The Two Doorkeepers of Vaikuntha, Jaya and Vijaya, Cursed by the Sages

Verse 1 (bhagavata.3.16.1)

ब्रह्मोवाच इति तद् गृणतां तेषां मुनीनां योगधर्मिणाम् । प्रतिनन्द्य जगादेदं विकुण्ठनिलयो विभुः ॥ १ ॥

brahmovāca iti tad gṛṇatāṁ teṣāṁ munīnāṁ yoga-dharmiṇām pratinandya jagādedaṁ vikuṇṭha-nilayo vibhuḥ

Brahmā said: Thus, praising the words of those sages devoted to the path of yoga, the almighty Lord, He whose abode is free of all anxiety, congratulating them, spoke as follows.

Verse 2 (bhagavata.3.16.2)

श्रीभगवानुवाच एतौ तौ पार्षदौ मह्यं जयो विजय एव च । कदर्थीकृत्य मां यद्वो बह्वक्रातामतिक्रमम् ॥ २ ॥

śrī-bhagavān uvāca etau tau pārṣadau mahyaṁ jayo vijaya eva ca kadarthī-kṛtya māṁ yad vo bahv akrātām atikramam

Śrī Bhagavān said: These two, Jaya and Vijaya, are My own attendants; disregarding Me, they have committed a great offense against you.

Verse 3 (bhagavata.3.16.3)

यस्त्वेतयोर्धृतो दण्डो भवद्भिर्मामनुव्रतैः । स एवानुमतोऽस्माभिर्मुनयो देवहेलनात् ॥ ३ ॥

yas tv etayor dhṛto daṇḍo bhavadbhir mām anuvrataiḥ sa evānumato ’smābhir munayo deva-helanāt

Whatever punishment has been given to these two by you, who are ever devoted to Me — that punishment, O sages, is fully approved by Me as well, since it was an offense against demigods such as yourselves.

Verse 4 (bhagavata.3.16.4)

तद्वः प्रसादयाम्यद्य ब्रह्म दैवं परं हि मे । तद्धीत्यात्मकृतं मन्ये यत्स्वपुम्भिरसत्कृताः ॥ ४ ॥

tad vaḥ prasādayāmy adya brahma daivaṁ paraṁ hi me tad dhīty ātma-kṛtaṁ manye yat sva-pumbhir asat-kṛtāḥ

Therefore I now beg your forgiveness, for the brāhmaṇas are indeed My most cherished deity; I consider that offense, committed by My own attendants, to have been done by Myself.

Verse 5 (bhagavata.3.16.5)

यन्नामानि च गृह्णाति लोको भृत्ये कृतागसि । सोऽसाधुवादस्तत्कीर्तिं हन्ति त्वचमिवामयः ॥ ५ ॥

yan-nāmāni ca gṛhṇāti loko bhṛtye kṛtāgasi so ’sādhu-vādas tat-kīrtiṁ hanti tvacam ivāmayaḥ

When a servant has committed a wrong and people, on that account, take his master's name, that unkind talk destroys the master's reputation, just as leprosy destroys the skin.

Verse 6 (bhagavata.3.16.6)

यस्यामृतामलयशःश्रवणावगाहः सद्यः पुनाति जगदाश्वपचाद्विकुण्ठः । सोऽहं भवद्भय उपलब्धसुतीर्थकीर्ति- श्छिन्द्यां स्वबाहुमपि वः प्रतिकूलवृत्तिम् ॥ ६ ॥

yasyāmṛtāmala-yaśaḥ-śravaṇāvagāhaḥ sadyaḥ punāti jagad āśvapacād vikuṇṭhaḥ so ’haṁ bhavadbhya upalabdha-sutīrtha-kīrtiś chindyāṁ sva-bāhum api vaḥ pratikūla-vṛttim

I, whose pure, nectarean fame, once merely entered through the ear, purifies the universe at once, even the dog-eater — having now obtained from you the reputation of the best of pilgrimage sites, I would sever even My own arm, should it act against you.

Verse 7 (bhagavata.3.16.7)

यत्सेवया चरणपद्मपवित्ररेणुं सद्यःक्षताखिलमलं प्रतिलब्धशीलम् । न श्रीर्विरक्तमपि मां विजहाति यस्याः प्रेक्षालवार्थ इतरे नियमान् वहन्ति ॥ ७ ॥

yat-sevayā caraṇa-padma-pavitra-reṇuṁ sadyaḥ kṣatākhila-malaṁ pratilabdha-śīlam na śrīr viraktam api māṁ vijahāti yasyāḥ prekṣā-lavārtha itare niyamān vahanti

By whose service one at once acquires that sacred dust of the lotus feet which wipes away all sin — the goddess of fortune herself, though she has no attachment to anyone, never leaves Me on that very account, while others observe sacred vows merely to obtain a fraction of her glance.

