is greater strength than life-sustaining heresy. nijaśaktibhirudṛṣṭatārer iti (by one's own powers, having elevated the enemies) is the reason in both cases. One by whom enemies are elevated by one's own extraordinary abilities. In both cases also, the absence of obstruction is accomplished by the Lord's power alone. Even so, if one objects that benefiting others is accomplished by generating one's own faults, but in protecting dharma there is only one fault, to that he says - naitāvat iti (not just this much). Mere bowing of oneself is not a fault, from the etymology "bowing of those who bow". Indeed the humble nature of the lowly indicates their lowliness, but for the exalted it is like an indication of bearing a burden. For those who bear great burdens become humble, therefore humility or non-humility is not invariably of the nature of a fault, or of the nature of a virtue; thus your greatness is established. The bowing of the lowly is for amusement, being of the nature of acting. That alone indeed is the producer of rasa. He states the greatness - adhipater iti (of the ruler). bata iti (alas) expresses joy, from the recognition of blessing and honor. viśvabhartur iti (of the supporter of the universe) also expresses greatness. For one who supports the universe indeed appears humble in the world as if burdened, otherwise people would not make known the burden to the supporter. Therefore bowing has two purposes, in the world knowledge of one's supportership, but for oneself amusement. That object of the form of bowing of the bowed one, is amusement for you - this is the connection. By this the fault is removed. (24)
Thus having become full-hearted, the punishment established by the Lord, even in that due to not knowing the intention, removing their own offense they say - yaṃ vā'nayor iti (or whichever of these two). O Lord! Of us two. adhikeśatva means even in respect to Vedic reasoning etc., or controllership of the Vedas etc.; therefore indeed it is the cause of what we said. Whichever conduct or restraint you ordain for us two, we approve that. vṛtti means livelihood, standing at the door one should perform prevention of all. Then those prevented will give their own wealth or dharma for their own entrance, thus giving of livelihood. Or one performs guarding at the door oneself, thus independently giving of livelihood. Or the punishment stated by us or another, whichever punishment you ordain we approve. After your desire it is accepted by us also - this is approval. This also is not from compliance, but sincere. If punishment is for one's own offense also then that too is accepted - they say asmāsv iti (upon us). vā in both places expresses indifference. With the intention that hesitation should not be done they say - ya ucita iti (which is proper). Let that punishment be established. Now it is not that having spoken mere words another should accomplish its result, but rather now itself that punishment should be established on us. Or, that very punishment of the nature of three births should be established on us. In that they state their own offense - For what reason we joined the innocent ones with sin. That punishment along with both of the three births. In the view "upon us vā" there is indifference as to whether there should be punishment for them or not. Thus the greatness of the Lord has been described in all aspects. (25)
But the Lord, knowing them to be accepting of the curse, says it is done by himself - evāv iti. suretaragatiṃ means demonhood, demonhood, and humanness. The otherness becomes equal - the equivalence of demons and humans to gods has been described in "There are three created by Prajāpati", demons also are equal to gods by seed and prowess. But Yakṣas etc. are not independent, and Kubera is indeed a god; therefore having attained the threefold non-divine state, immediately you two will come again to my presence. The curse which was given by you, that was indeed placed by me, know that. In the reading nimita it means especially measured by me. viprā shows the short vowel. Now how is coming to your presence quick in attaining the non-divine state, since the actions of those births must be experienced? Addressing that concern he says - saṃrambhasaṃbhṛtasamādhyanubaddhayogāv iti. The yoga connected with the samādhi that is well-nourished by the agitation of anger. By yoga there is destruction of all sins as we said before. Again they will come to your presence - this is the end of the curse. Giving a limited curse is done by me - know this, for the purpose of fearlessness. (26)
Thus the removal of all sorrows of the sages who have come has been stated. Now he states the return of all according to their stations - atha iti. There first the return of the yogis is stated in two verses, with the division of past, future and immediate - atha iti. Again they attained their own nature, since they are sages. For whomever there is establishment in that, that alone is virtue for him, the opposite is fault. They indeed see the Lord internally, not externally. And external vision is not beneficial, thus they returned. In external vision one virtue arose - he states nayananandabhājanam iti (object of delight for the eyes). For the senses, from connection with supreme lordship, dividing pleasure fivefold as form etc. they experience that bliss; being instruments they are producers of happiness even for the soul. Object of delight for the eyes. That object is twofold - he states vaikuṇṭhaṃ tadadhiṣṭhānaṃ vikuṇṭhaṃ ca iti (Vaikuṇṭha and its foundation Vikuṇṭha). Now how is the state of being an object of delight for the eyes stated for both equally? To that he says - svayaṃ prabhum iti (the Lord himself). The world is "itself", Vaikuṇṭha is also itself; even so, in the manifestation of the Lord as master, in the manifestation of that as the world, and from the imperishable being the Lord, thus both have that nature - this is the meaning. (27)
The next duty is stated - circumambulating the Lord, etc. Circumambulation, prostration, seeking permission, prayer, showing devotion to the Lord, reciting hymns while departing - (1)
These five aspects are said to be the signs of satisfaction for those who have come. One should act according to one's capacity and avoid excessive engagement. (2)
