ŚB 3.12.49
tato ’parām upādāya
sa sargāya mano dadhe
tataḥ — thereafter; aparām — another; upādāya — having accepted; saḥ — he; sargāya — in the matter of creation; manaḥ — mind; dadhe — gave attention.
Translation
Thereafter Brahmā accepted another body, in which sex life was not forbidden, and thus he engaged himself in the matter of further creation.
PURPORT
In his former body, which was transcendental, affection for sex life was forbidden, and Brahmā therefore had to accept another body to allow himself to be connected with sex. He thus engaged himself in the matter of creation. His former body transformed into fog, as previously described.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.49
Giving up his previous body which became mist and darkness (after desiring Vāk), Brahmā accepted another body without pollution of forbidden acts of lust. This śabda-brahma body remains with Brahmā at all times.
TEXT - SB 3.12.50
ṛṣīṇāṁ bhūri-vīryāṇām
api sargam avistṛtam
jñātvā tad dhṛdaye bhūyaś
cintayām āsa kaurava
SYNONYMS
ṛṣīṇām—of the great sages; bhūri-vīryāṇām—with great potential power; api—in spite of; sargam—the creation; avistṛtam—not extended; jñātvā—knowing; tat—that; hṛdaye—in his heart; bhūyaḥ—again; cintayām āsa—he began to consider; kaurava—O son of the Kurus.
TRANSLATION
O son of the Kurus, when Brahmā saw that in spite of the presence of sages of great potency there was no sufficient increase in population, he seriously began to consider how the population could be increased.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.50
Brahmā had thought that Marīci and others whom he had previously created would create a huge population. However he again made efforts.
TEXT - SB 3.12.51
aho adbhutam etan me
vyāpṛtasyāpi nityadā
na hy edhante prajā nūnaṁ
daivam atra vighātakam
SYNONYMS
aho—alas; adbhutam—it is wonderful; etat—this; me—for me; vyāpṛtasya—being busy; api—although; nityadā—always; na—does not; hi—certainly; edhante—generate; prajāḥ—living entities; nūnam—however; daivam—destiny; atra—herein; vighātakam—against.
TRANSLATION
Brahmā thought to himself: Alas, it is wonderful that in spite of my being scattered all over, there is still insufficient population throughout the universe. There is no other cause for this misfortune but destiny.
TEXT - SB 3.12.52
evaṁ yukta-kṛtas tasya
daivaṁ cāvekṣatas tadā
kasya rūpam abhūd dvedhā
yat kāyam abhicakṣate
SYNONYMS
evam—thus; yukta—contemplating; kṛtaḥ—while doing so; tasya—his; daivam—supernatural power; ca—also; avekṣataḥ—observing; tadā—at that time; kasya—of Brahmā; rūpam—form; abhūt—became manifested; dvedhā—twofold; yat—which is; kāyam—his body; abhicakṣate—is said to be.
TRANSLATION
While he was thus absorbed in contemplation and was observing the supernatural power, two other forms were generated from his body. They are still celebrated as the body of Brahmā.
PURPORT
Two bodies came out from the body of Brahmā. One had a mustache, and the other had swollen breasts. No one can explain the source of their manifestation, and therefore until today they are known as the kāyam, or the body of Brahmā, with no indication of their relationship as his son or daughter.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.52
Properly engaging himself (yukta-kṛtaḥ) and seeing his misfortune, one form of Brahmā became two, one with a beard and the other with breasts. Since the two bodies were related to Brahmā (ka) they are known as kāya, or his descendents. Kaḥ and āyana combine to form kāyana, which means “descendent of ka or Brahmā,” by the rule naḍāditvāt phak (Pāṇinī 4.1.99). The syllable na is dropped for metrical reasons, to form the word kāya.
TEXT - SB 3.12.53
tābhyāṁ rūpa-vibhāgābhyāṁ
mithunaṁ samapadyata
SYNONYMS
tābhyām—of them; rūpa—form; vibhāgābhyām—thus being divided; mithunam—sex relation; samapadyata—perfectly executed.
TRANSLATION
The two newly separated bodies united together in a sexual relationship.
TEXT - SB 3.12.54
yas tu tatra pumān so 'bhūn
manuḥ svāyambhuvaḥ svarāṭ
strī yāsīc chatarūpākhyā
mahiṣy asya mahātmanaḥ
SYNONYMS
yaḥ—one who; tu—but; tatra—there; pumān—the male; saḥ—he; abhūt—became; manuḥ—the father of mankind; svāyambhuvaḥ—of the name Svāyambhuva; sva-rāṭ—fully independent; strī—the woman; yā—one who; āsīt—there was; śatarūpā—of the name Śatarūpā; ākhyā—known as; mahiṣī—the queen; asya—of him; mahātmanaḥ—the great soul.
TRANSLATION
Out of them, the one who had the male form became known as the Manu named Svāyambhuva, and the woman became known as Śatarūpā, the queen of the great soul Manu.
TEXT - SB 3.12.55
tadā mithuna-dharmeṇa
prajā hy edhām babhūvire
SYNONYMS
tadā—at that time; mithuna—sex life; dharmeṇa—according to regulative principles; prajāḥ—generations; hi—certainly; edhām—increased; babhūvire—took place.
TRANSLATION
Thereafter, by sex indulgence, they gradually increased generations of population one after another.
TEXT - SB 3.12.56
sa cāpi śatarūpāyāṁ
pañcāpatyāny ajījanat
priyavratottānapādau
tisraḥ kanyāś ca bhārata
ākūtir devahūtiś ca
prasūtir iti sattama
SYNONYMS
saḥ—he (Manu); ca—also; api—in due course; śatarūpāyām—unto Śatarūpā; pañca—five; apatyāni—children; ajījanat—begot; priyavrata—Priyavrata; uttānapādau—Uttānapāda; tisraḥ—three in number; kanyāḥ—daughters; ca—also; bhārata—O son of Bharata; ākūtiḥ—Ākūti; devahūtiḥ—Devahūti; ca—and; prasūtiḥ—Prasūti; iti—thus; sattama—O best of all.
TRANSLATION
O son of Bharata, in due course of time he [Manu] begot in Śatarūpā five children—two sons, Priyavrata and Uttānapāda, and three daughters, Ākūti, Devahūti and Prasūti.
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.56
Saḥ refers to Svāyambhuva.
TEXT - SB 3.12.57
ākūtiṁ rucaye prādāt
kardamāya tu madhyamām
dakṣāyādāt prasūtiṁ ca
yata āpūritaṁ jagat
SYNONYMS
ākūtim—the daughter named Ākūti; rucaye—unto the sage Ruci; prādāt—handed over; kardamāya—unto the sage Kardama; tu—but; madhyamām—the middle one (Devahūti); dakṣāya—unto Dakṣa; adāt—handed over; prasūtim—the youngest daughter; ca—also; yataḥ—wherefrom; āpūritam—is fulfilled; jagat—the whole world.
TRANSLATION
The father, Manu, handed over his first daughter, Ākūti, to the sage Ruci, the middle daughter, Devahūti, to the sage Kardama, and the youngest, Prasūti, to Dakṣa. From them, all the world filled with population.
PURPORT
The history of the creation of the population of the universe is given herewith. Brahmā is the original living creature in the universe, from whom were generated the Manu Svāyambhuva and his wife Śatarūpā. From Manu, two sons and three daughters were born, and from them all the population in different planets has sprung up until now. Therefore, Brahmā is known as the grandfather of everyone, and the Personality of Godhead, being the father of Brahmā, is known as the great-grandfather of all living beings. This is confirmed in Bhagavad-gītā (11.39) as follows:
vāyur yamo 'gnir varuṇaḥ śaśāṅkaḥ
prajāpatis tvaṁ prapitāmahaś ca
namo namas te 'stu sahasra-kṛtvaḥ
punaś ca bhūyo 'pi namo namas te
"You are the Lord of air, the supreme justice Yama, the fire, and the Lord of rains. You are the moon, and You are the great-grandfather. Therefore I offer my respectful obeisances unto You again and again."
Srila Visvanatha Cakravarti Thakur Commentary - 3.12.57
Yataḥ means “by whose offspring.”
Thus ends the commentary on Twelfth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta purports of the Third Canto, Twelfth Chapter, of the Śrīmad-Bhāgavatam, entitled "Creation of the Kumāras and Others."
13. The Appearance of Lord Varāha
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50
TEXT - SB 3.13.1
śrī-śuka uvāca
niśamya vācaṁ vadato
muneḥ puṇyatamāṁ nṛpa
bhūyaḥ papraccha kauravyo
vāsudeva-kathādṛtaḥ
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; niśamya—after hearing; vācam—talks; vadataḥ—while speaking; muneḥ—of Maitreya Muni; puṇya-tamām—the most virtuous; nṛpa—O King; bhūyaḥ—then again; papraccha—inquired; kauravyaḥ—the best amongst the Kurus (Vidura); vāsudeva-kathā—topics on the subject of the Personality of Godhead, Vāsudeva; ādṛtaḥ—one who so adores.
TRANSLATION
Śrī Śukadeva Gosvāmī said: O King, after hearing all these most virtuous topics from the sage Maitreya, Vidura inquired further on the topics of the Supreme Personality of Godhead, which he adored to hear.
PURPORT
The word ādṛtaḥ is significant because it indicates that Vidura had a natural inclination for hearing the transcendental message of the Supreme Personality of Godhead, and he was never fully satisfied though continuing to hear those topics. He wanted to hear more and more so that he could be more and more blessed by the transcendental message.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.1
The Thirteenth Chapter describes how, following the words of Manu, Brahmā meditated and from his nose appeared a boar which approached the earth and raised it. The boar was then praised by the sages.
Ādṛtaḥ here means Vidura, having respect or attention (rather than being respected). This follows from the rule arśa adibhyo’ c. (Pāṇini 5.2.127) The ending a can indicate the possessor of the quality respect (ādṛti). Or ādṛtaḥ can mean “Vidura, who was respected by Maitreya.” Maitreya thought, “Let Vidura hear me through these topics. May he become successful from my speaking the sweetness of Kṛṣṇa.” Or ādṛtaḥ can mean “who was attentive to the topics” since it means this in relation to hearers and listeners.
Jiva's tika || 3.13.1 ||
śrī-śuka uvāca niśamya vācaṃ vadato muneḥ puṇyatamāṃ nṛpa bhūyaḥ papraccha kauravyo vāsudeva-kathādṛtaḥ
Śuka said: O King! Vidura, attentive to topics of Kṛṣṇa, hearing the virtuous words of Maitreya again inquired.
Āḍrtaḥ means respectful. This follows from the rule arśa adibhyo’ c. (Pāṇini 5.2.127)
TEXT - SB 3.13.2
vidura uvāca
sa vai svāyambhuvaḥ samrāṭ
priyaḥ putraḥ svayambhuvaḥ
pratilabhya priyāṁ patnīṁ
kiṁ cakāra tato mune
SYNONYMS
viduraḥ uvāca—Vidura said; saḥ—he; vai—easily; svāyambhuvaḥ—Svāyambhuva Manu; samrāṭ—the king of all kings; priyaḥ—dear; putraḥ—son; svayambhuvaḥ—of Brahmā; pratilabhya—after obtaining; priyām—most loving; patnīm—wife; kim—what; cakāra—did; tataḥ—thereafter; mune—O great sage.
TRANSLATION
Vidura said: O great sage, what did Svāyambhuva, the dear son of Brahmā, do after obtaining his very loving wife?
TEXT - SB 3.13.3
caritaṁ tasya rājarṣer
ādi-rājasya sattama
brūhi me śraddadhānāya
viṣvaksenāśrayo hy asau
SYNONYMS
caritam—character; tasya—his; rājarṣeḥ—of the saintly king; ādi-rājasya—of the original king; sattama—O most pious one; brūhi—kindly speak; me—unto me; śraddadhānāya—unto one eager to receive; viṣvaksena—of the Personality of Godhead; āśrayaḥ—one who has taken shelter; hi—certainly; asau—that king.
TRANSLATION
O best of the virtuous, the original king of kings [Manu] was a great devotee of the Personality of Godhead Hari, and thus it is worth hearing of his sublime character and activities. Please describe them. I am very eager to hear.
PURPORT
Śrīmad-Bhāgavatam is full of the transcendental topics of the Personality of Godhead and His pure devotees. In the absolute world there is no difference in quality between the Supreme Lord and His pure devotee. Therefore, hearing the topics of the Lord and hearing of the character and activities of the pure devotee have the same result, namely, the development of devotional service.
TEXT - SB 3.13.4
śrutasya puṁsāṁ sucira-śramasya
nanv añjasā sūribhir īḍito 'rthaḥ
tat-tad-guṇānuśravaṇaṁ mukunda-
pādāravindaṁ hṛdayeṣu yeṣām
SYNONYMS
śrutasya—of persons who are in the process of hearing; puṁsām—of such persons; sucira—for a long time; śramasya—laboring very hard; nanu—certainly; añjasā—elaborately; sūribhiḥ—by pure devotees; īḍitaḥ—explained by; arthaḥ—statements; tat—that; tat—that; guṇa—transcendental qualities; anuśravaṇam—thinking; mukunda—the Personality of Godhead, who awards liberation; pāda-aravindam—the lotus feet; hṛdayeṣu—within the heart; yeṣām—of them.
TRANSLATION
Persons who hear from a spiritual master with great labor and for a long time must hear from the mouths of pure devotees about the character and activities of pure devotees. Pure devotees always think within their hearts of the lotus feet of the Personality of Godhead, who awards His devotees liberation.
PURPORT
Transcendental students are those who undergo great penance in being trained by hearing the Vedas from a bona fide spiritual master. Not only must they hear about the activities of the Lord, but they must also hear about the transcendental qualities of the devotees who are constantly thinking of the lotus feet of the Lord within their hearts. A pure devotee of the Lord cannot be separated from the lotus feet of the Lord for even a moment. Undoubtedly the Lord is always within the hearts of all living creatures, but they hardly know about it because they are deluded by the illusory material energy. The devotees, however, realize the presence of the Lord, and therefore they can always see the lotus feet of the Lord within their hearts. Such pure devotees of the Lord are as glorious as the Lord; they are, in fact, recommended by the Lord as more worshipable than He Himself. Worship of the devotee is more potent than worship of the Lord. It is therefore the duty of the transcendental students to hear of pure devotees, as explained by similar devotees of the Lord, because one cannot explain about the Lord or His devotee unless one happens to be a pure devotee himself.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.4
Without hearing about the Lord and his devotees, knowledge of the most learned person is useless. The goal (arthaḥ) of the person engaged in studying scripture from the mouth of guru (śrutasya) in which there is long efforts (sucira-śramasya) is praised by the great devotees. Other goals are condemned. What is that goal? It is hearing and chanting of the qualities of persons in whose hearts exist the lotus feet of the Kṛṣṇa.
TEXT - SB 3.13.5
śrī-śuka uvāca
iti bruvāṇaṁ viduraṁ vinītaṁ
sahasra-śīrṣṇaś caraṇopadhānam
prahṛṣṭa-romā bhagavat-kathāyāṁ
praṇīyamāno munir abhyacaṣṭa
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; iti—thus; bruvāṇam—speaking; viduram—unto Vidura; vinītam—very gentle; sahasra-śīrṣṇaḥ—the Personality of Godhead Kṛṣṇa; caraṇa—lotus feet; upadhānam—pillow; prahṛṣṭa-romā—hairs standing in ecstasy; bhagavat—in relationship with the Personality of Godhead; kathāyām—in the words; praṇīyamānaḥ—being influenced by such spirit; muniḥ—the sage; abhyacaṣṭa—attempted to speak.
TRANSLATION
Śrī Śukadeva Gosvāmī said: The Personality of Godhead Śrī Kṛṣṇa was pleased to place His lotus feet on the lap of Vidura because Vidura was very meek and gentle. The sage Maitreya was very pleased with Vidura's words, and, being influenced by his spirit, he attempted to speak.
PURPORT
The word sahasra-śīrṣṇaḥ is very significant. One who has diverse energies and activities and a wonderful brain is known as the sahasra-śīrṣṇaḥ. This qualification is applicable only to the Personality of Godhead, Śrī Kṛṣṇa, and no one else. The Personality of Godhead was pleased to dine sometimes with Vidura at his home, and while resting He placed His lotus feet on the lap of Vidura. Maitreya was inspired by the thought of Vidura's wonderful fortune. The hairs of his body stood on end, and he was pleased to narrate the topics of the Personality of Godhead with great delight.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.5
Vidura acted as the pillow for the lotus feet of the Lord, a form with a thousand heads, so that the Lord could relieve the worries of Vidura. In Mahābhārata it is described that the Lord ate his meal at Vidura’s house and slept, keeping his feet on Vidura’s lap. Praṇīyamānaḥ means “being made to engage in.”
Jiva's tika || 3.13.5 ||
śrī-śuka uvāca iti bruvāṇaṃ viduraṃ vinītaṃ sahasra-śīrṣṇaś caraṇopadhānam prahṛṣṭa-romā bhagavat-kathāyāṃ praṇīyamāno munir abhyacaṣṭa
Śuka said: Maitreya, his hairs standing on end, inspired by Vidura, began to speak topics of the Lord to humble Vidura, who had acted as the pillow for the feet of the Lord, and who had just spoken.
Vidura acted as a pillow for the feet of Kṛṣṇa, those excellent form has a thousand of heads. In Mahābhārata it is related that he ate in Vidura’s house. Pāṇini gives the rule śīrṣaṃś chandas.
TEXT - SB 3.13.6
maitreya uvāca
yadā sva-bhāryayā sārdhaṁ
jātaḥ svāyambhuvo manuḥ
prāñjaliḥ praṇataś cedaṁ
veda-garbham abhāṣata
SYNONYMS
maitreyaḥ uvāca—Maitreya said; yadā—when; sva-bhāryayā—along with his wife; sārdham—accompanied by; jātaḥ—appeared; svāyambhuvaḥ—Svāyambhuva Manu; manuḥ—the father of mankind; prāñjaliḥ—with folded hands; praṇataḥ—in obeisances; ca—also; idam—this; veda-garbham—unto the reservoir of Vedic wisdom; abhāṣata—addressed.
TRANSLATION
The sage Maitreya said to Vidura: After his appearance, Manu, the father of mankind, along with his wife, thus addressed the reservoir of Vedic wisdom, Brahmā, with obeisances and folded hands.
TEXT - SB 3.13.7
tvam ekaḥ sarva-bhūtānāṁ
janma-kṛd vṛttidaḥ pitā
tathāpi naḥ prajānāṁ te
śuśrūṣā kena vā bhavet
SYNONYMS
tvam—you; ekaḥ—one; sarva—all; bhūtānām—living entities; janma-kṛt—progenitor; vṛtti-daḥ—source of subsistence; pitā—the father; tathā api—yet; naḥ—ourselves; prajānām—of all who are born; te—of you; śuśrūṣā—service; kena—how; vā—either; bhavet—may be possible.
TRANSLATION
You are the father of all living entities and the source of their subsistence because they are all born of you. Please order us how we may be able to render service unto you.
PURPORT
A son's duty is not only to make the father the source of supply for all his needs, but also, when he is grown up, to render service unto him. That is the law of creation beginning from the time of Brahmā. A father's duty is to bring up the son until he is grown, and when the son is grown up, it is his duty to render service unto the father.
TEXT - SB 3.13.8
tad vidhehi namas tubhyaṁ
karmasv īḍyātma-śaktiṣu
yat kṛtveha yaśo viṣvag
amutra ca bhaved gatiḥ
SYNONYMS
tat—that; vidhehi—give direction; namaḥ—my obeisances; tubhyam—unto you; karmasu—in duties; īḍya—O worshipful one; ātma-śaktiṣu—within our working capacity; yat—which; kṛtvā—doing; iha—in this world; yaśaḥ—fame; viṣvak—everywhere; amutra—in the next world; ca—and; bhavet—it should be; gatiḥ—progress.
TRANSLATION
O worshipful one, please give us your direction for the execution of duty within our working capacity so that we can follow it for fame in this life and progress in the next.
PURPORT
Brahmā is the direct recipient of Vedic knowledge from the Personality of Godhead, and anyone discharging his entrusted duties in disciplic succession from Brahmā is sure to gain fame in this life and salvation in the next. The disciplic succession from Brahmā is called the Brahma-sampradāya, and it descends as follows: Brahmā, Nārada, Vyāsa, Madhva Muni (Pūrṇaprajña), Padmanābha, Nṛhari, Mādhava, Akṣobhya, Jayatīrtha, Jñānasindhu, Dayānidhi, Vidyānidhi, Rājendra, Jayadharma, Puruṣottama, Brahmaṇyatīrtha, Vyāsatīrtha, Lakṣmīpati, Mādhavendra Purī, Īśvara Purī, Śrī Caitanya Mahāprabhu, Svarūpa Dāmodara and Śrī Rūpa Gosvāmī and others, Śrī Raghunātha dāsa Gosvāmī, Kṛṣṇadāsa Gosvāmī, Narottama dāsa Ṭhākura, Viśvanātha Cakravartī, Jagannātha dāsa Bābājī, Bhaktivinoda Ṭhākura, Gaurakiśora dāsa Bābājī, Śrīmad Bhaktisiddhānta Sarasvatī, A.C. Bhaktivedanta Swami.
This line of disciplic succession from Brahmā is spiritual, whereas the genealogical succession from Manu is material, but both are on the progressive march towards the same goal of Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.8
O worshipable lord! Among all actions, according to our abilities, please instruct us how we can follow you by performing actions, which will give us (this phrase should be supplied) complete fame.
Jiva's tika || 3.13.8 ||
tad vidhehi namas tubhyaṃ karmasv īḍyātma-śaktiṣu yat kṛtveha yaśo viṣvag amutra ca bhaved gatiḥ
O worshipable lord! We offer respects to you! Please instruct us how we can please you by performing actions according to our abilities, which after being performed, will give us fame in this life and a superior destination in the next life.
Prescribe activities which, being performed, will give me fame in this life.
TEXT - SB 3.13.9
brahmovāca
prītas tubhyam ahaṁ tāta
svasti stād vāṁ kṣitīśvara
yan nirvyalīkena hṛdā
śādhi mety ātmanārpitam
SYNONYMS
brahmā uvāca—Brahmā said; prītaḥ—pleased; tubhyam—unto you; aham—I; tāta—my dear son; svasti—all blessings; stāt—let there be; vām—unto you both; kṣiti-īśvara—O lord of the world; yat—because; nirvyalīkena—without reservation; hṛdā—by the heart; śādhi—give instruction; mā—unto me; iti—thus; ātmanā—by self; arpitam—surrendered.
TRANSLATION
Lord Brahmā said: My dear son, O lord of the world, I am very pleased with you, and I desire all blessings for both you and your wife. You have without reservation surrendered yourself unto me with your heart for my instructions.
PURPORT
The relationship between the father and the son is always sublime. The father is naturally disposed with good will towards the son, and he is always ready to help the son in his progress in life. But in spite of the father's good will, the son is sometimes misguided because of his misuse of personal independence. Every living entity, however small or big he may be, has the choice of independence. If the son is unreservedly willing to be guided by the father, the father is ten times more eager to instruct and guide him by all means. The father and son relationship as exhibited here in the dealings of Brahmā and Manu is excellent. Both the father and the son are well qualified, and their example should be followed by all humankind. Manu, the son, unreservedly asked the father, Brahmā, to instruct him, and the father, who was full of Vedic wisdom, was very glad to instruct. The example of the father of mankind may be rigidly followed by mankind, and that will advance the cause of the relationship of fathers and sons.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.9
Dative case is used with prītaḥ tubhyam (pleased with you) to express “with” in the manner of patye śete: she sleeps with her husband. Let there be auspiciousness to you two (vām), man and wife, because you spontaneously (ātmanā) said “Give instruction to me (mā).” The subject is not mentioned since Manu offered his ego and possessiveness to Brahmā.
TEXT - SB 3.13.10
etāvaty ātmajair vīra
kāryā hy apacitir gurau
śaktyāpramattair gṛhyeta
sādaraṁ gata-matsaraiḥ
SYNONYMS
etāvatī—just exactly like this; ātmajaiḥ—by the offspring; vīra—O hero; kāryā—should be performed; hi—certainly; apacitiḥ—worship; gurau—unto the superior; śaktyā—with full capacity; apramattaiḥ—by the sane; gṛhyeta—should be accepted; sa-ādaram—with great delight; gata-matsaraiḥ—by those who are beyond the limit of envy.
TRANSLATION
O hero, your example is quite befitting a son in relationship with his father. This sort of adoration for the superior is required. One who is beyond the limit of envy and who is sane accepts the order of his father with great delight and executes it to his full capacity.
PURPORT
When the four previous sons of Brahmā, the sages Sanaka, Sanātana, Sanandana and Sanat-kumāra, refused to obey their father, Brahmā was mortified, and his anger was manifested in the shape of Rudra. That incident was not forgotten by Brahmā, and therefore the obedience of Manu Svāyambhuva was very encouraging. From the material point of view, the four sages' disobedience to the order of their father was certainly abominable, but because such disobedience was for a higher purpose, they were free from the reaction of disobedience. Those who disobey their fathers on material grounds, however, are surely subjected to disciplinary reaction for such disobedience. Manu's obedience to his father on material grounds was certainly free from envy, and in the material world it is imperative for ordinary men to follow the example of Manu.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.10
Service (apacitiḥ) to the guru, following his order, should be accepted. The Kumāras did not follow Brahmā’s order. Those who have envy (gata-matsaraiḥ) think, “Why should we follow your order?”
Jiva's tika || 3.13.10 ||
etāvaty ātmajair vīra kāryā hy apacitir gurau śaktyāpramattair gṛhyeta sādaraṃ gata-matsaraiḥ
O courageous son! Service to the guru according to one’s capacity should be done with devotion by sons like you, who are very diligent and free from envy.
Matsara means hating another person’s auspiciousness. The disciples should be united in fulfilling the guru’s orders.
TEXT - SB 3.13.11
sa tvam asyām apatyāni
sadṛśāny ātmano guṇaiḥ
utpādya śāsa dharmeṇa
gāṁ yajñaiḥ puruṣaṁ yaja
SYNONYMS
saḥ—therefore that obedient son; tvam—as you are; asyām—in her; apatyāni—children; sadṛśāni—equally qualified; ātmanaḥ—of yourself; guṇaiḥ—with the characteristics; utpādya—having begotten; śāsa—rule; dharmeṇa—on the principles of devotional service; gām—the world; yajñaiḥ—by sacrifices; puruṣam—the Supreme Personality of Godhead; yaja—worship.
TRANSLATION
Since you are my very obedient son, I ask you to beget children qualified like yourself in the womb of your wife. Rule the world in pursuance of the principles of devotional service unto the Supreme Personality of Godhead, and thus worship the Lord by performances of yajña.
PURPORT
The purpose of the material creation by Brahmā is clearly described herein. Every human being should beget nice children in the womb of his wife, as a sacrifice for the purpose of worshiping the Supreme Personality of Godhead in devotional service. In the Viṣṇu Purāṇa (3.8.9) it is stated:
varṇāśramācāravatā
puruṣeṇa paraḥ pumān
viṣṇur ārādhyate panthā
nānyat tat-toṣa-kāraṇam
[Cc. Madhya 8.58]
"One can worship the Supreme Personality of Godhead, Viṣṇu, by proper discharge of the principles of varṇa and āśrama. There is no alternative to pacifying the Lord by execution of the principles of the varṇāśrama system."
Viṣṇu worship is the ultimate aim of human life. Those who take the license of married life for sense enjoyment must also take the responsibility to satisfy the Supreme Personality of Godhead, Viṣṇu, and the first stepping-stone is the varṇāśrama-dharma system. Varṇāśrama-dharma is the systematic institution for advancing in worship of Viṣṇu. However, if one directly engages in the process of devotional service to the Supreme Personality of Godhead, it may not be necessary to undergo the disciplinary system of varṇāśrama-dharma. The other sons of Brahmā, the Kumāras, directly engaged in devotional service, and thus they had no need to execute the principles of varṇāśrama-dharma.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.11
Protect (śāsa) the earth (gām).
TEXT - SB 3.13.12
paraṁ śuśrūṣaṇaṁ mahyaṁ
syāt prajā-rakṣayā nṛpa
bhagavāṁs te prajā-bhartur
hṛṣīkeśo 'nutuṣyati
SYNONYMS
param—the greatest; śuśrūṣaṇam—devotional service; mahyam—unto me; syāt—should be; prajā—the living entities born in the material world; rakṣayā—by saving them from being spoiled; nṛpa—O King; bhagavān—the Personality of Godhead; te—with you; prajā-bhartuḥ—with the protector of the living beings; hṛṣīkeśaḥ—the Lord of the senses; anutuṣyati—is satisfied.
TRANSLATION
O King, if you can give proper protection to the living beings in the material world, that will be the best service for me. When the Supreme Lord sees you to be a good protector of the conditioned souls, certainly the master of the senses will be very pleased with you.
PURPORT
The whole administrative system is arranged for the purpose of going back home, back to Godhead. Brahmā is the representative of the Supreme Personality of Godhead, and Manu is the representative of Brahmā. Similarly, all other kings on different planets of the universe are representatives of Manu. The lawbook for the entire human society is the Manu-saṁhitā, which directs all activities towards the transcendental service of the Lord. Every king, therefore, must know that his responsibility in administration is not merely to exact taxes from the citizens but to see personally that the citizens under him are being trained in Viṣṇu worship. Everyone must be educated in Viṣṇu worship and engaged in the devotional service of Hṛṣīkeśa, the owner of the senses. The conditioned souls are meant not to satisfy their material senses but to satisfy the senses of Hṛṣīkeśa, the Supreme Personality of Godhead. That is the purpose of the complete administrative system. One who knows this secret, as disclosed here in the version of Brahmā, is the perfect administrative head. One who does not know this is a show-bottle administrator. By training the citizens in the devotional service of the Lord, the head of a state can be free in his responsibility, otherwise he will fail in the onerous duty entrusted to him and thus be punishable by the supreme authority. There is no other alternative in the discharge of administrative duty.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.12
You will perform the highest service for me, or this will be the greatest service form pleasing me.
TEXT - SB 3.13.13
yeṣāṁ na tuṣṭo bhagavān
yajña-liṅgo janārdanaḥ
teṣāṁ śramo hy apārthāya
yad ātmā nādṛtaḥ svayam
SYNONYMS
yeṣām—of those with whom; na—never; tuṣṭaḥ—satisfied; bhagavān—the Personality of Godhead; yajña-liṅgaḥ—the form of sacrifice; janārdanaḥ—Lord Kṛṣṇa, or the viṣṇu-tattva; teṣām—of them; śramaḥ—labor; hi—certainly; apārthāya—without profit; yat—because; ātmā—the Supreme Soul; na—not; ādṛtaḥ—respected; svayam—his own self.
TRANSLATION
The Supreme Personality of Godhead, Janārdana [Lord Kṛṣṇa], is the form to accept all the results of sacrifice. If He is not satisfied, then one's labor for advancement is futile. He is the ultimate Self, and therefore one who does not satisfy Him certainly neglects his own interests.
PURPORT
Brahmā is deputed as the supreme head of universal affairs, and he in his turn deputes Manu and others as charges d'affaires of the material manifestation, but the whole show is for the satisfaction of the Supreme Personality of Godhead. Brahmā knows how to satisfy the Lord, and similarly persons engaged in the line of Brahmā's plan of activities also know how to satisfy the Lord. The Lord is satisfied by the process of devotional service, consisting of the ninefold process of hearing, chanting, etc. It is in one's own sell-interest to execute prescribed devotional service, and anyone who neglects this process neglects his own self-interest. Everyone wants to satisfy his senses, but above the senses is the mind, above the mind is the intelligence, above the intelligence is the individual self, and above the individual self is the Superself. Above even the Superself is the Supreme Personality of Godhead, viṣṇu-tattva. The primeval Lord and the cause of all causes is Śrī Kṛṣṇa. The complete process of perfectional service is to render service for the satisfaction of the transcendental senses of Lord Kṛṣṇa, who is known as Janārdana.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.13
He who is known by the processes of worship, hearing and chanting, is called yajña-liṅgaḥ. Those who do not satisfy the Lord perform useless labor since their own ātmās are not respected. This means that by not respecting the Lord, such persons do not even respect their own ātmās. Not achieving anything for the self, they cannot be satisfied.
Jiva's tika || 3.13.13 ||
yeṣāṃ na tuṣṭo bhagavān yajna-lingo janārdanaḥ teṣāṃ śramo hy apārthāya yad ātmā nādṛtaḥ svayam
The efforts of those who do not satisfy the Lord are all useless labor since they have no respect even for their own souls.
Their efforts are useless since they do not respect themselves. If one respects
Paramātmā, then there will respect for the ātmā.
TEXT - SB 3.13.14
manur uvāca
ādeśe 'haṁ bhagavato
varteyāmīva-sūdana
sthānaṁ tv ihānujānīhi
prajānāṁ mama ca prabho
SYNONYMS
manuḥ uvāca—Śrī Manu said; ādeśe—under the order; aham—I; bhagavataḥ—of your powerful self; varteya—shall stay; amīva-sūdana—O killer of all sins; sthānam—the place; tu—but; iha—in this world; anujānīhi—please let me know; prajānām—of the living entities born from me; mama—my; ca—also; prabho—O lord.
TRANSLATION
Śrī Manu said: O all-powerful lord, O killer of all sins, I shall abide by your order. Now please let me know my place and that of the living entities born of me.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.14
O killer of sins (amīva-sūdana)! I will remain fixed in your order. Consider a residence for my offspring.
TEXT - SB 3.13.15
yad okaḥ sarva-bhūtānāṁ
mahī magnā mahāmbhasi
asyā uddharaṇe yatno
deva devyā vidhīyatām
SYNONYMS
yat—because; okaḥ—the dwelling place; sarva—for all; bhūtānām—living entities; mahī—the earth; magnā—merged; mahā-ambhasi—in the great water; asyāḥ—of this; uddharaṇe—in the lifting; yatnaḥ—attempt; deva—O master of the demigods; devyāḥ—of this earth; vidhīyatām—let it be done.
TRANSLATION
O master of the demigods, please attempt to lift the earth, which is merged in the great water, because it is the dwelling place for all the living entities. It can be done by your endeavor and by the mercy of the Lord.
PURPORT
The great water mentioned in this connection is the Garbhodaka Ocean, which fills half of the universe.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.15
“Since you know scriptures, do you know where the Manus and the progeny lived in the previous kalpas?” “Yes, I know.” In this verse Manu explains where they lived.
Jiva's tika || 3.13.15 ||
yad okaḥ sarva-bhūtānāṃ mahī magnā mahāmbhasi asyā uddharaṇe yatno deva devyā vidhīyatām
O Lord! Since the dwelling places of all living entities, the earth, has sunk in the great water, you should make an effort to raise the earth up.
Like the story told in Padma Purāṇa about Brahmā, this is the story from the Śveta-varāha kalpa. This takes place during Svāyambhuva’s period. There will be a story of Varāha with the killing of Hiraṇyakṣa during Cākṣuṣa Manvantara later. At that time Varāha was black (verse 33). Mahāmbhasi means the Garbhodaka ocean.
TEXT - SB 3.13.16
maitreya uvāca
parameṣṭhī tv apāṁ madhye
tathā sannām avekṣya gām
katham enāṁ samunneṣya
iti dadhyau dhiyā ciram
SYNONYMS
maitreyaḥ uvāca—Śrī Maitreya Muni said; parameṣṭhī—Brahmā; tu—also; apām—the water; madhye—within; tathā—thus; sannām—situated; avekṣya—seeing; gām—the earth; katham—how; enām—this; samunneṣye—I shall lift; iti—thus; dadhyau—gave attention; dhiyā—by intelligence; ciram—for a long time.
TRANSLATION
Śrī Maitreya said: Thus, seeing the earth merged in the water, Brahmā gave his attention for a long time to how it could be lifted.
PURPORT
According to Jīva Gosvāmī, the topics delineated here are of different millenniums. The present topics are of the Śveta-varāha millennium, and topics regarding the Cākṣuṣa millennium will also be discussed in this chapter.
TEXT - SB 3.13.17
sṛjato me kṣitir vārbhiḥ
plāvyamānā rasāṁ gatā
athātra kim anuṣṭheyam
asmābhiḥ sarga-yojitaiḥ
yasyāhaṁ hṛdayād āsaṁ
sa īśo vidadhātu me
SYNONYMS
sṛjataḥ—while engaged in creation; me—of me; kṣitiḥ—the earth; vārbhiḥ—by the water; plāvyamānā—being inundated; rasām—depth of water; gatā—gone down; atha—therefore; atra—in this matter; kim—what; anuṣṭheyam—is right to be attempted; asmābhiḥ—by us; sarga—creation; yojitaiḥ—engaged in; yasya—the one from whose; aham—I; hṛdayāt—from the heart; āsam—born; saḥ—He; īśaḥ—the Lord; vidadhātu—may direct; me—unto me.
TRANSLATION
Brahmā thought: While I have been engaged in the process of creation, the earth has been inundated by a deluge and has gone down into the depths of the ocean. What can we do who are engaged in this matter of creation? It is best to let the Almighty Lord direct us.
PURPORT
The devotees of the Lord, who are all confidential servitors, are sometimes perplexed in the discharge of their respective duties, but they are never discouraged. They have full faith in the Lord, and He paves the way for the smooth progress of the devotee's duty.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.17
Rasām refers to Rasātala. It actually means the general direction of Rasātala, the Garbhodaka Ocean. There would be a contradiction in saying that the earth was situated in Rasātala since it also said elsewhere that the earth was submerged in water. May the Lord perform this task (vidadhātu)!
Jiva's tika || 3.13.17 ||
sṛjato me kṣitir vārbhiḥ plāvyamānā rasāṃ gatā athātra kim anuṣṭheyam asmābhiḥ sarga-yojitaiḥ yasyāhaṃ hṛdayād āsaṃ sa īśo vidadhātu me
While I created the living beings, the earth sunk in the Garbhodaka Ocean. Though I have been engaged to create, what should I do now? May the Lord from whose desire I arose perform this task!
The earth has sunken until there is some opportunity to rescue it. It had fallen because of weak points in the earth. From his decision (yasya hṛdayāt) I have come into being.
TEXT - SB 3.13.18
ity abhidhyāyato nāsā-
vivarāt sahasānagha
varāha-toko niragād
aṅguṣṭha-parimāṇakaḥ
SYNONYMS
iti—thus; abhidhyāyataḥ—while thinking; nāsā-vivarāt—from the nostrils; sahasā—all of a sudden; anagha—O sinless one; varāha-tokaḥ—a minute form of Varāha (a boar); niragāt—came out; aṅguṣṭha—the upper portion of the thumb; parimāṇakaḥ—of the measurement.
TRANSLATION
O sinless Vidura, all of a sudden, while Brahmā was engaged in thinking, a small form of a boar came out of his nostril. The measurement of the creature was not more than the upper portion of a thumb.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.18
Toka means very small.
Jiva's tika || 3.13.18 ||
ity abhidhyāyato nāsāvivarāt sahasānagha varāha-toko niragād anguṣṭha-parimāṇakaḥ
O sinless one! While Brahmā was thinking in this way, suddenly from his nose a
small pig appeared, the size of a thumb.
This was not the normal way of producing a son since this is not the condition for a normal birth. Śrīdhara Svāmī has said that the boar was the size of the tip of the thumb, as is mentioned in the next verse.
TEXT - SB 3.13.19
tasyābhipaśyataḥ kha-sthaḥ
kṣaṇena kila bhārata
gaja-mātraḥ pravavṛdhe
tad adbhutam abhūn mahat
SYNONYMS
tasya—his; abhipaśyataḥ—while thus observing; kha-sthaḥ—situated in the sky; kṣaṇena—suddenly; kila—verily; bhārata—O descendant of Bharata; gaja-mātraḥ—just like an elephant; pravavṛdhe—thoroughly expanded; tat—that; adbhutam—extraordinary; abhūt—transformed; mahat—into a gigantic body.
TRANSLATION
O descendant of Bharata, while Brahmā was observing Him, that boar became situated in the sky in a wonderful manifestation as gigantic as a great elephant.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.19
Gaja-mātraḥ means the size of an elephant.
TEXT - SB 3.13.20
marīci-pramukhair vipraiḥ
kumārair manunā saha
dṛṣṭvā tat saukaraṁ rūpaṁ
tarkayām āsa citradhā
SYNONYMS
marīci—the great sage Marīci; pramukhaiḥ—headed by; vipraiḥ—all brāhmaṇas; kumāraiḥ—with the four Kumāras; manunā—and with Manu; saha—with; dṛṣṭvā—seeing; tat—that; saukaram—appearance like a boar; rūpam—form; tarkayām āsa—argued among themselves; citradhā—in various ways.
TRANSLATION
Struck with wonder at observing the wonderful boarlike form in the sky, Brahmā, with great brāhmaṇas like Marīci, as well as the Kumāras and Manu, began to argue in various ways.
TEXT - SB 3.13.21
kim etat sūkara-vyājaṁ
sattvaṁ divyam avasthitam
aho batāścaryam idaṁ
nāsāyā me viniḥsṛtam
SYNONYMS
kim—what; etat—this; sūkara—boar; vyājam—pretension; sattvam—entity; divyam—extraordinary; avasthitam—situated; aho bata—oh, it is; āścaryam—very wonderful; idam—this; nāsāyāḥ—from the nose; me—my; viniḥsṛtam—came out.
TRANSLATION
Is this some extraordinary entity come in the pretense of a boar? It is very wonderful that He has come from my nose.
TEXT - SB 3.13.22
dṛṣṭo 'ṅguṣṭha-śiro-mātraḥ
kṣaṇād gaṇḍa-śilā-samaḥ
api svid bhagavān eṣa
yajño me khedayan manaḥ
SYNONYMS
dṛṣṭaḥ—just seen; aṅguṣṭha—thumb; śiraḥ—tip; mātraḥ—only; kṣaṇāt—immediately; gaṇḍa-śilā—large stone; samaḥ—like; api svit—whether; bhagavān—the Personality of Godhead; eṣaḥ—this; yajñaḥ—Viṣṇu; me—my; khedayan—perturbing; manaḥ—mind.
TRANSLATION
First of all this boar was seen no bigger than the tip of a thumb, and within a moment He was as large as a stone. My mind is perturbed. Is He the Supreme Personality of Godhead, Viṣṇu?
PURPORT
Since Brahmā is the supermost person in the universe and he had never before experienced such a form, he could guess that the wonderful appearance of the boar was an incarnation of Viṣṇu. The uncommon features symptomatic of the incarnation of Godhead can bewilder even the mind of Brahmā.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.22
Yajña here refers to the form of the Lord who was the Manvantara avatāra during this period. He disturbs Brahmā’s mind because of giving him doubts about this extraordinary form.
Jiva's tika || 3.13.22 ||
dṛṣṭo ’nguṣṭha-śiro-mātraḥ kṣaṇād gaṇḍa-śilā-samaḥ api svid bhagavān eṣa yajno me khedayan manaḥ
Appearing first the size of the tip of my thumb, he has quickly become the size of a huge boulder. Perhaps he is the Supreme Lord Yajna, who is disturbing my mind with doubts.
The Lord agitated his mind with doubts (khedayan) by the appearance of this remarkable form.
TEXT - SB 3.13.23
iti mīmāṁsatas tasya
brahmaṇaḥ saha sūnubhiḥ
bhagavān yajña-puruṣo
jagarjāgendra-sannibhaḥ
SYNONYMS
iti—thus; mīmāṁsataḥ—while deliberating; tasya—his; brahmaṇaḥ—of Brahmā; saha—along with; sūnubhiḥ—his sons; bhagavān—the Personality of Godhead; yajña—Lord Viṣṇu; puruṣaḥ—the Supreme Person; jagarja—resounded; aga-indra—great mountain; sannibhaḥ—like.
TRANSLATION
While Brahmā was deliberating with his sons, the Supreme Personality of Godhead, Viṣṇu, roared tumultuously like a great mountain.
PURPORT
It appears that great hills and mountains also have their roaring power because they are also living entities. The volume of the sound vibrated is in proportion to the size of the material body. While Brahmā was guessing about the appearance of the Lord's incarnation as a boar, the Lord confirmed Brahmā's contemplation by roaring with His gorgeous voice.
Jiva's tika || 3.13.23 ||
iti mīmāṃsatas tasya brahmaṇaḥ saha sūnubhiḥ bhagavān yajna-puruṣo jagarjāgendra-sannibhaḥ
While Brahmā deliberated in this way with his sons, the Lord, master of sacrifices, large as huge mountain, roared.
Taking his permission the boar roared. He was like a big mountain (agendrasannibhaḥ). Jiva's tika || 3.13.24 ||
brahmāṇaṃ harṣayām āsa haris tāṃś ca dvijottamān sva-garjitena kakubhaḥ pratisvanayatā vibhuḥ
The Lord gave joy to Brahmā and the sages by his roaring, which echoed in all directions.
He gave joy by his remarkable (sva) roaring (garjitena).
TEXT - SB 3.13.24
brahmāṇaṁ harṣayām āsa
haris tāṁś ca dvijottamān
sva-garjitena kakubhaḥ
pratisvanayatā vibhuḥ
SYNONYMS
brahmāṇam—unto Brahmā; harṣayām āsa—enlivened; hariḥ—the Personality of Godhead; tān—all of them; ca—also; dvija-uttamān—highly elevated brāhmaṇas; sva-garjitena—by His uncommon voice; kakubhaḥ—all directions; pratisvanayatā—which echoed; vibhuḥ—the omnipotent.
TRANSLATION
The omnipotent Supreme Personality of Godhead enlivened Brahmā and the other highly elevated brāhmaṇas by again roaring with His uncommon voice, which echoed in all directions.
PURPORT
Brahmā and other enlightened brāhmaṇas who know the Supreme Personality of Godhead are enlivened by the appearance of the Lord in any of His multi-incarnations. The appearance of the wonderful and gigantic incarnation of Viṣṇu as the mountainlike boar did not fill them with any kind of fear, although the Lord's resounding voice was tumultuous and echoed horribly in all directions as an open threat to all demons who might challenge His omnipotency.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.24
Pratisvanayatā means the roaring produced echoes in all directions (kakubhaḥ).
TEXT - SB 3.13.25
niśamya te ghargharitaṁ sva-kheda-
kṣayiṣṇu māyāmaya-sūkarasya
janas-tapaḥ-satya-nivāsinas te
tribhiḥ pavitrair munayo 'gṛṇan sma
SYNONYMS
niśamya—just after hearing; te—those; ghargharitam—the tumultuous sound; sva-kheda—personal lamentation; kṣayiṣṇu—destroying; māyā-maya—all-merciful; sūkarasya—of Lord Boar; janaḥ—the Janaloka planet; tapaḥ—the Tapoloka planet; satya—the Satyaloka planet; nivāsinaḥ—residents; te—all of them; tribhiḥ—from the three Vedas; pavitraiḥ—by the all-auspicious mantras; munayaḥ—great thinkers and sages; agṛṇan sma—chanted.
TRANSLATION
When the great sages and thinkers who are residents of Janaloka, Tapoloka and Satyaloka heard the tumultuous voice of Lord Boar, which was the all-auspicious sound of the all-merciful Lord, they chanted auspicious chants from the three Vedas.
PURPORT
The word māyāmaya is very significant in this verse. Māyā means "mercy," "specific knowledge" and also "illusion." Therefore Lord Boar is everything; He is merciful, He is all knowledge, and He is illusion also. The sound which He vibrated as the boar incarnation was answered by the Vedic hymns of the great sages in the planets Janaloka, Tapoloka and Satyaloka. The highest intellectual and pious living entities live in those planets, and when they heard the extraordinary voice of the boar, they could understand that the specific sound was vibrated by the Lord and no one else. Therefore they replied by praying to the Lord with Vedic hymns. The earth planet was submerged in the mire, but on hearing the sound of the Lord, the inhabitants of the higher planets were all jubilant because they knew that the Lord was there to deliver the earth. Therefore Brahmā and all the sages, such as Bhṛgu, Brahmā's other sons, and learned brāhmaṇas, were enlivened, and they concertedly joined in praising the Lord with the transcendental vibrations of the Vedic hymns. The most important is the Bṛhan-nāradīya Purāṇa verse Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.25
Māyāmaya means merciful or knowledgeable. Or it can mean “not having the disease (āmaya) of ignorance (māyā).” The sound resembled the grunting of a pig (ghargharitam). The pig destroyed (kṣayiṣṇu) their lamentation arising from doubts about the pig or lamentation of being unable to deliver the earth. Brahmā and others praised the boar and then the famous sages of Janaloka and other higher planets such as Bhṛgu (te) praised (agṛnan) the pig with mantras from three Vedas (tribhiḥ pavitraiḥ). Te is mentioned twice, once to indicate Brahmā and his associates, and once to indicate the sages.
Jiva's tika || 3.13.25 ||
niśamya te ghargharitaṃ sva-khedakṣayiṣṇu māyāmaya-sūkarasya janas-tapaḥ-satya-nivāsinas te tribhiḥ pavitrair munayo ’gṛṇan sma
When Brahmā and others heard the grunting of the merciful boar who destroyed their lamentation, they began praising the boar. Then the famous sages of Janaloka, Tapaloka and Brahmaloka such as Bhṛgu began praising the boar with verses from the three Vedas.
The boar was made of mercy (māyā-maya-sūkarasya).
TEXT - SB 3.13.26
teṣāṁ satāṁ veda-vitāna-mūrtir
brahmāvadhāryātma-guṇānuvādam
vinadya bhūyo vibudhodayāya
gajendra-līlo jalam āviveśa
SYNONYMS
teṣām—of them; satām—of the great devotees; veda—all knowledge; vitāna-mūrtiḥ—the form of expansion; brahma—Vedic sound; avadhārya—knowing it well; ātma—of Himself; guṇa-anuvādam—transcendental glorification; vinadya—resounding; bhūyaḥ—again; vibudha—of the transcendentally learned; udayāya—for the elevation or benefit; gajendra-līlaḥ—playing like an elephant; jalam—the water; āviveśa—entered.
TRANSLATION
Playing like an elephant, He entered into the water after roaring again in reply to the Vedic prayers by the great devotees. The Lord is the object of the Vedic prayers, and thus He understood that the devotees' prayers were meant for Him.
PURPORT
The form of the Lord in any shape is always transcendental and full of knowledge and mercy. The Lord is the destroyer of all material contamination because His form is personified Vedic knowledge. All the Vedas worship the transcendental form of the Lord. In the Vedic mantras the devotees request the Lord to remove the glaring effulgence because it covers His real face. That is the version of the Īśopaniṣad. The Lord has no material form, but His form is always understood in terms of the Vedas. The Vedas are said to be the breath of the Lord, and that breath was inhaled by Brahmā, the original student of the Vedas. The breathing from the nostril of Brahmā caused the appearance of Lord Boar, and therefore the boar incarnation of the Lord is the personified Vedas. The glorification of the incarnation by the sages on the higher planets consisted of factual Vedic hymns. Whenever there is glorification of the Lord, it is to be understood that Vedic mantras are being rightly vibrated. The Lord was therefore pleased when such Vedic mantras were chanted, and to encourage His pure devotees, He roared once more and entered the water to rescue the submerged earth.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.26
The boar is described as the personification of the Vedas (veda-vitāna-mūrtiḥ), since the Vedas arise from his breathing. He does not have a material form. As matter of play on having the Vedas appear from his nostril, the Lord then appeared from the nostril of Brahmā as a boar. Knowing the Vedas (brahma) recited by the sages to be descriptions of his qualities (ātma-gunānuvadam), he entered the water.
TEXT - SB 3.13.27
utkṣipta-vālaḥ kha-caraḥ kaṭhoraḥ
saṭā vidhunvan khara-romaśa-tvak
khurāhatābhraḥ sita-daṁṣṭra īkṣā-
jyotir babhāse bhagavān mahīdhraḥ
SYNONYMS
utkṣipta-vālaḥ—slashing with the tail; kha-caraḥ—in the sky; kaṭhoraḥ—very hard; saṭāḥ—hairs on the shoulder; vidhunvan—quivering; khara—sharp; romaśa-tvak—skin full of hairs; khura-āhata—struck by the hooves; abhraḥ—the clouds; sita-daṁṣṭraḥ—white tusks; īkṣā—glance; jyotiḥ—luminous; babhāse—began to emit an effulgence; bhagavān—the Personality of Godhead; mahī-dhraḥ—the supporter of the world.
TRANSLATION
Before entering the water to rescue the earth, Lord Boar flew in the sky, slashing His tail, His hard hairs quivering. His very glance was luminous, and He scattered the clouds in the sky with His hooves and His glittering white tusks.
PURPORT
When the Lord is offered prayers by His devotees, His transcendental activities are described. Here are some of the transcendental features of Lord Boar. As the residents of the upper three planetary systems offered their prayers to the Lord, it is understood that His body expanded throughout the sky, beginning from the topmost planet, Brahmaloka, or Satyaloka. It is stated in the Brahma-saṁhitā that His eyes are the sun and the moon; therefore His very glance over the sky was as illuminating as the sun or the moon. The Lord is described herein as mahīdhraḥ, which means either a "big mountain" or the "sustainer of the earth." In other words, the Lord's body was as big and hard as the Himalayan Mountains; otherwise how was it possible that He kept the entire earth on the support of His white tusks? The poet Jayadeva, a great devotee of the Lord, has sung of the incident in his prayers for the incarnations:
vasati daśana-śikhare dharaṇī tava lagnā
śaśini kalaṅka-kaleva nimagnā
keśava dhṛta-śūkara-rūpa jaya jagadīśa hare
"All glories to Lord Keśava [Kṛṣṇa], who appeared as the boar. The earth was held between His tusks, which appeared like the scars on the moon."
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.27
This verse is a meditation on the boar in the water. He had his tail raised high. He descended to the three worlds from Brahmaloka on the path of the sky (khacaraḥ). His skin had rough hair. His glance was like the light of the sun and moon. He was the lifter of the earth, or huge like a mountain (mahīdhraḥ).
Jiva's tika || 3.13.27 ||
utkṣipta-vālaḥ kha-caraḥ kaṭhoraḥ saṭā vidhunvan khara-romaśa-tvak khurāhatābhraḥ sita-daṃṣṭra īkṣājyotir babhāse bhagavān mahīdhraḥ
The tough boar, with tail raised, moved in the sky. Having skin with rough bristles, he shook his hairs, and dispersed the clouds with his hooves. With white tusks and a glance like the sun and moon, he appeared like a mountain.
He had skin with rough (khara) bristles.
TEXT - SB 3.13.28
ghrāṇena pṛthvyāḥ padavīṁ vijighran
kroḍāpadeśaḥ svayam adhvarāṅgaḥ
karāla-daṁṣṭro 'py akarāla-dṛgbhyām
udvīkṣya viprān gṛṇato 'viśat kam
SYNONYMS
ghrāṇena—by smelling; pṛthvyāḥ—of the earth; padavīm—situation; vijighran—searching after the earth; kroḍa-apadeśaḥ—assuming the body of a hog; svayam—personally; adhvara—transcendental; aṅgaḥ—body; karāla—fearful; daṁṣṭraḥ—teeth (tusks); api—in spite of; akarāla—not fearful; dṛgbhyām—by His glance; udvīkṣya—glancing over; viprān—all the brāhmaṇa—devotees; gṛṇataḥ—who were engaged in prayers; aviśat—entered; kam—the water.
TRANSLATION
He was personally the Supreme Lord Viṣṇu and was therefore transcendental, yet because He had the body of a hog, He searched after the earth by smell. His tusks were fearful, and He glanced over the devotee-brāhmaṇas engaged in offering prayers. Thus He entered the water.
PURPORT
We should always remember that although the body of a hog is material, the hog form of the Lord was not materially contaminated. It is not possible for an earthly hog to assume a gigantic form spreading throughout the sky, beginning from the Satyaloka. His body is always transcendental in all circumstances; therefore, the assumption of the form of a boar is only His pastime. His body is all Vedas, or transcendental. But since He had assumed the form of a boar, He began to search out the earth by smelling, just like a hog. The Lord can perfectly play the part of any living entity. The gigantic feature of the boar was certainly very fearful for all nondevotees, but to the pure devotees of the Lord He was not at all fearful; on the contrary, He was so pleasingly glancing upon His devotees that all of them felt transcendental happiness.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.28
This verse describes his actions. Being the Vedas (adhvarāṅgaḥ), he played, imitating boar (kroḍāpadeśaḥ). Using the ornament of apahnuti, the verse confirms that the Lord was really a boar. Apahnuti is defined as words which deny the obvious to establish something else. An example is “That woman is like a golden creeper with fruits imitating breasts.” Kam means water.
Jiva's tika || 3.13.28 ||
ghrāṇena pṛthvyāḥ padavīṃ vijighran kroḍāpadeśaḥ svayam adhvarāngaḥ karāla-daṃṣṭro ’py akarāla-dṛgbhyām udvīkṣya viprān gṛṇato ’viśat kam
Smelling out the earth with his nose, the Lord who is the Vedas personified, in the form of a boar with sharp tusks, glanced around with gentle eyes at the sages praising him, and entered the water.
He played the role of a material boar (kroḍāpadeśaḥ). But actually he had a spiritual form of a boar (adhvarāngaḥ). His nature as a boar is shown. Though to
others he had a ferocious appearance, to the devotees he was most gentle.
TEXT - SB 3.13.29
sa vajra-kūṭāṅga-nipāta-vega-
viśīrṇa-kukṣiḥ stanayann udanvān
utsṛṣṭa-dīrghormi-bhujair ivārtaś
cukrośa yajñeśvara pāhi meti
SYNONYMS
saḥ—that; vajra-kūṭa-aṅga—body like a great mountain; nipāta-vega—the force of diving; viśīrṇa—bifurcating; kukṣiḥ—the middle portion; stanayan—resounding like; udanvān—the ocean; utsṛṣṭa—creating; dīrgha—high; ūrmi—waves; bhujaiḥ—by the arms; iva ārtaḥ—like a distressed person; cukrośa—prayed loudly; yajña-īśvara—O master of all sacrifices; pāhi—please protect; mā—unto me; iti—thus.
TRANSLATION
Diving into the water like a giant mountain, Lord Boar divided the middle of the ocean, and two high waves appeared as the arms of the ocean, which cried loudly as if praying to the Lord, "O Lord of all sacrifices, please do not cut me in two! Kindly give me protection!"
PURPORT
Even the great ocean was perturbed by the falling of the mountainlike body of the transcendental boar, and it appeared to be frightened, as if death were imminent.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.29
This verse examines the sound of the ocean at that time. The boar had a body like a mountain of thunderbolts. The ocean was split with the force of the hard-bodied boar diving. The ocean, in pain, fearing his life was ending, cried out, while extending his arms in the form of long waves. “O lord of sacrifice! Please protect me (mā)!” he cried out.
TEXT - SB 3.13.30
khuraiḥ kṣuraprair darayaṁs tad āpa
utpāra-pāraṁ tri-parū rasāyām
dadarśa gāṁ tatra suṣupsur agre
yāṁ jīva-dhānīṁ svayam abhyadhatta
SYNONYMS
khuraiḥ—by the hooves; kṣurapraiḥ—compared to a sharp weapon; darayan—penetrating; tat—that; āpaḥ—water; utpāra-pāram—found the limitation of the unlimited; tri-paruḥ—the master of all sacrifices; rasāyām—within the water; dadarśa—found; gām—the earth; tatra—there; suṣupsuḥ—lying; agre—in the beginning; yām—whom; jīva-dhānīm—the resting place for all living entities; svayam—personally; abhyadhatta—uplifted.
TRANSLATION
Lord Boar penetrated the water with His hooves, which were like sharp arrows, and found the limits of the ocean, although it was unlimited. He saw the earth, the resting place for all living beings, lying as it was in the beginning of creation, and He personally lifted it.
PURPORT
The word rasāyām is sometimes interpreted to mean Rasātala, the lowest planetary system, but that is not applicable in this connection, according to Viśvanātha Cakravartī Ṭhākura. The earth is seven times superior to the other planetary systems, namely Tala, Atala, Talātala, Vitala, Rasātala, Pātāla, etc. Therefore the earth cannot be situated in the Rasātala planetary system. It is described in the Viṣṇu-dharma:
pātāla-mūleśvara-bhoga-saṁhatau
vinyasya pādau pṛthivīṁ ca bibhrataḥ
yasyopamāno na babhūva so 'cyuto
mamāstu māṅgalya-vivṛddhaye hariḥ
Therefore the Lord found the earth on the bottom of the Garbhodaka Ocean, where the planets rest during the devastation at the end of Brahmā's day.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.30
His hooves, like sharp weapons, cleaved the water. The ocean without limit had a limit (utpāra-pāram). He who has three divisions (tri-paruḥ), the Lord in the form of sacrifice, saw the earth in the ocean below Pātāla (rasāyām). It is impossible for the earth to be situated in Rasātala after falling from its position above the seven lower planets because of other descriptions. It is said in Viṣṇu-dharmottara:
pātāla-mūleśvara-bhoga-saṁhatau
vinasya pādau pṛthivīñ ca vibhrataḥ
yasyopamānaḥ na babhūva so ’cyuto
mamāstu māṅgalya-vivṛddhaye hariḥ
May the Lord, to whom there is no equal, who held the earth, placing it in his hooves, which destroyed the happiness of the ruler at the bottom of Pātāla, increase my auspiciousness!
He saw the earth there in the water. It will be said salile sva-khurākrānta: he placed the earth on the water which had been attacked by his hooves. (SB 3.13.46) The earth, which is called the shelter of the jīvas (jīva-dhānīm), was resting there as previously during the daily destruction. He protected the earth personally (svayam) since the boar is also known as the form of the Vedas.
TEXT - SB 3.13.31
sva-daṁṣṭrayoddhṛtya mahīṁ nimagnāṁ
sa utthitaḥ saṁruruce rasāyāḥ
tatrāpi daityaṁ gadayāpatantaṁ
sunābha-sandīpita-tīvra-manyuḥ
SYNONYMS
sva-daṁṣṭrayā—by His own tusks; uddhṛtya—raising; mahīm—the earth; nimagnām—submerged; saḥ—He; utthitaḥ—getting up; saṁruruce—appeared very splendid; rasāyāḥ—from the water; tatra—there; api—also; daityam—unto the demon; gadayā—with the club; āpatantam—rushing towards Him; sunābha—the wheel of Kṛṣṇa; sandīpita—glowing; tīvra—fierce; manyuḥ—anger.
TRANSLATION
Lord Boar very easily took the earth on His tusks and got it out of the water. Thus He appeared very splendid. Then, His anger glowing like the Sudarśana wheel, He immediately killed the demon [Hiraṇyākṣa], although he tried to fight with the Lord.
PURPORT
According to Śrīla Jīva Gosvāmī, the Vedic literatures describe the incarnation of Lord Varāha (Boar) in two different devastations, namely the Cākṣuṣa devastation and the Svāyambhuva devastation. This particular appearance of the boar incarnation actually took place in the Svāyambhuva devastation, when all planets other than the higher ones—Jana, Mahar and Satya—merged in the water of devastation. This particular incarnation of the boar was seen by the inhabitants of the planets mentioned above. Śrīla Viśvanātha Cakravartī suggests that the sage Maitreya amalgamated both the boar incarnations in different devastations and summarized them in his description to Vidura.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.31
Tatrāpi means “in that great water of devastation.” Api indicates astonishment. Daityam indicates Hiraṇyākṣa. An alternative version of the line is hiraṇyākṣaṁ jaghāna ādidaityam. He approached with his club. The Lord was illuminated with his cakra. His anger was enflamed, “Even in my presence, he raises a club.” Rundhānam means that he was wandering about to obstruct Varāha from lifting the earth. There is a comparison of Varāha when he kills the demon. Gajendra refers to the elephant situated at Trikūṭa Mountain. He can kill lions and śarabhas. Cleaving the earth (jagatī) in play the elephant’ cheeks and trunk turn reddish. Amara-koṣa says that jagatī refers to a Vedic meter, and to the earth.
TEXT - SB 3.13.32
jaghāna rundhānam asahya-vikramaṁ
sa līlayebhaṁ mṛgarāḍ ivāmbhasi
tad-rakta-paṅkāṅkita-gaṇḍa-tuṇḍo
yathā gajendro jagatīṁ vibhindan
SYNONYMS
jaghāna—killed; rundhānam—the obstructive enemy; asahya—unbearable; vikramam—prowess; saḥ—He; līlayā—easily; ibham—the elephant; mṛga-rāṭ—the lion; iva—like; ambhasi—in the water; tat-rakta—of his blood; paṅka-aṅkita—smeared by the pool; gaṇḍa—cheeks; tuṇḍaḥ—tongue; yathā—as if; gajendraḥ—the elephant; jagatīm—earth; vibhindan—digging.
TRANSLATION
Thereupon Lord Boar killed the demon within the water, just as a lion kills an elephant. The cheeks and tongue of the Lord became smeared with the blood of the demon, just as an elephant becomes reddish from digging in the purple earth.
Jiva's tika || 3.13.31-32 ||
sva-daṃṣṭrayoddhṛtya mahīṃ nimagnāṃ sa utthitaḥ saṃruruce rasāyāḥ tatrāpi daityaṃ gadayāpatantaṃ sunābha-sandīpita-tīvra-manyuḥ
jaghāna rundhānam asahya-vikramaṃ sa līlayebhaṃ mṛgarāḍ ivāmbhasi tad-rakta-pankānkita-gaṇḍa-tuṇḍo yathā gajendro jagatīṃ vibhindan
He appeared splendid as he raised up the sunken earth from the water using his tusks. With intense anger, enflamed by his cakra, in the water he killed Hiraṇyakṣa, of intolerable strength, who was approaching with a club and wandering about to obstruct him. Varāha killed him, just as a lion playfully kills an elephant. Varāha appeared like Gajendra who had a red trunk and cheeks when he dug up the reddish earth.
It is said in Viṣṇu-dharmottara:
pātāla-mūleśvara-bhoga-saṃhatau vinasya pādau pṛthivīn ca vibhrataḥ yasyopamānaḥ na babhūva so ’cyuto mamāstu māngalya-vivṛddhaye hariḥ
May the Lord, to whom there is no equal, who held the earth, placing it in his hooves, which destroyed the happiness of the ruler at the bottom of Pātāla, increase my auspiciousness!
It will be said salile sva-khurākrānta: he placed the earth on the water which had been attacked by his hooves. (SB 3.13.46)
Tatrāpi means he killed the demon in the great expanse of water. Api expresses astonishment. The inundation was similar both times. Actually this description is from the earth being inundated in Cākṣuṣa Manvantara. In the inundation of the earth during Svāyambhuva’s reign, the inhabitants of Jana, Tapa and Satyaloka praise the Lord for protecting the places of Maharloka since the places of the inhabitants of the three worlds were not present. During the conquest by Hiraṇyākṣa during the inundation in Cākṣuṣa Manvantara, the situation of the created beings remains as before.
The word api can also indicate that the killing of Hiraṇyākṣa can happen sometimes during Varāha’s appearance. The example of the lion killing the elephant is just to understand the prowess involved.
TEXT - SB 3.13.33
tamāla-nīlaṁ sita-danta-koṭyā
kṣmām utkṣipantaṁ gaja-līlayāṅga
prajñāya baddhāñjalayo 'nuvākair
viriñci-mukhyā upatasthur īśam
SYNONYMS
tamāla—a blue tree named the tamāla; nīlam—bluish; sita—white; danta—tusks; koṭyā—with the curved edge; kṣmām—the earth; utkṣipantam—while suspending; gaja-līlayā—playing like an elephant; aṅga—O Vidura; prajñāya—after knowing it well; baddha—folded; añjalayaḥ—hands; anuvākaiḥ—by Vedic hymns; viriñci—Brahmā; mukhyāḥ—headed by; upatasthuḥ—offered prayers; īśam—unto the Supreme Lord.
TRANSLATION
Then the Lord, playing like an elephant, suspended the earth on the edge of His curved white tusks. He assumed a bluish complexion like that of a tamāla tree, and thus the sages, headed by Brahmā, could understand Him to be the Supreme Personality of Godhead and offered respectful obeisances unto the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.33
In the Śveta-varāha-kalpa (first day in the first month of fifty-first day of Brahmā’s life) at the beginning of Svāyambhuva-manvantara, Śveta-varāha (white in color) appeared from the nostril of Brahmā and lifted up the earth. Then he disappeared. In the sixth Cākṣusa- manvantara, when there was a sudden deluge, Nīla-varāha (black in color) appeared in the water, lifted the earth and killed Hiraṇyakṣa. In the present section Maitreya combines both appearances in his narration. This can be understood from the explanatory verses of Laghu-bhāgavatāmṛta 1.3.10-19.
dvir āvirāsīt kalpe’sminn ādye svāyambhuvāntare |
ghrāṇād vidher dharoddhṛtyai cākṣuṣīye tu nīrataḥ || 10||
hiraṇyākṣaṁ dharoddhāre nihantuṁ daṁṣṭri-puṅgavaḥ |
catuṣpāt śrī-varāho’sau nṛ-varāhaḥ kvacin mataḥ || 11||
kadācij jalada-śyāmaḥ kadācic candrapāṇḍaraḥ |
yajña-mūrtiḥ sthaviṣṭho’yaṁ varṇa-dvaya-yutaḥ smṛtaḥ || 12||
dakṣāt prācetasāt sṛṣṭiḥ śrūyate cākṣuṣe’ntare |
atas tatraiva janmāsya hiraṇyākṣasya yujyate || 13||
uttānapāda-vaṁśyānāṁ tanayasya pracetasām |
dakṣasyaiva ditiḥ putrī hiraṇākṣo diteḥ sutaḥ || 15||
kalpārambhe tadā nāsti sutotpattir manor api |
kvāsau prācetaso dakṣaḥ kva ditiḥ kva diteḥ || 16||
ataḥ kāla-dvayodbhūtaṁ śrī-varāhasya ceṣṭitam |
ekatraivāha maitreyaḥ kṣattuḥ praśnānurodhataḥ || 17||
madhye manvantarasyaiva muneḥ śāpān manuṁ prati |
pralayo’sau babhūveti purāṇe kvacid īryate || 18||
ayam ākasmiko jātaś cākṣuṣasyāntare manoḥ |
pralayaḥ padmanābhasya līlayeti ca kutracit || 19||
The boar avatāra appeared twice, first in Svāyambhuva Manvantara from Brahmā’s nostril, in order to lift the earth, and a second time during the Cākṣusa Manvantara, appearing from the water. The boar with tusks assumed the four-legged animal form to kill Hiraṇyakṣa and lift the earth. According to some authorities however, this form is half man and half boar.
Sometimes the boar avatāra is black like a cloud and sometimes he is white like the moon. The form of sacrifice, he is very strong, endowed with these two colors. It is stated in scriptures that Hiraṇyakṣa was born through Dakṣa who was the son of the Pracetas during the reign of Cākṣusa Manu. Thus the appearance of the boar avatāra during the reign of Cākṣusa Manu is confirmed by the information about the birth of Dakṣa during at that time. Dakṣa was the son of the Pracetas in the lineage of Uttānapāda. Dakṣa’s daughter was Diti. Hiraṇyakṣa was the son of Diti. At the beginning of the first kalpa of Brahmā Svāyambhuva hand produced no sons. Thus the Pracetas, Dakṣa, Diti and Hiraṇyakṣa could not have existed then. The truth has been discerned in this way.
Thus Maitreya, being asked by Vidura, narrated the activities of both appearances of Varāha in one story. It is mentioned in the Matsya Purāṇa that there was a pralaya during Svāyambhuva’s period because of curse of a sage upon Svāyambhuva. It is mentioned in the Viṣṇu-dharmottara that by the will of the Lord there was a sudden deluge during the reign of Cakṣusa Manu. Anuvākas are Vedic prayers. They praised him with prayers similar to those.
TEXT - SB 3.13.34
ṛṣaya ūcuḥ
jitaṁ jitaṁ te 'jita yajña-bhāvana
trayīṁ tanuṁ svāṁ paridhunvate namaḥ
yad-roma-garteṣu nililyur addhayas
tasmai namaḥ kāraṇa-sūkarāya te
SYNONYMS
ṛṣayaḥ ūcuḥ—the glorified sages uttered; jitam—all glories; jitam—all victories; te—unto You; ajita—O unconquerable one; yajña-bhāvana—one who is understood by performances of sacrifice; trayīm—personified Vedas; tanum—such a body; svām—own; paridhunvate—shaking; namaḥ—all obeisances; yat—whose; roma—hairs; garteṣu—in the holes; nililyuḥ—submerged; addhayaḥ—the oceans; tasmai—unto Him; namaḥ—offering obeisances; kāraṇa-sūkarāya—unto the hog form assumed for reasons; te—unto You.
TRANSLATION
All the sages uttered with great respect: O unconquerable enjoyer of all sacrifices, all glories and all victories unto You! You are moving in Your form of the personified Vedas, and in the hair holes of Your body the oceans are submerged. For certain reasons [to uplift the earth] You have now assumed the form of a boar.
PURPORT
The Lord can assume any form He likes, and in all circumstances He is the cause of all causes. Since His form is transcendental, He is always the Supreme Personality of Godhead, as He is in the Causal Ocean in the form of Mahā-Viṣṇu. Innumerable universes generate from the holes of His bodily hairs, and thus His transcendental body is the Vedas personified. He is the enjoyer of all sacrifices, and He is the unconquerable Supreme Personality of Godhead. He is never to be misunderstood to be other than the Supreme Lord because of His assuming the form of a boar to lift the earth. That is the clear understanding of sages and great personalities like Brahmā and other residents of the higher planetary systems.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.34
The demon has been conquered by you (te jitam). O unconquerable Lord, glory to you (ajita)! Protector of sacrifices (yajña-bhāvana)! You are the cause of all sacrifices. You are the three Vedas (trayīm). O cause of all universes!
Jiva's tika || 3.13.34 ||
ṛṣaya ūcuḥ jitaṃ jitaṃ te ’jita yajna-bhāvana trayīṃ tanuṃ svāṃ paridhunvate namaḥ yad-roma-garteṣu nililyur addhayas tasmai namaḥ kāraṇa-sūkarāya te
The sages said: O unconquerable Lord! O source of sacrifice! We offer respects to the boar who shakes his body made of the three Vedas, in whose hair pores the oceans merge. We offer respects to you, who have the form of a boar, the source of the universe.
We offer respects to the boar who is the supreme Brahman (kāraṇam-sūkarāya).
TEXT - SB 3.13.35
rūpaṁ tavaitan nanu duṣkṛtātmanāṁ
durdarśanaṁ deva yad adhvarātmakam
chandāṁsi yasya tvaci barhi-romasv
ājyaṁ dṛśi tv aṅghriṣu cātur-hotram
SYNONYMS
rūpam—form; tava—Your; etat—this; nanu—but; duṣkṛta-ātmanām—of souls who are simply miscreants; durdarśanam—very difficult to see; deva—O Lord; yat—that; adhvara-ātmakam—worshipable by performances of sacrifice; chandāṁsi—the Gāyatrī mantra and others; yasya—whose; tvaci—touch of the skin; barhiḥ—sacred grass called kuśa; romasu—hairs on the body; ājyam—clarified butter; dṛśi—in the eyes; tu—also; aṅghriṣu—on the four legs; cātuḥ-hotram—four kinds of fruitive activities.
TRANSLATION
O Lord, Your form is worshipable by performances of sacrifice, but souls who are simply miscreants are unable to see it. All the Vedic hymns, Gāyatrī and others, are in the touch of Your skin. In Your bodily hairs is the kuśa grass, in Your eyes is the clarified butter, and in Your four legs are the four kinds of fruitive activities.
PURPORT
There is a class of miscreants who are known in the words of Bhagavad-gītā as veda-vādī, or so-called strict followers of the Vedas. They do not believe in the incarnation of the Lord, what to speak of the Lord's incarnation as the worshipable hog. They describe worship of the different forms or incarnations of the Lord as anthropomorphism. In the estimation of Śrīmad-Bhāgavatam these men are miscreants, and in Bhagavad-gītā (7.15) they are called not only miscreants but also fools and the lowest of mankind, and it is said that their knowledge has been plundered by illusion due to their atheistic temperament. For such condemned persons, the Lord's incarnation as the gigantic hog is invisible. These strict followers of the Vedas who despise the eternal forms of the Lord may know from Śrīmad-Bhāgavatam that such incarnations are personified forms of the Vedas. Lord Boar's skin, His eyes and His bodily hair holes are all described here as different parts of the Vedas. He is therefore the personified form of the Vedic hymns, and specifically the Gāyatrī mantra.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.35
O Lord! The sinful cannot see your form as sacrifice, from whose skin arose the verses, from whose hair holes arose kuśa grass, from whose eyes arose ghee, and from whose feet arose the four hotras.
They praise Varāha as the form of sacrifice in four verses. Saying that the verses of the Vedas are in his skin means that his skin is the cause of the verses. Absence of long vowel in barhi is poetic license. Cāturhotram refers to the four actions of the hotra, adhvaryu, udgātā and brahma.
Jiva's tika || 3.13.35 ||
rūpaṃ tavaitan nanu duṣkṛtātmanāṃ durdarśanaṃ deva yad adhvarātmakam chandāṃsi yasya tvaci barhi romasv ājyaṃ dṛśi tv anghriṣu cātur-hotram
O Lord! The sinful cannot see your form as sacrifice, from whose skin arose the verses, from whose hair holes arose kuśa grass, from whose eyes arose ghee, and from whose feet arose the four hotras.
Four verses describe how the Lord gives rise to all the ingredients of sacrifice.
TEXT - SB 3.13.36
srak tuṇḍa āsīt sruva īśa nāsayor
iḍodare camasāḥ karṇa-randhre
prāśitram āsye grasane grahās tu te
yac carvaṇaṁ te bhagavann agni-hotram
SYNONYMS
srak—the plate for sacrifice; tuṇḍe—on the tongue; āsīt—there is; sruvaḥ—another plate for sacrifice; īśa—O Lord; nāsayoḥ—of the nostrils; iḍā—the plate for eating; udare—in the belly; camasāḥ—another plate for sacrifices; karṇa-randhre—in the holes of the ears; prāśitram—the plate called the Brahmā plate; āsye—in the mouth; grasane—in the throat; grahāḥ—the plates known as soma plates; tu—but; te—Your; yat—that which; carvaṇam—chewing; te—Your; bhagavan—O my Lord; agni-hotram—is Your eating through Your sacrificial fire.
TRANSLATION
O Lord, Your tongue is a plate of sacrifice, Your nostril is another plate of sacrifice, in Your belly is the eating plate of sacrifice, and another plate of sacrifice is the holes of Your ears. In Your mouth is the Brahmā plate of sacrifice, Your throat is the plate of sacrifice known as soma, and whatever You chew is known as agni-hotra.
PURPORT
The veda-vādīs say that there is nothing more than the Vedas and the performances of sacrifice mentioned in the Vedas. They have recently made a rule in their group to formally observe daily sacrifice; they simply ignite a small fire and offer something whimsically, but they do not strictly follow the sacrificial rules and regulations mentioned in the Vedas. It is understood that by regulation there are different plates of sacrifice required, such as srak, sruvā, barhis, cātur-hotra, iḍā, camasa, prāśitra, graha and agni-hotra. One cannot achieve the results of sacrifice unless one observes the strict regulations. In this age there is practically no facility for performing sacrifices in strict discipline. Therefore, in this age of Kali there is a stricture regarding such sacrifices: it is explicitly directed that one should perform saṅkīrtana-yajña and nothing more. The incarnation of the Supreme Lord is Yajñeśvara, and unless one has respect for the incarnation of the Lord, he cannot perfectly perform sacrifice. In other words, taking shelter of the Lord and rendering service unto Him is the factual performance of all sacrifices, as explained herein. Different plates of sacrifice correspond to the different parts of the body of the Lord's incarnation. In the Śrīmad-Bhāgavatam, Eleventh Canto, it is explicitly directed that one should perform saṅkīrtana-yajña to please the Lord's incarnation as Śrī Caitanya Mahāprabhu. This should be rigidly followed in order to achieve the result of yajña performance.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.36
Sruk is a large sacrificial ladle. It appeared from the tip of his mouth (tuṇḍe). Sruva appeared from his nostrils. The iḍā vessel is for eating. Camasā and grahā are vessels for soma. The prāśitra vessel is for keeping the portion offered to the brahma of the sacrifice. Grasana means “means of eating.” Thus it means the space in the mouth. Carvaṇam means eating or consuming.
TEXT - SB 3.13.37
dīkṣānujanmopasadaḥ śirodharaṁ
tvaṁ prāyaṇīyodayanīya-daṁṣṭraḥ
jihvā pravargyas tava śīrṣakaṁ kratoḥ
satyāvasathyaṁ citayo 'savo hi te
SYNONYMS
dīkṣā—initiation; anujanma—spiritual birth, or repeated incarnations; upasadaḥ—three kinds of desires (relationship, activities and ultimate goal); śiraḥ-dharam—the neck; tvam—You; prāyaṇīya—after the result of initiation; udayanīya—the last rites of desires; daṁṣṭraḥ—the tusks; jihvā—the tongue; pravargyaḥ—prior activities; tava—Your; śīrṣakam—head; kratoḥ—of the sacrifice; satya—fire without sacrifice; āvasathyam—fire of worship; citayaḥ—aggregate of all desires; asavaḥ—life breath; hi—certainly; te—Your.
TRANSLATION
Moreover, O Lord, the repetition of Your appearance is the desire for all kinds of initiation. Your neck is the place for three desires, and Your tusks are the result of initiation and the end of all desires. Your tongue is the prior activities of initiation, Your head is the fire without sacrifice as well as the fire of worship, and Your living forces are the aggregate of all desires.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.37
Dīksā refers to sacrifices requiring special initiation. Anujamna is repeated appearances. The upasada (three special sacrifices) arose from your neck (śirodharam). Prāyaṇiyā means the sacrifice after the initiation. Udayanīyā is the final sacrifice. These arose from your teeth. Pravargya is a rite preceding the upasada sacrifice using a mahāvīra vessel. Satya is fire without performing sacrifice. Āvasathya is the domestic fire. They together form kratu. They arose from your head. Laying the bricks (citayaḥ) arose from your five life airs.
TEXT - SB 3.13.38
somas tu retaḥ savanāny avasthitiḥ
saṁsthā-vibhedās tava deva dhātavaḥ
satrāṇi sarvāṇi śarīra-sandhis
tvaṁ sarva-yajña-kratur iṣṭi-bandhanaḥ
SYNONYMS
somaḥ tu retaḥ—Your semen is the sacrifice called soma; savanāni—ritualistic performances of the morning; avasthitiḥ—different statuses of bodily growth; saṁsthā-vibhedāḥ—seven varieties of sacrifices; tava—Your; deva—O Lord; dhātavaḥ—ingredients of the body such as skin and flesh; satrāṇi—sacrifices performed over twelve days; sarvāṇi—all of them; śarīra—the bodily; sandhiḥ—joints; tvam—Your Lordship; sarva—all; yajña—asoma sacrifices; kratuḥ—soma sacrifices; iṣṭi—the ultimate desire; bandhanaḥ—attachment.
TRANSLATION
O Lord, Your semen is the sacrifice called soma-yajña. Your growth is the ritualistic performances of the morning. Your skin and touch sensations are the seven elements of the agniṣṭoma sacrifice. Your bodily joints are symbols of various other sacrifices performed in twelve days. Therefore You are the object of all sacrifices called soma and asoma, and You are bound by yajñas only.
PURPORT
There are seven kinds of routine yajñas performed by all followers of the Vedic rituals, and they are called agniṣṭoma, atyagniṣṭoma, uktha, ṣoḍaśī, vājapeya, atirātra and āptoryāma. Anyone performing such yajñas regularly is supposed to be situated with the Lord. But anyone who is in contact with the Supreme Lord by discharging devotional service is understood to have performed all different varieties of yajñas.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.38
Savanāni means the time for rituals during the morning. Avasthitiḥ means seat. Saṁsthā-vibheda refers to agniṣṭoma, atyagniṣṭoma, uktha, śoḍaśī, vājapeya, atirātra and āptoryāma. They arose from the seven dhātus. Satrāṇi refers to many sacrifices performed over twelve days. Yajña refers to sacrifice without soma and kratu refers to sacrifice using soma. You are obligated (bandhanam) to devotion expressed to you through sacrifice (iṣṭi).
TEXT - SB 3.13.39
namo namas te 'khila-mantra-devatā-
dravyāya sarva-kratave kriyātmane
vairāgya-bhaktyātmajayānubhāvita-
jñānāya vidyā-gurave namo namaḥ
SYNONYMS
namaḥ namaḥ—obeisances unto You; te—unto You, who are worshipable; akhila—all-inclusive; mantra—hymns; devatā—the Supreme Lord; dravyāya—unto all ingredients for performing sacrifices; sarva-kratave—unto all kinds of sacrifices; kriyā-ātmane—unto You, the supreme form of all sacrifices; vairāgya—renunciation; bhaktyā—by devotional service; ātma-jaya-anubhāvita—perceivable by conquering the mind; jñānāya—such knowledge; vidyā-gurave—the supreme spiritual master of all knowledge; namaḥ namaḥ—again I offer my respectful obeisances.
TRANSLATION
O Lord, You are the Supreme Personality of Godhead and are worshipable by universal prayers, Vedic hymns and sacrificial ingredients. We offer our obeisances unto You. You can be realized by the pure mind freed from all visible and invisible material contamination. We offer our respectful obeisances to You as the supreme spiritual master of knowledge in devotional service.
PURPORT
The qualification of bhakti, or devotional service to the Lord, is that the devotee should be free from all material contaminations and desires. This freedom is called vairāgya, or renouncement of material desires. One who engages in devotional service to the Lord according to regulative principles is automatically freed from material desires, and in that pure state of mind one can realize the Personality of Godhead. The Personality of Godhead, being situated in everyone's heart, instructs the devotee regarding pure devotional service so that he may ultimately achieve the association of the Lord. This is confirmed in Bhagavad-gītā (10.10) as follows:
teṣāṁ satata-yuktānāṁ
bhajatāṁ prīti-pūrvakam
dadāmi buddhi-yogaṁ taṁ
yena mām upayānti te
"To one who constantly engages in the devotional service of the Lord with faith and love, the Lord certainly gives the intelligence to achieve Him at the ultimate end."
One has to conquer the mind, and one may do it by following the Vedic rituals and by performing different types of sacrifice. The ultimate end of all those performances is to attain bhakti, or the devotional service of the Lord. Without bhakti one cannot understand the Supreme Personality of Godhead. The original Personality of Godhead or His innumerable expansions of Viṣṇu are the only objects of worship by all the Vedic rituals and sacrificial performances.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.39
We offer repeated respects to you, who are all materials for sacrifice, the devatās and the mantras, who are the whole sacrifice and are the form of all things related to sacrifice. We offer repeated respects to you, the guru of knowledge, who should give realized knowledge by conquering our minds through bhakti endowed with material detachment.
Summarizing what they have said, they offer respects to Varāha. Kriyātmane means “unto you who are the various items such as sacrifice.” Though you are the form of all causes on the path of karma or sacrifice by inaugurating all of its aspects as your pastime, by bhakti devoid of desire for the results of karma one can realize you. By bhakti with no desires for material results (vairāgya) one conquers the mind (ātma-jāya) and by that one develops knowledge of you. You should give knowledge by which we can attain you, as it is said in the Gītā. Dadāmi buddhiyogaṁ taṁ yena māmupayānti te: I give intelligence by which you can realize me. (BG 10.10)
TEXT - SB 3.13.40
daṁṣṭrāgra-koṭyā bhagavaṁs tvayā dhṛtā
virājate bhūdhara bhūḥ sa-bhūdharā
yathā vanān niḥsarato datā dhṛtā
mataṅ-gajendrasya sa-patra-padminī
SYNONYMS
daṁṣṭra-agra—the tips of the tusks; koṭyā—by the edges; bhagavan—O Personality of Godhead; tvayā—by You; dhṛtā—sustained; virājate—is so beautifully situated; bhū-dhara—O lifter of the earth; bhūḥ—the earth; sa-bhūdharā—with mountains; yathā—as much as; vanāt—from the water; niḥsarataḥ—coming out; datā—by the tusk; dhṛtā—captured; matam-gajendrasya—infuriated elephant; sa-patra—with leaves; padminī—the lotus flower.
TRANSLATION
O lifter of the earth, the earth with its mountains, which You have lifted with Your tusks, is situated as beautifully as a lotus flower with leaves sustained by an infuriated elephant just coming out of the water.
PURPORT
The fortune of the earth planet is praised because of its being specifically sustained by the Lord; its beauty is appreciated and compared to that of a lotus flower situated on the trunk of an elephant. As a lotus flower with leaves is very beautifully situated, so the world, with its many beautiful mountains, appeared on the tusks of the Lord Boar.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.40
This verse expresses the good fortune of the earth. Previously it was described that the boar held up the earth. The earth is now described. O holder of the earth (bhū-dhara)! Along with the mountains (sa-bhū-ḍharā) the earth appears beautiful. The earth appears like a lotus along with its leaves held on the tusk of a mad elephant coming out of the water (vanāt). The high and low mountains on the earth are compared to the tips of lotus buds and stalks.
TEXT - SB 3.13.41
trayīmayaṁ rūpam idaṁ ca saukaraṁ
bhū-maṇḍalenātha datā dhṛtena te
cakāsti śṛṅgoḍha-ghanena bhūyasā
kulācalendrasya yathaiva vibhramaḥ
SYNONYMS
trayī-mayam—Vedas personified; rūpam—form; idam—this; ca—also; saukaram—the boar; bhū-maṇḍalena—by the earth planet; atha—now; datā—by the tusk; dhṛtena—sustained by; te—Your; cakāsti—is glowing; śṛṅga-ūḍha—sustained by the peaks; ghanena—by the clouds; bhūyasā—more glorified; kula-acala-indrasya—of the great mountains; yathā—as much as; eva—certainly; vibhramaḥ—decoration.
TRANSLATION
O Lord, as the peaks of great mountains become beautiful when decorated with clouds, Your transcendental body has become beautiful because of Your lifting the earth on the edge of Your tusks.
PURPORT
The word vibhramaḥ is significant. Vibhramaḥ means "illusion" as well as "beauty." When a cloud rests on the peak of a great mountain, it appears to be sustained by the mountain, and at the same time it looks very beautiful. Similarly, the Lord has no need to sustain the earth on His tusks, but when He does so the world becomes beautiful, just as the Lord becomes more beautiful because of His pure devotees on the earth. Although the Lord is the transcendental personification of the Vedic hymns, He has become more beautiful because of His appearance to sustain the earth.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.41
Just as the earth appears beautiful when held by you, you appear beautiful when embraced by your devotee, the earth. The Lord has the beauty of a huge mountain (kulācalendrasya) with a cloud held on its peak.
Jiva's tika || 3.13.41 ||
trayīmayaṃ rūpam idaṃ ca saukaraṃ bhū-maṇḍalenātha datā dhṛtena te cakāsti śṛngoḍha-ghanena bhūyasā kulācalendrasya yathaiva vibhramaḥ
Your form of a boar, personifying the Vedas, appears beautiful with the earth held by your tusks, just as a huge mountain appears beautiful with a huge cloud held on its peak.
The earth in Varāha’s tusks was beautiful like the king of mountains with a cloud on its peak.
TEXT - SB 3.13.42
saṁsthāpayaināṁ jagatāṁ sa-tasthuṣāṁ
lokāya patnīm asi mātaraṁ pitā
vidhema cāsyai namasā saha tvayā
yasyāṁ sva-tejo 'gnim ivāraṇāv adhāḥ
SYNONYMS
saṁsthāpaya enām—raise this earth; jagatām—both the moving and; sa-tasthuṣām—nonmoving; lokāya—for their residence; patnīm—wife; asi—You are; mātaram—the mother; pitā—the father; vidhema—do we offer; ca—also; asyai—unto the mother; namasā—with all obeisances; saha—along with; tvayā—with You; yasyām—in whom; sva-tejaḥ—by Your own potency; agnim—fire; iva—likened; araṇau—in the araṇi wood; adhāḥ—invested.
TRANSLATION
O Lord, for the residential purposes of all inhabitants, both moving and nonmoving, this earth is Your wife, and You are the supreme father. We offer our respectful obeisances unto You, along with mother earth, in whom You have invested Your own potency, just as an expert sacrificer puts fire in the araṇi wood.
PURPORT
The so-called law of gravitation which sustains the planets is described herein as the potency of the Lord. This potency is invested by the Lord in the way that an expert sacrificial brāhmaṇa puts fire in the araṇi wood by the potency of Vedic mantras. By this arrangement the world becomes habitable for both the moving and nonmoving creatures. The conditioned souls, who are residents of the material world, are put in the womb of mother earth in the same way the seed of a child is put by the father in the womb of the mother. This conception of the Lord and the earth as father and mother is explained in Bhagavad-gītā (14.4). Conditioned souls are devoted to the motherland in which they take their birth, but they do not know their father. The mother is not independent in producing children. Similarly, material nature cannot produce living creatures unless in contact with the supreme father, the Supreme Personality of Godhead. Śrīmad-Bhāgavatam teaches us to offer obeisances unto the mother along with the Father, the Supreme Lord, because it is the Father only who impregnates the mother with all energies for the sustenance and maintenance of all living beings, both moving and nonmoving.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.42
“Please tell me what you desire.” Fix the earth, your wife, the mother of the universe, in order to provide a place for the beings to live (lokāya), since you are the father. Thus let us offer respects to the mother, along with you, the father. In the earth you have deposited (adhāḥ) your śakti (sva-tejas), just as a performer of sacrifice invests fire in the araṇi stick.
TEXT - SB 3.13.43
kaḥ śraddadhītānyatamas tava prabho
rasāṁ gatāyā bhuva udvibarhaṇam
na vismayo 'sau tvayi viśva-vismaye
yo māyayedaṁ sasṛje 'tivismayam
SYNONYMS
kaḥ—who else; śraddadhīta—can endeavor; anyatamaḥ—anyone besides Yourself; tava—Your; prabho—O Lord; rasām—in the water; gatāyāḥ—while lying in; bhuvaḥ—of the earth; udvibarhaṇam—deliverance; na—never; vismayaḥ—wonderful; asau—such an act; tvayi—unto You; viśva—universal; vismaye—full of wonders; yaḥ—one who; māyayā—by potencies; idam—this; sasṛje—created; ativismayam—surpassing all wonders.
TRANSLATION
Who else but You, the Supreme Personality of Godhead, could deliver the earth from within the water? It is not very wonderful for You, however, because You acted most wonderfully in the creation of the universe. By Your energy You have created this wonderful cosmic manifestation.
PURPORT
When a scientist discovers something impressive to the ignorant mass of people, the common man, without inquiry, accepts such a discovery as wonderful. But the intelligent man is not struck with wonder by such discoveries. He gives all credit to the person who created the wonderful brain of the scientist. A common man is also struck with wonder by the wonderful action of material nature, and he gives all credit to the cosmic manifestation. The learned Kṛṣṇa conscious person, however, knows well that behind the cosmic manifestation is the brain of Kṛṣṇa, as confirmed in Bhagavad-gītā (9.10): mayādhyakṣeṇa prakṛtiḥ sūyate sa-carācaram. Since Kṛṣṇa can direct the wonderful cosmic manifestation, it is not at all wonderful for Him to assume the gigantic form of a boar and thus deliver the earth from the mire of the water. A devotee is therefore not astonished to see the wonderful boar because he knows that the Lord is able to act far more wonderfully by His potencies, which are inconceivable to the brain of even the most erudite scientist.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.43
We glorify your pastime which is hard for others to understand. O Lord! Other than you, who would desire to do this act (śraddhadhītaḥ) of lifting up the earth?
TEXT - SB 3.13.44
vidhunvatā vedamayaṁ nijaṁ vapur
janas-tapaḥ-satya-nivāsino vayam
saṭā-śikhoddhūta-śivāmbu-bindubhir
vimṛjyamānā bhṛśam īśa pāvitāḥ
SYNONYMS
vidhunvatā—while shaking; veda-mayam—personified Vedas; nijam—own; vapuḥ—body; janaḥ—the Janaloka planetary system; tapaḥ—the Tapoloka planetary system; satya—the Satyaloka planetary system; nivāsinaḥ—the inhabitants; vayam—we; saṭā—hairs on the shoulder; śikha-uddhūta—sustained by the tip of the hair; śiva—auspicious; ambu—water; bindubhiḥ—by the particles; vimṛjyamānāḥ—we are thus sprinkled by; bhṛśam—highly; īśa—O Supreme Lord; pāvitāḥ—purified.
TRANSLATION
O Supreme Lord, undoubtedly we are inhabitants of the most pious planets—the Jana, Tapas and Satya lokas—but still we have been purified by the drops of water sprinkled from Your shoulder hairs by the shaking of Your body.
PURPORT
Ordinarily the body of a hog is considered impure, but one should not consider that the hog incarnation assumed by the Lord is also impure. That form of the Lord is the personified Vedas and is transcendental. The inhabitants of the Jana, Tapas and Satya lokas are the most pious persons in the material world, but because those planets are situated in the material world, there are so many material impurities there also. Therefore, when the drops of water from the tips of the Lord's shoulder hairs were sprinkled upon the bodies of the inhabitants of the higher planets, they felt purified. The Ganges water is pure because of its emanating from the toe of the Lord, and there is no difference between the water emanating from the toe and that from the tips of the hair on the shoulder of Lord Boar. They are both absolute and transcendental.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.44
Lifting the earth is not astonishing for you, but is astonishing for us that, on the pretext of the earth falling into the water, you have been merciful to us and made us successful, by giving up the nectar of water touching your body, whose drops reach up to us.
TEXT - SB 3.13.45
sa vai bata bhraṣṭa-matis tavaiṣate
yaḥ karmaṇāṁ pāram apāra-karmaṇaḥ
yad-yogamāyā-guṇa-yoga-mohitaṁ
viśvaṁ samastaṁ bhagavan vidhehi śam
SYNONYMS
saḥ—he; vai—certainly; bata—alas; bhraṣṭa-matiḥ—nonsense; tava—Your; eṣate—desires; yaḥ—one who; karmaṇām—of activities; pāram—limit; apāra-karmaṇaḥ—of one who has unlimited activities; yat—by whom; yoga—mystic power; māyā—potency; guṇa—modes of material nature; yoga—mystic power; mohitam—bewildered; viśvam—the universe; samastam—in total; bhagavan—O Supreme Personality of Godhead; vidhehi—just be pleased to bestow; śam—good fortune.
TRANSLATION
O Lord, there is no limit to Your wonderful activities. Anyone who desires to know the limit of Your activities is certainly nonsensical. Everyone in this world is conditioned by the powerful mystic potencies. Please bestow Your causeless mercy upon these conditioned souls.
PURPORT
Mental speculators who want to understand the limit of the Unlimited are certainly nonsensical. Every one of them is captivated by the external potencies of the Lord. The best thing for them is to surrender unto Him, knowing Him to be inconceivable, for thus they can receive His causeless mercy. This prayer was offered by the inhabitants of the higher planetary systems, namely the Jana, Tapas and Satya lokas, who are far more intelligent and powerful than humans.
Viśvaṁ samastam is very significant here. There are the material world and the spiritual world. The sages pray: "Both worlds are bewildered by Your different energies. Those who are in the spiritual world are absorbed in Your loving service, forgetting themselves and You also, and those in the material world are absorbed in material sense gratification and therefore also forget You. No one can know You, because You are unlimited. It is best not to try to know You by unnecessary mental speculation. Rather, kindly bless us so that we can worship You with causeless devotional service."
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.45
How much can we describe your pastimes? Though we have knowledge, we do not know completely even a drop of the ocean of your pastimes. Others are more unfortunate. He who thinks he knows (eṣate) the limits of activities of you, the unlimited, is foolish. Eṣ belongs to the bhū class of verbs and means “to go or approach.” “Jīvas bewildered by māyā may not know you, but my devotees beyond māyā such as Nārada should know me.” The sages answer by saying that those in the spiritual realm are bewildered by yogamāyā and those in the material world are bewildered by ignorance, a mixture of guṇas (guṇayoga). Your spiritual devotees are bewildered by yogamāyā, since they are submerged in your sweetness. The others, material jīvas, are bewildered, since they are submerged in material happiness and suffering. Thus, who can know the end of your activities? Therefore, bestow good fortune to us, and let us know as much as we can. We should not be falsely proud of thinking we know everything about you.
Jiva's tika || 3.13.45 ||
sa vai bata bhraṣṭa-matis tavaiṣate yaḥ karmaṇāṃ pāram apāra-karmaṇaḥ yad-yogamāyā-guṇa-yoga-mohitaṃ viśvaṃ samastaṃ bhagavan vidhehi śam
He who thinks that your actions are limited, though your actions are unlimited, is the greatest fool, since you bewilder the whole universe with your yogamāyā and material māyā. O Lord! Bestow good fortune on us, so that we can know you as much as possible.
He who thinks he knows (eṣate) the limits of activities of you, the unlimited, is foolish. Eṣ belongs to the bhū class of verbs and means “to go or approach.” Thus in this verse it means to know or regard. It means “he desires to know” though it is impossible for him.
TEXT - SB 3.13.46
maitreya uvāca
ity upasthīyamāno 'sau
munibhir brahma-vādibhiḥ
salile sva-khurākrānta
upādhattāvitāvanim
SYNONYMS
maitreyaḥ uvāca—the sage Maitreya said; iti—thus; upasthīyamānaḥ—being praised by; asau—Lord Boar; munibhiḥ—by the great sages; brahma-vādibhiḥ—by the transcendentalists; salile—on the water; sva-khura-ākrānte—touched by His own hooves; upādhatta—placed; avitā—the maintainer; avanim—the earth.
TRANSLATION
The sage Maitreya said: The Lord, being thus worshiped by all the great sages and transcendentalists, touched the earth with His hooves and placed it on the water.
PURPORT
The earth was placed on the water by His inconceivable potency. The Lord is all-powerful, and therefore He can sustain the huge planets either on the water or in the air, as He likes. The tiny human brain cannot conceive how these potencies of the Lord can act. Man can give some vague explanation of the laws by which such phenomena are made possible, but actually the tiny human brain is unable to conceive of the activities of the Lord, which are therefore called inconceivable. Yet the frog-philosophers still try to give some imaginary explanation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.46
Being praised and served by the sages (upasthīyamānaḥ) the boar placed the earth on top of the water, which had been attacked by his hooves. This shows the bestowal of the supporting śakti to the earth. Avitā means protector.
TEXT - SB 3.13.47
sa itthaṁ bhagavān urvīṁ
viṣvaksenaḥ prajāpatiḥ
rasāyā līlayonnītām
apsu nyasya yayau hariḥ
SYNONYMS
saḥ—He; ittham—in this manner; bhagavān—the Personality of Godhead; urvīm—the earth; viṣvaksenaḥ—another name of Viṣṇu; prajā-patiḥ—the Lord of the living entities; rasāyāḥ—from within the water; līlayā—very easily; unnītām—raised; apsu—on the water; nyasya—placing; yayau—returned to His own abode; hariḥ—the Personality of Godhead.
TRANSLATION
In this manner the Personality of Godhead, Lord Viṣṇu, the maintainer of all living entities, raised the earth from within the water, and having placed it afloat on the water, He returned to His own abode.
PURPORT
The Personality of Godhead Lord Viṣṇu descends by His will to the material planets in His innumerable incarnations for particular purposes, and again He goes back to His own abode. When He descends He is called an avatāra because avatāra means "one who descends." Neither the Lord Himself nor His specific devotees who come to this earth are ordinary living entities like us.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.47
Yayau means he departed for his abode, or disappeared.
Jiva's tika || 3.13.47 ||
sa itthaṃ bhagavān urvīṃ viṣvaksenaḥ prajāpatiḥ rasāyā līlayonnītām apsu nyasya yayau hariḥ
The Lord, Viṣvakesena, the lord of the living beings, having placed upon the water the earth which he had lifted from the water, then departed for his own abode.
The Lord departed for his abode.
TEXT - SB 3.13.48
ya evam etāṁ hari-medhaso hareḥ
kathāṁ subhadrāṁ kathanīya-māyinaḥ
śṛṇvīta bhaktyā śravayeta vośatīṁ
janārdano 'syāśu hṛdi prasīdati
SYNONYMS
yaḥ—one who; evam—thus; etām—this; hari-medhasaḥ—who destroys the material existence of the devotee; hareḥ—of the Personality of Godhead; kathām—narration; su-bhadrām—auspicious; kathanīya—worthy to narrate; māyinaḥ—of the merciful by His internal potency; śṛṇvīta—hears; bhaktyā—in devotion; śravayeta—also allows others to hear; vā—either; uśatīm—very pleasing; janārdanaḥ—the Lord; asya—his; āśu—very soon; hṛdi—within the heart; prasīdati—becomes very pleased.
TRANSLATION
If one hears and describes in a devotional service attitude this auspicious narration of Lord Boar, which is worthy of description, the Lord, who is within the heart of everyone, is very pleased.
PURPORT
In His various incarnations, the Lord appears, acts and leaves behind Him a narrative history which is as transcendental as He Himself. Every one of us is fond of hearing some wonderful narration, but most stories are neither auspicious nor worth hearing because they are of the inferior quality of material nature. Every living entity is of superior quality, spirit soul, and nothing material can be auspicious for him. Intelligent persons should therefore hear personally and cause others to hear the descriptive narrations of the Lord's activities, for that will destroy the pangs of material existence. Out of His causeless mercy only, the Lord comes to this earth and leaves behind His merciful activities so that the devotees may derive transcendental benefit.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.48
Hari-medhasaḥ means “of the Lord whose intelligence (medhas) destroys (hari) the material life of the devotee.” Kathanīya-māyinaḥ means “of the Lord who has mercy (māyā) which should be praised” or it can mean “of the Lord who has svarupa-śakti which should be praised.” He should similarly make others hear (śravayeta). Uśatīm means pleasurable.
Jiva's tika || 3.13.48 ||
ya evam etāṃ hari-medhaso hareḥ kathāṃ subhadrāṃ kathanīya-māyinaḥ śṛṇvīta bhaktyā śravayeta vośatīṃ janārdano ’syāśu hṛdi prasīdati
The Lord, whose intelligence destroys the material suffering of the people and
who possesses praiseworthy mercy, is easily pleased in his mind with that person who hears and lets others hear this auspicious, pleasing story of the Lord.
He is determined to destroy the suffering of people (hari-medhasaḥ), endowed with mercy worthy of praise (kathanīya-māyinaḥ). His praiseworthy nature is described: he is pleased with anyone who hears these pastimes concerning Hiraṇyākṣa (evam).
TEXT - SB 3.13.49
tasmin prasanne sakalāśiṣāṁ prabhau
kiṁ durlabhaṁ tābhir alaṁ lavātmabhiḥ
ananya-dṛṣṭyā bhajatāṁ guhāśayaḥ
svayaṁ vidhatte sva-gatiṁ paraḥ parām
SYNONYMS
tasmin—unto Him; prasanne—being pleased; sakala-āśiṣām—of all benediction; prabhau—unto the Lord; kim—what is that; durlabham—very difficult to obtain; tābhiḥ—with them; alam—away; lava-ātmabhiḥ—with insignificant gains; ananya-dṛṣṭyā—by nothing but devotional service; bhajatām—of those who are engaged in devotional service; guhā-āśayaḥ—residing within the heart; svayam—personally; vidhatte—executes; sva-gatim—in His own abode; paraḥ—the supreme; parām—transcendental.
TRANSLATION
Nothing remains unachieved when the Supreme Personality of Godhead is pleased with someone. By transcendental achievement one understands everything else to be insignificant. One who engages in transcendental loving service is elevated to the highest perfectional stage by the Lord Himself, who is seated in everyone's heart.
PURPORT
As stated in Bhagavad-gītā (10.10), the Lord gives intelligence to the pure devotees so that they may be elevated to the highest perfectional stage. It is confirmed herein that a pure devotee, who constantly engages in the loving service of the Lord, is awarded all knowledge necessary to reach the Supreme Personality of Godhead. For such a devotee there is nothing valuable to be achieved but the Lord's service. If one serves faithfully, there is no possibility of frustration because the Lord Himself takes charge of the devotee's advancement. The Lord is seated in everyone's heart, and He knows the devotee's motive and arranges everything achievable. In other words, the pseudo devotee, who is anxious to achieve material gains, cannot attain the highest perfectional stage because the Lord is in knowledge of his motive. One merely has to become sincere in his purpose, and then the Lord is there to help in every way.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.49
By pleasing the Lord, what is difficult to attain becomes easy to attain, but what is the use of such benedictions? They are insignificant (lavātmabhiḥ). One should not worry that one’s worship of the Lord will not bring fruit. For those who engage in bhakti without any other desires (ananya-dṛṣtyā), the Lord himself (svayam) arranges the attainment of his own abode. Because the Lord is in the heart of the devotee (guhāśayaḥ) he knows the pure bhakti of the devotee. This is Śrīdhara Svamī’s explanation.
Jiva's tika || 3.13.49 ||
tasmin prasanne sakalāśiṣāṃ prabhau kiṃ durlabhaṃ tābhir alaṃ lavātmabhiḥ ananya-dṛṣṭyā bhajatāṃ guhāśayaḥ svayaṃ vidhatte sva-gatiṃ paraḥ parām
When the Lord is satisfied, no blessing is unobtainable. But what is the use of these insignificant material benedictions? The Lord dwelling in the heart of the devotee personally arranges his supreme abode for the devotees who worship him without material motivations.
Though the Lord bestows all results, the highest result of his mercy is described. Sva-gatim means realization of his spiritual form.
TEXT - SB 3.13.50
ko nāma loke puruṣārtha-sāravit
purā-kathānāṁ bhagavat-kathā-sudhām
āpīya karṇāñjalibhir bhavāpahām
aho virajyeta vinā naretaram
SYNONYMS
kaḥ—who; nāma—indeed; loke—in the world; puruṣa-artha—goal of life; sāra-vit—one who knows the essence of; purā-kathānām—of all past histories; bhagavat—regarding the Personality of Godhead; kathā-sudhām—the nectar of the narrations about the Personality of Godhead; āpīya—by drinking; karṇa-añjalibhiḥ—by aural reception; bhava-apahām—that which kills all material pangs; aho—alas; virajyeta—could refuse; vinā—except; nara-itaram—other than the human being. being.
TRANSLATION
Who, other than one who is not a human being, can exist in this world and not be interested in the ultimate goal of life? Who can refuse the nectar of narrations about the Personality of Godhead's activities, which by itself can deliver one from all material pangs?
PURPORT
The narration of the activities of the Personality of Godhead is like a constant flow of nectar. No one can refuse to drink such nectar except one who is not a human being. Devotional service to the Lord is the highest goal of life for every human being, and such devotional service begins by hearing about the transcendental activities of the Personality of Godhead. Only an animal, or a man who is almost an animal in behavior, can refuse to take an interest in hearing the transcendental message of the Lord. There are many books of stories and histories in the world, but except for the histories or narrations on the topics of the Personality of Godhead, none are capable of diminishing the burden of material pangs. Therefore one who is serious about eliminating material existence must chant and hear of the transcendental activities of the Personality of Godhead. Otherwise one must be compared to the nonhumans.
Srila Visvanatha Cakravarti Thakur Commentary - 3.13.50
Bhakti is the greatest attainment for the human being among all goals. Knowing this one knows the essence of everything. The person who says that bhakti is a practice for the ultimate goal but is not itself the final result is an animal. Puṛā-kathānām means “among previous events.” Bhavāpahām means “that which destroys material existence.” It is most astonishing (aho)! Who except an animal would refuse this? A person who refuses is an animal. Later the animal nature of the yogī who rejects the attractive topics of Lord will be described.
evaṁ harau bhagavati pratilabdha-bhāvo
bhaktyā dravad-dhṛdaya utpulakaḥ pramodāt
autkaṇṭhya-bāṣpa-kalayā muhur ardyamānas
tac cāpi citta-baḍiśaṁ śanakair viyuṅkte
The unfortunate yogī who has developed love for the Lord, full of all sweet qualities, whose heart is somewhat soft because of devotion, whose body hairs stand on end in ecstasy, who is constantly overcome with intense tears of joy, gradually withdraws his hook-like mind from the Lord’s form. SB 3.28.34
Thus ends the commentary on Thirteenth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas
Thus end the Bhaktivedanta purports of the Third Canto, Thirteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Appearance of Lord Varāha."
Jiva's tika || 3.13.50 ||
ko nāma loke puruṣārtha-sāravit purā-kathānāṃ bhagavat-kathā-sudhām āpīya karṇānjalibhir bhavāpahām aho virajyeta vinā naretaram
Using his ears as hands to take the nectar, knowing the essence of all human goals to be bhakti, having drunk the sweet stories of the Lord among all the past narrations, which destroy material existence, what person would then reject them? Only an animal would reject them!
The Lord’s topics, like streams of nectar, cannot be given up. This is stated in the negative: who except an animal would reject them?
14. Pregnancy of Diti in the Evening
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44-45, 46, 47, 48, 49, 50, 51
TEXT - SB 3.14.1
śrī-śuka uvāca
niśamya kauṣāraviṇopavarṇitāṁ
hareḥ kathāṁ kāraṇa-sūkarātmanaḥ
punaḥ sa papraccha tam udyatāñjalir
na cātitṛpto viduro dhṛta-vrataḥ
SYNONYMS
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; niśamya—after hearing; kauṣāraviṇā—by the sage Maitreya; upavarṇitām—described; hareḥ—of the Personality of Godhead; kathām—narrations; kāraṇa—for the reason of lifting the earth; sūkara-ātmanaḥ—of the boar incarnation; punaḥ—again; saḥ—he; papraccha—inquired; tam—from him (Maitreya); udyata-añjaliḥ—with folded hands; na—never; ca—also; ati-tṛptaḥ—very much satisfied; viduraḥ—Vidura; dhṛta-vrataḥ—taken to a vow.
TRANSLATION
Śukadeva Gosvāmī said: After hearing from the great sage Maitreya about the Lord's incarnation as Varāha, Vidura, who had taken a vow, begged him with folded hands to please narrate further transcendental activities of the Lord, since he [Vidura] did not yet feel satisfied.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.1
The Fourteenth Chapter describes how Diti approached her husband who was not inclined in the evening. She then repented. Evil sons and a pious grandchild were born. The word ca means “certainly.”
TEXT - SB 3.14.2
vidura uvāca
tenaiva tu muni-śreṣṭha
hariṇā yajña-mūrtinā
ādi-daityo hiraṇyākṣo
hata ity anuśuśruma
SYNONYMS
viduraḥ uvāca—Śrī Vidura said; tena—by Him; eva—certainly; tu—but; muni-śreṣṭha—O chief among the sages; hariṇā—by the Personality of Godhead; yajña-mūrtinā—the form of sacrifices; ādi—original; daityaḥ—demon; hiraṇyākṣaḥ—by the name Hiraṇyākṣa; hataḥ—slain; iti—thus; anuśuśruma—heard in succession.
TRANSLATION
Śrī Vidura said: O chief amongst the great sages, I have heard by disciplic succession that Hiraṇyākṣa, the original demon, was slain by the same form of sacrifices, the Personality of Godhead [Lord Boar].
PURPORT
As referred to previously, the boar incarnation was manifested in two millenniums—namely Svāyambhuva and Cākṣuṣa. In both millenniums there was a boar incarnation of the Lord, but in the Svāyambhuva millennium He lifted the earth from within the water of the universe, whereas in the Cākṣuṣa millennium He killed the first demon, Hiraṇyākṣa. In the Svāyambhuva millennium He assumed the color white, and in the Cākṣuṣa millennium He assumed the color red. Vidura had already heard about one of them, and he proposed to hear about the other. The two different boar incarnations described are the one Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.2
It should be understood that in Svāyambhuva-manvantara Varāha lifted the earth, and in Cākṣuṣa-manvantara Varāha killed Hiraṇyakṣa.
Jiva's tika || 3.14.2 ||
vidura uvāca
tenaiva tu muni-śreṣṭha hariṇā yajna-mūrtinā ādi-daityo hiraṇyākṣo hata ity anuśuśruma
Vidura said: O best of the sages! We have heard that Hiranyāksa, the original demon, was killed by Varāha, the form of sacrifice.
Hiraṇyākṣa was killed by Varāha (tena eva), appearing in Cākṣuṣa Manvantara and who, in Svāyambhuva Manvantara, lifted the earth.
TEXT - SB 3.14.3
tasya coddharataḥ kṣauṇīṁ
sva-daṁṣṭrāgreṇa līlayā
daitya-rājasya ca brahman
kasmād dhetor abhūn mṛdhaḥ
SYNONYMS
tasya—His; ca—also; uddharataḥ—while lifting; kṣauṇīm—the earth planet; sva-daṁṣṭra-agreṇa—by the edge of His tusks; līlayā—in His pastimes; daitya-rājasya—of the king of demons; ca—and; brahman—O brāhmaṇa; kasmāt—from what; hetoḥ—reason; abhūt—there was; mṛdhaḥ—fight.
TRANSLATION
What was the reason, O brāhmaṇa, for the fight between the demon king and Lord Boar while the Lord was lifting the earth as His pastime?
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.3
Mṛdhaḥ means a battle.
Jiva's tika || 3.14.3 ||
tasya coddharataḥ kṣauṇīṃ sva-daṃṣṭrāgreṇa līlayā daitya-rājasya ca brahman kasmād dhetor abhūn mṛdhaḥ
O brāhmaṇa! What was the reason for a battle between the king of the demons and Varāha, who easily lifted the earth using his tusks?
The word ca means again.
TEXT - SB 3.14.4
śraddadhānāya bhaktāya
brūhi taj-janma-vistaram
ṛṣe na tṛpyati manaḥ
paraṁ kautūhalaṁ hi me
SYNONYMS
śraddadhānāya—unto a faithful person; bhaktāya—unto a devotee; brūhi—please narrate; tat—His; janma—appearance; vistaram—in detail; ṛṣe—O great sage; na—not; tṛpyati—become satisfied; manaḥ—mind; param—very much; kautūhalam—inquisitive; hi—certainly; me—my.
TRANSLATION
My mind has become very inquisitive, and therefore I am not satisfied with hearing the narration of the Lord's appearance. Please, therefore, speak more and more to a devotee who is faithful.
PURPORT
One who is actually faithful and inquisitive is qualified to hear the transcendental pastimes of the appearance and disappearance of the Supreme Personality of Godhead. Vidura was a suitable candidate to receive such transcendental messages.
TEXT - SB 3.14.5
maitreya uvāca
sādhu vīra tvayā pṛṣṭam
avatāra-kathāṁ hareḥ
yat tvaṁ pṛcchasi martyānāṁ
mṛtyu-pāśa-viśātanīm
SYNONYMS
maitreyaḥ uvāca—Maitreya said; sādhu—devotee; vīra—O warrior; tvayā—by you; pṛṣṭam—inquired; avatāra-kathām—topics on the incarnation of the Lord; hareḥ—of the Personality of Godhead; yat—that which; tvam—your good self; pṛcchasi—asking me; martyānām—of those who are destined for death; mṛtyu-pāśa—the chain of birth and death; viśātanīm—source of liberation.
TRANSLATION
The great sage Maitreya said: O warrior, the inquiry made by you is just befitting a devotee because it concerns the incarnation of the Personality of Godhead. He is the source of liberation from the chain of birth and death for all those who are otherwise destined to die.
PURPORT
The great sage Maitreya addressed Vidura as a warrior not only because Vidura belonged to the Kuru family but because he was anxious to hear about the chivalrous activities of the Lord in His incarnations of Varāha and Nṛsiṁha. Because the inquiries concerned the Lord, they were perfectly befitting a devotee. A devotee has no taste for hearing anything mundane. There are many topics of mundane warfare, but a devotee is not inclined to hear them. The topics of the warfare in which the Lord engages do not concern the war of death but the war against the chain of māyā which obliges one to accept repeated birth and death. In other words, one who takes delight in hearing the war topics of the Lord is relieved from the chains of birth and death. Foolish people are suspicious of Kṛṣṇa's taking part in the Battle of Kurukṣetra, not knowing that His taking part insured liberation for all who were present on the battlefield. It is said by Bhīṣmadeva that all who were present on the Battlefield of Kurukṣetra attained their original spiritual existences after death. Therefore, hearing the war topics of the Lord is as good as any other devotional service.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.5
Asking with a desire to hear about the pastime of the Lord’s fighting is very good, because through that question you are asking about Varāha and Nṛsiṁha. In explaining about these avatāras while describing the Lord’s fighting, you make others successful through remembering the avatāras.
TEXT - SB 3.14.6
yayottānapadaḥ putro
muninā gītayārbhakaḥ
mṛtyoḥ kṛtvaiva mūrdhny aṅghrim
āruroha hareḥ padam
SYNONYMS
yayā—by which; uttānapadaḥ—of King Uttānapāda; putraḥ—son; muninā—by the sage; gītayā—being sung; arbhakaḥ—a child; mṛtyoḥ—of death; kṛtvā—placing; eva—certainly; mūrdhni—on the head; aṅghrim—feet; āruroha—ascended; hareḥ—of the Personality of Godhead; padam—to the abode.
TRANSLATION
By hearing these topics from the sage [Nārada], the son of King Uttānapāda [Dhruva] was enlightened regarding the Personality of Godhead, and he ascended to the abode of the Lord, placing his feet over the head of death.
PURPORT
While quitting his body, Mahārāja Dhruva, the son of King Uttānapāda, was attended by personalities like Sunanda and others, who received him in the kingdom of God. He left this world at an early age, as a young boy, although he had attained the throne of his father and had several children of his own. Because he was due to quit this world, death was waiting for him. He did not care for death, however, and even with his present body he boarded a spiritual airplane and went directly to the planet of Viṣṇu because of his association with the great sage Nārada, who had spoken to him the narration of the pastimes of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.6
Proof is given that topics of the Lord deliver the world. At the approach of Dhruva’s death, when death was near, when Sunanda and other servants of Viṣṇu came to put him on the airplane, Dhruva, looking for steps to the vehicle, saw death standing there, and thinking that it was a good opportunity, he put his head on death’s head to mount the airplane, without giving up his body. He then went to the abode of Viṣṇu.
Jiva's tika || 3.14.6 ||
yayottānapadaḥ putro muninā gītayārbhakaḥ mṛtyoḥ kṛtvaiva mūrdhny anghrim āruroha hareḥ padam
By hearing Nārada recite this story of the Lord when he was young, Dhruva, the son of Uttānapada, placing his foot upon death’s head, ascended to the abode of the Lord.
By the power of hearing this story (yayā), even when he was a child, Dhruva, as if placing his feet on the head of death when he was giving up his body, ascended to the Lord’s abode. He was actually of kaiśora age when he heard the story from Nārada, when he gained the kingdom. He had to be of proper age to rule. He also gave birth to children at that time.
TEXT - SB 3.14.7
athātrāpītihāso 'yaṁ
śruto me varṇitaḥ purā
brahmaṇā deva-devena
devānām anupṛcchatām
SYNONYMS
atha—now; atra—in this matter; api—also; itihāsaḥ—history; ayam—this; śrutaḥ—heard; me—by me; varṇitaḥ—described; purā—years ago; brahmaṇā—by Brahmā; deva-devena—the foremost of the demigods; devānām—by the demigods; anupṛcchatām—asking.
TRANSLATION
This history of the fight between the Lord as a boar and the demon Hiraṇyākṣa was heard by me in a year long ago as it was described by the foremost of the demigods, Brahmā, when he was questioned by the other demigods.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.7
Me means “by me.” Brahmā described the story when the devatās asked.
TEXT - SB 3.14.8
ditir dākṣāyaṇī kṣattar
mārīcaṁ kaśyapaṁ patim
apatya-kāmā cakame
sandhyāyāṁ hṛc-chayārditā
SYNONYMS
ditiḥ—Diti; dākṣāyaṇī—the daughter of Dakṣa; kṣattaḥ—O Vidura; mārīcam—the son of Marīci; kaśyapam—Kaśyapa; patim—her husband; apatya-kāmā—desirous of having a child; cakame—longed for; sandhyāyām—in the evening; hṛt-śaya—by sex desires; arditā—distressed.
TRANSLATION
Diti, daughter of Dakṣa, being afflicted with sex desire, begged her husband, Kaśyapa, the son of Marīci, to have intercourse with her in the evening in order to beget a child.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.8
To introduce the question of the devatās, first a related topic, the birth of Hiraṇyākṣa and Hiraṇyakaśipu are described. This story continues until the end of the chapter. Kaśyapa was the son of Marīci. Hṛc-chayārdhitā means “afflicted with lust.” She approached not only in the twilight, but in the sacrificial arena, and while he was in samādhi, as the sun was setting. He had worshipped the master of sacrifices (yajuṣām), Viṣṇu, who has fire as his tongue.
TEXT - SB 3.14.9
iṣṭvāgni-jihvaṁ payasā
puruṣaṁ yajuṣāṁ patim
nimlocaty arka āsīnam
agny-agāre samāhitam
SYNONYMS
iṣṭvā—after worshiping; agni—fire; jihvam—tongue; payasā—by oblation; puruṣam—unto the Supreme Person; yajuṣām—of all sacrifices; patim—master; nimlocati—while setting; arke—the sun; āsīnam—sitting; agni-agāre—in the sacrificial hall; samāhitam—completely in trance.
TRANSLATION
The sun was setting, and the sage was sitting in trance after offering oblations to the Supreme Personality of Godhead, Viṣṇu, whose tongue is the sacrificial fire.
PURPORT
Fire is considered to be the tongue of the Personality of Godhead Viṣṇu, and oblations of grains and clarified butter offered to the fire are thus accepted by Him. That is the principle of all sacrifices, of which Lord Viṣṇu is the master. In other words, the satisfaction of Lord Viṣṇu includes the satisfaction of all demigods and other living beings.
Jiva's tika || 3.14.8-9 ||
ditir dākṣāyaṇī kṣattar
mārīcaṃ kaśyapaṃ patim apatya-kāmā cakame sandhyāyāṃ hṛc-chayārditā iṣṭvāgni-jihvaṃ payasā puruṣaṃ yajuṣāṃ patim nimlocaty arka āsīnam agny-agāre samāhitam
O Vidura! Diti, the daughter of Dakṣa, with a desire for a child and afflicted with lust, approached her husband Kaśyapa, son of Marīci, while he was seated in the sacrificial arena, , as the sun was setting in the evening, while he was in trance, after having worshipped the supreme lord of sacrifice whose tongue is the fire by offering rice cooked in milk.
Two verses are taken together.
TEXT - SB 3.14.10
ditir uvāca
eṣa māṁ tvat-kṛte vidvan
kāma ātta-śarāsanaḥ
dunoti dīnāṁ vikramya
rambhām iva mataṅgajaḥ
SYNONYMS
ditiḥ uvāca—beautiful Diti said; eṣaḥ—all these; mām—unto me; tvat-kṛte—for you; vidvan—O learned one; kāmaḥ—Cupid; ātta-śarāsanaḥ—taking his arrows; dunoti—distresses; dīnām—poor me; vikramya—attacking; rambhām—banana tree; iva—like; matam-gajaḥ—mad elephant.
TRANSLATION
In that place the beautiful Diti expressed her desire: O learned one, Cupid is taking his arrows and distressing me forcibly, as a mad elephant troubles a banana tree.
PURPORT
Beautiful Diti, seeing her husband absorbed in trance, began to speak loudly, not attempting to attract him by bodily expressions. She frankly said that her whole body was distressed by sex desire because of her husband's presence, just as a banana tree is troubled by a mad elephant. It was not natural for her to agitate her husband when he was in trance, but she could not control her strong sexual appetite. Her sex desire was like a mad elephant, and therefore it was the prime duty of her husband to give her all protection by fulfilling her desire.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.10
Attempts with body and eyes were useless since her husband had his eyes closed. In using words, even hints though the sound and meaning were not enough to distract Kaśyapa, who was engaged in meditating on the Supreme Lord. Though it was not the nature of the best among women to pray for relations with a man, Diti, crazed by lust, suppressed her shame and fear, and spoke loudly to break his trance. This lust (eṣaḥ kāmaḥ) can be directly seen. If I am left alone, what will lust do to me? In this way she blames her husband for her lust. It has been done by you (tvat-kṛte). Why do you, the husband, not protect me, when lust is afflicting me with suffering (dīnam dunoti). Why have you suddenly given up shyness? I am like a banana tree attacked by an elephant. If the life airs are destroyed, what is the use of shyness?
TEXT - SB 3.14.11
tad bhavān dahyamānāyāṁ
sa-patnīnāṁ samṛddhibhiḥ
prajāvatīnāṁ bhadraṁ te
mayy āyuṅktām anugraham
SYNONYMS
tat—therefore; bhavān—your good self; dahyamānāyām—being distressed; sa-patnīnām—of the co-wives; samṛddhibhiḥ—by the prosperity; prajā-vatīnām—of those who have children; bhadram—all prosperity; te—unto you; mayi—unto me; āyuṅktām—do unto me, in all respects; anugraham—favor.
TRANSLATION
Therefore you should be kind towards me by showing me complete mercy. I desire to have sons, and I am much distressed by seeing the opulence of my co-wives. By performing this act, you will become happy.
PURPORT
In Bhagavad-gītā sexual intercourse for begetting children is accepted as righteous. A person sexually inclined for simple sense gratification, however, is unrighteous. In Diti's appeal to her husband for sex, it was not exactly that she was afflicted by sex desires, but she desired sons. Since she had no sons, she felt poorer than her co-wives. Therefore Kaśyapa was supposed to satisfy his bona fide wife.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.11
I am not just afflicted with lust for enjoyment, but strongly desire a son. Let favor be completely shown to me (āyuṅktām).
TEXT - SB 3.14.12
bhartary āptorumānānāṁ
lokān āviśate yaśaḥ
patir bhavad-vidho yāsāṁ
prajayā nanu jāyate
SYNONYMS
bhartari—by the husband; āpta-urumānānām—of those who are beloved; lokān—in the world; āviśate—spreads; yaśaḥ—fame; patiḥ—husband; bhavat-vidhaḥ—like your good self; yāsām—of those whose; prajayā—by children; nanu—certainly; jāyate—expands.
TRANSLATION
A woman is honored in the world by the benediction of her husband, and a husband like you will become famous by having children because you are meant for the expansion of living entities.
PURPORT
According to Ṛṣabhadeva, one should not become a father or mother unless one is confident that he can beget children whom he can deliver from the clutches of birth and death. Human life is the only opportunity to get out of the material scene, which is full of the miseries of birth, death, old age and diseases. Every human being should be given the opportunity to take advantage of his human form of life, and a father like Kaśyapa is supposed to beget good children for the purpose of liberation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.12
By your mercy I will be famous with a son. The fame of women who are greatly respected by their husbands, in whom husbands like you are born again in the form of sons, spreads throughout the world. Śruti says taj jāyā jāyā bhavati yad asyāṁ jāyate punaḥ: who is born from the wife is the wife born again. (Aitareya-brāhmaṇa 7.13.10) Another meaning is "A husband like you is born in a woman because of procreation.” How then can I not be without a son?
TEXT - SB 3.14.13
purā pitā no bhagavān
dakṣo duhitṛ-vatsalaḥ
kaṁ vṛṇīta varaṁ vatsā
ity apṛcchata naḥ pṛthak
SYNONYMS
purā—in days long ago; pitā—father; naḥ—our; bhagavān—the most opulent; dakṣaḥ—Dakṣa; duhitṛ-vatsalaḥ—affectionate to his daughters; kam—unto whom; vṛṇīta—you want to accept; varam—your husband; vatsāḥ—O my children; iti—thus; apṛcchata—inquired; naḥ—us; pṛthak—separately.
TRANSLATION
In days long ago, our father, the most opulent Dakṣa, who was affectionate to his daughters, asked each of us separately whom we would prefer to select as our husband.
PURPORT
It appears from this verse that free selection of a husband was allowed by the father, but not by free association. The daughters were asked separately to submit their selection of a husband who was famous for his acts and personality. The ultimate selection depended on the choice of the father.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.13
Since even before marriage I was attracted to you, I could not refuse. Our father asked us.
TEXT - SB 3.14.14
sa viditvātmajānāṁ no
bhāvaṁ santāna-bhāvanaḥ
trayodaśādadāt tāsāṁ
yās te śīlam anuvratāḥ
SYNONYMS
saḥ—Dakṣa; viditvā—understanding; ātma-jānām—of the daughters; naḥ—our; bhāvam—indication; santāna—children; bhāvanaḥ—well-wisher; trayodaśa—thirteen; adadāt—handed over; tāsām—of all of them; yāḥ—those who are; te—your; śīlam—behavior; anuvratāḥ—all faithful.
TRANSLATION
Our well-wishing father, Dakṣa, after knowing our intentions, handed over thirteen of his daughters unto you, and since then we have all been faithful.
PURPORT
Generally the daughters were too shy to express their opinions before their father, but the father would accept the daughters' intentions through someone else, such as a grandmother to whom the grandchildren had free access. King Dakṣa collected the opinions of his daughters and thus handed over thirteen to Kaśyapa. Every one of Diti's sisters was a mother of children. Therefore, since she was equally faithful to the same husband, why should she remain without children?
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.14
Out of shyness we did not utter your name but by suggestions and through other persons he immediately understood (naha bhāvam viditvā). Among his daughters (tāsām), he gave thirteen to you. Why should I alone remain without a son? Such irregularity is not proper.
Jiva's tika || 3.14.14 ||
sa viditvātmajānāṃ no bhāvaṃ santāna-bhāvanaḥ trayodaśādadāt tāsāṃ yās te śīlam anuvratāḥ
Understanding the desires of his daughters, thinking of the welfare of his offspring, among his daughters he gave thirteen daughters to you. We are similar in nature to you.
He gave thirteen of them to you (te), who had qualities like yours (te).
TEXT - SB 3.14.15
atha me kuru kalyāṇaṁ
kāmaṁ kamala-locana
ārtopasarpaṇaṁ bhūmann
amoghaṁ hi mahīyasi
SYNONYMS
atha—therefore; me—unto me; kuru—kindly do; kalyāṇam—benediction; kāmam—desire; kamala-locana—O lotus-eyed one; ārta—of the distressed; upasarpaṇam—the approaching; bhūman—O great one; amogham—without failure; hi—certainly; mahīyasi—to a great person.
TRANSLATION
O lotus-eyed one, kindly bless me by fulfilling my desire. When someone in distress approaches a great person, his pleas should never go in vain.
PURPORT
Diti knew well that her request might be rejected because of the untimely situation, but she pleaded that when there is an emergency or a distressful condition, there is no consideration of time or situation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.15
“How can you say that you are equal in character to me when you are attempting to break my trance in the evening for your own pleasure?” Because I am distressed, I approach you (ārtopasarpanām). What should I do when I am presently in such distress? You who are most merciful know the scripture which says “There should be no delay for a person suffering.”
TEXT - SB 3.14.16
iti tāṁ vīra mārīcaḥ
kṛpaṇāṁ bahu-bhāṣiṇīm
pratyāhānunayan vācā
pravṛddhānaṅga-kaśmalām
SYNONYMS
iti—thus; tām—unto her; vīra—O hero; mārīcaḥ—the son of Marīci (Kaśyapa); kṛpaṇām—unto the poor; bahu-bhāṣiṇīm—too talkative; pratyāha—replied; anunayan—pacifying; vācā—by words; pravṛddha—highly agitated; anaṅga—lust; kaśmalām—contaminated.
TRANSLATION
O hero [Vidura], Diti, being thus afflicted by the contamination of lust, and therefore poor and talkative, was pacified by the son of Marīci in suitable words.
PURPORT
When a man or woman is afflicted by the lust of sex desire, it is to be understood as sinful contamination. Kaśyapa was engaged in his spiritual activities, but he did not have sufficient strength to refuse his wife, who was thus afflicted. He could have refused her with strong words expressing impossibility, but he was not as spiritually strong as Vidura. Vidura is addressed here as a hero because no one is stronger in self-control than a devotee of the Lord. It appears that Kaśyapa was already inclined to have sexual enjoyment with his wife, and because he was not a strong man he tried to dissuade her only with pacifying words.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.16
Addressing Vidura as vira indicates that Vidura was strong in dharma whereas Kaśyapa was not. Pacifying her, he spoke. He did not glance at her in anger and scold her. If he were to show artificial anger, her affliction of lust would have disappeared in fear. Being disturbed by lust she could not tolerate any conciliatory words. Her lust simply increased.
TEXT - SB 3.14.17
eṣa te 'haṁ vidhāsyāmi
priyaṁ bhīru yad icchasi
tasyāḥ kāmaṁ na kaḥ kuryāt
siddhis traivargikī yataḥ
SYNONYMS
eṣaḥ—this; te—your request; aham—I; vidhāsyāmi—shall execute; priyam—very dear; bhīru—O afflicted one; yat—what; icchasi—you are desiring; tasyāḥ—her; kāmam—desires; na—not; kaḥ—who; kuryāt—would perform; siddhiḥ—perfection of liberation; traivargikī—three; yataḥ—from whom.
TRANSLATION
O afflicted one, I shall forthwith gratify whatever desire is dear to you, for who else but you is the source of the three perfections of liberation?
PURPORT
The three perfections of liberation are religiosity, economic development and sense gratification: For a conditioned soul, the wife is considered to be the source of liberation because she offers her service to the husband for his ultimate liberation. Conditional material existence is based on sense gratification, and if someone has the good fortune to get a good wife, he is helped by the wife in all respects. If one is disturbed in his conditional life, he becomes more and more entangled in material contamination. A faithful wife is supposed to cooperate with her husband in fulfilling all material desires so that he can then become comfortable and execute spiritual activities for the perfection of life. If, however, the husband is progressive in spiritual advancement, the wife undoubtedly shares in his activities, and thus both the wife and the husband profit in spiritual perfection. It is essential, therefore, that girls as well as boys be trained to discharge spiritual duties so that at the time of cooperation both will be benefited. The training of the boy is brahmacarya, and the training of the girl is chastity. A faithful wife and spiritually trained brahmacārī are a good combination for advancement of the human mission.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.17
Kaśyapa spoke for a long time so that the twilight would pass.
TEXT - SB 3.14.18
sarvāśramān upādāya
svāśrameṇa kalatravān
vyasanārṇavam atyeti
jala-yānair yathārṇavam
SYNONYMS
sarva—all; āśramān—social orders; upādāya—completing; sva—own; āśrameṇa—by the social orders; kalatra-vān—a person living with a wife; vyasana-arṇavam—the dangerous ocean of material existence; atyeti—one can cross over; jala-yānaiḥ—with seagoing vessels; yathā—as; arṇavam—the ocean.
TRANSLATION
As one can cross over the ocean with seagoing vessels, one can cross the dangerous situation of the material ocean by living with a wife.
PURPORT
There are four social orders for cooperation in the endeavor for liberation from material existence. The orders of brahmacarya, or pious student life, household life with a wife, retired life and renounced life all depend for successful advancement on the householder who lives with a wife. This cooperation is essential for the proper functioning of the institution of the four social orders and the four spiritual orders of life. This Vedic varṇāśrama system is generally known as the caste system. The man who lives with a wife has a great responsibility in maintaining the members of the other social orders—the brahmacārīs, vānaprasthas and sannyāsīs. Except for the gṛhasthas, or the householders, everyone is supposed to engage in the spiritual advancement of life, and therefore the brahmacārī, the vānaprastha and the sannyāsī have very little time to earn a livelihood. They therefore collect alms from the gṛhasthas, and thus they secure the bare necessities of life and cultivate spiritual understanding. By helping the other three sections of society cultivate spiritual values, the householder also makes advancement in spiritual life. Ultimately every member of society automatically becomes spiritually advanced and easily crosses the ocean of nescience.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.18
sarvāśramān upādāya
svāśrameṇa kalatravān
vyasanārṇavam atyeti
jala-yānair yathārṇavam
The person possessing a wife, supporting the other āśramas, surpasses the dangerous ocean of material life by being situated in that household life, just as a person crosses the ocean by a boat.
The householder relives the difficulties of the other āśramas by giving food and other items, and in this way also surpasses all difficulties.
Jiva's tika || 3.14.18 ||
sarvāśramān upādāya svāśrameṇa kalatravān vyasanārṇavam atyeti jala-yānair yathārṇavam
The person possessing a wife, supporting the other āśramas, surpasses the dangerous ocean of material life by being situated in that household life, just as a person crosses the ocean by a boat.
The gṛhastha āśrama gives rise to vanapraṣṭha. In this sense it supports all āśramas (by charity).
TEXT - SB 3.14.19
yām āhur ātmano hy ardhaṁ
śreyas-kāmasya mānini
yasyāṁ sva-dhuram adhyasya
pumāṁś carati vijvaraḥ
SYNONYMS
yām—the wife who; āhuḥ—is said; ātmanaḥ—of the body; hi—thus; ardham—half; śreyaḥ—welfare; kāmasya—of all desires; mānini—O respectful one; yasyām—in whom; sva-dhuram—all responsibilities; adhyasya—entrusting; pumān—a man; carati—moves; vijvaraḥ—without anxiety.
TRANSLATION
O respectful one, a wife is so helpful that she is called the better half of a man's body because of her sharing in all auspicious activities. A man can move without anxiety entrusting all responsibilities to his wife.
PURPORT
By the Vedic injunction, the wife is accepted as the better half of a man's body because she is supposed to be responsible for discharging half of the duties of the husband. A family man has a responsibility to perform five kinds of sacrifices, called pañca-yajña, in order to get relief from all kinds of unavoidable sinful reaction incurred in the course of his affairs. When a man becomes qualitatively like the cats and dogs, he forgets his duties in cultivating spiritual values, and thus he accepts his wife as a sense gratificatory agency. When the wife is accepted as a sense gratificatory agency, personal beauty is the main consideration, and as soon as there is a break in personal sense gratification, there is disruption or divorce. But when husband and wife aim at spiritual advancement by mutual cooperation, there is no consideration of personal beauty or the disruption of so-called love. In the material world there is no question of love. Marriage is actually a duty performed in mutual cooperation as directed in the authoritative scriptures for spiritual advancement. Therefore marriage is essential in order to avoid the life of cats and dogs, who are not meant for spiritual enlightenment.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.19
They call the wife (yām) half of the body (ātmanaḥ) of the husband. Śruti says ardho vā eśa yat patnī: the wife is half of the husband. To her the husband entrusts all his present and future karmas (svaduram).
TEXT - SB 3.14.20
yām āśrityendriyārātīn
durjayān itarāśramaiḥ
vayaṁ jayema helābhir
dasyūn durga-patir yathā
SYNONYMS
yām—whom; āśritya—taking shelter of; indriya—senses; arātīn—enemies; durjayān—difficult to conquer; itara—other than the householders; āśramaiḥ—by orders of society; vayam—we; jayema—can conquer; helābhiḥ—easily; dasyūn—invading plunderers; durga-patiḥ—a fort commander; yathā—as.
TRANSLATION
As a fort commander very easily conquers invading plunderers, by taking shelter of a wife one can conquer the senses, which are unconquerable in the other social orders.
PURPORT
Of the four orders of human society—the student, or brahmacārī order, the householder, or gṛhastha order, the retired, or vānaprastha order, and the renounced, or sannyāsī order—the householder is on the safe side. The bodily senses are considered plunderers of the fort of the body. The wife is supposed to be the commander of the fort, and therefore whenever there is an attack on the body by the senses, it is the wife who protects the body from being smashed. The sex demand is inevitable for everyone, but one who has a fixed wife is saved from the onslaught of the sense enemies. A man who possesses a good wife does not create a disturbance in society by corrupting virgin girls. Without a fixed wife, a man becomes a debauchee of the first order and is a nuisance in society—unless he is a trained brahmacārī, vānaprastha or sannyāsī. Unless there is rigid and systematic training of the brahmacārī by the expert spiritual master, and unless the student is obedient, it is sure that the so-called brahmacārī will fall prey to the attack of sex. There are so many instances of falldown, even for great yogīs like Viśvāmitra. A gṛhastha is saved, however, because of his faithful wife. Sex life is the cause of material bondage, and therefore it is prohibited in three āśramas and is allowed only in the gṛhastha-āśrama. The gṛhastha is responsible for producing first-quality brahmacārīs, vānaprasthas and sannyāsīs.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.20
If the thieves occupy the fort, they plunder the citizens. But how can they conquer the commander of the fort? The fort is material enjoyment, which destroys fallen brahmacaris and others, but not the householders. The householders do not create severe karmas since they regulate their enjoyment by rules of scripture.
TEXT - SB 3.14.21
na vayaṁ prabhavas tāṁ tvām
anukartuṁ gṛheśvari
apy āyuṣā vā kārtsnyena
ye cānye guṇa-gṛdhnavaḥ
SYNONYMS
na—never; vayam—we; prabhavaḥ—are able; tām—that; tvām—unto you; anukartum—do the same; gṛha-īśvari—O queen of the home; api—in spite of; āyuṣā—by duration of life; vā—or (in the next life); kārtsnyena—entire; ye—who; ca—also; anye—others; guṇa-gṛdhnavaḥ—those who are able to appreciate qualities.
TRANSLATION
O queen of the home, we are not able to act like you, nor could we repay you for what you have done, even if we worked for our entire life or even after death. To repay you is not possible, even for those who are admirers of personal qualities.
PURPORT
So much glorification of a woman by her husband indicates that he is henpecked or is talking lightly in joke. Kaśyapa meant that householders living with wives enjoy the heavenly blessings of sense enjoyment and at the same time have no fear of going down to hell. The man in the renounced order of life has no wife and may be driven by sex desire to seek another woman or another's wife and thus go to hell. In other words, the so-called man of the renounced order, who has left his house and wife, goes to hell if he again desires sexual pleasure, knowingly or unknowingly. In that way the householders are on the side of safety. Therefore husbands as a class cannot repay their debt to women either in this life or in the next. Even if they engage themselves in repaying the women throughout their whole lives, it is still not possible. Not all husbands are as able to appreciate the good qualities of their wives, but even though one is able to appreciate these qualities, it is still not possible to repay the debt to the wife. Such extraordinary praises by a husband for his wife are certainly in the mode of joking.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.21
Taking shelter of his wife the householder enjoys happily in the world and does not fall to hell. But he also does not become detached. We men can properly respond with gratitude to the women. Even by one’s whole life and even with next life (vā), repayment cannot be made. Guests who have good qualities also cannot repay you. By using the singular for women and the plural for men he seems to be joking with her.
TEXT - SB 3.14.22
athāpi kāmam etaṁ te
prajātyai karavāṇy alam
yathā māṁ nātirocanti
muhūrtaṁ pratipālaya
SYNONYMS
atha api—even though (it is not possible); kāmam—this sex desire; etam—as it is; te—your; prajātyai—for the sake of children; karavāṇi—let me do; alam—without delay; yathā—as; mām—unto me; na—may not; atirocanti—reproach; muhūrtam—a few seconds; pratipālaya—wait for.
TRANSLATION
Even though it is not possible to repay you, I shall satisfy your sex desire immediately for the sake of begetting children. But you must wait for only a few seconds so that others may not reproach me.
PURPORT
The henpecked husband may not be able to repay his wife for all the benefits that he derives from her, but as for begetting children by fulfilling sexual desire, it is not at all difficult for any husband unless he is thoroughly impotent. This is a very easy task for a husband under normal conditions. In spite of Kaśyapa's being very eager, he requested her to wait for a few seconds so that others might not reproach him. He explains his position as follows.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.22
Though I cannot act like you, I should adequately fulfill you desire for producing a child. “Quickly enter the bedroom, since I am suffering from this delay through lengthy conversation.” He replies. “Wait for the proper time, so that others will not criticize me.”
TEXT - SB 3.14.23
eṣā ghoratamā velā
ghorāṇāṁ ghora-darśanā
caranti yasyāṁ bhūtāni
bhūteśānucarāṇi ha
SYNONYMS
eṣā—this time; ghora-tamā—most horrible; velā—period; ghorāṇām—of the horrible; ghora-darśanā—horrible looking; caranti—move; yasyām—in which; bhūtāni—ghosts; bhūta-īśa—the lord of the ghosts; anucarāṇi—constant companions; ha—indeed.
TRANSLATION
This particular time is most inauspicious because at this time the horrible-looking ghosts and constant companions of the lord of the ghosts are visible.
PURPORT
Kaśyapa has already told his wife Diti to wait for a while, and now he warns her that failure to consider the particular time will result in punishment from the ghosts and evil spirits who move during this time, along with their master, Lord Rudra.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.23
He frightens her with the censure about things of which she is unaware, by describing Śiva in seven verses. This is most horrible time (ghoratamā vela) among all horrible things (ghorānām) in which one can see horrible creatures like bhūtas and pretas (ghora-darśanā). The horrible creatures are then described as moving about.
TEXT - SB 3.14.24
etasyāṁ sādhvi sandhyāyāṁ
bhagavān bhūta-bhāvanaḥ
parīto bhūta-parṣadbhir
vṛṣeṇāṭati bhūtarāṭ
SYNONYMS
etasyām—in this period; sādhvi—O chaste one; sandhyāyām—at the junction of day and night (evening); bhagavān—the Personality of God; bhūta-bhāvanaḥ—the well-wisher of the ghostly characters; parītaḥ—surrounded by; bhūta-parṣadbhiḥ—by ghostly companions; vṛṣeṇa—on the back of the bull carrier; aṭati—travels; bhūta-rāṭ—the king of the ghosts.
TRANSLATION
Lord Śiva, the king of the ghosts, sitting on the back of his bull carrier, travels at this time, accompanied by ghosts who follow him for their welfare.
PURPORT
Lord Śiva, or Rudra, is the king of the ghosts. Ghostly characters worship Lord Śiva to be gradually guided toward a path of self-realization. Māyāvādī philosophers are mostly worshipers of Lord Śiva, and Śrīpāda Śaṅkarācārya is considered to be the incarnation of Lord Śiva for preaching godlessness to the Māyāvādī philosophers. Ghosts are bereft of a physical body because of their grievously sinful acts, such as suicide. The last resort of the ghostly characters in human society is to take shelter of suicide, either material or spiritual. Material suicide causes loss of the physical body, and spiritual suicide causes loss of the individual identity. Māyāvādī philosophers desire to lose their individuality and merge into the impersonal spiritual brahmajyoti existence. Lord Śiva, being very kind to the ghosts, sees that although they are condemned, they get physical bodies. He places them into the wombs of women who indulge in sexual intercourse regardless of the restrictions on time and circumstance. Kaśyapa wanted to impress this fact upon Diti so that she might wait for a while.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.24
Since she is unaware of the ghosts, he describes them.
TEXT - SB 3.14.25
śmaśāna-cakrānila-dhūli-dhūmra-
vikīrṇa-vidyota-jaṭā-kalāpaḥ
bhasmāvaguṇṭhāmala-rukma-deho
devas tribhiḥ paśyati devaras te
SYNONYMS
śmaśāna—burning crematorium; cakra-anila—whirlwind; dhūli—dust; dhūmra—smoky; vikīrṇa-vidyota—thus smeared over beauty; jaṭā-kalāpaḥ—bunches of matted hair; bhasma—ashes; avaguṇṭha—covered by; amala—stainless; rukma—reddish; dehaḥ—body; devaḥ—the demigod; tribhiḥ—with three eyes; paśyati—sees; devaraḥ—younger brother of the husband; te—your.
TRANSLATION
Lord Śiva's body is reddish, and he is unstained, but he is covered with ashes. His hair is dusty from the whirlwind dust of the burning crematorium. He is the younger brother of your husband, and he sees with his three eyes.
PURPORT
Lord Śiva is not an ordinary living entity, nor is he in the category of Viṣṇu, or the Supreme Personality of Godhead. He is far more powerful than any living entity up to the standard of Brahmā, yet he is not on an equal level with Viṣṇu. Since he is almost like Lord Viṣṇu, Śiva can see past, present and future. One of his eyes is like the sun, another is like the moon, and his third eye, which is between his eyebrows, is like fire. He can generate fire from his middle eye, and he is able to vanquish any powerful living entity, including Brahmā, yet he does not live pompously in a nice house, etc., nor does he possess any material properties, although he is master of the material world. He lives mostly in the crematorium, where dead bodies are burnt, and the whirlwind dust of the crematorium is his bodily dress. He is unstained by material contamination. Kaśyapa took him as his younger brother because the youngest sister of Diti (Kaśyapa's wife) was married to Lord Śiva. The husband of one's sister is considered one's brother. By that social relationship, Lord Śiva happened to be the younger brother of Kaśyapa. Kaśyapa warned his wife that because Lord Śiva would see their sex indulgence, the time was not appropriate. Diti might argue that they would enjoy sex life in a private place, but Kaśyapa reminded her that Lord Śiva has three eyes, called the sun, moon and fire, and one cannot escape his vigilance any more than one can escape Viṣṇu. Although seen by the police, a criminal is sometimes not immediately punished; the police wait for the proper time to apprehend him. The forbidden time for sexual intercourse would be noted by Lord Śiva, and Diti would meet with proper punishment by giving birth to a child of ghostly character or a godless impersonalist. Kaśyapa foresaw this, and thus he warned his wife Diti.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.25
Śiva has shining matted locks scattered by whirlwinds full of dust and smoke from the crematorium. He has a spotless, golden body covered with ashes. He sees with three eyes. He is your brother-in-law.
Śiva has shining locks of matted hair scattered by whirlwinds of dust and smoke from the crematorium. His body shines like gold but is covered with ashes. He sees with three eyes—the moon, the sun and fire. Because of this, he immediately bestows the results of offense. “But he is without relation to me, unknown.” No, he is your brother in law. My brother-in-law should be treated as my brother. Thus he is my brother, and your brother-in-law. Should you not be shy in front of him?
Jiva's tika || 3.14.25 ||
śmaśāna-cakrānila-dhūli-dhūmravikīrṇa-vidyota-jaṭā-kalāpaḥ bhasmāvaguṇṭhāmala-rukma-deho devas tribhiḥ paśyati devaras te
Śiva has shining matted locks scattered by whirlwinds full of dust and smoke from the crematorium. He has a spotless, golden body covered with ashes. He sees with three eyes. He is your brother-in-law.
TEXT - SB 3.14.26
na yasya loke sva-janaḥ paro vā
nātyādṛto nota kaścid vigarhyaḥ
vayaṁ vratair yac-caraṇāpaviddhām
āśāsmahe 'jāṁ bata bhukta-bhogām
SYNONYMS
na—never; yasya—of whom; loke—in the world; sva-janaḥ—kinsman; paraḥ—unconnected; vā—nor; na—neither; ati—greater; ādṛtaḥ—favorable; na—not; uta—or; kaścit—anyone; vigarhyaḥ—criminal; vayam—we; vrataiḥ—by vows; yat—whose; caraṇa—feet; apaviddhām—rejected; āśāsmahe—respectfully worship; ajām—mahā-prasāda; bata—certainly; bhukta-bhogām—remnants of foodstuff.
TRANSLATION
Lord Śiva regards no one as his relative, yet there is no one who is not connected with him; he does not regard anyone as very favorable or abominable. We respectfully worship the remnants of his foodstuff, and we vow to accept what is rejected by him.
PURPORT
Kaśyapa informed his wife that just because Lord Śiva happened to be his brother-in-law, that should not encourage her in her offense towards him. Kaśyapa warned her that actually Lord Śiva is not connected with anyone, nor is anyone his enemy. Since he is one of the three controllers of the universal affairs, he is equal to everyone. His greatness is incomparable because he is a great devotee of the Supreme Personality of Godhead. It is said that among all the devotees of the Personality of Godhead, Lord Śiva is the greatest. Thus the remnants of foodstuff left by him are accepted by other devotees as mahā-prasāda, or great spiritual foodstuff. The remnants of foodstuff offered to Lord Kṛṣṇa are called prasāda, but when the same prasāda is eaten by a great devotee like Lord Śiva, it is called mahā-prasāda. Lord Śiva is so great that he does not care for the material prosperity for which every one of us is so eager. Pārvatī, who is the powerful material nature personified, is under his full control as his wife, yet he does not use her even to build a residential house. He prefers to remain without shelter, and his great wife also agrees to live with him humbly. People in general worship goddess Durgā, the wife of Lord Śiva, for material prosperity, but Lord Śiva engages her in his service without material desire. He simply advises his great wife that of all kinds of worship, the worship of Viṣṇu is the highest, and greater than that is the worship of a great devotee or anything in relation with Viṣṇu.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.26
”I have said farewell to shyness and fear since I am suffering. Even you should not be afraid. Śiva should forgive you for everything, since you are his relative and respected for greatness.” He replies with this verse.
