Bhagavatapurana 3.16: atha ṣoḍaśo'dhyāyaḥ

3.16.1

* //
/0 brahmovāca
iti tad gṛṇatāṃ teṣāṃ munīnāṃ yoga-dharmiṇām /
pratinandya jagādedaṃ vikuṇṭha-nilayo vibhuḥ //

Brahmā said: / As those sages devoted to yoga were thus singing His praise, / the all-powerful Lord, dweller of Vaikuṇṭha, welcomed them and spoke this:

1. Brahma said:—Having expressed approbation of the words of those sages who by birth were Yogins and were singing His praises, the Almighty Lord whose abode is Vaikuntha said this (as follows):—

3.16.2

/0 śrī-bhagavān uvāca
etau tau pārṣadau mahyaṃ jayo vijaya eva ca /
kadarthī-kṛtya māṃ yad vo bahv akrātām atikramam //

The Lord said: / These two are indeed my attendants, Jaya and Vijaya, / who, treating me with disrespect, have committed a great transgression against you.

2. & 3. The Lord said:—Since these two attendants of Mine, Jaya and Vijaya, have regardless of Me committed a great violation in respect of you, the punishment which, O sages, has been dealt unto them by you who are devoted to Me really meets with My approval on account of their slighting the gods.

3.16.3

yas tv etayor dhṛto daṇḍo bhavadbhir mām anuvrataiḥ /
sa evānumato 'smābhir munayo deva-helanāt //

The punishment imposed on them by you, who are devoted to me, / is approved by me, O sages, because of their offense against gods [on earth].

3.16.4

tad vaḥ prasādayāmy adya brahma daivaṃ paraṃ hi me /
tad dhīty ātma-kṛtaṃ manye yat sva-pumbhir asat-kṛtāḥ //

Therefore, today I seek your favor; for the brāhmaṇa is indeed my supreme deity. / In truth, I consider that done by myself which my own servants have done in mistreating you.

4. So I request you to regard Me with favour, for the Brahmin is My highest Deity. I look upon it as done by Myself that you were insulted by My servants.

3.16.5

yan-nāmāni ca gṛhṇāti loko bhṛtye kṛtāgasi /
so 'sādhu-vādas tat-kīrtiṃ hanti tvacam ivāmayaḥ //

When a servant commits an offense, the world blames the master; / that ill repute destroys his renown, as leprosy destroys the skin.

5. When the servant has committed a fault and the master’s name is taken (for discussion) by the world, that undesirable talk destroys the master’s reputation, even as the corroding disease spoils one’s skin.

3.16.5.p1

yasyāmṛtāmala-yaśaḥ-śravaṇāvagāhaḥ $ sadyaḥ punāti jagad āśvapacād vikuṇṭhaḥ &

I am Vaikuṇṭha, the plunge of hearing whose nectar-pure renown / instantly purifies the world, down even to an outcaste dog-eater;

6. I am that Vaikuntha—the world down to *svapachas* is at once purified by the ablutions (by listening to) in the pure,

3.16.6

so 'haṃ bhavadbhya upalabdha-sutīrtha-kīrtiś % chindyāṃ sva-bāhum api vaḥ pratikūla-vṛttim //

I, who have obtained such sacred renown from you, / would cut off even my own arm if it acted against you.

nectarine flood of My glories—I, having obtained such pure reputation from you, would cut off even My own arm if it works against you.

3.16.6.p2

yat-sevayā caraṇa-padma-pavitra-reṇuṃ $ sadyaḥ kṣatākhila-malaṃ pratilabdha-śīlam &

Through service to whom one obtains the dust of lotus feet that instantly washes away all impurity and confers virtue,

7. The goddess Sri for whose gracious glance all others practise austerities does not leave Me though I am destitute of desire,—Me who can by service to Brahmins claim to have the dust on My feet purified and have been free from all impurity and have established My good nature.

3.16.6.p3

yat-sevayā caraṇa-padma-pavitra-reṇuṃ $ sadyaḥ kṣatākhila-malaṃ pratilabdha-śīlam &

Through service to whom one obtains the dust of lotus feet that instantly washes away all impurity and confers virtue,

3.16.7

na śrīr viraktam api māṃ vijahāti yasyāḥ % prekṣā-lavārtha itare niyamān vahanti //

the goddess Śrī does not abandon me, even though I am dispassionate, / while others undertake austerities just to receive a glimpse of her glance.

