Chapter 16 – The Fall of Jaya and Vijaya
Brahmā said:
1. While the sages who were by nature Bhakti-yogis were singing his eulogy, the All-powerful Bhagavān whose abode was in Vaikuṇṭha, received them cheerfully and spoke as follows:
Śrī Bhagavān 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 dispigments 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 to me and who eats every morsel of that food with satisfaction.
9. 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 Bhagavān Śiva (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 (Śrī 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 Bhagavān (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.
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) Bhagavān’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 Bhagavān 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 Bhagavān, 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 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. 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. 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! It is really for the sake of Brāhmaṇas and gods that you, the Supreme Bhagavān, 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 Sattva, your body which favours us with blessings, 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, 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 Bhagavān, 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.
Śrī Bhagavān 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 Śrī Viṣṇu, the receptacle of delight to the eyes, and his abode, the self-illuminating Vaikuṇṭha, circumambulated Bhagavān, bowed down to him. Taking leave of him, they returned, full of joy, praising the glory of Śrī Viṣṇu.
29. Bhagavān Śrī 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. It had already been pronounced by Ramā (Maa Laksmī), who was angry with you when you on a previous occasion stopped Her entry at the door while I was absorbed in My Yoganidrā (deep Samādhi or trance).
31. Within a short period of time, you will return to my presence after undergoing the curse of the sages insult by means of your concentration in me due to anger.”
32. Having ordered the door-keepers thus, Bhagavān Viṣṇu entered into his abode which appeared beautiful by a row of heavenly cars and which was endowed with splendour excelling all.
33. Those two prominent gods (Jaya and Vijaya) whose glory and pride deserted them due to the irrevocable Sage’s curse, fell down from Vaikuṇṭha (Śrī 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 Śrī 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 Bhagavān Śrī Viṣṇu himself wills it.
37. Bhagavān (Śrī 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?
Thus ends the sixteenth discourse entitled “The Fall of Jaya and Vijaya”, in Book Three of the great and glorious Bhāgavata Purāṇa, otherwise known as the Paramahaṁsa-Saṁhitā (the book of the God-realized Souls).
Summarization Of The Entire Chapter :
In this chapter, the Supreme Bhagavān, Śrī Viṣṇu, graciously addresses the sages who had earlier cursed his servants Jaya and Vijaya for their arrogance. With the infinite compassion and sweetness characteristic of His divine nature, Bhagavān reassures the sages that their actions, though severe, were in perfect alignment with His will. He acknowledges the sanctity of the Brāhmaṇas and the power of devotion, explaining that even the mistakes of His servants ultimately serve His divine leelas. This reveals the boundless mercy of Bhagavān, who does not diminish in glory by submitting to the honor of devotees but, in fact, magnifies His majesty through their devotion.
Bhagavān emphasizes the supreme position of Brāhmaṇas, describing how their dust purifies the universe, their words and offerings delight Him more than any celestial oblation, and their service brings spiritual benefit to all worlds. The Lord expresses that those who treat Brāhmaṇas, cows, and the defenseless as extensions of Him are particularly dear. This profound teaching illustrates the inseparable connection between prema-bhakti and dharma, showing that honoring devotees and sages is equivalent to honoring Bhagavān Himself. Even goddess Lakṣmī, the consort of the Lord, delights in serving Him in accordance with His devotees, demonstrating the supreme value of devotion over material and celestial wealth.
Despite Bhagavān’s soothing words, the sages initially could not grasp the subtlety of His intent, for His divine speech carries layers of meaning that transcend ordinary comprehension. They marveled at His recognition of their devotion and at His capacity to orchestrate cosmic events while remaining fully engaged with the hearts of His devotees. The sages’ reverence and love deepen as they perceive that even the curse they had pronounced was foreseen and approved by the Lord, highlighting that all events in the realm of Bhagavān unfold according to His divine will and leela.
