Chapter 16 - The Fall of Jaya and Vijaya

[Sanskrit text for this chapter is available]

Brahmā said:

1. While the sages who were by nature Bhakti-yogis were singing his eulogy, the All-powerful Lord whose abode was in Vaikuṇṭha, received them cheerfully and spoke as follows:

The Lord said:

2-3. Oh sages, as these two servants of mine, Jaya and Vijaya, disregarding me, have gravely insulted you and slighted gods, I have approved of the punishment meted out to them by you who perform penance for me.

4. I, therefore, apologize to you today, for Brāhmaṇa is my highest deity. I regard that the offence given to you by my servants is as good as done by me.

5. When a servant has committed an offence, the world takes the name of the master. That blame spoils the reputation of the master as white leprosy ḍispigments the skin.

6. I am that Vaikuṇṭha by hearing whose nectarlike, pure glory, the world down to Cāṇḍāla is instantly sanctified. I who have obtained such excellent purifying reputation from honourable persons like you, would sever even my own arms if they be of a hostile nature to you.

7. By serving whom (Brāhmaṇas) I have got even the dust on my lotus-like feet so sanctifying as to purge the whole world of all impurities and have got such a good nature established in me that the goddess Lakṣmī, for the favour of whose passing glance others (i.e. gods like Brahmā etc.) observe rules (of penance), does not leave me even though I am not attached to her.

8. I do not enjoy with that much relish the sacrificial oblations offered by a performer of sacrifice as I do the ghee- dripping food through the mouth of a Brāhmaṇa who has offered all the fruits of his actions tome and who eats every morsel of that food with satisfaction.

9.^[1] Who will not tolerate the Brāhmaṇas the dust of whose holy feet I bear on my crowns (in all my incarnations) though I am endowed with the power of the infinite and unrestrained yoga-māyā and though the water used for washing my feet in worship instantly sanctifies the world including god Siva (who bears the Moon as an ornament on the forehead).

10. Brāhmaṇas, milk-yielding cows and protection-less beings are my own person (body). Those who look upon them as different from me, get themselves torn with rage by the bills of vulture-like servants of Yama who is appointed for dispensation of punishment—servants whose anger is like serpents.

11. I am won over by them who, looking upon even harsh-speaking Brāhmaṇas as me (Hari) address and honour them with a joyous heart, and with their lotus-like faces beaming over (lit. sprinkled) with nectar-like (sweet) smiles, praise them in affectionate terms like a (loving) son unto (his angry) father (or an affectionate father to his excited son) or as I have done (to Bhṛgu or to you).

12. It will be a favour to me if these two servants who did not understand the intention of their Lord (me) should again return to my presence after immediately undergoing the lower stage for insulting you. May the banishement of the servants terminate before long.^[2]

Brahmā said:

13. At that time, the mind of those sages which was over-whelmed with (the poisonous snake bite in the from of) rage was not satisfied even though they tasted (i.e. heard the sweetness of) the Lord’s attractive and brilliant speech composed of a stream of Mantras—speech similar to river Sarasvatī which is lovely, heavenly, suitable to the assembly of sages.

14. Giving ear with close attention to the true but beautiful speech which was brief yet difficult to comprehend due to its weighty import, unfathomable intention and deep significance, they did not understand what he wished to do, despite their consideration.

15. The highly delighted Brāhmaṇas with hair standing on their ends (on their skin) folded their hands and addressed to him who had manifested the highest glory of his supreme authority by his yoga-māyā.

The sages said:

16. Oh god, we do not understand your implication when you, the Supreme Lord say (to us),‘You have done me a fovour! (lit. favour has been done to me by you)’.

17. It is reported that to you, the protector of Brāhmaṇas, Brāhmaṇas are the supreme deity. But you, the supreme Lord, are both the soul and the God unto the Brāhmaṇas who are adorable to gods.

18. You are the source of eternal Dharma. It is protected ed by your forms. You are regarded as the highest fruit (of Dharma and hence) deserve to be kept secret (—a fruit not perishable like the attainment of heaven) and you are changeless and imperishable.

19. How is it conceivable that Your honour is to be favoured by others—Your Honour by whose grace the Yogins become unattached (to the world) and easily transgress (the saṃsāra—cycle of birth and) death.

20.^[3] The Goddess Lakṣmī, the dust on whose feet is applied to their heads by others desirous of attaining different Puruṣārthas, appears to crave for the place of the black-bee chief whose dwelling is in fresh Tulasī garland offered (in worship) to your feet by the blessed ones. Hence verily she serves you every now and then.

21. You who are highly attached to your great devotees, do not show much regard to goddess Lakṣmī who waits upon you by her pious acts of worship (which nobody else can perform. You are the receptacle of all excellences^[4]. Such as you are, are you purified by the dust on the road sanctified by the feet of the Brāhmaṇas and by the mark of Śrī Vatsa? Do these add to your adornments?