3.16.7.p2

nāhaṃ tathādmi yajamāna-havir vitāne $ ścyotad-ghṛta-plutam adan huta-bhuṅ-mukhena &

I do not enjoy the oblation offered by a sacrificer in the sacrificial arena, / though eating it through the mouth of the fire flooded with dripping ghee,

8. I do not accept the sacrificial offering in the Yaga through the mouth of Agni with so much satisfaction as I do the food dripping with ghee in the mouth of the wise Brahmin who with satisfaction eats every mouthful resigning to Me the consequences of all his action.

3.16.7.p3

nāhaṃ tathādmi yajamāna-havir vitāne $ ścyotad-ghṛta-plutam adan huta-bhuṅ-mukhena &

“I do not eat the sacrificer's oblation in the sacrificial arena, / though eating it through the mouth of the fire-god bathed in dripping clarified butter,

3.16.8

yad brāhmaṇasya mukhataś carato 'nughāsaṃ % tuṣṭasya mayy avahitair nija-karma-pākaiḥ //

with such delight as through the mouth of a brāhmaṇa who eats every morsel / satisfied, whose ripened fruits of personal action are dedicated to Me.

3.16.8.p2

yeṣāṃ bibharmy aham akhaṇḍa-vikuṇṭha-yoga- $ māyā-vibhūtir amalāṅghri-rajaḥ kirīṭaiḥ &

I whose splendor is the undivided power of Vaikuṇṭha’s yoga, carry upon my crowns the spotless dust of their feet;

9. Who would not bear with wise Brahmins the dust of whose sacred feet I bear on My crown though I am possessed of the supreme power of unlimited and unrestrained Yoga Maya, and though the water used in worshipping My feet immediately purifies all the worlds including the god Siva who wears the moon as his ornament.

3.16.8.p3

yeṣāṃ bibharmy aham akhaṇḍa-vikuṇṭha-yoga- $ māyā-vibhūtir amalāṅghri-rajaḥ kirīṭaiḥ &

I whose splendor is the undivided power of Vaikuṇṭha’s yoga, carry upon my crowns the spotless dust of their feet;

3.16.9

viprāṃs tu ko na viṣaheta yad-arhaṇāmbhaḥ % sadyaḥ punāti saha-candra-lalāma-lokān //

Who then would not bear with brāhmaṇas, the water of whose worship instantly purifies the worlds together with the moon-crested god?

3.16.9.p2

ye me tanūr dvija-varān duhatīr madīyā $ bhūtāny alabdha-śaraṇāni ca bheda-buddhyā &

Those who, with a divisive intellect, look upon the foremost brāhmaṇas—my very bodies who yield blessings—and upon living beings who have found no refuge,

10. The kite-like messengers of Yama who is appointed by Me to deal out punishment will, enraged like serpents, pull to pieces with their bills those who look with a notion of difference upon the great Brahmins who are My own selves, upon cows that yield the materials for sacrificial offering and other helpless beings and also upon such persons as have their understanding deranged by their sin.

3.16.9.p3

ye me tanūr dvija-varān duhatīr madīyā $ bhūtāny alabdha-śaraṇāni ca bheda-buddhyā &

Those who, with a divisive intellect, look upon the foremost brāhmaṇas—my very bodies who yield blessings—and upon living beings who have found no refuge,

3.16.10

drakṣyanty agha-kṣata-dṛśo hy ahi-manyavas tān % gṛdhrā ruṣā mama kuṣanty adhidaṇḍa-netuḥ //

Their eyes wounded by sin, with anger like that of serpents—vultures of the lord of punishment angrily tear them apart.

3.16.10.p2

ye brāhmaṇān mayi dhiyā kṣipato 'rcayantas $ tuṣyad-dhṛdaḥ smita-sudhokṣita-padma-vaktrāḥ &

Those who worship brāhmaṇas, even when reviled by them, thinking of them as myself, with gladdened hearts and lotus faces sprinkled with nectar-smiles,

11. By those who, out of regard for Me, with a glad heart and with their lotus-like face brimming with nectarine smiles

3.16.10.p3

ye brāhmaṇān mayi dhiyā kṣipato 'rcayantas $ tuṣyad-dhṛdaḥ smita-sudhokṣita-padma-vaktrāḥ &

Those who worship brāhmaṇas, even when reviled by them, thinking of them as myself, with gladdened hearts and lotus faces sprinkled with nectar-smiles,

3.16.11

vāṇyānurāga-kalayātmajavad gṛṇantaḥ % sambodhayanty aham ivāham upāhṛtas taiḥ //

Praising them with affectionate speech like a son and addressing them reverently—I am won over by them, as if by my very self.

and with words charming with love, speak softly even to such Brahmins as may be uttering harsh words just as a son does to his father or as I do—by them I am influenced.

