Bhagavatapurana 3.15: atha pañcadaśo'dhyāyaḥ

3.15.1

/0 maitreya uvāca
prājāpatyaṃ tu tat tejaḥ para-tejo-hanaṃ ditiḥ /
dadhāra varṣāṇi śataṃ śaṅkamānā surārdanāt //

Maitreya said:
Then Diti retained that seed of the Prajāpati, which eclipses the power of others,
for a hundred years, dreading harm to the gods.

1. Maitreya said:—"Afraid of the affliction to be suffered by the gods (at the hands of her two sons), Diti for a hundred years held, (retained in her womb), Prajapati's Tejas (seed) (which was powerful enough) to subdue the Tejas (strength and splendour) of others.

Verse 1. (Last foot) *V.* Afraid of Indra the foe of Asuras. *D.* Fearing her son's destruction at the hands of Hari, the vanquisher of Asuras.

3.15.2

loke tenāhatāloke loka-pālā hataujasaḥ /
nyavedayan viśva-sṛje dhvānta-vyatikaraṃ diśām //

Because light was struck down in the world by it, the guardians of the world, their vitality diminished,
reported to the Creator of the universe the encroaching darkness of the directions.

Verse 2. ध्वान्तव्यतिकरं *V. D.* The undesirable change *i e.* trouble and difficulty.

3.15.3

/0 devā ūcuḥ
tama etad vibho vettha saṃvignā yad vayaṃ bhṛśam /
na hy avyaktaṃ bhagavataḥ kālenāspṛṣṭa-vartmanaḥ //

The gods said:
You know this darkness, O all-pervading lord, by which we are greatly agitated;
for nothing is hidden from the Lord whose course is untouched by time.

Verse 3. *V.* There is nothing unknown to thee, since thou art the body of the Lord.

3.15.4

deva-deva jagad-dhātar lokanātha-śikhāmaṇe /
pareṣām apareṣāṃ tvaṃ bhūtānām asi bhāva-vit //

O God of gods, sustainer of the world, crest-jewel of the protectors of the universe!
You know the thoughts of higher and lower beings alike.

Verse 4. (Second half) *D.* Thou art aware of the mind of those who are superior to us as well as those who are inferior.

3.15.5

namo vijñāna-vīryāya māyayedam upeyuṣe /
gṛhīta-guṇa-bhedāya namas te 'vyakta-yonaye //

Obeisance to you whose power is pure knowledge, who have approached this world by your creative power,
having assumed the distinctions of the qualities; obeisance to you whose source is unmanifest!

Verse 5. व्यक्तयोनये *V.* The cause of the three worlds in the effected state *i.e.*, in the gross developed state *Note.* Thou art the Paramatman having Brahma chiefly characterised by *Rajo Guna* for Thy body and so Thou art the creator of the world *D.* We bow to thee whose understanding is uninterrupted, who hast known this universe by Maya *i.e.* by the strength of intelligence bestowed upon thee by Sri Narayana, who hast adopted the Rajas and other gunas helpful in thy work under the command of Sri Hari and who art the cause *i.e.* maker of Vyakta (Brahmanda), and who art born of Avyakta (Para Brahman)

3.15.6

ye tvānanyena bhāvena bhāvayanty ātma-bhāvanam /
ātmani prota-bhuvanaṃ paraṃ sad-asad-ātmakam //

Those who meditate with undivided feeling upon you, the source of the self,
in whom the worlds are woven, the supreme reality comprising both the existent and nonexistent—

Verse 6. *D.* Those who meditate on thee and obtain thy grace by a devotion which is the result of the proper perception of the supreme nature of Hari, thee who art the creator of Jivas, who art given to the uninterrupted contemplation of Paramatman, who hast woven into thyself the whole world *i.e.*, who art the support of all 6—7. Those who, with devotion but without any desire for consequences, contemplate thee, the creator of all Jivas, into whom the world is woven and who art in the form of both the cause and the effect and still different from them—those who are thus of ripe yoga and have controlled their breath, senses, and the mind and thereby secured thy grace, do not suffer discomfiture from any cause.

3.15.7

teṣāṃ supakva-yogānāṃ jita-śvāsendriyātmanām /
labdha-yuṣmat-prasādānāṃ na kutaścit parābhavaḥ //

for them, whose yoga is fully matured, who have conquered breath, senses, and mind,
and who have attained your grace, there is no defeat from any quarter.

3.15.8

yasya vācā prajāḥ sarvā gāvas tantyeva yantritāḥ /
haranti balim āyattās tasmai mukhyāya te namaḥ //

By whose command all creatures, like cows controlled by a cord,
bring their tribute in subjection: obeisance to you, the supreme lord!

8. Salutation unto thee, the chief ruler (the chief Prana) to whom offerings are borne by all creatures which are under thy power and are governed by the vedic word, as cattle are by ropes.

3.15.9

sa tvaṃ vidhatsva śaṃ bhūmaṃs tamasā lupta-karmaṇām /
adabhra-dayayā dṛṣṭyā āpannān arhasīkṣitum //

Therefore, O boundless one, grant peace to us whose duties are hindered by the darkness;
you should look upon us who are fallen into distress with a gaze of unsparing compassion.

9. O Perfect Being, be pleased to do good to us who through Tamas have failed to do our duties! it is fit that thou lookest on those that are in distress with the eye of perfect mercy.

3.15.10

eṣa deva diter garbha ojaḥ kāśyapam arpitam /
diśas timirayan sarvā vardhate 'gnir ivaidhasi //

O Lord, this embryo of Diti, the deposited potency of Kaśyapa,
plunging all directions into darkness, grows like fire in fuel.

