na vidus tac-cikīrṣitam

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vigāhyāgādha-gambhīrāṁ

Hearing attentively the Lord’s words, which were true, measured, difficult to understand because of deep meaning, whose intention could not be understood, possessing incomprehensible internal and external meaning, the Kumāras could not understand the Lord’s intention.

Hearing attentively the words which were true, splendid (satyām), made of carefully chosen syllables (laghvīm), difficult to understand because of deep meaning, with incomprehensible intention (agādha), and difficult external meaning (gambhīrām), they pondered them (vigāhya). Does the Lord praise us or condemn us? Will he arrange for the punishment we have decided, limit it or destroy it? Will he blame us for the offense or will he treat his two servants with great mercy? We do not know his intention. The joy of the Lord is evident, but the censure of the Lord is not expressed directly. The Lord’s censure is understood because of the conjecture of the frightened Kumāras and the revelation given through the Lord’s clever use of words.

In addressing the sages who were supposed to be omniscient, he said, “These are my two associates.” This indicates, “O fools! You cursed my associates. You have used too much force.”

“Ignoring my intentions, they offended you.” However, since previous to offending the Kumāras, the door keepers had not ignored the Lord’s intentions, this is a crooked utterance of the Lord, indicating that the Lord was actually angry with the Kumāras. Using the fourth type of atiśayokti, the Lord has reversed the cause and effect of ignoring the Lord and offending the Kumāras. The doorkeepers offended the Kumāras, and thus ignored the Lord’s intentions. (Thus he is not blaming the doorkeepers.)

“The punishment is permitted by me.” If I had not given my permission, then the punishment ordered by you would not take place at all since it is later said:

brahma-tejaḥ samartho ’pi hantuṁ necche mataṁ tu me

Though I am capable of nullifying the curse, I do not desire to do so. SB 3.16.29

The reason is that you would feel worthless if I cancelled the curse. My respect for brāhmaṇas intoxicates you.

“I consider that I have committed the offense.” This shows the Lord’s great love for the door keepers, taking them as his very self.

“I have attained fame as a tīrtha because of you.” These are just words of respect for the sages.

“I should cut off my own arm.” Since the Lord identifies the door keepers as his arms, the statement shows his great attachment to them.

“My feet are made pure by service to you.” This is again just external praise by the Lord. Does the Lord’s foot dust become pure by service to brāhmaṇas? Does that destroy all contamination? By that service does Lakṣmī never give up the Lord?

“I do not eat the offering of the sacrificer.” You brāhmaṇas are fond of eating, therefore you must be fed. It is well known to the people that I eat through the mouth of the brāhmaṇa. Ghasam carataḥ (eating morsels) can also mean that like a respectable cow grazing in the field, the brāhamaṇa rejoices by the respect given by me. What you think gives me happiness is not service to me.

“I have a wealth of powers because of holding the foot dust of the brāhmaṇa on my crown. Because of that, my foot water purifies the whole universe as the Gaṅgā.” This type of respect is actually just a joke.

“The cows and brāhmaṇas are not different from me since they are my body.”  This is also a joke.

“I am controlled by brāhmaṇas who offend others.” It is the natural quality of the brāhmaṇa to become angry. I and my devotee laugh at them. I give natural tolerance only to my devotees and I will be controlled by that alone. Because tolerance did not appear in Jaya and Vijaya at this time, I have shown indifference to them. Thus they have been cursed you, and it will not be otherwise. Because I was not indifferent to Ambarīṣa, there was no effect from the anger of Durvāsa. On the contrary, the burning produced by my cakra was directly produced by me, a lover of brāhmaṇas. Thus Durvāsa fell at the feet of Ambarīṣa.

That the Lord was displeased is also understood from the later statement of the Kumāras:

yaṁ vānayor damam adhīśa bhavān vidhatte

vṛttiṁ nu vā tad anumanmahi nirvyalīkam

asmāsu vā ya ucito dhriyatāṁ sa daṇḍo

ye ’nāgasau vayam ayuṅkṣmahi kilbiṣeṇa

O Lord, whatever punishment you wish to award to these two innocent persons or also to us we shall accept without duplicity. We understand that we have cursed two faultless persons. SB 3.16.25

|| 3.16.15||

te yoga-māyayārabdha-

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