The meaning is that they returned again in the same manner as they had come. They were extremely delighted due to the superiority of the external darśana (sight). "Vaiṣṇavī śrī" means characterized by peace and grace. This is the special quality compared to the previous. (28)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Here in "vatta". "As if undesired" means unintended due to causing inequality. Thus, for the purpose of maintenance it is for the sake of others, so there is no loss of Brahman-nature due to absence of inequality - this is the meaning. Since in the previous verse the protection of Brahmins is the meaning of the sentence, it is explained assuming that word refers to that itself. Due to this being an unsupported meaning, accepting the word as referring to a part, they state an alternative view - "Or" etc. In both views, they state two forms producing undesirability according to each - "Time" etc. Thus, protection is undesired due to being time, destruction is undesired due to being the agent of all - this is the meaning. "He alone" means the abode of sattva alone. "By his own action" means by the Lord's action alone. "Destruction of that" means destruction of the Vedas. They derive it thus - "From origination" etc. "From origination" means from entering the flow of "Be born, multiply". In the protection view, they state the meaning of "Wishing to grant welfare to people" as: "Or of those born" means if there is welfare for the sake of those born. In the first view undesired, in this view Veda-protection is desired - they state two reasons for its being undesired and desired respectively - "Of the Vedic" etc. Thus here by explaining the meaning in two ways demonstrating equality, inequality for the Lord is refuted. "By producing faults" means by producing faults in the form of diminished auspiciousness. "One alone" means the principal alone. "Producer of rasa" - here rasa should be understood as disgust. "From not knowing the meaning of blessing and honoring" means from not knowing the purport of indestructibility and honoring. (24)
Here in "yaṃ ve". "This is granting of conduct" means in this view it should be known as inferring conduct that "we too give our own dharma". "Their punishment" means may our stated punishment for them be for us alone - this is the meaning. (25)
Here in "bhagavantam". "Absence of satisfaction on coming" means absence of fulfillment of satisfaction for those who have come. (28)
Śrī Giridhara-kṛtā Bāla Prabodhinī
That destruction of the Vedic path seems undesired by you, indeed unintended. How is that? They say: "By his own powers" means by his own avatāras or by his knowledge, action, strength etc. "Uprooted" means completely destroyed. "Enemies" means opponents of dharma, by whom. For what purpose even that? They say: "Wishing to grant welfare to people" means desiring to establish. Even there they state the reason: "Abode of sattva", the meaning is due to accepting the quality of sattva, the power of protection. But even so, bowing to others diminishes the great one's power, to that they say: "Not". By this much, for you who have bowed to Brahmins, having done prostration merely for the purpose of protecting dharma, power and glory are not diminished or destroyed. Because that bowing etc. of yours is mere play, a līlā - this is the meaning. But why is bowing done even in play not diminishing of power? Thinking thus, they qualify the Lord, intending that it culminates in being for instructing people, as power is established - "Supporter of the universe" means protector of the universe. They state capability in protection - "Lord of qualities" means controller of the three qualities sattva etc. Even so, by this play there is distress for your devotees - indicating this they say "Alas". (24)
Thus having determined the purport of the Lord's words according to their understanding, and having decided it is auspicious in accordance with the Lord, abandoning insistence on their curse, they humbly state - "Whom". Indicating that their curse is insignificant before you who are the Lord of all, they address - "O Supreme Lord". "Whatever punishment we have ordained for these two servants of yours, or any other punishment, but livelihood as before, or especially increased livelihood in this world, may the Lord ordain. Or, since it is proper to prevent entry of new people for doorkeepers, "These two are innocent" means we who have yoked these blameless ones with the sin-producing curse which is the cause of sorrow, whatever punishment is proper for us according to our offense, may that be ordained. We approve all this done by you with faith, without deceit" - this is the connection. (25)
Thus the Lord, knowing the hearts of the sages as expressed, desiring to show grace to the sages and the two servants, comforting them saying "Since the curse was caused by me, you have no offense", says - "These". These two attendants of mine, having attained the state of demons etc., very quickly will again come to my presence. He states the means there - "Immediately" means from birth itself, whatever anger is aroused towards me, by that arisen, whatever concentration has developed, by that firmly established yoga they have - thus. The address "O Brahmins" is for comforting. "Your curse was created by me alone" means know that it was created by me through your mouths. (26)
Thus addressed by the Lord, those sages Sanaka etc., having bestowed the grace that will be stated in the 7th Canto - "Thus cursed, as they were falling from the heavenly abode, they were told by those compassionate ones - 'May you be fit for the world after three births'", then having seen the Lord Vaikuṇṭha who is the abode of the joy of the eyes, whose sight brings supreme bliss, and his abode the Vaikuṇṭha world, having circumambulated the Lord, having prostrated, having taken permission, praising Vaiṣṇava prosperity, delighted and joyful, they returned - this is the connection for both. The two qualifiers "abode of eye-joy" and "self-luminous" should be understood as applying to both the Lord and his world individually. (27-28)
Hindī Anuvāda
O Lord! You are the mine of sattva-guṇa (purity) and eager to benefit all beings. That is why you destroy the enemies of dharma through your power in the form of kings; for the destruction of the Vedic path is not desired by you. Although you are the Lord of the three worlds and protector of the universe, you remain so humble towards brahmins. This does not diminish your glory; it is merely your play. (24)
O Lord of all! Punish these doorkeepers as you deem fit, or increase their status as a reward - we sincerely agree with you in all ways. Or punish us for cursing these innocent servants of yours; we will gladly accept that too. (25)
The Lord said - O sages! The curse you have given them has truly happened by my inspiration. They will soon take birth in demon families and, due to their focused concentration born of anger, they will become firmly established in yoga and quickly return to me. (26)
Brahma said - Then those great sages, having seen Lord Vishnu who is pleasing to the eyes and his self-luminous Vaikuntha abode, circumambulated the Lord, bowed to him, and having received his permission, departed from there joyfully describing the Lord's glory. (27-28)
SB 3.16.24-28