3.16.11.p2

tan me sva-bhartur avasāyam alakṣamāṇau $ yuṣmad-vyatikrama-gatiṃ pratipadya sadyaḥ &

Therefore, failing to perceive the intention of their master, let these two immediately attain the state resulting from transgression against you,

12. Therefore let these two who did not perceive the mind of their Lord, (Myself,) attain at once to the (low) state which they deserve for having disregarded you, and then let them return to My presence; and this is My grace shown unto them that the punishment of the two servants may take effect before long.

3.16.11.p3

tan me sva-bhartur avasāyam alakṣamāṇau $ yuṣmad-vyatikrama-gatiṃ pratipadya sadyaḥ &

Therefore, failing to perceive the intention of their master, let these two immediately attain the state resulting from transgression against you,

3.16.12

bhūyo mamāntikam itāṃ tad anugraho me % yat kalpatām acirato bhṛtayor vivāsaḥ //

And then return to my presence; let the banishment of these two servants be deemed so as not to last long—that is my favor.'

3.16.13

/0 brahmovāca
atha tasyośatīṃ devīm ṛṣi-kulyāṃ sarasvatīm /
nāsvādya manyu-daṣṭānāṃ teṣām ātmāpy atṛpyata //

Brahmā said:
Then, having tasted that charming, divine speech like a sacred river, the souls of those bitten by wrath were still not sated.

13. Brahma said:—Poisoned as their heart was with anger at that time, and though they were bitten by the serpent of anger, their hearts were not satisfied with having enjoyed the Lord’s sweet and brilliant speech which was a stream of Mantras and which was worthy of the assembly of Rishis.

3.16.14

satīṃ vyādāya śṛṇvanto laghvīṃ gurv-artha-gahvarām /
vigāhyāgādha-gambhīrāṃ na vidus tac-cikīrṣitam //

Opening their ears, listening to that truthful speech—brief yet deep with weighty meaning—they plunged into its unfathomable depth and could not fathom what he intended to do.

14. With their ears wide open, they listened to the excellent speech, short yet hard to comprehend from its high purposes, not of shallow purport, but of inexhaustible significance, but even after careful enquiry they did not understand His purpose.

3.16.15

te yoga-māyayārabdha- pārameṣṭhya-mahodayam /
procuḥ prāñjalayo viprāḥ prahṛṣṭāḥ kṣubhita-tvacaḥ //

With palms joined, delighted and their hair standing on end, the brāhmaṇas addressed him whose supreme sovereign majesty was manifested through his creative power:

15. Being highly rejoiced, with folded hands, and with their hair standing on end, those sages said to the Lord, who by His yoga maya had begun to mainfest the supreme glory of His transcendental divine nature and power.

3.16.16

/0 ṛṣaya ūcuḥ
na vayaṃ bhagavan vidmas tava deva cikīrṣitam /
kṛto me 'nugrahaś ceti yad adhyakṣaḥ prabhāṣase //

The sages said:
'O Lord, we do not comprehend your intention, O God, when you, the ruler of all, speak saying, "A favor has been done to me."

16. The Rishis said:— Lord, we do not see Thy meaning when Thou the supreme Isvara sayest “Favour has been done to me etc” (we have done You a favour).

3.16.17

brahmaṇyasya paraṃ daivaṃ brāhmaṇāḥ kila te prabho /
viprāṇāṃ deva-devānāṃ bhagavān ātma-daivatam //

To you, who are devoted to the brāhmaṇas, the brāhmaṇas are indeed the highest deity, O Master; yet to the brāhmaṇas and the gods of gods, the Lord is the deity of their very self.

17. O Lord, (Thou sayest indeed) that Brahmins are the Supreme Deity to Thee, who art the defender of Brahmins; but, of wise men who are esteemed of the gods, Thou, the Almighty Being, art both the soul and God.

3.16.18

tvattaḥ sanātano dharmo rakṣyate tanubhis tava /
dharmasya paramo guhyo nirvikāro bhavān mataḥ //

From you eternal dharma is protected by your incarnations; you are considered the supreme, secret, immutable [embodiment] of dharma.