Verse 8 (bhagavata.3.16.8)

नाहं तथाद्मि यजमानहविर्विताने श्च्योतद्घृतप्लुतमदन् हुतभुङ्मुखेन । यद्ब्राह्मणस्य मुखतश्चरतोऽनुघासं तुष्टस्य मय्यवहितैर्निजकर्मपाकैः ॥ ८ ॥

nāhaṁ tathādmi yajamāna-havir vitāne ścyotad-ghṛta-plutam adan huta-bhuṅ-mukhena yad brāhmaṇasya mukhataś carato ’nughāsaṁ tuṣṭasya mayy avahitair nija-karma-pākaiḥ

I do not so relish the oblations offered by the sacrificer into the spreading sacrificial fire, dripping with ghee and consumed by the mouth of the fire-god, as I relish the morsels offered from the mouth of a brāhmaṇa acting to please Me, satisfied by the ripened fruits of his own deeds offered unto Me.

Verse 9 (bhagavata.3.16.9)

येषां बिभर्म्यहमखण्डविकुण्ठयोग- मायाविभूतिरमलाङ्घ्रि रजः किरीटैः । विप्रांस्तु को न विषहेत यदर्हणाम्भः सद्यः पुनाति सहचन्द्रललामलोकान् ॥ ९ ॥

yeṣāṁ bibharmy aham akhaṇḍa-vikuṇṭha-yoga- māyā-vibhūtir amalāṅghri-rajaḥ kirīṭaiḥ viprāṁs tu ko na viṣaheta yad-arhaṇāmbhaḥ sadyaḥ punāti saha-candra-lalāma-lokān

I bear upon My crown the pure dust of the feet of these brāhmaṇas, the opulence of My unbroken, unobstructed internal potency; who indeed could not bear the water that has washed a brāhmaṇa's feet, when even that water at once sanctifies the three worlds together with Śiva himself?

Verse 10 (bhagavata.3.16.10)

ये मे तनूर्द्विजवरान्दुहतीर्मदीया भूतान्यलब्धशरणानि च भेदबुद्ध्या । द्रक्ष्यन्त्यघक्षतदृशो ह्यहिमन्यवस्तान् गृध्रा रुषा मम कुषन्त्यधिदण्डनेतुः ॥ १० ॥

ye me tanūr dvija-varān duhatīr madīyā bhūtāny alabdha-śaraṇāni ca bheda-buddhyā drakṣyanty agha-kṣata-dṛśo hy ahi-manyavas tān gṛdhrā ruṣā mama kuṣanty adhidaṇḍa-netuḥ

Those who, seeing the great brāhmaṇas — My own body, My own cows, and My own defenseless creatures — as different from Me, out of a sense of separateness, look upon them with judgment corrupted by sin, angry as a serpent — such persons are torn angrily by the vulture-like messengers of Yamarāja, the superintendent of punishment.

Verse 11 (bhagavata.3.16.11)

ये ब्राह्मणान्मयि धिया क्षिपतोऽर्चयन्त- स्तुष्यद्धृदः स्मितसुधोक्षितपद्मवक्त्राः । वाण्यानुरागकलयात्मजवद् गृणन्तः सम्बोधयन्त्यहमिवाहमुपाहृतस्तैः ॥ ११ ॥

ye brāhmaṇān mayi dhiyā kṣipato ’rcayantas tuṣyad-dhṛdaḥ smita-sudhokṣita-padma-vaktrāḥ vāṇyānurāga-kalayātmajavad gṛṇantaḥ sambodhayanty aham ivāham upāhṛtas taiḥ

Those who, when brāhmaṇas hurl harsh words at Me with intent, nonetheless honor them, their hearts gladdened, their lotus faces moistened with the nectar of a smile, praising them lovingly in words as one would a beloved son — they pacify Me indeed, as though I Myself had been won over by them.

