Text 33: But those two gatekeepers, the best of the demigods, their beauty and luster diminished by the curse of the brāhmaṇas, became morose and fell from Vaikuṇṭha, the abode of the Supreme Lord.
Text 34: Then, as Jaya and Vijaya fell from the Lord’s abode, a great roar of disappointment arose from all the demigods, who were sitting in their splendid airplanes.
Text 35: Lord Brahmā continued: Those two principal doorkeepers of the Personality of Godhead have now entered the womb of Diti, the powerful semen of Kaśyapa Muni having covered them.
Text 36: It is the prowess of these twin asuras [demons] that has disturbed you, for it has minimized your power. There is no remedy within my power, however, for it is the Lord Himself who desires to do all this.
Text 37: My dear sons, the Lord is the controller of the three modes of nature and is responsible for the creation, preservation and dissolution of the universe. His wonderful creative power, yoga-māyā, cannot be easily understood even by the masters of yoga. That most ancient person, the Personality of Godhead, will alone come to our rescue. What purpose can we serve on His behalf by deliberating on the subject?
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Śrīdharasvāmi's Bhāvārthadīpikā:
They fell from Hari's abode due to Brahmā's insurmountable curse. Or, they lost their splendor in Hari's abode itself and became devoid of pride and arrogance. (33)
From Vaikuṇṭha, the abode of intellect. "O children" refers to the devas. (34)
They obtained Kaśyapa's potency and vigor. (35)
The twins entered the womb together. Their radiance overshadowed your radiance. No remedy is possible here. Because now the Lord Himself desires to ordain it thus. (36)
If you ask to consider some remedy, he says: "Of the universe". The Lord of the three guṇas (qualities) will ensure our welfare at the time of sattva's predominance, through deliberation. (37)
Thus ends the 16th chapter in Śrīmad Bhāgavata commentary.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
He states as per the previous explanation. He states an alternative view - They were born having lost their glory in Hari's abode itself. The locative case is used here with the suffix 'tasi'. Since it is said their partial glory became demonic, the meaning is they became devoid of full glory. (33)
Then, in response to the Lord's words. Of those two, Jaya and Vijaya. In the foremost of airplanes, in the best airplanes of Satya and other realms. "O children" is Brahmā's address to the devas. (34)
They entered through the siddhi called aṇimā, meaning they accepted those bodies as their own. Extremely fierce. (35)
Of the twins, with a pun meaning like Yama (god of death). If you ask to do something to pacify this, he says we have no authority over even the Lord's attendants who are cursed, let alone others. The Lord Himself desires to ordain that pacification. (36)
If you ask when will He pacify it as we are dying now, whether you live or die depends on His will alone. But He will certainly protect during the time of protection, as he says "Of the universe". We do not know the method, as he says "By the masters of yoga". The meaning is they have complete knowledge. If you say to consider something to console us in this calamity, he says "By our deliberation". In pacifying the calamity. By our deliberation means by our consideration. How much purpose? Not much at all. The meaning is He is capable of nullifying even our deliberations. (37)
Thus ends the 16th chapter of the third canto in the Bhāvārthadīpikāprakāśa of Śrīmad Bhāgavata.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
By the Lord's will alone, using Brahmā's curse as a pretext. (33-34)
They entered through the siddhi called aṇimā. Hence in "their sins were destroyed by Viṣṇu's disc", Svāmī will explain that only their sin was destroyed, not they themselves. (35)
Here, overshadowing of radiance means that overshadowing itself. Or 'evam' (thus) is taken to mean "in this way through curse etc." (36)
There, in such divine will. (37)
Thus ends the 16th chapter of the third canto in Śrī Rādhāramaṇadāsa Gosvāmī's Dīpinī commentary on Śrīmad Bhāgavata Mahāpurāṇa.