18. The eternal Dharma is derived from Thee and is maintained by Thy Avataras (forms); Thou art the highest fruit of Dharma and therefore fit to be kept a secret and Thou art not subject to change (like the fruit of karma) and only as such Thou art known to the wise.

3.16.19

taranti hy añjasā mṛtyuṃ nivṛttā yad-anugrahāt /
yoginaḥ sa bhavān kiṃ svid anugṛhyeta yat paraiḥ //

By whose grace indeed yogins detached [from worldly life] cross beyond death effortlessly, how could you be benefited by others?

19. Can it be true that Thou art the recepient of others' favour, Thou by whose grace the Yogins are able to renounce the world and with certainty get over Mrityu (death or saṃsara)?

3.16.19.p1

yaṃ vai vibhūtir upayāty anuvelam anyair $ arthārthibhiḥ sva-śirasā dhṛta-pāda-reṇuḥ &

She whose foot-dust is borne upon their heads by others seeking wealth—even the Goddess of Fortune constantly attends him,

20. Thou art the Lord to whom indeed Lakshmi constantly resorts—Lakshmi the dust on whose feet is borne on their crown by persons desirous of various objects. For she appears to be solicitous for the place of the royal bee that dwells on the fresh wreath of Tulasi offered in worship at Thy feet by the blessed devotees.

3.16.20

dhanyārpitāṅghri-tulasī-nava-dāma-dhāmno % lokaṃ madhuvrata-pater iva kāma-yānā //

Longing for the realm of him who wears a fresh garland of tulasī offered to his feet by the blessed, like a queen bee pursuing fragrance.

3.16.20.p2

yas tāṃ vivikta-caritair anuvartamānāṃ $ nātyādriyat parama-bhāgavata-prasaṅgaḥ &

You who did not greatly value her who serves you with pure deeds, attached as you are to the exalted devotees—

21. Thou hast not highly regarded even that Lakshmi who ever follows Thee (i.e. tries to please Thee by her services, by all her acts) and Thou art intensely attached to Thy great devotees. Such as Thou art, art Thou purified by the dust on

3.16.20.p3

yas tāṃ vivikta-caritair anuvartamānāṃ $ nātyādriyat parama-bhāgavata-prasaṅgaḥ &

You who did not greatly value her who serves you with pure deeds, attached as you are to the exalted devotees—

3.16.21

sa tvaṃ dvijānupatha-puṇya-rajaḥ-punītaḥ % śrīvatsa-lakṣma kim agā bhaga-bhājanas tvam //

How have you, the vessel of all majesty, bearing the Śrīvatsa mark, become purified by the sacred dust of the brāhmaṇas’ path?

the path traversed by Brahmins, or by the mark of Sree Vatsa, while Thou art the store-house of all excellent qualities.

3.16.21.p2

dharmasya te bhagavatas tri-yuga tribhiḥ svaiḥ $ padbhiś carācaram idaṃ dvija-devatārtham &

O Lord who appears in three ages, you who are dharma itself, with your three feet this moving and unmoving universe has surely been sustained for the sake of the brāhmaṇas and gods,

22. O Triyuga! Indeed for the sake of the Dwijas and the gods, all this world, mobile and immobile, is maintained by the three feet of Thee, the Glorious Lord, who art Dharma : Through Satva, Thy body that confers blessings on us. Thou hast in their behalf put down the qualities of Rajas and Tamas that kill Dharma.

3.16.21.p3

dharmasya te bhagavatas tri-yuga tribhiḥ svaiḥ $ padbhiś carācaram idaṃ dvija-devatārtham &

O Lord who appears in three ages, you who are dharma itself, with your three feet this moving and unmoving universe has surely been sustained for the sake of the brāhmaṇas and gods,

3.16.22

nūnaṃ bhṛtaṃ tad-abhighāti rajas tamaś ca % sattvena no varadayā tanuvā nirasya //

Dispelling with your pure form—which grants boons to us—passion and darkness which destroy it.

3.16.22.p2

na tvaṃ dvijottama-kulaṃ yadi hātma-gopaṃ $ goptā vṛṣaḥ svarhaṇena sa-sūnṛtena &

If you, the protector and the bull of dharma, did not protect the foremost line of brāhmaṇas who protect themselves, with respectful worship and gentle speech,

23. If Thou the supreme Lord, shouldst not protect the race of the great Brahmins deserving to be protected only by Thee, by proper regard and kind words, O God, then will be lost the happy and blessed path (of Vedic teachings) and the world would follow the course of the foremost *man* as their authority (for their conduct).