Bhagavān then confirms that Jaya and Vijaya, having fallen from Vaikuṇṭha due to the sages’ curse, will take birth in the mortal realms, yet their ultimate return to Him is certain. Their temporary separation from Vaikuṇṭha and the ensuing experiences of birth, pride, and conflict serve the grand purpose of divine pastimes, teaching cosmic lessons and reinforcing the glory of devotion. The chapter illustrates how even the apparent misfortune of divine servants is intricately woven into the Lord’s plan, ensuring that His devotees, sages, and the universe experience the proper unfolding of dharma and love for Him.
Finally, the sages, satisfied and joyous after witnessing the Supreme Lord’s mercy and understanding the divine intent, circumambulate Bhagavān and depart, filled with bliss and reverence. Jaya and Vijaya fall from Vaikuṇṭha, lamented by celestial beings, but their destiny is guided by Bhagavān’s will. This chapter thus glorifies the supremacy of bhakti, the sanctity of devotees, and the inscrutable wisdom of Bhagavān, teaching that all events, whether seemingly auspicious or adverse, are expressions of His boundless love and divine leela. The narrative beautifully conveys that the fall of Jaya and Vijaya, while momentarily tragic, is ultimately an act of supreme compassion orchestrated by the Lord for the joy and devotion of all souls.
Short Questions & Answers :
Q1. Who spoke to the sages in this chapter and where were they?
A1. The Supreme Bhagavān Śrī Viṣṇu spoke to the sages while they were singing His eulogy in Vaikuṇṭha, His divine abode. He received them cheerfully and addressed their concerns with infinite compassion.
Q2. Why were Jaya and Vijaya cursed by the sages?
A2. Jaya and Vijaya, the door-keepers of Vaikuṇṭha, had insulted the sages and slighted gods by their arrogance and disrespect. Their actions angered the sages, leading to the pronouncement of a curse upon them.
Q3. How did Bhagavān respond to the sages’ curse on His servants?
A3. Bhagavān approved of the curse, acknowledging the authority and sanctity of the Brāhmaṇas. He said that their offense against the sages was as good as an offense against Him and that the punishment was appropriate.
Q4. What does Bhagavān say about Brāhmaṇas, cows, and the defenseless?
A4. Bhagavān declares that Brāhmaṇas, milk-yielding cows, and the defenseless beings are His own body. Those who honor them with devotion are especially dear to Him, and those who insult them face the consequences of their actions.
Q5. How does Bhagavān describe His delight in the service of devotees?
A5. He explains that He enjoys the offerings made to Him by devotees far more than even the grandest sacrificial oblations. The devotion, humility, and love of the Brāhmaṇas bring Him supreme satisfaction, beyond material or ritualistic merit.
Q6. Did the sages immediately understand Bhagavān’s intent?
A6. No, initially the sages did not fully grasp the divine intent behind Bhagavān’s words, as His speech carries subtle meanings and profound layers of spiritual significance, which transcend ordinary comprehension.
Q7. What is the ultimate fate of Jaya and Vijaya according to Bhagavān?
A7. Jaya and Vijaya, after being cursed, will take birth as non-heavenly beings (Daityas) in the material world. Through their experiences in the mortal realm, they will develop intense yoga and devotion, and eventually, they will return to Bhagavān.
Q8. How do the sages react after hearing Bhagavān’s explanation?
A8. The sages are overjoyed and filled with reverence. They circumambulate Bhagavān, bow to Him, and depart, praising His glory and feeling deep satisfaction and peace after understanding His divine mercy and wisdom.
Q9. How does this chapter emphasize the supremacy of bhakti (devotion)?
A9. The chapter shows that even the actions of the Lord’s servants, whether seeming offense or disobedience, are under the divine plan. The highest priority is love and service to Bhagavān, and honoring devotees, sages, and Brāhmaṇas is itself a path to attaining the Lord’s grace and protection.
Q10. What lesson is conveyed by the fall of Jaya and Vijaya?
A10. The fall of Jaya and Vijaya illustrates that apparent misfortunes are part of Bhagavān’s divine leela. Their temporary suffering and birth in the material world ultimately serve the purpose of love, devotion, and the glorification of Bhagavān, teaching all beings the supremacy of bhakti and the importance of respecting devotees.