He considers no one his relative, since he shows equality to all, being the lord. He describes his greatness. We pray for his enjoyed mahāprasāda remnants, filled with his power (ajām), which are rejected like an old garland by his feet. Having desires to fulfill by vows, let us be enjoyers of his remnants.
Jiva's tika || 3.14.26 ||
na yasya loke sva-janaḥ paro vā nātyādṛto nota kaścid vigarhyaḥ vayaṃ vratair yac-caraṇāpaviddhām āśāsmahe ’jāṃ bata bhukta-bhogām
He has no relative nor does he reject anyone. He does not worship or condemn anyone. Performing vows to fulfill our desires, we aspire for his food remnants, filled with his power, which are rejected by his feet.
“Why are things related to the crematorium attractive to him? If he is attracted to it, then he should be attracted to our bad conduct. If you say he is a brother-inlaw, how can he be the object of respect in that condition?” It will be a fault to disrespect him, since he is a greatly elevated person, unattached, and gives all wealth to us. We accept remnants rejected by his feet. To instruct people, he takes one of Śiva’s pastimes to prove his point.
TEXT - SB 3.14.27
yasyānavadyācaritaṁ manīṣiṇo
gṛṇanty avidyā-paṭalaṁ bibhitsavaḥ
nirasta-sāmyātiśayo 'pi yat svayaṁ
piśāca-caryām acarad gatiḥ satām
SYNONYMS
yasya—whose; anavadya—unimpeachable; ācaritam—character; manīṣiṇaḥ—great sages; gṛṇanti—follow; avidyā—nescience; paṭalam—mass; bibhitsavaḥ—desiring to dismantle; nirasta—nullified; sāmya—equality; atiśayaḥ—greatness; api—in spite of; yat—as; svayam—personally; piśāca—devil; caryām—activities; acarat—performed; gatiḥ—destination; satām—of the devotees of the Lord.
TRANSLATION
Although no one in the material world is equal to or greater than Lord Śiva, and although his unimpeachable character is followed by great souls to dismantle the mass of nescience, he nevertheless remains as if a devil to give salvation to all devotees of the Lord.
PURPORT
Lord Śiva's uncivilized, devilish characteristics are never abominable because he teaches the sincere devotees of the Lord how to practice detachment from material enjoyment. He is called Mahādeva, or the greatest of all demigods, and no one is equal to or greater than him in the material world. He is almost equal with Lord Viṣṇu. Although he always associates with Māyā, Durgā, he is above the reactionary stage of the three modes of material nature, and although he is in charge of devilish characters in the mode of ignorance, he is not affected by such association.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.27
Unintelligence people will say that he is constantly engaged in sexual relationships with naked women and smears his body with ashes from the crematorium. However, hear the truth from me. The intelligent respect his character which is spotless. They become liberated from the material world by worshiping him. He is the goal of the elevated souls. He has no equal since he is one with the lord. Or he is completely renounced, seeing everything equally (nirasta–sāmyātiśayaḥ).
TEXT - SB 3.14.28
hasanti yasyācaritaṁ hi durbhagāḥ
svātman-ratasyāviduṣaḥ samīhitam
yair vastra-mālyābharaṇānulepanaiḥ
śva-bhojanaṁ svātmatayopalālitam
SYNONYMS
hasanti—laugh at; yasya—whose; ācaritam—activity; hi—certainly; durbhagāḥ—the unfortunate; sva-ātman—in the self; ratasya—of one engaged; aviduṣaḥ—not knowing; samīhitam—his purpose; yaiḥ—by whom; vastra—clothing; mālya—garlands; ābharaṇa—ornaments; anu—such luxurious; lepanaiḥ—with ointments; śva-bhojanam—eatable by the dogs; sva-ātmatayā—as if the self; upalālitam—fondled.
TRANSLATION
Unfortunate, foolish persons, not knowing that he is engaged in his own self, laugh at him. Such foolish persons engage in maintaining the body—which is eatable by dogs—with dresses, ornaments, garlands and ointments.
PURPORT
Lord Śiva never accepts any luxurious dress, garland, ornament or ointment. But those who are addicted to the decoration of the body, which is finally eatable by dogs, very luxuriously maintain it as the self. Such persons do not understand Lord Śiva, but they approach him for luxurious material comforts. There are two kinds of devotees of Lord Śiva. One class is the gross materialist seeking only bodily comforts from Lord Śiva, and the other class desires to become one with him. They are mostly impersonalists and prefer to chant śivo'ham, "I am Śiva," or "After liberation I shall become one with Lord Śiva." In other words, the karmīs and jñānīs are generally devotees of Lord Śiva, but they do not properly understand his real purpose in life. Sometimes so-called devotees of Lord Śiva imitate him in using poisonous intoxicants. Lord Śiva once swallowed an ocean of poison, and thus his throat became blue. The imitation Śivas try to follow him by indulging in poisons, and thus they are ruined. The real purpose of Lord Śiva is to serve the Soul of the soul, Lord Kṛṣṇa. He desires that all luxurious articles, such as nice garments, garlands, ornaments and cosmetics, be given to Lord Kṛṣṇa only, because Kṛṣṇa is the real enjoyer. He refuses to accept such luxurious items himself because they are only meant for Kṛṣṇa. However, since they do not know this purpose of Lord Śiva, foolish persons either laugh at him or profitlessly try to imitate him.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.28
Those who criticize him become bound up in the world. The unfortunate, those who get no mercy, who are without knowledge of the intention of Śiva who is meditating on Kṛṣṇa (svātman), laugh at him. Śiva thinks, “All scents, flowers, cloth and ornaments are meant for worship of the Supreme Lord, my master. I should not enjoy what should be offered to him.” The unfortunate take the body, fit to be eaten by dogs, to be the self, and thus pamper it with cloth, garlands, ornaments and cosmetics.
Jiva's tika || 3.14.28 ||
hasanti yasyācaritaṃ hi durbhagāḥ svātman-ratasyāviduṣaḥ samīhitam yair vastra-mālyābharaṇānulepanaiḥ śva-bhojanaṃ svātmatayopalālitam
Those who are unfortunate and do not know the intention of Śiva,laugh at him, though he is meditating on himself. They pamper their bodies, fit to be eaten by dogs, with cloth, garlands, ornaments and cosmetics, thinking those bodies to be the self.
Seeing Śiva’s miserable body while absorbed in meditation, by which he desires (samīhitam) to teach them, they laugh.
TEXT - SB 3.14.29
brahmādayo yat-kṛta-setu-pālā
yat-kāraṇaṁ viśvam idaṁ ca māyā
ājñā-karī yasya piśāca-caryā
aho vibhūmnaś caritaṁ viḍambanam
SYNONYMS
brahma-ādayaḥ—demigods like Brahmā; yat—whose; kṛta—activities; setu—religious rites; pālāḥ—observers; yat—one who is; kāraṇam—the origin of; viśvam—the universe; idam—this; ca—also; māyā—material energy; ājñā-karī—order carrier; yasya—whose; piśāca—devilish; caryā—activity; aho—O my lord; vibhūmnaḥ—of the great; caritam—character; viḍambanam—simply imitation.
TRANSLATION
Demigods like Brahmā also follow the religious rites observed by him. He is the controller of the material energy, which causes the creation of the material world. He is great, and therefore his devilish characteristics are simply imitation.
PURPORT
Lord Śiva is the husband of Durgā, the controller of the material energy. Durgā is personified material energy, and Lord Śiva, being her husband, is the controller of the material energy. He is also the incarnation of the mode of ignorance and one of the three deities representing the Supreme Lord. As His representative, Lord Śiva is identical with the Supreme Personality of Godhead. He is very great, and his renunciation of all material enjoyment is an ideal example of how one should be materially unattached. One should therefore follow in his footsteps and be unattached to matter, not imitate his uncommon acts like drinking poison.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.29
We are nothing in comparison to Śiva. Brahmā and others observe the rules made by him, about associating with women during the twilight (yat-kṛta-setu-pālā), about eating, sleeping or passing nature at that time. He is the cause of the universe and māyā is dependent on him. His conduct as a ghost is surprising. It is an imitation performed by this great lord.
Jiva's tika || 3.14.29 ||
brahmādayo yat-kṛta-setu-pālā yat-kāraṇaṃ viśvam idaṃ ca māyā ājnā-karī yasya piśāca-caryā aho vibhūmnaś caritaṃ viḍambanam
Even Brahmā and others observe the rules created by him. He is the cause of this universe, and māyā is dependent on him, following his order. His conduct as a ghost is surprising. This great lord is only appearing to be like a ghost.
As a guṇāvatāra, he is considered non-different from the supreme Lord. That view is taken in this verse. His conduct is a pretense (viḍambanam) to teach detachment by imitating one’s future state of the body.
TEXT - SB 3.14.30
maitreya uvāca
saivaṁ saṁvidite bhartrā
manmathonmathitendriyā
jagrāha vāso brahmarṣer
vṛṣalīva gata-trapā
SYNONYMS
maitreyaḥ uvāca—Maitreya said; sā—she; evam—thus; saṁvidite—in spite of being informed; bhartrā—by her husband; manmatha—by Cupid; unmathita—being pressed; indriyā—senses; jagrāha—caught hold of; vāsaḥ—clothing; brahma-ṛṣeḥ—of the great brāhmaṇa—sage; vṛṣalī—public prostitute; iva—like; gata-trapā—without shame.
TRANSLATION
Maitreya said: Diti was thus informed by her husband, but she was pressed by Cupid for sexual satisfaction. She caught hold of the clothing of the great brāhmaṇa sage, just like a shameless public prostitute.
PURPORT
The difference between a married wife and a public prostitute is that one is restrained in sex life by the rules and regulations of the scriptures, whereas the other is unrestricted in sex life and is conducted solely by the strong sex urge. Although very enlightened, Kaśyapa, the great sage, became a victim of his prostitute wife. Such is the strong force of material energy.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.30
Even though she was thus informed by her husband, she acted like a prostitute. Or because only her husband informed her, she acted like a prostitute. Lust devours discrimination which is shown by self respect. The proof of this is Brahmā among men and Diti among women.
TEXT - SB 3.14.31
sa viditvātha bhāryāyās
taṁ nirbandhaṁ vikarmaṇi
natvā diṣṭāya rahasi
tayāthopaviveśa hi
SYNONYMS
saḥ—he; viditvā—understanding; atha—thereupon; bhāryāyāḥ—of the wife; tam—that; nirbandham—obstinacy; vikarmaṇi—in the forbidden act; natvā—offering obeisances; diṣṭāya—unto worshipable fate; rahasi—in a secluded place; tayā—with her; atha—thus; upaviveśa—lay; hi—certainly.
TRANSLATION
Understanding his wife's purpose, he was obliged to perform the forbidden act, and thus after offering his obeisances unto worshipable fate, he lay with her in a secluded place.
PURPORT
It appears from the talks of Kaśyapa with his wife that he was a worshiper of Lord Śiva, and although he knew that Lord Śiva would not be pleased with him for such a forbidden act, he was obliged to act by his wife's desire, and thus he offered his obeisances unto fate. He knew that the child born of such untimely sexual intercourse would certainly not be a good child, but could not protect himself because he was too obligated to his wife. In a similar case, however, when Ṭhākura Haridāsa was tempted by a public prostitute at the dead of night, he avoided the allurement because of his perfection in Kṛṣṇa consciousness. That is the difference between a Kṛṣṇa conscious person and others. Kaśyapa Muni was greatly learned and enlightened, and he knew all the rules and regulations of systematic life, yet he failed to protect himself from the attack of sex desire. Ṭhākura Haridāsa was not born of a brāhmaṇa family, nor was he himself brāhmaṇa, yet he could protect himself from such an attack due to his being Kṛṣṇa conscious. Ṭhākura Haridāsa used to chant the holy name of the Lord three hundred thousand times daily.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.31
Diṣṭāya means “unto fate.” Upaviveśa means “he enjoyed with her.”
TEXT - SB 3.14.32
athopaspṛśya salilaṁ
prāṇān āyamya vāg-yataḥ
dhyāyañ jajāpa virajaṁ
brahma jyotiḥ sanātanam
SYNONYMS
atha—thereafter; upaspṛśya—touching or taking bath in water; salilam—water; prāṇān āyamya—practicing trance; vāk-yataḥ—controlling speech; dhyāyan—meditating; jajāpa—chanted within the mouth; virajam—pure; brahma—Gāyatrī hymns; jyotiḥ—effulgence; sanātanam—eternal.
TRANSLATION
Thereafter the brāhmaṇa took his bath in the water and controlled his speech by practicing trance, meditating on the eternal effulgence and chanting the holy Gāyatrī hymns within his mouth.
PURPORT
As one has to take bath after using the toilet, so one has to wash himself with water after sexual intercourse, especially when at a forbidden time. Kaśyapa Muni meditated on the impersonal brahmajyoti by chanting the Gāyatrī mantra within his mouth. When a Vedic mantra is chanted within the mouth so that only the chanter can hear, the chanting is called japa. But when such mantras are chanted loudly, it is called kīrtana. The Vedic hymn Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare can be chanted both softly to oneself or loudly; therefore it is called the mahā-mantra, or the great hymn.
Kaśyapa Muni appears to be an impersonalist. Comparing his character with that of Ṭhākura Haridāsa as referred to above, it is clear that the personalist is stronger in sense control than the impersonalist. This is explained in Bhagavad-gītā as paraṁ dṛṣṭvā nivartate; [Bg. 9.59] i.e., one ceases to accept lower grade things when one is situated in a superior condition. One is supposed to be purified after taking bath and chanting Gāyatrī, but the mahā-mantra is so powerful that one can chant loudly or softly, in any condition, and he is protected from all the evils of material existence.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.32
After that, bathing and performing ācamana, he chanted oṁ or gāyatrī (brahma).
TEXT - SB 3.14.33
ditis tu vrīḍitā tena
karmāvadyena bhārata
upasaṅgamya viprarṣim
adho-mukhy abhyabhāṣata
SYNONYMS
ditiḥ—Diti, the wife of Kaśyapa; tu—but; vrīḍitā—ashamed; tena—by that; karma—act; avadyena—faulty; bhārata—O son of the Bharata family; upasaṅgamya—going nearer to; vipra-ṛṣim—the brāhmaṇa—sage; adhaḥ-mukhī—with her face lowered; abhyabhāṣata—politely said.
TRANSLATION
O son of the Bharata family, Diti, after this, went nearer to her husband, her face lowered because of her faulty action. She spoke as follows.
PURPORT
When one is ashamed of an abominable action, one naturally becomes down-faced. Diti came to her senses after the abominable sexual intercourse with her husband. Such sexual intercourse is condemned as prostitution. In other words, sex life with one's wife is equal to prostitution if the regulations are not properly followed.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.33
Karmāvadyena means “by faulty action.”
TEXT - SB 3.14.34
ditir uvāca
na me garbham imaṁ brahman
bhūtānām ṛṣabho 'vadhīt
rudraḥ patir hi bhūtānāṁ
yasyākaravam aṁhasam
SYNONYMS
ditiḥ uvāca—the beautiful Diti said; na—not; me—my; garbham—pregnancy; imam—this; brahman—O brāhmaṇa; bhūtānām—of all living entities; ṛṣabhaḥ—the noblest of all living entities; avadhīt—let him kill; rudraḥ—Lord Śiva; patiḥ—master; hi—certainly; bhūtānām—of all living entities; yasya—whose; akaravam—I have done; aṁhasam—offense.
TRANSLATION
The beautiful Diti said: My dear brāhmaṇa, kindly see that my embryo is not killed by Lord Śiva, the lord of all living entities, because of the great offense I have committed against him.
PURPORT
Diti was conscious of her offense and was anxious to be excused by Lord Śiva. Lord Śiva has two popular names, Rudra and Āśutoṣa. He is very prone to anger as well as quickly pacified. Diti knew that because of his being quickly angered he might spoil the pregnancy she had so unlawfully achieved. But because he was also Āśutoṣa, she implored her brāhmaṇa husband to help her in pacifying Lord Śiva, for her husband was a great devotee of Lord Śiva. In other words, Lord Śiva might have been angry with Diti because she obliged her husband to transgress the law, but he would not refuse her husband's prayer. Therefore the application for excuse was submitted through her husband. She prayed to Lord Śiva as follows.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.34
Na avadhīt means “may he not kill.”
TEXT - SB 3.14.35
namo rudrāya mahate
devāyogrāya mīḍhuṣe
śivāya nyasta-daṇḍāya
dhṛta-daṇḍāya manyave
SYNONYMS
namaḥ—all obeisances unto; rudrāya—unto the angry Lord Śiva; mahate—unto the great; devāya—unto the demigod; ugrāya—unto the ferocious; mīḍhuṣe—unto the fulfiller of all material desires; śivāya—unto the all-auspicious; nyasta-daṇḍāya—unto the forgiving; dhṛta-daṇḍāya—unto the immediate chastiser; manyave—unto the angry.
TRANSLATION
Let me offer my obeisances unto the angry Lord Śiva, who is simultaneously the very ferocious great demigod and the fulfiller of all material desires. He is all-auspicious and forgiving, but his anger can immediately move him to chastise.
PURPORT
Diti prayed for the mercy of Lord Śiva very cleverly. She prayed: "The lord can cause me to cry, but if he likes he can also stop my crying because he is Āśutoṣa. He is so great that if he likes he can immediately destroy my pregnancy, but by his mercy he can also fulfill my desire that my pregnancy not be spoiled. Because he is all-auspicious, it is not difficult for him to excuse me from being punished, although he is now ready to punish me because I have moved his great anger. He appears like a man, but he is the lord of all men."
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.35
She gives proof for her repentance. He will make me weep, but he will also remove my sorrow (two meanings of rudra). Since he is a great lord (mahate devāya) he will forgive my offense. But since he is fierce (ugrāya), he will destroy my child. Yet he is liberal (mīḍhuṣe), so he will sprinkle the creeper of my desire with mercy, since he is auspicious, devoid of giving punishment. But still he will punish me (dhṛta-daṇḍāya) since he is the personification of anger (manyave).
TEXT - SB 3.14.36
sa naḥ prasīdatāṁ bhāmo
bhagavān urv-anugrahaḥ
vyādhasyāpy anukampyānāṁ
strīṇāṁ devaḥ satī-patiḥ
SYNONYMS
saḥ—he; naḥ—with us; prasīdatām—be pleased; bhāmaḥ—brother-in-law; bhagavān—the personality of all opulences; uru—very great; anugrahaḥ—merciful; vyādhasya—of the hunter; api—also; anukampyānām—of the objects of mercy; strīṇām—of the women; devaḥ—the worshipable lord; satī-patiḥ—the husband of Satī (the chaste).
TRANSLATION
Let him be pleased with us, since he is my brother-in-law, the husband of my sister Satī. He is also the worshipable lord of all women. He is the personality of all opulences and can show mercy towards women, who are excused even by the uncivilized hunters.
PURPORT
Lord Śiva is the husband of Satī, one of the sisters of Diti. Diti invoked the pleasure of her sister Satī so that Satī would request her husband to excuse her. Besides that, Lord Śiva is the worshipable lord of all women. He is naturally very kind towards women, on whom even the uncivilized hunters also show their mercy. Since Lord Śiva is himself associated with women, he knows very well their defective nature, and he might not take very seriously Diti's unavoidable offense, which occurred due to her faulty nature. Every virgin girl is supposed to be a devotee of Lord Śiva. Diti remembered her childhood worship of Lord Śiva and begged his mercy.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.36
Full of worry, she praised Śiva, showing her humility. Then she prayed for removal of her fear. Śiva is the husband of her sister, and full of mercy even to those with no mercy (vyādhasya). He is the husband of Satī, and thus knows the nature of women. Or this also suggests that by the intervention of Satī, Śiva will not punish me, his sister-in-law. Or Satī will pardon my offense.
TEXT - SB 3.14.37
maitreya uvāca
sva-sargasyāśiṣaṁ lokyām
āśāsānāṁ pravepatīm
nivṛtta-sandhyā-niyamo
bhāryām āha prajāpatiḥ
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; sva-sargasya—of her own children; āśiṣam—welfare; lokyām—in the world; āśāsānām—desiring; pravepatīm—while trembling; nivṛtta—averted from; sandhyā-niyamaḥ—the rules and regulations of evening; bhāryām—unto the wife; āha—said; prajāpatiḥ—the progenitor.
TRANSLATION
Maitreya said: The great sage Kaśyapa thus addressed his wife, who was trembling because of fear that her husband was offended. She understood that he had been dissuaded from his daily duties of offering evening prayers, yet she desired the welfare of her children in the world.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.37
Svasargasya means of her own offspring. Lokyām means “worthy of the world’s mercy.”
TEXT - SB 3.14.38
kaśyapa uvāca
aprāyatyād ātmanas te
doṣān mauhūrtikād uta
man-nideśāticāreṇa
devānāṁ cātihelanāt
SYNONYMS
kaśyapaḥ uvāca—the learned brāhmaṇa Kaśyapa said; aprāyatyāt—because of the pollution; ātmanaḥ—of the mind; te—your; doṣāt—because of defilement; mauhūrtikāt—in terms of the moment; uta—also; mat—my; nideśa—direction; aticāreṇa—being too neglectful; devānām—of the demigods; ca—also; atihelanāt—being too apathetic.
TRANSLATION
The learned Kaśyapa said: Because of your mind's being polluted, because of defilement of the particular time, because of your negligence of my directions, and because of your being apathetic to the demigods, everything was inauspicious.
PURPORT
The conditions for having good progeny in society are that the husband should be disciplined in religious and regulative principles and the wife should be faithful to the husband. In Bhagavad-gītā (7.11) it is said that sexual intercourse according to religious principles is a representation of Kṛṣṇa consciousness. Before engaging in sexual intercourse, both the husband and the wife must consider their mental condition, the particular time, the husband's direction, and obedience to the demigods. According to Vedic society, there is a suitable auspicious time for sex life, which is called the time for garbhādhāna. Diti neglected all the principles of scriptural injunction, and therefore, although she was very anxious for auspicious children, she was informed that her children would not be worthy to be the sons of a brāhmaṇa. There is a clear indication herein that a brāhmaṇa's son is not always a brāhmaṇa. Personalities like Rāvaṇa and Hiraṇyakaśipu were actually born of brāhmaṇas, but they were not accepted as brāhmaṇas because their fathers did not follow the regulative principles for their birth. Such children are called demons, or Rākṣasas. There were only one or two Rākṣasas in the previous ages due to negligence of the disciplinary methods, but during the age of Kali there is no discipline in sex life. How, then, can one expect good children? Certainly unwanted children cannot be a source of happiness in society, but through the Kṛṣṇa consciousness movement they can be raised to the human standard by chanting the holy name of God. That is the unique contribution of Lord Caitanya to human society.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.38
Kaśyapa said: O unfortunate woman! Because of the impurity of your mind, the fault of the time, disregard for my instructions, and disregard for Śiva, two inauspicious, low sons will be born to you. O passionate woman! They will constantly afflict the three worlds and the devatāṣ in charge.
Because of the impurity of your mind (ātmanaḥ), you will have two sons of cruel mind. Because of the fault of choosing a terrible time at twilight, you will have two terribly ferocious sons, since the twilight hour lasts for two ghaṭikas. Because of ignoring my instructions, you will have two sons who do not respect the laws of dharma. Because of ignoring the forms of Śiva (devānām), those sons will be haters of the Supreme Lord. O unfortunate woman (abhadre)! The inauspicious actions of your sons will spread everywhere. These two low sons will be born from your womb. Because of their individual and collective faults, they will afflict the worlds. O passionate woman (caṇḍi)! Because of expressing passion in spite of my words of dharma, you will receive this result. You are a reservoir of lust and anger. Kaśyapa also shows his anger towards his wife.
TEXT - SB 3.14.39
bhaviṣyatas tavābhadrāv
abhadre jāṭharādhamau
lokān sa-pālāṁs trīṁś caṇḍi
muhur ākrandayiṣyataḥ
SYNONYMS
bhaviṣyataḥ—will take birth; tava—your; abhadrau—two contemptuous sons; abhadre—O unlucky one; jāṭhara-adhamau—born of a condemned womb; lokān—all planets; sa-pālān—with their rulers; trīn—three; caṇḍi—haughty one; muhuḥ—constantly; ākran-dayiṣyataḥ—will cause lamentation.
TRANSLATION
O haughty one, you will have two contemptuous sons born of your condemned womb. Unlucky woman, they will cause constant lamentation to all the three worlds!
PURPORT
Contemptuous sons are born of the condemned womb of their mother. In Bhagavad-gītā (1.40) it is said, "When there is deliberate negligence of the regulative principles of religious life, the women as a class become polluted, and as a result there are unwanted children." This is especially true for boys; if the mother is not good, there cannot be good sons. The learned Kaśyapa could foresee the character of the sons who would be born of the condemned womb of Diti. The womb was condemned because of the mother's being too sexually inclined and thus transgressing all the laws and injunctions of the scriptures. In a society where such women are predominant, one should not expect good children.
Jiva's tika || 3.14.38-39 ||
kaśyapa uvāca aprāyatyād ātmanas te doṣān mauhūrtikād uta man-nideśāticāreṇa devānāṃ cātihelanāt
bhaviṣyatas tavābhadrāv abhadre jāṭharādhamau lokān sa-pālāṃs trīṃś caṇḍi muhur ākrandayiṣyataḥ
Kaśyapa said: O unfortunate woman! Because of the impurity of your mind, the fault of the time, disregard for my instructions, and disregard for Śiva, two inauspicious, low sons will be born to you. O passionate woman! They will constantly afflict the three worlds and the devatāṣ in charge.
Two verses are taken together. The fault of time was the twilight.
TEXT - SB 3.14.40
prāṇināṁ hanyamānānāṁ
dīnānām akṛtāgasām
strīṇāṁ nigṛhyamāṇānāṁ
kopiteṣu mahātmasu
SYNONYMS
prāṇinām—when the living entities; hanyamānānām—being killed; dīnānām—of the poor; akṛta-āgasām—of the faultless; strīṇām—of the women; nigṛhyamāṇānām—being tortured; kopiteṣu—being enraged; mahātmasu—when the great souls.
TRANSLATION
They will kill poor, faultless living entities, torture women and enrage the great souls.
PURPORT
Demoniac activities are predominant when innocent, faultless living entities are killed, women are tortured, and the great souls engaged in Kṛṣṇa consciousness are enraged. In a demoniac society, innocent animals are killed to satisfy the tongue, and women are tortured by unnecessary sexual indulgence. Where there are women and meat, there must be liquor and sex indulgence. When these are prominent in society, by God's grace one can expect a change in the social order by the Lord Himself or by His bona fide representative.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.40
How long will they live? Please listen. The words of the verse 40 should all be put in the locative case. Śataparva-dhṛk means holder of the thunderbolt, Indra.
TEXT - SB 3.14.41
tadā viśveśvaraḥ kruddho
bhagavāl loka-bhāvanaḥ
haniṣyaty avatīryāsau
yathādrīn śataparva-dhṛk
SYNONYMS
tadā—at that time; viśva-īśvaraḥ—the Lord of the universe; kruddhaḥ—in great anger; bhagavān—the Supreme Personality of Godhead; loka-bhāvanaḥ—desiring the welfare of the people in general; haniṣyati—will kill; avatīrya—descending Himself; asau—He; yathā—as if; adrīn—the mountains; śata-parva-dhṛk—the controller of the thunderbolt (Indra).
TRANSLATION
At that time the Lord of the universe, the Supreme Personality of Godhead, who is the well-wisher of all living entities, will descend and kill them, just as Indra smashes the mountains with his thunderbolts.
PURPORT
As stated in Bhagavad-gītā (4.8), the Lord descends as an incarnation to deliver the devotees and kill the miscreants. The Lord of the universe and of everything would appear to kill the sons of Diti because of their offending the devotees of the Lord. There are many agents of the Lord, such as Indra, Candra, Varuṇa, goddess Durgā, and Kālī, who can chastise any formidable miscreants in the world. The example of mountains being smashed by a thunderbolt is very appropriate. The mountain is considered the most strongly built body within the universe, yet it can be easily smashed by the arrangement of the Supreme Lord. The Supreme Personality of Godhead does not need to descend in order to kill any strongly built body; He comes down just for the sake of His devotees. Everyone is subject to the miseries offered by material nature, but because the activities of miscreants, such as killing innocent people and animals or torturing women, are harmful to everyone and are therefore a source of pain for the devotees, the Lord comes down. He descends only to give relief to His ardent devotees. The killing of the miscreant by the Lord is also the mercy of the Lord towards the miscreant, although apparently the Lord takes the side of the devotee. Since the Lord is absolute, there is no difference between His activities of killing the miscreants and favoring the devotees.
Jiva's tika || 3.14.40-41 ||
prāṇināṃ hanyamānānāṃ dīnānām akṛtāgasām strīṇāṃ nigṛhyamāṇānāṃ kopiteṣu mahātmasu
tadā viśveśvaraḥ kruddho bhagavāl loka-bhāvanaḥ haniṣyaty avatīryāsau yathādrīn śataparva-dhṛk
When the sinless, powerless living entities are killed by these sons, when women are imprisoned by them, and when the great souls become angry, the Supreme Lord of the universe, promoting the world’s welfare, will appear in this world and kill him just as Indra strikes a mountain with his thunderbolt.
Two verses are taken together. When they afflict the people, then living beings will be killed, women will be imprisoned, and sages will become angry because of this.
TEXT - SB 3.14.42
ditir uvāca
vadhaṁ bhagavatā sākṣāt
sunābhodāra-bāhunā
āśāse putrayor mahyaṁ
mā kruddhād brāhmaṇād prabho
SYNONYMS
ditiḥ uvāca—Diti said; vadham—the killing; bhagavatā—by the Supreme Personality of Godhead; sākṣāt—directly; sunābha—with His Sudarśana weapon; udāra—very magnanimous; bāhunā—by the arms; āśāse—I desire; putrayoḥ—of the sons; mahyam—of mine; mā—never be it so; kruddhāt—by the rage; brāhmaṇāt—of the brāhmaṇas; prabho—O my husband.
TRANSLATION
Diti said: It is very good that my sons will be magnanimously killed by the arms of the Personality of Godhead with His Sudarśana weapon. O my husband, may they never be killed by the wrath of the brāhmaṇa devotees.
PURPORT
When Diti heard from her husband that the great souls would be angered by the activities of her sons, she was very anxious. She thought that her sons might be killed by the wrath of the brāhmaṇas. The Lord does not appear when the brāhmaṇas become angry at someone, because the wrath of a brāhmaṇa is sufficient in itself. He certainly appears, however, when His devotee simply becomes sorry. A devotee of the Lord never prays to the Lord to appear for the sake of the troubles the miscreants cause for him, and he never bothers Him by asking for protection. Rather, the Lord is anxious to give protection to the devotees. Diti knew well that the killing of her sons by the Lord would also be His mercy, and therefore she says that the wheel and arms of the Lord are magnanimous. If someone is killed by the wheel of the Lord and is thus fortunate enough to see the arms of the Lord, that is sufficient for his liberation. Such good fortune is not achieved even by the great sages.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.42
My sons will see the Lord with upraised beautiful arm, holding the cakra. They will be fortunate. Though unavoidably killed by the Lord, they will be liberated from all sins by being killed by his hand. I also desire liberation. As the mother of such sons, though I have not seen the Lord yet, I will see him by my relationship to those sons. I do not desire death by the anger of a brāhmaṇa. I was worried that my sons would be killed by the curse of a brāhmaṇa since you said that the great souls would be angry. Hearing now that they would be killed by the hand of the Lord, I am satisfied in heart.
TEXT - SB 3.14.43
na brahma-daṇḍa-dagdhasya
na bhūta-bhayadasya ca
nārakāś cānugṛhṇanti
yāṁ yāṁ yonim asau gataḥ
SYNONYMS
na—never; brahma-daṇḍa—punishment by a brāhmaṇa; dagdhasya—of one who is so punished; na—neither; bhūta-bhaya-dasya—of one who is always fearful to the living entities; ca—also; nārakāḥ—those condemned to hell; ca—also; anugṛhṇanti—do any favor; yām yām—whichever; yonim—species of life; asau—the offender; gataḥ—goes.
TRANSLATION
A person who is condemned by a brāhmaṇa or is always fearful to other living entities is not favored either by those who are already in hell or by those in the species in which he is born.
PURPORT
A practical example of a condemned species of life is the dog. Dogs are so condemned that they never show any sympathy to their contemporaries.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.43
The accusative case can be substituted for the genitive case. Those in hell and those situated where he takes birth again do not show him favor.
Jiva's tika || 3.14.43 ||
na brahma-daṇḍa-dagdhasya na bhūta-bhayadasya ca nārakāś cānugṛhṇanti yāṃ yāṃ yonim asau gataḥ
The inhabitants of hell, and those around him when he takes another birth, do not show favor to the person who has been punished by the curse of a brāhmaṇa, who have given fear to other living beings.
Even the inhabitants of hell do not come close (na anugṛhṇanti) to such people.
TEXT - SB 3.14.44-45
kaśyapa uvāca
kṛta-śokānutāpena
sadyaḥ pratyavamarśanāt
bhagavaty uru-mānāc ca
bhave mayy api cādarāt
putrasyaiva ca putrāṇāṁ
bhavitaikaḥ satāṁ mataḥ
gāsyanti yad-yaśaḥ śuddhaṁ
bhagavad-yaśasā samam
SYNONYMS
kaśyapaḥ uvāca—the learned Kaśyapa said; kṛta-śoka—having lamented; anutāpena—by penitence; sadyaḥ—immediately; pratyavamarśanāt—by proper deliberation; bhagavati—unto the Supreme Personality of Godhead; uru—great; mānāt—adoration; ca—and; bhave—unto Lord Śiva; mayi api—unto me also; ca—and; ādarāt—by respect; putrasya—of the son; eva—certainly; ca—and; putrāṇām—of the sons; bhavitā—shall be born; ekaḥ—one; satām—of the devotees; mataḥ—approved; gāsyanti—will broadcast; yat—of whom; yaśaḥ—recognition; śuddham—transcendental; bhagavat—of the Personality of Godhead; yaśasā—with recognition; samam—equally.
TRANSLATION
The learned Kaśyapa said: Because of your lamentation, penitence and proper deliberation, and also because of your unflinching faith in the Supreme Personality of Godhead and your adoration for Lord Śiva and me, one of the sons [Prahlāda] of your son [Hiraṇyakaśipu] will be an approved devotee of the Lord, and his fame will be broadcast equally with that of the Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.44-45
Because of lamentation and then repentance for committing offense, and the other three reasons, among the sons of Hiraṇyakaśipu, one will be considered saintly. The saintly persons will glorify his pure fame, similar to or equal that of the Lord.
Jiva's tika || 3.14.44-45 ||
kaśyapa uvāca kṛta-śokānutāpena sadyaḥ pratyavamarśanāt bhagavaty uru-mānāc ca bhave mayy api cādarāt
putrasyaiva ca putrāṇāṃ bhavitaikaḥ satāṃ mataḥ gāsyanti yad-yaśaḥ śuddhaṃ bhagavad-yaśasā samam
Kaśyapa said: Because you have lament for your offense, because you regret it, because you greatly respect the Lord, and because you respect Śiva and me, one of the sons of your son will be considered among the saintly. The devotees will glorify his pure fame which will be equal to that of the Lord.
The verses are taken together.
TEXT - SB 3.14.46
yogair hemeva durvarṇaṁ
bhāvayiṣyanti sādhavaḥ
nirvairādibhir ātmānaṁ
yac-chīlam anuvartitum
SYNONYMS
yogaiḥ—by the rectifying processes; hema—gold; iva—like; durvarṇam—inferior quality; bhāvayiṣyanti—will purify; sādhavaḥ—saintly persons; nirvaira-ādibhiḥ—by practice of freedom from animosity, etc.; ātmānam—the self; yat—whose; śīlam—character; anuvartitum—to follow in the footsteps.
TRANSLATION
In order to follow in his footsteps, saintly persons will try to emulate his character by practicing freedom from animosity, just as the purifying processes rectify gold of inferior quality.
PURPORT
Yoga practice, the process of purifying one's existential identity, is based mainly on self-control. Without self-control one cannot practice freedom from animosity. In the conditional state, every living being is envious of another living being, but in the liberated state there is an absence of animosity. Prahlāda Mahārāja was tortured by his father in so many ways, yet after the death of his father he prayed for his father's liberation by the Supreme Personality of Godhead. He did not ask any benediction that he might have asked, but he prayed that his atheistic father might be liberated. He never cursed any of the persons who engaged in torturing him at the instigation of his father.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.46
Just as inferior gold is purified by heating and other processes, devotees will purify themselves by processes such as freedom from animosity to attain (anuvartitum) his nature.
Jiva's tika || 3.14.46 ||
yogair hemeva durvarṇaṃ bhāvayiṣyanti sādhavaḥ nirvairādibhir ātmānaṃ yac-chīlam anuvartitum
Just as inferior gold is purified by heating, the devotees will purify themselves by showing lack of animosity to attain qualities like Prahlāda.
The result of glorifying Prahlāda is shown. Devotees will purify themselves to attain similar (anuvartitum) qualities.
TEXT - SB 3.14.47
yat-prasādād idaṁ viśvaṁ
prasīdati yad-ātmakam
sa sva-dṛg bhagavān yasya
toṣyate 'nanyayā dṛśā
SYNONYMS
yat—by whose; prasādāt—mercy of; idam—this; viśvam—universe; prasīdati—becomes happy; yat—whose; ātmakam—because of His omnipotence; saḥ—He; sva-dṛk—taking special care for His devotees; bhagavān—the Supreme Personality of Godhead; yasya—whose; toṣyate—becomes pleased; ananyayā—without deviation; dṛśā—by intelligence.
TRANSLATION
Everyone will be pleased with him because the Personality of Godhead, the supreme controller of the universe, is always satisfied with a devotee who does not wish for anything beyond Him.
PURPORT
The Supreme Personality of Godhead is situated everywhere as the Supersoul, and He can dictate to anyone and everyone as He likes. The would-be grandson of Diti, who was predicted to be a great devotee, would be liked by everyone, even by the enemies of his father, because he would have no other vision besides the Supreme Personality of Godhead. A pure devotee of the Lord sees the presence of his worshipable Lord everywhere. The Lord reciprocates in such a way that all living entities in whom the Lord is dwelling as the Supersoul also like a pure devotee because the Lord is present in their hearts and can dictate to them to be friendly to His devotee. There are many instances in history wherein even the most ferocious animal became friendly to a pure devotee of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.47
By the Lord’s mercy to Prahlāda, the universe will be pleased with Prahlāda. How is this? Since the Lord as the Paramātmā inspires the world, the enemies of his father such as Indra will be pleased with Prahlāda. The Lord sees his devotees with affection (sva-dṛk) He is satisfied by the devotee’s exclusive concentration on him (ananyayā dṛśā). The devotee’s intelligence does not wander to anything else.
Jiva's tika || 3.14.47 ||
yat-prasādād idaṃ viśvaṃ prasīdati yad-ātmakam sa sva-dṛg bhagavān yasya toṣyate ’nanyayā dṛśā
Because of the mercy of the soul of the universe towards Prahlāda, the whole universe is pleased with him. The Lord, who sees only his devotees with affection, is satisfied with the devotee whose intelligence is directed only to the Lord.
The Lord is satisifed with the devotee who always sees only the Lord (ananyayā dṛśā).
TEXT - SB 3.14.48
sa vai mahā-bhāgavato mahātmā
mahānubhāvo mahatāṁ mahiṣṭhaḥ
pravṛddha-bhaktyā hy anubhāvitāśaye
niveśya vaikuṇṭham imaṁ vihāsyati
SYNONYMS
saḥ—he; vai—certainly; mahā-bhāgavataḥ—the topmost devotee; mahā-ātmā—expanded intelligence; mahā-anubhāvaḥ—expanded influence; mahatām—of the great souls; mahiṣṭhaḥ—the greatest; pravṛddha—well matured; bhaktyā—by devotional service; hi—certainly; anubhāvita—being situated in the anubhāva stage of ecstasy; āśaye—in the mind; niveśya—entering; vaikuṇṭham—in the spiritual sky; imam—this (material world); vihāsyati—will quit.
TRANSLATION
That topmost devotee of the Lord will have expanded intelligence and expanded influence and will be the greatest of the great souls. Due to matured devotional service, he will certainly be situated in transcendental ecstasy and will enter the spiritual sky after quitting this material world.
PURPORT
There are three stages of transcendental development in devotional service, which are technically called sthāyi-bhāva, anubhāva and mahābhāva. Continual perfect love of Godhead is called sthāyi-bhāva, and when it is performed in a particular type of transcendental relationship it is called anubhāva. But the stage of mahābhāva is visible amongst the personal pleasure potential energies of the Lord. It is understood that the grandson of Diti, namely Prahlāda Mahārāja, would constantly meditate on the Lord and reiterate His activities. Because he would constantly remain in meditation, he would easily transfer himself to the spiritual world after quitting his material body. Such meditation is still more conveniently performed by chanting and hearing the holy name of the Lord. This is especially recommended in this age of Kali.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.48
He will be a great devotee, with great determination or intelligence (mahātmā), great among those with symptoms of prema (mahatām). The cause of his being considered great is given. Entering into a condition of the spiritual world, or actually entering Vaikuṇṭha, with a mind which has achieved realization through intense bhakti (mahānubhāvaḥ), he will give up this material world.
Jiva's tika || 3.14.48 ||
sa vai mahā-bhāgavato mahātmā mahānubhāvo mahatāṃ mahiṣṭhaḥ pravṛddha-bhaktyā hy anubhāvitāśaye niveśya vaikuṇṭham imaṃ vihāsyati
Being a great devotee, with great determination, the best among those on the level of prema, he will enter Vaikuṇṭha with a mind full of realization by intense bhakti, and give up this material world.
His great devotion is described. This continues till the end of verse 50.
TEXT - SB 3.14.49
alampaṭaḥ śīla-dharo guṇākaro
hṛṣṭaḥ pararddhyā vyathito duḥkhiteṣu
abhūta-śatrur jagataḥ śoka-hartā
naidāghikaṁ tāpam ivoḍurājaḥ
SYNONYMS
alampaṭaḥ—virtuous; śīla-dharaḥ—qualified; guṇa-ākaraḥ—reservoir of all good qualities; hṛṣṭaḥ—jolly; para-ṛddhyā—by others' happiness; vyathitaḥ—distressed; duḥkhiteṣu—in others' unhappiness; abhūta-śatruḥ—without enemies; jagataḥ—of all the universe; śoka-hartā—destroyer of lamentation; naidāghikam—due to the summer sun; tāpam—distress; iva—likened; uḍu-rājaḥ—the moon.
TRANSLATION
He will be a virtuously qualified reservoir of all good qualities; he will be jolly and happy in others' happiness, distressed in others' distress, and will have no enemies. He will be a destroyer of the lamentation of all the universes, like the pleasant moon after the summer sun.
PURPORT
Prahlāda Mahārāja, the exemplary devotee of the Lord, had all the good qualities humanly possible. Although he was the emperor of this world, he was not profligate. Beginning from his childhood he was the reservoir of all good qualities. Without enumerating those qualities, it is said here summarily that he was endowed with all good qualities. That is the sign of a pure devotee. The most important characteristic of a pure devotee is that he is not lampaṭa, or licentious, and another quality is that he is always eager to mitigate the miseries of suffering humanity. The most obnoxious misery of a living entity is his forgetfulness of Kṛṣṇa. A pure devotee, therefore, always tries to evoke everyone's Kṛṣṇa consciousness. This is the panacea for all miseries.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.49
I have described his devotion, and the great qualities arising from his bhakti. Now hear of other qualities in his nature favorable for bhakti. His qualities cannot be fully listed. He is the source of all qualities (guṇākaraḥ). He will be joyful on seeing the prosperity of others and pained on seeing the suffering of others. Just as the moon gives relief from the summer sun, he will give relief to the world full of lamentation.
TEXT - SB 3.14.50
antar bahiś cāmalam abja-netraṁ
sva-pūruṣecchānugṛhīta-rūpam
pautras tava śrī-lalanā-lalāmaṁ
draṣṭā sphurat-kuṇḍala-maṇḍitānanam
SYNONYMS
antaḥ—within; bahiḥ—without; ca—also; amalam—spotless; abja-netram—lotus eyes; sva-pūruṣa—own devotee; icchā-anugṛhīta-rūpam—accepting form according to desire; pautraḥ—grandchild; tava—your; śrī-lalanā—beautiful goddess of fortune; lalāmam—decorated; draṣṭā—will see; sphurat-kuṇḍala—with brilliant earrings; maṇḍita—decorated; ānanam—face.
TRANSLATION
Your grandson will be able to see, inside and outside, the Supreme Personality of Godhead, whose wife is the beautiful goddess of fortune. The Lord can assume the form desired by the devotee, and His face is always beautifully decorated with earrings.
PURPORT
It is predicted herewith that the grandson of Diti, Prahlāda Mahārāja, would not only see the Personality of Godhead within himself by meditation but would also be able to see Him personally with his eyes. This direct vision is possible only for one who is highly elevated in Kṛṣṇa consciousness, for the Lord is not possible to see with material eyes. The Supreme Personality of Godhead has multifarious eternal forms such as Kṛṣṇa, Baladeva, Saṅkarṣaṇa, Aniruddha, Pradyumna, Vāsudeva, Nārāyaṇa, Rāma, Nṛsiṁha, Varāha and Vāmana, and the devotee of the Lord knows all those Viṣṇu forms. A pure devotee becomes attached to one of the eternal forms of the Lord, and the Lord is pleased to appear before him in the form desired. A devotee does not imagine something whimsical about the form of the Lord, nor does he ever think that the Lord is impersonal and can assume a form desired by the nondevotee. The nondevotee has no idea of the form of the Lord, and thus he cannot think of any one of the above-mentioned forms. But whenever a devotee sees the Lord, he sees Him in a most beautifully decorated form, accompanied by His constant companion the goddess of fortune, who is eternally beautiful.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.50
The grandson Prahlāda will see (draṣṭā) internally by meditation and externally with his eyes the beautiful form (lalāmam) of the Lord possessed by Lakṣmī, his lover (lalanā).
TEXT - SB 3.14.51
maitreya uvāca
śrutvā bhāgavataṁ pautram
amodata ditir bhṛśam
putrayoś ca vadhaṁ kṛṣṇād
viditvāsīn mahā-manāḥ
SYNONYMS
maitreyaḥ uvāca—the sage Maitreya said; śrutvā—by hearing; bhāgavatam—to be a great devotee of the Lord; pautram—grandson; amodata—took pleasure; ditiḥ—Diti; bhṛśam—very greatly; putrayoḥ—of two sons; ca—also; vadham—the killing; kṛṣṇāt—by Kṛṣṇa; viditvā—knowing this; āsīt—became; mahā-manāḥ—highly pleased in mind.
TRANSLATION
The sage Maitreya said: Hearing that her grandson would be a great devotee and that her sons would be killed by Kṛṣṇa, Diti was highly pleased in mind.
PURPORT
Diti was very aggrieved to learn that because of her untimely pregnancy her sons would be demons and would fight with the Lord. But when she heard that her grandson would be a great devotee and that her two sons would be killed by the Lord, she was very satisfied. As the wife of a great sage and the daughter of a great Prajāpati, Dakṣa, she knew that being killed by the Personality of Godhead is a great fortune. Since the Lord is absolute, His acts of violence and nonviolence are both on the absolute platform. There is no difference in such acts of the Lord. Mundane violence and nonviolence have nothing to do with the Lord's acts. A demon killed by Him attains the same result as one who attains liberation after many, many births of penance and austerity. The word bhṛśam is significant herein because it indicates that Diti was pleased beyond her expectations.
Srila Visvanatha Cakravarti Thakur Commentary - 3.14.51
She became joyful. “My sinful acts will produce such a rare result, the summation of all pious actions.” She became joyful at her good fortune. She was pleased (mahā-manāḥ) since her sons would attain a glorious fame and fortunate end.
Thus ends the commentary on Fourteenth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas
Thus end the Bhaktivedanta purports of the Third Canto, Fourteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Pregnancy of Diti in the Evening."
Jiva's tika || 3.14.51 ||
maitreya uvāca śrutvā bhāgavataṃ pautram amodata ditir bhṛśam putrayoś ca vadhaṃ kṛṣṇād viditvāsīn mahā-manāḥ
Maitreya said: Hearing about her grandson devotee, Diti became greatly pleased. She was satisfied, knowing that her sons would be killed by the Lord.
She became profound in consciousness (mahā-manāḥ). She lamented because hers sons would hate the Lord and be killed by him. She was happy with Prahlāda. The two emotions created conflict.
15. Description of the Kingdom of God
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50
TEXT - SB 3.15.1
maitreya uvāca
prājāpatyaṁ tu tat tejaḥ
para-tejo-hanaṁ ditiḥ
dadhāra varṣāṇi śataṁ
śaṅkamānā surārdanāt
SYNONYMS
maitreyaḥ uvāca—the sage Maitreya said; prājāpatyam—of the great Prajāpati; tu—but; tat tejaḥ—his powerful semen; para-tejaḥ—others' prowess; hanam—troubling; ditiḥ—Diti (Kaśyapa's wife); dadhāra—bore; varṣāṇi—years; śatam—hundred; śaṅkamānā—being doubtful; sura-ardanāt—disturbing to the demigods.
TRANSLATION
Śrī Maitreya said: My dear Vidura, Diti, the wife of the sage Kaśyapa, could understand that the sons within her womb would be a cause of disturbance to the demigods. As such, she continuously bore the powerful semen of Kaśyapa Muni, which was meant to give trouble to others, for one hundred years.
PURPORT
The great sage Śrī Maitreya was explaining to Vidura the activities of the demigods, including Lord Brahmā. When Diti heard from her husband that the sons she bore within her abdomen would be causes of disturbances to the demigods, she was not very happy. There are two classes of men—devotees and nondevotees. Nondevotees are called demons, and devotees are called demigods. No sane man or woman can tolerate the nondevotees' giving trouble to devotees. Diti, therefore, was reluctant to give birth to her babies; she waited for one hundred years so that at least she could save the demigods from the disturbance for that period.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.1
In the Fifteenth Chapter the devatās ask Brahmā to speak about the history of Diti’s sons and he explains that the two door keepers were cursed by the Kumāras.
What happened to Diti’s pregnancy? The offspring of Kaśyapa (prājapatyam) would destroy the offspring of others (para-tajo-hanam). The formation of hanam follows verbs such as pac. She held her children in her womb for a hundred years since she was worried about them giving suffering to the devatās, or she was worried that they would be killed by Viṣṇu, since she had heard they would be killed by Viṣṇu.
Jiva's tika || 3.15.1||
maitreya uvāca prājāpatyaṃ tu tat tejaḥ para-tejo-hanaṃ ditiḥ dadhāra varṣāṇi śataṃ śankamānā surārdanāt
Maitreya said: Diti, fearing that her sons would afflict the devatās, held within her womb for a hundred years Kaśyapa’s sons, who would destroy the power of the devatās.
She held her sons in her womb since she was worried that Viṣṇu, harasser of demons, would kill them. Tejo hanam is poetic license for tejo-ghnam. The rules is amanuṣya-karttṛke ca. (Pāṇini 3.2.53)
TEXT - SB 3.15.2
loke tenāhatāloke
loka-pālā hataujasaḥ
nyavedayan viśva-sṛje
dhvānta-vyatikaraṁ diśām
SYNONYMS
loke—within this universe; tena—by the force of the pregnancy of Diti; āhata—being devoid of; āloke—light; loka-pālāḥ—the demigods of various planets; hata-ojasaḥ—whose prowess was diminished; nyavedayan—asked; viśva-sṛje—Brahmā; dhvānta-vyatikaram—expansion of darkness; diśām—in all directions.
TRANSLATION
By the force of the pregnancy of Diti, the light of the sun and moon was impaired in all the planets, and the demigods of various planets, being disturbed by that force, asked the creator of the universe, Brahmā, "What is this expansion of darkness in all directions?"
PURPORT
It appears from this verse of Śrīmad-Bhāgavatam that the sun is the source of light for all the planets in the universe. The modern scientific theory which states that there are many suns in each universe is not supported by this verse. It is understood that in each universe there is only one sun, which supplies light to all the planets. In Bhagavad-gītā the moon is also stated to be one of the stars. There are many stars, and when we see them glittering at night we can understand that they are reflectors of light; just as moonlight is a reflection of sunlight, other planets also reflect sunlight, and there are many other planets which cannot be seen by our naked eyes. The demoniac influence of the sons in the womb of Diti expanded darkness throughout the universe.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.2
By the power of the offspring in her womb (tena) the planets lost their light. Hatāloke instead of āhatāloke is also seen. Vyatikaram means spread.
Jiva's tika || 3.15.2||
loke tenāhatāloke loka-pālā hataujasaḥ nyavedayan viśva-sṛje dhvānta-vyatikaraṃ diśā
When the light of the planets became dim because of holding those children in her womb, the devatās, who had lost their powers, asked Brahmā about the darkness spreading in all directions.
Dhvānta-vyaitkarama means the continuous darkness.
TEXT - SB 3.15.3
devā ūcuḥ
tama etad vibho vettha
saṁvignā yad vayaṁ bhṛśam
na hy avyaktaṁ bhagavataḥ
kālenāspṛṣṭa-vartmanaḥ
SYNONYMS
devāḥ ūcuḥ—the demigods said; tamaḥ—darkness; etat—this; vibho—O great one; vettha—you know; saṁvignāḥ—very anxious; yat—because; vayam—we; bhṛśam—very much; na—not; hi—because; avyaktam—unmanifest; bhagavataḥ—of You (the Supreme Personality of Godhead); kālena—by time; aspṛṣṭa—untouched; vartmanaḥ—whose way.
TRANSLATION
The fortunate demigods said: O great one, just see this darkness, which you know very well and which is causing us anxieties. Because the influence of time cannot touch you, there is nothing unmanifest before you.
PURPORT
Brahmā is addressed herein as Vibhu and as the Personality of Godhead. He is the Supreme Personality of Godhead's incarnation of the mode of passion in the material world. He is nondifferent, in the representative sense, from the Supreme Personality of Godhead, and therefore the influence of time cannot affect him. The influence of time, which manifests as past, present and future, cannot touch higher personalities like Brahmā and other demigods. Sometimes demigods and great sages who have attained such perfection are called tri-kāla jña.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.3
You know (vettha) since you are omniscient and your knowledge is not destroyed by time.
Jiva's tika || 3.15.3||
devā ūcuḥ tama etad vibho vettha saṃvignā yad vayaṃ bhṛśam na hy avyaktaṃ bhagavataḥ kālenāspṛṣṭa-vartmanaḥ
The devatās said: You know about this darkness which worries us greatly, since you have all knowledge which is not destroyed by time.
Sometimes the devatās praise Brahman as non-different from the supreme Lord as in these verses.
TEXT - SB 3.15.4
deva-deva jagad-dhātar
lokanātha-śikhāmaṇe
pareṣām apareṣāṁ tvaṁ
bhūtānām asi bhāva-vit
SYNONYMS
deva-deva—O god of the demigods; jagat-dhātaḥ—O sustainer of the universe; lokanātha-śikhāmaṇe—O head jewel of all the demigods in other planets; pareṣām—of the spiritual world; apareṣām—of the material world; tvam—you; bhūtānām—of all living entities; asi—are; bhāva-vit—knowing the intentions.
TRANSLATION
O god of the demigods, sustainer of the universe, head jewel of all the demigods in other planets, you know the intentions of all living entities, in both the spiritual and material worlds.
PURPORT
Because Brahmā is almost on an equal footing with the Personality of Godhead, he is addressed here as the god of the demigods, and because he is the secondary creator of this universe, he is addressed as the sustainer of the universe. He is the head of all the demigods, and therefore he is addressed here as the head jewel of the demigods. It is not difficult for him to understand everything which is happening in both the spiritual and material worlds. He knows everyone's heart and everyone's intentions. Therefore he was requested to explain this incident. Why was the pregnancy of Diti causing such anxieties all over the universe?
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.4
Lokanātha means the devatās headed by Indra.
Jiva's tika || 3.15.4||
deva-deva jagad-dhātar lokanātha-śikhāmaṇe pareṣām apareṣāṃ tvaṃ bhūtānām asi bhāva-vit
O lord of lords! O maintainer of the universe! O crest jewel of the devatās! O crest jewel among devatās such as Indra! You know the condition of all living beings high and lower.
Puṇyāraṇya has lokapāla instead of lokanātha.
TEXT - SB 3.15.5
namo vijñāna-vīryāya
māyayedam upeyuṣe
gṛhīta-guṇa-bhedāya
namas te 'vyakta-yonaye
SYNONYMS
namaḥ—respectful obeisances; vijñāna-vīryāya—O original source of strength and scientific knowledge; māyayā—by the external energy; idam—this body of Brahmā; upeyuṣe—having obtained; gṛhīta—accepting; guṇa-bhedāya—the differentiated mode of passion; namaḥ te—offering obeisances unto you; avyakta—unmanifested; yonaye—source.
TRANSLATION
O original source of strength and scientific knowledge, all obeisances unto you! You have accepted the differentiated mode of passion from the Supreme Personality of Godhead. With the help of external energy you are born of the unmanifested source. All obeisances unto you!
PURPORT
The Vedas are the original scientific knowledge for all departments of understanding, and this knowledge of the Vedas was first impregnated into the heart of Brahmā by the Supreme Personality of Godhead. Therefore Brahmā is the original source of all scientific knowledge. He is born directly from the transcendental body of Garbhodakaśāyī Viṣṇu, who is never seen by any creature of this material universe and therefore always remains unmanifested. Brahmā is stated here to be born of the unmanifested. He is the incarnation of the mode of passion in material nature, which is the separated, external energy of the Supreme Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.5
We offer respects to one who has attained the body (idam) of Brahmā, who has accepted rajoguṇa (gṛhīta-guṇa-bhedāya), who is caused by the Supreme Lord (avyakta).
Jiva's tika || 3.15.5||
namo vijnāna-vīryāya māyayedam upeyuṣe gṛhīta-guṇa-bhedāya namas te ’vyakta-yonaye
We offer respects to you, who have power of knowledge, who have accepted a body by your māyā. We offer respects to you the source of prakṛti.
They praise him as non-different from the Lord.
TEXT - SB 3.15.6
ye tvānanyena bhāvena
bhāvayanty ātma-bhāvanam
ātmani prota-bhuvanaṁ
paraṁ sad-asad-ātmakam
SYNONYMS
ye—those who; tvā—on you; ananyena—without deviation; bhāvena—with devotion; bhāvayanti—meditate; ātma-bhāvanam—who generates all living entities; ātmani—within your self; prota—linked; bhuvanam—all the planets; param—the supreme; sat—effect; asat—cause; ātmakam—generator.
TRANSLATION
O lord, all these planets exist within your self, and all the living entities are generated from you. Therefore you are the cause of this universe, and anyone who meditates upon you without deviation attains devotional service.
TEXT - SB 3.15.7
teṣāṁ supakva-yogānāṁ
jita-śvāsendriyātmanām
labdha-yuṣmat-prasādānāṁ
na kutaścit parābhavaḥ
SYNONYMS
teṣām—of them; su-pakva-yogānām—who are mature mystics; jita—controlled; śvāsa—breath; indriya—the senses; ātmanām—the mind; labdha—attained; yuṣmat—your; prasādānām—mercy; na—not; kutaścit—anywhere; parābhavaḥ—defeat.
TRANSLATION
There is no defeat in this material world for persons who control the mind and senses by controlling the breathing process and who are therefore experienced, mature mystics. This is because by such perfection in yoga they have attained your mercy.
PURPORT
The purpose of yogic performances is explained here. It is said that an experienced mystic attains full control of the senses and the mind by controlling the breathing process. Therefore, controlling the breathing process is not the ultimate aim of yoga. The real purpose of yogic performances is to control the mind and the senses. Anyone who has such control is to be understood to be an experienced, mature mystic yogī. It is indicated herein that a yogī who has control over the mind and senses has the actual benediction of the Lord, and he has no fear. In other words, one cannot attain the mercy and benediction of the Supreme Lord until one is able to control the mind and the senses. This is actually possible when one fully engages in Kṛṣṇa consciousness. A person whose senses and mind are always engaged in the transcendental service of the Lord has no possibility of engaging in material activities. The devotees of the Lord are not defeated anywhere in the universe. It is stated, nārāyaṇa-parāḥ sarve: one who is nārāyaṇa-para, or a devotee of the Supreme Personality of Godhead, is not afraid anywhere, whether he is sent to hell or promoted to heaven (SB 6.17.28).
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.7
Ananyena bhāvena can refer to the worshippers of Hiraṇyagarbha, who meditate on that form as non-different from the Supreme Lord. Or it can refer to meditation through bhakti without material desires. The supreme lord is the creator of the living beings (ātma-bhāvanam), and he holds all the worlds together within himself, since he is the total of everything. In the Lord exist all the devatās and asuras (sad-asad-ātmakaḥ).
Jiva's tika || 3.15.6-7||
ye tvānanyena bhāvena bhāvayanty ātma-bhāvanam ātmani prota-bhuvanaṃ paraṃ sad-asad-ātmakam
teṣāṃ supakva-yogānāṃ jita-śvāsendriyātmanām labdha-yuṣmat-prasādānāṃ na kutaścit parābhavaḥ
Persons mature in their practice, controlling breath, senses and mind, attaining your mercy, those who meditate with exclusive devotion upon you, the supreme lord, the source of all beings, who hold all the planets together within you and contain all the devas and demons, are not defeated at any time.
Two verses are taken together. By pure bhakti they attain your mercy and by mature bhakti they conquer breathing etc.
TEXT - SB 3.15.8
yasya vācā prajāḥ sarvā
gāvas tantyeva yantritāḥ
haranti balim āyattās
tasmai mukhyāya te namaḥ
SYNONYMS
yasya—of whom; vācā—by the Vedic directions; prajāḥ—living entities; sarvāḥ—all; gāvaḥ—bulls; tantyā—by a rope; iva—as; yantritāḥ—are directed; haranti—offer, take away; balim—presentation, ingredients for worship; āyattāḥ—under control; tasmai—unto him; mukhyāya—unto the chief person; te—unto you; namaḥ—respectful obeisances.
TRANSLATION
All the living entities within the universe are conducted by the Vedic directions, as a bull is directed by the rope attached to its nose. No one can violate the rules laid down in the Vedic literatures. To the chief person, who has contributed the Vedas, we offer our respect!
PURPORT
The Vedic literatures are the laws of the Supreme Personality of Godhead. One cannot violate the injunctions given in the Vedic literatures any more than one can violate the state laws. Any living creature who wants real benefit in life must act according to the direction of the Vedic literature. The conditioned souls who have come to this material world for material sense gratification are regulated by the injunctions of the Vedic literature. Sense gratification is just like salt. One cannot take too much or too little, but one must take some salt in order to make one's foodstuff palatable. Those conditioned souls who have come to this material world should utilize their senses according to the direction of the Vedic literature, otherwise they will be put into a more miserable condition of life. No human being or demigod can enact laws like those of the Vedic literature because the Vedic regulations are prescribed by the Supreme Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.8
Vācā refers to the Vedas. Śruti says: tasya vāk tantrir nāmāni dāmāni: the words of the Lord are a rope, and his names are ropes.
TEXT - SB 3.15.9
sa tvaṁ vidhatsva śaṁ bhūmaṁs
tamasā lupta-karmaṇām
adabhra-dayayā dṛṣṭyā
āpannān arhasīkṣitum
SYNONYMS
saḥ—he; tvam—you; vidhatsva—perform; śam—good fortune; bhūman—O great lord; tamasā—by the darkness; lupta—have been suspended; karmaṇām—of prescribed duties; adabhra—magnanimous, without reservation; dayayā—mercy; dṛṣṭyā—by your glance; āpannān—us, the surrendered; arhasi—are able; īkṣitum—to see.
TRANSLATION
The demigods prayed to Brahmā: Please look upon us mercifully, for we have fallen into a miserable condition; because of the darkness, all our work has been suspended.
PURPORT
Because of complete darkness throughout the universe, the regular activities and engagements of all the different planets were suspended. In the North and South Poles of this planet there are sometimes no divisions of day and night; similarly, when the sunlight does not approach the different planets within the universe, there is no distinction between day and night.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.9
Because the darkness, there were no divisions of day and night. See us, surrendered (āpannān) to you, with plentiful (adabhra) mercy.
TEXT - SB 3.15.10
eṣa deva diter garbha
ojaḥ kāśyapam arpitam
diśas timirayan sarvā
vardhate 'gnir ivaidhasi
SYNONYMS
eṣaḥ—this; deva—O lord; diteḥ—of Diti; garbhaḥ—womb; ojaḥ—semen; kāśyapam—of Kaśyapa; arpitam—deposited; diśaḥ—directions; timirayan—causing complete darkness; sarvāḥ—all; vardhate—overloads; agniḥ—fire; iva—as; edhasi—fuel.
TRANSLATION
As fuel overloads a fire, so the embryo created by the semen of Kaśyapa in the womb of Diti has caused complete darkness throughout the universe.
PURPORT
The darkness throughout the universe is explained herewith as being caused by the embryo created in the womb of Diti by the semen of Kaśyapa.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.10
“Give more details of the condition.” The embryo of Diti was created by the semen (ojaḥ) of Kāśyapa.
Jiva's tika || 3.15.10||
eṣa deva diter garbha ojaḥ kāśyapam arpitam diśas timirayan sarvā vardhate ’gnir ivaidhasi
The embryo in Diti, created from the semen of Kaśyapa, is increasingly darkening all directions, just as fire increases with fuel.
I ask about that embryo. I know that the embryo produced darkness. Instead edhasi (by fuel) sometimes edhate is seen.
TEXT - SB 3.15.11
maitreya uvāca
sa prahasya mahā-bāho
bhagavān śabda-gocaraḥ
pratyācaṣṭātma-bhūr devān
prīṇan rucirayā girā
SYNONYMS
maitreyaḥ uvāca—Maitreya said; saḥ—he; prahasya—smiling; mahā-bāho—O mighty-armed (Vidura); bhagavān—the possessor of all opulences; śabda-gocaraḥ—who is understood by transcendental sound vibration; pratyācaṣṭa—replied; ātma-bhūḥ—Lord Brahmā; devān—the demigods; prīṇan—satisfying; rucirayā—with sweet; girā—words.
TRANSLATION
Śrī Maitreya said: Thus Lord Brahmā, who is understood by transcendental vibration, tried to satisfy the demigods, being pleased with their words of prayer.
PURPORT
Brahmā could understand the misdeeds of Diti, and therefore he smiled at the whole situation. He replied to the demigods present there in words they could understand.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.11
Oh! The ignorant praise me. I am useless to deliver them from this difficulty. He smiled,just as an elder smiles at small children. Śābda-gocara means that Brahmā was the object of the prayers of the devatās.
Jiva's tika || 3.15.11||
maitreya uvāca sa prahasya mahā-bāho bhagavān śabda-gocaraḥ pratyācaṣṭātma-bhūr devān prīṇan rucirayā girā
Maitreya said: O mighty armed Vidura! Powerful Brahmā, the object of the devatās’ praises, smiling, replied to the devatās, pleasing them with sweet words.
Smiling, like an elder in front of small children, he spoke. Brahmā is usually not available, but he heard the devatās’ words (śabda-gocaraḥ). This shows his greatness.
TEXT - SB 3.15.12
brahmovāca
mānasā me sutā yuṣmat-
pūrvajāḥ sanakādayaḥ
cerur vihāyasā lokāl
lokeṣu vigata-spṛhāḥ
SYNONYMS
brahmā uvāca—Lord Brahmā said; mānasāḥ—born from the mind; me—my; sutāḥ—sons; yuṣmat—than you; pūrva-jāḥ—born previously; sanaka-ādayaḥ—headed by Sanaka; ceruḥ—traveled; vihāyasā—by traveling in outer space or flying in the sky; lokān—to the material and spiritual worlds; lokeṣu—among the people; vigata-spṛhāḥ—without any desire.
TRANSLATION
Lord Brahmā said: My four sons Sanaka, Sanātana, Sanandana and Sanat-kumāra, who were born from my mind, are your predecessors. Sometimes they travel throughout the material and spiritual skies without any definite desire.
PURPORT
When we speak of desire we refer to desire for material sense gratification. Saintly persons like Sanaka, Sanātana, Sanandana and Sanat-kumāra have no material desire, but sometimes they travel all over the universe, out of their own accord, to preach devotional service.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.12
Please listen to an astonishing event that happened long ago related to this present calamity.
TEXT - SB 3.15.13
ta ekadā bhagavato
vaikuṇṭhasyāmalātmanaḥ
yayur vaikuṇṭha-nilayaṁ
sarva-loka-namaskṛtam
SYNONYMS
te—they; ekadā—once upon a time; bhagavataḥ—of the Supreme Personality of Godhead; vaikuṇṭhasya—of Lord Viṣṇu; amala-ātmanaḥ—being freed from all material contamination; yayuḥ—entered; vaikuṇṭha-nilayam—the abode named Vaikuṇṭha; sarva-loka—by the residents of all the material planets; namaskṛtam—worshiped.
TRANSLATION
After thus traveling all over the universes, they also entered into the spiritual sky, for they were freed from all material contamination. In the spiritual sky there are spiritual planets known as Vaikuṇṭhas, which are the residence of the Supreme Personality of Godhead and His pure devotees and are worshiped by the residents of all the material planets.
PURPORT
The material world is full of cares and anxieties. In any one of the planets, beginning from the highest down to the lowest, Pātāla, every living creature must be full of cares and anxieties because in the material planets one cannot live eternally. The living entities, however, are actually eternal. They want an eternal home, an eternal residence, but because of accepting a temporal abode in the material world, they are naturally full of anxiety. In the spiritual sky the planets are called Vaikuṇṭha because the residents of these planets are free from all anxieties. For them there is no question of birth, death, old age and diseases, and therefore they are not anxious. On the other hand, the residents of the material planets are always afraid of birth, death, disease and old age, and therefore they are full of anxieties.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.13
Āmalātmanaḥ means the Lord who purifies the hearts (ātmanaḥ).
TEXT - SB 3.15.14
vasanti yatra puruṣāḥ
sarve vaikuṇṭha-mūrtayaḥ
ye 'nimitta-nimittena
dharmeṇārādhayan harim
SYNONYMS
vasanti—they live; yatra—where; puruṣāḥ—persons; sarve—all; vaikuṇṭha-mūrtayaḥ—having a four-handed form similar to that of the Supreme Lord, Viṣṇu; ye—those Vaikuṇṭha persons; animitta—without desire for sense gratification; nimittena—caused by; dharmeṇa—by devotional service; ārādhayan—continuously worshiping; harim—unto the Supreme Personality of Godhead.
TRANSLATION
In the Vaikuṇṭha planets all the residents are similar in form to the Supreme Personality of Godhead. They all engage in devotional service to the Lord without desires for sense gratification.
PURPORT
The residents and the form of living in Vaikuṇṭha are described in this verse. The residents are all like the Supreme Personality of Godhead Nārāyaṇa. In the Vaikuṇṭha planets Kṛṣṇa's plenary feature as four-handed Nārāyaṇa is the predominating Deity, and the residents of Vaikuṇṭhaloka are also four-handed, just contrary to our conception here in the material world. Nowhere in the material world do we find a human being with four hands. In Vaikuṇṭhaloka there is no occupation but the service of the Lord, and this service is not rendered with a purpose. Although every service has a particular result, the devotees never aspire for the fulfillment of their own desires; their desires are fulfilled by rendering transcendental loving service to the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.14
They have forms like the Lord. They have no personal motives (animitta) impelling them (nimittena) to worship. Ārādhayan means that they worshipped since ancient times.
Jiva's tika || 3.15.14||
vasanti yatra puruṣāḥ sarve vaikuṇṭha-mūrtayaḥ ye ’nimitta-nimittena dharmeṇārādhayan harim
In that place all men reside with forms like the Lord and they worship the Lord with unmotivated service.
Those whose forms are eternally blissful (vaikuṇṭha-mūrtayaḥ) reside there. They worship the Lord, by bhagavad-dharma, without desire for results, and whose result is Bhagavān(animitta-nimittena).
yat sankulaṃ hari-padānati-mātra-dṛṣṭair vaidūrya-mārakata-hema-mayair vimānaiḥ yeṣāṃ bṛhat-kaṭi-taṭāḥ smita-śobhi-mukhyaḥ kṛṣṇātmanāṃ na raja ādadhur utsmayādyaiḥ
Vaikuṇṭha is filled with airplanes made of gold, vaidūrya and emeralds, obtained solely by worship of the Lord’s lotus feet. It is filled with devotees absorbed in the Lord who cannot be disturbed by the smiles, glances and words of the most beautiful women with broad hips and smiling faces. (SB 3.15.20)
yan na vrajanty agha-bhido racanānuvādāc chṛṇvanti ye ’nya-viṣayāḥ kukathā mati-ghnīḥ yās tu śrutā hata-bhagair nṛbhir ātta-sārās tāṃs tān kṣipanty aśaraṇeṣu tamaḥsu hanta
Those who hear topics other than the glorification of Kṛṣṇa, unworthy topics which destroy intelligence, cannot enter Vaikuṇṭha. Topic heard by those unfortunate persons, taking away their good fortune, throw them into hell with no shelter. (SB 3.15.23)
TEXT - SB 3.15.15
yatra cādyaḥ pumān āste
bhagavān śabda-gocaraḥ
sattvaṁ viṣṭabhya virajaṁ
svānāṁ no mṛḍayan vṛṣaḥ
SYNONYMS
yatra—in the Vaikuṇṭha planets; ca—and; ādyaḥ—original; pumān—person; āste—is there; bhagavān—the Supreme Personality of Godhead; śabda-gocaraḥ—understood through the Vedic literature; sattvam—the mode of goodness; viṣṭabhya—accepting; virajam—uncontaminated; svānām—of His own associates; naḥ—us; mṛḍayan—increasing happiness; vṛṣaḥ—the personification of religious principles.
TRANSLATION
In the Vaikuṇṭha planets is the Supreme Personality of Godhead, who is the original person and who can be understood through the Vedic literature. He is full of the uncontaminated mode of goodness, with no place for passion or ignorance. He contributes religious progress for the devotees.
PURPORT
The kingdom of the Supreme Personality of Godhead in the spiritual sky cannot be understood by any process other than hearing from the description of the Vedas. No one can go see it. In this material world also, one who is unable to pay to go to a far distant place by motorized conveyances can only understand about that place from authentic books. Similarly, the Vaikuṇṭha planets in the spiritual sky are beyond this material sky. The modern scientists who are trying to travel in space are having difficulty going even to the nearest planet, the moon, to say nothing of the highest planets within the universe. There is no possibility that they can go beyond the material sky, enter the spiritual sky and see for themselves the spiritual planets, Vaikuṇṭha. Therefore, the kingdom of God in the spiritual sky can be understood only through the authentic descriptions of the Vedas and Purāṇas.
In the material world there are three modes of material qualities—goodness, passion and ignorance—but in the spiritual world there is no trace of the modes of passion and ignorance; there is only the mode of goodness, which is uncontaminated by any tinge of ignorance or passion. In the material world, even if a person is completely in goodness, he is sometimes subject to be polluted by tinges of the modes of ignorance and passion. But in the Vaikuṇṭha world, the spiritual sky, only the mode of goodness in its pure form exists. The Lord and His devotees reside in the Vaikuṇṭha planets, and they are of the same transcendental quality, namely, śuddha-sattva, the mode of pure goodness. The Vaikuṇṭha planets are very dear to the Vaiṣṇavas, and for the progressive march of the Vaiṣṇavas toward the kingdom of God, the Lord Himself helps His devotees.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.15
Established in śuddha-sattva (virajaṁ sattvam), with name, form, qualities and pastimes all śuddha-sattva, the form of supreme dharma (vṛṣaḥ) gives pleasure to us, his devotees.
Jiva's tika || 3.15.15||
yatra cādyaḥ pumān āste bhagavān śabda-gocaraḥ
sattvaṃ viṣṭabhya virajaṃ svānāṃ no mṛḍayan vṛṣaḥ
There, the Supreme Lord, the original person, who showers the highest bliss, who is attainable by the Vedas, who supports sattva-guna, gives pleasure to us, his devotees.
The Lord assists (viṣṭabhya) sattva-guṇa by proximity. He showers all bliss (vṛṣaḥ).
TEXT - SB 3.15.16
yatra naiḥśreyasaṁ nāma
vanaṁ kāma-dughair drumaiḥ
sarvartu-śrībhir vibhrājat
kaivalyam iva mūrtimat
SYNONYMS
yatra—in the Vaikuṇṭha planets; naiḥśreyasam—auspicious; nāma—named; vanam—forests; kāma-dughaiḥ—yielding desire; drumaiḥ—with trees; sarva—all; ṛtu—seasons; śrībhiḥ—with flowers and fruits; vibhrājat—splendid; kaivalyam—spiritual; iva—as; mūrtimat—personal.
TRANSLATION
In those Vaikuṇṭha planets there are many forests which are very auspicious. In those forests the trees are desire trees, and in all seasons they are filled with flowers and fruits because everything in the Vaikuṇṭha planets is spiritual and personal.
PURPORT
In the Vaikuṇṭha planets the land, the trees, the fruits and flowers and the cows—everything—is completely spiritual and personal. The trees are desire trees. On this material planet the trees can produce fruits and flowers according to the order of material energy, but in the Vaikuṇṭha planets the trees, the land, the residents and the animals are all spiritual. There is no difference between the tree and the animal or the animal and the man. Here the word mūrtimat indicates that everything has a spiritual form. Formlessness, as conceived by the impersonalists, is refuted in this verse; in the Vaikuṇṭha planets, although everything is spiritual, everything has a particular form. The trees and the men have form, and because all of them, although differently formed, are spiritual, there is no difference between them.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.16
Kaivalyam iva mūrtimat means that all of the trees are nityasiddha, filled with bliss without any interruption. It is said that the birds are all ātmārāma, without any material desires.
Jiva's tika || 3.15.16||
yatra naiḥśreyasaṃ nāma vanaṃ kāma-dughair drumaiḥ sarvartu-śrībhir vibhrājat kaivalyam iva mūrtimat
In that place, a forest named Niḥśreyasa shines with trees, which are bliss incarnate, fulfilling all desires, bearing flowers and fruits of all seasons.
The forest produces the very form of the happiness of pure bhakti (kaivalyam) since it is full of all wealth.
TEXT - SB 3.15.17
vaimānikāḥ sa-lalanāś caritāni śaśvad
gāyanti yatra śamala-kṣapaṇāni bhartuḥ
antar-jale 'nuvikasan-madhu-mādhavīnāṁ
gandhena khaṇḍita-dhiyo 'py anilaṁ kṣipantaḥ
SYNONYMS
vaimānikāḥ—flying in their airplanes; sa-lalanāḥ—along with their wives; caritāni—activities; śaśvat—eternally; gāyanti—sing; yatra—in those Vaikuṇṭha planets; śamala—all inauspicious qualities; kṣapaṇāni—devoid of; bhartuḥ—of the Supreme Lord; antaḥ-jale—in the midst of the water; anuvikasat—blossoming; madhu—fragrant, laden with honey; mādhavīnām—of the mādhavī flowers; gandhena—by the fragrance; khaṇḍita—disturbed; dhiyaḥ—minds; api—even though; anilam—breeze; kṣipantaḥ—deriding.
TRANSLATION
In the Vaikuṇṭha planets the inhabitants fly in their airplanes, accompanied by their wives and consorts, and eternally sing of the character and activities of the Lord, which are always devoid of all inauspicious qualities. While singing the glories of the Lord, they deride even the presence of the blossoming mādhavī flowers, which are fragrant and laden with honey.
PURPORT
It appears from this verse that the Vaikuṇṭha planets are full of all opulences. There are airplanes in which the inhabitants travel in the spiritual sky with their sweethearts. There is a breeze carrying the fragrance of blossoming flowers, and this breeze is so nice that it also carries the honey of the flowers. The inhabitants of Vaikuṇṭha, however, are so interested in glorifying the Lord that they do not like the disturbance of such a nice breeze while they are chanting the Lord's glories. In other words, they are pure devotees. They consider glorification of the Lord more important than their own sense gratification. In the Vaikuṇṭha planets there is no question of sense gratification. To smell the fragrance of a blossoming flower is certainly very nice, but it is simply for sense gratification. The inhabitants of Vaikuṇṭha give first preference to the service of the Lord, not their own sense gratification. Serving the Lord in transcendental love yields such transcendental pleasure that, in comparison, sense gratification is counted as insignificant.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.17
The activities of the Lord are devoid of all contaminations of present in jīvas of the material world (śamala-kṣapanāni), and they destroy the grief arising from separation from the Lord. The servants descend from their airplanes in order to produce special notes in their singing. They sing while immersed in the lakes up to their throats. Or, placing their consorts on the trees on the bank of the water, they cover them with leaves, and then have them enter the water. Their attention fixed only on the describing the Lord may be disturbed by the fragrance of the blossoming mādhavī flowers filled with honey, but they continue to sing. They do not give up singing. They revile the wind. “O cool, gentle, murmuring breeze filled with the fragrance of mādhavī flowers! Why do you try to divert the attention of your minds absorbed in the sweetness of the Lord’s pastimes? Do you think you are sweeter than those pastimes? How foolish you are!” Because the previous verse described the trees as being the personification of kaivalya, there is a suggestion that though the fragrance of the flowers is the personification of impersonal Brahman, the bliss of worshipping the Lord is superior to the bliss of Brahman.
Jiva's tika || 3.15.17||
vaimānikāḥ sa-lalanāś caritāni śaśvad gāyanti yatra śamala-kṣapaṇāni bhartuḥ antar-jale ’nuvikasan-madhu-mādhavīnāṃ gandhena khaṇḍita-dhiyo ’py anilaṃ kṣipantaḥ
Alighting from the planes and entering the water, the devotees constantly sing the glories of the lord which are devoid of all faults, while criticizing the wind, since it distracts their minds with its perfume of mādhavī blossoms filled with honey.
The details are described. The coolness as well as the beauty is hinted at by their entering the water. Since their minds, distracted by strong memories of the Lord, by the similar fragrance of the flowers, since they are his vibhūti, experience the highest bliss and bewilderment, they criticize the wind, carrying the fragrance.
TEXT - SB 3.15.18
pārāvatānyabhṛta-sārasa-cakravāka-
dātyūha-haṁsa-śuka-tittiri-barhiṇāṁ yaḥ
kolāhalo viramate 'cira-mātram uccair
bhṛṅgādhipe hari-kathām iva gāyamāne
SYNONYMS
pārāvata—pigeons; anyabhṛta—cuckoo; sārasa—crane; cakravāka—cakravāka; dātyūha—gallinule; haṁsa—swan; śuka—parrot; tittiri—partridge; barhiṇām—of the peacock; yaḥ—which; kolāhalaḥ—tumult; viramate—stops; acira-mātram—temporarily; uccaiḥ—loudly; bhṛṅga-adhipe—king of the bumblebees; hari-kathām—the glories of the Lord; iva—as; gāyamāne—while singing.
TRANSLATION
When the king of bees hums in a high pitch, singing the glories of the Lord, there is a temporary lull in the noise of the pigeon, the cuckoo, the crane, the cakravāka, the swan, the parrot, the partridge and the peacock. Such transcendental birds stop their own singing simply to hear the glories of the Lord.
PURPORT
This verse reveals the absolute nature of Vaikuṇṭha. There is no difference between the birds there and the human residents. The situation in the spiritual sky is that everything is spiritual and variegated. Spiritual variegatedness means that everything is animate. There is nothing inanimate. Even the trees, the ground, the plants, the flowers, the birds and the beasts are all on the level of Kṛṣṇa consciousness. The special feature of Vaikuṇṭhaloka is that there is no question of sense gratification, In the material world even an ass enjoys his sound vibration, but in the Vaikuṇṭhas such nice birds as the peacock, the cakravāka and the cuckoo prefer to hear the vibration of the glories of the Lord from the bees. The principles of devotional service, beginning with hearing and chanting, are very prominent in the Vaikuṇṭha world.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.18
Like the devotees riding on airplanes, the birds also are great devotees with pure bhakti. The doves (pārāvata), cuckoos (anyabhṛta), and gallinules (dātyūha) immediately stop chirping. “Oh! There is glorification of the Lord! Let us be silent and listen!” What is it? The king of bees, qualified to sit on the garland of the Lord, is humming “Hari, hari!” caused by the sound of his vibrating wings. This is equal to glorification of the Lord. I do not know how much more respect the birds show for the bee if he directly glorifies the Lord!
Jiva's tika || 3.15.18||
pārāvatānyabhṛta-sārasa-cakravākadātyūha-haṃsa-śuka-tittiri-barhiṇāṃ yaḥ
kolāhalo viramate ’cira-mātram uccair bhṛngādhipe hari-kathām iva gāyamāne
The clamor of the doves, cuckoos, cranes, cakravākas, gallinules, swans, parrots, partridges and peacocks immediately ceases when the king of bees loudly hums, with resemblance to glorification of the Lord.
Dātyūhas are a type of duck. They cry out “kva-kva” during the rain. When the king of bees, qualified for the forest garland, the chief bee, hums, to the birds it is a like topics of the Lord, with syllables and words, which his associates sing, since he is dear to the Lord like Garuḍa.
TEXT - SB 3.15.19
mandāra-kunda-kurabotpala-campakārṇa-
punnāga-nāga-bakulāmbuja-pārijātāḥ
gandhe 'rcite tulasikābharaṇena tasyā
yasmiṁs tapaḥ sumanaso bahu mānayanti
SYNONYMS
mandāra—mandāra; kunda-kunda; kuraba-kuraba; utpala-utpala; campaka-campaka; arṇa-arṇa flower; punnāga—punnāga; nāga-nāgakeśara; bakula-bakula; ambuja—lily; pārijātāḥ—pārijāta; gandhe—fragrance; arcite—being worshiped; tulasikā—tulasi; ābharaṇena—with a garland; tasyāḥ—of her; yasmin—in which Vaikuṇṭha; tapaḥ—austerity; su-manasaḥ—good minded, Vaikuṇṭha minded; bahu—very much; mānayanti—glorify.
TRANSLATION
Although flowering plants like the mandāra, kunda, kurabaka, utpala, campaka, arṇa, punnāga, nāgakeśara, bakula, lily and pārijāta are full of transcendental fragrance, they are still conscious of the austerities performed by tulasī, for tulasī is given special preference by the Lord, who garlands Himself with tulasī leaves.
PURPORT
The importance of tulasī leaves is very clearly mentioned here. Tulasī plants and their leaves are very important in devotional service. Devotees are recommended to water the tulasī tree every day and collect the leaves to worship the Lord. One time an atheistic svāmī remarked, "What is the use of watering the tulasī plant? It is better to water eggplant. By watering the eggplant one can get some fruits, but what is the use of watering the tulasī?" These foolish creatures, unacquainted with devotional service, sometimes play havoc with the education of people in general.
The most important thing about the spiritual world is that there is no envy among the devotees there. This is true even among the flowers, which are all conscious of the greatness of tulasī. In the Vaikuṇṭha world entered by the four Kumāras, even the birds and flowers are conscious of service to the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.19
Like the birds, the trees also are the greatest devotees, devoid of envy and hatred. Nāga means the nāgakeśara tree. These trees have flowers with the sweetest perfume, but when they smell the fragrance of tulasi when the Lord performs pastimes in the forest with tulasī ornaments, they offer respect to tulasī for her austerities to achieve that position, for they have not done such austerities. “You are so fortunate!” “If we know what austerities she did, then we would go to the land of Bhārata and do the same!” This is the hint from the description. Even the inhabitants of Vaikuṇṭha desire to take birth in Bhārata. It is hinted that the land of Bhārata is superior to Vaikuṇṭha. The trees respect tulasī and do not envy her, because she has a pure heart (sumanasaḥ). Or sumanasah can mean flowering trees. Mention here is made of the persons in airplanes, born from wombs, the birds born from eggs and the trees born from seeds. The fourth type of living beings born from perspiration do not worship the Lord since they are not described here.
Jiva's tika || 3.15.19||
mandāra-kunda-kurabotpala-campakārṇapunnāga-nāga-bakulāmbuja-pārijātāḥ gandhe ’rcite tulasikābharaṇena tasyā yasmiṃs tapaḥ sumanaso bahu mānayanti
In the forests of Vaikuṇṭha, on smelling the scent of tulasī used in the garlands of the Lord, the mandāra, kunda, kuraba, water lily, campaka, arṇa, punnāga, nāgakeśara, baluka, lotus and pārijāta trees, being of pure mind, give great respect to tulasī for her performance of austerity to achieve that position.
There, even the plants have consciousness. They praise the Lord’s affectionate parakīya mood. Arṇa is a type of flower. Sumanasa is the presiding deity of the plants.
TEXT - SB 3.15.20
yat saṅkulaṁ hari-padānati-mātra-dṛṣṭair
vaidūrya-mārakata-hema-mayair vimānaiḥ
yeṣāṁ bṛhat-kaṭi-taṭāḥ smita-śobhi-mukhyaḥ
kṛṣṇātmanāṁ na raja ādadhur utsmayādyaiḥ
SYNONYMS
yat—that Vaikuṇṭha abode; saṅkulam—is pervaded; hari-pada—at the two lotus feet of Hari, the Supreme Personality of Godhead; ānati—by obeisances; mātra—simply; dṛṣṭaiḥ—are obtained; vaidūrya—lapis lazuli; mārakata—emeralds; hema—gold; mayaiḥ—made of; vimānaiḥ—with airplanes; yeṣām—of those passengers; bṛhat—large; kaṭi-taṭāḥ—hips; smita—smiling; śobhi—beautiful; mukhyaḥ—faces; kṛṣṇa—in Kṛṣṇa; ātmanām—whose minds are absorbed; na—not; rajaḥ—sex desire; ādadhuḥ—stimulate; utsmaya-ādyaiḥ—by intimate friendly dealings, laughing and joking.
TRANSLATION
The inhabitants of Vaikuṇṭha travel in their airplanes made of lapis lazuli, emerald and gold. Although crowded by their consorts, who have large hips and beautiful smiling faces, they cannot be stimulated to passion by their mirth and beautiful charms.
PURPORT
In the material world, opulences are achieved by materialistic persons by dint of their labor. One cannot enjoy material prosperity unless he works very hard to achieve it. But the devotees of the Lord who are residents of Vaikuṇṭha have the opportunity to enjoy a transcendental situation of jewels and emeralds. Ornaments made of gold bedecked with jewels are achieved not by working hard but by the benediction of the Lord. In other words, devotees in the Vaikuṇṭha world, or even in this material world, cannot be poverty-stricken, as is sometimes supposed. They have ample opulences for enjoyment, but they need not labor to achieve them. It is also stated that in the Vaikuṇṭha world the consorts of the residents are many, many times more beautiful than we can find in this material world, even in the higher planets. It is specifically mentioned here that a woman's large hips are very attractive and they stimulate man's passion, but the wonderful feature of Vaikuṇṭha is that although the women have large hips and beautiful faces and are decorated with ornaments of emeralds and jewels, the men are so absorbed in Kṛṣṇa consciousness that the beautiful bodies of the women cannot attract them. In other words, there is enjoyment of the association of the opposite sex, but there is no sexual relationship. The residents of Vaikuṇṭha have a better standard of pleasure, so there is no need of sex pleasure.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.20
Having described the beauty of the surrounding gardens, he describes the beauty of the city in the center. Vaikuṇṭha is filled with airplanes made of gold, obtained simply by surrender to the Lord’s feet, by bhakti, not by jñāna or karma even though performed perfectly. In those persons engaged in the bliss of worship of the Lord there is room for the bliss of Brahman, as mentioned previously, what to speak of material pleasure. The most beautiful women with broad hips and smiling faces cannot produce passion by their naturally attractive smiles, glances and words in the men who have absorbed their minds in Kṛṣṇa. Vaikuṇṭha is filled with such people.
Jiva's tika || 3.15.20||
yat sankulaṃ hari-padānati-mātra-dṛṣṭair vaidūrya-mārakata-hema-mayair vimānaiḥ yeṣāṃ bṛhat-kaṭi-taṭāḥ smita-śobhi-mukhyaḥ kṛṣṇātmanāṃ na raja ādadhur utsmayādyaiḥ
Vaikuṇṭha is filled with airplanes made of gold, vaidūrya and emeralds, obtained solely by worship of the Lord’s lotus feet. It is filled with devotees absorbed in the Lord who cannot be disturbed by the smiles, glances and words of the most beautiful women with broad hips and smiling faces.
That Vaikuṇṭha (yat) is filled with airplanes made of emerald and other jewels. The beautiful women cannot disturb the devotees fixed on the Lord. They act as uddīpanas for their bhakti since they are also the highest devotees.
TEXT - SB 3.15.21
śrī rūpiṇī kvaṇayatī caraṇāravindaṁ
līlāmbujena hari-sadmani mukta-doṣā
saṁlakṣyate sphaṭika-kuḍya upeta-hemni
sammārjatīva yad-anugrahaṇe 'nya-yatnaḥ
SYNONYMS
śrī—Lakṣmī, the goddess of fortune; rūpiṇī—assuming a beautiful form; kvaṇayatī—tinkling; caraṇa-aravindam—lotus feet; līlā-ambujena—playing with a lotus flower; hari-sadmani—the house of the Supreme Personality; mukta-doṣā—freed from all faults; saṁlakṣyate—becomes visible; sphaṭika—crystal; kuḍye—walls; upeta—mixed; hemni—gold; sammārjatī iva—appearing like a sweeper; yat-anugrahaṇe—to receive her favor; anya—others'; yatnaḥ—very much careful.
TRANSLATION
The ladies in the Vaikuṇṭha planets are as beautiful as the goddess of fortune herself. Such transcendentally beautiful ladies, their hands playing with lotuses and their leg bangles tinkling, are sometimes seen sweeping the marble walls, which are bedecked at intervals with golden borders, in order to receive the grace of the Supreme Personality of Godhead.
PURPORT
In the Brahma-saṁhitā it is stated that the Supreme Lord, Govinda, is always served in His abode by many, many millions of goddesses of fortune. Lakṣmī-sahasra-śata-sambhrama-sevyamānam [Bs. 5.29]. These millions and trillions of goddesses of fortune who reside in the Vaikuṇṭha planets are not exactly consorts of the Supreme Personality of Godhead, but are the wives of the devotees of the Lord and also engage in the service of the Supreme Personality of Godhead. It is stated here that in the Vaikuṇṭha planets the houses are made of marble. Similarly, in the Brahma-saṁhitā it is stated that the ground on the Vaikuṇṭha planets is made of touchstone. Thus there is no need to sweep the stone in Vaikuṇṭha, for there is hardly any dust on it, but still, in order to satisfy the Lord, the ladies there always engage in dusting the marble walls. Why? The reason is that they are eager to achieve the grace of the Lord by doing so.
It is also stated here that in the Vaikuṇṭha planets the goddesses of fortune are faultless. Generally the goddess of fortune does not remain steadily in one place. Her name is Cañcalā, which means "one who is not steady." We find, therefore, that a man who is very rich may become the poorest of the poor. Another example is Rāvaṇa. Rāvaṇa took away Lakṣmī, Sītājī, to his kingdom, and instead of being happy by the grace of Lakṣmī, his family and his kingdom were vanquished. Thus Lakṣmī in the house of Rāvaṇa is Cañcalā, or unsteady. Men of Rāvaṇa's class want Lakṣmī only, without her husband, Nārāyaṇa; therefore they become unsteady due to Lakṣmījī. Materialistic persons find fault on the part of Lakṣmī, but in Vaikuṇṭha Lakṣmījī is fixed in the service of the Lord. In spite of her being the goddess of fortune, she cannot be happy without the grace of the Lord. Even the goddess of fortune needs the Lord's grace in order to be happy, yet in the material world even Brahmā, the highest created being, seeks the favor of Lakṣmī for happiness.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.21
It goes without saying that everyone in Vaikuṇṭha is blissful in serving the Lord. Even Laksmī is engaged in service there. This is described in two verses. She has the highest form of beauty, and makes sounds with her foot bells by her graceful gait in the Lord’s house having crystal walls and gold embellishments to increase the beauty. Reflected on the polished walls, she seems to be cleaning with a broom, though she actually holds a lotus in her extended hand. Or she appears to be a maidservant who does the cleaning. But she is without fault. The lotus represents other objects also that she holds in her hand. Her glory should not be diminished by her appearance. Others take great effort to gain her mercy.
Jiva's tika || 3.15.21||
śrī rūpiṇī kvaṇayatī caraṇāravindaṃ līlāmbujena hari-sadmani mukta-doṣā saṃlakṣyate sphaṭika-kuḍya upeta-hemni sammārjatīva yad-anugrahaṇe ’nya-yatnaḥ
Laksmī, beauty personified, whose feet jingle with ankle bells, holding a lotus in her hand, appears to be sweeping the palace of the Lord made of crystal and emeralds inlaid with gold, but she is without fault. Others make great effort to attain her mercy.
She is eternally free of fault. eṣa ātmāpahata-pāpmā: the Lord is free of all material faults. (Chāndogya Upaniṣad). She is sometimes seen to be the sweeper rather than the consort of the Lord, since she considers her devotion to be extremely meager. At Kurukṣetra, Kālindī says:
tapaś carantīm ājnāya sva-pāda-sparśanāśayā sakhyopetyāgrahīt pāṇiṃ yo ’haṃ tad-gṛha-mārjanī
Śrī Kālindī said: The Lord knew I was performing severe austerities and penances with the hope of one day touching his lotus feet. So he came to me in the company of his friend and took my hand in marriage. Now I am engaged as a sweeper in his palace. (SB 10.83.11)
The lotus represents other objects in her hand also.
TEXT - SB 3.15.22
vāpīṣu vidruma-taṭāsv amalāmṛtāpsu
preṣyānvitā nija-vane tulasībhir īśam
abhyarcatī svalakam unnasam īkṣya vaktram
uccheṣitaṁ bhagavatety amatāṅga yac-chrīḥ
SYNONYMS
vāpīṣu—in the ponds; vidruma—made of coral; taṭāsu—banks; amala—transparent; amṛta—nectarean; apsu—water; preṣyā-anvitā—surrounded by maidservants; nija-vane—in her own garden; tulasībhiḥ—with tulasī; īśam—the Supreme Lord; abhyarcatī—worship; su-alakam—with her face decorated with tilaka; unnasam—raised nose; īkṣya—by seeing; vaktram—face; uccheṣitam—being kissed; bhagavatā—by the Supreme Lord; iti—thus; amata—thought; aṅga—O demigods; yat-śrīḥ—whose beauty.
TRANSLATION
The goddesses of fortune worship the Lord in their own gardens by offering tulasī leaves on the coral-paved banks of transcendental reservoirs of water. While offering worship to the Lord, they can see on the water the reflection of their beautiful faces with raised noses, and it appears that they have become more beautiful because of the Lord's kissing their faces.
PURPORT
Generally, when a woman is kissed by her husband, her face becomes more beautiful. In Vaikuṇṭha also, although the goddess of fortune is naturally as beautiful as can be imagined, she nevertheless awaits the kissing of the Lord to make her face more beautiful. The beautiful face of the goddess of fortune appears in ponds of transcendental crystal water when she worships the Lord with tulasī leaves in her garden.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.22
Having described the bhakti expressed in her service, he now describes her bhakti expressed through arcana, which is similar to that of sādhakas. She takes her morning bath in order to worship Nārāyaṇa, her Lord, with tulasī in a grove situated within Niḥśreyasavana, in a pond filled with water similar to nectar. First, however, in order to wash her face, she sits on the steps on the bank of the pond, gazes at her face with beautiful locks (svalakam) and nose reflected in the water. She thinks that it is the leftovers from being kissed by the Lord. Or, seeing her face reflected in the water mixed with the reflection of the blue lotus, she begins to think that her face is being kissed by the Lord.
Jiva's tika || 3.15.22||
vāpīṣu vidruma-taṭāsv amalāmṛtāpsu preṣyānvitā nija-vane tulasībhir īśam abhyarcatī svalakam unnasam īkṣya vaktram uccheṣitaṃ bhagavatety amatānga yac-chrīḥ
Before worshipping the Lord with tulasī leaves, surrounded by servants, she gazes at her face with beautiful locks and raised nose, reflected in the water of a pond filled with pure, sweet water whose banks are made of coral. She considers that this face has been kissed by the Lord.
Since her husband is the highest deva, he is to be worshipped for attaining auspiciousness. By meditation the Lord appears, and by seeing her reflection, it appears that she is being kissed, by combining with his form. Or she remembers, what was previously experienced. It is the remnants of enjoyment (uccheṣitam).
TEXT - SB 3.15.23
yan na vrajanty agha-bhido racanānuvādāc
chṛṇvanti ye 'nya-viṣayāḥ kukathā mati-ghnīḥ
yās tu śrutā hata-bhagair nṛbhir ātta-sārās
tāṁs tān kṣipanty aśaraṇeṣu tamaḥsu hanta
SYNONYMS
yat—Vaikuṇṭha; na—never; vrajanti—approach; agha-bhidaḥ—of the vanquisher of all kinds of sins; racanā—of the creation; anuvādāt—than narrations; śṛṇvanti—hear; ye—those who; anya—other; viṣayāḥ—subject matter; ku-kathāḥ—bad words; mati-ghnīḥ—killing intelligence; yāḥ—which; tu—but; śrutāḥ—are heard; hata-bhagaiḥ—unfortunate; nṛbhiḥ—by men; ātta—taken away; sārāḥ—values of life; tān tān—such persons; kṣipanti—are thrown; aśaraṇeṣu—devoid of all shelter; tamaḥsu—in the darkest part of material existence; hanta—alas.
TRANSLATION
It is very much regrettable that unfortunate people do not discuss the description of the Vaikuṇṭha planets but engage in topics which are unworthy to hear and which bewilder one's intelligence. Those who give up the topics of Vaikuṇṭha and take to talk of the material world are thrown into the darkest region of ignorance.
PURPORT
The most unfortunate persons are the impersonalists, who cannot understand the transcendental variegatedness of the spiritual world. They are afraid to talk about the beauty of the Vaikuṇṭha planets because they think that variegatedness must be material. Such impersonalists think that the spiritual world is completely void, or, in other words, that there is no variegatedness. This mentality is described here as ku-kathā mati-ghnīḥ, "intelligence bewildered by unworthy words." The philosophies of voidness and of the impersonal situation of the spiritual world are condemned here because they bewilder one's intelligence. How can the impersonalist and the void philosopher think of this material world, which is full of variegatedness, and then say that there is no variegatedness in the spiritual world? It is said that this material world is the perverted reflection of the spiritual world, so unless there is variegatedness in the spiritual world, how can there be temporary variegatedness in the material world? That one can transcend this material world does not imply that there is no transcendental variegatedness.
Here in the Bhāgavatam, in this verse particularly, it is stressed that people who try to discuss and understand the real spiritual nature of the spiritual sky and the Vaikuṇṭhas are fortunate. The variegatedness of the Vaikuṇṭha planets is described in relation to the transcendental pastimes of the Lord. But instead of trying to understand the spiritual abode and the spiritual activities of the Lord, people are more interested in politics and economic developments. They hold many conventions, meetings and discussions to solve the problems of this worldly situation, where they can remain for only a few years, but they are not interested in understanding the spiritual situation of the Vaikuṇṭha world. If they are at all fortunate, they become interested in going back home, back to Godhead, but unless they understand the spiritual world, they rot in this material darkness continuously.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.23
In order to speak of the people qualified to go to Vaikuṇṭha, first those who are unqualified are described. Those who hear topics other than glorification of the pastimes (racanā) of Kṛṣṇa (aghabhidaḥ), such as books on logic, filled with low topics, do not go to Vaikuṇṭha. Topics heard by such unfortunate persons, which take away all the good fortune obtained by topics which give good qualities (ātta-sārāḥ), throw those unfortunate persons into hell with great force.
Jiva's tika || 3.15.23||
yan na vrajanty agha-bhido racanānuvādāc chṛṇvanti ye ’nya-viṣayāḥ kukathā mati-ghnīḥ yās tu śrutā hata-bhagair nṛbhir ātta-sārās tāṃs tān kṣipanty aśaraṇeṣu tamaḥsu hanta
Those who hear topics other than the glorification of Kṛṣṇa, unworthy topics which destroy intelligence, cannot enter Vaikuṇṭha. Topic heard by those unfortunate persons, taking away their good fortune, throw them into hell with no shelter.
Kṛṣṇa was the killer of Agha (agha-bhidaḥ). Just by his touch, Agha was purified of his sins. Those who reject talks concerning him, and hear other materialistic topics which throw them to the hole of saṃsāra, which is like hell, do not go to Vaikuṇtḥa. The material topics take away discrimination (āttasārāḥ).
TEXT - SB 3.15.24
ye 'bhyarthitām api ca no nṛ-gatiṁ prapannā
jñānaṁ ca tattva-viṣayaṁ saha-dharmaṁ yatra
nārādhanaṁ bhagavato vitaranty amuṣya
sammohitā vitatayā bata māyayā te
SYNONYMS
ye—those persons; abhyarthitām—desired; api—certainly; ca—and; naḥ—by us (Brahmā and the other demigods); nṛ-gatim—the human form of life; prapannāḥ—have attained; jñānam—knowledge; ca—and; tattva-viṣayam—subject matter about the Absolute Truth; saha-dharmam—along with religious principles; yatra—where; na—not; ārādhanam—worship; bhagavataḥ—of the Supreme Personality of Godhead; vitaranti—perform; amuṣya—of the Supreme Lord; sammohitāḥ—being bewildered; vitatayā—all-pervading; bata—alas; māyayā—by the influence of the illusory energy; te—they.
TRANSLATION
Lord Brahmā said: My dear demigods, the human form of life is of such importance that we also desire to have such life, for in the human form one can attain perfect religious truth and knowledge. If one in this human form of life does not understand the Supreme Personality of Godhead and His abode, it is to be understood that he is very much affected by the influence of external nature.
PURPORT
Brahmājī condemns very vehemently the condition of the human being who does not take interest in the Personality of Godhead and His transcendental abode, Vaikuṇṭha. The human form of life is desired even by Brahmājī. Brahmā and other demigods have much better material bodies than human beings, yet the demigods, including Brahmā, nevertheless desire to attain the human form of life because it is specifically meant for the living entity who can attain transcendental knowledge and religious perfection. It is not possible to go back to Godhead in one life, but in the human form one should at least understand the goal of life and begin Kṛṣṇa consciousness. It is said that the human form is a great boon because it is the most suitable boat for crossing over the nescience ocean. The spiritual master is considered to be the most able captain in that boat, and the information from the scriptures is the favorable wind for floating over the ocean of nescience. The human being who does not take advantage of all these facilities in this life is committing suicide. Therefore one who does not begin Kṛṣṇa consciousness in the human form of life loses his life to the influence of the illusory energy. Brahmā regrets the situation of such a human being.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.24
Oh! Those of human birth are qualified to go to Vaikuṇṭha and not the devatās. But those humans whose intelligence is misled by scriptures devoid of bhakti are cheated. They are lamentable. If we were born as humans in Bhārata, then, worshipping Kṛṣṇa, we could attain Vaikuṇṭha very quickly. Those who attain human life desired by us, Brahmā and others, in which there is knowledge (tattva-viṣayam) along with dharma, if they do not perform worship of the Lord, are bewildered by the Lord’s māyā. This means that even dharma and jñāna, devoid of bhakti, are useless. Of, those who take human life in which they perform dharma and jñāna and not your worship are also bewildered. Or another meaning is “They do not give the Lord his worship, they do not perform actions for his pleasure.” They are devotees with material desires.
Jiva's tika || 3.15.24||
ye ’bhyarthitām api ca no nṛ-gatiṃ prapannā jnānaṃ ca tattva-viṣayaṃ saha-dharmaṃ yatra nārādhanaṃ bhagavato vitaranty amuṣya sammohitā vitatayā bata māyayā te
Those who have taken human birth, desired even by the devatās, in which knowledge and dharma are present, are completely bewildered by the Lord’s extensive māyā if they do not perform worship of the Lord.
Bhakti Sandarbha 108:
Persons of human birth, qualified with dharma, including worship of the Lord and knowledge of truth up to knowledge of the Lord (jnānaṃ tattva-viṣayam), who, even having these attributes, do not (na vitaranti) worship the Lord, which is the root of all dharmas and all knowledge, are bewildered by māyā.
bile batorukrama-vikramān ye na śṛṇvataḥ karṇa-puṭe narasya | jihvāsatī dārdurikeva sūta
na copagāyaty urugāya-gāthāḥ ||
Sūta! How lamentable! The ears of a person who has not heard the glories of the Lord are like snake holes. The tongue which does not chant the glories of the Lord is as offensive as a frog’s tongue. (SB 2.3.20)
prāpyāpi durlabhataraṃ mānuṣyaṃ vibudhepsitam | yair āśrito na govindas tair ātmā vancitaś ciram || aśīti-caturaś caiva lakṣāṃs tān jīva-jātiṣu | bhramadbhiḥ puruṣaiḥ prāpya mānuṣyaṃ janma-paryayāt || tad apy aphalatāṃ jātaṃ teṣām ātmābhimāninām | varākānām anāśritya govinda-caraṇa-dvayam ||
Persons who have attained rare human life desired by the devatās but who do not take shelter of Govinda have cheated themselves. Attaining human life after wandering in eight hundred and forty thousand species, if a foolish person, thinking his body to be his self, does not take shelter of Govinda’s feet, his birth is useless. (Brahma-vaivarta Purāṇa)
Those who have taken human birth where knowledge of the Lord and all dharmas have appeared become bewildered if they do not worship the Lord. This excludes humans who live like animals.
TEXT - SB 3.15.25
yac ca vrajanty animiṣām ṛṣabhānuvṛttyā
dūre yamā hy upari naḥ spṛhaṇīya-śīlāḥ
bhartur mithaḥ suyaśasaḥ kathanānurāga-
vaiklavya-bāṣpa-kalayā pulakī-kṛtāṅgāḥ
SYNONYMS
yat—Vaikuṇṭha; ca—and; vrajanti—go; animiṣām—of the demigods; ṛṣabha—chief; anuvṛttyā—following in the footsteps; dūre—keeping at a distance; yamāḥ—regulative principles; hi—certainly; upari—above; naḥ—us; spṛhaṇīya—to be desired; śīlāḥ—good qualities; bhartuḥ—of the Supreme Lord; mithaḥ—for one another; suyaśasaḥ—glories; kathana—by discussions, discourses; anurāga—attraction; vaiklavya—ecstasy; bāṣpa-kalayā—tears in the eyes; pulakī-kṛta—shivering; aṅgāḥ—bodies.
TRANSLATION
Persons whose bodily features change in ecstasy and who breathe heavily and perspire due to hearing the glories of the Lord are promoted to the kingdom of God, even though they do not care for meditation and other austerities. The kingdom of God is above the material universes, and it is desired by Brahmā and other demigods.
PURPORT
It is clearly stated herein that the kingdom of God is above the material universes. Just as there are many hundreds of thousands of higher planets above this earth, so there are many millions and billions of spiritual planets belonging to the spiritual sky. Brahmājī states herein that the spiritual kingdom is above the kingdom of the demigods. One can enter the kingdom of the Supreme Lord only when one is highly developed in desirable qualities. All good qualities develop in the person of a devotee. It is stated in Śrīmad-Bhāgavatam, Fifth Canto, Eighteenth Chapter, verse 12, that anyone who is Kṛṣṇa conscious is endowed with all the good qualities of the demigods. In the material world the qualities of the demigods are highly appreciated, just as, even in our experience, the qualities of a gentleman are more highly appreciated than the qualities of a man in ignorance or in a lower condition of life. The qualities of the demigods in the higher planets are far superior to the qualities of the inhabitants of this earth.
Brahmājī confirms herewith that only persons who have developed the desirable qualities can enter into the kingdom of God. In the Caitanya-caritāmṛta, the devotee's desirable qualities are described to be twenty-six in number. They are stated as follows: He is very kind; he does not quarrel with anyone; he accepts Kṛṣṇa consciousness as the highest goal of life; he is equal to everyone; no one can find fault in his character; he is magnanimous, mild and always clean, internally and externally; he does not profess to possess anything in this material world; he is a benefactor to all living entities; he is peaceful and is a soul completely surrendered to Kṛṣṇa; he has no material desire to fulfill; he is meek and humble, always steady, and has conquered the sensual activities; he does not eat more than required to maintain body and soul together; he is never mad after material identity; he is respectful to all others and does not demand respect for himself; he is very grave, very compassionate and very friendly; he is poetic; he is expert in all activities, and he is silent in nonsense. Similarly, in Śrīmad-Bhāgavatam, Third Canto, Twenty-fifth Chapter, verse 21, the qualifications of a saintly person are mentioned. It is said there that a saintly person eligible to enter into the kingdom of God is very tolerant and very kind to all living entities. He is not partial; he is kind both to human beings and to animals. He is not such a fool that he will kill a goat Nārāyaṇa to feed a human Nārāyaṇa, or daridra-nārāyaṇa. He is very kind to all living entities; therefore he has no enemy. He is very peaceful. These are the qualities of persons who are eligible to enter into the kingdom of God. That such a person gradually becomes liberated and enters the kingdom of God is confirmed in Śrīmad-Bhāgavatam, Fifth Canto, Fifth Chapter, verse 2. The Śrīmad-Bhāgavatam, Second Canto, Third Chapter, verse 24, also states that if a person does not cry or exhibit bodily changes after chanting the holy name of God without offense, it is to be understood that he is hardhearted and that therefore his heart does not change even after he chants the holy name of God, Hare Kṛṣṇa. These bodily changes can take place due to ecstasy when we offenselessly chant the holy names of God: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
It may be noted that there are ten offenses we should avoid. The first offense is to decry persons who try in their lives to broadcast the glories of the Lord. People must be educated in understanding the glories of the Supreme; therefore the devotees who engage in preaching the glories of the Lord are never to be decried. It is the greatest offense. Furthermore, the holy name of Viṣṇu is the most auspicious name, and His pastimes are also nondifferent from the holy name of the Lord. There are many foolish persons who say that one can chant Hare Kṛṣṇa or chant the name of Kālī or Durgā or Śiva because they are all the same. If one thinks that the holy name of the Supreme Personality of Godhead and the names and activities of the demigods are on the same level, or if one accepts the holy name of Viṣṇu to be a material sound vibration, that is also an offense. The third offense is to think of the spiritual master who spreads the glories of the Lord as an ordinary human being. The fourth offense is to consider the Vedic literatures, such as the Purāṇas or other transcendentally revealed scriptures, to be ordinary books of knowledge. The fifth offense is to think that devotees have given artificial importance to the holy name of God. The actual fact is that the Lord is nondifferent from His name. The highest realization of spiritual value is to chant the holy name of God, as prescribed for the age—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. The sixth offense is to give some interpretation on the holy name of God. The seventh offense is to act sinfully on the strength of chanting the holy name of God. It is understood that one can be freed from all sinful reaction simply by chanting the holy name of God, but if one thinks that he is therefore at liberty to commit all kinds of sinful acts, that is a symptom of offense. The eighth offense is to equate the chanting of Hare Kṛṣṇa with other spiritual activities, such as meditation, austerity, penance or sacrifice. They cannot be equated at any level. The ninth offense is to specifically glorify the importance of the holy name before persons who have no interest. The tenth offense is to be attached to the misconception of possessing something, or to accept the body as one's self, while executing the process of spiritual cultivation.
When one is free from all ten of these offenses in chanting the holy name of God, he develops the ecstatic bodily features called pulakāśru. Pulaka means "symptoms of happiness," and aśru means "tears in the eyes." The symptoms of happiness and tears in the eyes must appear in a person who has chanted the holy name offenselessly. Here in this verse it is stated that those who have actually developed the symptoms of happiness and tears in the eyes by chanting the glories of the Lord are eligible to enter the kingdom of God. In the Caitanya-caritāmṛta it is said that if one does not develop these symptoms while chanting Hare Kṛṣṇa, it is to be understood that he is still offensive. Caitanya-caritāmṛta suggests a nice remedy in this connection. There it is said in verse 31, Chapter Eight, of Ādi-līlā, that if anyone takes shelter of Lord Caitanya and just chants the holy name of the Lord, Hare Kṛṣṇa, he becomes freed from all offenses.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.25
Now those who are qualified are described. Those who, by following the Lord, best among the devatās, are far beyond rules, or who discard the process of aṣṭāṅga-yoga, are superior to us, because their position is desired by us, but cannot be attained by us. Another version has dure ‘ham. This means they discard the ego. What is their character? The proof of their character is described. Because of experience of taste through talking with mutual affection about the Lord, they show ecstatic symptoms.
In Purāṇas and other scriptures, one sometimes hears that there is some momentary appearance of demons in the spiritual world, but this should not be considered actually entrance into the spiritual world, since they lack realization of spiritual happiness. Sometimes tigers or bears enter into the jewel-covered palace of the king endowed with various fragrances. For amusement, the king desires that the populace see those animals. Similarly, the Supreme Lord for fun by his will brings material objects, ferocious demons, saintly persons like Bhṛgu, or persons beyond the three guṇas such as the Kumāras to Vaikuṇṭha, to show to them the inhabitants of the spiritual world, and then quickly takes them away as is suitable to his purpose. But he brings his pure devotees to Vaikuṇṭha through his associates on airplanes and has them reside there eternally. He has them taste his sweet abode, sweet service and sweet pastimes.
Jiva's tika || 3.15.25||
yac ca vrajanty animiṣām ṛṣabhānuvṛttyā dūre yamā hy upari naḥ spṛhaṇīya-śīlāḥ bhartur mithaḥ suyaśasaḥ kathanānurāgavaiklavya-bāṣpa-kalayā pulakī-kṛtāngāḥ
Those who are far above rules by following the Lord with dedication, who are superior to us, and whose qualities are desirable by us, and whose bodies develop goose bumps and uncontrolled tears through attraction to discussions of the Lord possessing most excellent qualities, enter Vaikuṇṭha.
Animiṣām means persons not dependent on time.
TEXT - SB 3.15.26
tad viśva-gurv-adhikṛtaṁ bhuvanaika-vandyaṁ
divyaṁ vicitra-vibudhāgrya-vimāna-śociḥ
āpuḥ parāṁ mudam apūrvam upetya yoga-
māyā-balena munayas tad atho vikuṇṭham
SYNONYMS
tat—then; viśva-guru—by the teacher of the universe, the Supreme Personality of Godhead; adhikṛtam—predominated; bhuvana—of the planets; eka—alone; vandyam—worthy to be worshiped; divyam—spiritual; vicitra—highly decorated; vibudha-agrya—of the devotees (who are the best of the learned); vimāna—of the airplanes; śociḥ—illuminated; āpuḥ—attained; parām—the highest; mudam—happiness; apūrvam—unprecedented; upetya—having attained; yoga-māyā—by spiritual potency; balena—by the influence; munayaḥ—the sages; tat—Vaikuṇṭha; atho—that; vikuṇṭham—Viṣṇu.
TRANSLATION
Thus the great sages, Sanaka, Sanātana, Sanandana and Sanat-kumāra, upon reaching the above-mentioned Vaikuṇṭha in the spiritual world by dint of their mystic yoga performance, perceived unprecedented happiness. They found that the spiritual sky was illuminated by highly decorated airplanes piloted by the best devotees of Vaikuṇṭha and was predominated by the Supreme Personality of Godhead.
PURPORT
The Supreme Personality of Godhead is one without a second. He is above everyone. No one is equal to Him, nor is anyone greater than Him. Therefore He is described here as viśva-guru. He is the prime living entity of the entire material and spiritual creation and is bhuvanaika-vandyam, the only worshipable personality in the three worlds. The airplanes in the spiritual sky are self-illuminated and are piloted by great devotees of the Lord. In other words, in the Vaikuṇṭha planets there is no scarcity of the things which are available in the material world; they are available, but they are more valuable because they are spiritual and therefore eternal and blissful. The sages felt an unprecedented happiness because Vaikuṇṭha was not predominated by an ordinary man. The Vaikuṇṭha planets are predominated by expansions of Kṛṣṇa, who are differently named as Madhusūdana, Mādhava, Nārāyaṇa, Pradyumna, etc. These transcendental planets are worshipable because the Personality of Godhead personally rules them. It is said here that the sages reached the transcendental spiritual sky by dint of their mystic power. That is the perfection of the yoga system. The breathing exercises and disciplines to keep health in proper order are not the ultimate goals of yoga perfection. The yoga system as generally understood is aṣṭāṅga-yoga, or siddhi, eightfold perfection in yoga. By dint of perfection in yoga one can become lighter than the lightest and heavier than the heaviest; one can go wherever he likes and can achieve opulences as he likes. There are eight such perfections. The ṛṣis, the four Kumāras, reached Vaikuṇṭha by becoming lighter than the lightest and thus passing over the space of the material world. Modern mechanical space vehicles are unsuccessful because they cannot go to the highest region of this material creation, and they certainly cannot enter the spiritual sky. But by perfection of the yoga system one not only can travel through material space, but can surpass material space and enter the spiritual sky. We learn this fact also from an incident concerning Durvāsā Muni and Mahārāja Ambarīṣa. It is understood that in one year Durvāsā Muni traveled everywhere and went into the spiritual sky to meet the Supreme Personality of Godhead, Nārāyaṇa. By present standards, scientists calculate that if one could travel at the speed of light, it would take forty thousand years to reach the highest planet of this material world. But the yoga system can carry one without limitation or difficulty. The word yoga-māyā is used in this verse. Yoga-māyā-balena vikuṇṭham. The transcendental happiness exhibited in the spiritual world and all other spiritual manifestations there are made possible by the influence of yoga-māyā, the internal potency of the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.26
This verse describes the Kumāras’ trip to Vaikuṇṭha. They attained that place not by their own powers, but upon receiving the power of the Lord’s śakti, by the desire of the Lord, by his yoga-māyā, so that they could experience the highest bliss by the Lord’s mercy. The words parām and apūrvam indicate that they experienced greater bliss in Vaikuṇṭha than in realizing impersonal Brahman. What is the nature of Vaikuṇṭha? It is under the control of the Lord (viśva-guru). This means that material māyā cannot exist there. The place glowed with the colorful airplanes possessed by the best of devotees. The phrase “guru of the universe” also indicates that he brought them to Vaikuṇṭha to teach them bhakti.
Jiva's tika || 3.15.26||
tad viśva-gurv-adhikṛtaṃ bhuvanaika-vandyaṃ divyaṃ vicitra-vibudhāgrya-vimāna-śociḥ āpuḥ parāṃ mudam apūrvam upetya yogamāyā-balena munayas tad atho vikuṇṭham
Through the yoga-māyā of the Lord, the Kumāras attained Vaikuṇṭha, the transcendental place most worshipped by the world, glowing with various aircraft owned by the excellent devotees. They attained Vaikuṇṭha, under control of the Lord, and experienced the highest bliss.
The Kumāras attained Vaikuṇṭha by the power of the Lord’s śakti (yoga-māyābalena), not by their on śakti. The Lord said:
manīṣitānubhāvo ’yaṃ mama lokāvalokanam | yad upaśrutya rahasi cakartha paramaṃ tapaḥ ||
Seeing my planet reveals all knowledge. Also by my mercy, you previously heard my instructions when you were all alone and performed the greatest austerity. (SB 2.9.11)
TEXT - SB 3.15.27
tasminn atītya munayaḥ ṣaḍ asajjamānāḥ
kakṣāḥ samāna-vayasāv atha saptamāyām
devāv acakṣata gṛhīta-gadau parārdhya-
keyūra-kuṇḍala-kirīṭa-viṭaṅka-veṣau
SYNONYMS
tasmin—in that Vaikuṇṭha; atītya—after passing through; munayaḥ—the great sages; ṣaṭ—six; asajja mānāḥ—without being much attracted; kakṣāḥ—walls; samāna—equal; vayasau—age; atha—thereafter; saptamāyām—at the seventh gate; devau—two Vaikuṇṭha doormen; acakṣata—saw; gṛhīta—carrying; gadau—maces; para-ardhya—most valuable; keyūra—bracelets; kuṇḍala—earrings; kirīṭa—helmets; viṭaṅka—beautiful; veṣau—garments.
TRANSLATION
After passing through the six entrances of Vaikuṇṭha-purī, the Lord's residence, without feeling astonishment at all the decorations, they saw at the seventh gate two shining beings of the same age, armed with maces and adorned with most valuable jewelry, earrings, diamonds, helmets, garments, etc.
PURPORT
The sages were so eager to see the Lord within Vaikuṇṭha-purī that they did not care to see the transcendental decorations of the six gates which they passed by one after another. But at the seventh door they found two doormen of the same age. The significance of the doormen's being of the same age is that in the Vaikuṇṭha planets there is no old age, so one cannot distinguish who is older than whom. The inhabitants of Vaikuṇṭha are decorated like the Supreme Personality of Godhead, Nārāyaṇa, with śaṅkha, cakra, gadā and padma (conch, wheel, club and lotus).
TEXT - SB 3.15.28
matta-dvirepha-vanamālikayā nivītau
vinyastayāsita-catuṣṭaya-bāhu-madhye
vaktraṁ bhruvā kuṭilayā sphuṭa-nirgamābhyāṁ
raktekṣaṇena ca manāg rabhasaṁ dadhānau
SYNONYMS
matta—intoxicated; dvi-repha—bees; vana-mālikayā—with a garland of fresh flowers; nivītau—hanging on the neck; vinyastayā—placed around; asita—blue; catuṣṭaya—four; bāhu—hands; madhye—between; vaktram—face; bhruvā—with their eyebrows; kuṭilayā—arched; sphuṭa—snorting; nirgamābhyām—breathing; rakta—reddish; īkṣaṇena—with eyes; ca—and; manāk—somewhat; rabhasam—agitated; dadhānau—glanced over.
TRANSLATION
The two doormen were garlanded with fresh flowers which attracted intoxicated bees and which were placed around their necks and between their four blue arms. From their arched eyebrows, discontented nostrils and reddish eyes, they appeared somewhat agitated.
PURPORT
Their garlands attracted swarms of bees because they were garlands of fresh flowers. In the Vaikuṇṭha world everything is fresh, new and transcendental. The inhabitants of Vaikuṇṭha have bodies of bluish color and four hands like Nārāyaṇa.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.28
In Vaikuṇṭha (tasmin), passing through six walls with gates, the sages, without attachment, since they had realized Brahman from birth, saw the two doormen. They did not have any attraction by material intelligence to the gates, walls or to the aspects of form, fragrance or beauty they experienced there. At the seventh wall, they saw two guards Jaya and Vijaya holding clubs. Their faces were slightly disturbed with anger (manāg rabhasam). The symptoms are described. Their nostrils (noun must be supplied) were breathing heavily (sphuta-nirgamābhyām).
Jiva's tika || 3.15.27-28||
tasminn atītya munayaḥ ṣaḍ asajjamānāḥ kakṣāḥ samāna-vayasāv atha saptamāyām devāv acakṣata gṛhīta-gadau parārdhyakeyūra-kuṇḍala-kirīṭa-viṭanka-veṣau
matta-dvirepha-vanamālikayā nivītau vinyastayāsita-catuṣṭaya-bāhu-madhye vaktraṃ bhruvā kuṭilayā sphuṭa-nirgamābhyāṃ raktekṣaṇena ca manāg rabhasaṃ dadhānau
In Vaikuṇṭha, after passing through six gates, the sages with no attachment saw at the seventh gate two gate keepers adorned with armbands, earrings crowns, and attractive clothing. The gate keepers with four blue arms were holding clubs and were decorated with garlands surrounded by maddened bees. Their faces were slightly agitated with anger, expressed by frowning brows, heavily breathing nostrils and red eyes.
Two verses are taken together.
TEXT - SB 3.15.29
dvāry etayor niviviśur miṣator apṛṣṭvā
pūrvā yathā puraṭa-vajra-kapāṭikā yāḥ
sarvatra te 'viṣamayā munayaḥ sva-dṛṣṭyā
ye sañcaranty avihatā vigatābhiśaṅkāḥ
SYNONYMS
dvāri—in the door; etayoḥ—both doorkeepers; niviviśuḥ—entered; miṣatoḥ—while seeing; apṛṣṭvā—without asking; pūrvāḥ—as before; yathā—as; puraṭa—made of gold; vajra—and diamond; kapāṭikāḥ—the doors; yāḥ—which; sarvatra—everywhere; te—they; aviṣa-mayā—without any sense of discrimination; munayaḥ—the great sages; sva-dṛṣṭyā—out of their own will; ye—who; sañcaranti—move; avihatāḥ—without being checked; vigata—without; abhiśaṅkāḥ—doubt.
TRANSLATION
The great sages, headed by Sanaka, had opened doors everywhere. They had no idea of "ours" and "theirs." With open minds, they entered the seventh door out of their own will, just as they had passed through the six other doors, which were made of gold and diamonds.
PURPORT
The great sages—namely, Sanaka, Sanātana, Sanandana and Sanat-kumāra—although very old in years, maintained themselves eternally as small children. They were not at all duplicitous, and they entered the doors exactly as little children enter places without any idea of what it is to trespass. That is a child's nature. A child can enter any place, and no one checks him. Indeed, a child is generally welcome in his attempts to go places, but if it so happens that a child is checked from entering a door, he naturally becomes very sorry and angry. That is the nature of a child. In this case, the same thing happened. The childlike saintly personalities entered all the six doors of the palace, and no one checked them; therefore when they attempted to enter the seventh door and were forbidden by the doormen, who checked them with their sticks, they naturally became very angry and sorrowful. An ordinary child would cry, but because these were not ordinary children, they immediately made preparations to punish the doormen, for the doormen had committed a great offense. Even to this day a saintly person is never checked from entering anyone's door in India.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.29
This verse explains the reason for their anger. Without asking the two gate keepers who were watching (misatoḥ), disrespecting them, they entered the seventh door whose bolts were made of diamonds, and whose panels were made of gold, as were the previous doors. They did not ask because of their nature. Without anyone able to stop them going anywhere (avihatāḥ), they used to wander everywhere.
Jiva's tika || 3.15.29||
dvāry etayor niviviśur miṣator apṛṣṭvā pūrvā yathā puraṭa-vajra-kapāṭikā yāḥ sarvatra te ’viṣamayā munayaḥ sva-dṛṣṭyā ye sancaranty avihatā vigatābhiśankāḥ
The sages, who, without fear, unobstructed by anyone, would wander everywhere with undisturbed intelligence, entered the seventh door, made of gold and diamonds like the previous doors, without asking the door keepers.
The reason for the door keepers anger is shown.
TEXT - SB 3.15.30
tān vīkṣya vāta-raśanāṁś caturaḥ kumārān
vṛddhān daśārdha-vayaso viditātma-tattvān
vetreṇa cāskhalayatām atad-arhaṇāṁs tau
tejo vihasya bhagavat-pratikūla-śīlau
SYNONYMS
tān—them; vīkṣya—after seeing; vāta-raśanān—naked; caturaḥ—four; kumārān—boys; vṛddhān—aged; daśa-ardha—five years; vayasaḥ—appearing as of the age; vidita—had realized; ātma-tattvān—the truth of the self; vetreṇa—with their staffs; ca—also; askhalayatām—forbade; a-tat-arhaṇān—not deserving such from them; tau—those two porters; tejaḥ—glories; vihasya—disregarding the etiquette; bhagavat-pratikūla-śīlau—having a nature displeasing to the Lord.
TRANSLATION
The four boy-sages, who had nothing to cover their bodies but the atmosphere, looked only five years old, even though they were the oldest of all living creatures and had realized the truth of the self. But when the porters, who happened to possess a disposition quite unpalatable to the Lord, saw the sages, they blocked their way with their staffs, despising their glories, although the sages did not deserve such treatment at their hands.
PURPORT
The four sages were the first-born sons of Brahmā. Therefore all other living entities, including Lord Śiva, are born later and are therefore younger than the four Kumāras. Although they looked like five-year-old boys and traveled naked, the Kumāras were older than all other living creatures and had realized the truth of the self. Such saints were not to be forbidden to enter the kingdom of Vaikuṇṭha, but by chance the doormen objected to their entrance. This was not fitting. The Lord is always anxious to serve sages like the Kumāras, but in spite of knowing this fact, the doormen, astonishingly and outrageously, prohibited them from entering.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.30
Seeing the four young naked boys who were as old as Brahmā but appearing to be five years old, who had realized Brahman, the gate keepers forbade them from entering, though they acted against the nature of the Lord and should not have done so, ignoring their great power.
Generally they had no clothing, but actually they had small bells as decorations. Though they were as old as Brahmā, they appeared to be five years old boys. Seeing those brahma-jñānīs, the gate keepers prevented them from entering by placing their sticks horizontally in front and saying “Do not enter the palace of the Lord.” The Kumāras did not deserve to be stopped. Ignoring their greatness, the gate keepers thought that the boys were proud because of their brahma-jñāna. The gate keepers thus showed natures unfavorable to the Lord, who is affectionate to brāhmaṇas. Even the Lord’s servants should not obstruct his friendliness to brāhmaṇas, because they follow the qualities of the Lord’s mind. Being virtuous, the Kumāras should not have been punished.
Jiva's tika || 3.15.30||
tān vīkṣya vāta-raśanāṃś caturaḥ kumārān vṛddhān daśārdha-vayaso viditātma-tattvān vetreṇa cāskhalayatām atad-arhaṇāṃs tau tejo vihasya bhagavat-pratikūla-śīlau
Seeing the four young naked boys who were as old as Brahmā but appearing to be five years old, who had realized Brahman, the gate keepers forbade them from entering, though they acted unlike the Lord and should not have done so, ignoring their great power.
The door keepers had natures unlike the Lord’s. This is the explanation. The Lord, who is by his nature the supreme controller, tolerates offenses by Brahmā and others against his supreme power. His servants however cannot tolerate even offenses by the Lord’s aṃśa, who is authorized to give protection by the Lord. The two door keepers, who had natures unlike the Lord, could not tolerate the offense. An example is the story of Citraketu, Śiva and Pārvatī. Jiva's tika || 3.15.32|| munaya ūcuḥ ko vām ihaitya bhagavat-paricaryayoccais tad-dharmiṇāṃ nivasatāṃ viṣamaḥ svabhāvaḥ tasmin praśānta-puruṣe gata-vigrahe vāṃ ko vātmavat kuhakayoḥ pariśankanīyaḥ
What is this irregular nature of yours exhibited among the inhabitants of Vaikuṇṭha who have natures like the Lord’s, achieved by intense service? The Lord is peaceful, devoid of a fighting nature, but you cheaters, who think everyone is a cheater like yourselves, mistrust everyone.
In three verses the Kumāras criticize the judgmental powers of the door keepers, which should have been suitable to inhabitants of Vaikuṇtḥa who had sālokya, sāmīpya and other beneifts, since they were tinged with anger and they were following their natures.
TEXT - SB 3.15.31
tābhyāṁ miṣatsv animiṣeṣu niṣidhyamānāḥ
svarhattamā hy api hareḥ pratihāra-pābhyām
ūcuḥ suhṛttama-didṛkṣita-bhaṅga īṣat
kāmānujena sahasā ta upaplutākṣāḥ
SYNONYMS
tābhyām—by those two porters; miṣatsu—while looking on; animiṣeṣu—demigods living in Vaikuṇṭha; niṣidhyamānāḥ—being forbidden; su-arhattamāḥ—by far the fittest persons; hi api—although; hareḥ—of Hari, the Supreme Personality of Godhead; pratihāra-pābhyām—by the two doorkeepers; ūcuḥ—said; suhṛt-tama—most beloved; didṛkṣita—eagerness to see; bhaṅge—hindrance; īṣat—slight; kāma-anujena—by the younger brother of lust (anger); sahasā—suddenly; te—those great sages; upapluta—agitated; akṣāḥ—eyes.
TRANSLATION
When the Kumāras, although by far the fittest persons, were thus forbidden entrance by the two chief doorkeepers of Śrī Hari while other divinities looked on, their eyes suddenly turned red because of anger due to their great eagerness to see their most beloved master, Śrī Hari, the Personality of Godhead.
PURPORT
According to the Vedic system, a sannyāsī, a person in the renounced order of life, is dressed in saffron-colored garments. This saffron dress is practically a passport for the mendicant and sannyāsī to go anywhere. The sannyāsī's duty is to enlighten people in Kṛṣṇa consciousness. Those in the renounced order of life have no other business but preaching the glories and supremacy of the Supreme Personality of Godhead. Therefore the Vedic sociological conception is that a sannyāsī should not be restricted; he is allowed to go anywhere and everywhere he wants, and he is not refused any gift he might demand from a householder. The four Kumāras came to see the Supreme Personality of Godhead Nārāyaṇa. The word suhṛttama, "best of all friends," is important. As Lord Kṛṣṇa states in the Bhagavad-gītā, He is the best friend of all living entities. Suhṛdaṁ sarva-bhūtānām [Bg. 5.29]. No one can be a greater well-wishing friend to any living entity than the Supreme Personality of Godhead. He is so kindly disposed towards everyone that in spite of our completely forgetting our relationship with the Supreme Lord, He comes Himself—sometimes personally, as Lord Kṛṣṇa appeared on this earth, and sometimes as His devotee, as did Lord Caitanya Mahāprabhu—and sometimes He sends His bona fide devotees to reclaim all the fallen souls. Therefore, He is the greatest well-wishing friend of everyone, and the Kumāras wanted to see Him. The doorkeepers should have known that the four sages had no other business, and therefore to restrict them from entering the palace was not apt.
In this verse it is figuratively stated that the younger brother of desire suddenly appeared in person when the sages were forbidden to see their most beloved Personality of Godhead. The younger brother of desire is anger. If one's desire is not fulfilled, the younger brother, anger, follows. Here we can mark that even great saintly persons like the Kumāras were also angry, but they were not angry for their personal interests. They were angry because they were forbidden to enter the palace to see the Personality of Godhead. Therefore the theory that in the perfectional stage one should not have anger is not supported in this verse. Anger will continue even in the liberated stage. These four mendicant brothers, the Kumāras, were considered liberated persons, but still they were angry because they were restricted in their service to the Lord. The difference between the anger of an ordinary person and that of a liberated person is that an ordinary person becomes angry because his sense desires are not being fulfilled, whereas a liberated person like the Kumāras becomes angry when restricted in the discharge of duties for serving the Supreme Personality of Godhead.
In the previous verse it has been clearly mentioned that the Kumāras were liberated persons. Viditātma-tattva means "one who understands the truth of self-realization." One who does not understand the truth of self-realization is called ignorant, but one who understands the self, the Superself, their interrelation, and activities in self-realization is called viditātma-tattva. Although the Kumāras were already liberated persons, they nevertheless became angry. This point is very important. Becoming liberated does not necessitate losing one's sensual activities. Sense activities continue even in the liberated stage. The difference is, however, that sense activities in liberation are accepted only in connection with Kṛṣṇa consciousness, whereas sense activities in the conditioned stage are enacted for personal sense gratification.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.31
While the devatās (animseṣu) in Vaikuṇṭha were watching, the Kumāras, though most worthy of going to the Lord (su arahattamāh), being forbidden by the two door keepers of the Lord, spoke. Being thwarted in their desire to see the Lord (suhṛttamasya), their eyes suddenly became filled with anger. This represents other indications of anger as well.
TEXT - SB 3.15.32
munaya ūcuḥ
ko vām ihaitya bhagavat-paricaryayoccais
tad-dharmiṇāṁ nivasatāṁ viṣamaḥ svabhāvaḥ
tasmin praśānta-puruṣe gata-vigrahe vāṁ
ko vātmavat kuhakayoḥ pariśaṅkanīyaḥ
SYNONYMS
munayaḥ—the great sages; ūcuḥ—said; kaḥ—who; vām—you two; iha—in Vaikuṇṭha; etya—having attained; bhagavat—of the Supreme Personality of Godhead; paricaryayā—by the service; uccaiḥ—having been developed by past pious actions; tat-dharmiṇām—of the devotees; nivasatām—dwelling in Vaikuṇṭha; viṣamaḥ—discordant; svabhāvaḥ—mentality; tasmin—in the Supreme Lord; praśānta-puruṣe—without anxieties; gata-vigrahe—without any enemy; vām—of you two; kaḥ—who; vā—or; ātma-vat—like yourselves; kuhakayoḥ—maintaining duplicity; pariśaṅkanīyaḥ—not becoming trustworthy.
TRANSLATION
The sages said: Who are these two persons who have developed such a discordant mentality even though they are posted in the service of the Lord in the highest position and are expected to have developed the same qualities as the Lord? How are these two persons living in Vaikuṇṭha? Where is the possibility of an enemy's coming into this kingdom of God? The Supreme Personality of Godhead has no enemy. Who could be envious of Him? Probably these two persons are imposters; therefore they suspect others to be like themselves.
PURPORT
The difference between the inhabitants of a Vaikuṇṭha planet and those of a material planet is that in Vaikuṇṭha all the residents engage in the service of the Lord Himself and are equipped with all His good qualities. It has been analyzed by great personalities that when a conditioned soul is liberated and becomes a devotee, about seventy-nine percent of all the good qualities of the Lord develop in his person. Therefore in the Vaikuṇṭha world there is no question of enmity between the Lord and the residents. Here in this material world the citizens may be inimical to the chief executives or heads of state, but in Vaikuṇṭha there is no such mentality. One is not allowed to enter Vaikuṇṭha unless he has completely developed the good qualities. The basic principle of goodness is to accept subordination to the Supreme Personality of Godhead. The sages, therefore, were surprised to see that the two doormen who checked them from entering the palace were not exactly like the residents of Vaikuṇṭhaloka. It may be said that a doorman's duty is to determine who should be allowed to enter the palace and who should not. But that is not relevant in this matter because no one is allowed to enter the Vaikuṇṭha planets unless he has developed one hundred percent his mentality of devotional service to the Supreme Lord. No enemy of the Lord can enter Vaikuṇṭhaloka. The Kumāras concluded that the only reason for the doormen's checking them was that the doormen themselves were imposters.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.32
“Because they were afflicted with anger, they first criticized the door keepers. Among those who have qualities similar to the Lord’s (tat-dharmiṇām), living close to the Lord, what is this irregular nature of stopping brāhmaṇas from entering, in opposition to the Lord’s nature?” “But enemies of the Lord disguised as brāhmaṇas try to enter Vaikuṇṭha by deceit. We should question them first, and then allow them to enter.” “No, you two are deceitful, pretending to be devotees. You are enemies of the Lord, showing disrespect for brāhmaṇas, lack of peace and a fighting nature. No one else but you should be distrusted by the Lord. Thinking the whole world is like yourselves (ātmvavat), you cheaters mistrust all others, but you alone are not trustworthy.”
TEXT - SB 3.15.33
na hy antaraṁ bhagavatīha samasta-kukṣāv
ātmānam ātmani nabho nabhasīva dhīrāḥ
paśyanti yatra yuvayoḥ sura-liṅginoḥ kiṁ
vyutpāditaṁ hy udara-bhedi bhayaṁ yato 'sya
SYNONYMS
na—not; hi—because; antaram—distinction; bhagavati—in the Supreme Personality of Godhead; iha—here; samasta-kukṣau—everything is within the abdomen; ātmānam—the living entity; ātmani—in the Supersoul; nabhaḥ—the small quantity of air; nabhasi—within the whole air; iva—as; dhīrāḥ—the learned; paśyanti—see; yatra—in whom; yuvayoḥ—of you two; sura-liṅginoḥ—dressed like inhabitants of Vaikuṇṭha; kim—how; vyutpāditam—awakened, developed; hi—certainly; udara-bhedi—distinction between the body and the soul; bhayam—fearfulness; yataḥ—wherefrom; asya—of the Supreme Lord.
TRANSLATION
In the Vaikuṇṭha world there is complete harmony between the residents and the Supreme Personality of Godhead, just as there is complete harmony within space between the big and the small skies. Why then is there a seed of fear in this field of harmony? These two persons are dressed like inhabitants of Vaikuṇṭha, but wherefrom can their disharmony come into existence?
PURPORT
Just as there are different departments in each state in this material world—the civil department and the criminal department—so, in God's creation, there are two departments of existence. As in the material world we find that the criminal department is far, far smaller than the civil department, so this material world, which is considered the criminal department, is one fourth of the entire creation of the Lord. All living entities who are residents of the material universes are considered to be more or less criminals because they do not wish to abide by the order of the Lord or they are against the harmonious activities of God's will. The principle of creation is that the Supreme Lord, the Personality of Godhead, is by nature joyful, and He becomes many in order to enhance His transcendental joy. The living entities like ourselves, being part and parcel of the Supreme Lord, are meant to satisfy the senses of the Lord. Thus, whenever there is a discrepancy in that harmony, immediately the living entity is entrapped by māyā, or illusion.
The external energy of the Lord is called the material world, and the kingdom of the internal energy of the Lord is called Vaikuṇṭha, or the kingdom of God. In the Vaikuṇṭha world there is no disharmony between the Lord and the residents. Therefore God's creation in the Vaikuṇṭha world is perfect. There is no cause of fear. The entire kingdom of God is such a completely harmonious unit that there is no possibility of enmity. Everything there is absolute. Just as there are many physiological constructions within the body yet they work in one order for the satisfaction of the stomach, and just as in a machine there are hundreds and thousands of parts yet they run in harmony to fulfill the function of the machine, in the Vaikuṇṭha planets the Lord is perfect, and the inhabitants also perfectly engage in the service of the Lord.
The Māyāvādī philosophers, the impersonalists, interpret this verse of Śrīmad-Bhāgavatam to mean that the small sky and the big sky are one, but this idea cannot stand. The example of the big sky and the small skies is also applicable within a person's body. The big sky is the body itself, and the intestines and other parts of the body occupy the small sky. Each and every part of the body has individuality, even though occupying a small part of the total body. Similarly, the whole creation is the body of the Supreme Lord, and we created beings, or anything that is created, are but a small part of that body. The parts of the body are never equal to the whole. This is never possible. In Bhagavad-gītā it is said that the living entities, who are parts and parcels of the Supreme Lord, are eternally parts and parcels. According to the Māyāvādī philosophers, the living entity in illusion considers himself part and parcel although he is actually one and the same as the supreme whole. This theory is not valid. The oneness of the whole and the part is in their quality. The qualitative oneness of the small and large portions of the sky does not imply that the small sky becomes the big sky.
There is no cause for the politics of divide and rule in the Vaikuṇṭha planets; there is no fear, because of the united interests of the Lord and the residents. Māyā means disharmony between the living entities and the Supreme Lord, and Vaikuṇṭha means harmony between them. Actually all living entities are provided for and maintained by the Lord because He is the supreme living entity. But foolish creatures, although actually under the control of the supreme living entity, defy His existence, and that state is called māyā. Sometimes they deny that there is such a being as God. They say, "Everything is void." And sometimes they deny Him in a different way: "There may be a God, but He has no form." Both these conceptions arise from the rebellious condition of the living entity. As long as this rebellious condition prevails, the material world will continue in disharmony.
Harmony or disharmony is realized because of the law and order of a particular place. Religion is the law and order of the Supreme Lord. In the Śrīmad Bhagavad-gītā we find that religion means devotional service, or Kṛṣṇa consciousness. Kṛṣṇa says, "Give up all other religious principles and simply become a soul surrendered unto Me." This is religion. When one is fully conscious that Kṛṣṇa is the supreme enjoyer and Supreme Lord and one acts accordingly, that is real religion. Anything which goes against this principle is not religion. Kṛṣṇa therefore says: "Just give up all other religious principles." In the spiritual world this religious principle of Kṛṣṇa consciousness is maintained in harmony, and therefore that world is called Vaikuṇṭha. If the same principles can be adopted here, wholly or partially, then it is also Vaikuṇṭha. So it is with any society, such as the International Society for Krishna Consciousness: If the members of the International Society for Krishna Consciousness, putting faith in Kṛṣṇa as the center, live in harmony according to the order and principles of Bhagavad-gītā, then they are living in Vaikuṇṭha, not in this material world.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.33
Fools! Please listen! Those who you mistrust are within the Lord, for the whole universe is within him (samasta-kukṣau). The wise jñānīs do not see difference between all jīvas (ātmānam) and the Lord (ātmani) here in Vaikuṇṭha, who holds the jīvas within him, just as the sky in the pot is within the great sky. For what reason do you, dressed as devotees, fear that someone will come and pierce the abdomen of the Lord? Please tell us that first.
Actually, the consciousness of the jīva with its nature of meager, dependent knowledge, differs from the consciousness of the Supreme Lord endowed with unlimited auspicious qualities such as his inherent omniscience, like the difference of heat derived from the sun. But the speakers were jñānīs, in the line of jñānīs. To achieve the perfection of liberation attained through non-dual knowledge by identifying sameness of consciousness, while at the same time showing complete difference of the Lord and the jīva who are conscious entities from matter, the example of the great sky used to explain the Lord and the jīva is not inappropriate for them.
Jiva's tika || 3.15.33||
na hy antaraṃ bhagavatīha samasta-kukṣāv ātmānam ātmani nabho nabhasīva dhīrāḥ paśyanti yatra yuvayoḥ sura-linginoḥ kiṃ vyutpāditaṃ hy udara-bhedi bhayaṃ yato ’sya
The wise jnānīs do not see the jīva to be different from the Lord in Vaikuṇṭha, who holds within his abdomen the whole universe, just as the air in a pot is not different from the great sky. For what reasons do you fear for the safety of the Lord?
Persons fixed in Brahman (dhīraḥ) do not see difference. How have you developed seeing distinctions by bodies (udara-bhedi)? Each belly (udara) has to be filled. Because of that you have fear.
TEXT - SB 3.15.34
tad vām amuṣya paramasya vikuṇṭha-bhartuḥ
kartuṁ prakṛṣṭam iha dhīmahi manda-dhībhyām
lokān ito vrajatam antara-bhāva-dṛṣṭyā
pāpīyasas traya ime ripavo 'sya yatra
SYNONYMS
tat—therefore; vām—unto these two; amuṣya—of Him; paramasya—the Supreme; vikuṇṭha-bhartuḥ—the Lord of Vaikuṇṭha; kartum—to bestow; prakṛṣṭam—benefit; iha—in the matter of this offense; dhīmahi—let us consider; manda-dhībhyām—those whose intelligence is not very nice; lokān—to the material world; itaḥ—from this place (Vaikuṇṭha); vrajatam—go; antara-bhāva—duality; dṛṣṭyā—on account of seeing; pāpīyasaḥ—sinful; trayaḥ—three; ime—these; ripavaḥ—enemies; asya—of a living entity; yatra—where.
TRANSLATION
Therefore let us consider how these two contaminated persons should be punished. The punishment should be apt, for thus benefit can eventually be bestowed upon them. Since they find duality in the existence of Vaikuṇṭha life, they are contaminated and should be removed from this place to the material world, where the living entities have three kinds of enemies.
PURPORT
The reason why pure souls come into the existential circumstances of the material world, which is considered to be the criminal department of the Supreme Lord, is stated in Bhagavad-gītā, Seventh Chapter, verse 27. It is stated that as long as a living entity is pure, he is in complete harmony with the desires of the Supreme Lord, but as soon as he becomes impure he is in disharmony with the desires of the Lord. By contamination he is forced to transfer to this material world, where the living entities have three enemies, namely desire, anger and lust. These three enemies force the living entities to continue material existence, and when one is free from them he is eligible to enter the kingdom of God. One should not, therefore, be angry in the absence of an opportunity for sense gratification, and one should not be lusty to acquire more than necessary. In this verse it is clearly stated that the two doormen should be sent into the material world, where criminals are allowed to reside. Since the basic principles of criminality are sense gratification, anger and unnecessary lust, persons conducted by these three enemies of the living entity are never promoted to Vaikuṇṭhaloka. People should learn Bhagavad-gītā and accept the Supreme Personality of Godhead, Kṛṣṇa, as the Lord of everything; they should practice satisfying the senses of the Supreme Lord instead of trying to satisfy their own senses. Training in Kṛṣṇa consciousness will help one be promoted to Vaikuṇṭha.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.34
Not being pacified by criticizing them, the Kumāras curse them out of great anger. Therefore (tad) let us think of something most beneficial for you two persons of low intelligence. Let us think of something that includes removal of seeing difference, obstructing brāhmaṇas and insulting the Lord. Silent for a moment, they then spoke. You should go from Vaikuṇṭha (itaḥ) to those places where sinful enemies exist as these three enemies--lust, anger and greed (Gīta 16.21) by seeing difference as offenders. Using the word “these” (ime) also indicates that now lust, anger and greed were present, having arisen in the Kumāras.
Jiva's tika || 3.15.34||
tad vām amuṣya paramasya vikuṇṭha-bhartuḥ kartuṃ prakṛṣṭam iha dhīmahi manda-dhībhyām lokān ito vrajatam antara-bhāva-dṛṣṭyā pāpīyasas traya ime ripavo ’sya yatra
We should think of something beneficial for you dull servants of the Lord of Vaikuṇṭha. Go from Vaikuṇṭha to the material worlds where these three sinful enemies exist because of seeing differences!
They should be born among all the sinful people (lokān pāpiyayas vrajatam) where the three enemies of the Lord—daityas, rākṣasa and kings--exist.
TEXT - SB 3.15.35
teṣām itīritam ubhāv avadhārya ghoraṁ
taṁ brahma-daṇḍam anivāraṇam astra-pūgaiḥ
sadyo harer anucarāv uru bibhyatas tat-
pāda-grahāv apatatām atikātareṇa
SYNONYMS
teṣām—of the four Kumāras; iti—thus; īritam—uttered; ubhau—both doorkeepers; avadhārya—understanding; ghoram—terrible; tam—that; brahma-daṇḍam—curse of a brāhmaṇa; anivāraṇam—not able to be counteracted; astra-pūgaiḥ—by any kind of weapon; sadyaḥ—at once; hareḥ—of the Supreme Lord; anucarau—devotees; uru—very much; bibhyataḥ—became fearful; tat-pāda-grahau—grasping their feet; apatatām—fell down; ati-kātareṇa—in great anxiety.
TRANSLATION
When the doormen of Vaikuṇṭhaloka, who were certainly devotees of the Lord, found that they were going to be cursed by the brāhmaṇas, they at once became very much afraid and fell down at the feet of the brāhmaṇas in great anxiety, for a brāhmaṇa's curse cannot be counteracted by any kind of weapon.
PURPORT
Although, by chance, the doormen committed a mistake by checking the brāhmaṇas from entering the gate of Vaikuṇṭha, they were at once aware of the gravity of the curse. There are many kinds of offenses, but the greatest offense is to offend a devotee of the Lord. Because the doormen were also devotees of the Lord, they were able to understand their mistake and were terrified when the four Kumāras were ready to curse them.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.35
Realizing that they had committed offense since the brāhmaṇas were angry, they become disturbed. First they became afraid of the Lord. Bibhyataḥ stands for bibhyatau for metrical reasons. Then they fell to the earth, holding the feet of the Kumāras in great distress.
Jiva's tika || 3.15.35||
teṣām itīritam ubhāv avadhārya ghoraṃ taṃ brahma-daṇḍam anivāraṇam astra-pūgaiḥ sadyo harer anucarāv uru bibhyatas tatpāda-grahāv apatatām atikātareṇa
Understanding the terrible curse of the brāhmaṇas uttered by the Kumāras, which could not be reversed by even a host of weapons, the gate keepers immediately became greatly afraid.. They fell down, clutching the feet of the Kumāras in distress.
They understood that this was a brāhmaṇa’s curse. By this it is understood that they were not previously aware of the Kumāras being brāhmaṇas. They became greatly afraid of the brāhmaṇas.
TEXT - SB 3.15.36
bhūyād aghoni bhagavadbhir akāri daṇḍo
yo nau hareta sura-helanam apy aśeṣam
mā vo 'nutāpa-kalayā bhagavat-smṛti-ghno
moho bhaved iha tu nau vrajator adho 'dhaḥ
SYNONYMS
bhūyāt—let it be; aghoni—for the sinful; bhagavadbhiḥ—by you; akāri—was done; daṇḍaḥ—punishment; yaḥ—that which; nau—in relation to us; hareta—should destroy; sura-helanam—disobeying great demigods; api—certainly; aśeṣam—unlimited; mā—not; vaḥ—of you; anutāpa—repentance; kalayā—by a little; bhagavat—of the Supreme Personality of Godhead; smṛti-ghnaḥ—destroying the memory of; mohaḥ—illusion; bhavet—should be; iha—in the foolish species of life; tu—but; nau—of us; vrajatoḥ—who are going; adhaḥ adhaḥ—down to the material world.