3.16.22.p3

na tvaṃ dvijottama-kulaṃ yadi hātma-gopaṃ $ goptā vṛṣaḥ svarhaṇena sa-sūnṛtena &

If you, the protector and the bull of dharma, did not protect the foremost line of brāhmaṇas who protect themselves, with respectful worship and gentle speech,

3.16.23

tarhy eva naṅkṣyati śivas tava deva panthā % loko 'grahīṣyad ṛṣabhasya hi tat pramāṇam //

Then your auspicious path would perish, O God, for the world follows that standard set by the best of beings.

3.16.23.p2

tat te 'nabhīṣṭam iva sattva-nidher vidhitsoḥ $ kṣemaṃ janāya nija-śaktibhir uddhṛtāreḥ &

That is not desired by you, the repository of purity, wishing to secure the welfare of people, whose enemies are uprooted by your own powers;

24. That (the effacing of the Vedic path) cannot possibly be Thy purpose, since Thou art the store of *Satva* and intent upon doing what is good to people, and hast rooted out the enemies by means of Thy powers (Kings). And Thou, the Lord of the universe, sufferest no diminution of glory by bowing to Brahmins for the (simple) purpose of protecting Dharma; on the other hand, it is but a Leela of Thine.

3.16.23.p3

tat te 'nabhīṣṭam iva sattva-nidher vidhitsoḥ $ kṣemaṃ janāya nija-śaktibhir uddhṛtāreḥ &

That is not desired by you, the repository of purity, wishing to secure the welfare of people, whose enemies are uprooted by your own powers;

3.16.24

naitāvatā try-adhipater bata viśva-bhartus % tejaḥ kṣataṃ tv avanatasya sa te vinodaḥ //

Yet by this lowering of yourself, alas, the power of the sovereign of the three worlds and sustainer of the universe is not diminished; that is only your playful sport.

3.16.24.p2

yaṃ vānayor damam adhīśa bhavān vidhatte $ vṛttiṃ nu vā tad anumanmahi nirvyalīkam &

Whatever punishment you decree for these two, O Supreme Sovereign, or whatever livelihood, we truly approve it without deceit;

25. And, O Supreme Lord, we unhesitatingly agree to any other chastisement, or any course of living that Thou mayest ordain for them both; or let any condign punishment be inflicted on us, since we laid a curse upon Thy innocent attendants.

3.16.24.p3

yaṃ vānayor damam adhīśa bhavān vidhatte $ vṛttiṃ nu vā tad anumanmahi nirvyalīkam &

Whatever punishment you decree for these two, O Supreme Sovereign, or whatever livelihood, we truly approve it without deceit;

3.16.25

asmāsu vā ya ucito dhriyatāṃ sa daṇḍo % ye 'nāgasau vayam ayuṅkṣmahi kilbiṣeṇa //

Or let that suitable punishment fall upon us, who have visited retribution upon two guiltless ones.'

3.16.26

/0 śrī-bhagavān uvāca
etau suretara-gatiṃ pratipadya sadyaḥ $ saṃrambha-sambhṛta-samādhy-anubaddha-yogau &
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:
'Attaining immediately the state of demons, with their yoga joined in intense absorption born of enmity, / they will quickly return to my presence once more. Know that curse of yours, O brāhmaṇas, to have been ordained by me alone.'

26. The Lord said :—These will immediately go down into the Asura life, and, having developed their yoga (the contemplation of God) by means of concentration intensified by anger, will soon return to My presence. O sages, know that the curse you uttered was ordained by Myself.

3.16.26.p2

/0 brahmovāca

Brahmā said:

27-28. Brahma said :—Having seen Vaikuntha, the source of delight to the eye and the self-luminous Vikuntha, His abode, and having gone round and bowed to the Almighty Lord and obtained His leave, the sages went away rejoiced, praising the supreme splendour of Vishnu.

3.16.27

atha te munayo dṛṣṭvā nayanānanda-bhājanam /
vaikuṇṭhaṃ tad-adhiṣṭhānaṃ vikuṇṭhaṃ ca svayaṃ-prabham //

Then those sages, having seen the Lord of Vaikuṇṭha—the vessel of delight for the eyes—and that self-luminous abode of Vaikuṇṭha,

3.16.28

bhagavantaṃ parikramya praṇipatyānumānya ca /
pratijagmuḥ pramuditāḥ śaṃsanto vaiṣṇavīṃ śriyam //

Circumambulating the Lord, bowing down and obtaining his leave, departed overjoyed, praising the Vaiṣṇava glory.