Verse 12 (bhagavata.3.16.12)

तन्मे स्वभर्तुरवसायमलक्षमाणौ युष्मद्वयतिक्रमगतिं प्रतिपद्य सद्यः । भूयो ममान्तिकमितां तदनुग्रहो मे यत्कल्पतामचिरतो भृतयोर्विवासः ॥ १२ ॥

tan me sva-bhartur avasāyam alakṣamāṇau yuṣmad-vyatikrama-gatiṁ pratipadya sadyaḥ bhūyo mamāntikam itāṁ tad anugraho me yat kalpatām acirato bhṛtayor vivāsaḥ

Therefore, these two, not recognizing their own master's true intention, having now suffered swiftly the consequence of their offense against you, let them again soon come near Me; this too would be a favor to Me, if their exile should be brief.

Verse 13 (bhagavata.3.16.13)

बह्मोवाच अथ तस्योशतीं देवीमृषिकुल्यां सरस्वतीम् । नास्वाद्य मन्युदष्टानां तेषामात्माप्यतृप्यत ॥ १३ ॥

brahmovāca atha tasyośatīṁ devīm ṛṣi-kulyāṁ sarasvatīm nāsvādya manyu-daṣṭānāṁ teṣām ātmāpy atṛpyata

Brahmā said: Even after tasting that lovely, divine voice of the Lord, like a stream of Vedic hymns, the minds of those sages, bitten by anger, were not fully satiated.

Verse 14 (bhagavata.3.16.14)

सतीं व्यादाय शृण्वन्तो लघ्वीं गुर्वर्थगह्वराम् । विगाह्यागाधगम्भीरां न विदुस्तच्चिकीर्षितम् ॥ १४ ॥

satīṁ vyādāya śṛṇvanto laghvīṁ gurv-artha-gahvarām vigāhyāgādha-gambhīrāṁ na vidus tac-cikīrṣitam

Hearing that speech, brief yet profound in meaning, deep and grave, listened to with rapt attention, they still could not fully fathom, even upon reflection, the Lord's true intention.

Verse 15 (bhagavata.3.16.15)

ते योगमाययारब्धपारमेष्ठ्यमहोदयम् । प्रोचुः प्राञ्जलयो विप्राः प्रहृष्टाः क्षुभितत्वचः ॥ १५ ॥

te yoga-māyayārabdha- pārameṣṭhya-mahodayam procuḥ prāñjalayo viprāḥ prahṛṣṭāḥ kṣubhita-tvacaḥ

Those brāhmaṇas, having witnessed the great glory of the Supreme Personality, revealed through His own mystic potency, spoke, with folded hands, greatly delighted, their hair standing on end.

Verse 16 (bhagavata.3.16.16)

ऋषय ऊचुः न वयं भगवन् विद्मस्तव देव चिकीर्षितम् । कृतो मेऽनुग्रहश्चेति यदध्यक्षः प्रभाषसे ॥ १६ ॥

ṛṣaya ūcuḥ na vayaṁ bhagavan vidmas tava deva cikīrṣitam kṛto me ’nugrahaś ceti yad adhyakṣaḥ prabhāṣase

The sages said: O Personality of Godhead, O Lord, we do not know Your true intention; whatever You, the supreme controller, now declare, we accept as a favor done unto us.

Verse 17 (bhagavata.3.16.17)

ब्रह्मण्यस्य परं दैवं ब्राह्मणाः किल ते प्रभो । विप्राणां देवदेवानां भगवानात्मदैवतम् ॥ १७ ॥

brahmaṇyasya paraṁ daivaṁ brāhmaṇāḥ kila te prabho viprāṇāṁ deva-devānāṁ bhagavān ātma-daivatam

The brāhmaṇas, indeed, O Lord, are Your supreme deity, You who are the protector of brahminical culture; and to the brāhmaṇas, who are worshiped even by the demigods, You Yourself, the Personality of Godhead, are the worshipable Deity of the self.

Verse 18 (bhagavata.3.16.18)

त्वत्तः सनातनो धर्मो रक्ष्यते तनुभिस्तव । धर्मस्य परमो गुह्यो निर्विकारो भवान्मतः ॥ १८ ॥

tvattaḥ sanātano dharmo rakṣyate tanubhis tava dharmasya paramo guhyo nirvikāro bhavān mataḥ

The eternal religion is protected by You through Your own multiple manifestations; You Yourself are, in our opinion, the supreme, mysterious, unchanging object of that religion.

