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Chapter FifteenThe Kumäras Curse the Door Keepers

|| 3.15.1||maitreya uväca

präjäpatyaà tu tat tejaùparatejohanaà !itiù!a!hära var"ä#i $ataà$a%&amänä surär!anät

'aitreya sai!( Diti) fearin* that her sons +ou,! a-ict thedevatäs) he,! +ithin her +om for a hun!re! years Ka$yapa/ssons) +ho +ou,! !estroy the po+er of the devatäs. 

In the Fifteenth Chapter the devatäs ask Brahmä to speak about thehistory of Diti’s sons and he explains that the two door keepers were

cursed by the Kumäras.

hat happened to Diti’s pre!nancy" #he o$sprin! of Ka%yapa& präjapatyam' would destroy the o$sprin! of others & para-tajo-hanam'. #he formation of hanam follows (erbs such as pac. )he heldher children in her womb for a hundred years since she was worriedabout them !i(in! su$erin! to the devatäs, or she was worried thatthey would be killed by *i+,u- since she had heard they would bekilled by *i+,u.

|| 3.15.0||

,o&e tenähatä,o&e,o&apä,ä hataujasaùnyave!ayan vi$vasje

!hväntavyati&araà !i$ä

2hen the ,i*ht of the p,anets ecame !im ecause of ho,!in*those chi,!ren in her +om) the devatäs, +ho ha! ,ost theirpo+ers) as&e! rahmä aout the !ar&ness sprea!in* in a,,!irections.

By the power of the o$sprin! in her womb &tena' the planets lost their

li!ht. Hatäloke instead of  ähatäloke is also seen. Vyatikaram meansspread.

|| 3.15.3||!evä 4cuù

tama eta! viho vetthasaàvi*nä ya! vayaà h$am

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na hy avya&taà ha*avataù&ä,enäsp"avartmanaù

The devatäs sai!( 6ou &no+ aout this !ar&ness +hich+orries us *reat,y) since you have a,, &no+,e!*e +hich is not

!estroye! y time.

 ou know &vettha' since you are omniscient and your knowled!e isnot destroyed by time.

|| 3.15.7||!eva!eva ja*a!!hätar,o&anätha$i&häma#e

pare"äm apare"äà tvaàh4tänäm asi hävavit

8 ,or! of ,or!s9 8 maintainer of the universe9 8 crest je+e, ofthe devatäs98 crest je+e, amon* devatäs such as :n!ra9 6ou &no+ thecon!ition of a,, ,ivin* ein*s hi*h an! ,o+er.

Lokanätha means the devatäs headed by Indra.

|| 3.15.5||namo vij;änav

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 jita$väsen!riyätmanäm,a!hayu"matprasä!änäà

na &uta$cit parähavaù

Bersons mature in their practice) contro,,in* reath) senses

an! min!) attainin* your mercy) those +ho me!itate +ithec,usive !evotion upon you) the supreme ,or!) the source ofa,, ein*s) +ho ho,! a,, the p,anets to*ether +ithin you an!contain a,, the devas an! !emons) are not !efeate! at anytime.

 !nanyena hävena can refer to the worshippers of 0ira,ya!arbha- whomeditate on that form as non1di$erent from the )upreme /ord. 2r itcan refer to meditation throu!h hakti without material desires. #hesupreme lord is the creator of the li(in! bein!s &ätma-hävanam'- andhe holds all the worlds to!ether within himself- since he is the total of

e(erythin!. In the /ord exist all the devatäs and asuras &sad-asad-ätmaka"'.

|| 3.15.||yasya väcä prajäù sarvä*ävas tantyeva yantritäù

haranti a,im äyattästasmai mu&hyäya te namaù

2e o=er respects to the chief person y +hose +or!s) the

Ee!as) a,, the ,ivin* ein*s ma&e o=erin*s) just as tame!u,,s are contro,,e! y a rope.

Väcä refers to the *edas. #ruti says3 tasya väk tantrir nämänidämäni$ the words of the /ord are a rope- and his names are ropes.

|| 3.15.||sa tvaà vi!hatsva $aà h4maàs

tamasä ,upta&arma#äma!ahra!ayayä !"yääpannän arhas

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|| 3.15.1G||e"a !eva !iter *arha

ojaù &ä$yapam arpitam!i$as timirayan sarvä

var!hate /*nir ivai!hasi

The emryo in Diti) create! from the semen of Ka$yapa) isincreasin*,y !ar&enin* a,, !irections) just as Hre increases +ithfue,.

45i(e more details of the condition.6 #he embryo of Diti was createdby the semen &oja"' of Kä%yapa.

|| 3.15.11||maitreya uväca

sa prahasya mahäähoha*avän $a!a*ocaraùpratyäca"ätmah4r !evän

pr

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vai&u#hasyäma,ätmanaùyayur vai&u#hani,ayaàsarva,o&anamas&tam

8nce) they +ent to the ao!e of the ?upreme >or! +ho

puriHes a,, hearts. This ao!e is +orshippe! y a,, peop,e.

