Text 29: The Lord then said to His attendants, Jaya and Vijaya: Depart this place, but fear not. All glories unto you. Though I am capable of nullifying the brāhmaṇas’ curse, I would not do so. On the contrary, it has My approval.
Text 30: This departure from Vaikuṇṭha was foretold by Lakṣmī, the goddess of fortune. She was very angry because when she left My abode and then returned, you stopped her at the gate while I was sleeping.
Text 31: The Lord assured the two Vaikuṇṭha inhabitants, Jaya and Vijaya: By practicing the mystic yoga system in anger, you will be cleansed of the sin of disobeying the brāhmaṇas and within a very short time return to Me.
Text 32: After thus speaking at the door of Vaikuṇṭha, the Lord returned to His abode, where there are many celestial airplanes and all-surpassing wealth and splendor.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
This is indeed my accepted opinion. This is the truth here. Although anger is not possible for Sanaka and others, nor is there opposition to brahmins by the Lord's attendants, nor neglect of His devotees by the Lord, nor rebirth for those in Vaikuṇṭha, still, just as the Lord sometimes has the desire to create, etc., the desire to fight arose. Then, due to others' weakness and the equal strength of His own attendants making opposition unsuitable, only these two were made to act in restraining the brahmins, arousing anger in them, creating opponents under the pretext of their curse, and thus the Lord Himself decided to arrange the spectacle of battle. Therefore everything is consistent. This is stated as "The curse was devised by Me alone", "Do not fear", "Let there be peace", "Though able, I do not wish to nullify", "But this is my opinion", etc. (29)
When I had retired and gone to yogic sleep, what was now said by the brahmins was previously indicated by angry Ramā when she was previously barred by you two while entering at the door. (30)
You will return. Nikāśam (near). (31-32)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
"You two go" is the reply to Jaya and Vijaya who were present. Seeing them crying out in anguish of separation right then, again with heart melted by compassion He says: "Do not fear, may there be auspiciousness for you two. Do not depart from here, from Vaikuṇṭha. Remain here always serving Me." The word 'mā' (do not) applies to both. Seeing them joyful again, He says: Though I am able to nullify the brahmin's power, the brahmin's curse, my opinion is that I do not wish to, because the inviolability of the brahmin's curse was established by Me alone as a rule. Therefore, just as Garuḍa abandoned one feather to preserve the inviolability of the thunderbolt, in the same way you two go with one part, with one manifestation, to the state of demons, while also remaining in Vaikuṇṭha in your essential form. Thus in the Vāmana episode: "Seeing the leaders of the Daitya armies attacking, the attendants of Viṣṇu smiled and repelled them with raised weapons. Nanda, Sunanda, and Jaya, Vijaya, Prabala, Bala" - among these fighting attendants of the Lord, Jaya and Vijaya are also mentioned. And then their imminent attainment of becoming Hiraṇyākṣa and Hiraṇyakaśipu, and later Rāvaṇa and Kumbhakarṇa, is indicated. Thus because their simultaneous status as attendants and demons would otherwise be impossible, it must necessarily be explained in this way. (29-30)
And do not worry even about becoming demons in part, for I too will experience the joy of heroic battle with you in three incarnations, so even in your demonic state you will accomplish My service. In the third birth I will directly accept you. He says this with "In Me" etc. Saṃrambha means with anger. Yoga means union with Me in battles, or meditation. Brahma-tejah means the brahmin's curse. Alpīyasā means characterized by three births, in accordance with Śaiva statements, in relation to seven births. (31) Dhiṣṇyam means abode. (32)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Here, to establish the principle of the eternal attendants' non-return, the word 'api' (even) in "krodho'pi" (even anger) indicates the conjunction of other impossibilities. Even though anger etc. is impossible, at that time of desiring to fight, because the enmity of other ordinary living beings was impossible, He aroused these two Jaya and Vijaya in anger towards those sages Sanaka etc. Thus by the Lord's arrangement in this way, everything - the anger etc. - is indicated to be merely an appearance by "Do not fear, let there be peace." Just as for liberated souls while living, embodiment is merely an appearance, and just as for actors, assuming various forms is mere imitation, so it is in this case. Otherwise, in the 8th Canto: "Nanda, Sunanda, and Jaya, Vijaya, Prabala, Bala" - their mention among the fighting attendants would not be heard, as their curse had not yet ended. Therefore, by the 'threshold lamp' maxim, "mā yātaṃ mā bhaiṣṭam" - the word 'mā' (do not) applies to both - is also an alternative explanation. (29) Here, the following verse is known to exist with commentary in the Gujarat region: "This was previously indicated by angry Ramā, when previously barred while entering at the door, when I had retired." (30) Saṃrambha means the semblance of anger, by yoga means by the semblance of connection with that. (31-32)
Śrīmad Vīrarāghava Vyākhyā