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 attendants: 'Depart! Do not fear; may there be peace! Although able to nullify the brāhmaṇa’s power, I do not wish to do so, for it was my consent.

29. The Lord said to His attendants, "Go ye, be not afraid, be happy; though I am able to nullify the power of Brahmins, I do not wish to do so; for such is My will."

3.16.30

etat puraiva nirdiṣṭaṃ ramayā kruddhayā yadā /
purāpavāritā dvāri viśantī mayy upārate //

This was already indicated long ago by Lakṣmī when she was angry, having previously been kept away at the gate while entering as I rested.

30. This had been already pronounced by Lakshmi when she became angry as she was prevented at the gate from entering during My yoganidra.—

3.16.31

mayi saṃrambha-yogena nistīrya brahma-helanam /
pratyeṣyataṃ nikāśaṃ me kālenālpīyasā punaḥ //

Through the yoga of hostility toward me, having overcome the offense against the brāhmaṇas, you shall both return to my presence after only a short time.'

31. "For having shown your anger in my case, you shall go through the consequence of insulting Brahmins and then come back to my presence in a short period of time."

3.16.32

dvāḥsthāv ādiśya bhagavān vimāna-śreṇi-bhūṣaṇam /
sarvātiśayayā lakṣmyā juṣṭaṃ svaṃ dhiṣṇyam āviśat //

Having commanded the two gatekeepers, the Lord entered his own abode, adorned with ranks of celestial aerial cars and served by preeminent splendor.

32. Having (thus) directed His warders at the gate, the glorious Lord entered into His abode (mansion,) which is beautifully surrounded by rows of palaces and endowed with all-surpassing splendour.

3.16.33

tau tu gīrvāṇa-ṛṣabhau dustarād dhari-lokataḥ /
hata-śriyau brahma-śāpād abhūtāṃ vigata-smayau //

Those two foremost gods, however, bereft of splendor and stripped of their pride by the brāhmaṇas' curse, fell from Hari’s realm, which is hard to traverse.

33. Under the force of the irresistible (irrevocable) Brahmins' curse, they both, foremost among the gods, fell down from Hari's Loka, deprived at once of their splendour and pride.

3.16.34

tadā vikuṇṭha-dhiṣaṇāt tayor nipatamānayoḥ /
hāhā-kāro mahān āsīd vimānāgryeṣu putrakāḥ //

Then, as the two were falling from the realm of Vaikuṇṭha, a great cry of woe arose in the foremost aerial cars, O sons!

34. O my Sons (Gods), when they were falling from the region of Vishnu a loud outcry of 'Alas! Alas!' arose from the tops of the palaces.

3.16.35

tāv eva hy adhunā prāptau pārṣada-pravarau hareḥ /
diter jaṭhara-nirviṣṭaṃ kāśyapaṃ teja ulbaṇam //

Those very two foremost attendants of Hari have now entered the womb of Diti as the formidable semen of Kaśyapa.

35. And it is only those two great attendants of Hari that have now entered the formidable Tejas (seed) of Kasyapa in the womb of Diti.

3.16.36

tayor asurayor adya tejasā yamayor hi vaḥ /
ākṣiptaṃ teja etarhi bhagavāṃs tad vidhitsati //

By the radiance of these two demons, now twins, your brilliance has indeed been eclipsed; and that the Lord intends to resolve."

36. Now, your power is in fact eclipsed by that of those twinborn Asuras, and so, the Lord Himself now intends to do this (adopt the remedy).

3.16.36.p1

viśvasya yaḥ sthiti-layodbhava-hetur ādyo $ yogeśvarair api duratyaya-yogamāyaḥ &

He who is the prime cause of the universe's maintenance, dissolution, and origin, / whose yoga-māyā is impassable even to the lords of yoga—

37. The Supreme Lord Himself, the first Being, the Lord of the three, the Cause of the origin, subsistence and destruction of the universe, whose Yogamaya cannot be overcome by the greatest yogins, will (soon) do what is good to the world; and in that respect what could be the use of our thoughts over it?

3.16.37

kṣemaṃ vidhāsyati sa no bhagavāṃs tryadhīśas % tatrāsmadīya-vimṛśena kiyān ihārthaḥ //

the Lord, the master of the three realms, will bring about our welfare. / What is the use of our deliberation in this matter?"