 %malätmana" means the /ord who puri;es the hearts &ätmana"'.

|| 3.15.17||vasanti yatra puru"äù

sarve vai&u#ham4rtayaùye /nimittanimittena

!harme#ärä!hayan harim

:n that p,ace a,, men resi!e +ith forms ,i&e the >or! an! they

+orship the >or! +ith unmotivate! service.

 #hey ha(e forms like the /ord. #hey ha(e no personal moti(es&animitta' impellin! them &nimittena' to worship.  %rädhayan meansthat they worshipped since ancient times.

|| 3.15.15||yatra cä!yaù pumän ästeha*avän $a!a*ocaraùsattvaà vi"ahya virajaà

svänäà no mIayan v"aù

There) the ?upreme >or!) the ori*ina, person) the form of thehi*hest dharma) attaina,e y the Ee!as) esta,ishe! in puresattva, *ives p,easure to us) his !evotees.

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:n that p,ace) a forest name! Jiù$reyasa shines +ith trees)+hich are ,iss incarnate) fu,H,,in* a,, !esires) earin* o+ersan! fruits of a,, seasons.

*aivalyam iva m+rtimat  means that all of the trees are nityasiddha, 

;lled with bliss without any interruption. It is said that the birds are allätmäräma, without any material desires.

|| 3.15.1A||vaimäni&äù sa,a,anä$ caritäni $a$va!

*äyanti yatra $ama,a&"apa#äni hartuùantarja,e /nuvi&asanma!humä!hav

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The c,amor of the !oves) cuc&oos) cranes) cakraväkas, *a,,inu,es) s+ans) parrots) partri!*es an! peacoc&simme!iate,y ceases +hen the &in* of ees ,ou!,y hums) +ithresem,ance to *,oriHcation of the >or!.

/ike the de(otees ridin! on airplanes- the birds also are !reatde(otees with pure hakti.  #he do(es & pärävata'- cuckoos&anyahåta'- and !allinules &däty+ha' immediately stop chirpin!. 42h7 #here is !lori;cation of the /ord7 /et us be silent and listen76 hat isit" #he kin! of bees- =uali;ed to sit on the !arland of the /ord- ishummin! 40ari- hari76 caused by the sound of his (ibratin! win!s. #his is e=ual to !lori;cation of the /ord. I do not know how much morerespect the birds show for the bee if he directly !lori;es the /ord7

|| 3.15.1||man!ära&un!a&uraotpa,acampa&är#a

punnä*anä*aa&u,ämujapärijätäù*an!he /rcite tu,asi&ähara#ena tasyäyasmiàs tapaù sumanaso ahu mänayanti

:n the forests of Eai&u#ha) on sme,,in* the scent of  tulasé use! in the *ar,an!s of the >or!) the mandära, kunda, kuraba)+ater ,i,y) campaka, arëa, punnäga, nägakeçara, baluka) ,otusan! pärijäta trees) ein* of pure min!) *ive *reat respect to tulasé for her performance of austerity to achieve thatposition.

/ike the birds- the trees also are the !reatest de(otees- de(oid ofen(y and hatred. äga means the nägake'ara tree. #hese treesha(e >owers with the sweetest perfume- but when they smell thefra!rance of  tulasi when the /ord performs pastimes in the forest withtulasé ornaments- they o$er respect to tulasé for her austerities toachie(e that position- for they ha(e not done such austerities. 4ouare so fortunate76 4If we know what austerities she did- then wewould !o to the land of Bhärata and do the same76 #his is the hintfrom the description.

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vai!4ryamära&atahemamayair vimänaiùye"äà hat&aitaäù smita$ohimu&hyaù&"#ätmanäà na raja ä!a!hur utsmayä!yaiù

Eai&u#ha is H,,e! +ith airp,anes ma!e of *o,!) vaidürya an!

emera,!s) otaine! so,e,y y +orship of the >or!/s ,otus feet.:t is H,,e! +ith !evotees asore! in the >or! +ho cannot e!isture! y the smi,es) *,ances an! +or!s of the mosteautifu, +omen +ith roa! hips an! smi,in* faces.

0a(in! described the beauty of the surroundin! !ardens- he describesthe beauty of the city in the center. *aiku,@ha is ;lled with airplanesmade of !old- obtained simply by surrender to the /ord’s feet- byhakti, not by jäna or karma e(en thou!h performed perfectly. Inthose persons en!a!ed in the bliss of worship of the /ord there isroom for the bliss of Brahman- as mentioned pre(iously- what to

speak of material pleasure. #he most beautiful women with broadhips and smilin! faces cannot produce passion by their naturallyattracti(e smiles- !lances and words in the men who ha(e absorbedtheir minds in K+,a. *aiku,@ha is ;lled with such people.

|| 3.15.01||$r< r4pi#< &va#ayat< cara#äravin!aà

,

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väp

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sammohitä vitatayä ata mäyayä te

Those +ho have ta&en human irth) !esire! even y thedevatäs, in +hich &no+,e!*e an! dharma are present) arecomp,ete,y e+i,!ere! y the >or!/s etensive mäyä if they

!o not perform +orship of the >or!.