After the sages' departure, the Lord consoled the doorkeepers and spoke, it is said in three verses. The Lord spoke, addressed, said these words to the two attendant servants. Go, depart, do not fear, do not be afraid, may there be happiness, well-being for you two even as you go. If You are indeed showing grace to us, then why is the brahmin's punishment not removed? To this He says: Though able to destroy, nullify brahma-tejaḥ, the brahmin's power - the word tejas denotes the punishment also, as punishment is an effect of tejas - I do not wish to, why? Because this is my opinion, it is agreeable to me. (29) Not only is this brahmin's power agreeable to Me alone, but also to Lakṣmī, He says with "This" etc. This departure of you two from here was previously, in the past, indicated by angry Ramā, Lakṣmī herself. When previously? He says: When I had retired, was silent due to a lover's quarrel, when she, having gone outside My abode and entering again, was then barred by you two at the door. (30) At the end, saṃrambha means anger, its yoga means constant connection with that, having crossed over, completely removed the result born of offense to brahmins, in a very short time you will return, come back to My nikāśam, proximity. (31) Having thus instructed the doorkeepers, the Lord entered His own abode, it is said. The Lord, having instructed, commanded the doorkeepers, entered with Lakṣmī His own abode, residence which is an ornament to the rows of palaces, filled with unsurpassed, supreme wealth and prosperity, or His beloved abode. (32)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Do not be afraid, have no fear, may there be peace and happiness, I wish (29). It is said that due to the existence of another offense, what is that offense? He says about that. This. The yoga-sleep that was prevented has been attained (30). He says that devotional yoga is the best remover of Brahma's curse. With enthusiasm. This is the objection - why is it understood that these two have devotional yoga?
Internally devoted, externally hostile, like Hiraṇyakaśipu and others are considered Hari's. By devotion they become purified, the hatred is considered a state of possession.
The demons born from Brahma who became Viṣṇu's attendants, and others like Bāṇa, placing hatred for Hari internally, went to darkness.
This is refuted by this. By this it is said that enthusiasm has a lowly result, only devotional yoga removes Brahma's curse. Again it is said "in time" with the intention that there is no delay in attaining one's true nature when freed from the curse (31). The doorkeepers are the gatekeepers (32).
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
He clarifies that very desire. The Lord says. The meaning of "Do not be afraid, may there be peace" is: Even the demonic nature of you two who are liberated while living is just an appearance, like actors' embodiment of roles or imitation of various things. That is how it will be explained by them in the seventh canto regarding "killed by Viṣṇu's disc" - only their sin was destroyed, not they themselves. This is elaborated in the introduction to the seventh statement of the sixth sandarbha, starting with "Sometimes it is just the potency of the pastimes" up to "Thus, due to being spoken that way by Him, there is no cause for anger, etc." Specifically:
Sometimes the potency of the pastimes itself, in order to nourish the sweetness of those pastimes, invests such power in its own instruments that are unfavorable and favorable, and produces a semblance of absorption in sense objects etc. even for such dear devotees. As in the description of Pūtanā: "Captivating the minds of the residents of Vraja with her charming smiles, sidelong glances and gestures" - with the intention of indicating it was just a semblance, the compound is red as "captivating minds, or rather, seeming to captivate." That she was empowered by Him is indicated right there:
"Where the processes of hearing etc. that destroy demons do not act in their own duties. There indeed the servants of the Lord of the devotees and demonesses [are present]."
Similarly this fits: "The gopis thought she was the goddess of fortune personified, come to see her husband." Śrī means the goddess presiding over material opulence. "Husband" means some ancient person qualified for that, according to the previous explanation. Just as before, in "she of sharp intelligence" etc., it is said "and by her effulgence, the mothers were overpowered." In the same way, sometimes even for such devotees a semblance of being overcome by māyā should be understood. As in "Generally māyā of my Lord, no other deludes me" etc. for Balarāma and others. As in the demon birth of Jaya and Vijaya. Here for the former [devotees] there is only a slight semblance, but for those two it is a special complete transformation, due to their love etc. not being covered. Here, if those two had actually attained a state of enmity, it would not have been done by the sages. But "It is my desire" establishes the Lord's wish as the cause of that. Nor does that wish result in actual enmity towards Him, from "of He whose desire is self-fulfilled" etc. From "Our Lord arranges the destruction of the pursuits of the three goals of life, O Indra" etc., it follows even more strongly. Therefore it is said: "O Mādhava, Your devotees who have bound their love to You never fall from the path" etc.
