rule


 

Canto 3

Bhajahû Re Mana

 
 

Chapter 16: The Two Doorkeepers of Vaikunthha Cursed by the Sages

(1) Brahmâ said: 'After having congratulated the four sages of yogic conscience for their words of praise, the Almighty One from the abode of Vaikunthha spoke. (2) The Supreme Lord said: 'These two attendants of Mine named Jaya and Vijaya have, by their contempt of Me, committed a great offense against you. (3) The punishment that you, devoted ones, awarded them, I approve, oh great sages, because they turned against you in enmity. (4) I seek your forgiveness now because that offense against you, oh brahmins, who are the highest ones of God, is all Mine. I consider Myself the one who offended you since they who disrespected you are My attendants. (5) When a servant does something wrong, one generally blames the one in whose name the offense was committed. It harms the reputation of that person as much as leprosy harms the skin. (6) The nectar of the uncontaminated glories [of My name and fame] that reach one's ears, purifies the entire universe instantly, including the lowest of the low. I am that person of the freedom from laxity and foolishness, of Vaikunthha, and for you having attained the glory of that superior place of pilgrimage, I would even cut off My own arm if that place would work against you. (7) Of those who serve in the dust of My sacred lotus feet, the sins are all wiped out instantly and therefrom I acquired such a disposition that, in spite of not being attached to her, the Goddess of Fortune never leaves Me, while others have to observe sacred vows to obtain the slightest favor from her. (8) On the other hand I do not relish as much the oblations in the fire by the sacrificer who offers the ghee, that is abundantly mixed with the food, into that mouth of Mine, as I enjoy the bits of food that satisfy the mouths of the brahmins of engagement who dedicated the results of their actions to Me. (9) If I with the power of My infinite and unhindered internal potency and with the Ganges water that washed from my feet, with which Lord S'iva instantly sanctifies the three worlds, manage to carry on My crown the holy dust of the brahmin's feet, then who would not [be capable of the same]? (10) They who because their faculty of judgment is impaired by sin, consider the best of the twice-born souls, the cows and the defenseless creatures that are all part of My body, as being different from Me, will be torn apart by the furious, vulturelike messengers of the master of punishment like they were angry snakes [Yamarâja]. (11) But I am controlled by the brahmins who [may] express themselves with criticism. Therefore those are in Me who, like being their sons, intelligently with gladdened hearts and with the nectar of their smiling lotus like faces, manage to recognize them with appreciative and loving words. (12) Let it therefore be so that the exile does not take too long. Oblivious to the intention of their master these two servants were in offense with you. As a result they have to face the immediate consequences thereof, so that they will soon retrieve the favor of residing in My presence.'

(13) Lord Brahmâ said: 'Even though they now had heard His loving, divine speech that was like a series of mantras, their souls, being bitten by the snake of anger, were not satisfied. (14) With their ears wide open hearing the excellent and carefully chosen words of momentous import, they had difficulty understanding them and, pondering deeply over their profundity, could not fathom the Lord's intention. (15) The great conclusion the Supreme Lord had revealed from His internal potency, made the four brahmins with folded hands speak in extreme delight with their hairs standing on end. (16) The sages said: 'Oh Fortunate One, we do not understand what You are saying, oh Lord, because You, despite being the ruler, spoke of [us] being merciful with You! (17) You are the supreme director of the spiritual world and the highest authority of the brahmins. You, oh master of the learned souls, are the God of the gods, the Fortunate One who is the Soul, the worshipable deity. (18) You, in all Your different appearances, constitute the protection of the eternal calling [sanâtana dharma], You are the supreme objective of the religious principles; in our opinion You are the one unchanging reality. (19) Because the transcendentalists, who break with all material desires, by dint of Your mercy  effortlessly conquer birth and death, it can never be so that You would depend on the mercy of others. (20) The Grace of Fortune [the goddess Lakshmî], of whom others, in their wish for material benefit, occasionally accept on their heads the dust of her feet, waits upon You, anxious to secure a place equal to that of the king of the bumblebees that are after the aroma of the wreath of fresh tulsî leaves that is offered by the devotees. (21) How can You, who as the reservoir of all opulences are not that anxious about her impeccable devotional services, You, who for the pure devotees are the object of the greatest devotion, be sanctified by the dust on the path of the brahmins or find fortune by the S'rîvatsa mark [the few white hairs on Your chest]? (22) You, oh Fortunate One, are threefold [tapas, s'auca, dayâ] present in all the three [previous] yugas [see 3.11] for the protection of the animate and inanimate beings of this universe. May Your transcendental form consisting of pure goodness, for the sake of the gods and the brahmins, ban all ignorance and passion and thus bring us all the best. (23) If You as the protector of the brahmins - the highest class - do not consider them worthy of Your protection, if You do not consider them the best who deserve all respect and should be addressed in friendly terms, then oh God, Your auspicious path will be lost, the path because of which the common people would accept the authority of their excellence. (24) And that is not what You want. You, who as the reservoir of all goodness wishes to do good to the people in general, destroyed the opposition by Your potencies. Oh Lord, You are the one of the threefold of nature and the maintainer of the universe and therefore Your potency remains undiminished [by the role You are playing now]. That submissive attitude is but [a game to] Your pleasure. (25) Whatever punishment, oh Lord, You think these two or those who are of a better life [we] deserve, we wholeheartedly will accept. Take whatever measure You consider proper; we understand that we have cursed the sinless ones.'