2h7 #hose of human birth are =uali;ed to !o to *aiku,@ha and not thedevatäs. But those humans whose intelli!ence is misled by scripturesde(oid of hakti are cheated. #hey are lamentable. If we were bornas humans in Bhärata- then- worshippin! K+,a- we could attain*aiku,@ha (ery =uickly. #hose who attain human life desired by us-Brahmä and others- in which there is knowled!e &tattva-vi)ayam'alon! with dharma, if they do not perform worship of the /ord- arebewildered by the /ord’s mäyä.  #his means that e(en dharma and jäna, de(oid of hakti- are useless. 2f- those who take human life in

which they perform dharma and jäna and not your worship are alsobewildered. 2r another meanin! is 4#hey do not !i(e the /ord hisworship- they do not perform actions for his pleasure.6 #hey arede(otees with material desires.

|| 3.15.05||yac ca vrajanty animi"äm "ahänuvttyä!4re yamä hy upari naù spha#

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world- since they lack reali?ation of spiritual happiness. )ometimesti!ers or bears enter into the 9ewel1co(ered palace of the kin!endowed with (arious fra!rances. For amusement- the kin! desiresthat the populace see those animals. )imilarly- the )upreme /ord forfun by his will brin!s material ob9ects- ferocious demons- saintly

persons like Bh!u- or persons beyond the three guëas such as theKumäras to *aiku,@ha- to show to them the inhabitants of thespiritual world- and then =uickly takes them away as is suitable to hispurpose. But he brin!s his pure de(otees to *aiku,@ha throu!h hisassociates on airplanes and has them reside there eternally. 0e hasthem taste his sweet abode- sweet ser(ice and sweet pastimes.

|| 3.15.0@||ta! vi$va*urva!hi&taà huvanai&avan!yaà

!ivyaà vicitraviu!hä*ryavimäna$ociùäpuù paräà mu!am ap4rvam upetya yo*a

mäyäa,ena munayas ta! atho vi&u#ham

Throu*h the yoga-mäyä of the >or!) the Kumäras attaine!Eai&u#ha) the transcen!enta, p,ace most +orshippe! y the+or,!) *,o+in* +ith various aircraft o+ne! y the ece,,ent!evotees. They attaine! Eai&u#ha) un!er contro, of the >or!)an! eperience! the hi*hest ,iss.

 #his (erse describes the Kumäras’ trip to *aiku,@ha. #hey attainedthat place not by their own powers- but upon recei(in! the power ofthe /ord’s 'akti, by the desire of the /ord- by his yoga-mäyä- so that

they could experience the hi!hest bliss by the /ord’s mercy. #hewords paräm and ap+rvam indicate that they experienced !reaterbliss in *aiku,@ha than in reali?in! impersonal Brahman. hat is thenature of *aiku,@ha" It is under the control of the /ord &vi'va-guru'. #his means that material mäyä cannot exist there. #he place !lowedwith the colorful airplanes possessed by the best of de(otees. #hephrase 4guru of the uni(erse6 also indicates that he brou!ht them to*aiku,@ha to teach them hakti.

|| 3.15.0A0||tasminn at

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:n Eai&u#ha) after passin* throu*h si *ates) the sa*es +ithno attachment sa+ at the seventh *ate t+o *ate &eepersa!orne! +ith arman!s) earrin*s cro+ns) an! attractivec,othin*. The *ate &eepers +ith four ,ue arms +ere ho,!in*

c,us an! +ere !ecorate! +ith *ar,an!s surroun!e! yma!!ene! ees. Their faces +ere s,i*ht,y a*itate! +ith an*er)epresse! y fro+nin* ro+s) heavi,y reathin* nostri,s an!re! eyes.

In *aiku,@ha &tasmin'- passin! throu!h six walls with !ates- thesa!es- without attachment- since they had reali?ed Brahman frombirth- saw the two doormen. #hey did not ha(e any attraction bymaterial intelli!ence to the !ates- walls or to the aspects of form-fra!rance or beauty they experienced there. Gt the se(enth wall-they saw two !uards Haya and *i9aya holdin! clubs. #heir faces were

sli!htly disturbed with an!er &manäg rahasam'. #he symptoms aredescribed. #heir nostrils &noun must be supplied' were breathin!hea(ily &sphuta-nirgamähyäm'.

|| 3.15.0||!väry etayor nivivi$ur mi"ator ap"väp4rvä yathä puraavajra&apäi&ä yäù

sarvatra te /vi"amayä munayaù sva!"yäye sa;caranty avihatä vi*atähi$a%&äù

The sa*es) +ho) +ithout fear) unostructe! y anyone) +ou,!