Verse 19 (bhagavata.3.16.19)

तरन्ति ह्यञ्जसा मृत्युं निवृत्ता यदनुग्रहात् । योगिनः स भवान् किंस्विदनुगृह्येत यत्परैः ॥ १९ ॥

taranti hy añjasā mṛtyuṁ nivṛttā yad-anugrahāt yoginaḥ sa bhavān kiṁ svid anugṛhyeta yat paraiḥ

It is by Your mercy alone that yogis, having ceased all material desire, easily cross over death; how then could You possibly be favored by others?

Verse 20 (bhagavata.3.16.20)

यं वै विभूतिरुपयात्यनुवेलमन्यै- रर्थार्थिभिः स्वशिरसा धृतपादरेणुः । धन्यार्पिताङ्घ्रितुलसीनवदामधाम्नो लोकं मधुव्रतपतेरिव कामयाना ॥ २० ॥

yaṁ vai vibhūtir upayāty anuvelam anyair arthārthibhiḥ sva-śirasā dhṛta-pāda-reṇuḥ dhanyārpitāṅghri-tulasī-nava-dāma-dhāmno lokaṁ madhuvrata-pater iva kāma-yānā

You, upon whom the goddess of fortune herself, placing the dust of Your feet upon her own head, waits from time to time, even while others, seeking material gain, seek Your favor — she is drawn, like the king of bees, toward that abode where a fresh garland of tulasī is offered by devotees at Your feet.

Verse 21 (bhagavata.3.16.21)

यस्तां विविक्तचरितैरनुवर्तमानां नात्याद्रियत्परमभागवतप्रसङ्गः । स त्वं द्विजानुपथपुण्यरजः पुनीतः श्रीवत्सलक्ष्म किमगा भगभाजनस्त्वम् ॥ २१ ॥

yas tāṁ vivikta-caritair anuvartamānāṁ nātyādriyat parama-bhāgavata-prasaṅgaḥ sa tvaṁ dvijānupatha-puṇya-rajaḥ-punītaḥ śrīvatsa-lakṣma kim agā bhaga-bhājanas tvam

You, who never gave that goddess undue regard, even as she served You with faultless conduct, being ever attached instead to the company of Your topmost devotees — You, purified by the sanctified dust from the path of the brāhmaṇas, marked by the Śrīvatsa — what could You possibly still lack, You who are Yourself the very reservoir of all opulence?

Verse 22 (bhagavata.3.16.22)

धर्मस्य ते भगवतस्त्रियुग त्रिभिः स्वैः पद्भिश्चराचरमिदं द्विजदेवतार्थम् । नूनं भृतं तदभिघाति रजस्तमश्च सत्त्वेन नो वरदया तनुवा निरस्य ॥ २२ ॥

dharmasya te bhagavatas tri-yuga tribhiḥ svaiḥ padbhiś carācaram idaṁ dvija-devatārtham nūnaṁ bhṛtaṁ tad-abhighāti rajas tamaś ca sattvena no varadayā tanuvā nirasya

This entire universe, moving and unmoving, O manifestation of dharma in all three ages, is surely sustained by Your own three steps, for the sake of the twice-born and the demigods — driving away, by that form of pure goodness which bestows every blessing upon us, the modes of passion and ignorance which destroy those very feet.

Verse 23 (bhagavata.3.16.23)

न त्वं द्विजोत्तमकुलं यदिहात्मगोपं गोप्ता वृषः स्वर्हणेन ससूनृतेन । तर्ह्येव नङ्क्ष्यति शिवस्तव देव पन्था लोकोऽग्रहीष्यदृषभस्य हितत्प्रमाणम् ॥ २३ ॥

na tvaṁ dvijottama-kulaṁ yadi hātma-gopaṁ goptā vṛṣaḥ svarhaṇena sa-sūnṛtena tarhy eva naṅkṣyati śivas tava deva panthā loko ’grahīṣyad ṛṣabhasya hi tat pramāṇam

If You did not protect, as the guardian, the highest race of the twice-born — those worthy of Your own protection — through worship and gentle words befitting the best of protectors, then, O Lord, this auspicious path of Yours would surely be lost, for the people accept that alone as authority which is accepted by the best of men.

Verse 24 (bhagavata.3.16.24)

तत्तेऽनभीष्टमिव सत्त्वनिधेर्विधित्सोः क्षेमं जनाय निजशक्तिभिरुद्धृतारेः । नैतावता त्र्यधिपतेर्बत विश्वभर्तु- स्तेजः क्षतं त्ववनतस्य स ते विनोदः ॥ २४ ॥

tat te ’nabhīṣṭam iva sattva-nidher vidhitsoḥ kṣemaṁ janāya nija-śaktibhir uddhṛtāreḥ naitāvatā try-adhipater bata viśva-bhartus tejaḥ kṣataṁ tv avanatasya sa te vinodaḥ

That destruction of the path of good fortune is surely not desired by You, the reservoir of all goodness, who desire only the welfare of the people, having destroyed the enemy through Your own potencies; yet this in no way diminishes Your power, O Lord of the three worlds, sustainer of the universe — this is simply Your own sport toward one who has become submissive.