Śrīmad Vīrarāghava Vyākhyā
Now he says what happened to those two and what they did. Those two - Śrī and Jaya, the foremost attendants and doorkeepers, due to Brahmā's insurmountable curse, in Hari's abode itself became bereft of splendor and radiance. Hence they became devoid of pride and lost their arrogance. (33)
Then, as both were falling from Vaikuṇṭha, "O children, devas!" There was a great loud wail among those dwelling in the foremost airplanes. (34)
Those very two foremost attendants of Hari entered Diti's womb. They now quickly obtained Kaśyapa's fierce potency and vigor. (35)
Of those two demons to be born as twins, entering the womb together, by their radiance your radiance is now overshadowed. When will the Lord ordain it? The Lord will now restore your radiance. (36)
"Of the universe" - He is the cause of the world's sustenance, dissolution and creation. Removing the doubt whether He is capable or not, he concludes the narrative. How can the unchanging one before creation be the cause of creation etc.? To this he says - He whose own wonderful creative power is incomprehensible even to great yogis with purified minds. Being such, the Lord of the three worlds alone will ensure our welfare at the time of sattva's predominance. What is the purpose of our deliberation on such a Lord? The Lord of māyā who is capable of wonderfully creating, sustaining and dissolving the entire universe, who is full of six opulences, the ruler of the three worlds - our deliberation who have taken refuge in Him is of very little purpose. (37)
Thus ends the 16th chapter of the third canto in Vīrarāghavācārya's Bhāgavatacandrikā commentary on Śrīmad Bhāgavata Mahāpurāṇa.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He expresses the idea that punishment alone is the cause of calming the pride of the arrogant. Those two, he says. By showing that there is no need for sandhi in "gīrvāṇaṛṣabha", he indicates that the superiority is metaphorical. The meaning is: They became devoid of pride and lost their arrogance due to the insurmountable curse of Brahma. (33) Did they not remain there due to lack of pride? He says no. From that (vikuṇṭhadhiṣaṇāt) means from the world of Vaikuṇṭha; the rest is "situated in the best aerial vehicles". (34) He connects the context of the story to the present. Those very two, he says. They entered Diti's womb and obtained Kaśyapa's existing Kāśyapa seed. (35) He prescribes a remedy for that which was overwhelmed by the demons possessing the two demons. Now, he says. Now (etarhi) he wishes to do that remedy for it, because the fulfillment of the offense is done after some time and is expected, so now he only wishes, thus he desires to do it. (36) Thinking "Should some remedy be determined by you right now?", he elaborates on what was already said. Of the universe, he says. By saying "the cause of the existence etc. of the universe", he indicates His role as the creator of that. Whose yoga path, which is the method of means, is difficult to understand even for the masters of yoga like Brahma etc., He will provide protection - by this he indicates that now is not the time. To the doubt "What is the certainty at the stated time?", he says "protector". Because of His nature as a protector, there is certainty that He will definitely do it. He states another reason. Lord of the three, he says. The lords of the three worlds are Indra etc., He is the lord of those lords, the master in terms of creating sovereignty. If protection is neglected, even Indra's sovereignty would not exist - this is the implication. He states the result: By our, he says. By our consideration, by seeking a remedy, what purpose is there? The meaning is: none at all. Yādava says "There may even be a greater Lord". (37)
Thus ends the 16th chapter in Śrīmadvijayaḍhvaja Tīrtha's Padaratnāvalī on the third canto of the great Purāṇa Śrīmad Bhāgavata. (16)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
From the insurmountable, meaning from the cause that cannot be abandoned, they became bereft of fortune, sorrowfully faded, and without smiles. The meaning is that it happened by the Lord's will itself, with Brahma's curse as the pretext. (33-34) Those very two, he says. Those two, while remaining in the form of attendants, entered by the mystic power called aṇimā. (35) In the commentary on "of those two", the meaning of "that" in "to do that" is the same. He will always provide protection for us devotees. (36-37)