+an!er every+here +ith un!isture! inte,,i*ence) entere!the seventh !oor) ma!e of *o,! an! !iamon!s ,i&e theprevious !oors) +ithout as&in* the !oor &eepers.

 #his (erse explains the reason for their an!er. ithout askin! the two!ate keepers who were watchin! &misato"'- disrespectin! them- theyentered the se(enth door whose bolts were made of diamonds- andwhose panels were made of !old- as were the pre(ious doors. #heydid not ask because of their nature. ithout anyone able to stopthem !oin! anywhere &avihatä"'- they used to wander e(erywhere.

|| 3.15.3G||tän v

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the *ate &eepers fora!e them from enterin*) thou*h theyacte! a*ainst the nature of the >or! an! shou,! not have !oneso) i*norin* their *reat po+er.

5enerally they had no clothin!- but actually they had small bells as

decorations. #hou!h they were as old as Brahmä- they appeared to be;(e years old boys. )eein! those rahma-jänés- the !ate keeperspre(ented them from enterin! by placin! their sticks hori?ontally infront and sayin! 4Do not enter the palace of the /ord.6 #he Kumärasdid not deser(e to be stopped. I!norin! their !reatness- the !atekeepers thou!ht that the boys were proud because of their rahma- jäna. #he !ate keepers thus showed natures unfa(orable to the /ord-who is a$ectionate to rähmaëas. 

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H*htin* nature) ut you cheaters) +ho thin& everyone is acheater ,i&e yourse,ves) mistrust everyone.

4Because they were aicted with an!er- they ;rst critici?ed the doorkeepers. Gmon! those who ha(e =ualities similar to the /ord’s &tat-

dharmiëäm'- li(in! close to the /ord- what is this irre!ular nature ofstoppin! rähmaëas from enterin!- in opposition to the /ord’snature"6 4But enemies of the /ord dis!uised as rähmaëas try toenter *aiku,@ha by deceit. e should =uestion them ;rst- and thenallow them to enter.6 4Eo- you two are deceitful- pretendin! to bede(otees. ou are enemies of the /ord- showin! disrespect for rähmaëas- lack of peace and a ;!htin! nature. Eo one else but youshould be distrusted by the /ord. #hinkin! the whole world is likeyoursel(es &ätmvavat '- you cheaters mistrust all others- but you aloneare not trustworthy.6

|| 3.15.33||na hy antaraà ha*avat

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entities from matter- the example of the !reat sky used to explain the/ord and the jéva is not inappropriate for them.

|| 3.15.37||

ta! väm amu"ya paramasya vi&u#hahartuù&artuà pra&"am iha !h

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mä vo /nutäpa&a,ayä ha*avatsmti*hnomoho have! iha tu nau vrajator a!ho /!haù

>et the punishment prescrie! y you to me) an o=en!er)ear fruit. :t +i,, !e,iver us from un,imite! o=ense to the

!evotees. y a ,itt,e repentance cause! y your mercy) may+e not ,ose memory of the >or! un!er i,,usion) thou*h +e fa,,into the materia, +or,!9

 #he Kumäras thou!ht- 4e ha(e o$ended the /ord- because we ha(ecursed two de(otees of the /ord. 2h7 hat shall we do" e ha(ebeen con=uered by an!er. 2ur perpetual identity as peaceful saintshas been destroyed in *aiku,@ha76 epentin! their action- theyspoke to each of the door keepers indi(idually. #hus the sin!ularnumber is used &aghoni'. /et the punishment !i(en by you to me- ano$ender &aghoni'- remain &huyät '. I think of the curse as a blessin!.

 #he (erb is in the benedicti(e form. #he Kumäras then spoke to bothand they replied. #hat punishment should destroy the o$ensecommitted in *aiku,@ha to the /ord and yoursel(es111caused bydisrespect to you- by conductin! oursel(es a!ainst the desires of the/ord- and by showin! an!er- which should not be expressed in*aiku,@ha. But we ha(e shown remorse- caused by your mercy. Bythat speck of remorse- thou!h we fall into the material world- let usnot ha(e the illusion of for!ettin! the /ord7 Illusion in the form ofobstacles to rememberin! how to ser(e the /ord would certainlyoccur. #hou!ht the curse should not be undone. #herefore- let us bebewildered- but let that bewilderment produce remembrance of the

/ord. #hey prayed that at least they would not for!et the /ord.

|| 3.15.3A||evaà ta!aiva ha*avän aravin!anähaù

svänäà viu!hya sa!ati&ramam äryah!yaùtasmin yayau paramahaàsamahämun

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them of their faults- and makin! them reali?e the meanin! of de(oteeand rähmaëa. 