TRANSLATION
After being cursed by the sages, the doormen said: It is quite apt that you have punished us for neglecting to respect sages like you. But we pray that due to your compassion at our repentance, the illusion of forgetting the Supreme Personality of Godhead will not come upon us as we go progressively downward.
PURPORT
To a devotee, any heavy punishment is tolerable but the one which effects forgetfulness of the Supreme Lord. The doormen, who were also devotees, could understand the punishment meted out to them, for they were conscious of the great offense they had committed by not allowing the sages to enter Vaikuṇṭhaloka. In the lowest species of life, including the animal species, forgetfulness of the Lord is very prominent. The doormen were aware that they were going to the criminal department of the material world, and they expected that they might go to the lowest species and forget the Supreme Lord. They prayed, therefore, that this might not happen in the lives they were going to accept because of the curse. In Bhagavad-gītā, Sixteenth Chapter, verses 19 and 20, it is said that those who are envious of the Lord and His devotees are thrown into the species of abominable life; life after life such fools are unable to remember the Supreme Personality of Godhead, and therefore they continue going down and down.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.36
The Kumāras thought, “We have offended the Lord, because we have cursed two devotees of the Lord. Oh! What shall we do? We have been conquered by anger. Our perpetual identity as peaceful saints has been destroyed in Vaikuṇṭha!” Repenting their action, they spoke to each of the door keepers individually. Thus the singular number is used (aghoni). Let the punishment given by you to me, an offender (aghoni), remain (bhuyāt). I think of the curse as a blessing. The verb is in the benedictive form. The Kumāras then spoke to both and they replied. That punishment should destroy the offense committed in Vaikuṇṭha to the Lord and yourselves---caused by disrespect to you, by conducting ourselves against the desires of the Lord, and by showing anger, which should not be expressed in Vaikuṇṭha. But we have shown remorse, caused by your mercy. By that speck of remorse, though we fall into the material world, let us not have the illusion of forgetting the Lord! Illusion in the form of obstacles to remembering how to serve the Lord would certainly occur. Thought the curse should not be undone. Therefore, let us be bewildered, but let that bewilderment produce remembrance of the Lord. They prayed that at least they would not forget the Lord.
Jiva's tika || 3.15.36||
bhūyād aghoni bhagavadbhir akāri daṇḍo yo nau hareta sura-helanam apy aśeṣam mā vo ’nutāpa-kalayā bhagavat-smṛti-ghno moho bhaved iha tu nau vrajator adho ’dhaḥ
Let the punishment prescribed by you to me, an offender, bear fruit. It will deliver us from unlimited offense to the devotees. By a little repentance caused by your mercy, may we not lose memory of the Lord under illusion, though we fall into the material world!
Understanding they would be born among enemies of the Lord and would be the Lord’s enemies, they prayed to remember the Lord. For such an offense, destruction of remembrance of the Lord should not occur (mā bhavet).
TEXT - SB 3.15.37
evaṁ tadaiva bhagavān aravinda-nābhaḥ
svānāṁ vibudhya sad-atikramam ārya-hṛdyaḥ
tasmin yayau paramahaṁsa-mahā-munīnām
anveṣaṇīya-caraṇau calayan saha-śrīḥ
SYNONYMS
evam—thus; tadā eva—at that very moment; bhagavān—the Supreme Personality of Godhead; aravinda-nābhaḥ—with a lotus growing from His navel; svānām—of His own servants; vibudhya—learned about; sat—to the great sages; atikramam—the insult; ārya—of the righteous; hṛdyaḥ—the delight; tasmin—there; yayau—went; paramahaṁsa—recluses; mahā-munīnām—by the great sages; anveṣaṇīya—which are worthy to be sought; caraṇau—the two lotus feet; calayan—walking; saha-śrīḥ—with the goddess of fortune.
TRANSLATION
At that very moment, the Lord, who is called Padmanābha because of the lotus grown from His navel and who is the delight of the righteous, learned about the insult offered by His own servants to the saints. Accompanied by His spouse, the goddess of fortune, He went to the spot on those very feet sought for by recluses and great sages.
PURPORT
In Bhagavad-gītā the Lord declares that His devotees cannot be vanquished at any time. The Lord could understand that the quarrel between the doormen and the sages was taking a different turn, and therefore He instantly came out of His place and went to the spot to stop further aggravation so that His devotees, the doormen, might not be vanquished for good.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.37
The Lord, lover of brāhmaṇas and affectionate to his devotees, then appeared there to prove that bhakti attracts the Lord, that bhakti shines and makes others shine, by making the Kumāras and the doorkeepers bathe themselves in water drops from an ocean of inner humility arising from committing offense to each other; by purifying them of their faults, and making them realize the meaning of devotee and brāhmaṇa.
Understanding that his devotees (svānām) had offended the Kumāras (sad-atikramam), the Lord who appears in the hearts of the worthy (ārya-hrḍyaḥ), but who now would appear before their eyes, went to the seventh door (tasmin), moving his feet which should be sought ultimately by the great sages. After nirvikalpa-jñāna, one should progress to savikalpa-jñāna, and then, after realizing Brahman, one should attain realization of the form of the Lord, in the form of his feet. I will inundate those jñānīs in an astonishing ocean of great bliss, giving them an experience of my sweet feet which they have not experienced before. They know that I possess the external energy, but they do not know my energy arising from my svarūpa, Lakṣmī. I will make them experience my bliss śakti. Thus he appeared with Lakṣmī.
Jiva's tika || 3.15.37||
evaṃ tadaiva bhagavān aravinda-nābhaḥ svānāṃ vibudhya sad-atikramam ārya-hṛdyaḥ tasmin yayau paramahaṃsa-mahā-munīnām anveṣaṇīya-caraṇau calayan saha-śrīḥ
At that moment, the Lord, with lotus navel, who appears within the hearts of the deserving, understanding that his servants had offended the Kumāras, came to the seventh gate with Lakṣmī, moving his feet which should be sought by the great renounced sages.
Bhagavat Sandarbha 83:
The Lord came. The commentary says, “Understanding at that moment the offence committed by his own servants (svānām) to great devotees, the Lord went to that place (tasmin) where the Kumāras had been obstructed by Jaya and Vijaya. The Lord was attractive (hṛdayaḥ) to the faithful (ārya). He moved his feet. The meaning is this. I will pacify the Kumāras’ anger which arose from obstructions to seeing my feet by showing my feet to them. Thus he went there quickly moving his feet. He went with Lakṣmī who could make them tolerant by filling them with all types of wealth, though they were without desire.”
Showing his lotus feet in order to give bliss to the ātmārāma Kumāras shows his nature of being filled with eternity, knowledge and bliss. By going with Lakṣmī he showed that the pastimes of his śakti are non-different from his svarūpa. Though there were only two offenders, svānām is in the plural to indicate that the offense extended to all his associates. Or the plural is used to show great respect to the two. Svānām comes from sva (own), which indicates that the two gate keepers were close to him, unlike the Kumāras.
Or the Lord can by his feet, not with shoes and welcomed the Kumāras. This shows the Lord’s special respect for them. Since Lakṣmī came with him, not hiding herself, he should them the seriousness of their offense.
TEXT - SB 3.15.38
taṁ tv āgataṁ pratihṛtaupayikaṁ sva-pumbhis
te 'cakṣatākṣa-viṣayaṁ sva-samādhi-bhāgyam
haṁsa-śriyor vyajanayoḥ śiva-vāyu-lolac-
chubhrātapatra-śaśi-kesara-śīkarāmbum
SYNONYMS
tam—Him; tu—but; āgatam—coming forward; pratihṛta—carried; aupayikam—the paraphernalia; sva-pumbhiḥ—by His own associates; te—the great sages (the Kumāras); acakṣata—saw; akṣa-viṣayam—now a subject matter for seeing; sva-samādhi-bhāgyam—visible simply by ecstatic trance; haṁsa-śriyoḥ—as beautiful as white swans; vyajanayoḥ—the cāmaras (bunches of white hair); śiva-vāyu—favorable winds; lolat—moving; śubhra-ātapatra—the white umbrella; śaśi—the moon; kesara—pearls; śīkara—drops; ambum—water.
TRANSLATION
The sages, headed by Sanaka Ṛṣi, saw that the Supreme Personality of Godhead, Viṣṇu, who was formerly visible only within their hearts in ecstatic trance, had now actually become visible to their eyes. As He came forward, accompanied by His own associates bearing all paraphernalia, such as an umbrella and a cāmara fan, the white bunches of hair moved very gently, like two swans, and due to their favorable breeze the pearls garlanding the umbrella also moved, like drops of nectar falling from the white full moon or ice melting due to a gust of wind.
PURPORT
In this verse we find the word acakṣatākṣa-viṣayam. The Supreme Lord cannot be seen by ordinary eyes, but He now became visible to the eyesight of the Kumāras. Another significant word is samādhi-bhāgyam. Meditators who are very fortunate can see the Viṣṇu form of the Lord within their hearts by following the yogic process. But to see Him face to face is a different matter. This is only possible for pure devotees. The Kumāras, therefore, upon seeing the Lord coming forward with His associates, who were holding an umbrella and a cāmara fan, were struck with wonder that they were seeing the Lord face to face. It is said in the Brahma-saṁhitā that devotees, being elevated in love of God, always see Śyāmasundara, the Supreme Personality of Godhead, within their hearts. But when they are mature, the same God is visible before them face to face. For ordinary persons the Lord is not visible; however, when one can understand the significance of His holy name and one engages himself in the devotional service of the Lord, beginning with the tongue, by chanting and tasting prasāda, then gradually the Lord reveals Himself. Thus the devotee constantly sees the Lord within his heart, and, in a more mature stage, one can see the same Lord directly, as we see everything else.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.38
Five verses describe the unprecedented sweetness of the Lord. In meeting the Lord, the sweetness of his form is prominent. It should be understood however that they also experienced the sweetness of sound, smell, and other sensations, by the power of attraction to all things related to the Lord, which was given by the Lord. They saw the Lord approaching, with paraphernalia carried by his devotees. “Look! The Lord’s feet are now decorating the court yard outside!” The devotees at the gate, in the city, on airplanes and in the gardens, came to see the Lord in great longing. They prepared various items such as jewels, cloth, ornaments, fruits, scents, flowers, garlands and aroti. He came within the Kumāras’ sight (akṣa-visāyam). Did they have continual vision of the Lord? No. He was the very form of auspiciousness for those who had realized the bliss of Brahman in their heart through samādhi. “Oh! Our samādhi has now become successful by seeing the Lord in person!” He was accompanied on his sides by two moving cāmaras whose beauty was like swans, and had an umbrella white like the moon, fringed with pearl strands, moving in the pleasant wind, and dripping with drops of water. This is an example of atiśayokti. The umbrella is like an upside down thousand-petalled lotus with the pearl strands as its filaments. By this analogy the coolness, fragrance and softness of the umbrella is indicated. The drops of water are compared to the nectar falling from the moon.
Jiva's tika || 3.15.38||
taṃ tv āgataṃ pratihṛtaupayikaṃ sva-pumbhis te ’cakṣatākṣa-viṣayaṃ sva-samādhi-bhāgyam haṃsa-śriyor vyajanayoḥ śiva-vāyu-lolacchubhrātapatra-śaśi-kesara-śīkarāmbum
The sages saw the Lord surrounded by devotees carrying objects to offer him. He was previously the object of their meditation, but now appeared directly before their eyes. On either side were cāmaras as beautiful as swans, and above him was an umbrella white like the moon, with pearl strands swaying in the pleasant breeze and dropping beads of nectar.
Bhagavat Sandarbha 83:
Five verses describe the Lord as seen by the Kumāras. The Lord was Brahman, the result of worship by samādhi (samādhi-bhāgyam). He became the object of their vision. Or, he was the result (bhāgyam) of the manifestation of the supreme tattva Brahman in their hearts from samādhi because he was clearly perceived (akṣa-viṣayam) at this time, because he appeared to all the sense purified by the Lord’s śakti of self-manifestation. As previously, his nature of being eternity, knowledge and bliss is proved by all the qualities related to sound, touch, form, taste and smell. As they continually experienced the variety of intense sweetness, they saw the Lord served by various worthy articles (upayikam) brought by his servants who were served by torrents of the highest bliss. Though never seen by any means at any time anywhere, now, perhaps by the manifestation of results of their samādhi, they saw him. That the Kumāras, great
jnānīs, developed attraction for the forms in Vaikuṇṭha illustrates the action of the Lord’s inconceivable śakti of bliss.
The paraphernalia of the Lord shared his nature since those items caused agitation in the Kumāras’ hearts. They acted as uddīpanas for rati to the Lord. Thus the cāmara and umbrella are described. These items are described in three more verses. The umbrella was like the moon (a lotus) with filaments flowing with water drops, which were compared to nectar.
TEXT - SB 3.15.39
kṛtsna-prasāda-sumukhaṁ spṛhaṇīya-dhāma
snehāvaloka-kalayā hṛdi saṁspṛśantam
śyāme pṛthāv urasi śobhitayā śriyā svaś-
cūḍāmaṇiṁ subhagayantam ivātma-dhiṣṇyam
SYNONYMS
kṛtsna-prasāda—blessing everyone; su-mukham—auspicious face; spṛhaṇīya—desirable; dhāma—shelter; sneha—affection; avaloka—looking upon; kalayā—by expansion; hṛdi—within the heart; saṁspṛśantam—touching; śyāme—unto the Lord with blackish color; pṛthau—broad; urasi—chest; śobhitayā—being decorated; śriyā—goddess of fortune; svaḥ—heavenly planets; cūḍā-maṇim—summit; subhagayantam—spreading good fortune; iva—like; ātma—the Supreme Personality of Godhead; dhiṣṇyam—abode.
TRANSLATION
The Lord is the reservoir of all pleasure. His auspicious presence is meant for everyone's benediction, and His affectionate smiling and glancing touch the core of the heart. The Lord's beautiful bodily color is blackish, and His broad chest is the resting place of the goddess of fortune, who glorifies the entire spiritual world, the summit of all heavenly planets. Thus it appeared that the Lord was personally spreading the beauty and good fortune of the spiritual world.
PURPORT
When the Lord came, He was pleased with everyone; therefore it is stated here, kṛtsna-prasāda-sumukham. The Lord knew that even the offensive doormen were His pure devotees, although by chance they committed an offense at the feet of other devotees. To commit an offense against a devotee is very dangerous in devotional service. Lord Caitanya therefore said that an offense to a devotee is just like a mad elephant run loose; when a mad elephant enters a garden, it tramples all the plants. Similarly, an offense unto the feet of a pure devotee murders one's position in devotional service. On the part of the Lord there was no offended mood because He does not accept any offense created by His sincere devotee. But a devotee should be very cautious of committing offenses at the feet of another devotee. The Lord, being equal to all, and being especially inclined to His devotee, looked as mercifully at the offenders as at the offended. This attitude of the Lord was due to His unlimited quantity of transcendental qualities. His cheerful attitude towards the devotees was so pleasing and heart-touching that His very smile was attractive for them. That attraction was glorious not only for all the higher planets of this material world, but beyond, for the spiritual world also. Generally a human being has no idea of what the constitutional position is in the higher material planets, which are far better constituted in regard to all paraphernalia, yet the Vaikuṇṭha planet is so pleasing and so celestial that it is compared to the middle jewel or locket in a necklace of jewels.
In this verse the words spṛhaṇīya-dhāma indicate that the Lord is the reservoir of all pleasure because He has all the transcendental qualities. Although only some of these are aspired for by persons who hanker after the pleasure of merging in the impersonal Brahman, there are other aspirants who want to associate with the Lord personally as His servants. The Lord is so kind that He gives shelter to everyone—both impersonalists and devotees. He gives shelter to the impersonalists in His impersonal Brahman effulgence, whereas He gives shelter to the devotees in His personal abodes known as the Vaikuṇṭhalokas. He is especially inclined to His devotee; He touches the core of the heart of the devotee simply by smiling and glancing over him. The Lord is always served in the Vaikuṇṭhaloka by many hundreds and thousands of goddesses of fortune, as stated by the Brahma-saṁhitā (lakṣmī-sahasra-śata-sambhrama-sevyamānam [Bs. 5.29]). In this material world, one is glorified if he is favored even a pinch by the goddess of fortune, so we can simply imagine how glorified is the kingdom of God in the spiritual world, where many hundreds and thousands of goddesses of fortune engage in the direct service of the Lord. Another feature of this verse is that it openly declares where the Vaikuṇṭhalokas are situated. They are situated as the summit of all the heavenly planets, which are above the sun globe, at the upper limit of the universe, and are known as Satyaloka, or Brahmaloka. The spiritual world is situated beyond the universe. Therefore it is stated here that the spiritual world, Vaikuṇṭhaloka, is the summit of all planetary systems.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.39
The Kumāras were filled with doubt. “We do not know if the Lord is angry with us for cursing his two devotees.” But the Lord had a pleasing face internally and externally. They felt inner joy. “Oh! He is fully pleased!” The Lord was the abode of beauty, sweet sound, fragrance, youth, mercy and generosity desired by the eye and other senses of the sages.
Jaya and Vijaya wept in lamentation. “Since we will fall down, burned by the fire of the brāhmaṇas’ curse, we will no longer see the Lord’s sweetness.” The Lord responded to them. He touched the hearts of all present by the skill of his affectionate glance. “How affectionate he is to his devotees!” In this way he attracted their minds. With Lakṣmī in the form of a golden line situated on his left upper chest, he was the abode of Vaikuṇtha (ātmā-dhiṣṇyam) which was the crest jewel among all planets starting with Svarga and ending with Satyaloka. Seeing this, everyone became most fortunate. This will also be explained later. The sweetness of his mercy and form were realized and understood by the mind and eye.
Jiva's tika || 3.15.39||
kṛtsna-prasāda-sumukhaṃ spṛhaṇīya-dhāma snehāvaloka-kalayā hṛdi saṃspṛśantam śyāme pṛthāv urasi śobhitayā śriyā svaścūḍāmaṇiṃ subhagayantam ivātma-dhiṣṇyam
They saw the Lord with beautiful face fully pleased, the most desirable object, who touched the hearts of all people with his skilful glance of affection, and who was the crest jewel among all planets, made auspicious with the mark of Lakṣmī on his dark, broad chest.
They saw the Lord whose face was attractive, full of mercy to the sages. That mercy was not shown to the door keepers. The Lord will say later:
etau tau pārṣadau mahyaṃ jayo vijaya eva ca kadarthī-kṛtya māṃ yad vo bahv akrātām atikramam
yas tv etayor dhṛto daṇḍo bhavadbhir mām anuvrataiḥ sa evānumato ’smābhir munayo deva-helanāt
O sages! Since my two followers Jaya and Vijaya, ignoring me, have seriously offended you, I permit the punishment given by you, who are dedicated in vows to me, since they have committed offense to me. SB 3.16.2-3
Bhagavat Sandarbha 83:
Or his face showed his pleasure with everyone (kṛtsna)--the door keepers and the Kumāras. He was the abode (dhāma) of attractive qualities. This shows that his qualities have the same nature as the Lord himself. His glance of affection shows his playful nature. He had Vaikuṇṭha as his abode (ātmā-dhiṣṇyam) and this was the crest jewel of all places of enjoying happiness, since it is the form of eternal, infinite bliss. He was made beautiful by Lakṣmī shining on his chest, which was also non-different from him. That was like placing a special ornament there. Iva is an ornament of speech with no particular meaning. Vaikuṇṭha is shown to be eternity, knowledge and bliss also.
tad viśva-gurv-adhikṛtaṃ bhuvanaika-vandyaṃ divyaṃ vicitra-vibudhāgrya-vimāna-śociḥ āpuḥ parāṃ mudam apūrvam upetya yogamāyā-balena munayas tad atho vikuṇṭham
Through the yoga-māyā of the Lord, the Kumāras attained Vaikuṇṭha, the transcendental place most worshipped by the world, glowing with various aircraft owned by the excellent devotees. They attained Vaikuṇṭha, under control of the Lord, and experienced the highest bliss. (SB 3.15.26)
atha te munayo dṛṣṭvā nayanānanda-bhājanam vaikuṇṭhaṃ tad-adhiṣṭhānaṃ vikuṇṭhaṃ ca svayaṃ-prabham
bhagavantaṃ parikramya praṇipatyānumānya ca pratijagmuḥ pramuditāḥ śaṃsanto vaiṣṇavīṃ śriyam
The sages, having seen the object of bliss for their eyes, the self-illuminated Lord and his abode Vaikuṇṭha, circumambulated the Lord and offered him respects, and, taking his permission, left that place with great joy, praising the greatness of the Vaiṣṇavas. (SB 3.16.27-28)
TEXT - SB 3.15.40
pītāṁśuke pṛthu-nitambini visphurantyā
kāñcyālibhir virutayā vana-mālayā ca
valgu-prakoṣṭha-valayaṁ vinatā-sutāṁse
vinyasta-hastam itareṇa dhunānam abjam
SYNONYMS
pīta-aṁśuke—covered with a yellow cloth; pṛthu-nitambini—on His large hips; visphurantyā—shining brightly; kāñcyā—with a girdle; alibhiḥ—by the bees; virutayā—humming; vana-mālayā—with a garland of fresh flowers; ca—and; valgu—lovely; prakoṣṭha—wrists; valayam—bracelets; vinatā-suta—of Garuḍa, the son of Vinatā; aṁse—on the shoulder; vinyasta—rested; hastam—one hand; itareṇa—with another hand; dhunānam—being twirled; abjam—a lotus flower.
TRANSLATION
He was adorned with a girdle that shone brightly on the yellow cloth covering His large hips, and He wore a garland of fresh flowers which was distinguished by humming bees. His lovely wrists were graced with bracelets, and He rested one of His hands on the shoulder of Garuḍa, His carrier, and twirled a lotus with another hand.
PURPORT
Here is a full description of the Personality of Godhead as personally experienced by the sages. The Lord's personal body was covered with yellow robes, and His waist was thin. In Vaikuṇṭha, whenever there is a flower garland on the chest of the Personality of Godhead or any one of His associates, it is described that the humming bees are there. All these features were very beautiful and attractive for the devotees. One of the Lord's hands rested on His carrier, Garuḍa, and in another hand He twirled a lotus flower. These are personal characteristics of the Personality of Godhead, Nārāyaṇa.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.40
Locative case is used to express attraction to the hips. On his hips was placed yellow cloth. This becomes the focus of attention. On the cloth was a shining belt, which becomes the object of attention. Then over that was placed a garland, surrounded by humming bees. The garland and then the bees become the object of attention. The beeṣ have been given dominion over all things by the Lord. These words in the instrumental case are related to the phrase ātma-dhisnyam (the abode of Vaikuṇṭha) in the previous verse. Having bracelets on his attractive wrists, he placed his left hand on the shoulder of Garuḍa. There is a version with vinasya, a verb from. In that case valgu-prakoṣṭha-valayaṁ modified hastam. In his right hand he was twirling a lotus. This indicates that he made the fixed realization of Brahman in the lotus of their hearts insignificant by showing them his sweetness. “Since you are fixed in the bliss of impersonal realization, convinced that it is the best, why do you disturb your hearts? Why don’ṭ you steady yourselves? Do not give up your steadiness in Brahman.” In this way, joking with them is suggested.
Jiva's tika || 3.15.40||
pītāṃśuke pṛthu-nitambini visphurantyā kāncyālibhir virutayā vana-mālayā ca valgu-prakoṣṭha-valayaṃ vinatā-sutāṃse vinyasta-hastam itareṇa dhunānam abjam
He had broad hips dressed in yellow cloth, covered with a shining belt, and was bedecked with a garland surrounded by humming bees. His wrists were decorated with bracelets, and while resting his left hand on the shoulder of Garuḍa, he twirled a lotus in his right hand.
His hips had yellow cloth with a belt and forest garland.
TEXT - SB 3.15.41
vidyut-kṣipan-makara-kuṇḍala-maṇḍanārha-
gaṇḍa-sthalonnasa-mukhaṁ maṇimat-kirīṭam
dor-daṇḍa-ṣaṇḍa-vivare haratā parārdhya-
hāreṇa kandhara-gatena ca kaustubhena
SYNONYMS
vidyut—lightning; kṣipat—outshining; makara—alligator shaped; kuṇḍala—earrings; maṇḍana—decoration; arha—as it fits; gaṇḍa-sthala—cheeks; unnasa—prominent nose; mukham—countenance; maṇi-mat—gem-studded; kirīṭam—crown; doḥ-daṇḍa—of His four stout arms; ṣaṇḍa—group; vivare—between; haratā—charming; para-ardhya—by the most precious; hāreṇa—necklace; kandhara-gatena—adorning His neck; ca—and; kaustubhena—by the Kaustubha jewel.
TRANSLATION
His countenance was distinguished by cheeks that enhanced the beauty of His alligator-shaped pendants, which outshone lightning. His nose was prominent, and His head was covered with a gem-studded crown. A charming necklace hung between His stout arms, and His neck was adorned with the gem known by the name Kaustubha.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.41
He had cheeks worthy of ornamentation by earrings shaped like makaras, throwing off light radiating from his effulgence. His face has a raised nose. Between (vivare) his group of arms was a valuable (parārdha) necklace hanging on his chest (kandhara), which attracted the sages. It hid between his strong arms for fear of being stolen by them. Or between his shoulders, on a gold chain hanging down to his chest was the necklace with the Kaustubha jewel. These phrases are also grammatically connected with verse 39.
Jiva's tika || 3.15.41||
vidyut-kṣipan-makara-kuṇḍala-maṇḍanārhagaṇḍa-sthalonnasa-mukhaṃ maṇimat-kirīṭam
dor-daṇḍa-ṣaṇḍa-vivare haratā parārdhyahāreṇa kandhara-gatena ca kaustubhena
His cheeks were decorated with makara earrings reflecting his effulgence. He had a high nose, a jeweled crown, and between his four arms on his chest was nestled an attractive, valuable necklace with the Kaustubha.
Haratā means attractive.
TEXT - SB 3.15.42
atropasṛṣṭam iti cotsmitam indirāyāḥ
svānāṁ dhiyā viracitaṁ bahu-sauṣṭhavāḍhyam
mahyaṁ bhavasya bhavatāṁ ca bhajantam aṅgaṁ
nemur nirīkṣya na vitṛpta-dṛśo mudā kaiḥ
SYNONYMS
atra—here, in the matter of the beauty; upasṛṣṭam—curbed down; iti—thus; ca—and; utsmitam—the pride of her beauty; indirāyāḥ—of the goddess of fortune; svānām—of His own devotees; dhiyā—by intelligence; viracitam—meditated on; bahu-sauṣṭhava-āḍhyam—very beautifully decorated; mahyam—of me; bhavasya—of Lord Śiva; bhavatām—of all of you; ca—and; bhajantam—worshiped; aṅgam—the figure; nemuḥ—bowed down; nirīkṣya—after seeing; na—not; vitṛpta—satiated; dṛśaḥ—eyes; mudā—joyously; kaiḥ—by their heads.
TRANSLATION
The exquisite beauty of Nārāyaṇa, being many times magnified by the intelligence of His devotees, was so attractive that it defeated the pride of the goddess of fortune in being the most beautiful. My dear demigods, the Lord who thus manifested Himself is worshipable by me, by Lord Śiva and by all of you. The sages regarded Him with unsated eyes and joyously bowed their heads at His lotus feet.
PURPORT
The beauty of the Lord was so enchanting that it could not be sufficiently described. The goddess of fortune is supposed to be the most beautiful sight within the spiritual and material creations of the Lord; she has a sense of being the most beautiful, yet her beauty was defeated when the Lord appeared. In other words, the beauty of the goddess of fortune is secondary in the presence of the Lord. In the words of Vaiṣṇava poets, it is said that the Lord's beauty is so enchanting that it defeats hundreds of thousands of Cupids. He is therefore called Madana-mohana. It is also described that the Lord sometimes becomes mad after the beauty of Rādhārāṇī. Poets describe that under those circumstances, although Lord Kṛṣṇa is Madana-mohana, He becomes Madana-dāha, or enchanted by the beauty of Rādhārāṇī. Actually the Lord's beauty is superexcellent, surpassing even the beauty of Lakṣmī in Vaikuṇṭha. The devotees of the Lord in the Vaikuṇṭha planets want to see the Lord as the most beautiful, but the devotees in Gokula or Kṛṣṇaloka want to see Rādhārāṇī as more beautiful than Kṛṣṇa. The adjustment is that the Lord, being bhakta-vatsala, or one who wants to please His devotees, assumes such features so that devotees like Lord Brahmā, Lord Śiva and other demigods may be pleased. Here also, for the devotee-sages, the Kumāras, the Lord appeared in His most beautiful feature, and they continued to see Him without satiation and wanted to continue seeing Him more and more.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.42
What more can be said? The pride of Lakṣmī in her beauty has been eclipsed by the beauty of the Lord. The Lord is a matter for conjecture in the minds (viracitam) of his own devotees. This is the meaning given by Śrīdhara Svāmī. According to Jīva Gosvāmī the first line means “Lakṣmī additionally (upa) exhibited (sṛṣtam) pride (utsmitam) on having Viṣṇu, endowed with such beauty, as her husband.” Or the meaning can be “He has been made secondary with form, qualities and sweetness worshipped by Brahmā and others, since I possess even more excellent qualities.” Because of this (iti) and her prema (ca), saying “I am so fortunate!” Lakṣmī smiles at him attractively (utsmitam). Her love is like this. Because of splendor arising from bliss, his limbs are resplendent with proper cloth and ornaments. He is not like Śiva who disfigures his beauty with ashes. The word worship (bhajantam) is often used to mean “having clean limbs.” For instance in various manuals it is said “worship your feet” instead of “clean your feet.” Next, how he is served by thousands of servants is described. By the intelligence of those who serve his body (svānām), who must judge how to arrange various eternal ornaments and clothing on his body, his beauty is created. The beauty of his limbs is described. The Lord has limbs which are worshiped by highly respected (mahyam) fragrance and flowers brought by Śiva and us, who worship him by meditation. They do not directly worship him in Vaikuṇṭha. Maha can mean worship. It is conjugated like cur and other verbs. They saw that form of the Lord. Seeing it, their eyes could not be satisfied. They bowed their heads (kaiḥ) in respect.
Jiva's tika || 3.15.42||
atropasṛṣṭam iti cotsmitam indirāyāḥ svānāṃ dhiyā viracitaṃ bahu-sauṣṭhavāḍhyam mahyaṃ bhavasya bhavatāṃ ca bhajantam angaṃ nemur nirīkṣya na vitṛpta-dṛśo mudā kaiḥ
Smiled upon by Lakṣmī who thought she had surpassed him in beauty, he increased in beauty by servants who used all their intelligence to decorate him. His resplendent limbs are worthy of worshipped by Śiva and us as well. Seeing that form, the sages, whose eyes could never be satisfied with that beauty, bowed their heads.
Bhagavat Sandarbha 83:
Having described the spiritual nature of his paraphernalia, the Lord’s intense attractiveness is again depicted. Lakṣmī smiled at him in pride, thinking, “I can compete with the Lord.” His great beauty was created by the intelligence of his servants who thought, “Can his beauty be continually increased by his eternal possession of beauty?” The reason for the conjecture is given. He was endowed with a wealth of unlimited qualities in his svarūpa (bahu-sauṣṭavādhyam).
“How can this supreme object, a great ocean of secrecy even to Lakṣmī, be revealed?” This form (angam) has manifested itself (bhajantam). It has accepted to be the object of worship for devotees like me.
ullanghita-trividha-sīma-samātiśāyisambhāvanaṃ tava parivraḍhima-svabhāvam māyā-balena bhavatāpi niguhyamānaṃ paśyanti kecid aniśaṃ tvad-ananya-bhāvāḥ ||
Some who have pure devotion to you constantly see you to whom no one in the three worlds is equal or greater, though you are hidden by the strength of your māyā. (Stotra-ratna, 13)
bhaktir evainaṃ nayati bhaktir evainaṃ darśayati
Bhakti brings the Lord and bhakti reveals the Lord. (Māṭhara-śruti)
They saw (acakṣata) that Lord. Seeing him in joy they bowed their heads (kaiḥ). Their eyes were not fully (vi) satisfied (tṛpta).
TEXT - SB 3.15.43
tasyāravinda-nayanasya padāravinda-
kiñjalka-miśra-tulasī-makaranda-vāyuḥ
antar-gataḥ sva-vivareṇa cakāra teṣāṁ
saṅkṣobham akṣara-juṣām api citta-tanvoḥ
SYNONYMS
tasya—of Him; aravinda-nayanasya—of the lotus-eyed Lord; pada-aravinda—of the lotus feet; kiñjalka—with the toes; miśra—mixed; tulasī—the tulasī leaves; makaranda—fragrance; vāyuḥ—breeze; antaḥ-gataḥ—entered within; sva-vivareṇa—through their nostrils; cakāra—made; teṣām—of the Kumāras; saṅkṣobham—agitation for change; akṣara-juṣām—attached to impersonal Brahman realization; api—even though; citta-tanvoḥ—in both mind and body.
TRANSLATION
When the breeze carrying the aroma of tulasī leaves from the toes of the lotus feet of the Personality of Godhead entered the nostrils of those sages, they experienced a change both in body and in mind, even though they were attached to the impersonal Brahman understanding.
PURPORT
It appears from this verse that the four Kumāras were impersonalists or protagonists of the philosophy of monism, becoming one with the Lord. But as soon as they saw the Lord's features, their minds changed. In other words, the impersonalist who feels transcendental pleasure in striving to become one with the Lord is defeated when he sees the beautiful transcendental features of the Lord. Because of the fragrance of His lotus feet, carried by the air and mixed with the aroma of tulasī, their minds changed; instead of becoming one with the Supreme Lord, they thought it wise to be devotees. Becoming a servitor of the lotus feet of the Lord is better than becoming one with the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.43
When the sweetness of the Lord’s body produced in them a level of astonishment much higher than the bliss of Brahman, it penetrated within them. What can be said? The wind touching something related to a limb of the Lord made them fall from their position of Brahman, and produced great agitation in them. The wind carrying the aroma of tulasī combined with the red and white of the Lord’s toe nails, like filaments on the lotus of his feet, entered the sages’ minds to take control of the place. “But without permission is it not improper to enter their minds, just as it would be improper for the Kumāras and others to enter into someone else’s inner chambers?” But the nostrils are the natural (sva) holes for the air. The air entered their nostrils. Whose permission does the air need? What happened when the air entered? Their mind and bodies became agitated. First the mind became very strongly agitated by the changes arising from bliss. Then the body became agitated with tears, hairs standing on end, and perspiration. A person desiring to enter another’s country first kills the leader, plunders the place and disturbs the place. Then he conquers it with his troops. If they were so fixed in the bliss of Brahman, why should the bliss of realizing Bhagavān make them identify with the Lord? Even though they had been practicing contact with the Brahman, the bliss of Bhagavān was more powerful because of its sweetness.
Jiva's tika || 3.15.43||
tasyāravinda-nayanasya padāravindakinjalka-miśra-tulasī-makaranda-vāyuḥ antar-gataḥ sva-vivareṇa cakāra teṣāṃ sankṣobham akṣara-juṣām api citta-tanvoḥ
The wind carrying the aroma of tulasī which had touched the filaments of the Lord’s toe nails on his lotus feet entered their minds through the nostrils and began to agitate their minds and bodies, even though they were fixed in Brahman.
Bhagavat Sandarbha 83:
The tulasī mixed with the pollen from the lotuses of his feet should be explained. A garland of lotuses and tulasī was situated at his feet. The Lord’s limbs and sublimbs (paraphernalia), being part of him, caused bliss in the Kumāras. Even the wind which was related to objects related to the Lord caused them joy.
TEXT - SB 3.15.44
te vā amuṣya vadanāsita-padma-kośam
udvīkṣya sundaratarādhara-kunda-hāsam
labdhāśiṣaḥ punar avekṣya tadīyam aṅghri-
dvandvaṁ nakhāruṇa-maṇi-śrayaṇaṁ nidadhyuḥ
SYNONYMS
te—those sages; vai—certainly; amuṣya—of the Supreme Personality of Godhead; vadana—face; asita—blue; padma—lotus; kośam—inside; udvīkṣya—after looking up; sundara-tara—more beautiful; adhara—lips; kunda—jasmine flower; hāsam—smiling; labdha—achieved; āśiṣaḥ—aims of life; punaḥ—again; avekṣya—looking down; tadīyam—His; aṅghri-dvandvam—pair of lotus feet; nakha—nails; aruṇa—red; maṇi—rubies; śrayaṇam—shelter; nidadhyuḥ—meditated.
TRANSLATION
The Lord's beautiful face appeared to them like the inside of a blue lotus, and the Lord's smile appeared to be a blossoming jasmine flower. After seeing the face of the Lord, the sages were fully satisfied, and when they wanted to see Him further, they looked upon the nails of His lotus feet, which resembled rubies. Thus they viewed the Lord's transcendental body again and again, and so they finally achieved meditation on the Lord's personal feature.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.44
Gazing upon the face of the Lord resembling a blue lotus bud, with even more beautiful lips, and a smile like a jasmine flower, the Kumāras, having attained the mercy of the devotees, then looked at his lotus feet with ruby-like toe nails, and again looked at his face.
The scent of tulasī purified their prāṇas and then the senses, since the senses are dependent on the prāṇas. First the eyes received the qualification for the sweetness of the Lord’s form. Because of the unlimited variety of sweetness within each limb of the Lord, they desired to simultaneously experience all the sweetness, and thus disturbance spread throughout their bodies. In this way, they lost control because of the friction created by the bliss. That is described in this verse. They certainly (vai) saw the Lord’s face like the inner part of a blue lotus bud, without the rough outer covering, and relished its sweetness. His lips were even more beautiful. Upon his lips was a smile, which was most beautiful. They had been previously blessed by Brahmā, their father, and their brother Nārada, for achieving bhakti. Now the fruits of that blessing were manifesting (labhāśīṣaḥ). What was the beauty of the Lord’s feet? Having experienced a little of the sweetness of the Lord’s face, and being unsatisfied, they looked again at his beautiful feet which were the shelter of ruby nails. And again looking at the under side of his feet, they again and again looked upon his face. Amara-koṣa says nirvarṇanaṁ tu nidhyānaṁ darśanālokanekṣaṇam: all these words mean “looking.” Śrīdhara Svāmī says that because they were unable to experience the beauty of all of the Lord’s limbs simultaneously, they then began to meditate on those limbs (nidadhyuḥ). Labhāśiṣaḥ and pitrānuvarṇita raha (verse 46) indicate that the Lord’s mercy follows after the mercy of the devotees and, by the mercy of the Lord, one achieves bhakti. Because statements are made generally because of predominance of one factor, one can say that bhakti arises by the mercy of the Lord, though actually the devotees first give mercy. Thus one can say that by the mercy of the Lord, the Kumāras achieved bhakti and experienced the sweetness of the Lord.
Jiva's tika || 3.15.44||
te vā amuṣya vadanāsita-padma-kośam udvīkṣya sundaratarādhara-kunda-hāsam labdhāśiṣaḥ punar avekṣya tadīyam anghridvandvaṃ nakhāruṇa-maṇi-śrayaṇaṃ nidadhyuḥ
Gazing upon the face of the Lord resembling a blue lotus bud, with even more beautiful lips, and a smile like a jasmine flower, the Kumāras, having attained the mercy of the devotees, then looked at his lotus feet with ruby-like toe nails, and again looked at his face.
They gazed at his lotus face with upraised faces (udvīkṣya) and then again glanced with lowered heads at his lotus feet. Again and again they looked at the Lord from head to foot, covering all his limbs. Then out of awe, thinking themselves too bold, they half closed their eyes and looked at him (nidadhyuḥ). Or out of great bhakti, they looked at his two lotus feet. Nidhyai means to look or see according to Amarak-koṣa. Koṣa means the inner portion without the outer petals.
TEXT - SB 3.15.45
puṁsāṁ gatiṁ mṛgayatām iha yoga-mārgair
dhyānāspadaṁ bahu-mataṁ nayanābhirāmam
pauṁsnaṁ vapur darśayānam ananya-siddhair
autpattikaiḥ samagṛṇan yutam aṣṭa-bhogaiḥ
SYNONYMS
puṁsām—of those persons; gatim—liberation; mṛgayatām—who are searching; iha—here in this world; yoga-mārgaiḥ—by the process of aṣṭāṅga-yoga; dhyāna-āspadam—object of meditation; bahu—by the great yogis; matam—approved; nayana—eyes; abhirāmam—pleasing; pauṁsnam—human; vapuḥ—form; darśayānam—displaying; ananya—not by others; siddhaiḥ—perfected; autpattikaiḥ—eternally present; samagṛṇan—praised; yutam—the Supreme Personality of Godhead, who is endowed; aṣṭa-bhogaiḥ—with eight kinds of achievement.
TRANSLATION
This is the form of the Lord which is meditated upon by the followers of the yoga process, and it is pleasing to the yogīs in meditation. It is not imaginary but factual, as proved by great yogīs. The Lord is full in eight kinds of achievement, but for others these achievements are not possible in full perfection.
PURPORT
The success of the yoga process is very nicely described here. It is specifically mentioned that the form of the Lord as four-handed Nārāyaṇa is the object of meditation for the followers of yoga-mārga. In the modern age there are so many so-called yogīs who do not target their meditation on the four-handed Nārāyaṇa form. Some of them try to meditate on something impersonal or void, but that is not approved by the great yogīs who follow the standard method. The real yoga-mārga process is to control the senses, sit in a solitary and sanctified place and meditate on the four-handed form of Nārāyaṇa, decorated as described in this chapter as He appeared before the four sages. This Nārāyaṇa form is Kṛṣṇa's expansion; therefore the Kṛṣṇa consciousness movement which is now spreading is the real, topmost process of yoga practice.
Kṛṣṇa consciousness is the highest yoga performance by trained devotional yogīs. Despite all the allurement of yoga practice, the eight kinds of yogic perfections are hardly achievable by the common man. But here it is described that the Lord, who appeared before the four sages, is Himself full of all eight of those perfections. The highest yoga-mārga process is to concentrate the mind twenty-four hours a day on Kṛṣṇa. This is called Kṛṣṇa consciousness. The yoga system, as described in Śrīmad-Bhāgavatam and Bhagavad-gītā or as recommended in the Patañjali yoga process, is different from the nowadays—practiced haṭha-yoga as it is generally understood in the Western countries. Real yoga practice is to control the senses and, after such control is established, to concentrate the mind on the Nārāyaṇa form of the Supreme Personality of Godhead, Śrī Kṛṣṇa. Lord Kṛṣṇa is the original Personality of Godhead, and all the other Viṣṇu forms—with four hands decorated with conch, lotus, club and wheel—are plenary expansions of Kṛṣṇa. In Bhagavad-gītā it is recommended that one meditate upon the form of the Lord. To practice concentration of the mind, one has to sit with the head and the back in a straight line, and one must practice in a secluded place, sanctified by a sacred atmosphere. The yogī should observe the rules and regulations of brahmacarya—to strictly live a life of self-restraint and celibacy. One cannot practice yoga in a congested city, living a life of extravagancy, including unrestricted sex indulgence and adultery of the tongue. Yoga practice necessitates controlling the senses, and the beginning of sense control is to control the tongue. One who can control the tongue can also have control over the other senses. One cannot allow the tongue to take all kinds of forbidden food and drink and at the same time advance in the practice of yoga. It is a very regrettable fact that many unauthorized so-called yogīs come to the Western countries and exploit people's inclination towards yoga practice. Such unauthorized yogīs even dare to say publicly that one can indulge in the habit of drinking and at the same time practice meditation.
Five thousand years ago Lord Kṛṣṇa recommended yoga practice to Arjuna, but Arjuna frankly expressed his inability to follow the stringent rules and regulations of the yoga system. One should be very practical in every field of activities and should not waste his valuable time in practicing useless gymnastic feats in the name of yoga. Real yoga is to search out the four-handed Supersoul within one's heart and see Him perpetually in meditation. Such continued meditation is called samādhi, and the object of this meditation is the four-handed Nārāyaṇa, with bodily decorations as described in this chapter of Śrīmad-Bhāgavatam. If, however, one wants to meditate upon something void or impersonal, it will take a very long time before he achieves success in yoga practice. We cannot concentrate our mind on something void or impersonal. Real yoga is to fix the mind on the form of the Lord, the four-handed Nārāyaṇa who is sitting in everyone's heart.
By meditation one can understand that God is seated within one's heart. Even if one does not know it, God is seated within the heart of everyone. Not only is He seated in the heart of the human being, but He is also within the hearts of cats and dogs. Bhagavad-gītā certifies this fact by the declaration of the Lord, īśvaraḥ sarva-bhūtānāṁ hṛd-deśe [Bg. 18.61]. The īśvara, the supreme controller of the world, is seated in the heart of everyone. Not only is He in everyone's heart, but He is also present within the atom. No place is vacant or devoid of the presence of the Lord. That is the statement of Īśopaniṣad. God is present everywhere, and His right of proprietorship applies to everything. The feature of the Lord by which He is present everywhere is called Paramātmā. Ātmā means the individual soul, and Paramātmā means the individual Supersoul; both ātmā and Paramātmā are individual persons. The difference between ātmā and Paramātmā is that the ātmā, or the soul, is present only in a particular body, whereas the Paramātmā is present everywhere. In this connection, the example of the sun is very nice. An individual person may be situated in one place, but the sun, even though a similar individual entity, is present on the head of every individual person. In Bhagavad-gītā this is explained. Therefore even though the qualities of all entities, including the Lord, are equal, the Supersoul is different from the individual soul by quantitative power of expansion. The Lord, or the Supersoul, can expand Himself into millions of different forms, whereas the individual soul cannot do so.
The Supersoul, being seated in everyone's heart, can witness everyone's activities—past, present and future. In the Upaniṣads the Supersoul is described as being seated with the individual soul as friend and witness. As a friend, the Lord is always anxious to get back His friend, the individual soul, and bring him back home, back to Godhead. As a witness He is the bestower of all benedictions, and He endows each individual with the result of his actions. The Supersoul gives the individual soul all facilities to achieve whatever he desires to enjoy in this material world. Suffering is a reaction to the living entity's propensity to try to lord it over the material world. But the Lord instructs His friend, the individual soul, who is also His son, to give up all other engagements and simply surrender unto Him for perpetual bliss and an eternal life full of knowledge. This is the last instruction of Bhagavad-gītā, the most authorized and widely read book on all varieties of yoga. Thus the last word of Bhagavad-gītā is the last word in the perfection of yoga.
It is stated in Bhagavad-gītā that a person who is always absorbed in Kṛṣṇa consciousness is the topmost yogī. What is Kṛṣṇa consciousness? As the individual soul is present by his consciousness throughout his entire body, so the Supersoul, or Paramātmā, is present throughout the whole creation by superconsciousness. This superconscious energy is imitated by the individual soul, who has limited consciousness. I can understand what is going on within my limited body, but I cannot feel what is going on in another's body. I am present throughout my body by my consciousness, but my consciousness is not present in another's body. The Supersoul, or Paramātmā, however, being present everywhere and within everyone, is also conscious of everyone's existence. The theory that the soul and the Supersoul are one is not acceptable because it is not confirmed by authoritative Vedic literature. The individual soul's consciousness cannot act in superconsciousness. This superconsciousness can be achieved, however, by dovetailing individual consciousness with the consciousness of the Supreme. This dovetailing process is called surrender, or Kṛṣṇa consciousness. From the teachings of Bhagavad-gītā we learn very clearly that Arjuna, in the beginning, did not want to fight with his brothers and relatives, but after understanding Bhagavad-gītā he dovetailed his consciousness with the superconsciousness of Kṛṣṇa. He was then in Kṛṣṇa consciousness.
A person in full Kṛṣṇa consciousness acts by the dictation of Kṛṣṇa. In the beginning of Kṛṣṇa consciousness, dictation is received through the transparent medium of the spiritual master. When one is sufficiently trained and acts in submissive faith and love for Kṛṣṇa under the direction of the bona fide spiritual master, the dovetailing process becomes more firm and accurate. This stage of devotional service by the devotee in Kṛṣṇa consciousness is the most perfect stage of the yoga system. At this stage, Kṛṣṇa, or the Supersoul, dictates from within, while from without the devotee is helped by the spiritual master, who is the bona fide representative of Kṛṣṇa. From within He helps the devotee as caitya, for He is seated within the heart of everyone. Understanding that God is seated within everyone's heart is not, however, sufficient. One has to be acquainted with God from both within and without, and one must take dictation from within and without to act in Kṛṣṇa consciousness. This is the highest perfectional stage of the human form of life and the topmost perfection of all yoga.
For a perfect yogī, there are eight kinds of superachievements: one can become lighter than air, one can become smaller than the atom, one can become bigger than a mountain, one can achieve whatever he desires, one can control like the Lord, and so on. But when one rises to the perfectional stage of receiving dictation from the Lord, that is greater than any stage of material achievements above mentioned. The breathing exercise of the yoga system which is generally practiced is just the beginning. Meditation on the Supersoul is just another step forward. But to obtain direct contact with the Supersoul and take dictation from Him is the highest perfectional stage. The breathing exercises of meditation practice were very difficult even five thousand years ago, otherwise Arjuna would not have rejected the proposal of Kṛṣṇa that he adopt this system. This age of Kali is called the fallen age. In this age, people in general are short-living and very slow to understand self-realization or spiritual life; they are mostly unfortunate, and therefore if someone is a little bit interested in self-realization he is likely to be misguided by so many frauds. The only way to realize the perfect stage of yoga is to follow the principles of Bhagavad-gītā as practiced by Lord Caitanya. This is the simplest and highest perfection of yoga practice. Lord Caitanya demonstrated this Kṛṣṇa consciousness yoga system in a practical manner simply by chanting the holy name of Kṛṣṇa, as prescribed in the Vedānta, Śrīmad-Bhāgavatam, Bhagavad-gītā, and many important Purāṇas.
The largest number of Indians follow this yoga process, and in the United States it is gradually spreading in many cities. It is very easy and practical for this age, especially for those who are serious about success in yoga. No other process of yoga can be successful in this age. The meditation process was possible in the golden age, Satya-yuga, because people in that age used to live for hundreds of thousands of years. If one wants success in practical yoga practice, it is advised that he take to the chanting of Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, and he will actually feel himself making progress. In Bhagavad-gītā this practice of Kṛṣṇa consciousness is prescribed as rāja-vidyā, or the king of all erudition.
Those who have taken to this most sublime bhakti-yoga system, who practice devotional service in transcendental love of Kṛṣṇa, can testify to its happy and easy execution. The four sages Sanaka, Sanātana, Sanandana and Sanat-kumāra also became attracted by the features of the Lord and the transcendental aroma of the dust of His lotus feet, as already described in verse 43.
Yoganecessitates controlling the senses, and bhakti-yoga, or Kṛṣṇa consciousness, is the process of purifying the senses. When the senses are purified, they are automatically controlled. One cannot stop the activities of the senses by artificial means, but if one purifies the senses by engaging in the service of the Lord, the senses not only can be controlled from rubbish engagement, but can be engaged in the Lord's transcendental service, as aspired to by the four sages Sanaka, Sanātana, Sanandana and Sanat-kumāra. Kṛṣṇa consciousness is not, therefore, a manufactured concoction of the speculative mind. It is the process enjoined in Bhagavad-gītā (9.34): man-manā bhava mad-bhakto mad-yājī māṁ namaskuru [Bg. 18.65].
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.45
Persons desiring liberation, because of lack of pure bhakti, do not desire to experience the sweetness of the Lord. But without meditation on the Lord, they cannot achieve even liberation. The form of Nārāyaṇa, approved by many authorities (bahu-matam), is suitable for meditation with its qualities by practitioners of asṭāṅga-yoga who seek liberation (gatim). He shows a human form (pauṁsnam). There are many other forms of the Lord such as Mohinī, who are all accepted as Bhagavān. The Lord is endowed with his own eight perfections (sounds, touch, form, taste smell, mercy, action and power), arising from his svarūpa, which are natural (autpattikaiḥ) or eternal, experienced (bhogaiḥ) through bhakti by his devotees. This means the devotees experience seven items--his sweet voice (sound), his softness (touch), his beauty (form), his sweetness (taste), his fragrance (smell), his affection (mercy), his pastimes (action) by their six senses in the form of prema. The eighth item, power or aiśvarya, consisting of the six qualities which define Bhagavān, is experienced by the devotees, the aspirants for liberation, and those liberated, according to their capabilities. Some say the eight siddhis refers to the eight mystic powers such as aṇima.
Jiva's tika || 3.15.45||
puṃsāṃ gatiṃ mṛgayatām iha yoga-mārgair dhyānāspadaṃ bahu-mataṃ nayanābhirāmam pauṃsnaṃ vapur darśayānam ananya-siddhair autpattikaiḥ samagṛṇan yutam aṣṭa-bhogaiḥ
They saw the Lord who is the object of meditation for those seeking liberation by the path of aṣṭānga-yoga, who is approved by many, who is the delight of the eyes, who has a human form which he displays as many avatāras, and who is endowed with his eight inherent, eternal qualities, which are experienced by the devotees.
Bhagavat Sandarbha 83:
Because he was a deep revelation of Brahman, the Lord was given great regard (bahu-mata). He showed a human form (pauṃsnam), non-different from Viṣṇu, the guṇāvatāra lying on the Garbhodaka Ocean, not a form like Brahmā’s. He was endowed with eight perfections which arose from his svarūpa (ananyasiddhaiḥ) and which were natural (aupattikaiḥ), eternally part of him. Possession of eight mystic siddhis (which are material) is not implied. But he did have aiśvarya and other bhagas (spiritual qualities), since he is the object of praise by the Kumāras.
TEXT - SB 3.15.46
kumārā ūcuḥ
yo 'ntarhito hṛdi gato 'pi durātmanāṁ tvaṁ
so 'dyaiva no nayana-mūlam ananta rāddhaḥ
yarhy eva karṇa-vivareṇa guhāṁ gato naḥ
pitrānuvarṇita-rahā bhavad-udbhavena
SYNONYMS
kumārāḥ ūcuḥ—the Kumāras said; yaḥ—He who; antarhitaḥ—not manifested; hṛdi—in the heart; gataḥ—is seated; api—even though; durātmanām—to the rascals; tvam—You; saḥ—He; adya—today; eva—certainly; naḥ—of us; nayana-mūlam—face to face; ananta—O unlimited one; rāddhaḥ—attained; yarhi—when; eva—certainly; karṇa-vivareṇa—through the ears; guhām—intelligence; gataḥ—have attained; naḥ—our; pitrā—by our father; anuvarṇita—described; rahāḥ—mysteries; bhavat-udbhavena—by Your appearance.
TRANSLATION
The Kumāras said: Our dear Lord, You are not manifested to rascals, even though You are seated within the heart of everyone. But as far as we are concerned, we see You face to face, although You are unlimited. The statements we have heard about You from our father, Brahmā, through the ears have now been actually realized by Your kind appearance.
PURPORT
The so-called yogīs who concentrate their mind or meditate upon the impersonal or void are described here. This verse of Śrīmad-Bhāgavatam describes persons who are expected to be very expert yogīs engaged in meditation but who do not find the Supreme Personality of Godhead seated within the heart. These persons are described here as durātmā, which means a person who has a very crooked heart, or a less intelligent person, just opposite to a mahātmā, which means one who has a broad heart. Those so-called yogīs who, although engaged in meditation, are not broad hearted cannot find the four-handed Nārāyaṇa form, even though He is seated within their heart. Although the first realization of the Supreme Absolute Truth is impersonal Brahman, one should not remain satisfied with experiencing the impersonal effulgence of the Supreme Lord. In the Īśopaniṣad also, the devotee prays that the glaring effulgence of Brahman may be removed from his eyes so that he can see the real, personal feature of the Lord and thus satisfy himself fully. Similarly, although the Lord is not visible in the beginning because of His glaring bodily effulgence, if a devotee sincerely wants to see Him, the Lord is revealed to him. It is said in Bhagavad-gītā that the Lord cannot be seen by our imperfect eyes, He cannot be heard by our imperfect ears, and He cannot be experienced by our imperfect senses; but if one engages in devotional service with faith and devotion, then God reveals Himself.
Here the four sages Sanat-kumāra, Sanātana, Sanandana and Sanaka are described as actually sincere devotees. Although they had heard from their father, Brahmā, about the personal feature of the Lord, only the impersonal feature—Brahman—was revealed to them. But because they were sincerely searching for the Lord, they finally saw His personal feature directly, which corresponded with the description given by their father. They thus became fully satisfied. Here they express their gratitude because although they were foolish impersonalists in the beginning, by the grace of the Lord they could now have the good fortune to see His personal feature. Another significant aspect of this verse is that the sages describe their experience of hearing from their father, Brahmā, who was born of the Lord directly. In other words, the disciplic succession from the Lord to Brahmā and from Brahmā to Nārada and from Nārada to Vyāsa, and so on, is accepted here. Because the Kumāras were sons of Brahmā, they had the opportunity to learn Vedic knowledge from the disciplic succession of Brahmā, and therefore, in spite of their impersonalist beginnings, they became, in the end, direct seers of the personal feature of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.46
What unlimited great mercy! We have experienced the bliss of directly meeting the Lord, by his mercy! We are so fortunate! O unlimited Lord, ocean of unlimited powers and sweetness (ananta)! Though situated in the heart, you are not visible to the sinful. But you have appeared to us today in front of our eyes, and also previously. “When did I appear previously?” You do not remember. When your secret nature was described by Brahmā, it entered our intelligence through the ears. In this way we have previously attained you. Brahmā said, “O my sons, realizers of brahman! Meeting me directly is millions of times more blissful than realizing Brahman. Let that be! Bhagavān, dark like a blue lotus, with four strong arms, decorated with bracelets, armbands, and earrings, with moon like face, residing in Vaikuṇṭha, is available by bhakti.” When we heard the blessings of mercy given by our father, a great devotee of the Lord, the fruits of that blessing would definitely appear in the future. We know that this meeting today with you arises from the incomparable mercy of your devotee. O Lord! You do not independently give mercy to us. You are dependent on your devotees. The greatness of the mercy of your devotees cannot be described.
Jiva's tika || 3.15.46||
kumārā ūcuḥ yo ’ntarhito hṛdi gato ’pi durātmanāṃ tvaṃ so ’dyaiva no nayana-mūlam ananta rāddhaḥ yarhy eva karṇa-vivareṇa guhāṃ gato naḥ pitrānuvarṇita-rahā bhavad-udbhavena
The Kumāras said: O lord of unlimited qualities! He who resides in the heart, invisible to the sinful, today has been seen by our eyes. When your secret nature was described previously by Brahmā who was born from you, it entered our intelligence through the ears.
Bhagavat Sandarbha 83:
By heart-felt praises the Kumāras then indicate their love for the Lord in five verses. This will be explained according to the fact that the Kumāras were fixed in Brahman (akṣara-juṣām). Continually appearing in the form of Brahman is not so astonishing. But now you have appeared with a form of the highest tattva, an intense revelation, manifested by a special function of the svarūpa-śakti composed of viśuddha-sattva. We are most fortunate!
O unlimited lord! You who do not appear for the wicked, though you reside in their heart invisibly, do not remain invisible to us. Today you have attained (rāddhaḥ) our eyes. By special mercy you have entered the eyes directly. You have appeared there. Some other versions of the text are not approved. The reason that the Lord is not invisible to them is described. When the secret was taught by Brahmā, who was born from you, it entered our intelligence (guhāḥ) through our ears.
TEXT - SB 3.15.47
taṁ tvāṁ vidāma bhagavan param ātma-tattvaṁ
sattvena samprati ratiṁ racayantam eṣām
yat te 'nutāpa-viditair dṛḍha-bhakti-yogair
udgranthayo hṛdi vidur munayo virāgāḥ
SYNONYMS
tam—Him; tvām—You; vidāma—we know; bhagavan—O Supreme Personality of Godhead; param—the Supreme; ātma-tattvam—Absolute Truth; sattvena—by Your form of pure goodness; samprati—now; ratim—love of God; racayantam—creating; eṣām—of all of them; yat—which; te—Your; anutāpa—mercy; viditaiḥ—understood; dṛḍha—unflinching; bhakti-yogaiḥ—through devotional service; udgranthayaḥ—without attachment, free from material bondage; hṛdi—in the heart; viduḥ—understood; munayaḥ—great sages; virāgāḥ—not interested in material life.
TRANSLATION
We know that You are the Supreme Absolute Truth, the Personality of Godhead, who manifests His transcendental form in the uncontaminated mode of pure goodness. This transcendental, eternal form of Your personality can be understood only by Your mercy, through unflinching devotional service, by great sages whose hearts have been purified in the devotional way.
PURPORT
The Absolute Truth can be understood in three features—impersonal Brahman, localized Paramātmā, and Bhagavān, the Supreme Personality of Godhead. Here it is admitted that the Supreme Personality of Godhead is the last word in understanding the Absolute Truth. Even though the four Kumāras were instructed by their great learned father, Brahmā, they could not actually understand the Absolute Truth. They could only understand the Supreme Absolute Truth when they personally saw the Personality of Godhead with their own eyes. In other words, if one sees or understands the Supreme Personality of Godhead, the other two features of the Absolute Truth—namely impersonal Brahman and localized Paramātmā—are also automatically understood. Therefore the Kumāras confirm: "You are the ultimate Absolute Truth." The impersonalist may argue that since the Supreme Personality of Godhead was so nicely decorated, He was therefore not the Absolute Truth. But here it is confirmed that all the variegatedness of the absolute platform is constituted of śuddha-sattva, pure goodness. In the material world, any quality—goodness, passion or ignorance—is contaminated. Even the quality of goodness here in the material world is not free from tinges of passion and ignorance. But in the transcendental world, only pure goodness, without any tinge of passion or ignorance, exists; therefore the form of the Supreme Personality of Godhead and His variegated pastimes and paraphernalia are all pure sattva-guṇa. Such variegatedness in pure goodness is exhibited eternally by the Lord for the satisfaction of the devotee. The devotee does not want to see the Supreme Personality of Absolute Truth in voidness or impersonalism. In one sense, absolute transcendental variegatedness is meant only for the devotees, not for others, because this distinct feature of transcendental variegatedness can be understood only by the mercy of the Supreme Lord and not by mental speculation or the ascending process. It is said that one can understand the Supreme Personality of Godhead when one is even slightly favored by Him; otherwise, without His mercy, a man may speculate for thousands of years and not understand what is actually the Absolute Truth. This mercy can be perceived by the devotee when he is completely freed from contamination. It is stated, therefore, that only when all contamination is rooted out and the devotee is completely detached from material attractions can he receive this mercy of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.47
Until this time we have been jñānīs, but now we have become devotees. This is such good fortune! That is expressed in this verse. We now know that you are that person described by Brahmā, by your mercy (sattvena). We have realized you since we have become Vaiṣṇavas. We realized previously that we were ātmā, but now, but now we realize you as the supreme ātmā (param ātma-tattvam) as stated with brahmaṇ hi pratiṣṭāham: I am the basis of Brahman (ātmā). (BG 14.27) You produce prema (ratim) for the inhabitants of Vaikuṇṭha (eṣām). Can jñānīs realize this form of the Lord without bhakti? Sages like us, the Kumāras, can know your supreme form only by fixed bhakti-yoga. How can one know the characteristics of bhakti-yoga? It can be understood by remorse (anutāpa) caused after we cursed your two devotees. Sages fixed in impersonal Brahman without bhakti do not repent.
Jiva's tika || 3.15.47||
taṃ tvāṃ vidāma bhagavan param ātma-tattvaṃ sattvena samprati ratiṃ racayantam eṣām yat te ’nutāpa-viditair dṛḍha-bhakti-yogair udgranthayo hṛdi vidur munayo virāgāḥ
O Lord! By your mercy we now know you, the supreme form of ātmā, who creates prema in the inhabitants of Vaikuṇṭha, as described to us by Brahmā. Impersonalist sage like us who have given up the material world can know in their hearts this form only by determined bhakti, which is characterized by remorse for having committed offense to your gate keepers.
Bhagavat Sandarbha 85:
They determine you to be supreme by realization. O Lord You are the supreme tattva Bhagavān, the secrete taught by Brahmā. It is ātmā-tattvam. This is according to Gītā: brahmaṇ hi pratiṣṭhāham, and Viṣnu Purāṇa: śubhāśrayaḥ sacittasya sarva-gasya tathātmanaḥ: The Lord is the shelter of Brahman. He is superior to Brahman. (Viṣṇu Purāṇa)
O Lord (bhagavan)! We recognize you as the pure svarūpa of Brahman (param ātmā-tattvam). How do you know that? We know because you have now (samprati) appeared to us in this form (sattvena). Until now, we did not know but
now we are certain by direct experience. Like Brahman appearing to the pure consciousness, you appear to our eyes, but not by material vision. This is not the only observation. You have produced (racayantam) rati in us (eṣām). If this form were not true, we would not develop rati for you.
Or at the time of directly seeing you, we, having realized Brahman, have developed rati for the Lord. They indicate that there is a higher experience that ātmārāma. Tat tvām vidāma: we that brahman to be you. They are detached from brahman (virāgaḥ). The immature state is this:
kāmādibhir anāviddhaṃ praśāntākhila-vṛtti yat cittaṃ brahma-sukha-spṛṣṭaṃ naivottiṣṭheta karhicit
When one’s consciousness is uncontaminated by material lusty desires, when it is peaceful in all activities and is touched by the happiness of Brahman, the consciousness does not deviate at any time. (SB 7.15.35)
Even us sages without ahankāra (udgranthayaḥ) know this form as the highest through mercy alone (anutāpa-viditaiḥ).
ity ādi-rājena nutaḥ sa viśva-dṛk tam āha rājan mayi bhaktir astu te diṣṭyedṛśī dhīr mayi te kṛtā yayā māyāṃ madīyāṃ tarati sma dustyajām
Maitreya said: After being praised by Pṛthu in this way, the Lord, seer of the whole universe, said, “O King! May you have bhakti to me! By good fortune you have placed in me fine intelligence by which one can cross insurmountable māyā. SB 4.20.32
We know you through fixed bhaktik-yoga (without desires for sālokya etc.). This is expressed in the ātmārāma verse as well.
TEXT - SB 3.15.48
nātyantikaṁ vigaṇayanty api te prasādaṁ
kimv anyad arpita-bhayaṁ bhruva unnayais te
ye 'ṅga tvad-aṅghri-śaraṇā bhavataḥ kathāyāḥ
kīrtanya-tīrtha-yaśasaḥ kuśalā rasa-jñāḥ
SYNONYMS
na—not; ātyantikam—liberation; vigaṇayanti—care for; api—even; te—those; prasādam—benedictions; kim u—what to speak; anyat—other material happinesses; arpita—given; bhayam—fearfulness; bhruvaḥ—of the eyebrows; unnayaiḥ—by the raising; te—Your; ye—those devotees; aṅga—O Supreme Personality of Godhead; tvat—Your; aṅghri—lotus feet; śaraṇāḥ—who have taken shelter; bhavataḥ—Your; kathāyāḥ—narrations; kīrtanya—worth chanting; tīrtha—pure; yaśasaḥ—glories; kuśalāḥ—very expert; rasa-jñāḥ—knowers of the mellows or humors.
TRANSLATION
Persons who are very expert and most intelligent in understanding things as they are engage in hearing narrations of the auspicious activities and pastimes of the Lord, which are worth chanting and worth hearing. Such persons do not care even for the highest material benediction, namely liberation, to say nothing of other less important benedictions like the material happiness of the heavenly kingdom.
PURPORT
The transcendental bliss enjoyed by the devotees of the Lord is completely different from the material happiness enjoyed by less intelligent persons. The less intelligent persons in the material world are engaged by the four principles of benediction called dharma, artha, kāma and mokṣa. Generally they prefer to take to religious life to achieve some material benediction, the purpose of which is to satisfy the senses. When, by that process, they become confused or frustrated in fulfilling the maximum amount of sense enjoyment, they try to become one with the Supreme, which is, according to their conception, mukti, or liberation. There are five kinds of liberation, the least important of which is called sāyujya, to become one with the Supreme. Devotees don't care for such liberation because they are actually intelligent. Nor are they inclined to accept any of the other four kinds of liberation, namely to live on the same planet as the Lord, to live with Him side by side as an associate, to have the same opulence, and to attain the same bodily features. They are concerned only with glorifying the Supreme Lord and His auspicious activities. Pure devotional service is śravaṇaṁ kīrtanam [SB 7.5.23]. Pure devotees, who take transcendental pleasure in hearing and chanting the glories of the Lord, do not care for any kind of liberation; even if they are offered the five liberations, they refuse to accept them, as stated in the Bhāgavatam in the Third Canto. Materialistic persons aspire for the sense enjoyment of heavenly pleasure in the heavenly kingdom, but devotees reject such material pleasure at once. The devotee does not even care for the post of Indra. A devotee knows that any pleasurable material position is subject to be annihilated at a certain point. Even if one reaches the post of Indra, Candra, or any other demigod, he must be dissolved at a certain stage. A devotee is never interested in such temporary pleasure. From Vedic scriptures it is understood that sometimes even Brahmā and Indra fall down, but a devotee in the transcendental abode of the Lord never falls. This transcendental stage of life, in which one feels transcendental pleasure in hearing the Lord's pastimes, is also recommended by Lord Caitanya. When Lord Caitanya was talking with Rāmānanda Rāya, there were varieties of suggestions offered by Rāmānanda regarding spiritual realization, but Lord Caitanya rejected all but one—that one should hear the glories of the Lord in association with pure devotees. That is acceptable for everyone, especially in this age. One should engage himself in hearing from pure devotees about the activities of the Lord. That is considered the supreme benediction for mankind.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.48
What to speak of the bliss in meeting you directly, the bliss experienced in glorifying you pastimes is much greater than the bliss of Brahman. Persons who realize you do not give regard to liberation in the form of merging in the Brahman (ātyantikam) as an act of your mercy, what to speak of respecting the post of Indra (anyat), in which there is fear caused by the Lord raising his eyebrow. Who are the devotees? They are expert knowers of rasa revealed in narrations of your pastimes. Others are not expert. Those narrations contain your qualities and pastimes worthy of glorifying and which purify like holy places. Or the meaning can be “they are knowers of rasa in narrations about you whose glories are worthy chanting and are purifying.”
Jiva's tika || 3.15.48||
nātyantikaṃ vigaṇayanty api te prasādaṃ kimv anyad arpita-bhayaṃ bhruva unnayais te ye ’nga tvad-anghri-śaraṇā bhavataḥ kathāyāḥ kīrtanya-tīrtha-yaśasaḥ kuśalā rasa-jnāḥ
Persons who have realized you do not regard attainment of impersonal liberation as your mercy, what to speak of attaining a material position like Indra which is
subject to fear caused by the Lord raising his eyebrow. O Lord! Those devotees, surrendered to your lotus feet, are expert knowers of rasa derived from narrations about your fame, which should be chanted and which purify everyone like a tīrtha.
Bhagavat Sandarbha 85:
Though previously fixed in non-difference, now the Kumāras are fixed in the variegated nature of the Lord caused by the play of his śakti with bliss of his svarūpa. They speak of the great happiness of the devotees in order to request bhakti alone, whose basis is difference between the Lord and self.
TEXT - SB 3.15.49
kāmaṁ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc
ceto 'livad yadi nu te padayo rameta
vācaś ca nas tulasivad yadi te 'ṅghri-śobhāḥ
pūryeta te guṇa-gaṇair yadi karṇa-randhraḥ
SYNONYMS
kāmam—as much as deserved; bhavaḥ—birth; sva-vṛjinaiḥ—by our own sinful activities; nirayeṣu—in low births; naḥ—our; stāt—let it be; cetaḥ—minds; ali-vat—like bees; yadi—if; nu—may be; te—Your; padayoḥ—at Your lotus feet; rameta—are engaged; vācaḥ—words; ca—and; naḥ—our; tulasi-vat—like the tulasī leaves; yadi—if; te—Your; aṅghri—at Your lotus feet; śobhāḥ—beautified; pūryeta—are filled; te—Your; guṇa-gaṇaiḥ—by transcendental qualities; yadi—if; karṇa-randhraḥ—the holes of the ears.
TRANSLATION
O Lord, we pray that You let us be born in any hellish condition of life, just as long as our hearts and minds are always engaged in the service of Your lotus feet, our words are made beautiful [by speaking of Your activities] just as tulasī leaves are beautified when offered unto Your lotus feet, and as long as our ears are always filled with the chanting of Your transcendental qualities.
PURPORT
The four sages now offer their humility to the Personality of Godhead because of their having been haughty in cursing two other devotees of the Lord. Jaya and Vijaya, the two doorkeepers who checked them from entering the Vaikuṇṭha planet, were certainly offenders, but as Vaiṣṇavas, the four sages should not have cursed them in anger. After the incident, they became conscious that they had done wrong by cursing the devotees of the Lord, and they prayed to the Lord that even in the hellish condition of life their minds might not be distracted from the engagement of service to the lotus feet of Lord Nārāyaṇa. Those who are devotees of the Lord are not afraid of any condition of life, provided there is constant engagement in the service of the Lord. It is said of the nārāyaṇa-para, or those who are devotees of Nārāyaṇa, the Supreme Personality of Godhead, na kutaścana bibhyati (SB 6.17.28). They are not afraid of entering a hellish condition, for since they are engaged in the transcendental loving service of the Lord, heaven or hell is the same for them. In material life both heaven and hell are one and the same because they are material; in either place there is no engagement in the Lord's service. Therefore those who are engaged in the service of the Lord see no distinction between heaven and hell; it is only the materialists who prefer one to the other.
These four devotees prayed to the Lord that although they might go to hell because they had cursed devotees, they might not forget the service of the Lord. The transcendental loving service of the Lord is performed in three ways—with the body, with the mind and with words. Here the sages pray that their words may always be engaged in glorifying the Supreme Lord. One may speak very nicely with ornamental language or one may be expert at controlled grammatical presentation, but if one's words are not engaged in the service of the Lord, they have no flavor and no actual use. The example is given here of tulasī leaves. The tulasī leaf is very useful even from the medicinal or antiseptic point of view. It is considered sacred and is offered to the lotus feet of the Lord. The tulasī leaf has numerous good qualities, but if it were not offered to the lotus feet of the Lord, tulasī could not be of much value or importance. Similarly, one may speak very nicely from the rhetorical or grammatical point of view, which may be very much appreciated by a materialistic audience, but if one's words are not offered to the service of the Lord, they are useless. The holes of the ears are very small and can be filled with any insignificant sound, so how can they receive as great a vibration as the glorification of the Lord? The answer is that the holes of the ears are like the sky. As the sky can never be filled up, the quality of the ear is such that one may go on pouring in vibrations of various kinds, yet it is capable of receiving more and more vibrations. A devotee is not afraid of going to hell if he has the opportunity to hear the glories of the Lord constantly. This is the advantage of chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. One may be put in any condition, but God gives him the prerogative to chant Hare Kṛṣṇa. In any condition of life, if one goes on chanting he will never be unhappy.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.49
“It is true. My devotees do not give regard to liberation. But are you now fixed in pure bhakti or in liberation? Clearly tell me. Let us finish with hints!” Let our condition remain as it is, in low birth because of our sinful acts. We do not want liberation. What do we attain in hell by sinful acts? What do we attain by liberation (indicated by the word ca)? Just as bees enjoy the flowers without being pierced by thorns, we do no consider obstacles if we enjoy the bliss of prema at your lotus feet. If it were possible to be born in hell with bhakti, then certainly hell with bhakti would be preferable to liberation. Just as tulasī does not reside elsewhere because of lack being beautiful elsewhere, and thus remains beautiful at your feet, our words also should be beautiful in describing the qualities of your lotus feet and should not stray elsewhere. Our ears should be filled with that, so they cannot enter into other topics. Or they pray that their ears be filled a just little with the Lord’s qualities. But there is a deep meaning here. Because the ear holes are made of space (which has no limit), and because the qualities of the Lord are without substantial form, one can never completely fill up the ear holes. Thus one will eternally hear those qualities.
The bliss of hearing, chanting and remembering the qualities of the Lord are not available at all in liberation. Thus, if we happen to be born in the material world even in a low birth, that is preferable to liberation. Thus it is the nature of the devotee to pray for thousands of births in the material world even as an insect, birth or animal, as long as there is bhakti. But it is the nature of the Lord to destroy material existence, which is not sought by the devotee, and to bestow the bliss of worship which is sought by the devotee.
Jiva's tika || 3.15.49||
kāmaṃ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc ceto ’livad yadi nu te padayo rameta vācaś ca nas tulasivad yadi te ’nghri-śobhāḥ pūryeta te guṇa-gaṇair yadi karṇa-randhraḥ
Let us remain in hellish existence because of sinful actions, if our minds can achieve prema at your lotus feet like bees which are not injured by the thorns as they taste the honey, if our words can remain glorious at your lotus feet like tulasī leaves, and if our ear holes can remain filled with hearing your qualities. Bhagavat Sandarbha 85:
Hinting at their offense, they pray for bhakti. O Lord! Previously we had no sin. Now, all sins have appeared because we have been cursed by your two devotees. Therefore we should take birth (bhavaḥ) in hell because of these sins. They could not actually go to hell since it is said:
tad-adhigama uttara-pūrvārdhayor aśleṣa-vināśau tad-vyapadeśāt
With attainment of Brahman, present sinful actions have no effect and previous karmas are destroyed since that is indicated the śruti. (Brahma-sūtra 4.1.13)
However when the Kumāras begged pardon for sins which would take them to hell, they shows their appreciation for the great position of Jaya and Vijaya similar to that of the Lord described as follows:
ātmārāmāś ca munayo nirgranthā apy urukrame kurvanty ahaitukīṃ bhaktim ittham-bhūta-guṇo hariḥ
Some sages who are ātmārāmas, beyond the scriptures, false ego and rules, also practice unmotivated, pure bhakti to the master of pure bhakti, Kṛṣṇa, since he possesses qualities attractive to even them. (SB 1.7.10)
Let there be hell, but that is insignificant. We do not fear that. Let us not be averse to the Lord. This is root of all misfortune. They request this plaintively. Nu indicates conjecture. Let us remain in hell, if our minds can enjoy your feet as if we were bees, expecting only your sweetness, not realization of impersonal Brahman. The Lord forgave the Kumāras for their offense to the gate keepers. There was only a semblance of offense for them because their show of anger towards the gate keepers was the desire of the Lord.
In two verses the Kumāras indicate that hell is better than impersonal liberation since liberation is contrary to bhakti.
TEXT - SB 3.15.50
prāduścakartha yad idaṁ puruhūta rūpaṁ
teneśa nirvṛtim avāpur alaṁ dṛśo naḥ
tasmā idaṁ bhagavate nama id vidhema
yo 'nātmanāṁ durudayo bhagavān pratītaḥ
SYNONYMS
prāduścakartha—You have manifested; yat—which; idam—this; puruhūta—O greatly worshiped; rūpam—eternal form; tena—by that form; īśa—O Lord; nirvṛtim—satisfaction; avāpuḥ—obtained; alam—so much; dṛśaḥ—vision; naḥ—our; tasmai—unto Him; idam—this; bhagavate—unto the Supreme Personality of Godhead; namaḥ—obeisances; it—only; vidhema—let us offer; yaḥ—who; anātmanām—of those who are less intelligent; durudayaḥ—cannot be seen; bhagavān—the Supreme Personality of Godhead; pratītaḥ—has been seen by us.
TRANSLATION
O Lord, we therefore offer our respectful obeisances unto Your eternal form as the Personality of Godhead, which You have so kindly manifested before us. Your supreme, eternal form cannot be seen by unfortunate, less intelligent persons, but we are so much satisfied in our mind and vision to see it.
PURPORT
The four sages were impersonalists in the beginning of their spiritual life, but afterwards, by the grace of their father and spiritual master, Brahmā, they understood the eternal, spiritual form of the Lord and felt completely satisfied. In other words, the transcendentalists who aspire to the impersonal Brahman or localized Paramātmā are not fully satisfied and still hanker for more. Even if they are satisfied in their minds, still, transcendentally, their eyes are not satisfied. But as soon as such persons come to realize the Supreme Personality of Godhead, they are satisfied in all respects. In other words, they become devotees and want to see the form of the Lord continually. It is confirmed in the Brahma-saṁhitā that one who has developed transcendental love of Kṛṣṇa by smearing his eyes with the ointment of love sees constantly the eternal form of the Lord. The particular word used in this connection, anātmanām, signifies those who have no control over the mind and senses and who therefore speculate and want to become one with the Lord. Such persons cannot have the pleasure of seeing the eternal form of the Lord. For the impersonalists and the so-called yogīs, the Lord is always hidden by the curtain of yogamāyā. Bhagavad-gītā says that even when Lord Kṛṣṇa was seen by everyone while He was present on the surface of the earth, the impersonalists and the so-called yogīs could not see Him because they were devoid of devotional eyesight. The theory of the impersonalists and so-called yogīs is that the Supreme Lord assumes a particular form when He comes in touch with māyā, although actually He has no form. This very conception of the impersonalists and so-called yogīs checks them from seeing the Supreme Personality of Godhead as He is. The Lord, therefore, is always beyond the sight of such nondevotees. The four sages felt so much obliged to the Lord that they offered their respectful obeisances unto Him again and again.
Srila Visvanatha Cakravarti Thakur Commentary - 3.15.50
We prayed for indirect perception of you, through the bliss of hearing, chanting and remembering about you. But you have made us drink the nectar of direct association with you, though we have been offenders. Such great tolerance is your unlimited mercy. O Lord, called by many devotees (puruhūta) with names like Nārāyaṇa, Viṣnu, Govinda! Please give mercy! We have become successful by you who revealed your form, being under the control of unlimited mercy arising from devotees calling your name. By that vision of your form, our eyes (dṛṣaḥ) or intellects have attained bliss. They offer respects by placing their folded hands about their heads. It means “thus” or “going.” We offer obeisance (namaḥ) going (it) to your lotus feet. You do not appear to those who do not have you (ātma) as the object of service (anātmānām). Or you do not appear to those persons who, being devoid of you, are devoid of soul (anātmānām). hey are like dirt. Just as the sun is difficult to see for owls, the Lord appears (pratītaḥ) difficult to see for the non-devotees.
The Kumāras are famous as being fixed in realization of Brahman and are known as the jewels in the crown among all ātmārāmas. Ṣruti says tasmai mṛditakaṣāyāya tamasaḥ pāraṁ darśayati bhagavān sanatkumāraḥ: I offer respects to Sanatkumāra, who has destroyed all defects and shows the supreme Brahman beyond ignorance. (Chāndogya Upaniṣad 7.26) When such sages offer prayers of this nature, one must understand the superiority of the bliss in worship of the Lord over the bliss of Brahman. This means that the Lord’s form, name, qualities, clothing, devotees and abodes are naturally all spiritual in form. If they were not of this nature, bhakti could not be successful. Later, in the statements of Kapila, these items are described as nirguṇa, without material qualities. Bhārata-tātparya says muktānām api bhaktir hi nityānanda svarūpiṇī: bhakti is the form of eternal bliss for the liberated souls. Śruti also confirms this with āprāṇayanāt tatrāpi hi dṛṣṭam: bhakti is performed before liberation and it is seen after liberation as well. (Brahma-ṣūtra 4.1.12) In Madhvācārya’s commentary on this sūtra he quotes Sauparṇa-śruti: sarvadainam upāsīta yāvan muktir amuktā hy enam upāsate: the Lord is worshipped at all times; he is worshiped by the liberated and by those not liberated. In relation to the great devotees such as Prahlāda and Bali, Viṣṇu Purāṇa says pātāle kasya na prītir vimuktasyāpi jāyate: in the lower planets, even those who are liberated do not have bhakti.
Thus ends the commentary on Fifteenth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas
Thus end the Bhaktivedanta purports of the Third Canto, Fifteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Description of the Kingdom of God."
Jiva's tika || 3.15.50||
prāduścakartha yad idaṃ puruhūta rūpaṃ teneśa nirvṛtim avāpur alaṃ dṛśo naḥ tasmā idaṃ bhagavate nama id vidhema yo ’nātmanāṃ durudayo bhagavān pratītaḥ
O Lord, called by the devotees! Our eyes have attained bliss by seeing you who have appeared with this form. We offer respects to the Lord who appears difficult to see for those who do not serve the Lord.
Bhagavat Sandarbha 85:
We desire bhakti only to you. Having attained what is natural, we become successful. That is expressed in this verse. We offer respects to you who are invisible to those devoid of bhakti (antātmanām).
This much should be said. They were gurus for the best of gurus, those who had perfected brahma-vidyā. Concerning these great sages Aṃśumān says:
taṃ tvāṃ ahaṃ jnāna-ghanaṃ svabhāvapradhvasta-māyā-guṇa-bheda-mohaiḥ sanandanādyair munibhir vibhāvyaṃ kathaṃ vimūḍhaḥ paribhāvayāmi
How can I, so bewildered, think of you, who are concentrated knowledge, who are realized naturally by sages like Sananda who have destroyed illusion and the conception of difference caused by the guṇas of māyā? (SB 9.8.23)
Brahmā says: taptaṃ tapo vividha-loka-sisṛkṣayā me ādau sanāt sva-tapasaḥ sa catuḥ-sano ’bhūt | prāk-kalpa-samplava-vinaṣṭam ihātma-tattvaṃ samyag jagāda munayo yad acakṣatātman ||
I performed austerities for creation of the various planets in the beginning. From that austerity, which continued for a long time, the Lord became the four Kumāras. In this day of Brahmā, they thoroughly explained knowledge of the soul which was lost during the inundation at the end of the previous day (of Brahmā) and which sages saw directly in their minds. (SB 2.7.5)
tasmai mṛdita-kaṣāyāya tamasaḥ pāraṃ darśayati bhagavān sanat-kumāraḥ
Sanat-kumāra shows the supreme Lord beyond darkness, for destroying contamination. (Chāndogya Upaniṣad)
Siddhis can be an obstacle for a person who is near perfection, but not for one who has achieved perfection. Kapila says:
deho ’pi daiva-vaśagaḥ khalu karma yāvat svārambhakaṃ pratisamīkṣata eva sāsuḥ taṃ sa-prapancam adhirūḍha-samādhi-yogaḥ svāpnaṃ punar na bhajate pratibuddha-vastuḥ
The body along with the senses, controlled by previous impressions, continues to live as long as the prārabdha-karmas remain. That person does not again enjoy the body or its extensions such as sons since he has attained samādhi and has realized his position as ātmā. The body is a like a dream body. (SB 3.28.38)
Thus Śrīdhara Svāmī explains that the Kumāras’ anger arose by the Lord’s desire, which makes the impossible happen, though they had destroyed all illusion giving rise to difference based on the guṇas of māyā. They had achieved constant absorption in the bliss of Brahman as stated in SB 3.15.43. Elsewhere it is said that those fixed Brahman have no disturbance of heart. Nārada says:
kāmādibhir anāviddhaṃ praśāntākhila-vṛtti yat cittaṃ brahma-sukha-spṛṣṭaṃ naivottiṣṭheta karhicit
When one’s consciousness is uncontaminated by material lusty desires, when it is peaceful in all activities and is touched by the happiness of Brahman, the consciousness does deviate at any time. (SB 7.15.35)
Moreover it is said that their hearts became attracted to the bliss of Bhagavān. Other ātmārāmas also developed attraction for the Lord.
sva-sukha-nibhṛta-cetās tad-vyudastānya-bhāvo ’py ajita-rucira-līlākṛṣṭa-sāras tadīyam vyatanuta kṛpayā yas tattva-dīpaṃ purāṇaṃ tam akhila-vṛjina-ghnaṃ vyāsa-sūnuṃ nato ’smi
Let me offer my respectful obeisances unto the son of Vyāsadeva, Śukadeva Gosvāmī, who destroys of all sin, and who, though fixed in his own bliss with no distractions, became attracted to the pastimes of Kṛṣṇa and mercifully spread the Bhāgavatam which describes Kṛṣṇa and reveals the rasa of his pastimes. (SB 12.12.69)
Perhaps they took to bhakti just to teach others, or did so under the influence of previous impressions? That is not so for both reasons are impossible for a person fixed in Brahman:
dehaṃ ca taṃ na caramaḥ sthitam utthitaṃ vā siddho vipaśyati yato ’dhyagamat svarūpam daivād upetam atha daiva-vaśād apetaṃ vāso yathā parikṛtaṃ madirā-madāndhaḥ
Because he has attained his svarūpa, because he has achieved perfection, the last state, he does not see his body---whether it has risen from a chair, or remains there, or whether it is coming or going by fate, just as a drunk man does not know if he is wearing cloth or not. (SB 3.28.37)
The Kumāras are also described as follows:
mānasā me sutā yuṣmat- pūrvajāḥ sanakādayaḥ cerur vihāyasā local lokeṣu vigata-spṛhāḥ
My mental sons born before you, the Kumāras, having given up all desires in this world, were wandering to various planets through the sky. (SB 3.15.12)
It is also explained that there is no obstacle to becoming attracted to the Lord by
chance for persons fixed in Brahman:
evaṃ tadaiva bhagavān aravinda-nābhaḥ svānāṃ vibudhya sad-atikramam ārya-hṛdyaḥ tasmin yayau paramahaṃsa-mahā-munīnām anveṣaṇīya-caraṇau calayan saha-śrīḥ
At that moment, the Lord, with lotus navel, who appears within the hearts of the deserving, understanding that his servants had offended the Kumāras, came to the seventh gate with Lakṣmī, moving his feet which should be sought by the great renounced sages. (SB 3.15.37)
It is also said that ātmārāmas become devoted to the Lord similar to what was described in SB 12.12.69 (Śukadeva's devotion):
asanga-niśita-jnānānala-vidhūtāśeṣa-malānāṃ bhavat-svabhāvānām ātmārāmāṇāṃ munīnām anavarata-pariguṇita-guṇa-gaṇa paramamangalāyana-guṇa-gaṇa-kathano ’si.
O Lord whose qualities are recited repeatedly by the sages! Your qualities which bring about the highest bliss are the subject of discussion for sages who have burned by all contamination by the fire of knowledge and detachment, and who find enjoyment in you through their individual moods of love directed to you. (SB 5.3.11)
And in SB 3.15.50 quoted above (teneśa nivṛttim avāpur alaṃ dṛśo naḥ) it is stated that they directly experienced bliss. The Kumāras also criticized impersonal realization in their praise of the Lord, giving the reasons. One cannot say that the Kumāras were actually not attracted to the Lord since it is said that the Lord’s glance gave them happiness. Snehāvaloka-kalayā hṛdi saṃspṛśantam: the Lord touched the hearts of all people with his skillful glance of affection. (SB 3.15.39)
Therefore Bhagavān is the real ātmā called Brahman, since he is the cause of enjoyment for the ātmārāmas. Bhagavān is a more intense manifestation than Brahman for it was said that the Kumāras developed symptoms of bhāva in their minds and bodies on smelling the tulasī from the Lord’s feet. Thus it is understood that seeing and thinking of Lord’s angas and paraphernalia give varieties of bliss. This bliss is the play of the svarūpa-śakti of the Lord, since it cannot arise in any other way.
“Since there was great bliss, it was ultimately intense bliss of impersonal realization on seeing the Lord which caused great bliss, since the form of the Lord is an upādhi. It is Brahman which was revealed in the functions of consciousness imbued with a portion of viśuddha-sattva. Brahman particularly appears in someone’s consciousness which has attained oneness with Brahman with an imposition of a manifestation of Bhagavān composed of intense viśuddha-sattva. Therefore any statements of non-difference concerning the form of the Lord and Parabrahman depend on realizing them as one. And one realizes the highest bliss through oneness of the upādhi (the form of the Lord) with Brahman rather than realizing the Lord’s fragrance etc. separately. But dependence on the upādhis is ultimately an obstruction to the joy of samādhi in oneness. Therefore how can the upādhis be accepted as the supreme tattva by your proofs?”
According to you, the Parabrahman manifests in the function of the pure consciousness. It manifests completely since it is accepted that realization of Brahman is devoid of a trace of different parts. And one cannot accept an incomplete realization of Brahman since merging and liberation is impossible by imperfect knowledge. Thus it is not proper to accept some additional manifestation of Brahman in the form of a vigraha of the Lord.
Moreover, what does it mean when you say that the vigraha is an upādhi made of “pure” sattva? Is this vigraha a transformation of material sattva or it is just material sattva itself very concentrated? It cannot be transformation of material sattva, because transformation is impossible since rajas does not exist in it (rajas causes transformation, an action, whereas sattva is inactive). The vigraha of the Lord cannot be just concentrated sattva since the vigraha, an effect, could only be the result of mixed sattva (sattva cannot act on its own to become a vigraha). And thus the word viśuddha (pure) would actually be meaningless in statements like sattvaṃ viśuddhaṃ śrayate bhavān sthitau: you take shelter of viśuddhasattva bodies. (SB 10.2.34) Accepting that the vigraha of the Lord is mixed sattva, it cannot be suitable to manifest Brahman. What then to speak of the Lord’s descriptive elements like color or fragrance. They would make one forget about Brahman. Thus the vigrahas of the Lord are said to the very forms of viśuddha-sattva (rather than upādhis) since they are the shelters of continuous viśuddha-sattva. (They are not transformations or expressions of material sattva).
If one says that the Kumāras realized Brahman by realizing the continuous
śuddha-sattva vigraha, that is not suitable since it requires too much distortion of the text. Te’cakṣatākṣa-viṣayaṃ sva-samādhi-bhāgyam: they saw that form with their eyes, which was the result of meditating on Brahman. (SB 3.15.38) They directly saw the form of the Lord. This refutes the argument that through the form they realized Brahman (which cannot be seen).
The śuddha-sattva of the Lord mentioned is not material and thus the forms of the Lord are not a transformation of material sattva nor intense material sattva. Rather, they are manifestations of śuddha-sattva which is self manifesting. The forms are experienced as most blissful because they are completely devoid of all upādhis. The Kumāras saw that form, devoid of upādhis. Descriptions of the beauty of the Lord’s form become meaningful because of being self-manifested śuddha-sattva since the desired goal is accomplished by having the forms made of pure śuddha-sattva. Thus it is described that the Kumāras could not be completely satisfied on seeing his form: nirīkṣya na vitṛpta-dṛśaḥ. (SB 3.15.42) The word ca in SB 3.15.42 indicates that the Lord with descriptive elements like wind carrying the fragrance of the Lord’s tulasī surpassed the bliss of Brahman.
If the Kumāras had developed a realization of the bliss of impersonal Brahman (through seeing the Lord’s form) from vidyā (replacing akṣara-juṣām with vidyājuṣām), the bliss would simply become a competition of upādhis of vidyā (bodily and mental ecstasy). One may try to explain the Kumāras’ bliss on seeing the Lord as a corruption of absorption in Brahman, similar to great sages like Vaśiṣtha lamenting for a son. That also has been refuted. Śrīdhara Svāmī says, “They derived greater bliss from worshipping the Lord than from the bliss of Brahman. Thus there is variety in the Lord.”
Thus the Kumāras prayed, specifying variety. “Let us go to hell if our minds can at least enjoy your lotus feet like bees.” If there is honey in the cupboard why go searching in the forest? It would be useless for the Kumāras to seek bliss in upādhis rather than the real object, and they had no interest to seek out the impermanent.
Moreover, they did not have a realization of non-difference. On the contrary nemur nirīkṣya na vitṛpta-dṛśo mudā kaiḥ: not fully satisfied in seeing the Lord, they offered respects with their heads. (SB 3.15.42) Kāmaṃ bhavaḥ sva-vṛjinair nirayeṣu naḥ stād: let us take birth in hell for our offenses, but let our minds enjoy your feet. (SB 3.15.49) The happiness of bhakti with differentiation of an object to whom to offer respects is seen in these examples.
Since the happiness is devoid of upādhis of māyā and arises without any inferior parts, it is not possible to make the happiness arising from the Lord into something else. The bliss is the play of the svarūpa-śakti, without which nothing can be accomplished.
Let us accept that, in the state of jīvanmukta (when still possessing a material body), the manifestation of Bhagavān is more intense than Brahman reflected in the upādhis of vidyā. But in the state of liberation free of all upādhis (even vidyā), this is also so. That is very clear from the following:
nātyantikaṃ vigaṇayanty api te prasādaṃ kimv anyad arpita-bhayaṃ bhruva unnayais te ye ’nga tvad-anghri-śaraṇā bhavataḥ kathāyāḥ kīrtanya-tīrtha-yaśasaḥ kuśalā rasa-jnāḥ
Persons who have realized you do not regard attainment of impersonal liberation as your mercy, what to speak of attaining a material position like Indra which is subject to fear caused by the Lord raising his eyebrow. O Lord! Those devotees, surrendered to your lotus feet, are expert knowers of rasa derived from narrations about your fame, which should be chanted and which purify everyone like a tīrtha. (SB 3.15.48)
Some say that Brahman manifests in the consciousness as the form of jnāna or prema. Because the form of prema is specialized with upādhis, it is a special manifestation and is regarded as the highest attainment. But one should not think that prema is a variety of upādhi. Bhavataḥ kathāyā: those devotees, surrendered to your lotus feet, are expert knowers of rasa derived from narrations about your fame, which should be chanted and which purify everyone like a tīrtha. (SB 3.15.48) This shows clearly that the spiritual variety is superior to the realization of impersonal Brahman without upādhis. Thus the Lord with his intrinsic powers is the very form of happiness. In that form he is a more intense manifestation than Brahman.
That this form is the play of the Lord’s svarūpa-śakti is proved by the experience of the wise. Even liberated persons make a form of the Lord and worship it. (Śrīdhara Svāmī commentary on SB 10.87.21) Yaṃ sarve devā āmananti mumukṣavo brahma-vādinaś ca: all devatās, persons desiring liberation, and proponents of Brahman worship the Lord. (Nṛsiṃha-tāpanī Upaniṣad) Even the guru of advaitis worshipped the Lord. Kṛṣṇo muktair ijyate vīta-mohaiḥ: Kṛṣṇa is worshipped by the liberated, who have destroyed illusion. (Mahābhārata)
brahma-bhūtaḥ prasannātmā na śocati na kānkṣati samaḥ sarveṣu bhūteṣu mad-bhaktiṃ labhate parām ||
Having attained realization of ātmā, being a pure soul, he does not lament for or desire anything except me, and looks upon all other beings as equally inferior. He attains bhakti in the form of realizing me. (BG 18.54)
Muktānām api bhaktir hi nityānanda-svarūpiṇī: bhakti is a form of eternal bliss for the liberated. (śruti quoted in Bhārata-tātparya) Āprāyaṇāt tatrāpi hi dṛṣṭam: one should worship the Lord up till liberation and also after liberation because that is stated in scriptures. (Brahma-sūtra 4.1.12)
Sarvadainam upāsīta yāvan muktim mukto hy enam upāsate: one should worship the Lord at all times until liberation; even the liberated worship the Lord. (Sauparṇa-śruti, Madhva-bhāṣya) Pātāle kasya na prītir vimuktasyāpi jāyate: what liberated person would not develop love for the Lord in hell? (Viṣṇu Purāṇa 2.5.7)
16. The Two Doorkeepers of Vaikuṇṭha, Jaya and Vijaya, Cursed by the Sages
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37
TEXT - SB 3.16.1
brahmovāca
iti tad gṛṇatāṁ teṣāṁ
munīnāṁ yoga-dharmiṇām
pratinandya jagādedaṁ
vikuṇṭha-nilayo vibhuḥ
SYNONYMS
brahmā uvāca—Lord Brahmā said; iti—thus; tat—speech; gṛṇatām—praising; teṣām—of them; munīnām—those four sages; yoga-dharmiṇām—engaged in linking with the Supreme; pratinandya—after congratulating; jagāda—said; idam—these words; vikuṇṭha-nilayaḥ—whose abode is bereft of anxiety; vibhuḥ—the Supreme Personality of Godhead.
TRANSLATION
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.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.1
In the Sixteenth Chapter the Lord accepts the curse made by the Kumāras who were fearful, because they knew that the Lord had affection for the gate keepers who had love for the Lord. The Lord was pleased with their Kumāras’ words of praise.
Jiva's tika || 3.16.1||
brahmovāca iti tad gṛṇatāṃ teṣāṃ munīnāṃ yoga-dharmiṇām pratinandya jagādedaṃ vikuṇṭha-nilayo vibhuḥ
Brahmā said: Praising the sages, conversant with yoga principles, who had praised him, the Lord, whose abode is Vaikuṇṭha, spoke as follows.
Having scolded the door keepers as his servants, he praises the Kumāras as brāhmaṇas in four verses. Jiva's tika || 3.16.7|| yat-sevayā caraṇa-padma-pavitra-reṇuṃ sadyaḥ kṣatākhila-malaṃ pratilabdha-śīlam na śrīr viraktam api māṃ vijahāti yasyāḥ prekṣā-lavārtha itare niyamān vahanti
Even Laksmī to whom I show no attachment does not give up the dust of my feet which immediately destroy all contamination and are full of all qualities, which are made pure by service to devotees like you.
How are we similar to you? In verse 17 it will said viprāṇāṃ devadevānāṃ bhagavān ātmadaivatam: the Lord is the object of worship for the brāhmaṇas. (SB 3.16.17) Great śakti is produced from the dust of my lotus feet, by serving you, brāhmaṇas dedicated to thinking of Brahman (myself) by your natures. Those feet destroy all impurities (purity is typical of detached persons) since you are ātmārāmas. Those feet are also endowed with happiness such as affection for devotees (pratilabdha-śīlam). Having gained me, though I am detached, Lakṣmī, presiding of the whole universe, does not give up that dust (made pure by your service). She is thus very glorious. Because of my service to you, the loka-pālas also observe vows for her mercy. Thus it is correctly stated so ’haṃ bhavadbhya upalabdha-sutīrtha-kīrtiḥ: I am famous as a tīrtha because of you. (next verse). Though you offer respects to me, out of fear I do not refuse to go against your desire.
TEXT - SB 3.16.2
śrī-bhagavān uvāca
etau tau pārṣadau mahyaṁ
jayo vijaya eva ca
kadarthī-kṛtya māṁ yad vo
bahv akrātām atikramam
SYNONYMS
śrī-bhagavān uvāca—the Supreme Personality of Godhead said; etau—these two; tau—they; pārṣadau—attendants; mahyam—of Mine; jayaḥ—named Jaya; vijayaḥ—named Vijaya; eva—certainly; ca—and; kadarthī-kṛtya—by ignoring; mām—Me; yat—which; vaḥ—against you; bahu—great; akrātām—have committed; atikramam—offense.
TRANSLATION
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.
PURPORT
To commit an offense at the feet of a devotee of the Lord is a great wrong. Even when a living entity is promoted to Vaikuṇṭha, there is still the chance that he may commit offenses, but the difference is that when one is in a Vaikuṇṭha planet, even if by chance one commits an offense, he is protected by the Lord. This is the remarkable fact in the dealings of the Lord and the servitor, as seen in the present incident concerning Jaya and Vijaya. The word atikramam used herein indicates that in offending a devotee one neglects the Supreme Lord Himself.
By mistake the doormen held the sages from entering Vaikuṇṭhaloka, but because they were engaged in the transcendental service of the Lord, their annihilation was not expected by advanced devotees. The Lord's presence on the spot was very pleasing to the hearts of the devotees. The Lord understood that the trouble was due to His lotus feet not being seen by the sages, and therefore He wanted to please them by personally going there. The Lord is so merciful that even if there is some impediment for the devotee, He Himself manages matters in such a way that the devotee is not bereft of having audience at His lotus feet. There is a very good example in the life of Haridāsa Ṭhākura. When Caitanya Mahāprabhu was residing at Jagannātha purī, Haridāsa Ṭhākura, who happened to be Muhammadan by birth, was with Him. In Hindu temples, especially in those days, no one but a Hindu was allowed to enter. Although Haridāsa Ṭhākura was the greatest of all Hindus in his behavior, he considered himself a Muhammadan and did not enter the temple. Lord Caitanya could understand his humility, and since he did not go to see the temple, Lord Caitanya Himself, who is nondifferent from Jagannātha, used to come and sit with Haridāsa Ṭhākura daily. Here in Śrīmad-Bhāgavatam we also find this same behavior of the Lord. His devotees were prevented from seeing His lotus feet, but the Lord Himself came to see them on the same lotus feet for which they aspired. It is also significant that He was accompanied by the goddess of fortune. The goddess of fortune is not to be seen by ordinary persons, but the Lord was so kind that although the devotees did not aspire for such an honor, He appeared before them with the goddess of fortune.
TEXT - SB 3.16.3
yas tv etayor dhṛto daṇḍo
bhavadbhir mām anuvrataiḥ
sa evānumato 'smābhir
munayo deva-helanāt
SYNONYMS
yaḥ—which; tu—but; etayoḥ—regarding both Jaya and Vijaya; dhṛtaḥ—has been given; daṇḍaḥ—punishment; bhavadbhiḥ—by you; mām—Me; anuvrataiḥ—devoted to; saḥ—that; eva—certainly; anumataḥ—is approved; asmābhiḥ—by Me; munayaḥ—O great sages; deva—against you; helanāt—because of an offense.
TRANSLATION
O great sages, I approve of the punishment that you who are devoted to Me have meted out to them.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.3
You should not be afraid of having committed offense. That is expressed in eleven verses. Mahyam means “my.” Since (yat) these two, ignoring me (mahyam), have seriously (bahu) committed offense to you, because they have ignored the conduct desired by me, the punishment I should give has been done by you, who have vows dedicated to me (anuvrataiḥ), because they have actually offended me (deva-helanāt).
TEXT - SB 3.16.4
tad vaḥ prasādayāmy adya
brahma daivaṁ paraṁ hi me
tad dhīty ātma-kṛtaṁ manye
yat sva-pumbhir asat-kṛtāḥ
SYNONYMS
tat—therefore; vaḥ—you sages; prasādayāmi—I am seeking your forgiveness; adya—just now; brahma—the brāhmaṇas; daivam—most beloved personalities; param—highest; hi—because; me—My; tat—that offense; hi—because; iti—thus; ātma-kṛtam—done by Me; manye—I consider; yat—which; sva-pumbhiḥ—by My own attendants; asat-kṛtāḥ—having been disrespected.
TRANSLATION
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.
PURPORT
The Lord is always in favor of the brāhmaṇas and the cows, and therefore it is said, go-brāhmaṇa-hitāya ca. Lord Kṛṣṇa, or Viṣṇu, the Supreme Personality of Godhead, is also the worshipable Deity of the brāhmaṇas. In the Vedic literature, in the ṛg-mantra hymns of the Ṛg Veda, it is stated that those who are actually brāhmaṇas always look to the lotus feet of Viṣṇu: oṁ tad viṣṇoḥ paramaṁ padaṁ sadā paśyanti sūrayaḥ. Those who are qualified brāhmaṇas worship only the Viṣṇu form of the Supreme Personality of Godhead, which means Kṛṣṇa, Rāma and all Viṣṇu expansions. A so-called brāhmaṇa who is born in the family of brāhmaṇas but performs activities aimed against the Vaiṣṇavas cannot be accepted as a brāhmaṇa, because brāhmaṇa means Vaiṣṇava and Vaiṣṇava means brāhmaṇa. One who has become a devotee of the Lord is also a brāhmaṇa. The formula is brahma jānātīti brāhmaṇaḥ. A brāhmaṇa is one who has understood Brahman, and a Vaiṣṇava is one who has understood the Personality of Godhead. Brahman realization is the beginning of realization of the Personality of Godhead. One who understands the Personality of Godhead also knows the impersonal feature of the Supreme, which is Brahman. Therefore one who becomes a Vaiṣṇava is already a brāhmaṇa. It should be noted that the glories of the brāhmaṇa described in this chapter by the Lord Himself refer to His devotee-brāhmaṇa, or the Vaiṣṇava. It should never be misunderstood that the so-called brāhmaṇas who are born in brāhmaṇa families but have no brahminical qualifications are referred to in this connection.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.4
“Moreover, I have made offense against you.” How is it your offense? “If Jaya and Vijaya were not my servants, and I had not been so affectionate to them, there would be no offense on my part.”
TEXT - SB 3.16.5
yan-nāmāni ca gṛhṇāti
loko bhṛtye kṛtāgasi
so 'sādhu-vādas tat-kīrtiṁ
hanti tvacam ivāmayaḥ
SYNONYMS
yat—of whom; nāmāni—the names; ca—and; gṛhṇāti—take; lokaḥ—people in general; bhṛtye—when a servant; kṛta-āgasi—has committed something wrong; saḥ—that; asādhu-vādaḥ—blame; tat—of that person; kīrtim—the reputation; hanti—destroys; tvacam—the skin; iva—as; āmayaḥ—leprosy.
TRANSLATION
A wrong act committed by a servant leads people in general to blame his master, just as a spot of white leprosy on any part of the body pollutes all of the skin.
PURPORT
A Vaiṣṇava, therefore, should be fully qualified. As stated in the Bhāgavatam, anyone who has become a Vaiṣṇava has developed all the good qualities of the demigods. There are twenty-six qualifications mentioned in the Caitanya-caritāmṛta. A devotee should always see that his Vaiṣṇava qualities increase with the advancement of his Kṛṣṇa consciousness. A devotee should be blameless because any offense by the devotee is a scar on the Supreme Personality of Godhead. The devotee's duty is to be always conscious in his dealings with others, especially with another devotee of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.5
“But how can the Supreme Lord commit offense? Even if you do, who could punish you? How can you restrict yourself?” There can be no punishment. Infamy alone will be the punishment. The fame of a master is destroyed by a servant who performs sinful activating in the name of the master, just as white leprosy destroys the skin. People will criticize a person with a white spot, saying, “This person has leprosy.”
TEXT - SB 3.16.6
yasyāmṛtāmala-yaśaḥ-śravaṇāvagāhaḥ
sadyaḥ punāti jagad āśvapacād vikuṇṭhaḥ
so 'haṁ bhavadbhya upalabdha-sutīrtha-kīrtiś
chindyāṁ sva-bāhum api vaḥ pratikūla-vṛttim
SYNONYMS
yasya—of whom; amṛta—nectar; amala—uncontaminated; yaśaḥ—glories; śravaṇa—hearing; avagāhaḥ—entering into; sadyaḥ—immediately; punāti—purifies; jagat—the universe; āśva-pacāt—including even the dog-eaters; vikuṇṭhaḥ—without anxiety; saḥ—that person; aham—I am; bhavadbhyaḥ—from you; upalabdha—obtained; su-tīrtha—the best place of pilgrimage; kīrtiḥ—the fame; chindyām—would cut off; sva-bāhum—My own arm; api—even; vaḥ—towards you; pratikūla-vṛttim—acting inimically.
TRANSLATION
Anyone in the entire world, even down to the caṇḍāla, who lives by cooking and eating the flesh of the dog, is immediately purified if he takes bath in hearing through the ear the glorification of My name, fame, etc. Now you have realized Me without doubt; therefore I will not hesitate to lop off My own arm if its conduct is found hostile to you.
PURPORT
Real purification can take place in human society if its members take to Kṛṣṇa consciousness. This is clearly stated in all Vedic literature. Anyone who takes to Kṛṣṇa consciousness in all sincerity, even if he is not very advanced in good behavior, is purified. A devotee can be recruited from any section of human society, although it is not expected that everyone in all segments of society is well behaved. As stated in this verse and in many places in Bhagavad-gītā, even if one is not born in a brāhmaṇa family, or even if he is born in a family of caṇḍālas, if he simply takes to Kṛṣṇa consciousness he is immediately purified. In Bhagavad-gītā, Ninth Chapter, verses 30-32, it is clearly stated that even though a man is not well behaved, if he simply takes to Kṛṣṇa consciousness he is understood to be a saintly person. As long as a person is in this material world he has two different relationships in his dealings with others—one relationship pertains to the body, and the other pertains to the spirit. As far as bodily affairs or social activities are concerned, although a person is purified on the spiritual platform, it is sometimes seen that he acts in terms of his bodily relationships. If a devotee born in the family of a caṇḍāla (the lowest caste) is sometimes found engaged in his habitual activities, he is not to be considered a caṇḍāla. In other words, a Vaiṣṇava should not be evaluated in terms of his body. The śāstra states that no one should think the Deity in the temple to be made of wood or stone, and no one should think that a person coming from a lower-caste family who has taken to Kṛṣṇa consciousness is still of the same low caste. These attitudes are forbidden because anyone who takes to Kṛṣṇa consciousness is understood to be fully purified. He is at least engaged in the process of purification, and if he sticks to the principle of Kṛṣṇa consciousness he will very soon be fully purified. The conclusion is that if one takes to Kṛṣṇa consciousness with all seriousness, he is to be understood as already purified, and Kṛṣṇa is ready to give him protection by all means. The Lord assures herein that He is ready to give protection to His devotee even if there is need to cut off part of His own body.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.6
“But from offenses to us, you get infamy, and by our pleasure you get fame. You have created us, but now we have become greater than you, the Supreme Lord.” What doubt is there about this? I am the Lord (vikuṇṭhaḥ), famous as a tīrtha because of you. What to speak of Jaya and Vijaya, objects of attachment for me, I will even cut off my own limb, the object of my identity as “I.” Unable to do that, I am your offender.
TEXT - SB 3.16.7
yat-sevayā caraṇa-padma-pavitra-reṇuṁ
sadyaḥ kṣatākhila-malaṁ pratilabdha-śīlam
na śrīr viraktam api māṁ vijahāti yasyāḥ
prekṣā-lavārtha itare niyamān vahanti
SYNONYMS
yat—of whom; sevayā—by the service; caraṇa—feet; padma—lotus; pavitra—sacred; reṇum—the dust; sadyaḥ—immediately; kṣata—wiped out; akhila—all; malam—sins; pratilabdha—acquired; śīlam—disposition; na—not; śrīḥ—the goddess of fortune; viraktam—have no attachment; api—even though; mām—Me; vijahāti—leave; yasyāḥ—of the goddess of fortune; prekṣā-lava-arthaḥ—for obtaining a slight favor; itare—others, like Lord Brahmā; niyamān—sacred vows; vahanti—observe.
TRANSLATION
The Lord continued: Because I am the servitor of My devotees, My lotus feet have become so sacred that they immediately wipe out all sin, and I have acquired such a disposition that the goddess of fortune does not leave Me, even though I have no attachment for her and others praise her beauty and observe sacred vows to secure from her even a slight favor.
PURPORT
The relationship between the Lord and His devotee is transcendentally beautiful. As the devotee thinks that it is due to being a devotee of the Lord that he is elevated in all good qualities, so the Lord also thinks that it is because of His devotion to the servitor that all His transcendental glories have increased. In other words, as the devotee is always anxious to render service to the Lord, so the Lord is ever anxious to render service to the devotee. The Lord admits herein that although He certainly has the quality that anyone who receives a slight particle of the dust of His lotus feet becomes at once a great personality, this greatness is due to His affection for His devotee. It is because of this affection that the goddess of fortune does not leave Him and that not only one but many thousands of goddesses of fortune engage in His service. In the material world, simply to get a little favor from the goddess of fortune, people observe many rigid regulations of austerity and penance. The Lord cannot tolerate any inconvenience on the part of the devotee. He is therefore famous as bhakta-vatsala.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.7
“The result of our coming to Vaikuṇṭha is that you, our worshipable lord, speak to us like this.” Should I say the opposite? By the service to devotees, the dust particles attached to my feet purify the world, and destroy all contamination caused by myself and others. The devotees have all good qualities. Though Lakṣmī has all wealth, she does not leave me. For the glance of Lakṣmī, Brahmā and others perform austerities. These statements are connected with the previous statement “I should cut off my own arm which offends you, by whose service my feet destroy all contamination…”
TEXT - SB 3.16.8
nāhaṁ tathādmi yajamāna-havir vitāne
ścyotad-ghṛta-plutam adan huta-bhuṅ-mukhena
yad brāhmaṇasya mukhataś carato 'nughāsaṁ
tuṣṭasya mayy avahitair nija-karma-pākaiḥ
SYNONYMS
na—not; aham—I; tathā—on the other hand; admi—I eat; yajamāna—by the sacrificer; haviḥ—the oblations; vitāne—in the sacrificial fire; ścyotat—pouring; ghṛta—ghee; plutam—mixed; adan—eating; huta-bhuk—the sacrificial fire; mukhena—by the mouth; yat—as; brāhmaṇasya—of the brāhmaṇa; mukhataḥ—from the mouth; carataḥ—acting; anughāsam—morsels; tuṣṭasya—satisfied; mayi—to Me; avahitaiḥ—offered; nija—own; karma—activities; pākaiḥ—by the results.
TRANSLATION
I do not enjoy the oblations offered by the sacrificers in the sacrificial fire, which is one of My own mouths, with the same relish as I do the delicacies overflowing with ghee which are offered to the mouths of the brāhmaṇas who have dedicated to Me the results of their activities and who are ever satisfied with My prasāda.
PURPORT
The devotee of the Lord, or the Vaiṣṇava, does not take anything without offering it to the Lord. Since a Vaiṣṇava dedicates all the results of his activities to the Lord, he does not taste anything eatable which is not first offered to Him. The Lord also relishes giving to the Vaiṣṇava's mouth all eatables offered to Him. It is clear from this verse that the Lord eats through the sacrificial fire and the brāhmaṇa's mouth. So many articles—grains, ghee, etc.—are offered in sacrifice for the satisfaction of the Lord. The Lord accepts sacrificial offerings from the brāhmaṇas and devotees, and elsewhere it is stated that whatever is given for the brāhmaṇas and Vaiṣṇavas to eat is also accepted by the Lord. But here it is said that He accepts offerings to the mouths of brāhmaṇas and Vaiṣṇavas with even greater relish. The best example of this is found in the life of Advaita Prabhu in his dealings with Haridāsa Ṭhākura. Even though Haridāsa was born of a Muhammadan family, Advaita Prabhu offered him the first dish of prasāda after the performance of a sacred fire ceremony. Haridāsa Ṭhākura informed him that he was born of a Muhammadan family and asked why Advaita Prabhu was offering the first dish to a Muhammadan instead of an elevated brāhmaṇa. Out of his humbleness, Haridāsa condemned himself a Muhammadan, but Advaita Prabhu, being an experienced devotee, accepted him as a real brāhmaṇa. Advaita Prabhu asserted that by offering the first dish to Haridāsa Ṭhākura, he was getting the result of feeding one hundred thousand brāhmaṇas. The conclusion is that if one can feed a brāhmaṇa or Vaiṣṇava, it is better than performing hundreds of thousands of sacrifices. In this age, therefore, it is recommended that harer nāma [Cc. Ādi 17.21]—chanting the holy name of God—and pleasing the Vaiṣṇava are the only means to elevate oneself to spiritual life.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.8
Thus I serve the brāhmaṇas. Those who serve the bṛahmaṇas by my order are my servants, because I eat through the mouth of the brāhmaṇas. Though I eat using fire as my mouth the offerings of rice made by the sacrificer, I do not eat to the same extent that I eat from the mouth of the brāhmaṇa who eats morsels filled with ghee and is satisfied with the results of his actions offered to me. In verse 17 it will said viprāṇāṁ devadevānāṁ bhagavān ātmadaivatam: the Lord is the object of worship for the brāhmaṇas. Thus if a brāhamaṇa is devoid of bhakti, he should not be respected.
śva-pākam iva nekṣeta loke vipram avaiṣṇavam
If a person born in a brāhmaṇa family is not a devotee, one should not see his face, exactly as one should not look upon the face of a dog-eater. Padma Purāṇa
Thus contradiction is avoided. Avaiṣṇava in this context means one who hates Vaiṣṇavas. There are also brāhmaṇas such as Viśiṣṭa who have dharma mixed with a little bhakti. Those who are brāhmaṇas by birth such as Nārada, are called vaiṣṇavas because of predominance of bhakti.
Jiva's tika || 3.16.8||
nāhaṃ tathādmi yajamāna-havir vitāne ścyotad-ghṛta-plutam adan huta-bhun-mukhena yad brāhmaṇasya mukhataś carato ’nughāsaṃ tuṣṭasya mayy avahitair nija-karma-pākaiḥ
I do not eat the offerings of the sacrificer accepted through my mouth in the form of fire as much as I eat the morsels filled with ghee enjoyed by the mouth of the brāhmaṇa who is satisfied by the results of his actions offered to me.
My inner satisfaction comes from the inner satisfaction of the brāhmaṇas. The brāhmaṇa is satisfied by offering his actions with affection to me (mayy avahitair nija-karma-pākaiḥ).
TEXT - SB 3.16.9
yeṣāṁ bibharmy aham akhaṇḍa-vikuṇṭha-yoga-
māyā-vibhūtir amalāṅghri-rajaḥ kirīṭaiḥ
viprāṁs tu ko na viṣaheta yad-arhaṇāmbhaḥ
sadyaḥ punāti saha-candra-lalāma-lokān
SYNONYMS
yeṣām—of the brāhmaṇas; bibharmi—I bear; aham—I; akhaṇḍa—unbroken; vikuṇṭha—unobstructed; yoga-māyā—internal energy; vibhūtiḥ—opulence; amala—pure; aṅghri—of the feet; rajaḥ—the dust; kirīṭaiḥ—on My helmet; viprān—the brāhmaṇas; tu—then; kaḥ—who; na—not; viṣaheta—carry; yat—of the Supreme Lord; arhaṇa-ambhaḥ—water which has washed the feet; sadyaḥ—at once; punāti—sanctifies; saha—along with; candra-lalāma—Lord Śiva; lokān—the three worlds.
TRANSLATION
I am the master of My unobstructed internal energy, and the water of the Ganges is the remnant left after My feet are washed. That water sanctifies the three worlds, along with Lord Śiva, who bears it on his head. If I can take the dust of the feet of the Vaiṣṇava on My head, who will refuse to do the same?
PURPORT
The difference between the internal and external energies of the Supreme Personality of Godhead is that in the internal energy, or in the spiritual world, all the opulences are undisturbed, whereas in the external or material energy, all the opulences are temporary manifestations. The Lord's supremacy is equal in both the spiritual and material worlds, but the spiritual world is called the kingdom of God, and the material world is called the kingdom of māyā. Māyā refers to that which is not actually fact. The opulence of the material world is a reflection. It is stated in Bhagavad-gītā that this material world is just like a tree whose roots are up and branches down. This means that the material world is the shadow of the spiritual world. Real opulence is in the spiritual world. In the spiritual world the predominating Deity is the Lord Himself, whereas in the material world there are many lords. That is the difference between the internal and external energies. The Lord says that although He is the predominating factor of the internal energy and although the material world is sanctified just by the water that has washed His feet, He has the greatest respect for the brāhmaṇa and the Vaiṣṇava. When the Lord Himself offers so much respect to the Vaiṣṇava and the brāhmaṇa, how can one deny such respect to such personalities?
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.9
The offenses made by the brāhmaṇa should be tolerated, and not corrected. Who does not tolerate brāhmaṇas who have made mistakes? All people would. Showing his crown with his forefinger, , he speaks to those inquiring why he does so. I carry on my crown the dust from the feet of brāhmaṇas. I, whose foot water purifies all the worlds and Śiva, have become a wealth of unrestricted powers by the mercy of holding the dust of the brāhmaṇa on my head. One should take the foot water of he who puts brāhmaṇa’s dust on his head.
Jiva's tika || 3.16.9||
yeṣāṃ bibharmy aham akhaṇḍa-vikuṇṭha-yogamāyā-vibhūtir amalānghri-rajaḥ kirīṭaiḥ viprāṃs tu ko na viṣaheta yad-arhaṇāmbhaḥ sadyaḥ punāti saha-candra-lalāma-lokān
Who would not tolerate the offense of brāhmaṇas ? I, whose foot water immediately purifies all the planets and Śiva, carry on my crown the brāhmanās’ pure foot dust, and by that have attained unlimited wealth of power.
Because of this, who can tolerate an offense to the brāhmaṇa?
TEXT - SB 3.16.10
ye me tanūr dvija-varān duhatīr madīyā
bhūtāny alabdha-śaraṇāni ca bheda-buddhyā
drakṣyanty agha-kṣata-dṛśo hy ahi-manyavas tān
gṛdhrā ruṣā mama kuṣanty adhidaṇḍa-netuḥ
SYNONYMS
ye—which persons; me—My; tanūḥ—body; dvija-varān—the best of the brāhmaṇas; duhatīḥ—cows; madīyāḥ—relating to Me; bhūtāni—living entities; alabdha-śaraṇāni—defenseless; ca—and; bheda-buddhyā—considering as different; drakṣyanti—see; agha—by sin; kṣata—is impaired; dṛśaḥ—whose faculty of judgment; hi—because; ahi—like a snake; manyavaḥ—angry; tān—those same persons; gṛdhrāḥ—the vulturelike messengers; ruṣā—angrily; mama—My; kuṣanti—tear; adhidaṇḍa-netuḥ—of the superintendent of punishment, Yamarāja.
TRANSLATION
The brāhmaṇas, the cows and the defenseless creatures are My own body. Those whose faculty of judgment has been impaired by their own sin look upon these as distinct from Me. They are just like furious serpents, and they are angrily torn apart by the bills of the vulturelike messengers of Yamarāja, the superintendent of sinful persons.
PURPORT
The defenseless creatures, according to Brahma-saṁhitā, are the cows, brāhmaṇas, women, children and old men. Of these five, the brāhmaṇas and cows are especially mentioned in this verse because the Lord is always anxious about the benefit of the brāhmaṇas and the cows and is prayed to in this way. The Lord especially instructs, therefore, that no one should be envious of these five, especially the cows and brāhmaṇas. In some of the Bhāgavatam readings, the word duhitṝḥ is used instead of duhatīḥ. But in either case, the meaning is the same. Duhatīḥ means "cow," and duhitṝḥ can also be used to mean "cow" because the cow is supposed to be the daughter of the sun-god. Just as children are taken care of by the parents, women as a class should be taken care of by the father, husband or grown-up son. Those who are helpless must be taken care of by their respective guardians, otherwise the guardians will be subjected to the punishment of Yamarāja, who is appointed by the Lord to supervise the activities of sinful living creatures. The assistants, or messengers, of Yamarāja are likened here to vultures, and those who do not execute their respective duties in protecting their wards are compared to serpents. Vultures deal very seriously with serpents, and similarly the messengers will deal very seriously with neglectful guardians.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.10
The enraged servants of Yama, with forms like vultures, tear out the eyes of those who, with vision destroyed by sin, see difference between my forms and the brāhmaṇas, cows and shelterless beings.
What to speak of those who do not tolerate offenses of brāhmaṇas, those who see difference between me and brāhmaṇas go to hell. Those persons who see my forms as different from the brāhmaṇas, the cows (duhatīḥ) and those without shelter, go to hell. Instead of duhatīḥ sometimes duhitṛ (daughter) is seen. This also means cow since the cow arose from the sun as part of the universal form. The cow is daughter of the sun. The enraged (ahi manyavaḥ) servants of Yama, empowered by me, who have forms like vultures, tear those persons’ eyes with their beaks.
Jiva's tika || 3.16.10||
ye me tanūr dvija-varān duhatīr madīyā bhūtāny alabdha-śaraṇāni ca bheda-buddhyā drakṣyanty agha-kṣata-dṛśo hy ahi-manyavas tān gṛdhrā ruṣā mama kuṣanty adhidaṇḍa-netuḥ
The enraged servants of Yama, with forms like vultures, tear out the eyes of those who, with vision destroyed by sin, see difference between my forms and the brāhmaṇas, cows and shelterless beings.
If people do not show respect to brāhmaṇas and others who are surrendered to me, they will be punished. The servants of Yama tear out the eyes of anyone (tanūḥ madīyā) who, thinking in terms of me and mine, sees difference (bhedabuddhyā) between me and the brāhmaṇa, unsheltered beings (objects of mercy) and the cow.
TEXT - SB 3.16.11
ye brāhmaṇān mayi dhiyā kṣipato 'rcayantas
tuṣyad-dhṛdaḥ smita-sudhokṣita-padma-vaktrāḥ
vāṇyānurāga-kalayātmajavad gṛṇantaḥ
sambodhayanty aham ivāham upāhṛtas taiḥ
SYNONYMS
ye—which persons; brāhmaṇān—the brāhmaṇas; mayi—in Me; dhiyā—with intelligence; kṣipataḥ—uttering harsh words; arcayantaḥ—respecting; tuṣyat—gladdened; hṛdaḥ—hearts; smita—smiling; sudhā—nectar; ukṣita—wet; padma—lotuslike; vaktrāḥ—faces; vāṇyā—with words; anurāga-kalayā—loving; ātmaja-vat—like a son; gṛṇantaḥ—praising; sambodhayanti—pacify; aham—I; iva—as; aham—I; upāhṛtaḥ—being controlled; taiḥ—by them.
TRANSLATION
On the other hand, they captivate My heart who are gladdened in heart and who, their lotus faces enlightened by nectarean smiles, respect the brāhmaṇas, even though the brāhmaṇas utter harsh words. They look upon the brāhmaṇas as My own Self and pacify them by praising them in loving words, even as a son would appease an angry father or as I am pacifying you.
PURPORT
It has been observed in many instances in the Vedic scriptures that when the brāhmaṇas or Vaiṣṇavas curse someone in an angry mood, the person who is cursed does not take it upon himself to treat the brāhmaṇas or Vaiṣṇavas in the same way. There are many examples of this. For instance, the sons of Kuvera, when cursed by the great sage Nārada, did not seek revenge in the same harsh way, but submitted. Here also, when Jaya and Vijaya were cursed by the four Kumāras, they did not become harsh towards them; rather, they submitted. That should be the way of treating brāhmaṇas and Vaiṣṇavas. One may sometimes be faced with a grievous situation created by a brāhmaṇa, but instead of meeting him with a similar mood, one should try to pacify him with a smiling face and mild treatment. Brāhmaṇas and Vaiṣṇavas should be accepted as earthly representatives of Nārāyaṇa. Nowadays some foolish persons have manufactured the term daridra-nārāyaṇa, indicating that the poor man should be accepted as the representative of Nārāyaṇa. But in Vedic literature we do not find that poor men should be treated as representatives of Nārāyaṇa. Of course, "those who are unprotected" are mentioned here, but the definition of this phrase is clear from the śāstras. The poor man should not be unprotected, but the brāhmaṇa should especially be treated as the representative of Nārāyaṇa and should be worshiped like Him. It is specifically said that to pacify the brāhmaṇas, one's face should be lotuslike. A lotuslike face is exhibited when one is adorned with love and affection. In this respect, the example of the father's being angry at the son and the son's trying to pacify the father with smiling and sweet words is very appropriate.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.11
I am controlled by those who praise brāhmaṇas who have committed offense and even more than that, please them. I am controlled by those who worship the brāhmaṇas who utter harsh words (kṣipataḥ). They see the brāhmaṇas as non-different from me, and remain satisfied even by harsh words. They pacify them, praising them like a good son praises an angry father with words filled with love (anurāga-kalayā vāṇyā), saying “You do not speak rough words, but rain a shower of merciful nectar for the highest benefit.” They please them with soft addresses such as “O masters! O oceans of mercy!” I am controlled by them, just as I am controlled by you or Bhṛgu.
Jiva's tika || 3.16.11||
ye brāhmaṇān mayi dhiyā kṣipato ’rcayantas tuṣyad-dhṛdaḥ smita-sudhokṣita-padma-vaktrāḥ vāṇyānurāga-kalayātmajavad gṛṇantaḥ sambodhayanty aham ivāham upāhṛtas taiḥ
Just as I am controlled by you, I am controlled by those who, with their intellects situated in me, worship the brāhmaṇas who have offended others, who remain pleased in heart in spite of their harsh words, showing lotus faces moistened with sweet smiles, and who pacify them by praising them with words filled with love, just as a son praises an angry father.
One should show devotion to the ordinary brāhmaṇas. I am controlled by those who see the brāhmaṇas, with their intellects situated in me. Out of devotion to the Lord, they see in this way.
TEXT - SB 3.16.12
tan me sva-bhartur avasāyam alakṣamāṇau
yuṣmad-vyatikrama-gatiṁ pratipadya sadyaḥ
bhūyo mamāntikam itāṁ tad anugraho me
yat kalpatām acirato bhṛtayor vivāsaḥ
SYNONYMS
tat—therefore; me—My; sva-bhartuḥ—of their master; avasāyam—the intention; alakṣamāṇau—not knowing; yuṣmat—against you; vyatikrama—offense; gatim—result; pratipadya—reaping; sadyaḥ—immediately; bhūyaḥ—again; mama antikam—near Me; itām—obtain; tat—that; anugrahaḥ—a favor; me—to Me; yat—which; kalpatām—let it be arranged; acirataḥ—not long; bhṛtayoḥ—of these two servants; vivāsaḥ—exile.
TRANSLATION
These servants of Mine have transgressed against you, not knowing the mind of their master. I shall therefore deem it a favor done to Me if you order that, although reaping the fruit of their transgression, they may return to My presence soon and the time of their exile from My abode may expire before long.
PURPORT
From this statement we can understand how anxious the Lord is to get his servitor back into Vaikuṇṭha. This incident, therefore, proves that those who have once entered a Vaikuṇṭha planet can never fall down. The case of Jaya and Vijaya is not a falldown; it is just an accident. The Lord is always anxious to get such devotees back again to the Vaikuṇṭha planets as soon as possible. It is to be assumed that there is no possibility of a misunderstanding between the Lord and the devotees, but when there are discrepancies or disruptions between one devotee and another, one has to suffer the consequences, although that suffering is temporary. The Lord is so kind to His devotees that He took all the responsibility for the doormen's offense and requested the sages to give them facilities to return to Vaikuṇṭha as soon as possible.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.12
Therefore (tat) not seeing the intention of their master by the will of providence, these two should quickly go to a place suitable for the offense they committed to you and then return to me (itām). This is my request. “O master! You say that those who commit offense to the brāhmaṇas commit offense to you. Why do you again show affection for those two?” I cannot control myself. It is not possible to give up my natural qualities. Since this punishment is also my mercy to them, not punishment, may the two servants quickly live (viḥasaḥ) with me again.
Jiva's tika || 3.16.12||
tan me sva-bhartur avasāyam alakṣamāṇau yuṣmad-vyatikrama-gatiṃ pratipadya sadyaḥ bhūyo mamāntikam itāṃ tad anugraho me yat kalpatām acirato bhṛtayor vivāsaḥ
Therefore my servants who did not see the intention of their master, should go to a place suitable for their offense to you, and quickly again attain a place near me. That is your mercy to me.
By the mercy of the Lord, the two should come to him but should also be banished. It is your mercy to me since without punishment I cannot be happy.
TEXT - SB 3.16.13
brahmovāca
atha tasyośatīṁ devīm
ṛṣi-kulyāṁ sarasvatīm
nāsvādya manyu-daṣṭānāṁ
teṣām ātmāpy atṛpyata
SYNONYMS
brahmā—Lord Brahmā; uvāca—said; atha—now; tasya—of the Supreme Lord; uśatīm—lovely; devīm—shining; ṛṣi-kulyām—like a series of Vedic hymns; sarasvatīm—speech; na—not; āsvādya—hearing; manyu—anger; daṣṭānām—bitten; teṣām—of those sages; ātmā—the mind; api—even though; atṛpyata—satiated.
TRANSLATION
Brahmā continued: Even though the sages had been bitten by the serpent of anger, their souls were not satiated with hearing the Lord's lovely and illuminating speech, which was like a series of Vedic hymns.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.13
Brahmā said: Though hearing the words of the Lord which were pleasing, filled with logic and worthy of worship, the Kumāras were still not satisfied, since their minds were bitten by the snake of anger.
Sarasvatīm means words and a river. The words were pleasant, or the river had clear water (uśatīm). The words were filled with various logical ornaments or the river was playful (devīm). The words were worshipable or the river was beneficial for the residence of sages (ṛṣi-kulyām). Though tasting that water, experiencing its sweetness, because their minds were bitten by the snake of anger, filled with anger, they could not tolerate even the pleasing words of the Lord, because they did not experience the taste. Their souls, their intelligence and their minds were not satisfied. They did not give regard to his words. Though they showed great repentance, the non-removal of their anger shows the difficulty in removing offense to the devotee. Though the Kumāras committed such offense to the devotees, their experiencing the sweetness of the fragrance of tulasī from the Lord’s feet shows the strength of the Lord’s mercy, which follows after the mercy to the Kumāras of Jaya and Vijaya, who were repentant after offending the brāhmaṇas. If the Kumāras had not committed offense to the devotees, then they would have developed pure dāsya-prema, from the mercy of the devotees and the Lord. But because of the remaining presence of offense, they developed only to the stage of śānta-bhakti. It is said
bhāvo ’py abhāvam āyāti kṛṣṇa-preṣṭhāparādhataḥ |
ābhāsatāṁ ca śanakair nyūna-jātīyatām api ||
By an offense against the dearest devotee of the Lord, even real bhāva will be destroyed, if the offense is grave. If the offense is medium, the bhāva will turn to bhāvābhāsa. If the offense is slight, the bhāva will become an inferior type[248] BRS 1.3.54
Jiva's tika || 3.16.13||
brahmovāca atha tasyośatīṃ devīm ṛṣi-kulyāṃ sarasvatīm nāsvādya manyu-daṣṭānāṃ teṣām ātmāpy atṛpyata
Brahmā said: Though hearing the words of the Lord which were pleasing, filled with logic and full of power, the Kumāras were still not satisfied, since their minds were bitten by the snake of anger.
The words of the Lord were endowed with power (devīm).
TEXT - SB 3.16.14
satīṁ vyādāya śṛṇvanto
laghvīṁ gurv-artha-gahvarām
vigāhyāgādha-gambhīrāṁ
na vidus tac-cikīrṣitam
SYNONYMS
satīm—excellent; vyādāya—with attentive aural reception; śṛṇvantaḥ—hearing; laghvīm—properly composed; guru—momentous; artha—import; gahvarām—difficult to understand; vigāhya—pondering; agādha—deep; gambhīrām—grave; na—not; viduḥ—understand; tat—of the Supreme Lord; cikīrṣitam—the intention.
TRANSLATION
The Lord's excellent speech was difficult to comprehend because of its momentous import and its most profound significance. The sages heard it with wide-open ears and pondered it as well. But although hearing, they could not understand what He intended to do.
PURPORT
It should be understood that no one can surpass the Supreme Personality of Godhead in speaking. There is no difference between the Supreme Person and His speeches, for He stands on the absolute platform. The sages tried with wide open ears to understand the words from the lips of the Supreme Lord, but although His speech was very concise and meaningful, the sages could not completely comprehend what He was saying. They could not even comprehend the purport of the speech or what the Supreme Lord wanted to do. Nor could they understand whether the Lord was angry or pleased with them.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.14
Hearing attentively the Lord’s words, which were true, measured, difficult to understand because of deep meaning, whose intention could not be understood, possessing incomprehensible internal and external meaning, the Kumāras could not understand the Lord’s intention.
Hearing attentively the words which were true, splendid (satyām), made of carefully chosen syllables (laghvīm), difficult to understand because of deep meaning, with incomprehensible intention (agādha), and difficult external meaning (gambhīrām), they pondered them (vigāhya). Does the Lord praise us or condemn us? Will he arrange for the punishment we have decided, limit it or destroy it? Will he blame us for the offense or will he treat his two servants with great mercy? We do not know his intention. The joy of the Lord is evident, but the censure of the Lord is not expressed directly. The Lord’s censure is understood because of the conjecture of the frightened Kumāras and the revelation given through the Lord’s clever use of words.
In addressing the sages who were supposed to be omniscient, he said, “These are my two associates.” This indicates, “O fools! You cursed my associates. You have used too much force.”
“Ignoring my intentions, they offended you.” However, since previous to offending the Kumāras, the door keepers had not ignored the Lord’s intentions, this is a crooked utterance of the Lord, indicating that the Lord was actually angry with the Kumāras. Using the fourth type of atiśayokti, the Lord has reversed the cause and effect of ignoring the Lord and offending the Kumāras. The doorkeepers offended the Kumāras, and thus ignored the Lord’s intentions. (Thus he is not blaming the doorkeepers.)
“The punishment is permitted by me.” If I had not given my permission, then the punishment ordered by you would not take place at all since it is later said:
brahma-tejaḥ samartho ’pi hantuṁ necche mataṁ tu me
Though I am capable of nullifying the curse, I do not desire to do so. SB 3.16.29
The reason is that you would feel worthless if I cancelled the curse. My respect for brāhmaṇas intoxicates you.
“I consider that I have committed the offense.” This shows the Lord’s great love for the door keepers, taking them as his very self.
"I have attained fame as a tīrtha because of you.” These are just words of respect for the sages.
“I should cut off my own arm.” Since the Lord identifies the door keepers as his arms, the statement shows his great attachment to them.
“My feet are made pure by service to you.” This is again just external praise by the Lord. Does the Lord’s foot dust become pure by service to brāhmaṇas? Does that destroy all contamination? By that service does Lakṣmī never give up the Lord?
“I do not eat the offering of the sacrificer.” You brāhmaṇas are fond of eating, therefore you must be fed. It is well known to the people that I eat through the mouth of the brāhmaṇa. Ghasam carataḥ (eating morsels) can also mean that like a respectable cow grazing in the field, the brāhamaṇa rejoices by the respect given by me. What you think gives me happiness is not service to me.
“I have a wealth of powers because of holding the foot dust of the brāhmaṇa on my crown. Because of that, my foot water purifies the whole universe as the Gaṅgā.” This type of respect is actually just a joke.
“The cows and brāhmaṇas are not different from me since they are my body.” This is also a joke.
“I am controlled by brāhmaṇas who offend others.” It is the natural quality of the brāhmaṇa to become angry. I and my devotee laugh at them. I give natural tolerance only to my devotees and I will be controlled by that alone. Because tolerance did not appear in Jaya and Vijaya at this time, I have shown indifference to them. Thus they have been cursed you, and it will not be otherwise. Because I was not indifferent to Ambarīṣa, there was no effect from the anger of Durvāsa. On the contrary, the burning produced by my cakra was directly produced by me, a lover of brāhmaṇas. Thus Durvāsa fell at the feet of Ambarīṣa.
That the Lord was displeased is also understood from the later statement of the Kumāras:
yaṁ vānayor damam adhīśa bhavān vidhatte
vṛttiṁ nu vā tad anumanmahi nirvyalīkam
asmāsu vā ya ucito dhriyatāṁ sa daṇḍo
ye ’nāgasau vayam ayuṅkṣmahi kilbiṣeṇa
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. SB 3.16.25
Jiva's tika || 3.16.14||
satīṃ vyādāya śṛṇvanto laghvīṃ gurv-artha-gahvarām vigāhyāgādha-gambhīrāṃ na vidus tac-cikīrṣitam
Hearing attentively the Lord’s words, which were true, measured, difficult to understand because of deep meaning, whose intention could not be understood, possessing incomprehensible internal and external meaning, the Kumāras could not understand the Lord’s intention.
The Lord’s words were without deceit (satiṃ), whose purpose was unfathomable like a cave (gurv-artha-gahvarām) since they were infinitely profound (agādhagambhīrām).
Though to their ability the Kumāras were satisfied, by the words whose meaning could not be understood, whose mood is very deep, they could not understand what the Lord desired to do (such as having pastimes of fighting).
TEXT - SB 3.16.15
te yoga-māyayārabdha-
pārameṣṭhya-mahodayam
procuḥ prāñjalayo viprāḥ
prahṛṣṭāḥ kṣubhita-tvacaḥ
SYNONYMS
te—those; yoga-māyayā—through His internal potency; ārabdha—had been revealed; pārameṣṭhya—of the Supreme Personality of Godhead; mahā-udayam—multiglories; procuḥ—spoke; prāñjalayaḥ—with folded hands; viprāḥ—the four brāhmaṇas; prahṛṣṭāḥ—extremely delighted; kṣubhita-tvacaḥ—hair standing on end.
TRANSLATION
The four brāhmaṇa sages were nevertheless extremely delighted to behold Him, and they experienced a thrill throughout their bodies. They then spoke as follows to the Lord, who had revealed the multiglories of the Supreme Personality through His internal potency, yogamāyā.
PURPORT
The sages were almost too puzzled to speak before the Supreme Personality of Godhead for the first time, and the hairs of their bodies stood erect due to their extreme joy. The highest opulence in the material world is called pārameṣṭhya, the opulence of Brahmā. But that material opulence of Brahmā, who lives on the topmost planet within this material world, cannot compare to the opulence of the Supreme Lord because the transcendental opulence in the spiritual world is caused by yogamāyā, whereas the opulence in the material world is caused by mahāmāyā.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.15
Considering for a long time whether the Lord favored or condemned them, they concluded that the Lord was pleased with them, and thus they rejoiced. They spoke to the Lord who had revealed great powers by his yoga-māyā from the beginning. If the most powerful Lord who is not dependent on anyone else has criticized us in the form of praise, and we will be punished, then he would say clearly that we brāhmaṇas should fall to hell since we offended his devotees. Considering in this way, their hairs stood on end. Instead of kṣubhita the word kupitā is seen sometimes. This refers to the hair holes, and indicated that the hairs stood on end.
Jiva's tika || 3.16.15||
te yoga-māyayārabdhapārameṣṭhya-mahodayam procuḥ prānjalayo viprāḥ prahṛṣṭāḥ kṣubhita-tvacaḥ
The joyful sages, with folded hands and hairs standing on end, then spoke to the Lord, who had displayed great powers through his yoga-māyā from the beginning.
They folded their hands because they had great devotion. They spoke to the Lord who had great powers through his svarūpa śakti (yogamāyā). Another version has kupita-tvacaḥ. Because the roots of their body hairs raised up, there were depressions between them, similar to wells (kupa).
TEXT - SB 3.16.16
ṛṣaya ūcuḥ
na vayaṁ bhagavan vidmas
tava deva cikīrṣitam
kṛto me 'nugrahaś ceti
yad adhyakṣaḥ prabhāṣase
SYNONYMS
ṛṣayaḥ—the sages; ūcuḥ—said; na—not; vayam—we; bhagavan—O Supreme Personality of Godhead; vidmaḥ—did know; tava—Your; deva—O Lord; cikīrṣitam—wish for us to do; kṛtaḥ—has been done; me—unto Me; anugrahaḥ—favor; ca—and; iti—thus; yat—which; adhyakṣaḥ—the supreme ruler; prabhāṣase—You say.
TRANSLATION
The sages said: O Supreme Personality of Godhead, we are unable to know what You intend for us to do, for even though You are the supreme ruler of all, You speak in our favor as if we had done something good for You.
PURPORT
The sages could understand that the Supreme Personality of Godhead, who is above everyone, was speaking as if He were in the wrong; therefore it was difficult for them to understand the words of the Lord. They could understand, however, that the Lord was speaking in such a humble way just to show them His all-merciful favor.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.16
Though they had understood, they again asked questions in order to hear from the mouth of the Lord his intentions. We do not know your intention, whether you want to be merciful to us or want to punish us. Since (yat) you, the Supreme Lord, say to us that we have shown mercy to you, and since that is impossible, wanting to punish us, you first joke with us. Or maybe, desiring to favor us to help spread dharma that you created, since you favor brāhmaṇas, you actually are praising us. Please tell us your intention to us, since we are ignorant and unable to understand what you desire.
Jiva's tika || 3.16.16||
ṛṣaya ūcuḥ na vayaṃ bhagavan vidmas tava deva cikīrṣitam kṛto me ’nugrahaś ceti yad adhyakṣaḥ prabhāṣase
The sages said: O Lord! We do not know what you desire to do, since you, the Supreme Lord, have said that we have been merciful to you.
The two servants of Vaikuṇtḥa cannot offend brāhmaṇas. We, situated in Brahman, should not become angry. We, having devotion to the Lord, have come among the associates. We do not understand what you want to do. Something impossible should be done. The reason is given: you are adhyakṣa: you are capable of doing everything in another way, since you are the supreme controller of everything internally and externally. If we have a fault, you should fix everything, rearranging the doorkeepers’ minds and our minds. And your desire should be fulfilled since you said that this is our mercy to you (verse 12).
TEXT - SB 3.16.17
brahmaṇyasya paraṁ daivaṁ
brāhmaṇāḥ kila te prabho
viprāṇāṁ deva-devānāṁ
bhagavān ātma-daivatam
SYNONYMS
brahmaṇyasya—of the supreme director of the brahminical culture; param—the highest; daivam—position; brāhmaṇāḥ—the brāhmaṇas; kila—for the teaching of others; te—Your; prabho—O Lord; viprāṇām—of the brāhmaṇas; deva-devānām—to be worshiped by the demigods; bhagavān—the Supreme Personality of Godhead; ātma—the self; daivatam—worshipable Deity.
TRANSLATION
O Lord, You are the supreme director of the brahminical culture. Your considering the brāhmaṇas to be in the highest position is Your example for teaching others. Actually You are the supreme worshipable Deity, not only for the gods but for the brāhmaṇas also.
PURPORT
In the Brahma-saṁhitā it is clearly stated that the Supreme Personality of Godhead is the cause of all causes. There are undoubtedly many demigods, the chiefs of whom are Brahmā and Śiva. Lord Viṣṇu is the Lord of Brahmā and Śiva, not to speak of the brāhmaṇas in this material world. As mentioned in Bhagavad-gītā, the Supreme Lord is very favorable towards all activities performed according to brahminical culture, or the qualities of control of the senses and mind, cleanliness, forbearance, faith in scripture, and practical and theoretical knowledge. The Lord is the Supersoul of everyone. In Bhagavad-gītā it is said that the Lord is the source of all emanations; thus He is also the source of Brahmā and Śiva.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.17
In this verse the Kumāras explain how it is hard to understand the Lord’s words. Only because you are fond of brāhmaṇas do the brāhmaṇas have a high position. They do not have that position naturally. The brāhmaṇas are worshipped by the devatās (deva-devānām), but you are Bhagavān. By nature (ātma-daivatam) you are in a high position. You are actually in the position of the Lord, not the brāhmaṇas. Ātma-daivatam also means without you they are simply dead. So what is the meaning of saying that without service to them your foot dust has no power?
Jiva's tika || 3.16.17||
brahmaṇyasya paraṃ daivaṃ brāhmaṇāḥ kila te prabho viprāṇāṃ deva-devānāṃ bhagavān ātma-daivatam
O Lord! The brāhmaṇas are the supreme deity only because you are fond of
brāhmaṇas. You are the supreme deity of the brāhmaṇas, who are worshipped by the devatās.
Hearing the Lord’s glories, even the dog eater is purified (verse 6). The same is stated here. The brāhmaṇas are your object of worship. Kila indicates the truth. This cannot be denied. This is to teach people in this world, according to Śrīdhara Svāmī’s commentary. You have a gentle nature, but this is stated to teach people. We attain worship because we act as brāhmaṇas. You by nature are to be worshiped.
TEXT - SB 3.16.18
tvattaḥ sanātano dharmo
rakṣyate tanubhis tava
dharmasya paramo guhyo
nirvikāro bhavān mataḥ
SYNONYMS
tvattaḥ—from You; sanātanaḥ—eternal; dharmaḥ—occupation; rakṣyate—is protected; tanubhiḥ—by multimanifestations; tava—Your; dharmasya—of religious principles; paramaḥ—the supreme; guhyaḥ—objective; nirvikāraḥ—unchangeable; bhavān—You; mataḥ—in our opinion.
TRANSLATION
You are the source of the eternal occupation of all living entities, and by Your multimanifestations of Personalities of Godhead, You have always protected religion. You are the supreme objective of religious principles, and in our opinion You are inexhaustible and unchangeable eternally.
PURPORT
The statement in this verse dharmasya paramo guhyaḥ refers to the most confidential part of all religious principles. This is confirmed in Bhagavad-gītā. The conclusion of Lord Kṛṣṇa in His advice to Arjuna is: "Give up all other religious engagement and just surrender unto Me." This is the most confidential knowledge in executing religious principles. In the Bhāgavatam also it is stated that if one does not become Kṛṣṇa conscious after very rigidly executing one's specified religious duties, all his labor in following so-called religious principles is simply a waste of time. Here also the sages confirm the statement that the Supreme Lord, not the demigods, is the ultimate goal of all religious principles. There are many foolish propagandists who say that worship of the demigods is also a way to reach the supreme goal, but in the authorized statements of Śrīmad-Bhāgavatam and Bhagavad-gītā this is not accepted. Bhagavad-gītā says that one who worships a particular demigod can reach the demigod's planet, but one who worships the Supreme Personality of Godhead can enter into Vaikuṇṭha. Some propagandists say that regardless of what one does he will ultimately reach the supreme abode of the Personality of Godhead, but this is not valid. The Lord is eternal, the Lord's servitor is eternal, and the Lord's abode is also eternal. They are all described here as sanātana, or eternal. The result of devotional service, therefore, is not temporary, as is the achievement of heavenly planets by worshiping the demigods. The sages wanted to stress that although the Lord, out of His causeless mercy, says that He worships the brāhmaṇas and Vaiṣṇavas, actually the Lord is worshipable not only by the brāhmaṇas and Vaiṣṇavas but also by the demigods.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.18
People become respectable only by following rules of dharma. Dharma is characterized by bhakti, not by steadiness in varṇāśrama. Devotees institute that dharma. Thus the devotees are superior to the brāhmaṇas. That is expressed in this verse. The sanātana-dharma known as bhakti has arisen from you. Dṛṣṭiḥ satāṁ darśane ’stu bhavat-tanūnām: may our eyes see the forms of Vaiṣṇavas, who are non-different from you. (SB 10.10.38) Since the devotees are non-different from you, dharma is protected by your body in the form of the devotees, since they engage in bhakti everywhere. You are the final fruit of dharma, not temporary attainments such as Svarga. You are without change (nirvikāraḥ bhavān). Attaining you is the result of bhakti to you. Other dharmas should not be explained by the words sanātana and nirvikāra.
TEXT - SB 3.16.19
taranti hy añjasā mṛtyuṁ
nivṛttā yad-anugrahāt
yoginaḥ sa bhavān kiṁ svid
anugṛhyeta yat paraiḥ
SYNONYMS
taranti—cross over; hi—because; añjasā—easily; mṛtyum—birth and death; nivṛttāḥ—ceasing all material desires; yat—Your; anugrahāt—by mercy; yoginaḥ—transcendentalists; saḥ—the Supreme Lord; bhavān—You; kim svit—never possible; anugṛhyeta—may be favored; yat—which; paraiḥ—by others.
TRANSLATION
Mystics and transcendentalists, by the mercy of the Lord, cross beyond nescience by ceasing all material desires. It is not possible, therefore, that the Supreme Lord can be favored by others.
PURPORT
Unless one is favored by the Supreme Lord, one cannot cross over the ocean of the nescience of repeated birth and death. Here it is stated that yogīs or mystics cross beyond nescience by the mercy of the Supreme Personality of Godhead. There are many kinds of mystics, such as the karma-yogī, jñāna-yogī, dhyāna-yogī and bhakti-yogī. The karmīs particularly search after the favor of the demigods, the jñānīs want to become one with the Supreme Absolute Truth, and the yogīs are satisfied simply by partial vision of the Supreme Personality of Godhead, Paramātmā, and ultimately by oneness with Him. But the bhaktas, the devotees, want to associate with the Supreme Personality of Godhead eternally and serve Him. It has already been admitted that the Lord is eternal, and those who want the favor of the Supreme Lord perpetually are also eternal. Therefore yogīs here means devotees. By the mercy of the Lord, devotees can easily pass beyond the nescience of birth and death and attain the eternal abode of the Lord. The Lord is therefore not in need of another's favor because no one is equal to or greater than Him. Actually, everyone needs the favor of the Lord for successful understanding of his human mission.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.19
Among the brāhmaṇas, those who are detached from material enjoyment, the yogīs, are better than those who are fixed in their position as brāhmaṇas. The yogīs however cross over death only by the mercy of the Lord. How can you say that you get mercy from others? Kim svid indicates a question with astonishment.
Jiva's tika || 3.16.19||
taranti hy anjasā mṛtyuṃ nivṛttā yad-anugrahāt yoginaḥ sa bhavān kiṃ svid anugṛhyeta yat paraiḥ
Since by your mercy alone the detached yogīs cross over death easily, how can you say that you must get mercy from others?
How can you be the object of mercy of others (augṛhyeta)?