Verse 25 (bhagavata.3.16.25)

यं वानयोर्दममधीश भवान् विधत्ते वृत्तिं नु वा तदनुमन्महि निर्व्यलीकम् । अस्मासु वा य उचितो ध्रियतां स दण्डो येऽनागसौ वयमयुङ्क्ष्महि किल्बिषेण ॥ २५ ॥

yaṁ vānayor damam adhīśa bhavān vidhatte vṛttiṁ nu vā tad anumanmahi nirvyalīkam asmāsu vā ya ucito dhriyatāṁ sa daṇḍo ye ’nāgasau vayam ayuṅkṣmahi kilbiṣeṇa

Whatever punishment You, O Lord, ordain for both of them — or whatever better condition — we accept that without any reservation; or, if it be proper, let that very punishment fall upon us instead, we who, though they were sinless, bound them with a curse.

Verse 26 (bhagavata.3.16.26)

श्रीभगवानुवाच एतौ सुरेतरगतिं प्रतिपद्य सद्यः संरम्भसम्भृतसमाध्यनुबद्धयोगौ । भूयः सकाशमुपयास्यत आशु यो वः शापो मयैव निमितस्तदवेत विप्राः ॥ २६ ॥

śrī-bhagavān uvāca etau suretara-gatiṁ pratipadya sadyaḥ saṁrambha-sambhṛta-samādhy-anubaddha-yogau bhūyaḥ sakāśam upayāsyata āśu yo vaḥ śāpo mayaiva nimitas tad aveta viprāḥ

Śrī Bhagavān said: These two, having quickly obtained a demoniac birth, bound firmly to Me in yoga through the very concentration intensified by their own anger, shall soon return again to My presence — know, O brāhmaṇas, that this curse was ordained by Me alone.

Verse 27 (bhagavata.3.16.27)

ब्रह्मोवाच अथ ते मुनयो दृष्ट्वा नयनानन्दभाजनम् । वैकुण्ठं तदधिष्ठानं विकुण्ठं च स्वयंप्रभम् ॥ २७ ॥

brahmovāca atha te munayo dṛṣṭvā nayanānanda-bhājanam vaikuṇṭhaṁ tad-adhiṣṭhānaṁ vikuṇṭhaṁ ca svayaṁ-prabham

Brahmā said: Then those sages, having beheld Vaikuṇṭha, the delight of the eyes, His own abode, and Vikuṇṭha Himself, the self-luminous Lord —

Verse 28 (bhagavata.3.16.28)

भगवन्तं परिक्रम्य प्रणिपत्यानुमान्य च । प्रतिजग्मुः प्रमुदिताः शंसन्तो वैष्णवीं श्रियम् ॥ २८ ॥

bhagavantaṁ parikramya praṇipatyānumānya ca pratijagmuḥ pramuditāḥ śaṁsanto vaiṣṇavīṁ śriyam

circumambulated the Personality of Godhead, offered obeisances, and, having received His leave, returned, extremely delighted, glorifying the opulence of the Vaishnavas.

Verse 29 (bhagavata.3.16.29)

भगवाननुगावाह यातं मा भैष्टमस्तु शम् । ब्रह्मतेजः समर्थोऽपि हन्तुं नेच्छे मतं तु मे ॥ २९ ॥

bhagavān anugāv āha yātaṁ mā bhaiṣṭam astu śam brahma-tejaḥ samartho ’pi hantuṁ necche mataṁ tu me

The Personality of Godhead said to His two attendants: Depart now; be not afraid; let there be well-being for you. Though capable of nullifying the power of a brāhmaṇa's curse, I do not desire to do so — that, indeed, is My own settled will.

Verse 30 (bhagavata.3.16.30)

एतत्पुरैव निर्दिष्टं रमया क्रुद्धया यदा । पुरापवारिता द्वारि विशन्ती मय्युपारते ॥ ३० ॥

etat puraiva nirdiṣṭaṁ ramayā kruddhayā yadā purāpavāritā dvāri viśantī mayy upārate

This was foretold long ago, when Ramā (Lakṣmī), furious at having once been prevented at the gate from entering while I was resting, herself declared it.