(26) The Supreme Lord said: 'These two will soon elsewhere take birth from a godless womb. With their focus of mind intensified by anger, they will remain firmly united with Me and before long return to My presence. Know that your curse was ordained by Me alone, oh learned ones.'

(27) Brahmâ said: 'The sages had now to their delight seen the beautiful to behold, self-illuminated realm of Vaikunthha, the abode of the irresistible Lord. (28) They circumambulated the Supreme Lord, offered their respects and returned elated, full of praise in having learned about the glory of the Vaishnavas [the attendants of Lord Vishnu]. (29) The Supreme Lord then said to His two servants: 'Leave this place, let there be no fear, but live in solidarity. Even though I am capable of nullifying a brahmin's curse, I do not wish to do so, on the contrary, it has even My approval. (30) This departure has been foreseen by Lakshmî who was angry with you when you once prevented her from entering the gate while I was resting. (31) As My enemy being unified in consciousness, you will find liberation from the consequence of  not respecting the brahmins and after only a short while return to Me.'

(32) Thus having addressed the two doorkeepers, the Supreme Lord returned to His abode decorated with rows of palaces and full of the wealth [of the servitude] of the goddess Lakshmî. (33) But that did not apply to the two excellent demigods who, because of the curse of the brahmins, inevitably had to miss the beauty and luster of Vaikunthha and fell into gloom. (34) Upon the fall of the two from the abode of the Lord of Vaikunthha, a great cry of disappointment rose from the excellent palaces of the devotees. (35) These two prominent associates of the Lord have now acquired access to the womb of Diti by the very powerful seed of Kaśyapa. (36) Because the Supreme Lord wanted this to happen, you are all now being faced with the prowess of these two unenlightened siblings and unsettled as a consequence. (37) With Him as the cause of the maintenance, creation and destruction of the universe, the bewildering yogamâyâ potency of the Most Ancient One is difficult to fathom, even for the masters of yoga. But He is our Lord of Fortune and Master of the modes and will put things right. What [else] would be the purpose of our deliberation on this subject?'

next                       

 
 Third revised edition, loaded February 2, 2017.

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

Brahmâ said: 'After having congratulated the four sages of yogic conscience for their words of praise, the Almighty One from the abode of Vaikunthha spoke.
Brahmâ said: 'After having congratulated the four sages of yogic conscience for their words of praise, did the Almighty One from the abode of Vaikunthha speak. (Vedabase)

 

Text 2

The Supreme Lord said: 'These two attendants of Mine named Jaya and Vijaya have, by their contempt of Me, committed a great offense against you.

The Supreme Lord said: 'These two attendants of Mine named Jaya and Vijaya certainly, because of ignoring Me, committed a great offense against you. (Vedabase)

 

Text 3

The punishment that you, devoted ones, awarded them, I approve, oh great sages, because they turned against you in enmity.

The punishment that you, devoted ones, awarded them, I certainly approve of, o great sages, since they turned against you in offense. (Vedabase)

 

Text 4

I seek your forgiveness now because that offense against you, oh brahmins, who are the highest ones of God, is all Mine. I consider Myself the one who offended you since they who disrespected you are My attendants.

Just now I seek therefore your forgiveness because that offense to you the brahmins, who are the highest of God, is Mine; I consider Myself the one who did it for they, by whom you have been disrespected, are My own attendants. (Vedabase)

  

Text 5

When a servant does something wrong, one generally blames the one in whose name the offense was committed. It harms the reputation of that person as much as leprosy harms the skin.

In general when a servant does something wrong, one blames the one in whose name the offense has been committed; it harms the reputation of that person as much as leprosy does the skin. (Vedabase)

 

Text 6

The nectar of the uncontaminated glories [of My name and fame] that reach one's ears, purifies the entire universe instantly, including the lowest of the low. I am that person of the freedom from laxity and foolishness, of Vaikunthha, and for you having attained the glory of that superior place of pilgrimage, I would even cut off My own arm if that place would work against you.