TEXT - SB 3.16.20
yaṁ vai vibhūtir upayāty anuvelam anyair
arthārthibhiḥ sva-śirasā dhṛta-pāda-reṇuḥ
dhanyārpitāṅghri-tulasī-nava-dāma-dhāmno
lokaṁ madhuvrata-pater iva kāma-yānā
SYNONYMS
yam—whom; vai—certainly; vibhūtiḥ—Lakṣmī, the goddess of fortune; upayāti—waits upon; anuvelam—occasionally; anyaiḥ—by others; artha—material facility; arthibhiḥ—by those who desire; sva-śirasā—on their own heads; dhṛta—accepting; pāda—of the feet; reṇuḥ—the dust; dhanya—by the devotees; arpita—offered; aṅghri—at Your feet; tulasī—of tulasī leaves; nava—fresh; dāma—on the garland; dhāmnaḥ—having a place; lokam—the place; madhu-vrata-pateḥ—of the king of the bees; iva—like; kāma-yānā—is anxious to secure.
TRANSLATION
The goddess of fortune, Lakṣmī, the dust of whose feet is worn on the head by others, waits upon You, as appointed, for she is anxious to secure a place in the abode of the king of bees, who hovers on the fresh wreath of tulasī leaves offered at Your feet by some blessed devotee.
PURPORT
As previously described, tulasī has attained all superior qualities due to being placed at the lotus feet of the Lord. The comparison made here is very nice. As the king of bees hovers over the tulasī leaves offered to the lotus feet of the Lord, so Lakṣmī, the goddess who is sought by the demigods, brāhmaṇas, Vaiṣṇavas and everyone else, always engages in rendering service to the lotus feet of the Lord. The conclusion is that no one can be the benefactor of the Lord; everyone is actually the servant of the servant of the Lord [Cc. Madhya 13.80].
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.20
You have said that Lakṣmī does not give you up because you have served the brāhmaṇas. That is difficult to understand, since it is impossible. This is expressed in two verses. Laksmī, the form of wealth (vibhūtiḥ), whose foot dust others, desiring material benefit, hold on their heads, serves you at various times. She desires the place (lokam) occupied by the chief of the bees, situated on new garland of tulasī offered by the devotees at your feet. Laksṁī is also only your devotee.
Jiva's tika || 3.16.20||
yaṃ vai vibhūtir upayāty anuvelam anyair arthārthibhiḥ sva-śirasā dhṛta-pāda-reṇuḥ dhanyārpitānghri-tulasī-nava-dāma-dhāmno lokaṃ madhuvrata-pater iva kāma-yānā
Lakṣmī, whose foot dust people desiring wealth hold on their heads, also serves you on various occasions with a desire for attaining the powerful position of the king of bees perched on the tulasī garland offered by the devotees to your feet,
The materialists worship the Lakṣmī in charge of the universe, not the Lakṣmī in Vaikuṇṭha. Since Lakṣmī is the highest devotee she worships the Lord (upayāti). She desires the position of an insect in Vaikuṇṭha. This shows that she is lower that the Vaikuṇṭha Lakṣmī. However she has not renounced the material world completely (iva).
TEXT - SB 3.16.21
yas tāṁ vivikta-caritair anuvartamānāṁ
nātyādriyat parama-bhāgavata-prasaṅgaḥ
sa tvaṁ dvijānupatha-puṇya-rajaḥ-punītaḥ
śrīvatsa-lakṣma kim agā bhaga-bhājanas tvam
SYNONYMS
yaḥ—who; tām—Lakṣmī; vivikta—completely pure; caritaiḥ—devotional services; anuvartamānām—serving; na—not; atyādriyat—attached; parama—the highest; bhāgavata—devotees; prasaṅgaḥ—attached; saḥ—the Supreme Lord; tvam—You; dvija—of the brāhmaṇas; anupatha—on the path; puṇya—sanctified; rajaḥ—dust; punītaḥ—purified; śrīvatsa—of Śrīvatsa; lakṣma—the mark; kim—what; agāḥ—You obtained; bhaga—all opulences or all good qualities; bhājanaḥ—the reservoir; tvam—You.
TRANSLATION
O Lord, You are exceedingly attached to the activities of Your pure devotees, yet You are never attached to the goddesses of fortune who constantly engage in Your transcendental loving service. How can You be purified, therefore, by the dust of the path traversed by the brāhmaṇas, and how can You be glorified or made fortunate by the marks of Śrīvatsa on Your chest?
PURPORT
It is said in the Brahma-saṁhitā that the Lord is always served by many hundreds of thousands of goddesses of fortune in His Vaikuṇṭha planet, yet because of His attitude of renunciation of all opulences, He is not attached to any one of them. The Lord has six opulences—unlimited wealth, unlimited fame, unlimited strength, unlimited beauty, unlimited knowledge and unlimited renunciation. All the demigods and other living entities worship Lakṣmī, the goddess of fortune, just to get her favor, yet the Lord is never attached to her because He can create an unlimited number of such goddesses for His transcendental service. The goddess of fortune, Lakṣmī, is sometimes envious of the tulasī leaves which are placed at the lotus feet of the Lord, for they remain fixed there and do not move, whereas Lakṣmījī, although stationed by the chest of the Lord, sometimes has to please other devotees who pray for her favor. Lakṣmījī sometimes has to go to satisfy her numerous devotees, but tulasī leaves never forsake their position, and the Lord therefore appreciates the service of the tulasī more than the service of Lakṣmī. When the Lord says, therefore, that it is due to the causeless mercy of the brāhmaṇas that Lakṣmījī does not leave Him, we can understand that Lakṣmījī is attracted by the opulence of the Lord, not by the brāhmaṇas' benedictions upon Him. The Lord is not dependent on anyone's mercy for His opulence; He is always self-sufficient. The Lord's statement that His opulence is due to the benediction of the brāhmaṇas and Vaiṣṇavas is only to teach others that they should offer respect to the brāhmaṇas and Vaiṣṇavas, the devotees of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.21
You are not very attached to Lakṣmī by pure service (vivikta-caritaiḥ). The word ati indicates that the Lord is not attracted to Lakṣmī just because she is his wife. But he is attracted by her service as a devotee. And he is attracted (prasaṅgaḥ) to the greatest devotees. How can you say that Lakṣmī does not give you up though she serves you and you are indifferent to her, simply because of the mercy of brāhmaṇas? Do you, marked with Srīvatsa, obtain the pure dust from the path of the brāhmaṇas? You are endowed with six powers (bhaga-bhājanaḥ). How can they with their pure dust purify you marked with the Śrīvatsa? This is difficult to understand.
Jiva's tika || 3.16.21||
yas tāṃ vivikta-caritair anuvartamānāṃ nātyādriyat parama-bhāgavata-prasangaḥ sa tvaṃ dvijānupatha-puṇya-rajaḥ-punītaḥ śrīvatsa-lakṣma kim agā bhaga-bhājanas tvam
You are not attached to Lakṣmī among those who do pure service simply because she is your wife. Rather you are most attached to the greatest devotees. How can you say that you, full of six powers and marked with Śrīvatsa, have been purified by the pure dust on the path tread by brāhmaṇas?
You are not attached to Lakṣmī, even serving purely, because it would constantly establish in the world too much attachment, and would detract from giving attention to others. You are attached to devotees who have no material desires. Jiva's tika || 3.16.22|| dharmasya te bhagavatas tri-yuga tribhiḥ svaiḥ padbhiś carācaram idaṃ dvija-devatārtham nūnaṃ bhṛtaṃ tad-abhighāti rajas tamaś ca sattvena no varadayā tanuvā nirasya
O Lord, appearing in three yugas! Destroying rajas and tamas which obstruct dharma, using your body which bestows blessing upon us along with sattva, as the personification of dharma you protect the universe of moving and nonmoving beings with your extraordinary qualities of austerity, cleanliness and mercy in order to benefit brāhmaṇas and devatās.
Situated in Bhārata-varṣa, they speak with humility out of regret, thinking themselves ordinary brāhmaṇas absorbed in their qualities in the various yugas in three verses. You appear with three portions of dharma in the three yugas. He is called triyuga because in Kali-yuga the Lord does not appear and only the fourth quality (truth) remains. With time, they are all destroyed. The Purāṇas often mention the Lord’s appearance in three yugas. Destroy our rajas and tamas belonging to the material world, by your form which bestows benefits, along with sattva. Make those guṇas by which punishment and mercy for the devotees arises not appear again in us by the power of your body.
TEXT - SB 3.16.22
dharmasya te bhagavatas tri-yuga tribhiḥ svaiḥ
padbhiś carācaram idaṁ dvija-devatārtham
nūnaṁ bhṛtaṁ tad-abhighāti rajas tamaś ca
sattvena no varadayā tanuvā nirasya
SYNONYMS
dharmasya—of the personification of all religion; te—of You; bhagavataḥ—of the Supreme Personality of Godhead; tri-yuga—You who are manifest in all three millenniums; tribhiḥ—by three; svaiḥ—Your own; padbhiḥ—feet; cara-acaram—animate and inanimate; idam—this universe; dvija—the twice-born; devatā—the demigods; artham—for the sake of; nūnam—however; bhṛtam—protected; tat—those feet; abhighāti—destroying; rajaḥ—the mode of passion; tamaḥ—the mode of ignorance; ca—and; sattvena—of pure goodness; naḥ—unto us; vara-dayā—bestowing all blessings; tanuvā—by Your transcendental form; nirasya—driving away.
TRANSLATION
O Lord, You are the personification of all religion. Therefore You manifest Yourself in three millenniums, and thus You protect this universe, which consists of animate and inanimate beings. By Your grace, which is of pure goodness and is the bestower of all blessings, kindly drive away the elements of rajas and tamas for the sake of the demigods and twice-born.
PURPORT
The Lord is addressed in this verse as tri-yuga, or one who appears in three millenniums—namely the Satya, Dvāpara and Tretā yugas. He is not mentioned as appearing in the fourth millennium, or Kali-yuga. It is described in Vedic literature that in Kali-yuga He comes as channa-avatāra, or an incarnation, but He does not appear as a manifest incarnation. In the other yugas, however, the Lord is a manifest incarnation, and therefore he is addressed as tri-yuga, or the Lord who appears in three yugas.
Śrīdhara Svāmī describes tri-yuga as follows: yuga means "couple," and tri means "three." The Lord is manifested as three couples by His six opulences, or three couples of opulences. In that way He can be addressed as tri-yuga. The Lord is the personality of religious principles. In three millenniums religious principles are protected by three kinds of spiritual culture, namely austerity, cleanliness and mercy. The Lord is called tri-yuga in that way also. In the age of Kali these three requisites to spiritual culture are almost absent, but the Lord is so kind that in spite of Kali-yuga's being devoid of these three spiritual qualities, He comes and protects the people of this age in His covered incarnation as Lord Caitanya. Lord Caitanya is called "covered" because although He is Kṛṣṇa Himself, He presents Himself as a devotee of Kṛṣṇa, not directly Kṛṣṇa. The devotees pray to Lord Caitanya, therefore, to eliminate their stock of passion and ignorance, the most conspicuous assets of this yuga. In the Kṛṣṇa consciousness movement one cleanses himself of the modes of passion and ignorance by chanting the holy name of the Lord, Hare Kṛṣṇa, Hare Kṛṣṇa, as introduced by Lord Caitanya.
The four Kumāras were cognizant of their situation in the modes of passion and ignorance because, although in Vaikuṇṭha, they wanted to curse devotees of the Lord. Since they were conscious of their own weakness, they prayed to the Lord to remove their still-existing passion and ignorance. The three transcendental qualifications—cleanliness, austerity and mercy—are the qualifications of the twice-born and the demigods. Those who are not situated in the quality of goodness cannot accept these three principles of spiritual culture. For the Kṛṣṇa consciousness movement, therefore, there are three sinful activities which are prohibited—namely illicit sex, intoxication, and eating food other than the prasāda offered to Kṛṣṇa. These three prohibitions are based on the principles of austerity, cleanliness and mercy. Devotees are merciful because they spare the poor animals, and they are clean because they are free of contamination from unwanted foodstuff and unwanted habits. Austerity is represented by restricted sex life. These principles, indicated by the prayers of the four Kumāras, should be followed by the devotees who are engaged in Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.22
O Lord, appearing in three yugas! Destroying rajas and tamas which obstruct dharma by sattva, using your body which bestows blessing upon us, as the personification of dharma you protect the universe of moving and nonmoving beings with your extraordinary qualities of austerity, cleanliness and mercy in order to benefit brāhmaṇas and devatās.
We, the brāhmaṇas, have never suffered contempt from you before this time. Because you appear clearly in three yugas you are called tri-yuga. Or tri-yuga can mean three pairs (yuga), Bhagavān possessing six qualities. The universe is protected by the three extraordinary (svaih) qualities of austerity, cleanliness and mercy. Three qualities are mentioned because truth continues in Kali-yuga in spite of the destruction of dharma.
You protect the universe for the devatās and brahmaṇas. By your body which gives blessing to us, you destroy rajas and tajas which obstruct the qualities of austerity, cleanliness and mercy by sattva-guṇa.
TEXT - SB 3.16.23
na tvaṁ dvijottama-kulaṁ yadi hātma-gopaṁ
goptā vṛṣaḥ svarhaṇena sa-sūnṛtena
tarhy eva naṅkṣyati śivas tava deva panthā
loko 'grahīṣyad ṛṣabhasya hi tat pramāṇam
SYNONYMS
na—not; tvam—You; dvija—of the twice-born; uttama-kulam—the highest class; yadi—if; ha—indeed; ātma-gopam—worthy to be protected by You; goptā—the protector; vṛṣaḥ—the best; su-arhaṇena—by worship; sa-sūnṛtena—along with mild words; tarhi—then; eva—certainly; naṅkṣyati—will be lost; śivaḥ—auspicious; tava—Your; deva—O Lord; panthāḥ—the path; lokaḥ—the people in general; agrahīṣyat—would accept; ṛṣabhasya—of the best; hi—because; tat—that; pramāṇam—authority.
TRANSLATION
O Lord, You are the protector of the highest of the twice-born. If You do not protect them by offering worship and mild words, then certainly the auspicious path of worship will be rejected by people in general, who act on the strength and authority of Your Lordship.
PURPORT
In Bhagavad-gītā it is stated by the Lord Himself that the acts and character of great authorities are followed by people in general. Leaders of ideal character are therefore needed in society. Kṛṣṇa, the Supreme Personality of Godhead, appeared in this material world just to show the example of perfect authority, and people have to follow His path. The Vedic injunction is that one cannot understand the Absolute Truth simply by mental speculation or logical argument. One has to follow the authorities. Mahājano yena gataḥ sa panthāḥ [Cc. Madhya 17.186]. Great authorities should be followed; otherwise, if we simply depend on the scriptures, we are sometimes misled by rascals, or else we cannot understand or follow the different spiritual injunctions. The best path is to follow the authorities. The four brāhmaṇa-sages stated that Kṛṣṇa is naturally the protector of the cows and brāhmaṇas: go-brāhmaṇa-hitāya ca. When Kṛṣṇa was on this planet, He set a practical example. He was a cowherd boy, and He was very respectful to the brāhmaṇas and devotees.
It is also affirmed herein that the brāhmaṇas are the best of the twice-born. Brāhmaṇas, kṣatriyas and vaiśyas are all twice-born, but the brāhmaṇas are the best. When there is a fight between two persons, each of them protects the upper part of his body—the head, the arms and the belly. Similarly, for the actual advancement of human civilization, the best part of the social body, namely the brāhmaṇas, the kṣatriyas and vaiśyas (the intelligent class of men, the military class and the mercantile men) should be given special protection. Protection of the laborers should not be neglected, but special protection should be given to the upper orders. Of all classes of men, the brāhmaṇas and the Vaiṣṇavas should be given special protection. They should be worshiped. When their protection is performed, it is just like worshiping God. That is not exactly protection; it is a duty. One should worship the brāhmaṇas and Vaiṣṇavas by offering them all kinds of endowments and sweet words, and if one has no means to offer anything, he must at least use sweet words to pacify them. The Lord personally exhibited this behavior towards the Kumāras.
If this system is not introduced by the leaders, then human civilization will be lost. When there is no protection and special treatment for persons who are devotees of the Lord, who are highly intelligent in spiritual life, then the whole society is lost. The word naṅkṣyati indicates that such a civilization becomes spoiled and is annihilated. The kind of civilization recommended is called deva-patha, which means the "royal road of the demigods." Demigods are supposed to be fully fixed in devotional service, or Kṛṣṇa consciousness; that is the auspicious path that should be protected. If the authorities or the leaders of society do not give special respect to the brāhmaṇas and Vaiṣṇavas and do not offer them not only sweet words but all facilities, then the path of progress will be lost to human civilization. The Lord personally wanted to teach this, and therefore He offered so much praise to the Kumāras.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.23
“You should be merciful to us even now.” He seems upset. Let us pacify him. If you, the form of dharma (vṛṣaḥ), do not clearly (ha) protect the class of the best brāhmaṇas who should be protected by you (ātma-gopam), the path of the Vedas will be destroyed, since (hi) the people would accept the actions of the best persons as authoritative. They would not worship the brāhmaṇas or praise them with kind words. The Gītā says “Whatever the great man does, others follow.” Thus when you said that you take the dust from the brāhmaṇas (verse 7), though we could not understand, those words are for teaching the people.
Jiva's tika || 3.16.23||
na tvaṃ dvijottama-kulaṃ yadi hātma-gopaṃ goptā vṛṣaḥ svarhaṇena sa-sūnṛtena tarhy eva nankṣyati śivas tava deva panthā loko ’grahīṣyad ṛṣabhasya hi tat pramāṇam
If you, the most excellent form of dharma, did not protect the class of best brāhmaṇas who are to be protected by you with kind words and worship, then your auspicious path of the Vedas would be destroyed, since people accept the actions of the most excellent person as authoritative.
They support statement with this verse.
TEXT - SB 3.16.24
tat te 'nabhīṣṭam iva sattva-nidher vidhitsoḥ
kṣemaṁ janāya nija-śaktibhir uddhṛtāreḥ
naitāvatā try-adhipater bata viśva-bhartus
tejaḥ kṣataṁ tv avanatasya sa te vinodaḥ
SYNONYMS
tat—that destruction of the path of auspiciousness; te—by You; anabhīṣṭam—is not liked; iva—as; sattva-nidheḥ—the reservoir of all goodness; vidhitsoḥ—desiring to do; kṣemam—good; janāya—for the people in general; nija-śaktibhiḥ—by Your own potencies; uddhṛta—destroyed; areḥ—the opposite element; na—not; etāvatā—by this; tri-adhipateḥ—of the proprietor of the three kinds of creations; bata—O Lord; viśva-bhartuḥ—the maintainer of the universe; tejaḥ—potency; kṣatam—reduced; tu—but; avanatasya—submissive; saḥ—that; te—Your; vinodaḥ—pleasure.
TRANSLATION
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.
PURPORT
Lord Kṛṣṇa was never reduced in His position by becoming a cowherd boy or by offering respect to Sudāmā Brāhmaṇa or His other devotees like Nanda Mahārāja, Vasudeva, Mahārāja Yudhiṣṭhira and the Pāṇḍavas' mother, Kuntī. Everyone knew that He was the Supreme Personality of Godhead, Kṛṣṇa, yet His behavior was exemplary. The Supreme Personality of Godhead is sac-cid-ānanda-vigraha[Bs. 5.1]; His form is completely spiritual, full of bliss and knowledge, and it is eternal. Because the living entities are His parts and parcels, originally they also belong to the same quality of eternal form as the Lord, but when they come in contact with māyā, the material potency, due to their forgetfulness their existential constitution is covered. We should try to understand the appearance of Lord Kṛṣṇa in this spirit, as the Kumāras pray to Him. He is eternally a cowherd boy at Vṛndāvana, He is eternally the leader of the Battle of Kurukṣetra, and He is eternally the opulent prince of Dvārakā and the lover of the damsels of Vṛndāvana; all His appearances are meaningful because they show His real characteristics to the conditioned souls, who have forgotten their relationship with the Supreme Lord. He does everything for their benefit. The force exhibited in the Battle of Kurukṣetra by the desire of Kṛṣṇa and through the agency of Arjuna was also necessary because when people become too irreligious, force is required. Nonviolence in this respect is rascaldom.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.24
“Let the Vedic path be destroyed. What do I care?” The destruction of the path (tat) is not desired by you, who desire good for the people, by giving them engagement in action. Or the dative case of janāya can have a genitive meaning: you desire the good of the people. By your powers, through kings in this world, you weed out the opposers of dharma. “But does not humility before lesser beings reduce power?” Your power is not reduced when you act with humility before the brāhmaṇas for the purpose of rescuing dharma. That humility is only your play.
Jiva's tika || 3.16.24||
tat te ’nabhīṣṭam iva sattva-nidher vidhitsoḥ kṣemaṃ janāya nija-śaktibhir uddhṛtāreḥ naitāvatā try-adhipater bata viśva-bhartus tejaḥ kṣataṃ tv avanatasya sa te vinodaḥ
You, the ocean of sattva, who desire the welfare of the people and who weed out the opposers of dharma by your empowered kings, do not desire the destruction of dharma Since you are the lord of the three worlds and the maintainer of the universe, your power is not decreased though you act with humility to the brāhmaṇas. That humility is only your play.
You are treasure of sattva (sattva-nidheḥ). Your power is not decreased, because you remain the supporter of the universe (viśva-bhartuḥ). In other words, you remain with continuous power. You act with humility because you are filled with joy (vinodaḥ), since you are the treasure house of sattva.
TEXT - SB 3.16.25
yaṁ vānayor damam adhīśa bhavān vidhatte
vṛttiṁ nu vā tad anumanmahi nirvyalīkam
asmāsu vā ya ucito dhriyatāṁ sa daṇḍo
ye 'nāgasau vayam ayuṅkṣmahi kilbiṣeṇa
SYNONYMS
yam—which; vā—or; anayoḥ—of both of them; damam—punishment; adhīśa—O Lord; bhavān—Your Lordship; vidhatte—awards; vṛttim—better existence; nu—certainly; vā—or; tat—that; anumanmahi—we accept; nirvyalīkam—without duplicity; asmāsu—to us; vā—or; yaḥ—whichever; ucitaḥ—is proper; dhriyatām—may be awarded; saḥ—that; daṇḍaḥ—punishment; ye—who; anāgasau—sinless; vayam—we; ayuṅkṣmahi—allotted; kilbiṣeṇa—with a curse.
TRANSLATION
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.
PURPORT
The sages, the four Kumāras, now reject their cursing of the two doorkeepers, Jaya and Vijaya, because they are now conscious that persons who engage in the service of the Lord cannot be at fault at any stage. It is said that anyone who has implicit faith in the service of the Lord, or who actually engages in transcendental loving service, has all the good qualities of the demigods. Therefore, a devotee cannot be at fault. If sometimes it is found that he is in error by accident or by some temporary arrangement, that should not be taken very seriously. The cursing of Jaya and Vijaya is here repented. Now the Kumāras are thinking in terms of their position in the modes of passion and ignorance, and they are prepared to accept any kind of punishment from the Lord. In general, when dealing with devotees, we should not try to find faults. In Bhagavad-gītā also it is confirmed that the devotee who faithfully serves the Supreme Lord, even if found to commit a gross mistake, should be considered a sādhu, or saintly person. Due to former habits he may commit some wrong, but because he is engaged in the service of the Lord, that wrong should not be taken very seriously.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.25
Bowing to you with body, mind and words we make a request to you whose intentions are hard to understand. We accept whatever punishment you award to the gate keepers if you favor us brāhmaṇas, or whatever promotion in life you award them, if you are affectionate to your devotee door keepers. Do that as you wish, O Lord! May the curse we gave to them go to Rasātala! They then speak fearfully with tears and shaking bodies. Award fitting punishment to us, which we gave to the two sinless door keepers by our curse!
Jiva's tika || 3.16.25||
yaṃ vānayor damam adhīśa bhavān vidhatte vṛttiṃ nu vā tad anumanmahi nirvyalīkam asmāsu vā ya ucito dhriyatāṃ sa daṇḍo ye ’nāgasau vayam ayunkṣmahi kilbiṣeṇa
O Lord! We willingly accept what punishment or reward you allot to the door keepers. May the suitable punishment which we gave to the innocent door keepers by our curse be given to us!
They try to determine the intention or motive of the Lord.
TEXT - SB 3.16.26
śrī-bhagavān uvāca
etau suretara-gatiṁ pratipadya sadyaḥ
saṁrambha-sambhṛta-samādhy-anubaddha-yogau
bhūyaḥ sakāśam upayāsyata āśu yo vaḥ
śāpo mayaiva nimitas tad aveta viprāḥ
SYNONYMS
śrī-bhagavān uvāca—the Supreme Personality of Godhead replied; etau—these two doorkeepers; sura-itara—demoniac; gatim—the womb; pratipadya—obtaining; sadyaḥ—quickly; saṁrambha—by anger; sambhṛta—intensified; samādhi—concentration of mind; anubaddha—firmly; yogau—united with Me; bhūyaḥ—again; sakāśam—to My presence; upayāsyataḥ—shall return; āśu—shortly; yaḥ—which; vaḥ—of you; śāpaḥ—curse; mayā—by Me; eva—alone; nimitaḥ—ordained; tat—that; aveta—know; viprāḥ—O brāhmaṇas.
TRANSLATION
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.
PURPORT
The Lord stated that the punishment inflicted by the sages upon the doorkeepers Jaya and Vijaya was conceived by the Lord Himself. Without the Lord's sanction, nothing can happen. It is to be understood that there was a plan in the cursing of the Lord's devotees in Vaikuṇṭha, and His plan is explained by many stalwart authorities. The Lord sometimes desires to fight. The fighting spirit also exists in the Supreme Lord, otherwise how could fighting be manifested at all? Because the Lord is the source of everything, anger and fighting are also inherent in His personality. When He desires to fight with someone, He has to find an enemy, but in the Vaikuṇṭha world there is no enemy because everyone is engaged fully in His service. Therefore He sometimes comes to the material world as an incarnation in order to manifest His fighting spirit.
In Bhagavad-gītā (4.8) also it is said that the Lord appears just to give protection to the devotees and to annihilate the nondevotees. The nondevotees are found in the material world, not in the spiritual world; therefore, when the Lord wants to fight, He has to come to this world. But who will fight with the Supreme Lord? No one is able to fight with Him! Therefore, because the Lord's pastimes in the material world are always performed with His associates, not with others, He has to find some devotee who will play the part of an enemy. In Bhagavad-gītā the Lord says to Arjuna, "My dear Arjuna, both you and I have appeared many, many times in this material world, but you have forgotten, whereas I remember." Thus Jaya and Vijaya were selected by the Lord to fight with Him in the material world, and that was the reason the sages came to see Him and accidentally the doorkeepers were cursed. It was the Lord's desire to send them to the material world, not perpetually, but for some time. Therefore, just as on a theatrical stage someone takes the part of enemy to the proprietor of the stage, although the play is for a short time and there is no permanent enmity between the servant and the proprietor, so the sura janas (devotees) were cursed by the sages to go to the asura jana, or atheistic families. That a devotee should come into an atheistic family is surprising, but it is simply a show. After finishing their mock fighting, both the devotee and the Lord are again associated in the spiritual planets. That is very explicitly explained here. The conclusion is that no one falls from the spiritual world, or Vaikuṇṭha planet, for it is the eternal abode. But sometimes, as the Lord desires, devotees come into this material world as preachers or as atheists. In each case we must understand that there is a plan of the Lord. Lord Buddha, for example, was an incarnation, yet he preached atheism: "There is no God." But actually there was a plan behind this, as explained in the Bhāgavatam.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.26
Lord speaks to the Kumāras, pacifying them by saying “Do not fear.” They will be united with me by continuous practice of meditation touched with anger (saṁrambha). O brāhmaṇas! Your curse was produced by me. In order to have my two servants, the greatest devotees, take on the nature of demons, though they have bodies of pure sattva and are the best devotees and brāhmaṇas, they acted unfavorably towards you, and made you, the best of ātmārāmas, angry. And then you cursed them. All this has been done by me only. It is not an offense of my door keepers or an offense committed by you. “But what is the cause of giving such suffering to these two devotees, since you are affectionate to your devotees?” O brāhmaṇas! Know the cause. Reflecting carefully, understand, since you are omniscient. What more can I reveal?
Here is the cause. Jaya and Vijaya had a desire arising from prema. “O best Lord! O Lord of lords! Lord of Vaikuṇṭha! If your fighting instinct is not satisfied because everyone else is so weak, and because we are not your enemies, then make us two guards unfriendly towards you, and you can have pleasure in fighting us. Since we servants cannot tolerate even a small degree of decrease in your full happiness, we pray that this should be done, by necessarily ignoring your quality of affection for your devotee.” This is how they thought.
The śrutis show the presence of rasa in the Lord:
raso vai saḥ
The Lord is rasa itself. Taittirīya Upanisad 2.7
anandamayaḥ
The Lord is filled with bliss.
saiṣā ānandamayasya mīmāṁsā bhavati
This concludes the examination of bliss. Taittirīya Upanisad 8.2
It should be understood that there are secondary emotions (such as the desire to fight or to please his devotees in unconventional ways) within this broad category of bliss when considering the perfection of rasas of the Lord such as madhura-rasa. The Lord performs various actions for the pleasure of his devotees according the following statement:
asyāpi deva vapuṣo mad-anugrahasya
svecchā-mayasya na tu bhūta-mayasya ko ’pi
neśe mahi tv avasituṁ manasāntareṇa
sākṣāt tavaiva kim utātma-sukhānubhūteḥ
My dear Lord, neither I nor anyone else can estimate the potency of this transcendental body of yours, which has shown such mercy to me and which appears just to fulfill the desires of your pure devotees. Although my mind is completely withdrawn from material affairs, I cannot understand your personal form. How, then, could I possibly understand the happiness you experience within yourself? SB 10.14.2
In fulfilling the desires of his devotees, the Lord developed another desire, and thus he did not directly reveal the secret to the Kumāras. They then thought, “Even the greatest devotees can fall from Vaikuṇṭha because of great offense! What then to speak of where we, who are just dull reflections of sādhakas, can fall from this earth planet!” Thus, it is should be understood that the Lord desired to warn the sādhakas to be careful of committing great offenses.
Jiva's tika || 3.16.26||
śrī-bhagavān uvāca etau suretara-gatiṃ pratipadya sadyaḥ saṃrambha-sambhṛta-samādhy-anubaddha-yogau bhūyaḥ sakāśam upayāsyata āśu yo vaḥ śāpo mayaiva nimitas tad aveta viprāḥ
The Lord said: These two will immediately become demons, but they will quickly return to me since they will be absorbed in meditation on me in anger. Understand that the curse of yours was made by me.
The Lord reveals his intentions regarding the doorkeepers and the Kumāras. The doorkeepers will imitate the activates of the demons (suretara-gatim). Being absorbed in me, first by anger (samādhi) and then by their inherent bhakti (yoga), they will quickly come near me (sakāśam) after merging in me.
TEXT - SB 3.16.27
brahmovāca
atha te munayo dṛṣṭvā
nayanānanda-bhājanam
vaikuṇṭhaṁ tad-adhiṣṭhānaṁ
vikuṇṭhaṁ ca svayaṁ-prabham
SYNONYMS
brahmā uvāca—Lord Brahmā said; atha—now; te—those; munayaḥ—sages; dṛṣṭvā—after seeing; nayana—of the eyes; ānanda—pleasure; bhājanam—producing; vaikuṇṭham—the Vaikuṇṭha planet; tat—of Him; adhiṣṭhānam—the abode; vikuṇṭham—the Supreme Personality of Godhead; ca—and; svayam-prabham—self-illuminating.
TRANSLATION
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.
PURPORT
The transcendental abode of the Supreme Personality of Godhead, as stated in Bhagavad-gītā and confirmed in this verse, is self-illuminated. In Bhagavad-gītā it is said that in the spiritual world there is no need of sun, moon or electricity. This indicates that all the planets there are self-illuminated, self-sufficient and independent; everything there is complete. Lord Kṛṣṇa says that once one goes to that Vaikuṇṭha planet, he never returns. The inhabitants of Vaikuṇṭha never return to the material world, but the incident of Jaya and Vijaya was a different case. They came to the material world for some time, and then they returned to Vaikuṇṭha.
TEXT - SB 3.16.28
bhagavantaṁ parikramya
praṇipatyānumānya ca
pratijagmuḥ pramuditāḥ
śaṁsanto vaiṣṇavīṁ śriyam
SYNONYMS
bhagavantam—the Supreme Personality of Godhead; parikramya—after circumambulating; praṇipatya—after offering obeisances; anumānya—after learning; ca—and; pratijagmuḥ—returned; pramuditāḥ—extremely delighted; śaṁsantaḥ—glorifying; vaiṣṇavīm—of the Vaiṣṇavas; śriyam—opulence.
TRANSLATION
The sages circumambulated the Supreme Lord, offered their obeisances and returned, extremely delighted at learning of the divine opulences of the Vaiṣṇava.
PURPORT
It is still a respectful practice to circumambulate the Lord in Hindu temples. Especially in Vaiṣṇava temples there is an arrangement for people to offer their respects to the Deity and circumambulate the temple at least three times.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.28
The Lord (vikuṇṭha) and his abode are self illuminating (full of knowledge), since they are śuddha-sattva. Anumānya means “taking permission.”
Jiva's tika || 3.16.27-28||
brahmovāca atha te munayo dṛṣṭvā nayanānanda-bhājanam vaikuṇṭhaṃ tad-adhiṣṭhānaṃ vikuṇṭhaṃ ca svayaṃ-prabham
bhagavantaṃ parikramya praṇipatyānumānya ca pratijagmuḥ pramuditāḥ śaṃsanto vaiṣṇavīṃ śriyam
Brahmā said: The sages, having seen the object of bliss for their eyes, the selfilluminated Lord and his abode Vaikuṇṭha, circumambulated the Lord and offered him respects, and, taking his permission, left that place with great joy, praising the greatness of the Vaiṣṇavas.
Two verses are taken together. Svayamprabham means self-illuminating. The abode, like the Lord, was full of eternity, knowledge and bliss.
TEXT - SB 3.16.29
bhagavān anugāv āha
yātaṁ mā bhaiṣṭam astu śam
brahma-tejaḥ samartho 'pi
hantuṁ necche mataṁ tu me
SYNONYMS
bhagavān—the Supreme Personality of Godhead; anugau—to His two attendants; āha—said; yātam—depart from this place; mā—let there not be; bhaiṣṭam—fear; astu—let there be; śam—happiness; brahma—of a brāhmaṇa; tejaḥ—the curse; samarthaḥ—being able; api—even; hantum—to nullify; na icche—do not desire; matam—approved; tu—on the contrary; me—by Me.
TRANSLATION
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.
PURPORT
As explained in connection with text 26, all the incidents that took place had the approval of the Lord. Ordinarily, there is no possibility that the four sages could be so angry with the doorkeepers, nor could the Supreme Lord neglect His two doorkeepers, nor can one come back from Vaikuṇṭha after once taking birth there. All these incidents, therefore, were designed by the Lord Himself for the sake of His pastimes in the material world. Thus He plainly says that it was done with His approval. Otherwise, it would have been impossible for inhabitants of Vaikuṇṭha to come back to this material world simply because of a brahminical curse. The Lord especially blesses the so-called culprits: "All glories unto you." A devotee, once accepted by the Lord, can never fall down. That is the conclusion of this incident.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.29
Seeing that Jaya and Vijaya had just arrived, the Lord spoke. “Go to the material world!” Seeing them weeping and wailing, the Lord again spoke to them, his heart softened by compassion. “Do not fear. May you two have good fortune! Do not go there. Always remain serving me in Vaikuṇṭha.” The negative word mā can be used with both yātam and bhaiṣtām. Seeing that they were now happy, he said “Though I can nullify the curse of the bṛāhmaṇas, I do not desire to destroy my own promise.” I have made a rule to accept the inevitability of a brāhmaṇa’s curse. Just as Garuḍa sacrificed an expansion of his wing in order to maintain the inevitability of the thunderbolt’s power, you should take on the role of demons in one of your expansions, and at the same time remain in Vaikuṇṭha in your svarūpas. Later this passage is found:
ān abhidravato dṛṣṭvā ditijānīkapān nṛpa
prahasyānucarā viṣṇoḥ pratyaṣedhann udāyudhāḥ
nandaḥ sunando ’tha jayo vijayaḥ prabalo balaḥ
kumudaḥ kumudākṣaś ca viṣvaksenaḥ patattrirāṭ
jayantaḥ śrutadevaś ca puṣpadanto ’tha sātvataḥ
sarve nāgāyuta-prāṇāś camūṁ te jaghnur āsurīm
O King, when the associates of Lord Viṣṇu saw the soldiers of the demons coming forward in violence, they smiled. Taking up their weapons, they forbade the demons to continue their attempt. Nanda, Sunanda, Jaya, Vijaya, Prabala, Bala, Kumuda, Kumudākṣa, Viṣvaksena, Patattrirāṭ [Garuḍa], Jayanta, Śrutadeva, Puṣpadanta and Sātvata were all associates of Lord Viṣṇu. They were as powerful as ten thousand elephants, and now they began killing the soldiers of the demons. SB 8.21.15-17
In the narration of Vāmana and Bali, Jaya and Vijaya are mentioned among the associates of the Lord fighting. But after being born as Hiraṇyakṣa and Hiraṇyakaśipu, they would later be born as Rāvaṇa and Kumbakarṇa. The explanation of their expansions must be given in order to resolve the contradiction of being simultaneously in the form of demons and associates of the Lord.
Jiva's tika || 3.16.29||
bhagavān anugāv āha yātaṃ mā bhaiṣṭam astu śam brahma-tejaḥ samartho ’pi hantuṃ necche mataṃ tu me
The Lord spoke to his two associates. “Go to the material world. Do not be afraid. You will have good fortune. But also, do not go that world. Though I can
nullify the curse of the brāhmaṇa, I do not desire to go against my own rules.”
He makes his intention clear. Do not fear. May you have good fortune (śam). Your demonic roles are like the roles of actors, or the jīvan-muktas assuming bodies. It will be only an appearance. This is explained later:
tāv atra kṣatriyau jātau mātṛ-ṣvasrātmajau tava adhunā śāpa-nirmuktau kṛṣṇa-cakra-hatāṃhasau
In their third birth, the same Jaya and Vijaya appeared in a family of kṣatriyas as your cousins, the sons of your aunt. When their sins were destroyed by Kṛṣṇa’s cakra, they were free from the curse. (SB 7.1.46)
The sins of the two were destroyed, not the two doorkeepers. The role of the līlāśakti is described in Prīti Sandarbha 7:
Sometimes the līlā-śakti, placing some śakti in the Lord’s unfavorable and favorable assistants in his pastimes, produces an appearance of material attachment in his dear devotees in order to nourish the sweetness of the pastime. For instance in describing Pūtanā it is said:
mano harantīṃ vanitāṃ vrajaukasām amaṃsatāmbhoja-kareṇa rūpiṇīṃ
When she smiled very attractively, glancing upon everyone, her beauty drew the attention of all the inhabitants of Vraja. (SB 10.6.6)
She was actually not attractive but appeared attractive. That the Lord gave her this śakti is indicated in the following:
na yatra śravaṇādīni rakṣo-ghnāni sva-karmasu kurvanti sātvatāṃ bhartur yātudhānyaś ca tatra hi
Wherever people in any position perform chanting and hearing about the devotees and the Lord while doing their duties, there cannot be any danger from bad elements. Therefore there was no need for anxiety about Gokula while the Supreme Lord was personally present. (SB 10.6.3)
Thus the following shows how the elder gopīs were apparently bewildered:
amaṃsatāmbhoja-kareṇa rūpiṇīṃ gopyaḥ śriyaṃ draṣṭum ivāgatāṃ patim
When the gopīs saw her, they thought that the beautiful goddess of fortune, holding a lotus flower in her hand, had come to see her husband. (SB 10.6.6)
Śriyam here indicates that she was like the presiding deity of material wealth. She was looking for a husband who had attained a high position by previous pious acts. Her heart was most cruel (tāṃ tīkṣṇa-cittām SB 10.6.9), but overwhelmed by her affection, thinking her to be the best of women, the gopīs simply stood and gazed at her.
For such devotees sometimes there is a hint of being overpowered by māyā. Balarāma says:
prāyo māyāstu me bhartur nānyā me ’pi vimohinī
It can only be the māyā of my brother and nothing else. (SB 10.13.37)
Similarly Jaya and Vijaya were born as demons. In the previous cases there is a slight shadow of illusion. In the case of Jaya and Vijaya it was direct. That is a special case, since the prema of associates cannot be covered but was covered in this case. It was not that the Kumāras could make them become enemies of the Lord. It is established that the cause was the desire of the Lord. Matam tume: it is my desire. (SB 3.16.29)
This desire however does not make them inimical to the Lord for it is said that the Lord gives mercy by his will. (SB 10.14.2) It is also said:
traivargikāyāsa-vighātam asmat-patir vidhatte puruṣasya śakra
Our Lord, the Supreme Lord, forbids his devotees to endeavor uselessly for religion, economic development and sense gratification. O Indra, one can thus infer how kind the Lord is. (SB 6.11.23)
tathā na te mādhava tāvakāḥ kvacid bhraśyanti mārgāt tvayi baddha-sauhṛdāḥ tvayābhiguptā vicaranti nirbhayā vināyakānīkapa-mūrdhasu prabho
O Mādhava, Supreme Lord, Lord of the goddess of fortune, if devotees completely in love with you sometimes fall from the path of devotion, they do not fall like non-devotees, for you still protect them. Thus they fearlessly traverse the heads of their opponents and continue to progress in devotional service. (SB 10.2.33)
It cannot be said that the two had this desire to be demons in order to quickly deliver themselves through quickly experiencing their offense. Such high devotees do not accept going to the Lord’s planet without bhakti. Having devotion, they will accept going to hell.
nātyantikaṃ vigaṇayanty api te prasādaṃ kimv anyad arpita-bhayaṃ bhruva unnayais te ye ’nga tvad-anghri-śaraṇā bhavataḥ kathāyāḥ kīrtanya-tīrtha-yaśasaḥ kuśalā rasa-jnāḥ
Persons who have realized you do not regard attainment of impersonal liberation as your mercy, what to speak of attaining a material position like Indra which is subject to fear caused by the Lord raising his eyebrow. O Lord! Those devotees, surrendered to your lotus feet, are expert knowers of rasa derived from narrations about your fame, which should be chanted and which purify everyone like a tīrtha. (SB 3.15.48)
kāmaṃ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc ceto ’livad yadi nu te padayo rameta vācaś ca nas tulasivad yadi te ’nghri-śobhāḥ pūryeta te guṇa-gaṇair yadi karṇa-randhraḥ
Let us remain in hellish existence because of sinful actions, if our minds can achieve prema at your lotus feet like bees which are not injured by the thorns as they taste the honey, if our words can remain glorious at your lotus feet like tulasī leaves, and if our ear holes can remain filled with hearing your qualities. (SB 3.15.49)
The two prayed:
bhūyād aghoni bhagavadbhir akāri daṇḍo yo nau hareta sura-helanam apy aśeṣam mā vo ’nutāpa-kalayā bhagavat-smṛti-ghno moho bhaved iha tu nau vrajator adho ’dhaḥ
Let the punishment prescribed by you to me, an offender, bear fruit. It will deliver us from unlimited offense to the devotees. By a little repentance caused by your mercy, may we not lose memory of the Lord under illusion, though we fall into the material world! (SB 3.15.36)
It cannot be said that after having real hatred of the Lord they would become happy as devotees later, since this contradicts the friendliness of the devotee to the Lord which is the very nature of bhakti. Thus two had a mere appearance of animosity to the Lord. It is pointed out that other devotees would develop rasa from the Lord and the two gate keepers as well. Thus it should be inferred that in order to produce amusement in fighting, approved by the Lord to give joy to all devotees, they entered bodies made of māyā filled with hatred by means of their śuddha-sattva forms endowed with natural mystic powers like aṇima. Giving those forms consciousness by their presence, they disappeared into them. At the same time, they remained uninfluenced by those bodies by the power of their impressions of bhakti.
By remembering the Lord with animosity their animosity was dissipated. But these were their external forms. Thus the Lord said yātaṃ mā bhaiṣṭam astu śam: go to the material world. Do not be afraid. You will have good fortune. (SB 3.16.29) In the fight with Hiraṇyākṣa there is this commentary of Śrīdhara Svāmī on SB 3.18.9. “The Lord’s great anger and abusive words are only imitation in order to destroy fear in the devatās, who had become terrified of the demon’s words, since actually there was no cause for anger. The demon’s words were actually not a criticism of the Lord (by taking a second meaning to his abuse).” Commenting on SB 3.19.8 he says, “The word iva means that he actually did not have anger.”
Though there was attraction of the Lord for those having bhakti along with being a brāhmaṇa, the quality of respecting brāhmaṇas was also strong. (Thus he did not revoke the curse.) But in the presence of his pure devotees, he showed affection for those pure devotees. This was a manifestation of special qualities for their special bhakti. The following verse is sung everywhere in Gujarat. It appears in Śrīdhara Svāmī’s commentary:
etat puraiva nirdiṣtaṃ ramayā kruddhayā tadā purāpavāritā dvāri viśantī may upārate
This was previously ordained out of joy and anger. The doorkeepers who were previously prevented, came to me when the curse was lifted.
TEXT - SB 3.16.30
etat puraiva nirdiṣṭaṁ
ramayā kruddhayā yadā
purāpavāritā dvāri
viśantī mayy upārate
SYNONYMS
etat—this departure; purā—formerly; eva—certainly; nirdiṣṭam—foretold; ramayā—by Lakṣmī; kruddhayā—furious; yadā—when; purā—previously; apavāritā—prevented; dvāri—at the gate; viśantī—entering; mayi—as I; upārate—was resting.
TRANSLATION
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.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.30
Though this verse is seen in many editions, it has no commentary because it is not traditionally accepted as a verse.
TEXT - SB 3.16.31
mayi saṁrambha-yogena
nistīrya brahma-helanam
pratyeṣyataṁ nikāśaṁ me
kālenālpīyasā punaḥ
SYNONYMS
mayi—unto Me; saṁrambha-yogena—by practice of mystic yoga in anger; nistīrya—being liberated from; brahma-helanam—the result of disobedience to the brāhmaṇas; pratyeṣyatam—will come back; nikāśam—near; me—Me; kālena—in due course of time; alpīyasā—very short; punaḥ—again.
TRANSLATION
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.
PURPORT
The Supreme Personality of Godhead advised the two doorkeepers, Jaya and Vijaya, that by dint of bhakti-yoga in anger they would be delivered from the curses of the brāhmaṇas. Śrīla Madhva Muni remarks in this connection that by practicing bhakti-yoga one can become free from all sinful reactions. Even a brahma-śāpa, or curse by a brāhmaṇa, which cannot be overcome by any other means, can be overcome by bhakti-yoga.
One can practice bhakti-yoga in many rasas. There are twelve rasas, five primary and seven secondary. The five primary rasas constitute direct bhakti-yoga, but although the seven secondary rasas are indirect, they are also counted within bhakti-yoga if they are used in the service of the Lord. In other words, bhakti-yoga is all-inclusive. If one somehow or other becomes attached to the Supreme Personality of Godhead, he becomes engaged in bhakti-yoga, as described in Śrīmad-Bhāgavatam (10.29.15): kāmaṁ krodhaṁ bhayam. The gopīs were attracted to Kṛṣṇa by bhakti-yoga in a relationship of lusty desire (kāma). Similarly, Kaṁsa was attached to bhakti-yoga by dint of fear of his death. Thus bhakti-yoga is so powerful that even becoming an enemy of the Lord and always thinking of Him can deliver one very quickly. It is said, viṣṇu-bhaktaḥ smṛto daiva āsuras tad-vipanyayaḥ: "Devotees of Lord Viṣṇu are called demigods, whereas nondevotees are called asuras." But bhakti-yoga is so powerful that both demigods and asuras can derive its benefits if they always think of the Personality of Godhead. The basic principle of bhakti-yoga is to think of the Supreme Lord always. The Lord says in Bhagavad-gītā (18.65), man-manā bhava mad-bhaktaḥ: "Always think of Me." It doesn't matter which way one thinks; the very thought of the Personality of Godhead is the basic principle of bhakti-yoga.
In the material planets there are different grades of sinful activities, of which disrespecting a brāhmaṇa or a Vaiṣṇava is the most sinful. Here it is clearly stated that one can overcome even that grave sin simply by thinking of Viṣṇu, not even favorably but in anger. Thus even if those who are not devotees always think of Viṣṇu, they become free from all sinful activities. Kṛṣṇa consciousness is the highest form of thought. Lord Viṣṇu is thought of in this age by chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. From the statements of the Bhāgavatam it appears that if one thinks of Kṛṣṇa, even as an enemy, that particular qualification—thinking of Viṣṇu, or Kṛṣṇa—cleanses one of all sins.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.31
Though you will have the mentality of demons, you will think of me, because I will experience pure happiness in vīra-rasa fighting with you two when I descend as three different avatāras. Though you have the mentality of demons, you will be performing service to me. In the third appearance, I will directly accept you. By meeting me in battle with anger, or by meditating on me with anger, you will overcome the offense to the Kumāras. You will come near (nikāśam) to me after a short time.
Jiva's tika || 3.16.31||
mayi saṃrambha-yogena nistīrya brahma-helanam
pratyeṣyataṃ nikāśaṃ me kālenālpīyasā punaḥ
Overcoming the offense to the Kumāras by meditating on me in anger, you will quickly return to me.
Respect for the rules is maintained by an ābhāsa of suffering for an abhāsa of an offense. Meditation in anger has a resemblance to meditation.
TEXT - SB 3.16.32
dvāḥsthāv ādiśya bhagavān
vimāna-śreṇi-bhūṣaṇam
sarvātiśayayā lakṣmyā
juṣṭaṁ svaṁ dhiṣṇyam āviśat
SYNONYMS
dvāḥ-sthau—to the doorkeepers; ādiśya—just directing them; bhagavān—the Supreme Personality of Godhead; vimāna-śreṇi-bhūṣaṇam—always decorated with first-class airplanes; sarva-atiśayayā—in every respect extensively opulent; lakṣmyā—opulences; juṣṭam—bedecked with; svam—His own; dhiṣṇyam—abode; āviśat—went back.
TRANSLATION
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.
PURPORT
It is clear from this verse that all the incidents took place at the entrance of Vaikuṇṭhaloka. In other words, the sages were not actually within Vaikuṇṭhaloka, but were at the gate. It could be asked, "How could they return to the material world if they entered Vaikuṇṭhaloka?" But factually they did not enter, and therefore they returned. There are many similar incidents where great yogīs and brāhmaṇas, by dint of their yoga practice, have gone from this material world to Vaikuṇṭhaloka—but they were not meant to stay there. They came back. It is also confirmed here that the Lord was surrounded by many Vaikuṇṭha airplanes. Vaikuṇṭhaloka is described here as having splendid opulence, far surpassing the splendor of this material world.
All other living creatures, including the demigods, are born of Brahmā, and Brahmā is born of Lord Viṣṇu. Kṛṣṇa states in Bhagavad-gītā, in the Tenth Chapter, ahaṁ sarvasya prabhavaḥ: [Bg. 10.8] Lord Viṣṇu is the origin of all manifestations in the material world. Those who know that Lord Viṣṇu is the origin of everything, who are conversant with the process of creation and who understand that Viṣṇu, or Kṛṣṇa, is the most worshipable object of all living entities, engage themselves in Viṣṇu worship as Vaiṣṇavas. The Vedic hymns also confirm this: oṁ tad viṣṇoḥ paramaṁ padam. The goal of life is to understand Viṣṇu. The Bhāgavatam also confirms this elsewhere. Foolish people, not knowing that Viṣṇu is the supreme worshipable object, create so many worshipable objects in this material world, and therefore they fall down.
TEXT - SB 3.16.33
tau tu gīrvāṇa-ṛṣabhau
dustarād dhari-lokataḥ
hata-śriyau brahma-śāpād
abhūtāṁ vigata-smayau
SYNONYMS
tau—those two gatekeepers; tu—but; gīrvāṇa-ṛṣabhau—the best of the demigods; dustarāt—unable to be avoided; hari-lokataḥ—from Vaikuṇṭha, the abode of Lord Hari; hata-śriyau—diminished in beauty and luster; brahma-śāpāt—from the curse of a brāhmaṇa; abhūtām—became; vigata-smayau—morose.
TRANSLATION
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.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.33
The word “fell” should be supplied. Vigata-smayau means that they lost their bliss.
Jiva's tika || 3.16.33||
tau tu gīrvāṇa-ṛṣabhau dustarād dhari-lokataḥ hata-śriyau brahma-śāpād abhūtāṃ vigata-smayau
Because of the curse of the brāhmaṇas which could not be nullified, the best of deities lost their bliss and a beauty and fell from the planet of the Lord.
Because the curse could not be countered, the two lost their beauty. They faded because of suffering. They lost their smiles. The curse of the brāhmaṇas was actually the will of the Lord.
TEXT - SB 3.16.34
tadā vikuṇṭha-dhiṣaṇāt
tayor nipatamānayoḥ
hāhā-kāro mahān āsīd
vimānāgryeṣu putrakāḥ
SYNONYMS
tadā—then; vikuṇṭha—of the Supreme Lord; dhiṣaṇāt—from the abode; tayoḥ—as both of them; nipatamānayoḥ—were falling; hāhā-kāraḥ—roaring in disappointment; mahān—great; āsīt—occurred; vimāna-agryeṣu—in the best of airplanes; putrakāḥ—O demigods.
TRANSLATION
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.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.34
O devatās (putrakāḥ)! When they fell from the place of the Lord (vikuṇḥta-dhiṣanāt), in the best airplanes from Satyaloka (vimānāgryeṣu), a cry was heard.
TEXT - SB 3.16.35
tāv eva hy adhunā prāptau
pārṣada-pravarau hareḥ
diter jaṭhara-nirviṣṭaṁ
kāśyapaṁ teja ulbaṇam
SYNONYMS
tau—those two doorkeepers; eva—certainly; hi—addressed; adhunā—now; prāptau—having gotten; pārṣada-pravarau—important associates; hareḥ—of the Supreme Personality of Godhead; diteḥ—of Diti; jaṭhara—womb; nirviṣṭam—entering; kāśyapam—of Kaśyapa Muni; tejaḥ—semen; ulbaṇam—very strong.
TRANSLATION
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.
PURPORT
Here is clear proof of how a living entity coming originally from Vaikuṇṭhaloka is encaged in material elements. The living entity takes shelter within the semen of a father, which is injected within the womb of a mother, and with the help of the mother's emulsified ovum the living entity grows a particular type of a body. In this connection it is to be remembered that the mind of Kaśyapa Muni was not in order when he conceived the two sons, Hiraṇyākṣa and Hiraṇyakaśipu. Therefore the semen he discharged was simultaneously extremely powerful and mixed with the quality of anger. It is to be concluded that while conceiving a child one's mind must be very sober and devotional. For this purpose the Garbhādhāna-saṁskāra is recommended in the Vedic scriptures. If the mind of the father is not sober, the semen discharged will not be very good. Thus the living entity, wrapped in the matter produced from the father and mother, will be demoniac like Hiraṇyākṣa and Hiraṇyakaśipu. The conditions of conception are to be carefully studied. This is a very great science.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.35
Tejaḥ means semen. This sentence means that they accepted bodies as sons of Diti.
Jiva's tika || 3.16.35||
tāv eva hy adhunā prāptau pārṣada-pravarau hareḥ diter jaṭhara-nirviṣṭaṃ kāśyapaṃ teja ulbaṇam
The best of the Lord’s associates have now entered the semen of Kaśyapa, which has entered the womb of Diti.
The two who were actually associates of the Lord entered the womb of Diti by aṇima-siddhi.
TEXT - SB 3.16.36
tayor asurayor adya
tejasā yamayor hi vaḥ
ākṣiptaṁ teja etarhi
bhagavāṁs tad vidhitsati
SYNONYMS
tayoḥ—of them; asurayoḥ—of the two asuras; adya—today; tejasā—by the prowess; yamayoḥ—of the twins; hi—certainly; vaḥ—of all you demigods; ākṣiptam—agitated; tejaḥ—power; etarhi—thus certainly; bhagavān—the Supreme Personality of Godhead; tat—that; vidhitsati—desires to do.
TRANSLATION
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.
PURPORT
Although Hiraṇyakaśipu and Hiraṇyākṣa, formerly Jaya and Vijaya, became asuras, the demigods of this material world could not control them, and therefore Lord Brahmā said that neither he nor all the demigods could counteract the disturbance they created. They came within the material world by the order of the Supreme Personality of Godhead, and He alone could counteract such disturbances. In other words, although Jaya and Vijaya assumed the bodies of asuras, they remained more powerful than anyone, thus proving that the Supreme Personality of Godhead desired to fight because the fighting spirit is also within Him. He is the original in everything, but when He desires to fight He must fight with a devotee. Therefore by His desire only were Jaya and Vijaya cursed by the Kumāras. The Lord ordered the gatekeepers to go down to the material world to become His enemies so that He could fight with them and His fighting desires would be satisfied by the service of His personal devotees.
Brahmā showed the demigods that the situation created by the darkness, for which they were disturbed, was the desire of the Supreme Lord. He wanted to show that even though these two attendants were coming in the forms of demons, they were very powerful, greater than the demigods, who could not control them. No one can surpass the acts of the Supreme Lord. The demigods were also advised not to try to counteract this incident, because it was ordered by the Lord. Similarly, anyone who is ordered by the Lord to perform some action in this material world, especially preaching His glories, cannot be counteracted by anyone; the will of the Lord is executed under all circumstances.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.36
Yamayoḥ refers to twins but also indicates that they were death-like. “Do something to mitigate the situation.” “I am powerless!” I have no power over these two associates of the Lord who have fallen to earth by a curse. The Lord himself desires to mitigate the situation caused by these two.
Jiva's tika || 3.16.36||
tayor asurayor adya tejasā yamayor hi vaḥ ākṣiptaṃ teja etarhi bhagavāṃs tad vidhitsati
For certain your power has been disrupted by the power of these two demons at this time. Now the Lord desires to relieve the situation.
The Lord desires to handle this case. He always takes care of us devotees.
TEXT - SB 3.16.37
viśvasya yaḥ sthiti-layodbhava-hetur ādyo
yogeśvarair api duratyaya-yogamāyaḥ
kṣemaṁ vidhāsyati sa no bhagavāṁs tryadhīśas
tatrāsmadīya-vimṛśena kiyān ihārthaḥ
SYNONYMS
viśvasya—of the universe; yaḥ—who; sthiti—maintenance; laya—destruction; udbhava—creation; hetuḥ—the cause; ādyaḥ—the most ancient person; yoga-īśvaraiḥ—by the masters of yoga; api—even; duratyaya—cannot be easily understood; yoga-māyaḥ—His yogamāyā potency; kṣemam—good; vidhāsyati—will do; saḥ—He; naḥ—of us; bhagavān—the Supreme Personality of Godhead; tri-adhīśaḥ—the controller of the three modes of material nature; tatra—there; asmadīya—by our; vimṛśena—deliberation; kiyān—what; iha—on this subject; arthaḥ—purpose.
TRANSLATION
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, yogamāyā, 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?
PURPORT
When something is arranged by the Supreme Personality of Godhead, one should not be disturbed by it, even if it appears to be a reverse according to one's calculations. For example, sometimes we see that a powerful preacher is killed, or sometimes he is put into difficulty, just as Haridāsa Ṭhākura was. He was a great devotee who came into this material world to execute the will of the Lord by preaching the Lord's glories. But Haridāsa was punished at the hands of the Kazi by being beaten in twenty-two marketplaces. Similarly, Lord Jesus Christ was crucified, and Prahlāda Mahārāja was put through so many tribulations. The Pāṇḍavas, who were direct friends of Kṛṣṇa, lost their kingdom, their wife was insulted, and they had to undergo many severe tribulations. Seeing all these reverses affect devotees, one should not be disturbed; one should simply understand that in these matters there must be some plan of the Supreme Personality of Godhead. The Bhāgavatam's conclusion is that a devotee is never disturbed by such reverses. He accepts even reverse conditions as the grace of the Lord. One who continues to serve the Lord even in reverse conditions is assured that he will go back to Godhead, back to the Vaikuṇṭha planets. Lord Brahmā assured the demigods that there was no use in talking about how the disturbing situation of darkness was taking place, since the actual fact was that it was ordered by the Supreme Lord. Brahmā knew this because he was a great devotee; it was possible for him to understand the plan of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.16.37
“We are dying right now. When will the Lord mitigate the situation?” That you live or die depends on the desire of the Lord. But now, at the time meant for protection, he will protect you. That is explained in this verse. We do not know how he will do it. Though masters of yoga have all knowledge, they do not know. What will he do to rescue us from destruction? What is the use of us pondering this? Instead of us reflecting on this, he will simply do it.
Thus ends the commentary on Sixteenth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas
Thus end the Bhaktivedanta purports of the Third Canto, Sixteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Two Doorkeepers of Vaikuṇṭha, Jaya and Vijaya, Cursed by the Sages."
17. Victory of Hiraṇyākṣa Over All the Directions of the Universe
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31
TEXT - SB 3.17.1
maitreya uvāca
niśamyātma-bhuvā gītaṁ
kāraṇaṁ śaṅkayojjhitāḥ
tataḥ sarve nyavartanta
tridivāya divaukasaḥ
SYNONYMS
maitreyaḥ—the sage Maitreya; uvāca—said; niśamya—upon hearing; ātma-bhuvā—by Brahmā; gītam—explanation; kāraṇam—the cause; śaṅkayā—from fear; ujjhitāḥ—freed; tataḥ—then; sarve—all; nyavartanta—returned; tri-divāya—to the heavenly planets; diva-okasaḥ—the demigods (who inhabit the higher planets).
TRANSLATION
Śrī Maitreya said: The demigods, the inhabitants of the higher planets, were freed from all fear upon hearing the cause of the darkness explained by Brahmā, who was born from Viṣṇu. Thus they all returned to their respective planets.
PURPORT
The demigods, who are denizens of higher planets, are also very much afraid of incidents such as the universe's becoming dark, and so they consulted Brahmā. This indicates that the quality of fear exists for every living entity in the material world. The four principal activities of material existence are eating, sleeping, fearing and mating. The fear element exists also in the demigods. On every planet, even in the higher planetary systems, including the moon and the sun, as well as on this earth, the same principles of animal life exist. Otherwise, why are the demigods also afraid of the darkness? The difference between the demigods and ordinary human beings is that the demigods approach authority, whereas the inhabitants of this earth defy authority. If people would only approach the authority, then every adverse condition in this universe could be rectified. Arjuna was also disturbed on the Battlefield of Kurukṣetra, but he approached the authority, Kṛṣṇa, and his problem was solved. The conclusive instruction of this incident is that we may be disturbed by some material condition, but if we approach the authority who can actually explain the matter, then our problem is solved. The demigods approached Brahmā for the meaning of the disturbance, and after hearing from him they were satisfied and returned home peacefully.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.1
In the Seventeenth Chapter, at the birth of the two demons, many ill omens appeared. Hiraṇyakṣa, conquering everywhere, mocked Varuṇa. The devatās gave up worrying because they had faith that the Lord would handle the situation.
Jiva's tika || 3.17.1||
maitreya uvāca niśamyātma-bhuvā gītaṃ kāraṇaṃ śankayojjhitāḥ tataḥ sarve nyavartanta tridivāya divaukasaḥ
Maitreya said: Hearing the cause of disturbance recited by Brahmā, the devatās gave up worrying and all returned to Svarga.
They heard about how to relieve the danger to the world (kāraṇam) and became free of doubt.
TEXT - SB 3.17.2
ditis tu bhartur ādeśād
apatya-pariśaṅkinī
pūrṇe varṣa-śate sādhvī
putrau prasuṣuve yamau
SYNONYMS
ditiḥ—Diti; tu—but; bhartuḥ—of her husband; ādeśāt—by the order; apatya—from her children; pariśaṅkinī—being apprehensive of trouble; pūrṇe—full; varṣa-śate—after one hundred years; sādhvī—the virtuous lady; putrau—two sons; prasuṣuve—begot; yamau—twins.
TRANSLATION
The virtuous lady Diti had been very apprehensive of trouble to the gods from the children in her womb, and her husband predicted the same. She brought forth twin sons after a full one hundred years of pregnancy.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.2
The information given by Kaśyapa was that the sons would make the worlds lament. She was worried that her sons would cause problems to the universe. Or she was worried that they would be killed by Viṣṇu.
Jiva's tika || 3.17.2||
ditis tu bhartur ādeśād apatya-pariśankinī pūrṇe varṣa-śate sādhvī putrau prasuṣuve yamau
Worrying about her sons because of the information given by her husband, virtuous Diti gave birth to twin sons only after a hundred years.
She was afraid because it was said that her sons would afflict the devatās. Jiva's tika || 3.17.15|| dṛṣṭvānyāṃś ca mahotpātān atat-tattva-vidaḥ prajāḥ brahma-putrān ṛte bhītā menire viśva-samplavam
Seeing also other powerful, evil portents, the citizens except for the Kumāras,, not knowing the truth, became afraid, and thought that the universe was about to be destroyed.
All were afraid except Brahmā’s sons, the Kumāras. The others created by Brahmā (prajāḥ), not knowing the truth, were afraid and thought the universe was being destroyed. The devatās however, knowing the truth from Brahmā, were not afraid and did not consider that the universe would be destroyed.
TEXT - SB 3.17.3
utpātā bahavas tatra
nipetur jāyamānayoḥ
divi bhuvy antarikṣe ca
lokasyoru-bhayāvahāḥ
SYNONYMS
utpātāḥ—natural disturbances; bahavaḥ—many; tatra—there; nipetuḥ—occurred; jāyamānayoḥ—on their birth; divi—in the heavenly planets; bhuvi—on the earth; antarikṣe—in outer space; ca—and; lokasya—to the world; uru—greatly; bhaya-āvahāḥ—causing fear.
TRANSLATION
On the birth of the two demons there were many natural disturbances, all very fearful and wonderful, in the heavenly planets, the earthly planets and in between them.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.3
Nipetuḥ means “occurred.”
TEXT - SB 3.17.4
sahācalā bhuvaś celur
diśaḥ sarvāḥ prajajvaluḥ
solkāś cāśanayaḥ petuḥ
ketavaś cārti-hetavaḥ
SYNONYMS
saha—along with; acalāḥ—the mountains; bhuvaḥ—of the earth; celuḥ—shook; diśaḥ—directions; sarvāḥ—all; prajajvaluḥ—blazed like fire; sa—with; ulkāḥ—meteors; ca—and; aśanayaḥ—thunderbolts; petuḥ—fell; ketavaḥ—comets; ca—and; ārti-hetavaḥ—the cause of all inauspiciousness.
TRANSLATION
There were earthquakes along the mountains on the earth, and it appeared that there was fire everywhere. Many inauspicious planets like Saturn appeared, along with comets, meteors and thunderbolts.
PURPORT
When natural disturbances occur on a planet, one should understand that a demon must have taken birth there. In the present age the number of demoniac people is increasing; therefore natural disturbances are also increasing. There is no doubt about this, as we can understand from the statements of the Bhāgavatam.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.4
The verb “appeared” should be added after ketavaḥ.
TEXT - SB 3.17.5
vavau vāyuḥ suduḥsparśaḥ
phūt-kārān īrayan muhuḥ
unmūlayan naga-patīn
vātyānīko rajo-dhvajaḥ
SYNONYMS
vavau—blew; vāyuḥ—the winds; su-duḥsparśaḥ—unpleasant to touch; phūt-kārān—hissing sounds; īrayan—giving out; muhuḥ—again and again; unmūlayan—uprooting; naga-patīn—gigantic trees; vātyā—cyclonic air; anīkaḥ—armies; rajaḥ—dust; dhvajaḥ—ensigns.
TRANSLATION
There blew winds which were most uninviting to the touch, hissing again and again and uprooting gigantic trees. They had storms for their armies and clouds of dust for their ensigns.
PURPORT
When there are natural disturbances like blowing cyclones, too much heat or snowfall, and uprooting of trees by hurricanes, it is to be understood that the demoniac population is increasing and so the natural disturbance is also taking place. There are many countries on the globe, even at the present moment, where all these disturbances are current. This is true all over the world. There is insufficient sunshine, and there are always clouds in the sky, snowfall and severe cold. These assure that such places are inhabited by demoniac people who are accustomed to all kinds of forbidden, sinful activity.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.5
The winds made a piercing sound, with hurricanes as their troops.
TEXT - SB 3.17.6
uddhasat-taḍid-ambhoda-
ghaṭayā naṣṭa-bhāgaṇe
vyomni praviṣṭa-tamasā
na sma vyādṛśyate padam
SYNONYMS
uddhasat—laughing loudly; taḍit—lightning; ambhoda—of clouds; ghaṭayā—by masses; naṣṭa—lost; bhā-gaṇe—the luminaries; vyomni—in the sky; praviṣṭa—enveloped; tamasā—by darkness; na—not; sma vyādṛśyate—could be seen; padam—any place.
TRANSLATION
The luminaries in the heavens were screened by masses of clouds, in which lightning sometimes flashed as though laughing. Darkness reigned everywhere, and nothing could be seen.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.6
Nothing could be seen in the sky which had luminaries (bhā-gaṇaḥ) because of masses of clouds with laughing lightning.
TEXT - SB 3.17.7
cukrośa vimanā vārdhir
udūrmiḥ kṣubhitodaraḥ
sodapānāś ca saritaś
cukṣubhuḥ śuṣka-paṅkajāḥ
SYNONYMS
cukrośa—wailed aloud; vimanāḥ—stricken with sorrow; vārdhiḥ—the ocean; udūrmiḥ—high waves; kṣubhita—agitated; udaraḥ—the creatures inside; sa-udapānāḥ—with the drinking water of the lakes and the wells; ca—and; saritaḥ—the rivers; cukṣubhuḥ—were agitated; śuṣka—withered; paṅkajāḥ—lotus flowers.
TRANSLATION
The ocean with its high waves wailed aloud as if stricken with sorrow, and there was a commotion among the creatures inhabiting the ocean. The rivers and lakes were also agitated, and lotuses withered.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.7
Vārdhiḥ means ocean. Sodapānāḥ means “with wells.”
TEXT - SB 3.17.8
muhuḥ paridhayo 'bhūvan
sarāhvoḥ śaśi-sūryayoḥ
nirghātā ratha-nirhrādā
vivarebhyaḥ prajajñire
SYNONYMS
muhuḥ—again and again; paridhayaḥ—misty halos; abhūvan—appeared; sa-rāhvoḥ—during eclipses; śaśi—of the moon; sūryayoḥ—of the sun; nirghātāḥ—claps of thunder; ratha-nirhrādāḥ—sounds like those of rattling chariots; vivarebhyaḥ—from the mountain caves; prajajñire—were produced.
TRANSLATION
Misty halos appeared around the sun and the moon during solar and lunar eclipses again and again. Claps of thunder were heard even without clouds, and sounds like those of rattling chariots emerged from the mountain caves.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.8
Nirghātā means thunder without clouds. Sounds like chariots (ratha-nirhrāda) arose from mountain caves (vivarebhyaḥ).
TEXT - SB 3.17.9
antar-grāmeṣu mukhato
vamantyo vahnim ulbaṇam
sṛgālolūka-ṭaṅkāraiḥ
praṇedur aśivaṁ śivāḥ
SYNONYMS
antaḥ—in the interior; grāmeṣu—in the villages; mukhataḥ—from their mouths; vamantyaḥ—vomiting; vahnim—fire; ulbaṇam—fearful; sṛgāla—jackals; ulūka—owls; ṭaṅkāraiḥ—with their cries; praṇeduḥ—created their respective vibrations; aśivam—portentously; śivāḥ—the she-jackals.
TRANSLATION
In the interior of the villages she-jackals yelled portentously, vomiting strong fire from their mouths, and jackals and owls also joined them with their cries.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.9
Śivāḥ means female jackals. Ṭaṅkāraiḥ means “with sound.”
TEXT - SB 3.17.10
saṅgītavad rodanavad
unnamayya śirodharām
vyamuñcan vividhā vāco
grāma-siṁhās tatas tataḥ
SYNONYMS
saṅgīta-vat—like singing; rodana-vat—like wailing; unnamayya—raising; śirodharām—the neck; vyamuñcan—uttered; vividhāḥ—various; vācaḥ—cries; grāma-siṁhāḥ—the dogs; tataḥ tataḥ—here and there.
TRANSLATION
Raising their necks, dogs cried here and there, now in the manner of singing and now of wailing.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.10
Grāma-siṁhāḥ means dogs.
TEXT - SB 3.17.11
kharāś ca karkaśaiḥ kṣattaḥ
khurair ghnanto dharā-talam
khārkāra-rabhasā mattāḥ
paryadhāvan varūthaśaḥ
SYNONYMS
kharāḥ—asses; ca—and; karkaśaiḥ—hard; kṣattaḥ—O Vidura; khuraiḥ—with their hooves; ghnantaḥ—striking; dharā-talam—the surface of the earth; khāḥ-kāra—braying; rabhasāḥ—wildly engaged in; mattāḥ—mad; paryadhāvan—ran hither and thither; varūthaśaḥ—in herds.
TRANSLATION
O Vidura, the asses ran hither and thither in herds, striking the earth with their hard hooves and wildly braying.
PURPORT
Asses also feel very respectable as a race, and when they run in flocks hither and thither in so-called jollity, it is understood to be a bad sign for human society.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.11
O Vidura! The asses were joyful (rabhasā), making braying sounds.
TEXT - SB 3.17.12
rudanto rāsabha-trastā
nīḍād udapatan khagāḥ
ghoṣe 'raṇye ca paśavaḥ
śakṛn-mūtram akurvata
SYNONYMS
rudantaḥ—shrieking; rāsabha—by the asses; trastāḥ—frightened; nīḍāt—from the nest; udapatan—flew up; khagāḥ—birds; ghoṣe—in the cowshed; araṇye—in the woods; ca—and; paśavaḥ—the cattle; śakṛt—dung; mūtram—urine; akurvata—passed.
TRANSLATION
Frightened by the braying of the asses, birds flew shrieking from their nests, while cattle in the cowsheds as well as in the woods passed dung and urine.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.12
The birds were frightened by the braying of the asses (rāsabhāt).
TEXT - SB 3.17.13
gāvo 'trasann asṛg-dohās
toyadāḥ pūya-varṣiṇaḥ
vyarudan deva-liṅgāni
drumāḥ petur vinānilam
SYNONYMS
gāvaḥ—the cows; atrasan—were frightened; asṛk—blood; dohāḥ—yielding; toyadāḥ—clouds; pūya—pus; varṣiṇaḥ—raining; vyarudan—shed tears; deva-liṅgāni—the images of the gods; drumāḥ—trees; petuḥ—fell down; vinā—without; anilam—a blast of wind.
TRANSLATION
Cows, terrified, yielded blood in place of milk, clouds rained pus, the images of the gods in the temples shed tears, and trees fell down without a blast of wind.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.13
Asṛgdohā means blood came out of the udders. Devaliṅgāni means deities.
TEXT - SB 3.17.14
grahān puṇyatamān anye
bhagaṇāṁś cāpi dīpitāḥ
aticerur vakra-gatyā
yuyudhuś ca parasparam
SYNONYMS
grahān—planets; puṇya-tamān—most auspicious; anye—others (the ominous planets); bha-gaṇān—luminaries; ca—and; api—also; dīpitāḥ—illuminating; aticeruḥ—overlapped; vakra-gatyā—taking retrograde courses; yuyudhuḥ—came into conflict; ca—and; paraḥ-param—with one another.
TRANSLATION
Ominous planets such as Mars and Saturn shone brighter and surpassed the auspicious ones such as Mercury, Jupiter and Venus as well as a number of lunar mansions. Taking seemingly retrograde courses, the planets came in conflict with one another.
PURPORT
The entire universe is moving under the three modes of material nature. Those living entities who are in goodness are called the pious species—pious lands, pious trees, etc. It is similar with the planets also; many planets are considered pious, and others are considered impious. Saturn and Mars are considered impious. When the pious planets shine very brightly, it is an auspicious sign, but when the inauspicious planets shine very brightly, this is not a very good sign.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.14
“Auspicious planets” refers to Jupiter, Venus, and others. Cruel planets Mars, Saturn, and others surpassed the auspicious planets and with retrograde motion fought.[250]
TEXT - SB 3.17.15
dṛṣṭvānyāṁś ca mahotpātān
atat-tattva-vidaḥ prajāḥ
brahma-putrān ṛte bhītā
menire viśva-samplavam
SYNONYMS
dṛṣṭvā—having seen; anyān—others; ca—and; mahā—great; utpātān—evil omens; a-tat-tattva-vidaḥ—not knowing the secret (of the portents); prajāḥ—people; brahma-putrān—the sons of Brahmā (the four Kumāras); ṛte—except; bhītāḥ—being fearful; menire—thought; viśva-samplavam—the dissolution of the universe.
TRANSLATION
Marking these and many other omens of evil times, everyone but the four sage—sons of Brahmā, who were aware of the fall of Jaya and Vijaya and of their birth as Diti's sons, was seized with fear. They did not know the secrets of these portents and thought that the dissolution of the universe was at hand.
PURPORT
According to Bhagavad-gītā, Seventh Chapter, the laws of nature are so stringent that it is impossible for the living entity to surpass their enforcement. It is also explained that only those who are fully surrendered to Kṛṣṇa in Kṛṣṇa consciousness can be saved. We can learn from the description of the Śrīmad-Bhāgavatam that it is because of the birth of two great demons that there were so many natural disturbances. It is to be indirectly understood, as previously described, that when there are constant disturbances on the earth, that is an omen that some demoniac people have been born or that the demoniac population has increased. In former days there were only two demons—those born of Diti—yet there were so many disturbances. At the present day, especially in this age of Kali, these disturbances are always visible, which indicates that the demoniac population has certainly increased.
To check the increase of demoniac population, the Vedic civilization enacted so many rules and regulations of social life, the most important of which is the garbhādhāna process for begetting good children. In Bhagavad-gītā Arjuna informed Kṛṣṇa that if there is unwanted population (varṇa-saṅkara), the entire world will appear to be hell. People are very anxious for peace in the world, but there are so many unwanted children born without the benefit of the garbhādhāna ceremony, just like the demons born from Diti. Diti was so lusty that she forced her husband to copulate at a time which was inauspicious, and therefore the demons were born to create disturbances. In having sex life to beget children, one should observe the process for begetting nice children; if each and every householder in every family observes the Vedic system, then there are nice children, not demons, and automatically there is peace in the world. If we do not follow regulations in life for social tranquillity, we cannot expect peace. Rather, we will have to undergo the stringent reactions of natural laws.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.15
Brahma-putrān means the Kumāras, since they had cursed the door keepers.
TEXT - SB 3.17.16
tāv ādi-daityau sahasā
vyajyamānātma-pauruṣau
vavṛdhāte 'śma-sāreṇa
kāyenādri-patī iva
SYNONYMS
tau—those two; ādi-daityau—demons in the beginning of creation; sahasā—quickly; vyajyamāna—being manifest; ātma—own; pauruṣau—prowess; vavṛdhāte—grew; aśma-sāreṇa—steellike; kāyena—with bodily frames; adri-patī—two great mountains; iva—like.
TRANSLATION
These two demons who appeared in ancient times soon began to exhibit uncommon bodily features; they had steellike frames which began to grow just like two great mountains.
PURPORT
There are two classes of men in the world; one is called the demon, and the other is called the demigod. The demigods concern themselves with the spiritual upliftment of human society, whereas the demons are concerned with physical and material upliftment. The two demons born of Diti began to make their bodies as strong as iron frames, and they were so tall that they seemed to touch outer space. They were decorated with valuable ornaments, and they thought that this was success in life. Originally it was planned that Jaya and Vijaya, the two doorkeepers of Vaikuṇṭha, were to take birth in this material world, where, by the curse of the sages, they were to play the part of always being angry with the Supreme Personality of Godhead. As demoniac persons, they became so angry that they were not concerned with the Supreme Personality of Godhead, but simply with physical comforts and physical upliftment.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.16
In spite of the curse of the brāhmaṇas, these two devotees of the Lord were still superior. To make this known, this verse shows that they did not have a trace of hellish suffering thought they performed many sinful acts without pious acts, and attained lordship over the three worlds with power, enjoyment and wealth.
Jiva's tika || 3.17.16||
tāv ādi-daityau sahasā vyajyamānātma-pauruṣau vavṛdhāte ’śma-sāreṇa kāyenādri-patī iva
These two original demons, like two mountains, immediately displaying valor, grew up with bodies like steel.
They had remained in the womb by aṇima-siddhi.
TEXT - SB 3.17.17
divi-spṛśau hema-kirīṭa-koṭibhir
niruddha-kāṣṭhau sphurad-aṅgadā-bhujau
gāṁ kampayantau caraṇaiḥ pade pade
kaṭyā sukāñcyārkam atītya tasthatuḥ
SYNONYMS
divi-spṛśau—touching the sky; hema—golden; kirīṭa—of their helmets; koṭibhiḥ—with the crests; niruddha—blocked; kāṣṭhau—the directions; sphurat—brilliant; aṅgadā—bracelets; bhujau—on whose arms; gām—the earth; kampayantau—shaking; caraṇaiḥ—with their feet; pade pade—at every step; kaṭyā—with their waists; su-kāñcyā—with beautiful decorated belts; arkam—the sun; atītya—surpassing; tasthatuḥ—they stood.
TRANSLATION
Their bodies became so tall that they seemed to kiss the sky with the crests of their gold crowns. They blocked the view of all directions and while walking shook the earth at every step. Their arms were adorned with brilliant bracelets, and they stood as if covering the sun with their waists, which were bound with excellent and beautiful girdles.
PURPORT
In the demoniac way of civilization, people are interested in getting a body constructed in such a way that when they walk on the street the earth will tremble and when they stand it will appear that they cover the sun and the vision of the four directions. If a race appears strong in body, their country is materially considered to be among the highly advanced nations of the world.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.17
Kāstā means the directions. Bhujau in the dual is poetic license.
Jiva's tika || 3.17.17||
divi-spṛśau hema-kirīṭa-koṭibhir niruddha-kāṣṭhau sphurad-angadā-bhujau gāṃ kampayantau caraṇaiḥ pade pade kaṭyā sukāncyārkam atītya tasthatuḥ
Touching the sky, blocking the directions with the crests of their golden helmets, with blazing bracelets on their arms, they stood, shaking the earth at every step, surpassing the sun with their belted waists.
Angadā may be used instead of angada as in the case of somapa.
TEXT - SB 3.17.18
prajāpatir nāma tayor akārṣīd
yaḥ prāk sva-dehād yamayor ajāyata
taṁ vai hiraṇyakaśipuṁ viduḥ prajā
yaṁ taṁ hiraṇyākṣam asūta sāgrataḥ
SYNONYMS
prajāpatiḥ—Kaśyapa; nāma—names; tayoḥ—of the two; akārṣīt—gave; yaḥ—who; prāk—first; sva-dehāt—from his body; yamayoḥ—of the twins; ajāyata—was delivered; tam—him; vai—indeed; hiraṇyakaśipum—Hiraṇyakaśipu; viduḥ—know; prajāḥ—people; yam—whom; tam—him; hiraṇyākṣam—Hiraṇyākṣa; asūta—gave birth to; sā—she (Diti); agrataḥ—first.
TRANSLATION
Kaśyapa, Prajāpati, the creator of the living entities, gave his twin sons their names; the one who was born first he named Hiraṇyākṣa, and the one who was first conceived by Diti he named Hiraṇyakaśipu.
PURPORT
There is an authoritative Vedic literature called Piṇḍa-siddhi in which the scientific understanding of pregnancy is very nicely described. It is stated that when the male secretion enters the menstrual flux in the uterus in two successive drops, the mother develops two embryos in her womb, and she brings forth twins in a reverse order to that in which they were first conceived; the child conceived first is born later, and the one conceived later is brought forth first. The first child conceived in the womb lives behind the second child, so when birth takes place the second child appears first, and the first child appears second. In this case it is understood that Hiraṇyākṣa, the second child conceived, was delivered first, whereas Hiraṇyakaśipu, the child who was behind him, having been conceived first, was born second.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.18
This verse describes how Kaśyapa (prajāpatiḥ) gave the twins names on the tenth day after birth. He named them such the child which came first from his body was known as Hiraṇyakaśipu and the child which first came from Diti’s body was known as Hiraṇyākṣa. Yathā and tathā should be supplied. The Piṇḍa-siddhi says:
yadā viśed dvidhā bhūtaṁ bījaṁ puṣpaṁ parikṣarat
dvau tadā bhavato garbhau sūtir veśa viparyyayād
When a person impregnates semen twice in the womb, the two embryos are born in reverse order to the impregnation.
Hiraṇyakaśipu was the eldest from the perspective of Kaśyapa, since he had been deposited first. From the perspective of the mother, Hiraṇyākṣa was eldest since he was born first from her womb. Though either could be considered elder, because of the stronger position of the father, Hiraṇyakaśipu was considered the elder.
TEXT - SB 3.17.19
cakre hiraṇyakaśipur
dorbhyāṁ brahma-vareṇa ca
vaśe sa-pālāl̐ lokāṁs trīn
akuto-mṛtyur uddhataḥ
SYNONYMS
cakre—made; hiraṇyakaśipuḥ—Hiraṇyakaśipu; dorbhyām—by his two arms; brahma-vareṇa—by the benediction of Brahmā; ca—and; vaśe—under his control; sa-pālān—along with their protectors; lokān—the worlds; trīn—three; akutaḥ-mṛtyuḥ—fearing death from no one; uddhataḥ—puffed up.
TRANSLATION
The elder child, Hiraṇyakaśipu, was unafraid of death from anyone within the three worlds because he received a benediction from Lord Brahmā. He was proud and puffed up due to this benediction and was able to bring all three planetary systems under his control.
PURPORT
As will be revealed in later chapters, Hiraṇyakaśipu underwent severe austerity and penance to satisfy Brahmā and thus receive a benediction of immortality. Actually, it is impossible even for Lord Brahmā to give anyone the benediction of becoming immortal, but indirectly Hiraṇyakaśipu received the benediction that no one within this material world would be able to kill him. In other words, because he originally came from the abode of Vaikuṇṭha, he was not to be killed by anyone within this material world. The Lord desired to appear Himself to kill him. One may be very proud of his material advancement in knowledge, but he cannot be immune to the four principles of material existence, namely birth, death, old age and disease. It was the Lord's plan to teach people that even Hiraṇyakaśipu, who was so powerful and strongly built, could not live more than his destined duration of life. One may become as strong and puffed up as Hiraṇyakaśipu and bring under his control all the three worlds, but there is no possibility of continuing life eternally or keeping the conquered booty forever. So many emperors have ascended to power, and they are now lost in oblivion; that is the history of the world.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.19
Dorbhyām means by the power of his arms. The word ca indicates that Brahmā’s blessing helped him in strength (though the main reason was that he was a devotee of the Lord.)
TEXT - SB 3.17.20
hiraṇyākṣo 'nujas tasya
priyaḥ prīti-kṛd anvaham
gadā-pāṇir divaṁ yāto
yuyutsur mṛgayan raṇam
SYNONYMS
hiraṇyākṣaḥ—Hiraṇyākṣa; anujaḥ—younger brother; tasya—his; priyaḥ—beloved; prīti-kṛt—ready to please; anu-aham—every day; gadā-pāṇiḥ—with a club in hand; divam—to the higher planets; yātaḥ—traveled; yuyutsuḥ—desirous to fight; mṛgayan—seeking; raṇam—combat.
TRANSLATION
His younger brother, Hiraṇyākṣa, was always ready to satisfy his elder brother by his activities. Hiraṇyākṣa took a club on his shoulder and traveled all over the universe with a fighting spirit just to satisfy Hiraṇyakaśipu.
PURPORT
The demoniac spirit is to train all family members to exploit the resources of this universe for personal sense gratification, whereas the godly spirit is to engage everything in the service of the Lord. Hiraṇyakaśipu was himself very powerful, and he made his younger brother, Hiraṇyākṣa, powerful to assist him in fighting with everyone and lording it over material nature as long as possible. If possible, he wanted to rule the universe eternally. These are demonstrations of the spirit of the demoniac living entity.
TEXT - SB 3.17.21
taṁ vīkṣya duḥsaha-javaṁ
raṇat-kāñcana-nūpuram
vaijayantyā srajā juṣṭam
aṁsa-nyasta-mahā-gadam
SYNONYMS
tam—him; vīkṣya—having seen; duḥsaha—difficult to control; javam—temper; raṇat—tinkling; kāñcana—gold; nūpuram—anklets; vaijayantyā srajā—with a vaijayantī garland; juṣṭam—adorned; aṁsa—on his shoulder; nyasta—rested; mahā-gadam—a huge mace.
TRANSLATION
Hiraṇyākṣa's temper was difficult to control. He had anklets of gold tinkling about his feet, he was adorned with a gigantic garland, and he rested his huge mace on one of his shoulders.
TEXT - SB 3.17.22
mano-vīrya-varotsiktam
asṛṇyam akuto-bhayam
bhītā nililyire devās
tārkṣya-trastā ivāhayaḥ
SYNONYMS
manaḥ-vīrya—by mental and bodily strength; vara—by the boon; utsiktam—proud; asṛṇyam—not able to be checked; akutaḥ-bhayam—fearing no one; bhītāḥ—frightened; nililyire—hid themselves; devāḥ—the demigods; tārkṣya—Garuḍa; trastāḥ—frightened of; iva—like; ahayaḥ—snakes.
TRANSLATION
His mental and bodily strength as well as the boon conferred upon him had made him proud. He feared death at the hands of no one, and there was no checking him. The gods, therefore, were seized with fear at his very sight, and they hid themselves even as snakes hide themselves for fear of Garuḍa.
PURPORT
The asuras are generally strongly built, as described here, and therefore their mental condition is very sound, and their prowess is also extraordinary. Hiraṇyākṣa and Hiraṇyakaśipu, having received the boon that they would not be killed by any other living entity within this universe, were almost immortal, and thus they were completely fearless.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.22
He was proud because of his mental strength, bodily strength, and strength given by the devatā (Brahmā). Asṛṇyam means uncontrollable.
Jiva's tika || 3.17.21-22||
taṃ vīkṣya duḥsaha-javaṃ raṇat-kāncana-nūpuram vaijayantyā srajā juṣṭam aṃsa-nyasta-mahā-gadam
mano-vīrya-varotsiktam asṛṇyam akuto-bhayam bhītā nililyire devās tārkṣya-trastā ivāhayaḥ
Seeing him, uncontrollable and fearless, with intolerable temper, with jingling gold anklets, with vaijayantī garland and s club placed on his shoulder, possessing mental and bodily strength and strength given by Brahmā, the devatās became frightened and disappeared just as snakes disappear out of fear of Garuḍa.
Two verses are taken together.
TEXT - SB 3.17.23
sa vai tirohitān dṛṣṭvā
mahasā svena daitya-rāṭ
sendrān deva-gaṇān kṣībān
apaśyan vyanadad bhṛśam
SYNONYMS
saḥ—he; vai—indeed; tirohitān—vanished; dṛṣṭvā—having seen; mahasā—by might; svena—his own; daitya-rāṭ—the chief of the Daityas (demons); sa-indrān—along with Indra; deva-gaṇān—the demigods; kṣībān—intoxicated; apaśyan—not finding; vyanadat—roared; bhṛśam—loudly.
TRANSLATION
On not finding Indra and the other demigods, who had previously been intoxicated with power, the chief of the Daityas, seeing that they had all vanished before his might, roared loudly.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.23
Not seeing them, Hiraṇyākṣa became intoxicated (kṣibān). Instead of this klīvān (the devatās were impotent) is also seen.
TEXT - SB 3.17.24
tato nivṛttaḥ krīḍiṣyan
gambhīraṁ bhīma-nisvanam
vijagāhe mahā-sattvo
vārdhiṁ matta iva dvipaḥ
SYNONYMS
tataḥ—then; nivṛttaḥ—returned; krīḍiṣyan—for the sake of sport; gambhīram—deep; bhīma-nisvanam—making a terrible sound; vijagāhe—dived; mahā-sattvaḥ—the mighty being; vārdhim—in the ocean; mattaḥ—in wrath; iva—like; dvipaḥ—an elephant.
TRANSLATION
After returning from the heavenly kingdom, the mighty demon, who was like an elephant in wrath, for the sake of sport dived into the deep ocean, which was roaring terribly.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.24
Not seeing any equal opponent in the ten directions, burning with the heat of his great strength, he dove into the ocean with the hope that maybe someone there would be to his equal and he could fight
TEXT - SB 3.17.25
tasmin praviṣṭe varuṇasya sainikā
yādo-gaṇāḥ sanna-dhiyaḥ sasādhvasāḥ
ahanyamānā api tasya varcasā
pradharṣitā dūrataraṁ pradudruvuḥ
SYNONYMS
tasmin praviṣṭe—when he entered the ocean; varuṇasya—of Varuṇa; sainikāḥ—the defenders; yādaḥ-gaṇāḥ—the aquatic animals; sanna-dhiyaḥ—depressed; sa-sādhvasāḥ—with fear; ahanyamānāḥ—not being hit; api—even; tasya—his; varcasā—by splendor; pradharṣitāḥ—stricken; dūra-taram—far away; pradudruvuḥ—they ran fast.
TRANSLATION
On his entering the ocean, the aquatic animals who formed the host of Varuṇa were stricken with fear and ran far away. Thus Hiraṇyākṣa showed his splendor without dealing a blow.
PURPORT
Materialistic demons sometimes appear to be very powerful and are seen to establish their supremacy throughout the world. Here also it appears that Hiraṇyākṣa, by his demoniac strength, actually established his supremacy throughout the universe, and the demigods were afraid of his uncommon power. Not only were the demigods in space afraid of the demons Hiraṇyakaśipu and Hiraṇyākṣa, but so also were the aquatic animals within the sea.
TEXT - SB 3.17.26
sa varṣa-pūgān udadhau mahā-balaś
caran mahormīñ chvasaneritān muhuḥ
maurvyābhijaghne gadayā vibhāvarīm
āsedivāṁs tāta purīṁ pracetasaḥ
SYNONYMS
saḥ—he; varṣa-pūgān—for many years; udadhau—in the ocean; mahā-balaḥ—mighty; caran—moving; mahā-ūrmīn—gigantic waves; śvasana—by the wind; īritān—tossed; muhuḥ—again and again; maurvyā—iron; abhijaghne—he struck; gadayā—with his mace; vibhāvarīm—Vibhāvarī; āsedivān—reached; tāta—O dear Vidura; purīm—the capital; pracetasaḥ—of Varuṇa.
TRANSLATION
Moving about in the ocean for many, many years, the mighty Hiraṇyākṣa smote the gigantic wind-tossed waves again and again with his iron mace and reached Vibhāvarī, the capital of Varuṇa.
PURPORT
Varuṇa is supposed to be the predominating deity of the waters, and his capital, which is known as Vibhāvarī, is within the watery kingdom.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.26
Over many years (varṣa-pūgān) he struck even the huge waves with his club made of iron (maurvyā). Maurvyā can also mean “made of a type of grass called mūrvā.” He moved about (caran). He came to the city called Vibhāvarī and thought, “There is a city here. I will enter it.”
TEXT - SB 3.17.27
tatropalabhyāsura-loka-pālakaṁ
yādo-gaṇānām ṛṣabhaṁ pracetasam
smayan pralabdhuṁ praṇipatya nīcavaj
jagāda me dehy adhirāja saṁyugam
SYNONYMS
tatra—there; upalabhya—having reached; asura-loka—of the regions where the demons reside; pālakam—the guardian; yādaḥ-gaṇānām—of the aquatic creatures; ṛṣabham—the lord; pracetasam—Varuṇa; smayan—smiling; pralabdhum—to make fun; praṇipatya—having bowed down; nīca-vat—like a lowborn man; jagāda—he said; me—to me; dehi—give; adhirāja—O great lord; saṁyugam—battle.
TRANSLATION
Vibhāvarī is the home of Varuṇa, lord of the aquatic creatures and guardian of the lower regions of the universe, where the demons generally reside. There Hiraṇyākṣa fell at Varuṇa's feet like a lowborn man, and to make fun of him he said with a smile, "Give me battle, O Supreme Lord!"
PURPORT
The demoniac person always challenges others and tries to occupy others' property by force. Here these symptoms are fully displayed by Hiraṇyākṣa, who begged war from a person who had no desire to fight.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.27
Varuṇa is the protector of Pātāla-loka (asura-loka). Hiranyākṣa bowed down to make fun of Varuṇa.
Jiva's tika || 3.17.27||
tatropalabhyāsura-loka-pālakaṃ yādo-gaṇānām ṛṣabhaṃ pracetasam smayan pralabdhuṃ praṇipatya nīcavaj jagāda me dehy adhirāja saṃyugam
Having reached Varuṇa, the protector of Pātāla-loka, the king of the aquatics, Hiraṇyākṣa bowed down low before him in jest, and said with a smile, “O king! Give me a fight!”
The inhabitants of Pātāla are mostly descendants of the Dānavas.
taṃ gṛhītvānayad bhṛtyo varuṇasyāsuro ’ntikam avajnāyāsurīṃ velāṃ praviṣṭam udakaṃ niśi
Because Nanda Mahārāja entered the water in the dark of night, disregarding that demonic time, a demoniac servant of Varuṇa seized him and brought him to his master. (SB 10.28.1)
TEXT - SB 3.17.28
tvaṁ loka-pālo 'dhipatir bṛhac-chravā
vīryāpaho durmada-vīra-māninām
vijitya loke 'khila-daitya-dānavān
yad rājasūyena purāyajat prabho
SYNONYMS
tvam—you (Varuṇa); loka-pālaḥ—guardian of the planet; adhipatiḥ—a ruler; bṛhat-śravāḥ—of wide fame; vīrya—the power; apahaḥ—diminished; durmada—of the proud; vīra-māninām—thinking themselves very big heroes; vijitya—having conquered; loke—in the world; akhila—all; daitya—the demons; dānavān—the Dānavas; yat—whence; rāja-sūyena—with a Rājasūya sacrifice; purā—formerly; ayajat—worshiped; prabho—O lord.
TRANSLATION
You are the guardian of an entire sphere and a ruler of wide fame. Having crushed the might of arrogant and conceited warriors and having conquered all the Daityas and Dānavas in the world, you once performed a Rājasūya sacrifice to the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.28
He speaks with opposite meaning. Because of the absences of demons before this time, it was possible for all persons to perform rājasūya sacrifices. Now, conquer me and perform a rājasūya sacrifice. Or, your sacrifice will be perfected now, if you conquer me.
TEXT - SB 3.17.29
sa evam utsikta-madena vidviṣā
dṛḍhaṁ pralabdho bhagavān apāṁ patiḥ
roṣaṁ samutthaṁ śamayan svayā dhiyā
vyavocad aṅgopaśamaṁ gatā vayam
SYNONYMS
saḥ—Varuṇa; evam—thus; utsikta—puffed up; madena—with vanity; vidviṣā—by the enemy; dṛḍham—deeply; pralabdhaḥ—mocked; bhagavān—worshipful; apām—of the waters; patiḥ—the lord; roṣam—anger; samuttham—sprung up; śamayan—controlling; svayā dhiyā—by his reason; vyavocat—he replied; aṅga—O dear one; upaśamam—desisting from warfare; gatāḥ—gone; vayam—we.
TRANSLATION
Thus mocked by an enemy whose vanity knew no bounds, the worshipful lord of the waters waxed angry, but by dint of his reason he managed to curb the anger that had sprung up in him, and he replied: O dear one, we have now desisted from warfare, having grown too old for combat.
PURPORT
As we see, warmongering materialists always create fighting without reason.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.29
Varuṇa thought, “My anger will not be beneficial.” “I have become peaceful” means “I have grown old. If I were to meet you when was young, then I would defeat thousands like you.” Or the phrase can mean “I have taken sannyāsa, and thus cannot fight, but even now I can defeat you.”
TEXT - SB 3.17.30
paśyāmi nānyaṁ puruṣāt purātanād
yaḥ saṁyuge tvāṁ raṇa-mārga-kovidam
ārādhayiṣyaty asurarṣabhehi taṁ
manasvino yaṁ gṛṇate bhavādṛśāḥ
SYNONYMS
paśyāmi—I see; na—not; anyam—other; puruṣāt—than the person; purātanāt—most ancient; yaḥ—who; saṁyuge—in battle; tvām—to you; raṇa-mārga—in the tactics of war; kovidam—very much skilled; ārādhayiṣyati—will give satisfaction; asura-ṛṣabha—O chief of the asuras; ihi—approach; tam—Him; manasvinaḥ—heroes; yam—whom; gṛṇate—praise; bhavādṛśāḥ—like you.
TRANSLATION
You are so skilled in war that I do not see anyone else but the most ancient person, Lord Viṣṇu, who can give satisfaction in battle to you. Therefore, O chief of the asuras, approach Him, whom even heroes like you mention with praise.
PURPORT
Aggressive materialistic warriors are actually punished by the Supreme Lord for their policy of unnecessarily disturbing world peace. Therefore Varuṇa advised Hiraṇyākṣa that the right course to satisfy his fighting spirit would be to seek to fight with Viṣṇu.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.30
“How will I be relieved of my desire for battle?” This verse answers. Therefore, o best of demons, you should go to Viṣṇu, whom warriors such as you praise as the person who can relieve the itch for battle.
TEXT - SB 3.17.31
taṁ vīram ārād abhipadya vismayaḥ
śayiṣyase vīra-śaye śvabhir vṛtaḥ
yas tvad-vidhānām asatāṁ praśāntaye
rūpāṇi dhatte sad-anugrahecchayā
SYNONYMS
tam—Him; vīram—the great hero; ārāt—quickly; abhipadya—on reaching; vismayaḥ—rid of pride; śayiṣyase—you will lie down; vīraśaye—on the battlefield; śvabhiḥ—by dogs; vṛtaḥ—surrounded; yaḥ—He who; tvat-vidhānām—like you; asatām—of wicked persons; praśāntaye—for the extermination; rūpāṇi—forms; dhatte—He assumes; sat—to the virtuous; anugraha—to show His grace; icchayā—with a desire.
TRANSLATION
Varuṇa continued: On reaching Him you will be rid of your pride at once and will lie down on the field of battle, surrounded by dogs, for eternal sleep. It is in order to exterminate wicked fellows like you and to show His grace to the virtuous that He assumes His various incarnations like Varāha.
PURPORT
Asuras do not know that their bodies consist of the five elements of material nature and that when they fall they become objects of pastimes for dogs and vultures. Varuṇa advised Hiraṇyākṣa to meet Viṣṇu in His boar incarnation so that his hankering for aggressive war would be satisfied and his powerful body would be vanquished.
Srila Visvanatha Cakravarti Thakur Commentary - 3.17.31
“How long will it take to reach him?” Very quickly, in five days you can meet him. Stripped of your pride (vismayaḥ), you will lie down to sleep. Now afflicted by the sickness of pride, you do not sleep, agitated with the desire to fight. Where the warriors lie down (vīraśaye) is the battlefield. That will be your suitable bed. You will have many people to care for your limbs. The dogs will surround you. “If that is so, then please tell me the form of the Lord. Searching inside and outside the universe, on finding him, I will fight with him. How can he kill me? You will see!” For destroying the wicked, he assumes forms such as Varāha or Nṛsiṁha. I know in general, but I do not know in what particular form he will kill you.
Thus ends the commentary on Seventeenth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas
Thus end the Bhaktivedanta purports of the Third Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled "Victory of Hiraṇyākṣa Over All the Directions of the Universe."
18. The Battle Between Lord Boar and the Demon Hiraṇyākṣa
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22-23, 24, 25, 26, 27, 28
TEXT - SB 3.18.1
maitreya uvāca
tad evam ākarṇya jaleśa-bhāṣitaṁ
mahā-manās tad vigaṇayya durmadaḥ
harer viditvā gatim aṅga nāradād
rasātalaṁ nirviviśe tvarānvitaḥ
SYNONYMS
maitreyaḥ—the great sage Maitreya; uvāca—said; tat—that; evam—thus; ākarṇya—hearing; jala-īśa—of the controller of water, Varuṇa; bhāṣitam—words; mahā-manāḥ—proud; tat—those words; vigaṇayya—having paid little heed to; durmadaḥ—vainglorious; hareḥ—of the Supreme Personality of Godhead; viditvā—having learned; gatim—the whereabouts; aṅga—O dear Vidura; nāradāt—from Nārada; rasātalam—to the depths of the ocean; nirviviśe—entered; tvarā-anvitaḥ—with great speed.
TRANSLATION
Maitreya continued: The proud and falsely glorious Daitya paid little heed to the words of Varuṇa. O dear Vidura, he learned from Nārada the whereabouts of the Supreme Personality of Godhead and hurriedly betook himself to the depths of the ocean.
PURPORT
Materialistic warmongers are not even afraid to fight with their mightiest enemy, the Personality of Godhead. The demon was very encouraged to learn from Varuṇa that there was one fighter who could actually combat him, and he was very enthusiastic to search out the Supreme Personality of Godhead just to give Him a fight, even though it was predicted by Varuṇa that by fighting with Viṣṇu he would become prey for dogs, jackals and vultures. Since demoniac persons are less intelligent, they dare to fight with Viṣṇu, who is known as Ajita, or one who has never been conquered.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.1
The Eighteenth Chapter describes a conversation between the demon and Varāha, Brahmā’s fear, and a battle using clubs. Hearing of a worthy opponent, and not considering Varuṇa’s words that he would lie down on the battlefield and that the Lord killed such demons as himself, since he thought that it was impossible he could be obstructed, proud and eager Hiraṇyākṣa searched for the Lord. “Where can I find him?” By chance he saw Nārada in the city and questioned him. From Nārada he learned where to go, and entered the Garbhodaka Ocean (rasātalam).
Jiva's tika || 3.18.1||
maitreya uvāca tad evam ākarṇya jaleśa-bhāṣitaṃ mahā-manās tad vigaṇayya durmadaḥ harer viditvā gatim anga nāradād rasātalaṃ nirviviśe tvarānvitaḥ
Maitreya said: O Vidura! Hearing the words of Varuṇa, the arrogant and foolish Hiraṇyākṣa, considering carefully, and learning from Nārada where he would find the Lord, he quickly entered the Garbhodaka Ocean.
Vigaṇayya means carefully considering or agreeing.
TEXT - SB 3.18.2
dadarśa tatrābhijitaṁ dharā-dharaṁ
pronnīyamānāvanim agra-daṁṣṭrayā
muṣṇantam akṣṇā sva-ruco 'ruṇa-śriyā
jahāsa cāho vana-gocaro mṛgaḥ
SYNONYMS
dadarśa—he saw; tatra—there; abhijitam—the victorious; dharā—the earth; dharam—bearing; pronnīyamāna—being raised upward; avanim—the earth; agra-daṁṣṭrayā—by the tip of His tusk; muṣṇantam—who was diminishing; akṣṇā—with His eyes; sva-rucaḥ—Hiraṇyākṣa's own splendor; aruṇa—reddish; śriyā—radiant; jahāsa—he laughed; ca—and; aho—oh; vana-gocaraḥ—amphibious; mṛgaḥ—beast.
TRANSLATION
He saw there the all-powerful Personality of Godhead in His boar incarnation, bearing the earth upward on the ends of His tusks and robbing him of his splendor with His reddish eyes. The demon laughed: Oh, an amphibious beast!
PURPORT
In a previous chapter we have discussed the incarnation of the Supreme Personality of Godhead as Varāha, the boar. While Varāha, with His tusks, engaged in uplifting the submerged earth from the depths of the waters, this great demon Hiraṇyākṣa met Him and challenged Him, calling Him a beast. Demons cannot understand the incarnations of the Lord; they think that His incarnations as a fish or boar or tortoise are big beasts only. They misunderstand the body of the Supreme Personality of Godhead, even in His human form, and they deride His descent. In the Caitanya-sampradāya there is sometimes a demoniac misconception about the descent of Nityānanda Prabhu. Nityānanda Prabhu's body is spiritual, but demoniac persons consider the body of the Supreme Personality to be material, just like ours. Avajānanti māṁ mūḍhāḥ: [Bg. 9.11] persons who have no intelligence deride the transcendental form of the Lord as material.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.2
In the previous discussion of Varāha the pastime of the battle was not described in detail. Here it is described. Abhijitam means “he who conquers all around.” Or it can mean he who is the presiding deity of Abhijit constellation. Varāha was lifting up the earth high. He diminished Hiraṇyākṣa’s splendor (svarucaḥ) by his radiance. Vanagocaraḥ means a being living in the water as well as a beast living in the forest. The demon’s abuse is also praise for the Lord. Vanagocaraḥ can mean Nārāyaṇa, who sleeps on the water. This vanagocara is sought (mrgaḥ) by the sages. Or vanagocaraḥ can mean “one who should be seen in an isolated place, not the village.”
Jiva's tika || 3.18.2||
dadarśa tatrābhijitaṃ dharā-dharaṃ pronnīyamānāvanim agra-daṃṣṭrayā muṣṇantam akṣṇā sva-ruco ’ruṇa-śriyā jahāsa cāho vana-gocaro mṛgaḥ
He saw the Lord, holder of the earth, lifting high the earth on the tips of his tusks, diminishing Hiraṇyākṣa’s splendor with his reddish eyes. Hiraṇyākṣa laughed, “O! You are a beast that lives in the water!”
Aruṇa-śriyā is a masculine form modifying akṣṇā.
TEXT - SB 3.18.3
āhainam ehy ajña mahīṁ vimuñca no
rasaukasāṁ viśva-sṛjeyam arpitā
na svasti yāsyasy anayā mamekṣataḥ
surādhamāsādita-sūkarākṛte
SYNONYMS
āha—Hiraṇyākṣa said; enam—to the Lord; ehi—come and fight; ajña—O fool; mahīm—the earth; vimuñca—give up; naḥ—to us; rasā-okasām—of the inhabitants of the lower regions; viśva-sṛjā—by the creator of the universe; iyam—this earth; arpitā—entrusted; na—not; svasti—well-being; yāsyasi—You will go; anayā—with this; mama īkṣataḥ—while I am seeing; sura-adhama—O lowest of the demigods; āsādita—having taken; sūkara-ākṛte—the form of a boar.
TRANSLATION
The demon addressed the Lord: O best of the demigods, dressed in the form of a boar, just hear me. This earth is entrusted to us, the inhabitants of the lower regions, and You cannot take it from my presence and not be hurt by me.
PURPORT
Śrīdhara Svāmī, commenting on this verse, states that although the demon wanted to deride the Personality of Godhead in the form of a boar, actually he worshiped Him in several words. For example, he addressed Him as vana-gocaraḥ, which means "one who is a resident of the forest," but another meaning of vana-gocaraḥ is "one who lies on the water." Viṣṇu lies on the water, so the Supreme Personality of Godhead can be properly addressed in this way. The demon also addressed Him as mṛgaḥ, indicating, unintentionally, that the Supreme Personality is sought after by great sages, saintly persons and transcendentalists. He also addressed Him as ajña. Śrīdhara Svāmī says that jña means "knowledge," and there is no knowledge which is unknown to the Supreme Personality of Godhead. Indirectly, therefore, the demon said that Viṣṇu knows everything. The demon addressed Him as surādhama. Sura means "the demigods," and adhama means "Lord of all there is." He is Lord of all the demigods; therefore He is the best of all demigods, or God. When the demon used the phrase "in my presence," the implied meaning was, "In spite of my presence, You are completely able to take away the earth." Na svasti yāsyasi: "unless You kindly take this earth from our custody, there can be no good fortune for us."
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.3
The earth has been given by Brahmā to the inhabitants of the Garbhodaka Ocean. So no one can lift it from the lower regions. Without my permission (mama īkṣataḥ) you will not leave carrying the earth. There is another meaning to the verse. O omniscient Lord (ajña), one beyond whom there is no knowledge! The word no can be a negative particle. Thus the sentence can mean “Do not give up the earth. Brahmā has presented the earth to you. You will obtain not only the earth, but along with it, you will obtain our wealth and kingdoms (svasti).” “Why do you give the earth to me?” It is because your mercy on me (īkṣataḥ). O best of the devatās (sura-adhama)! This form of a boar is given to your devotees for service. The word no can be interpreted as naḥ, or as a negative, indicating harm to Varāha. Thus two meaning can be given to the verse.
Jiva's tika || 3.18.3||
āhainam ehy ajna mahīṃ vimunca no rasaukasāṃ viśva-sṛjeyam arpitā na svasti yāsyasy anayā mamekṣataḥ surādhamāsādita-sūkarākṛte
He said to the Lord, “O fool! Release the earth. It has been given by Brahmā to me for the inhabitants of the Garbhodaka Ocean. You will not leave in good health if you take the earth without my permission. O lowest of the devatās, who have taken the form of a boar!”
Since he was only playing like a demon, his words are meaningless. Three verses describe his speech. Now the two demons lived in Svarga. Rasātala was within the earth. The word no can be interpreted as naḥ, or as a negative, according to Pāṇini rules anaci and vā śari. (Thus the verse has two meanings.)
TEXT - SB 3.18.4
tvaṁ naḥ sapatnair abhavāya kiṁ bhṛto
yo māyayā hanty asurān parokṣa-jit
tvāṁ yogamāyā-balam alpa-pauruṣaṁ
saṁsthāpya mūḍha pramṛje suhṛc-chucaḥ
SYNONYMS
tvam—You; naḥ—us; sapatnaiḥ—by our enemies; abhavāya—for killing; kim—is it that; bhṛtaḥ—maintained; yaḥ—He who; māyayā—by deception; hanti—kills; asurān—the demons; parokṣa-jit—who conquered by remaining invisible; tvām—You; yogamāyā-balam—whose strength is bewildering power; alpa-pauruṣam—whose power is meager; saṁsthāpya—after killing; mūḍha—fool; pramṛje—I shall wipe out; suhṛt-śucaḥ—the grief of my kinsmen.
TRANSLATION
You rascal, You have been nourished by our enemies to kill us, and You have killed some demons by remaining invisible. O fool, Your power is only mystic, so today I shall enliven my kinsmen by killing You.
PURPORT
The demon used the word abhavāya, which means "for killing." Śrīdhara Svāmī comments that this "killing" means liberating, or, in other words, killing the process of continued birth and death. The Lord kills the process of birth and death and keeps Himself invisible. The activities of the Lord's internal potency are inconceivable, but by a slight exhibition of this potency, the Lord, by His grace, can deliver one from nescience. Śucaḥ means "miseries"; the miseries of material existence can be extinguished by the Lord by His potential energy of internal yogamāyā. In the Upaniṣads (Śvetāśvatara Upaniṣad 6.8) it is stated, parāsya śaktir vividhaiva śrūyate [Cc. Madhya 13.65, purport]. The Lord is invisible to the eyes of the common man, but His energies act in various ways. When demons are in adversity, they think that God is hiding Himself and is working by His mystic potency. They think that if they can find God they can kill Him just by seeing Him. Hiraṇyākṣa thought that way, and he challenged the Lord: "You have done tremendous harm to our community, taking the part of the demigods, and You have killed our kinsmen in so many ways, always keeping Yourself hidden. Now I see You face to face, and I am not going to let You go. I shall kill You and save my kinsmen from Your mystic misdeeds."
Not only are demons always anxious to kill God with words and philosophy, but they think that if one is materially powerful he can kill God with materially fatal weapons. Demons like Kaṁsa, Rāvaṇa and Hiraṇyakaśipu thought themselves powerful enough to kill even God. Demons cannot understand that God, by His multifarious potencies, can work so wonderfully that He can be present everywhere and still remain in His eternal abode, Goloka Vṛndāvana.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.4
Have you, who kill by deception, by remaining invisible, been protected by the devatās, my enemy, for destroying me? You do not kill them directly. After killing you who do not have physical strength, only yoga-māyā, I shall wipe away the tears of lamentation of my friends. There is another meaning to his words.
Have the devatās taken shelter of you, who kill asuras by your mercy (māyayā) in order to award me liberation? By killing the demons you give them a spiritual destination. You remain victorious though you are invisible. Your invisibility is your greater mercy. The devatās show themselves after a little sādhana but you do not reveal yourself even after plenty of sādhana. After fixing my mind on you who have inconceivable powers (yoga-māyā-balam) and who make Mahāviṣṇu insignificant (alpa-pauruṣam), I will completely destroy (pramṛje) the suffering of material existence (śucaḥ) of my friends, since you liberate even the friends of those who remember you. O Lord, you show satisfaction with the fools by giving them your bhakti (mūḍha)!
Jiva's tika || 3.18.4||
tvaṃ naḥ sapatnair abhavāya kiṃ bhṛto yo māyayā hanty asurān parokṣa-jit tvāṃ yogamāyā-balam alpa-pauruṣaṃ saṃsthāpya mūḍha pramṛje suhṛc-chucaḥ
Were you, who kill the demons by deception by remaining invisible, protected by the devatās in order to kill me? I will wipe away the tears of grief of my friends after destroying you, a coward with strength produced by yoga-māyā
Mūḍḥa-pra can mean “O Lord who gives makes perfect those opposed to bhakti by giving them bhakti.”
TEXT - SB 3.18.5
tvayi saṁsthite gadayā śīrṇa-śīrṣaṇy
asmad-bhuja-cyutayā ye ca tubhyam
baliṁ haranty ṛṣayo ye ca devāḥ
svayaṁ sarve na bhaviṣyanty amūlāḥ
SYNONYMS
tvayi—when You; saṁsthite—are killed; gadayā—by the mace; śīrṇa—smashed; śīrṣaṇi—skull; asmat-bhuja—from my hand; cyutayā—released; ye—those who; ca—and; tubhyam—to You; balim—presentations; haranti—offer; ṛṣayaḥ—sages; ye—those who; ca—and; devāḥ—demigods; svayam—automatically; sarve—all; na—not; bhaviṣyanti—will exist; amūlāḥ—without roots.
TRANSLATION
The demon continued: When You fall dead with Your skull smashed by the mace hurled by my arms, the demigods and sages who offer You oblations and sacrifice in devotional service will also automatically cease to exist, like trees without roots.
PURPORT
Demons are very much disturbed when devotees worship the Lord in the prescribed ways recommended in the scriptures. In the Vedic scriptures, the neophyte devotees are advised to engage in nine kinds of devotional service, such as to hear and chant the holy name of God, to remember Him always, to chant on beads Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, to worship the Lord in the form of His Deity incarnation in the temples, and to engage in various activities of Kṛṣṇa consciousness to increase the number of godly persons for perfect peace in the world. Demons do not like such activity. They are always envious of God and His devotees. Their propaganda not to worship in the temple or church but simply to make material advancement for satisfaction of the senses is always current. The demon Hiraṇyākṣa, upon seeing the Lord face to face, wanted to make a permanent solution by killing the Personality of Godhead with his powerful mace. The example of an uprooted tree mentioned here by the demon is very significant. Devotees accept that God is the root of everything. Their example is that just as the stomach is the source of energy of all the limbs of the body, God is the original source of all energy manifested in the material and spiritual worlds; therefore, as supplying food to the stomach is the process to satisfy all the limbs of the body, Kṛṣṇa consciousness, or developing love of Kṛṣṇa, is the sublime method for satisfying the source of all happiness. The demon wants to uproot this source because if the root, God, were to be checked, the activities of the Lord and the devotees would automatically stop. The demon would be very much satisfied by such a situation in society. Demons are always anxious to have a godless society for their sense gratification. According to Śrīdhara Svāmī, this verse means that when the demon would be deprived of his mace by the Supreme Personality of Godhead, not only the neophyte devotees but also the ancient sagacious devotees of the Lord would be very much satisfied.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.5
When you are killed, the devatās will also die. The other meaning is as follows. When your skull is not cracked by a club released from my hand, the recent devotees who offer you homage at this time, and as well the ancient devatās, devotees and sages, will spontaneously (svayam) no longer be unsteady (amūlāḥ).
TEXT - SB 3.18.6
sa tudyamāno 'ri-durukta-tomarair
daṁṣṭrāgra-gāṁ gām upalakṣya bhītām
todaṁ mṛṣan niragād ambu-madhyād
grāhāhataḥ sa-kareṇur yathebhaḥ
SYNONYMS
saḥ—He; tudyamānaḥ—being pained; ari—of the enemy; durukta—by the abusive words; tomaraiḥ—by the weapons; daṁṣṭra-agra—on the ends of His tusks; gām—situated; gām—the earth; upalakṣya—seeing; bhītām—frightened; todam—the pain; mṛṣan—bearing; niragāt—He came out; ambu-madhyāt—from the midst of the water; grāha—by a crocodile; āhataḥ—attacked; sa-kareṇuḥ—along with a she-elephant; yathā—as; ibhaḥ—an elephant.
TRANSLATION
Although the Lord was pained by the shaftlike abusive words of the demon, He bore the pain. But seeing that the earth on the ends of His tusks was frightened, He rose out of the water just as an elephant emerges with its female companion when assailed by an alligator.
PURPORT
The Māyāvādī philosopher cannot understand that the Lord has feelings. The Lord is satisfied if someone offers Him a nice prayer, and similarly, if someone decries His existence or calls Him by ill names, God is dissatisfied. The Supreme Personality of Godhead is decried by the Māyāvādī philosophers, who are almost demons. They say that God has no head, no form, no existence and no legs, hands or other bodily limbs. In other words, they say that He is dead or lame. All these misconceptions of the Supreme Lord are a source of dissatisfaction to Him; He is never pleased with such atheistic descriptions. In this case, although the Lord felt sorrow from the piercing words of the demon, He delivered the earth for the satisfaction of the demigods, who are ever His devotees. The conclusion is that God is as sentient as we are. He is satisfied by our prayers and dissatisfied by our harsh words against Him. In order to give protection to His devotee, He is always ready to tolerate insulting words from the atheists.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.6
The Lord was assailed by the abusive, lance-like words of the enemy. He bore the pain of the enemy’s abusive words. He was like an elephant attacked by a crocodile. The other meaning is “The Lord was pained by compassion, seeing the pain in Brahmā and others who heard those words. He was victorious by the happiness gained through the praise uttered by the enemy. He was like an elephant emerging from the water, uninjured by a crocodile.”
Jiva's tika || 3.18.6||
sa tudyamāno ’ri-durukta-tomarair daṃṣṭrāgra-gāṃ gām upalakṣya bhītām todaṃ mṛṣan niragād ambu-madhyād grāhāhataḥ sa-kareṇur yathebhaḥ
Though assailed by the lances of the enemy’s abusive words, the Lord, seeing the frightened earth perched on the ends of his tusks, bore the insults, and emerged from the water, like an elephant attacked by a crocodile.
He was struck by the lances of words. He accepted the secret identity of his two devotees.
TEXT - SB 3.18.7
taṁ niḥsarantaṁ salilād anudruto
hiraṇya-keśo dviradaṁ yathā jhaṣaḥ
karāla-daṁṣṭro 'śani-nisvano 'bravīd
gata-hriyāṁ kiṁ tv asatāṁ vigarhitam
SYNONYMS
tam—Him; niḥsarantam—coming out; salilāt—from the water; anudrutaḥ—chased; hiraṇya-keśaḥ—having golden hair; dviradam—an elephant; yathā—as; jhaṣaḥ—a crocodile; karāla-daṁṣṭraḥ—having fearful teeth; aśani-nisvanaḥ—roaring like thunder; abravīt—he said; gata-hriyām—for those who are shameless; kim—what; tu—indeed; asatām—for the wretches; vigarhitam—reproachable.
TRANSLATION
The demon, who had golden hair on his head and fearful tusks, gave chase to the Lord while He was rising from the water, even as an alligator would chase an elephant. Roaring like thunder, he said: Are You not ashamed of running away before a challenging adversary? There is nothing reproachable for shameless creatures!
PURPORT
When the Lord was coming out of the water, taking the earth in His arms to deliver it, the demon derided Him with insulting words, but the Lord did not care because He was very conscious of His duty. For a dutiful man there is nothing to fear. Similarly, those who are powerful have no fear of derision or unkind words from an enemy. The Lord had nothing to fear from anyone, yet He was merciful to His enemy by neglecting him. Although apparently He fled from the challenge, it was just to protect the earth from calamity that He tolerated Hiraṇyākṣa's deriding words.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.7
Chasing the Lord, he said, “Is there criticism for those who without shame and are cowardly? There is not. But still, it is not unsuitable to criticize opponents who flee.” The other meaning is as follows. Can there be criticism of those who are merciful and modest. Those who, being merciful, flee for the purpose of protecting the earth who has taken shelter of your tusks should not be criticized. Or another meaning is as follows. Thinking that it was not proper to pursue the Lord who was lifting the earth for helping the populace, the demon criticizes himself. “Is there censure for me, a demon, dedicated to my own pleasure, devoid of shame? No, there is not. How unfortunate I am!”
Jiva's tika || 3.18.7||
taṃ niḥsarantaṃ salilād anudruto hiraṇya-keśo dviradaṃ yathā jhaṣaḥ karāla-daṃṣṭro ’śani-nisvano ’bravīd gata-hriyāṃ kiṃ tv asatāṃ vigarhitam
Hiraṇyākṣa, with golden hair and fierce teeth, chasing the Lord as he rose from the water, just like a crocodile pursuing an elephant, then spoke with the sound of thunder. “What censure is there for those without shame and bravery?”
The verses uttered by both parties end up as praises by taking their real meaning since both Varāha and Hiraṇyākṣa were in knowledge.
TEXT - SB 3.18.8
sa gām udastāt salilasya gocare
vinyasya tasyām adadhāt sva-sattvam
abhiṣṭuto viśva-sṛjā prasūnair
āpūryamāṇo vibudhaiḥ paśyato 'reḥ
SYNONYMS
saḥ—the Lord; gām—the earth; udastāt—on the surface; salilasya—of the water; gocare—within His sight; vinyasya—having placed; tasyām—to the earth; adadhāt—He invested; sva—His own; sattvam—existence; abhiṣṭutaḥ—praised; viśva-sṛjā—by Brahmā (the creator of the universe); prasūnaiḥ—by flowers; āpūryamāṇaḥ—becoming satisfied; vibudhaiḥ—by the demigods; paśyataḥ—while looking on; areḥ—the enemy.
TRANSLATION
The Lord placed the earth within His sight on the surface of the water and transferred to her His own energy in the form of the ability to float on the water. While the enemy stood looking on, Brahmā, the creator of the universe, extolled the Lord, and the other demigods rained flowers on Him.
PURPORT
Those who are demons cannot understand how the Supreme Personality of Godhead floated the earth on water, but to devotees of the Lord this is not a very wonderful act. Not only the earth but many, many millions of planets are floating in the air, and this floating power is endowed upon them by the Lord; there is no other possible explanation. The materialists can explain that the planets are floating by the law of gravitation, but the law of gravitation works under the control or direction of the Supreme Lord. That is the version of Bhagavad-gītā, which confirms, by the Lord's statement, that behind the material laws or nature's laws and behind the growth, maintenance, production and evolution of all the planetary systems—behind everything—is the Lord's direction. The Lord's activities could be appreciated only by the demigods, headed by Brahmā, and therefore when they saw the uncommon prowess of the Lord in keeping the earth on the surface of the water, they showered flowers on Him in appreciation of His transcendental activity.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.8
“Since the earth is frightened it is not good that I fight with the demon.” Thus the Lord placed the earth upon the water within his sight and endowed her with his own energy (sva-sattvam), so that the earth would not sink in the water. He was praised by Brahmā. He was showered completely with flowers by the Prajāpatis (vibudhaiḥ), while the enemy watched. This indicates that the demon was not respected.
TEXT - SB 3.18.9
parānuṣaktaṁ tapanīyopakalpaṁ
mahā-gadaṁ kāñcana-citra-daṁśam
marmāṇy abhīkṣṇaṁ pratudantaṁ duruktaiḥ
pracaṇḍa-manyuḥ prahasaṁs taṁ babhāṣe
SYNONYMS
parā—from behind; anuṣaktam—who followed very closely; tapanīya-upakalpam—who had a considerable amount of gold ornaments; mahā-gadam—with a great mace; kāñcana—golden; citra—beautiful; daṁśam—armor; marmāṇi—the core of the heart; abhīkṣṇam—constantly; pratudantam—piercing; duruktaiḥ—by abusive words; pracaṇḍa—terrible; manyuḥ—anger; prahasan—laughing; tam—to him; babhāṣe—He said.
TRANSLATION
The demon, who had a wealth of ornaments, bangles and beautiful golden armor on his body, chased the Lord from behind with a great mace. The Lord tolerated his piercing ill words, but in order to reply to him, He expressed His terrible anger.
PURPORT
The Lord could have chastised the demon immediately while the demon was deriding the Lord with ill words, but the Lord tolerated him to please the demigods and to show that they should not be afraid of demons while discharging their duties. Therefore His toleration was displayed mainly to drive away the fears of the demigods, who should know that the Lord is always present to protect them. The demon's derision of the Lord was just like the barking of dogs; the Lord did not care about it, since He was doing His own work in delivering the earth from the midst of the water. Materialistic demons always possess large amounts of gold in various shapes, and they think that a large amount of gold, physical strength and popularity can save them from the wrath of the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.9
The Lord spoke to the demon ornamented with gold, wearing gold armor, who following him, and assailed him with abusive words, not with praise. He was angry because of the hearing the abusive words of the demon, and laughed on hearing the other meaning of the words, which were praise. One would expect a fitting answer to the words of Hiraṇyākṣa. Thus the reply of the Lord has two meanings as well.
Jiva's tika || 3.18.9||
parānuṣaktaṃ tapanīyopakalpaṃ mahā-gadaṃ kāncana-citra-daṃśam marmāṇy abhīkṣṇaṃ pratudantaṃ duruktaiḥ pracaṇḍa-manyuḥ prahasaṃs taṃ babhāṣe
The Lord replied to Hiraṇyākṣa, ornamented with gold, wearing golden armor, carrying a huge club, who was following him. In great anger, he assailed the demon to the heart with sharp words and laughed.
Hiraṇyākṣa pursued him. This can be taken as pursuit because of attraction. The following verse can be interpreted similarly:
karāla-daṃṣṭraś cakṣurbhyāṃ sancakṣāṇo dahann iva abhiplutya sva-gadayā hato ’sīty āhanad dharim
The demon with terrible fangs, gazing on the Lord, seemed to burn him up with his eyes. “You are dead!” he exclaimed, and struck the Lord with his club. (SB 3.19.8)
In the Seventh Canto, Yudhiṣṭhira criticizes such harsh words and Nārada gives the explanation that it is just a superficial imitation, without affecting the Lord.
TEXT - SB 3.18.10
śrī-bhagavān uvāca
satyaṁ vayaṁ bho vana-gocarā mṛgā
yuṣmad-vidhān mṛgaye grāma-siṁhān
na mṛtyu-pāśaiḥ pratimuktasya vīrā
vikatthanaṁ tava gṛhṇanty abhadra
SYNONYMS
śrī-bhagavān uvāca—the Supreme Personality of Godhead said; satyam—indeed; vayam—We; bhoḥ—O; vana-gocarāḥ—dwelling in the forest; mṛgāḥ—creatures; yuṣmat-vidhān—like you; mṛgaye—I am searching to kill; grāma-siṁhān—dogs; na—not; mṛtyu-pāśaiḥ—by the bonds of death; pratimuktasya—of one who is bound; vīrāḥ—the heroes; vikatthanam—loose talk; tava—your; gṛhṇanti—take notice of; abhadra—O mischievous one.
TRANSLATION
The Personality of Godhead said: Indeed, We are creatures of the jungle, and We are searching after hunting dogs like you. One who is freed from the entanglement of death has no fear from the loose talk in which you are indulging, for you are bound up by the laws of death.
PURPORT
Demons and atheistic persons can go on insulting the Supreme Personality of Godhead, but they forget that they are subjected to the laws of birth and death. They think that simply by decrying the existence of the Supreme Lord or defying His stringent laws of nature, one can be freed from the clutches of birth and death. In Bhagavad-gītā it is said that simply by understanding the transcendental nature of God one can go back home, back to Godhead. But demons and atheistic persons do not try to understand the nature of the Supreme Lord; therefore they remain in the entanglement of birth and death.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.10
I am searching for dogs like you. Heroes like me do not take notice of arrogant words of you who are bound by the ropes of death. The other meaning is as follows. We are seen by the devotees who have given up material enjoyment (vana-gocarāḥ). Mercifully, I search out those who are most prominently attached to material enjoyment (grāma-siṁhān) to offer them a place with me. But why do you give mercy to proud, sinful persons? Heroes like me are generous, and do not feel the faults in your boasting words. What is your position? You become completely freed from the ropes of death, since one who receives my mercy is not subject to death. O person from whom no inauspiciousness arises (abhadra)!
Jiva's tika || 3.18.10||
śrī-bhagavān uvāca satyaṃ vayaṃ bho vana-gocarā mṛgā yuṣmad-vidhān mṛgaye grāma-siṃhān na mṛtyu-pāśaiḥ pratimuktasya vīrā vikatthanaṃ tava gṛhṇanty abhadra
The Lord said: It is true! I am a beast of the forest and am searching for dogs such as you. O sinful demon! Heroes such as I do not react to arrogant words of persons such as you who are bound by the ropes of death.
The Lord’s words are filled with joking, in reference to the present identity of his associate, but carry another real meaning as well.
Vana-gocara means a person who is the residence of the devotee. Being merciful, I search after the best people in the material world (grāma-siṃhān), such as you. I seek you out to liberate you. Why are you merciful to us unsubmissive people? Heroes do not react to the words of such people.
TEXT - SB 3.18.11
ete vayaṁ nyāsa-harā rasaukasāṁ
gata-hriyo gadayā drāvitās te
tiṣṭhāmahe 'thāpi kathañcid ājau
stheyaṁ kva yāmo balinotpādya vairam
SYNONYMS
ete—Ourselves; vayam—We; nyāsa—of the charge; harāḥ—thieves; rasā-okasām—of the inhabitants of Rasātala; gata-hriyaḥ—shameless; gadayā—by the mace; drāvitāḥ—chased; te—your; tiṣṭhāmahe—We shall stay; atha api—nevertheless; kathañcit—somehow; ājau—on the battlefield; stheyam—We must stay; kva—where; yāmaḥ—can We go; balinā—with a powerful enemy; utpādya—having created; vairam—enmity.
TRANSLATION
Certainly We have stolen the charge of the inhabitants of Rasātala and have lost all shame. Although bitten by your powerful mace, I shall stay here in the water for some time because, having created enmity with a powerful enemy, I now have no place to go.
PURPORT
The demon should have known that God cannot be driven out of any place, for He is all-pervading. Demons think of their possessions as their property, but actually everything belongs to the Supreme Personality of Godhead, who can take anything at any time He likes.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.11
Speaking with lamenting voice, the Lord joked with the demon. I have stolen things entrusted to you and fled away, but that is impossible. ”Have you fled far enough because of the suffering inflicted on you?” I must remain here, since I have nowhere to go.
There is another meaning. I am the receiver of the offerings (nyāsa-harā) made with devotion even by the demons (rasaukasām). I am not ashamed of doing this (gata-hriyaḥ), because I am affectionate to my devotees. This is because you have melted (drāvitāḥ) my heart with your words of praise (gadayā). Gadā (which becomes gadayā) can come from the verb gad, meaning ”to speak,” in the manner of words such as bhid. Thus I will remain with you even during battle, to show you my extraordinary powers. Ātmanepada form (tiṣṭhāmahe) is used to indicate that he is showing something. ”O cause of existence! Going to Vaikuṇṭha, you will remain there happily. Why would you want to endure suffering by fighting?” I must remain (stheyam) engaged in battle with you in order to derive bliss from fighting because of the enmity in you caused by the curse of the Kumāras. Where else should I go?
TEXT - SB 3.18.12
tvaṁ pad-rathānāṁ kila yūthapādhipo
ghaṭasva no 'svastaya āśv anūhaḥ
saṁsthāpya cāsmān pramṛjāśru svakānāṁ
yaḥ svāṁ pratijñāṁ nātipiparty asabhyaḥ
SYNONYMS
tvam—you; pad-rathānām—of foot soldiers; kila—indeed; yūthapa—of the leaders; adhipaḥ—the commander; ghaṭasva—take steps; naḥ—Our; asvastaye—for defeat; āśu—promptly; anūhaḥ—without consideration; saṁsthāpya—having killed; ca—and; asmān—Us; pramṛja—wipe away; aśru—tears; svakānām—of your kith and kin; yaḥ—he who; svām—his own; pratijñām—promised word; na—not; atipiparti—fulfills; asabhyaḥ—not fit to sit in an assembly.
TRANSLATION
You are supposed to be the commander of many foot soldiers, and now you may take prompt steps to overthrow Us. Give up all your foolish talk and wipe out the cares of your kith and kin by slaying Us. One may be proud, yet he does not deserve a seat in an assembly if he fails to fulfill his promised word.
PURPORT
A demon may be a great soldier and commander of a large number of infantry, but in the presence of the Supreme Personality of Godhead he is powerless and is destined to die. The Lord, therefore, challenged the demon not to go away, but to fulfill his promised word to kill Him.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.12
You, the commander of leaders of the foot soldiers, should immediately act to bring about my defeat (asvastaye), without thinking twice (anūhaḥ). He who does not fulfill his promise is not fit to sit in the assembly. There is another meaning. Filled with prema, you have accepted the mood of a demon as a promise to give me happiness by fighting with me. He who does not keep that promise is unfit to sit in the assembly. Therefore, as commander of the troops, act now to make me happy by fighting, in order to give up your life (asvastaye), after having fixed me in your heart. Wipe away your tears of bliss.
. || 3.18.13 ||
The demon, having been insulted in verse 10, became angry, since he was the object of a joke (pralabdhaḥ). He became like a large snake which was being teased by the words of verses 11 and 12. The other meaning is as follows. Having fallen from his position as an associate of the Lord (adhikṣiptaḥ), he became overcome with great anger. Though śuddha-sattva by nature, because of the curse of the Kumāras arising from the will of the Lord, he became full of ignorance. At the time of fighting he accepted great anger, though it was not real anger.
TEXT - SB 3.18.13
maitreya uvāca
so 'dhikṣipto bhagavatā
pralabdhaś ca ruṣā bhṛśam
ājahārolbaṇaṁ krodhaṁ
krīḍyamāno 'hi-rāḍ iva
SYNONYMS
maitreyaḥ—the great sage Maitreya; uvāca—said; saḥ—the demon; adhikṣiptaḥ—having been insulted; bhagavatā—by the Personality of Godhead; pralabdhaḥ—ridiculed; ca—and; ruṣā—angry; bhṛśam—greatly; ājahāra—collected; ulbaṇam—great; krodham—anger; krīḍyamānaḥ—being played with; ahi-rāṭ—a great cobra; iva—like.
TRANSLATION
Śrī Maitreya said: The demon, being thus challenged by the Personality of Godhead, became angry and agitated, and he trembled in anger like a challenged cobra.
PURPORT
A cobra is very fierce before ordinary persons, but before an enchanter who can play with him, he is a plaything. Similarly, a demon may be very powerful in his own domain, but before the Lord he is insignificant. The demon Rāvaṇa was a fierce figure before the demigods, but when he was before Lord Rāmacandra he trembled and prayed to his deity, Lord Śiva, but to no avail.
TEXT - SB 3.18.14
sṛjann amarṣitaḥ śvāsān
manyu-pracalitendriyaḥ
āsādya tarasā daityo
gadayā nyahanad dharim
SYNONYMS
sṛjan—giving out; amarṣitaḥ—being angry; śvāsān—breaths; manyu—by wrath; pracalita—agitated; indriyaḥ—whose senses; āsādya—attacking; tarasā—quickly; daityaḥ—the demon; gadayā—with his mace; nyahanat—struck; harim—Lord Hari.
TRANSLATION
Hissing indignantly, all his senses shaken by wrath, the demon quickly sprang upon the Lord and dealt Him a blow with his powerful mace.
TEXT - SB 3.18.15
bhagavāṁs tu gadā-vegaṁ
visṛṣṭaṁ ripuṇorasi
avañcayat tiraścīno
yogārūḍha ivāntakam
SYNONYMS
bhagavān—the Lord; tu—however; gadā-vegam—the blow of the mace; visṛṣṭam—thrown; ripuṇā—by the enemy; urasi—at His breast; avañcayat—dodged; tiraścīnaḥ—aside; yoga-ārūḍhaḥ—an accomplished yogī; iva—like; antakam—death.
TRANSLATION
The Lord, however, by moving slightly aside, dodged the violent mace-blow aimed at His breast by the enemy, just as an accomplished yogī would elude death.
PURPORT
The example is given herein that the perfect yogī can overcome a deathblow although it is offered by the laws of nature. It is useless for a demon to beat the transcendental body of the Lord with a powerful mace, for no one can surpass His prowess. Those who are advanced transcendentalists are freed from the laws of nature, and even a deathblow cannot act on them. Superficially it may be seen that a yogī is attacked by a deathblow, but by the grace of the Lord he can overcome many such attacks for the service of the Lord. As the Lord exists by His own independent prowess, by the grace of the Lord the devotees also exist for His service.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.15
Antakam means death.
TEXT - SB 3.18.16
punar gadāṁ svām ādāya
bhrāmayantam abhīkṣṇaśaḥ
abhyadhāvad dhariḥ kruddhaḥ
saṁrambhād daṣṭa-dacchadam
SYNONYMS
punaḥ—again; gadām—mace; svām—his; ādāya—having taken; bhrāmayantam—brandishing; abhīkṣṇaśaḥ—repeatedly; abhyadhāvat—rushed to meet; hariḥ—the Personality of Godhead; kruddhaḥ—angry; saṁrambhāt—in rage; daṣṭa—bitten; dacchadam—his lip.
TRANSLATION
The Personality of Godhead now exhibited His anger and rushed to meet the demon, who bit his lip in rage, took up his mace again and began to repeatedly brandish it about.
TEXT - SB 3.18.17
tataś ca gadayārātiṁ
dakṣiṇasyāṁ bhruvi prabhuḥ
ājaghne sa tu tāṁ saumya
gadayā kovido 'hanat
SYNONYMS
tataḥ—then; ca—and; gadayā—with His mace; arātim—the enemy; dakṣiṇasyām—on the right; bhruvi—on the brow; prabhuḥ—the Lord; ājaghne—struck; saḥ—the Lord; tu—but; tām—the mace; saumya—O gentle Vidura; gadayā—with his mace; kovidaḥ—expert; ahanat—he saved himself.
TRANSLATION
Then with His mace the Lord struck the enemy on the right of his brow, but since the demon was expert in fighting, O gentle Vidura, he protected himself by a maneuver of his own mace.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.17
The demon struck the club of the Lord which did not touch him.
TEXT - SB 3.18.18
evaṁ gadābhyāṁ gurvībhyāṁ
haryakṣo harir eva ca
jigīṣayā susaṁrabdhāv
anyonyam abhijaghnatuḥ
SYNONYMS
evam—in this way; gadābhyām—with their maces; gurvībhyām—huge; haryakṣaḥ—the demon Haryakṣa (Hiraṇyākṣa); hariḥ—Lord Hari; eva—certainly; ca—and; jigīṣayā—with a desire for victory; susaṁrabdhau—enraged; anyonyam—each other; abhijaghnatuḥ—they struck.
TRANSLATION
In this way, the demon Haryakṣa and the Lord, the Personality of Godhead, struck each other with their huge maces, each enraged and seeking his own victory.
PURPORT
Haryakṣa is another name for Hiraṇyākṣa, the demon.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.18
evaṁ gadābhyāṁ gurvībhyāṁ
haryakṣo harir eva ca
jigīṣayā susaṁrabdhāv
Haryakṣaḥ means Hiraṇyākṣa.
TEXT - SB 3.18.19
tayoḥ spṛdhos tigma-gadāhatāṅgayoḥ
kṣatāsrava-ghrāṇa-vivṛddha-manyvoḥ
vicitra-mārgāṁś carator jigīṣayā
vyabhād ilāyām iva śuṣmiṇor mṛdhaḥ
SYNONYMS
tayoḥ—them; spṛdhoḥ—the two combatants; tigma—pointed; gadā—by the maces; āhata—injured; aṅgayoḥ—their bodies; kṣata-āsrava—blood coming out from the injuries; ghrāṇa—smell; vivṛddha—increased; manyvoḥ—anger; vicitra—of various kinds; mārgān—maneuvers; caratoḥ—performing; jigīṣayā—with a desire to win; vyabhāt—it looked like; ilāyām—for the sake of a cow (or the earth); iva—like; śuṣmiṇoḥ—of two bulls; mṛdhaḥ—an encounter.
TRANSLATION
There was keen rivalry between the two combatants; both had sustained injuries on their bodies from the blows of each other's pointed maces, and each grew more and more enraged at the smell of blood on his person. In their eagerness to win, they performed maneuvers of various kinds, and their contest looked like an encounter between two forceful bulls for the sake of a cow.
PURPORT
Here the earth planet is called ilā. This earth was formerly known as Ilāvṛta-varṣa, and when Mahārāja Parīkṣit ruled the earth it was called Bhārata-varṣa. Actually, Bhārata-varṣa is the name for the entire planet, but gradually Bhārata-varṣa has come to mean India. As India has recently been divided into Pakistan and Hindustan, similarly the earth was formerly called Ilāvṛta-varṣa, but gradually as time passed it was divided by national boundaries.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.19
When the two combatants full of rivalry (spṛdhoḥ) increased in anger by the smell of blood flowing from their wounds, it appeared spectacular (vyabhāt), like the fighting of two enraged bulls for a cow (ilāyām). In this way the Lord and Hiraṇyākṣa fought over the earth. According to Amara-koṣa the word ilā means the earth, a cow, words or oblation.
TEXT - SB 3.18.20
daityasya yajñāvayavasya māyā-
gṛhīta-vārāha-tanor mahātmanaḥ
kauravya mahyāṁ dviṣator vimardanaṁ
didṛkṣur āgād ṛṣibhir vṛtaḥ svarāṭ
SYNONYMS
daityasya—of the demon; yajña-avayavasya—of the Personality of Godhead (of whose body yajña is a part); māyā—through His potency; gṛhīta—was assumed; vārāha—of a boar; tanoḥ—whose form; mahā-ātmanaḥ—of the Supreme Lord; kauravya—O Vidura (descendant of Kuru); mahyām—for the sake of the world; dviṣatoḥ—of the two enemies; vimardanam—the fight; didṛkṣuḥ—desirous to see; āgāt—came; ṛṣibhiḥ—by the sages; vṛtaḥ—accompanied; svarāṭ—Brahmā.
TRANSLATION
O descendant of Kuru, Brahmā, the most independent demigod of the universe, accompanied by his followers, came to see the terrible fight for the sake of the world between the demon and the Personality of Godhead, who appeared in the form of a boar.
PURPORT
The fight between the Lord, the Supreme Personality of Godhead, and the demon is compared to a fight between bulls for the sake of a cow. The earth planet is also called go, or cow. As bulls fight between themselves to ascertain who will have union with a cow, there is always a constant fight between the demons and the Supreme Lord or His representative for supremacy over the earth. Here the Lord is significantly described as yajñāvayava. One should not consider the Lord to have the body of an ordinary boar. He can assume any form, and He possesses all such forms eternally. It is from Him that all other forms have emanated. This boar form is not to be considered the form of an ordinary hog; His body is actually full of yajña, or worshipful offerings. Yajña (sacrifices) are offered to Viṣṇu. Yajña means the body of Viṣṇu. His body is not material; therefore He should not be taken to be an ordinary boar.
Brahmā is described in this verse as svarāṭ. Actually, full independence is exclusive to the Lord Himself, but as part and parcel of the Supreme Lord, every living entity has a minute quantity of independence. Each and every one of the living entities within this universe has this minute independence, but Brahmā, being the chief of all living entities, has a greater potential of independence than any other. He is the representative of Kṛṣṇa, the Supreme Personality of Godhead, and has been assigned to preside over universal affairs. All other demigods work for him; therefore he is described here as svarāṭ. He is always accompanied by great sages and transcendentalists, all of whom came to see the bullfight between the demon and the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.20
The Lord had assumed the form of a boar with his consort who accepted him as her husband (māyā-gṛhīta). Jīva Gosvāmī explains the phrase as “accepting this form by his mercy.” Svarāt means Brahmā.
Jiva's tika || 3.18.20||
daityasya yajnāvayavasya māyāgṛhīta-vārāha-tanor mahātmanaḥ kauravya mahyāṃ dviṣator vimardanaṃ didṛkṣur āgād ṛṣibhir vṛtaḥ svarāṭ
O Vidura! Brahmā, surrounded by many sages, came to see the struggle between the combatants fighting for the earth—between the Lord with the form of a boar, whose body is sacrifice and who had received the earth by his mercy, and the demon.
Māyā-gṛhīta-vārāha-tanoḥ means of the Lord with a boar form who recovered the earth by his mercy.
TEXT - SB 3.18.21
āsanna-śauṇḍīram apeta-sādhvasaṁ
kṛta-pratīkāram ahārya-vikramam
vilakṣya daityaṁ bhagavān sahasra-ṇīr
jagāda nārāyaṇam ādi-sūkaram
SYNONYMS
āsanna—attained; śauṇḍīram—power; apeta—devoid of; sādhvasam—fear; kṛta—making; pratīkāram—opposition; ahārya—unopposable; vikramam—having power; vilakṣya—having seen; daityam—the demon; bhagavān—the worshipful Brahmā; sahasra-nīḥ—the leader of thousands of sages; jagāda—addressed; nārāyaṇam—Lord Nārāyaṇa; ādi—the original; sūkaram—having the form of a boar.
TRANSLATION
After arriving at the place of combat, Brahmā, the leader of thousands of sages and transcendentalists, saw the demon, who had attained such unprecedented power that no one could fight with him. Brahmā then addressed Nārāyaṇa, who was assuming the form of a boar for the first time.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.21
The demon has assumed great power or intoxication (śauṇḍīram). Brahmā was the leader thousands of sages (sahasra-nīḥ).
TEXT - SB 3.18.22-23
brahmovāca
eṣa te deva devānām
aṅghri-mūlam upeyuṣām
viprāṇāṁ saurabheyīṇāṁ
bhūtānām apy anāgasām
āgas-kṛd bhaya-kṛd duṣkṛd
asmad-rāddha-varo 'suraḥ
anveṣann apratiratho
lokān aṭati kaṇṭakaḥ
SYNONYMS
brahmā uvāca—Lord Brahmā said; eṣaḥ—this demon; te—Your; deva—O Lord; devānām—to the demigods; aṅghri-mūlam—Your feet; upeyuṣām—to those having obtained; viprāṇām—to the brāhmaṇas; saurabheyīṇām—to the cows; bhūtānām—to ordinary living entities; api—also; anāgasām—innocent; āgaḥ-kṛt—an offender; bhaya-kṛt—a source of fear; duṣkṛt—wrongdoer; asmat—from me; rāddha-varaḥ—having attained a boon; asuraḥ—a demon; anveṣan—searching; apratirathaḥ—having no proper combatant; lokān—all over the universe; aṭati—he wanders; kaṇṭakaḥ—being a pinprick for everyone.
TRANSLATION
Lord Brahmā said: My dear Lord, this demon has proved to be a constant pinprick to the demigods, the brāhmaṇas, the cows and innocent persons who are spotless and always dependent upon worshiping Your lotus feet. He has become a source of fear by unnecessarily harassing them. Since he has attained a boon from me, he has become a demon, always searching for a proper combatant, wandering all over the universe for this infamous purpose.
PURPORT
There are two classes of living entities; one is called sura, or the demigods, and the other is called asura, or the demons. Demons are generally fond of worshiping the demigods, and there are evidences that by such worship they get extensive power for their sense gratification. This later proves to be a cause of trouble to the brāhmaṇas, demigods and other innocent living entities. Demons habitually find fault with the demigods, brāhmaṇas and innocent, to whom they are a constant source of fear. The way of the demon is to take power from the demigods and then tease the demigods themselves. There is an instance of a great devotee of Lord Śiva who obtained a boon from Lord Śiva that the head of whomever he touched with his hand would come off its trunk. As soon as the boon was offered to him, the demon wanted to touch the very head of Lord Śiva. That is their way. The devotees of the Supreme Personality of Godhead do not, however, ask any favor for sense gratification. Even if they are offered liberation, they refuse it. They are happy simply engaging in the transcendental loving service of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.22-23
Without purpose he commits violence (āgas-kṛt). He gives fear (bhaya-kṛt) to those who try to prevent his sinful acts. Seeing that they are afraid, he kills them or takes their property (duskṛt).
Jiva's tika || 3.18.22-23||
brahmovāca eṣa te deva devānām anghri-mūlam upeyuṣām viprāṇāṃ saurabheyīṇāṃ bhūtānām apy anāgasām
āgas-kṛd bhaya-kṛd duṣkṛd asmad-rāddha-varo ’suraḥ anveṣann apratiratho lokān aṭati kaṇṭakaḥ
Brahmā said: This demon is an offender to the devatās, to the devotees surrendered to your feet, to the brāhmaṇas, to the cows and to all sinless living beings. He causes fear and then attacks them. Having attained a boon from me, without a proper opponent, searching everywhere, he wanders the universe, giving trouble to all.
Two verses are taken together.
TEXT - SB 3.18.24
mainaṁ māyāvinaṁ dṛptaṁ
niraṅkuśam asattamam
ākrīḍa bālavad deva
yathāśīviṣam utthitam
SYNONYMS
mā—do not; enam—him; māyā-vinam—skilled in conjuring tricks; dṛptam—arrogant; niraṅkuśam—self-sufficient; asat-tamam—most wicked; ākrīḍa—play with; bāla-vat—like a child; deva—O Lord; yathā—as; āśīviṣam—a serpent; utthitam—aroused.
TRANSLATION
Lord Brahmā continued: My dear Lord, there is no need to play with this serpentine demon, who is always very skilled in conjuring tricks and is arrogant, self-sufficient and most wicked.
PURPORT
No one is unhappy when a serpent is killed. It is a practice among village boys to catch a serpent by the tail and play with it for some time and then kill it. Similarly, the Lord could have killed the demon at once, but He played with him in the same way as a child plays with a snake before killing it. Brahmā requested, however, that since the demon was more wicked and undesirable than a serpent, there was no need to play with him. It was his wish that he be killed at once, without delay.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.24
Do not play with him like an ignorant person (bāla-vat). You are actually the crown jewel of knowledge. You are just like (yat) Garuḍa playing with an enraged snake. Or do not play with him, since I consider him an enraged snake.
Jiva's tika || 3.18.24||
mainaṃ māyāvinaṃ dṛptaṃ nirankuśam asattamam ākrīḍa bālavad deva yathāśīviṣam utthitam
O Lord! Do not play like a child with this demon, expert at magic, proud, uncontrollable, and wicked, just as Garuḍa plays with a snake raising his hoods in anger.
These are Brahmā’s words. He speaks like this because his knowledge of the Lord’s powers becomes restricted when the Lord becomes absorbed in prema in which he has fighting pastimes. Another version has yad āśī-viṣam since Śrīdhara Svāmī quotes this in his commentary. This seems to be the correct version. Yathā can be added for understanding.
TEXT - SB 3.18.25
na yāvad eṣa vardheta
svāṁ velāṁ prāpya dāruṇaḥ
svāṁ deva māyām āsthāya
tāvaj jahy agham acyuta
SYNONYMS
na yāvat—before; eṣaḥ—this demon; vardheta—may increase; svām—his own; velām—demoniac hour; prāpya—having reached; dāruṇaḥ—formidable; svām—Your own; deva—O Lord; māyām—internal potency; āsthāya—using; tāvat—at once; jahi—kill; agham—the sinful one; acyuta—O infallible one.
TRANSLATION
Brahmā continued: My dear Lord, You are infallible. Please kill this sinful demon before the demoniac hour arrives and he presents another formidable approach favorable to him. You can kill him by Your internal potency without doubt.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.25
Before his favorable time (svām velām) arrives, when his power increases, and you, though the Supreme Lord, cannot kill him, you should kill him. Though Brahmā is full of power and knowledge, out of prema he becomes unsteady with apprehension. Similarly, though Vasudeva and Devakī are full of power and knowledge they say samudvije bhavaddhetoḥ kaṁsād aham adhīḥ: I am trembling in fear from Kaṁśa for your safety. (SB 10.3.29)
Jiva's tika || 3.18.25||
na yāvad eṣa vardheta svāṃ velāṃ prāpya dāruṇaḥ svāṃ deva māyām āsthāya
tāvaj jahy agham acyuta
O infallible Lord! Before his demonic hour arrives and his cruel power increases, you, fixed in your own energy, should kill this sinful person.
Manifesting your power (māyā āsthāya), you should kill the sinful person.