10. O God, this embryo in the womb of Diti is the energy placed therein by Kasyapa! it grows darkening all the directions, as fast as fire in (dry) fuel.

3.15.11

/0 maitreya uvāca
sa prahasya mahā-bāho bhagavān śabda-gocaraḥ /
pratyācaṣṭātma-bhūr devān prīṇan rucirayā girā //

Maitreya said:
Smiling, O mighty-armed one, the Lord who is known through Vedic sound,
the self-born Brahmā, replied to the gods, delighting them with pleasing words:

11. Maitreya said:—O Long-armed one, that glorious Brahma who was born of Paramatman and who is within the range of my words (of request) laughed out and winningly said in fine words:—

3.15.12

/0 brahmovāca
mānasā me sutā yuṣmat- pūrvajāḥ sanakādayaḥ /
cerur vihāyasā lokāl lokeṣu vigata-spṛhāḥ //

Brahmā said:
My mind-born sons, your elders, Sanaka and the others,
wandered through the skies to various worlds, devoid of worldly longing.

12. Sanaka and other sages, your elder brothers were born as my sons out of my mind; and they go about the worlds through the sky free from all desires.

3.15.13

ta ekadā bhagavato vaikuṇṭhasyāmalātmanaḥ /
yayur vaikuṇṭha-nilayaṃ sarva-loka-namaskṛtam //

Once, they went to the abode of Vaikuṇṭha, worshipped by all the worlds,
the dwelling of the Lord Vaikuṇṭha, whose self is pure.

13. Once upon a time they went to the region of Vaikuntha, the abode of the glorious Lord, Vaikuntha (Vishnu) the pure Atman—the abode which is praised by all the world.

3.15.14

vasanti yatra puruṣāḥ sarve vaikuṇṭha-mūrtayaḥ /
ye 'nimitta-nimittena dharmeṇārādhayan harim //

Where all the men who dwell possess forms like Vaikuṇṭha,
having worshipped Hari through selfless dharma, free from any ulterior motive.

14. And there all persons dwell having the form of Vaikuntha and propitiate Him (Hari) by means of Dharma which is not prompted by the desire of any fruit.

3.15.15

yatra cādyaḥ pumān āste bhagavān śabda-gocaraḥ /
sattvaṃ viṣṭabhya virajaṃ svānāṃ no mṛḍayan vṛṣaḥ //

Where abides the primal Person, the Lord known through Vedic sound,
upholding the pure, stainless sattva, the fulfiller of desires who gladdens His own devotees.

15. And there dwells the glorious First Person who is only in the range of words (who is to be known only by the Vedanta) who, having associated Himself with the Satva unmixed with Rajas; showers blessings on us, His devotees, whom He would make happy.

3.15.16

yatra naiḥśreyasaṃ nāma vanaṃ kāma-dughair drumaiḥ /
sarvartu-śrībhir vibhrājat kaivalyam iva mūrtimat //

Where there is a forest named Naiḥśreyasa with desire-yielding trees,
shining with the beauty of all seasons, like absolute liberation embodied.

16. And there stands a garden called "*The Highest Happiness*" filled with trees that yield all that is desired, and it shines like the embodiment of the final beatitude.

3.15.16.p1

vaimānikāḥ sa-lalanāś caritāni śaśvad $ gāyanti yatra śamala-kṣapaṇāni bhartuḥ &

Where passengers of aerial chariots together with their women constantly sing the deeds of their master, deeds that wash away all defilement,

17. And in that Vaikuntha-loka the Muktas that move about in Vimanas along with their consorts are indifferent to the perfumed breezes, though their mind is agitated by the fragrance of the Madhavi flowers (creepers) dripping with honey in the middle of water, and they (always) sing the Lord's deeds which cleanse the world of all sin.

3.15.17

antar-jale 'nuvikasan-madhu-mādhavīnāṃ % gandhena khaṇḍita-dhiyo 'py anilaṃ kṣipantaḥ //

even when their minds are distracted by the fragrance of blossoming madhu and mādhavī flowers in the waters, chiding the breeze.

3.15.17.p2

pārāvatānyabhṛta-sārasa-cakravāka- $ dātyūha-haṃsa-śuka-tittiri-barhiṇāṃ yaḥ &

Which [resounded with] pigeons, cuckoos, cranes, ruddy geese,
water-cocks, swans, parrots, partridges, and peacocks […]

18. And there, while the kingly bee hums as if singing the story of Hari, there comes for a moment a lull in the tumult of pigeons, cuckoos, cranes, the ruddy geese, *chatakas*, swans, parrots, *tittiris*, and peacocks.

3.15.17.p3

pārāvatānyabhṛta-sārasa-cakravāka- $ dātyūha-haṃsa-śuka-tittiri-barhiṇāṃ yaḥ &

Which [resounded with] pigeons, cuckoos, cranes, ruddy geese,
water-cocks, swans, parrots, partridges, and peacocks […]

3.15.18

kolāhalo viramate 'cira-mātram uccair % bhṛṅgādhipe hari-kathām iva gāyamāne //

water-hens, swans, parrots, partridges, and peacocks ceases for a moment, as the king of bees sings loudly as if of Hari's pastimes.

