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na hy avyakta bhagavata
klenspa-vartmana
The devats said: You know about this darkness which
worries us greatly, since you have all knowledge which is not
destroyed by time.
You know (vettha) since you are omniscient and your knowledge is
not destroyed by time.
|| 3.15.4||
deva-deva jagad-dhtar
lokantha-ikhmae
parem apare tva
bhtnm asi bhva-vit
O lord of lords! O maintainer of the universe! O crest jewel of
the devats!
O crest jewel among devats such as Indra! You know the
condition of all living beings high and lower.
Lokantha means the devats headed by Indra.
|| 3.15.5||
namo vijna-vryya
myayedam upeyue
ghta-gua-bhedya
namas te vyakta-yonaye
We offer respects to you, who have power of knowledge, who
have accepted a body by the Lords my, composed of
rajogua. We offer respects to you whose source is the
Supreme Lord.
We offer respects to one who has attained the body (idam) of
Brahm, who has accepted rajogua (ghta-gua-bhedya), who is
caused by the Supreme Lord (avyakta).
|| 3.15.6-7||
ye tvnanyena bhvena
bhvayanty tma-bhvanam
tmani prota-bhuvana
para sad-asad-tmakam
te supakva-yogn
jita-vsendriytmanm
labdha-yumat-prasdn
na kutacit parbhava
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.
Ananyena bhvena can refer to the worshippers of Hirayagarbha, 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 (tma-bhvanam), and
he holds all the worlds together within himself, since he is the total of
everything. In the Lord exist all the devats and asuras (sad-asadtmaka).
|| 3.15.8||
yasya vc praj sarv
gvas tantyeva yantrit
haranti balim yatts
tasmai mukhyya te nama
We offer respects to the chief person by whose words, the
Vedas, all the living beings make offerings, just as tamed
bulls are controlled by a rope.
Vc refers to the Vedas. ruti says: tasya vk tantrir nmni
dmni: the words of the Lord are a rope, and his names are ropes.
|| 3.15.9||
sa tva vidhatsva a bhmas
tamas lupta-karmam
adabhra-dayay dy
pannn arhaskitum
O Lord! Please create auspiciousness for those whose works
have been stopped by the darkness. You should see us,
surrendered to you, with a glance of profuse mercy.
Because the darkness, there were no divisions of day and night. See
us, surrendered (pannn) to you, with plentiful (adabhra) mercy.
|| 3.15.10||
ea deva diter garbha
oja kyapam arpitam
dias timirayan sarv
vardhate gnir ivaidhasi
The embryo in Diti, created from the semen of Kayapa, is
increasingly darkening all directions, just as fire increases with
fuel.
Give more details of the condition. The embryo of Diti was created
by the semen (oja) of Kyapa.
|| 3.15.11||
maitreya uvca
sa prahasya mah-bho
bhagavn abda-gocara
pratycatma-bhr devn
pran ruciray gir
Maitreya said: O mighty armed Vidura! Powerful Brahm, the
object of the devats praises, smiling, replied to the devats,
pleasing them with sweet words.
Oh! The ignorant praise me. I am useless to deliver them from this
difficulty. He smiled,just as an elder smiles at small children. bdagocara means that Brahm was the object of the prayers of the
devats.
|| 3.15.12||
brahmovca
mnas me sut yumatprvaj sanakdaya
cerur vihyas lokl
lokeu vigata-sph
Brahm said: My mental sons born before you, the Kumras,
having given up all desires in this world, were wandering to
various planets through the sky.
Please listen to an astonishing event that happened long ago related
to this present calamity.
|| 3.15.13||
ta ekad bhagavato
vaikuhasymaltmana
yayur vaikuha-nilaya
sarva-loka-namasktam
Once, they went to the abode of the Supreme Lord who
purifies all hearts. This abode is worshipped by all people.
maltmana means the Lord who purifies the hearts (tmana).
|| 3.15.14||
vasanti yatra puru
sarve vaikuha-mrtaya
ye nimitta-nimittena
dharmerdhayan harim
In that place all men reside with forms like the Lord and they
worship the Lord with unmotivated service.
They have forms like the Lord. They have no personal motives
(animitta) impelling them (nimittena) to worship. rdhayan means
that they worshipped since ancient times.
|| 3.15.15||
yatra cdya pumn ste
bhagavn abda-gocara
sattva viabhya viraja
svn no mayan va
There, the Supreme Lord, the original person, the form of the
highest dharma, attainable by the Vedas, established in pure
sattva, gives pleasure to us, his devotees.
Established in uddha-sattva (viraja sattvam), with name, form,
qualities and pastimes all uddha-sattva, the form of supreme
dharma (va) gives pleasure to us, his devotees.
|| 3.15.16||
yatra naireyasa nma
vana kma-dughair drumai
sarvartu-rbhir vibhrjat
kaivalyam iva mrtimat
vaidrya-mrakata-hema-mayair vimnai
ye bhat-kai-ta smita-obhi-mukhya
ktman na raja dadhur utsmaydyai
Vaikuha is filled with airplanes made of gold, vaidrya and
emeralds, obtained solely by worship of the Lords 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.
Having described the beauty of the surrounding gardens, he describes
the beauty of the city in the center. Vaikuha is filled with airplanes
made of gold, obtained simply by surrender to the Lords feet, by
bhakti, not by jna 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 Ka. Vaikuha is filled with such people.
|| 3.15.21||
r rpi kvaayat cararavinda
llmbujena hari-sadmani mukta-do
salakyate sphaika-kuya upeta-hemni
sammrjatva yad-anugrahae nya-yatna
Laksm, 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.