TEXT - SB 3.18.26
eṣā ghoratamā sandhyā
loka-cchambaṭ-karī prabho
upasarpati sarvātman
surāṇāṁ jayam āvaha
SYNONYMS
eṣā—this; ghora-tamā—darkest; sandhyā—evening time; loka—the world; chambaṭ-karī—destroying; prabho—O Lord; upasarpati—is approaching; sarva-ātman—O Soul of all souls; surāṇām—to the demigods; jayam—victory; āvaha—bring.
TRANSLATION
My Lord, the darkest evening, which covers the world, is fast approaching. Since You are the Soul of all souls, kindly kill him and win victory for the demigods.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.26
Chambat-karī means destroyer.
Jiva's tika || 3.18.26||
eṣā ghoratamā sandhyā loka-cchambaṭ-karī prabho upasarpati sarvātman surāṇāṃ jayam āvaha
The frightening twilight, the destroyer of all planets, is approaching. O Lord! Soul of all beings! Be victorious for the devatās.
Out of fear, because the evening was appearing, he speaks in this manner.
TEXT - SB 3.18.27
adhunaiṣo 'bhijin nāma
yogo mauhūrtiko hy agāt
śivāya nas tvaṁ suhṛdām
āśu nistara dustaram
SYNONYMS
adhunā—now; eṣaḥ—this; abhijit nāma—called abhijit; yogaḥ—auspicious; mauhūrtikaḥ—moment; hi—indeed; agāt—has almost passed; śivāya—for the welfare; naḥ—of us; tvam—You; suhṛdām—of Your friends; āśu—quickly; nistara—dispose of; dustaram—the formidable foe.
TRANSLATION
The auspicious period known as abhijit, which is most opportune for victory, commenced at midday and has all but passed; therefore, in the interest of Your friends, please dispose of this formidable foe quickly.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.27
Abhijit means noon time. The auspicious moment (mauhūrtikaḥ) has almost passed. While a portion of this time remains, quickly kill this evil person.
Jiva's tika || 3.18.27||
adhunaiṣo ’bhijin nāma yogo mauhūrtiko hy agāt śivāya nas tvaṃ suhṛdām āśu nistara dustaram
The auspicious time of noon has almost passed. Quickly kill this demon for us, your friends, while a portion of this time remains.
The special time (yogaḥ) which is auspicious (mauhūrtikaḥ) has come.
TEXT - SB 3.18.28
diṣṭyā tvāṁ vihitaṁ mṛtyum
ayam āsāditaḥ svayam
vikramyainaṁ mṛdhe hatvā
lokān ādhehi śarmaṇi
SYNONYMS
diṣṭyā—by fortune; tvām—to You; vihitam—ordained; mṛtyum—death; ayam—this demon; āsāditaḥ—has come; svayam—of his own accord; vikramya—exhibiting Your prowess; enam—him; mṛdhe—in the duel; hatvā—killing; lokān—the worlds; ādhehi—establish; śarmaṇi—in peace.
TRANSLATION
This demon, luckily for us, has come of his own accord to You, his death ordained by You; therefore, exhibiting Your ways, kill him in the duel and establish the worlds in peace.
Srila Visvanatha Cakravarti Thakur Commentary - 3.18.28
The demon has attained death as ordained by you, who created this scene at the time of accepting the curse made by the Kumāras.
Thus ends the commentary on Eighteenth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas
Thus end the Bhaktivedanta purports of the Third Canto, Eighteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Battle Between Lord Boar and the Demon Hiraṇyākṣa."
19. The Killing of the Demon Hiraṇyākṣa
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38
TEXT - SB 3.19.1
maitreya uvāca
avadhārya viriñcasya
nirvyalīkāmṛtaṁ vacaḥ
prahasya prema-garbheṇa
tad apāṅgena so 'grahīt
SYNONYMS
maitreyaḥ uvāca—Maitreya said; avadhārya—after hearing; viriñcasya—of Lord Brahmā; nirvyalīka—free from all sinful purposes; amṛtam—nectarean; vacaḥ—words; prahasya—heartily laughing; prema-garbheṇa—laden with love; tat—those words; apāṅgena—with a glance; saḥ—the Supreme Personality of Godhead; agrahīt—accepted.
TRANSLATION
Śrī Maitreya said: After hearing the words of Brahmā, the creator, which were free from all sinful purposes and as sweet as nectar, the Lord heartily laughed and accepted his prayer with a glance laden with love.
PURPORT
The word nirvyalīka is very significant. The prayers of the demigods or devotees of the Lord are free from all sinful purposes, but the prayers of demons are always filled with sinful purposes. The demon Hiraṇyākṣa became powerful by deriving a boon from Brahmā, and after attaining that boon he created a disturbance because of his sinful intentions. The prayers of Brahmā and other demigods are not to be compared to the prayers of the demons. Their purpose is to please the Supreme Lord; therefore the Lord smiled and accepted the prayer to kill the demon. Demons, who are never interested in praising the Supreme Personality of Godhead because they have no information of Him, go to the demigods, and in Bhagavad-gītā this is condemned. Persons who go to the demigods and pray for advancement in sinful activities are considered to be bereft of all intelligence. Demons have lost all intelligence because they do not know what is actually their self-interest. Even if they have information of the Supreme Personality of Godhead, they decline to approach Him; it is not possible for them to get their desired boons from the Supreme Lord because their purposes are always sinful. It is said that the dacoits in Bengal used to worship the goddess Kālī for fulfillment of their sinful desires to plunder others' property, but they never went to a Viṣṇu temple because they might have been unsuccessful in praying to Viṣṇu. Therefore the prayers of the demigods or the devotees of the Supreme Personality of Godhead are always untinged by sinful purposes.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.1
The Nineteenth Chapter describes how, after the demon could not kill him by using his illusory powers, the Lord withdrew his weapon and killed him with his hands.
Brahmā’s words were truthful (nirvyalīka), since he said that he had given a boon to the demon. (SB 3.18.22) His words were filled with love (amṛtam) since he told the Lord to kill the demon before the twilight. (SB 3.18.24) This indicates that those words were relished by the Lord. The Lord smiled. Out of prema for me, one can lose all memory, since Brahmā teaches me, the personification of time, to choose the correct time to kill the demon. The Lord accepted those words with a glance filled with love. By this the Lord indicates: “Yes, what you say is true. Just as you instruct, I will kill the demon now. However, I will kill him in the evening today, since I will fully satisfy myself with fighting him.”
Jiva's tika || 3.19.1||
maitreya uvāca avadhārya virincasya nirvyalīkāmṛtaṃ vacaḥ prahasya prema-garbheṇa tad apāngena so ’grahīt
Hearing the sincere, sweet words of Brahmā, the Lord smiled and accepted those words with a loving glance.
Hearing the affectionate (amṛtam) and truthful words, since they were filled with prema, the Lord smiled. Another version has ṛtam, with the same meaning, truthful.
TEXT - SB 3.19.2
tataḥ sapatnaṁ mukhataś
carantam akuto-bhayam
jaghānotpatya gadayā
hanāv asuram akṣajaḥ
SYNONYMS
tataḥ—then; sapatnam—enemy; mukhataḥ—in front of Him; carantam—stalking; akutaḥ-bhayam—fearlessly; jaghāna—struck; utpatya—after springing up; gadayā—with His mace; hanau—at the chin; asuram—the demon; akṣa-jaḥ—the Lord, who was born from the nostril of Brahmā.
TRANSLATION
The Lord, who had appeared from the nostril of Brahmā, sprang and aimed His mace at the chin of His enemy, the Hiraṇyākṣa demon, who was stalking fearlessly before Him.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.2
Mukhataḥ means “in front of.” He struck him on the lower cheek (hanau). Akṣajaḥ means “he who appeared from Brahmā’s nose.”
Jiva's tika || 3.19.2||
tataḥ sapatnaṃ mukhataś carantam akuto-bhayam jaghānotpatya gadayā hanāv asuram akṣajaḥ
The Lord leaped up and with his club struck the demon on his lower cheek as the demon moved in front of him fearlessly
He who is beyond vision (adhokṣaja) became visible to the eyes at this time (akṣajaḥ).
TEXT - SB 3.19.3
sā hatā tena gadayā
vihatā bhagavat-karāt
vighūrṇitāpatad reje
tad adbhutam ivābhavat
SYNONYMS
sā—that mace; hatā—struck; tena—by Hiraṇyākṣa; gadayā—with his mace; vihatā—slipped; bhagavat—of the Supreme Personality of Godhead; karāt—from the hand; vighūrṇitā—whirling; apatat—fell down; reje—was shining; tat—that; adbhutam—miraculous; iva—indeed; abhavat—was.
TRANSLATION
Struck by the demon's mace, however, the Lord's mace slipped from His hand and looked splendid as it fell down whirling. This was miraculous, for the mace was blazing wonderfully.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.3
The club of the Lord (sā) struck by the club of the demon, fell from the hand of the Lord and rolling about, fell to the earth and glowed. This falling of the Lord’s club (tat) was most astonishing.
Jiva's tika || 3.19.3||
sā hatā tena gadayā vihatā bhagavat-karāt vighūrṇitāpatad reje tad adbhutam ivābhavat
The club of the Lord, loosened from his hand because of a blow from the demon’s club, rolled about, fell on the ground, and glowed. This action was most astonishing.
The club falling from the Lord’s hand was as if amazing. It was not actually amazing since it fell by the will of the Lord. Otherwise it was impossible.
TEXT - SB 3.19.4
sa tadā labdha-tīrtho 'pi
na babādhe nirāyudham
mānayan sa mṛdhe dharmaṁ
viṣvaksenaṁ prakopayan
SYNONYMS
saḥ—that Hiraṇyākṣa; tadā—then; labdha-tīrthaḥ—having gained an excellent opportunity; api—although; na—not; babādhe—attacked; nirāyudham—having no weapon; mānayan—respecting; saḥ—Hiraṇyākṣa; mṛdhe—in battle; dharmam—the code of combat; viṣvaksenam—the Supreme Personality of Godhead; prakopayan—making angry.
TRANSLATION
Even though the demon had an excellent opportunity to strike his unarmed foe without obstruction, he respected the law of single combat, thereby kindling the fury of the Supreme Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.4
Though the demon had the opportunity he did not strike the Lord. The reason is given. He accepted the rules of fighting. He made the Lord angry by this. “Because you know that I am in trouble, by making my club fall by the strength of your arms, you display your sense of dharma, and do not strike me. See! In a moment’s time, I will take the club along with your life!”
Jiva's tika || 3.19.4||
sa tadā labdha-tīrtho ’pi na babādhe nirāyudham mānayan sa mṛdhe dharmaṃ viṣvaksenaṃ prakopayan
Though the demon now had the opportunity, he did not strike the Lord who was without a weapon. He respected the rules of fighting and made the Lord angry by this.
He knew the rules (dharmam) which arose during battle (mṛdhe).
TEXT - SB 3.19.5
gadāyām apaviddhāyāṁ
hāhā-kāre vinirgate
mānayām āsa tad-dharmaṁ
sunābhaṁ cāsmarad vibhuḥ
SYNONYMS
gadāyām—as His mace; apaviddhāyām—fell; hāhā-kāre—a cry of alarm; vinirgate—arose; mānayām āsa—acknowledged; tat—of Hiraṇyākṣa; dharmam—righteousness; sunābham—the Sudarśana cakra; ca—and; asmarat—remembered; vibhuḥ—the Supreme Personality of Godhead.
TRANSLATION
As the Lord's mace fell to the ground and a cry of alarm arose from the witnessing crowd of gods and ṛṣis, the Personality of Godhead acknowledged the demon's love of righteousness and therefore invoked His Sudarśana discus.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.5
When the club fell for his hand, it is not the same as his bow falling from his hand in the fight with Śālva, where other motives are inferred. Because Hirayākṣa was actually an associate of the Lord, and thus equal to the Lord, they had equal strength. Thus, it was possible for the club to fall from the hand of the Lord. Without equal strength, there would be no pleasure in fighting. Thus this action increased the enthusiasm of the Lord to fight. It is thus an ornament of the Lord, not a fault, since the Lord, filled with love for his devotee, many times accepts defeat at the hands of the devotee. This is indicated in the next verse, which explains that the Lord recognized his devotee. The Lord remembered his cakra and previous to that, he remembered his club. That is indicated by the word ca.
Jiva's tika || 3.19.5||
gadāyām apaviddhāyāṃ hāhā-kāre vinirgate mānayām āsa tad-dharmaṃ sunābhaṃ cāsmarad vibhuḥ
When the club fell from his hand and the devatās cried out in distress, the Lord respected the proper behaviour of the demon and remembered his cakra as well as his club.
He remembered his cakra as well as his club (ca).
TEXT - SB 3.19.6
taṁ vyagra-cakraṁ diti-putrādhamena
sva-pārṣada-mukhyena viṣajjamānam
citrā vāco 'tad-vidāṁ khe-carāṇāṁ
tatra smāsan svasti te 'muṁ jahīti
SYNONYMS
tam—unto the Personality of Godhead; vyagra—revolving; cakram—whose discus; diti-putra—son of Diti; adhamena—vile; sva-pārṣada—of His associates; mukhyena—with the chief; viṣajjamānam—playing; citrāḥ—various; vācaḥ—expressions; a-tat-vidām—of those who did not know; khe-carāṇām—flying in the sky; tatra—there; sma āsan—occurred; svasti—fortune; te—unto You; amum—him; jahi—please kill; iti—thus.
TRANSLATION
As the discus began to revolve in the Lord's hands and the Lord contended at close quarters with the chief of His Vaikuṇṭha attendants, who had been born as Hiraṇyākṣa, a vile son of Diti, there issued from every direction strange expressions uttered by those who were witnessing from airplanes. They had no knowledge of the Lord's reality, and they cried, "May victory attend You! Pray dispatch him. Play no more with him."
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.6
The Lord had in his hand the cakra which was eager, arriving in a hurry (vyagra). “:Oh! The Lord is remembering me!” There are three versions: ditiputrābhidhena, ditijābhidhena, and ditiputrādhamena. Seeing the Lord who was associating with the demon and his devotee, the devatās spoke.
Jiva's tika || 3.19.6||
taṃ vyagra-cakraṃ diti-putrādhamena sva-pārṣada-mukhyena viṣajjamānam citrā vāco ’tad-vidāṃ khe-carāṇāṃ tatra smāsan svasti te ’muṃ jahīti
Seeing the Lord with his zealous cakra engaged in play with the low son of Diti, who was actually the Lord’s associate, the devatās, who did not know this, uttered various words. “Let there be auspiciousness to you! Kill the demon!”
He was externally Diti’s son but internally the Lord’s associate. Another version has diti-jābhidhena: he who was the son of Diti in name only.
TEXT - SB 3.19.7
sa taṁ niśāmyātta-rathāṅgam agrato
vyavasthitaṁ padma-palāśa-locanam
vilokya cāmarṣa-pariplutendriyo
ruṣā sva-danta-cchadam ādaśac chvasan
SYNONYMS
saḥ—that demon; tam—the Supreme Personality of Godhead; niśāmya—after seeing; ātta-rathāṅgam—armed with the Sudarśana disc; agrataḥ—before him; vyavasthitam—standing in position; padma—lotus flower; palāśa—petals; locanam—eyes; vilokya—after seeing; ca—and; amarṣa—by indignation; paripluta—overpowered; indriyaḥ—his senses; ruṣā—with great resentment; sva-danta-chadam—his own lip; ādaśat—bit; śvasan—hissing.
TRANSLATION
When the demon saw the Personality of Godhead, who had eyes just like lotus petals, standing in position before him, armed with His Sudarśana discus, his senses were overpowered by indignation. He began to hiss like a serpent, and he bit his lip in great resentment.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.7
First he saw the cakra, and then he saw the Lord present before him. He bit his lip (danta-cchadam).
TEXT - SB 3.19.8
karāla-daṁṣṭraś cakṣurbhyāṁ
sañcakṣāṇo dahann iva
abhiplutya sva-gadayā
hato 'sīty āhanad dharim
SYNONYMS
karāla—fearful; daṁṣṭraḥ—having tusks; cakṣurbhyām—with both eyes; sañcakṣāṇaḥ—staring; dahan—burning; iva—as if; abhiplutya—attacking; sva-gadayā—with his own club; hataḥ—slain; asi—You are; iti—thus; āhanat—struck; harim—at Hari.
TRANSLATION
The demon, who had fearful tusks, stared at the Personality of Godhead as though to burn Him. Springing into the air, he aimed his mace at the Lord, exclaiming at the same time, "You are slain!"
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.8
Saṁcakṣāṇaḥ means “seeing.” “You are dead.” Another meaning is “You are known to me.”
TEXT - SB 3.19.9
padā savyena tāṁ sādho
bhagavān yajña-sūkaraḥ
līlayā miṣataḥ śatroḥ
prāharad vāta-raṁhasam
SYNONYMS
padā—with His foot; savyena—left; tām—that mace; sādho—O Vidura; bhagavān—the Supreme Personality of Godhead; yajña-sūkaraḥ—in His boar form, the enjoyer of all sacrifices; līlayā—playfully; miṣataḥ—looking on; śatroḥ—of His enemy (Hiraṇyākṣa); prāharat—knocked down; vāta-raṁhasam—having the force of a tempest.
TRANSLATION
O saintly Vidura, while His enemy looked on, the Lord in His boar form, the enjoyer of all sacrificial offerings, playfully knocked down the mace with His left foot, even as it came upon Him with the force of a tempest.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.9
Vāta-raṁhasam means “with the speed of the wind.”
TEXT - SB 3.19.10
āha cāyudham ādhatsva
ghaṭasva tvaṁ jigīṣasi
ity uktaḥ sa tadā bhūyas
tāḍayan vyanadad bhṛśam
SYNONYMS
āha—He said; ca—and; āyudham—weapon; ādhatsva—take up; ghaṭasva—try; tvam—you; jigīṣasi—are eager to conquer; iti—thus; uktaḥ—challenged; saḥ—Hiraṇyākṣa; tadā—at that time; bhūyaḥ—again; tāḍayan—striking at; vyanadat—roared; bhṛśam—loudly.
TRANSLATION
The Lord then said: "Take up your weapon and try again, eager as you are to conquer Me." Challenged in these words, the demon aimed his mace at the Lord and once more loudly roared.
TEXT - SB 3.19.11
tāṁ sa āpatatīṁ vīkṣya
bhagavān samavasthitaḥ
jagrāha līlayā prāptāṁ
garutmān iva pannagīm
SYNONYMS
tām—that mace; saḥ—He; āpatatīm—flying toward; vīkṣya—after seeing; bhagavān—the Supreme Personality of Godhead; samavasthitaḥ—stood firmly; jagrāha—caught; līlayā—easily; prāptām—entered into His presence; garutmān—Garuḍa; iva—as; pannagīm—a serpent.
TRANSLATION
When the Lord saw the mace flying toward Him, He stood firmly where He was and caught it with the same ease as Garuḍa, the king of birds, would seize a serpent.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.11
Tām refers to the club.
TEXT - SB 3.19.12
sva-pauruṣe pratihate
hata-māno mahāsuraḥ
naicchad gadāṁ dīyamānāṁ
hariṇā vigata-prabhaḥ
SYNONYMS
sva-pauruṣe—his valor; pratihate—frustrated; hata—destroyed; mānaḥ—pride; mahā-asuraḥ—the great demon; na aicchat—desired not (to take); gadām—the mace; dīyamānām—being offered; hariṇā—by Hari; vigata-prabhaḥ—reduced in splendor.
TRANSLATION
His valor thus frustrated, the great demon felt humiliated and was put out of countenance. He was reluctant to take back the mace when it was offered by the Personality of Godhead.
TEXT - SB 3.19.13
jagrāha tri-śikhaṁ śūlaṁ
jvalaj-jvalana-lolupam
yajñāya dhṛta-rūpāya
viprāyābhicaran yathā
SYNONYMS
jagrāha—took up; tri-śikham—three-pointed; śūlam—trident; jvalat—flaming; jvalana—fire; lolupam—rapacious; yajñāya—at the enjoyer of all sacrifices; dhṛta-rūpāya—in the form of Varāha; viprāya—unto a brāhmaṇa; abhicaran—acting malevolently; yathā—as.
TRANSLATION
He now took a trident which was as rapacious as a flaming fire and hurled it against the Lord, the enjoyer of all sacrifices, even as one would use penance for a malevolent purpose against a holy brāhmaṇa.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.13
He threw a lance which was eager to devour everything, like a blazing fire with flames, at the Lord who was the form of sacrifice. An example is given to show how this act was improper.
Jiva's tika || 3.19.13||
jagrāha tri-śikhaṃ śūlaṃ jvalaj-jvalana-lolupam yajnāya dhṛta-rūpāya viprāyābhicaran yathā
The demon threw a lance with three points, which, like a blazing fire, was eager to devour the Lord in the form of a boar, just as a person performs sacrifice to kill a brāhmaṇa.
Just as one gathers sacrificial items (abhicaran) for sacrificing against a brāhmaṇa, the demon threw a lance which was greedy to devour the Lord (yajnāya).
TEXT - SB 3.19.14
tad ojasā daitya-mahā-bhaṭārpitaṁ
cakāsad antaḥ-kha udīrṇa-dīdhiti
cakreṇa ciccheda niśāta-neminā
harir yathā tārkṣya-patatram ujjhitam
SYNONYMS
tat—that trident; ojasā—with all his strength; daitya—among the demons; mahā-bhaṭa—by the mighty fighter; arpitam—hurled; cakāsat—shining; antaḥ-khe—in the middle of the sky; udīrṇa—increased; dīdhiti—illumination; cakreṇa—by the Sudarśana disc; ciccheda—He cut to pieces; niśāta—sharpened; neminā—rim; hariḥ—Indra; yathā—as; tārkṣya—of Garuḍa; patatram—the wing; ujjhitam—abandoned.
TRANSLATION
Hurled by the mighty demon with all his strength, the flying trident shone brightly in the sky. The Personality of Godhead, however, tore it to pieces with His discus Sudarśana, which had a sharp-edged rim, even as Indra cut off a wing of Garuḍa.
PURPORT
The context of the reference given herein regarding Garuḍa and Indra is this. Once upon a time, Garuḍa, the carrier of the Lord, snatched away a nectar pot from the hands of the demigods in heaven in order to liberate his mother, Vinatā, from the clutches of his stepmother, Kadrū, the mother of the serpents. On learning of this, Indra, the King of heaven, hurled his thunderbolt against Garuḍa. With a view to respect the infallibility of Indra's weapon, Garuḍa, though otherwise invincible, being the Lord's own mount, dropped one of his wings, which was shattered to pieces by the thunderbolt. The inhabitants of higher planets are so sensible that even in the process of fighting they observe the preliminary rules and regulations of gentleness. In this case, Garuḍa wanted to show respect for Indra; since he knew that Indra's weapon must destroy something, he offered his wing.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.14
The Lord cut up the trident which, radiating great light within itself, even lit up the sky, or which radiated light which spread in the sky, with the sharp blade of his cakra, just as Indra (hariḥ) cut off the wing that Garuḍa had already rejected. Garuḍa, who was carrying the pot of nectar, gave up one of his wings in order to protect the infallibility of the thunderbolt employed by Indra. The trident appeared like the already cut wing of Garuḍa, lighting up the sky.
Jiva's tika || 3.19.14||
tad ojasā daitya-mahā-bhaṭārpitaṃ cakāsad antaḥ-kha udīrṇa-dīdhiti cakreṇa ciccheda niśāta-neminā harir yathā tārkṣya-patatram ujjhitam
Just as Indra cut off the wing that Garuḍa abandoned, the Lord, using the sharp blade of his cakra, cut the trident thrown by the greatest among demons with force, whose brilliance lit up the sky.
The Lord cut the trident thrown by Hiraṇyākṣa just as Indra cut off the rejected wing of Garuḍa. Actually it was by the Lord’s will that Indra could do this.
TEXT - SB 3.19.15
vṛkṇe sva-śūle bahudhāriṇā hareḥ
pratyetya vistīrṇam uro vibhūtimat
pravṛddha-roṣaḥ sa kaṭhora-muṣṭinā
nadan prahṛtyāntaradhīyatāsuraḥ
SYNONYMS
vṛkṇe—when cut; sva-śūle—his trident; bahudhā—to many pieces; ariṇā—by the Sudarśana cakra; hareḥ—of the Supreme Personality of Godhead; pratyetya—after advancing toward; vistīrṇam—broad; uraḥ—chest; vibhūti-mat—the abode of the goddess of fortune; pravṛddha—having been increased; roṣaḥ—anger; saḥ—Hiraṇyākṣa; kaṭhora—hard; muṣṭinā—with his fist; nadan—roaring; prahṛtya—after striking; antaradhīyata—disappeared; asuraḥ—the demon.
TRANSLATION
The demon was enraged when his trident was cut to pieces by the discus of the Personality of Godhead. He therefore advanced toward the Lord and, roaring aloud, struck his hard fist against the Lord's broad chest, which bore the mark of Śrīvatsa. Then he went out of sight.
PURPORT
Śrīvatsa is a curl of white hair on the chest of the Lord which is a special sign of His being the Supreme Personality of Godhead. In Vaikuṇṭhaloka or in Goloka Vṛndāvana, the inhabitants are exactly of the same form as the Personality of Godhead, but by this Śrīvatsa mark on the chest of the Lord He is distinguished from all others.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.15
Vṛkne means split. Striking the Lord on the chest and understanding that it was impossible to gain victory by direct fighting, he utilized his illusory powers and disappeared.
Jiva's tika || 3.19.15||
vṛkṇe sva-śūle bahudhāriṇā hareḥ pratyetya vistīrṇam uro vibhūtimat pravṛddha-roṣaḥ sa kaṭhora-muṣṭinā nadan prahṛtyāntaradhīyatāsuraḥ
When the trident was split into many pieces by the cakra, Hiraṇyākṣa roared loudly, approached the Lord, struck the Lord’s broad chest, the residence of Lakṣmī, with his hard fist, and disappeared.
As in previous descriptions, the anger is an appearance only. By the beating, the demons great strength was understood.
TEXT - SB 3.19.16
tenettham āhataḥ kṣattar
bhagavān ādi-sūkaraḥ
nākampata manāk kvāpi
srajā hata iva dvipaḥ
SYNONYMS
tena—by Hiraṇyākṣa; ittham—thus; āhataḥ—struck; kṣattaḥ—O Vidura; bhagavān—the Supreme Personality of Godhead; ādi-sūkaraḥ—the first boar; na akampata—did not feel quaking; manāk—even slightly; kva api—anywhere; srajā—by a garland of flowers; hataḥ—struck; iva—as; dvipaḥ—an elephant.
TRANSLATION
Hit in this manner by the demon, O Vidura, the Lord, who had appeared as the first boar, did not feel the least quaking in any part of His body, any more than an elephant would when struck with a wreath of flowers.
PURPORT
As previously explained, the demon was originally a servitor of the Lord in Vaikuṇṭha, but somehow or other he fell as a demon. His fight with the Supreme Lord was meant for his liberation. The Lord enjoyed the striking on His transcendental body, just like a fully grown-up father fighting with his child. Sometimes a father takes pleasure in having a mock fight with his small child, and similarly the Lord felt Hiraṇyākṣa's striking on His body to be like flowers offered for worship. In other words, the Lord desired to fight in order to enjoy His transcendental bliss; therefore He enjoyed the attack.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.16
Manāk means “not even a little.”
Jiva's tika || 3.19.16||
tenettham āhataḥ kṣattar bhagavān ādi-sūkaraḥ nākampata manāk kvāpi srajā hata iva dvipaḥ
O Vidura! The boar form of the Lord, struck by the demon in this way, did not tremble at all. He was like an elephant struck by a garland.
The subsequent events are described. The Lord was the supreme cause (ādi) and had the form of a boar (sūkaraḥ).
TEXT - SB 3.19.17
athorudhāsṛjan māyāṁ
yoga-māyeśvare harau
yāṁ vilokya prajās trastā
menire 'syopasaṁyamam
SYNONYMS
atha—then; urudhā—in many ways; asṛjat—he cast; māyām—conjuring tricks; yoga-māyā-īśvare—the Lord of yogamāyā; harau—at Hari; yām—which; vilokya—after seeing; prajāḥ—the people; trastāḥ—fearful; menire—thought; asya—of this universe; upasaṁyamam—the dissolution.
TRANSLATION
The demon, however, employed many conjuring tricks against the Personality of Godhead, who is the Lord of yogamāyā. At the sight of this the people were filled with alarm and thought that the dissolution of the universe was near.
PURPORT
The fighting enjoyment of the Supreme Lord with His devotee, who had been converted into a demon, appeared severe enough to bring about the dissolution of the universe. This is the greatness of the Supreme Personality of Godhead; even the wavering of His little finger appears to be a great and very dangerous movement in the eyes of the inhabitants of the universe.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.17
Asṛjat means “he created.” They thought the universe (asya) was being destroyed (upasaṁyamam).
Jiva's tika || 3.19.17||
athorudhāsṛjan māyāṃ yoga-māyeśvare harau yāṃ vilokya prajās trastā menire ’syopasaṃyamam
Then the demon employed many illusions against the Lord, master of all illusions, seeing which the terrified inhabitants of the planets thought that the universe was being destroyed.
The inhabitants were the sons of Brahmā and others.
TEXT - SB 3.19.18
pravavur vāyavaś caṇḍās
tamaḥ pāṁsavam airayan
digbhyo nipetur grāvāṇaḥ
kṣepaṇaiḥ prahitā iva
SYNONYMS
pravavuḥ—were blowing; vāyavaḥ—winds; caṇḍāḥ—fierce; tamaḥ—darkness; pāṁsavam—caused by dust; airayan—were spreading; digbhyaḥ—from every direction; nipetuḥ—came down; grāvāṇaḥ—stones; kṣepaṇaiḥ—by machine guns; prahitāḥ—thrown; iva—as if.
TRANSLATION
Fierce winds began to blow from all directions, spreading darkness occasioned by dust and hail storms; stones came in volleys from every corner, as if thrown by machine guns.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.18
Kṣepaṇaiḥ means “by dispersion weapons.”
Jiva's tika || 3.19.18||
dyaur naṣṭa-bhagaṇābhraughaiḥ sa-vidyut-stanayitnubhiḥ varṣadbhiḥ pūya-keśāsṛgviṇ-mūtrāsthīni cāsakṛt
The sky became devoid of constellations because of the mass of clouds filled with thunder and lightning and which rained puss, hair, blood stool and urine continuously.
Stanayitnubhiḥ means “with lightning.”
TEXT - SB 3.19.19
dyaur naṣṭa-bhagaṇābhraughaiḥ
sa-vidyut-stanayitnubhiḥ
varṣadbhiḥ pūya-keśāsṛg-
viṇ-mūtrāsthīni cāsakṛt
SYNONYMS
dyauḥ—the sky; naṣṭa—having disappeared; bha-gaṇa—luminaries; abhra—of clouds; oghaiḥ—by masses; sa—accompanied by; vidyut—lightning; stanayitnubhiḥ—and thunder; varṣadbhiḥ—raining; pūya—pus; keśa—hair; asṛk—blood; viṭ—stool; mūtra—urine; asthīni—bones; ca—and; asakṛt—again and again.
TRANSLATION
The luminaries in outer space disappeared due to the sky's being overcast with masses of clouds, which were accompanied by lightning and thunder. The sky rained pus, hair, blood, stool, urine and bones.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.19
From this description it is understood that the Lord, absorbed in the pleasure of fighting, went beyond the auspicious time indicated by Brahmā.
TEXT - SB 3.19.20
girayaḥ pratyadṛśyanta
nānāyudha-muco 'nagha
dig-vāsaso yātudhānyaḥ
śūlinyo mukta-mūrdhajāḥ
SYNONYMS
girayaḥ—mountains; pratyadṛśyanta—appeared; nānā—various; āyudha—weapons; mucaḥ—discharging; anagha—O sinless Vidura; dik-vāsasaḥ—naked; yātudhānyaḥ—demonesses; śūlinyaḥ—armed with tridents; mukta—hanging loose; mūrdhajāḥ—hair.
TRANSLATION
O sinless Vidura, mountains discharged weapons of various kinds, and naked demonesses armed with tridents appeared with their hair hanging loose.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.20
The verb pratyadṛśyanta applies to both the mountains and the witches.
TEXT - SB 3.19.21
bahubhir yakṣa-rakṣobhiḥ
patty-aśva-ratha-kuñjaraiḥ
ātatāyibhir utsṛṣṭā
hiṁsrā vāco 'tivaiśasāḥ
SYNONYMS
bahubhiḥ—by many; yakṣa-rakṣobhiḥ—Yakṣas and Rākṣasas; patti—marching on foot; aśva—on horses; ratha—on chariots; kuñjaraiḥ—or on elephants; ātatāyibhiḥ—ruffians; utsṛṣṭāḥ—were uttered; hiṁsrāḥ—cruel; vācaḥ—words; ati-vaiśasāḥ—murderous.
TRANSLATION
Cruel and savage slogans were uttered by hosts of ruffian Yakṣas and Rākṣasas, who all either marched on foot or rode on horses, elephants or chariots.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.21
Ativaiśasā means very fierce. Utsṛṣtāḥ means “produced.”
TEXT - SB 3.19.22
prāduṣkṛtānāṁ māyānām
āsurīṇāṁ vināśayat
sudarśanāstraṁ bhagavān
prāyuṅkta dayitaṁ tri-pāt
SYNONYMS
prāduṣkṛtānām—displayed; māyānām—the magical forces; āsurīṇām—displayed by the demon; vināśayat—desiring to destroy; sudarśana-astram—the Sudarśana weapon; bhagavān—the Supreme Personality of Godhead; prāyuṅkta—threw; dayitam—beloved; tri-pāt—the enjoyer of all sacrifices.
TRANSLATION
The Lord, the personal enjoyer of all sacrifices, now discharged His beloved Sudarśana, which was capable of dispersing the magical forces displayed by the demon.
PURPORT
Even famous yogīs and demons can sometimes enact very magical feats by their mystic power, but in the presence of the Sudarśana cakra, when it is let loose by the Lord, all such magical jugglery is dispersed. The instance of the quarrel between Durvāsā Muni and Mahārāja Ambarīṣa is a practical example in this matter. Durvāsā Muni wanted to display many magical wonders, but when the Sudarśana cakra appeared, Durvāsā himself was afraid and fled to various planets for his personal protection. The Lord is described here as tri-pāt, which means that He is the enjoyer of three kinds of sacrifices. In Bhagavad-gītā the Lord confirms that He is the beneficiary and enjoyer of all sacrifices, penances and austerities. The Lord is the enjoyer of three kinds of yajña. As further described in Bhagavad-gītā, there are sacrifices of goods, sacrifices of meditation and sacrifices of philosophical speculation. Those on the paths of jñāna, yoga and karma all have to come in the end to the Supreme Lord because vāsudevaḥ sarvam iti [Bg. 7.19]—the Supreme Lord is the ultimate enjoyer of everything. That is the perfection of all sacrifice.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.22
There are three variations here: vināśanaṁ, vināśakaṁ, and vināśayan. The object is in the genitive case. He who possesses three feet of dharma beginning with austerity is called tripāt. He is the personification of dharma. Or it can mean “he who is the three oblations of sacrifice.” Śruti says trayo ‘sya pādā: the Lord has three feet in the form of these oblations. (Ṛg Veda 4.58.3) This means he is the form of sacrifice.
TEXT - SB 3.19.23
tadā diteḥ samabhavat
sahasā hṛdi vepathuḥ
smarantyā bhartur ādeśaṁ
stanāc cāsṛk prasusruve
SYNONYMS
tadā—at that moment; diteḥ—of Diti; samabhavat—occurred; sahasā—suddenly; hṛdi—in the heart; vepathuḥ—a shudder; smarantyāḥ—recalling; bhartuḥ—of her husband, Kaśyapa; ādeśam—the words; stanāt—from her breast; ca—and; asṛk—blood; prasusruve—flowed.
TRANSLATION
At that very moment, a shudder suddenly ran through the heart of Diti, the mother of Hiraṇyākṣa. She recalled the words of her husband, Kaśyapa, and blood flowed from her breasts.
PURPORT
At Hiraṇyākṣa's last moment, his mother, Diti, remembered what her husband had said. Although her sons would be demons, they would have the advantage of being killed by the Personality of Godhead Himself. She remembered this incident by the grace of the Lord, and her breasts flowed blood instead of milk. In many instances we find that when a mother is moved by affection for her sons, milk flows from her breasts. In the case of the demon's mother, the blood could not transform into milk, but it flowed down her breasts as it was. Blood transforms into milk. To drink milk is auspicious, but to drink blood is inauspicious, although they are one and the same thing. This formula is applicable in the case of cow's milk also.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.23
The prediction of her husband was that her two sons would be killed by the Lord.
TEXT - SB 3.19.24
vinaṣṭāsu sva-māyāsu
bhūyaś cāvrajya keśavam
ruṣopagūhamāno 'muṁ
dadṛśe 'vasthitaṁ bahiḥ
SYNONYMS
vinaṣṭāsu—when dispelled; sva-māyāsu—his magic forces; bhūyaḥ—again; ca—and; āvrajya—after coming into the presence; keśavam—the Supreme Personality of Godhead; ruṣā—full of rage; upagūhamānaḥ—embracing; amum—the Lord; dadṛśe—saw; avasthitam—standing; bahiḥ—outside.
TRANSLATION
When the demon saw his magic forces dispelled, he once again came into the presence of the Personality of Godhead, Keśava, and, full of rage, tried to embrace Him within his arms to crush Him. But to his great amazement he found the Lord standing outside the circle of his arms.
PURPORT
In this verse the Lord is addressed as Keśava because He killed the demon Keśī in the beginning of creation. Keśava is also a name of Kṛṣṇa. Kṛṣṇa is the origin of all incarnations, and it is confirmed in Brahma-saṁhitā that Govinda, the Supreme Personality of Godhead, the cause of all causes, exists simultaneously in His different incarnations and expansions. The demon's attempt to measure the Supreme Personality of Godhead is significant. The demon wanted to embrace Him with his arms, thinking that with his limited arms he could capture the Absolute by material power. He did not know that God is the greatest of the great and the smallest of the small. No one can capture the Supreme Lord or bring Him under his control. But the demoniac person always attempts to measure the length and breadth of the Supreme Lord. By His inconceivable potency the Lord can become the universal form, as explained in Bhagavad-gītā, and at the same time He can remain within the box of His devotees as their worshipable Deity. There are many devotees who keep a statue of the Lord in a small box and carry it with them everywhere; every morning they worship the Lord in the box. The Supreme Lord, Keśava, or the Personality of Godhead, Kṛṣṇa, is not bound by any measurement of our calculation. He can remain with His devotee in any suitable form, yet He is unapproachable by any amount of demoniac activities.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.24
Though the demon put the Lord between his arms and squeezed (upagūhamānaḥ), he saw that the Lord was situated beyond his grasp.
TEXT - SB 3.19.25
taṁ muṣṭibhir vinighnantaṁ
vajra-sārair adhokṣajaḥ
kareṇa karṇa-mūle 'han
yathā tvāṣṭraṁ marut-patiḥ
SYNONYMS
tam—Hiraṇyākṣa; muṣṭibhiḥ—with his fists; vinighnantam—striking; vajra-sāraiḥ—as hard as a thunderbolt; adhokṣajaḥ—Lord Adhokṣaja; kareṇa—with the hand; karṇa-mūle—at the root of the ear; ahan—struck; yathā—as; tvāṣṭram—the demon Vṛtra (son of Tvaṣṭā); marut-patiḥ—Indra (lord of the Maruts).
TRANSLATION
The demon now began to strike the Lord with his hard fists, but Lord Adhokṣaja slapped him in the root of the ear, even as Indra, the lord of the Maruts, hit the demon Vṛtra.
PURPORT
The Lord is explained here to be adhokṣaja, beyond the reach of all material calculation. Akṣaja means "the measurement of our senses," and adhokṣaja means "that which is beyond the measurement of our senses."
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.25
Tam refers the demon. Vrāstram is Vṛtrāsura and marutpati is Indra.
Jiva's tika || 3.19.25||
taṃ muṣṭibhir vinighnantaṃ vajra-sārair adhokṣajaḥ kareṇa karṇa-mūle ’han yathā tvāṣṭraṃ marut-patiḥ
When the demon began hitting the Lord with fists hard as thunderbolts, the Lord hit him below the ear with his hand, just as Indra struck Vṛtrāsura.
It was like Indra (marutpatiḥ) striking Tvāṣtṛa with his thunderbolt.
TEXT - SB 3.19.26
sa āhato viśva-jitā hy avajñayā
paribhramad-gātra udasta-locanaḥ
viśīrṇa-bāhv-aṅghri-śiroruho 'patad
yathā nagendro lulito nabhasvatā
SYNONYMS
saḥ—he; āhataḥ—having been struck; viśva-jitā—by the Supreme Personality of Godhead; hi—though; avajñayā—indifferently; paribhramat—wheeling; gātraḥ—body; udasta—bulged out; locanaḥ—eyes; viśīrṇa—broken; bāhu—arms; aṅghri—legs; śiraḥ-ruhaḥ—hair; apatat—fell down; yathā—like; naga-indraḥ—a gigantic tree; lulitaḥ—uprooted; nabhasvatā—by the wind.
TRANSLATION
Though struck indifferently by the Lord, the conqueror of all, the demon's body began to wheel. His eyeballs bulged out of their sockets. His arms and legs broken and the hair on his head scattered, he fell down dead, like a gigantic tree uprooted by the wind.
PURPORT
It does not take even a moment for the Lord to kill any powerful demon, including Hiraṇyākṣa. The Lord could have killed him long before, but He allowed the demon to display the full extent of his magical feats. One may know that by magical feats, by scientific advancement of knowledge or by material power one cannot become the equal of the Supreme Personality of Godhead. His one signal is sufficient to destroy all our attempts. His inconceivable power, as displayed here, is so strong that the demon, despite all his demoniac maneuvers, was killed by the Lord when the Lord desired, simply by one slap.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.26
Nagendraḥ means a large tree. Lulitaḥ means uprooted.
TEXT - SB 3.19.27
kṣitau śayānaṁ tam akuṇṭha-varcasaṁ
karāla-daṁṣṭraṁ paridaṣṭa-dacchadam
ajādayo vīkṣya śaśaṁsur āgatā
aho imaṁ ko nu labheta saṁsthitim
SYNONYMS
kṣitau—on the ground; śayānam—lying; tam—Hiraṇyākṣa; akuṇṭha—unfaded; varcasam—glow; karāla—fearful; daṁṣṭram—teeth; paridaṣṭa—bitten; dat-chadam—lip; aja-ādayaḥ—Brahmā and others; vīkṣya—having seen; śaśaṁsuḥ—admiringly said; āgatāḥ—arrived; aho—oh; imam—this; kaḥ—who; nu—indeed; labheta—could meet; saṁsthitim—death.
TRANSLATION
Aja [Brahmā] and others arrived on the spot to see the fearfully tusked demon lying on the ground, biting his lip. The glow of his face was yet unfaded, and Brahmā admiringly said: Oh, who could meet such blessed death?
PURPORT
Although the demon was dead, his bodily luster was unfaded. This is very peculiar because when a man or animal is dead, the body immediately becomes pale, the luster gradually fades, and decomposition takes place. But here, although Hiraṇyākṣa lay dead, his bodily luster was unfaded because the Lord, the Supreme Spirit, was touching his body. One's bodily luster remains fresh only as long as the spirit soul is present. Although the demon's soul had departed his body, the Supreme Spirit touched the body, and therefore his bodily luster did not fade. The individual soul is different from the Supreme Personality of Godhead. One who sees the Supreme Personality of Godhead when he quits his body is certainly very fortunate, and therefore personalities like Brahmā and the other demigods eulogized the death of the demon.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.27
Saṁsthitim means death.
Jiva's tika || 3.19.27||
kṣitau śayānaṃ tam akuṇṭha-varcasaṃ karāla-daṃṣṭraṃ paridaṣṭa-dacchadam ajādayo vīkṣya śaśaṃsur āgatā aho imaṃ ko nu labheta saṃsthitim
Seeing the demon, with terrible fangs biting his lips, glowing brightly, Brahmā and the devatās praised him, saying, “Who would not attain such a fortunate death?”
Brahmā along with the sages praised the Lord.
TEXT - SB 3.19.28
yaṁ yogino yoga-samādhinā raho
dhyāyanti liṅgād asato mumukṣayā
tasyaiṣa daitya-ṛṣabhaḥ padāhato
mukhaṁ prapaśyaṁs tanum utsasarja ha
SYNONYMS
yam—whom; yoginaḥ—the yogīs; yoga-samādhinā—in mystic trance; rahaḥ—in seclusion; dhyāyanti—meditate upon; liṅgāt—from the body; asataḥ—unreal; mumukṣayā—seeking freedom; tasya—of Him; eṣaḥ—this; daitya—son of Diti; ṛṣabhaḥ—the crest jewel; padā—by a foot; āhataḥ—struck; mukham—countenance; prapaśyan—while gazing on; tanum—the body; utsasarja—he cast off; ha—indeed.
TRANSLATION
Brahmā continued: He was struck by a forefoot of the Lord, whom yogīs, seeking freedom from their unreal material bodies, meditate upon in seclusion in mystic trance. While gazing on His countenance, this crest jewel of Diti's sons has cast off his mortal coil.
PURPORT
The process of yoga is very clearly described in this verse of Śrīmad-Bhāgavatam. It is said here that the ultimate end of the yogīs and mystics who perform meditation is to get rid of this material body. Therefore they meditate in secluded places to attain yogic trance. Yoga has to be performed in a secluded place, not in public or in a demonstration on stage, as nowadays practiced by many so-called yogīs. Real yoga aims at ridding one of the material body. Yoga practice is not intended to keep the body fit and young. Such advertisements of so-called yoga are not approved by any standard method. Particularly mentioned in this verse is the word yam, or "unto whom," indicating that meditation should be targeted on the Personality of Godhead. Even if one concentrates his mind on the boar form of the Lord, that is also yoga. As confirmed in Bhagavad-gītā, one who concentrates his mind constantly in meditation upon the Personality of Godhead in one of His many varieties of forms is the first-class yogī, and he can very easily attain trance simply by meditating upon the form of the Lord. If one is able to continue such meditation on the Lord's form at the time of one's death, one is liberated from this mortal body and is transferred to the kingdom of God. This opportunity was given to the demon by the Lord, and therefore Brahmā and other demigods were astonished. In other words, the perfection of yoga practice can be attained by a demon also if he is simply kicked by the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.28
In this verse it mentions that the Lord’s foot struck the demon. In verse 25 it mentions that the hand of the Lord struck the demon. Since the two front feet of the boar are also his hands there is no contradiction.
TEXT - SB 3.19.29
etau tau pārṣadāv asya
śāpād yātāv asad-gatim
punaḥ katipayaiḥ sthānaṁ
prapatsyete ha janmabhiḥ
SYNONYMS
etau—these two; tau—both; pārṣadau—personal assistants; asya—of the Personality of Godhead; śāpāt—because of being cursed; yātau—have gone; asat-gatim—to take birth in a demoniac family; punaḥ—again; katipayaiḥ—a few; sthānam—own place; prapatsyete—will get back; ha—indeed; janmabhiḥ—after births.
TRANSLATION
These two personal assistants of the Supreme Lord, having been cursed, have been destined to take birth in demoniac families. After a few such births, they will return to their own positions.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.29
Ha indicates “this is clearly because of the sages’ curse.”
TEXT - SB 3.19.30
devā ūcuḥ
namo namas te 'khila-yajña-tantave
sthitau gṛhītāmala-sattva-mūrtaye
diṣṭyā hato 'yaṁ jagatām aruntudas
tvat-pāda-bhaktyā vayam īśa nirvṛtāḥ
SYNONYMS
devāḥ—the demigods; ūcuḥ—said; namaḥ—obeisances; namaḥ—obeisances; te—unto You; akhila-yajña-tantave—the enjoyer of all sacrifices; sthitau—for the purpose of maintaining; gṛhīta—assumed; amala—pure; sattva—goodness; mūrtaye—form; diṣṭyā—fortunately; hataḥ—slain; ayam—this; jagatām—to the worlds; aruntudaḥ—causing torment; tvat-pāda—to Your feet; bhaktyā—with devotion; vayam—we; īśa—O Lord; nirvṛtāḥ—have attained happiness.
TRANSLATION
The demigods addressed the Lord: All obeisances unto You! You are the enjoyer of all sacrifices, and You have assumed the form of a boar, in pure goodness, for the purpose of maintaining the world. Fortunately for us, this demon, who was a torment to the worlds, has been slain by You, and we too, O Lord, are now at ease, in devotion to Your lotus feet.
PURPORT
The material world consists of three modes—goodness, passion and ignorance—but the spiritual world is pure goodness. It is said here that the form of the Lord is pure goodness, which means that it is not material. In the material world there is no pure goodness. In the Bhāgavatam the stage of pure goodness is called sattvaṁ viśuddham. Viśuddham means "pure." In pure goodness there is no contamination by the two inferior qualities, namely passion and ignorance. The form of the boar, therefore, in which the Lord appeared, is nothing of the material world. There are many other forms of the Lord, but none of them belong to the material qualities. Such forms are nondifferent from the Viṣṇu form, and Viṣṇu is the enjoyer of all sacrifices.
The sacrifices which are recommended in the Vedas are meant to please the Supreme Personality of Godhead. In ignorance only, people try to satisfy many other agents, but the real purpose of life is to satisfy the Supreme Lord, Viṣṇu. All sacrifices are meant to please the Supreme Lord. The living entities who know this perfectly well are called demigods, godly or almost God. Since the living entity is part and parcel of the Supreme Lord, it is his duty to serve the Lord and please Him. The demigods are all attached to the Personality of Godhead, and for their pleasure the demon, who was a source of trouble to the world, was killed. Purified life is meant to please the Lord, and all sacrifices performed in purified life are called Kṛṣṇa consciousness. This Kṛṣṇa consciousness is developed by devotional service, as clearly mentioned here.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.30
Tantave means “unto the distributor or cause.” Aruntudaḥ means “one who pierces the organs.”
Jiva's tika || 3.19.30||
devā ūcuḥ namo namas te ’khila-yajna-tantave sthitau gṛhītāmala-sattva-mūrtaye diṣṭyā hato ’yaṃ jagatām aruntudas tvat-pāda-bhaktyā vayam īśa nirvṛtāḥ
The devatās said: We offer repeated respects to you, the distributor of all sacrifices, who have accepted a form of pure sattva for protecting the world. By good fortune, you have killed this tormenting demon.
The devatās headed by Indra spoke. During the time of maintenance Viṣṇu manifested a pure form of sattva.
TEXT - SB 3.19.31
maitreya uvāca
evaṁ hiraṇyākṣam asahya-vikramaṁ
sa sādayitvā harir ādi-sūkaraḥ
jagāma lokaṁ svam akhaṇḍitotsavaṁ
samīḍitaḥ puṣkara-viṣṭarādibhiḥ
SYNONYMS
maitreyaḥ uvāca—Śrī Maitreya said; evam—thus; hiraṇyākṣam—Hiraṇyākṣa; asahya-vikramam—very powerful; saḥ—the Lord; sādayitvā—after killing; hariḥ—the Supreme Personality of Godhead; ādi-sūkaraḥ—the origin of the boar species; jagāma—returned; lokam—to His abode; svam—own; akhaṇḍita—uninterrupted; utsavam—festival; samīḍitaḥ—being praised; puṣkara-viṣṭara—lotus seat (by Lord Brahmā, whose seat is a lotus); ādibhiḥ—and the others.
TRANSLATION
Śrī Maitreya continued: After thus killing the most formidable demon Hiraṇyākṣa, the Supreme Lord Hari, the origin of the boar species, returned to His own abode, where there is always an uninterrupted festival. The Lord was praised by all the demigods, headed by Brahmā.
PURPORT
The Lord is spoken of herewith as the origin of the boar species. As stated in the Vedānta-sūtra (1.1.2), the Absolute Truth is the origin of everything. Therefore it is to be understood that all 8,400,000 species of bodily forms originate from the Lord, who is always ādi, or the beginning. In Bhagavad-gītā Arjuna addresses the Lord as ādyam, or the original. Similarly, in the Brahma-saṁhitā the Lord is addressed as ādi-puruṣam, the original person. Indeed, in Bhagavad-gītā (10.8) the Lord Himself declares, mattaḥ sarvaṁ pravartate: "From Me everything proceeds."
In this situation the Lord assumed the shape of a boar to kill the demon Hiraṇyākṣa and pick up the earth from the Garbha Ocean. Thus He became ādi-sūkara, the original boar. In the material world a boar or pig is considered most abominable, but the ādi-sūkara, the Supreme Personality of Godhead, was not treated as an ordinary boar. Even Lord Brahmā and the other demigods praised the Lord's form as a boar.
This verse confirms the statement in Bhagavad-gītā that the Lord appears as He is from His transcendental abode for the sake of killing the miscreants and saving the devotees. By killing the demon Hiraṇyākṣa He fulfilled His promise to kill the demons and always protect the demigods headed by Brahmā. The statement that the Lord returned to His own abode indicates that He has His own particular transcendental residence. Since He is full of all energies, He is all-pervasive in spite of His residing in Goloka Vṛndāvana, just as the sun, although situated in a particular place within the universe, is present by its sunshine throughout the universe.
Although the Lord has His particular abode in which to reside, He is all-pervasive. The impersonalists accept one aspect of the Lord's features, the all-pervasive aspect, but they cannot understand His localized situation in His transcendental abode, where He always engages in fully transcendental pastimes. Especially mentioned in this verse is the word akhaṇḍitotsavam. Utsava means "pleasure." Whenever some function takes place to express happiness, it is called utsava. Utsava, the expression of complete happiness, is always present in the Vaikuṇṭhalokas, the abode of the Lord, who is worshipable even by demigods like Brahmā, to say nothing of other, less important entities such as human beings.
The Lord descends from His abode to this world, and therefore He is called avatāra, which means "one who descends." Sometimes avatāra is understood to refer to an incarnation who assumes a material form of flesh and bone, but actually avatāra refers to one who descends from higher regions. The Lord's abode is situated far above this material sky, and He descends from that higher position; thus He is called avatāra.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.31
Puṣkara-viṣṭara means Brahmā, whose seat is a lotus.
Jiva's tika || 3.19.31||
evaṃ hiraṇyākṣam asahya-vikramaṃ sa sādayitvā harir ādi-sūkaraḥ jagāma lokaṃ svam akhaṇḍitotsavaṃ samīḍitaḥ puṣkara-viṣṭarādibhi
Maitreya said: O Vidura! Having killed the king of the demons who had intolerable prowess, the Lord, the original boar, praised by Brahmā and devatās, went to his on planet of uninterrupted bliss. Varāha went to his own planet (svam).
TEXT - SB 3.19.32
mayā yathānūktam avādi te hareḥ
kṛtāvatārasya sumitra ceṣṭitam
yathā hiraṇyākṣa udāra-vikramo
mahā-mṛdhe krīḍanavan nirākṛtaḥ
SYNONYMS
mayā—by me; yathā—as; anūktam—told; avādi—was explained; te—to you; hareḥ—of the Supreme Personality of Godhead; kṛta-avatārasya—who assumed the incarnation; sumitra—O dear Vidura; ceṣṭitam—the activities; yathā—as; hiraṇyākṣaḥ—Hiraṇyākṣa; udāra—very extensive; vikramaḥ—prowess; mahā-mṛdhe—in a great fight; krīḍana-vat—like a plaything; nirākṛtaḥ—was killed.
TRANSLATION
Maitreya continued: My dear Vidura, I have explained to you the Personality of Godhead's coming down as the first boar incarnation and killing in a great fight a demon of unprecedented prowess as if he were just a plaything. This has been narrated by me as I heard it from my predecessor spiritual master.
PURPORT
Here the sage Maitreya admits that he explained the incident of the killing of Hiraṇyākṣa by the Supreme Personality of Godhead as a straight narration; he did not manufacture anything or add interpretation, but explained whatever he had heard from his spiritual master. Thus he accepted as bona fide the system of paramparā, or receiving the transcendental message in disciplic succession. Unless received by this bona fide process of hearing from a spiritual master, the statement of an ācārya or preceptor cannot be valid.
It is also stated here that although the demon Hiraṇyākṣa was unlimited in prowess, he was just like a doll for the Lord. A child breaks so many dolls without real endeavor. Similarly, although a demon may be very powerful and extraordinary in the eyes of an ordinary man in the material world, to the Lord, killing such a demon is no difficulty. He can kill millions of demons as simply as a child plays with dolls and breaks them.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.32
Yathānūktam means “I have said what the guru has said, and did not go beyond that.” Or it can mean “I have gained the meaning of what the guru said (uktam), and then (anu), I have spoken (avādi) it to you.” O Vidura! How are the activities recognized? In that activity, the demon was killed by the Lord in battle.
TEXT - SB 3.19.33
sūta uvāca
iti kauṣāravākhyātām
āśrutya bhagavat-kathām
kṣattānandaṁ paraṁ lebhe
mahā-bhāgavato dvija
SYNONYMS
sūtaḥ—Sūta Gosvāmī; uvāca—said; iti—thus; kauṣārava—from Maitreya (son of Kuṣāru); ākhyātām—told; āśrutya—having heard; bhagavat-kathām—the narration about the Lord; kṣattā—Vidura; ānandam—bliss; param—transcendental; lebhe—achieved; mahā-bhāgavataḥ—the great devotee; dvija—O brāhmaṇa (Śaunaka).
TRANSLATION
Śrī Sūta Gosvāmī continued: My dear brāhmaṇa, Kṣattā [Vidura] the great devotee of the Lord achieved transcendental bliss by hearing the narration of the pastimes of the Supreme Personality of Godhead from the authoritative source of the sage Kauṣārava [Maitreya], and he was very pleased.
PURPORT
If anyone wants to derive transcendental pleasure by hearing the pastimes of the Lord, he must hear from the authoritative source, as explained here. Maitreya heard the narration from his bona fide spiritual master, and Vidura also heard from Maitreya. One becomes an authority simply by presenting whatever he has heard from his spiritual master, and one who does not accept a bona fide spiritual master cannot be an authority. This is clearly explained here. If one wants to have transcendental pleasure, he must find a person with authority. It is also stated in the Bhāgavatam that simply by hearing from an authoritative source, with the ear and the heart, one can relish the pastimes of the Lord, otherwise it is not possible. Sanātana Gosvāmī, therefore, has especially warned that one should not hear anything about the personality of the Lord from the lips of a nondevotee. Nondevotees are considered to be like serpents; as milk is poisoned by a serpent's touch, so, although the narration of the pastimes of the Lord is as pure as milk, when administered by serpentlike nondevotees it becomes poisonous. Not only does it have no effect in transcendental pleasure, but it is dangerous also. Lord Caitanya Mahāprabhu has warned that no description of the pastimes of the Lord should be heard from the Māyāvāda, or impersonalist, school. He has clearly said, māyāvādi-bhāṣya śunile haya sarva nāśa: if anyone hears the Māyāvādīs' interpretation of the pastimes of the Lord, or their interpretation of Bhagavad-gītā, Śrīmad-Bhāgavatam or any other Vedic literature, then he is doomed. Once one is associated with impersonalists, he can never understand the personal feature of the Lord and His transcendental pastimes.
Sūta Gosvāmī was speaking to the sages headed by Śaunaka, and therefore he addressed them in this verse as dvija, twice-born. The sages assembled in Naimiṣāraṇya hearing Śrīmad-Bhāgavatam from Sūta Gosvāmī were all brāhmaṇas, but to acquire the qualifications of a brāhmaṇa is not everything. Merely to be twice-born is not perfection. Perfection is attained when one hears the pastimes and activities of the Lord from a bona fide source.
Jiva's tika || 3.19.33||
sūta uvāca iti kauṣāravākhyātām āśrutya bhagavat-kathām kṣattānandaṃ paraṃ lebhe mahā-bhāgavato dvija
Sūta said: O Śaunaka! Hearing the story of the Lord recited by Maitreya in this manner, the exalted devotee Vidura became most delighted.
Sūta speaks Śukadeva’s words.
TEXT - SB 3.19.34
anyeṣāṁ puṇya-ślokānām
uddāma-yaśasāṁ satām
upaśrutya bhaven modaḥ
śrīvatsāṅkasya kiṁ punaḥ
SYNONYMS
anyeṣām—of others; puṇya-ślokānām—of pious reputation; uddāma-yaśasām—whose fame is spread everywhere; satām—of the devotees; upaśrutya—by hearing; bhavet—may arise; modaḥ—pleasure; śrīvatsa-aṅkasya—of the Lord, who bears the mark Śrīvatsa; kim punaḥ—what to speak of.
TRANSLATION
What to speak of hearing the pastimes of the Lord, whose chest is marked with Śrīvatsa, people may take transcendental pleasure even in hearing of the works and deeds of the devotees, whose fame is immortal.
PURPORT
Bhāgavatam literally means the pastimes of the Lord and the Lord's devotees. For example, there are pastimes of Lord Kṛṣṇa and narrations of devotees like Prahlāda, Dhruva and Mahārāja Ambarīṣa. Both pastimes pertain to the Supreme Personality of Godhead because the devotees' pastimes are in relation with Him. The Mahābhārata, for example, the history of the Pāṇḍavas and their activities, is sacred because the Pāṇḍavas had a direct relationship with the Supreme Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.34
Puṇyaślokānām means Yudhiṣṭhira and others. He is famous by the name Puṇyaśloka.
TEXT - SB 3.19.35
yo gajendraṁ jhaṣa-grastaṁ
dhyāyantaṁ caraṇāmbujam
krośantīnāṁ kareṇūnāṁ
kṛcchrato 'mocayad drutam
SYNONYMS
yaḥ—He who; gaja-indram—the king of elephants; jhaṣa—an alligator; grastam—attacked by; dhyāyantam—meditating upon; caraṇa—feet; ambujam—lotus; krośantīnām—while crying; kareṇūnām—the female elephants; kṛcchrataḥ—from danger; amocayat—delivered; drutam—quickly.
TRANSLATION
The Personality of Godhead delivered the king of the elephants, who was attacked by an alligator and who meditated upon the lotus feet of the Lord. At that time the female elephants who accompanied him were crying, and the Lord saved them from the impending danger.
PURPORT
The example of the elephant in danger who was saved by the Supreme Lord is especially cited here because even if one is an animal he can approach the Personality of Godhead in devotional service, whereas even a demigod cannot approach the Supreme Person unless he is a devotee.
TEXT - SB 3.19.36
taṁ sukhārādhyam ṛjubhir
ananya-śaraṇair nṛbhiḥ
kṛtajñaḥ ko na seveta
durārādhyam asādhubhiḥ
SYNONYMS
tam—unto Him; sukha—easily; ārādhyam—worshiped; ṛjubhiḥ—by the unpretentious; ananya—no other; śaraṇaiḥ—who take shelter; nṛbhiḥ—by men; kṛta-jñaḥ—grateful soul; kaḥ—what; na—not; seveta—would render service; durārādhyam—impossible to be worshiped; asādhubhiḥ—by the nondevotees.
TRANSLATION
What grateful soul is there who would not render his loving service to such a great master as the Personality of Godhead? The Lord can be easily pleased by spotless devotees who resort exclusively to Him for protection, though the unrighteous man finds it difficult to propitiate Him.
PURPORT
Every living entity, especially persons in the human race, must feel grateful for the benedictions offered by the grace of the Supreme Lord. Anyone, therefore, with a simple heart of gratefulness must be Kṛṣṇa conscious and offer devotional service to the Lord. Those who are actually thieves and rogues do not recognize or acknowledge the benedictions offered to them by the Supreme Lord, and they cannot render Him devotional service. Ungrateful persons are those who do not understand how much benefit they are deriving by the arrangement of the Lord. They enjoy the sunshine and moonshine, and they get water free of charge, yet they do not feel grateful, but simply go on enjoying these gifts of the Lord. Therefore, they must be called thieves and rogues.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.36
The Lord delivers humans just by their hearing his pastimes, but he even delivers animals, just by their remembrance of him. Jhaṣa means crocodile. What to speak of delivering the elephant from the crocodile, he delivered the elephant even from the material world (kṛcchrataḥ). Kareṇūnām means “of the female elephants, his wives.” One recognizes that the Lord is the protector of the surrendered souls, one who is grateful (kṛtajñaḥ), should always worship that Lord. He is not worshipped by those who are crooked (asādhubhiḥ), who surrender to someone else.
Jiva's tika || 3.19.35-36||
yo gajendraṃ jhaṣa-grastaṃ dhyāyantaṃ caraṇāmbujam krośantīnāṃ kareṇūnāṃ kṛcchrato ’mocayad drutam
taṃ sukhārādhyam ṛjubhir ananya-śaraṇair nṛbhiḥ kṛtajnaḥ ko na seveta durārādhyam asādhubhiḥ
What grateful person would not worship the Supreme Lord who quickly rescued the king of the elephants from the material world when he was caught by the crocodile while his wives lamented, as he meditated on the lotus feet of the Lord, and who is willingly worshipped by the sincerely surrendered souls while not worshiped by the crooked?
Who would not worship the Lord who is happily worshipped by sincere (ṛjubhih), completely surrendered souls (ananya-śaraṇaiḥ). Others are the opposie (asādhubhiḥ. The grateful person (kata-jnāḥ) understands well that the Lord is easily worshipped just by surrender since the Lord easily gives the four puruṣārthas. Thus who would not serve him? If they reject serving him, they must have other desires.
TEXT - SB 3.19.37
yo vai hiraṇyākṣa-vadhaṁ mahādbhutaṁ
vikrīḍitaṁ kāraṇa-sūkarātmanaḥ
śṛṇoti gāyaty anumodate 'ñjasā
vimucyate brahma-vadhād api dvijāḥ
SYNONYMS
yaḥ—he who; vai—indeed; hiraṇyākṣa-vadham—of the killing of Hiraṇyākṣa; mahā-adbhutam—most wonderful; vikrīḍitam—pastime; kāraṇa—for reasons like raising the earth from the ocean; sūkara—appearing in the form of a boar; ātmanaḥ—of the Supreme Personality of Godhead; śṛṇoti—hears; gāyati—chants; anumodate—takes pleasure; añjasā—at once; vimucyate—becomes freed; brahma-vadhāt—from the sin of killing a brāhmaṇa; api—even; dvijāḥ—O brāhmaṇas.
TRANSLATION
O brāhmaṇas, anyone who hears, chants, or takes pleasure in the wonderful narration of the killing of the Hiraṇyākṣa demon by the Lord, who appeared as the first boar in order to deliver the world, is at once relieved of the results of sinful activities, even the killing of a brāhmaṇa.
PURPORT
Since the Personality of Godhead is in the absolute position, there is no difference between His pastimes and His personality. Anyone who hears about the pastimes of the Lord associates with the Lord directly, and one who associates directly with the Lord is certainly freed from all sinful activities, even to the extent of the killing of a brāhmaṇa, which is considered the most sinful activity in the material world. One should be very eager to hear about the activities of the Lord from the bona fide source, the pure devotee. If one simply gives aural reception to the narration and accepts the glories of the Lord, then he is qualified. The impersonalist philosophers cannot understand the activities of the Lord. They think that all His activities are māyā; therefore they are called Māyāvādīs. Since everything to them is māyā, these narrations are not for them. Some impersonalists are reluctant to hear Śrīmad-Bhāgavatam, although many of them are now taking an interest in it just for monetary gain. Actually, however, they have no faith. On the contrary, they describe it in their own way. We should not hear, therefore, from the Māyāvādīs. We have to hear from Sūta Gosvāmī or Maitreya, who actually present the narrations as they are, and only then can we relish the pastimes of the Lord; otherwise the effects on the neophyte audience will be poisonous.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.37
This verse encourages even those with material desires to listen to this pastime.
Jiva's tika || 3.19.37||
yo vai hiraṇyākṣa-vadhaṃ mahādbhutaṃ vikrīḍitaṃ kāraṇa-sūkarātmanaḥ śṛṇoti gāyaty anumodate ’njasā vimucyate brahma-vadhād api dvijāḥ
O brāhmaṇas! The person who hears, chants or relishes the astonishing pastime of Varāha killing Hiraṇyākṣa in order to save the earth will be easily delivered from the sin of killing a brāhmaṇa.
Hearing the pastime of the Lord the form of Varāha, who is the cause of all things (kāraṇa) a person will be delivered.
TEXT - SB 3.19.38
etan mahā-puṇyam alaṁ pavitraṁ
dhanyaṁ yaśasyaṁ padam āyur-āśiṣām
prāṇendriyāṇāṁ yudhi śaurya-vardhanaṁ
nārāyaṇo 'nte gatir aṅga śṛṇvatām
SYNONYMS
etat—this narrative; mahā-puṇyam—conferring great merit; alam—very; pavitram—sacred; dhanyam—conferring wealth; yaśasyam—bearing fame; padam—the receptacle; āyuḥ—of longevity; āśiṣām—of the objects of one's desire; prāṇa—of the vital organs; indriyāṇām—of the organs of action; yudhi—on the field of battle; śaurya—the strength; vardhanam—increasing; nārāyaṇaḥ—Lord Nārāyaṇa; ante—at the end of life; gatiḥ—shelter; aṅga—O dear Śaunaka; śṛṇvatām—of those who listen.
TRANSLATION
This most sacred narrative confers extraordinary merit, wealth, fame, longevity, and all the objects of one's desire. On the field of battle it promotes the strength of one's vital organs and organs of action. One who listens to it at the last moment of his life is transferred to the supreme abode of the Lord, O dear Śaunaka.
PURPORT
Devotees are generally attracted by the narratives of the pastimes of the Lord, and even though they do not prosecute austerities or meditation, this very process of hearing attentively about the pastimes of the Lord will endow them with innumerable benefits, such as wealth, fame, longevity and other desirable aims of life. If one continues to hear Śrīmad-Bhāgavatam, which is full of narratives of the pastimes of the Lord, at the end of this life, one is sure to be transferred to the eternal, transcendental abode of the Lord. Thus hearers are benefited both ultimately and for as long as they are in the material world. That is the supreme, sublime result of engaging in devotional service. The beginning of devotional service is to spare some time and listen to Śrīmad-Bhāgavatam from the right source. Lord Caitanya Mahāprabhu also recommended five items of devotional service, namely to serve the devotees of the Lord, to chant Hare Kṛṣṇa, to hear Śrīmad-Bhāgavatam, to worship the Deity of the Lord and to live in a place of pilgrimage. Just performing these five activities can deliver one from the miserable condition of material life.
Srila Visvanatha Cakravarti Thakur Commentary - 3.19.38
Thus ends the commentary on Nineteenth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta purports of the Third Canto, Nineteenth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Killing of the Demon Hiraṇyākṣa."
Jiva's tika || 3.19.38||
etan mahā-puṇyam alaṃ pavitraṃ dhanyaṃ yaśasyaṃ padam āyur-āśiṣām
prāṇendriyāṇāṃ yudhi śaurya-vardhanaṃ nārāyaṇo ’nte gatir anga śṛṇvatām
O Śaunaka! The Supreme Lord will be the shelter at the time of death for those persons who hear this story, which elevates one to Svarga, purifies the heart, brings wealth, fame, position, blessings of long life, and prowess of the senses and life airs during battle.
Anga is an address to Śaunaka.
20. Conversation Between Maitreya and Vidura
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53
TEXT - SB 3.20.1
śaunaka uvāca
mahīṁ pratiṣṭhām adhyasya
saute svāyambhuvo manuḥ
kāny anvatiṣṭhad dvārāṇi
mārgāyāvara-janmanām
SYNONYMS
śaunakaḥ—Śaunaka; uvāca—said; mahīm—the earth; pratiṣṭhām—situated; adhyasya—having secured; saute—O Sūta Gosvāmī; svāyambhuvaḥ—Svāyambhuva; manuḥ—Manu; kāni—what; anvatiṣṭhat—performed; dvārāṇi—ways; mārgāya—to get out; avara—later; janmanām—of those to be born.
TRANSLATION
Śrī Śaunaka inquired: O Sūta Gosvāmī, after the earth was again situated in its orbit, what did Svāyambhuva Manu do to show the path of liberation to persons who were to take birth later on?
PURPORT
The appearance of the Lord as the first boar incarnation occurred during the time of Svāyambhuva Manu, whereas the present age is in the period of Vaivasvata Manu. Each Manu's period lasts seventy-two times the cycle of four ages, and one cycle of ages equals 4,320,000 solar years. Thus 4,320,000 x 72 solar years is the reign of one Manu. In each Manu's period there are many changes in many ways, and there are fourteen Manus within one day of Brahmā. It is understood here that Manu creates scriptural regulations for the salvation of the conditioned souls, who come to the material world for material enjoyment. The Lord is so kind that any soul who wants to enjoy in this material world is given full facility for enjoyment, and at the same time he is shown the path of salvation. Śaunaka Ṛṣi, therefore, inquired from Sūta Gosvāmī: "What did Svāyambhuva Manu do after the reinstatement of the earth in its orbital situation?"
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.1
The secondary creation previously described in detail is again partially in the Twentieth Chapter, in order to relate the lineage stemming from Svāyambhuva Manu.
Pratiṣṭhām means shelter. O son of Romaharṣaṇa (saute)! What did he do to manifest the jīvas who took birth after the Kumāras as a pastime of the Lord (avara-janmanām)? How did he create the more recent living beings?
Jiva's tika || 3.20.1||
śaunaka uvāca mahīṃ pratiṣṭhām adhyasya saute svāyambhuvo manuḥ kāny anvatiṣṭhad dvārāṇi mārgāyāvara-janmanām
Śaunaka said: O son of Romaharṣaṇa! When Svāyambhuva accepted the earth as his shelter, what did he do to manifest the living beings after the appearance of the Kumaṛas?
Hearing about matters related to the Varāha pastime he asks a related question.
TEXT - SB 3.20.2
kṣattā mahā-bhāgavataḥ
kṛṣṇasyaikāntikaḥ suhṛt
yas tatyājāgrajaṁ kṛṣṇe
sāpatyam aghavān iti
SYNONYMS
kṣattā—Vidura; mahā-bhāgavataḥ—a great devotee of the Lord; kṛṣṇasya—of Lord Kṛṣṇa; ekāntikaḥ—unalloyed devotee; suhṛt—intimate friend; yaḥ—he who; tatyāja—abandoned; agra-jam—his elder brother (King Dhṛtarāṣṭra); kṛṣṇe—toward Kṛṣṇa; sa-apatyam—along with his one hundred sons; agha-vān—offender; iti—thus.
TRANSLATION
Śaunaka Ṛṣi inquired about Vidura, who was a great devotee and friend of Lord Kṛṣṇa and who gave up the company of his elder brother because the latter, along with his sons, played tricks against the desires of the Lord.
PURPORT
The incident referred to here is that Vidura left the protection of his elder brother Dhṛtarāṣṭra, went traveling everywhere to sacred places and met Maitreya at Hardwar. Śaunaka Ṛṣi here inquires about the topics of the conversation between Maitreya Ṛṣi and Vidura. Vidura's qualification was that he was not only a friend of the Lord but also a great devotee. When Kṛṣṇa tried to stop the war and mitigate the misunderstanding between the cousin-brothers, they refused to accept His counsel; therefore Kṣattā, or Vidura, was unsatisfied with them, and he left the palace. As a devotee, Vidura showed by example that anywhere that Kṛṣṇa is not honored is a place unfit for human habitation. A devotee may be tolerant regarding his own interests, but he should not be tolerant when there is misbehavior toward the Lord or the Lord's devotee. Here the word aghavān is very significant, for it indicates that the Kauravas, Dhṛtarāṣṭra's sons, lost the war because of being sinful in disobeying the instructions of Kṛṣṇa.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.2
Please tell us the questions and answers that took place in the conversation between Vidura and Maitreya? Vidura rejected his elder brother along with his sons headed by Duryodhana. Anavaraḥ means “not less.” Virajāḥ means “purified of passion.” This was caused by visiting holy places. The holy places also became pure by association with him. Kuśāvarta is Haridvāra.
TEXT - SB 3.20.3
dvaipāyanād anavaro
mahitve tasya dehajaḥ
sarvātmanā śritaḥ kṛṣṇaṁ
tat-parāṁś cāpy anuvrataḥ
SYNONYMS
dvaipāyanāt—from Vyāsadeva; anavaraḥ—in no way inferior; mahitve—in greatness; tasya—his (Vyāsa's); deha-jaḥ—born of his body; sarva-ātmanā—with all his heart; śritaḥ—took shelter; kṛṣṇam—Lord Kṛṣṇa; tat-parān—those devoted to Him; ca—and; api—also; anuvrataḥ—followed.
TRANSLATION
Vidura was born from the body of Veda-vyāsa and was not less than he. Thus he accepted the lotus feet of Kṛṣṇa wholeheartedly and was attached to His devotees.
PURPORT
The history of Vidura is that he was born of a śūdra mother, but his seminal father was Vyāsadeva; thus he was not less than Vyāsadeva in any respect. Since he was born of a great father, who was supposed to be an incarnation of Nārāyaṇa and who composed all the Vedic literatures, Vidura was also a great personality. He accepted Kṛṣṇa as his worshipable Lord and followed His instructions wholeheartedly.
TEXT - SB 3.20.4
kim anvapṛcchan maitreyaṁ
virajās tīrtha-sevayā
upagamya kuśāvarta
āsīnaṁ tattva-vittamam
SYNONYMS
kim—what; anvapṛcchat—inquired; maitreyam—from the sage Maitreya; virajāḥ—Vidura, who was without material contamination; tīrtha-sevayā—by visiting sacred places; upagamya—having met; kuśāvarte—at Kuśāvarta (Haridvāra, or Hardwar); āsīnam—who was abiding; tattva-vit-tamam—the foremost knower of the science of spiritual life.
TRANSLATION
Vidura was purified of all passion by wandering in sacred places, and at last he reached Hardwar, where he met the great sage who knew the science of spiritual life, and he inquired from him. Śaunaka Ṛṣi therefore asked: What more did Vidura inquire from Maitreya?
PURPORT
Here the words virajās tīrtha-sevayā refer to Vidura, who was completely cleansed of all contamination by traveling to places of pilgrimage. In India there are hundreds of sacred places of pilgrimage, of which Prayāga, Hardwar, Vṛndāvana and Rāmeśvaram are considered principal. After leaving his home, which was full of politics and diplomacy, Vidura wanted to purify himself by traveling to all the sacred places, which are so situated that anyone who goes there automatically becomes purified. This is especially true in Vṛndāvana; any person may go there, and even if he is sinful he will at once contact an atmosphere of spiritual life and will automatically chant the names of Kṛṣṇa and Rādhā. That we have actually seen and experienced. It is recommended in the śāstras that after retiring from active life and accepting the vānaprastha (retired) order, one should travel everywhere to places of pilgrimage in order to purify himself. Vidura completely discharged this duty, and at last he reached Kuśāvarta, or Hardwar, where the sage Maitreya was sitting.
Another significant point is that one must go to sacred places not only to take bath there but to search out great sages like Maitreya and take instructions from them. If one does not do so, his traveling to places of pilgrimage is simply a waste of time. Narottama dāsa Ṭhākura, a great ācārya of the Vaiṣṇava sect, has, for the present, forbidden us to go to such places of pilgrimage because in this age, the times having so changed, a sincere person may have a different impression on seeing the behavior of the present residents of the pilgrimage sites. He has recommended that instead of taking the trouble to travel to such places, one should concentrate his mind on Govinda, and that will help him. Of course, to concentrate one's mind on Govinda in any place is a path meant for those who are the most spiritually advanced; it is not for ordinary persons. Ordinary persons may still derive benefit from traveling to holy places like Prayāga, Mathurā, Vṛndāvana and Hardwar.
It is recommended in this verse that one find a person who knows the science of God, or a tattva-vit. Tattva-vit means "one who knows the Absolute Truth." There are many pseudotranscendentalists, even at places of pilgrimage. Such men are always present, and one has to be intelligent enough to find the actual person to be consulted; then one's attempt to progress by traveling to different holy places will be successful. One has to be freed from all contamination, and at the same time he has to find a person who knows the science of Kṛṣṇa. Kṛṣṇa helps a sincere person; as stated in the Caitanya-caritāmṛta, guru-kṛṣṇa-prasāde: by the mercy of the spiritual master and Kṛṣṇa, one attains the path of salvation, devotional service. If one sincerely searches for spiritual salvation, then Kṛṣṇa, being situated in everyone's heart, gives him the intelligence to find a suitable spiritual master. By the grace of a spiritual master like Maitreya, one gets the proper instruction and advances in his spiritual life.
Jiva's tika || 3.20.2-4||
kṣattā mahā-bhāgavataḥ kṛṣṇasyaikāntikaḥ suhṛt yas tatyājāgrajaṃ kṛṣṇe sāpatyam aghavān iti
dvaipāyanād anavaro mahitve tasya dehajaḥ sarvātmanā śritaḥ kṛṣṇaṃ tat-parāṃś cāpy anuvrataḥ
kim anvapṛcchan maitreyaṃ virajās tīrtha-sevayā upagamya kuśāvarta āsīnaṃ tattva-vittamam
Vidura, was the greatest friend and devotee of Kṛṣṇa, who gave up his elder brother along with his son who would not listen to Kṛṣṇa’s advice since he was an offender, and who was born of Vyāsa and consequently not less than him, Taking shelter of Kṛṣṇa with body, mind and words, he would approach the Lord’s devotees. After purifying himself by visiting many holy places, what did he inquire from Maitreya, living in Haridvāra, who knew about Kṛṣṇa?
Thinking that independent questions were not proper, he asks a question obedient to Vidura’s questions to Maitreya, in five verses. Being purified, or devoid of suffering from bad association, by serving the tīrthas and the items mentioned in the verses, Vidura approached Maitreya. If it becomes complete by this method, then repeat the topics from the beginning.
TEXT - SB 3.20.5
tayoḥ saṁvadatoḥ sūta
pravṛttā hy amalāḥ kathāḥ
āpo gāṅgā ivāgha-ghnīr
hareḥ pādāmbujāśrayāḥ
SYNONYMS
tayoḥ—while the two (Maitreya and Vidura); saṁvadatoḥ—were conversing; sūta—O Sūta; pravṛttāḥ—arose; hi—certainly; amalāḥ—spotless; kathāḥ—narrations; āpaḥ—waters; gāṅgāḥ—of the River Ganges; iva—like; agha-ghnīḥ—vanquishing all sins; hareḥ—of the Lord; pāda-ambuja—the lotus feet; āśrayāḥ—taking shelter.
TRANSLATION
Śaunaka inquired about the conversation between Vidura and Maitreya: There must have been many narrations of the spotless pastimes of the Lord. The hearing of such narrations is exactly like bathing in the water of the Ganges, for it can free one from all sinful reactions.
PURPORT
The water of the Ganges is purified because it pours forth from the lotus feet of the Lord. Similarly, Bhagavad-gītā is as good as the water of the Ganges because it is spoken from the mouth of the Supreme Lord. So it is with any topic on the pastimes of the Lord or the characteristics of His transcendental activities. The Lord is absolute; there is no difference between His words, His perspiration or His pastimes. The water of the Ganges, the narrations of His pastimes and the words spoken by Him are all on the absolute platform, and thus taking shelter of any one of them is equally good. Śrīla Rūpa Gosvāmī has enunciated that anything in relationship with Kṛṣṇa is on the transcendental platform. If we can dovetail all our activities in relationship with Kṛṣṇa, then we do not stand on the material platform, but always on the spiritual platform.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.5
The topics are pure because both were devotees. The topics were thus devoid of any subject other than Kṛṣṇa and his devotees. The water of the Gaṅgā (gaṅgyaḥ) destroys sin.
Jiva's tika || 3.20.5||
tayoḥ saṃvadatoḥ sūta pravṛttā hy amalāḥ kathāḥ āpo gāngā ivāgha-ghnīr hareḥ pādāmbujāśrayāḥ
The two must have spoken only pure topics of the Lord, which destroy sin like the water of the Gangā which takes shelter of the Lord’s lotus feet.
The desire to hear from the beginning is clear.
TEXT - SB 3.20.6
tā naḥ kīrtaya bhadraṁ te
kīrtanyodāra-karmaṇaḥ
rasajñaḥ ko nu tṛpyeta
hari-līlāmṛtaṁ piban
SYNONYMS
tāḥ—those talks; naḥ—to us; kīrtaya—narrate; bhadram te—may all good come unto you; kīrtanya—should be chanted; udāra—liberal; karmaṇaḥ—activities; rasa-jñaḥ—a devotee who can appreciate mellow tastes; kaḥ—who; nu—indeed; tṛpyeta—would feel satisfied; hari-līlā-amṛtam—the nectar of the pastimes of the Lord; piban—drinking.
TRANSLATION
O Sūta Gosvāmī, all good fortune to you! Please narrate the activities of the Lord, which are all magnanimous and worth glorifying. What sort of devotee can be satiated by hearing the nectarean pastimes of the Lord?
PURPORT
The narration of the pastimes of the Lord, which are always enacted on the transcendental platform, should be received with all respect by devotees. Those who are actually on the transcendental platform are never satiated by hearing the continuous narration of the pastimes of the Lord. For example, if any self-realized soul reads from Bhagavad-gītā, he will never feel satiated. The narrations of Bhagavad-gītā and Śrīmad-Bhāgavatam may be read thousands and thousands of times, and still, without fail, new aspects of the subject matter will be relished by the devotee.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.6
Out of great eagerness to hear, the sages give blessings to Sūta. Please chant the topics in which there are great pastimes of the Lord, or please chant the topics of the Lord who has great pastimes worthy of being praised.
TEXT - SB 3.20.7
evam ugraśravāḥ pṛṣṭa
ṛṣibhir naimiṣāyanaiḥ
bhagavaty arpitādhyātmas
tān āha śrūyatām iti
SYNONYMS
evam—thus; ugraśravāḥ—Sūta Gosvāmī; pṛṣṭaḥ—being asked; ṛṣibhiḥ—by the sages; naimiṣa-ayanaiḥ—who were assembled in the forest of Naimiṣa; bhagavati—unto the Lord; arpita—dedicated; adhyātmaḥ—his mind; tān—to them; āha—said; śrūyatām—just hear; iti—thus.
TRANSLATION
On being asked to speak by the great sages of Naimiṣāraṇya, the son of Romaharṣaṇa, Sūta Gosvāmī, whose mind was absorbed in the transcendental pastimes of the Lord, said: Please hear what I shall now speak.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.7
Adhyātmam means mind.
Jiva's tika || 3.20.7||
evam ugraśravāḥ pṛṣṭa ṛṣibhir naimiṣāyanaiḥ bhagavaty arpitādhyātmas tān āha śrūyatām iti
When asked by the sages at Naimiṣāraṇya, Sūta, concentrating his mind on the Lord, then said, “Please listen.”
The group of sages had agreed that Śaunaka would ask for them.
TEXT - SB 3.20.8
sūta uvāca
harer dhṛta-kroḍa-tanoḥ sva-māyayā
niśamya gor uddharaṇaṁ rasātalāt
līlāṁ hiraṇyākṣam avajñayā hataṁ
sañjāta-harṣo munim āha bhārataḥ
SYNONYMS
sūtaḥ uvāca—Sūta said; hareḥ—of the Lord; dhṛta—who had assumed; kroḍa—of a boar; tanoḥ—body; sva-māyayā—by His divine potency; niśamya—having heard; goḥ—of the earth; uddharaṇam—uplifting; rasātalāt—from the bottom of the ocean; līlām—sport; hiraṇyākṣam—the demon Hiraṇyākṣa; avajñayā—neglectfully; hatam—killed; sañjāta-harṣaḥ—being overjoyed; munim—to the sage (Maitreya); āha—said; bhārataḥ—Vidura.
TRANSLATION
Sūta Gosvāmī continued: Vidura, the descendant of Bharata, was delighted to hear the story of the Lord, who, having assumed by His own divine potency the form of a boar, had enacted the sport of lifting the earth from the bottom of the ocean and indifferently killing the demon Hiraṇyākṣa. Vidura then spoke to the sage as follows.
PURPORT
It is stated here that the Lord assumed the form of a boar by His own potency. His form is not actually the form of a conditioned soul. A conditioned soul is forced to accept a particular type of body by the higher authority of material laws, but here it is clearly said that the Lord was not forced to accept the form of a boar by the external power. In Bhagavad-gītā the same fact is confirmed; when the Lord descends to this earth, He assumes a form by His own internal potency. The form of the Lord, therefore, can never consist of material energy. The Māyāvāda version that when Brahman assumes a form the form is accepted from māyā is not acceptable, because although māyā is superior to the conditioned soul, she is not superior to the Supreme Personality of Godhead; she is under the control of the Supreme Godhead, as confirmed in Bhagavad-gītā. Māyā is under His superintendence; māyā cannot overcome the Lord. The Māyāvāda idea that the living entity is the Supreme Absolute Truth but has become covered by māyā is invalid, because māyā cannot be so great that it can cover the Supreme. The covering capacity can be employed on the part and parcel of Brahman, not on the Supreme Brahman.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.8
Sv-amāyayā means “with no deceit at all.” The Lord eternally is situated (dhṛta) in the form of the boar. Dhṛta belongs to the tud-ādi class of verbs and means “situated.” Go means “of the earth.” Bhārataḥ means Vidura.
Jiva's tika || 3.20.8||
sūta uvāca harer dhṛta-kroḍa-tanoḥ sva-māyayā niśamya gor uddharaṇaṃ rasātalāt
līlāṃ hiraṇyākṣam avajnayā hataṃ sanjāta-harṣo munim āha bhārataḥ
Sūta said: O sages! Hearing how Varāha lifted the earth from the Garbhodaka Ocean with complete sincerity and casually killed Hiraṇyākṣa, Vidura, with hairs standing on end, inquired from Maitreya.
Sūta speaks in the order that Vidura spoke. Sūta replies to the sages with an answer containing praise for Vidura, in a way that the flow would be uninterrupted. This of course was what Śukadeva had spoken. Sūtra repeats everything in order. Hearing about the deliverance of the earth, and the death of Hiraṇyākṣa by the Lord because of his offense, Vidura inquired.
TEXT - SB 3.20.9
vidura uvāca
prajāpati-patiḥ sṛṣṭvā
prajā-sarge prajāpatīn
kim ārabhata me brahman
prabrūhy avyakta-mārga-vit
SYNONYMS
viduraḥ uvāca—Vidura said; prajāpati-patiḥ—Lord Brahmā; sṛṣṭvā—after creating; prajā-sarge—for the purpose of creating living beings; prajāpatīn—the Prajāpatis; kim—what; ārabhata—started; me—to me; brahman—O holy sage; prabrūhi—tell; avyakta-mārga-vit—knower of that which we do not know.
TRANSLATION
Vidura said: Since you know of matters inconceivable to us, tell me, O holy sage, what did Brahmā do to create living beings after evolving the Prajāpatis, the progenitors of living beings?
PURPORT
Significant here is the word avyakta-mārga-vit, "one who knows that which is beyond our perception." To know matters beyond one's perception, one has to learn from a superior authority in the line of disciplic succession. Just to know who is our father is beyond our perception. For that, the mother is the authority. Similarly, we have to understand everything beyond our perception from the authority who actually knows. The first avyakta-mārga-vit, or authority, is Brahmā, and the next authority in disciplic succession is Nārada. Maitreya Ṛṣi belongs to that disciplic succession, so he also is avyakta-mārga-vit. Anyone in the bona fide line of disciplic succession is avyakta-mārga-vit, a personality who knows that which is beyond ordinary perception.
Jiva's tika || 3.20.9||
vidura uvāca prajāpati-patiḥ sṛṣṭvā prajā-sarge prajāpatīn kim ārabhata me brahman prabrūhy avyakta-mārga-vit
Vidura said: O brāhmaṇa! Knower of the truth about the Lord! Please tell me what Brahmā did after creating the Prajāpatis.
O knower of the entity beyond our senses (avyakta-mārga-vit).
TEXT - SB 3.20.10
ye marīcy-ādayo viprā
yas tu svāyambhuvo manuḥ
te vai brahmaṇa ādeśāt
katham etad abhāvayan
SYNONYMS
ye—those; marīci-ādayaḥ—great sages headed by Marīci; viprāḥ—brāhmaṇas; yaḥ—who; tu—indeed; svāyambhuvaḥ manuḥ—and Svāyambhuva Manu; te—they; vai—indeed; brahmaṇaḥ—of Lord Brahmā; ādeśāt—by the order; katham—how; etat—this universe; abhāvayan—evolved.
TRANSLATION
Vidura inquired: How did the Prajāpatis [such progenitors of living entities as Marīci and Svāyambhuva Manu] create according to the instruction of Brahmā, and how did they evolve this manifested universe?
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.10
How did they create (abhāvayan) the universe?
TEXT - SB 3.20.11
sa-dvitīyāḥ kim asṛjan
svatantrā uta karmasu
āho svit saṁhatāḥ sarva
idaṁ sma samakalpayan
SYNONYMS
sa-dvitīyāḥ—with their wives; kim—whether; asṛjan—created; sva-tantrāḥ—remaining independent; uta—or; karmasu—in their actions; āho svit—or else; saṁhatāḥ—jointly; sarve—all the Prajāpatis; idam—this; sma samakalpayan—produced.
TRANSLATION
Did they evolve the creation in conjunction with their respective wives, did they remain independent in their action, or did they all jointly produce it?
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.11
Sadvitīyāḥ means “with their wives.” Did they do creation (karmaṣu) so without depending on others or did they do so depending on many others?
TEXT - SB 3.20.12
maitreya uvāca
daivena durvitarkyeṇa
pareṇānimiṣeṇa ca
jāta-kṣobhād bhagavato
mahān āsīd guṇa-trayāt
SYNONYMS
maitreyaḥ uvāca—Maitreya said; daivena—by superior management known as destiny; durvitarkyeṇa—beyond empiric speculation; pareṇa—by Mahā-Viṣṇu; animiṣeṇa—by the potency of eternal time; ca—and; jāta-kṣobhāt—the equilibrium was agitated; bhagavataḥ—of the Personality of Godhead; mahān—the total material elements (the mahat-tattva); āsīt—were produced; guṇa-trayāt—from the three modes of nature.
TRANSLATION
Maitreya said: When the equilibrium of the combination of the three modes of nature was agitated by the unseen activity of the living entity, by Mahā-Viṣṇu and by the force of time, the total material elements were produced.
PURPORT
The cause of the material creation is described here very lucidly. The first cause is daiva, or the destiny of the conditioned soul. The material creation exists for the conditioned soul who wanted to become a false lord for sense enjoyment. One cannot trace out the history of when the conditioned soul first desired to lord it over material nature, but in Vedic literature we always find that the material creation is meant for the sense enjoyment of the conditioned soul. There is a nice verse which says that the sum and substance of the conditioned soul's sense enjoyment is that as soon as he forgets his primary duty, to render service to the Lord, he creates an atmosphere of sense enjoyment, which is called māyā; that is the cause of material creation.
Another word used here is durvitarkyeṇa. No one can argue about when and how the conditioned soul became desirous of sense enjoyment, but the cause is there. Material nature is an atmosphere meant only for the sense enjoyment of the conditioned soul, and it is created by the Personality of Godhead. It is mentioned here that in the beginning of the creation the material nature, or prakṛti, is agitated by the Personality of Godhead, Viṣṇu. There are three Viṣṇus mentioned. One is Mahā-Viṣṇu, another is Garbhodakaśāyī Viṣṇu, and the third is Kṣīrodakaśāyī Viṣṇu. The First Canto of Śrīmad-Bhāgavatam discusses all these three Viṣṇus, and here also it is confirmed that Viṣṇu is the cause of creation. From Bhagavad-gītā also we learn that prakṛti begins to work and is still working under Kṛṣṇa's, or Viṣṇu's, glance of superintendence, but the Supreme Personality of Godhead is unchangeable. One should not mistakenly think that because the creation emanates from the Supreme Personality of Godhead, He has therefore transformed into this material cosmic manifestation. He exists in His personal form always, but the cosmic manifestation takes place by His inconceivable potency. The workings of that energy are difficult to comprehend, but it is understood from Vedic literature that the conditioned soul creates his own destiny and is offered a particular body by the laws of nature under the superintendence of the Supreme Personality of Godhead, who always accompanies him as Paramātmā.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.12
In answer to the question about creation in verse 9, Maitreya answers by describing the secondary creation. Though this was already previously described, it is described in summary here for completing the narration. Daivena means “by the karmas of the jīvas.” The root of the karmas cannot be understood (durvitarkena). Prakṛti was disturbed by the karmas of the jīvas, the desire of the SupremeLord to create (parena), and time (animiṣeṇa). From this pradhāna arose the mahat-tattva. Bhagavataḥ means “by the glance of the lord.”
TEXT - SB 3.20.13
rajaḥ-pradhānān mahatas
tri-liṅgo daiva-coditāt
jātaḥ sasarja bhūtādir
viyad-ādīni pañcaśaḥ
SYNONYMS
rajaḥ-pradhānāt—in which the element of rajas, or passion, predominates; mahataḥ—from the mahat-tattva; tri-liṅgaḥ—of three kinds; daiva-coditāt—impelled by superior authority; jātaḥ—was born; sasarja—evolved; bhūta-ādiḥ—the false ego (origin of the material elements); viyat—the ether; ādīni—beginning with; pañcaśaḥ—in groups of five.
TRANSLATION
As impelled by the destiny of the jīva, the false ego, which is of three kinds, evolved from the mahat-tattva, in which the element of rajas predominates. From the ego, in turn, evolved many groups of five principles.
PURPORT
The primordial matter, or prakṛti, material nature, consisting of three modes, generates four groups of five. The first group is called elementary and consists of earth, water, fire, air and ether. The second group of five is called tan-mātra, referring to the subtle elements (sense objects): sound, touch, form, taste and smell. The third group is the five sense organs for acquiring knowledge: eyes, ears, nose, tongue and skin. The fourth group is the five working senses: speech, hands, feet, anus and genitals. Some say that there are five groups of five. One group is the sense objects, one is the five elements, one is the five sense organs for acquiring knowledge, another is the senses for working, and the fifth group is the five deities who control these divisions.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.13
Mahat-tattva is initially predominantly in sattva, but at the time of producing ahaṅkāra, it becomes predominated by rajas. This form of mahat-tattva is called sūtra. Ahaṅkāra (bhūtādiḥ) has three guṇas. Viyad-ādīni means gross elements, and then the subtle elements or tanmātras such as sound, the knowledge senses, the action senses, and their devatās, all in groups of five.
TEXT - SB 3.20.14
tāni caikaikaśaḥ sraṣṭum
asamarthāni bhautikam
saṁhatya daiva-yogena
haimam aṇḍam avāsṛjan
SYNONYMS
tāni—those elements; ca—and; eka-ekaśaḥ—separately; sraṣṭum—to produce; asamarthāni—unable; bhautikam—the material universe; saṁhatya—having combined; daiva-yogena—with the energy of the Supreme Lord; haimam—shining like gold; aṇḍam—globe; avāsṛjan—produced.
TRANSLATION
Separately unable to produce the material universe, they combined with the help of the energy of the Supreme Lord and were able to produce a shining egg.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.14
The elements joined together by the addition of the energy of the Lord.
TEXT - SB 3.20.15
so 'śayiṣṭābdhi-salile
āṇḍakośo nirātmakaḥ
sāgraṁ vai varṣa-sāhasram
anvavātsīt tam īśvaraḥ
SYNONYMS
saḥ—it; aśayiṣṭa—lay; abdhi-salile—on the waters of the Causal Ocean; āṇḍa-kośaḥ—egg; nirātmakaḥ—in an unconscious state; sāgram—a little more than; vai—in fact; varṣa-sāhasram—a thousand years; anvavātsīt—became situated; tam—in the egg; īśvaraḥ—the Lord.
TRANSLATION
For over one thousand years the shiny egg lay on the waters of the Causal Ocean in the lifeless state. Then the Lord entered it as Garbhodakaśāyī Viṣṇu.
PURPORT
From this verse it appears that all the universes are floating in the Causal Ocean.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.15
The universe lay in the Kāraṇa Ocean without life, since the mass of jīvas had not woke up. For a little over (sāgram) a thousand years it lay there. After that (anu) the Lord, Garbodakaśāyī, dwelled in it.
TEXT - SB 3.20.16
tasya nābher abhūt padmaṁ
sahasrārkoru-dīdhiti
sarva-jīvanikāyauko
yatra svayam abhūt svarāṭ
SYNONYMS
tasya—of the Lord; nābheḥ—from the navel; abhūt—sprouted up; padmam—a lotus; sahasra-arka—a thousand suns; uru—more; dīdhiti—with dazzling splendor; sarva—all; jīva-nikāya—resting place of conditioned souls; okaḥ—place; yatra—where; svayam—himself; abhūt—emanated; sva-rāṭ—the omnipotent (Lord Brahmā).
TRANSLATION
From the navel of the Personality of Godhead Garbhodakaśāyī Viṣṇu sprouted a lotus flower effulgent like a thousand blazing suns. This lotus flower is the reservoir of all conditioned souls, and the first living entity who came out of the lotus flower was the omnipotent Brahmā
PURPORT
It appears from this verse that the conditioned souls who rested within the body of the Personality of Godhead after the dissolution of the last creation came out in the sum total form of the lotus. This is called hiraṇyagarbha. The first living entity to come out was Lord Brahmā, who is independently able to create the rest of the manifested universe. The lotus is described here as effulgent as the glare of a thousand suns. This indicates that the living entities, as parts and parcels of the Supreme Lord, are also of the same quality, since the Lord also diffuses His bodily glare, known as brahmajyoti. The description of Vaikuṇṭhaloka, as stated in Bhagavad-gītā and other Vedic literatures, is confirmed herewith. In Vaikuṇṭha, the spiritual sky, there is no need of sunshine, moonshine, electricity or fire. Every planet there is self-effulgent like the sun.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.16
From the navel (nabheḥ) arose the lotus. In the lotus (yatra) arose Brahmā (svarāṭ).
TEXT - SB 3.20.17
so 'nuviṣṭo bhagavatā
yaḥ śete salilāśaye
loka-saṁsthāṁ yathā pūrvaṁ
nirmame saṁsthayā svayā
SYNONYMS
saḥ—Lord Brahmā; anuviṣṭaḥ—was entered; bhagavatā—by the Lord; yaḥ—who; śete—sleeps; salila-āśaye—on the Garbhodaka Ocean; loka-saṁsthām—the universe; yathā pūrvam—as previously; nirmame—created; saṁsthayā—by intelligence; svayā—his own.
TRANSLATION
When that Supreme Personality of Godhead who is lying on the Garbhodaka Ocean entered the heart of Brahmā, Brahmā brought his intelligence to bear, and with the intelligence invoked he began to create the universe as it was before.
PURPORT
At a certain time, the Personality of Godhead, Kāraṇodakaśāyī Viṣṇu, lies in the Kāraṇa Ocean and produces many thousands of universes from His breathing; then He enters again into each and every universe as Garbhodakaśāyī Viṣṇu and fills up half of each universe with His own perspiration. The other half of the universe remains vacant, and that vacant region is called outer space. Then the lotus flower sprouts from His abdomen and produces the first living creature, Brahmā. Then again, as Kṣīrodakaśāyī Viṣṇu, the Lord enters into the heart of every living entity, including Brahmā. This is confirmed in Bhagavad-gītā, Fifteenth Chapter. The Lord says, "I am seated in everyone's heart, and by Me are remembrance and forgetfulness made possible." As the witness of the activities of the individual entities, the Lord gives each one remembrance and intelligence to act according to his desire at the time he was annihilated in his last birth in the last millennium. This intelligence is invoked according to one's own capacity, or by the law of karma.
Brahmā was the first living entity, and he was empowered by the Supreme Lord to act in charge of the mode of passion; therefore, he was given the required intelligence, which is so powerful and extensive that he is almost independent of the control of the Supreme Personality of Godhead. Just as a highly posted manager is almost as independent as the owner of a firm, Brahmā is described here as independent because, as the Lord's representative to control the universe, he is almost as powerful and independent as the Supreme Personality of Godhead. The Lord, as the Supersoul within Brahmā, gave him the intelligence to create. The creative power, therefore, of every living entity is not his own; it is by the grace of the Lord that one can create. There are many scientists and great workers in this material world who have wonderful creative force, but they act and create only according to the direction of the Supreme Lord. A scientist may create many wonderful inventions by the direction of the Lord, but it is not possible for him to overcome the stringent laws of material nature by his intelligence, nor is it possible to acquire such intelligence from the Lord, for the Lord's supremacy would then be hampered. It is stated in this verse that Brahmā created the universe as it was before. This means that he created everything by the same name and form as in the previous cosmic manifestation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.17
Regulated by the Lord, who was lying in the water, Brahmā created. Inspired by the Lord, he created the planets with proper arrangement (svayā saṁsthayā), with names and forms.
TEXT - SB 3.20.18
sasarja cchāyayāvidyāṁ
pañca-parvāṇam agrataḥ
tāmisram andha-tāmisraṁ
tamo moho mahā-tamaḥ
SYNONYMS
sasarja—created; chāyayā—with his shadow; avidyām—ignorance; pañca-parvāṇam—five varieties; agrataḥ—first of all; tāmisram—tāmisra; andha-tāmisram-andha-tāmisra; tamaḥ-tamas; mohaḥ-moha; mahā-tamaḥ-mahā-tamas, or mahā-moha.
TRANSLATION
First of all, Brahmā created from his shadow the coverings of ignorance of the conditioned souls. They are five in number and are called tāmisra, andha-tāmisra, tamas, moha and mahā-moha.
PURPORT
The conditioned souls, or living entities who come to the material world to enjoy sense gratification, are covered in the beginning by five different conditions. The first condition is a covering of tāmisra, or anger. Constitutionally, each and every living entity has minute independence; it is misuse of that minute independence for the conditioned soul to think that he can also enjoy like the Supreme Lord or to think, "Why shall I not be a free enjoyer like the Supreme Lord?" This forgetfulness of his constitutional position is due to anger or envy. The living entity, being eternally a part-and-parcel servitor of the Supreme Lord, can never, by constitution, be an equal enjoyer with the Lord. When he forgets this, however, and tries to be one with Him, his condition is called tāmisra. Even in the field of spiritual realization, this tāmisra mentality of the living entity is hard to overcome. In trying to get out of the entanglement of material life, there are many who want to be one with the Supreme. Even in their transcendental activities, this lower-grade mentality of tāmisra continues.
Andha-tāmisra involves considering death to be the ultimate end. The atheists generally think that the body is the self and that everything is therefore ended with the end of the body. Thus they want to enjoy material life as far as possible during the existence of the body. Their theory is: "As long as you live, you should live prosperously. Never mind whether you commit all kinds of so-called sins. You must eat sumptuously. Beg, borrow and steal, and if you think that by stealing and borrowing you are being entangled in sinful activities for which you will have to pay, then just forget that misconception because after death everything is finished. No one is responsible for anything he does during his life." This atheistic conception of life is killing human civilization, for it is without knowledge of the continuation of eternal life.
This andha-tāmisra ignorance is due to tamas. The condition of not knowing anything about the spirit soul is called tamas. This material world is also generally called tamas because ninety-nine percent of its living entities are ignorant of their identity as soul. Almost everyone is thinking that he is this body; he has no information of the spirit soul. Guided by this misconception, one always thinks, "This is my body, and anything in relationship with this body is mine." For such misguided living entities, sex life is the background of material existence. Actually, the conditioned souls, in ignorance in this material world, are simply guided by sex life, and as soon as they get the opportunity for sex life, they become attached to so-called home, motherland, children, wealth and opulence. As these attachments increase, moha, or the illusion of the bodily concept of life, also increases. Thus the idea that "I am this body, and everything belonging to this body is mine" also increases, and as the whole world is put into moha, sectarian societies, families and nationalities are created, and they fight with one another. Mahā-moha means to be mad after material enjoyment. Especially in this age of Kali, everyone is overwhelmed by the madness to accumulate paraphernalia for material enjoyment. These definitions are very nicely given in Viṣṇu Purāṇa, wherein it is said:
tamo 'viveko mohaḥ syād
antaḥ-karaṇa-vibhramaḥ
mahā-mohas tu vijñeyo
grāmya-bhoga-sukhaiṣaṇā
maraṇaṁ hy andha-tāmisraṁ
tāmisraṁ krodha ucyate
avidyā pañca-parvaiṣā
prādurbhūtā mahātmanaḥ
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.18
In creating the Yakṣas, Rākṣasas, devatās and humans, false identity must arise in the jīvas. Without ignorance this is not possible. Thus first the functions of ignorance appeared on their own, through Brahmā. Tamas is the original form of ignorance. This verse describes how Brahmā created them by tamas which took the form of a shadow. In succession, tamas, moha, mahāmoha, tāmsira and andh-tāmisra were created. Tamas means ignorance. Moha means egoism. Mahāmoha means attachment. Tāmisra means hatred. Andha-tāmisra means absorption in material pleasure.
TEXT - SB 3.20.19
visasarjātmanaḥ kāyaṁ
nābhinandaṁs tamomayam
jagṛhur yakṣa-rakṣāṁsi
rātriṁ kṣut-tṛṭ-samudbhavām
SYNONYMS
visasarja—threw off; ātmanaḥ—his own; kāyam—body; na—not; abhinandan—being pleased; tamaḥ-mayam—made of ignorance; jagṛhuḥ—took possession; yakṣa-rakṣāṁsi—the Yakṣas and Rākṣasas; rātrim—night; kṣut—hunger; tṛṭ—thirst; samudbhavām—the source.
TRANSLATION
Out of disgust, Brahmā threw off the body of ignorance, and taking this opportunity, Yakṣas and Rākṣasas sprang for possession of the body, which continued to exist in the form of night. Night is the source of hunger and thirst.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.19
He was not pleased with the shadow body. “Ah! I have been covered with ignorance at the beginning of creation!” Criticizing himself, he gave up that body. That rejected body became night. The demons, who had arisen from Brahmā at that time, accepted the night. This means that avidyā and adharma, āvaraṇa and vikṣepa, are superior to the Yakṣas and Rākṣasas. Then Brahmā gave up that body which produced hunger and thirst. Śruti says sā tamisrābhavat: that became tamisra. When it says that Brahmā gave up his body, it means that he gave up the mentality of that body, since Brahmā lives for a hundred years. The sequence is as follows. (First tamas arose). Anger and the rest, the mentality arising from tamas, appeared in the mind of Brahmā. From that, the Yakṣas and Rākṣasas appeared. That mentality of tamas (when Brahmā rejected it) then became the night. The Yakṣas and Rākṣasas accepted it.
Though Brahmā accepted and rejects different bodies by his power of yoga to carry out creation, this does not disrupt his life of a hundred years. Some also say that even the devatās like Indra accept and reject bodies for material enjoyment.
TEXT - SB 3.20.20
kṣut-tṛḍbhyām upasṛṣṭās te
taṁ jagdhum abhidudruvuḥ
mā rakṣatainaṁ jakṣadhvam
ity ūcuḥ kṣut-tṛḍ-arditāḥ
SYNONYMS
kṣut-tṛḍbhyām—by hunger and thirst; upasṛṣṭāḥ—were overcome; te—the demons (Yakṣas and Rākṣasas); tam—Lord Brahmā; jagdhum—to eat; abhidudruvuḥ—ran toward; mā—do not; rakṣata—spare; enam—him; jakṣadhvam—eat; iti—thus; ūcuḥ—said; kṣut-tṛṭ-arditāḥ—afflicted by hunger and thirst.
TRANSLATION
Overpowered by hunger and thirst, they ran to devour Brahmā from all sides and cried, "Spare him not! Eat him up!"
PURPORT
The representatives of the Yakṣas and Rākṣasas still exist in some countries of the world. It is understood that such uncivilized men take pleasure in killing their own grandfathers and holding a "love feast" by roasting the bodies.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.20
They ran after Brahmā (tam) to eat him (jagdhum). Some said, “Do not protect him out of compassion. Eat him.” Jakṣ means to eat or to laugh.
TEXT - SB 3.20.21
devas tān āha saṁvigno
mā māṁ jakṣata rakṣata
aho me yakṣa-rakṣāṁsi
prajā yūyaṁ babhūvitha
SYNONYMS
devaḥ—Lord Brahmā; tān—to them; āha—said; saṁvignaḥ—being anxious; mā—do not; mām—me; jakṣata—eat; rakṣata—protect; aho—oh; me—my; yakṣa-rakṣāṁsi—O Yakṣas and Rākṣasas; prajāḥ—sons; yūyam—you; babhūvitha—were born.
TRANSLATION
Brahmā, the head of the demigods, full of anxiety, asked them, "Do not eat me, but protect me. You are born from me and have become my sons. Therefore you are Yakṣas and Rākṣasas."
PURPORT
The demons who were born from the body of Brahmā were called Yakṣas and Rākṣasas because some of them cried that Brahmā should be eaten and the others cried that he should not be protected. The ones who said that he should be eaten were called Yakṣas, and the ones who said that he should not be protected became Rākṣasas, man-eaters. The two, Yakṣas and Rākṣasas, are the original creation by Brahmā and are represented even until today in the uncivilized men who are scattered all over the universe. They are born of the mode of ignorance, and therefore, because of their behavior, they are called Rākṣasas, or man-eaters.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.21
Devaḥ means Brahmā. Do you eat me but protect me. Aho indicates astonishment. O Yakṣas and Rākṣasas!
TEXT - SB 3.20.22
devatāḥ prabhayā yā yā
dīvyan pramukhato 'sṛjat
te ahārṣur devayanto
visṛṣṭāṁ tāṁ prabhām ahaḥ
SYNONYMS
devatāḥ—the demigods; prabhayā—with the glory of light; yāḥ yāḥ—those who; dīvyan—shining; pramukhataḥ—chiefly; asṛjat—created; te—they; ahārṣuḥ—took possession of; devayantaḥ—being active; visṛṣṭām—separated; tām—that; prabhām—effulgent form; ahaḥ—daytime.
TRANSLATION
He then created the chief demigods, who were shining with the glory of goodness. He dropped before them the effulgent form of daytime, and the demigods sportingly took possession of it.
PURPORT
Demons were born from the creation of night, and the demigods were born from the creation of day. In other words, demons like the Yakṣas and Rākṣasas are born of the quality of ignorance, and demigods are born of the quality of goodness.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.22
Brahmā shone with an effulgent body composed of sattva. He created the chief devatās. Yāḥ refers to te. They accepted that effulgent body which he gave up, which took the form of the day. Why? They accepted the day in order to play with it. Just as the night resides with the Yakṣas and Rākṣasas, the day is the abode of the devatās. Jīva Gosvāmī says that div, belonging to the cur class of verbs, means “to wish for.” The devatās wished for or requested the day. Purity, the mentality of sattva appeared in the mind of Brahmā. From that the devatās appeared. That purity became the day. The devatās then accepted the day. That is the sequence.
TEXT - SB 3.20.23
devo 'devāñ jaghanataḥ
sṛjati smātilolupān
ta enaṁ lolupatayā
maithunāyābhipedire
SYNONYMS
devaḥ—Lord Brahmā; adevān—demons; jaghanataḥ—from his buttocks; sṛjati sma—gave birth; ati-lolupān—excessively fond of sex; te—they; enam—Lord Brahmā; lolupatayā—with lust; maithunāya—for copulation; abhipedire—approached.
TRANSLATION
Lord Brahmā then gave birth to the demons from his buttocks, and they were very fond of sex. Because they were too lustful, they approached him for copulation.
PURPORT
Sex life is the background of material existence. Here also it is repeated that demons are very fond of sex life. The more one is free from the desires for sex, the more he is promoted to the level of the demigods; the more one is inclined to enjoy sex, the more he is degraded to the level of demoniac life.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.23
Then in Brahmā’s mind lust, the mentality of rajas, appeared. From that the demons appeared. That mentality became the sandhyā. The demons accepted that sandhyā. Adevān refers to the demons. Śruti says sa jaghanād asurān asṛjata: he created the demons from his buttocks. From lust arises great evil: they pursued Brahmā.
TEXT - SB 3.20.24
tato hasan sa bhagavān
asurair nirapatrapaiḥ
anvīyamānas tarasā
kruddho bhītaḥ parāpatat
SYNONYMS
tataḥ—then; hasan—laughing; saḥ bhagavān—the worshipful Lord Brahmā; asuraiḥ—by the demons; nirapatrapaiḥ—shameless; anvīyamānaḥ—being followed; tarasā—in great haste; kruddhaḥ—angry; bhītaḥ—being afraid; parāpatat—ran away.
TRANSLATION
The worshipful Brahmā first laughed at their stupidity, but finding the shameless asuras close upon him, he grew indignant and ran in great haste out of fear.
PURPORT
Sexually inclined demons have no respect even for their father, and the best policy for a saintly father like Brahmā is to leave such demoniac sons.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.24
Parāpatat means “he fled.”
TEXT - SB 3.20.25
sa upavrajya varadaṁ
prapannārti-haraṁ harim
anugrahāya bhaktānām
anurūpātma-darśanam
SYNONYMS
saḥ—Lord Brahmā; upavrajya—approaching; vara-dam—the bestower of all boons; prapanna—of those taking shelter at His lotus feet; ārti—distress; haram—who dispels; harim—Lord Śrī Hari; anugrahāya—for showing mercy; bhaktānām—to His devotees; anurūpa—in suitable forms; ātma-darśanam—who manifests Himself.
TRANSLATION
He approached the Personality of Godhead, who bestows all boons and who dispels the agony of His devotees and of those who take shelter of His lotus feet. He manifests His innumerable transcendental forms for the satisfaction of His devotees.
PURPORT
Here the words bhaktānām anurūpātma-darśanam mean that the Personality of Godhead manifests His multiforms according to the desires of the devotees. For example, Hanumānjī (Vajrāṅgajī) wanted to see the form of the Lord as the Personality of Godhead Rāmacandra, whereas other Vaiṣṇavas want to see the form of Rādhā-Kṛṣṇa, and still other devotees want to see the Lord in the form of Lakṣmī-Nārāyaṇa. The Māyāvādī philosophers think that although all these forms are assumed by the Lord just as the devotees desire to see Him, actually He is impersonal. From Brahma-saṁhitā, however, we can understand that this is not so, for the Lord has multiforms. It is said in the Brahma-saṁhitā, advaitam acyutam. The Lord does not appear before the devotee because of the devotee's imagination. Brahma-saṁhitā further explains that the Lord has innumerable forms: rāmādi-mūrtiṣu kalā-niyamena tiṣṭhan [Bs. 5.39]. He exists in millions and millions of forms. There are 8,400,000 spieces of living entities, but the incarnations of the Supreme Lord are innumerable. In the Bhāgavatam it is stated that as the waves in the sea cannot be counted but appear and disappear continually, the incarnations and forms of the Lord are innumerable. A devotee is attached to a particular form, and it is that form which he worships. We have just described the first appearance of the boar within this universe. There are innumerable universes, and somewhere or other the boar form is now existing. All the forms of the Lord are eternal. It is the devotee's inclination to worship a particular form, and he engages in devotional service to that form. In a verse in the Rāmāyaṇa, Hanumān, the great devotee of Rāma, said, "I know that there is no difference between the Sītā-Rāma and Lakṣmī-Nārāyaṇa forms of the Supreme Personality of Godhead, but nevertheless, the form of Rāma and Sītā has absorbed my affection and love. Therefore I want to see the Lord in the forms of Rāma and Sītā." Similarly, the Gauḍīya Vaiṣṇava loves the forms of Rādhā and Kṛṣṇa, and Kṛṣṇa and Rukmiṇī at Dvārakā. The words bhaktānām anurūpātma-darśanam mean that the Lord is always pleased to favor the devotee in the particular form in which the devotee wants to worship and render service unto Him. In this verse it is stated that Brahmā approached Hari, the Supreme Personality of Godhead. This form of the Lord is Kṣīrodakaśāyī Viṣṇu. Whenever there is some trouble and Brahmā has to approach the Lord, he can approach Kṣīrodakaśāyī Viṣṇu, and it is the grace of the Lord that whenever Brahmā approaches about disturbances in the universe, the Lord gives him relief in so many ways.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.25
Brahmā mentally approached the Lord and then made a request. This is understood but not stated.
TEXT - SB 3.20.26
pāhi māṁ paramātmaṁs te
preṣaṇenāsṛjaṁ prajāḥ
tā imā yabhituṁ pāpā
upākrāmanti māṁ prabho
SYNONYMS
pāhi—protect; mām—me; parama-ātman—O Supreme Lord; te—Your; preṣaṇena—by order; asṛjam—I created; prajāḥ—living beings; tāḥ imāḥ—those very persons; yabhitum—to have sex; pāpāḥ—sinful beings; upākrāmanti—are approaching; mām—me; prabho—O Lord.
TRANSLATION
Lord Brahmā, approaching the Lord, addressed Him thus: My Lord, please protect me from these sinful demons, who were created by me under Your order. They are infuriated by an appetite for sex and have come to attack me.
PURPORT
It appears here that the homosexual appetite of males for each other is created in this episode of the creation of the demons by Brahmā. In other words, the homosexual appetite of a man for another man is demoniac and is not for any sane male in the ordinary course of life.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.26
They desire sex even though I am a male.
TEXT - SB 3.20.27
tvam ekaḥ kila lokānāṁ
kliṣṭānāṁ kleśa-nāśanaḥ
tvam ekaḥ kleśadas teṣām
anāsanna-padāṁ tava
SYNONYMS
tvam—You; ekaḥ—alone; kila—indeed; lokānām—of the people; kliṣṭānām—afflicted with miseries; kleśa—the distresses; nāśanaḥ—relieving; tvam ekaḥ—You alone; kleśa-daḥ—inflicting distress; teṣām—on those; anāsanna—not taken shelter; padām—feet; tava—Your.
TRANSLATION
My Lord, You are the only one capable of ending the affliction of the distressed and inflicting agony on those who never resort to Your feet.
PURPORT
The words kleśadas teṣām anāsanna-padāṁ tava indicate that the Lord has two concerns. The first is to give protection to persons who take shelter of His lotus feet, and the second is to give trouble to those who are always demoniac and who are inimical toward the Lord. Māyā's function is to give afflictions to the nondevotees. Here Brahmā said, "You are the protector of the surrendered souls; therefore I surrender unto Your lotus feet. Please give me protection from these demons."
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.27
You give suffering to the non-devotees, those who do not take shelter of your feet. This implies “You destroy the suffering of the devotees, those who take shelter of your feet.” You alone (ekaḥ) have this nature of being affectionate to your devotees. Others do not have this nature. You alone give suffering to those who do not take shelter of your feet in the form of time, karma and malefic planets. But if they take shelter of your feet suddenly, you immediately destroy their suffering. This means that the devotees are not subject to time and karma. You do not treat the jīvas unequally, since you are like a desire tree.
TEXT - SB 3.20.28
so 'vadhāryāsya kārpaṇyaṁ
viviktādhyātma-darśanaḥ
vimuñcātma-tanuṁ ghorām
ity ukto vimumoca ha
SYNONYMS
saḥ—the Supreme Lord, Hari; avadhārya—perceiving; asya—of Lord Brahmā; kārpaṇyam—the distress; vivikta—without a doubt; adhyātma—minds of others; darśanaḥ—one who can see; vimuñca—cast off; ātma-tanum—your body; ghorām—impure; iti uktaḥ—thus commanded; vimumoca ha—Lord Brahmā threw it off.
TRANSLATION
The Lord, who can distinctly see the minds of others, perceived Brahmā's distress and said to him: "Cast off this impure body of yours." Thus commanded by the Lord, Brahmā cast off his body.
PURPORT
The Lord is described here by the word viviktādhyātma-darśanaḥ. If anyone can completely perceive another's distress without doubt, it is the Lord Himself. If someone is in distress and wants to get relief from his friend, sometimes it so happens that his friend does not appreciate the volume of distress he is suffering. But for the Supreme Lord it is not difficult. The Supreme Lord, as Paramātmā, is sitting within the heart of every living entity, and He directly perceives the exact causes of distress. In Bhagavad-gītā the Lord says, sarvasya cāhaṁ hṛdi sanniviṣṭaḥ: [Bg. 15.15] "I am sitting in everyone's heart, and because of Me one's remembrance and forgetfulness occur." Thus whenever one fully surrenders unto the Supreme Lord, one finds that He is sitting within one's heart. He can give us direction how to get out of dangers or how to approach Him in devotional service. The Lord, however, asked Brahmā to give up his present body because it had created the demoniac principle. According to Śrīdhara Svāmī, Brahmā's constant dropping of his body does not refer to his actually giving up his body. Rather, he suggests that Brahmā gave up a particular mentality. Mind is the subtle body of the living entity. We may sometimes be absorbed in some thought which is sinful, but if we give up the sinful thought, it may be said that we give up the body. Brahmā's mind was not in correct order when he created the demons. It must have been full of passion because the entire creation was passionate; therefore such passionate sons were born. It follows that any father and mother should also be careful while begetting children. The mental condition of a child depends upon the mental status of his parents at the time he is conceived. According to the Vedic system, therefore, the garbhādhāna-saṁskāra, or the ceremony for giving birth to a child, is observed. Before begetting a child, one has to sanctify his perplexed mind. When the parents engage their minds in the lotus feet of the Lord and in such a state the child is born, naturally good devotee children come; when the society is full of such good population, there is no trouble from demoniac mentalities.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.28
Viviktam means discriminating. The Lord has knowledge of others hearts very accurately (adhyātma-darśanam). Having told Brahmā to give up the body, Brahmā did so.
TEXT - SB 3.20.29
tāṁ kvaṇac-caraṇāmbhojāṁ
mada-vihvala-locanām
kāñcī-kalāpa-vilasad-
dukūla-cchanna-rodhasam
SYNONYMS
tām—that body; kvaṇat—tinkling with ankle bells; caraṇa-ambhojām—with lotus feet; mada—intoxication; vihvala—overwhelmed; locanām—with eyes; kāñcī-kalāpa—with a girdle made of golden ornaments; vilasat—shining; dukūla—by fine cloth; channa—covered; rodhasam—having hips.
TRANSLATION
The body given up by Brahmā took the form of the evening twilight, when the day and night meet, a time which kindles passion. The asuras, who are passionate by nature, dominated as they are by the element of rajas, took it for a damsel, whose lotus feet resounded with the tinkling of anklets, whose eyes were wide with intoxication and whose hips were covered by fine cloth, over which shone a girdle.
PURPORT
As early morning is the period for spiritual cultivation, the beginning of evening is the period for passion. Demoniac men are generally very fond of sex enjoyment; therefore they very much appreciate the approach of evening. The demons took the approach of the evening twilight to be a beautiful woman, and they began to adore her in various ways. They imagined the twilight to be a very beautiful woman with tinkling bangles on her feet, a girdle on her hips, and beautiful breasts, and for their sexual satisfaction they imagined the appearance of this beautiful girl before them.
TEXT - SB 3.20.30
anyonya-śleṣayottuṅga-
nirantara-payodharām
sunāsāṁ sudvijāṁ snigdha-
hāsa-līlāvalokanām
SYNONYMS
anyonya—to each other; śleṣayā—because of clinging; uttuṅga—raised; nirantara—without intervening space; payaḥ-dharām—breasts; su-nāsām—shapely nose; su-dvijām—beautiful teeth; snigdha—lovely; hāsa—smile; līlā-avalokanām—sportful glance.
TRANSLATION
Her breasts projected upward because of their clinging to each other, and they were too contiguous to admit any intervening space. She had a shapely nose and beautiful teeth; a lovely smile played on her lips, and she cast a sportful glance at the asuras.
TEXT - SB 3.20.31
gūhantīṁ vrīḍayātmānaṁ
nīlālaka-varūthinīm
upalabhyāsurā dharma
sarve sammumuhuḥ striyam
SYNONYMS
gūhantīm—hiding; vrīḍayā—out of shyness; ātmānam—herself; nīla—dark; alaka—hair; varūthinīm—a bunch; upalabhya—upon imagining; asurāḥ—the demons; dharma—O Vidura; sarve—all; sammumuhuḥ—were captivated; striyam—woman.
TRANSLATION
Adorned with dark tresses, she hid herself, as it were, out of shyness. Upon seeing that girl, the asuras were all infatuated with an appetite for sex.
PURPORT
The difference between demons and demigods is that a beautiful woman very easily attracts the minds of demons, but she cannot attract the mind of a godly person. A godly person is full of knowledge, and a demoniac person is full of ignorance. Just as a child is attracted by a beautiful doll, similarly a demon, who is less intelligent and full of ignorance, is attracted by material beauty and an appetite for sex. The godly person knows that this nicely dressed and ornamented attraction of high breasts, high hips, beautiful nose and fair complexion is māyā. All the beauty a woman can display is only a combination of flesh and blood. Śrī Śaṅkarācārya has advised all persons not to be attracted by the interaction of flesh and blood; they should be attracted by the real beauty In spiritual life. The real beauty is Kṛṣṇa and Rādhā. One who is attracted by the beauty of Rādhā and Kṛṣṇa cannot be attracted by the false beauty of this material world. That is the difference between a demon and a godly person or devotee.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.31
Verse 37 explains that this woman was imaginary. They took the twilight to be a woman. They imagined the sound of birds returning to their nests in the twilight to be the sound of the ankle bells. They imagined the clouds with specific shapes to be the woman’s feet, eyes, hips and breasts. This is suggested by the word payodhara, which means a cloud as well as a breast. The pink color of the sunset was her pink dress. Rodhas can mean the hips as well as a bank of clouds. Because of rubbing together the breasts became raised, without space between them. The disappearance of the clouds was her act of hiding in shyness. Her smile and glance were like a small amount of the sun’s rays. Her black hair extending from her head to her feet was a towering, black cloud. O Vidura (dharma)! The demons, thinking of (upalabhya) the twilight as a woman, became bewildered.
TEXT - SB 3.20.32
aho rūpam aho dhairyam
aho asyā navaṁ vayaḥ
madhye kāmayamānānām
akāmeva visarpati
SYNONYMS
aho—oh; rūpam—what beauty; aho—oh; dhairyam—what self-control; aho—oh; asyāḥ—her; navam—budding; vayaḥ—youth; madhye—in the midst; kāmayamānānām—of those passionately longing for; akāmā—free from passion; iva—like; visarpati—walking with us.
TRANSLATION
The demons praised her: Oh, what a beauty! What rare self-control! What a budding youth! In the midst of us all, who are passionately longing for her, she is moving about like one absolutely free from passion.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.32
The demons talk under the influence of illusion created by lust.
TEXT - SB 3.20.33
vitarkayanto bahudhā
tāṁ sandhyāṁ pramadākṛtim
abhisambhāvya viśrambhāt
paryapṛcchan kumedhasaḥ
SYNONYMS
vitarkayantaḥ—indulging in speculations; bahudhā—various kinds; tām—her; sandhyām—the evening twilight; pramadā—a young woman; ākṛtim—in the form of; abhisambhāvya—treating with great respect; viśrambhāt—fondly; paryapṛcchan—questioned; ku-medhasaḥ—wicked-minded.
TRANSLATION
Indulging in various speculations about the evening twilight, which appeared to them endowed with the form of a young woman, the wicked-minded asuras treated her with respect and fondly spoke to her as follows.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.33
Is she attracted to us or not? Is she a goddess or a human? Is she a prostitute or a woman of strict vows? In this way they speculated. They received her properly (abhisambhāvya).
TEXT - SB 3.20.34
kāsi kasyāsi rambhoru
ko vārthas te 'tra bhāmini
rūpa-draviṇa-paṇyena
durbhagān no vibādhase
SYNONYMS
kā—who; asi—are you; kasya—belonging to whom; asi—are you; rambhoru—O pretty one; kaḥ—what; vā—or; arthaḥ—object; te—your; atra—here; bhāmini—O passionate lady; rūpa—beauty; draviṇa—priceless; paṇyena—with the commodity; durbhagān—unfortunate; naḥ—us; vibādhase—you tantalize.
TRANSLATION
Who are you, O pretty girl? Whose wife or daughter are you, and what can be the object of your appearing before us? Why do you tantalize us, unfortunate as we are, with the priceless commodity of your beauty?
PURPORT
The mentality of the demons in being enamored by the false beauty of this material world is expressed herein. The demoniac can pay any price for the skin beauty of this material world. They work very hard all day and night, but the purpose of their hard work is to enjoy sex life. Sometimes they misrepresent themselves as karma-yogīs, not knowing the meaning of the word yoga. Yoga means to link up with the Supreme Personality of Godhead, or to act in Kṛṣṇa consciousness. A person who works very hard, no matter in what occupation, and who offers the result of the work to the service of the Supreme Personality of Godhead, Kṛṣṇa, is called a karma-yogi.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.34
Your beauty is a priceless artefact. It is to be sold, but instead you give us pain. We are unfortunate, and deserve to be your slaves. Binding us up, you desire to take us into your association. Or you give us pain, because you do not sell your beauty. Thus we are unfortunate.
TEXT - SB 3.20.35
yā vā kācit tvam abale
diṣṭyā sandarśanaṁ tava
utsunoṣīkṣamāṇānāṁ
kanduka-krīḍayā manaḥ
SYNONYMS
yā—whosoever; vā—or; kācit—anyone; tvam—you; abale—O beautiful girl; diṣṭyā—by fortune; sandarśanam—seeing; tava—of you; utsunoṣi—you agitate; īkṣamāṇānām—of the onlookers; kanduka—with a ball; krīḍayā—by play; manaḥ—the mind.
TRANSLATION
Whosoever you may be, O beautiful girl, we are fortunate in being able to see you. While playing with a ball, you have agitated the minds of all onlookers.
PURPORT
Demons arrange many kinds of performances to see the glaring beauty of a beautiful woman. Here it is stated that they saw the girl playing with a ball. Sometimes the demoniac arrange for so-called sports, like tennis, with the opposite sex. The purpose of such sporting is to see the bodily construction of the beautiful girl and enjoy a subtle sex mentality. This demoniac sex mentality of material enjoyment is sometimes encouraged by so-called yogīs who encourage the public to enjoy sex life in different varieties and at the same time advertise that if one meditates on a certain manufactured mantra one can become God within six months. The public wants to be cheated, and Kṛṣṇa therefore creates such cheaters to misrepresent and delude. These so-called yogīs are actually enjoyers of the world garbed as yogīs. Bhagavad-gītā, however, recommends that if one wants to enjoy life, then it cannot be with these gross senses. A patient is advised by the experienced physician to refrain from ordinary enjoyment while in the diseased condition. A diseased person cannot enjoy anything; he has to restrain his enjoyment in order to get rid of the disease. Similarly, our material condition is a diseased condition. If one wants to enjoy real sense enjoyment, then one must get free of the entanglement of material existence. In spiritual life we can enjoy sense enjoyment which has no end. The difference between material and spiritual enjoyment is that material enjoyment is limited. Even if a man engages in material sex enjoyment, he cannot enjoy it for long. But when the sex enjoyment is given up, then one can enter spiritual life, which is unending. In the Bhāgavatam (5.5.1) it is stated that brahma-saukhya, spiritual happiness, is ananta, unending. Foolish creatures are enamored by the beauty of matter and think that the enjoyment it offers is real, but actually that is not real enjoyment.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.35
Utsunosi means “you agitate.” They imagined the ball of the setting sun to be red ball.
TEXT - SB 3.20.36
naikatra te jayati śālini pāda-padmaṁ
ghnantyā muhuḥ kara-talena patat-pataṅgam
madhyaṁ viṣīdati bṛhat-stana-bhāra-bhītaṁ
śānteva dṛṣṭir amalā suśikhā-samūhaḥ
SYNONYMS
na—not; ekatra—in one place; te—your; jayati—stay; śālini—O beautiful woman; pāda-padmam—lotus feet; ghnantyāḥ—striking; muhuḥ—again and again; kara-talena—by the palm of the hand; patat—bouncing; pataṅgam—the ball; madhyam—waist; viṣīdati—gets fatigued; bṛhat—full grown; stana—of your breasts; bhāra—by the weight; bhītam—oppressed; śāntā iva—as if fatigued; dṛṣṭiḥ—vision; amalā—clear; su—beautiful; śikhā—your hair; samūhaḥ—bunch.
TRANSLATION
O beautiful woman, when you strike the bouncing ball against the ground with your hand again and again, your lotus feet do not stay in one place. Oppressed by the weight of your full-grown breasts, your waist becomes fatigued, and your clear vision grows dull, as it were. Pray braid your comely hair.
PURPORT
The demons observed beautiful gestures in the woman's every step. Here they praise her full-grown breasts, her scattered hair and her movements in stepping forward and backward while playing with the ball. In every step they enjoy her womanly beauty, and while they enjoy her beauty their minds become agitated by sex desire. As moths at night surround a fire and are killed, so the demons become victims of the movements of the ball-like breasts of a beautiful woman. The scattered hair of a beautiful woman also afflicts the heart of a lusty demon.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.36
This verse describes her playing with a ball. O praiseworthy woman! Your feet do not remain still. Patatpataṅgam means a bouncing ball and the setting sun. Because your waist is thin, it appears to be getting weak with the weight of your breasts. Your glance is without desire (amala) though internally you have desire. It appears languid (śrāntā) because of playing ball. Your hair appears splendid, being bound up. Su can stand as an indeclinable meaning “beautifully.”
TEXT - SB 3.20.37
iti sāyantanīṁ sandhyām
asurāḥ pramadāyatīm
pralobhayantīṁ jagṛhur
matvā mūḍha-dhiyaḥ striyam
SYNONYMS
iti—in this way; sāyantanīm—the evening; sandhyām—twilight; asurāḥ—the demons; pramadāyatīm—behaving like a wanton woman; pralobhayantīm—alluring; jagṛhuḥ—seized; matvā—thinking to be; mūḍha-dhiyaḥ—unintelligent; striyam—a woman.
TRANSLATION
The asuras, clouded in their understanding, took the evening twilight to be a beautiful woman showing herself in her alluring form, and they seized her.
PURPORT
The asuras are described here as mūḍha-dhiyaḥ, meaning that they are captivated by ignorance, just like the ass. The demons were captivated by the false, glaring beauty of this material form, and thus they embraced her.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.37
They imagined the twilight to be a woman of lusty conduct.
TEXT - SB 3.20.38
prahasya bhāva-gambhīraṁ
jighrantyātmānam ātmanā
kāntyā sasarja bhagavān
gandharvāpsarasāṁ gaṇān
SYNONYMS
prahasya—smiling; bhāva-gambhīram—with a deep purpose; jighrantyā—understanding; ātmānam—himself; ātmanā—by himself; kāntyā—by his loveliness; sasarja—created; bhagavān—the worshipful Lord Brahmā; gandharva—the celestial musicians; apsarasām—and of the heavenly dancing girls; gaṇān—the hosts of.
TRANSLATION
With a laugh full of deep significance, the worshipful Brahmā then evolved by his own loveliness, which seemed to enjoy itself by itself, the hosts of Gandharvas and Apsarās.
PURPORT
The musicians in the upper planetary systems are called Gandharvas, and the dancing girls are called Apsarās. After being attacked by the demons and evolving a form of a beautiful woman in the twilight, Brahmā next created Gandharvas and Apsarās. Music and dancing employed in sense gratification are to be accepted as demoniac, but the same music and dancing, when employed in glorifying the Supreme Lord as kīrtana, are transcendental, and they bring about a life completely fit for spiritual enjoyment.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.38
When Brahmā remembered beauty, the Gandharvas appeared and the beauty became moon light. The Gandharvas accepted the light. Because of the custom of identifying the beauty with the possessor of beauty, it is stated that his beauty smelled itself by itself (though Brahmā smelled). Smiling and smelling are signs of relishing his own beauty.
TEXT - SB 3.20.39
visasarja tanuṁ tāṁ vai
jyotsnāṁ kāntimatīṁ priyām
ta eva cādaduḥ prītyā
viśvāvasu-purogamāḥ
SYNONYMS
visasarja—gave up; tanum—form; tām—that; vai—in fact; jyotsnām—moonlight; kānti-matīm—shining; priyām—beloved; te—the Gandharvas; eva—certainly; ca—and; ādaduḥ—took possession; prītyā—gladly; viśvāvasu-puraḥ-gamāḥ—headed by Viśvāvasu.
TRANSLATION
After that, Brahmā gave up that shining and beloved form of moonlight. Viśvāvasu and other Gandharvas gladly took possession of it.
TEXT - SB 3.20.40
sṛṣṭvā bhūta-piśācāṁś ca
bhagavān ātma-tandriṇā
dig-vāsaso mukta-keśān
vīkṣya cāmīlayad dṛśau
SYNONYMS
sṛṣṭvā—having created; bhūta—ghosts; piśācān—fiends; ca—and; bhagavān—Lord Brahmā; ātma—his; tandriṇā—from laziness; dik-vāsasaḥ—naked; mukta—disheveled; keśān—hair; vīkṣya—seeing; ca—and; amīlayat—closed; dṛśau—two eyes.
TRANSLATION
The glorious Brahmā next evolved from his sloth the ghosts and fiends, but he closed his eyes when he saw them stand naked with their hair scattered.
PURPORT
Ghosts and mischievous hobgoblins are also the creation of Brahmā; they are not false. All of them are meant for putting the conditioned soul into various miseries. They are understood to be the creation of Brahmā under the direction of the Supreme Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.40
One time Brahmā felt lazy. From that the Bhūtas and Piśācas appeared. That laziness became yawning and sleep. The Bhūtas accepted that. The effect of laziness (tandrā) is called tandri.
TEXT - SB 3.20.41
jagṛhus tad-visṛṣṭāṁ tāṁ
jṛmbhaṇākhyāṁ tanuṁ prabhoḥ
nidrām indriya-vikledo
yayā bhūteṣu dṛśyate
yenocchiṣṭān dharṣayanti
tam unmādaṁ pracakṣate
SYNONYMS
jagṛhuḥ—took possession; tat-visṛṣṭām—thrown off by him; tām—that; jṛmbhaṇa-ākhyām—known as yawning; tanum—the body; prabhoḥ—of Lord Brahmā; nidrām—sleep; indriya-vikledaḥ—drooling; yayā—by which; bhūteṣu—among the living beings; dṛśyate—is observed; yena—by which; ucchiṣṭān—smeared with stool and urine; dharṣayanti—bewilder; tam—that; unmādam—madness; pracakṣate—is spoken of.
TRANSLATION
The ghosts and hobgoblins took possession of the body thrown off in the form of yawning by Brahmā, the creator of the living entities. This is also known as the sleep which causes drooling. The hobgoblins and ghosts attack men who are impure, and their attack is spoken of as insanity.
PURPORT
The disease of insanity or being haunted by ghosts takes place in an unclean state of existence. Here it is clearly stated that when a man is fast asleep and saliva flows from his mouth and he remains unclean, ghosts then take advantage of his unclean state and haunt his body. In other words, those who drool while sleeping are considered unclean and are subject to be haunted by ghosts or to, go insane.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.41
By sleep moistening of the mouth and other senses takes place. By that, the Bhūtas attack contaminated persons. That attack is called madness. In others people are called mad when attacked by the Bhūtas.
TEXT - SB 3.20.42
ūrjasvantaṁ manyamāna
ātmānaṁ bhagavān ajaḥ
sādhyān gaṇān pitṛ-gaṇān
parokṣeṇāsṛjat prabhuḥ
SYNONYMS
ūrjaḥ-vantam—full of energy; manyamānaḥ—recognizing; ātmānam—himself; bhagavān—the most worshipful; ajaḥ—Brahmā; sādhyān—the demigods; gaṇān—hosts; pitṛ-gaṇān—and the Pitās; parokṣeṇa—from his invisible form; asṛjat—created; prabhuḥ—the lord of beings.
TRANSLATION
Recognizing himself to be full of desire and energy, the worshipful Brahmā, the creator of the living entities, evolved from his own invisible form, from his navel, the hosts of Sādhyas and Pitās.
PURPORT
The Sādhyas and Pitās are invisible forms of departed souls, and they are also created by Brahmā.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.42
One time, Brahmā’s power and invisibility appeared. They became the Sādhyas and Pitṛs. Their oblations also appeared. This is explained in two verses. From his strength appeared the Sādhyas. From his invisibility appeared the Pitṛs.
TEXT - SB 3.20.43
ta ātma-sargaṁ taṁ kāyaṁ
pitaraḥ pratipedire
sādhyebhyaś ca pitṛbhyaś ca
kavayo yad vitanvate
SYNONYMS
te—they; ātma-sargam—source of their existence; tam—that; kāyam—body; pitaraḥ—the Pitās; pratipedire—accepted; sādhyebhyaḥ—to the Sādhyas; ca—and; pitṛbhyaḥ—to the Pitās; ca—also; kavayaḥ—those well versed in rituals; yat—through which; vitanvate—offer oblations.
TRANSLATION
The Pitās themselves took possession of the invisible body, the source of their existence. It is through the medium of this invisible body that those well versed in the rituals offer oblations to the Sādhyas and Pitās [in the form of their departed ancestors] on the occasion of śrāddha.
PURPORT
Śrāddha is a ritualistic performance observed by the followers of the Vedas. There is a yearly occasion of fifteen days when ritualistic religionists follow the principle of offering oblations to departed souls. Thus those fathers and ancestors who, by freaks of nature, might not have a gross body for material enjoyment can again gain such bodies due to the offering of śrāddha oblations by their descendants. The performance of śrāddha, or offering oblations with prasāda, is still current in India, especially at Gayā, where oblations are offered at the lotus feet of Viṣṇu in a celebrated temple. Because the Lord is thus pleased with the devotional service of the descendants, by His grace He liberates the condemned souls of forefathers who do not have gross bodies, and He favors them to again receive a gross body for development of spiritual advancement.
Unfortunately, by the influence of māyā, the conditioned soul employs the body he gets for sense gratification, forgetting that such an occupation may lead him to return to an invisible body. The devotee of the Lord, or one who is in Kṛṣṇa consciousness, however, does not need to perform such ritualistic ceremonies as śrāddha because he is always pleasing the Supreme Lord; therefore his fathers and ancestors who might have been in difficulty are automatically relieved. The vivid example is Prahlāda Mahārāja. Prahlāda Mahārāja requested Lord Nṛsiṁhadeva to deliver his sinful father, who had so many times offended the lotus feet of the Lord. The Lord replied that in a family where a Vaiṣṇava like Prahlāda is born, not only his father but his father's father and their fathers—up to the fourteenth father back—are all automatically delivered. The conclusion, therefore, is that Kṛṣṇa consciousness is the sum total of all good work for the family, for society and for all living entities. In the Caitanya-caritāmṛta the author says that a person fully conversant with Kṛṣṇa consciousness does not perform any rituals because he knows that simply by serving Kṛṣṇa in full Kṛṣṇa consciousness, all rituals are automatically performed.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.43
They, the Sādhyas and the Pitrs, accepted the appropriate bodies. By these bodies, the wise offer havya to the Sādhyas and kavya to the Pitṛs with faith.
TEXT - SB 3.20.44
siddhān vidyādharāṁś caiva
tirodhānena so 'sṛjat
tebhyo 'dadāt tam ātmānam
antardhānākhyam adbhutam
SYNONYMS
siddhān—the Siddhas; vidyādharān—Vidyādharas; ca eva—and also; tirodhānena—by the faculty of remaining hidden from vision; saḥ—Lord Brahmā; asṛjat—created; tebhyaḥ—to them; adadāt—gave; tam ātmānam—that form of his; antardhāna-ākhyam—known as the Antardhāna; adbhutam—wonderful.
TRANSLATION
Then Lord Brahmā, by his ability to be hidden from vision, created the Siddhas and Vidyādharas and gave them that wonderful form of his known as the Antardhāna.
PURPORT
Antardhāna means that these living creatures can be perceived to be present, but they cannot be seen by vision.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.44
One time, Brahmā disappeared. From that the Siddhas and Vidhādharas appeared.
TEXT - SB 3.20.45
sa kinnarān kimpuruṣān
pratyātmyenāsṛjat prabhuḥ
mānayann ātmanātmānam
ātmābhāsaṁ vilokayan
SYNONYMS
saḥ—Lord Brahmā; kinnarān—the Kinnaras; kimpuruṣān—the Kimpuruṣas; pratyātmyena—from his reflection (in water); asṛjat—created; prabhuḥ—the lord of the living beings (Brahmā); mānayan—admiring; ātmanā ātmānam—himself by himself; ātma-ābhāsam—his reflection; vilokayan—seeing.
TRANSLATION
One day, Brahmā, the creator of the living entities, beheld his own reflection in the water, and admiring himself, he evolved Kimpuruṣas as well as Kinnaras out of that reflection.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.45
His reflection appeared. From that the Kinnaras and Kimpuruṣas appeared. Pratyātmyena means reflection. He thought “I am beautiful” (ātmanā ātmānam mānayan). Ātmā-bhāsam means a mirror.
TEXT - SB 3.20.46
te tu taj jagṛhū rūpaṁ
tyaktaṁ yat parameṣṭhinā
mithunī-bhūya gāyantas
tam evoṣasi karmabhiḥ
SYNONYMS
te—they (the Kinnaras and Kimpuruṣas); tu—but; tat—that; jagṛhuḥ—took possession of; rūpam—that shadowy form; tyaktam—given up; yat—which; parameṣṭhinā—by Brahmā; mithunī-bhūya—coming together with their spouses; gāyantaḥ—praise in song; tam—him; eva—only; uṣasi—at daybreak; karmabhiḥ—with his exploits.
TRANSLATION
The Kimpuruṣas and Kinnaras took possession of that shadowy form left by Brahmā. That is why they and their spouses sing his praises by recounting his exploits at every daybreak.
PURPORT
The time early in the morning, one and a half hours before sunrise, is called brāhma-muhūrta. During this brāhma-muhūrta, spiritual activities are recommended. Spiritual activities performed early in the morning have a greater effect than in any other part of the day.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.46
The reflection displayed men and women together. They accepted that reflection.
TEXT - SB 3.20.47
dehena vai bhogavatā
śayāno bahu-cintayā
sarge 'nupacite krodhād
utsasarja ha tad vapuḥ
SYNONYMS
dehena—with his body; vai—indeed; bhogavatā—stretching out full length; śayānaḥ—lying fully stretched; bahu—great; cintayā—with concern; sarge—the creation; anupacite—not proceeded; krodhāt—out of anger; utsasarja—gave up; ha—in fact; tat—that; vapuḥ—body.
TRANSLATION
Once Brahmā lay down with his body stretched at full length. He was very concerned that the work of creation had not proceeded apace, and in a sullen mood he gave up that body too.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.47
By his mind he rejected the body while lying down. That body became snakes. Bhogavatā means “spreading out his feet and other limbs” He was worried that the creation was not satisfactory. He thought, “How can I make the creation successful?” While thinking thus, he lost his power of discrimination. Then great anger appeared. After that he gave up that body.
TEXT - SB 3.20.48
ye 'hīyantāmutaḥ keśā
ahayas te 'ṅga jajñire
sarpāḥ prasarpataḥ krūrā
nāgā bhogoru-kandharāḥ
SYNONYMS
ye—which; ahīyanta—dropped out; amutaḥ—from that; keśāḥ—hairs; ahayaḥ—snakes; te—they; aṅga—O dear Vidura; jajñire—took birth as; sarpāḥ—snakes; prasarpataḥ—from the crawling body; krūrāḥ—envious; nāgāḥ—cobras; bhoga—with hoods; uru—big; kandharāḥ—whose necks.
TRANSLATION
O dear Vidura, the hair that dropped from that body transformed into snakes, and even while the body crawled along with its hands and feet contracted, there sprang from it ferocious serpents and Nāgas with their hoods expanded.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.48
From that body (amutaḥ) the hair which fell (ahi) became ahi or snakes. From that body, the hands and feet that fell off became sarpa, those which move on restricted feet. Since they have hoods and no hair, others are called nāga. They have wide shoulders because of their hoods. Because they have anger, they are all cruel. These are the different types of snakes.
TEXT - SB 3.20.49
sa ātmānaṁ manyamānaḥ
kṛta-kṛtyam ivātmabhūḥ
tadā manūn sasarjānte
manasā loka-bhāvanān
SYNONYMS
saḥ—Lord Brahmā; ātmānam—himself; manyamānaḥ—considering; kṛta-kṛtyam—had accomplished the object of life; iva—as if; ātmabhūḥ—born from the Supreme; tadā—then; manūn—the Manus; sasarja—created; ante—at the end; manasā—from his mind; loka—of the world; bhāvanān—promoting the welfare.
TRANSLATION
One day Brahmā, the self-born, the first living creature, felt as if the object of his life had been accomplished. At that time he evolved from his mind the Manus, who promote the welfare activities or the universe.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.49
When Brahmā desired to create a couple and became blissful, thinking that his creation was complete, the Manus appeared and took the form of humans for completing the creation. This is explained in two verses. Though Manus are mentioned here, at this time only Svāyambhuva Manu became visible. Others became visible at the appropriate time. The creation of the Manus took place last (ante). Therefore, the creation of the sages which will be described after this actually took place before the creation of Manu. In the Tenth, Twelfth and Twentieth Chapters sometimes the events are in proper sequence and sometimes some elements are omitted or put in a different order. The proper sequence of the creation is as follows: first creation of animals with five joints, then the creation of trees and plants, then the creation of snakes, then the creation of cows and buffalos, then the creation of Yakṣas, Rākṣasas, Asuras, Kinnaras, Kimpuruṣas, then the creation of the Kumāras and then the creation of the humans. Finally the Manus were created. All the forms previously created increased through the forms of male and female.
TEXT - SB 3.20.50
tebhyaḥ so 'sṛjat svīyaṁ
puraṁ puruṣam ātmavān
tān dṛṣṭvā ye purā sṛṣṭāḥ
praśaśaṁsuḥ prajāpatim
SYNONYMS
tebhyaḥ—to them; saḥ—Lord Brahmā; asṛjat—gave; svīyam—his own; puram—body; puruṣam—human; ātma-vān—self-possessed; tān—them; dṛṣṭvā—on seeing; ye—those who; purā—earlier; sṛṣṭāḥ—were created (the demigods, Gandharvas, etc., who were created earlier); praśaśaṁsuḥ—applauded; prajāpatim—Brahmā (the lord of created beings).
TRANSLATION
The self-possessed creator gave them his own human form. On seeing the Manus, those who had been created earlier—the demigods, the Gandharvas and so on—applauded Brahmā, the lord of the universe.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.50
Brahmā gave up that body (puram) in the form of a human, and Manu accepted it.
TEXT - SB 3.20.51
aho etaj jagat-sraṣṭaḥ
sukṛtaṁ bata te kṛtam
pratiṣṭhitāḥ kriyā yasmin
sākam annam adāma he
SYNONYMS
aho—oh; etat—this; jagat-sraṣṭaḥ—O creator of the universe; sukṛtam—well done; bata—indeed; te—by you; kṛtam—produced; pratiṣṭhitāḥ—established soundly; kriyāḥ—all ritualistic performances; yasmin—in which; sākam—along with this; annam—the sacrificial oblations; adāma—we shall share; he—O.
TRANSLATION
They prayed: O creator of the universe, we are glad; what you have produced is well done. Since ritualistic acts have now been established soundly in this human form, we shall all share the sacrificial oblations.
PURPORT
The importance of sacrifice is also mentioned in Bhagavad-gītā, Third Chapter, verse 10. The Lord confirms there that in the beginning of creation Brahmā created the Manus, along with the ritualistic sacrificial method, and blessed them: "Continue these sacrificial rites, and you will be gradually elevated to your proper position of self-realization and will also enjoy material happiness." All the living entities created by Brahmā are conditioned souls and are inclined to lord it over material nature. The purpose of sacrificial rituals is to revive, gradually, the spiritual realization of the living entities. That is the beginning of life within this universe. These sacrificial rituals, however, are intended to please the Supreme Lord. Unless one pleases the Supreme Lord, or unless one is Kṛṣṇa conscious, one cannot be happy either in material enjoyment or in spiritual realization.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.51
O creator of the universe! Creation of Manu by you (te) is well done. In creating Manu (yat), actions such as sacrifice will be established, since Manu will protect everything. We will eat the offerings of food together (sākam).
TEXT - SB 3.20.52
tapasā vidyayā yukto
yogena susamādhinā
ṛṣīn ṛṣir hṛṣīkeśaḥ
sasarjābhimatāḥ prajāḥ
SYNONYMS
tapasā—by penance; vidyayā—by worship; yuktaḥ—being engaged; yogena—by concentration of the mind in devotion; su-samādhinā—by nice meditation; ṛṣīn—the sages; ṛṣiḥ—the first seer (Brahmā); hṛṣīkeśaḥ—the controller of his senses; sasarja—created; abhimatāḥ—beloved; prajāḥ—sons.