3.15.18.p2

mandāra-kunda-kurabotpala-campakārṇa- $ punnāga-nāga-bakulāmbuja-pārijātāḥ &

Mandāra, kunda, kuraba, blue lotus, campaka, arṇa,
punnāga, nāgakeśara, bakula, lotus, and pārijāta […]

19. There the Mandara, the Kunda, the Kurava, the Utpala, the Champaka, the Arna, the Punnaga, the Naga, the Vakula, the Ambuja, and the Parijata,—all these flowers, endowed with fragrance as they are, regard very highly the Tapas of Tulasi when her fragrance is appreciated and valued by Hari who wears the garland of Tulasi as His ornament.

3.15.18.p3

mandāra-kunda-kurabotpala-campakārṇa- $ punnāga-nāga-bakulāmbuja-pārijātāḥ &

Mandāra, kunda, kuraba, blue lotus, campaka, arṇa,
punnāga, nāgakeśara, bakula, lotus, and pārijāta […]

3.15.19

gandhe 'rcite tulasikābharaṇena tasyā % yasmiṃs tapaḥ sumanaso bahu mānayanti //

esteeming highly the austerity of the tulasī, honor the fragrance of her adornment.

3.15.19.p2

yat saṅkulaṃ hari-padānati-mātra-dṛṣṭair $ vaidūrya-mārakata-hema-mayair vimānaiḥ &

Which was crowded with aerial cars of cat's-eye gems, emeralds, and gold,
beheld merely by bowing at the feet of Hari,

20. And that Vaikuntha loka is thronged with *Vimanas* of Vaidurya (cat's eyes), emerald and gold, which are visible only to those that bow at His feet; and there women of stout hips and smiling faces do not, by their maddening smiles and other

3.15.19.p3

yat saṅkulaṃ hari-padānati-mātra-dṛṣṭair $ vaidūrya-mārakata-hema-mayair vimānaiḥ &

Which is crowded with aerial chariots made of lapis lazuli, emeralds, and gold, visible merely through bowing down at Hari's feet,

3.15.20

yeṣāṃ bṛhat-kaṭi-taṭāḥ smita-śobhi-mukhyaḥ % kṛṣṇātmanāṃ na raja ādadhur utsmayādyaiḥ //

whose women with broad hips and faces charming with smiles
could not stir passion in those whose minds were absorbed in Kṛṣṇa, by their flirtatious smiles and charms.

arts, excite the passion of those muktas who have given their heart to Krishna.

3.15.20.p2

śrī rūpiṇī kvaṇayatī caraṇāravindaṃ $ līlāmbujena hari-sadmani mukta-doṣā &

There the goddess of fortune, incarnate, tinkling her lotus feet / and holding a play-lotus in the abode of Hari, free of all fault,

21. There, in the abode of Hari, the faultless Goddess Lakshmi, in a beautiful form, with her arms freely suspended, with a lotus in her hand for amusement, and with her lotus-like feet resounding with anklets, appears by her image reflected on the crystal walls chased with gold, as if engaged in dusting the house—Lakshmi whose grace is sought after by others (Brahma and all others.)

3.15.20.p3

śrī rūpiṇī kvaṇayatī caraṇāravindaṃ $ līlāmbujena hari-sadmani mukta-doṣā &

There the goddess of fortune, incarnate, tinkling her lotus feet / and holding a play-lotus in the abode of Hari, free of all fault,

3.15.21

saṃlakṣyate sphaṭika-kuḍya upeta-hemni % sammārjatīva yad-anugrahaṇe 'nya-yatnaḥ //

is seen reflected in crystal walls inlaid with gold, / as if sweeping—she whose grace others strive [in vain] to win.

3.15.21.p2

vāpīṣu vidruma-taṭāsv amalāmṛtāpsu $ preṣyānvitā nija-vane tulasībhir īśam &

In ponds with coral banks and pure, nectar-like waters, / surrounded by maidservants in her garden, worshiping the Lord with tulasī leaves,

22. O Beloved gods, there, in her own garden, and at the wells of pure nectar-like waters surrounded by parapets of coral, while worshipping the Lord with Tulasi, Lakshmi saw her own face with beautiful locks and prominent nose reflected on the water and thought that it was kissed by the glorious Lord.

3.15.21.p3

vāpīṣu vidruma-taṭāsv amalāmṛtāpsu $ preṣyānvitā nija-vane tulasībhir īśam &

In ponds with coral banks and pure, nectar-like waters, / surrounded by maidservants in her garden, worshiping the Lord with tulasī leaves,

3.15.22

abhyarcatī svalakam unnasam īkṣya vaktram % uccheṣitaṃ bhagavatety amatāṅga yac-chrīḥ //

seeing her face with fine curls and a prominent nose reflected [in the water], / she fancied, O dear one: ‘It was kissed by the Lord’—she whose fortune is supreme.

3.15.22.p2

yan na vrajanty agha-bhido racanānuvādāc $ chṛṇvanti ye 'nya-viṣayāḥ kukathā mati-ghnīḥ &

They do not reach that realm who, instead of reciting and hearing tales of the Destroyer of sin, / listen to vile tales on other subjects that destroy the intellect—

23. To that Vishnu-loka do not go those who listen to bad stories which spoil the mind, because they concern subjects other than the deeds (creation, etc.) of Hari who shatters the sin of His devotees,—the bad stories, which, when heard by unfortunate men, deprive them of all merit and, alas! throw them into hells of darkness where no relief is possible.

3.15.22.p3

yan na vrajanty agha-bhido racanānuvādāc $ chṛṇvanti ye 'nya-viṣayāḥ kukathā mati-ghnīḥ &

They do not reach that realm who, instead of reciting and hearing tales of the Destroyer of sin, / listen to vile tales on other subjects that destroy the intellect—

3.15.23

yās tu śrutā hata-bhagair nṛbhir ātta-sārās % tāṃs tān kṣipanty aśaraṇeṣu tamaḥsu hanta //

tales which, heard by ill-fated people, rob them of their essence, / and cast them, alas, into shelterless darkness.