The nectar of the uncontaminated glories that enter one's hearing, purifies the entire universe instantly including the lowest of the low; I am that person of the Freedom from Sloth and Foolishness, of Vaikunthha, and for you having attained to the glory of that superior place of pilgrimage, I would even cut off My own arm if it would be acting inimically towards you. (Vedabase)

  

Text 7

Of those who serve in the dust of My sacred lotus feet, the sins are all wiped out instantly and therefrom I acquired such a disposition that, in spite of not being attached to her, the Goddess of Fortune never leaves Me, while others have to observe sacred vows to obtain the slightest favor from her.

Of those whose sins are all wiped out immediately by serving in the dust of My sacred lotus feet, I have acquired such a disposition that even though I have no attachment to the Goddess of Fortune she, for whom others observe sacred vows to obtain the slightest favor, never leaves Me. (Vedabase)


Text 8

On the other hand I do not relish as much the oblations in the fire by the sacrificer who offers the ghee, that is abundantly mixed with the food, into that mouth of Mine, as I enjoy the bits of food that satisfy the mouths of the brahmins of engagement who dedicated the results of their actions to Me.

At the other hand, I do not as much relish the oblations in the fire by the sacrificer who offers the ghee that is abundantly mixed with the food into that mouth of Mine, as I do enjoy the bits of food that satisfy the mouths of the acting brahmins who dedicated the results of their actions to Me. (Vedabase)

 

Text 9

If I with the power of My infinite and unhindered internal potency and with the Ganges water that washed from My feet, with which Lord S'iva instantly sanctifies the three worlds, manage to carry on My crown the holy dust of the brahmin's feet, then who would not [be capable of the same]?

If I of them can bear, unbroken and unobstructed of My internal potency, the pure opulence of the dust of their feet on My head, then who of wisdom wouldn't carry the Ganges-water that washed the feet and at once, along with Lord S'iva, sanctifies the three worlds? (Vedabase)

 

Text 10

They who because their faculty of judgment is impaired by sin, consider the best of the twice-born souls, the cows and the defenseless creatures that are all part of My body, as being different from Me, will be torn apart by the furious, vulturelike messengers of the master of punishment like they were angry snakes [Yamarâja].

Those persons who consider the best of the twice-born, the cows and the defenseless creatures that make up My body, as different from Me, because their faculty of judgment is impaired by sin, will, themselves being as angry as a snake, be torn apart by the angry, vulturelike messengers of the master of punishment [Yamarâja]. (Vedabase)

 

Text 11

But I am controlled by the brahmins who [may] express themselves with criticism. Therefore those are in Me who, like being their sons, intelligently with gladdened hearts and with the nectar of their smiling lotus like faces, manage to recognize them with appreciative and loving words.

But those who with gladdened hearts and the nectar of their smiling lotuslike faces intelligently respect the brahmins of severe words, with loving words like a son would do pacifying in praise, are in Me as I am controlled by those brahmins. (Vedabase)


Text 12

Let it therefore be so that the exile does not take too long. Oblivious to the intention of their master these two servants were in offense with you. As a result they have to face the immediate consequences thereof, so that they will soon retrieve the favor of residing in My presence.'

Therefore let it be so that the exile of these two servants, who, not knowing of the intention of their master, where in offense towards you and who have to face the immediate consequence, may not be too long, so that they soon will retain the favor of being near to Me.' (Vedabase)

  

Text 13

Lord Brahmâ said: 'Even though they now had heard His loving, divine speech that was like a series of mantras, their souls, being bitten by the snake of anger, were not satisfied.

Lord Brahmâ said: 'Even though they now had heard His loving divine speech that was as one hymn of wisdom in a row, were their souls, being bitten by the snake of anger, not satiated. (Vedabase)

 

Text 14

With their ears wide open hearing the excellent and carefully chosen words of momentous import, they had difficulty understanding them and, pondering deeply over their profundity, could not fathom the Lord's intention.

With their ears wide open hearing the excellence of the carefully weighed words of momentous import, could they, pondering deeply over their gravity, not fathom the Lord His intention. (Vedabase)

 

Text 15

The great conclusion the Supreme Lord had revealed from His internal potency, made the four brahmins with folded hands speak in extreme delight with their hairs standing on end.

The great glory that The Supreme One had revealed from His internal potency made the four brahmins, in extreme delight and with folded hands, speak with their hairs standing on end. (Vedabase)  

 

Text 16

The sages said: 'Oh Fortunate One, we do not understand what You are saying, oh Lord, because You, despite being the ruler, spoke of [us] being merciful with You!