TRANSLATION
Having equipped himself with austere penance, adoration, mental concentration and absorption in devotion, accompanied by dispassion, and having controlled his senses, Brahmā, the self-born living creature, evolved great sages as his beloved sons.
PURPORT
The ritualistic performances of sacrifice are meant for material economic development; in other words, they are meant to keep the body in good condition for cultivation of spiritual knowledge. But for actual attainment of spiritual knowledge, other qualifications are needed. What is essential is vidyā, or worship of the Supreme Lord. Sometimes the word yoga is used to refer to the gymnastic performances of different bodily postures which help mental concentration. Generally, the different bodily postures in the yoga system are accepted by less intelligent men to be the end of yoga, but actually they are meant to concentrate the mind upon the Supersoul. After creating persons for economic development, Brahmā created sages who would set the example for spiritual realization.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.52
This describes Brahmā’s creation of the sages when he was engaged in worship. Vidyayā means “by worship.” Yogena means by aṣṭāṅga-yoga. Susamādhiṇā means “by jñāna and vairāgya.” Controlling his senses, he created the sages such as the Kumāras.
TEXT - SB 3.20.53
tebhyaś caikaikaśaḥ svasya
dehasyāṁśam adād ajaḥ
yat tat samādhi-yogarddhi-
tapo-vidyā-viraktimat
SYNONYMS
tebhyaḥ—to them; ca—and; ekaikaśaḥ—each one; svasya—of his own; dehasya—body; aṁśam—part; adāt—gave; ajaḥ—the unborn Brahmā; yat—which; tat—that; samādhi—deep meditation; yoga—concentration of the mind; ṛddhi—supernatural power; tapaḥ—austerity; vidyā—knowledge; virakti—renunciation; mat—possessing.
TRANSLATION
To each one of these sons the unborn creator of the universe gave a part of his own body, which was characterized by deep meditation, mental concentration, supernatural power, austerity, adoration and renunciation.
PURPORT
The word viraktimat in this verse means "possessed of the qualification of renunciation." Spiritual realization cannot be attained by materialistic persons. For those who are addicted to sense enjoyment, spiritual realization is not possible. In Bhagavad-gītā it is stated that those who are too attached to seeking material possessions and material enjoyment cannot reach yoga-samādhi, absorption in Kṛṣṇa consciousness. Propaganda that one can enjoy this life materially and at the same time spiritually advance is simply bogus. The principles of renunciation are four: (1) to avoid illicit sex life, (2) to avoid meat-eating, (3) to avoid intoxication and (4) to avoid gambling. These four principles are called tapasya, or austerity. To absorb the mind in the Supreme in Kṛṣṇa consciousness is the process of spiritual realization.
Srila Visvanatha Cakravarti Thakur Commentary - 3.20.53
This verse describes what portions of his body he gave to the different sages. Those portions of his body which had knowledge (samādhi), yoga, siddhis (ṛddhi), austerity, worship and detachment he gave to the various sages. After this, Śiva appeared, and Marīci and others, according to the description in the Twelfth Chapter.
Thus ends the commentary on Twentieth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas
Thus end the Bhaktivedanta purports of the Third Canto, Twentieth Chapter, of the Śrīmad-Bhāgavatam, entitled "Conversation Between Maitreya and Vidura."
21. Conversation Between Manu and Kardama
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38-39, 40, 41, 42-43, 44, 45-47, 48, 49, 50, 51, 52-54, 55, 56
TEXT - SB 3.21.1
vidura uvāca
svāyambhuvasya ca manor
vaṁśaḥ parama-sammataḥ
kathyatāṁ bhagavan yatra
maithunenaidhire prajāḥ
SYNONYMS
viduraḥ uvāca—Vidura said; svāyambhuvasya—of Svāyambhuva; ca—and; manoḥ—of Manu; vaṁśaḥ—the dynasty; parama—most; sammataḥ—esteemed; kathyatām—kindly describe; bhagavan—O worshipful sage; yatra—in which; maithunena—through sexual intercourse; edhire—multiplied; prajāḥ—the progeny.
TRANSLATION
Vidura said: The line of Svāyambhuva Manu was most esteemed. O worshipful sage, I beg you—give me an account of this race, whose progeny multiplied through sexual intercourse.
PURPORT
Regulated sex life to generate good population is worth accepting. Actually, Vidura was not interested in hearing the history of persons who merely engaged in sex life, but he was interested in the progeny of Svāyambhuva Manu because in that dynasty, good devotee kings appeared who protected their subjects very carefully with spiritual knowledge. By hearing the history of their activities, therefore, one becomes more enlightened. An important word used in this connection is parama-sammataḥ, which indicates that the progeny created by Svāyambhuva Manu and his sons was approved of by great authorities. In other words, sex life for creating exemplary population is acceptable to all sages and authorities of Vedic scripture.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.1
In the Twenty-first Chapter, the Lord, satisfied with Kardama’s austerity and prayers, describes his future marriage. Svāyambhuva Manu arrives. Edhire means “increased.”
TEXT - SB 3.21.2
priyavratottānapādau
sutau svāyambhuvasya vai
yathā-dharmaṁ jugupatuḥ
sapta-dvīpavatīṁ mahīm
SYNONYMS
priyavrata—Mahārāja Priyavrata; uttānapādau—and Mahārāja Uttānapāda; sutau—the two sons; svāyambhuvasya—of Svāyambhuva Manu; vai—indeed; yathā—according to; dharmam—religious principles; jugupatuḥ—ruled; sapta-dvīpa-vatīm—consisting of seven islands; mahīm—the world.
TRANSLATION
The two great sons of Svāyambhuva Manu—Priyavrata and Uttānapāda—ruled the world, consisting of seven islands, just according to religious principles.
PURPORT
Śrīmad-Bhāgavatam is also a history of the great rulers of different parts of the universe. In this verse the names of Priyavrata and Uttānapāda, sons of Svāyambhuva, are mentioned. They ruled this earth, which is divided into seven islands. These seven islands are still current, as Asia, Europe, Africa, America, Australia and the North and South Poles. There is no chronological history of all the Indian kings in Śrīmad-Bhāgavatam, but the deeds of the most important kings, such as Priyavrata and Uttānapāda, and many others, like Lord Rāmacandra and Mahārāja Yudhiṣṭhira, are recorded because the activities of such pious kings are worth hearing; people may benefit by studying their histories.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.2
Describe how they protected the earth without trespassing dharma. The verb is in verse 4.
TEXT - SB 3.21.3
tasya vai duhitā brahman
devahūtīti viśrutā
patnī prajāpater uktā
kardamasya tvayānagha
SYNONYMS
tasya—of that Manu; vai—indeed; duhitā—the daughter; brahman—O holy brāhmaṇa; devahūti—named Devahūti; iti—thus; viśrutā—was known; patnī—wife; prajāpateḥ—of the lord of created beings; uktā—has been spoken of; kardamasya—of Kardama Muni; tvayā—by you; anagha—O sinless one.
TRANSLATION
O holy brāhmaṇa, O sinless one, you have spoken of his daughter, known by the name Devahūti, as the wife of the sage Kardama, the lord of created beings.
PURPORT
Here we are speaking of Svāyambhuva Manu, but in Bhagavad-gītā we hear about Vaivasvata Manu. The present age belongs to the Vaivasvata Manu. Svāyambhuva Manu was previously ruling, and his history begins from the Varāha age, or the millennium when the Lord appeared as the boar. There are fourteen Manus in one day of the life of Brahmā, and in the life of each Manu there are particular incidents. The Vaivasvata Manu of Bhagavad-gītā is different from Svāyambhuva Manu.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.3
Devahūtī stands for devahūtiḥ.
TEXT - SB 3.21.4
tasyāṁ sa vai mahā-yogī
yuktāyāṁ yoga-lakṣaṇaiḥ
sasarja katidhā vīryaṁ
tan me śuśrūṣave vada
SYNONYMS
tasyām—in her; saḥ—Kardama Muni; vai—in fact; mahā-yogī—great mystic yogī; yuktāyām—endowed; yoga-lakṣaṇaiḥ—with the eightfold symptoms of yogic perfection; sasarja—propagated; katidhā—how many times; vīryam—offspring; tat—that narration; me—to me; śuśrūṣave—who am eager to hear; vada—tell.
TRANSLATION
How many offspring did that great yogī beget through the princess, who was endowed with eightfold perfection in the yoga principles? Oh, pray tell me this, for I am eager to hear it.
PURPORT
Here Vidura inquired about Kardama Muni and his wife, Devahūti, and about their children. It is described here that Devahūti was very much advanced in the performance of eightfold yoga. The eight divisions of yoga performance are described as (1) control of the senses, (2) strict following of the rules and regulations, (3) practice of the different sitting postures, (4) control of the breath, (5) withdrawing the senses from sense objects, (6) concentration of the mind, (7) meditation and (8) self-realization. After self-realization there are eight further perfectional stages, which are called yoga-siddhis. The husband and wife, Kardama and Devahūti, were advanced in yoga practice; the husband was a mahā-yogī, great mystic, and the wife was a yoga-lakṣaṇa, or one advanced in yoga. They united and produced children. Formerly, after making their lives perfect, great sages and saintly persons used to beget children, otherwise they strictly observed the rules and regulations of celibacy. Brahmacarya (following the rules and regulations of celibacy) is required for perfection of self-realization and mystic power. There is no recommendation in the Vedic scriptures that one can go on enjoying material sense gratification at one's whims, as one likes, and at the same time become a great meditator by paying a rascal some money.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.4
Yoga-lakṣaṇaiḥ means “qualified with the stages of yoga such as yama.” Kardama produced some sons (vīryaṁ sasarja).
TEXT - SB 3.21.5
rucir yo bhagavān brahman
dakṣo vā brahmaṇaḥ sutaḥ
yathā sasarja bhūtāni
labdhvā bhāryāṁ ca mānavīm
SYNONYMS
ruciḥ—Ruci; yaḥ—who; bhagavān—worshipful; brahman—O holy sage; dakṣaḥ—Dakṣa; vā—and; brahmaṇaḥ—of Lord Brahmā; sutaḥ—the son; yathā—in what way; sasarja—generated; bhūtāni—offspring; labdhvā—after securing; bhāryām—as their wives; ca—and; mānavīm—the daughters of Svāyambhuva Manu.
TRANSLATION
O holy sage, tell me how the worshipful Ruci and Dakṣa, the son of Brahmā, generated children after securing as their wives the other two daughters of Svāyambhuva Manu.
PURPORT
All the great personalities who increased the population in the beginning of the creation are called Prajāpatis. Brahmā is also known as Prajāpati, as were some of his later sons. Svāyambhuva Manu is also known as Prajāpati, as is Dakṣa, another son of Brahmā. Svāyambhuva had two daughters, Ākūti and Prasūti. The Prajāpati Ruci married Ākūti, and Dakṣa married Prasūti. These couples and their children produced immense numbers of children to populate the entire universe. Vidura's inquiry was, "How did they beget the population in the beginning?"
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.5
Mānavīm means the daughter of Manu—Ākuti or Prasūti.
TEXT - SB 3.21.6
maitreya uvāca
prajāḥ sṛjeti bhagavān
kardamo brahmaṇoditaḥ
sarasvatyāṁ tapas tepe
sahasrāṇāṁ samā daśa
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; prajāḥ—children; sṛja—beget; iti—thus; bhagavān—the worshipful; kardamaḥ—Kardama Muni; brahmaṇā—by Lord Brahmā; uditaḥ—commanded; sarasvatyām—on the bank of the River Sarasvatī; tapaḥ—penance; tepe—practiced; sahasrāṇām—of thousands; samāḥ—years; daśa—ten.
TRANSLATION
The great sage Maitreya replied: Commanded by Lord Brahmā to beget children in the worlds, the worshipful Kardama Muni practiced penance on the bank of the River Sarasvatī for a period of ten thousand years.
PURPORT
It is understood herein that Kardama Muni meditated in yoga for ten thousand years before attaining perfection. Similarly, we have information that Vālmīki Muni also practiced yoga meditation for sixty thousand years before attaining perfection. Therefore, yoga practice can be successfully performed by persons who have a very long duration of life, such as one hundred thousand years; in that way it is possible to have perfection in yoga. Otherwise, there is no possibility of attaining the real perfection. Following the regulations, controlling the senses and practicing the different sitting postures are merely the preliminary practices. We do not know how people can be captivated by the bogus yoga system in which it is stated that simply by meditating fifteen minutes daily one can attain the perfection of becoming one with God. This age (Kali-yuga) is the age of bluffing and quarrel. Actually there is no possibility of attaining yoga perfection by such paltry proposals. The Vedic literature, for emphasis, clearly states three times that in this age of Kali-kalau nāsty eva nāsty eva nāsty eva—there is no other alternative, no other alternative, no other alternative than harer nāma [Adi 17.21], chanting the holy name of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.6
Samāḥ means years.
TEXT - SB 3.21.7
tataḥ samādhi-yuktena
kriyā-yogena kardamaḥ
samprapede hariṁ bhaktyā
prapanna-varadāśuṣam
SYNONYMS
tataḥ—then, in that penance; samādhi-yuktena—in trance; kriyā-yogena—by bhakti-yoga worship; kardamaḥ—the sage Kardama; samprapede—served; harim—the Personality of Godhead; bhaktyā—in devotional service; prapanna—to the surrendered souls; varadāśuṣam—the bestower of all blessings.
TRANSLATION
During that period of penance, the sage Kardama, by worship through devotional service in trance, propitiated the Personality of Godhead, who is the quick bestower of all blessings upon those who flee to Him for protection.
PURPORT
The significance of meditation is described here. Kardama Muni practiced mystic yoga meditation for ten thousand years just to please the Supreme Personality of Godhead, Hari. Therefore, whether one practices yoga or speculates and does research to find God, one's efforts must be mixed with the process of devotion. Without devotion, nothing can be perfect. The target of perfection and realization is the Supreme Personality of Godhead. In the Sixth Chapter of Bhagavad-gītā it is clearly said that one who constantly engages in Kṛṣṇa consciousness is the topmost yogī. The Personality of Godhead, Hari, also fulfills the desires of His surrendered devotee. One has to surrender unto the lotus feet of the Personality of Godhead, Hari, or Kṛṣṇa, in order to achieve real success. Devotional service, or engagement in Kṛṣṇa consciousness, is the direct method, and all other methods, although recommended, are indirect. In this age of Kali the direct method is especially more feasible than the indirect because people are short-living, their intelligence is poor, and they are poverty-stricken and embarrassed by so many miserable disturbances. Lord Caitanya, therefore, has given the greatest boon: in this age one simply has to chant the holy name of God to attain perfection in spiritual life.
The words samprapede harim mean that in various ways Kardama Muni satisfied the Supreme Personality of Godhead, Hari, by his devotional service. Devotional service is also expressed by the word kriyā-yogena. Kardama Muni not only meditated but also engaged in devotional service; to attain perfection in yoga practice or meditation, one must act in devotional service by hearing, chanting, remembering, etc. Remembering is meditation also. But who is to be remembered? One should remember the Supreme Personality of Godhead. Not only must one remember the Supreme Person; one must hear about the activities of the Lord and chant His glories. This information is in the authoritative scriptures. After engaging himself for ten thousand years in performing different types of devotional service, Kardama Muni attained the perfection of meditation, but that is not possible in this age of Kali, wherein it is very difficult to live for as much as one hundred years. At the present moment, who will be successful in the rigid performance of the many yoga rules and regulations? Moreover, perfection is attained only by those who are surrendered souls. Where there is no mention of the Personality of Godhead, where is there surrender? And where there is no meditation upon the Personality of Godhead, where is the yoga practice? Unfortunately, people in this age, especially persons who are of a demoniac nature, want to be cheated. Thus the Supreme Personality of Godhead sends great cheaters who mislead them in the name of yoga and render their lives useless and doomed. In Bhagavad-gītā, therefore, it is clearly stated, in the Sixteenth Chapter, verse 17, that rascals of self-made authority, being puffed up by illegally collected money, perform yoga without following the authoritative books. They are very proud of the money they have plundered from innocent persons who wanted to be cheated.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.7
After his austerities (tataḥ), by that austerity, with mind concentrated (samādhi-yuktena) in methods of worship (kriya-yogena) he saw the Lord, who is the giver (āśuṣam) of benedictions to the devotees who are surrendered to him
TEXT - SB 3.21.8
tāvat prasanno bhagavān
puṣkarākṣaḥ kṛte yuge
darśayām āsa taṁ kṣattaḥ
śābdaṁ brahma dadhad vapuḥ
SYNONYMS
tāvat—then; prasannaḥ—being pleased; bhagavān—the Supreme Personality of Godhead; puṣkara-akṣaḥ—lotus-eyed; kṛte yuge—in the Satya-yuga; darśayām āsa—showed; tam—to that Kardama Muni; kṣattaḥ—O Vidura; śābdam—which is to be understood only through the Vedas; brahma—the Absolute Truth; dadhat—exhibiting; vapuḥ—His transcendental body.
TRANSLATION
Then, in the Satya-yuga, the lotus-eyed Supreme Personality of Godhead, being pleased, showed Himself to that Kardama Muni and displayed His transcendental form, which can be understood only through the Vedas.
PURPORT
Here two points are very significant. The first is that Kardama Muni attained success by yoga practice in the beginning of Satya-yuga, when people used to live for one hundred thousand years. Kardama Muni attained success, and the Lord, being pleased with him, showed him His form, which is not imaginary. Sometimes the impersonalists recommend that one can arbitrarily concentrate one's mind on some form he imagines or which pleases him. But here it is very clearly said that the form which the Lord showed to Kardama Muni by His divine grace is described in the Vedic literature. Śābdaṁ brahma: the forms of the Lord are clearly indicated in the Vedic literature. Kardama Muni did not discover any imaginary form of God, as alleged by rascals; he actually saw the eternal, blissful and transcendental form of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.8
Worshipping the Lord until he saw him, Kardama quickly saw the Lord by his mercy. The Lord is known only through scriptures. He had a body made of the Vedas. This is Śrīdhara Svāmī’s explanation. The phrase dadhat vapuḥ can also mean “revealing his form of eternity, knowledge and bliss.” It can also mean “nourished by the scents, garlands and food offered by Kardama.”
TEXT - SB 3.21.9
sa taṁ virajam arkābhaṁ
sita-padmotpala-srajam
snigdha-nīlālaka-vrāta-
vaktrābjaṁ virajo 'mbaram
SYNONYMS
saḥ—that Kardama Muni; tam—Him; virajam—without contamination; arka-ābham—effulgent like the sun; sita—white; padma—lotuses; utpala—water lilies; srajam—garland; snigdha—slick; nīla—blackish-blue; alaka—of locks of hair; vrāta—an abundance; vaktra—face; abjam—lotuslike; virajaḥ—spotless; ambaram—clothing.
TRANSLATION
Kardama Muni saw the Supreme Personality of Godhead, who is free from material contamination, in His eternal form, effulgent like the sun, wearing a garland of white lotuses and water lilies. The Lord was clad in spotless yellow silk, and His lotus face was fringed with slick dark locks of curly hair.
TEXT - SB 3.21.10
kirīṭinaṁ kuṇḍalinaṁ
śaṅkha-cakra-gadā-dharam
śvetotpala-krīḍanakaṁ
manaḥ-sparśa-smitekṣaṇam
SYNONYMS
kirīṭinam—adorned with a crown; kuṇḍalinam—wearing earrings; śaṅkha—conch; cakra—disc; gadā—mace; dharam—holding; śveta—white; utpala—lily; krīḍanakam—plaything; manaḥ—heart; sparśa—touching; smita—smiling; īkṣaṇam—and glancing.
TRANSLATION
Adorned with a crown and earrings, He held His characteristic conch, disc and mace in three of His hands and a white lily in the fourth. He glanced about in a happy, smiling mood whose sight captivates the hearts of all devotees.
TEXT - SB 3.21.11
vinyasta-caraṇāmbhojam
aṁsa-deśe garutmataḥ
dṛṣṭvā khe 'vasthitaṁ vakṣaḥ-
śriyaṁ kaustubha-kandharam
SYNONYMS
vinyasta—having been placed; caraṇa-ambhojam—lotus feet; aṁsa-deśe—on the shoulders; garutmataḥ—of Garuḍa; dṛṣṭvā—having seen; khe—in the air; avasthitam—standing; vakṣaḥ—on His chest; śriyam—auspicious mark; kaustubha—the Kaustubha gem; kandharam—neck.
TRANSLATION
A golden streak on His chest, the famous Kaustubha gem suspended from His neck, He stood in the air with His lotus feet placed on the shoulders of Garuḍa.
PURPORT
The descriptions in verses 9-11 of the Lord in His transcendental, eternal form are understood to be descriptions from the authoritative Vedic version. These descriptions are certainly not the imagination of Kardama Muni. The decorations of the Lord are beyond material conception, as admitted even by impersonalists like Śaṅkarācārya: Nārāyaṇa, the Supreme Personality of Godhead, has nothing to do with the material creation. The varieties of the transcendental Lord—His body, His form, His dress, His instruction, His words—are not manufactured by the material energy, but are all confirmed in the Vedic literature. By performance of yoga Kardama Muni actually saw the Supreme Lord as He is. There was no point in seeing an imagined form of God after practicing yoga for ten thousand years. The perfection of yoga, therefore, does not terminate in voidness or impersonalism; on the contrary, the perfection of yoga is attained when one actually sees the Personality of Godhead in His eternal form. The process of Kṛṣṇa consciousness is to deliver the form of Kṛṣṇa directly. The form of Kṛṣṇa is described in the authoritative Vedic literature Brahma-saṁhitā: His abode is made of cintāmaṇi stone, and the Lord plays there as a cowherd boy and is served by many thousands of gopīs. These descriptions are authoritative, and a Kṛṣṇa conscious person takes them directly, acts on them, preaches them and practices devotional service as enjoined in the authoritative scriptures.
TEXT - SB 3.21.12
jāta-harṣo 'patan mūrdhnā
kṣitau labdha-manorathaḥ
gīrbhis tv abhyagṛṇāt prīti-
svabhāvātmā kṛtāñjaliḥ
SYNONYMS
jāta-harṣaḥ—naturally jubilant; apatat—he fell down; mūrdhnā—with his head; kṣitau—on the ground; labdha—having been achieved; manaḥ-rathaḥ—his desire; gīrbhiḥ—with prayers; tu—and; abhyagṛṇāt—he satisfied; prīti-svabhāva-ātmā—whose heart is by nature always full of love; kṛta-añjaliḥ—with folded hands.
TRANSLATION
When Kardama Muni actually realized the Supreme Personality of Godhead in person, he was greatly satisfied because his transcendental desire was fulfilled. He fell on the ground with his head bowed to offer obeisances unto the lotus feet of the Lord. His heart naturally full of love of God, with folded hands he satisfied the Lord with prayers.
PURPORT
The realization of the personal form of the Lord is the highest perfectional stage of yoga. In the Sixth Chapter of Bhagavad-gītā, where yoga practice is described, this realization of the personal form of the Lord is called the perfection of yoga. After practicing the sitting postures and other regulative principles of the system, one finally reaches the stage of samādhi—absorption in the Supreme. In the samādhi stage one can see the Supreme Personality of Godhead in His partial form as Paramātmā, or as He is. Samādhi is described in authoritative yoga scriptures, such as the Patañjali-sūtras, to be a transcendental pleasure. The yoga system described in the books of Patañjali is authoritative, and the modern so-called yogīs who have manufactured their own ways, not consulting the authorities, are simply ludicrous. The Patañjali yoga system is called aṣṭāṅga-yoga. Sometimes impersonalists pollute the Patañjali yoga system because they are monists. Patañjali describes that the soul is transcendentally pleased when he meets the Supersoul and sees Him. If the existence of the Supersoul and the individual is admitted, then the impersonalist theory of monism is nullified. Therefore some impersonalists and void philosophers twist the Patañjali system in their own way and pollute the whole yoga process.
According to Patañjali, when one becomes free from all material desires he attains his real, transcendental situation, and realization of that stage is called spiritual power. In material activities a person engages in the modes of material nature. The aspirations of such people are (1) to be religious, (2) to be economically enriched, (3) to be able to gratify the senses and, at last, (4) to become one with the Supreme. According to the monists, when a yogī becomes one with the Supreme and loses his individual existence, he attains the highest stage, called kaivalya. But actually, the stage of realization of the Personality of Godhead is kaivalya. The oneness of understanding that the Supreme Lord is fully spiritual and that in full spiritual realization one can understand what He is—the Supreme Personality of Godhead—is called kaivalya, or, in the language of Patañjali, realization of spiritual power. His proposal is that when one is freed from material desires and fixed in spiritual realization of the self and the Superself, that is called cit-śakti. In full spiritual realization there is a perception of spiritual happiness, and that happiness is described in Bhagavad-gītā as the supreme happiness, which is beyond the material senses. Trance is described to be of two kinds, samprajñāta and asamprajñāta, or mental speculation and self-realization. In samādhi or asamprajñāta one can realize, by his spiritual senses, the spiritual form of the Lord. That is the ultimate goal of spiritual realization.
According to Patañjali, when one is fixed in constant realization of the supreme form of the Lord, one has attained the perfectional stage, as attained by Kardama Muni. Unless one attains this stage of perfection—beyond the perfection of the preliminaries of the yoga system—there is no ultimate realization. There are eight perfections in the aṣṭāṅga-yoga system. One who has attained them can become lighter than the lightest and greater than the greatest, and he can achieve whatever he likes. But even achieving such material success in yoga is not the perfection or the ultimate goal. The ultimate goal is described here: Kardama Muni saw the Supreme Personality of Godhead in His eternal form. Devotional service begins with the relationship of the individual soul and the Supreme Soul, or Kṛṣṇa and Kṛṣṇa's devotees, and when one attains it there is no question of falling down. If, through the yoga system, one wants to attain the stage of seeing the Supreme Personality of Godhead face to face, but is attracted instead to attainment of some material power, then he is detoured from proceeding further. Material enjoyment, as encouraged by bogus yogīs, has nothing to do with the transcendental realization of spiritual happiness. Real devotees of bhakti-yoga accept only the material necessities of life absolutely needed to maintain the body and soul together; they refrain completely from all exaggerated material sense gratification. They are prepared to undergo all kinds of tribulation, provided they can make progress in the realization of the Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.12
Having described the conch, cakra and club in three hands, he describes the fourth hand holding a white water lily instead of a lotus from amusement. The Lord had a smile and glance pleasing to the beholder (manaḥ sparśa). Kardama had natural love of the Lord (prīti-svabhāvātmā).
TEXT - SB 3.21.13
ṛṣir uvāca
juṣṭaṁ batādyākhila-sattva-rāśeḥ
sāṁsiddhyam akṣṇos tava darśanān naḥ
yad-darśanaṁ janmabhir īḍya sadbhir
āśāsate yogino rūḍha-yogāḥ
SYNONYMS
ṛṣiḥ uvāca—the great sage said; juṣṭam—is attained; bata—ah; adya—now; akhila—all; sattva—of goodness; rāśeḥ—who are the reservoir; sāṁsiddhyam—the complete success; akṣṇoḥ—of the two eyes; tava—of You; darśanāt—from the sight; naḥ—by us; yat—of whom; darśanam—sight; janmabhiḥ—through births; īḍya—O worshipable Lord; sadbhiḥ—gradually elevated in position; āśāsate—aspire; yoginaḥ—yogīs; rūḍha-yogāḥ—having obtained perfection in yoga.
TRANSLATION
The great sage Kardama said: O supreme worshipful Lord, my power of sight is now fulfilled, having attained the greatest perfection of the sight of You, who are the reservoir of all existences. Through many successive births of deep meditation, advanced yogīs aspire to see Your transcendental form.
PURPORT
The Supreme Personality of Godhead is described here as the reservoir of all goodness and all pleasure. Unless one is situated in the mode of goodness, there is no real pleasure. When, therefore, one's body, mind and activities are situated in the service of the Lord, one is on the highest perfectional stage of goodness. Kardama Muni says, "Your Lordship is the reservoir of all that can be understood by the nomenclature of goodness, and by experiencing You face to face, eye to eye, the perfection of sight has now been attained." These statements are the pure devotional situation; for a devotee, the perfection of the senses is to engage in the service of the Lord. The sense of sight, when engaged in seeing the beauty of the Lord, is perfected; the power to hear, when engaged in hearing the glories of the Lord, is perfected; the power to taste, when one enjoys by eating prasāda, is perfected. When all the senses engage in relationship with the Personality of Godhead, one's perfection is technically called bhakti-yoga, which entails detaching the senses from material indulgence and attaching them to the service of the Lord. When one is freed from all designated conditional life and fully engages in the service of the Lord, one's service is called bhakti-yoga. Kardama Muni admits that seeing the Lord personally in bhakti-yoga is the perfection of sight. The exalted perfection of seeing the Lord is not exaggerated by Kardama Muni. He gives evidence that those who are actually elevated in yoga aspire in life after life to see this form of the Personality of Godhead. He was not a fictitious yogī. Those who are actually on the advanced path aspire only to see the eternal form of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.13
It is the highest mercy of the Lord and my highest good fortune to see the Lord so quickly. Bata expresses astonishment. Today my eyes have become completely successful. Whatever previous perfection was there for the eyes was not perfection for eyes. This perfection is respected by all (juṣṭam). You are the form (raśeḥ) for the most fallen beings. And I have not done suitable sadhāna. Worshipable Lord! The most excellent yogīs who have perfected yoga by many births pray to see you.
TEXT - SB 3.21.14
ye māyayā te hata-medhasas tvat-
pādāravindaṁ bhava-sindhu-potam
upāsate kāma-lavāya teṣāṁ
rāsīśa kāmān niraye 'pi ye syuḥ
SYNONYMS
ye—those persons; māyayā—by the deluding energy; te—of You; hata—has been lost; medhasaḥ—whose intelligence; tvat—Your; pāda-aravindam—lotus feet; bhava—of mundane existence; sindhu—the ocean; potam—the boat for crossing; upāsate—worship; kāma-lavāya—for obtaining trivial pleasures; teṣām—their; rāsi—You bestow; īśa—O Lord; kāmān—desires; niraye—in hell; api—even; ye—which desires; syuḥ—can be available.
TRANSLATION
Your lotus feet are the true vessel to take one across the ocean of mundane nescience. Only persons deprived of their intelligence by the spell of the deluding energy will worship those feet with a view to attain the trivial and momentary pleasures of the senses, which even persons rotting in hell can attain. However, O my Lord, You are so kind that You bestow mercy even upon them.
PURPORT
As stated in Bhagavad-gītā, Seventh Chapter, there are two kinds of devotees—those who desire material pleasures and those who desire nothing but service to the Lord. Material pleasures can be attained even by hogs and dogs, whose condition of life is hellish. The hog also eats, sleeps and enjoys sex life to the full extent, and it is also very satisfied with such hellish enjoyment of material existence. Modern yogīs advise that because one has senses, one must enjoy to the fullest extent like cats and dogs, yet one can go on and practice yoga. This is condemned here by Kardama Muni; he says that such material pleasures are available for cats and dogs in a hellish condition. The Lord is so kind that if so-called yogīs are satisfied by hellish pleasures, He can give them facilities to attain all the material pleasures they desire, but they cannot attain the perfectional stage attained by Kardama Muni.
Hellish and demoniac persons do not actually know what is the ultimate attainment in perfection, and therefore they think that sense gratification is the highest goal of life. They advise that one can satisfy the senses and at the same time, by reciting some mantra and by some practice, can cheaply aspire for perfection. Such persons are described here as hata-medhasaḥ, which means "those whose brains are spoiled." They aspire for material enjoyment by perfection of yoga or meditation. In Bhagavad-gītā it is stated by the Lord that the intelligence of those who worship the demigods has been spoiled. Similarly, here too it is stated by Kardama Muni that one who aspires after material enjoyment by practice of yoga has spoiled his brain substance and is fool number one. Actually, the intelligent practitioner of yoga should aspire for nothing else but to cross over the ocean of nescience by worshiping the Personality of Godhead and to see the lotus feet of the Lord. The Lord is so kind, however, that even today persons whose brain substance is spoiled are given the benediction to become cats, dogs or hogs and enjoy material happiness from sex life and sense gratification. The Lord confirms this benediction in Bhagavad-gītā: "Whatever a person aspires to receive from Me, I offer him as he desires."
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.14
Oh! People worship you, the ocean of mercy, for fulfilling material desires. This is their foolishness! Those who have lost intelligence because of your māyā, only those and no others, worship you to attain just a particle of pleasure. But you give (rāsi) them those pleasures profusely, though you are reluctant. If you did not do so, they, not knowing the happiness of bhakti, would quickly give up devotion to you. You do so, hoping that by not giving up bhakti for some time, they will lose those desires. Fulfilling those desires is not your final intention, since those desires for sons, wife, family and wealth will lead them to hellish birth. However, since there is a rule that karmas lead to heaven or hell, but that enjoyment given by you does not generate such karmas, those desires do not really lead to bondage. Thus in reality the meaning of the words heaven and hell does not apply in this case. However because of similar results, it is stated here.
TEXT - SB 3.21.15
tathā sa cāhaṁ parivoḍhu-kāmaḥ
samāna-śīlāṁ gṛhamedha-dhenum
upeyivān mūlam aśeṣa-mūlaṁ
durāśayaḥ kāma-dughāṅghripasya
SYNONYMS
tathā—similarly; saḥ—myself; ca—also; aham—I; parivoḍhu-kāmaḥ—desiring to marry; samāna-śīlām—a girl of like disposition; gṛha-medha—in married life; dhenum—a cow of plenty; upeyivān—have approached; mūlam—the root (lotus feet); aśeṣa—of everything; mūlam—the source; durāśayaḥ—with lustful desire; kāma-dugha—yielding all desires; aṅghripasya—(of You) who are the tree.
TRANSLATION
Therefore, desiring to marry a girl of like disposition who may prove to be a veritable cow of plenty in my married life, to satisfy my lustful desire I too have sought the shelter of Your lotus feet, which are the source of everything, for You are like a desire tree.
PURPORT
In spite of his condemning persons who approach the Lord for material advantages, Kardama Muni expressed his material inability and desire before the Lord by saying, "Although I know that nothing material should be asked from You, I nevertheless desire to marry a girl of like disposition." The phrase "like disposition" is very significant. Formerly, boys and girls of similar dispositions were married; the similar natures of the boy and girl were united in order to make them happy. Not more than twenty-five years ago, and perhaps it is still current, parents in India used to consult the horoscope of the boy and girl to see whether there would be factual union in their psychological conditions. These considerations are very important. Nowadays marriage takes place without such consultation, and therefore, soon after the marriage, there is divorce and separation. Formerly husband and wife used to live together peacefully throughout their whole lives, but nowadays it is a very difficult task.
Kardama Muni wanted to have a wife of like disposition because a wife is necessary to assist in spiritual and material advancement. It is said that a wife yields the fulfillment of all desires in religion, economic development and sense gratification. If one has a nice wife, he is to be considered a most fortunate man. In astrology, a man is considered fortunate who has great wealth, very good sons or a very good wife. Of these three, one who has a very good wife is considered the most fortunate. Before marrying, one should select a wife of like disposition and not be enamored by so-called beauty or other attractive features for sense gratification. In the Bhāgavatam, Twelfth Canto, it is said that in the Kali-yuga marriage will be based on the consideration of sex life; as soon as there is deficiency in sex life, the question of divorce will arise.
Kardama Muni could have asked his benediction from Umā, for it is recommended in the scriptures that if anyone wants a good wife, he should worship Umā. But he preferred to worship the Supreme Personality of Godhead because it is recommended in the Bhāgavatam that everyone, whether he is full of desires, has no desire or desires liberation, should worship the Supreme Lord. Of these three classes of men, one tries to be happy by fulfillment of material desires, another wants to be happy by becoming one with the Supreme, and another, the perfect man, is a devotee. He does not want anything in return from the Personality of Godhead; he only wants to render transcendental loving service. In any case, everyone should worship the Supreme Personality of Godhead, for He will fulfill everyone's desire. The advantage of worshiping the Supreme Person is that even if one has desires for material enjoyment, if he worships Kṛṣṇa he will gradually become a pure devotee and have no more material hankering.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.15
Though I criticize those with material desires, I am the chief person with material desires. I desire to marry a wife who supplies artha, dharma and kāma in household life (gṛha-medha-dhenum). By calling his wife a cow, he implies that he is a bull, since he has no intelligence. Among those with material desires, I am evil (durāśayaḥ): have no intelligence because of my bad intentions. I approach the feet (mūlam), the source of all objects (aśeṣa-mūlam), of you, who are a desire tree, simply to get married.
svargāpavargayoḥ puṁsāṁ rasāyāṁ bhuvi sampadām
sarvāsām api siddhīnāṁ mūlaṁ tac-caraṇārcanam
Devotional service to his lotus feet is the root cause of all the perfections a person can find in heaven, in liberation, in the subterranean regions and on earth. SB 10.81.19
TEXT - SB 3.21.16
prajāpates te vacasādhīśa tantyā
lokaḥ kilāyaṁ kāma-hato 'nubaddhaḥ
ahaṁ ca lokānugato vahāmi
baliṁ ca śuklānimiṣāya tubhyam
SYNONYMS
prajāpateḥ—who are the master of all living entities; te—of You; vacasā—under the direction; adhīśa—O my Lord; tantyā—by a rope; lokaḥ—conditioned souls; kila—indeed; ayam—these; kāma-hataḥ—conquered by lusty desires; anubaddhaḥ—are bound; aham—I; ca—and; loka-anugataḥ—following the conditioned souls; vahāmi—offer; balim—oblations; ca—and; śukla—O embodiment of religion; animiṣāya—existing as eternal time; tubhyam—to You.
TRANSLATION
O my Lord, You are the master and leader of all living entities. Under Your direction, all conditioned souls, as if bound by rope, are constantly engaged in satisfying their desires. Following them, O embodiment of religion, I also bear oblations for You, who are eternal time.
PURPORT
In the Kaṭha Upaniṣad it is stated that the Supreme Lord is the leader of all living entities. He is their sustainer and the awarder of all their necessities and desires. No living entity is independent; all are dependent on the mercy of the Supreme Lord. Therefore the Vedic instruction is that one should enjoy life under the direction of the supreme leader, the Personality of Godhead. Vedic literatures like Īśopaniṣad direct that since everything belongs to the Supreme Personality of Godhead, one should not encroach upon another's property, but should enjoy one's individual allotment. The best program for every living entity is to take direction from the Supreme Lord and enjoy material or spiritual life.
A question may be raised: Since Kardama Muni was advanced in spiritual life, why then did he not ask the Lord for liberation? Why did he want to enjoy material life in spite of his personally seeing and experiencing the Supreme Lord? The answer is that not everyone is competent to be liberated from material bondage. It is everyone's duty, therefore, to enjoy according to his present position, but under the direction of the Lord or the Vedas. The Vedas are considered to be the direct words of the Lord. The Lord gives us the opportunity to enjoy material life as we want, and at the same time He gives directions for the modes and processes of abiding by the Vedas so that gradually one may be elevated to liberation from material bondage. The conditioned souls who have come to the material world to fulfill their desires to lord it over material nature are bound by the laws of nature. The best course is to abide by the Vedic rules; that will help one to be gradually elevated to liberation.
Kardama Muni addresses the Lord as śuka, which means "the leader of religion." One who is pious should follow the rules of religion, for such rules are prescribed by the Lord Himself. No one can manufacture or concoct a religion; "religion" refers to the injunctions or laws of the Lord. In Bhagavad-gītā the Lord says that religion means to surrender unto Him. Therefore one should follow the Vedic regulations and surrender unto the Supreme Lord because that is the ultimate goal of perfection in human life. One should live a life of piety, follow the religious rules and regulations, marry and live peacefully for elevation to the higher status of spiritual realization.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.16
“If that is so, use your intelligence. Why do not worship without desires?” Persons such as Marīci are bound by the ropes of instructions of Brahmā (prajāpateḥ), your servant (te), to create progeny. And Brahmā speaks only according to your instructions.
saha-yajñāḥ prajāḥ sṛṣṭvā purovāca prajāpatiḥ |
anena prasaviṣyadhvam eṣa vo ’stv iṣṭa-kāma-dhuk ||
Brahmā, having created the population along with sacrifice, long ago spoke: May you prosper by this sacrifice. May it fulfill all your material desires! BG 3.10
Brahmā has no fault. He only echoes your words. “Let the materialistic people be bound up! Why don’t you overcome those desires like the Kumāras?” My intelligence follows the common people. I cannot be like Nārada and others. Like bull, I am bound by a rope and carry an offering to you. I follow your orders concerning material life. This means “I desire a wife.” The word ca indicates “I also will perform bhakti in order to attain you.” O Viṣṇu (śukla)! I make an offering to please you, the form of time.
TEXT - SB 3.21.17
lokāṁś ca lokānugatān paśūṁś ca
hitvā śritās te caraṇātapatram
parasparaṁ tvad-guṇa-vāda-sīdhu-
pīyūṣa-niryāpita-deha-dharmāḥ
SYNONYMS
lokān—worldly affairs; ca—and; loka-anugatān—the followers of worldly affairs; paśūn—beastly; ca—and; hitvā—having given up; śritāḥ—taken shelter; te—Your; caraṇa—of lotus feet; ātapatram—the umbrella; parasparam—with one another; tvat—Your; guṇa—of qualities; vāda—by discussion; sīdhu—intoxicating; pīyūṣa—by the nectar; niryāpita—extinguished; deha-dharmāḥ—the primary necessities of the body.
TRANSLATION
However, persons who have given up stereotyped worldly affairs and the beastly followers of these affairs, and who have taken shelter of the umbrella of Your lotus feet by drinking the intoxicating nectar of Your qualities and activities in discussions with one another, can be freed from the primary necessities of the material body.
PURPORT
After describing the necessity of married life, Kardama Muni asserts that marriage and other social affairs are stereotyped regulations for persons who are addicted to material sense enjoyment. The principles of animal life—eating, sleeping, mating and defending—are actually necessities of the body, but those who engage in transcendental Kṛṣṇa consciousness, giving up all the stereotyped activities of this material world, are freed from social conventions. Conditioned souls are under the spell of material energy, or eternal time—past, present and future—but as soon as one engages in Kṛṣṇa consciousness, he transcends the limits of past and present and becomes situated in the eternal activities of the soul. One has to act in terms of the Vedic injunctions in order to enjoy material life, but those who have taken to the devotional service of the Lord are not afraid of the regulations of this material world. Such devotees do not care for the conventions of material activities; they boldly take to that shelter which is like an umbrella against the sun of repeated birth and death.
Constant transmigration of the soul from one body to another is the cause of suffering in material existence. This conditional life in material existence is called saṁsāra. One may perform good work and take his birth in a very nice material condition, but the process under which birth and death take place is like a terrible fire. Śrī Viśvanātha Cakravartī Ṭhākura, in his prayer to the spiritual master, has described this. Saṁsāra, or the repetition of birth and death, is compared to a forest fire. A forest fire takes place automatically, without anyone's endeavor, by the friction of dried wood, and no fire department or sympathetic person can extinguish it. The raging forest fire can be extinguished only when there is a constant downpour of water from a cloud. The cloud is compared to the mercy of the spiritual master. By the grace of the spiritual master the cloud of the mercy of the Personality of Godhead is brought in, and then only, when the rains of Kṛṣṇa consciousness fall, can the fire of material existence be extinguished. This is also explained here. In order to find freedom from the stereotyped conditional life of material existence, one has to take shelter of the lotus feet of the Lord, not in the manner in which the impersonalists indulge, but in devotional service, chanting and hearing of the activities of the Lord. Only then can one be freed from the actions and reactions of material existence. It is recommended here that one should give up the conditional life of this material world and the association of so-called civilized human beings who are simply following, in a polished way, the same stereotyped principles of eating, sleeping, defending and mating. Chanting and hearing of the glories of the Lord is described here as tvad-guṇa-vāda-sīdhu. Only by drinking the nectar of chanting and hearing the pastimes of the Lord can one forget the intoxication of material existence.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.17
“The fathers, their sons and brothers who follow their instructions gain fame and happiness from following material dharma. Why do you criticize their material desires? What fame and happiness do the detached devotees have, giving sorrow to their fathers, for which you praise them?” Two verses respond. Because the materialists are like animals, there is no fault in rejecting them. Or lokan can refer to those well versed in logic or mīmāṁsa philosophy, and their followers are those who are not well versed in scripture who follow their instructions with faith. Both are like animals because they lack bhakti. Others take shelter of the umbrella of your lotus feet. Those who are animals and do not take shelter must burn up in the heat of material existence. And those who take shelter have unlimited happiness. By drinking topics concerning your qualities which are nectar, since they are sweet and destroys death, and which are wine (sīdhu) because they make them forget material existence, they destroy the qualities of the material body consisting of infancy, boyhood and other ages, as well as hunger, thirst and other cravings.
TEXT - SB 3.21.18
na te 'jarākṣa-bhramir āyur eṣāṁ
trayodaśāraṁ tri-śataṁ ṣaṣṭi-parva
ṣaṇ-nemy ananta-cchadi yat tri-ṇābhi
karāla-sroto jagad ācchidya dhāvat
SYNONYMS
na—not; te—Your; ajara—of imperishable Brahman; akṣa—on the axle; bhramiḥ—rotating; āyuḥ—span of life; eṣām—of the devotees; trayodaśa—thirteen; aram—spokes; tri-śatam—three hundred; ṣaṣṭi—sixty; parva—functions; ṣaṭ—six; nemi—rims; ananta—innumerable; chadi—leaves; yat—which; tri—three; nābhi—naves; karāla-srotaḥ—with tremendous velocity; jagat—the universe; ācchidya—cutting short; dhāvat—running.
TRANSLATION
Your wheel, which has three naves, rotates around the axis of the imperishable Brahman. It has thirteen spokes, 360 joints, six rims and numberless leaves carved upon it. Though its revolution cuts short the life-span of the entire creation, this wheel of tremendous velocity cannot touch the life-span of the devotees of the Lord.
PURPORT
The time factor cannot affect the span of life of the devotees. In Bhagavad-gītā it is stated that a little execution of devotional service saves one from the greatest danger. The greatest danger is transmigration of the soul from one body to another, and only devotional service to the Lord can stop this process. It is stated in the Vedic literatures, hariṁ vinā na mṛtim taranti: without the mercy of the Lord, one cannot stop the cycle of birth and death. In Bhagavad-gītā it is stated that only by understanding the transcendental nature of the Lord and His activities, His appearance and disappearance, can one stop the cycle of death and go back to Him. The time factor is divided into many fractions of moments, hours, months, years, periods, seasons, etc. All the divisions in this verse are determined according to the astronomical calculations of Vedic literature. There are six seasons, called ṛtus, and there is the period of four months called cāturmāsya. Three periods of four months complete one year. According to Vedic astronomical calculations, there are thirteen months. The thirteenth month is called adhi-māsa or mala-māsa and is added every third year. The time factor, however, cannot touch the lifespan of the devotees. In another verse it is stated that when the sun rises and sets it takes away the life of all living entities, but it cannot take away the life of those who are engaged in devotional service. Time is compared here to a big wheel which has 360 joints, six rims in the shape of seasons, and numberless leaves in the shape of moments. It rotates on the eternal existence, Brahman.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.18
The devotees and no others conquer time. The wheel of time (trinābhi) pursues and destroys the universe, but it does not pursue and destroy the life of the devotees. This wheel rotates (bhramiḥ) on the axel of the indestructible Brahman (ajara-brahmākṣa). It is said be a wheel in a metaphorical sense, because of its explicit rotary motion. It has thirteen spokes composed of the twelve months plus the adhika-māsa (puruṣottama-māsa). It has three hundred and sixty joints composed of the days and nights of the year. Lack of proper ending on tri-śatam is poetic license. It has wheel rims in the form of the six seasons. In has unlimited edges in the form of seconds. It has three groups of four months as the nave of the wheel. It travels with great speed. These descriptive terms are used to portray the wheel of time consisting of a year.
TEXT - SB 3.21.19
ekaḥ svayaṁ sañ jagataḥ sisṛkṣayā-
dvitīyayātmann adhi-yogamāyayā
sṛjasy adaḥ pāsi punar grasiṣyase
yathorṇa-nābhir bhagavan sva-śaktibhiḥ
SYNONYMS
ekaḥ—one; svayam—Yourself; san—being; jagataḥ—the universes; sisṛkṣayā—with a desire to create; advitīyayā—without a second; ātman—in Yourself; adhi—controlling; yoga-māyayā—by yogamāyā; sṛjasi—You create; adaḥ—those universes; pāsi—You maintain; punaḥ—again; grasiṣyase—You will wind up; yathā—like; ūrṇa-nābhiḥ—a spider; bhagavan—O Lord; sva-śaktibhiḥ—by its own energy.
TRANSLATION
My dear Lord, You alone create the universes. O Personality of Godhead, desiring to create these universes, You create them, maintain them and again wind them up by Your own energies, which are under the control of Your second energy, called yogamāyā, just as a spider creates a cobweb by its own energy and again winds it up.
PURPORT
In this verse two important words nullify the impersonalist theory that everything is God. Here Kardama says, "O Personality of Godhead, You are alone, but You have various energies." The example of the spider is very significant also. The spider is an individual living entity, and by its energy it creates a cobweb and plays on it, and whenever it likes it winds up the cobweb, thus ending the play. When the cobweb is manufactured by the saliva of the spider, the spider does not become impersonal. Similarly, the creation and manifestation of the material or spiritual energy does not render the creator impersonal. Here the very prayer suggests that God is sentient and can hear the prayers and fulfill the desires of the devotee. Therefore, He is sac-cid-ānanda-vigraha[Bs. 5.1], the form of bliss, knowledge and eternity.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.19
“You say the devotees are fortunate, but that you cannot be free of desire. Why do you not fulfil your desires by worshipping devatās who quickly fulfil those desires?” “But I do not see anyone except you in this universe.” That is stated in this verse. You alone exist. It is your desire alone to create, since there is no one else (advitīyayā), or, it is your desire to create, which becomes Brahmā’s desire. You alone permit him. You perform creation by your māyā which attained (adhi) you (atman) by contact (yoga) with your glance. Or you create the universe (adaḥ) by your material guṇas which you accepted through the influence of your spiritual energy (yoga-māyayā) under your control. The example of the spider is given to show that no one except the Lord performs the creation. I should serve you alone, even if I have material desires, since no devatās exist except you.
TEXT - SB 3.21.20
naitad batādhīśa padaṁ tavepsitaṁ
yan māyayā nas tanuṣe bhūta-sūkṣmam
anugrahāyāstv api yarhi māyayā
lasat-tulasyā bhagavān vilakṣitaḥ
SYNONYMS
na—not; etat—this; bata—indeed; adhīśa—O Lord; padam—material world; tava—Your; īpsitam—desire; yat—which; māyayā—by Your external energy; naḥ—for us; tanuṣe—You manifest; bhūta-sūkṣmam—the elements, gross and subtle; anugrahāya—for bestowing mercy; astu—let it be; api—also; yarhi—when; māyayā—through Your causeless mercy; lasat—splendid; tulasyā—with a wreath of tulasī leaves; bhagavān—the Supreme Personality of Godhead; vilakṣitaḥ—is perceived.
TRANSLATION
My dear Lord, although it is not Your desire, You manifest this creation of gross and subtle elements just for our sensual satisfaction. Let Your causeless mercy be upon us, for You have appeared before us in Your eternal form, adorned with a splendid wreath of tulasī leaves.
PURPORT
It is clearly stated here that the material world is not created by the personal will of the Supreme Lord; it is created by His external energy because the living entities want to enjoy it. This material world is not created for those who do not want to enjoy sense gratification, who constantly remain in transcendental loving service and who are eternally Kṛṣṇa conscious. For them, the spiritual world is eternally existing, and they enjoy there. Elsewhere in the Śrīmad-Bhāgavatam it is stated that for those who have taken shelter of the lotus feet of the Supreme Personality of Godhead, this material world is useless; because this material world is full of danger at every step, it is not meant for the devotees but for living entities who want to lord it over the material energy at their own risk. Kṛṣṇa is so kind that He allows the sense-enjoying living entities a separate world created by Him to enjoy as they like, yet at the same time He appears in His personal form. The Lord unwillingly creates this material world, but He descends in His personal form or sends one of His reliable sons or a servant or a reliable author like Vyāsadeva to give instruction. He Himself also instructs in His speeches of Bhagavad-gītā. This propaganda work goes on side by side with the creation to convince the misguided living entities who are rotting in this material world to come back to Him and surrender unto Him. Therefore the last instruction of Bhagavad-gītā is this: "Give up all your manufactured engagements in the material world and just surrender unto Me. I shall protect you from all sinful reactions."
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.20
“If that is true, then by my mercy, may you have the greatest wife, sons, enjoyment and wealth!” In two verses he gives evidence that the Lord gives benedictions. O Lord! You do not desire to give these desired things to me, since you think of the welfare of your devotees. This is understood from the Lord’s words.
svayaṁ niḥśreyasaṁ vidvān na vakty ajñāya karma hi
na rāti rogiṇo 'pathyaṁ vāñchato 'pi bhiṣaktamaḥ
One who knows the highest good will never instruct a foolish person to engage in material enjoyment, just as an experienced physician gives his patient eat food injurious to his health, even if the patient desires it. . SB 6.9.49
“Then why do I give those things?” If you give material pleasure to us, that is because of our māyā. The ignorant devotee will otherwise be disappointed. Because I ask, you give. The material happiness resides in the mind already in the form of vāsanās. You extend that happiness by giving benedictions. That is the implication of the verb tan. “If that is so, then should I give anything?” Let it be given, but only for gaining your mercy. “Oh! The devotee has fallen into the darkness of the material world by the happiness I have given him. I will deliver him.” Let it given for the purpose of gaining your mercy. When (yarhi) at the time of giving benedictions, you are noticed, by your mercy you become visible with your glance of mercy indicating your smile. Your spiritual body is endowed with shining tulasī, which gives you great pleasure, since it has been offered during worship by the devotee. This form worshipped by the devotee is not material. Showing this spiritual form is the Lord’s mercy.
TEXT - SB 3.21.21
taṁ tvānubhūtyoparata-kriyārthaṁ
sva-māyayā vartita-loka-tantram
namāmy abhīkṣṇaṁ namanīya-pāda-
sarojam alpīyasi kāma-varṣam
SYNONYMS
tam—that; tvā—You; anubhūtyā—by realizing; uparata—disregarded; kriyā—enjoyment of fruitive activities; artham—in order that; sva-māyayā—by Your own energy; vartita—brought about; loka-tantram—the material worlds; namāmi—I offer obeisances; abhīkṣṇam—continuously; namanīya—worshipable; pāda-sarojam—lotus feet; alpīyasi—on the insignificant; kāma—desires; varṣam—showering.
TRANSLATION
I continuously offer my respectful obeisances unto Your lotus feet, of which it is worthy to take shelter, because You shower all benedictions on the insignificant. To give all living entities detachment from fruitive activity by realizing You, You have expanded these material worlds by Your own energy.
PURPORT
Everyone, therefore, whether he desires material enjoyment, liberation or the transcendental loving service of the Lord, should engage himself, offering obeisances unto the Supreme Lord, because the Lord can award everyone his desired benediction. In Bhagavad-gītā the Lord affirms, ye yathā māṁ prapadyante: [Bg. 4.11] anyone who desires to be a successful enjoyer in this material world is awarded that benediction by the Lord, anyone who wants to be liberated from the entanglement of this material world is given liberation by the Lord, and anyone who desires to constantly engage in His service in full Kṛṣṇa consciousness is awarded that benediction by the Lord. For material enjoyment He has prescribed so many ritualistic sacrificial performances in the Vedas, and thus people may take advantage of those instructions and enjoy material life in higher planets or in a noble aristocratic family. These processes are mentioned in the Vedas, and one can take advantage of them. It is similar with those who want to be liberated from this material world.
Unless one is disgusted with the enjoyment of this material world, he cannot aspire for liberation. Liberation is for one who is disgusted with material enjoyment. Vedānta-sūtra says, therefore, athāto brahma jijñāsā: those who have given up the attempt to be happy in this material world can inquire about the Absolute Truth. For those who want to know the Absolute Truth, the Vedānta-sūtra is available, as is Śrīmad-Bhāgavatam, the actual explanation of Vedānta-sūtra. Since Bhagavad-gītā is also Vedānta-sūtra, by understanding Śrīmad-Bhāgavatam, Vedānta-sūtra or Bhagavad-gītā one can obtain real knowledge. When one obtains real knowledge, he becomes theoretically one with the Supreme, and when he actually begins the service of Brahman, or Kṛṣṇa consciousness, he is not only liberated but situated in his spiritual life. Similarly, for those who want to lord it over material nature, there are so many departments of material enjoyment; material knowledge and material science are available, and the Lord provides for persons who want to enjoy them. The conclusion is that one should worship the Supreme Personality of Godhead for any benediction. The word kāma-varṣam is very significant, for it indicates that He satisfies the desires of anyone who approaches Him. But one who sincerely loves Kṛṣṇa and yet wants material enjoyment is in perplexity. Kṛṣṇa, being very kind toward him, gives him an opportunity to engage in the transcendental loving service of the Lord, and so he gradually forgets the hallucination.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.21
This is not impossible for you. When by mercy you give realization of your sweetness, the desire to enjoy (kriyārtham) automatically ceases. You have a covering of happiness and distress produced from karma (tantram) for all beings, which is caused by the orders of your material māyā. As long as you despatch ignorance, the desire to enjoy remains. Desiring to increase the population, you fill us with material desire. Though we know this, we cannot give up our desires. Thus we are in a low position. You bestow desires to persons such as me who are very low (alpīyasi).
TEXT - SB 3.21.22
ṛṣir uvāca
ity avyalīkaṁ praṇuto 'bja-nābhas
tam ābabhāṣe vacasāmṛtena
suparṇa-pakṣopari rocamānaḥ
prema-smitodvīkṣaṇa-vibhramad-bhrūḥ
SYNONYMS
ṛṣiḥ uvāca—the great sage Maitreya said; iti—thus; avyalīkam—sincerely; praṇutaḥ—having been praised; abja-nābhaḥ—Lord Viṣṇu; tam—to Kardama Muni; ābabhāṣe—replied; vacasā—with words; amṛtena—as sweet as nectar; suparṇa—of Garuḍa; pakṣa—the shoulders; upari—upon; rocamānaḥ—shining; prema—of affection; smita—with a smile; udvīkṣaṇa—looking; vibhramat—gracefully moving; bhrūḥ—eyebrows.
TRANSLATION
Maitreya resumed: Sincerely extolled in these words, Lord Viṣṇu, shining very beautifully on the shoulders of Garuḍa, replied with words as sweet as nectar. His eyebrows moved gracefully as He looked at the sage with a smile full of affection.
PURPORT
The word vacasāmṛtena is significant. Whenever the Lord speaks, He speaks from the transcendental world. He does not speak from the material world. Since He is transcendental, His speech is also transcendental, as is His activity; everything in relation to Him is transcendental. The word amṛta refers to one who does not meet with death. The words and activities of the Lord are deathless; therefore they are not manufactured of this material world. The sound of this material world and that of the spiritual world are completely different. The sound of the spiritual world is nectarean and eternal, whereas the sound of the material world is hackneyed and subject to end. The sound of the holy name—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare—everlastingly increases the enthusiasm of the chanter. If one repeats monotonous material words, he will feel exhausted, but if he chants Hare Kṛṣṇa twenty-four hours a day, he will never feel exhausted; rather, he will feel encouraged to continue chanting more and more. When the Lord replied to the sage Kardama, the word vacasāmṛtena is specifically mentioned, since He spoke from the transcendental world. He replied in transcendental words, and when He spoke His eyebrows moved with great affection. When a devotee praises the glories of the Lord, the Lord is very satisfied, and He bestows His transcendental benediction upon the devotee without reservation because He is always causelessly merciful toward His devotee.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.22
Niṣkapatam means sincere.
TEXT - SB 3.21.23
śrī-bhagavān uvāca
viditvā tava caityaṁ me
puraiva samayoji tat
yad-artham ātma-niyamais
tvayaivāhaṁ samarcitaḥ
SYNONYMS
śrī-bhagavān uvāca—the Supreme Lord said; viditvā—understanding; tava—your; caityam—mental condition; me—by Me; purā—previously; eva—certainly; samayoji—was arranged; tat—that; yat-artham—for the sake of which; ātma—of the mind and senses; niyamaiḥ—by discipline; tvayā—by you; eva—only; aham—I; samarcitaḥ—have been worshiped.
TRANSLATION
The Supreme Lord said: Having come to know what was in your mind, I have already arranged for that for which you have worshiped Me well through your mental and sensory discipline.
PURPORT
The Supreme Personality of Godhead in His Paramātmā feature is situated in everyone's heart. He knows, therefore, the past, present and future of every individual person as well as his desires, activities and everything about him. It is stated in Bhagavad-gītā that He is seated in the heart as a witness. The Personality of Godhead knew the heart's desire of Kardama Muni, and He had already arranged for the fulfillment of his desires. He never disappoints a sincere devotee, regardless of what he wants, but He never allows anything which will be detrimental to the individual's devotional service.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.23
Caittyam means “what is produced in your heart.” It is formed on the model of words like dik which produces diśyam “produced by the directions.” It is accomplished (samayoji) by me, since you worshipped me alone.
TEXT - SB 3.21.24
na vai jātu mṛṣaiva syāt
prajādhyakṣa mad-arhaṇam
bhavad-vidheṣv atitarāṁ
mayi saṅgṛbhitātmanām
SYNONYMS
na—not; vai—indeed; jātu—ever; mṛṣā—useless; eva—only; syāt—it may be; prajā—of the living entities; adhyakṣa—O leader; mat-arhaṇam—worship of Me; bhavat-vidheṣu—unto persons like you; atitarām—entirely; mayi—on Me; saṅgṛbhita—are fixed; ātmanām—of those whose minds.
TRANSLATION
The Lord continued: My dear ṛṣi, O leader of the living entities, for those who serve Me in devotion by worshiping Me, especially persons like you who have given up everything unto Me, there is never any question of frustration.
PURPORT
Even if he has some desires, one engaged in the service of the Lord is never frustrated. Those engaged in His service are called sakāma and akāma. Those who approach the Supreme Personality of Godhead with desires for material enjoyment are called sakāma, and those devotees who have no material desires for sense gratification but serve the Supreme Lord out of spontaneous love for Him are called akāma. Sakāma devotees are divided into four classes—those in distress, those in need of money, the inquisitive and the wise. Someone worships the Supreme Lord because of bodily or mental distress, someone else worships the Supreme Lord because he is in need of money, someone else worships the Lord out of inquisitiveness to know Him as He is, and someone wants to know the Lord as a philosopher can know Him, by the research work of his wisdom. There is no frustration for any of these four classes of men; each is endowed with the desired result of his worship.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.24
Fulfilling your desire will not reduce your worship of me. Rather, you will attain me. Please take courage!
satyaṁ diśaty arthitam arthito nṛṇāṁ
naivārthado yat punar arthitā yataḥ
svayaṁ vidhatte bhajatām anicchatām
icchāpidhānaṁ nija-pāda-pallavam
The Lord certainly gives desired objects to devotees who request them, but he does not give in such a way that the devotee will ask again after finishing his enjoyment. He gives his lotus feet, which include all desirables, to those worshippers who do not desire them. SB 5.19.26
Worshipping me will never be without good results. In the end I will bestow my abode. Such worship among those devotees who have absorbed their minds in me (saṅgṛbhitātmanām), such as you, certainly will give results. Gṛhīta and gṛbhīta have the same meaning. The short vowel is poetic license.
TEXT - SB 3.21.25
prajāpati-sutaḥ samrāṇ
manur vikhyāta-maṅgalaḥ
brahmāvartaṁ yo 'dhivasan
śāsti saptārṇavāṁ mahīm
SYNONYMS
prajāpati-sutaḥ—the son of Lord Brahmā; samrāṭ—the Emperor; manuḥ—Svāyambhuva Manu; vikhyāta—well known; maṅgalaḥ—whose righteous acts; brahmāvartam—Brahmāvarta; yaḥ—he who; adhivasan—living in; śāsti—rules; sapta—seven; arṇavām—oceans; mahīm—the earth.
TRANSLATION
The Emperor Svāyambhuva Manu, the son of Lord Brahmā, who is well known for his righteous acts, has his seat in Brahmāvarta and rules over the earth with its seven oceans.
PURPORT
Sometimes it is stated that Brahmāvarta is a part of Kurukṣetra or that Kurukṣetra itself is situated in Brahmāvarta, because the demigods are recommended to perform spiritual ritualistic performances in Kurukṣetra. But in others' opinion, Brahmāvarta is a place in Brahmaloka, where Svāyambhuva ruled. There are many places on the surface of this earth which are also known in the higher planetary systems; we have places on this planet like Vṛndāvana, Dvārakā and Mathurā, but they are also eternally situated in Kṛṣṇaloka. There are many similar names on the surface of the earth, and it may be that in the Boar age Svāyambhuva Manu ruled this planet, as stated here. The word maṅgalaḥ is significant. Maṅgala means one who is elevated in every respect in the opulences of religious performances, ruling power, cleanliness and all other good qualities. Vikhyāta means "celebrated." Svāyambhuva Manu was celebrated for all good qualities and opulences.
TEXT - SB 3.21.26
sa ceha vipra rājarṣir
mahiṣyā śatarūpayā
āyāsyati didṛkṣus tvāṁ
paraśvo dharma-kovidaḥ
SYNONYMS
saḥ—Svāyambhuva Manu; ca—and; iha—here; vipra—O holy brāhmaṇa; rāja-ṛṣiḥ—the saintly king; mahiṣyā—along with his queen; śatarūpayā—called Śatarūpā; āyāsyati—will come; didṛkṣuḥ—desiring to see; tvām—you; paraśvaḥ—the day after tomorrow; dharma—in religious activities; kovidaḥ—expert.
TRANSLATION
The day after tomorrow, O brāhmaṇa, that celebrated emperor, who is expert in religious activities, will come here with his queen, Śatarūpā, wishing to see you.
TEXT - SB 3.21.27
ātmajām asitāpāṅgīṁ
vayaḥ-śīla-guṇānvitām
mṛgayantīṁ patiṁ dāsyaty
anurūpāya te prabho
SYNONYMS
ātma-jām—his own daughter; asita—black; apāṅgīm—eyes; vayaḥ—grown-up age; śīla—with character; guṇa—with good qualities; anvitām—endowed; mṛgayantīm—searching for; patim—a husband; dāsyati—he will give; anurūpāya—who are suitable; te—unto you; prabho—My dear sir.
TRANSLATION
He has a grown-up daughter whose eyes are black. She is ready for marriage, and she has good character and all good qualities. She is also searching for a good husband. My dear sir, her parents will come to see you, who are exactly suitable for her, just to deliver their daughter as your wife.
PURPORT
The selection of a good husband for a good girl was always entrusted to the parents. Here it is clearly stated that Manu and his wife were coming to see Kardama Muni to offer their daughter because the daughter was well qualified and the parents were searching out a similarly qualified man. This is the duty of parents. Girls are never thrown into the public street to search out their husband, for when girls are grown up and are searching after a boy, they forget to consider whether the boy they select is actually suitable for them. Out of the urge of sex desire, a girl may accept anyone, but if the husband is chosen by the parents, they can consider who is to be selected and who is not. According to the Vedic system, therefore, the girl is given over to a suitable boy by the parents; she is never allowed to select her own husband independently.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.27
Her age and qualities are suitable for you.
TEXT - SB 3.21.28
samāhitaṁ te hṛdayaṁ
yatremān parivatsarān
sā tvāṁ brahman nṛpa-vadhūḥ
kāmam āśu bhajiṣyati
SYNONYMS
samāhitam—has been fixed; te—your; hṛdayam—heart; yatra—on whom; imān—for all these; parivatsarān—years; sā—she; tvām—you; brahman—O brāhmaṇa; nṛpa-vadhūḥ—the princess; kāmam—as you desire; āśu—very soon; bhajiṣyati—will serve.
TRANSLATION
That princess, O holy sage, will be just the type you have been thinking of in your heart for all these long years. She will soon be yours and will serve you to your heart's content.
PURPORT
The Lord awards all benedictions according to the heart's desire of a devotee, so the Lord informed Kardama Muni, "The girl who is coming to be married with you is a princess, the daughter of Emperor Svāyambhuva, and so just suitable for your purpose." Only by God's grace can one get a nice wife just as he desires. Similarly, it is only by God's grace that a girl gets a husband suitable to her heart. Thus it is said that if we pray to the Supreme Lord in every transaction of our material existence, everything will be done very nicely and just suitable to our heart's desire. In other words, in all circumstances we must take shelter of the Supreme Personality of Godhead and depend completely on His decision. Man proposes, God disposes. The fulfillment of desires, therefore, should be entrusted to the Supreme Personality of Godhead; that is the nicest solution. Kardama Muni desired only a wife, but because he was a devotee of the Lord, the Lord selected a wife for him who was the Emperor's daughter, a princess. Thus Kardama Muni got a wife beyond his expectation. If we depend on the choice of the Supreme Personality of Godhead, we will receive benedictions in greater opulence than we desire.
It is also significantly noted here that Kardama Muni was a brāhmaṇa, whereas Emperor Svāyambhuva was a kṣatriya. Therefore, intercaste marriage was current even in those days. The system was that a brāhmaṇa could marry the daughter of a kṣatriya, but a kṣatriya could not marry the daughter of a brāhmaṇa. We have evidences from the history of the Vedic age that Śukrācārya offered his daughter to Mahārāja Yayāti, but the King had to refuse to marry the daughter of a brāhmaṇa; only with the special permission of the brāhmaṇa could they marry. Intercaste marriage, therefore, was not prohibited in the olden days, many millions of years ago, but there was a regular system of social behavior.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.28
The princess (nṛpa-vadhūh) to whom your heart has been attached will marry you.
TEXT - SB 3.21.29
yā ta ātma-bhṛtaṁ vīryaṁ
navadhā prasaviṣyati
vīrye tvadīye ṛṣaya
ādhāsyanty añjasātmanaḥ
SYNONYMS
yā—she; te—by you; ātma-bhṛtam—sown in her; vīryam—the seed; nava-dhā—nine daughters; prasaviṣyati—will bring forth; vīrye tvadīye—in the daughters begotten by you; ṛṣayaḥ—the sages; ādhāsyanti—will beget; añjasā—in total; ātmanaḥ—children.
TRANSLATION
She will bring forth nine daughters from the seed sown in her by you, and through the daughters you beget, the sages will duly beget children.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.29
The semen held within you will flourish the form of nine offspring. Sages will impregnate with their semen those daughters born from your semen.
TEXT - SB 3.21.30
tvaṁ ca samyag anuṣṭhāya
nideśaṁ ma uśattamaḥ
mayi tīrthī-kṛtāśeṣa-
kriyārtho māṁ prapatsyase
SYNONYMS
tvam—you; ca—and; samyak—properly; anuṣṭhāya—having carried out; nideśam—command; me—My; uśattamaḥ—completely cleansed; mayi—unto Me; tīrthī-kṛta—having resigned; aśeṣa—all; kriyā—of actions; arthaḥ—the fruits; mām—to Me; prapatsyase—you will attain.
TRANSLATION
With your heart cleansed by properly carrying out My command, resigning to Me the fruits of all your acts, you will finally attain to Me.
PURPORT
Here the words tīrthī-kṛtāśeṣa-kriyārthaḥ are significant. Tīrtha means a sanctified place where charity is given. People used to go to places of pilgrimage and give munificently in charity. This system is still current. Therefore the Lord said, "In order to sanctify your activities and the results of your actions, you will offer everything unto Me." This is also confirmed in Bhagavad-gītā: "Whatever you do, whatever you eat, whatever you sacrifice, the result should be given to Me only." In another place in Bhagavad-gītā the Lord said, "I am the enjoyer of all sacrifices, all penances and everything done for the welfare of mankind or society." All activities, therefore, whether for the welfare of family, society, country or humanity at large, must be performed in Kṛṣṇa consciousness. That is the instruction given by the Lord to Kardama Muni. Mahārāja Yudhiṣṭhira welcomed Nārada Muni: "Wherever you are present, that place becomes sanctified because the Lord Himself is always seated in your heart." Similarly, if we act in Kṛṣṇa consciousness under the direction of the Lord and His representative, then everything is sanctified. This is the indication given to Kardama Muni, who acted on it and therefore received the most excellent wife and child, as will be disclosed in later verses.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.30
Kardama prayed for mercy in verse 20. That is explained in two verses. Tīrthī-kṛta means “giving to the worthy recipient.”
TEXT - SB 3.21.31
kṛtvā dayāṁ ca jīveṣu
dattvā cābhayam ātmavān
mayy ātmānaṁ saha jagad
drakṣyasy ātmani cāpi mām
SYNONYMS
kṛtvā—having shown; dayām—compassion; ca—and; jīveṣu—toward living beings; dattvā—having given; ca—and; abhayam—assurance of safety; ātma-vān—self-realized; mayi—in Me; ātmānam—yourself; saha jagat—along with the universe; drakṣyasi—you will perceive; ātmani—in yourself; ca—and; api—also; mām—Me.
TRANSLATION
Showing compassion to all living entities, you will attain self-realization. Giving assurance of safety to all, you will perceive your own self as well as all the universes in Me, and Myself in you.
PURPORT
The simple process of self-realization for every living entity is described here. The first principle to be understood is that this world is a product of the supreme will. There is an identity of this world with the Supreme Lord. This identity is accepted in a misconceived way by the impersonalists; they say that the Supreme Absolute Truth, transforming Himself into the universe, loses His separate existence. Thus they accept the world and everything in it to be the Lord. That is pantheism, wherein everything is considered to be the Lord. This is the view of the impersonalist. But those who are personal devotees of the Lord take everything to be the property of the Supreme Lord. Everything, whatever we see, is the manifestation of the Supreme Lord; therefore, everything should be engaged in the service of the Lord. This is oneness. The difference between the impersonalist and the personalist is that the impersonalist does not accept the separate existence of the Lord, but the personalist accepts the Lord; he understands that although He distributes Himself in so many ways, He has His separate personal existence. This is described in Bhagavad-gītā: "I am spread all over the universe in My impersonal form. Everything is resting on Me, but I am not present." There is a nice example regarding the sun and the sunshine. The sun, by its sunshine, is spread all over the universe, and all the planets rest on the sunshine. But all the planets are different from the sun planet; one cannot say that because the planets are resting on the sunshine, these planets are also the sun. Similarly, the impersonal or pantheistic view that everything is God is not a very intelligent proposal. The real position, as explained by the Lord Himself, is that although nothing can exist without Him, it is not a fact that everything is Him. He is different from everything. So here also the Lord says: "You will see everything in the world to be nondifferent from Me." This means that everything should be considered a product of the Lord's energy, and therefore everything should be employed in the service of the Lord. One's energy should be utilized for one's self-interest. That is the perfection of the energy.
This energy can be utilized for real self-interest if one is compassionate. A person in Kṛṣṇa consciousness, a devotee of the Lord, is always compassionate. He is not satisfied that only he himself is a devotee, but he tries to distribute the knowledge of devotional service to everyone. There are many devotees of the Lord who faced many risks in distributing the devotional service of the Lord to people in general. That should be done.
It is also said that a person who goes to the temple of the Lord and worships with great devotion, but who does not show sympathy to people in general or show respect to other devotees, is considered to be a third-class devotee. The second-class devotee is he who is merciful and compassionate to the fallen soul. The second-class devotee is always cognizant of his position as an eternal servant of the Lord; he therefore makes friendships with devotees of the Lord, acts compassionately toward the general public in teaching them devotional service, and refuses to cooperate or associate with nondevotees. As long as one is not compassionate to people in general in his devotional service to the Lord, he is a third-class devotee. The first-class devotee gives assurance to every living being that there is no fear of this material existence: "Let us live in Kṛṣṇa consciousness and conquer the nescience of material existence."
It is indicated here that Kardama Muni was directed by the Lord to be very compassionate and liberal in his householder life and to give assurance to the people in his renounced life. A sannyāsī, one in the renounced order of life, is meant to give enlightenment to the people. He should travel, going from home to home to enlighten. The householder, by the spell of māyā, becomes absorbed in family affairs and forgets his relationship with Kṛṣṇa. If he dies in forgetfulness, like the cats and dogs, then his life is spoiled. It is the duty of a sannyāsī, therefore, to go and awaken the forgetful souls with enlightenment of their eternal relationship with the Lord and to engage them in devotional service. The devotee should show mercy to the fallen souls and also give them the assurance of fearlessness. As soon as one becomes a devotee of the Lord, he is convinced that he is protected by the Lord. Fear itself is afraid of the Lord; therefore, what has he to do with fearfulness?
To award fearlessness to the common man is the greatest act of charity. A sannyāsī, or one who is in the renounced order of life, should wander from door to door, from village to village, from town to town and from country to country, all over the world as far as he is able to travel, and enlighten the householders about Kṛṣṇa consciousness. A person who is a householder but is initiated by a sannyāsī has the duty to spread Kṛṣṇa consciousness at home; as far as possible, he should call his friends and neighbors to his house and hold classes in Kṛṣṇa consciousness. Holding a class means chanting the holy name of Kṛṣṇa and speaking from Bhagavad-gītā or Śrīmad-Bhāgavatam. There are immense literatures for spreading Kṛṣṇa consciousness, and it is the duty of each and every householder to learn about Kṛṣṇa from his sannyāsī spiritual master. There is a division of labor in the Lord's service. The householder's duty is to earn money because a sannyāsī is not supposed to earn money but is completely dependent on the householder. The householder should earn money by business or by profession and spend at least fifty percent of his income to spread Kṛṣṇa consciousness; twenty-five percent he can spend for his family, and twenty-five percent he should save to meet emergencies. This example was shown by Rūpa Gosvāmī, so devotees should follow it.
Actually, to be one with the Supreme Lord means to be one with the interest of the Lord. Becoming one with the Supreme Lord does not imply becoming as great as the Supreme Lord. It is impossible. The part is never equal to the whole. The living entity is always a minute part. Therefore his oneness with the Lord is that he is interested in the one interest of the Lord. The Lord wants every living entity to always think about Him, to be His devotee and always worship Him. This is clearly stated in Bhagavad-gītā: man-manā bhava mad-bhaktaḥ [Bg. 9.34]. Kṛṣṇa wants everyone always to think of Him. Everyone should always offer obeisances to Kṛṣṇa. This is the will of the Supreme Lord, and devotees should try to fulfill His desire. Since the Lord is unlimited, His desire is also unlimited. There is no stoppage, and therefore the service of the devotee is also unlimited. In the transcendental world there is unlimited competition between the Lord and the servitor. The Lord wants to fulfill His desires unlimitedly, and the devotee also serves Him to fulfill His unlimited desires. There is an unlimited oneness of interest between the Lord and His devotee.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.31
Showing mercy as a householder by giving food, clothing and wealth to the jīvas, as a sannyāsī you will then give fearlessness to the jīvas by giving teachings on bhakti. At the present you know, by the vision of scriptures, that the whole world along with yourself resides within me, the Supreme Lord. Then, however, you will directly realize this. First you will see me in the form of the first puruṣa with a thousand heads, and you will see thousands of universes in my hair holes along with yourself. Now you know me as the antaryāmī existing in yourself.
kecit sva-dehāntar-hṛdayāvakāśe
prādeśa-mātraṁ puruṣaṁ vasantam
catur-bhujaṁ kañja-rathāṅga-śaṅkha-
gadā-dharaṁ dhāraṇayā smaranti
Some yogīs meditate upon the Paramātmā measuring one pradeśa, who is residing in the heart within the body, and who holds the lotus, wheel, conch and club in his four hands. SB 2.2.8
But then, you will directly see me as the third puruṣa Kṣirodakaśāyī. I will show you all things created and uncreated. Or there is another meaning. You will see in my child from the universe along with Yāsodā. And you will see me in yourself as the gopīs did.
taṁ kācin netra-randhreṇa hṛdi kṛtvā nimīlya ca
pulakāṅgy upaguhyāste yogīvānanda-samplutā
One gopī took the Lord through the aperture of her eyes and placed him within her heart. Then, with her eyes closed and her bodily hairs standing on end, she continuously embraced him within. Thus immersed in transcendental ecstasy, she resembled a yogī meditating upon the Lord. SB 10.32.8
TEXT - SB 3.21.32
sahāhaṁ svāṁśa-kalayā
tvad-vīryeṇa mahā-mune
tava kṣetre devahūtyāṁ
praṇeṣye tattva-saṁhitām
SYNONYMS
saha—with; aham—I; sva-aṁśa-kalayā—My own plenary portion; tvat-vīryeṇa—by your semen; mahā-mune—O great sage; tava kṣetre—in your wife; devahūtyām—in Devahūti; praṇeṣye—I shall instruct; tattva—of the ultimate principles; saṁhitām—the doctrine.
TRANSLATION
O great sage, I shall manifest My own plenary portion through your wife, Devahūti, along with your nine daughters, and I shall instruct her in the system of philosophy that deals with the ultimate principles or categories.
PURPORT
Herein the word svāṁśa-kalayā indicates that the Lord would appear as the son of Devahūti and Kardama Muni as Kapiladeva, the first propounder of the Sāṅkhya philosophy, which is mentioned here as tattva-saṁhitā. The Lord foretold to Kardama Muni that He would appear in His incarnation Kapiladeva and would propagate the philosophy of Sāṅkhya. Sāṅkhya philosophy is very well known in the world as propagated by another Kapiladeva, but that Sāṅkhya philosophy is different from the Sāṅkhya which was propounded by the Lord Himself. There are two kinds of Sāṅkhya philosophy: one is godless Sāṅkhya philosophy, and the other is godly Sāṅkhya philosophy. The Sāṅkhya propagated by Kapiladeva, son of Devahūti, is godly philosophy.
There are different manifestations of the Lord. He is one, but He has become many. He divides Himself into two different expansions, one called kalā and the other vibhinnāṁśa. Ordinary living entities are called vibhinnāṁśa expansions, and the unlimited expansions of viṣṇu-tattva, such as Vāmana, Govinda, Nārāyaṇa, Pradyumna, Vāsudeva and Ananta, are called svāṁśa-kalā. Svāṁśa refers to a direct expansion, and kalā denotes an expansion from the expansion of the original Lord. Baladeva is an expansion of Kṛṣṇa, and from Baladeva the next expansion is Saṅkarṣaṇa; thus Saṅkarṣaṇa is kalā, but Baladeva is svāṁśa. There is no difference, however, among Them. This is very nicely explained in the Brahma-saṁhitā (5.46): dīpārcir eva hi daśāntaram abhyupetya. With one candle one may light a second candle, with the second a third and then a fourth, and in this way one can light up thousands of candles, and no candle is inferior to another in distributing light. Every candle has the full potential candlepower, but there is still the distinction that one candle is the first, another the second, another the third and another the fourth. Similarly, there is no difference between the immediate expansion of the Lord and His secondary expansion. The Lord's names are considered in exactly the same way; since the Lord is absolute, His name, His form, His pastimes, His paraphernalia and His quality all have the same potency. In the absolute world, the name Kṛṣṇa is the transcendental sound representation of the Lord. There is no potential difference between His quality, name, form, etc. If we chant the name of the Lord, Hare Kṛṣṇa, that has as much potency as the Lord Himself. There is no potential difference between the form of the Lord whom we worship and the form of the Lord in the temple. One should not think that one is worshiping a doll or statue of the Lord, even if others consider it to be a statue. Because there is not potential difference, one gets the same result by worshiping the statue of the Lord or the Lord Himself. This is the science of Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.32
Hear also some more blissful news. I will appear along with your daughters (tvad viryena).
TEXT - SB 3.21.33
maitreya uvāca
evaṁ tam anubhāṣyātha
bhagavān pratyag-akṣajaḥ
jagāma bindusarasaḥ
sarasvatyā pariśritāt
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; evam—thus; tam—to him; anubhāṣya—having spoken; atha—then; bhagavān—the Lord; pratyak—directly; akṣa—by senses; jaḥ—who is perceived; jagāma—went away; bindu-sarasaḥ—from Lake Bindu-sarovara; sarasvatyā—by the River Sarasvatī; pariśritāt—encircled.
TRANSLATION
Maitreya went on: Thus having spoken to Kardama Muni, the Lord, who reveals Himself only when the senses are in Kṛṣṇa consciousness, departed from that lake called Bindu-sarovara, which was encircled by the River Sarasvatī.
PURPORT
One word in this verse is very significant. The Lord is stated here to be pratyag-akṣaja. He is imperceptible to material senses, but still He can be seen. This appears to be contradictory. We have material senses, but how can we see the Supreme Lord? He is called adhokṣaja, which means that He cannot be seen by the material senses. Akṣaja means "knowledge perceived by material senses." Because the Lord is not an object that can be understood by speculation with our material senses, He is also called ajita; He will conquer, but no one can conquer Him. What does it mean, then, that still He can be seen? It is explained that no one can hear the transcendental name of Kṛṣṇa, no one can understand His transcendental form, and no one can assimilate His transcendental pastimes. It is not possible. Then how is it possible that He can be seen and understood? When one is trained in devotional service and renders service unto Him, gradually one's senses are purified of material contamination. When one's senses are thus purified, then one can see, one can understand, one can hear and so on. The purification of the material senses and perception of the transcendental form, name and quality of Kṛṣṇa are combined together in one word, pratyag-akṣaja, which is used here.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.33
Prayag akṣajaḥ means “the Lord who appeared to Kardama’s eyes.” He departed from the hermitage surrounded by the Sarasvatī River.
TEXT - SB 3.21.34
nirīkṣatas tasya yayāv aśeṣa-
siddheśvarābhiṣṭuta-siddha-mārgaḥ
ākarṇayan patra-rathendra-pakṣair
uccāritaṁ stomam udīrṇa-sāma
SYNONYMS
nirīkṣataḥ tasya—while he was looking on; yayau—He left; aśeṣa—all; siddha-īśvara—by liberated souls; abhiṣṭuta—is praised; siddha-mārgaḥ—the way to the spiritual world; ākarṇayan—hearing; patra-ratha-indra—of Garuḍa (king of birds); pakṣaiḥ—by the wings; uccāritam—vibrated; stomam—hymns; udīrṇa-sāma—forming the Sāma Veda.
TRANSLATION
While the sage stood looking on, the Lord left by the pathway leading to Vaikuṇṭha, a path extolled by all great liberated souls. The sage stood listening as the hymns forming the basis of the Sāma Veda were vibrated by the flapping wings of the Lord's carrier, Garuḍa.
PURPORT
In the Vedic literature it is stated that the two wings of the transcendental bird Garuḍa, who carries the Lord everywhere, are two divisions of the Sāma Veda known as bṛhat and rathāntara. Garuḍa works as the carrier of the Lord; therefore he is considered the transcendental prince of all carriers. With his two wings Garuḍa began to vibrate the Sāma Veda, which is chanted by great sages to pacify the Lord. The Lord is worshiped by Brahmā, by Lord Śiva, by Garuḍa and other demigods with selected poems, and great sages worship Him with the hymns of Vedic literatures, such as the Upaniṣads and Sāma Veda. These Sāma Veda utterances are automatically heard by the devotee when another great devotee of the Lord, Garuḍa, flaps his wings.
It is clearly stated here that the sage Kardama began to look to the path by which the Lord was being carried to Vaikuṇṭha. It is thus confirmed that the Lord descends from His abode, Vaikuṇṭha, in the spiritual sky, and is carried by Garuḍa. The path which leads to Vaikuṇṭha is not worshiped by the ordinary class of transcendentalists. Only those who are already liberated from material bondage can become devotees of the Lord. Those who are not liberated from material bondage cannot understand transcendental devotional service. In Bhagavad-gītā it is clearly stated, yatatām api siddhānām [Bg. 7.3]. There are many persons who are trying to attain perfection by striving for liberation from material bondage, and those who are actually liberated are called brahma-bhūta [SB 4.30.20] or siddha. Only the siddhas, or persons liberated from material bondage, can become devotees. This is also confirmed in Bhagavad-gītā: anyone who is engaged in Kṛṣṇa consciousness, or devotional service, is already liberated from the influence of the modes of material nature. Here it is also confirmed that the path of devotional service is worshiped by liberated persons, not the conditioned souls. The conditioned soul cannot understand the devotional service of the Lord. Kardama Muni was a liberated soul who saw the Supreme Lord in person, face to face. There was no doubt that he was liberated, and thus he could see Garuḍa carrying the Lord on the way to Vaikuṇṭha and hear the flapping of his wings vibrating the sound of Hare Kṛṣṇa, the essence of the Sāma Veda.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.34
While Kardama watched, the Lord who is the path Vaikuṇṭha (siddha-mārgaḥ), listened to all the verses of the Vedas (stomam) being chanted by the wings of Garuḍa, manifesting as sāma or song. Śruti says bṛhadrathāntare pakṣau: the bṛhad and rathantra sāmas are the wings. (Baudhāyana Śrauta-ṣutra)
TEXT - SB 3.21.35
atha samprasthite śukle
kardamo bhagavān ṛṣiḥ
āste sma bindusarasi
taṁ kālaṁ pratipālayan
SYNONYMS
atha—then; samprasthite śukle—when the Lord had gone; kardamaḥ—Kardama Muni; bhagavān—the greatly powerful; ṛṣiḥ—sage; āste sma—stayed; bindu-sarasi—on the bank of Lake Bindu-sarovara; tam—that; kālam—time; pratipālayan—awaiting.
TRANSLATION
Then, after the departure of the Lord, the worshipful sage Kardama stayed on the bank of Bindu-sarovara, awaiting the time of which the Lord had spoken.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.35
Svāyambhuva Manu would arrive in two days.
TEXT - SB 3.21.36
manuḥ syandanam āsthāya
śātakaumbha-paricchadam
āropya svāṁ duhitaraṁ
sa-bhāryaḥ paryaṭan mahīm
SYNONYMS
manuḥ—Svāyambhuva Manu; syandanam—the chariot; āsthāya—having mounted; śātakaumbha—made of gold; paricchadam—the outer cover; āropya—putting on; svām—his own; duhitaram—daughter; sa-bhāryaḥ—along with his wife; paryaṭan—traveling all over; mahīm—the globe.
TRANSLATION
Svāyambhuva Manu, with his wife, mounted his chariot, which was decorated with golden ornaments. Placing his daughter on it with them, he began traveling all over the earth.
PURPORT
The Emperor Manu, as the great ruler of the world, could have engaged an agent to find a suitable husband for his daughter, but because he loved her just as a father should, he himself left his state on a golden chariot, with only his wife, to find her a suitable husband.
TEXT - SB 3.21.37
tasmin sudhanvann ahani
bhagavān yat samādiśat
upāyād āśrama-padaṁ
muneḥ śānta-vratasya tat
SYNONYMS
tasmin—on that; su-dhanvan—O great bowman Vidura; ahani—on the day; bhagavān—the Lord; yat—which; samādiśat—foretold; upāyāt—he reached; āśrama-padam—the holy hermitage; muneḥ—of the sage; śānta—completed; vratasya—whose vows of austerity; tat—that.
TRANSLATION
O Vidura, they reached the hermitage of the sage, who had just completed his vows of austerity on the very day foretold by the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.37
O Vidura (sudhanvan)! Manu arrived on the day indicated by the Lord (yat samādiśat). On that day, while wandering the earth, he arrived at the hermitage of the sage.
TEXT - SB 3.21.38-39
yasmin bhagavato netrān
nyapatann aśru-bindavaḥ
kṛpayā samparītasya
prapanne 'rpitayā bhṛśam
tad vai bindusaro nāma
sarasvatyā pariplutam
puṇyaṁ śivāmṛta-jalaṁ
maharṣi-gaṇa-sevitam
SYNONYMS
yasmin—in which; bhagavataḥ—of the Lord; netrāt—from the eye; nyapatan—fell down; aśru-bindavaḥ—teardrops; kṛpayā—by compassion; samparītasya—who was overwhelmed; prapanne—on the surrendered soul (Kardama); arpitayā—placed upon; bhṛśam—extremely; tat—that; vai—indeed; bindu-saraḥ—lake of tears; nāma—called; sarasvatyā—by the River Sarasvatī; pariplutam—overflowed; puṇyam—holy; śiva—auspicious; amṛta—nectar; jalam—water; mahā-ṛṣi—of great sages; gaṇa—by hosts; sevitam—served.
TRANSLATION
The holy Lake Bindu-sarovara, flooded by the waters of the River Sarasvatī, was resorted to by hosts of eminent sages. Its holy water was not only auspicious but as sweet as nectar. It was called Bindu-sarovara because drops of tears had fallen there from the eyes of the Lord, who was overwhelmed by extreme compassion for the sage who had sought His protection.
PURPORT
Kardama underwent austerities to gain the causeless mercy of the Lord, and when the Lord arrived there He was so compassionate that in pleasure He shed tears, which became Bindu-sarovara. Bindu-sarovara, therefore, is worshiped by great sages and learned scholars because, according to the philosophy of the Absolute Truth, the Lord and the tears from His eyes are not different. Just as drops of perspiration which fell from the toe of the Lord became the sacred Ganges, so teardrops from the transcendental eyes of the Lord became Bindu-sarovara. Both are transcendental entities and are worshiped by great sages and scholars. The water of Bindu-sarovara is described here as śivāmṛta jala. Śiva means "curing." Anyone who drinks the water of Bindu-sarovara is cured of all material diseases; similarly, anyone who takes his bath in the Ganges also is relieved of all material diseases. These claims are accepted by great scholars and authorities and are still being acted upon even in this fallen age of Kali.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.38
Seven verses describe the hermitage. The surrendered soul (prapanne) was Kardama.
TEXT - SB 3.21.40
puṇya-druma-latā-jālaiḥ
kūjat-puṇya-mṛga-dvijaiḥ
sarvartu-phala-puṣpāḍhyaṁ
vana-rāji-śriyānvitam
SYNONYMS
puṇya—pious; druma—of trees; latā—of creepers; jālaiḥ—with clusters; kūjat—uttering cries; puṇya—pious; mṛga—animals; dvijaiḥ—with birds; sarva—in all; ṛtu—seasons; phala—in fruits; puṣpa—in flowers; āḍhyam—rich; vana-rāji—of groves of trees; śriyā—by the beauty; anvitam—adorned.
TRANSLATION
The shore of the lake was surrounded by clusters of pious trees and creepers, rich in fruits and flowers of all seasons, that afforded shelter to pious animals and birds, which uttered various cries. It was adorned by the beauty of groves of forest trees.
PURPORT
It is stated here that Bindu-sarovara was surrounded by pious trees and birds. As there are different classes of men in human society, some pious and virtuous and some impious and sinful, so also among trees and birds there are the pious and the impious. Trees which do not bear nice fruit or flowers are considered impious, and birds which are very nasty, such as crows, are considered impious. In the land surrounding Bindu-sarovara there was not a single impious bird or tree. Every tree bore fruits and flowers, and every bird sang the glories of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.40
It was filled with a network of creepers. (The verb form must be supplied.) Birds and animals cried out (guṣtām).
TEXT - SB 3.21.41
matta-dvija-gaṇair ghuṣṭaṁ
matta-bhramara-vibhramam
matta-barhi-naṭāṭopam
āhvayan-matta-kokilam
SYNONYMS
matta—overjoyed; dvija—of birds; gaṇaiḥ—by flocks; ghuṣṭam—resounded; matta—intoxicated; bhramara—of bees; vibhramam—wandering; matta—maddened; barhi—of peacocks; naṭa—of dancers; āṭopam—pride; āhvayat—calling one another; matta—merry; kokilam—cuckoos.
TRANSLATION
The area resounded with the notes of overjoyed birds. Intoxicated bees wandered there, intoxicated peacocks proudly danced, and merry cuckoos called one another.
PURPORT
The beauty of the pleasant sounds heard in the area surrounding Lake Bindu-sarovara is described here. After drinking honey, the black bees became maddened, and they hummed in intoxication. Merry peacocks danced just like actors and actresses, and merry cuckoos called their mates very nicely.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.41
Mad peacocks danced with zeal (āṭopam). The intoxicated cuckoos were calling out to each other.
TEXT - SB 3.21.42-43
kadamba-campakāśoka-
karañja-bakulāsanaiḥ
kunda-mandāra-kuṭajaiś
cūta-potair alaṅkṛtam
kāraṇḍavaiḥ plavair haṁsaiḥ
kurarair jala-kukkuṭaiḥ
sārasaiś cakravākaiś ca
cakorair valgu kūjitam
SYNONYMS
kadamba—kadamba flowers; campaka—campaka flowers; aśoka—aśoka flowers; karañja—karañja flowers; bakula—bakula flowers; āsanaiḥ—by āsana trees; kunda—kunda; mandāra-mandāra; kuṭajaiḥ—and by kuṭaja trees; cūta-potaiḥ—by young mango trees; alaṅkṛtam—adorned; kāraṇḍavaiḥ—by kāraṇḍava ducks; plavaiḥ—by plavas; haṁsaiḥ—by swans; kuraraiḥ—by ospreys; jala-kukkuṭaiḥ—by waterfowl; sārasaiḥ—by cranes; cakravākaiḥ—by cakravāka birds; ca—and; cakoraiḥ—by cakora birds; valgu—pleasing; kūjitam—vibration of birds' sounds.
TRANSLATION
Lake Bindu-sarovara was adorned by flowering trees such as kadamba, campaka, aśoka, karañja, bakula, āsana, kunda, mandāra, kuṭaja and young mango trees. The air was filled with the pleasing notes of kāraṇḍava ducks, plavas, swans, ospreys, waterfowl, cranes, cakravākas and cakoras.
PURPORT
For most of the trees, flowers, fruits and birds mentioned here as surrounding Bindu-sarovara Lake, English
SYNONYMS
cannot be found. All the trees mentioned are very pious in that they produce a nice aromatic flower, such as the campaka, kadamba and bakula. The sweet sounds of waterfowl and cranes made the surrounding area as pleasant as possible and created a very suitable spiritual atmosphere.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.42-43
After describing the trees, the variety of birds are described.
TEXT - SB 3.21.44
tathaiva hariṇaiḥ kroḍaiḥ
śvāvid-gavaya-kuñjaraiḥ
gopucchair haribhir markair
nakulair nābhibhir vṛtam
SYNONYMS
tathā eva—likewise; hariṇaiḥ—by deer; kroḍaiḥ—by boars; śvāvit—porcupines; gavaya—a wild animal closely resembling the cow; kuñjaraiḥ—by elephants; gopucchaiḥ—by baboons; haribhiḥ—by lions; markaiḥ—by monkeys; nakulaiḥ—by mongooses; nābhibhiḥ—by musk deer; vṛtam—surrounded.
TRANSLATION
Its shores abounded with deer, boars, porcupines, gavayas, elephants, baboons, lions, monkeys, mongooses and musk deer.
PURPORT
Musk deer are not found in every forest, but only in places like Bindu-sarovara. They are always intoxicated by the aroma of musk secreted from their navels. Gavayas, the species of cow mentioned herein, bear a bunch of hair at the end of their tails. This bunch of hair is used in temple worship to fan the Deities. Gavayas are sometimes called camarīs, and they are considered very sacred. In India there are still gypsies or forest mercantile people who flourish by trading kastūrī, or musk, and the bunches of hair from the camarīs. These are always in great demand for the higher classes of Hindu population, and such business still goes on in large cities and villages in India.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.44
The animals are here described. Kroḍa means boar. Śvāvit is a porcupine. Marka is a monkey. Gopuccha is another type of monkey. Hari is a lion. Nābhi is a musk deer.
TEXT - SB 3.21.45-47
praviśya tat tīrtha-varam
ādi-rājaḥ sahātmajaḥ
dadarśa munim āsīnaṁ
tasmin huta-hutāśanam
vidyotamānaṁ vapuṣā
tapasy ugra-yujā ciram
nātikṣāmaṁ bhagavataḥ
snigdhāpāṅgāvalokanāt
tad-vyāhṛtāmṛta-kalā-
pīyūṣa-śravaṇena ca
prāṁśuṁ padma-palāśākṣaṁ
jaṭilaṁ cīra-vāsasam
upasaṁśritya malinaṁ
yathārhaṇam asaṁskṛtam
SYNONYMS
praviśya—entering; tat—that; tīrtha-varam—best of sacred places; ādi-rājaḥ—the first monarch (Svāyambhuva Manu); saha-ātmajaḥ—along with his daughter; dadarśa—saw; munim—the sage; āsīnam—sitting; tasmin—in the hermitage; huta—being offered oblations; huta-aśanam—the sacred fire; vidyotamānam—shining brilliantly; vapuṣā—by his body; tapasi—in penance; ugra—terribly; yujā—engaged in yoga; ciram—for a long time; na—not; atikṣāmam—very emaciated; bhagavataḥ—of the Lord; snigdha—affectionate; apāṅga—sidelong; avalokanāt—from the glance; tat—of Him; vyāhṛta—from the words; amṛta-kalā—moonlike; pīyūṣa—the nectar; śravaṇena—by hearing; ca—and; prāṁśum—tall; padma—lotus flower; palāśa—petal; akṣam—eyes; jaṭilam—matted locks; cīra-vāsasam—having rags for clothes; upasaṁśritya—having approached; malinam—soiled; yathā—like; arhaṇam—gem; asaṁskṛtam—unpolished.
TRANSLATION
Entering that most sacred spot with his daughter and going near the sage, the first monarch, Svāyambhuva Manu, saw the sage sitting in his hermitage, having just propitiated the sacred fire by pouring oblations into it. His body shone most brilliantly; though he had engaged in austere penance for a long time, he was not emaciated, for the Lord had cast His affectionate sidelong glance upon him and he had also heard the nectar flowing from the moonlike words of the Lord. The sage was tall, his eyes were large, like the petals of a lotus, and he had matted locks on his head. He was clad in rags. Svāyambhuva Manu approached and saw him to be somewhat soiled, like an unpolished gem.
PURPORT
Here are some descriptions of a brahmacārī-yogī. In the morning, the first duty of a brahmacārī seeking spiritual elevation is huta-hutāśana, to offer sacrificial oblations to the Supreme Lord. Those engaged in brahmacarya cannot sleep until seven or nine o'clock in the morning. They must rise early in the morning, at least one and a half hours before the sun rises, and offer oblations, or in this age, they must chant the holy name of the Lord, Hare Kṛṣṇa. As referred to by Lord Caitanya, kalau nāsty eva nāsty eva nāsty eva gatir anyathā: there is no other alternative, no other alternative, no other alternative, in this age, to chanting the holy name of the Lord. The brahmacārī must rise early in the morning and, after placing himself, should chant the holy name of the Lord. From the very features of the sage, it appeared that he had undergone great austerities; that is the sign of one observing brahmacarya, the vow of celibacy. If one lives otherwise, it will be manifest in the lust visible in his face and body. The word vidyotamānam indicates that the brahmacārī feature showed in his body. That is the certificate that one has undergone great austerity in yoga. A drunkard or smoker or sex-monger can never be eligible to practice yoga. Generally yogīs look very skinny because of their not being comfortably situated, but Kardama Muni was not emaciated, for he had seen the Supreme Personality of Godhead face to face. Here the word snigdhāpāṅgāvalokanāt means that he was fortunate enough to see the Supreme Lord face to face. He looked healthy because he had directly received the nectarean sound vibrations from the lotus lips of the Personality of Godhead. Similarly, one who hears the transcendental sound vibration of the holy name of the Lord, Hare Kṛṣṇa, also improves in health. We have actually seen that many brahmacārīs and gṛhasthas connected with the International Society for Krishna Consciousness have improved in health, and a luster has come to their faces. It is essential that a brahmacārī engaged in spiritual advancement look very healthy and lustrous. The comparison of the sage to an unpolished gem is very appropriate. Even if a gem just taken from a mine looks unpolished, the luster of the gem cannot be stopped. Similarly, although Kardama was not properly dressed and his body was not properly cleansed, his overall appearance was gemlike.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.45-47
He was engaged in intense yoga as an austerity, but he was not too thin, for two reasons--the Lord’s glance and the Lord’s words which were completely (ā) filled with nectar from the moon (amṛta-kala). This indicates the Lord’s mouth was a moon. Prāṁśum indicates that his body was eight vitastis in height or six feet tall. Manu approached (upasaṁsṛtya) and saw him. The verb is in verse 45. The sage’s soiled condition was like a valuable jewel (arhaṇa) left unclean.
TEXT - SB 3.21.48
athoṭajam upāyātaṁ
nṛdevaṁ praṇataṁ puraḥ
saparyayā paryagṛhṇāt
pratinandyānurūpayā
SYNONYMS
atha—then; uṭajam—the hermitage; upāyātam—approached; nṛdevam—the monarch; praṇatam—bowed down; puraḥ—in front; saparyayā—with honor; paryagṛhṇāt—received him; pratinandya—greeting him; anurūpayā—befitting the King's position.
TRANSLATION
Seeing that the monarch had come to his hermitage and was bowing before him, the sage greeted him with benediction and received him with due honor.
PURPORT
Emperor Svāyambhuva Manu not only approached the cottage of dried leaves possessed by the hermit Kardama but also offered respectful obeisances unto him. Similarly, it was the duty of the hermit to offer blessings to kings who used to approach his hermitage in the jungle.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.48
Uṭajam means a leaf hut. Manu offered respects at his feet (puraḥ). The sage received Manu who was touching his feet with suitable worship. That means he raised him up and embraced him, after giving him blessings. The King said “Today I have been successful because I meet in person the form of powerful austerity.” The sage responded by praising him. “O King! Today I am seeing you, endowed with the power to protect the universe by the Lord.”
TEXT - SB 3.21.49
gṛhītārhaṇam āsīnaṁ
saṁyataṁ prīṇayan muniḥ
smaran bhagavad-ādeśam
ity āha ślakṣṇayā girā
SYNONYMS
gṛhīta—received; arhaṇam—honor; āsīnam—seated; saṁyatam—remained silent; prīṇayan—delighting; muniḥ—the sage; smaran—remembering; bhagavat—of the Lord; ādeśam—the order; iti—thus; āha—spoke; ślakṣṇayā—sweet; girā—with a voice.
TRANSLATION
After receiving the sage's attention, the King sat down and was silent. Recalling the instructions of the Lord, Kardama then spoke to the King as follows, delighting him with his sweet accents.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.49
After washing his feet, he sat on a seat of kuśa grass and received flowers, sandalwood, dūrva grass and fruits. He remained silent (saṁyatam).
TEXT - SB 3.21.50
nūnaṁ caṅkramaṇaṁ deva
satāṁ saṁrakṣaṇāya te
vadhāya cāsatāṁ yas tvaṁ
hareḥ śaktir hi pālinī
SYNONYMS
nūnam—surely; caṅkramaṇam—the tour; deva—O lord; satām—of the virtuous; saṁrakṣaṇāya—for the protection; te—your; vadhāya—for killing; ca—and; asatām—of the demons; yaḥ—the person who; tvam—you; hareḥ—of the Supreme Personality of Godhead; śaktiḥ—the energy; hi—since; pālinī—protecting.
TRANSLATION
The tour you have undertaken, O lord, is surely intended to protect the virtuous and kill the demons, since you embody the protecting energy of Śrī Hari.
PURPORT
It appears from many Vedic literatures, especially histories like Śrīmad-Bhāgavatam and the purāṇas, that the pious kings of old used to tour their kingdoms in order to give protection to the pious citizens and to chastise or kill the impious. Sometimes they used to kill animals in the forests to practice the killing art because without such practice they would not be able to kill the undesirable elements. Kṣatriyas are allowed to commit violence in that way because violence for a good purpose is a part of their duty. Here two terms are clearly mentioned: vadhāya, "for the purpose of killing," and asatām, "those who are undesirable." The protecting energy of the king is supposed to be the energy of the Supreme Lord. In Bhagavad-gītā (4.8) the Lord says, paritrāṇāya sādhūnāṁ vināśāya ca duṣkṛtām. The Lord descends to give protection to the pious and to kill the demons. The potency, therefore, to give protection to the pious and kill the demons or undesirables is directly an energy from the Supreme Lord, and the king or the chief executive of the state is supposed to possess such energy. In this age it is very difficult to find such a head of state who is expert in killing the undesirables. Modern heads of state sit very nicely in their palaces and try without reason to kill innocent persons.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.50
You, who travel about for protecting the righteous, are the energy of protection of the Lord.
TEXT - SB 3.21.51
yo 'rkendv-agnīndra-vāyūnāṁ
yama-dharma-pracetasām
rūpāṇi sthāna ādhatse
tasmai śuklāya te namaḥ
SYNONYMS
yaḥ—you who; arka—of the sun; indu—of the moon; agni—of Agni, the fire-god; indra—of Indra, the lord of heaven; vāyūnām—of Vāyu, the wind-god; yama—of Yama, the god of punishment; dharma—of Dharma, the god of piety; pracetasām—and of Varuṇa, the god of the waters; rūpāṇi—the forms; sthāne—when necessary; ādhatse—you assume; tasmai—unto Him; śuklāya—unto Lord Viṣṇu; te—unto you; namaḥ—obeisances.
TRANSLATION
You assume, when necessary, the part of the sun-god; the moon-god; Agni, the god of fire; Indra, the lord of paradise; Vāyu, the wind-god; Yama, the god of punishment; Dharma, the god of piety; and Varuṇa, the god presiding over the waters. All obeisances to you, who are none other than Lord Viṣṇu!
PURPORT
Since the sage Kardama was a brāhmaṇa and Svāyambhuva was a kṣatriya, the sage was not supposed to offer obeisances to the King because socially his position was greater than the King's. But he offered his obeisances to Svāyambhuva Manu because as Manu, king and emperor, he was the representative of the Supreme Lord. The Supreme Lord is always worshipable, regardless of whether one is a brāhmaṇa, a kṣatriya or a śūdra. As the representative of the Supreme Lord, the King deserved respectful obeisances from everyone.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.51
You completely (ā) accept the forms of the sun and others in a suitable way (sthane). You are the sun because of your majesty. You are the moon because of your fame. You are fire because of your invincibility. You are Indra because of your lordship. You are Vāyu because you enter everywhere. You are Yama because you punish the sinful. You are Dharma because you protect the righteous. You are Varuṇa because you are deep and have hidden treasure. Therefore I offer respects to you, the Lord in another form, who have come to my cottage
TEXT - SB 3.21.52-54
na yadā ratham āsthāya
jaitraṁ maṇi-gaṇārpitam
visphūrjac-caṇḍa-kodaṇḍo
rathena trāsayann aghān
sva-sainya-caraṇa-kṣuṇṇaṁ
vepayan maṇḍalaṁ bhuvaḥ
vikarṣan bṛhatīṁ senāṁ
paryaṭasy aṁśumān iva
tadaiva setavaḥ sarve
varṇāśrama-nibandhanāḥ
bhagavad-racitā rājan
bhidyeran bata dasyubhiḥ
SYNONYMS
na—not; yadā—when; ratham—the chariot; āsthāya—having mounted; jaitram—victorious; maṇi—of jewels; gaṇa—with clusters; arpitam—bedecked; visphūrjat—twanging; caṇḍa—a fearful sound just to punish the criminals; kodaṇḍaḥ—bow; rathena—by the presence of such a chariot; trāsayan—threatening; aghān—all the culprits; sva-sainya—of your soldiers; caraṇa—by the feet; kṣuṇṇam—trampled; vepayan—causing to tremble; maṇḍalam—the globe; bhuvaḥ—of the earth; vikarṣan—leading; bṛhatīm—huge; senām—army; paryaṭasi—you roam about; aṁśumān—the brilliant sun; iva—like; tadā—then; eva—certainly; setavaḥ—religious codes; sarve—all; varṇa—of varṇas; āśrama—of āśramas; nibandhanāḥ—obligations; bhagavat—by the Lord; racitāḥ—created; rājan—O King; bhidyeran—they would be broken; bata—alas; dasyubhiḥ—by rogues.
TRANSLATION
If you did not mount your victorious jeweled chariot, whose mere presence threatens culprits, if you did not produce fierce sounds by the twanging of your bow, and if you did not roam about the world like the brilliant sun, leading a huge army whose trampling feet cause the globe of the earth to tremble, then all the moral laws governing the varṇas and āśramas created by the Lord Himself would be broken by the rogues and rascals.
PURPORT
It is the duty of a responsible king to protect the social and spiritual orders in human society. The spiritual orders are divided into four āśramas-brahmacarya, gṛhastha, vānaprastha and sannyāsa—and the social orders, according to work and qualification, are made up of the brāhmaṇas, the kṣatriyas, the vaiśyas and the śūdras. These social orders, according to the different grades of work and qualification, are described in Bhagavad-gītā. Unfortunately, for want of proper protection by responsible kings, the system of social and spiritual orders has now become a hereditary caste system. But this is not the actual system. Human society means that society which is making progress toward spiritual realization. The most advanced human society was known as ārya; ārya refers to those who are advancing. So the question is, "Which society is advancing?" Advancement does not mean creating material "necessities" unnecessarily and thus wasting human energy in aggravation over so-called material comforts. Real advancement is advancement toward spiritual realization, and the community which acted toward this end was known as the Āryan civilization. The intelligent men, the brāhmaṇas, as exemplified by Kardama Muni, were engaged in advancing the spiritual cause, and kṣatriyas like Emperor Svāyambhuva used to rule the country and insure that all facilities for spiritual realization were nicely provided. It is the duty of the king to travel all over the country and see that everything is in order. Indian civilization on the basis of the four varṇas and āśramas deteriorated because of her dependency on foreigners, or those who did not follow the civilization of varṇāśrama. Thus the varṇāśrama system has now been degraded into the caste system.
The institution of four varṇas and four āśramas is confirmed herewith to be bhagavad-racita, which means "designed by the Supreme Personality of Godhead." In Bhagavad-gītā this is also confirmed: cātur-varṇyaṁ mayā sṛṣṭam [Bg. 4.13]. The Lord says that the institution of four varṇas and four āśramas "is created by Me." Anything created by the Lord cannot be closed or covered. The divisions of varṇas and āśramas will continue to exist, either in their original form or in degraded form, but because they are created by the Lord, the Supreme Personality of Godhead, they cannot be extinguished. They are like the sun, a creation of God, and therefore will remain. Either covered by clouds or in a clear sky, the sun will continue to exist. Similarly, when the varṇāśrama system becomes degraded, it appears as a hereditary caste system, but in every society there is an intelligent class of men, a martial class, a mercantile class and a laborer class. When they are regulated for cooperation among communities according to the Vedic principles, then there is peace and spiritual advancement. But when there is hatred and malpractice and mutual mistrust in the caste system, the whole system becomes degraded, and as stated herein, it creates a deplorable state. At the present moment, the entire world is in this deplorable condition because of giving rights to so many interests. This is due to the degradation of the four castes of varṇas and āśramas.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.52-54
O King! Why have you come? But why should I ask that question, since I already know the answer. To state this, he makes a negative statement. If you did not travel the earth then the rules would be broken. Three verses are connected. The chariot was studded with jewels and gave victory. Just by the presence of the chariot, the evil become fearful.
TEXT - SB 3.21.55
adharmaś ca samedheta
lolupair vyaṅkuśair nṛbhiḥ
śayāne tvayi loko 'yaṁ
dasyu-grasto vinaṅkṣyati
SYNONYMS
adharmaḥ—unrighteousness; ca—and; samedheta—would flourish; lolupaiḥ—simply hankering after money; vyaṅkuśaiḥ—uncontrolled; nṛbhiḥ—by men; śayāne tvayi—when you lie down for rest; lokaḥ—world; ayam—this; dasyu—by the miscreants; grastaḥ—attacked; vinaṅkṣyati—it will perish.
TRANSLATION
If you gave up all thought of the world's situation, unrighteousness would flourish, for men who hanker only after money would be unopposed. Such miscreants would attack, and the world would perish.
PURPORT
Because the scientific division of four varṇas and four āśramas is now being extinguished, the entire world is being governed by unwanted men who have no training in religion, politics or social order, and it is in a very deplorable condition. In the institution of four varṇas and four āśramas there are regular training principles for the different classes of men. Just as, in the modern age, there is a necessity for engineers, medical practitioners and electricians, and they are properly trained in different scientific institutions, similarly, in former times, the higher social orders, namely the intelligent class (the brāhmaṇas), the ruling class (the kṣatriyas) and the mercantile class (the vaiśyas), were properly trained. Bhagavad-gītā describes the duties of the brāhmaṇas, kṣatriyas, vaiśyas and śūdras. When there is no such training, one simply claims that because he is born in a brāhmaṇa or kṣatriya family, he is therefore a brāhmaṇa or a kṣatriya, even though he performs the duties of a śūdra. Such undue claims to being a higher-caste man make the system of scientific social orders into a caste system, completely degrading the original system. Thus society is now in chaos, and there is neither peace nor prosperity. It is clearly stated herein that unless there is the vigilance of a strong king, impious, unqualified men will claim a certain status in society, and that will make the social order perish.
TEXT - SB 3.21.56
athāpi pṛcche tvāṁ vīra
yad-arthaṁ tvam ihāgataḥ
tad vayaṁ nirvyalīkena
pratipadyāmahe hṛdā
SYNONYMS
atha api—in spite of all this; pṛcche—I ask; tvām—you; vīra—O valiant King; yat-artham—the purpose; tvam—you; iha—here; āgataḥ—have come; tat—that; vayam—we; nirvyalīkena—without reservation; pratipadyāmahe—we shall carry out; hṛdā—with heart and soul.
TRANSLATION
In spite of all this, I ask you, O valiant King, the purpose for which you have come here. Whatever it may be, we shall carry it out without reservation.
PURPORT
When a guest comes to a friend's house, it is understood that there is some special purpose. Kardama Muni could understand that such a great king as Svāyambhuva, although traveling to inspect the condition of his kingdom, must have had some special purpose to come to his hermitage. Thus he prepared himself to fulfill the King's desire. Formerly it was customary that the sages used to go to the kings and the kings used to visit the sages in their hermitages; each was glad to fulfill the other's purpose. This reciprocal relationship is called bhakti-kārya. There is a nice verse describing the relationship of mutual beneficial interest between the brāhmaṇa and the kṣatriya (kṣatraṁ dvijatvam). Kṣatram means "the royal order," and dvijatvam means "the brahminical order." The two were meant for mutual interest. The royal order would give protection to the brāhmaṇas for the cultivation of spiritual advancement in society, and the brāhmaṇas would give their valuable instruction to the royal order on how the state and the citizens can gradually be elevated in spiritual perfection.
Srila Visvanatha Cakravarti Thakur Commentary - 3.21.56
Though I know in general why you come, I still ask why you come to my leaf hut. You will not become successful in quelling the sinful by coming here. I accept the reason in my heart, sincerely or joyfully (nirvyalīkena).
Thus ends the commentary on Twenty-first Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas
Thus end the Bhaktivedanta purports of the Third Canto, Twenty-first Chapter, of the Śrīmad-Bhāgavatam, entitled "Conversation Between Manu and Kardama."
22. The Marriage of Kardama Muni and Devahūti
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26-27, 28, 29-30, 31, 32, 33, 34, 35, 36, 37, 38, 39
TEXT - SB 3.22.1
maitreya uvāca
evam āviṣkṛtāśeṣa-
guṇa-karmodayo munim
savrīḍa iva taṁ samrāḍ
upāratam uvāca ha
SYNONYMS
maitreyaḥ—the great sage Maitreya; uvāca—said; evam—thus; āviṣkṛta—having been described; aśeṣa—all; guṇa—of the virtues; karma—of the activities; udayaḥ—the greatness; munim—the great sage; sa-vrīḍaḥ—feeling modest; iva—as though; tam—him (Kardama); samrāṭ—Emperor Manu; upāratam—silent; uvāca ha—addressed.
TRANSLATION
Śrī Maitreya said: After describing the greatness of the Emperor's manifold qualities and activities, the sage became silent, and the Emperor, feeling modesty, addressed him as follows.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.1
The Twenty-second Chapter describes how the King, after speaking in a pleasing manner and giving his daughter to Kardama, knower of truth, returns to his kingdom. The excellence of King’s unlimited qualities and activities had been described. He spoke to the sage who became silent, or who was detached from everything (upāratam). He was embarrassed because of hearing his own glories and because of the descriptions of his occupation, when he himself was completely dedicated to the Lord.
TEXT - SB 3.22.2
manur uvāca
brahmāsṛjat sva-mukhato
yuṣmān ātma-parīpsayā
chandomayas tapo-vidyā-
yoga-yuktān alampaṭān
SYNONYMS
manuḥ—Manu; uvāca—said; brahmā—Lord Brahmā; asṛjat—created; sva-mukhataḥ—from his face; yuṣmān—you (brāhmaṇas); ātma-parīpsayā—to protect himself by expanding; chandaḥ-mayaḥ—the form of the Vedas; tapaḥ-vidyā-yoga-yuktān—full of austerity, knowledge and mystic power; alampaṭān—averse to sense gratification.
TRANSLATION
Manu replied: To expand himself in Vedic knowledge, Lord Brahmā, the personified Veda, from his face created you, the brāhmaṇas, who are full of austerity, knowledge and mystic power and are averse to sense gratification.
PURPORT
The purpose of the Vedas is to propagate the transcendental knowledge of the Absolute Truth. The brāhmaṇas were created from the mouth of the Supreme Person, and therefore they are meant to spread the knowledge of the Vedas in order to spread the glories of the Lord. In Bhagavad-gītā also Lord Kṛṣṇa says that all the Vedas are meant for understanding the Supreme Personality of Godhead. It is especially mentioned here (yoga-yuktān alampaṭān) that brāhmaṇas are full of mystic power and are completely averse to sense gratification. Actually there are two kinds of occupations. One occupation, in the material world, is sense gratification, and the other occupation is spiritual activity—to satisfy the Lord by His glorification. Those who engage in sense gratification are called demons, and those who spread the glorification of the Lord or satisfy the transcendental senses of the Lord are called demigods. It is specifically mentioned here that the brāhmaṇas are created from the face of the cosmic personality, or virāṭ-puruṣa; similarly the kṣatriyas are said to be created from His arms, the vaiśyas are created from His waist, and the śūdras are created from His legs. Brāhmaṇas are especially meant for austerity, learning and knowledge and are averse to all kinds of sense gratification.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.2
Fearing the sage would refuse his daughter in marriage, Manu first explained with reasoning the relationship between the brāhmaṇas and kṣatriyas in two and a half verses. Brahmā created the brāhmaṇas with a desire to preserve the Vedas by propagating them (ātma-parīpsayā).
TEXT - SB 3.22.3
tat-trāṇāyāsṛjac cāsmān
doḥ-sahasrāt sahasra-pāt
hṛdayaṁ tasya hi brahma
kṣatram aṅgaṁ pracakṣate
SYNONYMS
tat-trāṇāya—for the protection of the brāhmaṇas; asṛjat—created; ca—and; asmān—us (kṣatriyas); doḥ-sahasrāt—from His thousand arms; sahasra-pāt—the thousand-legged Supreme Being (the universal form); hṛdayam—heart; tasya—His; hi—for; brahma—brāhmaṇas; kṣatram—the kṣatriyas; aṅgam—arms; pracakṣate—are spoken of.
TRANSLATION
For the protection of the brāhmaṇas, the thousand-legged Supreme Being created us, the kṣatriyas, from His thousand arms. Hence the brāhmaṇas are said to be His heart and the kṣatriyas His arms.
PURPORT
Kṣatriyas are specifically meant to maintain the brāhmaṇas because if the brāhmaṇas are protected, then the head of civilization is protected. Brāhmaṇas are supposed to be the head of the social body; if the head is clear and has not gone mad, then everything is in proper position. The Lord is described thus: namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca. The purport of this prayer is that the Lord specifically protects the brāhmaṇas and the cows, and then He protects all other members of society (jagad-dhitāya). It is His will that universal welfare work depends on the protection of cows and brāhmaṇas; thus brahminical culture and cow protection are the basic principles for human civilization. Kṣatriyas are especially meant to protect the brāhmaṇas, as is the supreme will of the Lord: go-brāhmaṇa-hitāya ca. As, within the body, the heart is a very important part, so the brāhmaṇas are also the important element in human society. The kṣatriyas are more like the whole body; even though the whole body is bigger than the heart, the heart is more important.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.3
Who will protect the brāhmaṇas? From his thousand arms he created the kṣatriyas. Thus they are one with the Lord. Who will protect the kṣatriyas? The brāhmaṇas (brahma) will do this. When someone comes to attack the heart, the heart is seen to be protected by the arms. When the arms are attacked, one contracts the body and the arms are protected within the heart. Thus the protector of the heart is the arm and the protector of the arm is the heart.
TEXT - SB 3.22.4
ato hy anyonyam ātmānaṁ
brahma kṣatraṁ ca rakṣataḥ
rakṣati smāvyayo devaḥ
sa yaḥ sad-asad-ātmakaḥ
SYNONYMS
ataḥ—hence; hi—certainly; anyonyam—each other; ātmānam—the self; brahma—the brāhmaṇas; kṣatram—the kṣatriyas; ca—and; rakṣataḥ—protect; rakṣati sma—protects; avyayaḥ—immutable; devaḥ—the Lord; saḥ—He; yaḥ—who; sat-asat-ātmakaḥ—the form of the cause and effect.
TRANSLATION
That is why the brāhmaṇas and kṣatriyas protect each other, as well as themselves; and the Lord Himself, who is both the cause and effect and is yet immutable, protects them through each other.
PURPORT
The entire social structure of varṇa and āśrama is a cooperative system meant to uplift all to the highest platform of spiritual realization. The brāhmaṇas are intended to be protected by the kṣatriyas, and the kṣatriyas also are intended to be enlightened by the brāhmaṇas. When the brāhmaṇas and kṣatriyas cooperate nicely, the other subordinate divisions, the vaiśyas, or mercantile people, and the śūdras, or laborer class, automatically flourish. The entire elaborate system of Vedic society was therefore based on the importance of the brāhmaṇas and kṣatriyas. The Lord is the real protector, but He is unattached to the affairs of protection. He creates brāhmaṇas for the protection of the kṣatriyas, and kṣatriyas for the protection of the brāhmaṇas. He remains aloof from all activities; therefore, He is called nirvikāra, "without activity." He has nothing to do. He is so great that He does not perform action personally, but His energies act. The brāhmaṇas and kṣatriyas, and anything that we see, are different energies acting upon one another.
Although individual souls are all different, the Superself, or Supersoul, is the Supreme Personality of Godhead. Individually one's self may differ from others in certain qualities and may engage in different activities, such as those of a brāhmaṇa, kṣatriya or vaiśya, but when there is complete cooperation among different individual souls, the Supreme Personality of Godhead as Supersoul, Paramātmā, being one in every individual soul, is pleased and gives them all protection. As stated before, the brāhmaṇas are produced from the mouth of the Lord, and the kṣatriyas are produced from the chest or arms of the Lord. If the different castes or social sections, although apparently differently occupied in different activities, nevertheless act in full cooperation, then the Lord is pleased. This is the idea of the institution of four varṇas and four āśramas. If the members of different āśramas and varṇas cooperate fully in Kṛṣṇa consciousness, then society is well protected by the Lord, without doubt.
In Bhagavad-gītā it is stated that the Lord is the proprietor of all different bodies. The individual soul is the proprietor of his individual body, but the Lord clearly states, "My dear Bhārata, you must know that I am also kṣetra jña. " Kṣetra jña means "the knower or proprietor of the body." The individual soul is the proprietor of the individual body, but the Supersoul, the Personality of Godhead, Kṛṣṇa, is the proprietor of all bodies everywhere. He is the proprietor not only of human bodies but of birds, beasts and all other entities, not only on this planet but on other planets also. He is the supreme proprietor; therefore He does not become divided by protecting the different individual souls. He remains one and the same. That the sun appears on top of everyone's head when at the meridian does not imply that the sun becomes divided. One man thinks that the sun is on his head only, whereas five thousand miles away another man is thinking that the sun is only on his head. Similarly, the Supersoul, the Supreme Personality of Godhead, is one, but He appears to individually oversee each individual soul. This does not mean that the individual soul and the Supersoul are one. They are one in quality, as spirit soul, but the individual soul and Supersoul are different.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.4
The brāhmaṇa protects the kṣatriya by the strength of his austerity. The kṣatriya protects the brāhmaṇa by the strength of his body. Actually, however, the Supreme Lord, who is cause and effect, who is without change (avyayaḥ), protects both.
TEXT - SB 3.22.5
tava sandarśanād eva
cchinnā me sarva-saṁśayāḥ
yat svayaṁ bhagavān prītyā
dharmam āha rirakṣiṣoḥ
SYNONYMS
tava—your; sandarśanāt—by sight; eva—only; chinnāḥ—resolved; me—my; sarva-saṁśayāḥ—all doubts; yat—inasmuch as; svayam—personally; bhagavān—Your Lordship; prītyā—lovingly; dharmam—duty; āha—explained; rirakṣiṣoḥ—of a king anxious to protect his subjects.
TRANSLATION
Now I have resolved all my doubts simply by meeting you, for Your Lordship has very kindly and clearly explained the duty of a king who desires to protect his subjects.
PURPORT
Manu described herewith the result of seeing a great saintly person. Lord Caitanya says that one should always try to associate with saintly persons because if one establishes a proper association with a saintly person, even for a moment, one attains all perfection. Somehow or other, if one meets a saintly person and achieves his favor, then the entire mission of one's human life is fulfilled. In our personal experience we have actual proof of this statement of Manu. Once we had the opportunity to meet Viṣṇupāda Śrī Śrīmad Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, and on first sight he requested this humble self to preach his message in the Western countries. There was no preparation for this, but somehow or other he desired it, and by his grace we are now engaged in executing his order, which has given us a transcendental occupation and has saved and liberated us from the occupation of material activities. Thus it is actually a fact that if one meets a saintly person completely engaged in transcendental duties and achieves his favor, then one's life mission becomes complete. What is not possible to achieve in thousands of lives can be achieved in one moment if there is an opportunity to meet a saintly person. It is therefore enjoined in Vedic literature that one should always try to associate with saintly persons and try to disassociate oneself from the common man, because by one word of a saintly person one can be liberated from material entanglement. A saintly person has the power, because of his spiritual advancement, to give immediate liberation to the conditioned soul. Here Manu admits that all his doubts are now over because Kardama has very kindly described the different duties of individual souls.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.5
I have come to you, my protector. Just by meeting you I have been protected. Rirakṣiṣoḥ means “of the kṣatriya.”
TEXT - SB 3.22.6
diṣṭyā me bhagavān dṛṣṭo
durdarśo yo 'kṛtātmanām
diṣṭyā pāda-rajaḥ spṛṣṭaṁ
śīrṣṇā me bhavataḥ śivam
SYNONYMS
diṣṭyā—by good fortune; me—my; bhagavān—all-powerful; dṛṣṭaḥ—is seen; durdarśaḥ—not easily seen; yaḥ—who; akṛta-ātmanām—of those who have not controlled the mind and senses; diṣṭyā—by my good fortune; pāda-rajaḥ—the dust of the feet; spṛṣṭam—is touched; śīrṣṇā—by the head; me—my; bhavataḥ—your; śivam—causing all auspiciousness.
TRANSLATION
It is my good fortune that I have been able to see you, for you cannot easily be seen by persons who have not subdued the mind or controlled the senses. I am all the more fortunate to have touched with my head the blessed dust of your feet.
PURPORT
The perfection of transcendental life can be achieved simply by touching the holy dust of the lotus feet of a holy man. In the Bhāgavatam it is said, mahat-pāda-rajo-'bhiṣekam, which means to be blessed by the holy dust of the lotus feet of a mahat, a great devotee. As stated in Bhagavad-gītā, mahātmānas tu: those who are great souls are under the spell of spiritual energy, and their symptom is that they fully engage in Kṛṣṇa consciousness for the service of the Lord. Therefore they are called mahat. Unless one is fortunate enough to have the dust of the lotus feet of a mahātmā on one's head, there is no possibility of perfection in spiritual life.
The paramparā system of disciplic succession is very important as a means of spiritual success. One becomes a mahat by the grace of his mahat spiritual master. If one takes shelter of the lotus feet of a great soul, there is every possibility of one's also becoming a great soul. When Mahārāja Rahūgaṇa asked Jaḍa Bharata about his wonderful achievement of spiritual success, he replied to the King that spiritual success is not possible simply by following the rituals of religion or simply by converting oneself into a sannyāsī or offering sacrifices as recommended in the scriptures. These methods are undoubtedly helpful for spiritual realization, but the real effect is brought about by the grace of a mahātmā. In Viśvanātha Cakravartī Ṭhākura's eight stanzas of prayer to the spiritual master, it is clearly stated that simply by satisfying the spiritual master one can achieve the supreme success in life, and in spite of executing all ritualistic performances, if one cannot satisfy the spiritual master, one has no access to spiritual perfection. Here the word akṛtātmanām is very significant. Ātmā means "body," "soul," or "mind," and akṛtātmā means the common man, who cannot control the senses or the mind. Because the common man is unable to control the senses and the mind, it is his duty to seek the shelter of a great soul or a great devotee of the Lord and just try to please him. That will make his life perfect. A common man cannot rise to the topmost stage of spiritual perfection simply by following the rituals and religious principles. He has to take shelter of a bona fide spiritual master and work under his direction faithfully and sincerely; then he becomes perfect, without a doubt.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.6
Akṛtātmanām means “of those with no pious acts.”
TEXT - SB 3.22.7
diṣṭyā tvayānuśiṣṭo 'haṁ
kṛtaś cānugraho mahān
apāvṛtaiḥ karṇa-randhrair
juṣṭā diṣṭyośatīr giraḥ
SYNONYMS
diṣṭyā—luckily; tvayā—by you; anuśiṣṭaḥ—instructed; aham—I; kṛtaḥ—bestowed; ca—and; anugrahaḥ—favor; mahān—great; apāvṛtaiḥ—open; karṇa-randhraiḥ—with the holes of the ears; juṣṭāḥ—received; diṣṭyā—by good fortune; uśatīḥ—pure; giraḥ—words.
TRANSLATION
I have fortunately been instructed by you, and thus great favor has been bestowed upon me. I thank God that I have listened with open ears to your pure words.
PURPORT
Śrīla Rūpa Gosvāmī has given directions, in his Bhakti-rasāmṛta-sindhu, on how to accept a bona fide spiritual master and how to deal with him. First, the desiring candidate must find a bona fide spiritual master, and then he must very eagerly receive instructions from him and execute them. This is reciprocal service. A bona fide spiritual master or saintly person always desires to elevate a common man who comes to him. Because everyone is under the delusion of māyā and is forgetful of his prime duty, Kṛṣṇa consciousness, a saintly person always desires that everyone become a saintly person. It is the function of a saintly person to invoke Kṛṣṇa consciousness in every forgetful common man.
Manu said that since he was advised and instructed by Kardama Muni, he was very much favored. He considered himself lucky to receive the message by aural reception. It is especially mentioned here that one should be very inquisitive to hear with open ears from the authorized source of the bona fide spiritual master. How is one to receive? One should receive the transcendental message by aural reception. The word karṇa-randhraiḥ means "through the holes of the ears." The favor of the spiritual master is not received through any other part of the body but the ears. This does not mean, however, that the spiritual master gives a particular type of mantra through the ears in exchange for some dollars and if the man meditates on that he achieves perfection and becomes God within six months. Such reception through the ears is bogus. The real fact is that a bona fide spiritual master knows the nature of a particular man and what sort of duties he can perform in Kṛṣṇa consciousness, and he instructs him in that way. He instructs him through the ear, not privately, but publicly. "You are fit for such and such work in Kṛṣṇa consciousness. You can act in this way." One person is advised to act in Kṛṣṇa consciousness by working in the Deities' room, another is advised to act in Kṛṣṇa consciousness by performing editorial work, another is advised to do preaching work, and another is advised to carry out Kṛṣṇa consciousness in the cooking department. There are different departments of activity in Kṛṣṇa consciousness, and a spiritual master, knowing the particular ability of a particular man, trains him in such a way that by his tendency to act he becomes perfect. Bhagavad-gītā makes it clear that one can attain the highest perfection of spiritual life simply by offering service according to his ability, just as Arjuna served Kṛṣṇa by his ability in the military art. Arjuna offered his service fully as a military man, and he became perfect. Similarly, an artist can attain perfection simply by performing artistic work under the direction of the spiritual master. If one is a literary man, he can write articles and poetry for the service of the Lord under the direction of the spiritual master. One has to receive the message of the spiritual master regarding how to act in one's capacity, for the spiritual master is expert in giving such instructions.
This combination, the instruction of the spiritual master and the faithful execution of the instruction by the disciple, makes the entire process perfect. Śrīla Viśvanātha Cakravartī Ṭhākura describes in his explanation of the verse in Bhagavad-gītā, vyavasāyātmikā buddhiḥ, that one who wants to be certain to achieve spiritual success must take the instruction from the spiritual master as to what his particular function is. He should faithfully try to execute that particular instruction and should consider that his life and soul. The faithful execution of the instruction which he receives from the spiritual master is the only duty of a disciple, and that will bring him perfection. One should be very careful to receive the message from the spiritual master through the ears and execute it faithfully. That will make one's life successful.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.7
Uśatīḥ stands for uśatyaḥ (pleasant).
TEXT - SB 3.22.8
sa bhavān duhitṛ-sneha-
parikliṣṭātmano mama
śrotum arhasi dīnasya
śrāvitaṁ kṛpayā mune
SYNONYMS
saḥ—yourself; bhavān—Your Honor; duhitṛ-sneha—by affection for my daughter; parikliṣṭa-ātmanaḥ—whose mind is agitated; mama—my; śrotum—to listen; arhasi—be pleased; dīnasya—of my humble self; śrāvitam—to the prayer; kṛpayā—graciously; mune—O sage.
TRANSLATION
O great sage, graciously be pleased to listen to the prayer of my humble self, for my mind is troubled by affection for my daughter.
PURPORT
When a disciple is perfectly in consonance with the spiritual master, having received his message and executed it perfectly and sincerely, he has a right to ask a particular favor from the spiritual master. Generally a pure devotee of the Lord or a pure disciple of a bona fide spiritual master does not ask any favor either from the Lord or the spiritual master, but even if there is a need to ask a favor from the spiritual master, one cannot ask that favor without satisfying him fully. Svāyambhuva Manu wanted to disclose his mind regarding the function he wanted to execute due to affection for his daughter.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.8
By seeing you all my suffering has been destroyed. But one suffering, hard to remove, remains in my heart. Having been given relief by you mercy, I will remove that suffering also along with the others which have gone. You are an ocean of mercy (saḥ). I have one suffering that does not go away even by power of discrimination (parikliṣṭa).
TEXT - SB 3.22.9
priyavratottānapadoḥ
svaseyaṁ duhitā mama
anvicchati patiṁ yuktaṁ
vayaḥ-śīla-guṇādibhiḥ
SYNONYMS
priyavrata-uttānapadoḥ—of Priyavrata and Uttānapāda; svasā—sister; iyam—this; duhitā—daughter; mama—my; anvicchati—is seeking; patim—husband; yuktam—suited; vayaḥ-śīla-guṇa-ādibhiḥ—by age, character, good qualities, etc.
TRANSLATION
My daughter is the sister of Priyavrata and Uttānapāda. She is seeking a suitable husband in terms of age, character and good qualities.
PURPORT
The grown-up daughter of Svāyambhuva Manu, Devahūti, had good character and was well qualified; therefore she was searching for a suitable husband just befitting her age, qualities and character. The purpose of Manu's introducing his daughter as the sister of Priyavrata and Uttānapāda, two great kings, was to convince the sage that the girl came from a great family. She was his daughter and at the same time the sister of kṣatriyas; she did not come from a lower-class family. Manu therefore offered her to Kardama as just suitable for his purpose. It is clear that although the daughter was mature in age and qualities, she did not go out and find her husband independently. She expressed her desire for a suitable husband corresponding to her character, age and quality, and the father himself, out of affection for his daughter, took charge of finding such a husband.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.9
Unnecessary worries are removed by mentioning that she has two brothers. By mentioned that it is his daughter, he indicates that a kṣatriya’s daughter is suitable for the sage.
TEXT - SB 3.22.10
yadā tu bhavataḥ śīla-
śruta-rūpa-vayo-guṇān
aśṛṇon nāradād eṣā
tvayy āsīt kṛta-niścayā
SYNONYMS
yadā—when; tu—but; bhavataḥ—your; śīla—noble character; śruta—learning; rūpa—beautiful appearance; vayaḥ—youth; guṇān—virtues; aśṛṇot—heard; nāradāt—from Nārada Muni; eṣā—Devahūti; tvayi—in you; āsīt—became; kṛta-niścayā—fixed in determination.
TRANSLATION
The moment she heard from the sage Nārada of your noble character, learning, beautiful appearance, youth and other virtues, she fixed her mind upon you.
PURPORT
The girl Devahūti did not personally see Kardama Muni, nor did she personally experience his character or qualities, since there was no social intercourse by which she could gain such understanding. But she heard about Kardama Muni from the authority of Nārada Muni. Hearing from an authority is a better experience than gaining personal understanding. She heard from Nārada Muni that Kardama Muni was just fit to be her husband; therefore she became fixed in her heart that she would marry him, and she expressed her desire to her father, who therefore brought her before him.
TEXT - SB 3.22.11
tat pratīccha dvijāgryemāṁ
śraddhayopahṛtāṁ mayā
sarvātmanānurūpāṁ te
gṛhamedhiṣu karmasu
SYNONYMS
tat—therefore; pratīccha—please accept; dvija-agrya—O best of the brāhmaṇas; imām—her; śraddhayā—with faith; upahṛtām—offered as a presentation; mayā—by me; sarva-ātmanā—in every way; anurūpām—suitable; te—for you; gṛha-medhiṣu—in the household; karmasu—duties.
TRANSLATION
Therefore please accept her, O chief of the brāhmaṇas, for I offer her with faith and she is in every respect fit to be your wife and take charge of your household duties.
PURPORT
The words gṛhamedhiṣu karmasu mean "in household duties." Another word is also used here: sarvātmanānurūpām. The purport is that a wife should not only be equal to her husband in age, character and qualities, but must be helpful to him in his household duties. The household duty of a man is not to satisfy his sense gratification, but to remain with a wife and children and at the same time attain advancement in spiritual life. One who does not do so is not a householder but a gṛhamedhī. Two words are used in Sanskrit literature; one is gṛhastha, and the other is gṛhamedhī. The difference between gṛhamedhī and gṛhastha is that gṛhastha is also an āśrama, or spiritual order, but if one simply satisfies his senses as a householder, then he is a gṛhamedhī. For a gṛhamedhī, to accept a wife means to satisfy the senses, but for a gṛhastha a qualified wife is an assistant in every respect for advancement in spiritual activities. It is the duty of the wife to take charge of household affairs and not to compete with the husband. A wife is meant to help, but she cannot help her husband unless he is completely equal to her in age, character and quality.
TEXT - SB 3.22.12
udyatasya hi kāmasya
prativādo na śasyate
api nirmukta-saṅgasya
kāma-raktasya kiṁ punaḥ
SYNONYMS
udyatasya—which has come of itself; hi—in fact; kāmasya—of material desire; prativādaḥ—the denial; na—not; śasyate—to be praised; api—even; nirmukta—of one who is free; saṅgasya—from attachment; kāma—to sensual pleasures; raktasya—of one addicted; kim punaḥ—how much less.
TRANSLATION
To deny an offering that has come of itself is not commendable even for one absolutely free from all attachment, much less one addicted to sensual pleasure.
PURPORT
In material life everyone is desirous of sense gratification; therefore, a person who gets an object of sense gratification without endeavor should not refuse to accept it. Kardama Muni was not meant for sense gratification, yet he aspired to marry and prayed to the Lord for a suitable wife. This was known to Svāyambhuva Manu. He indirectly convinced Kardama Muni: "You desire a suitable wife like my daughter, and she is now present before you. You should not reject the fulfillment of your prayer; you should accept my daughter."
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.12
You should not say that you cannot accept my daughter because you are a detached ascetic. Sense objects which come of their own accord (udyatasya) should not be denied. Knowing your inner desire I have come here. You should not conceal your desire from me. He identifies Kardama as kāma-raktasya.
TEXT - SB 3.22.13
ya udyatam anādṛtya
kīnāśam abhiyācate
kṣīyate tad-yaśaḥ sphītaṁ
mānaś cāvajñayā hataḥ
SYNONYMS
yaḥ—who; udyatam—an offering; anādṛtya—rejecting; kīnāśam—from a miser; abhiyācate—begs; kṣīyate—is lost; tat—his; yaśaḥ—reputation; sphītam—widespread; mānaḥ—honor; ca—and; avajñayā—by neglectful behavior; hataḥ—destroyed.
TRANSLATION
One who rejects an offering that comes of its own accord but later begs a boon from a miser thus loses his widespread reputation, and his pride is humbled by the neglectful behavior of others.
PURPORT
The general procedure of Vedic marriage is that a father offers his daughter to a suitable boy. That is a very respectable marriage. A boy should not go to the girl's father and ask for the hand of his daughter in marriage. That is considered to be humbling one's respectable position. Svāyambhuva Manu wanted to convince Kardama Muni, since he knew that the sage wanted to marry a suitable girl: "I am offering just such a suitable wife. Do not reject the offer, or else, because you are in need of a wife, you will have to ask for such a wife from someone else, who may not behave with you so well. In that case your position will be humbled."
Another feature of this incident is that Svāyambhuva Manu was the emperor, but he went to offer his qualified daughter to a poor brāhmaṇa. Kardama Muni had no worldly possessions—he was a hermit living in the forest—but he was advanced in culture. Therefore, in offering one's daughter to a person, the culture and quality are counted as prominent, not wealth or any other material consideration.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.13
This verse speaks of conduct in this world. One who rejects something out of shyness and because of concern for position, and then begs that object from one who will not give it, loses fame. Shyness and concern for position are soon destroyed by the strength of the desire. One’s honor also is destroyed. Even the wise man of mature vision should accept those objects not forbidden which come without asking by good fortunate, after surmising that, even having detachment, it will be destroyed by the desire in ones mind.
TEXT - SB 3.22.14
ahaṁ tvāśṛṇavaṁ vidvan
vivāhārthaṁ samudyatam
atas tvam upakurvāṇaḥ
prattāṁ pratigṛhāṇa me
SYNONYMS
aham—I; tvā—you; aśṛṇavam—heard; vidvan—O wise man; vivāha-artham—for the sake of marriage; samudyatam—prepared; ataḥ—hence; tvam—you; upakurvāṇaḥ—not taken a vow of perpetual celibacy; prattām—offered; pratigṛhāṇa—please accept; me—of me.
TRANSLATION
Svāyambhuva Manu continued: O wise man, I heard that you were prepared to marry. Please accept her hand, which is being offered to you by me, since you have not taken a vow of perpetual celibacy.
PURPORT
The principle of brahmacarya is celibacy. There are two kinds of brahmacārīs. One is called naiṣṭhika-brahmacārī, which means one who takes a vow of celibacy for his whole life, whereas the other, the upakurvāṇa-brahmacārī, is a brahmacārī who takes the vow of celibacy up to a certain age. For example, he may take the vow to remain celibate up to twenty-five years of age; then, with the permission of his spiritual master, he enters married life. Brahmacarya is student life, the beginning of life in the spiritual orders, and the principle of brahmacarya is celibacy. Only a householder can indulge in sense gratification or sex life, not a brahmacārī. Svāyambhuva Manu requested Kardama Muni to accept his daughter, since Kardama had not taken the vow of naiṣṭhika-brahmacarya. He was willing to marry, and the suitable daughter of a high royal family was presented.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.14
“How did you know the desire in my mind?” Do not ask about knowing. I have even heard this. I have heard this from the mouth of the Supreme Lord who appeared before me. Upakurvāṇaḥ is a person who has been celibate up till this point, but can get married. Prattām me means “given by me.”
TEXT - SB 3.22.15
ṛṣir uvāca
bāḍham udvoḍhu-kāmo 'ham
aprattā ca tavātmajā
āvayor anurūpo 'sāv
ādyo vaivāhiko vidhiḥ
SYNONYMS
ṛṣiḥ—the great sage Kardama; uvāca—said; bāḍham—very well; udvoḍhu-kāmaḥ—desirous to marry; aham—I; aprattā—not promised to anyone else; ca—and; tava—your; ātma-jā—daughter; āvayoḥ—of us two; anurūpaḥ—proper; asau—this; ādyaḥ—first; vaivāhikaḥ—of marriage; vidhiḥ—ritualistic ceremony.
TRANSLATION
The great sage replied: Certainly I have a desire to marry, and your daughter has not yet married or given her word to anyone. Therefore our marriage according to the Vedic system can take place.
PURPORT
There were many considerations by Kardama Muni before accepting the daughter of Svāyambhuva Manu. Most important is that Devahūti had first of all fixed her mind on marrying him. She did not choose to have any other man as her husband. That is a great consideration because female psychology dictates that when a woman offers her heart to a man for the first time, it is very difficult for her to take it back. Also, she had not married before; she was a virgin girl. All these considerations convinced Kardama Muni to accept her. Therefore he said, "Yes, I shall accept your daughter under religious regulations of marriage." There are different kinds of marriages, of which the first-class marriage is held by inviting a suitable bridegroom for the daughter and giving her in charity, well dressed and well decorated with ornaments, along with a dowry according to the means of the father. There are other kinds of marriage, such as gāndharva marriage and marriage by love, which are also accepted as marriage. Even if one is forcibly kidnapped and later on accepted as a wife, that is also accepted. But Kardama Muni accepted the first-class way of marriage because the father was willing and the daughter was qualified. She had never offered her heart to anyone else. All these considerations made Kardama Muni agree to accept the daughter of Svāyambhuva Manu.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.15
Aprattā means “not promised to anyone else.” Ādyaḥ means not previously married.
TEXT - SB 3.22.16
kāmaḥ sa bhūyān naradeva te 'syāḥ
putryāḥ samāmnāya-vidhau pratītaḥ
ka eva te tanayāṁ nādriyeta
svayaiva kāntyā kṣipatīm iva śriyam
SYNONYMS
kāmaḥ—desire; saḥ—that; bhūyāt—let it be fulfilled; nara-deva—O King; te—your; asyāḥ—this; putryāḥ—of the daughter; samāmnāya-vidhau—in the process of the Vedic scriptures; pratītaḥ—recognized; kaḥ—who; eva—in fact; te—your; tanayām—daughter; na ādriyeta—would not adore; svayā—by her own; eva—alone; kāntyā—bodily luster; kṣipatīm—excelling; iva—as if; śriyam—ornaments.
TRANSLATION
Let your daughter's desire for marriage, which is recognized in the Vedic scriptures, be fulfilled. Who would not accept her hand? She is so beautiful that by her bodily luster alone she excels the beauty of her ornaments.
PURPORT
Kardama Muni wanted to marry Devahūti in the recognized manner of marriage prescribed in the scriptures. As stated in the Vedic scriptures, the first-class process is to call the bridegroom to the home of the bride and hand her to him in charity with a dowry of necessary ornaments, gold, furniture and other household paraphernalia. This form of marriage is prevalent among higher-class Hindus even today and is declared in the śāstras to confer great religious merit on the bride's father. To give a daughter in charity to a suitable son-in-law is considered to be one of the pious activities of a householder. There are eight forms of marriage mentioned in the scripture Manu-smṛti, but only one process of marriage, brāhma or rājasika marriage, is now current. Other kinds of marriage-by love, by exchange of garlands or by kidnapping the bride-are now forbidden in this Kali age. Formerly, kṣatriyas would, at their pleasure, kidnap a princess from another royal house, and there would he a fight between the kṣatriya and the girl's family; then, if the kidnapper was the winner, the girl would be offered to him for marriage. Even Kṛṣṇa married Rukmiṇī by that process, and some of His sons and grandsons also married by kidnapping. Kṛṣṇa's grandsons kidnapped Duryodhana's daughter, which caused a fight between the Kuru and Yadu families. Afterward, an adjustment was made by the elderly members of the Kuru family. Such marriages were current in bygone ages, but at the present moment they are impossible because the strict principles of kṣatriya life have practically been abolished. Since India has become dependent on foreign countries, the particular influences of her social orders have been lost; now, according to the scriptures, everyone is a śūdra. The so-called brāhmaṇas, kṣatriyas and vaiśyas have forgotten their traditional activities, and in the absence of these activities they are called śūdras. It is said in the scriptures, kalau śūdra-sambhavaḥ. In the age of Kali everyone will be like śūdras. The traditional social customs are not followed in this age, although formerly they were followed strictly.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.16
She is situated such that her beauty decries all other beauty.
TEXT - SB 3.22.17
yāṁ harmya-pṛṣṭhe kvaṇad-aṅghri-śobhāṁ
vikrīḍatīṁ kanduka-vihvalākṣīm
viśvāvasur nyapatat svād vimānād
vilokya sammoha-vimūḍha-cetāḥ
SYNONYMS
yām—whom; harmya-pṛṣṭhe—on the roof of the palace; kvaṇat-aṅghri-śobhām—whose beauty was heightened by the tinkling ornaments on her feet; vikrīḍatīm—playing; kanduka-vihvala-akṣīm—with eyes bewildered, following her ball; viśvāvasuḥ—Viśvāvasu; nyapatat—fell down; svāt—from his own; vimānāt—from the airplane; vilokya—seeing; sammoha-vimūḍha-cetāḥ—whose mind was stupefied.
TRANSLATION
I have heard that Viśvāvasu, the great Gandharva, his mind stupefied with infatuation, fell from his airplane after seeing your daughter playing with a ball on the roof of the palace, for she was indeed beautiful with her tinkling ankle bells and her eyes moving to and fro.
PURPORT
It is understood that not only at the present moment but in those days also there were skyscrapers. Herein we find the word harmya-pṛṣṭhe. Harmya means "a very big palatial building." Svād vimānāt means "from his own airplane." It is suggested that private airplanes or helicopters were also current in those days. The Gandharva Viśvāvasu, while flying in the sky, could see Devahūti playing ball on the roof of the palace. Ball playing was also current, but aristocratic girls would not play in a public place. Ball playing and other such pleasures were not meant for ordinary women and girls; only princesses like Devahūti could indulge in such sports. It is described here that she was seen from the flying airplane. This indicates that the palace was very high, otherwise how could one see her from an airplane? The vision was so distinct that the Gandharva Viśvāvasu was bewildered by her beauty and by hearing the sound of her ankle bangles, and being captivated by the sound and beauty, he fell down. Kardama Muni mentioned the incident as he had heard it.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.17
Having described her unequalled beauty and good qualities, he describes her natural power by the ornament of vyatirekha. She had feet made beautiful by the sound of her bells. Seeing her, Viśvāvasu became bewildered, and fell from his airplane to the earth (ni). He became like a corpse on seeing her. Because of his great offence in looking at her with attachment, he received immediate results of that offence by falling. “But he simply looked at her.” The offence is indicated by the word vilokya, which can indicate “she, being seen by him.”
TEXT - SB 3.22.18
tāṁ prārthayantīṁ lalanā-lalāmam
asevita-śrī-caraṇair adṛṣṭām
vatsāṁ manor uccapadaḥ svasāraṁ
ko nānumanyeta budho 'bhiyātām
SYNONYMS
tām—her; prārthayantīm—seeking; lalanā-lalāmam—the ornament of women; asevita-śrī-caraṇaiḥ—by those who have not worshiped the feet of Lakṣmī; adṛṣṭām—not seen; vatsām—beloved daughter; manoḥ—of Svāyambhuva Manu; uccapadaḥ—of Uttānapāda; svasāram—sister; kaḥ—what; na anumanyeta—would not welcome; budhaḥ—wise man; abhiyātām—who has come of her own accord.
TRANSLATION
What wise man would not welcome her, the very ornament of womanhood, the beloved daughter of Svāyambhuva Manu and sister of Uttānapāda? Those who have not worshiped the gracious feet of the goddess of fortune cannot even perceive her, yet she has come of her own accord to seek my hand.
PURPORT
Kardama Muni praised the beauty and qualification of Devahūti in different ways. Devahūti was actually the ornament of all ornamented beautiful girls. A girl becomes beautiful by putting ornaments on her body, but Devahūti was more beautiful than the ornaments; she was considered the ornament of the ornamented beautiful girls. Demigods and Gandharvas were attracted by her beauty. Kardama Muni, although a great sage, was not a denizen of the heavenly planets, but it is mentioned in the previous verse that Viśvāvasu, who came from heaven, was also attracted by the beauty of Devahūti. Besides her personal beauty, she was the daughter of Emperor Svāyambhuva and sister of King Uttānapāda. Who could refuse the hand of such a girl?