3.15.23.p2

ye 'bhyarthitām api ca no nṛ-gatiṃ prapannā $ jñānaṃ ca tattva-viṣayaṃ saha-dharmaṃ yatra &

Those who, having attained the human birth prayed for even by us [gods], / where knowledge of the truth and dharma are accessible,

24. And these are men who, deluded by the widespread Maya, do not perform the worship of this most gracious Lord, though they have attained this human life which is sought after even by us, and in which it is possible to gain the knowledge of truth along with the practice of Dharma.

3.15.23.p3

ye 'bhyarthitām api ca no nṛ-gatiṃ prapannā $ jñānaṃ ca tattva-viṣayaṃ saha-dharmaṃ yatra &

Those who, having attained the human birth prayed for even by us [gods], / where knowledge of the truth and dharma are accessible,

3.15.24

nārādhanaṃ bhagavato vitaranty amuṣya % sammohitā vitatayā bata māyayā te //

yet do not offer worship to the Lord, / are utterly bewildered, alas, by His expansive creative power.

3.15.24.p2

yac ca vrajanty animiṣām ṛṣabhānuvṛttyā $ dūre yamā hy upari naḥ spṛhaṇīya-śīlāḥ &

And those reach that realm who follow the Supreme Lord of the immortals, / for whom self-restraints are far behind, who dwell above us, possessed of enviable conduct,

25. And thither go those men who are far above us and possessed of enviable virtue and character, men from whom Yama stands aloof, (or, who have risen above Yama, Niyama and other restrictions), on whose body the hair stands on end

3.15.24.p3

yac ca vrajanty animiṣām ṛṣabhānuvṛttyā $ dūre yamā hy upari naḥ spṛhaṇīya-śīlāḥ &

And those reach that realm who follow the Supreme Lord of the immortals, / for whom self-restraints are far behind, who dwell above us, possessed of enviable conduct,

3.15.25

bhartur mithaḥ suyaśasaḥ kathanānurāga- % vaiklavya-bāṣpa-kalayā pulakī-kṛtāṅgāḥ //

whose limbs bristle with horripilation and who shed faltering tears of longing / as they converse together about their master of glorious renown.

and from whose eyes tears flow, their mind and heart being overwhelmed by intense love in their mutual conversations about the Lord of delightful glories.

3.15.25.p2

tad viśva-gurv-adhikṛtaṃ bhuvanaika-vandyaṃ $ divyaṃ vicitra-vibudhāgrya-vimāna-śociḥ &

That realm, governed by the Guru of the universe, alone worthy of worship in all worlds, / divine, shining with the wondrous aerial cars of foremost gods—

26. Then the sages (Sanatkumara and others) straightway reached Vaikuntha, not seen before, and were highly rejoiced to see the abode which is occupied by the Father of the universe, the one region worthy of praise in all the worlds, which is shining most splendid with its most beautiful and wonderful mansions of the gods and wise men and which is in short a region of divine nature.

3.15.25.p3

tad viśva-gurv-adhikṛtaṃ bhuvanaika-vandyaṃ $ divyaṃ vicitra-vibudhāgrya-vimāna-śociḥ &

That realm, governed by the Guru of the universe, alone worthy of worship in all worlds, / divine, shining with the wondrous aerial cars of foremost gods—

3.15.26

āpuḥ parāṃ mudam apūrvam upetya yoga- % māyā-balena munayas tad atho vikuṇṭham //

the sages reached, by the power of yogamāyā, that unprecedented Vaikuṇṭha, / and experienced the highest joy.

3.15.26.p2

tasminn atītya munayaḥ ṣaḍ asajjamānāḥ $ kakṣāḥ samāna-vayasāv atha saptamāyām &

Passing through six gates there without attachment, / at the seventh gate the sages then saw two divine beings of equal age,

27-28. There the sages passed unimpeded through six enclosures, (unattracted by the various wonderful things), and at the seventh, they saw two gods of the same age armed with *gada*, beautifully adorned with invaluable Keyura, Kundala and Kireeta, who wore about their neck and between their four blue arms Vanamala (the wreath so-called) about which swarmed gladsome bees, and who appeared to wear a face somewhat dark with anger from the bent brow, the prominent nose (wide nostrils) and red eyes.

3.15.26.p3

tasminn atītya munayaḥ ṣaḍ asajjamānāḥ $ kakṣāḥ samāna-vayasāv atha saptamāyām &

Passing through six gates there without attachment, / at the seventh gate the sages then saw two divine beings of equal age,

3.15.27

devāv acakṣata gṛhīta-gadau parārdhya- % keyūra-kuṇḍala-kirīṭa-viṭaṅka-veṣau //

holding maces, adorned in exquisite attire / with priceless armlets, earrings, and diadems.

3.15.27.p2

matta-dvirepha-vanamālikayā nivītau $ vinyastayāsita-catuṣṭaya-bāhu-madhye &

Adorned with a garland of forest flowers buzzing with intoxicated bees, / hung between their four dark arms,

3.15.27.p3

matta-dvirepha-vanamālikayā nivītau $ vinyastayāsita-catuṣṭaya-bāhu-madhye &

Adorned with a garland of forest flowers buzzing with intoxicated bees, / hung between their four dark arms,

3.15.28

vaktraṃ bhruvā kuṭilayā sphuṭa-nirgamābhyāṃ % raktekṣaṇena ca manāg rabhasaṃ dadhānau //

they bore faces showing slight impetuosity, / with arched eyebrows, flared nostrils, and reddish eyes.