Thus ends the 16th chapter of Śrīmajjīvagosvāmī's Kramasandarbha on the third canto of the great Purāṇa Śrīmad Bhāgavata. (16)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The rest is "falling from the abode of Hari". Devoid of pride means bereft of joy. (33) From the abode of Vaikuṇṭha, in the best aerial vehicles in the worlds of Satya etc. O children! O gods! (34) They obtained Kāśyapa's seed, meaning they accepted Kaśyapa's semen as their own bodies. (35) Of the two Yamas, using a pun meaning similar to Death. If you ask "Then do something to pacify them", he replies: "Who are we poor souls in this matter? We have no authority even over the Lord's feet of those fallen by the curse." He says: The Lord Himself wishes to provide that pacification. (36) If you ask "We are dying now, when will He provide pacification?", he replies: Whether you die or live is His will alone, but He will certainly protect during this time of protection. He says: Of the universe. We do not know the method, he says. By the masters of yoga. The meaning is that even the omniscient do not know. If you say "For our consolation in this calamity, please consider something", he replies: What is the use of our consideration in that? The meaning is that He could do otherwise than what we consider. (37)
Thus the 16th chapter in the third canto has been completed in the Sārārthadarśinī, which delights the hearts of devotees and is agreeable to the good.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
From the insurmountable curse of Brahma, falling from the abode of Hari, they became bereft of fortune, devoid of pride, and lost their cows. (33) O children! (34) Obtained the seed, the semen. (35) Overwhelmed means insulted. The Lord Himself wishes to remedy that insult to your power. (36) By consideration means by reflection. (37)
Thus ends the illumination of the meaning of the 16th chapter in Śrīmacchukadeva's Siddhāntapradīpa on the third canto of the great Purāṇa Śrīmad Bhāgavata. (16)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having thus described the Lord's entrance into the house, he now describes their going elsewhere - Those two. The word "but" excludes their remaining hidden there. For they were thinkers, (knowing that) deliverance comes only from following the Lord's command. The reason for this knowledge is: Chief of the gods. From the insurmountable means that crossing that world is impossible even with difficulty. Even there - from the abode of Hari. For that indeed removes all sorrow. Even there the world is manifest, elsewhere there is only ignorance - this is the idea. The splendor that was established for the two residents of Vaikuṇṭha was destroyed by Brahmā's curse. Therefore they were unable to remain there, due to lack of similarity with the residents there. Moreover, their pride was gone. Thus there was pride in them before, they were not faultless. Therefore they were expelled. To make known the benefit for the world, "devoid of pride from the world" is described as cause and effect. (33)
Having thus obtained the benefit done by them, the two departed - he says: From that. As the two were falling from the abode of Vaikuṇṭha, then there was a cry of dismay, that something improper had occurred. "In the best vehicles" indicates their worthiness to be seen. The description of the cry of dismay indicates compassion for them. Therefore no remedy should be done here, as it would bring greater suffering to the afflicted. The affectionate address "O sons" is to make known his own compassionate nature. (34)
He states the relevance to the current topic of their description - Those very two. Now those very two obtained the Kāśyapa energy that had entered Diti's womb. Here there is only entrance into the womb, not transference into food etc. by another method. Having departed from the divine nature, they became demons. He states the seed appropriate for them - Intense. It was intense by nature, having departed improperly. Even there, it had entered Diti's womb. To make known that this was their time of calamity, their previous state is mentioned - Chief associates of Hari. (35)
Then what is the cause of darkness? To this he says - "tayoḥ" (of those two). Those two are now asuras, therefore by their brilliance your brilliance is eclipsed. The brilliance of the demons eclipses the brilliance of the gods, and the brilliance of the gods eclipses that of the demons. Moreover, due to remembering the insult to the sages - "divaḥ" (of heaven). Even if the reading is "yamayorhiva", it refers to your Yamas, therefore your brilliance is eclipsed. If a remedy should be done, to that he says - "bhagavāṃstadvididhitsati" (the Lord desires to do that). The Lord himself now desires to remedy this affliction of yours, so what remedy needs to be done by you? This is the meaning. (36)