And it should not be said that even for those two, such a wish arose for the sake of quick deliverance from the portion of offense. For such great devotees do not accept even liberation without devotion, and would accept hell if devotion were possible, so they do not consider it ultimately, from "They do not care even for liberation" and "Let us be in hell with our sins, O Lord" etc. Therefore those two also prayed accordingly: "May there be remorse colored by devotion here for us two going to the lower realms, but may there not be delusion that destroys remembrance of the Lord."
And if actual enmity existed in these two, it should not be said that other devotees also would be happy. Due to the very nature of devotion and friendship among devotees being opposed to that. Therefore, it is established that in the mere semblance of enmity for those two, there is a arising of rasa for the Lord, for them, and for other devotees. From that alone, it is obtained by implication: For the sake of producing the Lord's desired battle excitement etc. for all devotees and friends, having entered with a pure sattvika body possessing natural aṇimā and other mystic perfections that constitute the limiting adjunct of the form of seeming enmity, lacking actual enmity, and having animated it by His own presence, He remains there not actually having entered, by the power of the devotional impression that remains dissolved. Therefore both the arising of enmity by remembrance of past enmity and the disappearance of enmity are external. Intending this very thing, the Lord of Vaikuṇṭha also said "Go, do not be afraid, may there be peace."
Thus in the battle with Hiraṇyākṣa, in the verse beginning parānuṣaktam, the commentary says: The appearance of fierce anger, mere imitation of insults etc., was for removing the fear of the demigods frightened by the demon's words. Actually, because it was spoken that way by Him, there is no cause for anger etc. This is the explanation.
"Brahma's power" means: As long as there was proximity of devotion limited by brahminhood, brahminical nature was the predominant quality. But now in the proximity of the pure devotee quality, pure devotee affection alone [predominates]. The meaning is: Only after attaining a particular devotion does a particular devotional quality manifest.
This was indicated previously by angry Ramā then:
"Previously barred at the door,
entering when I had turned away."
This verse, though sung differently, is seen everywhere. In Gujarat there is also a commentary. (29-30)
Protecting proper conduct by describing the semblance of suffering the semblance of the results of the appearance of that offense, he says "by me." The meaning is: by the semblance of the reciprocation of enthusiasm. (31-32)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Seeing the two attendants Jaya and Vijaya who had just arrived, He said: "Go from here to the mortal world." Seeing them immediately distressed by separation, crying out of hunger and weeping, the Lord, whose heart melted with compassion, spoke again: "Do not be afraid. May there be auspiciousness and welfare for you both. Do not go from here. Remain here in Vaikuṇṭha always serving Me." Seeing them both joyful again after this twofold statement, He said: "Though I am capable of destroying the power of Brahmā's curse, I do not wish to go against My own view. Since I Myself have established the inviolable nature of Brahmā's curse, therefore, just as Garuḍa gave one portion of his wings to protect the inviolability of the thunderbolt, in the same way, with one portion, with each manifestation, you may go to the state of demons, while also remaining in Vaikuṇṭha in your own forms." Therefore in the story of Vāmana:
"O king, seeing those demons attacking, the smiling attendants of Viṣṇu restrained them with upraised weapons.