3.15.28.p2

dvāry etayor niviviśur miṣator apṛṣṭvā $ pūrvā yathā puraṭa-vajra-kapāṭikā yāḥ &

Under their very gaze, the sages entered the door without asking, / just as they had entered through the former golden doors studded with diamonds—

29. When these two were watching with eyes wide open, the sages entered this gate without asking their permission as through the first six gates, of which the doors were made of diamond chased with gold; for they go everywhere unobstructed and free from fear or doubt on the strength of their true vision.

3.15.28.p3

dvāry etayor niviviśur miṣator apṛṣṭvā $ pūrvā yathā puraṭa-vajra-kapāṭikā yāḥ &

Under their very gaze, the sages entered the door without asking, / just as they had entered through the former golden doors studded with diamonds—

3.15.29

sarvatra te 'viṣamayā munayaḥ sva-dṛṣṭyā % ye sañcaranty avihatā vigatābhiśaṅkāḥ //

for they were sages who roamed everywhere unimpeded and free of suspicion, / looking upon all things with an impartial eye.

3.15.29.p2

tān vīkṣya vāta-raśanāṃś caturaḥ kumārān $ vṛddhān daśārdha-vayaso viditātma-tattvān &

Seeing the four Kumāras clad only in air [naked], / old in wisdom though appearing five years of age, who had realized the truth of the self,

30. The two gods having a disposition not quite pleasing to the Lord, saw these four naked Kūmaras, who looked like boys of five though old in years and who had realised the true nature of Atman; and despising their glory, they obstructed them with their rod though they did not deserve it (the treatment).

3.15.29.p3

tān vīkṣya vāta-raśanāṃś caturaḥ kumārān $ vṛddhān daśārdha-vayaso viditātma-tattvān &

Seeing the four Kumāras clad only in air [naked], / old in wisdom though appearing five years of age, who had realized the truth of the self,

3.15.30

vetreṇa cāskhalayatām atad-arhaṇāṃs tau % tejo vihasya bhagavat-pratikūla-śīlau //

those two, acting contrary to the Lord's will, disdaining their splendor, / blocked them with their canes, though they did not deserve such treatment.

3.15.30.p2

tābhyāṃ miṣatsv animiṣeṣu niṣidhyamānāḥ $ svarhattamā hy api hareḥ pratihāra-pābhyām &

Being forbidden by the two gatekeepers of Hari, / in full view of the gods, even though they were most worthy to see Him,

31. When all the gods were looking on, the sages who were most esteemed of Hari, being thus forbidden by the two chief guards, said (as follows) with their eyes suddenly agitated by

3.15.30.p3

tābhyāṃ miṣatsv animiṣeṣu niṣidhyamānāḥ $ svarhattamā hy api hareḥ pratihāra-pābhyām &

Being forbidden by the two gatekeepers of Hari, / in full view of the gods, even though they were most worthy to see Him,

3.15.31

ūcuḥ suhṛttama-didṛkṣita-bhaṅga īṣat % kāmānujena sahasā ta upaplutākṣāḥ //

their desire to see their dearest Friend thwarted, / their eyes suddenly flooded with slight anger, the younger brother of desire, they said:

the brother of Kama (anger) on the interruption of their desire to see the most beloved Hari :—

3.15.32

/0 munaya ūcuḥ
ko vām ihaitya bhagavat-paricaryayoccais $ tad-dharmiṇāṃ nivasatāṃ viṣamaḥ svabhāvaḥ &
ko vām ihaitya bhagavat-paricaryayoccais $ tad-dharmiṇāṃ nivasatāṃ viṣamaḥ svabhāvaḥ &
tasmin praśānta-puruṣe gata-vigrahe vāṃ % ko vātmavat kuhakayoḥ pariśaṅkanīyaḥ //

The sages said:
“Who are you two who have attained this place through serving the Lord, living exalted lives / with His qualities, yet possess such a discordant nature?
Who are you two who have attained this place through serving the Lord, living exalted lives / with His qualities, yet possess such a discordant nature?
Towards that peaceful Person, who is free of enmity, / whom could you, deceitful as you are, suspect, projecting your own nature onto others?

32. The Sages said :—What (whence) is this unworthy nature (disposition) in you two, devoted to the Lord's service in the midst of those who have attained to this world and dwell here endowed with the qualities of the Lord? While the Lord is so tranquil and perfect, and while all differences are gone from Him with nothing to cause hatred, is there any one fit to be suspected by you as resembling you in your crooked disposition?

3.15.33

* //
na hy antaraṃ bhagavatīha samasta-kukṣāv $ ātmānam ātmani nabho nabhasīva dhīrāḥ &
na hy antaraṃ bhagavatīha samasta-kukṣāv $ ātmānam ātmani nabho nabhasīva dhīrāḥ &
paśyanti yatra yuvayoḥ sura-liṅginoḥ kiṃ % vyutpāditaṃ hy udara-bhedi bhayaṃ yato 'sya //

32 / The wise see no difference between the Lord whose belly holds everything / and the self in itself, just as [they see no difference] between ether [in a pot] and the ether [outside]. / The wise see no difference between the Lord whose belly holds everything / and the self in itself, just as [they see no difference] between ether [in a pot] and the ether [outside]. / In such a place, how could fear arise in you two wearing the garb of gods, / fear which cleaves the belly and comes only from [seeing] difference?