Then what is the recourse? To this expectation he says - "viśvasya" (of the universe). Why should you worry, He himself will bring peace. The reason for that is - He who is the cause of the creation, maintenance and dissolution of the universe. He who creates, also maintains, so even now He will maintain. If He will not maintain, then being the agent of dissolution, He will cause dissolution, so no worry should be done, as dissolution is inevitable. Even if there is some worry, He will also create again, so no worry should be done. Moreover, not just for you alone does He need to act, but for the entire universe. Because He is the agent of creation etc. for the entire universe. Even in a general conflagration, just as one who runs away quickly is not burned, similarly should a remedy be done by you for us - anticipating this objection, he says - "yogeśvarairapi duratyayayogamāya" (whose yoga-māyā is difficult to overcome even for masters of yoga). The Lord's yoga-māyā is the cause of all afflictions, it is indeed difficult to overcome. Among spiritual practices, yoga is supreme, and those who are masters of it have yoga under their control; even they are unable to overcome yoga-māyā. Therefore no remedy by me. If someone superior to you should be told, to that he says - "ādya" (primeval). There is no one primeval compared to Him, who should be told. If He himself should be told, anticipating this he says - "kṣemaṃ vidhāsyati" (He will bring about welfare). Even without being told, He himself will bring about welfare. The reason for that is - "tryadhīśa" (Lord of the three). Otherwise there would be only two worlds, if heaven were destroyed by those two. If destruction is done by those two, how will He maintain afterwards - anticipating this doubt, he says - "bhagavān" (the Lord). Even so, you should express good wishes, or we should perform austerities etc. based on your words - if this is said, to that he says - "tatrāsmadīyavimṛśena" (by our deliberation on that). Just as when there is no rain, watering the field with a pot beforehand; if the god does not rain, even with watering there is no crop production, when there is rain, watering is useless. By our deliberation on that. In this creation now, how much purpose is there? He will do all good, so what is the use of individual efforts that do not accomplish the result? This is the meaning. (38)
Thus ends the commentary on the sixteenth chapter of the third canto in the Subodhinī composed by Śrī Vallabha Dīkṣita, son of Śrī Lakṣmaṇa Bhaṭṭa.
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
On "tada" (then): (a) "pratikāra" (remedy): The remedy in Diti's womb. (34)
On "tayoḥ" (of those two): "bhavatāme(va) yamāviti" (they are indeed your Yamas): From the etymology of the word Yama - "He yoked the senses and vigor of the gods, that is Yama's Yama-ness" - the meaning is they are indeed the destroyers of your sensory vigor. (36)
Thus ends the commentary on the sixteenth chapter in the Subodhinī Prakāśa on the third canto.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Indicating compassion in order to instill confidence, he addresses them - "O sons". From that very abode of Lord Viṣṇu, as those two were falling, there was a great loud cry of despair among those dwelling in the best aerial vehicles. (33)
Those two foremost attendants of Hari have now entered the semen of Kaśyapa deposited in Diti's womb. Indeed that potent semen, being deposited at the forbidden twilight time, is fearsome and the cause of the birth of demons. This is the meaning. (34)
By the brilliance of those two Yamas who have entered the womb together and will be born together as demons, your brilliance is now eclipsed and overwhelmed. And no counteraction is possible here, because at this time the Lord himself desires to ordain that calamity for the world. This is the meaning. (35)
Even so, if it is said that you should consider a remedy, to that he says - "viśvasya" (of the universe). The Lord who is the cause of the maintenance, dissolution and creation of the universe, He alone will bring about our welfare. That being the case, how much purpose is accomplished by our deliberation in this crisis? This is the connection. He states the reason for being the cause of the universe's maintenance etc. - "adhīśa" (supreme Lord), meaning the controller of the three qualities of sattva etc. He states the reason for that also - "ādya" (primeval), meaning the ancient Puruṣa. If it is asked how your deliberation is pointless, to that he says - "yogeśvara" (masters of yoga), meaning He whose yoga-māyā (deluding potency) is difficult to overcome even for masters of yoga like us. (36-37)
Thus ends the Bālaprabodhinī commentary composed by Śrī Giridhara, son of Gopāla in the lineage of Śrī Vallabhācārya, entitled to serve the feet of Śrī Mukunda, on the sixteenth chapter describing the favor to the doorkeepers, in the third canto describing creation and bondage.
Hindī Anuvāda
SB 3.16.33-37