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.18
No one would not accept her. She cannot be seen by those who do not worship Lakṣmī. I have worshipped the feet of Lakṣmī, the consort of my deity Nārāyaṇa, and thus I can see here. But no one else can. Viśvāvasu, moving in the sky, saw only the effulgence of her beauty, but not her personally. The excellence of her noble family is described. She is the object of affection (vatsām) of you, Manu. She is the sister of Uttānapāda. Because Priyavrata had gone away, he is not mentioned. Abhiyātam means “attained without endeavour.”
TEXT - SB 3.22.19
ato bhajiṣye samayena sādhvīṁ
yāvat tejo bibhṛyād ātmano me
ato dharmān pāramahaṁsya-mukhyān
śukla-proktān bahu manye 'vihiṁsrān
SYNONYMS
ataḥ—therefore; bhajiṣye—I shall accept; samayena—on the conditions; sādhvīm—the chaste girl; yāvat—until; tejaḥ—semen; bibhṛyāt—may bear; ātmanaḥ—from my body; me—my; ataḥ—thereafter; dharmān—the duties; pāramahaṁsya-mukhyān—of the best of the paramahaṁsas; śukla-proktān—spoken by Lord Viṣṇu; bahu—much; manye—I shall consider; avihiṁsrān—free from envy.
TRANSLATION
Therefore I shall accept this chaste girl as my wife, on the condition that after she bears semen from my body, I shall accept the life of devotional service accepted by the most perfect human beings. That process was described by Lord Viṣṇu. It is free from envy.
PURPORT
Kardama Muni expressed his desire for a very beautiful wife to Emperor Svāyambhuva and accepted the Emperor's daughter for marriage. Kardama Muni was in the hermitage practicing complete celibacy as a brahmacārī, and although he had the desire to marry, he did not want to be a householder for the whole span of his life because he was conversant with the Vedic principles of human life. According to Vedic principles, the first part of life should be utilized in brahmacarya for the development of character and spiritual qualities. In the next part of life, one may accept a wife and beget children, but one should not beget children like cats and dogs.
Kardama Muni desired to beget a child who would be a ray of the Supreme Personality of Godhead. One should beget a child who can perform the duties of Viṣṇu, otherwise there is no need to produce children. There are two kinds of children born of good fathers: one is educated in Kṛṣṇa consciousness so that he can be delivered from the clutches of māyā in that very life, and the other is a ray of the Supreme Personality of Godhead and teaches the world the ultimate goal of life. As will be described in later chapters, Kardama Muni begot such a child-Kapila, the incarnation of the Personality of Godhead who enunciated the philosophy of Sāṅkhya. Great householders pray to God to send His representative so that there may be an auspicious movement in human society. This is one reason to beget a child. Another reason is that a highly enlightened parent can train a child in Kṛṣṇa consciousness so that the child will not have to come back again to this miserable world. Parents should see to it that the child born of them does not enter the womb of a mother again. Unless one can train a child for liberation in that life, there is no need to marry or produce children. If human society produces children like cats and dogs for the disturbance of social order, then the world becomes hellish, as it has in this age of Kali. In this age, neither parents nor their children are trained; both are animalistic and simply eat, sleep, mate, defend, and gratify their senses. This disorder in social life cannot bring peace to human society. Kardama Muni explains beforehand that he would not associate with the girl Devahūti for the whole duration of his life. He would simply associate with her until she had a child. In other words, sex life should be utilized only to produce a nice child, not for any other purpose. Human life is especially meant for complete devotion to the service of the Lord. That is the philosophy of Lord Caitanya.
After fulfilling his responsibility to produce a nice child, one should take sannyāsa and engage in the perfectional paramahaṁsa stage. paramahaṁsa refers to the most highly elevated perfectional stage of life. There are four stages within sannyāsa life, and paramahaṁsa is the highest order. The Śrīmad-Bhāgavatam is called the paramahaṁsa-saṁhitā, the treatise for the highest class of human beings. The paramahaṁsa is free from envy. In other stages, even in the householder stage of life, there is competition and envy, but since the activities of the human being in the paramahaṁsa stage are completely engaged in Kṛṣṇa consciousness, or devotional service, there is no scope for envy. In the same order as Kardama Muni, about one hundred years ago, Ṭhākura Bhaktivinoda also wanted to beget a child who could preach the philosophy and teachings of Lord Caitanya to the fullest extent. By his prayers to the Lord he had as his child Bhaktisiddhānta Sarasvatī Gosvāmī Mahārāja, who at the present moment is preaching the philosophy of Lord Caitanya throughout the entire world through his bona fide disciples.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.19
I will be a householder until I produce children. Then I will renounce. Samaya is a verbal agreement. Or “I will accept the girl when the power from my body will become fruitful. I will accept her when there is opportunity after completing my austerities.” Ātmanaḥ me tejaḥ also refers to the Kapila, who is the power of my worshipable lord. I will accept the chief dharma of the paramahaṁsas or the path of renounced bhakti which is superior to that of paramahaṁsas, which has been explained directly (pra) by Viṣṇu (śukla), and is without violence (avihimṣrān). I will give respect to that as worthy of performing.
TEXT - SB 3.22.20
yato 'bhavad viśvam idaṁ vicitraṁ
saṁsthāsyate yatra ca vāvatiṣṭhate
prajāpatīnāṁ patir eṣa mahyaṁ
paraṁ pramāṇaṁ bhagavān anantaḥ
SYNONYMS
yataḥ—from whom; abhavat—emanated; viśvam—creation; idam—this; vicitram—wonderful; saṁsthāsyate—will dissolve; yatra—in whom; ca—and; vā—or; avatiṣṭhate—presently exists; prajā-patīnām—of the Prajāpatis; patiḥ—the Lord; eṣaḥ—this; mahyam—to me; param—highest; pramāṇam—authority; bhagavān—Supreme Lord; anantaḥ—unlimited.
TRANSLATION
The highest authority for me is the unlimited Supreme Personality of Godhead, from whom this wonderful creation emanates and in whom its sustenance and dissolution rest. He is the origin of all Prajāpatis, the personalities meant to produce living entities in this world.
PURPORT
Kardama Muni was ordered by his father, Prajāpati, to produce children. In the beginning of creation the Prajāpatis were meant to produce the large population which was to reside in the planets of the gigantic universe. But Kardama Muni said that although his father was Prajāpati, who desired him to produce children, actually his origin was the Supreme Personality of Godhead, Viṣṇu, because Viṣṇu is the origin of everything; He is the actual creator of this universe, He is the actual maintainer, and when everything is annihilated, it rests in Him only. That is the conclusion of Śrīmad-Bhāgavatam. For creation, maintenance and annihilation there are the three deities Brahmā, Viṣṇu and Maheśvara (Śiva), but Brahmā and Maheśvara are qualitative expansions of Viṣṇu. Viṣṇu is the central figure. Viṣṇu, therefore, takes charge of maintenance. No one can maintain the whole creation but He. There are innumerable entities, and they have innumerable demands; no one but Viṣṇu can fulfill the innumerable demands of all the innumerable living entities. Brahmā is ordered to create, and Śiva is ordered to annihilate. The middle function, maintenance, is taken charge of by Viṣṇu. Kardama Muni knew very well, by his power in progressive spiritual life, that Viṣṇu, the Personality of Godhead, was his worshipable Deity. Whatever Viṣṇu desired was his duty, and nothing else. He was not prepared to beget a number of children. He would beget only one child, who would help the mission of Viṣṇu. As stated in Bhagavad-gītā, whenever there is a discrepancy in the discharge of religious principles, the Lord descends on the surface of the earth to protect religious principles and to annihilate the miscreants.
Marrying and begetting a child is considered to liquidate one's debts to the family in which one is born. There are many debts which are imposed upon a child just after his birth. There are debts to the family in which one is born, debts to the demigods, debts to the Pitās, debts to the ṛṣis, etc. But if someone engages only in the service of the Supreme Lord, the Personality of Godhead, who is actually worshipable, then even without trying to liquidate other debts, one becomes free from all obligations. Kardama Muni preferred to devote his life as a servant of the Lord in paramahaṁsa knowledge and to beget a child only for that purpose, not to beget numberless children to fill up the vacancies in the universe.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.20
The authority for this is the Lord alone, who arises in the memory of you and me. Or this is response to the objection, “You father’s order was procreation, not renunciation.” Saṁsthāsyate means “is destroyed.” Vāva means certainly. The father of my father and others, the Lord, is the final authority. I will follow his order alone, and not my father’s order.
TEXT - SB 3.22.21
maitreya uvāca
sa ugra-dhanvann iyad evābabhāṣe
āsīc ca tūṣṇīm aravinda-nābham
dhiyopagṛhṇan smita-śobhitena
mukhena ceto lulubhe devahūtyāḥ
SYNONYMS
maitreyaḥ—the great sage Maitreya; uvāca—said; saḥ—he (Kardama); ugra-dhanvan—O great warrior Vidura; iyat—this much; eva—only; ābabhāṣe—spoke; āsīt—became; ca—and; tūṣṇīm—silent; aravinda-nābham—Lord Viṣṇu (whose navel is adorned by a lotus); dhiyā—by thought; upagṛhṇan—seizing; smita-śobhitena—beautified by his smile; mukhena—by his face; cetaḥ—the mind; lulubhe—was captivated; devahūtyāḥ—of Devahūti.
TRANSLATION
Śrī Maitreya said: O great warrior Vidura, the sage Kardama said this much only and then became silent, thinking of his worshipable Lord Viṣṇu, who has a lotus on His navel. As he silently smiled, his face captured the mind of Devahūti, who began to meditate upon the great sage.
PURPORT
It appears that Kardama Muni was fully absorbed in Kṛṣṇa consciousness because as soon as he became silent, he at once began to think of Lord Viṣṇu. That is the way of Kṛṣṇa consciousness. Pure devotees are so absorbed in thought of Kṛṣṇa that they have no other engagement; although they may seem to think or act otherwise, they are always thinking of Kṛṣṇa. The smile of such a Kṛṣṇa conscious person is so attractive that simply by smiling he wins so many admirers, disciples and followers.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.21
O fierce warrior Vidura! Just as a warrior like you does not turn from battle, Kardama does not turn from the dharma recommended by the Lord. The mind of Kardama became attracted by the smiling face of Devahūti. From this it is understood the Manu and his wife did not feel regret, lamenting that they had given their daughter to a renounced person.
TEXT - SB 3.22.22
so 'nu jñātvā vyavasitaṁ
mahiṣyā duhituḥ sphuṭam
tasmai guṇa-gaṇāḍhyāya
dadau tulyāṁ praharṣitaḥ
SYNONYMS
saḥ—he (Emperor Manu); anu—afterward; jñātvā—having known; vyavasitam—the fixed decision; mahiṣyāḥ—of the Queen; duhituḥ—of his daughter; sphuṭam—clearly; tasmai—to him; guṇa-gaṇa-āḍhyāya—who was endowed with a host of virtues; dadau—gave away; tulyām—who was equal (in good qualities); praharṣitaḥ—extremely pleased.
TRANSLATION
After having unmistakably known the decision of the Queen, as well as that of Devahūti, the Emperor most gladly gave his daughter to the sage, whose host of virtues was equaled by hers.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.22
After that (anu) understanding the desires (vyavasitam) of his daughter Devahūti and the queen, her mother, Manu gave her to Kardama.
TEXT - SB 3.22.23
śatarūpā mahā-rājñī
pāribarhān mahā-dhanān
dampatyoḥ paryadāt prītyā
bhūṣā-vāsaḥ paricchadān
SYNONYMS
śatarūpā—Empress Śatarūpā; mahā-rājñī—the Empress; pāribarhān—dowry; mahā-dhanān—valuable presents; dam-patyoḥ—to the bride and bridegroom; paryadāt—gave; prītyā—out of affection; bhūṣā—ornaments; vāsaḥ—clothes; paricchadān—articles for household use.
TRANSLATION
Empress Śatarūpā lovingly gave most valuable presents, suitable for the occasion, such as jewelry, clothes and household articles, in dowry to the bride and bridegroom.
PURPORT
The custom of giving one's daughter in charity with a dowry is still current in India. The gifts are given according to the position of the father of the bride. Pāribarhān mahā-dhanān means the dowry which must be awarded to the bridegroom at the time of marriage. Here mahā-dhanān means greatly valuable gifts befitting the dowry of an empress. The words bhūṣā-vāsaḥ paricchadān also appear here. Bhūṣā means "ornaments," vāsaḥ means "clothing," and paricchadān means "various household articles." All things befitting the marriage ceremony of an emperor's daughter were awarded to Kardama Muni, who was until now observing celibacy as a brahmacārī. The bride, Devahūti, was very richly dressed with ornaments and clothing.
In this way Kardama Muni was married with full opulence to a qualified wife and was endowed with the necessary paraphernalia for household life. In the Vedic way of marriage such a dowry is still given to the bridegroom by the father of the bride; even in poverty-stricken India there are marriages where hundreds and thousands of rupees are spent for a dowry. The dowry system is not illegal, as some have tried to prove. The dowry is a gift given to the daughter by the father to show good will, and it is compulsory. In rare cases where the father is completely unable to give a dowry, it is enjoined that he must at least give a fruit and a flower. As stated in Bhagavad-gītā, God can also be pleased even by a fruit and a flower. When there is financial inability and no question of accumulating a dowry by another means, one can give a fruit and flower for the satisfaction of the bridegroom.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.23
Pāribarhān means gifts of great value, suitable for a wedding.
TEXT - SB 3.22.24
prattāṁ duhitaraṁ samrāṭ
sadṛkṣāya gata-vyathaḥ
upaguhya ca bāhubhyām
autkaṇṭhyonmathitāśayaḥ
SYNONYMS
prattām—who was given; duhitaram—daughter; samrāṭ—the Emperor (Manu); sadṛkṣāya—unto a suitable person; gata-vyathaḥ—relieved of his responsibility; upaguhya—embracing; ca—and; bāhubhyām—with his two arms; autkaṇṭhya-unmathita-āśayaḥ—having an anxious and agitated mind.
TRANSLATION
Thus relieved of his responsibility by handing over his daughter to a suitable man, Svāyambhuva Manu, his mind agitated by feelings of separation, embraced his affectionate daughter with both his arms.
PURPORT
A father always remains in anxiety until he can hand over his grownup daughter to a suitable boy. A father and mother's responsibility for children continues until they marry them to suitable spouses; when the father is able to perform that duty, he is relieved of his responsibility.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.24
Prattām means given.
TEXT - SB 3.22.25
aśaknuvaṁs tad-virahaṁ
muñcan bāṣpa-kalāṁ muhuḥ
āsiñcad amba vatseti
netrodair duhituḥ śikhāḥ
SYNONYMS
aśaknuvan—being unable to bear; tat-viraham—separation from her; muñcan—shedding; bāṣpa-kalām—tears; muhuḥ—again and again; āsiñcat—he drenched; amba—my dear mother; vatsa—my dear daughter; iti—thus; netra-udaiḥ—by the water from his eyes; duhituḥ—of his daughter; śikhāḥ—the locks of hair.
TRANSLATION
The Emperor was unable to bear the separation of his daughter. Therefore tears poured from his eyes again and again, drenching his daughter's head as he cried, "My dear mother! My dear daughter!"
PURPORT
The word amba is significant. A father sometimes addresses his daughter in affection as "mother" and sometimes as "my darling." The feeling of separation occurs because until the daughter is married she remains the daughter of the father, but after her marriage she is no longer claimed as a daughter in the family; she must go to the husband's house, for after marriage she becomes the property of the husband. According to Manu-saṁhitā, a woman is never independent. She must remain the property of the father while she is not married, and she must remain the property of the husband until she is elderly and has grown-up children of her own. In old age, when the husband has taken sannyāsa and left home, she remains the property of the sons. A woman is always dependent, either upon the father, husband or elderly sons. That will be exhibited in the life of Devahūti. Devahūti's father handed over responsibility for her to the husband, Kardama Muni, and in the same way, Kardama Muni also left home, giving the responsibility to his son, Kapiladeva. This narration will describe these events one after another.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.25
He cried out, “O dear daughter (vatsa).”
TEXT - SB 3.22.26-27
āmantrya taṁ muni-varam
anujñātaḥ sahānugaḥ
pratasthe ratham āruhya
sabhāryaḥ sva-puraṁ nṛpaḥ
ubhayor ṛṣi-kulyāyāḥ
sarasvatyāḥ surodhasoḥ
ṛṣīṇām upaśāntānāṁ
paśyann āśrama-sampadaḥ
SYNONYMS
āmantrya—taking permission to go; tam—from him (Kardama); muni-varam—from the best of sages; anujñātaḥ—being permitted to leave; saha-anugaḥ—along with his retinue; pratasthe—started for; ratham āruhya—mounting his chariot; sa-bhāryaḥ—along with his wife; sva-puram—his own capital; nṛpaḥ—the Emperor; ubhayoḥ—on both; ṛṣi-kulyāyāḥ—agreeable to the sages; sarasvatyāḥ—of the River Sarasvatī; su-rodhasoḥ—the charming banks; ṛṣīṇām—of the great sages; upaśāntānām—tranquil; paśyan—seeing; āśrama-sampadaḥ—the prosperity of the beautiful hermitages.
TRANSLATION
After asking and obtaining the great sage's permission to leave, the monarch mounted his chariot with his wife and started for his capital, followed by his retinue. Along the way he saw the prosperity of the tranquil seers' beautiful hermitages on both the charming banks of the Sarasvatī, the river so agreeable to saintly persons.
PURPORT
As cities are constructed in the modern age with great engineering and architectural craftsmanship, so in days gone by there were neighborhoods called ṛṣi-kulas, where great saintly persons resided. In India there are still many magnificent places for spiritual understanding; there are many ṛṣis and saintly persons living in nice cottages on the banks of the Ganges and Yamunā for purposes of spiritual cultivation. While passing through the ṛṣi-kulas the King and his party were very much satisfied with the beauty of the cottages and hermitages. It is stated here, paśyann āśrama-sampadaḥ. The great sages had no skyscrapers, but the hermitages were so beautiful that the King was very much pleased at the sight.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.26-27
Rṣi-kulyāyāḥ means “of the river of the sages” or “beneficial to the group of sages.” Surodhasoḥ means “on the beautiful banks.”
TEXT - SB 3.22.28
tam āyāntam abhipretya
brahmāvartāt prajāḥ patim
gīta-saṁstuti-vāditraiḥ
pratyudīyuḥ praharṣitāḥ
SYNONYMS
tam—him; āyāntam—who was arriving; abhipretya—knowing of; brahmāvartāt—from Brahmāvarta; prajāḥ—his subjects; patim—their lord; gīta-saṁstuti-vāditraiḥ—with songs, praise and instrumental music; pratyudīyuḥ—came forward to greet; praharṣitāḥ—overjoyed.
TRANSLATION
Overjoyed to know of his arrival, his subjects came forth from Brahmāvarta to greet their returning lord with songs, prayers and musical instruments.
PURPORT
It is the custom of the citizens of a kingdom's capital to receive the king when he returns from a tour. There is a similar description when Kṛṣṇa returned to Dvārakā after the Battle of Kurukṣetra. At that time He was received by all classes of citizens at the gate of the city. Formerly, capital cities were surrounded by walls, and there were different gates for regular entrance. Even in Delhi today there are old gates, and some other old cities have such gates where citizens would gather to receive the king. Here also the citizens of Barhiṣmatī, the capital of Brahmāvarta, the kingdom of Svāyambhuva, came nicely dressed to receive the Emperor with decorations and musical instruments.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.28
Pratyudīyuḥ means “came to greet.”
TEXT - SB 3.22.29-30
barhiṣmatī nāma purī
sarva-sampat-samanvitā
nyapatan yatra romāṇi
yajñasyāṅgaṁ vidhunvataḥ
kuśāḥ kāśās ta evāsan
śaśvad-dharita-varcasaḥ
ṛṣayo yaiḥ parābhāvya
yajña-ghnān yajñam ījire
SYNONYMS
barhiṣmatī—Barhiṣmatī; nāma—named; purī—city; sarva-sampat—all kinds of wealth; samanvitā—full of; nyapatan—fell down; yatra—where; romāṇi—the hairs; yajñasya—of Lord Boar; aṅgam—His body; vidhunvataḥ—shaking; kuśāḥ—kuśa grass; kāśāḥ—kāśa grass; te—they; eva—certainly; āsan—became; śaśvat-harita—of evergreen; varcasaḥ—having the color; ṛṣayaḥ—the sages; yaiḥ—by which; parābhāvya—defeating; yajña-ghnān—the disturbers of the sacrificial performances; yajñam—Lord Viṣṇu; ījire—they worshiped.
TRANSLATION
The city of Barhiṣmatī, rich in all kinds of wealth, was so called because Lord Viṣṇu's hair dropped there from His body when He manifested Himself as Lord Boar. As He shook His body, this very hair fell and turned into blades of evergreen kuśa grass and kāśa [another kind of grass used for mats], by means of which the sages worshiped Lord Viṣṇu after defeating the demons who had interfered with the performance of their sacrifices.
PURPORT
Any place directly connected with the Supreme Lord is called pīṭha-sthāna. Barhiṣmatī, the capital of Svāyambhuva Manu, was exalted not because the city was very rich in wealth and opulence, but because the hairs of Lord Varāha fell at this very spot. These hairs of the Lord later grew as green grass, and the sages used to worship the Lord with that grass after the time when the Lord killed the demon Hiraṇyākṣa. Yajña means Viṣṇu, the Supreme Personality of Godhead. In Bhagavad-gītā, karma is described as yajñārtha. Yajñārtha-karma means "work done only for the satisfaction of Viṣṇu." If something is done for sense gratification or any other purpose, it will be binding upon the worker. If one wants to be freed from the reaction of his work, he must perform everything for the satisfaction of Viṣṇu, or Yajña. In the capital of Svāyambhuva Manu, Barhiṣmatī, these particular functions were being performed by the great sages and saintly persons.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.29-30
What was Brahmāvarta like? In that place there was the city of Barhiṣmatī, where the hairs of Varāha fell. This verse explains the meaning of the city Barhiṣmati (filled with kuśa grass). The hairs remained as kuśa and kāśa grass.
TEXT - SB 3.22.31
kuśa-kāśamayaṁ barhir
āstīrya bhagavān manuḥ
ayajad yajña-puruṣaṁ
labdhā sthānaṁ yato bhuvam
SYNONYMS
kuśa—of kuśa grass; kāśa—and of kāśa grass; mayam—made; barhiḥ—a seat; āstīrya—having spread; bhagavān—the greatly fortunate; manuḥ—Svāyambhuva Manu; ayajat—worshiped; yajña-puruṣam—Lord Viṣṇu; labdhā—had achieved; sthānam—the abode; yataḥ—from whom; bhuvam—the earth.
TRANSLATION
Manu spread a seat of kuśas and kāśas and worshiped the Lord, the Personality of Godhead, by whose grace he had obtained the rule of the terrestrial globe.
PURPORT
Manu is the father of mankind, and therefore from Manu comes the word man, or, in Sanskrit, manuṣya. Those who are in a better position in the world, having sufficient wealth, should especially take lessons from Manu, who acknowledged his kingdom and opulence to be gifts from the Supreme Personality of Godhead and thus always engaged in devotional service. Similarly, the descendants of Manu, or human beings, especially those who are situated in a well-to-do condition, must consider that whatever riches they have are gifts from the Supreme Personality of Godhead. Those riches should be utilized for the service of the Lord in sacrifices performed to please Him. That is the way of utilizing wealth and opulence. No one can achieve wealth, opulence, good birth, a beautiful body or nice education without the mercy of the Supreme Lord. Therefore, those who are in possession of such valuable facilities must acknowledge their gratefulness to the Lord by worshiping Him and offering what they have received from Him. When such acknowledgement is given, either by a family, nation or society, their abode becomes almost like Vaikuṇṭha, and it becomes free from the operation of the threefold miseries of this material world. In the modern age the mission of Kṛṣṇa consciousness is for everyone to acknowledge the supremacy of Lord Kṛṣṇa; whatever one has in his possession must be considered a gift by the grace of the Lord. Everyone, therefore, should engage in devotional service through Kṛṣṇa consciousness. If one wants to be happy and peaceful in his position, either as a householder or citizen or member of human society, one must promote devotional service for the pleasure of the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.31
Barhis refers to both kuśa and kāśa. He attained (labdhā) the earth to rule.
TEXT - SB 3.22.32
barhiṣmatīṁ nāma vibhur
yāṁ nirviśya samāvasat
tasyāṁ praviṣṭo bhavanaṁ
tāpa-traya-vināśanam
SYNONYMS
barhiṣmatīm—the city Barhiṣmatī; nāma—named; vibhuḥ—the very powerful Svāyambhuva Manu; yām—which; nirviśya—having entered; samāvasat—he lived in previously; tasyām—in that city; praviṣṭaḥ—entered; bhavanam—the palace; tāpa-traya—the threefold miseries; vināśanam—destroying.
TRANSLATION
Having entered the city of Barhiṣmatī, in which he had previously lived, Manu entered his palace, which was filled with an atmosphere that eradicated the three miseries of material existence.
PURPORT
The material world, or material existential life, is filled with threefold miseries: miseries pertaining to the body and mind, miseries pertaining to natural disturbances and miseries inflicted by other living entities. Human society is meant to create a spiritual atmosphere by spreading the spirit of Kṛṣṇa consciousness. The miseries of material existence cannot affect the status of Kṛṣṇa consciousness. It is not that the miseries of the material world completely vanish when one takes to Kṛṣṇa consciousness, but for one who is Kṛṣṇa conscious the miseries of material existence have no effect. We cannot stop the miseries of the material atmosphere, but Kṛṣṇa consciousness is the antiseptic method to protect us from being affected by the miseries of material existence. For a Kṛṣṇa conscious person, both living in heaven and living in hell are equal. How Svāyambhuva Manu created an atmosphere wherein he was not affected by material miseries is explained in the following verses.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.32
This verse returns to the main topic. First entering the city in which he had previously lived (samāvasat), he then entered the palace.
TEXT - SB 3.22.33
sabhāryaḥ saprajaḥ kāmān
bubhuje 'nyāvirodhataḥ
saṅgīyamāna-sat-kīrtiḥ
sastrībhiḥ sura-gāyakaiḥ
praty-ūṣeṣv anubaddhena
hṛdā śṛṇvan hareḥ kathāḥ
SYNONYMS
sa-bhāryaḥ—along with his wife; sa-prajaḥ—along with his subjects; kāmān—the necessities of life; bubhuje—he enjoyed; anya—from others; avirodhataḥ—without disturbance; saṅgīyamāna—being praised; sat-kīrtiḥ—reputation for pious activities; sa-strībhiḥ—along with their wives; sura-gāyakaiḥ—by celestial musicians; prati-ūṣeṣu—at every dawn; anubaddhena—being attached; hṛdā—with the heart; śṛṇvan—listening to; hareḥ—of Lord Hari; kathāḥ—the topics.
TRANSLATION
Emperor Svāyambhuva Manu enjoyed life with his wife and subjects and fulfilled his desires without being disturbed by unwanted principles contrary to the process of religion. Celestial musicians and their wives sang in chorus about the pure reputation of the Emperor, and early in the morning, every day, he used to listen to the pastimes of the Supreme Personality of Godhead with a loving heart.
PURPORT
Human society is actually meant for realization of perfection in Kṛṣṇa consciousness. There is no restriction against living with a wife and children, but life should be so conducted that one may not go against the principles of religion, economic development, regulated sense enjoyment and, ultimately, liberation from material existence. The Vedic principles are designed in such a way that the conditioned souls who have come to this material existence may be guided in fulfilling their material desires and at the same time be liberated and go back to Godhead, back home.
It is understood that Emperor Svāyambhuva Manu enjoyed his household life by following these principles. It is stated here that early in the morning there were musicians who used to sing with musical instruments about the glories of the Lord, and the Emperor, with his family, personally used to hear about the pastimes of the Supreme Person. This custom is still prevalent in India in some of the royal families and temples. Professional musicians sing with śahnāīs, and the sleeping members of the house gradually get up from their beds in a pleasing atmosphere. During bedtime also the singers sing songs in relationship with the pastimes of the Lord, with śahnāī accompaniment, and the householders gradually fall asleep remembering the glories of the Lord. In every house, in addition to the singing program, there is an arrangement for Bhāgavatam lectures in the evening; family members sit down, hold Hare Kṛṣṇa kīrtana, hear narrations from Śrīmad-Bhāgavatam and Bhagavad-gītā and enjoy music before going to bed. The atmosphere created by this saṅkīrtana movement lives in their hearts, and while sleeping they also dream of the singing and glorification of the Lord. In such a way, perfection of Kṛṣṇa consciousness can be attained. This practice is very old, as learned from this verse of Śrīmad-Bhāgavatam; millions of years ago, Svāyambhuva Manu used to avail himself of this opportunity to live householder life in the peace and prosperity of a Kṛṣṇa consciousness atmosphere.
As far as temples are concerned, in each and every royal palace or rich man's house, inevitably there is a nice temple, and the members of the household rise early in the morning and go to the temple to see the maṅgalārātrika ceremony. The maṅgalārātrika ceremony is the first worship of the morning. In the ārātrika ceremony a light is offered in circles before the Deities, as are a conchshell and flowers and a fan. The Lord is supposed to rise early in the morning and take some light refreshment and give audience to the devotees. The devotees then go back to the house or sing the glories of the Lord in the temple. The early morning ceremony still takes place in Indian temples and palaces. Temples are meant for the assembly of the general public. Temples within palaces are especially for the royal families, but in many of these palace temples the public is also allowed to visit. The temple of the King of Jaipur is situated within the palace, but the public is allowed to assemble; if one goes there, he will see that the temple is always crowded with at least five hundred devotees. After the maṅgalārātrika ceremony they sit down together and sing the glories of the Lord with musical instruments and thus enjoy life. Temple worship by the royal family is also mentioned in Bhagavad-gītā, where it is stated that those who fail to achieve success in the bhakti-yoga principles within one life are given a chance to take birth in the next life in a family of rich men or in a royal family or family of learned brāhmaṇas or devotees. If one gets the opportunity to take birth in these families, he can achieve the facilities of a Kṛṣṇa conscious atmosphere without difficulty. A child born in that Kṛṣṇa atmosphere is sure to develop Kṛṣṇa consciousness. The perfection which he failed to attain in his last life is again offered in this life, and he can make himself perfect without fail.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.33
He did not contradict others duties. Starting at every dawn (pratyuṣeṣu), he listened with heart controlled (anubaddhena) by the sweetness of the stories of the Lord.
TEXT - SB 3.22.34
niṣṇātaṁ yogamāyāsu
muniṁ svāyambhuvaṁ manum
yad ābhraṁśayituṁ bhogā
na śekur bhagavat-param
SYNONYMS
niṣṇātam—absorbed; yoga-māyāsu—in temporary enjoyment; munim—who was equal to a saint; svāyambhuvam—Svāyambhuva; manum—Manu; yat—from which; ābhraṁśayitum—to cause to deviate; bhogāḥ—material enjoyments; na—not; śekuḥ—were able; bhagavat-param—who was a great devotee of the Supreme Personality of Godhead.
TRANSLATION
Thus Svāyambhuva Manu was a saintly king. Although absorbed in material happiness, he was not dragged to the lowest grade of life, for he always enjoyed his material happiness in a Kṛṣṇa conscious atmosphere.
PURPORT
The kingly happiness of material enjoyment generally drags one to the lowest grade of life, namely degradation to animal life, because of unrestricted sense enjoyment. But Svāyambhuva Manu was considered as good as a saintly sage because the atmosphere created in his kingdom and home was completely Kṛṣṇa conscious. The case is similar with the conditioned souls in general; they have come into this material life for sense gratification, but if they are able to create a Kṛṣṇa conscious atmosphere, as depicted here or as prescribed in revealed scriptures, by temple worship and household Deity worship, then in spite of their material enjoyment they can make advancement in pure Kṛṣṇa consciousness without a doubt. At the present moment, modern civilization is too much attached to the material way of life, or sense gratification. Therefore, the Kṛṣṇa consciousness movement can give the people in general the best opportunity to utilize their human life in the midst of material enjoyment. Kṛṣṇa consciousness does not stop them in their propensity for material enjoyment, but simply regulates their habits in the life of sense enjoyment. In spite of their enjoying the material advantages, they can be liberated in this very life by practicing Kṛṣṇa consciousness by the simple method of chanting the holy names of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.34
By practice of aṣṭāṅga-yoga he was master of all types of knowledge of māyā (yogamāyāsu niṣnātam). Since he had experience of enjoying material objects, even the enjoyment of those objects could not produce attachment for them in him.
TEXT - SB 3.22.35
ayāta-yāmās tasyāsan
yāmāḥ svāntara-yāpanāḥ
śṛṇvato dhyāyato viṣṇoḥ
kurvato bruvataḥ kathāḥ
SYNONYMS
ayāta-yāmāḥ—time never lost; tasya—of Manu; āsan—were; yāmāḥ—the hours; sva-antara—his duration of life; yāpanāḥ—bringing to an end; śṛṇvataḥ—hearing; dhyāyataḥ—contemplating; viṣṇoḥ—of Lord Viṣṇu; kurvataḥ—acting; bruvataḥ—speaking; kathāḥ—the topics.
TRANSLATION
Consequently, although his duration of life gradually came to an end, his long life, consisting of a Manvantara era, was not spent in vain, since he ever engaged in hearing, contemplating, writing down and chanting the pastimes of the Lord.
PURPORT
As freshly prepared food is very tasteful but if kept for three or four hours becomes stale and tasteless, so the existence of material enjoyment can endure as long as life is fresh, but at the fag end of life everything becomes tasteless, and everything appears to be vain and painful. The life of Emperor Svāyambhuva Manu, however, was not tasteless; as he grew older, his life remained as fresh as in the beginning because of his continued Kṛṣṇa consciousness. The life of a man in Kṛṣṇa consciousness is always fresh. It is said that the sun rises in the morning and sets in the evening and its business is to reduce the duration of everyone's life. But the sunrise and sunset cannot diminish the life of one who engages in Kṛṣṇa consciousness. Svāyambhuva Manu's life did not become stale after some time, for he engaged himself always in chanting about and meditating upon Lord Viṣṇu. He was the greatest yogī because he never wasted his time. It is especially mentioned here, viṣṇoḥ kurvato bruvataḥ kathāḥ. When he talked, he talked only of Kṛṣṇa and Viṣṇu, the Personality of Godhead; when he heard something, it was about Kṛṣṇa; when he meditated, it was upon Kṛṣṇa and His activities.
It is stated that his life was very long, seventy-one yugas. One yuga is completed in 4,320,000 years, seventy-one of such yugas is the duration of the life of a Manu, and fourteen such Manus come and go in one day of Brahma. For the entire duration of his life - 4,320,000 x 71 years—Manu engaged in Kṛṣṇa consciousness by chanting, hearing, talking about and meditating upon Kṛṣṇa. Therefore, his life was not wasted, nor did it become stale.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.35
His hours, extending over a whole Manavantara period, were not in vain (ayātayāmā). Amara-koṣa says yātayāman means worn out or decayed. Kurvataḥ means he made compositions in his own words about what he had seen, heard and spoken.
TEXT - SB 3.22.36
sa evaṁ svāntaraṁ ninye
yugānām eka-saptatim
vāsudeva-prasaṅgena
paribhūta-gati-trayaḥ
SYNONYMS
saḥ—he (Svāyambhuva Manu); evam—thus; sva-antaram—his own period; ninye—passed; yugānām—of the cycles of four ages; eka-saptatim—seventy-one; vāsudeva—with Vāsudeva; prasaṅgena—by topics connected; paribhūta—transcended; gati-trayaḥ—the three destinations.
TRANSLATION
He passed his time, which lasted seventy-one cycles of the four ages [71 x 4,320,000 years], always thinking of Vāsudeva and always engaged in matters regarding Vāsudeva. Thus he transcended the three destinations.
PURPORT
The three destinations are meant for persons who are under the control of the three modes of material nature. These destinations are sometimes described as the awakened, dreaming and unconscious stages. In Bhagavad-gītā the three destinations are described as the destinations of persons in the modes of goodness, passion and ignorance. It is stated in the Gītā that those who are in the mode of goodness are promoted to better living conditions in higher planets, and those who are in the mode of passion remain within this material world on the earth or on heavenly planets, but those who are in the mode of ignorance are degraded to an animal life on planets where life is lower than human. But one who is Kṛṣṇa conscious is above these three modes of material nature. It is stated in Bhagavad-gītā that anyone who engages in devotional service to the Lord automatically becomes transcendental to the three destinations of material nature and is situated in the brahma-bhūta [SB 4.30.20], or self-realized, stage. Although Svāyambhuva Manu, the ruler of this material world, appeared to be absorbed in material happiness, he was neither in the mode of goodness nor in the modes of passion or ignorance, but in the transcendental stage.
Therefore, one who fully engages in devotional service is always liberated. Bilvamaṅgala Ṭhākura, a great devotee of the Lord, stated: "If I have unflinching devotion to the lotus feet of Kṛṣṇa, then Mother Liberation is always engaged in my service. The complete perfection of material enjoyment, religion and economic development is at my command." People are after dharma, artha, kāma and mokṣa. Generally they perform religious activities to achieve some material gain, and they engage in material activity for sense gratification. After being frustrated in material sense gratification, one wants to be liberated and become one with the Absolute Truth. These four principles form the transcendental path for the less intelligent. Those who are actually intelligent engage in Kṛṣṇa consciousness, not caring for these four principles of the transcendental method. They at once elevate themselves to the transcendental platform which is above liberation. Liberation is not a very great achievement for a devotee, to say nothing of the results of ritualistic performances in religion, economic development or the materialistic life of sense gratification. Devotees do not care for these. They are situated always on the transcendental platform of the brahma-bhūta [SB 4.30.20] stage of self-realization.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.36
Gati-trayam can refer to the states of waking sleeping and dreaming, to the three guṇas or to the three miseries.
TEXT - SB 3.22.37
śārīrā mānasā divyā
vaiyāse ye ca mānuṣāḥ
bhautikāś ca kathaṁ kleśā
bādhante hari-saṁśrayam
SYNONYMS
śārīrāḥ—pertaining to the body; mānasāḥ—pertaining to the mind; divyāḥ—pertaining to supernatural powers (demigods); vaiyāse—O Vidura; ye—those; ca—and; mānuṣāḥ—pertaining to other men; bhautikāḥ—pertaining to other living beings; ca—and; katham—how; kleśāḥ—miseries; bādhante—can trouble; hari-saṁśrayam—one who has taken shelter of Lord Kṛṣṇa.
TRANSLATION
Therefore, O Vidura, how can persons completely under the shelter of Lord Kṛṣṇa in devotional service be put into miseries pertaining to the body, the mind, nature, and other men and living creatures?
PURPORT
Every living entity within this material world is always afflicted by some kind of miseries, pertaining either to the body, the mind or natural disturbances. Distresses due to cold in winter and severe heat in summer always inflict miseries on the living entities in this material world, but one who has completely taken shelter of the lotus feet of the Lord in Kṛṣṇa consciousness is in the transcendental stage; he is not disturbed by any miseries, either due to the body, the mind, or natural disturbances of summer and winter. He is transcendental to all these miseries.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.37
Bhakti is the cause of overcoming miseries. Divyā here means “coming from the intermediate sky, the place of ghosts.” Manuṣāḥ means those who take the role of enemies. Bhautikāḥ means influence of cold, heat etc. Vaiyāse means “O Vidura!”
TEXT - SB 3.22.38
yaḥ pṛṣṭo munibhiḥ prāha
dharmān nānā-vidhāñ chubhān
nṛṇāṁ varṇāśramāṇāṁ ca
sarva-bhūta-hitaḥ sadā
SYNONYMS
yaḥ—who; pṛṣṭaḥ—being questioned; munibhiḥ—by the sages; prāha—spoke; dharmān—the duties; nānā-vidhān—many varieties; śubhān—auspicious; nṛṇām—of human society; varṇa-āśramāṇām—of the varṇas and āśramas; ca—and; sarva-bhūta—for all living beings; hitaḥ—who does welfare; sadā—always.
TRANSLATION
In reply to questions asked by certain sages, he [Svāyambhuva Manu], out of compassion for all living entities, taught the diverse sacred duties of men in general and the different varṇas and āśramas.
TEXT - SB 3.22.39
etat ta ādi-rājasya
manoś caritam adbhutam
varṇitaṁ varṇanīyasya
tad-apatyodayaṁ śṛṇu
SYNONYMS
etat—this; te—unto you; ādi-rājasya—of the first emperor; manoḥ—of Svāyambhuva Manu; caritam—the character; adbhutam—wonderful; varṇitam—described; varṇanīyasya—whose reputation is worthy of description; tat-apatya—of his daughter; udayam—to the flourishing; śṛṇu—please listen.
TRANSLATION
I have spoken to you of the wonderful character of Svāyambhuva Manu, the original king, whose reputation is worthy of description. Please hear as I speak of the flourishing of his daughter Devahūti.
Srila Visvanatha Cakravarti Thakur Commentary - 3.22.39
Udayam means power.
Thus ends the commentary on Twenty-second Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta purports of the Third Canto, Twenty-second Chapter, of the Śrīmad-Bhāgavatam, entitled "The Marriage of Kardama Muni and Devahūti."
23. Devahūti's Lamentation
verses: 1, 2, 3, 4-5, 6, 7, 8, 9, 10, 11, 12, 13, 14-15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36-37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47, 48, 49, 50, 51, 52, 53, 54, 55, 56, 57
TEXT - SB 3.23.1
maitreya uvāca
pitṛbhyāṁ prasthite sādhvī
patim iṅgita-kovidā
nityaṁ paryacarat prītyā
bhavānīva bhavaṁ prabhum
SYNONYMS
maitreyaḥ uvāca—Maitreya said; pitṛbhyām—by the parents; prasthite—at the departure; sādhvī—the chaste woman; patim—her husband; iṅgita-kovidā—understanding the desires; nityam—constantly; paryacarat—she served; prītyā—with great love; bhavānī—the goddess Pārvatī; iva—like; bhavam—Lord Śiva; prabhum—her lord.
TRANSLATION
Maitreya continued: After the departure of her parents, the chaste woman Devahūti, who could understand the desires of her husband, served him constantly with great love, as Bhavānī, the wife of Lord Śiva, serves her husband.
PURPORT
The specific example of Bhavānī is very significant. Bhavānī means the wife of Bhava, or Lord Śiva. Bhavānī, or Pārvatī, the daughter of the King of the Himalayas, selected Lord Śiva, who appears to be just like a beggar, as her husband. In spite of her being a princess, she undertook all kinds of tribulations to associate with Lord Śiva, who did not even have a house, but was sitting underneath the trees and passing his time in meditation. Although Bhavānī was the daughter of a very great king, she used to serve Lord Śiva just like a poor woman. Similarly, Devahūti was the daughter of an emperor, Svāyambhuva Manu, yet she preferred to accept Kardama Muni as her husband. She served him with great love and affection, and she knew how to please him. Therefore, she is designated here as sādhvī, which means "a chaste, faithful wife." Her rare example is the ideal of Vedic civilization. Every woman is expected to be as good and chaste as Devahūti or Bhavānī. Today in Hindu society, unmarried girls are still taught to worship Lord Śiva with the idea that they may get husbands like him. Lord Śiva is the ideal husband, not in the sense of riches or sense gratification, but because he is the greatest of all devotees. Vaiṣṇavānāṁ yathā śambhuḥ: Śambhu, or Lord Śiva, is the ideal Vaiṣṇava. He constantly meditates upon Lord Rāma and chants Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare. Lord Śiva has a Vaiṣṇava sampradāya, which is called the Viṣṇu Svāmī-sampradāya. Unmarried girls worship Lord Śiva so that they can expect a husband who is as good a Vaiṣṇava as he. The girls are not taught to select a husband who is very rich or very opulent for material sense gratification; rather, if a girl is fortunate enough to get a husband as good as Lord Śiva in devotional service, then her life becomes perfect. The wife is dependent on the husband, and if the husband is a Vaiṣṇava, then naturally she shares the devotional service of the husband because she renders him service. This reciprocation of service and love between husband and wife is the ideal of a householder's life.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.1
The Twenty-third Chapter describes the request of Devahūti and the enjoyment of Kardama after creating heavenly wealth desired by her.
TEXT - SB 3.23.2
viśrambheṇātma-śaucena
gauraveṇa damena ca
śuśrūṣayā sauhṛdena
vācā madhurayā ca bhoḥ
SYNONYMS
viśrambheṇa—with intimacy; ātma-śaucena—with purity of mind and body; gauraveṇa—with great respect; damena—with control of the senses; ca—and; śuśrūṣayā—with service; sauhṛdena—with love; vācā—with words; madhurayā—sweet; ca—and; bhoḥ—O Vidura.
TRANSLATION
O Vidura, Devahūti served her husband with intimacy and great respect, with control of the senses, with love and with sweet words.
PURPORT
Here two words are very significant. Devahūti served her husband in two ways, viśrambheṇa and gauraveṇa. These are two important processes in serving the husband or the Supreme Personality of Godhead. Viśrambheṇa means "with intimacy," and gauraveṇa means "with great reverence." The husband is a very intimate friend; therefore, the wife must render service just like an intimate friend, and at the same time she must understand that the husband is superior in position, and thus she must offer him all respect. A man's psychology and woman's psychology are different. As constituted by bodily frame, a man always wants to be superior to his wife, and a woman, as bodily constituted, is naturally inferior to her husband. Thus the natural instinct is that the husband wants to post himself as superior to the wife, and this must be observed. Even if there is some wrong on the part of the husband, the wife must tolerate it, and thus there will be no misunderstanding between husband and wife. Viśrambheṇa means "with intimacy," but it must not be familiarity that breeds contempt. According to the Vedic civilization, a wife cannot call her husband by name. In the present civilization the wife calls her husband by name, but in Hindu civilization she does not. Thus the inferiority and superiority complexes are recognized. Damena ca: a wife has to learn to control herself even if there is a misunderstanding. Sauhṛdena vācā madhurayā means always desiring good for the husband and speaking to him with sweet words. A person becomes agitated by so many material contacts in the outside world; therefore, in his home life he must be treated by his wife with sweet words.
TEXT - SB 3.23.3
visṛjya kāmaṁ dambhaṁ ca
dveṣaṁ lobham aghaṁ madam
apramattodyatā nityaṁ
tejīyāṁsam atoṣayat
SYNONYMS
visṛjya—giving up; kāmam—lust; dambham—pride; ca—and; dveṣam—envy; lobham—greed; agham—sinful activities; madam—vanity; apramattā—sane; udyatā—laboring diligently; nityam—always; tejīyāṁsam—her very powerful husband; atoṣayat—she pleased.
TRANSLATION
Working sanely and diligently, she pleased her very powerful husband, giving up all lust, pride, envy, greed, sinful activities and vanity.
PURPORT
Here are some of the qualities of a great husband's great wife. Kardama Muni is great by spiritual qualification. Such a husband is called tejīyāṁsam, most powerful. Although a wife may be equal to her husband in advancement in spiritual consciousness, she should not be vainly proud. Sometimes it happens that the wife comes from a very rich family, as did Devahūti, the daughter of Emperor Svāyambhuva Manu. She could have been very proud of her parentage, but that is forbidden. The wife should not be proud of her parental position. She must always be submissive to the husband and must give up all vanity. As soon as the wife becomes proud of her parentage, her pride creates great misunderstanding between the husband and wife, and their nuptial life is ruined. Devahūti was very careful about that, and therefore it is said here that she gave up pride completely. Devahūti was not unfaithful. The most sinful activity for a wife is to accept another husband or another lover. Cāṇakya Paṇḍita has described four kinds of enemies at home. If the father is in debt he is considered to be an enemy; if the mother has selected another husband in the presence of her grown-up children, she is considered to be an enemy; if a wife does not live well with her husband but deals very roughly, then she is an enemy; and if a son is a fool, he is also an enemy. In family life, father, mother, wife and children are assets, but if the wife or mother accepts another husband in the presence of her husband or son, then, according to Vedic civilization, she is considered an enemy. A chaste and faithful woman must not practice adultery—that is a greatly sinful act.
TEXT - SB 3.23.4-5
sa vai devarṣi-varyas tāṁ
mānavīṁ samanuvratām
daivād garīyasaḥ patyur
āśāsānāṁ mahāśiṣaḥ
kālena bhūyasā kṣāmāṁ
karśitāṁ vrata-caryayā
prema-gadgadayā vācā
pīḍitaḥ kṛpayābravīt
SYNONYMS
saḥ—he (Kardama); vai—certainly; deva-ṛṣi—of the celestial sages; varyaḥ—the foremost; tām—her; mānavīm—the daughter of Manu; samanuvratām—fully devoted; daivāt—than providence; garīyasaḥ—who was greater; patyuḥ—from her husband; āśāsānām—expecting; mahā-āśiṣaḥ—great blessings; kālena bhūyasā—for a long time; kṣāmām—weak; karśitām—emaciated; vrata-caryayā—by religious observances; prema—with love; gadgadayā—stammering; vācā—with a voice; pīḍitaḥ—overcome; kṛpayā—with compassion; abravīt—he said.
TRANSLATION
The daughter of Manu, who was fully devoted to her husband, looked upon him as greater even than providence. Thus she expected great blessings from him. Having served him for a long time, she grew weak and emaciated due to her religious observances. Seeing her condition, Kardama, the foremost of celestial sages, was overcome with compassion and spoke to her in a voice choked with great love.
PURPORT
The wife is expected to be of the same category as the husband. She must be prepared to follow the principles of the husband, and then there will be happy life. If the husband is a devotee and the wife is materialistic, there cannot be any peace in the home. The wife must see the tendencies of the husband and must be prepared to follow him. From Mahābhārata we learn that when Gāndhārī understood that her would-be husband, Dhṛtarāṣṭra, was blind, she immediately began to practice blindness herself. Thus she covered her eyes and played the part of a blind woman. She decided that since her husband was blind, she must also act like a blind woman, otherwise she would be proud of her eyes, and her husband would be seen as inferior. The word samanuvrata indicates that it is the duty of a wife to adopt the special circumstances in which the husband is situated. Of course, if the husband is as great as Kardama Muni, then a very good result accrues from following him. But even if the husband is not a great devotee like Kardama Muni, it is the wife's duty to adapt herself according to his mentality. That makes married life very happy. It is also mentioned herein that by following the strict vows of a chaste woman, Princess Devahūti became very skinny, and therefore her husband became compassionate. He knew that she was the daughter of a great king and yet was serving him just like an ordinary woman. She was reduced in health by such activities, and he became compassionate and addressed her as follows.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.4-5
Kardama was stronger than destiny (daivat garīyasaḥ). He could change destiny. There is another meaning. She had given up all desire, but after some time, by the impetus of the Lord (daivāt) she desired some objects of pleasure. Pained on seeing her thin body, with compassion he spoke to her.
TEXT - SB 3.23.6
kardama uvāca
tuṣṭo 'ham adya tava mānavi mānadāyāḥ
śuśrūṣayā paramayā parayā ca bhaktyā
yo dehinām ayam atīva suhṛt sa deho
nāvekṣitaḥ samucitaḥ kṣapituṁ mad-arthe
SYNONYMS
kardamaḥ uvāca—the great sage Kardama said; tuṣṭaḥ—pleased; aham—I am; adya—today; tava—with you; mānavi—O daughter of Manu; māna-dāyāḥ—who are respectful; śuśrūṣayā—by the service; paramayā—most excellent; parayā—highest; ca—and; bhaktyā—by the devotion; yaḥ—that which; dehinām—to the embodied; ayam—this; atīva—extremely; suhṛt—dear; saḥ—that; dehaḥ—body; na—not; avekṣitaḥ—taken care of; samucitaḥ—properly; kṣapitum—to expend; mat-arthe—on my account.
TRANSLATION
Kardama Muni said: O respectful daughter of Svāyambhuva Manu, today I am very much pleased with you for your great devotion and most excellent loving service. Since the body is so dear to embodied beings, I am astonished that you have neglected your own body to use it on my behalf.
PURPORT
It is indicated here that one's body is very dear, yet Devahūti was so faithful to her husband that not only did she serve him with great devotion, service and respect, but she did not even care for her own health. That is called selfless service. It appears that Devahūti had no sense pleasure, even with her husband, otherwise she would not have deteriorated in health. Acting to facilitate Kardama Muni's engagement in spiritual elevation, she continually assisted him, not caring for bodily comfort. It is the duty of a faithful and chaste wife to help her husband in every respect, especially when the husband is engaged in Kṛṣṇa consciousness. In this case, the husband also amply rewarded the wife. This is not to be expected by a woman who is the wife of an ordinary person.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.6
You do not care for your body (na avekṣitaḥ). You do not care whether it remains or is destroyed. It is suitable (samucitaḥ) for you, to make your body thin in service to me, since you are highly devoted to your husband’s vows.
TEXT - SB 3.23.7
ye me sva-dharma-niratasya tapaḥ-samādhi-
vidyātma-yoga-vijitā bhagavat-prasādāḥ
tān eva te mad-anusevanayāvaruddhān
dṛṣṭiṁ prapaśya vitarāmy abhayān aśokān
SYNONYMS
ye—those which; me—by me; sva-dharma—own religious life; niratasya—fully occupied with; tapaḥ—in austerity; samādhi—in meditation; vidyā—in Kṛṣṇa consciousness; ātma-yoga—by fixing the mind; vijitāḥ—achieved; bhagavat-prasādāḥ—the blessings of the Lord; tān—them; eva—even; te—by you; mat—to me; anusevanayā—by devoted service; avaruddhān—obtained; dṛṣṭim—transcendental vision; prapaśya—just see; vitarāmi—I am giving; abhayān—which are free from fear; aśokān—which are free from lamentation.
TRANSLATION
Kardama Muni continued: I have achieved the blessings of the Lord in discharging my own religious life of austerity, meditation and Kṛṣṇa consciousness. Although you have not yet experienced these achievements, which are free from fear and lamentation, I shall offer them all to you because you are engaged in my service. Now just look at them. I am giving you the transcendental vision to see how nice they are.
PURPORT
Devahūti engaged only in the service of Kardama Muni. She was not supposed to be so advanced in austerity, ecstasy, meditation or Kṛṣṇa consciousness, but, imperceptibly, she was sharing her husband's achievements, which she could neither see nor experience. Automatically she achieved these graces of the Lord.
What are the graces of the Lord? It is stated here that the graces of the Lord are abhaya, free from fearfulness. In the material world, if someone accumulates a million dollars, he is always full of fear because he is always thinking, "What if the money is lost?" But the benediction of the Lord, bhagavat-prasāda, is never to be lost. It is simply to be enjoyed. There is no question of loss. One simply gains and enjoys gaining. Bhagavad-gītā also confirms this: when one achieves the grace of the Lord, the result is that sarva-duḥkhāni, all distresses, are destroyed. When situated in the transcendental position, one is freed from the two kinds of material diseases—hankering and lamentation. This is also stated in Bhagavad-gītā. After devotional life begins, we can achieve the full result of love of Godhead. Love of Kṛṣṇa is the highest perfection of bhagavat-prasāda, or divine mercy. This transcendental achievement is so greatly valuable that no material happiness can compare to it. Prabodhānanda Sarasvatī said that if one achieves the grace of Lord Caitanya he becomes so great that he does not care a fig even for the demigods, he thinks of monism as hellish, and for him the perfection of controlling the senses is as easy as anything. Heavenly pleasures become to him no more than stories. Actually, there is no comparison between material happiness and transcendental happiness.
By the grace of Kardama Muni, Devahūti experienced actual realization simply by serving. We get a similar example in the life of Nārada Muni. In his previous life, Nārada was a maidservant's son, but his mother was engaged in the service of great devotees. He got the opportunity to serve the devotees, and simply by eating the remnants of their foodstuff and carrying out their orders he became so elevated that in his next life he became the great personality Nārada. For spiritual achievement the easiest path is to take shelter of a bona fide spiritual master and to serve him with heart and soul. That is the secret of success. As stated by Viśvanātha Cakravartī Ṭhākura in his eight stanzas of prayer to the spiritual master, yasya prasādād bhagavat-prasādaḥ: by serving or receiving the grace of the spiritual master, one receives the grace of the Supreme Lord. By serving her devotee husband, Kardama Muni, Devahūti shared in his achievements. Similarly, a sincere disciple, simply by serving a bona fide spiritual master, can achieve all the mercy of the Lord and the spiritual master simultaneously.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.7
There is nothing suitable to give you to repay the debt of your selfless service to me. That service is very rare. See those things attained by concentration of advanced meditation and worship (samādhi-vidyā), which are rightly attained by you. I give you divine vision by which you will directly see them now. Or another meaning is “By my mercy see directly this sight, without shyness.” Let there be no obstacle to both enjoyment and liberation by those things given by the Lord through meditation on the Lord mixed with svadharma or austerities! Thus Kardama promises fearlessness and no lamentation.
TEXT - SB 3.23.8
anye punar bhagavato bhruva udvijṛmbha-
vibhraṁśitārtha-racanāḥ kim urukramasya
siddhāsi bhuṅkṣva vibhavān nija-dharma-dohān
divyān narair duradhigān nṛpa-vikriyābhiḥ
SYNONYMS
anye—others; punaḥ—again; bhagavataḥ—of the Lord; bhruvaḥ—of the eyebrows; udvijṛmbha—by the movement; vibhraṁśita—annihilated; artha-racanāḥ—material achievements; kim—what use; urukramasya—of Lord Viṣṇu (far-stepping); siddhā—successful; asi—you are; bhuṅkṣva—enjoy; vibhavān—the gifts; nija-dharma—by your own principles of devotion; dohān—gained; divyān—transcendental; naraiḥ—by persons; duradhigān—difficult to obtain; nṛpa-vikriyābhiḥ—proud of aristocracy.
TRANSLATION
Kardama Muni continued: What is the use of enjoyments other than the Lord's grace? All material achievements are subject to be annihilated simply by a movement of the eyebrows of Lord Viṣṇu, the Supreme Personality of Godhead. By your principles of devotion to your husband, you have achieved and can enjoy transcendental gifts very rarely obtained by persons proud of aristocracy and material possessions.
PURPORT
Lord Caitanya recommended that the greatest achievement of human life is to achieve the grace of the Lord, love of God. He said, premā pumartho mahān: to achieve love of Godhead is the highest perfection of life. The same perfection is recommended by Kardama Muni to his wife. His wife belonged to a very aristocratic royal family. Generally, those who are very materialistic or who possess material wealth and prosperity are unable to appreciate the value of transcendental love of God. Although Devahūti was a princess coming from a very great royal family, fortunately she was under the supervision of her great husband, Kardama Muni, who offered her the best gift which can be bestowed in human life—the grace of the Lord, or love of God. This grace of the Lord was achieved by Devahūti by the good will and satisfaction of her husband. She served her husband, who was a great devotee and saintly person, with great sincerity, love, affection and service, and Kardama Muni was satisfied. He willingly gave love of God, and he recommended that she accept it and enjoy it because he had already achieved it.
Love of God is not an ordinary commodity. Caitanya Mahāprabhu was worshiped by Rūpa Gosvāmī because He distributed love of God, kṛṣṇa-premā, to everyone. Rūpa Gosvāmī praised Him as mahā-vadānya, a greatly munificent personality, because He was freely distributing to everyone love of Godhead, which is achieved by wise men only after many, many births. Kṛṣṇa-premā, Kṛṣṇa consciousness, is the highest gift which can be bestowed on anyone whom we presume to love.
One word used in this verse, nija-dharma-dohān, is very significant. Devahūti, as the wife of Kardama Muni, achieved an invaluable gift from her husband because she was very faithful to him. For a woman the first principle of religion is to be faithful to her husband. If, fortunately, the husband is a great personality, then the combination is perfect, and the lives of both the wife and the husband are at once fulfilled.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.8
The objects of Svarga enjoyed by Indra’s wife are filled with fear and lamentation. Are they all not insignificant? These have been attained by your loyalty to your husband (nija-dharma-dohān). They are hard to obtain for those who disfigure themselves with identity as king or queen.
TEXT - SB 3.23.9
evaṁ bruvāṇam abalākhila-yogamāyā-
vidyā-vicakṣaṇam avekṣya gatādhir āsīt
sampraśraya-praṇaya-vihvalayā gireṣad-
vrīḍāvaloka-vilasad-dhasitānanāha
SYNONYMS
evam—thus; bruvāṇam—speaking; abalā—the woman; akhila—all; yoga-māyā—of transcendental science; vidyā-vicakṣaṇam—excelling in knowledge; avekṣya—after hearing; gata-ādhiḥ—satisfied; āsīt—she became; sampraśraya—with humility; praṇaya—and with love; vihvalayā—choked up; girā—with a voice; īṣat—slightly; vrīḍā—bashful; avaloka—with a glance; vilasat—shining; hasita—smiling; ānanā—her face; āha—she spoke.
TRANSLATION
Upon hearing the speaking of her husband, who excelled in knowledge of all kinds of transcendental science, innocent Devahūti was very satisfied. Her smiling face shining with a slightly bashful glance, she spoke in a choked voice because of great humility and love.
PURPORT
It is said that if one is already engaged in Kṛṣṇa consciousness and is rendering transcendental loving service to the Lord, then it can be supposed that he has finished all the recommended courses of austerity, penance, religion, sacrifice, mystic yoga and meditation. Devahūti's husband was so expert in the transcendental science that there was nothing for him to argue about, and when she heard him speak she was confident that since he was very much advanced in devotional service he had already surpassed all transcendental educational activities. She had no doubt about the gifts offered by her husband; she knew that he was expert in offering such gifts, and when she understood that he was offering the greatest gift, she was very satisfied. She was overwhelmed with ecstatic love, and therefore she could not reply; then, with faltering language, just like an attractive wife, she spoke the following words.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.9
Hearing the words of her husband, who was expert in all worship and yogic powers, Devahūti became relieved. With shining a smile and a slightly bashful glance on her face, she spoke words choked with humility and love.
He was expert in all worship and powers arising from yoga. She considered in her mind, “My husband is giving me a wealth of enjoyment and liberation beyond my experience of the present world. This is not ordinary pleasure.” Thus she was agitated with humility (saṁpraśraya) and love. In this state she approached her husband. She spoke by means of her slightly bashful glance and a face shining with a smile. She found it impossible to speak with her mouth in the next two verses because of the contrary taste in praying for material enjoyment from her husband, and because she was the crest jewel among all women. Therefore to speak, she used a glance infused with an embarrassing smile as her mouth. Her humility and love made her voice choke up. Thus she clearly stated her intentions in the two following verses, but without using her mouth. She remained silent.
TEXT - SB 3.23.10
devahūtir uvāca
rāddhaṁ bata dvija-vṛṣaitad amogha-yoga-
māyādhipe tvayi vibho tad avaimi bhartaḥ
yas te 'bhyadhāyi samayaḥ sakṛd aṅga-saṅgo
bhūyād garīyasi guṇaḥ prasavaḥ satīnām
SYNONYMS
devahūtiḥ uvāca—Devahūti said; rāddham—it has been achieved; bata—indeed; dvija-vṛṣa—O best of the brāhmaṇas; etat—this; amogha—infallible; yoga-māyā—of mystic powers; adhipe—the master; tvayi—in you; vibho—O great one; tat—that; avaimi—I know; bhartaḥ—O husband; yaḥ—that which; te—by you; abhyadhāyi—was given; samayaḥ—promise; sakṛt—once; aṅga-saṅgaḥ—bodily union; bhūyāt—may be; garīyasi—when very glorious; guṇaḥ—a great quality; prasavaḥ—progeny; satīnām—of chaste women.
TRANSLATION
Śrī Devahūti said: My dear husband, O best of brāhmaṇas, I know that you have achieved perfection and are the master of all the infallible mystic powers because you are under the protection of yogamāyā, the transcendental nature. But you once made a promise that our bodily union should now fulfill, since children are a great quality for a chaste woman who has a glorious husband.
PURPORT
Devahūti expressed her happiness by uttering the word bata, for she knew that her husband was in a highly elevated, transcendental position and was under the shelter of yogamāyā. As stated in Bhagavad-gītā, those who are great souls, mahātmās, are not under the control of the material energy. The Supreme Lord has two energies, material and spiritual. The living entities are marginal energy. As marginal energy, a person may be under the control of the material energy or the spiritual energy (yogamāyā). Kardama Muni was a great soul, and therefore he was under the spiritual energy, which means that he was directly connected with the Supreme Lord. The symptom of this is Kṛṣṇa consciousness, constant engagement in devotional service. This was known to Devahūti, yet she was anxious to have a son by bodily union with the sage. She reminded her husband of his promise to her parents: "I will remain only until the time of Devahūti's pregnancy." She reminded him that for a chaste woman to have a child by a great personality is most glorious. She wanted to be pregnant, and she prayed for that. The word strī means "expansion." By bodily union of the husband and wife their qualities are expanded: children born of good parents are expansions of the parents' personal qualifications. Both Kardama Muni and Devahūti were spiritually enlightened; therefore she desired from the beginning that first she be pregnant and then she be empowered with the achievement of God's grace and love of God. For a woman it is a great ambition to have a son of the same quality as a highly qualified husband. Since she had the opportunity to have Kardama Muni as her husband, she also desired to have a child by bodily union.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.10
Devahūti speaks, but actually through her glances. O best of brāhmaṇas! You have achieved this power. I know that. But the contract spoke by you should be fulfilled once. We should associate until one child is born, since the quality of chaste women is producing progeny through an excellent husband (garīyasi). Women are criticized as barren if they do not have children. Another version has guṇa-prasavaḥ: the qualities of the father will be born in the offspring through chaste women. Let there be good offspring from you!
TEXT - SB 3.23.11
tatreti-kṛtyam upaśikṣa yathopadeśaṁ
yenaiṣa me karśito 'tiriraṁsayātmā
siddhyeta te kṛta-manobhava-dharṣitāyā
dīnas tad īśa bhavanaṁ sadṛśaṁ vicakṣva
SYNONYMS
tatra—in that; iti-kṛtyam—what is necessary to be done; upaśikṣa—perform; yathā—according to; upadeśam—instruction in scripture; yena—by which; eṣaḥ—this; me—my; karśitaḥ—emaciated; atiriraṁ-sayā—due to intense passion not being satisfied; ātmā—body; siddhyeta—it may he rendered fit; te—for you; kṛta—excited; manaḥ-bhava—by emotion; dharṣitāyāḥ—who am struck; dīnaḥ—poor; tat—therefore; īśa—O my dear lord; bhavanam—house; sadṛśam—suitable; vicakṣva—please think of.
TRANSLATION
Devahūti continued: My dear lord, I am struck by excited emotion for you. Therefore kindly make what arrangements must be made according to the scriptures so that my skinny body, emaciated through unsatisfied passion, may be rendered fit for you. Also, my lord, please think of a suitable house for this purpose.
PURPORT
The Vedic literatures are not only full of spiritual instruction but are also instructive in how to prosecute material existence very nicely, with the ultimate aim of spiritual perfection. Devahūti asked her husband, therefore, how to prepare herself for sex life according to the Vedic instructions. Sex life is especially meant for having good children. The circumstances for creating good children are mentioned in kāma-śāstra, the scripture in which suitable arrangements are prescribed for factually glorious sex life. Everything needed is mentioned in the scriptures—what sort of house and decorations there should be, what sort of dress the wife should have, how she should be decorated with ointments, scents and other attractive features, etc. With these requisites fulfilled, the husband will be attracted by her beauty, and a favorable mental situation will be created. The mental situation at the time of sex life may then be transferred into the womb of the wife, and good children can come out of that pregnancy. Here is a special reference to Devahūti's bodily features. Because she had become skinny, she feared that her body might have no attraction for Kardama. She wanted to be instructed how to improve her bodily condition in order to attract her husband. Sexual intercourse in which the husband is attracted to the wife is sure to produce a male child, but sexual intercourse based on attraction of the wife for the husband may produce a girl. That is mentioned in the Āyur-veda. When the passion of the woman is greater, there is a chance of a girl's being born. When the passion of the man is greater, then there is the possibility of a son. Devahūti wanted the passion of her husband to be increased by the arrangement mentioned in the kāma-śāstra. She wanted him to instruct her in that way, and she also requested that he arrange for a suitable house because the hermitage in which Kardama Muni was living was very simple and completely in the mode of goodness, and there was less possibility of passion's being aroused in his heart.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.11
“Enter the leaf hut, and do what you desire!” No. This cannot be accomplished by a thin, soiled body like this, in such a leaf hut, with such clothing. Please make arrangements without violating the methods mentioned in scriptures written by Vātsyayana.[251] The understanding should come from yourself, since you alone know the methods of love making. Expertly prepare unguents, foods, and drinks which stimulate desire, made from suitable materials, by which my body agitated by the desire for union will be capable of giving enjoyment. I am pained by lust arising from seeing you. Now I am poor. Therefore, O master, it is possible to create all of this by your powers of yoga. Consider a house suitable for such pleasure.
TEXT - SB 3.23.12
maitreya uvāca
priyāyāḥ priyam anvicchan
kardamo yogam āsthitaḥ
vimānaṁ kāma-gaṁ kṣattas
tarhy evāviracīkarat
SYNONYMS
maitreyaḥ—the great sage Maitreya; uvāca—said; priyāyāḥ—of his beloved wife; priyam—the pleasure; anvicchan—seeking; kardamaḥ—the sage Kardama; yogam—yogic power; āsthitaḥ—exercised; vimānam—an airplane; kāma-gam—moving at will; kṣattaḥ—O Vidura; tarhi—instantly; eva—quite; āviracīkarat—he produced.
TRANSLATION
Maitreya continued: O Vidura, seeking to please his beloved wife, the sage Kardama exercised his yogic power and instantly produced an aerial mansion that could travel at his will.
PURPORT
Here the words yogam āsthitaḥ are significant. The sage Kardama was completely perfect in yoga. As the result of real yoga practice there are eight kinds of perfection: the yogī can become smaller than the smallest, greater than the greatest or lighter than the lightest, he can achieve anything he likes, he can create even a planet, he can establish influence over anyone, etc. In this way yogic perfection is achieved, and after this one can achieve the perfection of spiritual life. Thus it was not very wonderful for Kardama Muni to create a mansion in the air, according to his own desire, to fulfill the desire of his beloved wife. He at once created the palace, which is described in the following verses.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.12
Whatever Devahūti had indicated silently by her eyes, Kardama supplied while he also remained silent. He did not give an answer. The place was not imperfect in pleasure like the creations of devatās or humans.
TEXT - SB 3.23.13
sarva-kāma-dughaṁ divyaṁ
sarva-ratna-samanvitam
sarvarddhy-upacayodarkaṁ
maṇi-stambhair upaskṛtam
SYNONYMS
sarva—all; kāma—desires; dugham—yielding; divyam—wonderful; sarva-ratna—all sorts of jewels; samanvitam—bedecked with; sarva—all; ṛddhi—of wealth; upacaya—increase; udarkam—gradual; maṇi—of precious stones; stambhaiḥ—with pillars; upaskṛtam—adorned.
TRANSLATION
It was a wonderful structure, bedecked with all sorts of jewels, adorned with pillars of precious stones, and capable of yielding whatever one desired. It was equipped with every form of furniture and wealth, which tended to increase in the course of time.
PURPORT
The castle created in the sky by Kardama Muni may be called "a castle in the air," but by his mystic power of yoga Kardama Muni actually constructed a huge castle in the air. To our feeble imagination, a castle in the sky is an impossibility, but if we scrutinizingly consider the matter we can understand that it is not impossible at all. If the Supreme Personality of Godhead can create so many planets, carrying millions of castles in the air, a perfect yogī like Kardama Muni can easily construct one castle in the air. The castle is described as sarva-kāma-dugham, "yielding whatever one desired." It was full of jewels. Even the pillars were made of pearls and valuable stones. These valuable jewels and stones were not subject to deterioration, but were everlastingly and increasingly opulent. We sometimes hear of castles thus bedecked on the surface of this earth also. The castles constructed by Lord Kṛṣṇa for His lamplight during the night.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.13
It did not decay with time like ordinary airplanes. Rather it increased in its qualities.
TEXT - SB 3.23.14-15
divyopakaraṇopetaṁ
sarva-kāla-sukhāvaham
paṭṭikābhiḥ patākābhir
vicitrābhir alaṅkṛtam
sragbhir vicitra-mālyābhir
mañju-śiñjat-ṣaḍ-aṅghribhiḥ
dukūla-kṣauma-kauśeyair
nānā-vastrair virājitam
SYNONYMS
divya—wonderful; upakaraṇa—with paraphernalia; upetam—equipped; sarva-kāla—in all seasons; sukha-āvaham—bringing happiness; paṭṭikābhiḥ—with festoons; patākābhiḥ—with flags; vicitrābhiḥ—of various colors and fabrics; alaṅkṛtam—decorated; sragbhiḥ—with wreaths; vicitra-mālyābhiḥ—with charming flowers; mañju—sweet; śiñjat—humming; ṣaṭ-aṅghribhiḥ—with bees; dukūla—fine cloth; kṣauma—linen; kauśeyaiḥ—of silk cloth; nānā—various; vastraiḥ—with tapestries; virājitam—embellished.
TRANSLATION
The castle was fully equipped with all necessary paraphernalia, and it was pleasing in all seasons. It was decorated all around with flags, festoons and artistic work of variegated colors. It was further embellished with wreaths of charming flowers that attracted sweetly humming bees and with tapestries of linen, silk and various other fabrics.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.14-15
It was not subject to occasional discomforts of heat or cold. Its pleasure was constant. Pattikas are small flags and patākas are bigger flags. There were long garlands of flowers attached to the wood framework, threaded with other garlands of various colors such as red and yellow. Dukūla is silk cloth made from small cocoons. Kṣauma is linen. Kauśeya is silk made from big cocoons.
TEXT - SB 3.23.16
upary upari vinyasta-
nilayeṣu pṛthak pṛthak
kṣiptaiḥ kaśipubhiḥ kāntaṁ
paryaṅka-vyajanāsanaiḥ
SYNONYMS
upari upari—one upon another; vinyasta—placed; nilayeṣu—in stories; pṛthak pṛthak—separately; kṣiptaiḥ—arranged; kaśipubhiḥ—with beds; kāntam—charming; paryaṅka—couches; vyajana—fans; āsanaiḥ—with seats.
TRANSLATION
The palace looked charming, with beds, couches, fans and seats, all separately arranged in seven stories.
PURPORT
It is understood from this verse that the castle had many stories. The words upary upari vinyasta indicate that skyscrapers are not newly invented. Even in those days, millions of years ago, the idea of building many-storied houses was current. They contained not merely one or two rooms, but many different apartments, and each was completely decorated with cushions, bedsteads, sitting places and carpets.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.16
There were rectangular beds with cotton covers.
TEXT - SB 3.23.17
tatra tatra vinikṣipta-
nānā-śilpopaśobhitam
mahā-marakata-sthalyā
juṣṭaṁ vidruma-vedibhiḥ
SYNONYMS
tatra tatra—here and there; vinikṣipta—placed; nānā—various; śilpa—by artistic engravings; upaśobhitam—extraordinarily beautiful; mahā-marakata—of great emeralds; sthalyā—with a floor; juṣṭam—furnished; vidruma—of coral; vedibhiḥ—with raised platforms (daises).
TRANSLATION
Its beauty was enhanced by artistic engravings here and there on the walls. The floor was of emerald, with coral daises.
PURPORT
At the present moment people are very proud of their architectural art, yet floors are generally decorated with colored cement. It appears, however, that the castle constructed by the yogic powers of Kardama Muni had floors of emerald with coral daises.
TEXT - SB 3.23.18
dvāḥsu vidruma-dehalyā
bhātaṁ vajra-kapāṭavat
śikhareṣv indranīleṣu
hema-kumbhair adhiśritam
SYNONYMS
dvāḥsu—in the entrances; vidruma—of coral; dehalyā—with a threshold; bhātam—beautiful; vajra—bedecked with diamonds; kapāṭa-vat—having doors; śikhareṣu—on the domes; indra-nīleṣu—of sapphires; hema-kumbhaiḥ—with gold pinnacles; adhiśritam—crowned.
TRANSLATION
The palace was very beautiful, with its coral thresholds at the entrances and its doors bedecked with diamonds. Gold pinnacles crowned its domes of sapphire.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.18
The door bolts were made of diamond and the door frames were made of coral. On the tops of the towers of the palace were gold kalaśas.
TEXT - SB 3.23.19
cakṣuṣmat padmarāgāgryair
vajra-bhittiṣu nirmitaiḥ
juṣṭaṁ vicitra-vaitānair
mahārhair hema-toraṇaiḥ
SYNONYMS
cakṣuḥ-mat—as if possessed of eyes; padma-rāga—with rubies; agryaiḥ—choicest; vajra—of diamond; bhittiṣu—on the walls; nirmitaiḥ—set; juṣṭam—furnished; vicitra—various; vaitānaiḥ—with canopies; mahā-arhaiḥ—greatly valuable; hema-toraṇaiḥ—with gates of gold.
TRANSLATION
With the choicest rubies set in its diamond walls, it appeared as though possessed of eyes. It was furnished with wonderful canopies and greatly valuable gates of gold.
PURPORT
Artistic jewelry and decorations giving the appearance of eyes are not imaginary. Even in recent times the Mogul emperors constructed their palaces with decorations of jeweled birds with eyes made of valuable stones. The stones have been taken away by the authorities, but the decorations are still present in some of the castles constructed by the Mogul emperors in New Delhi. The royal palaces were built with jewels and rare stones resembling eyes, and thus at night they would give off reflective light without need of lamps.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.19
There were gold festoons and canopies studded with rubies set against diamonds.
TEXT - SB 3.23.20
haṁsa-pārāvata-vrātais
tatra tatra nikūjitam
kṛtrimān manyamānaiḥ svān
adhiruhyādhiruhya ca
SYNONYMS
haṁsa—of swans; pārāvata—of pigeons; vrātaiḥ—with multitudes; tatra tatra—here and there; nikūjitam—vibrated; kṛtrimān—artificial; manyamānaiḥ—thinking; svān—belonging to their own kind; adhiruhya adhiruhya—rising repeatedly; ca—and.
TRANSLATION
Here and there in that palace were multitudes of live swans and pigeons, as well as artificial swans and pigeons so lifelike that the real swans rose above them again and again, thinking them live birds like themselves. Thus the palace vibrated with the sounds of these birds.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.20
Swans and doves flew to meet artificial birds, thinking them to be real, while making ardent cries.
TEXT - SB 3.23.21
vihāra-sthāna-viśrāma-
saṁveśa-prāṅgaṇājiraiḥ
yathopajoṣaṁ racitair
vismāpanam ivātmanaḥ
SYNONYMS
vihāra-sthāna—pleasure grounds; viśrāma—resting chambers; saṁveśa—bedrooms; prāṅgaṇa—inner yards; ajiraiḥ—with outer yards; yathā-upajoṣam—according to comfort; racitaiḥ—which were designed; vismāpanam—causing astonishment; iva—indeed; ātmanaḥ—to himself (Kardama).
TRANSLATION
The castle had pleasure grounds, resting chambers, bedrooms and inner and outer yards designed with an eye to comfort. All this caused astonishment to the sage himself.
PURPORT
Kardama Muni, being a saintly person, was living in a humble hermitage, but when he saw the palace constructed by his yogic powers, which was full of resting rooms, rooms for sex enjoyment, and inner and outer yards, he himself was astonished. That is the way of a God-gifted person. A devotee like Kardama Muni exhibited such opulence by his yogic power at the request of his wife, but when the opulence was produced, he himself could not understand how such manifestations could be possible. When a yogī's power is exhibited, the yogī himself is sometimes astonished.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.21
There were areas for recreation, resting rooms, bedrooms, yards around the house, and courtyards beyond the walls. Yathopajoṣam means “pleasurably.” Because Kardama built the place, he has not actually astonished. Thus the word iva is used.
TEXT - SB 3.23.22
īdṛg gṛhaṁ tat paśyantīṁ
nātiprītena cetasā
sarva-bhūtāśayābhijñaḥ
prāvocat kardamaḥ svayam
SYNONYMS
īdṛk—such; gṛham—house; tat—that; paśyantīm—looking at; na atiprītena—not much pleased; cetasā—with a heart; sarva-bhūta—of everyone; āśaya-abhijñaḥ—understanding the heart; prāvocat—he addressed; kardamaḥ—Kardama; svayam—personally.
TRANSLATION
When he saw Devahūti looking at the gigantic, opulent palace with a displeased heart, Kardama Muni could understand her feelings because he could study the heart of anyone. Thus he personally addressed his wife as follows.
PURPORT
Devahūti had spent a long time in the hermitage, not taking much care of her body. She was covered with dirt, and her clothing was not very nice. Kardama Muni was surprised that he could produce such a palace, and similarly his wife, Devahūti, was also astonished. How could she live in that opulent palace? Kardama Muni could understand her astonishment, and thus he spoke as follows.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.22
She was not too pleased because her body was dirty and she did not have servants.
TEXT - SB 3.23.23
nimajjyāsmin hrade bhīru
vimānam idam āruha
idaṁ śukla-kṛtaṁ tīrtham
āśiṣāṁ yāpakaṁ nṛṇām
SYNONYMS
nimajjya—after bathing; asmin—in this; hrade—in the lake; bhīru—O fearful one; vimānam—airplane; idam—this; āruha—ascend; idam—this; śukla-kṛtam—created by Lord Viṣṇu; tīrtham—sacred lake; āśiṣām—the desires; yāpakam—bestowing; nṛṇām—of human beings.
TRANSLATION
My dear Devahūti, you look very much afraid. First bathe in Lake Bindu-sarovara, created by Lord Viṣṇu Himself, which can grant all the desires of a human being, and then mount this airplane.
PURPORT
It is still the system to go to places of pilgrimage and take a bath in the water there. In Vṛndāvana the people take baths in the River Yamunā. In other places, such as Prayāga, they take baths in the River Ganges. The words tīrtham āśiṣāṁ yāpakam refer to the fulfillment of desires by bathing in a place of pilgrimage. Kardama Muni advised his good wife to bathe in Lake Bindu-sarovara so that she could revive the former beauty and luster of her body.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.23
The lake was Bindu Sarovara. Yāpakam means “gives.”
TEXT - SB 3.23.24
sā tad bhartuḥ samādāya
vacaḥ kuvalayekṣaṇā
sarajaṁ bibhratī vāso
veṇī-bhūtāṁś ca mūrdhajān
SYNONYMS
sā—she; tat—then; bhartuḥ—of her husband; samādāya—accepting; vacaḥ—the words; kuvalaya-īkṣaṇā—the lotus-eyed; sa-rajam—dirty; bibhratī—wearing; vāsaḥ—clothing; veṇī-bhūtān—matted; ca—and; mūrdha-jān—hair.
TRANSLATION
The lotus-eyed Devahūti accepted the order of her husband. Because of her dirty dress and the locks of matted hair on her head, she did not look very attractive.
PURPORT
It appears that Devahūti's hair had remained uncombed for many years and had become complicated in tangles. In other words, she neglected her bodily dress and comforts to engage in the service of her husband.
TEXT - SB 3.23.25
aṅgaṁ ca mala-paṅkena
sañchannaṁ śabala-stanam
āviveśa sarasvatyāḥ
saraḥ śiva-jalāśayam
SYNONYMS
aṅgam—body; ca—and; mala-paṅkena—with dirt; sañchannam—covered; śabala—discolored; stanam—breasts; āviveśa—she entered; sarasvatyāḥ—of the River Sarasvatī; saraḥ—the lake; śiva—sacred; jala—waters; āśayam—containing.
TRANSLATION
Her body was coated with a thick layer of dirt, and her breasts were discolored. She dove, however, into the lake, which contained the sacred waters of the Sarasvatī.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.25
Samādāya means “respecting.”
TEXT - SB 3.23.26
sāntaḥ sarasi veśma-sthāḥ
śatāni daśa kanyakāḥ
sarvāḥ kiśora-vayaso
dadarśotpala-gandhayaḥ
SYNONYMS
sā—she; antaḥ—inside; sarasi—in the lake; veśma-sthāḥ—situated in a house; śatāni daśa—ten hundred; kanyakāḥ—girls; sarvāḥ—all; kiśora-vayasaḥ—in the prime of youth; dadarśa—she saw; utpala—like lotuses; gandhayaḥ—fragrant.
TRANSLATION
In a house inside the lake she saw one thousand girls, all in the prime of youth and fragrant like lotuses.
TEXT - SB 3.23.27
tāṁ dṛṣṭvā sahasotthāya
procuḥ prāñjalayaḥ striyaḥ
vayaṁ karma-karīs tubhyaṁ
śādhi naḥ karavāma kim
SYNONYMS
tām—her; dṛṣṭvā—seeing; sahasā—suddenly; utthāya—rising; procuḥ—they said; prāñjalayaḥ—with folded hands; striyaḥ—the damsels; vayam—we; karma-karīḥ—maidservants; tubhyam—for you; śādhi—please tell; naḥ—us; karavāma—we can do; kim—what.
TRANSLATION
Seeing her, the damsels suddenly rose and said with folded hands, "We are your maidservants. Tell us what we can do for you."
PURPORT
While Devahūti was thinking of what to do in that great palace in her dirty clothes, there were at once, by the yogic powers of Kardama Muni, one thousand maidservants prepared to serve her. They appeared before Devahūti within the water and presented themselves as her maidservants, simply awaiting her orders.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.27
We are your servants, for you (tubhyam). Or “please tell us what service we can do for you (tubhyam).”
TEXT - SB 3.23.28
snānena tāṁ mahārheṇa
snāpayitvā manasvinīm
dukūle nirmale nūtne
dadur asyai ca mānadāḥ
SYNONYMS
snānena—with bathing oils; tām—her; mahā-arheṇa—very costly; snāpayitvā—after bathing; manasvinīm—the virtuous wife; dukūle—in fine cloth; nirmale—spotless; nūtne—new; daduḥ—they gave; asyai—to her; ca—and; māna-dāḥ—the respectful girls.
TRANSLATION
The girls, being very respectful to Devahūti, brought her forth, and after bathing her with valuable oils and ointments, they gave her fine, new, spotless cloth to cover her body.
TEXT - SB 3.23.29
bhūṣaṇāni parārdhyāni
varīyāṁsi dyumanti ca
annaṁ sarva-guṇopetaṁ
pānaṁ caivāmṛtāsavam
SYNONYMS
bhūṣaṇāni—ornaments; para-ardhyāni—most valuable; varīyāṁsi—very excellent; dyumanti—splendid; ca—and; annam—food; sarva-guṇa—all good qualities; upetam—containing; pānam—beverages; ca—and; eva—also; amṛta—sweet; āsavam—intoxicating.
TRANSLATION
They then decorated her with very excellent and valuable jewels, which shone brightly. Next they offered her food containing all good qualities, and a sweet, inebriating drink called āsavam.
PURPORT
Āsavam is an Āyur-vedic medical preparation; it is not a liquor. It is especially made from drugs and is meant to improve metabolism for the healthy condition of the body.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.29
With the bath there were suitable oils. They gave her clothing to wear. They gave her food and drinks.
TEXT - SB 3.23.30
athādarśe svam ātmānaṁ
sragviṇaṁ virajāmbaram
virajaṁ kṛta-svastyayanaṁ
kanyābhir bahu-mānitam
SYNONYMS
atha—then; ādarśe—in a mirror; svam ātmānam—her own reflection; srak-viṇam—adorned with a garland; viraja—unsullied; ambaram—robes; virajam—freed from all bodily dirt; kṛta-svasti-ayanam—decorated with auspicious marks; kanyābhiḥ—by the maids; bahu-mānitam—very respectfully served.
TRANSLATION
Then in a mirror she beheld her own reflection. Her body was completely freed from all dirt, and she was adorned with a garland. Dressed in unsullied robes and decorated with auspicious marks of tilaka, she was served very respectfully by the maids.
TEXT - SB 3.23.31
snātaṁ kṛta-śiraḥ-snānaṁ
sarvābharaṇa-bhūṣitam
niṣka-grīvaṁ valayinaṁ
kūjat-kāñcana-nūpuram
SYNONYMS
snātam—bathed; kṛta-śiraḥ—including the head; snānam—bathing; sarva—all over; ābharaṇa—with ornaments; bhūṣitam—decorated; niṣka—a gold necklace with a locket; grīvam—on the neck; valayinam—with bangles; kūjat—tinkling; kāñcana—made of gold; nūpuram—ankle bells.
TRANSLATION
Her entire body, including her head, was completely bathed, and she was decorated all over with ornaments. She wore a special necklace with a locket. There were bangles on her wrists and tinkling anklets of gold about her ankles.
PURPORT
The word kṛta-śiraḥ-snānam appears here. According to the smṛti-śāstra's directions for daily duties, ladies are allowed to bathe daily up to the neck. The hair on the head does not necessarily have to be washed daily because the mass of wet hair may cause a cold. For ladies, therefore, taking a bath up to the neck is ordinarily prescribed, and they take a full bath only on certain occasions. On this occasion Devahūti took a full bath and washed her hair very nicely. When a lady takes an ordinary bath it is called mala-snāna, and when she takes a full bath, including the head, it is called śiraḥ-snāna. At this time she needs sufficient oil to smear on her head. That is the direction of the commentators of smṛti-śāstra.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.31
She saw herself in a mirror. The verb “saw” should be supplied. Some women of the western provinces do not bath the head. To defeat that idea, here it is stated that her head was bathed.
TEXT - SB 3.23.32
śroṇyor adhyastayā kāñcyā
kāñcanyā bahu-ratnayā
hāreṇa ca mahārheṇa
rucakena ca bhūṣitam
SYNONYMS
śroṇyoḥ—on the hips; adhyastayā—worn; kāñcyā—with a girdle; kāñcanyā—made of gold; bahu-ratnayā—decorated with numerous jewels; hāreṇa—with a pearl necklace; ca—and; mahā-arheṇa—precious; rucakena—with auspicious substances; ca—and; bhūṣitam—adorned.
TRANSLATION
About her hips she wore a girdle of gold, set with numerous jewels, and she was further adorned with a precious pearl necklace and auspicious substances.
PURPORT
Auspicious substances include saffron, kuṅkuma and sandalwood pulp. Before taking a bath there are other auspicious substances, such as turmeric mixed with mustard seed oil, which are smeared all over the body. All kinds of auspicious substances were used to bathe Devahūti from top to toe.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.32
She had a belt on her hips. Her body was also decorated with auspicious substances (rucakena). Viśva-kośa says that rucaka means auspicious substance, an ornament for the neck, or a tooth.
TEXT - SB 3.23.33
sudatā subhruvā ślakṣṇa-
snigdhāpāṅgena cakṣuṣā
padma-kośa-spṛdhā nīlair
alakaiś ca lasan-mukham
SYNONYMS
su-datā—with beautiful teeth; su-bhruvā—with charming eyebrows; ślakṣṇa—lovely; snigdha—moist; apāṅgena—corners of eyes; cakṣuṣā—with eyes; padma-kośa—lotus buds; spṛdhā—defeating; nīlaiḥ—bluish; alakaiḥ—with curling hair; ca—and; lasat—shining; mukham—countenance.
TRANSLATION
Her countenance shone, with beautiful teeth and charming eyebrows. Her eyes, distinguished by lovely moist corners, defeated the beauty of lotus buds. Her face was surrounded by dark curling tresses.
PURPORT
According to Vedic culture, white teeth are very much appreciated. Devahūti's white teeth increased the beauty of her face and made it look like a lotus flower. When a face looks very attractive, the eyes are generally compared to lotus petals and the face to a lotus flower.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.33
Teeth and eyebrows are in the singular to represent a type. Ślakṣṇa means attractive. Her eyes which had affectionate glances defeated lotus buds in beauty.
TEXT - SB 3.23.34
yadā sasmāra ṛṣabham
ṛṣīṇāṁ dayitaṁ patim
tatra cāste saha strībhir
yatrāste sa prajāpatiḥ
SYNONYMS
yadā—when; sasmāra—she thought of; ṛṣabham—the foremost; ṛṣīṇām—among the ṛṣis; dayitam—dear; patim—husband; tatra—there; ca—and; āste—she was present; saha—along with; strībhiḥ—the maidservants; yatra—where; āste—was present; saḥ—he; prajāpatiḥ—the Prajāpati (Kardama).
TRANSLATION
When she thought of her great husband, the best of the sages, Kardama Muni, who was very dear to her, she, along with all the maidservants, at once appeared where he was.
PURPORT
It appears from this verse that in the beginning Devahūti thought herself to be dirty and dressed in a very niggardly way. When her husband asked her to enter the lake, she saw the maidservants, and they took care of her. Everything was done within the water, and as soon as she thought of her beloved husband, Kardama, she was brought before him without delay. These are some of the powers attained by perfect yogīs; they can immediately execute anything they desire.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.34
Seeing herself in this condition, and judging herself fit for enjoyment with her husband, she then thought of him. Immediately she appeared where he was, seated with him on one seat.
TEXT - SB 3.23.35
bhartuḥ purastād ātmānaṁ
strī-sahasra-vṛtaṁ tadā
niśāmya tad-yoga-gatiṁ
saṁśayaṁ pratyapadyata
SYNONYMS
bhartuḥ—of her husband; purastāt—in the presence; ātmānam—herself; strī-sahasra—by a thousand maids; vṛtam—surrounded; tadā—then; niśāmya—seeing; tat—his; yoga-gatim—yogic power; saṁśayam pratyapadyata—she was amazed.
TRANSLATION
She was amazed to find herself surrounded by a thousand maids in the presence of her husband and to witness his yogic power.
PURPORT
Devahūti saw everything miraculously done, yet when brought before her husband she could understand that it was all due to his great yogic mystic power. She understood that nothing was impossible for a yogī like Kardama Muni.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.35
His power of yoga was that without even using her feet, she came from the water. Seeing the power of his yoga, she was surprised, thinking “How amazing this is!”
TEXT - SB 3.23.36-37
sa tāṁ kṛta-mala-snānāṁ
vibhrājantīm apūrvavat
ātmano bibhratīṁ rūpaṁ
saṁvīta-rucira-stanīm
vidyādharī-sahasreṇa
sevyamānāṁ suvāsasam
jāta-bhāvo vimānaṁ tad
ārohayad amitra-han
SYNONYMS
saḥ—the sage; tām—her (Devahūti); kṛta-mala-snānām—bathed clean; vibhrājantīm—shining forth; apūrva-vat—unprecedentedly; ātmanaḥ—her own; bibhratīm—possessing; rūpam—beauty; saṁvīta—girded; rucira—charming; stanīm—with breasts; vidyādharī—of Gandharva girls; sahasreṇa—by a thousand; sevyamānām—being waited upon; su-vāsasam—dressed in excellent robes; jāta-bhāvaḥ—struck with fondness; vimānam—airplane like a mansion; tat—that; ārohayat—he put her on board; amitra-han—O destroyer of the enemy.
TRANSLATION
The sage could see that Devahūti had washed herself clean and was shining forth as though no longer his former wife. She had regained her own original beauty as the daughter of a prince. Dressed in excellent robes, her charming breasts duly girded, she was waited upon by a thousand Gandharva girls. O destroyer of the enemy, his fondness for her grew, and he placed her on the aerial mansion.
PURPORT
Before her marriage, when Devahūti was brought by her parents before the sage Kardama, she was the perfectly beautiful princess, and Kardama Muni remembered her former beauty. But after her marriage, when she was engaged in the service of Kardama Muni, she neglected to care for her body like a princess, since there was no means for such care; her husband was living in a cottage, and since she was always engaged in serving him, her royal beauty disappeared, and she became just like an ordinary maidservant. Now, after being bathed by the Gandharva girls by the order of Kardama Muni's yogic power, she regained her beauty, and Kardama Muni felt attracted to the beauty she had shown before the marriage. The real beauty of a young woman is her breasts. When Kardama Muni saw the breasts of his wife so nicely decorated, increasing her beauty many times, he was attracted, even though he was a great sage. Śrīpāda Śaṅkarācārya has therefore warned the transcendentalists that one who is after transcendental realization should not be attracted by the raised breasts of a woman because they are nothing but an interaction of fat and blood within the body.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.36-37
She was as radiant as she was previously before her marriage. Saṁvīta means covered. If sthanam is in the neuter then it modifies rūpam.
TEXT - SB 3.23.38
tasminn alupta-mahimā priyayānurakto
vidyādharībhir upacīrṇa-vapur vimāne
babhrāja utkaca-kumud-gaṇavān apīcyas
tārābhir āvṛta ivoḍu-patir nabhaḥ-sthaḥ
SYNONYMS
tasmin—in that; alupta—not lost; mahimā—glory; priyayā—with his beloved consort; anuraktaḥ—attached; vidyādharībhiḥ—by the Gandharva girls; upacīrṇa—waited upon; vapuḥ—his person; vimāne—on the airplane; babhrāja—he shone; utkaca—open; kumut-gaṇavān—the moon, which is followed by rows of lilies; apīcyaḥ—very charming; tārābhiḥ—by stars; āvṛtaḥ—surrounded; iva—as; uḍu-patiḥ—the moon (the chief of the stars); nabhaḥ-sthaḥ—in the sky.
TRANSLATION
Though seemingly attached to his beloved consort while served by the Gandharva girls, the sage did not lose his glory, which was mastery over his self. In the aerial mansion Kardama Muni with his consort shone as charmingly as the moon in the midst of the stars in the sky, which causes rows of lilies to open in ponds at night.
PURPORT
The mansion was in the sky, and therefore the comparison to the full moon and stars is very beautifully composed in this verse. Kardama Muni looked like the full moon, and the girls who surrounded his wife, Devahūti, seemed just like the stars. On a full-moon night the stars and the moon together form a beautiful constellation; similarly, in that aerial mansion in the sky, Kardama Muni with his beautiful wife and the damsels surrounding them appeared like the moon and stars on a full-moon night.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.38
The sage, his body served (upacīrṇa) by the girls, shone in that airplane. He possessed many blossoming lotuses. Apīvyaḥ means very beautiful. The sage was like the full moon. The airplane was the sky. The women were like the stars. Their eyes were like lotuses.
TEXT - SB 3.23.39
tenāṣṭa-lokapa-vihāra-kulācalendra-
droṇīṣv anaṅga-sakha-māruta-saubhagāsu
siddhair nuto dyudhuni-pāta-śiva-svanāsu
reme ciraṁ dhanadaval-lalanā-varūthī
SYNONYMS
tena—by that airplane; aṣṭa-loka-pa—of the predominating deities of the eight heavenly planets; vihāra—the pleasure grounds; kula-acala-indra—of the king of the mountains (Meru); droṇīṣu—in the valleys; anaṅga—of passion; sakha—the companions; māruta—with breezes; saubhagāsu—beautiful; siddhaiḥ—by the Siddhas; nutaḥ—being praised; dyu-dhuni—of the Ganges; pāta—of the downfall; śiva-svanāsu—vibrating with auspicious sounds; reme—he enjoyed; ciram—for a long time; dhanada-vat—like Kuvera; lalanā—by damsels; varūthī—surrounded.
TRANSLATION
In that aerial mansion he traveled to the pleasure valleys of Mount Meru, which were rendered all the more beautiful by cool, gentle, fragrant breezes that stimulated passion. In these valleys, the treasurer of the gods, Kuvera, surrounded by beautiful women and praised by the Siddhas, generally enjoys pleasure. Kardama Muni also, surrounded by the beautiful damsels and his wife, went there and enjoyed for many, many years.
PURPORT
Kuvera is one of the eight demigods who are in charge of different directions of the universe. It is said that Indra is in charge of the eastern side of the universe, where the heavenly planet, or paradise, is situated. Similarly, Agni is in charge of the southeastern portion of the universe; Yama, the demigod who punishes sinners, is in charge of the southern portion; Nirṛti is in charge of the southwestern part of the universe; Varuṇa, the demigod in charge of the waters, is in charge of the western portion; Vāyu, who controls the air and who has wings to travel in the air, is in charge of the northwestern part of the universe; and Kuvera, the treasurer of the demigods, is in charge of the northern part of the universe. All these demigods take pleasure in the valleys of Mount Meru, which is situated somewhere between the sun and the earth. In the aerial mansion, Kardama Muni traveled throughout the eight directions controlled by the different demigods described above, and as the demigods go to Mount Meru, he also went there to enjoy life. When one is surrounded by young, beautiful girls, sex stimulation naturally becomes prominent. Kardama Muni was sexually stimulated, and he enjoyed his wife for many, many years in that part of Mount Meru. But his sex indulgence was praised by many, many Siddhas, beings who have attained perfection, because it was intended to produce good progeny for the good of universal affairs.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.39
He enjoyed with the airplane. Kulacalendra is Mount Meru. Dyudhuni is Gaṅgā. The valleys had auspicious sound as the Gaṅgā water fell from high above. He was surrounded by many women like Kuvera.
TEXT - SB 3.23.40
vaiśrambhake surasane
nandane puṣpabhadrake
mānase caitrarathye ca
sa reme rāmayā rataḥ
SYNONYMS
vaiśrambhake—in the Vaiśrambhaka garden; surasane—in Surasana; nandane—in Nandana; puṣpabhadrake—in Puṣpabhadraka; mānase—by the Mānasa-sarovara Lake; caitrarathye—in Caitrarathya; ca—and; saḥ—he; reme—enjoyed; rāmayā—by his wife; rataḥ—satisfied.
TRANSLATION
Satisfied by his wife, he enjoyed in that aerial mansion not only on Mount Meru but in different gardens known as Vaiśrambhaka, Surasana, Nandana, Puṣpabhadraka and Caitrarathya, and by the Mānasa-sarovara Lake.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.40
These are gardens of the devatās. Mānasa means Mānasa-sarovara.
TEXT - SB 3.23.41
bhrājiṣṇunā vimānena
kāma-gena mahīyasā
vaimānikān atyaśeta
caral̐ lokān yathānilaḥ
SYNONYMS
bhrājiṣṇunā—splendid; vimānena—with the airplane; kāma-gena—which flew according to his desire; mahīyasā—very great; vaimānikān—the demigods in their airplanes; atyaśeta—he surpassed; caran—traveling; lokān—through the planets; yathā—like; anilaḥ—the air.
TRANSLATION
He traveled in that way through the various planets, as the air passes uncontrolled in every direction. Coursing through the air in that great and splendid aerial mansion, which could fly at his will, he surpassed even the demigods.
PURPORT
The planets occupied by the demigods are restricted to their own orbits, but Kardama Muni, by his yogic power, could travel all over the different directions of the universe without restriction. The living entities who are within the universe are called conditioned souls; that is, they are not free to move everywhere. We are inhabitants of this earthly globe; we cannot move freely to other planets. In the modern age, man is trying to go to other planets, but so far he has been unsuccessful. It is not possible to travel to any other planets because by the laws of nature even the demigods cannot move from one planet to another. But Kardama Muni, by his yogic power, could surpass the strength of the demigods and travel in space in all directions. The comparison here is very suitable. The words yathā anilaḥ indicate that as the air is free to move anywhere without restriction, so Kardama Muni unrestrictedly traveled in all directions of the universe.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.41
Atyaśeta means “he surpassed.”
TEXT - SB 3.23.42
kiṁ durāpādanaṁ teṣāṁ
puṁsām uddāma-cetasām
yair āśritas tīrtha-padaś
caraṇo vyasanātyayaḥ
SYNONYMS
kim—what; durāpādanam—difficult to achieve; teṣām—for those; puṁsām—men; uddāma-cetasām—who are determined; yaiḥ—by whom; āśritaḥ—taken refuge; tīrtha-padaḥ—of the Supreme Personality of Godhead; caraṇaḥ—feet; vyasana-atyayaḥ—which vanquish dangers.
TRANSLATION
What is difficult to achieve for determined men who have taken refuge of the Supreme Personality of Godhead's lotus feet? His feet are the source of sacred rivers like the Ganges, which put an end to the dangers of mundane life.
PURPORT
The words yair āśritas tīrtha-padaś caraṇaḥ are significant here. The Supreme Personality of Godhead is known as tīrtha-pāda. The Ganges is called a sacred river because it emanates from the toe of Viṣṇu. The Ganges is meant to eradicate all the material distresses of the conditioned souls. For any living entity, therefore, who has taken shelter of the holy lotus feet of the Lord, nothing is impossible. Kardama Muni is special not because he was a great mystic, but because he was a great devotee. Therefore it is said here that for a great devotee like Kardama Muni, nothing is impossible. Although yogīs can perform wonderful feats, as Kardama has already displayed, Kardama was more than a yogī because he was a great devotee of the Lord; therefore he was more glorious than an ordinary yogī. As it is confirmed in Bhagavad-gītā, "Out of the many yogīs, he who is a devotee of the Lord is first class." For a person like Kardama Muni there is no question of being conditioned; he was already a liberated soul and better than the demigods, who are also conditioned. Although he was enjoying with his wife and many other women, he was above material, conditional life. Therefore the word vyasanātyayaḥ is used to indicate that he was beyond the position of a conditioned soul. He was transcendental to all material limitations.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.42
Their minds are not attached to anything except the Lord’s lotus feet (uddama-cetasam).
TEXT - SB 3.23.43
prekṣayitvā bhuvo golaṁ
patnyai yāvān sva-saṁsthayā
bahv-āścaryaṁ mahā-yogī
svāśramāya nyavartata
SYNONYMS
prekṣayitvā—after showing; bhuvaḥ—of the universe; golam—the globe; patnyai—to his wife; yāvān—as much; sva-saṁsthayā—with its arrangements; bahu-āścaryam—full of many wonders; mahā-yogī—the great yogī (Kardama); sva-āśramāya—to his own hermitage; nyavartata—returned.
TRANSLATION
After showing his wife the globe of the universe and its different arrangements, full of many wonders, the great yogī Kardama Muni returned to his own hermitage.
PURPORT
All the planets are here described as gola, round. Every planet is round, and each planet is a different shelter, just like islands in the great ocean. Planets are sometimes called dvīpa or varṣa. This earth planet is called Bhārata-varṣa because it was ruled by King Bharata. Another significant word used in this verse is bahv-āścaryam, "many wonderful things." This indicates that the different planets are distributed all over the universe in the eight directions, and each and every one of them is wonderful in itself. Each planet has its particular climatic influences and particular types of inhabitants and is completely equipped with everything, including the beauty of the seasons. In the Brahma-saṁhitā (5.40) it is similarly stated, vibhūti-bhinnam: on each and every planet there are different opulences. It cannot be expected that one planet is exactly like another. By God's grace, by nature's law, each and every planet is made differently and has different wonderful features. All such wonders were personally experienced by Kardama Muni while he traveled with his wife, yet he could return again to his humble hermitage. He showed his princess-wife that although he was living in the hermitage, he had the power to go everywhere and do anything by mystic yoga. That is the perfection of yoga. One cannot become a perfect yogī simply by showing some sitting postures, nor by such sitting postures or so-called meditation can one become God, as is being advertised. Foolish persons are misled into believing that simply by some caricature of meditation and sitting postures one can become God within six months.
Here is the example of a perfect yogī; he could travel all over the universe. Similarly, there is a description of Durvāsā Muni, who also traveled in space. Actually, the perfect yogī can do that. But even if one can travel all over the universe and show wonderful feats like Kardama Muni, he cannot be compared to the Supreme Personality of Godhead, whose power and inconceivable energy can never be attained by any conditioned or liberated soul. By the actions of Kardama Muni we can understand that in spite of his immense mystic power, he remained a devotee of the Lord. That is the real position of every living entity.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.43
Golam here means territory (maṇḍala). Sva-saṁsthayā means “with its composition of islands and continents.”
TEXT - SB 3.23.44
vibhajya navadhātmānaṁ
mānavīṁ suratotsukām
rāmāṁ niramayan reme
varṣa-pūgān muhūrtavat
SYNONYMS
vibhajya—having divided; nava-dhā—into nine; ātmānam—himself; mānavīm—the daughter of Manu (Devahūti); surata—for sex life; utsukām—who was eager; rāmām—to his wife; niramayan—giving pleasure; reme—he enjoyed; varṣa-pūgān—for many years; muhūrtavat—like a moment.
TRANSLATION
After coming back to his hermitage, he divided himself into nine personalities just to give pleasure to Devahūti, the daughter of Manu, who was eager for sex life. In that way he enjoyed with her for many, many years, which passed just like a moment.
PURPORT
Here the daughter of Svāyambhuva Manu, Devahūti, is described as suratotsuka. After traveling with her husband all over the universe, in Mount Meru and the beautiful gardens of the heavenly kingdoms, she naturally became sexually stimulated, and in order to satisfy her sexual desire, Kardama Muni expanded himself into nine forms. Instead of one, he became nine, and nine persons had sexual intercourse with Devahūti for many, many years. It is understood that the sexual appetite of a woman is nine times greater than that of a man. That is clearly indicated here. Otherwise, Kardama Muni would have had no reason to expand himself into nine. Here is another example of yogic power. As the Supreme Personality of Godhead can expand Himself in millions of forms, a yogī can also expand up to nine forms, but not more than that. Another example is that of Saubhari Muni; he also expanded himself into eight forms. But however powerful a yogī may be, he cannot expand himself into more than eight or nine forms. The Supreme Personality of Godhead, however, can expand Himself into millions of forms, ananta-rūpa—innumerable, countless forms—as stated in the Brahma-saṁhitā. No one can compare to the Supreme Personality of Godhead by any conceivable energetic manifestation of power.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.44
Kardama divided himself up into nine forms.
TEXT - SB 3.23.45
tasmin vimāna utkṛṣṭāṁ
śayyāṁ rati-karīṁ śritā
na cābudhyata taṁ kālaṁ
patyāpīcyena saṅgatā
SYNONYMS
tasmin—in that; vimāne—airplane; utkṛṣṭām—excellent; śayyām—a bed; rati-karīm—increasing sexual desires; śritā—situated on; na—not; ca—and; abudhyata—she noticed; tam—that; kālam—time; patyā—with her husband; apīcyena—most handsome; saṅgatā—in company.
TRANSLATION
In that aerial mansion, Devahūti, in the company of her handsome husband, situated on an excellent bed that increased sexual desires, could not realize how much time was passing.
PURPORT
Sex indulgence is so enjoyable for materialistic people that when they engage in such activities they forget how time is passing. Saint Kardama and Devahūti, in their sex indulgence, also forgot how time was passing by.
TEXT - SB 3.23.46
evaṁ yogānubhāvena
dam-patyo ramamāṇayoḥ
śataṁ vyatīyuḥ śaradaḥ
kāma-lālasayor manāk
SYNONYMS
evam—thus; yoga-anubhāvena—by yogic powers; dam-patyoḥ—the couple; ramamāṇayoḥ—while enjoying themselves; śatam—a hundred; vyatīyuḥ—passed; śaradaḥ—autumns; kāma—sexual pleasure; lālasayoḥ—who were eagerly longing for; manāk—like a short time.
TRANSLATION
While the couple, who eagerly longed for sexual pleasure, were thus enjoying themselves by virtue of mystic powers, a hundred autumns passed like a brief span of time.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.46
Manak means “as if in a short time.”
TEXT - SB 3.23.47
tasyām ādhatta retas tāṁ
bhāvayann ātmanātma-vit
nodhā vidhāya rūpaṁ svaṁ
sarva-saṅkalpa-vid vibhuḥ
SYNONYMS
tasyām—in her; ādhatta—he deposited; retaḥ—semen; tām—her; bhāvayan—regarding; ātmanā—as half of himself; ātma-vit—a knower of spirit soul; nodhā—into nine; vidhāya—having divided; rūpam—body; svam—his own; sarva-saṅkalpa-vit—the knower of all desires; vibhuḥ—the powerful Kardama.
TRANSLATION
The powerful Kardama Muni was the knower of everyone's heart, and he could grant whatever one desired. Knowing the spiritual soul, he regarded her as half of his body. Dividing himself into nine forms, he impregnated Devahūti with nine discharges of semen.
PURPORT
Since Kardama Muni could understand that Devahūti wanted many children, at the first chance he begot nine children at one time. He is described here as vibhu, the most powerful master. By his yogic power he could at once produce nine daughters in the womb of Devahūti.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.47
By thinking of a woman at the time of impregnation, a female child will be produced. Kardama knew that his wife desired daughters. He was a knower of the soul by his intelligence. Thus he was detached. Because his desire was less, his semen was less, and thus female children were produced. Pumān puṁso ’dhike śukre strī bhaved adhike striyā: a male is born when the man is stronger, and a female is born when the female is stronger. Nodhā means nine times. He was the knower of all desires. He knew that his wife had a desire for many children. He was powerful (vibhuḥ), capable of fulfilling her desires.
TEXT - SB 3.23.48
ataḥ sā suṣuve sadyo
devahūtiḥ striyaḥ prajāḥ
sarvās tāś cāru-sarvāṅgyo
lohitotpala-gandhayaḥ
SYNONYMS
ataḥ—then; sā—she; suṣuve—gave birth; sadyaḥ—on the same day; devahūtiḥ—Devahūti; striyaḥ—females; prajāḥ—progeny; sarvāḥ—all; tāḥ—they; cāru-sarva-aṅgyaḥ—charming in every limb; lohita—red; utpala—like the lotus; gandhayaḥ—fragrant.
TRANSLATION
Immediately afterward, on the same day, Devahūti gave birth to nine female children, all charming in every limb and fragrant with the scent of the red lotus flower.
PURPORT
Devahūti was too sexually excited, and therefore she discharged more ova, and nine daughters were born. It is said in the smṛti-śāstra as well as in the Āyur-veda that when the discharge of the male is greater, male children are begotten, but when the discharge of the female is greater, female children are begotten. It appears from the circumstances that Devahūti was more sexually excited, and therefore she had nine daughters at once. All the daughters, however, were very beautiful, and their bodies were nicely formed; each resembled a lotus flower and was fragrant like a lotus.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.48
Sadyaḥ means “all in one day.”
TEXT - SB 3.23.49
patiṁ sā pravrajiṣyantaṁ
tadālakṣyośatī bahiḥ
smayamānā viklavena
hṛdayena vidūyatā
SYNONYMS
patim—her husband; sā—she; pravrajiṣyantam—going to leave home; tadā—then; ālakṣya—after seeing; uśatī—beautiful; bahiḥ—outwardly; smayamānā—smiling; viklavena—agitated; hṛdayena—with a heart; vidūyatā—being distressed.
TRANSLATION
When she saw her husband about to leave home, she smiled externally, but at heart she was agitated and distressed.
PURPORT
Kardama Muni finished his household affairs quickly by his mystic power. The building of the castle in the air, traveling all over the universe with his wife in the company of beautiful girls, and begetting of children were finished, and now, according to his promise to leave home for his real concern of spiritual realization after impregnating his wife, he was about to go away. Seeing her husband about to leave, Devahūti was very disturbed, but to satisfy her husband she was smiling. The example of Kardama Muni should be understood very clearly; a person whose main concern is Kṛṣṇa consciousness, even if he is entrapped in household life, should always be ready to leave household enticement as soon as possible.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.49
She smiled since that was natural on seeing her husband, but actually her heart was filled with worry and agitation.
TEXT - SB 3.23.50
likhanty adho-mukhī bhūmiṁ
padā nakha-maṇi-śriyā
uvāca lalitāṁ vācaṁ
nirudhyāśru-kalāṁ śanaiḥ
SYNONYMS
likhantī—scratching; adhaḥ-mukhī—her head bent down; bhūmim—the ground; padā—with her foot; nakha—nails; maṇi—gemlike; śriyā—with radiant; uvāca—she spoke; lalitām—charming; vācam—accents; nirudhya—suppressing; aśru-kalām—tears; śanaiḥ—slowly.
TRANSLATION
She stood and scratched the ground with her foot, which was radiant with the luster of her gemlike nails. Her head bent down, she spoke in slow yet charming accents, suppressing her tears.
PURPORT
Devahūti was so beautiful that her toenails appeared just like pearls, and as she scratched the ground it appeared as if pearls had been thrown on the ground. When a woman scratches the ground with her foot, it is a sign that her mind is very disturbed. These signs were sometimes exhibited by the gopīs before Kṛṣṇa. When the gopīs came in the dead of night and Kṛṣṇa asked them to return to their homes, the gopīs also scratched the ground like this because their minds were very disturbed.
TEXT - SB 3.23.51
devahūtir uvāca
sarvaṁ tad bhagavān mahyam
upovāha pratiśrutam
athāpi me prapannāyā
abhayaṁ dātum arhasi
SYNONYMS
devahūtiḥ—Devahūti; uvāca—said; sarvam—all; tat—that; bhagavān—Your Lordship; mahyam—for me; upovāha—has been fulfilled; pratiśrutam—promised; atha api—yet; me—unto me; prapannāyai—unto one who has surrendered; abhayam—fearlessness; dātum—to give; arhasi—you deserve.
TRANSLATION
Śrī Devahūti said: My lord, you have fulfilled all the promises you gave me, yet because I am your surrendered soul, you should give me fearlessness too.
PURPORT
Devahūti requested her husband to grant her something without fear. As a wife, she was a fully surrendered soul to her husband, and it is the responsibility of the husband to give his wife fearlessness. How one awards fearlessness to his subordinate is mentioned in the Fifth Canto of Śrīmad-Bhāgavatam. One who cannot get free from the clutches of death is dependent, and he should not become a spiritual master, nor a husband, nor a kinsman, nor a father, nor a mother, etc. It is the duty of the superior to give fearlessness to the subordinate. To take charge of someone, therefore, either as father, mother, spiritual master, relative or husband, one must accept the responsibility to give his ward freedom from the fearful situation of material existence. Material existence is always fearful and full of anxiety. Devahūti is saying, "You have given me all sorts of material comforts by your yogic power, and since you are now prepared to go away, you must give me your last award so that I may get free from this material, conditional life."
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.51
Upovāha means “accomplished.”
TEXT - SB 3.23.52
brahman duhitṛbhis tubhyaṁ
vimṛgyāḥ patayaḥ samāḥ
kaścit syān me viśokāya
tvayi pravrajite vanam
SYNONYMS
brahman—my dear brāhmaṇa; duhitṛbhiḥ—by the daughters themselves; tubhyam—for you; vimṛgyāḥ—to be found out; patayaḥ—husbands; samāḥ—suitable; kaścit—someone; syāt—there should be; me—my; viśokāya—for solace; tvayi—when you; pravrajite—departed; vanam—to the forest.
TRANSLATION
My dear brāhmaṇa, as far as your daughters are concerned, they will find their own suitable husbands and go away to their respective homes. But who will give me solace after your departure as a sannyāsī?
PURPORT
It is said that the father himself becomes the son in another form. The father and son are therefore considered to be nondifferent. A widow who has her son is actually not a widow, because she has the representative of her husband. Similarly, Devahūti is indirectly asking Kardama Muni to leave a representative so that in his absence she might be relieved of her anxieties by a suitable son. A householder is not expected to remain at home for all his days. After getting his sons and daughters married, a householder can retire from household life, leaving his wife in the charge of the grown-up sons. That is the social convention of the Vedic system. Devahūti is indirectly asking that in his absence from home there be at least one male child to give her relief from her anxieties. This relief means spiritual instruction. Relief does not mean material comforts. Material comforts will end with the end of the body, but spiritual instruction will not end; it will go on with the spirit soul. Instruction in spiritual advancement is necessary, but without having a worthy son, how could Devahūti advance in spiritual knowledge? It is the duty of the husband to liquidate his debt to his wife. The wife gives her sincere service to the husband, and he becomes indebted to her because one cannot accept service from his subordinate without giving him something in exchange. The spiritual master cannot accept service from a disciple without awarding him spiritual instruction. That is the reciprocation of love and duty. Thus Devahūti reminds her husband, Kardama Muni, that she has rendered him faithful service. Even considering the situation on the basis of liquidating his debt toward his wife, he must give a male child before he leaves. Indirectly, Devahūti requests her husband to remain at home a few days more, or at least until a male child is born.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.52
Tubhyam here means “your.” I am not worried about their marriage. I should have a qualified son from you for removing my lamentation. Be merciful and stay a few more days with me.
TEXT - SB 3.23.53
etāvatālaṁ kālena
vyatikrāntena me prabho
indriyārtha-prasaṅgena
parityakta-parātmanaḥ
SYNONYMS
etāvatā—so much; alam—for nothing; kālena—time; vyatikrāntena—passed by; me—my; prabho—O my lord; indriya-artha—sense gratification; prasaṅgena—in the matter of indulging; parityakta—disregarding; para-ātmanaḥ—knowledge of the Supreme Lord.
TRANSLATION
Until now we have simply wasted so much of our time in sense gratification, neglecting to cultivate knowledge of the Supreme Lord.
PURPORT
Human life is not meant to be wasted, like that of the animals, in sense gratificatory activities. Animals always engage in sense gratification-eating, sleeping, fearing and mating—but that is not the engagement of the human being, although, because of the material body, there is need of sense gratification according to a regulative principle. So, in effect, Devahūti said to her husband: "So far we have these daughters, and we have enjoyed material life in the aerial mansion, traveling all over the universe. These boons have come by your grace, but they have all been for sense gratification. Now there must be something for my spiritual advancement."
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.53
“By your clever words, do you want more material pleasure from me?” In shyness she replies. I have wasted so much time in sense pleasure, since I have rejected the Supreme Lord. This means that time has been wasted.
TEXT - SB 3.23.54
indriyārtheṣu sajjantyā
prasaṅgas tvayi me kṛtaḥ
ajānantyā paraṁ bhāvaṁ
tathāpy astv abhayāya me
SYNONYMS
indriya-artheṣu—to sense gratification; sajjantyā—being attached; prasaṅgaḥ—affinity; tvayi—for you; me—by me; kṛtaḥ—was done; ajānantyā—not knowing; param bhāvam—your transcendent situation; tathā api—nonetheless; astu—let it be; abhayāya—for fearlessness; me—my.
TRANSLATION
Not knowing your transcendental situation, I have loved you while remaining attached to the objects of the senses. Nonetheless, let the affinity I have developed for you rid me of all fear.
PURPORT
Devahūti is lamenting her position. As a woman, she had to love someone. Somehow or other, she came to love Kardama Muni, but without knowing of his spiritual advancement. Kardama Muni could understand Devahūti's heart; generally all women desire material enjoyment. They are called less intelligent because they are mostly prone to material enjoyment. Devahūti laments because her husband had given her the best kind of material enjoyment, but she did not know that he was so advanced in spiritual realization. Her plea was that even though she did not know the glories of her great husband, because she had taken shelter of him she must be delivered from material entanglement. Association with a great personality is most important. In Caitanya-caritāmṛta Lord Caitanya says that sādhu-saṅga [Cc. Madhya 22.83], the association of a great saintly person, is very important, because even if one is not advanced in knowledge, simply by association with a great saintly person one can immediately make considerable advancement in spiritual life. As a woman, as an ordinary wife, Devahūti became attached to Kardama Muni in order to satisfy her sense enjoyment and other material necessities, but actually she associated with a great personality. Now she understood this, and she wanted to utilize the advantage of the association of her great husband.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.54
People are delivered by even a moment’s association with you, a great devotee. There are two reasons why I did not get deliverance even after many years of association with you. I was attached to sense pleasure and I did not know your supreme position-- you have great detachment and are a great devotee of the Lord. Since you are inclined to give up all possessiveness in an instant, give mercy to me, an offender.
TEXT - SB 3.23.55
saṅgo yaḥ saṁsṛter hetur
asatsu vihito 'dhiyā
sa eva sādhuṣu kṛto
niḥsaṅgatvāya kalpate
SYNONYMS
saṅgaḥ—association; yaḥ—which; saṁsṛteḥ—of the cycle of birth and death; hetuḥ—the cause; asatsu—with those engaged in sense gratification; vihitaḥ—done; adhiyā—through ignorance; saḥ—the same thing; eva—certainly; sādhuṣu—with saintly persons; kṛtaḥ—performed; niḥsaṅgatvāya—to liberation; kalpate—leads.
TRANSLATION
Association for sense gratification is certainly the path of bondage. But the same type of association, performed with a saintly person, leads to the path of liberation, even if performed without knowledge.
PURPORT
The association of a saintly person in any way bears the same result. For example, Lord Kṛṣṇa met many kinds of living entities, and some treated Him as an enemy, and some treated Him as an agent for sense gratification. It is generally said that the gopīs were attached to Kṛṣṇa for sense attractions, and yet they became first-class devotees of the Lord. Kaṁsa, Śiśupāla, Dantavakra and other demons, however, were related to Kṛṣṇa as enemies. But whether they associated with Kṛṣṇa as enemies or for sense gratification, out of fear or as pure devotees, they all got liberation. That is the result of association with the Lord. Even if one does not understand who He is, the results have the same efficacy. Association with a great saintly person also results in liberation, just as whether one goes toward fire knowingly or unknowingly, the fire will make one warm. Devahūti expressed her gratefulness, for although she wanted to associate with Kardama Muni only for sense gratification, because he was spiritually great she was sure to be liberated by his benediction.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.55
Association with devotees such as you should not at all be in vain. “In ignorance” should be applied to both phrases.
TEXT - SB 3.23.56
neha yat karma dharmāya
na virāgāya kalpate
na tīrtha-pada-sevāyai
jīvann api mṛto hi saḥ
SYNONYMS
na—not; iha—here; yat—which; karma—work; dharmāya—for perfection of religious life; na—not; virāgāya—for detachment; kalpate—leads; na—not; tīrtha-pada—of the Lord's lotus feet; sevāyai—to devotional service; jīvan—living; api—although; mṛtaḥ—dead; hi—indeed; saḥ—he.
TRANSLATION
Anyone whose work is not meant to elevate him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead, must be considered dead, although he is breathing.
PURPORT
Devahūti's statement is that since she was attached to living with her husband for sense gratification, which does not lead to liberation from material entanglement, her life was simply a waste of time. Any work one performs that does not lead to the state of religious life is useless activity. Everyone is by nature inclined to some sort of work, and when that work leads one to religious life and religious life leads one to renunciation and renunciation leads one to devotional service, one attains the perfection of work. As stated in Bhagavad-gītā, any work that does not lead ultimately to the standard of devotional service is a cause of bondage in the material world. Yajñārthāt karmaṇo 'nyatra loko 'yaṁ karma-bandhanaḥ [Bg. 3.9]). Unless one is gradually elevated to the position of devotional service, beginning from his natural activity, he is to be considered a dead body. Work which does not lead one to the understanding of Kṛṣṇa consciousness is considered useless.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.56
“What are you requesting? You have such wealth. Enjoy those objects!” He whose actions are not for the purpose of dharma, detachment and service, concerned only with body and senses, is already dead.
TEXT - SB 3.23.57
sāhaṁ bhagavato nūnaṁ
vañcitā māyayā dṛḍham
yat tvāṁ vimuktidaṁ prāpya
na mumukṣeya bandhanāt
SYNONYMS
sā—that very person; aham—I am; bhagavataḥ—of the Lord; nūnam—surely; vañcitā—cheated; māyayā—by the illusory energy; dṛḍham—solidly; yat—because; tvām—you; vimukti-dam—who gives liberation; prāpya—having attained; na mumukṣeya—I have not sought liberation; bandhanāt—from material bondage.
TRANSLATION
My lord, surely I have been solidly cheated by the insurmountable illusory energy of the Supreme Personality of Godhead, for in spite of having obtained your association, which gives liberation from material bondage, I did not seek such liberation.
PURPORT
An intelligent man should utilize good opportunities. The first opportunity is the human form of life, and the second opportunity is to take birth in a suitable family where there is cultivation of spiritual knowledge; this is rarely obtained. The greatest opportunity is to have the association of a saintly person. Devahūti was conscious that she was born as the daughter of an emperor. She was sufficiently educated and cultured, and at last she got Kardama Muni, a saintly person and a great yogī, as her husband. Still, if she did not get liberation from the entanglement of material energy, then certainly she would be cheated by the insurmountable illusory energy. Actually, the illusory, material energy is cheating everyone. People do not know what they are doing when they worship the material energy in the form of goddess Kālī or Durgā for material boons. They ask, "Mother, give me great riches, give me a good wife, give me fame, give me victory." But such devotees of the goddess Māyā, or Durgā, do not know that they are being cheated by that goddess. Material achievement is actually no achievement because as soon as one is illusioned by the material gifts, he becomes more and more entangled, and there is no question of liberation. One should be intelligent enough to know how to utilize material assets for the purpose of spiritual realization. That is called karma-yoga or jñāna-yoga. Whatever we have we should use as service to the Supreme Person. It is advised in Bhagavad-gītā sva-karmaṇā tam abhyarcya: [Bg. 18.46] one should try to worship the Supreme Personality of Godhead by one's assets. There are many forms of service to the Supreme Lord, and anyone can render service unto Him according to the best of his ability.
Srila Visvanatha Cakravarti Thakur Commentary - 3.23.57
I am an example of such a dead person. I am the living person who is dead (sāham). I did not desire liberation (na mumukseya). She speaks with tears in her eyes and choked voice.
Thus ends the commentary on Twenty-third Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta purports of the Third Canto, Twenty-third Chapter, of the Śrīmad-Bhāgavatam, entitled "Devahūti's Lamentation."
24. The Renunciation of Kardama Muni
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22-23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39, 40, 41, 42, 43, 44, 45, 46, 47
TEXT - SB 3.24.1
maitreya uvāca
nirveda-vādinīm evaṁ
manor duhitaraṁ muniḥ
dayāluḥ śālinīm āha
śuklābhivyāhṛtaṁ smaran
SYNONYMS
maitreyaḥ—the great sage Maitreya; uvāca—said; nirveda-vādinīm—who was speaking words full of renunciation; evam—thus; manoḥ—of Svāyambhuva Manu; duhitaram—to the daughter; muniḥ—the sage Kardama; dayāluḥ—merciful; śālinīm—who was worthy of praise; āha—replied; śukla—by Lord Viṣṇu; abhivyāhṛtam—what was said; smaran—recalling.
TRANSLATION
Recalling the words of Lord Viṣṇu, the merciful sage Kardama replied as follows to Svāyambhuva Manu's praiseworthy daughter, Devahūti, who was speaking words full of renunciation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.1
The Twenty-fourth Chapter describes the birth of Kapila, the words of Brahmā, the marriage of Kardama’s daughters and Kardama leaving for the forest, after praising the Lord. Śālinīm means praiseworthy. Kardama remembers what Viṣṇu (śukla) had said.
sahāhaṁ svāṁśa-kalayā tvad-vīryeṇa mahā-mune
tava kṣetre devahūtyāṁ praṇeṣye tattva-saṁhitām
O great sage! Then I will take birth in your wife Devahūti as an expanded form and will write the Tattva-saṁhitā. . SB 3.21.32
TEXT - SB 3.24.2
ṛṣir uvāca
mā khido rāja-putrīttham
ātmānaṁ praty anindite
bhagavāṁs te 'kṣaro garbham
adūrāt samprapatsyate
SYNONYMS
ṛṣiḥ uvāca—the sage said; mā khidaḥ—do not be disappointed; rāja-putri—O princess; ittham—in this way; ātmānam—yourself; prati—toward; anindite—O praiseworthy Devahūti; bhagavān—the Supreme Personality of Godhead; te—your; akṣaraḥ—infallible; garbham—womb; adūrāt—without delay; samprapatsyate—will enter.
TRANSLATION
The sage said: Do not be disappointed with yourself, O princess. You are actually praiseworthy. The infallible Supreme Personality of Godhead will shortly enter your womb as your son.
PURPORT
Kardama Muni encouraged his wife not to be sorry, thinking herself unfortunate, because the Supreme Personality of Godhead, by His incarnation, was going to come from her body.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.2
O women who cannot be criticized (anindite)! Do not lament.
TEXT - SB 3.24.3
dhṛta-vratāsi bhadraṁ te
damena niyamena ca
tapo-draviṇa-dānaiś ca
śraddhayā ceśvaraṁ bhaja
SYNONYMS
dhṛta-vratā asi—you have undertaken sacred vows; bhadram te—may God bless you; damena—by control of the senses; niyamena—by religious observances; ca—and; tapaḥ—austerities; draviṇa—of money; dānaiḥ—by giving in charity; ca—and; śraddhayā—with great faith; ca—and; īśvaram—the Supreme Lord; bhaja—worship.
TRANSLATION
You have undertaken sacred vows. God will bless you. Hence you should worship the Lord with great faith, through sensory control, religious observances, austerities and gifts of your money in charity.
PURPORT
In order to spiritually advance or to achieve the mercy of the Lord, one must be self-controlled in the following manner: he must be restrained in sense gratification and must follow the rules and regulations of religious principles. Without austerity and penance and without sacrificing one's riches, one cannot achieve the mercy of the Supreme Lord. Kardama Muni advised his wife: "You have to factually engage in devotional service with austerity and penance, following the religious principles and giving charity. Then the Supreme Lord will be pleased with you, and He will come as your son."
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.3
Unlike other women, you are not without pious actions. You have strong vows. Because you performed vows in your previous life, in this life you have strong determination also. This will be auspicious for you.
TEXT - SB 3.24.4
sa tvayārādhitaḥ śuklo
vitanvan māmakaṁ yaśaḥ
chettā te hṛdaya-granthim
audaryo brahma-bhāvanaḥ
SYNONYMS
saḥ—He; tvayā—by you; ārādhitaḥ—being worshiped; śuklaḥ—the Personality of Godhead; vitanvan—spreading; māmakam—my; yaśaḥ—fame; chettā—He will cut; te—your; hṛdaya—of the heart; granthim—knot; audaryaḥ—your son; brahma—knowledge of Brahman; bhāvanaḥ—teaching.
TRANSLATION
The Personality of Godhead, being worshiped by you, will spread my name and fame. He will vanquish the knot of your heart by becoming your son and teaching knowledge of Brahman.
PURPORT
When the Supreme Personality of Godhead comes to disseminate spiritual knowledge for the benefit of all people, He generally descends as the son of a devotee, being pleased by the devotee's devotional service. The Supreme Personality of Godhead is the father of everyone. No one, therefore, is His father, but by His inconceivable energy He accepts some of the devotees as His parents and descendants. It is explained here that spiritual knowledge vanquishes the knot of the heart. Matter and spirit are knotted by false ego. This identification of oneself with matter, which is called hṛdaya-granthi, exists for all conditioned souls, and it becomes more and more tightened when there is too much affection for sex life. The explanation was given by Lord Ṛṣabha to His sons that this material world is an atmosphere of attraction between male and female. That attraction takes the shape of a knot in the heart, and by material affection it becomes still more tight. For people who hanker after material possessions, society, friendship and love, this knot of affection becomes very strong. It is only by brahma-bhāvana—the instruction by which spiritual knowledge is enhanced—that the knot in the heart is cut to pieces. No material weapon is needed to cut this knot, but it requires bona fide spiritual instruction. Kardama Muni instructed his wife, Devahūti, that the Lord would appear as her son and disseminate spiritual knowledge to cut the knot of material identification.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.4
He will cut material bondage, the knot of ahaṅkara in the heart. Audaryaḥ means a son, born in the womb. Brahma-bhāvanah means teacher of Brahman.
TEXT - SB 3.24.5
maitreya uvāca
devahūty api sandeśaṁ
gauraveṇa prajāpateḥ
samyak śraddhāya puruṣaṁ
kūṭa-stham abhajad gurum
SYNONYMS
maitreyaḥ uvāca—Maitreya said; devahūtī—Devahūti; api—also; sandeśam—the direction; gauraveṇa—with great respect; prajāpateḥ—of Kardama; samyak—complete; śraddhāya—having faith in; puruṣam—the Supreme Personality of Godhead; kūṭa-stham—situated in everyone's heart; abhajat—worshiped; gurum—most worshipable.
TRANSLATION
Śrī Maitreya said: Devahūti was fully faithful and respectful toward the direction of her husband, Kardama, who was one of the Prajāpatis, or generators of human beings in the universe. O great sage, she thus began to worship the master of the universe, the Supreme Personality of Godhead, who is situated in everyone's heart.
PURPORT
This is the process of spiritual realization; one has to receive instruction from a bona fide spiritual master. Kardama Muni was Devahūti's husband, but because he instructed her on how to achieve spiritual perfection, he naturally became her spiritual master also. There are many instances wherein the husband becomes the spiritual master. Lord Śiva also is the spiritual master of his consort, Pārvatī. A husband should be so enlightened that he should become the spiritual master of his wife in order to enlighten her in the advancement of Kṛṣṇa consciousness. Generally strī, or woman, is less intelligent than man; therefore, if the husband is intelligent enough, the woman gets a great opportunity for spiritual enlightenment.
Here it is clearly said (samyak śraddhāya) that with great faith one should receive knowledge from the spiritual master and with great faith execute the performance of service. Śrīla Viśvanātha Cakravartī Ṭhākura, in his commentary on Bhagavad-gītā, has especially stressed the instruction of the spiritual master. One should accept the instruction of the spiritual master as one's life and soul. Whether one is liberated or not liberated, one should execute the instruction of the spiritual master with great faith. It is also stated that the Lord is situated in everyone's heart. One does not have to seek the Lord outside; He is already there. One simply has to concentrate on one's worship in good faith, as instructed by the bona fide spiritual master, and one's efforts will come out successfully. It is also clear that the Supreme Personality of Godhead does not appear as an ordinary child; He appears as He is. As stated in Bhagavad-gītā, He appears by His own internal potency, ātmā-māyā. And how does He appear? He appears when pleased by the worship of a devotee. A devotee may ask the Lord to appear as her son. The Lord is already sitting within the heart, and if He comes out from the body of a devotee it does not mean that the particular woman becomes His mother in the material sense. He is always there, but in order to please His devotee, He appears as her son.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.5
Sandeśam means instruction. The Lord is called guru because as her son, he would become her guru.
TEXT - SB 3.24.6
tasyāṁ bahu-tithe kāle
bhagavān madhusūdanaḥ
kārdamaṁ vīryam āpanno
jajñe 'gnir iva dāruṇi
SYNONYMS
tasyām—in Devahūti; bahu-tithe kāle—after many years; bhagavān—the Supreme Personality of Godhead; madhu-sūdanaḥ—the killer of the demon Madhu; kārdamam—of Kardama; vīryam—the semen; āpannaḥ—entered; jajñe—He appeared; agniḥ—fire; iva—like; dāruṇi—in wood.
TRANSLATION
After many, many years, the Supreme Personality of Godhead, Madhusūdana, the killer of the demon Madhu, having entered the semen of Kardama, appeared in Devahūti just as fire comes from wood in a sacrifice.
PURPORT
It is clearly stated here that the Lord is always the Supreme Personality of Godhead, although He appeared as the son of Kardama Muni. Fire is already present in wood, but by a certain process, fire is kindled. Similarly, God is all-pervading. He is everywhere, and since He may come out from everything, He appeared in His devotee's semen. Just as an ordinary living entity takes his birth by taking shelter of the semen of a certain living entity, the Supreme Personality of Godhead accepts the shelter of the semen of His devotee and comes out as His son. This manifests His full independence to act in any way, and it does not mean that He is an ordinary living entity forced to take birth in a certain type of womb. Lord Nṛsiṁha appeared from the pillar of Hiraṇyakaśipu's palace, Lord Varāha appeared from the nostril of Brahmā, and Lord Kapila appeared from the semen of Kardama, but this does not mean that the nostril of Brahmā or the pillar of Hiraṇyakaśipu's palace or the semen of Kardama Muni is the source of the appearance of the Lord. The Lord is always the Lord. Bhagavān madhusūdanaḥ—He is the killer of all kinds of demons, and He always remains the Lord, even if He appears as the son of a particular devotee. The word kārdamam is significant, for it indicates that the Lord had some devotional affection or relationship in devotional service with Kardama and Devahūti. But we should not mistakenly understand that He was born just like an ordinary living entity from the semen of Kardama Muni in the womb of Devahūti.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.6
Bahu-tithe kale means “after a long time.” It formed by the rule bahu yuga gaṇasajghasya tithug. (Pānini 5.2.52) The Lord appeared, controlled by the strength of bhakti of Kardama. The Lord was already situated as the antaryāmī in Devahūti, like fire in wood. He then appeared externally as her son.
TEXT - SB 3.24.7
avādayaṁs tadā vyomni
vāditrāṇi ghanāghanāḥ
gāyanti taṁ sma gandharvā
nṛtyanty apsaraso mudā
SYNONYMS
avādayan—sounded; tadā—at that time; vyomni—in the sky; vāditrāṇi—musical instruments; ghanāghanāḥ—the rain clouds; gāyanti—sang; tam—to Him; sma—certainly; gandharvāḥ—the Gandharvas; nṛtyanti—danced; apsarasaḥ—the Apsarās; mudā—in joyful ecstasy.
TRANSLATION
At the time of His descent on earth, demigods in the form of raining clouds sounded musical instruments in the sky. The celestial musicians, the Gandharvas, sang the glories of the Lord, while celestial dancing girls known as Apsarās danced in joyful ecstasy.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.7
Ghanāghanāḥ means rumbling clouds, indicating the devatās. Amara-koṣa says that ghanāghana means rain cloud.
TEXT - SB 3.24.8
petuḥ sumanaso divyāḥ
khe-carair apavarjitāḥ
praseduś ca diśaḥ sarvā
ambhāṁsi ca manāṁsi ca
SYNONYMS
petuḥ—fell; sumanasaḥ—flowers; divyāḥ—beautiful; khe-caraiḥ—by the demigods who fly in the sky; apavarjitāḥ—dropped; praseduḥ—became satisfied; ca—and; diśaḥ—directions; sarvāḥ—all; ambhāṁsi—waters; ca—and; manāṁsi—minds; ca—and.
TRANSLATION
At the time of the Lord's appearance, the demigods flying freely in the sky showered flowers. All the directions, all the waters and everyone's mind became very satisfied.
PURPORT
It is learned herewith that in the higher sky there are living entities who can travel through the air without being hampered. Although we can travel in outer space, we are hampered by so many impediments, but they are not. We learn from the pages of Śrīmad-Bhāgavatam that the inhabitants of the planet called Siddhaloka can travel in space from one planet to another without impediment. They showered flowers on the earth when Lord Kapila, the son of Kardama, appeared.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.8
Apavarjitā means expelled.
TEXT - SB 3.24.9
tat kardamāśrama-padaṁ
sarasvatyā pariśritam
svayambhūḥ sākam ṛṣibhir
marīcy-ādibhir abhyayāt
SYNONYMS
tat—that; kardama—of Kardama; āśrama-padam—to the place of the hermitage; sarasvatyā—by the River Sarasvatī; pariśritam—surrounded; svayambhūḥ—Brahmā (the self-born); sākam—along with; ṛṣibhiḥ—the sages; marīci—the great sage Marīci; ādibhiḥ—and others; abhyayāt—he came there.
TRANSLATION
Brahmā, the first-born living being, went along with Marīci and other sages to the place of Kardama's hermitage, which was surrounded by the River Sarasvatī.
PURPORT
Brahmā is called Svayambhū because he is not born of any material father and mother. He is the first living creature and is born from the lotus which grows from the abdomen of the Supreme Personality of Godhead Garbhodakaśāyī Viṣṇu. Therefore he is called Svayambhū, self-born.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.9
Pariśritam means surrounded.
TEXT - SB 3.24.10
bhagavantaṁ paraṁ brahma
sattvenāṁśena śatru-han
tattva-saṅkhyāna-vijñaptyai
jātaṁ vidvān ajaḥ svarāṭ
SYNONYMS
bhagavantam—the Lord; param—supreme; brahma—Brahman; sattvena—having an uncontaminated existence; aṁśena—by a plenary portion; śatru-han—O killer of the enemy, Vidura; tattva-saṅkhyāna—the philosophy of the twenty-four material elements; vijñaptyai—for explaining; jātam—appeared; vidvān—knowing; ajaḥ—the unborn (Lord Brahmā); sva-rāṭ—independent.
TRANSLATION
Maitreya continued: O killer of the enemy, the unborn Lord Brahmā, who is almost independent in acquiring knowledge, could understand that a portion of the Supreme Personality of Godhead, in His quality of pure existence, had appeared in the womb of Devahūti just to explain the complete state of knowledge known as sāṅkhya-yoga.
PURPORT
In Bhagavad-gītā, Fifteenth Chapter, it is stated that the Lord Himself is the compiler of Vedānta-sūtra, and He is the perfect knower of Vedānta-sūtra. Similarly, the Sāṅkhya philosophy is compiled by the Supreme Personality of Godhead in His appearance as Kapila. There is an imitation Kapila who has a Sāṅkhya philosophical system, but Kapila the incarnation of God is different from that Kapila. Kapila the son of Kardama Muni, in His system of Sāṅkhya philosophy, very explicitly explained not only the material world but also the spiritual world. Brahmā could understand this fact because he is svarāṭ, almost independent in receiving knowledge. He is called svarāṭ because he did not go to any school or college to learn but learned everything from within. Because Brahmā is the first living creature within this universe, he had no teacher; his teacher was the Supreme Personality of Godhead Himself, who is seated in the heart of every living creature. Brahmā acquired knowledge directly from the Supreme Lord within the heart; therefore he is sometimes called svarāṭ and aja.
Another important point is stated here. Sattvenāṁśena: when the Supreme Personality of Godhead appears, He brings with Him all His paraphernalia of Vaikuṇṭha; therefore His name, His form, His quality, His paraphernalia and His entourage all belong to the transcendental world. Real goodness is in the transcendental world. Here in the material world, the quality of goodness is not pure. Goodness may exist, but there must also be some tinges of passion and ignorance. In the spiritual world the unalloyed quality of goodness prevails; there the quality of goodness is called śuddha-sattva, pure goodness. Another name for śuddha-sattva is vasudeva because God is born from Vasudeva. Another meaning is that when one is purely situated in the qualities of goodness, he can understand the form, name, quality, paraphernalia and entourage of the Supreme Personality of Godhead. The word aṁśena also indicates that the Supreme Personality of Godhead, Kṛṣṇa, appeared as Kapiladeva in a portion of His portion. God expands either as kalā or as aṁśa. Aṁśa means "direct expansion," and kalā means "expansion of the expansion." There is no difference between the expansion, the expansion of the expansion, and the Supreme Personality of Godhead directly, as there is no difference between one candle and another—but still the candle from which the others are lit is called the original. Kṛṣṇa, therefore, is called the Parabrahman, or the ultimate Godhead and cause of all causes.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.10
This form of Kapila was not a full form, but a portion which was śuddha-sattva (sattvena aṁśena). Brahmā understood that the Lord had appeared to teach particularly (vijyaptai) the philosophy which enumerates elements (tattva-saṅkhyāna). He worshipped (sabhājayan) him. He spoke with joyful senses (asubhiḥ). Asubhiḥ actually means life airs, but that also includes the senses. The word ca indicates Devahūti.
TEXT - SB 3.24.11
sabhājayan viśuddhena
cetasā tac-cikīrṣitam
prahṛṣyamāṇair asubhiḥ
kardamaṁ cedam abhyadhāt
SYNONYMS
sabhājayan—worshiping; viśuddhena—pure; cetasā—with a heart; tat—of the Supreme Personality of Godhead; cikīrṣitam—the intended activities; prahṛṣyamāṇaiḥ—gladdened; asubhiḥ—with senses; kardamam—to Kardama Muni; ca—and Devahūti; idam—this; abhyadhāt—spoke.
TRANSLATION
After worshiping the Supreme Lord with gladdened senses and a pure heart for His intended activities as an incarnation, Brahmā spoke as follows to Kardama and Devahūti.
PURPORT
As explained in Bhagavad-gītā, Fourth Chapter, anyone who understands the transcendental activities, the appearance and the disappearance of the Supreme Personality of Godhead is to be considered liberated. Brahmā, therefore, is a liberated soul. Although he is in charge of this material world, he is not exactly like the common living entity. Since he is liberated from the majority of the follies of the common living entities, he was in knowledge of the appearance of the Supreme Personality of Godhead, and he therefore worshiped the Lord's activities, and with a glad heart he also praised Kardama Muni because the Supreme Personality of Godhead, as Kapila, had appeared as his son. One who can become the father of the Supreme Personality of Godhead is certainly a great devotee. There is a verse spoken by a brāhmaṇa in which he says that he does not know what the Vedas and what the purāṇas are, but while others might be interested in the Vedas or purāṇas, he is interested in Nanda Mahārāja, who appeared as the father of Kṛṣṇa. The brāhmaṇa wanted to worship Nanda Mahārāja because the Supreme Personality of Godhead, as a child, crawled in the yard of his house. These are some of the good sentiments of devotees. If a recognized devotee brings forth the Supreme Personality of Godhead as his son, how he should be praised! Brahmā, therefore, not only worshiped the incarnation of Godhead Kapila but also praised His so-called father, Kardama Muni.
TEXT - SB 3.24.12
brahmovāca
tvayā me 'pacitis tāta
kalpitā nirvyalīkataḥ
yan me sañjagṛhe vākyaṁ
bhavān mānada mānayan
SYNONYMS
brahmā—Lord Brahmā; uvāca—said; tvayā—by you; me—my; apacitiḥ—worship; tāta—O son; kalpitā—is accomplished; nirvyalīkataḥ—without duplicity; yat—since; me—my; sañjagṛhe—have completely accepted; vākyam—instructions; bhavān—you; māna-da—O Kardama (one who offers honor to others); mānayan—respecting.
TRANSLATION
Lord Brahmā said: My dear son Kardama, since you have completely accepted my instructions without duplicity, showing them proper respect, you have worshiped me properly. Whatever instructions you took from me you have carried out, and thereby you have honored me.
PURPORT
Lord Brahmā, as the first living entity within the universe, is supposed to be the spiritual master of everyone, and he is also the father, the creator, of all beings. Kardama Muni is one of the Prajāpatis, or creators of the living entities, and he is also a son of Brahmā. Brahmā praises Kardama because he carried out the orders of the spiritual master in toto and without cheating. A conditioned soul in the material world has the disqualification of cheating. He has four disqualifications: he is sure to commit mistakes, he is sure to be illusioned, he is prone to cheat others, and his senses are imperfect. But if one carries out the order of the spiritual master by disciplic succession, or the paramparā system, he overcomes the four defects. Therefore, knowledge received from the bona fide spiritual master is not cheating. Any other knowledge which is manufactured by the conditioned soul is cheating only. Brahmā knew well that Kardama Muni exactly carried out the instructions received from him and that he actually honored his spiritual master. To honor the spiritual master means to carry out his instructions word for word.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.12
Apacitiḥ means performance of service.
TEXT - SB 3.24.13
etāvaty eva śuśrūṣā
kāryā pitari putrakaiḥ
bāḍham ity anumanyeta
gauraveṇa guror vacaḥ
SYNONYMS
etāvatī—to this extent; eva—exactly; śuśrūṣā—service; kāryā—ought to be rendered; pitari—to the father; putrakaiḥ—by the sons; bāḍham iti—accepting, "Yes, sir"; anumanyeta—he should obey; gauraveṇa—with due deference; guroḥ—of the guru; vacaḥ—commands.
TRANSLATION
Sons ought to render service to their father exactly to this extent. One should obey the command of his father or spiritual master with due deference, saying, "Yes, sir."
PURPORT
Two words in this verse are very important; one word is pitari, and another word is guroḥ. The son or disciple should accept the words of his spiritual master and father without hesitation. Whatever the father and the spiritual master order should be taken without argument: "Yes." There should be no instance in which the disciple or the son says, "This is not correct. I cannot carry it out." When he says that, he is fallen. The father and the spiritual master are on the same platform because a spiritual master is the second father. The higher classes are called dvija, twice-born. Whenever there is a question of birth, there must be a father. The first birth is made possible by the actual father, and the second birth is made possible by the spiritual master. Sometimes the father and the spiritual master may be the same man, and sometimes they are different men. In any case, the order of the father or the order of the spiritual master must be carried out without hesitation, with an immediate yes. There should be no argument. That is real service to the father and to the spiritual master. Viśvanātha Cakravartī Ṭhākura has stated that the order of the spiritual master is the life and soul of the disciples. As a man cannot separate his life from his body, a disciple cannot separate the order of the spiritual master from his life. If a disciple follows the instruction of the spiritual master in that way, he is sure to become perfect. This is confirmed in the Upaniṣads: the import of Vedic instruction is revealed automatically only to one who has implicit faith in the Supreme Personality of Godhead and in his spiritual master. One may be materially considered an illiterate man, but if he has faith in the spiritual master as well as in the Supreme Personality of Godhead, then the meaning of scriptural revelation is immediately manifested before him.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.13
Good sons will perform such service. Bāḍham means “I will do as you have instructed.”
TEXT - SB 3.24.14
imā duhitaraḥ satyas
tava vatsa sumadhyamāḥ
sargam etaṁ prabhāvaiḥ svair
bṛṁhayiṣyanty anekadhā
SYNONYMS
imāḥ—these; duhitaraḥ—daughters; satyaḥ—chaste; tava—your; vatsa—O my dear son; su-madhyamāḥ—thin-waisted; sargam—creation; etam—this; prabhāvaiḥ—by descendants; svaiḥ—their own; bṛṁhayiṣyanti—they will increase; aneka-dhā—in various ways.
TRANSLATION
Lord Brahmā then praised Kardama Muni's nine daughters, saying: All your thin-waisted daughters are certainly very chaste. I am sure they will increase this creation by their own descendants in various ways.
PURPORT
In the beginning of creation, Brahmā was concerned more or less with increasing the population, and when he saw that Kardama Muni had already begotten nine nice daughters, he was hopeful that through the daughters many children would come who would take charge of the creative principle of the material world. He was therefore happy to see them. The word sumadhyamā means "a good daughter of a beautiful woman." If she has a thin waist, a woman is considered very beautiful. All the daughters of Kardama Muni were of the same beautiful feature.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.14
If sons were not born, then creation would not increase. The creation will increase by these daughters aslo. Prabhāvaiḥ means “by portions having great powers.”
TEXT - SB 3.24.15
atas tvam ṛṣi-mukhyebhyo
yathā-śīlaṁ yathā-ruci
ātmajāḥ paridehy adya
vistṛṇīhi yaśo bhuvi
SYNONYMS
ataḥ—therefore; tvam—you; ṛṣi-mukhyebhyaḥ—unto the foremost sages; yathā-śīlam—according to temperament; yathā-ruci—according to taste; ātma-jāḥ—your daughters; paridehi—please give away; adya—today; vistṛṇīhi—spread; yaśaḥ—fame; bhuvi—over the universe.
TRANSLATION
Therefore, today please give away your daughters to the foremost of the sages, with due regard for the girls' temperaments and likings, and thereby spread your fame all over the universe.
PURPORT
The nine principal ṛṣis, or sages, are Marīci, Atri, Aṅgirā, Pulastya, Pulaha, Kratu, Bhṛgu, Vasiṣṭha and Atharvā. All these ṛṣis are most important, and Brahmā desired that the nine daughters already born of Kardama Muni be handed over to them. Here two words are used very significantly-yathā-śīlam and yathā-ruci. The daughters should be handed over to the respective ṛṣis, not blindly, but according to the combination of character and taste. That is the art of combining a man and woman. Man and woman should not be united simply on the consideration of sex life. There are many other considerations, especially character and taste. If the taste and character differ between the man and woman, their combination will be unhappy. Even about forty years ago, in Indian marriages, the taste and character of the boy and girl were first of all matched, and then they were allowed to marry. This was done under the direction of the respective parents. The parents used to astrologically determine the character and tastes of the boy and girl, and when they corresponded, the match was selected: "This girl and this boy are just suitable, and they should be married." Other considerations were less important. The same system was also advised in the beginning of the creation by Brahmā: "Your daughters should be handed over to the ṛṣis according to taste and character."
According to astrological calculation, a person is classified according to whether he belongs to the godly or demoniac quality. In that way the spouse was selected. A girl of godly quality should be handed over to a boy of godly quality. A girl of demoniac quality should be handed over to a boy of demoniac quality. Then they will be happy. But if the girl is demoniac and the boy is godly, then the combination is incompatible; they cannot be happy in such a marriage. At the present moment, because boys and girls are not married according to quality and character, most marriages are unhappy, and there is divorce.
It is foretold in the Twelfth Canto of the Bhāgavatam that in this age of Kali married life will be accepted on the consideration of sex only; when the boy and girl are pleased in sex, they get married, and when there is deficiency in sex, they separate. That is not actual marriage, but a combination of men and women like cats and dogs. Therefore, the children produced in the modern age are not exactly human beings. Human beings must be twice-born. A child is first born of a good father and mother, and then he is born again of the spiritual master and the Vedas. The first mother and father bring about his birth into the world; then the spiritual master and the Vedas become his second father and mother. According to the Vedic system of marriage for producing children, every man and woman was enlightened in spiritual knowledge, and at the time of their combination to produce a child, everything was scrutinizingly and scientifically done.