33. Wise men do not see any difference in the glorious Supreme Being, the Paramatman, in whose stomach everything exists ; on the other hand, they see the Atman in Paramatman like the sky in the sky. How do you know that Hari has such fear as might split open His bowels—you who wear the appearance of celestials?

3.15.34

* //
tad vām amuṣya paramasya vikuṇṭha-bhartuḥ $ kartuṃ prakṛṣṭam iha dhīmahi manda-dhībhyām &
tad vām amuṣya paramasya vikuṇṭha-bhartuḥ $ kartuṃ prakṛṣṭam iha dhīmahi manda-dhībhyām &
lokān ito vrajatam antara-bhāva-dṛṣṭyā % pāpīyasas traya ime ripavo 'sya yatra //

33 / Therefore, we think of doing what is best for you two of dull intellect, / on behalf of Him, the supreme master of Vaikuṇṭha:
Therefore, we think of doing what is best for you two of dull intellect, / on behalf of Him, the supreme master of Vaikuṇṭha:
go from here to the sinful worlds, because of your vision of difference, / where these three enemies [lust, anger, and greed] of the soul abide!”

34. So we are contemplating to do some great good to you, the two dull-witted servants of the Supreme Being, the Lord of Vaikuntha ; on account of your seeing difference even here, go hence to the worlds where, to a person of such sinful knowledge, the three enemies Kama, Krodha and Lobha prevail (to the sinful worlds where the three enemies dwell).

3.15.35

* //
teṣām itīritam ubhāv avadhārya ghoraṃ $ taṃ brahma-daṇḍam anivāraṇam astra-pūgaiḥ &
teṣām itīritam ubhāv avadhārya ghoraṃ $ taṃ brahma-daṇḍam anivāraṇam astra-pūgaiḥ &
sadyo harer anucarāv uru bibhyatas tat- % pāda-grahāv apatatām atikātareṇa //

34 / Hearing this terrible curse pronounced by them, / that punishment of the brāhmaṇas which cannot be averted by any shower of weapons,
Hearing this terrible curse pronounced by them, / that punishment of the brāhmaṇas which cannot be averted by any shower of weapons,
the two attendants of Hari, terrified, / fell at their feet in extreme distress and grasped them.

35. Having perceived their pronouncement to be fearful, as being the punishment or the curse coming from Brahmins,

which cannot be counteracted by missiles, the two attendants of Hari, filled with great fear, at once touched their feet and prostrated themselves (before them.)

3.15.36

* //
bhūyād aghoni bhagavadbhir akāri daṇḍo $ yo nau hareta sura-helanam apy aśeṣam &
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 //

35 / [They said:] “Let the punishment ordained by your worships be upon us who have sinned, / so that it removes all our offense against gods;
[They said:] “Let the punishment ordained by your worships be upon us who have sinned, / so that it removes all our offense against gods;
but may not the delusion that destroys remembrance of the Lord / befall us through your remorse as we sink lower and lower!”

36. O sages, let the punishment you have inflicted on our sinful selves completely absolve us from the sin of slighting the gods. Also by a ray of your compassion, grant that we who will go down into lower lives may not entertain that delusion which will destroy in us the memory of the glorious Lord.

3.15.37

* //
evaṃ tadaiva bhagavān aravinda-nābhaḥ $ svānāṃ vibudhya sad-atikramam ārya-hṛdyaḥ &
evaṃ tadaiva bhagavān aravinda-nābhaḥ $ svānāṃ vibudhya sad-atikramam ārya-hṛdyaḥ &
tasmin yayau paramahaṃsa-mahā-munīnām % anveṣaṇīya-caraṇau calayan saha-śrīḥ //

36 / At that very moment, the lotus-navel Lord, dear to the noble, / understanding that a transgression had been committed by His own against the virtuous devotees,
At that very moment, the lotus-navel Lord, dear to the noble, / understanding that a transgression had been committed by His own against the virtuous devotees,
arrived there accompanied by the goddess of fortune, moving those two feet / sought after by great sages who are supreme ascetics.

37. At the same moment, the Lord, whose navel is marked with the lotus, perceived the rudeness shown by His own attendants to the righteous who are His devotees, and, being the most delightful object of the great, went there along with Lakshmi, walking on foot and shewing them His feet which are sought after by the Paramahamsas and great sages.

3.15.38

* //
taṃ tv āgataṃ pratihṛtaupayikaṃ sva-pumbhis $ te 'cakṣatākṣa-viṣayaṃ sva-samādhi-bhāgyam &
taṃ tv āgataṃ pratihṛtaupayikaṃ sva-pumbhis $ te 'cakṣatākṣa-viṣayaṃ sva-samādhi-bhāgyam &
haṃsa-śriyor vyajanayoḥ śiva-vāyu-lolac- % chubhrātapatra-śaśi-kesara-śīkarāmbum //

And now they beheld Him arrived—the object of their absorption, brought within range of their eyes, / attended with royal regalia by His own attendants: / beneath a white parasol with moon-like filaments of pearls, fluttering in the auspicious breeze / created by two swan-white flywhisks sprinkled with drops of water;

38. They now saw the Lord, who came towards them; His attendants waited on Him with the usual things. He who was till now only realised in their meditation was directly visible to their eyes. On Him descended drops of water from the fringe of pearls in the moon-like brilliant umbrella gently waving before the delightful breeze produced by the two Chamaras which were beautiful like unto swans.