The sages said: 'O Supreme Lord, we didn't know what You, o God wished us to do and still You spoke in our favor; thus, what as the Supreme Ruler are You telling us? (Vedabase)

 

Text 17

You are the supreme director of the spiritual world and the highest authority of the brahmins. You, oh master of the learned souls, are the God of the gods, the Fortunate One who is the Soul, the worshipable deity.

You are the supreme director of the spiritual world and of the highest position of the brahmins who teach the others; o Master, as such You are the Supreme Lord and Soul, the Deity, for the godly and the learned ones. (Vedabase)


Text 18

You, in all Your different appearances, constitute the protection of the eternal calling [sanâtana dharma], You are the supreme objective of the religious principles; in our opinion You are the one unchanging reality.

From You there is the protection of the eternal occupation by all Your manifestations and the supreme of the human principles; in our opinion You are the unchanging objective. (Vedabase)

  

Text 19

Because the transcendentalists, who break with all material desires, by dint of Your mercy effortlessly conquer birth and death, it can never be so that You would depend on the mercy of others.

Because by Your mercy the transcendentalists easily overcome birth and death in putting an end to all material desires, it can never be so that You as such can be favored by others. (Vedabase)


Text 20

The Grace of Fortune [the goddess Lakshmî], of whom others, in their wish for material benefit, occasionally accept on their heads the dust of her feet, waits upon You, anxious to secure a place equal to that of the king of the bumblebees that are after the aroma of the wreath of fresh tulsî leaves that is offered by the devotees.

The Grace of Fortune [the goddess Lakshmî], the good of which others occasionally accept the dust of the feet on their heads, waits upon You, anxious to secure a place like that of the king of the bumblebees with the aroma of the wreath of fresh tulsîleaves that is offered by the devotees. (Vedabase)

 

Text 21

How can You, who as the reservoir of all opulences are not that anxious about her impeccable devotional services, You, who for the pure devotees are the object of the greatest devotion, be sanctified by the dust on the path of the brahmins or find fortune by the S'rîvatsa mark [the few white hairs on Your chest]?

You, as the Highest of the pure of her devotional service, are never attached to the serving; then how can You, as the attachment of the devotees, be purified by the holy dust on the path or obtain the reservoir of all the good by the mark of S'rîvatsa [a few white hairs on His chest]? (Vedabase)  


Text 22

You, oh Fortunate One, are threefold [tapas, s'auca, dayâ] present in all the three [previous] yugas [see 3.11] for the protection of the animate and inanimate beings of this universe. May Your transcendental form consisting of pure goodness, for the sake of the gods and the brahmins, ban all ignorance and passion and thus bring us all the best.

Of You, the personification of religion, the Supreme Lord, are the feet manifest in all three yugas [see Ch 11] in this universe of the animate and inanimate. The twice-born and the godly however, protected by those feet, saw passion and ignorance destroyed by them; please, bannish [the evil] by Your transcendental form, bestow upon us all Your blessings of pure goodness. (Vedabase)


Text 23

If You as the protector of the brahmins - the highest class - do not consider them worthy of Your protection, if You do not consider them the best who deserve all respect and should be addressed in friendly terms, then oh God, Your auspicious path will be lost, the path because of which the common people would accept the authority of their excellence.

If You as the protector of the twice-born, the highest class, factually do not think them worthy as the best for being respected and being addressed by mild words, then for sure will the auspicious path, of which the people in general would accept the authority of wisdom, o God, be lost. (Vedabase)  

 

Text 24

And that is not what You want. You, who as the reservoir of all goodness wishes to do good to the people in general, destroyed the opposition by Your potencies. Oh Lord, You are the one of the threefold of nature and the maintainer of the universe and therefore Your potency remains undiminished [by the role You are playing now]. That submissive attitude is but [a game to] Your pleasure.

And that is not wanted by You, who, as the reservoir of goodness wishing to do good for the people in general, by Your own potencies destroyed the opposition; from this o Lord, as the one of the threefold of nature and maintainer of the universe, remains Your potency undiminished and is that submissive attitude but Your pleasure. (Vedabase)

 

Text 25

Whatever punishment, oh Lord, You think these two or those who are of a better life [we] deserve, we wholeheartedly will accept. Take whatever measure You consider proper; we understand that we have cursed the sinless ones.'

Whatever punishment, o Lord, You think these two, that are of a better existence, deserve, we will wholeheartedly accept; do whatever You think to be a proper sanction; we understand that we have cursed the sinless.' (Vedabase)


Text 26

The Supreme Lord said: 'These two will soon elsewhere take birth from a godless womb. With their focus of mind intensified by anger, they will remain firmly united with Me and before long return to My presence. Know that your curse was ordained by Me alone, oh learned ones.'