Mnderstandin! that his de(otees &svänäm' had o$ended the Kumäras&sad-atikramam'- the /ord who appears in the hearts of the worthy

&ärya-hr4ya"'- but who now would appear before their eyes- went tothe se(enth door &tasmin'- mo(in! his feet which should be sou!htultimately by the !reat sa!es. Gfter nirvikalpa-jäna- one shouldpro!ress to savikalpa-jäna- and then- after reali?in! Brahman- oneshould attain reali?ation of the form of the /ord- in the form of hisfeet. I will inundate those jänés in an astonishin! ocean of !reatbliss- !i(in! them an experience of my sweet feet which they ha(enot experienced before. #hey know that I possess the externalener!y- but they do not know my ener!y arisin! from my svar+pa-/ak+m. I will make them experience my bliss 'akti. #hus heappeared with /ak+m.

|| 3.15.3||taà tv ä*ataà pratihtaupayi&aà svapumhiste /ca&"atä&"avi"ayaà svasamä!hihä*yam

haàsa$riyor vyajanayoù $ivaväyu,o,acchuhrätapatra$a$i&esara$or! surroun!e! y !evotees carryin*ojects to o=er him. Re +as previous,y the oject of theirme!itation) ut no+ appeare! !irect,y efore their eyes. 8neither si!e +ere cämaras as eautifu, as s+ans) an! aove

him +as an umre,,a +hite ,i&e the moon) +ith pear, stran!ss+ayin* in the p,easant reeMe an! !roppin* ea!s of nectar.

Fi(e (erses describe the unprecedented sweetness of the /ord. Inmeetin! the /ord- the sweetness of his form is prominent. It shouldbe understood howe(er that they also experienced the sweetness ofsound- smell- and other sensations- by the power of attraction to allthin!s related to the /ord- which was !i(en by the /ord. #hey saw the/ord approachin!- with paraphernalia carried by his de(otees. 4/ook7 #he /ord’s feet are now decoratin! the court yard outside76 #hede(otees at the !ate- in the city- on airplanes and in the !ardens-

came to see the /ord in !reat lon!in!. #hey prepared (arious itemssuch as 9ewels- cloth- ornaments- fruits- scents- >owers- !arlands andaroti. 0e came within the Kumäras’ si!ht &ak)a-visäyam'. Did theyha(e continual (ision of the /ord" Eo. 0e was the (ery form ofauspiciousness for those who had reali?ed the bliss of Brahman intheir heart throu!h samädhi. 42h7 2ur samädhi has now becomesuccessful by seein! the /ord in person76 0e was accompanied on hissides by two mo(in! cämaras whose beauty was like swans- and had

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an umbrella white like the moon- frin!ed with pearl strands- mo(in! inthe pleasant wind- and drippin! with drops of water. #his is anexample of ati'ayokti. #he umbrella is like an upside down thousand1petalled lotus with the pearl strands as its ;laments. By this analo!ythe coolness- fra!rance and softness of the umbrella is indicated. #he

drops of water are compared to the nectar fallin! from the moon.

|| 3.15.3||&tsnaprasä!asumu&haà spha#

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hummin* ees. Ris +rists +ere !ecorate! +ith race,ets) an!+hi,e restin* his ,eft han! on the shou,!er of ParuIa) het+ir,e! a ,otus in his ri*ht han!.

/ocati(e case is used to express attraction to the hips. 2n his hips

was placed yellow cloth. #his becomes the focus of attention. 2n thecloth was a shinin! belt- which becomes the ob9ect of attention. #heno(er that was placed a !arland- surrounded by hummin! bees. #he!arland and then the bees become the ob9ect of attention. #he bee+ha(e been !i(en dominion o(er all thin!s by the /ord. #hese words inthe instrumental case are related to the phrase ätma-dhisnyam &theabode of *aiku,@ha' in the pre(ious (erse. 0a(in! bracelets on hisattracti(e wrists- he placed his left hand on the shoulder of 5aruOa. #here is a (ersion with vinasya, a (erb from. In that case valgu- prako)ha-valaya( modi;ed hastam. In his ri!ht hand he was twirlin!a lotus. #his indicates that he made the ;xed reali?ation of Brahman

in the lotus of their hearts insi!ni;cant by showin! them hissweetness. 4)ince you are ;xed in the bliss of impersonal reali?ation-con(inced that it is the best- why do you disturb your hearts" hydon’@ you steady yoursel(es" Do not !i(e up your steadiness inBrahman.6 In this way- 9okin! with them is su!!ested.