22. Oh Triyuga!^[5] It is really for the sake of Brāhmaṇas and gods that you, the Supreme Lord, Dharma incarnate, have protected this world of movables and immovables by your three feet (viz. Tapas—penance, Śauca—purity, and Dayā—mercy). By means of Sat tva, your body which favours us with blessings,^[6] you have done away with the attributes rajas and tamas which obstruct Dharma.

23. Oh God, if you do not protect by sweet words and proper honour, the race of the best of Brāhmaṇas who deserve specially your protection, then your own auspicious path (of Vedas) will be lost. For people will regard that behaviour of the most excellent (person like you) as the standard (to follow).

24. That (loss of Vedic path) is not at all desired by you. You are an ocean of the attribute of Sattva. You who have destroyed your adversaries by your powers, desire to achieve the good of the world. You are the ruler of the three worlds and protector of the universe. By such bowing (to the Brāhmaṇas) your splendour docs not diminish. It is for the guidance of the world.

25. Oh Supreme Lord, we shall sincerely approve of whatever punishment or respectful treatment your honour will mete out to both of these. Or you may inflict suitable punishment on us who have pronounced the curse on those innocent door-keepers.

The Lord said:

26. “Oh Brāhmaṇas, please note that this curse of yours was ordained by me. These two will immediately take birth as non-heavenly beings (Daityas). Having developed their yoga by concentration intensified by wrath, both these will soon return to me.”

Brahmā said:

27-28. “Then the sages, having seen Viṣṇu, the receptacle of delight to the eyes, and his abode, the self-illuminating Vaikuṇṭha, circumambulated the Lord, bowed down to him. Taking leave of him, they returned, full of joy, praising the glory of Viṣṇu.

29. Lord Viṣṇu said to his servants, “You go (now). Do not be afraid. May you be happy. Though I am competent to do so, I do not wish to counteract the power of Brāhmaṇas, as it is my will.

30. Formerly this has been ordained by enraged Laksmī whom you prevented at the door from entering as I was then absorbed in Yogic sleep.

31. Within a short period of time, you will return to my presence after undergoing the curse of Brahmanical insult by means of your concentration in me due to anger.”

32. Having ordered the door-keepers thus, Lord Viṣṇu entered into his abode which appeared beautiful by a row of heavenly cars and which was endowed with splendour excelling all^[7].

33. Those two prominent gods (Jaya and Vijaya) whose glory and pride deserted them due to the irrevocable Brahmanical curse, fell down from Vaikuṇṭha (Hari’s abode).

34. Oh children (Gods), while they were thus falling down from the region of Vaikuṇṭha, there was a loud cry expressing grief (Alas! Alas!) from great persons in heavenly cars.

35. And those very prominent attendants of Hari have now entered the powerful lustre (semen) of Kāśyapa deposited in the womb of Diti.

36. It is by the lustre of the twin-Asuras that your glory has been eclipsed. And Lord Viṣṇu himself wills it.

37. The Lord (Viṣṇu), the supreme ruler of the three worlds, the First Being, the cause of the creation, maintenance and destruction of the universe, whose Yoga-māyā cannot be transgressed by masters of Yoga, will do what is good to us. Of what use (effect) is our thought (brooding) in that matter?

Footnotes and references:

[1]:

VC. construes differently: ‘It is due to my bearing the dust of the holy feet of Brāhmaṇas that I became possessed of the excellence of the Yoga-māyā, etc.

[2]:

Tat... vivāsaḥ [vivāsa]: (i) May their special residence with me (as master and servant) be restored soon—Bhāvāratha Dīpikā, VC.

(ii) Bhāgavata Candrikā: It is my grace due to which these servants, undergoing the punishment for their misdemeanour will return to me within a short period.

(iii) Had it not been my grace, they would never escape the Asura-yoni due to Braḥmanicaī curse. Their early return after completion of their term in Asura-life is due to my favour. The word hi denotes the consent of Sanaka and other sages for this way out of the curse.

[3]:

This refers to supra III, 16.7.

[4]:

You are absolutely pure as you are the receptacle of all attributes worth possessing. Do the dust on streets traversed by Brāhmaṇas and (he Śrī Vatsa mark (left by the kick of Bhṛgu) sanctify you? Or do you regard them as ornaments?—Bhāvāratha Dīpikā

[5]:

tri-yuga—(i) He who manifests himself as avatāra in three-yuga period.

(ii) One who possesses six excellences viz., knowledge, power etc.—the characteristics of bhagavān—Bhāvāratha Dīpikā, Bhāgavata Candrikā, VC., etc.

[6]:

varadayā—By your body (avatāra) called Kapila—Padaratnāvalī

[7]:

Which surpassed everything else in beauty as it was meant for goddess Lakṣmī—Subodhinī

Or, He entered his mansion along with Lakṣmī who excelled all—Bhāgavata Candrikā