The Supreme Lord said: 'The two of these will elsewhere soon obtain birth from a godless womb. Intensified by anger and concentrated of mind they will remain firmly united with Me and again retain My presence returning quickly; know that that curse of yours was ordained by Me alone, o learned ones.' (Vedabase)

 

Text 27

Brahmâ said: 'The sages had now to their delight seen the beautiful to behold, self-illuminated realm of Vaikunthha, the abode of the irresistible Lord.

Brâhma said: 'The sages now had seen the pleasure to the eye of the self-illumining realm of Vaikunthha, the abode of the Lord of Fearlessness. (Vedabase)

 

Text 28

They circumambulated the Supreme Lord, offered their respects and returned elated, full of praise in having learned about the glory of the Vaishnavas [the attendants of Lord Vishnu].

After circumambulating and offering the Supreme Lord their respects, they returned in extreme delight about having learned about the all-peaceful glory of the Vaishnavas [the attendants of Lord Vishnu]. (Vedabase)  

 

Text 29

The Supreme Lord then said to His two servants: 'Leave this place, let there be no fear, but live in solidarity. Even though I am capable of nullifying a brahmin's curse, I do not wish to do so, on the contrary, it has even My approval.

The Supreme Lord then said to his two servants: 'Leave this place, let there be no fear, but live in togetherness; even though I'm able to nullify a brahmins curse, I do not wish to do so and even approve of it. (Vedabase)  

 

Text 30

This departure has been foreseen by Lakshmî who was angry with you when you once prevented her from entering the gate while I was resting.

This departure was formerly foreseen by Lakshmî, who was furious before when you prevented her from entering the gate while I was resting. (Vedabase)

 

Text 31

As My enemy being unified in consciousness, you will find liberation from the consequence of  not respecting the brahmins and after only a short while return to Me.'

By practicing mystic yoga in anger you will be liberated from the consequence of disrespecting the brahmins and in not too long a time return near to Me.' (Vedabase)

 

Text 32

Thus having addressed the two doorkeepers, the Supreme Lord returned to His abode decorated with rows of palaces and full of the wealth [of the servitude] of the goddess Lakshmî.

Thus having addressed the two doorkeepers, did the Supreme Lord, who is always found in the high of culture adorned with all wealth of the goddess Lakshmî, return back to His abode. (Vedabase)


Text 33

But that did not apply to the two excellent demigods who, because of the curse of the brahmins, inevitably had to miss the beauty and luster of Vaikunthha and fell into gloom.

But the two who were unable to escape [the curse of] the best of wisdom, fell from Vaikunthha and lost, because of the curse of the brahmins, their beauty and luster becoming morose. (Vedabase)

 

Text 34

Upon the fall of the two from the abode of the Lord of Vaikunthha, a great cry of disappointment rose from the excellent palaces of the devotees.

Then, as they were falling, rose from the abode of the Lord of Fearlessness, from the palaces of all the devoted a great uproar of disappointment. (Vedabase)

 

Text 35

These two prominent associates of the Lord have now acquired access to the womb of Diti by the very powerful seed of Kaśyapa.

These two men, this way having been addressed by the important associates of the Lord, entered the womb of Diti through the very powerful semen of Kas'yapa. (Vedabase)


Text 36

Because the Supreme Lord wanted this to happen, you are all now being faced with the prowess of these two unenlightened siblings and unsettled as a consequence.

It is the prowess of them, these two godforsaken siblings, of whom all you godly ones are agitated now; no doubt is this to the will of the Supreme Lord. He desired this to happen. (Vedabase)

 

Text 37

With Him as the cause of the maintenance, creation and destruction of the universe, the bewildering yogamâyâ potency of the Most Ancient One is difficult to fathom, even for the masters of yoga. But He is our Lord of Fortune and Master of the modes and will put things right. What [else] would be the purpose of our deliberation on this subject?'

Being the cause of the maintenance, creation and destruction of the universe, the most ancient one cannot be easily understood by even the masters of yoga; His bewildering union though will do good as He is our Supreme Lordship and master over the modes; of what purpose would our further deliberation on this thus be?' (Vedabase)

 

 

 

 

 

 

 Creative Commons License
The text and audio are offered under the conditions of the

Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License
.

The digitally enhanced picture of the praying Kumâras
is a mural in Mayapur, India.
Production:
Filognostic Association of The Order of Time


  

 

Feed-back | Links | Downloads | MusicPictures | What's New | Search | Donations