TEXT - SB 3.24.16
vedāham ādyaṁ puruṣam
avatīrṇaṁ sva-māyayā
bhūtānāṁ śevadhiṁ dehaṁ
bibhrāṇaṁ kapilaṁ mune
SYNONYMS
veda—know; aham—I; ādyam—the original; puruṣam—enjoyer; avatīrṇam—incarnated; sva-māyayā—by His own internal energy; bhūtānām—of all the living entities; śevadhim—the bestower of all desired, who is just like a vast treasure; deham—the body; bibhrāṇam—assuming; kapilam—Kapila Muni; mune—O sage Kardama.
TRANSLATION
O Kardama, I know that the original Supreme Personality of Godhead has now appeared as an incarnation by His internal energy. He is the bestower of all desired by the living entities, and He has now assumed the body of Kapila Muni.
PURPORT
In this verse we find the words puruṣam avatīrṇaṁ sva-māyayā. The Supreme Personality of Godhead is everlastingly, eternally the form of puruṣa, the predominator or enjoyer, and when He appears He never accepts anything of this material energy. The spiritual world is a manifestation of His personal, internal potency, whereas the material world is a manifestation of His material, or differentiated, energy. The word sva-māyayā, "by His own internal potency," indicates that whenever the Supreme Personality of Godhead descends, He comes in His own energy. He may assume the body of a human being, but that body is not material. In Bhagavad-gītā, therefore, it is clearly stated that only fools and rascals, mūḍhas, consider the body of Kṛṣṇa to be the body of a common human being. The word śevadhim means that He is the original bestower of all the necessities of life upon the living entities. In the Vedas also it is stated that He is the chief living entity and that He bestows all the desired necessities of other living entities. Because He is the bestower of the necessities of all others, He is called God. The Supreme is also a living entity; He is not impersonal. As we are individual, the Supreme Personality of Godhead is also individual—but He is the supreme individual. That is the difference between God and the ordinary living entities.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.16
By his energy alone, the Lord, treasure of the living entities-- who can bestow all desires and give pure knowledge-- has appeared. Accepting a body means that actually he has an eternal body, but that body now makes an appearance.
TEXT - SB 3.24.17
jñāna-vijñāna-yogena
karmaṇām uddharan jaṭāḥ
hiraṇya-keśaḥ padmākṣaḥ
padma-mudrā-padāmbujaḥ
SYNONYMS
jñāna—of scriptural knowledge; vijñāna—and application; yogena—by means of mystic yoga; karmaṇām—of material actions; uddharan—uprooting; jaṭāḥ—the roots; hiraṇya-keśaḥ—golden hair; padma-akṣaḥ—lotus-eyed; padma-mudrā—marked with the sign of the lotus; pada-ambujaḥ—having lotus feet.
TRANSLATION
By mystic yoga and the practical application of knowledge from the scriptures, Kapila Muni, who is characterized by His golden hair, His eyes just like lotus petals and His lotus feet, which bear the marks of lotus flowers, will uproot the deep-rooted desire for work in this material world.
PURPORT
In this verse the activities and bodily features of Kapila Muni are very nicely described. The activities of Kapila Muni are forecast herein: He will present the philosophy of Sāṅkhya in such a way that by studying His philosophy people will be able to uproot the deep-rooted desire for karma, fruitive activities. Everyone in this material world engages in achieving the fruits of his labor. A man tries to be happy by achieving the fruits of his own honest labor, but actually he becomes more and more entangled. One cannot get out of this entanglement unless he has perfect knowledge, or devotional service.
Those who are trying to get out of the entanglement by speculation are also doing their best, but in the Vedic scriptures we find that if one has taken to the devotional service of the Lord in Kṛṣṇa consciousness, he can very easily uproot the deep-rooted desire for fruitive activities. Sāṅkhya philosophy will be broadcast by Kapila Muni for that purpose. His bodily features are also described herein. Jñāna does not refer to ordinary research work. Jñāna entails receiving knowledge from the scriptures through the spiritual master by disciplic succession. In the modern age there is a tendency to do research by mental speculation and concoction. But the man who speculates forgets that he himself is subject to the four defects of nature: he is sure to commit mistakes, his senses are imperfect, he is sure to fall into illusion, and he is cheating. Unless one has perfect knowledge from disciplic succession, he simply puts forth some theories of his own creation; therefore he is cheating people. Jñāna means knowledge received through disciplic succession from the scriptures, and vijñāna means practical application of such knowledge. Kapila Muni's Sāṅkhya system of philosophy is based on jñāna and vijñāna.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.17
Brahmā speaks to Devahūti. Jñanam means knowledge of God without form, and vijñānam means knowledge of God with form. By these methods he will travel the earth to uproot (uddharan) the roots or vāsanā of karma. He will cut the knot in the heart made of ignorance concerning one’s svarūpa (avidyā) and false knowledge (samśaya).
TEXT - SB 3.24.18
eṣa mānavi te garbhaṁ
praviṣṭaḥ kaiṭabhārdanaḥ
avidyā-saṁśaya-granthiṁ
chittvā gāṁ vicariṣyati
SYNONYMS
eṣaḥ—the same Supreme Personality of Godhead; mānavi—O daughter of Manu; te—your; garbham—womb; praviṣṭaḥ—has entered; kaiṭabha-ardanaḥ—the killer of the demon Kaiṭabha; avidyā—of ignorance; saṁśaya—and of doubt; granthim—the knot; chittvā—cutting off; gām—the world; vicariṣyati—He will travel over.
TRANSLATION
Lord Brahmā then told Devahūti: My dear daughter of Manu, the same Supreme Personality of Godhead who killed the demon Kaiṭabha is now within your womb. He will cut off all the knots of your ignorance and doubt. Then He will travel all over the world.
PURPORT
Here the word avidyā is very significant. Avidyā means forgetfulness of one's identity. Every one of us is a spirit soul, but we have forgotten. We think, "I am this body." This is called avidyā. Saṁśaya-granthi means "doubtfulness." The knot of doubtfulness is tied when the soul identifies with the material world. That knot is also called ahaṅkāra, the junction of matter and spirit. By proper knowledge received from the scriptures in disciplic succession and by proper application of that knowledge, one can free himself from this binding combination of matter and spirit. Brahmā assures Devahūti that her son will enlighten her, and after enlightening her He will travel all over the world, distributing the system of Sāṅkhya philosophy.
The word saṁśaya means "doubtful knowledge." Speculative and pseudo yogic knowledge is all doubtful. At the present moment the so-called yoga system is prosecuted on the understanding that by agitation of the different stations of the bodily construction one can find that he is God. The mental speculators think similarly, but they are all doubtful. Real knowledge is expounded in Bhagavad-gītā: "Just become Kṛṣṇa conscious. Just worship Kṛṣṇa and become a devotee of Kṛṣṇa." That is real knowledge, and anyone who follows that system becomes perfect without a doubt.
TEXT - SB 3.24.19
ayaṁ siddha-gaṇādhīśaḥ
sāṅkhyācāryaiḥ susammataḥ
loke kapila ity ākhyāṁ
gantā te kīrti-vardhanaḥ
SYNONYMS
ayam—this Personality of Godhead; siddha-gaṇa—of the perfected sages; adhīśaḥ—the head; sāṅkhya-ācāryaiḥ—by ācāryas expert in Sāṅkhya philosophy; su-sammataḥ—approved according to Vedic principles; loke—in the world; kapilaḥ iti—as Kapila; ākhyām—celebrated; gantā—He will go about; te—your; kīrti—fame; vardhanaḥ—increasing.
TRANSLATION
Your son will be the head of all the perfected souls. He will be approved by the ācāryas expert in disseminating real knowledge, and among the people He will be celebrated by the name Kapila. As the son of Devahūti, He will increase your fame.
PURPORT
Sāṅkhya philosophy is the philosophical system enunciated by Kapila, the son of Devahūti. The other Kapila, who is not the son of Devahūti, is an imitation. This is the statement of Brahmā, and because we belong to Brahmā's disciplic succession we should accept his statement that the real Kapila is the son of Devahūti and that real Sāṅkhya philosophy is the system of philosophy which He introduced and which will be accepted by the ācāryas, the directors of spiritual discipline. The word susammata means "accepted by persons who are counted upon to give their good opinion."
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.19
This person is approved. There is another perfect sage called Kapila, founder of the Sāṅkhya philosophy who is not well approved. He will preach philosophy contrary to the theistic philosophy of the Vedas. It is said in the Padma Purāṇa:
kapilo vāsudevo’khyas tattvaṁ sāṅkhyaṁ jagāda ha
brahmādibhyaś ca devebhyo bhṛgvādibhyas tathaiva ca
tathaivāsuraye sarva-vedārthair upabṛṁhitam
sarva-vedaviruddhañ ca kapilo ’nyo jagāda ha
sāṅkhyam āsuraye anyasmai kutarka-paribṛṁhitam
Kapila or Vasudeva spoke the real Sāṅkhya, which is filled with the meaning of all the Vedas to Brahmā and others, the devatās, the sages such as Bhṛgu, and to a person called Āsuri. Another Kapila spoke Sāṅkhya which is contrary to the Vedas, filled with bad logic, to another person called Āsuri.
TEXT - SB 3.24.20
maitreya uvāca
tāv āśvāsya jagat-sraṣṭā
kumāraiḥ saha-nāradaḥ
haṁso haṁsena yānena
tri-dhāma-paramaṁ yayau
SYNONYMS
maitreyaḥ uvāca—Maitreya said; tau—the couple; āśvāsya—having reassured; jagat-sraṣṭā—the creator of the universe; kumāraiḥ—along with the Kumāras; saha-nāradaḥ—with Nārada; haṁsaḥ—Lord Brahmā; haṁsena yānena—by his swan carrier; tri-dhāma-paramam—to the highest planetary system; yayau—went.
TRANSLATION
Śrī Maitreya said: After thus speaking to Kardama Muni and his wife Devahūti, Lord Brahmā, the creator of the universe, who is also known as Haṁsa, went back to the highest of the three planetary systems on his swan carrier with the four Kumāras and Nārada.
PURPORT
The words haṁsena yānena are very significant here. Haṁsa-yāna, the airplane by which Brahmā travels all over outer space, resembles a swan. Brahmā is also known as Haṁsa because he can grasp the essence of everything. His abode is called tri-dhāma-paramam. There are three divisions of the universe—the upper planetary system, the middle planetary system and the lower planetary system—but his abode is above even Siddhaloka, the upper planetary system. He returned to his own planet with the four Kumāras and Nārada because they were not going to be married. The other ṛṣis who came with him, such as Marīci and Atri, remained there because they were to be married to the daughters of Kardama, but his other sons—Sanat, Sanaka, Sanandana, Sanātana and Nārada—went back with him in his swan-shaped airplane. The four Kumāras and Nārada are naiṣṭhika-brahmacārīs. Naiṣṭhika-brahmacārī refers to one who never wastes his semen at any time. They were not to attend the marriage ceremony of their other brothers, Marīci and the other sages, and therefore they went back with their father, Haṁsa.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.20
He went with the Kumāras. Saha is omitted. Brahma came with the five persons who retained their semen, having ordered Marīci and others to get married. Brahmā (haṁsah) went to Satyaloka, which is far beyond the third abode (tridhāma), Svargaloka.
TEXT - SB 3.24.21
gate śata-dhṛtau kṣattaḥ
kardamas tena coditaḥ
yathoditaṁ sva-duhitṝḥ
prādād viśva-sṛjāṁ tataḥ
SYNONYMS
gate—after he departed; śata-dhṛtau—Lord Brahmā; kṣattaḥ—O Vidura; kardamaḥ—Kardama Muni; tena—by him; coditaḥ—ordered; yathā-uditam—as told; sva-duhitṝḥ—his own daughters; prādāt—handed over; viśva-sṛjām—to the creators of the world's population; tataḥ—thereafter.
TRANSLATION
O Vidura, after the departure of Brahmā, Kardama Muni, having been ordered by Brahmā, handed over his nine daughters, as instructed, to the nine great sages who created the population of the world.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.21
Śata-dhṛtau means Brahmā. Yathoditam means according to scripture. He gave his daughters to the creators of the universal population (viśva-sṛjām).
TEXT - SB 3.24.22-23
marīcaye kalāṁ prādād
anasūyām athātraye
śraddhām aṅgirase 'yacchat
pulastyāya havirbhuvam
pulahāya gatiṁ yuktāṁ
kratave ca kriyāṁ satīm
khyātiṁ ca bhṛgave 'yacchad
vasiṣṭhāyāpy arundhatīm
SYNONYMS
marīcaye—unto Marīci; kalām—Kalā; prādāt—he handed over; anasūyām—Anasūyā; atha—then; atraye—unto Atri; śraddhām—Śraddhā; aṅgirase—unto Aṅgirā; ayacchat—he gave away; pulastyāya—unto Pulastya; havirbhuvam—Havirbhū; pulahāya—unto Pulaha; gatim—Gati; yuktām—suitable; kratave—unto Kratu; ca—and; kriyām—Kriyā; satīm—virtuous; khyātim—Khyāti; ca—and; bhṛgave—unto Bhṛgu; ayacchat—he gave away; vasiṣṭhāya—unto the sage Vasiṣṭha; api—also; arundhatīm—Arundhatī.
TRANSLATION
Kardama Muni handed over his daughter Kalā to Marīci, and another daughter, Anasūyā, to Atri. He delivered Śraddhā to Aṅgirā, and Havirbhū to Pulastya. He delivered Gati to Pulaha, the chaste Kriyā to Kratu, Khyāti to Bhṛgu, and Arundhatī to Vasiṣṭha.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.22-23
Yuktām means qualified or suitable.
TEXT - SB 3.24.24
atharvaṇe 'dadāc chāntiṁ
yayā yajño vitanyate
viprarṣabhān kṛtodvāhān
sadārān samalālayat
SYNONYMS
atharvaṇe—to Atharvā; adadāt—he gave away; śāntim—Śānti; yayā—by whom; yajñaḥ—sacrifice; vitanyate—is performed; vipra-ṛṣabhān—the foremost brāhmaṇas; kṛta-udvāhān—married; sa-dārān—with their wives; samalālayat—maintained them.
TRANSLATION
He delivered Śānti to Atharvā. Because of Śānti, sacrificial ceremonies are well performed. Thus he got the foremost brāhmaṇas married, and he maintained them along with their wives.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.24
Because of Śānti, sacrifices of austerities and knowledge became successful.
TEXT - SB 3.24.25
tatas ta ṛṣayaḥ kṣattaḥ
kṛta-dārā nimantrya tam
prātiṣṭhan nandim āpannāḥ
svaṁ svam āśrama-maṇḍalam
SYNONYMS
tataḥ—then; te—they; ṛṣayaḥ—the sages; kṣattaḥ—O Vidura; kṛta-dārāḥ—thus married; nimantrya—taking leave of; tam—Kardama; prātiṣṭhan—they departed; nandim—joy; āpannāḥ—obtained; svam svam—each to his own; āśrama-maṇḍalam—hermitage.
TRANSLATION
Thus married, the sages took leave of Kardama and departed full of joy, each for his own hermitage, O Vidura.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.25
Nimantrya means “asking if they could leave.” Nandim means joy.
TEXT - SB 3.24.26
sa cāvatīrṇaṁ tri-yugam
ājñāya vibudharṣabham
vivikta upasaṅgamya
praṇamya samabhāṣata
SYNONYMS
saḥ—the sage Kardama; ca—and; avatīrṇam—descended; tri-yugam—Viṣṇu; ājñāya—having understood; vibudha-ṛṣabham—the chief of the demigods; vivikte—in a secluded place; upasaṅgamya—having approached; praṇamya—offering obeisances; samabhāṣata—he spoke.
TRANSLATION
When Kardama Muni understood that the Supreme Personality of Godhead, the chief of all the demigods, Viṣṇu, had descended, Kardama approached Him in a secluded place, offered obeisances and spoke as follows.
PURPORT
Lord Viṣṇu is called tri-yuga. He appears in three yugas-Satya, Tretā and Dvāpara—but in Kali-yuga He does not appear. From the prayers of Prahlāda Mahārāja, however, we understand that He appears garbed as a devotee in Kali-yuga. Lord Caitanya is that devotee. Kṛṣṇa appeared in the form of a devotee, but although He never disclosed Himself, Rūpa Gosvāmī could understand His identity, for the Lord cannot hide Himself from a pure devotee. Rūpa Gosvāmī detected Him when he offered his first obeisances to Lord Caitanya. He knew that Lord Caitanya was Kṛṣṇa Himself and therefore offered his obeisances with the following words: "I offer my respects to Kṛṣṇa, who has now appeared as Lord Caitanya." This is also confirmed in the prayers of Prahlāda Mahārāja: in Kali-yuga He does not directly appear, but He appears as a devotee. Viṣṇu, therefore, is known as tri-yuga. Another explanation of tri-yuga is that He has three pairs of divine attributes, namely power and affluence, piety and renown, and wisdom and dispassion. According to Śrīdhara Svāmī, His three pairs of opulences are complete riches and complete strength, complete fame and complete beauty, and complete wisdom and complete renunciation. There are different interpretations of tri-yuga, but it is accepted by all learned scholars that tri-yuga means Viṣṇu. When Kardama Muni understood that his son, Kapila, was Viṣṇu Himself, he wanted to offer his obeisances. Therefore, when Kapila was alone he offered his respects and expressed his mind as follows.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.26
Sa means Kardama.
TEXT - SB 3.24.27
aho pāpacyamānānāṁ
niraye svair amaṅgalaiḥ
kālena bhūyasā nūnaṁ
prasīdantīha devatāḥ
SYNONYMS
aho—oh; pāpacyamānānām—with those being much afflicted; niraye—in the hellish material entanglement; svaiḥ—their own; amaṅgalaiḥ—by misdeeds; kālena bhūyasā—after a long time; nūnam—indeed; prasīdanti—they are pleased; iha—in this world; devatāḥ—the demigods.
TRANSLATION
Kardama Muni said: Oh, after a long time the demigods of this universe have become pleased with the suffering souls who are in material entanglement because of their own misdeeds.
PURPORT
This material world is a place for suffering, which is due to the misdeeds of the inhabitants, the conditioned souls themselves. The sufferings are not extraneously imposed upon them; rather, the conditioned souls create their own suffering by their own acts. In the forest, fire takes place automatically. It is not that someone has to go there and set a fire; because of friction among various trees, fire occurs automatically. When there is too much heat from the forest fire of this material world, the demigods, including Brahmā himself, being harassed, approach the Supreme Lord, the Supreme Personality of Godhead, and appeal to Him to alleviate the condition. Then the Supreme Personality of Godhead descends. In other words, when the demigods become distressed by the sufferings of the conditioned souls, they approach the Lord to remedy the suffering, and the Personality of Godhead descends. When the Lord descends, all the demigods become enlivened. Therefore Kardama Muni said, "After many, many years of human suffering, all the demigods are now satisfied because Kapiladeva, the incarnation of Godhead, has appeared."
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.27
Your appearance in my house without motive is because of your mercy only. I do not have any qualities that caused it. This is expressed in three verses. There are three types of persons seen in the world: worshippers of devatās, worshippers of Brahman and worshippers of the Supreme Lord, Bhagavān. Worship of devatās produces material results. They are pleased after a long time, within the worshipper’s lifetime, but not immediately, to the living beings burning in the hell of material existence. Then they give the desired results after a long time.
TEXT - SB 3.24.28
bahu-janma-vipakvena
samyag-yoga-samādhinā
draṣṭuṁ yatante yatayaḥ
śūnyāgāreṣu yat-padam
SYNONYMS
bahu—many; janma—after births; vipakvena—which is mature; samyak—perfect; yoga-samādhinā—by trance in yoga; draṣṭum—to see; yatante—they endeavor; yatayaḥ—the yogīs; śūnya-agāreṣu—in secluded places; yat—whose; padam—feet.
TRANSLATION
After many births, mature yogīs, by complete trance in yoga, endeavor in secluded places to see the lotus feet of the Supreme Personality of Godhead.
PURPORT
Some important things are mentioned here about yoga. The word bahu janma-vipakvena means "after many, many births of mature yoga practice." And another word, samyag-yoga-samādhinā, means "by complete practice of the yoga system." Complete practice of yoga means bhakti-yoga; unless one comes to the point of bhakti-yoga, or surrender unto the Supreme Personality of Godhead, one's yoga practice is not complete. This same point is corroborated in the Śrīmad Bhagavad-gītā. Bahūnāṁ janmanām ante: [Bg. 7.19] after many, many births, the jñānī who has matured in transcendental knowledge surrenders unto the Supreme Personality of Godhead. Kardama Muni repeats the same statement. After many, many years and many, many births of complete practice of yoga, one can see the lotus feet of the Supreme Lord in a secluded place. It is not that after one practices some sitting postures he immediately becomes perfect. One has to perform yoga a long time—"many, many births"—to become mature, and a yogī has to practice in a secluded place. One cannot practice yoga in a city or in a public park and declare that he has become God simply by some exchange of dollars. This is all bogus propaganda. Those who are actually yogīs practice in a secluded place, and after many, many births they become successful, provided they surrender unto the Supreme Personality of Godhead. This is the completion of yoga.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.28
Among the second type of persons, they achieve their goal only after many births. by samādhi through yoga, they try to attain direct contact with your impersonal form (padam).
TEXT - SB 3.24.29
sa eva bhagavān adya
helanaṁ na gaṇayya naḥ
gṛheṣu jāto grāmyāṇāṁ
yaḥ svānāṁ pakṣa-poṣaṇaḥ
SYNONYMS
saḥ eva—that very same; bhagavān—Supreme Personality of Godhead; adya—today; helanam—negligence; na—not; gaṇayya—considering high and low; naḥ—our; gṛheṣu—in the houses; jātaḥ—appeared; grāmyāṇām—of ordinary householders; yaḥ—He who; svānām—of His own devotees; pakṣa-poṣaṇaḥ—who supports the party.
TRANSLATION
Not considering the negligence of ordinary householders like us, that very same Supreme Personality of Godhead appears in our homes just to support His devotees.
PURPORT
Devotees are so affectionate toward the Personality of Godhead that although He does not appear before those who practice yoga in a secluded place even for many, many births, He agrees to appear in a householder's home where devotees engage in devotional service without material yoga practice. In other words, devotional service to the Lord is so easy that even a householder can see the Supreme Personality of Godhead as one of the members of his household, as his son, as Kardama Muni experienced. He was a householder, although a yogī, but he had the incarnation of the Supreme Personality of Godhead Kapila Muni as his son.
Devotional service is such a powerful transcendental method that it surpasses all other methods of transcendental realization. The Lord says, therefore, that He lives neither in Vaikuṇṭha nor in the heart of a yogī, but He lives where His pure devotees are always chanting and glorifying Him. The Supreme Personality of Godhead is known as bhakta-vatsala. He is never described as jñānī-vatsala or yogī-vatsala. He is always described as bhakta-vatsala because He is more inclined toward His devotees than toward other transcendentalists. In Bhagavad-gītā it is confirmed that only a devotee can understand Him as He is. Bhaktyā mām abhijānāti: [Bg. 18.55] "One can understand Me only by devotional service, not otherwise." That understanding alone is real because although jñānīs, mental speculators, can realize only the effulgence, or the bodily luster, of the Supreme Personality of Godhead, and yogīs can realize only the partial representation of the Supreme Personality of Godhead, a bhakta not only realizes Him as He is but also associates with the Personality of Godhead face to face.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.29
We, very lazy, are among the third type of persons. However, his mercy is unlimited. The Lord does not consider our negligence (helanam), treating him lightly. That is your very nature. You elevate even a shadow devotee to a high position. You support (paksā-poṣaṇaḥ) those who are devotees, considering them your relatives.
TEXT - SB 3.24.30
svīyaṁ vākyam ṛtaṁ kartum
avatīrṇo 'si me gṛhe
cikīrṣur bhagavān jñānaṁ
bhaktānāṁ māna-vardhanaḥ
SYNONYMS
svīyam—Your own; vākyam—words; ṛtam—true; kartum—to make; avatīrṇaḥ—descended; asi—You are; me gṛhe—in my house; cikīrṣuḥ—desirous of disseminating; bhagavān—the Personality of Godhead; jñānam—knowledge; bhaktānām—of the devotees; māna—the honor; vardhanaḥ—who increases.
TRANSLATION
Kardama Muni said: You, my dear Lord, who are always increasing the honor of Your devotees, have descended in my home just to fulfill Your word and disseminate the process of real knowledge.
PURPORT
When the Lord appeared before Kardama Muni after his mature yoga practice, He promised that He would become Kardama's son. He descended as the son of Kardama Muni in order to fulfill that promise. Another purpose of His appearance is cikīrṣur bhagavān jñānam, to distribute knowledge. Therefore, He is called bhaktānāṁ māna-vardhanaḥ, "He who increases the honor of His devotees." By distributing Sāṅkhya He would increase the honor of the devotees; therefore, Sāṅkhya philosophy is not dry mental speculation. Sāṅkhya philosophy means devotional service. How could the honor of the devotees be increased unless Sāṅkhya were meant for devotional service? Devotees are not interested in speculative knowledge; therefore, the Sāṅkhya enunciated by Kapila Muni is meant to establish one firmly in devotional service. Real knowledge and real liberation is to surrender unto the Supreme Personality of Godhead and engage in devotional service.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.30
Two verses expand on this point. You desire to teach Sāṅkhya, a method of knowledge, but you increase the respect for your devotees more than for the jñānīs, since the Lord has already established that knowledge is insignificant without bhakti.
TEXT - SB 3.24.31
tāny eva te 'bhirūpāṇi
rūpāṇi bhagavaṁs tava
yāni yāni ca rocante
sva-janānām arūpiṇaḥ
SYNONYMS
tāni—those; eva—truly; te—Your; abhirūpāṇi—suitable; rūpāṇi—forms; bhagavan—O Lord; tava—Your; yāni yāni—whichever; ca—and; rocante—are pleasing; sva-janānām—to Your own devotees; arūpiṇaḥ—of one with no material form.
TRANSLATION
My dear Lord, although You have no material form, You have Your own innumerable forms. They truly are Your transcendental forms, which are pleasing to Your devotees.
PURPORT
In the Brahma-saṁhitā it is stated that the Lord is one Absolute, but He has ananta, or innumerable, forms. Advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. The Lord is the original form, but still He has multiforms. Those multiforms are manifested by Him transcendentally, according to the tastes of His multidevotees. It is understood that once Hanumān, the great devotee of Lord Rāmacandra, said that he knew that Nārāyaṇa, the husband of Lakṣmī, and Rāma, the husband of Sītā, are one and the same, and that there is no difference between Lakṣmī and Sītā, but as for himself, he liked the form of Lord Rāma. In a similar way, some devotees worship the original form of Kṛṣṇa. When we say "Kṛṣṇa" we refer to all forms of the Lord—not only Kṛṣṇa, but Rāma, Nṛsiṁha, Varāha, Nārāyaṇa, etc. The varieties of transcendental forms exist simultaneously. That is also stated in the Brahma-saṁhitā: rāmādi-mūrtiṣu. .. nānāvatāram. He already exists in multiforms, but none of the forms are material. Śrīdhara Svāmī has commented that arūpiṇaḥ, "without form," means without material form. The Lord has form, otherwise how can it be stated here, tāny eva te 'bhirūpāṇi rūpāṇi bhagavaṁs tava: "You have Your forms, but they are not material. Materially You have no form, but spiritually, transcendentally, You have multiforms"? Māyāvādī philosophers cannot understand these transcendental forms of the Lord, and being disappointed, they say that the Supreme Lord is impersonal. But that is not a fact; whenever there is form there is a person. Many times in many Vedic literatures the Lord is described as puruṣa, which means "the original form, the original enjoyer." The conclusion is that the Lord has no material form, and yet, according to the liking of different grades of devotees, He simultaneously exists in multiforms, such as Rāma, Nṛsiṁha, Varāha, Nārāyaṇa and Mukunda. There are many thousands and thousands of forms, but they are all viṣṇu-tattva, Kṛṣṇa.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.31
These are suitable forms--forms of eternity, knowledge and bliss--belonging to you who are eternity, knowledge and bliss, which are pleasing to your devotees. Other forms, not pleasing to the devotees, are actually are not your forms but are māyā forms, since you are without material form. This is Śrīdhara Svāmī’s meaning of arūpiṇaḥ. Though the universal form is pleasing as an object of meditation in the preliminary stage for some devotees, it is not pleasing later. That form being material is not the Lord’s personal form. That is the intended meaning.
TEXT - SB 3.24.32
tvāṁ sūribhis tattva-bubhutsayāddhā
sadābhivādārhaṇa-pāda-pīṭham
aiśvarya-vairāgya-yaśo-'vabodha-
vīrya-śriyā pūrtam ahaṁ prapadye
SYNONYMS
tvām—unto You; sūribhiḥ—by the great sages; tattva—the Absolute Truth; bubhutsayā—with a desire to understand; addhā—certainly; sadā—always; abhivāda—of worshipful respects; arhaṇa—which are worthy; pāda—of Your feet; pīṭham—to the seat; aiśvarya—opulence; vairāgya—renunciation; yaśaḥ—fame; avabodha—knowledge; vīrya—strength; śriyā—with beauty; pūrtam—who are full; aham—I; prapadye—surrender.
TRANSLATION
My dear Lord, Your lotus feet are the reservoir that always deserves to receive worshipful homage from all great sages eager to understand the Absolute Truth. You are full in opulence, renunciation, transcendental fame, knowledge, strength and beauty, and therefore I surrender myself unto Your lotus feet.
PURPORT
Actually, those who are searching after the Absolute Truth must take shelter of the lotus feet of the Supreme Personality of Godhead and worship Him. In Bhagavad-gītā Lord Kṛṣṇa advised Arjuna many times to surrender unto Him, especially at the end of the Ninth Chapter—man-manā bhava mad-bhaktaḥ: "If you want to be perfect, just always think of Me, become My devotee, worship Me and offer your obeisances to Me. In this way you will understand Me, the Personality of Godhead, and ultimately you will come back to Me, back to Godhead, back home." Why is it so? The Lord is always full in six opulences, as mentioned herein: wealth, renunciation, fame, knowledge, strength and beauty. The word pūrtam means "in full." No one can claim that all wealth belongs to him, but Kṛṣṇa can claim it, since He has full wealth. Similarly, He is full in knowledge, renunciation, strength and beauty. He is full in everything, and no one can surpass Him. Another one of Kṛṣṇa's names is asamaurdhva, which means that no one is equal to or greater than Him.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.32
Speaking of the qualities of the suitable forms of the Lord which please the devotees, Kardama now describes Kapila. He lists the six great qualities of the lord: aiśvarya, varirāgya, yaśa, jñāna, vīrya and śrī, which define Bhagavān. The Lord is a great reservoir (pūrtam) of these spiritual qualities, which becomes the object of address, worship and service by the devotees. This indicates that this form is his real form, full of the six qualities, and fully spiritual.
TEXT - SB 3.24.33
paraṁ pradhānaṁ puruṣaṁ mahāntaṁ
kālaṁ kaviṁ tri-vṛtaṁ loka-pālam
ātmānubhūtyānugata-prapañcaṁ
svacchanda-śaktiṁ kapilaṁ prapadye
SYNONYMS
param—transcendental; pradhānam—supreme; puruṣam—person; mahāntam—who is the origin of the material world; kālam—who is time; kavim—fully cognizant; tri-vṛtam—three modes of material nature; loka-pālam—who is the maintainer of all the universes; ātma—in Himself; anubhūtya—by internal potency; anugata—dissolved; prapañcam—whose material manifestations; sva-chanda—independently; śaktim—who is powerful; kapilam—to Lord Kapila; prapadye—I surrender.
TRANSLATION
I surrender unto the Supreme Personality of Godhead, descended in the form of Kapila, who is independently powerful and transcendental, who is the Supreme Person and the Lord of the sum total of matter and the element of time, who is the fully cognizant maintainer of all the universes under the three modes of material nature, and who absorbs the material manifestations after their dissolution.
PURPORT
The six opulences—wealth, strength, fame, beauty, knowledge and renunciation—are indicated here by Kardama Muni, who addresses Kapila Muni, his son, as param. The word param is used in the beginning of Śrīmad-Bhāgavatam, in the phrase paraṁ satyam, to refer to the summum bonum, or the Supreme Personality of Godhead. param is explained further by the next word, pradhānam, which means the chief, the origin, the source of everything—sarva-kāraṇa-kāraṇam [Bs. 5.1]—the cause of all causes. The Supreme Personality of Godhead is not formless; He is puruṣam, or the enjoyer, the original person. He is the time element and is all-cognizant. He knows everything—past, present and future—as confirmed in Bhagavad-gītā. The Lord says, "I know everything—present, past and future—in every corner of the universe." The material world, which is moving under the spell of the three modes of nature, is also a manifestation of His energy. parāsya śaktir vividhaiva śrūyate: everything that we see is an interaction of His energies (Śvetāśvatara Upaniṣad 6.8 [Cc. Madhya 13.65, purport]). parasya brahmaṇaḥ śaktis tathedam akhilaṁ jagat. This is the version of the Viṣṇu Purāṇa. We can understand that whatever we see is an interaction of the three modes of material nature, but actually it is all an interaction of the Lord's energy. Loka-pālam: He is actually the maintainer of all living entities. Nityo nityānām: He is the chief of all living entities; He is one, but He maintains many, many living entities. God maintains all other living entities, but no one can maintain God. That is His svacchanda-śakti; He is not dependent on others. Someone may call himself independent, but he is still dependent on someone higher. The Personality of Godhead, however, is absolute; there is no one higher than or equal to Him.
Kapila Muni appeared as the son of Kardama Muni, but because Kapila is an incarnation of the Supreme Personality of Godhead, Kardama Muni offered respectful obeisances unto Him with full surrender. Another word in this verse is very important: ātmānubhūtyānugata-prapañcam. The Lord descends either as Kapila or Rāma, Nṛsiṁha or Varāha, and whatever forms He assumes in the material world are all manifestations of His own personal internal energy. They are never forms of the material energy. The ordinary living entities who are manifested in this material world have bodies created by the material energy, but when Kṛṣṇa or any one of His expansions or parts of the expansions descends on this material world, although He appears to have a material body, His body is not material. He always has a transcendental body. But fools and rascals, who are called mūḍhas, consider Him one of them, and therefore they deride Him. They refuse to accept Kṛṣṇa as the Supreme Personality of Godhead because they cannot understand Him. In Bhagavad-gītā Kṛṣṇa says, avajānanti māṁ mūḍhāḥ: [Bg. 9.11] "Those who are rascals and fools deride Me." When God descends in a form, this does not mean that He assumes His form with the help of the material energy. He manifests His spiritual form as He exists in His spiritual kingdom.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.33
Having described the Lord’s powers, he speaks of unsuitable material forms of the Lord. I surrender to you Kapila, who is the form of the external energy pradhāna, which is different (param) from you. That is a material form. You are also the jīva (puruṣam), the mahat-tattva (mahāntam), and time the agitator of prakṛti and the jīva. You are the mahat-tattva transformed into sūtra (rajo-guṇa condition), and the ahaṅkāra (trivṛtam). You are the protectors of the directions such as Indra. You are the material universe, since you are the antaryāmī of it: you have entered (anugata) matter though you are situated outside of matter, by your spiritual energy (ātmānubhūtyā). And because you are the cause of the material world you are identified as the world. You are the possessor of independent śaktis such as māyā. Because the whole universe is created by your māya-śakti under your will, and because you are not different from your śakti, and because you, the cause, are not different from the effect, this world of māyā is your form, though it is not the pleasing form.
TEXT - SB 3.24.34
ā smābhipṛcche 'dya patiṁ prajānāṁ
tvayāvatīrṇarṇa utāpta-kāmaḥ
parivrajat-padavīm āsthito 'haṁ
cariṣye tvāṁ hṛdi yuñjan viśokaḥ
SYNONYMS
ā sma abhipṛcche—I am inquiring; adya—now; patim—the Lord; prajānām—of all created beings; tvayā—by You; avatīrṇa-ṛṇaḥ—free from debts; uta—and; āpta—fulfilled; kāmaḥ—desires; parivrajat—of an itinerant mendicant; padavīm—the path; āsthitaḥ—accepting; aham—I; cariṣye—I shall wander; tvām—You; hṛdi—in my heart; yuñjan—keeping; viśokaḥ—free from lamentation.
TRANSLATION
Today I have something to ask from You, who are the Lord of all living entities. Since I have now been liberated by You from my debts to my father, and since all my desires are fulfilled, I wish to accept the order of an itinerant mendicant. Renouncing this family life, I wish to wander about, free from lamentation, thinking always of You in my heart.
PURPORT
Actually, sannyāsa, or renunciation of material household life, necessitates complete absorption in Kṛṣṇa consciousness and immersion in the self. One does not take sannyāsa, freedom from family responsibility in the renounced order of life, to make another family or to create an embarrassing transcendental fraud in the name of sannyāsa. The sannyāsī's business is not to become proprietor of so many things and amass money from the innocent public. A sannyāsī is proud that he is always thinking of Kṛṣṇa within himself. Of course, there are two kinds of devotees of the Lord. One is called goṣṭhy-ānandī, which means those who are preachers and have many followers for preaching the glories of the Lord and who live among those many, many followers just to organize missionary activities. Other devotees are ātmānandī, or self-satisfied, and do not take the risk of preaching work. They remain, therefore, alone with God. In this classification was Kardama Muni. He wanted to be free from all anxieties and remain alone within his heart with the Supreme Personality of Godhead. Parivrāja means "an itinerant mendicant." A mendicant sannyāsī should not live anywhere for more than three days. He must be always moving because his duty is to move from door to door and enlighten people about Kṛṣṇa consciousness.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.34
Now I ask for the order to renounce. Sma is without sandhi for metrical reasons. The debt, the order of my father to produce offspring, has been liquidated by your appearance. My desire is fulfilled. Accepting the path of renunciation, remembering you in my heart, I will wander about here and there. Kardama contemplated in his mind: I have been fixed in my Lord Nārāyaṇa since birth as a servant. Now, with the birth of a son, it will be hard to avoid having fatherly affection for the Lord. But the simultaneous mixture of dāsya and vāsalya is not suitable. However, the independent Lord, sinking me in the ocean of lamentation, will quickly have me renounce. Why should I not immediately renounce? I will not commit an offence to the Lord in giving him up when he appeared in my house, because the worshipable lord is dependent on worship, according to the Vaiṣṇavas. Thus one should have more eagerness for worshipping the Lord than for the Lord himself. I wish to worship him without interruption in a solitary forest, twenty-four hours a day.
TEXT - SB 3.24.35
śrī-bhagavān uvāca
mayā proktaṁ hi lokasya
pramāṇaṁ satya-laukike
athājani mayā tubhyaṁ
yad avocam ṛtaṁ mune
SYNONYMS
śrī-bhagavān uvāca—the Supreme Personality of Godhead said; mayā—by Me; proktam—spoken; hi—in fact; lokasya—for the people; pramāṇam—authority; satya—spoken in scripture; laukike—and in ordinary speech; atha—therefore; ajani—there was birth; mayā—by Me; tubhyam—to you; yat—that which; avocam—I said; ṛtam—true; mune—O sage.
TRANSLATION
The Personality of Godhead Kapila said: Whatever I speak, whether directly or in the scriptures, is authoritative in all respects for the people of the world. O Muni, because I told you before that I would become your son, I have descended to fulfill this truth.
PURPORT
Kardama Muni was to leave his family life to completely engage in the service of the Lord. But since he knew that the Lord Himself, as Kapila, had taken birth in his home as his own son, why was he preparing to leave home to search out self-realization or God realization? God Himself was present in his home—why should he leave home? Such a question may certainly arise. But here it is said that whatever is spoken in the Vedas and whatever is practiced in accordance with the injunctions of the Vedas is to be accepted as authoritative in society. Vedic authority says that a householder must leave home after his fiftieth year. Pañcāśordhvaṁ vanaṁ vrajet: one must leave his family life and enter the forest after the age of fifty. This is an authoritative statement of the Vedas, based on the division of social life into four departments of activity—brahmacarya, gṛhastha, vānaprastha and sannyāsa.
Kardama Muni practiced yoga very rigidly as a brahmacārī before his marriage, and he became so powerful and attained so much mystic power that his father, Brahmā, ordered him to marry and beget children as a householder. Kardama did that also; he begot nine good daughters and one son, Kapila Muni, and thus his householder duty was also performed nicely, and now his duty was to leave. Even though he had the Supreme Personality of Godhead as his son, he had to respect the authority of the Vedas. This is a very important lesson. Even if one has God in his home as his son, one should still follow the Vedic injunctions. It is stated, mahājano yena gataḥ sa panthāḥ: [Cc. Madhya 17.186] one should traverse the path which is followed by great personalities.
Kardama Muni's example is very instructive, for in spite of having the Supreme Personality of Godhead as his son, he left home just to obey the authority of the Vedic injunction. Kardama Muni states here the main purpose of his leaving home: while traveling all over the world as a mendicant, he would always remember the Supreme Personality of Godhead within his heart and thereby be freed from all the anxieties of material existence. In this age of Kali-yuga sannyāsa is prohibited because persons in this age are all śūdras and cannot follow the rules and regulations of sannyāsa life. It is very commonly found that so-called sannyāsīs are addicted to nonsense—even to having private relationships with women. This is the abominable situation in this age. Although they dress themselves as sannyāsīs, they still cannot free themselves from the four principles of sinful life, namely illicit sex life, meat-eating, intoxication and gambling. Since they are not freed from these four principles, they are cheating the public by posing as svāmīs.
In Kali-yuga the injunction is that no one should accept sannyāsa. Of course, those who actually follow the rules and regulations must take sannyāsa. Generally, however, people are unable to accept sannyāsa life, and therefore Caitanya Mahāprabhu stressed, kalau nāsty eva nāsty eva na-sty eva gatir anyathā. In this age there is no other alternative, no other alternative, no other alternative than to chant the holy name of the Lord: Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare. The main purpose of sannyāsa life is to be in constant companionship with the Supreme Lord, either by thinking of Him within the heart or hearing of Him through aural reception. In this age, hearing is more important than thinking because one's thinking may be disturbed by mental agitation, but if one concentrates on hearing, he will be forced to associate with the sound vibration of Kṛṣṇa. Kṛṣṇa and the sound vibration "Kṛṣṇa" are nondifferent, so if one loudly vibrates Hare Kṛṣṇa, he will be able to think of Kṛṣṇa immediately. This process of chanting is the best process of self-realization in this age; therefore Lord Caitanya preached it so nicely for the benefit of all humanity.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.35
O great sage! You want to act according to my wish since I have said that it is necessary to worship me, giving up everything. Certainly (hi), I have said “Give up everything” in the Gīta (18.66). That is proof for the people. This applies to worldly and ultimate affairs. The worldly principle of taking a wife stated by Manu and others is the authoritative statement concerning worldly affairs (laukika). The uncommon (satya) principle however is to attain me. This is also an authoritative statement for the people, uttered by me, concerning the highest principle, bhāgavad-dharma. It is said:
ye vai bhagavatā proktā upāyā hy ātma-labdhaye
añjaḥ puṁsām aviduṣāṁ viddhi bhāgavatān hi tān
Even ignorant living entities can very easily come to know the Supreme Lord if they adopt those means prescribed by the Supreme Lord. The process recommended by the Lord is to be known as bhāgavata-dharma. SB 11.2.34
Therefore you have considered things properly in giving up everything and departing. He gives an example of his own words being authoritative. I took birth because I said to you that I would be your son. That is the truth.
TEXT - SB 3.24.36
etan me janma loke 'smin
mumukṣūṇāṁ durāśayāt
prasaṅkhyānāya tattvānāṁ
sammatāyātma-darśane
SYNONYMS
etat—this; me—My; janma—birth; loke—in the world; asmin—in this; mumukṣūṇām—by those great sages seeking liberation; durāśayāt—from unnecessary material desires; prasaṅkhyānāya—for explaining; tattvānām—of the truths; sammatāya—which is highly esteemed; ātma-darśane—in self-realization.
TRANSLATION
My appearance in this world is especially to explain the philosophy of Sāṅkhya, which is highly esteemed for self-realization by those desiring freedom from the entanglement of unnecessary material desires.
PURPORT
Here the word durāśayāt is very significant. Dur refers to trouble or duḥkha, miseries. Āśayāt means "from the shelter." We conditioned souls have taken shelter of the material body, which is full of troubles and miseries. Foolish people cannot understand the situation, and this is called ignorance, illusion, or the spell of māyā. Human society should very seriously understand that the body itself is the source of all miserable life. Modern civilization is supposed to be making advancement in scientific knowledge, but what is this scientific knowledge? It is based on bodily comforts only, without knowledge that however comfortably one maintains his body, the body is destructible. As stated in Bhagavad-gītā, antavanta ime dehāḥ: these bodies are destined to be destroyed. Nityasyoktāḥ śarīriṇaḥ refers to the living soul, or the living spark, within the body. That soul is eternal, but the body is not eternal. For our activity we must have a body; without a body, without sense organs, there is no activity. But people are not inquiring whether it is possible to have an eternal body. Actually they aspire for an eternal body because even though they engage in sense enjoyment, that sense enjoyment is not eternal. They are therefore in want of something which they can enjoy eternally, but they do not understand how to attain that perfection. Sāṅkhya philosophy, therefore, as stated herein by Kapiladeva, is tattvānām. The Sāṅkhya philosophy system is designed to afford understanding of the real truth. What is that real truth? The real truth is knowledge of how to get out of the material body, which is the source of all trouble. Lord Kapila's incarnation, or descent, is especially meant for this purpose. That is clearly stated here.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.36
The Lord explains the reason for his appearance. Please understand my appearance is to explain principles suitable for realizing the self to those desiring liberation from the sinful subtle body (durāśayāt). The verb is in the next verse.
TEXT - SB 3.24.37
eṣa ātma-patho 'vyakto
naṣṭaḥ kālena bhūyasā
taṁ pravartayituṁ deham
imaṁ viddhi mayā bhṛtam
SYNONYMS
eṣaḥ—this; ātma-pathaḥ—path of self-realization; avyaktaḥ—difficult to be known; naṣṭaḥ—lost; kālena bhūyasā—in the course of time; tam—this; pravartayitum—to introduce again; deham—body; imam—this; viddhi—please know; mayā—by Me; bhṛtam—assumed.
TRANSLATION
This path of self-realization, which is difficult to understand, has now been lost in the course of time. Please know that I have assumed this body of Kapila to introduce and explain this philosophy to human society again.
PURPORT
It is not true that Sāṅkhya philosophy is a new system of philosophy introduced by Kapila as material philosophers introduce new kinds of mental speculative thought to supersede that of another philosopher. On the material platform, everyone, especially the mental speculator, tries to be more prominent than others. The field of activity of the speculators is the mind; there is no limit to the different ways in which one can agitate the mind. The mind can be unlimitedly agitated, and thus one can put forward an unlimited number of theories. Sāṅkhya philosophy is not like that; it is not mental speculation. It is factual, but at the time of Kapila it was lost.
In due course of time, a particular type of knowledge may be lost or may be covered for the time being; that is the nature of this material world. A similar statement was made by Lord Kṛṣṇa in Bhagavad-gītā. Sa kāleneha mahatā yogo naṣṭaḥ: "In course of time the yoga system as stated in Bhagavad-gītā was lost." It was coming in paramparā, in disciplic succession, but due to the passage of time it was lost. The time factor is so pressing that in the course of time everything within this material world is spoiled or lost. The yoga system of Bhagavad-gītā was lost before the meeting of Kṛṣṇa and Arjuna. Therefore Kṛṣṇa again enunciated the same ancient yoga system to Arjuna, who could actually understand Bhagavad-gītā. Similarly, Kapila also said that the system of Sāṅkhya philosophy was not exactly being introduced by Him; it was already current, but in course of time it was mysteriously lost, and therefore He appeared to reintroduce it. That is the purpose of the incarnation of Godhead. Yadā yadā hi dharmasya glānir bhavati bhārata [Bg. 4.7]. Dharma means the real occupation of the living entity. When there is a discrepancy in the eternal occupation of the living entity, the Lord comes and introduces the real occupation of life. Any so-called religious system that is not in the line of devotional service is called adharma-saṁsthāpana. When people forget their eternal relationship with God and engage in something other than devotional service, their engagement is called irreligion. How one can get out of the miserable condition of material life is stated in Sāṅkhya philosophy, and the Lord Himself is explaining this sublime system.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.37
Avyaktaḥ means subtle. Though the Lord and his body are non-different, spiritual intelligence introduces difference even where there is non-difference. Thus the Lord says “I have taken this body.” This is a customary expression. It is like the following statement (which also cannot be taken literally.)
sattvaṁ rajas tama iti nirguṇasya guṇās trayaḥ
sthiti-sarga-nirodheṣu gṛhītā māyayā vibhoḥ
The three guṇas of sattva, rajas and tamas, belonging to the Lord without guṇas, are accepted by the māyā of the Lord for creation, maintenance and destruction. SB 2.5.18
TEXT - SB 3.24.38
gaccha kāmaṁ mayāpṛṣṭo
mayi sannyasta-karmaṇā
jitvā sudurjayaṁ mṛtyum
amṛtatvāya māṁ bhaja
SYNONYMS
gaccha—go; kāmam—as you wish; mayā—by Me; āpṛṣṭaḥ—sanctioned; mayi—to Me; sannyasta—completely surrendered; karmaṇā—with your activities; jitvā—having conquered; sudurjayam—insurmountable; mṛtyum—death; amṛtatvāya—for eternal life; mām—unto Me; bhaja—engage in devotional service.
TRANSLATION
Now, being sanctioned by Me, go as you desire, surrendering all your activities to Me. Conquering insurmountable death, worship Me for eternal life.
PURPORT
The purpose of Sāṅkhya philosophy is stated herein. If anyone wants real, eternal life, he has to engage himself in devotional service, or Kṛṣṇa consciousness. To become free from birth and death is not an easy task. Birth and death are natural to this material body. Sudurjayam means "very, very difficult to overcome." The modern so-called scientists do not have sufficient means to understand the process of victory over birth and death. Therefore, they set aside the question of birth and death; they do not consider it. They simply engage in the problems of the material body, which is transient and sure to end.
Actually, human life is meant for conquering the insurmountable process of birth and death. That can be done as stated here. Māṁ bhaja: one must engage in the devotional service of the Lord. In Bhagavad-gītā also the Lord says, man-manā bhava mad-bhaktaḥ: "Just become My devotee. Just worship Me." [Bg. 9.34] But foolish so-called scholars say that it is not Kṛṣṇa whom we must worship and to whom we must surrender; it is something else. Without Kṛṣṇa's mercy, therefore, no one can understand the Sāṅkhya philosophy or any philosophy which is especially meant for liberation. Vedic knowledge confirms that one becomes entangled in this material life because of ignorance and that one can become free from material embarrassment by becoming situated in factual knowledge. Sāṅkhya means that factual knowledge by which one can get out of the material entanglement.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.38
Just as you are asking to go, I am asking you to stay. It would be harsh for me to tell you to go, and even if you stay here your desire will be fulfilled. If you are determined to go, then go as you wish. Worship me for immortality. This recalls the śruti text avidyayā mṛtum tīrtvā vidyayāmṛtam aśmute: by karma cross over obstacles, and by knowledge attain eternal life. (Iśopaniṣad) Or, you will not have birth again because of my association, since you will have attained a position as my associate, having birth only in the sense that Rāma and Kṛṣṇa take birth, though they are without death.
TEXT - SB 3.24.39
mām ātmānaṁ svayaṁ-jyotiḥ
sarva-bhūta-guhāśayam
ātmany evātmanā vīkṣya
viśoko 'bhayam ṛcchasi
SYNONYMS
mām—Me; ātmānam—the Supreme Soul, or Paramātmā; svayam-jyotiḥ—self-effulgent; sarva-bhūta—of all beings; guhā—in the hearts; āśayam—dwelling; ātmani—in your own heart; eva—indeed; ātmanā—through your intellect; vīkṣya—always seeing, always thinking; viśokaḥ—free from lamentation; abhayam—fearlessness; ṛcchasi—you will achieve.
TRANSLATION
In your own heart, through your intellect, you will always see Me, the supreme self-effulgent soul dwelling within the hearts of all living entities. Thus you will achieve the state of eternal life, free from all lamentation and fear.
PURPORT
People are very anxious to understand the Absolute Truth in various ways, especially by experiencing the brahmajyoti, or Brahman effulgence, by meditation and by mental speculation. But Kapiladeva uses the word mām to emphasize that the Personality of Godhead is the ultimate feature of the Absolute Truth. In Bhagavad-gītā the Personality of Godhead always says mām, "unto Me," but the rascals misinterpret the clear meaning. Mām is the Supreme Personality of Godhead. If one can see the Supreme Personality of Godhead as He appears in different incarnations and understand that He has not assumed a material body but is present in His own eternal, spiritual form, then one can understand the nature of the Personality of Godhead. Since the less intelligent cannot understand this point, it is stressed everywhere again and again. Simply by seeing the form of the Lord as He presents Himself by His own internal potency as Kṛṣṇa or Rāma or Kapila, one can directly see the brahmajyoti, because the brahmajyoti is no more than the effulgence of His bodily luster. Since the sunshine is the luster of the sun planet, by seeing the sun one automatically sees the sunshine; similarly, by seeing the Supreme Personality of Godhead one simultaneously sees and experiences the Paramātmā feature as well as the impersonal Brahman feature of the Supreme.
The Bhāgavatam has already enunciated that the Absolute Truth is present in three features—in the beginning as the impersonal Brahman, in the next stage as the Paramātmā in everyone's heart, and, at last, as the ultimate realization of the Absolute Truth, Bhagavān, the Supreme Personality of Godhead. One who sees the Supreme Person can automatically realize the other features, namely the Paramātmā and Brahman features of the Lord. The words used here are viśoko 'bhayam ṛcchasi. Simply by seeing the Personality of Godhead one realizes everything, and the result is that one becomes situated on the platform where there is no lamentation and no fear. This can be attained simply by devotional service to the Personality of Godhead.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.39
This form has been mentioned:
kecit sva-dehāntar-hṛdayāvakāśe
prādeśa-mātraṁ puruṣaṁ vasantam
catur-bhujaṁ kañja-rathāṅga-śaṅkha-
gadā-dharaṁ dhāraṇayā smaranti
Others conceive of the Lord, residing within the body in the region of the heart and measuring only eight inches, with four hands carrying a lotus, a wheel of a chariot, a conchshell and a club respectively. SB 2.2.8
You will see the antaryāmī, Śukla, within yourself (ātmani), by your intelligence (ātmanā).
TEXT - SB 3.24.40
mātra ādhyātmikīṁ vidyāṁ
śamanīṁ sarva-karmaṇām
vitariṣye yayā cāsau
bhayaṁ cātitariṣyati
SYNONYMS
mātre—to My mother; ādhyātmikīm—which opens the door of spiritual life; vidyām—knowledge; śamanīm—ending; sarva-karmaṇām—all fruitive activities; vitariṣye—I shall give; yayā—by which; ca—also; asau—she; bhayam—fear; ca—also; atitariṣyati—will overcome.
TRANSLATION
I shall also describe this sublime knowledge, which is the door to spiritual life, to My mother, so that she also can attain perfection and self-realization, ending all reactions to fruitive activities. Thus she also will be freed from all material fear.
PURPORT
Kardama Muni was anxious about his good wife, Devahūti, while leaving home, and so the worthy son promised that not only would Kardama Muni be freed from the material entanglement, but Devahūti would also be freed by receiving instruction from her son. A very good example is set here: the husband goes away, taking the sannyāsa order for self-realization, but his representative, the son, who is equally educated, remains at home to deliver the mother. A sannyāsī is not supposed to take his wife with him. At the vānaprastha stage of retired life, or the stage midway between householder life and renounced life, one may keep his wife as an assistant without sex relations, but in the sannyāsa order of life one cannot keep his wife with him. Otherwise, a person like Kardama Muni could have kept his wife with him, and there would have been no hindrance to his prosecution of self-realization.
Kardama Muni followed the Vedic injunction that no one in sannyāsa life can have any kind of relationship with women. But what is the position of a woman who is left by her husband? She is entrusted to the son, and the son promises that he will deliver his mother from entanglement. A woman is not supposed to take sannyāsa. So-called spiritual societies concocted in modern times give sannyāsa even to women, although there is no sanction in the Vedic literature for a woman's accepting sannyāsa. Otherwise, if it were sanctioned, Kardama Muni could have taken his wife and given her sannyāsa. The woman must remain at home. She has only three stages of life: dependency on the father in childhood, dependency on the husband in youth and, in old age, dependency on the grown-up son, such as Kapila. In old age the progress of woman depends on the grown-up son. The ideal son, Kapila Muni, is assuring His father of the deliverance of His mother so that His father may go peacefully without anxiety for his good wife.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.40
Because I am the Lord acting as her son, you do not have to worry about what will happen to Devahūti, your wife.
TEXT - SB 3.24.41
maitreya uvāca
evaṁ samuditas tena
kapilena prajāpatiḥ
dakṣiṇī-kṛtya taṁ prīto
vanam eva jagāma ha
SYNONYMS
maitreyaḥ uvāca—the great sage Maitreya said; evam—thus; samuditaḥ—addressed; tena—by Him; kapilena—by Kapila; prajāpatiḥ—the progenitor of human society; dakṣiṇī-kṛtya—having circumambulated; tam—Him; prītaḥ—being pacified; vanam—to the forest; eva—indeed; jagāma—he left; ha—then.
TRANSLATION
Śrī Maitreya said: Thus when Kardama Muni, the progenitor of human society, was spoken to in fullness by his son, Kapila, he circumambulated Him, and with a good, pacified mind he at once left for the forest.
PURPORT
Going to the forest is compulsory for everyone. It is not a mental excursion upon which one person goes and another does not. Everyone should go to the forest at least as a vānaprastha. Forest—going means to take one-hundred—percent shelter of the Supreme Lord, as explained by Prahlāda Mahārāja in his talks with his father. Sadā samudvigna-dhiyām (SB 7.5.5). People who have accepted a temporary, material body are always full of anxieties. One should not, therefore, be very much affected by this material body, but should try to be freed. The preliminary process to become freed is to go to the forest or give up family relationships and exclusively engage in Kṛṣṇa consciousness. That is the purpose of going to the forest. Otherwise, the forest is only a place of monkeys and wild animals. To go to the forest does not mean to become a monkey or a ferocious animal. It means to accept exclusively the shelter of the Supreme Personality of Godhead and engage oneself in full service. One does not actually have to go to the forest. At the present moment this is not at all advisable for a man who has spent his life all along in big cities. As explained by Prahlāda Mahārāja (hitvātma-pātaṁ gṛham andha-kūpam), one should not remain always engaged in the responsibilities of family life because family life without Kṛṣṇa consciousness is just like a blind well. Alone in a field, if one falls into a blind well and no one is there to save him, he may cry for years, and no one will see or hear where the crying is coming from. Death is sure. Similarly, those who are forgetful of their eternal relationship with the Supreme Lord are in the blind well of family life; their position is very ominous. Prahlāda Mahārāja advised that one should give up this well somehow or other and take to Kṛṣṇa consciousness and thus be freed from material entanglement, which is full of anxieties.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.41
Samuditaḥ means “being spoken to fully.” After circumambulating (dakṣiṇī-kṛtya) the Lord, he left.
TEXT - SB 3.24.42
vrataṁ sa āsthito maunam
ātmaika-śaraṇo muniḥ
niḥsaṅgo vyacarat kṣoṇīm
anagnir aniketanaḥ
SYNONYMS
vratam—vow; saḥ—he (Kardama); āsthitaḥ—accepted; maunam—silence; ātma—by the Supreme Personality of Godhead; eka—exclusively; śaraṇaḥ—being sheltered; muniḥ—the sage; niḥsaṅgaḥ—without association; vyacarat—he traveled; kṣoṇīm—the earth; anagniḥ—without fire; aniketanaḥ—without shelter.
TRANSLATION
The sage Kardama accepted silence as a vow in order to think of the Supreme Personality of Godhead and take shelter of Him exclusively. Without association, he traveled over the surface of the globe as a sannyāsī, devoid of any relationship with fire or shelter.
PURPORT
Here the words anagnir aniketanaḥ are very significant. A sannyāsī should be completely detached from fire and any residential quarters. A gṛhastha has a relationship with fire, either for offering sacrifices or for cooking, but a sannyāsī is freed from these two responsibilities. He does not have to cook or offer fire for sacrifice because he is always engaged in Kṛṣṇa consciousness; therefore he has already accomplished all ritualistic performances of religion. Aniketanaḥ means "without lodging." He should not have his own house, but should depend completely on the Supreme Lord for his food and lodging. He should travel.
Maunameans "silence." Unless one becomes silent, he cannot think completely about the pastimes and activities of the Lord. It is not that because one is a fool and cannot speak nicely he therefore takes the vow of mauna. Rather, one becomes silent so that people will not disturb him. It is said by Cāṇakya Paṇḍita that a rascal appears very intelligent as long as he does not speak. But speaking is the test. The so-called silence of a silent impersonalist svāmī indicates that he has nothing to say; he simply wants to beg. But the silence adopted by Kardama Muni was not like that. He became silent for relief from nonsensical talk. One is called a muni when he remains grave and does not talk nonsense. Mahārāja Ambarīṣa set a very good example; whenever he spoke, he spoke about the pastimes of the Lord. Mauna necessitates refraining from nonsensical talking, and engaging the talking facility in the pastimes of the Lord. In that way one can chant and hear about the Lord in order to perfect his life. Vratam means that one should take a vow as explained in Bhagavad-gītā, amānitvam adambhitvam, without hankering for personal respect and without being proud of one's material position. Ahiṁsā means not being violent. There are eighteen processes for attaining knowledge and perfection, and by his vow, Kardama Muni adopted all the principles of self-realization.
TEXT - SB 3.24.43
mano brahmaṇi yuñjāno
yat tat sad-asataḥ param
guṇāvabhāse viguṇa
eka-bhaktyānubhāvite
SYNONYMS
manaḥ—mind; brahmaṇi—on the Supreme; yuñjānaḥ—fixing; yat—which; tat—that; sat-asataḥ—cause and effect; param—beyond; guṇa-avabhāse—who manifests the three modes of material nature; viguṇe—who is beyond the material modes; eka-bhaktyā—by exclusive devotion; anubhāvite—who is perceived.
TRANSLATION
He fixed his mind upon the Supreme Personality of Godhead, Parabrahman, who is beyond cause and effect, who manifests the three modes of material nature, who is beyond those three modes, and who is perceived only through unfailing devotional service.
PURPORT
Whenever there is bhakti, there must be three things present—the devotee, the devotion and the Lord. Without these three—bhakta, bhakti and Bhagavān—there is no meaning to the word bhakti. Kardama Muni fixed his mind on the Supreme Brahman and realized Him through bhakti, or devotional service. This indicates that he fixed his mind on the personal feature of the Lord because bhakti cannot be executed unless one has realization of the personal feature of the Absolute Truth. Guṇāvabhāse: He is beyond the three modes of material nature, but it is due to Him that the three modes of material nature are manifested. In other words, although the material energy is an emanation of the Supreme Lord, He is not affected, as we are, by the modes of material nature. We are conditioned souls, but He is not affected, although the material nature has emanated from Him. He is the supreme living entity and is never affected by māyā, but we are subordinate, minute living entities, prone to be affected by the limitations of māyā. If he is in constant contact with the Supreme Lord by devotional service, the conditioned living entity also becomes freed from the infection of māyā. This is confirmed in Bhagavad-gītā: sa guṇān samatītyaitān [Bg. 14.26]. A person engaged in Kṛṣṇa consciousness is at once liberated from the influence of the three modes of material nature. In other words, once the conditioned soul engages himself in devotional service, he also becomes liberated like the Lord.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.43
He fixed his mind, which was beyond auspicious and inauspicious objects (sad-asataḥ param). What was the Brahman like? It had a manifestation (avabhāse) of spiritual qualities such as beauty, sweetness and power, and was devoid of material guṇas (viguṇe). It was realized by his senses through pure bhakti.
TEXT - SB 3.24.44
nirahaṅkṛtir nirmamaś ca
nirdvandvaḥ sama-dṛk sva-dṛk
pratyak-praśānta-dhīr dhīraḥ
praśāntormir ivodadhiḥ
SYNONYMS
nirahaṅkṛtiḥ—without false ego; nirmamaḥ—without material affection; ca—and; nirdvandvaḥ—without duality; sama-dṛk—seeing equality; sva-dṛk—seeing himself; pratyak—turned inward; praśānta—perfectly composed; dhīḥ—mind; dhīraḥ—sober, not disturbed; praśānta—calmed; ūrmiḥ—whose waves; iva—like; udadhiḥ—the ocean.
TRANSLATION
Thus he gradually became unaffected by the false ego of material identity and became free from material affection. Undisturbed, equal to everyone and without duality, he could indeed see himself also. His mind was turned inward and was perfectly calm, like an ocean unagitated by waves.
PURPORT
When one's mind is in full Kṛṣṇa consciousness and one fully engages in rendering devotional service to the Lord, he becomes just like an ocean unagitated by waves. This very example is also cited in Bhagavad-gītā: one should become like the ocean. The ocean is filled by many thousands of rivers, and millions of tons of its water evaporates into clouds, yet the ocean is the same unagitated ocean. The laws of nature may work, but if one is fixed in devotional service at the lotus feet of the Lord, he is not agitated, for he is introspective. He does not look outside to material nature, but he looks in to the spiritual nature of his existence; with a sober mind, he simply engages in the service of the Lord. Thus he realizes his own self without false identification with matter and without affection for material possessions. Such a great devotee is never in trouble with others because he sees everyone from the platform of spiritual understanding; he sees himself and others in the right perspective.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.44
He was detached from material objects: he was devoid of ahaṅkāra and possessiveness. He could see within himself how much bhakti had arisen and how much it would arise in the future (sva-dṛk). He was devoid of external functioning (pratyak). His intelligence was peaceful.
TEXT - SB 3.24.45
vāsudeve bhagavati
sarva-jñe pratyag-ātmani
pareṇa bhakti-bhāvena
labdhātmā mukta-bandhanaḥ
SYNONYMS
vāsudeve—to Vāsudeva; bhagavati—the Personality of Godhead; sarva-jñe—omniscient; pratyak-ātmani—the Supersoul within everyone; pareṇa—transcendental; bhakti-bhāvena—by devotional service; labdha-ātmā—being situated in himself; mukta-bandhanaḥ—liberated from material bondage.
TRANSLATION
He thus became liberated from conditioned life and became self-situated in transcendental devotional service to the Personality of Godhead, Vāsudeva, the omniscient Supersoul within everyone.
PURPORT
When one engages in the transcendental devotional service of the Lord one becomes aware that his constitutional position, as an individual soul, is to be eternally a servitor of the Supreme Lord, Vāsudeva. Self-realization does not mean that because the Supreme Soul and the individual soul are both souls they are equal in every respect. The individual soul is prone to be conditioned, and the Supreme Soul is never conditioned. When the conditioned soul realizes that he is subordinate to the Supreme Soul, his position is called labdhātmā, self-realization, or mukta-bandhana, freedom from material contamination. Material contamination continues as long as one thinks that he is as good as the Supreme Lord or is equal with Him. This condition is the last snare of māyā. Māyā always influences the conditioned soul. Even after much meditation and speculation, if one continues to think himself one with the Supreme Lord, it is to be understood that he is still in the last snares of the spell of māyā.
The word pareṇa is very significant. para means "transcendental, untinged by material contamination." Full consciousness that one is an eternal servant of the Lord is called parā bhakti. If one has any identification with material things and executes devotional service for attainment of some material gain, that is viddhā bhakti, contaminated bhakti. One can actually become liberated by execution of parā bhakti.
Another word mentioned here is sarva jñe. The Supersoul sitting within the heart is all-cognizant. He knows. I may forget my past activities due to the change of body, but because the Supreme Lord as Paramātmā is sitting within me, He knows everything; therefore the result of my past karma, or past activities, is awarded to me. I may forget, but He awards me suffering or enjoyment for the misdeeds or good deeds of my past life. One should not think that he is freed from reaction because he has forgotten the actions of his past life. Reactions will take place, and what kind of reactions there will be is judged by the Supersoul, the witness.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.45
How did this remarkable state suddenly appear in him? After destroying material mind, intelligence and consciousness, with destruction of the subtle body, he regained them in spiritual form (labdhātmā). With those he absorbed himself in Vāsudeva by the supreme (param) bhāva produced through worship (bhakti)--prema. Pratyag-ātmā means the soul or the jīva. The mind and intelligence were previously causes of bondage. Now they were causes of liberation (mukta-bandhanaḥ). It is said anāvṛttiḥ śabdāt: according to the scriptures, ones does not return to bondage. (Brahma-sūtra 4.423)
TEXT - SB 3.24.46
ātmānaṁ sarva-bhūteṣu
bhagavantam avasthitam
apaśyat sarva-bhūtāni
bhagavaty api cātmani
SYNONYMS
ātmānam—the Supersoul; sarva-bhūteṣu—in all living beings; bhagavantam—the Supreme Personality of Godhead; avasthitam—situated; apaśyat—he saw; sarva-bhūtāni—all living beings; bhagavati—in the Supreme Personality of Godhead; api—moreover; ca—and; ātmani—on the Supersoul.
TRANSLATION
He began to see that the Supreme Personality of Godhead is seated in everyone's heart, and that everyone is existing on Him, because He is the Supersoul of everyone.
PURPORT
That everyone is existing on the Supreme Personality of Godhead does not mean that everyone is also Godhead. This is also explained in Bhagavad-gītā: everything is resting on Him, the Supreme Lord, but that does not mean that the Supreme Lord is also everywhere. This mysterious position has to be understood by highly advanced devotees. There are three kinds of devotees—the neophyte devotee, the intermediate devotee and the advanced devotee. The neophyte devotee does not understand the techniques of devotional science, but simply offers devotional service to the Deity in the temple; the intermediate devotee understands who God is, who is a devotee, who is a nondevotee and who is innocent, and he deals with such persons differently. But a person who sees that the Lord is sitting as Paramātmā in everyone's heart and that everything is depending or existing on the transcendental energy of the Supreme Lord is in the highest devotional position.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.46
He saw the Lord directly. This state is described. He saw the antaryāmī of all, Kṣīrodakaśāyī, the third puruṣāvatāra (ātmānam) situated in all beings. This was Bhagavān, the four armed lord, Śukla, the deity of his worship. He saw all beings, situated in universes emerging from Mahāviṣṇu’s hair pores, within the antaryāmī of prakṛti, Kāraṇodakaśāyī, the first puruṣa, by eyes produced through yoga. Kardama is described to be more advanced than the yogīs who get gradual liberation described in the Second Canto. The yogī, giving up his gross body, desiring to see everything within the universe, goes and sees everything within the universe. Kardama, however, without desire to see anything, while situated in this world, saw all beings in the hair holes of the Lord outside of the universe, in the Kāraṇa Ocean. The form he saw was the four armed Viṣṇu, Śukla, the object of his worship. Yaśodā saw all beings within Kṛṣṇa. It should be understood however that seeing the powerful form of Viṣṇu was suitable to Kardama who worshipped that powerful form.
TEXT - SB 3.24.47
icchā-dveṣa-vihīnena
sarvatra sama-cetasā
bhagavad-bhakti-yuktena
prāptā bhāgavatī gatiḥ
SYNONYMS
icchā—desire; dveṣa—and hatred; vihīnena—freed from; sarvatra—everywhere; sama—equal; cetasā—with the mind; bhagavat—unto the Personality of Godhead; bhakti-yuktena—by discharging devotional service; prāptā—was attained; bhāgavatī gatiḥ—the destination of the devotee (going back home, back to Godhead).
TRANSLATION
Freed from all hatred and desire, Kardama Muni, being equal to everyone because of discharging uncontaminated devotional service, ultimately attained the path back to Godhead.
PURPORT
As stated in Bhagavad-gītā, only by devotional service can one understand the transcendental nature of the Supreme Lord and, after understanding Him perfectly in His transcendental position, enter into the kingdom of God. The process of entering into the kingdom of God is tri-pāda-bhūti-gati, or the path back home, back to Godhead, by which one can attain the ultimate goal of life. Kardama Muni, by his perfect devotional knowledge and service, achieved this ultimate goal, which is known as bhāgavatī gatiḥ.
Srila Visvanatha Cakravarti Thakur Commentary - 3.24.47
He was free of desire and hatred because everything in the material world is inferior. Because of that, he saw everything equally. He then attained the goal of becoming an associate of the Lord (bhagavatī gatiḥ). Another version has bhāgavatīm gatiṁ prāptaḥ: Kardama, with an equal mind, attained that spiritual goal.
Thus ends the commentary on Twenty-fourth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas.
Thus end the Bhaktivedanta purports of the Third Canto, Twenty-fourth Chapter, of the Śrīmad-Bhāgavatam, entitled "The Renunciation of Kardama Muni."
25. The Glories of Devotional Service
verses: 1, 2, 3, 4, 5, 6, 7, 8, 9, 10, 11, 12, 13, 14, 15, 16, 17, 18, 19, 20, 21, 22, 23, 24, 25, 26, 27, 28, 29, 30, 31, 32, 33, 34, 35, 36, 37, 38, 39-40, 41, 42, 43, 44
TEXT - SB 3.25.1
śaunaka uvāca
kapilas tattva-saṅkhyātā
bhagavān ātma-māyayā
jātaḥ svayam ajaḥ sākṣād
ātma-prajñaptaye nṛṇām
SYNONYMS
śaunakaḥ uvāca—Śrī Śaunaka said; kapilaḥ—Lord Kapila; tattva—of the truth; saṅkhyātā—the expounder; bhagavān—the Supreme Personality of Godhead; ātma-māyayā—by His internal potency; jātaḥ—took birth; svayam—Himself; ajaḥ—unborn; sākṣāt—in person; ātma-prajñaptaye—to disseminate transcendental knowledge; nṛṇām—for the human race.
TRANSLATION
Śrī Śaunaka said: Although He is unborn, the Supreme Personality of Godhead took birth as Kapila Muni by His internal potency. He descended to disseminate transcendental knowledge for the benefit of the whole human race.
PURPORT
The word ātma-prajñaptaye indicates that the Lord descends for the benefit of the human race to give transcendental knowledge. Material necessities are quite sufficiently provided for in the Vedic knowledge, which offers a program for good living conditions and gradual elevation to the platform of goodness. In the mode of goodness one's knowledge expands. On the platform of passion there is no knowledge, for passion is simply an impetus to enjoy material benefits. On the platform of ignorance there is no knowledge and no enjoyment, but simply life almost like that of animals.
The Vedas are meant to elevate one from the mode of ignorance to the platform of goodness. When one is situated in the mode of goodness he is able to understand knowledge of the self, or transcendental knowledge. This knowledge cannot be appreciated by any ordinary man. Therefore, since a disciplic succession is required, this knowledge is expounded either by the Supreme Personality of Godhead Himself or by His bona fide devotee. Śaunaka Muni also states here that Kapila, the incarnation of the Supreme Personality of Godhead, took birth, or appeared, simply to appreciate and disseminate transcendental knowledge. Simply to understand that one is not matter but spirit soul (ahaṁ brahmāsmi: "I am by nature Brahman") is not sufficient knowledge for understanding the self and his activities. One must be situated in the activities of Brahman. Knowledge of those activities is explained by the Supreme Personality of Godhead Himself. Such transcendental knowledge can be appreciated in human society but not in animal society, as clearly indicated here by the word nṛṇām, "for the human beings." Human beings are meant for regulated life. By nature, there is regulation in animal life also, but that is not like the regulative life as described in the scriptures or by the authorities. Human life is regulated life, not animal life. In regulated life only can one understand transcendental knowledge.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.1
In the Twenty-fifth Chapter, on inquiry from his mother, Kapila speaks about bhakti, its qualities, its power and its excellence. Kapila is the founder of enumeration of elements (tattva), the Sāṅkhya philosophy. Though he is by nature unborn, by his own energy, he appears to be born. He appeared by his inconceivable potency and performed the pastime of birth, since it is not possible to say that the Lord has a material birth. Gītā say:
janma karma ca me divyam evaṁ yo vetti tattvataḥ |
tyaktvā dehaṁ punar janma naiti mām eti so ’rjuna ||
He who understands in truth my spiritual birth and activities, attains me on giving up his body, and does not take birth again janma karma ca me divyam evam yo vetti tattvataḥ. (BG 4.9)
TEXT - SB 3.25.2
na hy asya varṣmaṇaḥ puṁsāṁ
varimṇaḥ sarva-yoginām
viśrutau śruta-devasya
bhūri tṛpyanti me 'savaḥ
SYNONYMS
na—not; hi—indeed; asya—about Him; varṣmaṇaḥ—the greatest; puṁsām—among men; varimṇaḥ—the foremost; sarva—all; yoginām—of yogīs; viśrutau—in hearing; śruta-devasya—the master of the Vedas; bhūri—repeatedly; tṛpyanti—are sated; me—my; asavaḥ—senses.
TRANSLATION
Śaunaka continued: There is no one who knows more than the Lord Himself. No one is more worshipable or more mature a yogī than He. He is therefore the master of the Vedas, and to hear about Him always is the actual pleasure of the senses.
PURPORT
In Bhagavad-gītā it is stated that no one can be equal to or greater than the Supreme Personality of Godhead. This is confirmed in the Vedas also: eko bahūnāṁ yo vidadhāti kāmān. He is the supreme living entity and is supplying the necessities of all other living entities. Thus all other living entities, both viṣṇu-tattva and jīva-tattva, are subordinate to the Supreme Personality of Godhead, Kṛṣṇa. The same concept is confirmed here. Na hy asya varṣmaṇaḥ puṁsām: amongst the living entities, no one can surpass the Supreme Person because no one is richer, more famous, stronger, more beautiful, wiser or more renounced than He. These qualifications make Him the Supreme Godhead, the cause of all causes. Yogīs are very proud of performing wonderful feats, but no one can compare to the Supreme Personality of Godhead.
Anyone who is associated with the Supreme Lord is accepted as a first-class yogī. Devotees may not be as powerful as the Supreme Lord, but by constant association with the Lord they become as good as the Lord Himself. Sometimes the devotees act more powerfully than the Lord. Of course, that is the Lord's concession.
Also used here is the word varimṇaḥ, meaning "the most worshipful of all yogīs." To hear from Kṛṣṇa is the real pleasure of the senses; therefore He is known as Govinda, for by His words, by His teachings, by His instruction—by everything connected with Him—He enlivens the senses. Whatever He instructs is from the transcendental platform, and His instructions, being absolute, are nondifferent from Him. Hearing from Kṛṣṇa or His expansion or plenary expansion like Kapila is very pleasing to the senses. Bhagavad-gītā can be read or heard many times, but because it gives great pleasure, the more one reads Bhagavad-gītā the more he gets the appetite to read and understand it, and each time he gets new enlightenment. That is the nature of the transcendental message. Similarly, we find that transcendental happiness in the Śrīmad-Bhāgavatam. The more we hear and chant the glories of the Lord, the more we become happy.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.2
My life air and senses can not be fully satisfied with the topics of the Supreme Lord, Kapila, greatest among the puruṣas such as Kṣīrodakaśāyī and greatest among the yogīs such as Dāttatreya. I delight in hearing (śruta-devasya). Or śruta-devasya along with bhūri can refer to the topics of “the Lord who is heard about, plentifully.”
TEXT - SB 3.25.3
yad yad vidhatte bhagavān
svacchandātmātma-māyayā
tāni me śraddadhānasya
kīrtanyāny anukīrtaya
SYNONYMS
yat yat—whatever; vidhatte—He performs; bhagavān—the Personality of Godhead; sva-chanda-ātmā—full of self-desire; ātma-māyayā—by His internal potency; tāni—all of them; me—to me; śraddadhānasya—faithful; kīrtanyāni—worthy of praise; anukīrtaya—please describe.
TRANSLATION
Therefore please precisely describe all the activities and pastimes of the Personality of Godhead, who is full of self-desire and who assumes all these activities by His internal potency.
PURPORT
The word anukīrtaya is very significant. Anukīrtaya means to follow the description-not to create a concocted mental description, but to follow. Śaunaka Ṛṣi requested Sūta Gosvāmī to describe what he had actually heard from his spiritual master, Śukadeva Gosvāmī, about the transcendental pastimes the Lord manifested by His internal energy. Bhagavān, the Supreme Personality of Godhead, has no material body, but He can assume any kind of body by His supreme will. That is made possible by His internal energy.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.3
The Lord has a body (ātmā) which is independent (svacchandaḥ), not like the jīva, whose body is dependent on karma. Or, he is the Lord whose bodily appearance takes place by his own will independently. He performs actions by his yoga-māyā (ātma-māyayā), not by his external energy, since it is said janma karma ca me divyam: my birth and activities are spiritual. (Gītā 4.9) Kīṛtanyāni means “worthy of being glorified.” Yad yad (whatever action), indicating a great number, is correlated with tāni (plural form).
TEXT - SB 3.25.4
sūta uvāca
dvaipāyana-sakhas tv evaṁ
maitreyo bhagavāṁs tathā
prāhedaṁ viduraṁ prīta
ānvīkṣikyāṁ pracoditaḥ
SYNONYMS
sūtaḥ uvāca—Sūta Gosvāmī said; dvaipāyana-sakhaḥ—friend of Vyāsadeva; tu—then; evam—thus; maitreyaḥ—Maitreya; bhagavān—worshipful; tathā—in that way; prāha—spoke; idam—this; viduram—to Vidura; prītaḥ—being pleased; ānvīkṣikyām—about transcendental knowledge; pracoditaḥ—being asked.
TRANSLATION
Śrī Sūta Gosvāmī said: The most powerful sage Maitreya was a friend of Vyāsadeva. Being encouraged and pleased by Vidura's inquiry about transcendental knowledge, Maitreya spoke as follows.
PURPORT
Questions and answers are very satisfactorily dealt with when the inquirer is bona fide and the speaker is also authorized. Here Maitreya is considered a powerful sage, and therefore he is also described as bhagavān. This word can be used not only for the Supreme Personality of Godhead but for anyone who is almost as powerful as the Supreme Lord. Maitreya is addressed as bhagavān because he was spiritually far advanced. He was a personal friend of Dvaipāyana Vyāsadeva, a literary incarnation of the Lord. Maitreya was very pleased with the inquiries of Vidura because they were the inquiries of a bona fide, advanced devotee. Thus Maitreya was encouraged to answer. When there are discourses on transcendental topics between devotees of equal mentality, the questions and answers are very fruitful and encouraging.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.4
Evam means “just as you sages ask me.” Ānvīkṣikyām means “knowledge about ātmā.”
TEXT - SB 3.25.5
maitreya uvāca
pitari prasthite 'raṇyaṁ
mātuḥ priya-cikīrṣayā
tasmin bindusare 'vātsīd
bhagavān kapilaḥ kila
SYNONYMS
maitreyaḥ uvāca—Maitreya said; pitari—when the father; prasthite—left; araṇyam—for the forest; mātuḥ—His mother; priya-cikīrṣayā—with a desire to please; tasmin—on that; bindusare—Lake Bindu-sarovara; avātsīt—He stayed; bhagavān—the Lord; kapilaḥ—Kapila; kila—indeed.
TRANSLATION
Maitreya said: When Kardama left for the forest, Lord Kapila stayed on the strand of the Bindu-sarovara to please His mother, Devahūti.
PURPORT
In the absence of the father it is the duty of the grown son to take charge of his mother and serve her to the best of his ability so that she will not feel separation from her husband, and it is the duty of the husband to leave home as soon as there is a grown son to take charge of his wife and family affairs. That is the Vedic system of household life. One should not remain continually implicated in household affairs up to the time of death. He must leave. Family affairs and the wife may be taken charge of by a grown son.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.5
This indicated that he performed pastimes of taking his mother’s milk etc.
TEXT - SB 3.25.6
tam āsīnam akarmāṇaṁ
tattva-mārgāgra-darśanam
sva-sutaṁ devahūty āha
dhātuḥ saṁsmaratī vacaḥ
SYNONYMS
tam—to Him (Kapila); āsīnam—seated; akarmāṇam—at leisure; tattva—of the Absolute Truth; mārga-agra—the ultimate goal; darśanam—who could show; sva-sutam—her son; devahūtiḥ—Devahūti; āha—said; dhātuḥ—of Brahmā; saṁsmaratī—remembering; vacaḥ—the words.
TRANSLATION
When Kapila, who could show her the ultimate goal of the Absolute Truth, was sitting leisurely before her, Devahūti remembered the words Brahmā had spoken to her, and she therefore began to question Kapila as follows.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.6
Kapila could show the end of the path of truth. Brahmā had said “The Lord has entered your womb.” (SB 3.24.18)
TEXT - SB 3.25.7
devahūtir uvāca
nirviṇṇā nitarāṁ bhūmann
asad-indriya-tarṣaṇāt
yena sambhāvyamānena
prapannāndhaṁ tamaḥ prabho
SYNONYMS
devahūtiḥ uvāca—Devahūti said; nirviṇṇā—disgusted; nitarām—very; bhūman—O my Lord; asat—impermanent; indriya—of the senses; tarṣaṇāt—from agitation; yena—by which; sambhāvyamānena—being prevalent; prapannā—I have fallen; andham tamaḥ—into the abyss of ignorance; prabho—O my Lord.
TRANSLATION
Devahūti said: I am very sick of the disturbance caused by my material senses, for because of this sense disturbance, my Lord, I have fallen into the abyss of ignorance.
PURPORT
Here the word asad-indriya-tarṣaṇāt is significant. Asat means "impermanent," "temporary," and indriya means "senses." Thus asad-indriya-tarṣaṇāt means "from being agitated by the temporarily manifest senses of the material body." We are evolving through different statuses of material bodily existence—sometimes in a human body, sometimes in an animal body—and therefore the engagements of our material senses are also changing. Anything which changes is called temporary, or asat. We should know that beyond these temporary senses are our permanent senses, which are now covered by the material body. The permanent senses, being contaminated by matter, are not acting properly. Devotional service, therefore, involves freeing the senses from this contamination. When the contamination is completely removed and the senses act in the purity of unalloyed Kṛṣṇa consciousness, we have reached sad-indriya, or eternal sensory activities. Eternal sensory activities are called devotional service, whereas temporary sensory activities are called sense gratification. Unless one becomes tired of material sense gratification, there is no opportunity to hear transcendental messages from a person like Kapila. Devahūti expressed that she was tired. Now that her husband had left home, she wanted to get relief by hearing the instructions of Lord Kapila.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.7
I am disgusted (nirviṇṇā) with the desire for sense objects (tarṣaṇat), by which, acting upon me till this time (sambhāvyamānena), I have attained saṁsāra (andha tamaḥ).
TEXT - SB 3.25.8
tasya tvaṁ tamaso 'ndhasya
duṣpārasyādya pāragam
sac-cakṣur janmanām ante
labdhaṁ me tvad-anugrahāt
SYNONYMS
tasya—that; tvam—You; tamasaḥ—ignorance; andhasya—darkness; duṣpārasya—difficult to cross; adya—now; pāra-gam—crossing over; sat—transcendental; cakṣuḥ—eye; janmanām—of births; ante—at the end; labdham—attained; me—my; tvat-anugrahāt—by Your mercy.
TRANSLATION
Your Lordship is my only means of getting out of this darkest region of ignorance because You are my transcendental eye, which, by Your mercy only, I have attained after many, many births.
PURPORT
This verse is very instructive, since it indicates the relationship between the spiritual master and the disciple. The disciple or conditioned soul is put into this darkest region of ignorance and therefore is entangled in the material existence of sense gratification. It is very difficult to get out of this entanglement and attain freedom, but if one is fortunate enough to get the association of a spiritual master like Kapila Muni or His representative, then by his grace one can be delivered from the mire of ignorance. The spiritual master is therefore worshiped as one who delivers the disciple from the mire of ignorance with the light of the torch of knowledge. The word pāragam is very significant. pāragam refers to one who can take the disciple to the other side. This side is conditioned life; the other side is the life of freedom. The spiritual master takes the disciple to the other side by opening his eyes with knowledge. We are suffering simply because of ignorance. By the instruction of the spiritual master, the darkness of ignorance is removed, and thus the disciple is enabled to go to the side of freedom. It is stated in Bhagavad-gītā that after many, many births one surrenders to the Supreme Personality of Godhead. Similarly, if, after many, many births, one is able to find a bona fide spiritual master and surrender to such a bona fide representative of Kṛṣṇa, one can be taken to the side of light.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.8
Pāragam means “one who makes one cross over.’ Saccakṣuḥ means an excellent eye.
TEXT - SB 3.25.9
ya ādyo bhagavān puṁsām
īśvaro vai bhavān kila
lokasya tamasāndhasya
cakṣuḥ sūrya ivoditaḥ
SYNONYMS
yaḥ—He who; ādyaḥ—the origin; bhagavān—the Supreme Personality of Godhead; puṁsām—of all living entities; īśvaraḥ—the Lord; vai—in fact; bhavān—You; kila—indeed; lokasya—of the universe; tamasā—by the darkness of ignorance; andhasya—blinded; cakṣuḥ—eye; sūryaḥ—the sun; iva—like; uditaḥ—risen.
TRANSLATION
You are the Supreme Personality of Godhead, the origin and Supreme Lord of all living entities. You have arisen to disseminate the rays of the sun in order to dissipate the darkness of the ignorance of the universe.
PURPORT
Kapila Muni is accepted as an incarnation of the Supreme Personality of Godhead, Kṛṣṇa. Here the word ādyaḥ means "the origin of all living entities," and puṁsām īśvaraḥ means "the Lord (īśvara) of the living entities" (īśvaraḥ paramaḥ kṛṣṇaḥ [Bs. 5.1]). Kapila Muni is the direct expansion of Kṛṣṇa, who is the sun of spiritual knowledge. As the sun dissipates the darkness of the universe, so when the light of the Supreme Personality of Godhead comes down, it at once dissipates the darkness of māyā. We have our eyes, but without the light of the sun our eyes are of no value. Similarly, without the light of the Supreme Lord, or without the divine grace of the spiritual master, one cannot see things as they are.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.9
You are not only my eye but the eye for all people. You re like the sun, destroyer of all darkness.
TEXT - SB 3.25.10
atha me deva sammoham
apākraṣṭuṁ tvam arhasi
yo 'vagraho 'haṁ mametīty
etasmin yojitas tvayā
SYNONYMS
atha—now; me—my; deva—O Lord; sammoham—delusion; apākraṣṭum—to dispel; tvam—You; arhasi—be pleased; yaḥ—which; avagrahaḥ—misconception; aham—I; mama—mine; iti—thus; iti—thus; etasmin—in this; yojitaḥ—engaged; tvayā—by You.
TRANSLATION
Now be pleased, my Lord, to dispel my great delusion. Due to my feeling of false ego, I have been engaged by Your māyā and have identified myself with the body and consequent bodily relations.
PURPORT
The false ego of identifying one's body as one's self and of claiming things possessed in relationship with this body is called māyā. In Bhagavad-gītā, Fifteenth Chapter, the Lord says, "I am sitting in everyone's heart, and from Me come everyone's remembrance and forgetfulness." Devahūti has stated that false identification of the body with the self and attachment for possessions in relation to the body are also under the direction of the Lord. Does this mean that the Lord discriminates by engaging one in His devotional service and another in sense gratification? If that were true, it would be an incongruity on the part of the Supreme Lord, but that is not the actual fact. As soon as the living entity forgets his real, constitutional position of eternal servitorship to the Lord and wants instead to enjoy himself by sense gratification, he is captured by māyā. This capture by māyā is the consciousness of false identification with the body and attachment for the possessions of the body. These are the activities of māyā, and since māyā is also an agent of the Lord, it is indirectly the action of the Lord. The Lord is merciful; if anyone wants to forget Him and enjoy this material world, He gives him full facility, not directly but through the agency of His material potency. Therefore, since the material potency is the Lord's energy, indirectly it is the Lord who gives the facility to forget Him. Devahūti therefore said, "My engagement in sense gratification was also due to You. Now kindly get me free from this entanglement."
By the grace of the Lord one is allowed to enjoy this material world, but when one is disgusted with material enjoyment and is frustrated, and when one sincerely surrenders unto the lotus feet of the Lord, then the Lord is so kind that He frees one from entanglement. Kṛṣṇa says, therefore, in Bhagavad-gītā, "First of all surrender, and then I will take charge of you and free you from all reactions of sinful activities." Sinful activities are those activities performed in forgetfulness of our relationship with the Lord. In this material world, activities for material enjoyment which are considered to be pious are also sinful. For example, one sometimes gives something in charity to a needy person with a view to getting back the money four times increased. Giving with the purpose of gaining something is called charity in the mode of passion. Everything done here is done in the modes of material nature, and therefore all activities but service to the Lord are sinful. Because of sinful activities we become attracted by the illusion of material attachment, and we think, "I am this body." I think of the body as myself and of bodily possessions as "mine." Devahūti requested Lord Kapila to free her from that entanglement of false identification and false possession.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.10
First you should remove this illusion, an obstacle to the shower of nectar of bhakti (avagrah). Your māyā (tvayā) has produced conceptions of I and mine for body and house (etasmin). Because māyā belongs to you, I have said that you have produced this misconception. The first iti indicates the conclusion of the phrase “I and mine” and the second iti indicates “things of this type.”
TEXT - SB 3.25.11
taṁ tvā gatāhaṁ śaraṇaṁ śaraṇyaṁ
sva-bhṛtya-saṁsāra-taroḥ kuṭhāram
jijñāsayāhaṁ prakṛteḥ pūruṣasya
namāmi sad-dharma-vidāṁ variṣṭham
SYNONYMS
tam—that person; tvā—unto You; gatā—have gone; aham—I; śaraṇam—shelter; śaraṇyam—worth taking shelter of; sva-bhṛtya—for Your dependents; saṁsāra—of material existence; taroḥ—of the tree; kuṭhāram—the ax; jijñāsayā—with the desire to know; aham—I; prakṛteḥ—of matter (woman); pūruṣasya—of spirit (man); namāmi—I offer obeisances; sat-dharma—of the eternal occupation; vidām—of the knowers; variṣṭham—unto the greatest.
TRANSLATION
Devahūti continued: I have taken shelter of Your lotus feet because You are the only person of whom to take shelter. You are the ax which can cut the tree of material existence. I therefore offer my obeisances unto You, who are the greatest of all transcendentalists, and I inquire from You as to the relationship between man and woman and between spirit and matter.
PURPORT
Sāṅkhya philosophy, as is well known, deals with prakṛti and puruṣa. Puruṣa is the Supreme Personality of Godhead or anyone who imitates the Supreme Personality of Godhead as an enjoyer, and prakṛti means "nature." In this material world, material nature is being exploited by the puruṣas, or the living entities. The intricacies in the material world of the relationship of the prakṛti and puruṣa, or the enjoyed and the enjoyer, is called saṁsāra, or material entanglement. Devahūti wanted to cut the tree of material entanglement, and she found the suitable weapon in Kapila Muni. The tree of material existence is explained in the Fifteenth Chapter of Bhagavad-gītā as an aśvattha tree whose root is upwards and whose branches are downwards. It is recommended there that one has to cut the root of this material existential tree with the ax of detachment. What is the attachment? The attachment involves prakṛti and puruṣa. The living entities are trying to lord it over material nature. Since the conditioned soul takes material nature to be the object of his enjoyment and he takes the position of the enjoyer, he is therefore called puruṣa.
Devahūti questioned Kapila Muni, for she knew that only He could cut her attachment to this material world. The living entities, in the guises of men and women, are trying to enjoy the material energy; therefore in one sense everyone is puruṣa because puruṣa means "enjoyer" and prakṛti means "enjoyed." In this material world both the so-called man and so-called woman are imitating the real puruṣa; the Supreme Personality of Godhead is actually the enjoyer in the transcendental sense, whereas all others are prakṛti. The living entities are considered prakṛti. In Bhagavad-gītā, matter is analyzed as aparā, or inferior nature, whereas beyond this inferior nature there is another, superior nature—the living entities. Living entities are also prakṛti, or enjoyed, but under the spell of māyā, the living entities are falsely trying to take the position of enjoyers. That is the cause of saṁsāra-bandha, or conditional life. Devahūti wanted to get out of conditional life and place herself in full surrender. The Lord is śaraṇya, which means "the only worthy personality to whom one can fully surrender," because He is full of all opulences. If anyone actually wants relief, the best course is to surrender unto the Supreme Personality of Godhead. The Lord is also described here as sad-dharma-vidāṁ variṣṭham. This indicates that of all transcendental occupations the best occupation is eternal loving service unto the Supreme Personality of Godhead. Dharma is sometimes translated as "religion," but that is not exactly the meaning. Dharma actually means "that which one cannot give up," "that which is inseparable from oneself." The warmth of fire is inseparable from fire; therefore warmth is called the dharma, or nature, of fire. Similarly, sad-dharma means "eternal occupation." That eternal occupation is engagement in the transcendental loving service of the Lord. The purpose of Kapiladeva's Sāṅkhya philosophy is to propagate pure, uncontaminated devotional service, and therefore He is addressed here as the most important personality amongst those who know the transcendental occupation of the living entity.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.11
I should ask you and no one else, with a desire to know about the puruṣa, the jīva in the material world, and about prakṛti, from which material existence arises. You are the best among the knowers of the process to destroy saṁṣāra, the process of bhakti-yoga (sad-dharma).
TEXT - SB 3.25.12
maitreya uvāca
iti sva-mātur niravadyam īpsitaṁ
niśamya puṁsām apavarga-vardhanam
dhiyābhinandyātmavatāṁ satāṁ gatir
babhāṣa īṣat-smita-śobhitānanaḥ
SYNONYMS
maitreyaḥ uvāca—Maitreya said; iti—thus; sva-mātuḥ—of His mother; niravadyam—uncontaminated; īpsitam—desire; niśamya—after hearing; puṁsām—of people; apavarga—cessation of bodily existence; vardhanam—increasing; dhiyā—mentally; abhinandya—having thanked; ātma-vatām—interested in self-realization; satām—of the transcendentalists; gatiḥ—the path; babhāṣe—He explained; īṣat—slightly; smita—smiling; śobhita—beautiful; ānanaḥ—His face.
TRANSLATION
Maitreya said: After hearing of His mother's uncontaminated desire for transcendental realization, the Lord thanked her within Himself for her questions, and thus, His face smiling, He explained the path of the transcendentalists, who are interested in self-realization.
PURPORT
Devahūti has surrendered her confession of material entanglement and her desire to gain release. Her questions to Lord Kapila are very interesting for persons who are actually trying to get liberation from material entanglement and attain the perfectional stage of human life. Unless one is interested in understanding his spiritual life, or his constitutional position, and unless he also feels inconvenience in material existence, his human form of life is spoiled. One who does not care for these transcendental necessities of life and simply engages like an animal in eating, sleeping, fearing and mating has spoiled his life. Lord Kapila was very much satisfied by His mother's questions because the answers stimulate one's desire for liberation from the conditional life of material existence. Such questions are called apavarga-vardhanam. Those who have actual spiritual interest are called sat, or devotees. Satām prasaṅgāt. Sat means "that which eternally exists," and asat means "that which is not eternal." Unless one is situated on the spiritual platform, he is not sat; he is asat. The asat stands on a platform which will not exist, but anyone who stands on the spiritual platform will exist eternally. As spirit soul, everyone exists eternally, but the asat has accepted the material world as his shelter, and therefore he is full of anxiety. Asad-grāhān, the incompatible situation of the spirit soul who has the false idea of enjoying matter, is the cause of the soul's being asat. Actually, the spirit soul is not asat. As soon as one is conscious of this fact and takes to Kṛṣṇa consciousness, he becomes sat. Satāṁ gatiḥ, the path of the eternal, is very interesting to persons who are after liberation, and His Lordship Kapila began to speak about that path.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.12
Apavarga-vardhanam means “increasing liberation” or “cutting out material life.” Ātma-vatām means “of those take Lord Kapila as the object of service.” Satām means “of the devotees.” Kapila smiled, “You are the mother of me, the Supreme Lord. How can you be in māyā? Anyway, I will teach something to deliver the common people, through teaching you.”
TEXT - SB 3.25.13
śrī-bhagavān uvāca
yoga ādhyātmikaḥ puṁsāṁ
mato niḥśreyasāya me
atyantoparatir yatra
duḥkhasya ca sukhasya ca
SYNONYMS
śrī-bhagavān uvāca—the Personality of Godhead said; yogaḥ—the yoga system; ādhyātmikaḥ—relating to the soul; puṁsām—of living entities; mataḥ—is approved; niḥśreyasāya—for the ultimate benefit; me—by Me; atyanta—complete; uparatiḥ—detachment; yatra—where; duḥkhasya—from distress; ca—and; sukhasya—from happiness; ca—and.
TRANSLATION
The Personality of Godhead answered: The yoga system which relates to the Lord and the individual soul, which is meant for the ultimate benefit of the living entity, and which causes detachment from all happiness and distress in the material world, is the highest yoga system.
PURPORT
In the material world, everyone is trying to get some material happiness, but as soon as we get some material happiness, there is also material distress. In the material world one cannot have unadulterated happiness. Any kind of happiness one has is contaminated by distress also. For example, if we want to drink milk then we have to bother to maintain a cow and keep her fit to supply milk. Drinking milk is very nice; it is also pleasure. But for the sake of drinking milk one has to accept so much trouble. The yoga system, as here stated by the Lord, is meant to end all material happiness and material distress. The best yoga, as taught in Bhagavad-gītā by Kṛṣṇa, is bhakti-yoga. It is also mentioned in the Gītā that one should try to be tolerant and not be disturbed by material happiness or distress. Of course, one may say that he is not disturbed by material happiness, but he does not know that just after one enjoys so-called material happiness, material distress will follow. This is the law of the material world. Lord Kapila states that the yoga system is the science of the spirit. One practices yoga in order to attain perfection on the spiritual platform. There is no question of material happiness or distress. It is transcendental. Lord Kapila will eventually explain how it is transcendental, but the preliminary introduction is given here.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.13
Yoga concerning the jīvātmā (ādhyātmikaḥ) is approved as the most beneficial method for oneself (niḥśreyasāya). It has three types: bhakti, jñana and aṣtāṅga-yoga. For bhakti, benefit for oneself is a secondary effect. Being situated in this yoga, one uproots material happiness and distress.
TEXT - SB 3.25.14
tam imaṁ te pravakṣyāmi
yam avocaṁ purānaghe
ṛṣīṇāṁ śrotu-kāmānāṁ
yogaṁ sarvāṅga-naipuṇam
SYNONYMS
tam imam—that very; te—to you; pravakṣyāmi—I shall explain; yam—which; avocam—I explained; purā—formerly; anaghe—O pious mother; ṛṣīṇām—to the sages; śrotu-kāmānām—eager to hear; yogam—yoga system; sarva-aṅga—in all respects; naipuṇam—serviceable and practical.
TRANSLATION
O most pious mother, I shall now explain unto you the ancient yoga system, which I explained formerly to the great sages. It is serviceable and practical in every way.
PURPORT
The Lord does not manufacture a new system of yoga. Sometimes it is claimed that someone has become an incarnation of God and is expounding a new theological aspect of the Absolute Truth. But here we find that although Kapila Muni is the Lord Himself and is capable of manufacturing a new doctrine for His mother, He nevertheless says, "I shall just explain the ancient system which I once explained to the great sages because they were also anxious to hear about it." When we have a superexcellent process already present in Vedic scriptures, there is no need to concoct a new system, to mislead the innocent public. At present it has become a fashion to reject the standard system and present something bogus in the name of a newly invented process of yoga.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.14
He explained this to sages such as Nārada. The many aṅgas of this yoga are easy to perform.
TEXT - SB 3.25.15
cetaḥ khalv asya bandhāya
muktaye cātmano matam
guṇeṣu saktaṁ bandhāya
rataṁ vā puṁsi muktaye
SYNONYMS
cetaḥ—consciousness; khalu—indeed; asya—of him; bandhāya—for bondage; muktaye—for liberation; ca—and; ātmanaḥ—of the living entity; matam—is considered; guṇeṣu—in the three modes of nature; saktam—attracted; bandhāya—for conditional life; ratam—attached; vā—or; puṁsi—in the Supreme Personality of Godhead; muktaye—for liberation.
TRANSLATION
The stage in which the consciousness of the living entity is attracted by the three modes of material nature is called conditional life. But when that same consciousness is attached to the Supreme Personality of Godhead, one is situated in the consciousness of liberation.
PURPORT
There is a distinction here between Kṛṣṇa consciousness and māyā consciousness. Guṇeṣu, or māyā consciousness, involves attachment to the three material modes of nature, under which one works sometimes in goodness and knowledge, sometimes in passion and sometimes in ignorance. These different qualitative activities, with the central attachment for material enjoyment, are the cause of one's conditional life. When the same cetaḥ, or consciousness, is transferred to the Supreme Personality of Godhead, Kṛṣṇa, or when one becomes Kṛṣṇa conscious, he is on the path of liberation.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.15
The mind of the jīvas binds him up by bad association, and liberates him by good association. That is explained here. The method of bondage is mentioned. Attachment to the guṇas, which create bondage, produces bondage for the jīva. Attachment or rati (ratam) to the Lord (pumsi) who is without material guṇas, the destroyer of the bondage of guṇas, produces liberation. Vā means “but” in the sentence. The cause of rati for the Supreme Lord is bhakti alone, not jñāna or yoga. Pure bhakti alone is recommended for liberation.
TEXT - SB 3.25.16
ahaṁ mamābhimānotthaiḥ
kāma-lobhādibhir malaiḥ
vītaṁ yadā manaḥ śuddham
aduḥkham asukhaṁ samam
SYNONYMS
aham—I; mama—mine; abhimāna—from the misconception; utthaiḥ—produced; kāma—lust; lobha—greed; ādibhiḥ—and so on; malaiḥ—from the impurities; vītam—freed; yadā—when; manaḥ—the mind; śuddham—pure; aduḥkham—without distress; asukham—without happiness; samam—equipoised.
TRANSLATION
When one is completely cleansed of the impurities of lust and greed produced from the false identification of the body as "I" and bodily possessions as "mine," one's mind becomes purified. In that pure state he transcends the stage of so-called material happiness and distress.
PURPORT
Kāma and lobha are the symptoms of material existence. Everyone always desires to possess something. It is said here that desire and greed are the products of false identification of oneself with the body. When one becomes free from this contamination, then his mind and consciousness also become freed and attain their original state. Mind, consciousness and the living entity exist. Whenever we speak of the living entity, this includes the mind and consciousness. The difference between conditional life and liberated life occurs when we purify the mind and the consciousness. When they are purified, one becomes transcendental to material happiness and distress.
In the beginning Lord Kapila has said that perfect yoga enables one to transcend the platform of material distress and happiness. How this can be done is explained here: one has to purify his mind and consciousness. This can be done by the bhakti-yoga system. As explained in the Nārada-pañcarātra, one's mind and senses should be purified (tat-paratvena nirmalam [Cc. Madhya 19.170]). One's senses must be engaged in devotional service to the Lord. That is the process. The mind must have some engagement. One cannot make the mind vacant. Of course there are some foolish attempts to try to make the mind vacant or void, but that is not possible. The only process that will purify the mind is to engage it in Kṛṣṇa. The mind must be engaged. If we engage our mind in Kṛṣṇa, naturally the consciousness becomes fully purified, and there is no chance of the entrance of material desire and greed.
TEXT - SB 3.25.17
tadā puruṣa ātmānaṁ
kevalaṁ prakṛteḥ param
nirantaraṁ svayaṁ-jyotir
aṇimānam akhaṇḍitam
SYNONYMS
tadā—then; puruṣaḥ—the individual soul; ātmānam—himself; kevalam—pure; prakṛteḥ param—transcendental to material existence; nirantaram—nondifferent; svayam-jyotiḥ—self-effulgent; aṇimānam—infinitesimal; akhaṇḍitam—not fragmented.
TRANSLATION
At that time the soul can see himself to be transcendental to material existence and always self-effulgent, never fragmented, although very minute in size.
PURPORT
In the state of pure consciousness, or Kṛṣṇa consciousness, one can see himself as a minute particle nondifferent from the Supreme Lord. As stated in Bhagavad-gītā, the jīva, or the individual soul, is eternally part and parcel of the Supreme Lord. Just as the sun's rays are minute particles of the brilliant constitution of the sun, so a living entity is a minute particle of the Supreme Spirit. The individual soul and the Supreme Lord are not separated as in material differentiation. The individual soul is a particle from the very beginning. One should not think that because the individual soul is a particle, it is fragmented from the whole spirit. Māyāvāda philosophy enunciates that the whole spirit exists, but a part of it, which is called the jīva, is entrapped by illusion. This philosophy, however, is unacceptable because spirit cannot be divided like a fragment of matter. That part, the jīva, is eternally a part. As long as the Supreme Spirit exists, His part and parcel also exists. As long as the sun exists, the molecules of the sun's rays also exist.
The jīva particle is estimated in the Vedic literature to be one ten-thousandth the size of the upper portion of a hair. It is therefore infinitesimal. The Supreme Spirit is infinite, but the living entity, or the individual soul, is infinitesimal, although it is not different in quality from the Supreme Spirit. Two words in this verse are to be particularly noted. One is nirantaram, which means "nondifferent," or "of the same quality." The individual soul is also expressed here as aṇimānam. Aṇimānam means "infinitesimal." The Supreme Spirit is all-pervading, but the very small spirit is the individual soul. Akhaṇḍitam means not exactly "fragmented" but "constitutionally always infinitesimal." No one can separate the molecular parts of the sunshine from the sun, but at the same time the molecular part of the sunshine is not as expansive as the sun itself. Similarly, the living entity, by his constitutional position, is qualitatively the same as the Supreme Spirit, but he is infinitesimal.
TEXT - SB 3.25.18
jñāna-vairāgya-yuktena
bhakti-yuktena cātmanā
paripaśyaty udāsīnaṁ
prakṛtiṁ ca hataujasam
SYNONYMS
jñāna—knowledge; vairāgya—renunciation; yuktena—equipped with; bhakti—devotional service; yuktena—equipped with; ca—and; ātmanā—by the mind; paripaśyati—one sees; udāsīnam—indifferent; prakṛtim—material existence; ca—and; hata-ojasam—reduced in strength.
TRANSLATION
In that position of self-realization, by practice of knowledge and renunciation in devotional service, one sees everything in the right perspective; he becomes indifferent to material existence, and the material influence acts less powerfully upon him.
PURPORT
As the contamination of the germs of a particular disease can influence a weaker person, similarly the influence of material nature, or illusory energy, can act on the weaker, or conditioned, soul but not on the liberated soul. Self-realization is the position of the liberated state. One understands his constitutional position by knowledge and vairāgya, renunciation. Without knowledge, one cannot have realization. The realization that one is the infinitesimal part and parcel of the Supreme Spirit makes him unattached to material, conditional life. That is the beginning of devotional service. Unless one is liberated from material contamination, one cannot engage himself in the devotional service of the Lord. In this verse, therefore, it is stated, jñāna-vairāgya-yuktena: when one is in full knowledge of one's constitutional position and is in the renounced order of life, detached from material attraction, then, by pure devotional service, bhakti-yuktena, he can engage himself as a loving servant of the Lord. Paripaśyati means that he can see everything in its right perspective. Then the influence of material nature becomes almost nil. This is also confirmed in Bhagavad-gītā. Brahma-bhūtaḥ prasannātmā: [Bg. 18.54] when one is self-realized he becomes happy and free from the influence of material nature, and at that time he is freed from lamentation and hankering. The Lord states that position as mad-bhaktiṁ labhate parām [Bg. 18.54], the real state of beginning devotional service. Similarly, it is confirmed in the Nārada-pañcarātra that when the senses are purified they can then be engaged in the devotional service of the Lord. One who is attached to material contamination cannot be a devotee.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.18
Jñāna and yoga only assist bhakti in giving liberation. This is expressed in three verses. The mind becomes free (vītam) of the contaminations by śama and dama (process of jñana) and by yama and niyama (process of yoga). These are the aṅgas of jñāna and yoga. The effects of purification are described: being without sorrow, without happiness, peaceful. At that time the jīva (puruṣaḥ) sees himself separate from ignorance (prakṛteḥ param). He is devoid of the obstacles of gross and subtle bodies (nirantaram). He has uncovered knowledge (svayaṁjyotiḥ). He is subtle (aṇimānam). The Lord himself says sūkṣāṇām apy ahaṁ jīvaḥ: of subtle objects I am the jīva. (SB 11.16.11) This means by nature the jīva is a very small particle. He is undivided by material desires (akhaṇḍitam).
By the mind endowed with jñana and vairāgya, and by bhakti to which jñāna and vairāgya are mere assistants (indicated by the word ca), and with out which they can bear no results, the jīva sees himself unattached. He sees his own ignorance (prakṛtim) which is unable to do anything to him (hataujasam).
TEXT - SB 3.25.19
na yujyamānayā bhaktyā
bhagavaty akhilātmani
sadṛśo 'sti śivaḥ panthā
yogināṁ brahma-siddhaye
SYNONYMS
na—not; yujyamānayā—being performed; bhaktyā—devotional service; bhagavati—towards the Supreme Personality of Godhead; akhila-ātmani—the Supersoul; sadṛśaḥ—like; asti—there is; śivaḥ—auspicious; panthāḥ—path; yoginām—of the yogīs; brahma-siddhaye—for perfection in self-realization.
TRANSLATION
Perfection in self-realization cannot be attained by any kind of yogī unless he engages in devotional service to the Supreme Personality of Godhead, for that is the only auspicious path.
PURPORT
That knowledge and renunciation are never perfect unless joined by devotional service is explicitly explained here. Na yujyamānayā means "without being dovetailed." When there is devotional service, then the question is where to offer that service. Devotional service is to be offered to the Supreme Personality of Godhead, who is the Supersoul of everything, for that is the only reliable path of self-realization, or Brahman realization. The word brahma-siddhaye means to understand oneself to be different from matter, to understand oneself to be Brahman. The Vedic words are ahaṁ brahmāsmi. Brahma-siddhi means that one should know that he is not matter; he is pure soul. There are different kinds of yogīs, but every yogī is supposed to engage in self-realization, or Brahman realization. It is clearly stated here that unless one is fully engaged in the devotional service of the Supreme Personality of Godhead one cannot have easy approach to the path of brahma-siddhi.
In the beginning of the Second Chapter of Śrīmad-Bhāgavatam it is stated that when one engages himself in the devotional service of Vāsudeva, spiritual knowledge and renunciation of the material world automatically become manifest. Thus a devotee does not have to try separately for renunciation or knowledge. Devotional service itself is so powerful that by one's service attitude, everything is revealed. It is stated here, śivaḥ panthāḥ: this is the only auspicious path for self-realization. The path of devotional service is the most confidential means for attaining Brahman realization. That perfection in Brahman realization is attained through the auspicious path of devotional service indicates that the so-called Brahman realization, or realization of the brahmajyoti effulgence, is not brahma-siddhi. Beyond that brahmajyoti there is the Supreme Personality of Godhead. In the Upaniṣads a devotee prays to the Lord to kindly put aside the effulgence, brahmajyoti, so that the devotee may see within the brahmajyoti the actual, eternal form of the Lord. Unless one attains realization of the transcendental form of the Lord, there is no question of bhakti. Bhakti necessitates the existence of the recipient of devotional service and the devotee who renders devotional service. Brahma-siddhi through devotional service is realization of the Supreme Personality of Godhead. The understanding of the effulgent rays of the body of the Supreme Godhead is not the perfect stage of brahma-siddhi, or Brahman realization. Nor is the realization of the Paramātmā feature of the Supreme Person perfect, for Bhagavān, the Supreme Personality of Godhead, is akhilātmā-He is the Supersoul. One who realizes the Supreme Personality realizes the other features, namely the Paramātmā feature and the Brahman feature, and that total realization is brahma-siddhi.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.19
Among the three processes, bhakti is the best, being full of joy and most auspicious in results. Bhakti alone is suitable (yujyamānayā) for realizing the Supreme Lord, for later it is said:
kācit tvayy ucitā bhaktiḥ kīdṛśī mama gocarā
yayā padaṁ te nirvāṇam añjasānvāśnavā aham
What kind of devotional service is worth developing and practicing to help me easily and immediately attain the service of your lotus feet? SB 3.2.28
This is the auspicious path for attain perfection (siddhaye) in dāsya, sakha or other relationships in relation to the Supreme Lord (brahma) for those who have accepted a process (yogīnām).
TEXT - SB 3.25.20
prasaṅgam ajaraṁ pāśam
ātmanaḥ kavayo viduḥ
sa eva sādhuṣu kṛto
mokṣa-dvāram apāvṛtam
SYNONYMS
prasaṅgam—attachment; ajaram—strong; pāśam—entanglement; ātmanaḥ—of the soul; kavayaḥ—learned men; viduḥ—know; saḥ eva—that same; sādhuṣu—to the devotees; kṛtaḥ—applied; mokṣa-dvāram—the door of liberation; apāvṛtam—opened.
TRANSLATION
Every learned man knows very well that attachment for the material is the greatest entanglement of the spirit soul. But that same attachment, when applied to the self-realized devotees, opens the door of liberation.
PURPORT
Here it is clearly stated that attachment for one thing is the cause of bondage in conditioned life, and the same attachment, when applied to something else, opens the door of liberation. Attachment cannot be killed; it has simply to be transferred. Attachment for material things is called material consciousness, and attachment for Kṛṣṇa or His devotee is called Kṛṣṇa consciousness. Consciousness, therefore, is the platform of attachment. It is clearly stated here that when we simply purify the consciousness from material consciousness to Kṛṣṇa consciousness, we attain liberation. Despite the statement that one should give up attachment, desirelessness is not possible for a living entity. A living entity, by constitution, has the propensity to be attached to something. We see that if someone has no object of attachment, if he has no children, then he transfers his attachment to cats and dogs. This indicates that the propensity for attachment cannot be stopped; it must be utilized for the best purpose. Our attachment for material things perpetuates our conditional state, but the same attachment, when transferred to the Supreme Personality of Godhead or His devotee, is the source of liberation.
Here it is recommended that attachment should be transferred to the self-realized devotees, the sādhus. And who is a sādhu? A sādhu is not just an ordinary man with a saffron robe or long beard. A sādhu is described in Bhagavad-gītā as one who unflinchingly engages in devotional service. Even though one is found not to be following the strict rules and regulations of devotional service, if one simply has unflinching faith in Kṛṣṇa, the Supreme Person, he is understood to be a sādhu. Sādhur eva sa mantavyaḥ [Bg. 9.30]. A sādhu is a strict follower of devotional service. It is recommended here that if one at all wants to realize Brahman, or spiritual perfection, his attachment should be transferred to the sādhu, or devotee. Lord Caitanya also confirmed this. Lava-mātra sādhu-saṅge sarva-siddhi haya: [Cc. Madhya 22.54] simply by a moment's association with a sādhu, one can attain perfection.
Mahātmāis a synonym of sādhu. It is said that service to a mahātmā, or elevated devotee of the Lord, is dvāram āhur vimukteḥ, the royal road of liberation. Mahat-sevāṁ dvāram āhur vimuktes tamo-dvāraṁ yoṣitāṁ saṅgi-saṅgam (SB 5.5.2). Rendering service to the materialists has the opposite effect. If anyone offers service to a gross materialist, or a person engaged only in sense enjoyment, then by association with such a person the door to hell is opened. The same principle is confirmed here. Attachment to a devotee is attachment to the service of the Lord because if one associates with a sādhu, the result will be that the sādhu will teach him how to become a devotee, a worshiper and a sincere servitor of the Lord. These are the gifts of a sādhu. If we want to associate with a sādhu, we cannot expect him to give us instructions on how to improve our material condition, but he will give us instructions on how to cut the knot of the contamination of material attraction and how to elevate ourselves in devotional service. That is the result of associating with a sādhu. Kapila Muni first of all instructs that the path of liberation begins with such association.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.20
The cause of bhakti is association with devotees. The door for liberation in the form of the same planet etc. is open. However, such liberation is only an unsought result for the pure devotee.
TEXT - SB 3.25.21
titikṣavaḥ kāruṇikāḥ
suhṛdaḥ sarva-dehinām
ajāta-śatravaḥ śāntāḥ
sādhavaḥ sādhu-bhūṣaṇāḥ
SYNONYMS
titikṣavaḥ—tolerant; kāruṇikāḥ—merciful; suhṛdaḥ—friendly; sarva-dehinām—to all living entities; ajāta-śatravaḥ—inimical to none; śāntāḥ—peaceful; sādhavaḥ—abiding by scriptures; sādhu-bhūṣaṇāḥ—adorned with sublime characteristics.
TRANSLATION
The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime.
PURPORT
A sādhu, as described above, is a devotee of the Lord. His concern, therefore, is to enlighten people in devotional service to the Lord. That is his mercy. He knows that without devotional service to the Lord, human life is spoiled. A devotee travels all over the country, from door to door, preaching, "Be Kṛṣṇa conscious. Be a devotee of Lord Kṛṣṇa. Don't spoil your life in simply fulfilling your animal propensities. Human life is meant for self-realization, or Kṛṣṇa consciousness." These are the preachings of a sādhu. He is not satisfied with his own liberation. He always thinks about others. He is the most compassionate personality towards all the fallen souls. One of his qualifications, therefore, is kāruṇika, great mercy to the fallen souls. While engaged in preaching work, he has to meet with so many opposing elements, and therefore the sādhu, or devotee of the Lord, has to be very tolerant. Someone may ill-treat him because the conditioned souls are not prepared to receive the transcendental knowledge of devotional service. They do not like it; that is their disease. The sādhu has the thankless task of impressing upon them the importance of devotional service. Sometimes devotees are personally attacked with violence. Lord Jesus Christ was crucified, Haridāsa Ṭhākura was caned in twenty-two marketplaces, and Lord Caitanya's principal assistant, Nityānanda, was violently attacked by Jagāi and Mādhāi. But still they were tolerant because their mission was to deliver the fallen souls. One of the qualifications of a sādhu is that he is very tolerant and is merciful to all fallen souls. He is merciful because he is the well-wisher of all living entities. He is not only a well-wisher of human society, but a well-wisher of animal society as well. It is said here, sarva-dehinām, which indicates all living entities who have accepted material bodies. Not only does the human being have a material body, but other living entities, such as cats and dogs, also have material bodies. The devotee of the Lord is merciful to everyone-the cats, dogs, trees, etc. He treats all living entities in such a way that they can ultimately get salvation from this material entanglement. Śivānanda Sena, one of the disciples of Lord Caitanya, gave liberation to a dog by treating the dog transcendentally. There are many instances where a dog got salvation by association with a sādhu, because a sādhu engages in the highest philanthropic activities for the benediction of all living entities. Yet although a sādhu is not inimical towards anyone, the world is so ungrateful that even a sādhu has many enemies.
What is the difference between an enemy and a friend? It is a difference in behavior. A sādhu behaves with all conditioned souls for their ultimate relief from material entanglement. Therefore, no one can be more friendly than a sādhu in relieving a conditioned soul. A sādhu is calm, and he quietly and peacefully follows the principles of scripture. A sādhu means one who follows the principles of scripture and at the same time is a devotee of the Lord. One who actually follows the principles of scripture must be a devotee of God because all the śāstras instruct us to obey the orders of the Personality of Godhead. Sādhu, therefore, means a follower of the scriptural injunctions and a devotee of the Lord. All these characteristics are prominent in a devotee. A devotee develops all the good qualities of the demigods, whereas a nondevotee, even though academically qualified, has no actual good qualifications or good characteristics according to the standard of transcendental realization.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.21
Four verses describe the characteristics of the devotee. The secondary qualities are described starting with tolerance. They are not fierce (śāntāḥ). They are straightforward (sadhavaḥ). They respect the devotees (sādhu-bhusanāḥ). Or they think of the devotees dearly like ornaments.
TEXT - SB 3.25.22
mayy ananyena bhāvena
bhaktiṁ kurvanti ye dṛḍhām
mat-kṛte tyakta-karmāṇas
tyakta-svajana-bāndhavāḥ
SYNONYMS
mayi—unto Me; ananyena bhāvena—with undeviated mind; bhaktim—devotional service; kurvanti—perform; ye—those who; dṛḍhām—staunch; mat-kṛte—for My sake; tyakta—renounced; karmāṇaḥ—activities; tyakta—renounced; sva-jana—family relationships; bāndhavāḥ—friendly acquaintances.
TRANSLATION
Such a sādhu engages in staunch devotional service to the Lord without deviation. For the sake of the Lord he renounces all other connections, such as family relationships and friendly acquaintances within the world.
PURPORT
A person in the renounced order of life, a sannyāsī, is also called a sādhu because he renounces everything—his home, his comfort, his friends, his relatives, and his duties to friends and to family. He renounces everything for the sake of the Supreme Personality of Godhead. A sannyāsī is generally in the renounced order of life, but his renunciation will be successful only when his energy is employed in the service of the Lord with great austerity. It is said here, therefore, bhaktiṁ kurvanti ye dṛḍhām. A person who seriously engages in the service of the Lord and is in the renounced order of life is a sādhu. A sādhu is one who has given up all responsibility to society, family, and worldly humanitarianism, simply for the service of the Lord. As soon as he takes his birth in the world, a person has so many responsibilities and obligations—to the public, to the demigods, to the great sages, to the general living beings, to his parents, to the family forefathers and to many others. When he gives up all such obligations for the sake of the service of the Supreme Lord, he is not punished for such renunciation of obligation. But if for sense gratification a person renounces all such obligations, he is punished by the law of nature.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.22
The principal quality (svarupa-lakṣaṇa) is described. Ananya indicates that no other object of worship such as Brahmā or Śiva is comparable. They worship with moods such as dāsya or sakhya with firmness (ḍṛḍhām)—with only the Lord as the object, in order to achieve me (mat-kṛte). They give up other actions as the Gītā says. Sarvadharmān parityajya: give up all other dharmas (BG 18.66)
They give up relatives and friends.
ye dārāgāra-putrāpta-prāṇān vittam imaṁ param
hitvā māṁ śaraṇaṁ yātāḥ kathaṁ tāṁs tyaktum utsahe
Since pure devotees give up their homes, wives, children, relatives, riches and even their lives simply to serve me, without any desire for material improvement in this life or in the next, how can I give up such devotees at any time? SB 9.4.65
TEXT - SB 3.25.23
mad-āśrayāḥ kathā mṛṣṭāḥ
śṛṇvanti kathayanti ca
tapanti vividhās tāpā
naitān mad-gata-cetasaḥ
SYNONYMS
mat-āśrayāḥ—about Me; kathāḥ—stories; mṛṣṭāḥ—delightful; śṛṇvanti—they hear; kathayanti—they chant; ca—and; tapanti—inflict suffering; vividhāḥ—various; tāpāḥ—the material miseries; na—do not; etān—unto them; mat-gata—fixed on Me; cetasaḥ—their thoughts.
TRANSLATION
Engaged constantly in chanting and hearing about Me, the Supreme Personality of Godhead, the sādhus do not suffer from material miseries because they are always filled with thoughts of My pastimes and activities.
PURPORT
There are multifarious miseries in material existence—those pertaining to the body and the mind, those imposed by other living entities and those imposed by natural disturbances. But a sādhu is not disturbed by such miserable conditions because his mind is always filled with Kṛṣṇa consciousness, and thus he does not like to talk about anything but the activities of the Lord. Mahārāja Ambarīṣa did not speak of anything but the pastimes of the Lord. Vacāṁsi vaikuṇṭha-guṇānuvarṇane (SB 9.4.18). He engaged his words only in glorification of the Supreme Personality of Godhead. Sādhus are always interested in hearing about the activities of the Lord or His devotees. Since they are filled with Kṛṣṇa consciousness, they are forgetful of the material miseries. Ordinary conditioned souls, being forgetful of the activities of the Lord, are always full of anxieties and material tribulations. On the other hand, since the devotees always engage in the topics of the Lord, they are forgetful of the miseries of material existence.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.23
They listen to pure (mrṣtāḥ) stories, not about māyā. The three material miseries do not afflict those devotees. Not afflicted by miseries, they are firmly fixed in me (mad-gata-cetasaḥ).
TEXT - SB 3.25.24
ta ete sādhavaḥ sādhvi
sarva-saṅga-vivarjitāḥ
saṅgas teṣv atha te prārthyaḥ
saṅga-doṣa-harā hi te
SYNONYMS
te ete—those very; sādhavaḥ—devotees; sādhvi—virtuous lady; sarva—all; saṅga—attachments; vivarjitāḥ—freed from; saṅgaḥ—attachment; teṣu—unto them; atha—hence; te—by you; prārthyaḥ—must be sought; saṅga-doṣa—the pernicious effects of material attachment; harāḥ—counteracters of; hi—indeed; te—they.
TRANSLATION
O My mother, O virtuous lady, these are the qualities of great devotees who are free from all attachment. You must seek attachment to such holy men, for this counteracts the pernicious effects of material attachment.
PURPORT
Kapila Muni herein advises His mother, Devahūti, that if she wants to be free from material attachment, she should increase her attachment for the sādhus, or devotees who are completely freed from all material attachment. In Bhagavad-gītā, Fifteenth Chapter, verse 5, it is stated who is qualified to enter into the kingdom of Godhead. It is said there, nirmāna-mohā jita-saṅga-doṣāḥ. This refers to one who is completely freed from the puffed-up condition of material possessiveness. A person may be materially very rich, opulent or respectable, but if he at all wants to transfer himself to the spiritual kingdom, back home, back to Godhead, then he has to be freed from the puffed-up condition of material possessiveness, because that is a false position.
The word moha used here means the false understanding that one is rich or poor. In this material world, the conception that one is very rich or very poor—or any such consciousness in connection with material existence—is false, because this body itself is false, or temporary. A pure soul who is prepared to be freed from this material entanglement must first of all be free from the association of the three modes of nature. Our consciousness at the present moment is polluted because of association with the three modes of nature; therefore in Bhagavad-gītā the same principle is stated. It is advised, jita-saṅga-doṣāḥ: one should be freed from the contaminated association of the three modes of material nature. Here also, in the Śrīmad-Bhāgavatam, this is confirmed: a pure devotee, who is preparing to transfer himself to the spiritual kingdom, is also freed from the association of the three modes of material nature. We have to seek the association of such devotees. For this reason we have begun the International Society for Krishna Consciousness. There are many mercantile, scientific and other associations in human society to develop a particular type of education or consciousness, but there is no association which helps one to get free from all material association. If anyone has reached the stage where he must become free from this material contamination, then he has to seek the association of devotees, wherein Kṛṣṇa consciousness is exclusively cultured. One can thereby become freed from all material association.
Because a devotee is freed from all contaminated material association, he is not affected by the miseries of material existence. Even though he appears to be in the material world, he is not affected by the miseries of the material world. How is it possible? There is a very good example in the activities of the cat. The cat carries her kittens in her mouth, and when she kills a rat she also carries the booty in her mouth. Thus both are carried in the mouth of the cat, but they are in different conditions. The kitten feels comfort in the mouth of the mother, whereas when the rat is carried in the mouth of the cat, the rat feels the blows of death. Similarly, those who are sādhavaḥ, or devotees engaged in Kṛṣṇa consciousness in the transcendental service of the Lord, do not feel the contamination of material miseries, whereas those who are not devotees in Kṛṣṇa consciousness actually feel the miseries of material existence. One should therefore give up the association of materialistic persons and seek the association of persons engaged in Kṛṣṇa consciousness, and by such association he will benefit in spiritual advancement. By their words and instructions, he will be able to cut off his attachment to material existence.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.24
Sarva-saṅga-vivarjitāḥ means devoid of the four goals of artha, dharma, kāma and mokṣa.
TEXT - SB 3.25.25
satāṁ prasaṅgān mama vīrya-saṁvido
bhavanti hṛt-karṇa-rasāyanāḥ kathāḥ
taj-joṣaṇād āśv apavarga-vartmani
śraddhā ratir bhaktir anukramiṣyati
SYNONYMS
satām—of pure devotees; prasaṅgāt—through the association; mama—My; vīrya—wonderful activities; saṁvidaḥ—by discussion of; bhavanti—become; hṛt—to the heart; karṇa—to the ear; rasa-ayanāḥ—pleasing; kathāḥ—the stories; tat—of that; joṣaṇāt—by cultivation; āśu—quickly; apavarga—of liberation; vartmani—on the path; śraddhā—firm faith; ratiḥ—attraction; bhaktiḥ—devotion; anukramiṣyati—will follow in order.
TRANSLATION
In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin.
PURPORT
The process of advancing in Kṛṣṇa consciousness and devotional service is described here. The first point is that one must seek the association of persons who are Kṛṣṇa conscious and who engage in devotional service. Without such association one cannot make advancement. Simply by theoretical knowledge or study one cannot make any appreciable advancement. One must give up the association of materialistic persons and seek the association of devotees because without the association of devotees one cannot understand the activities of the Lord. Generally, people are convinced of the impersonal feature of the Absolute Truth. Because they do not associate with devotees, they cannot understand that the Absolute Truth can be a person and have personal activities. This is a very difficult subject matter, and unless one has personal understanding of the Absolute Truth, there is no meaning to devotion. Service or devotion cannot be offered to anything impersonal. Service must be offered to a person. Nondevotees cannot appreciate Kṛṣṇa consciousness by reading the Śrīmad-Bhāgavatam or any other Vedic literature wherein the activities of the Lord are described; they think that these activities are fictional, manufactured stories because spiritual life is not explained to them in the proper mood. To understand the personal activities of the Lord, one has to seek the association of devotees, and by such association, when one contemplates and tries to understand the transcendental activities of the Lord, the path to liberation is open, and he is freed. One who has firm faith in the Supreme Personality of Godhead becomes fixed, and his attraction for association with the Lord and the devotees increases. Association with devotees means association with the Lord. The devotee who makes this association develops the consciousness for rendering service to the Lord, and then, being situated in the transcendental position of devotional service, he gradually becomes perfect.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.25
Only by association with devotees does the mind develop attraction to the Lord. The stages are described here. The previous verse mentioned that association should be desired. Then, faith first arises. From excellent (pra) association of the devotees, stories of my pastimes become nectar for the ears. From inferior association there is only bhajana-kriya, but the stories do not become nectar. Thus from excellent association the stories cause anartha-nivṛtti. Then those stories cause niṣṭhā. Those stories become directly realization (samvidaḥ) of my great qualities (vīrya). Those topics then produce ruci: they are pleasing to the ear and heart. From the taste (joṣaṇāt) of those topics, āsakti (śraddhā) and then bhāva (ratiḥ) for the Lord, who destroys material existence, appears. Then prema (bhaktiḥ) follows in this order (anu). The bhakti explained by me now will be preached in the world following this sequence.
TEXT - SB 3.25.26
bhaktyā pumāñ jāta-virāga aindriyād
dṛṣṭa-śrutān mad-racanānucintayā
cittasya yatto grahaṇe yoga-yukto
yatiṣyate ṛjubhir yoga-mārgaiḥ
SYNONYMS
bhaktyā—by devotional service; pumān—a person; jāta-virāgaḥ—having developed distaste; aindriyāt—for sense gratification; dṛṣṭa—seen (in this world); śrutāt—heard (in the next world); mat-racana—My activities of creation and so on; anucintayā—by constantly thinking about; cittasya—of the mind; yattaḥ—engaged; grahaṇe—in the control; yoga-yuktaḥ—situated in devotional service; yatiṣyate—will endeavor; ṛjubhiḥ—easy; yoga-mārgaiḥ—by the processes of mystic power.
TRANSLATION
Thus consciously engaged in devotional service in the association of devotees, a person gains distaste for sense gratification, both in this world and in the next, by constantly thinking about the activities of the Lord. This process of Kṛṣṇa consciousness is the easiest process of mystic power; when one is actually situated on that path of devotional service, he is able to control the mind.
PURPORT
In all scriptures people are encouraged to act in a pious way so that they can enjoy sense gratification not only in this life but also in the next. For example, one is promised promotion to the heavenly kingdom of higher planets by pious fruitive activities. But a devotee in the association of devotees prefers to contemplate the activities of the Lord—how He has created this universe, how He is maintaining it, how the creation dissolves, and how in the spiritual kingdom the Lord's pastimes are going on. There are full literatures describing these activities of the Lord, especially Bhagavad-gītā, Brahma-saṁhitā and Śrīmad-Bhāgavatam. The sincere devotee who associates with devotees gets the opportunity to hear and contemplate this subject of the pastimes of the Lord, and the result is that he feels distaste for so-called happiness in this or that world, in heaven or on other planets. The devotees are simply interested in being transferred to the personal association of the Lord; they have no more attraction for temporary so-called happiness. That is the position of one who is yoga-yukta. One who is fixed in mystic power is not disturbed by the allurement of this world or that world; he is interested in the matters of spiritual understanding or the spiritual situation. This sublime situation is very easily attained by the easiest process, bhakti-yoga. Ṛjubhir yoga-mārgaiḥ. A very suitable word used here is ṛjubhiḥ, or "very easy." There are different processes of yoga-mārga, attaining yoga perfection, but this process, devotional service to the Lord, is the easiest. Not only is it the easiest process, but the result is sublime. Everyone, therefore, should try to take this process of Kṛṣṇa consciousness and reach the highest perfection of life.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.26
Having described pure bhakti, Kapila describes yoga. The yogī develops distaste for happiness visible in this life or heard about for next life. Being engaged in yoga by thinking of my pastimes (mad-racana), endeavouring for control of the mind, he will endeavour by the correct path of yoga, made easy because of mixing it with bhakti. In the future men will endeavour on this path which I will establish.
TEXT - SB 3.25.27
asevayāyaṁ prakṛter guṇānāṁ
jñānena vairāgya-vijṛmbhitena
yogena mayy arpitayā ca bhaktyā
māṁ pratyag-ātmānam ihāvarundhe
SYNONYMS
asevayā—by not engaging in the service; ayam—this person; prakṛteḥ guṇānām—of the modes of material nature; jñānena—by Knowledge; vairāgya—with renunciation; vijṛmbhitena—developed; yogena—by practicing yoga; mayi—unto Me; arpitayā—fixed; ca—and; bhaktyā—with devotion; mām—unto Me; pratyak-ātmānam—the Absolute Truth; iha—in this very life; avarundhe—one attains.
TRANSLATION
Thus by not engaging in the service of the modes of material nature but by developing Kṛṣṇa consciousness, knowledge in renunciation, and by practicing yoga, in which the mind is always fixed in devotional service unto the Supreme Personality of Godhead, one achieves My association in this very life, for I am the Supreme Personality, the Absolute Truth.
PURPORT
When one engages in devotional service to the Lord in the nine different kinds of bhakti-yoga, as enunciated in authoritative scriptures, such as hearing (śravaṇam), chanting (kīrtanam), remembering, offering worship, praying and offering personal service—either in one of them, or two or three or all of them—he naturally has no opportunity to engage in the service of the three modes of material nature. Unless one has good engagements in spiritual service, it is not possible to get out of the attachment to material service. Those who are not devotees, therefore, are interested in so-called humanitarian or philanthropic work, such as opening a hospital or charitable institution. These are undoubtedly good works in the sense that they are pious activities, and their result is that the performer may get some opportunities for sense gratification, either in this life or in the next. Devotional service, however, is beyond the boundary of sense gratification. It is completely spiritual activity. When one engages in the spiritual activities of devotional service, naturally he does not get any opportunity to engage in sense gratificatory activities. Kṛṣṇa conscious activities are performed not blindly but with perfect understanding of knowledge and renunciation. This kind of yoga practice, in which the mind is always fixed upon the Supreme Personality of Godhead in devotion, results in liberation in this very life. The person who performs such acts gets in touch with the Supreme Personality of Godhead. Lord Caitanya, therefore, approved the process of hearing from realized devotees about the pastimes of the Lord. It does not matter to what category of this world the audience belongs. If one meekly and submissively hears about the activities of the Lord from a realized soul, he will be able to conquer the Supreme Personality of Godhead, who is unconquerable by any other process. Hearing or associating with devotees is the most important function for self-realization.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.27
Having explained yoga, Kapila explains jñāna. By jñāna which does not serve the objects made of prakṛti’s guṇas, achieved through niṣkāma-karma, a person attains me, in the form of tat or impersonal brahman (pratyag ātmā). Yoga is included as an aṅga of jñāna. Bhakti is included, since jñāna cannot give results without bhakti.
TEXT - SB 3.25.28
devahūtir uvāca
kācit tvayy ucitā bhaktiḥ
kīdṛśī mama gocarā
yayā padaṁ te nirvāṇam
añjasānvāśnavā aham
SYNONYMS
devahūtiḥ uvāca—Devahūti said; kācit—what; tvayi—unto You; ucitā—proper; bhaktiḥ—devotional service; kīdṛśī—what kind; mama—by me; go-carā—fit to be practiced; yayā—by which; padam—feet; te—Your; nirvāṇam—liberation; añjasā—immediately; anvāśnavai—shall attain; aham—I.
TRANSLATION
On hearing this statement of the Lord, Devahūti inquired:What kind of devotional service is worth developing and practicing to help me easily and immediately attain the service of Your lotus feet?
PURPORT
It is stated in Bhagavad-gītā that no one is barred from rendering service to the Lord. Whether one is a woman or a laborer or a merchant, if he engages himself in the devotional service of the Lord he is promoted to the highest perfectional state and goes back home, back to Godhead. The devotional service most suitable for different types of devotees is determined and fixed by the mercy of the spiritual master.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.28
Kācid stands for kāsvid (what kind). Tvayi ucitā means “suitable for offering to you.” In verse 19 Kapila mentioned bhakti suitable for the Lord. Because of hearing the excellence of such bhakti she mentions this. What is possible to know and do for a woman like me, by which I can attain your feet, the form of bliss (nirvāṇam)? Medinī says that nirvāṇa means extinction, bliss, bathing of an elephant, joining, and liberation. Or nirvāṇa can mean “without obstacles.” I will attain your feet without obstacles immediately. Another version has anjasā tv āśnavai.
TEXT - SB 3.25.29
yo yogo bhagavad-bāṇo
nirvāṇātmaṁs tvayoditaḥ
kīdṛśaḥ kati cāṅgāni
yatas tattvāvabodhanam
SYNONYMS
yaḥ—which; yogaḥ—mystic yoga process; bhagavat-bāṇaḥ—aiming at the Supreme Personality of Godhead; nirvāṇa-ātman—O embodiment of nirvāṇa; tvayā—by You; uditaḥ—explained; kīdṛśaḥ—of what nature; kati—how many; ca—and; aṅgāni—branches; yataḥ—by which; tattva—of the truth; avabodhanam—understanding.
TRANSLATION
The mystic yoga system, as You have explained, aims at the Supreme Personality of Godhead and is meant for completely ending material existence. Please let me know the nature of that yoga system. How many ways are there by which one can understand in truth that sublime yoga?
PURPORT
There are different kinds of mystic yoga systems aiming for different phases of the Absolute Truth. The jñāna-yoga system aims at the impersonal Brahman effulgence, and the haṭha-yoga system aims at the localized personal aspect, the Paramātmā feature of the Absolute Truth, whereas bhakti-yoga, or devotional service, which is executed in nine different ways, headed by hearing and chanting, aims at complete realization of the Supreme Lord. There are different methods of self-realization. But here Devahūti especially refers to the bhakti-yoga system, which has already been primarily explained by the Lord. The different parts of the bhakti-yoga system are hearing, chanting, remembering, offering prayers, worshiping the Lord in the temple, accepting service to Him, carrying out His orders, making friendship with Him and ultimately surrendering everything for the service of the Lord. The word nirvāṇātman is very significant in this verse. Unless one accepts the process of devotional service, one cannot end the continuation of material existence. As far as jñānīs are concerned, they are interested in jñāna-yoga, but even if one elevates oneself, after a great performance of austerity, to the Brahman effulgence, there is a chance of falling down again to the material world. Therefore, jñāna-yoga does not actually end material existence. Similarly, regarding the haṭha-yoga system, which aims at the localized aspect of the Lord, Paramātmā, it has been experienced that many yogīs, such as Viśvāmitra, fall down. But bhakti-yogīs, once approaching the Supreme Personality of Godhead, never come back to this material world, as it is confirmed in the Bhagavad-gītā. Yad gatvā na nivartante: [Bg. 15.6] upon going, one never comes back. Tyaktvā dehaṁ punar janma naiti: [Bg. 4.9] after giving up this body, he never comes back again to accept a material body. Nirvāṇa does not finish the existence of the soul. The soul is ever existing. Therefore nirvāṇa means to end one's material existence, and to end material existence means to go back home, back to Godhead.
Sometimes it is asked how the living entity falls down from the spiritual world to the material world. Here is the answer. Unless one is elevated to the Vaikuṇṭha planets, directly in touch with the Supreme Personality of Godhead, he is prone to fall down, either from the impersonal Brahman realization or from an ecstatic trance of meditation. Another word in this verse, bhagavad-bāṇaḥ, is very significant. Bāṇaḥ means "arrow." The bhakti-yoga system is just like an arrow aiming up to the Supreme Personality of Godhead. The bhakti-yoga system never urges one towards the impersonal Brahman effulgence or to the point of Paramātmā realization. This bāṇaḥ, or arrow, is so sharp and swift that it goes directly to the Supreme Personality of Godhead, penetrating the regions of impersonal Brahman and localized Paramātmā.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.29
I should known and perform bhakti approved by you. However, it is said that the inquisitive person knows his own idea, and intelligent people know others’ ideas as well. Thus I should also inquire about yoga and jñāna. Bhagavat-bāṇaḥ means the process of yoga aimed like an arrow at the Lord. It is for producing liberation. And what is the knowledge from that one understands the elements.
TEXT - SB 3.25.30
tad etan me vijānīhi
yathāhaṁ manda-dhīr hare
sukhaṁ buddhyeya durbodhaṁ
yoṣā bhavad-anugrahāt
SYNONYMS
tat etat—that same; me—to me; vijānīhi—please explain; yathā—so that; aham—I; manda—slow; dhīḥ—whose intelligence; hare—O my Lord; sukham—easily; buddhyeya—may understand; durbodham—very difficult to understand; yoṣā—a woman; bhavat-anugrahāt—by Your grace.
TRANSLATION
My dear son, Kapila, after all, I am a woman. It is very difficult for me to understand the Absolute Truth because my intelligence is not very great. But if You will kindly explain it to me, even though I am not very intelligent, I can understand it and thereby feel transcendental happiness.
PURPORT
Knowledge of the Absolute Truth is not very easily understood by ordinary, less intelligent men; but if the spiritual master is kind enough to the disciple, however unintelligent the disciple may be, then by the divine grace of the spiritual master everything is revealed. Viśvanātha Cakravartī Ṭhākura therefore says, yasya prasādād, by the mercy of the spiritual master, the mercy of the Supreme Personality of Godhead, bhagavat-prasādaḥ, is revealed. Devahūti requested her great son to be merciful towards her because she was a less intelligent woman and also His mother. By the grace of Kapiladeva it was quite possible for her to understand the Absolute Truth, even though the subject matter is very difficult for ordinary persons, especially women.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.30
Therefore (tat), tell this to me.
TEXT - SB 3.25.31
maitreya uvāca
viditvārthaṁ kapilo mātur itthaṁ
jāta-sneho yatra tanvābhijātaḥ
tattvāmnāyaṁ yat pravadanti sāṅkhyaṁ
provāca vai bhakti-vitāna-yogam
SYNONYMS
maitreyaḥ uvāca—Maitreya said; viditvā—having known; artham—purpose; kapilaḥ—Lord Kapila; mātuḥ—of His mother; ittham—thus; jāta-snehaḥ—became compassionate; yatra—upon her; tanvā—from her body; abhijātaḥ—born; tattva-āmnāyam—truths received by disciplic succession; yat—which; pravadanti—they call; sāṅkhyam—Sāṅkhya philosophy; provāca—He described; vai—in fact; bhakti—devotional service; vitāna—spreading; yogam—mystic yoga.
TRANSLATION
Śrī Maitreya said: After hearing the statement of His mother, Kapila could understand her purpose, and He became compassionate towards her because of being born of her body. He described the Sāṅkhya system of philosophy, which is a combination of devotional service and mystic realization, as received by disciplic succession.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.31
Artham means purpose. He had affection because he appeared from her body. He spoke what they call Sāṅkhya, in which is enumeration (āmnayam) of the tattvas, and also yoga filled with bhakti.
TEXT - SB 3.25.32
śrī-bhagavān uvāca
devānāṁ guṇa-liṅgānām
ānuśravika-karmaṇām
sattva evaika-manaso
vṛttiḥ svābhāvikī tu yā
animittā bhāgavatī
bhaktiḥ siddher garīyasī
SYNONYMS
śrī-bhagavān uvāca—the Supreme Personality of Godhead said; devānām—of the senses or of the presiding deities of the senses; guṇa-liṅgānām—which detect sense objects; ānuśravika—according to scripture; karmaṇām—which work; sattve—unto the mind or unto the Lord; eva—only; eka-manasaḥ—of a man of undivided mind; vṛttiḥ—inclination; svābhāvikī—natural; tu—in fact; yā—which; animittā—without motive; bhāgavatī—to the Personality of Godhead; bhaktiḥ—devotional service; siddheḥ—than salvation; garīyasī—better.
TRANSLATION
Lord Kapila said: The senses are symbolic representations of the demigods, and their natural inclination is to work under the direction of the Vedic injunctions. As the senses are representatives of the demigods, so the mind is the representative of the Supreme Personality of Godhead. The mind's natural duty is to serve. When that service spirit is engaged in devotional service to the Personality of Godhead, without any motive, that is far better even than salvation.
PURPORT
The senses of the living entity are always engaged in some occupation, either in activities prescribed in the injunctions of the Vedas or in material activities. The natural inclination of the senses is to work for something, and the mind is the center of the senses. The mind is actually the leader of the senses; therefore it is called sattva. Similarly, the leader of all the demigods who are engaged in the activities of this material world—the sun-god, moon-god, Indra and others—is the Supreme Personality of Godhead.
It is stated in the Vedic literature that the demigods are different limbs of the universal body of the Supreme Personality of Godhead. Our senses are also controlled by different demigods; our senses are representations of various demigods, and the mind is the representation of the Supreme Personality of Godhead. The senses, led by the mind, act under the influence of the demigods. When the service is ultimately aimed at the Supreme Personality of Godhead, the senses are in their natural position. The Lord is called Hṛṣīkeśa, for He is actually the proprietor and ultimate master of the senses. The senses and the mind are naturally inclined to work, but when they are materially contaminated they work for some material benefit or for the service of the demigods, although actually they are meant to serve the Supreme Personality of Godhead. The senses are called hṛṣīka, and the Supreme Personality of Godhead is called Hṛṣīkeśa. Indirectly, all the senses are naturally inclined to serve the Supreme Lord. That is called bhakti.
Kapiladeva said that when the senses, without desire for material profit or other selfish motives, are engaged in the service of the Supreme Personality of Godhead, one is situated in devotional service. That spirit of service is far better than siddhi, salvation. Bhakti, the inclination to serve the Supreme Personality of Godhead, is in a transcendental position far better than mukti, or liberation. Thus bhakti is the stage after liberation. Unless one is liberated one cannot engage the senses in the service of the Lord. When the senses are engaged either in material activities of sense gratification or in the activities of the Vedic injunctions, there is some motive, but when the same senses are engaged in the service of the Lord and there is no motive, that is called animittā and is the natural inclination of the mind. The conclusion is that when the mind, without being deviated either by Vedic injunctions or by material activities, is fully engaged in Kṛṣṇa consciousness, or devotional service to the Supreme Personality of Godhead, it is far better than the most aspired—for liberation from material entanglement.
Srila Visvanatha Cakravarti Thakur Commentary - 3.25.32
In order to speak about yoga filled with bhakti, Kapila describes bhakti beyond the guṇas, the process suitable to the Lord, preferred by the Lord, about which Devahūti asked in verse 28. The bhakti is directed to the Supreme Lord. Sattve means “unto the form of śuddha-sattva, the Supreme Lord,” not the devatās. The devotee’s mind should desire to accept the Lord’s form and name with the thought that the Lord alone is most worthy of service (eka-manasaḥ). His mind does not reject the form as is the case with yogīs and others. And the person’s mind is concentrated on one process, worship of the Lord, not on jñāna or karma (eka-manasaḥ). That is niṣkāma (animittā) devotion to the Lord in which actions (receiving sense objects) of the sense devatās who reveal the objects of the senses such as sound (guṇa-liṅgānāṁ devānām) are directed to the Lord (sattve); or in which actions of the senses which are engaged spiritually (div) because the object of their functions is the Lord are directed to the Lord. Sattve functions in relation to eka-manasaḥ (with mind exclusively devoted to the Lord) and in relation to the actions of the senses (bhakti is actions of the senses directed to the Lord) in the manner of the one-eyed crow.[252] The word sattve cannot mean the devatās like Brahmā or Śiva since the verse speaks of bhāgavatī bhakti, devotion exclusively to Bhagavān. Sattve can also refer to the devotees who are called sat. Thus sattvam means “being a Vaiṣṇava.” One should be thinking only (eka-manasaḥ), “I should be a devotee (sattve).” Thus bhakti is actions of the senses with the exclusive mentality of being a Vaiṣṇava. Bhakti is not action of the senses which act on their own, but action of the senses according the mantra given by guru. The senses should have daily actions in accordance with the mantra concerning the Lord given by guru (anuśravika-karmānām).
utsargān mala-mūtrādeś citta-svāsthyaṁ yato bhavet
ataḥ pāyur upasthaś ca tad-ārādhana-sādhanam
Because the mind maintains a healthy state by excretion of urine and stool, the anus and urinary organ should be considered as senses engaged in the Lord’s service. Viṣṇu-rahasya
Thus even these organs, by functioning in relation to bhakti, are to be considered part of vaidhi-sādhana-bhakti.
The word tu, causing differentiation, indirectly indicates sādhya-bhakti in the form of bhāva-bhakti, of rāgānuga type. The bhakti with natural functioning (svābhāvikī vṛttiḥ) of the senses is better then liberation (siddheḥ). Spontaneous action of the senses directed to the Lord is superior to liberation. Spontaneous or natural action is of two types. One can develop natural action of the senses towards the Lord by ascending through the stages of niṣṭhā, ruci and finally āsakti by constant practice of engagement in pure bhakti as directed by guru, following the dictates of scripture. Similar to the spontaneous attraction of the senses in the material world to husband or sons, one may also develop spontaneous action of the senses without awareness of the dictates of scripture, in which the senses act according to the bhakti scriptures, previous to or after taking instructions from guru, caused by outstanding impressions arising from mercy of great devotees in this or previous lives.
The spontaneity (bhāva stage) developed from vaidhi-bhakti has excellence of quantity. Examples are given in many verses (SB 3.25.34-37). The second type of spontaneity, generated from rāgānuga, has excellence of type (at the stage of sādhana). An example is given in SB 3.25.38. Compared to the two spontaneous types of bhakti, unspontaneous bhakti (vaidhi-sādhana) is inferior in quantity and type. An example is given in SB 3.25.39-40.
TEXT - SB 3.25.33
jarayaty āśu yā kośaṁ
nigīrṇam analo yathā
SYNONYMS
jarayati—dissolves; āśu—quickly; yā—which; kośam—the subtle body; nigīrṇam—things eaten; analaḥ—fire; yathā—as.
TRANSLATION
Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat.
PURPORT
Bhakti is in a far higher position than mukti because a person's endeavor to get liberation from the material encagement is automatically served in devotional service. The example is given here that the fire in the stomach can digest whatever we eat. If the digestive power is sufficient, then whatever we can eat will be digested by the fire in the stomach. Similarly, a devotee does not have to try separately to attain liberation. That very service to the Supreme Personality of Godhead is the process of his liberation because to engage oneself in the service of the Lord is to liberate oneself from material entanglement. Śrī Bilvamaṅgala Ṭhākura explained this position very nicely. He said, "If I have unflinching devotion unto the lotus feet of the Supreme Lord, then mukti, or liberation, serves me as my maidservant. Mukti, the maidservant, is always ready to do whatever I ask."
For a devotee, liberation is no problem at all. Liberation takes place without separate endeavor. Bhakti, therefore, is far better then mukti or the impersonalist position. The impersonalists undergo severe penances and austerities to attain mukti, but the bhakta, simply by engaging himself in the bhakti process, especially in chanting Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare, immediately develops control over the tongue by engaging it in chanting, and accepting the remnants of foodstuff offered to the Personality of Godhead. As soon as the tongue is controlled, naturally all other senses are controlled automatically. Sense control is the perfection of the yoga principle, and one's liberation begins immediately as soon as he engages himself in the service of the Lord. It is confirmed by Kapiladeva that bhakti, or devotional service, is garīyasī, more glorious than siddhi, liberation.