|| 3.15.71||vi!yut&"ipanma&ara&u#Ia,ama#Ianärha

*a#Iastha,onnasamu&haà ma#imat&ir

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nemur nir

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hen the sweetness of the /ord’s body produced in them a le(el ofastonishment much hi!her than the bliss of Brahman- it penetratedwithin them. hat can be said" #he wind touchin! somethin! relatedto a limb of the /ord made them fall from their position of Brahman-and produced !reat a!itation in them. #he wind carryin! the aroma of 

tulasé combined with the red and white of the /ord’s toe nails- like;laments on the lotus of his feet- entered the sa!es’ minds to takecontrol of the place. 4But without permission is it not improper toenter their minds- 9ust as it would be improper for the Kumäras andothers to enter into someone else’s inner chambers"6 But the nostrilsare the natural &sva' holes for the air. #he air entered their nostrils.hose permission does the air need" hat happened when the airentered" #heir mind and bodies became a!itated. First the mindbecame (ery stron!ly a!itated by the chan!es arisin! from bliss. #hen the body became a!itated with tears- hairs standin! on end-and perspiration. G person desirin! to enter another’s country ;rst

kills the leader- plunders the place and disturbs the place. #hen hecon=uers it with his troops. If they were so ;xed in the bliss ofBrahman- why should the bliss of reali?in! Bha!a(än make themidentify with the /ord"

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blessed by Brahmä- their father- and their brother Eärada- forachie(in! hakti. Eow the fruits of that blessin! were manifestin!&lahä'é)a"'. hat was the beauty of the /ord’s feet" 0a(in!experienced a little of the sweetness of the /ord’s face- and bein!unsatis;ed- they looked a!ain at his beautiful feet which were the

shelter of ruby nails. Gnd a!ain lookin! at the under side of his feet-they a!ain and a!ain looked upon his face. !mara-ko)a saysnirvarëana( tu nidhyäna( dar'anälokanek)aëam3 all these wordsmean 4lookin!.6 Rrdhara )(äm says that because they wereunable to experience the beauty of all of the /ord’s limbssimultaneously- they then be!an to meditate on those limbs&nidadhyu"'. Lahä'i)a" and pitränuvarëita raha &(erse S' indicatethat the /ord’s mercy follows after the mercy of the de(otees and- bythe mercy of the /ord- one achie(es hakti. Because statements aremade !enerally because of predominance of one factor- one can saythat hakti arises by the mercy of the /ord- thou!h actually the

de(otees ;rst !i(e mercy. #hus one can say that by the mercy of the/ord- the Kumäras achie(ed hakt i and experienced the sweetness ofthe /ord.

|| 3.15.75||puàsäà *atià m*ayatäm iha yo*amär*air

!hyänäspa!aà ahumataà nayanähirämampauàsnaà vapur !ar$ayänam ananyasi!!hairautpatti&aiù sama*#an yutam a"aho*aiù

They sa+ the >or! +ho is the oject of me!itation for those

see&in* ,ieration y the path of a!"ä#ga-yoga) +ho isapprove! y many) +ho is the !e,i*ht of the eyes) +ho has ahuman form +hich he !isp,ays as many avatäras, an! +ho isen!o+e! +ith his ei*ht inherent) eterna, Nua,ities) +hich areeperience! y the !evotees.

:ersons desirin! liberation- because of lack of pure hakti, do notdesire to experience the sweetness of the /ord. But without meditationon the /ord- they cannot achie(e e(en liberation. #he form ofEäräya,a- appro(ed by many authorities &ahu1matam'- is suitable formeditation with its =ualities by practitioners of asä/ga-yoga who seek

liberation &gatim'. 0e shows a human form & pau(snam'. #here aremany other forms of the /ord such as Aohin- who are all accepted asBha!a(än. #he /ord is endowed with his own ei!ht perfections&sounds- touch- form- taste smell- mercy- action and power'- arisin!from his svar+pa, which are natural &autpattikai"' or eternal-experienced &hogai"' throu!h hakti by his de(otees. #his means thede(otees experience se(en items11his sweet (oice &sound'- his softness&touch'- his beauty &form'- his sweetness &taste'- his fra!rance &smell'-

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his a$ection &mercy'- his pastimes &action' by their six senses in theform of prema. #he ei!hth item- power or ai'varya, consistin! of thesix =ualities which de;ne Bha!a(än- is experienced by the de(otees-the aspirants for liberation- and those liberated- accordin! to theircapabilities. )ome say the ei!ht siddhis refers to the ei!ht mystic

powers such as aëima.

|| 3.15.7@||&umärä 4cuù

yo /ntarhito h!i *ato /pi !urätmanäà tvaàso /!yaiva no nayanam4,am ananta rä!!haù

yarhy eva &ar#avivare#a *uhäà *ato naùpitränuvar#itarahä hava!u!havena

The Kumäras sai!( 8 ,or! of un,imite! Nua,ities9 Re +horesi!es in the heart) invisi,e to the sinfu,) to!ay has een

seen y our eyes. 2hen your secret nature +as !escrie!previous,y y rahmä +ho +as orn from you) it entere! ourinte,,i*ence throu*h the ears.