3.15.39

* //
kṛtsna-prasāda-sumukhaṃ spṛhaṇīya-dhāma $ snehāvaloka-kalayā hṛdi saṃspṛśantam &
kṛtsna-prasāda-sumukhaṃ spṛhaṇīya-dhāma $ snehāvaloka-kalayā hṛdi saṃspṛśantam &
śyāme pṛthāv urasi śobhitayā śriyā svaś- % cūḍāmaṇiṃ subhagayantam ivātma-dhiṣṇyam //

His face turned favorably upon all, His presence coveted, touching their hearts with a tender glance of affection, / His chest broad and dark, adorned with Śrī, / as though beautifying the jewel of heaven itself, His own dwelling;

39. They saw the Lord whose face was most charming as showing grace to all (His devotees), who is the abode of all enchanting qualities, who by His affectionate glance touches the inmost heart and who with Sri shining on His blue and spacious chest enhances the beauty of His abode Vaikuntha which is situated above Svarga like a crown.

3.15.40

* //
pītāṃśuke pṛthu-nitambini visphurantyā $ kāñcyālibhir virutayā vana-mālayā ca &
pītāṃśuke pṛthu-nitambini visphurantyā $ kāñcyālibhir virutayā vana-mālayā ca &
valgu-prakoṣṭha-valayaṃ vinatā-sutāṃse % vinyasta-hastam itareṇa dhunānam abjam //

shining with a yellow cloth upon His broad hips, a girdle glistening and a forest garland humming with bees, / His wrist adorned with lovely bracelets, one hand resting upon the shoulder of Garuḍa, Vinatā’s son, / while with the other He twirled a lotus;

40. (They saw the Lord) who shone with a most brilliant zone on His spacious hips covered with Peetambara and with His Vanamala murmurous with the hum of bees and who wore bracelets on His winning wrists and rested one of His hands on the shoulder of Vinata's son (Garuda) and was waving a lotus with the other.

3.15.41

* //
vidyut-kṣipan-makara-kuṇḍala-maṇḍanārha- $ gaṇḍa-sthalonnasa-mukhaṃ maṇimat-kirīṭam &
vidyut-kṣipan-makara-kuṇḍala-maṇḍanārha- $ gaṇḍa-sthalonnasa-mukhaṃ maṇimat-kirīṭam &
dor-daṇḍa-ṣaṇḍa-vivare haratā parārdhya- % hāreṇa kandhara-gatena ca kaustubhena //

His face featured a prominent nose, cheeks worthy of the fish-shaped earrings that outshone lightning, and a jewel-studded crown, / with an exquisite necklace hung across His chest between His mighty arms / and the Kaustubha jewel resting upon His neck;

41. They saw the Lord whose cheeks are such as grace the "Makarakuṇḍalas" that eclipse streaks of lightning, whose face is attractive on account of His prominent nose, whose crown is set with precious jewels and who looks most fascinating with His most charming and precious necklace of pearls hanging between His stout arms and with the jewel known as "Kaustubha."

3.15.42

* //
atropasṛṣṭam iti cotsmitam indirāyāḥ $ svānāṃ dhiyā viracitaṃ bahu-sauṣṭhavāḍhyam &
atropasṛṣṭam iti cotsmitam indirāyāḥ $ svānāṃ dhiyā viracitaṃ bahu-sauṣṭhavāḍhyam &
mahyaṃ bhavasya bhavatāṃ ca bhajantam aṅgaṃ % nemur nirīkṣya na vitṛpta-dṛśo mudā kaiḥ //

displaying a form that was the pride of Indirā as though surpassing her, crafted by the devotion of His own devotees, rich in all excellence, / a form worshipped by me, by Śiva, and by all of you— / beholding Him, their eyes insatiable, they bowed with what great joy!

42. They saw the Lord of perfect beauty who is contemplated by His devotees thus:—

"In the presence of this (Thy beauty) the pride of Lakṣhmī in respect of beauty is set (gone) indeed."

Having seen the 'Lord' who assumes a body for the sake of myself, Śiva and you, the sages bowed to him with their heads in great delight, for their eyes were never satiated with seeing Him.

3.15.43

* //
tasyāravinda-nayanasya padāravinda- $ kiñjalka-miśra-tulasī-makaranda-vāyuḥ &
tasyāravinda-nayanasya padāravinda- $ kiñjalka-miśra-tulasī-makaranda-vāyuḥ &
antar-gataḥ sva-vivareṇa cakāra teṣāṃ % saṅkṣobham akṣara-juṣām api citta-tanvoḥ //

The breeze carrying the nectar of the tulasī mingled with pollen from the lotus feet of that lotus-eyed Lord, / entering through the passage of their nostrils, / caused an agitation in the minds and bodies even of those devoted to the imperishable Brahman;

43. The breeze charged with the honey in the 'Tulasī' mingled with the filaments of the lotus of the Lord's feet entered by its own way (through the nose) into them and caused a flutter in the heart and body of even those sages who had realised the bliss of the imperishable Lord (caused delight in the heart and made the body bristle).

3.15.44

* //
te vā amuṣya vadanāsita-padma-kośam $ udvīkṣya sundaratarādhara-kunda-hāsam &
te vā amuṣya vadanāsita-padma-kośam $ udvīkṣya sundaratarādhara-kunda-hāsam &
labdhāśiṣaḥ punar avekṣya tadīyam aṅghri- % dvandvaṃ nakhāruṇa-maṇi-śrayaṇaṃ nidadhyuḥ //

Gazing up at the blue-lotus calyx of His face, / with its ever-so-beautiful lips and jasmine smile, / having attained their desire, they looked down again and meditated on His pair of feet, / which had the reddish-jewel radiance of His toenails.