It goes without saying that everyone in Vaikuha is blissful in serving
the Lord. Even Laksm 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 Lords 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.
|| 3.15.22||
entities from matter, the example of the great sky used to explain the
Lord and the jva is not inappropriate for them.
|| 3.15.34||
tad vm amuya paramasya vikuha-bhartu
kartu prakam iha dhmahi manda-dhbhym
lokn ito vrajatam antara-bhva-dy
ppyasas traya ime ripavo sya yatra
We should think of something beneficial for you dull servants
of the Lord of Vaikuha. Go from Vaikuha to the material
worlds where these three sinful enemies exist because of
seeing differences!
Not being pacified by criticizing them, the Kumras 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 brhmaas
and insulting the Lord. Silent for a moment, they then spoke. You
should go from Vaikuha (ita) to those places where sinful enemies
exist as these three enemies--lust, anger and greed (Gta 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 Kumras.
|| 3.15.35||
tem itritam ubhv avadhrya ghora
ta brahma-daam anivraam astra-pgai
sadyo harer anucarv uru bibhyatas tatpda-grahv apatatm atiktarea
Understanding the terrible curse of the brhmaas uttered by
the Kumras, which could not be reversed by even a host of
weapons, the gate keepers immediately became greatly
afraid of the Lord. They fell down, clutching the feet of the
Kumras in distress.
Realizing that they had committed offense since the brhmaas were
angry, they become disturbed. First they became afraid of the Lord.
Bibhyata stands for bibhyatau for metrical reasons. Then they fell to
the earth, holding the feet of the Kumras in great distress.
|| 3.15.36||
bhyd aghoni bhagavadbhir akri dao
yo nau hareta sura-helanam apy aeam
m vo nutpa-kalay bhagavat-smti-ghno
moho bhaved iha tu nau vrajator adho dha
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!
The Kumras 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 Vaikuha! 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 (bhuyt). I think of the curse as a blessing.
The verb is in the benedictive form. The Kumras then spoke to both
and they replied. That punishment should destroy the offense
committed in Vaikuha 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
Vaikuha. 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.
|| 3.15.37||
eva tadaiva bhagavn aravinda-nbha
svn vibudhya sad-atikramam rya-hdya
tasmin yayau paramahasa-mah-munnm
anveaya-caraau calayan saha-r
At that moment, the Lord, with lotus navel, who appears
within the hearts of the deserving, understanding that his
servants had offended the Kumras, came to the seventh gate
with Lakm, moving his feet which should be sought by the
great renounced sages.
The Lord, lover of brhmaas 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 Kumras 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 brhmaa.
Understanding that his devotees (svnm) had offended the Kumras
(sad-atikramam), the Lord who appears in the hearts of the worthy
(rya-hrya), 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-jna, one should
progress to savikalpa-jna, 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 jns 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 svarpa,
Lakm. I will make them experience my bliss akti. Thus he
appeared with Lakm.
|| 3.15.38||
ta tv gata pratihtaupayika sva-pumbhis
te cakatka-viaya sva-samdhi-bhgyam
hasa-riyor vyajanayo iva-vyu-lolacchubhrtapatra-ai-kesara-karmbum
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 cmaras 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.
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 Lords 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 Kumras sight (aka-visyam). 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 samdhi. Oh! Our samdhi has now become
successful by seeing the Lord in person! He was accompanied on his
sides by two moving cmaras 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 atiayokti. The umbrella is like an upside down thousandpetalled 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.
|| 3.15.39||
ktsna-prasda-sumukha sphaya-dhma
snehvaloka-kalay hdi saspantam
yme pthv urasi obhitay riy svacmai subhagayantam ivtma-dhiyam
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 Lakm on his
dark, broad chest.
The Kumras 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 brhmaas curse, we will no longer see the Lords
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
Lakm in the form of a golden line situated on his left upper chest,
he was the abode of Vaikutha (tm-dhiyam) 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.
|| 3.15.40||
ptuke pthu-nitambini visphuranty
kcylibhir virutay vana-mlay ca
valgu-prakoha-valaya vinat-sutse
vinyasta-hastam itarea dhunnam abjam
He had broad hips dressed in yellow cloth, covered with a
shining belt, and was bedecked with a garland surrounded by
his affection (mercy), his pastimes (action) by their six senses in the
form of prema. The eighth item, power or aivarya, consisting of the
six qualities which define Bhagavn, 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 aima.
|| 3.15.46||
kumr cu
yo ntarhito hdi gato pi durtman tva
so dyaiva no nayana-mlam ananta rddha
yarhy eva kara-vivarea guh gato na
pitrnuvarita-rah bhavad-udbhavena
The Kumras 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 Brahm who was born from you, it entered our
intelligence through the ears.
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 Brahm, it entered our
intelligence through the ears. In this way we have previously attained
you. Brahm said, O my sons, realizers of brahman! Meeting me
directly is millions of times more blissful than realizing Brahman. Let
that be! Bhagavn, dark like a blue lotus, with four strong arms,
decorated with bracelets, armbands, and earrings, with moon like
face, residing in Vaikuha, 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.
|| 3.15.47||
ta tv vidma bhagavan param tma-tattva
sattvena samprati rati racayantam em
yat te nutpa-viditair dha-bhakti-yogair
udgranthayo hdi vidur munayo virg
narrations about you whose glories are worthy chanting and are
purifying.
|| 3.15.49||
kma bhava sva-vjinair nirayeu na stc
ceto livad yadi nu te padayo rameta
vca ca nas tulasivad yadi te ghri-obh
pryeta te gua-gaair yadi kara-randhra
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 tulas
leaves, and if our ear holes can remain filled with hearing
your qualities.
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
tulas 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 Lords 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.
|| 3.15.50||