hat unlimited !reat mercy7 e ha(e experienced the bliss ofdirectly meetin! the /ord- by his mercy7 e are so fortunate7 2unlimited /ord- ocean of unlimited powers and sweetness &ananta'7 #hou!h situated in the heart- you are not (isible to the sinful. Butyou ha(e appeared to us today in front of our eyes- and alsopre(iously. 4hen did I appear pre(iously"6 ou do not remember.hen your secret nature was described by Brahmä- it entered our

intelli!ence throu!h the ears. In this way we ha(e pre(iously attainedyou. Brahmä said- 42 my sons- reali?ers of rahman7 Aeetin! medirectly is millions of times more blissful than reali?in! Brahman. /etthat be7 Bha!a(än- dark like a blue lotus- with four stron! arms-decorated with bracelets- armbands- and earrin!s- with moon likeface- residin! in *aiku,@ha- is a(ailable by hakti.6 hen we heardthe blessin!s of mercy !i(en by our father- a !reat de(otee of the/ord- the fruits of that blessin! would de;nitely appear in the future.e know that this meetin! today with you arises from theincomparable mercy of your de(otee. 2 /ord7 ou do notindependently !i(e mercy to us. ou are dependent on your de(otees.

 #he !reatness of the mercy of your de(otees cannot be described.

|| 3.15.7A||taà tväà vi!äma ha*avan param ätmatattvaà

sattvena samprati ratià racayantam e"ämyat te /nutäpavi!itair !Ihaha&tiyo*air

u!*ranthayo h!i vi!ur munayo virä*äù

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8 >or!9 y your mercy +e no+ &no+ you) the supreme form of ätmä) +ho creates prema in the inhaitants of Eai&u#ha) as!escrie! to us y rahmä. :mpersona,ist sa*e ,i&e us +hohave *iven up the materia, +or,! can &no+ in their hearts thisform on,y y !etermine! bhakti ) +hich is characteriMe! y

remorse for havin* committe! o=ense to your *ate &eepers.

Mntil this time we ha(e been 9änés- but now we ha(e becomede(otees. #his is such !ood fortune7 #hat is expressed in this (erse.e now know that you are that person described by Brahmä- by yourmercy &sattvena'. e ha(e reali?ed you since we ha(e become*ai+,a(as. e reali?ed pre(iously that we were ätmä- but now- butnow we reali?e you as the supreme ätmä & param ätma-tattvam' asstated with rahmaë hi prati)äham$  I am the basis of Brahman&ätmä'. &B5 JS.LT' ou produce prema &ratim' for the inhabitants of*aiku,@ha &e)äm'. Can jänés reali?e this form of the /ord without

hakti" )a!es like us- the Kumäras- can know your supreme formonly by ;xed hakti-yoga.  0ow can one know the characteristics ofhakti-yoga" It can be understood by remorse &anutäpa' caused afterwe cursed your two de(otees. )a!es ;xed in impersonal Brahmanwithout hakti do not repent.

|| 3.15.7||nätyanti&aà vi*a#ayanty api te prasä!aà

&imv anya! arpitahayaà hruva unnayais teye /%*a tva!a%*hri$ara#ä havataù &athäyäù

&or!9 Those!evotees) surren!ere! to your ,otus feet) are epert &no+ersof rasa !erive! from narrations aout your fame) +hichshou,! e chante! an! +hich purify everyone ,i&e a tértha.

hat to speak of the bliss in meetin! you directly- the blissexperienced in !lorifyin! you pastimes is much !reater than the bliss

of Brahman. :ersons who reali?e you do not !i(e re!ard to liberationin the form of mer!in! in the Brahman &ätyantikam' as an act of yourmercy- what to speak of respectin! the post of Indra &anyat '- in whichthere is fear caused by the /ord raisin! his eyebrow. ho are thede(otees" #hey are expert knowers of rasa re(ealed in narrations ofyour pastimes. 2thers are not expert. #hose narrations contain your=ualities and pastimes worthy of !lorifyin! and which purify like holyplaces. 2r the meanin! can be 4they are knowers of rasa in

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narrations about you whose !lories are worthy chantin! and arepurifyin!.6

|| 3.15.7||&ämaà havaù svavjinair niraye"u naù stäc

ceto /,iva! ya!i nu te pa!ayo rametaväca$ ca nas tu,asiva! ya!i te /%*hri$ohäùp4ryeta te *u#a*a#air ya!i &ar#aran!hraù

>et us remain in he,,ish eistence ecause of sinfu, actions) ifour min!s can achieve prema at your ,otus feet ,i&e ees+hich are not injure! y the thorns as they taste the honey) if our +or!s can remain *,orious at your ,otus feet ,i&e tulasé,eaves) an! if our ear ho,es can remain H,,e! +ith hearin*your Nua,ities.