Verse 31 (bhagavata.3.16.31)

मयि संरम्भयोगेन निस्तीर्य ब्रह्महेलनम् । प्रत्येष्यतं निकाशं मे कालेनाल्पीयसा पुनः ॥ ३१ ॥

mayi saṁrambha-yogena nistīrya brahma-helanam pratyeṣyataṁ nikāśaṁ me kālenālpīyasā punaḥ

Having crossed over the effect of your offense to the brāhmaṇas through the very practice of yoga, intensified in anger, focused on Me, you two shall return again to My presence, after only a very brief span of time.

Verse 32 (bhagavata.3.16.32)

द्वाःस्थावादिश्य भगवान् विमानश्रेणिभूषणम् । सर्वातिशयया लक्ष्म्या जुष्टं स्वं धिष्ण्यमाविशत् ॥ ३२ ॥

dvāḥsthāv ādiśya bhagavān vimāna-śreṇi-bhūṣaṇam sarvātiśayayā lakṣmyā juṣṭaṁ svaṁ dhiṣṇyam āviśat

Having thus instructed His two doorkeepers, the Personality of Godhead returned to His own abode, ever adorned with rows of aircraft and blessed with the goddess of fortune's most extensive opulence in every respect.

Verse 33 (bhagavata.3.16.33)

तौ तु गीर्वाणऋषभौ दुस्तराद्धरिलोकतः । हतश्रियौ ब्रह्मशापादभूतां विगतस्मयौ ॥ ३३ ॥

tau tu gīrvāṇa-ṛṣabhau dustarād dhari-lokataḥ hata-śriyau brahma-śāpād abhūtāṁ vigata-smayau

But those two, best among the demigods, cast down from Hari's abode, so difficult to leave, by the brāhmaṇa's curse, lost their splendor and became utterly dejected, their pride entirely gone.

Verse 34 (bhagavata.3.16.34)

तदा विकुण्ठधिषणात्तयोर्निपतमानयोः । हाहाकारो महानासीद्विमानाग्र्येषु पुत्रकाः ॥ ३४ ॥

tadā vikuṇṭha-dhiṣaṇāt tayor nipatamānayoḥ hāhā-kāro mahān āsīd vimānāgryeṣu putrakāḥ

Then, O sons, as those two fell from the abode of Vikuṇṭha, a great cry of lamentation arose among the best of the airplanes there.

Verse 35 (bhagavata.3.16.35)

तावेव ह्यधुना प्राप्तौ पार्षदप्रवरौ हरेः । दितेर्जठरनिर्विष्टं काश्यपं तेज उल्बणम् ॥ ३५ ॥

tāv eva hy adhunā prāptau pārṣada-pravarau hareḥ diter jaṭhara-nirviṣṭaṁ kāśyapaṁ teja ulbaṇam

Those very two, the foremost associates of Hari, have now entered the strong seed of Kaśyapa, deposited within the womb of Diti.

Verse 36 (bhagavata.3.16.36)

तयोरसुरयोरद्य तेजसा यमयोर्हि वः । आक्षिप्तं तेज एतर्हि भगवांस्तद्विधित्सति ॥ ३६ ॥

tayor asurayor adya tejasā yamayor hi vaḥ ākṣiptaṁ teja etarhi bhagavāṁs tad vidhitsati

That power of yours, O demigods, has today been drawn into those two demons, who are twins; and the Personality of Godhead therefore now intends to act accordingly.

Verse 37 (bhagavata.3.16.37)

विश्वस्य यः स्थितिलयोद्भवहेतुराद्यो योगेश्वरैरपि दुरत्यययोगमायः । क्षेमं विधास्यति स नो भगवांस्त्र्यधीश- स्तत्रास्मदीयविमृशेन कियानिहार्थः ॥ ३७ ॥

viśvasya yaḥ sthiti-layodbhava-hetur ādyo yogeśvarair api duratyaya-yogamāyaḥ kṣemaṁ vidhāsyati sa no bhagavāṁs tryadhīśas tatrāsmadīya-vimṛśena kiyān ihārthaḥ

That Personality of Godhead, the primeval cause of the maintenance, dissolution and creation of the universe, whose mystic potency even the masters of yoga can scarcely fathom, the ruler of the three modes, will Himself bring about the welfare of us all; what purpose, then, could our own deliberation on this matter possibly serve?