Nanda, Sunanda, Jaya, Vijaya, Prabala, Bala, Kumuda, Kumudākṣa, Viṣvaksena, Patattrirāṭ." (SB 8.21.15-16)
Among these fighting attendants of the Lord mentioned here, Jaya and Vijaya are also included. And at that time, their imminent attainment of the forms of Hiraṇyākṣa and Hiraṇyakaśipu, and later Rāvaṇa and Kumbhakarṇa, is indicated. This must necessarily be explained in this way, since otherwise their simultaneous status as attendants and demons would be inexplicable. The verse beginning with "atraitat pure" which is seen everywhere here has not been explained due to not being from the sampradāya. (29-30)
"Do not worry even about partially becoming demons, for I too will happily experience heroic-flavored battles with you both through three avatāras. Even in your demonic state, you will still be performing service to Me. In the third birth, I will directly accept you back." He says this in "mayi" - "Through intense anger, through connection with Me in battles or meditation on Me, you will return to My presence." (31-32)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
"Brahmatejah" means the power in the form of the curse of the sages like Sanaka. "My view" means it is acceptable to Me, using you as instruments for the welfare of many people I will sport through avatāras like Varāha - this is the meaning. Otherwise the anger of the sages like Sanaka, the opposition of the doorkeepers to the sages, and the rebirth of the residents of Vaikuṇṭha would not occur. (29-30) "Return to My presence" means come back to My proximity. (31-32)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
To describe the Lord's departure, he tells of the consolation of the two servants - "The Lord" etc. The reason for their plea - "the two attendants". The cause of their faith in His words - "the Lord". The command "Go" is for the purpose of preventing departure due to the curse. By this their own dharma was protected. Therefore - "Do not be afraid." When going due to the curse, there is fear. If the cause has been created, how will the result not occur? Anticipating this doubt, he says - "May there be auspiciousness". "May there be welfare for you." Now there is sālokya (residence in the same realm), but for those who depart there will be sāyujya (complete union) - this is the meaning. Now you two are somewhat in the world, later you will become the very form of the world - this is the meaning of the statement "become fit for the world." The word "feet" also expresses the same meaning. For those who have entered, the state of being His feet is established, but at that time there is no oneness. Is this being done only at the request of the brāhmaṇas? No, he says - "brahmatejah" etc. The brahman-like power that is being removed is the cosmic brahmatejah, but this is the physical brahmatejah. Therefore though capable of destroying the brahmatejah, I do not wish to, because it is useful for creation. Therefore it is My view. The word "tu" expresses certainty. The Lord alone knows the intention, it is not to be conjectured from the statement. Even if conjectured, it should be conjectured in accordance with the effect. (29)
Then what is the status of Brahmā's curse? To this he says - "mayi" etc. Atonement must be performed for Brahmā's curse. For after atonement a person becomes pure, and only by one who is pure should what is prescribed be done. And for devotees of the Lord, for those who have first engaged in remembrance of the Lord, atonement is as long as they become the Lord's own. Afterwards sin does not arise at all. But by the Lord's wish it arises. Because His wish is most powerful, remembrance is not possible. But in worldly matters, because there is no obstruction, even without being a means for attaining union with the Lord etc., there is the status of atonement, because destruction of faults is the innate nature of remembrance. Lust etc. are purely worldly and causes of worldly nourishment. Anger here became the cause in the curse, so remembrance will occur through anger itself, otherwise there would only be forgetfulness. Similarly the lust of the gopīs also. For speech was cursed by Brahmā through lust, therefore there is no homa for Prajāpati with speech. "Speech and mind were afflicted" - as it is described thus in that story. Those very speech became the gopīs. Kālanemi and others were cursed by Śukrācārya out of fear, for they had accepted Bṛhaspati out of fear of losing their status as priests and were cursed. So Kaṃsa's remembrance was through fear. And other gods were cursed respectively by those connected to them like Bṛhaspati, Durvāsas etc., so the remembrance of the Yādavas etc. was through affectionate connection. These four also arose thus from curses, and through such remembrance, abandoning those respective curses, they attained the Lord's abode in their own forms as the Lord's devotees. Similarly here also, from the statement "May there be auspiciousness", there is attainment of the Lord's abode. And in the Lord, by connection of anger and intensity, destroying the fault characterized by disrespect to Brahmā, "to My presence" means to My proximity, or extreme closeness to My feet compared to the doorway, "you will return" in a very short time. Because the connection of anger is not for human ends in the world, the word "yoga" is used to make it for human ends. (31)