 4It is true. Ay de(otees do not !i(e re!ard to liberation. But are younow ;xed in pure hakti or in liberation" Clearly tell me. /et us ;nishwith hints76 /et our condition remain as it is- in low birth because ofour sinful acts. e do not want liberation. hat do we attain in hellby sinful acts" hat do we attain by liberation &indicated by the wordca'" Hust as bees en9oy the >owers without bein! pierced by thorns-we do no consider obstacles if we en9oy the bliss of prema at yourlotus feet. If it were possible to be born in hell with hakti, thencertainly hell with hakti would be preferable to liberation. Hust astulasé does not reside elsewhere because of lack bein! beautifulelsewhere- and thus remains beautiful at your feet- our words also

should be beautiful in describin! the =ualities of your lotus feet andshould not stray elsewhere. 2ur ears should be ;lled with that- sothey cannot enter into other topics. 2r they pray that their ears be;lled a 9ust little with the /ord’s =ualities. But there is a deep meanin!here. Because the ear holes are made of space &which has no limit'-and because the =ualities of the /ord are without substantial form-one can ne(er completely ;ll up the ear holes. #hus one will eternallyhear those =ualities.

 #he bliss of hearin!- chantin! and rememberin! the =ualities of the/ord are not a(ailable at all in liberation. #hus- if we happen to be

born in the material world e(en in a low birth- that is preferable toliberation. #hus it is the nature of the de(otee to pray for thousandsof births in the material world e(en as an insect- birth or animal- aslon! as there is hakti.  But it is the nature of the /ord to destroymaterial existence- which is not sou!ht by the de(otee- and to bestowthe bliss of worship which is sou!ht by the de(otee.

|| 3.15.5G||

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prä!u$ca&artha ya! i!aà puruh4ta r4paàtene$a nirvtim aväpur a,aà !$o naù

tasmä i!aà ha*avate nama i! vi!hemayo /nätmanäà !uru!ayo ha*avän prator!) ca,,e! y the !evotees9 8ur eyes have attaine! ,issy seein* you +ho have appeare! +ith this form. 2e o=errespects to the >or! +ho appears !icu,t to see for those+ho !o not serve the >or!.

e prayed for indirect perception of you- throu!h the bliss of hearin!-chantin! and rememberin! about you. But you ha(e made us drinkthe nectar of direct association with you- thou!h we ha(e beeno$enders. )uch !reat tolerance is your unlimited mercy. 2 /ord-called by many de(otees & puruh+ta' with names like Eäräya,a- *i+nu-5o(inda7 :lease !i(e mercy7 e ha(e become successful by you

who re(ealed your form- bein! under the control of unlimited mercyarisin! from de(otees callin! your name. By that (ision of your form-our eyes &då)a"' or intellects ha(e attained bliss. #hey o$er respectsby placin! their folded hands about their heads. 7t  means 4thus6 or4!oin!.6 e o$er obeisance &nama"' !oin! &it ' to your lotus feet. oudo not appear to those who do not ha(e you &ätma' as the ob9ect ofser(ice &anätmänäm'. 2r you do not appear to those persons who-bein! de(oid of you- are de(oid of soul &anätmänäm'. hey are likedirt. Hust as the sun is di8cult to see for owls- the /ord appears& pratéta"' di8cult to see for the non1de(otees.

 #he Kumäras are famous as bein! ;xed in reali?ation of Brahman andare known as the 9ewels in the crown amon! all ätmärämas. 8ruti says tasmai måditaka)äyäya tamasa" pära( dar'ayati hagavänsanatkumära"$ I o$er respects to )anatkumära- who has destroyed alldefects and shows the supreme Brahman beyond i!norance.&9händogya :pani)ad T.L' hen such sa!es o$er prayers of thisnature- one must understand the superiority of the bliss in worship ofthe /ord o(er the bliss of Brahman. #his means that the /ord’s form-name- =ualities- clothin!- de(otees and abodes are naturally allspiritual in form. If they were not of this nature- hakti could not besuccessful. /ater- in the statements of Kapila- these items are

described as nirguëa- without material =ualities. 3härata-tätparya says muktänäm api haktir hi nityänanda svar+piëé$ hakti is theform of eternal bliss for the liberated souls. #ruti also con;rms thiswith äpräëayanät taträpi hi då)am$ hakti is performed beforeliberation and it is seen after liberation as well. &3rahma-)+tra S.J.JL'In Aadh(äcärya’s commentary on this s+tra he =uotes ;auparëa-'ruti3 sarvadainam upäséta yävan muktir amuktä hy enam upäsate3the /ord is worshipped at all timesN he is worshiped by the liberated

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and by those not liberated. In relation to the !reat de(otees such as:rahläda and Bali- Vi)ëu