44. They first saw the interior of the blue lotus of His face, (the face which was charming like the interior of the blue lotus,) and the smile of "Kunda" in His very charming lips, and then His two feet the abode of His ruby-like nails and by repeatedly looking at Him (from head to foot) they meditated on Him having reaped the desired blessings.

3.15.45

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puṃsāṃ gatiṃ mṛgayatām iha yoga-mārgair $ dhyānāspadaṃ bahu-mataṃ nayanābhirāmam &
puṃsāṃ gatiṃ mṛgayatām iha yoga-mārgair $ dhyānāspadaṃ bahu-mataṃ nayanābhirāmam &
pauṃsnaṃ vapur darśayānam ananya-siddhair % autpattikaiḥ samagṛṇan yutam aṣṭa-bhogaiḥ //

To Him who reveals that human-like form sought as their goal by men through the paths of yoga, / the esteemed object of meditation delightful to the eyes, / endowed with the eight supernatural powers that are natural and not attained from any other—they offered praise:

45. They sang praises of Him who is in all the world the goal of those that seek after Him by the ways of 'Yoga,' who is the object of contemplation, and the subject of all praise, who is most charming to the eye, who shews a human form

and who possesses the eight divine powers which are His own by nature and not to be found in others.

3.15.46

* //
/0 kumārā ūcuḥ
yo 'ntarhito hṛdi gato 'pi durātmanāṃ tvaṃ $ so 'dyaiva no nayana-mūlam ananta rāddhaḥ &
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: / You who, though situated within the heart, remain concealed from the wicked-minded, / have today been made manifest directly before our eyes, O Infinite One— / even as You entered the cave [of our hearts] through our ears / when Your secret glory was recounted by our father, who was born from You.

46. The Kumaras said:—O Ananta, Thou art hidden from the view of sinful souls though present in their hearts but not from ours. It is but to-day that Thou hast presented Thyself to our sight, but Thou hadst entered our minds through (the passage of) the ear, at the very moment when Thy mystery was described to us by our father born of Thee.

3.15.47

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taṃ tvāṃ vidāma bhagavan param ātma-tattvaṃ $ sattvena samprati ratiṃ racayantam eṣām &
taṃ tvāṃ vidāma bhagavan param ātma-tattvaṃ $ sattvena samprati ratiṃ racayantam eṣām &
yat te 'nutāpa-viditair dṛḍha-bhakti-yogair % udgranthayo hṛdi vidur munayo virāgāḥ //

We know You, O Lord, as the supreme truth of the self, / now manifesting joy for these [devotees] through pure goodness, / You whom passionless sages, their knots [of ignorance] untied, perceive in their hearts / by means of firm yoga of devotion made known through remorse.

47. We know Thee to be that ultimate Truth, the Paramatman, O Gracious Lord, who now by means of ‘Satva’ givest delight to these (Thy) devotees. We know Thee to be that which sages destitute of passions and the notion of ‘I’ and ‘mine’ know by means of intense devotion learnt through Thy grace.

3.15.48

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nātyantikaṃ vigaṇayanty api te prasādaṃ $ kimv anyad arpita-bhayaṃ bhruva unnayais te &
nātyantikaṃ vigaṇayanty api te prasādaṃ $ kimv anyad arpita-bhayaṃ bhruva unnayais te &
ye 'ṅga tvad-aṅghri-śaraṇā bhavataḥ kathāyāḥ % kīrtanya-tīrtha-yaśasaḥ kuśalā rasa-jñāḥ //

They do not count even ultimate liberation as Your grace, / so what need be said of other boons that carry fear from the knitting of Your brows, / O dear one—those who have taken refuge at Your feet, who are skilled connoisseurs of the nectar / of the narrative of You whose renown is a purifying sacred place?

48. O Beloved Lord, those that have taken shelter under Thy feet and are blessed souls capable of appreciating the charm of the stories relating to Thee whose glory is praiseworthy and sanctifying, do not attach great value even to ‘Moksha,’ the result of Thy grace, and necessarily no value too to any other attainment (such as the rank of ‘Indra’ and other ‘Gods’) which is exposed to fear at the motion of Thy brow.

3.15.49

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kāmaṃ bhavaḥ sva-vṛjinair nirayeṣu naḥ stāc $ ceto 'livad yadi nu te padayo rameta &
kāmaṃ 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 //

Let our rebirth be in hells according to our own sins, if it must be, / provided our minds, like bees, delight at Your feet, / and our words adorn Your feet like tulasī leaves, / and the cavity of our ears is filled with the host of Your qualities!

49. Let us even take our birth as it pleases Thee in the regions of hell as a consequence of our sin, if only our minds should, like the bee, find constant delight in Thy feet and our words should like ‘Tulasi’ derive their grace from Thy feet and the cup of our ears be filled with Thy infinite and excellent attributes.

3.15.50

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prāduścakartha yad idaṃ puruhūta rūpaṃ $ teneśa nirvṛtim avāpur alaṃ dṛśo naḥ &
prāduścakartha yad idaṃ puruhūta rūpaṃ $ teneśa nirvṛtim avāpur alaṃ dṛśo naḥ &
tasmā idaṃ bhagavate nama id vidhema % yo 'nātmanāṃ durudayo bhagavān pratītaḥ //

Because You have manifested this form, O You who are invoked by many, / through that, O Lord, our eyes have attained absolute peace. / To this Lord we offer our reverent bow, / who, difficult for the undisciplined to attain, has now appeared before us.

50. O Lord of universal glory, our eyes have enjoyed the full measure of delight by (looking at), the form which Thou hast manifested and we make this our salutation to Thee, our glorious Lord, who though invisible to unworthy souls hast thus shown Thyself to us.