Devanagari
विश्वस्य य: स्थितिलयोद्भवहेतुराद्यो
योगेश्वरैरपि दुरत्यययोगमाय: ।
क्षेमं विधास्यति स नो भगवांस्त्र्यधीश-
स्तत्रास्मदीयविमृशेन कियानिहार्थ: ॥ ३७ ॥
Verse text
viśvasya yaḥ sthiti-layodbhava-hetur ādyo
yogeśvarair api duratyaya-yogamāyaḥ
kṣemaṁ vidhāsyati sa no bhagavāṁs tryadhīśas
tatrāsmadīya-vimṛśena kiyān ihārthaḥ
Synonyms
viśvasya
—
of the universe
;
yaḥ
—
who
;
sthiti
—
maintenance
;
laya
—
destruction
;
udbhava
—
creation
;
hetuḥ
—
the cause
;
ādyaḥ
—
the most ancient person
;
yoga
—
īśvaraiḥ — by the masters of yoga
;
api
—
even
;
duratyaya
—
cannot be easily understood
;
yoga
—
māyaḥ — His yoga-māyā potency
;
kṣemam
—
good
;
vidhāsyati
—
will do
;
saḥ
—
He
;
naḥ
—
of us
;
bhagavān
—
the Supreme Personality of Godhead
;
tri
—
adhīśaḥ — the controller of the three modes of material nature
;
tatra
—
there
;
asmadīya
—
by our
;
vimṛśena
—
deliberation
;
kiyān
—
what
;
iha
—
on this subject
;
arthaḥ
—
purpose .
Translation
My dear sons, the Lord is the controller of the three modes of nature and is responsible for the creation, preservation and dissolution of the universe. His wonderful creative power, yoga-māyā, cannot be easily understood even by the masters of yoga. That most ancient person, the Personality of Godhead, will alone come to our rescue. What purpose can we serve on His behalf by deliberating on the subject?
Translation (Visvanatha Cakravarti Thakura)
The Lord of the three worlds who is the cause of creation, maintenance and destruction, the original person, whose power of yoga-māyā cannot be understood by even the greatest yogīs, will give security. What is the use of us deliberating on this?
“We are dying right now. When will the Lord mitigate the situation?” That you live or die depends on the desire of the Lord. But now, at the time meant for protection, he will protect you. That is explained in this verse. We do not know how he will do it. Though masters of yoga have all knowledge, they do not know. What will he do to rescue us from destruction? What is the use of us pondering this? Instead of us reflecting on this, he will simply do it.
Thus ends the commentary on Sixteenth Chapter of the Third Canto of the Bhāgavatam for the pleasure of the devotees, in accordance with the previous ācāryas
Chapter Seventeen
The Birth of the Two Demons
Purport
When something is arranged by the Supreme Personality of Godhead, one should not be disturbed by it, even if it appears to be a reverse according to one’s calculations. For example, sometimes we see that a powerful preacher is killed, or sometimes he is put into difficulty, just as Haridāsa Ṭhākura was. He was a great devotee who came into this material world to execute the will of the Lord by preaching the Lord’s glories. But Haridāsa was punished at the hands of the Kazi by being beaten in twenty-two marketplaces. Similarly, Lord Jesus Christ was crucified, and Prahlāda Mahārāja was put through so many tribulations. The Pāṇḍavas, who were direct friends of Kṛṣṇa, lost their kingdom, their wife was insulted, and they had to undergo many severe tribulations. Seeing all these reverses affect devotees, one should not be disturbed; one should simply understand that in these matters there must be some plan of the Supreme Personality of Godhead. The
Bhāgavatam’s
conclusion is that a devotee is never disturbed by such reverses. He accepts even reverse conditions as the grace of the Lord. One who continues to serve the Lord even in reverse conditions is assured that he will go back to Godhead, back to the Vaikuṇṭha planets. Lord Brahmā assured the demigods that there was no use in talking about how the disturbing situation of darkness was taking place, since the actual fact was that it was ordered by the Supreme Lord. Brahmā knew this because he was a great devotee; it was possible for him to understand the plan of the Lord.
Thus end the Bhaktivedanta purports of the Third Canto, Sixteenth Chapter, of the
Śrīmad-Bhāgavatam,
entitled “The Two Doorkeepers of Vaikuṇṭha, Jaya and Vijaya, Cursed by the Sages.”