Having thus consoled them both, the Lord went to his place, as stated: "dvāḥsthā" (at the door). Since it says "ādiśya" (having instructed), it was not possible to do otherwise. To remove the doubt that the Lord might feel distressed, it says "bhagavān" (the Lord). This is because sovereignty, knowledge and detachment destroy distress. Now, if these two were expelled as wicked, others might also become so, therefore their expulsion should also be done, and other doorkeepers should be appointed. Anticipating the doubt of how he went home without doing both these things, it says "vimānaśreṇibhūṣaṇam" (ornament of the rows of celestial vehicles). The rows of celestial vehicles, ornament to those. The celestial vehicles in Vaikuṇṭha are meaningful. Therefore, those whose pride has departed, meaning all others are without ego, thus faultless. The word "śreṇi" (row) means they are also ordinary there. "Their ornament" means the place is completely free from all faults. Therefore others were not appointed, as these two were faulty. But they were appointed to be at the door, not to obstruct others, as determined by the words of the sages. The reason for going there again is "sarvātiśayayā lakṣmyā" (with supreme splendor). Supreme over all. Since it was done for Lakṣmī's sake, Lakṣmī adorned him completely, thus it is endowed with supreme splendor. And that place is his own essential form, so there is no going elsewhere. (32)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "mayi" (in me). Because of its worldly nature, remembrance is like that. If remembrance were of the nature of atonement, after the removal of sin there would be no further action, contradicting statements like "Viṣṇu should always be remembered". To address this, they say "nityatā" (eternality) etc. Thus, in the first stage it is of the nature of atonement, later it is natural or of the nature of fruit, and it is also obligatory, so there is no contradiction. If so, how does sin arise in this case? To this they say "bhagavadicchayā" (by the Lord's will) etc. The worldly is inferior to the Vedic remembrance, and these are qualified for that, so why is sin not removed by that alone? To this they say "remembrance is not possible". It is not possible due to engagement in actions. And these do not have qualification for knowledge due to the obstruction by the curse "these three are sinful". In this explanation, the Lord's statement "I do not wish to kill" should be understood as the seed. If so, the same logic would apply in worldly matters. To this they say "laukike" (in worldly matters) etc. There is no obstruction, because there is no divine will contrary to worldly affairs. Even if this is so, what is the basis for not instructing that enthusiasm is a reminder? To this they say "kāmena" (by desire) etc. "Bṛhaspati" refers to Śukrācārya who came in that form when he went for austerities, as stated in another Purāṇa. "Kṣiptā" means insulted, rebuked. "Yādavādīnām" includes the Pāṇḍavas by the word "ādi". Their curse is well-known in the story of the five Indras. By that, both the affectionate connections of the Pāṇḍavas and Yādavas should be understood as leading to that. (31)
In "dvāḥsthau". "They alone are ordinary there" means the celestial beings alone are in the form of ordinary people in Vaikuṇṭha. "To declare their helpfulness" means for the purpose of removing pride by being so. (32)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Thus, after the sages departed, the Lord spoke to his two attendants Jaya and Vijaya. He shows what was said: "yātam" (go), meaning go from here to the human world. Seeing them afraid to go there, he says "mā bhaiṣṭam" (do not fear), meaning do not be afraid. If they ask how there will not be sorrow in a low birth due to the curse, for which they should not fear, he says "astu" (let it be) etc. The meaning is that even there, by my grace, there will be only happiness with all excellence. If they ask, if you are thus showing grace to us, why not remove the brāhmaṇa's punishment like a divine weapon, anticipating this he says "brahmateja" (brāhmaṇa's power) etc. The word "teja" (power) is used for punishment also, as it is the effect of power. Though capable of destroying the brāhmaṇa's punishment, I do not wish to, I do not desire to remove it. Why? Because that is my opinion, it is agreeable to me. Some read "tu" instead of "hi". The truth here is this - although anger is not possible for Sanaka and others due to their vision of Brahman, and Jaya and Vijaya cannot be hostile to brāhmaṇas as they follow the Lord, and the Lord cannot neglect his devotees as he is affectionate to them, and those who have reached Vaikuṇṭha cannot be reborn as it would contradict statements like "O son of Kuntī, having attained me there is no rebirth", still, just as the Lord sometimes has the desire to create etc., sometimes the desire to fight arose. As others have little strength, and his attendants though equally strong have no opponents, a fight is not possible. Therefore, engaging only these two in obstructing the brāhmaṇas, arousing anger in them, creating opponents on the pretext of their curse, the Lord himself resolved to arrange the sport of battle. Thus everything is consistent. As stated in the Śiva Purāṇa: "O great sages, the desire to fight arose in the husband of Lakṣmī. One day, Viṣṇu was contemplating. Considering with whom I should fight, then Jaya and Vijaya were cursed by the youths." Therefore it is said here also "The curse was created by me" and "I do not wish to destroy it, but that is my opinion." (29)
"Attachment to me" means anger, its connection means constant association. By that, having completely removed the sin of insulting brāhmaṇas arising from disrespecting them, in a very short time you will return to my presence. (30)
The Lord, having thus instructed the doorkeepers, entered his own abode which is adorned by rows of celestial vehicles, endowed with supreme splendor and wealth. (31)
Those two best of celestial sages, the attendants, falling from the world of Hari due to the insurmountable curse of the brāhmaṇa, lost their splendor and power, and thus became devoid of pride and joy. (32)
Hindī Anuvāda
Then the Lord said to His attendants, "Go. Do not fear in your minds in any way; you will be blessed. Although I am capable of doing everything, I do not wish to destroy the brahmic splendor; because this is also My intention. (29)
Once when I was settled in yogic sleep, you stopped Lakshmi as she was entering the gate. At that time, becoming angry, she had already given you this curse. (30)
Now, by the single-minded focus you will have due to your anger towards Me while in the daitya womb, you will be freed from this sin born of insulting a brahmin, and then in a short time you will return to Me. (31)
After giving this command to the gatekeepers, the Lord entered His most glorious abode adorned with rows of celestial vehicles. (32)
SB 3.16.29-32
