Devanagari
भगवाननुगावाह यातं मा भैष्टमस्तु शम् ।
ब्रह्मतेज: समर्थोऽपि हन्तुं नेच्छे मतं तु मे ॥ २९ ॥
Verse text
bhagavān anugāv āha
yātaṁ mā bhaiṣṭam astu śam
brahma-tejaḥ samartho ’pi
hantuṁ necche mataṁ tu me
Synonyms
bhagavān
—
the Supreme Personality of Godhead
;
anugau
—
to His two attendants
;
āha
—
said
;
yātam
—
depart from this place
;
mā
—
let there not be
;
bhaiṣṭam
—
fear
;
astu
—
let there be
;
śam
—
happiness
;
brahma
—
of a brāhmaṇa
;
tejaḥ
—
the curse
;
samarthaḥ
—
being able
;
api
—
even
;
hantum
—
to nullify
;
na icche
—
do not desire
;
matam
—
approved
;
tu
—
on the contrary
;
me
—
by Me .
Translation
The Lord then said to His attendants, Jaya and Vijaya: Depart this place, but fear not. All glories unto you. Though I am capable of nullifying the brāhmaṇas’ curse, I would not do so. On the contrary, it has My approval.
Translation (Visvanatha Cakravarti Thakura)
The Lord spoke to his two associates. “Go to the material world. Do not be afraid. You will have good fortune. But also, do not go that world. Though I can nullify the curse of the brāhmaṇa, I do not desire to do go against my own rules.”
Seeing that Jaya and Vijaya had just arrived, the Lord spoke. “Go to the material world!” Seeing them weeping and wailing, the Lord again spoke to them, his heart softened by compassion. “Do not fear. May you two have good fortune! Do not go there. Always remain serving me in Vaikuṇṭha.” The negative word mā can be used with both yātam and bhaiṣtām. Seeing that they were now happy, he said “Though I can nullify the curse of the bṛāhmaṇas, I do not desire to destroy my own promise.” I have made a rule to accept the inevitability of a brāhmaṇa’s curse. Just as Garuḍa sacrificed an expansion of his wing in order to maintain the inevitability of the thunderbolt’s power, you should take on the role of demons in one of your expansions, and at the same time remain in Vaikuṇṭha in your svarūpas. Later this passage is found:
ān abhidravato dṛṣṭvā ditijānīkapān nṛpa
prahasyānucarā viṣṇoḥ pratyaṣedhann udāyudhāḥ
nandaḥ sunando ’tha jayo vijayaḥ prabalo balaḥ
kumudaḥ kumudākṣaś ca viṣvaksenaḥ patattrirāṭ
jayantaḥ śrutadevaś ca puṣpadanto ’tha sātvataḥ
sarve nāgāyuta-prāṇāś camūṁ te jaghnur āsurīm
O King, when the associates of Lord Viṣṇu saw the soldiers of the demons coming forward in violence, they smiled. Taking up their weapons, they forbade the demons to continue their attempt. Nanda, Sunanda, Jaya, Vijaya, Prabala, Bala, Kumuda, Kumudākṣa, Viṣvaksena, Patattrirāṭ [Garuḍa], Jayanta, Śrutadeva, Puṣpadanta and Sātvata were all associates of Lord Viṣṇu. They were as powerful as ten thousand elephants, and now they began killing the soldiers of the demons. SB 8.21.15-17
In the narration of Vāmana and Bali, Jaya and Vijaya are mentioned among the associates of the Lord fighting. But after being born as Hiraṇyakṣa and Hiraṇyakaśipu, they would later be born as Rāvaṇa and Kumbakarṇa. The explanation of their expansions must be given in order to resolve the contradiction of being simultaneously in the form of demons and associates of the Lord.
Purport
As explained in connection with text 26, all the incidents that took place had the approval of the Lord. Ordinarily, there is no possibility that the four sages could be so angry with the doorkeepers, nor could the Supreme Lord neglect His two doorkeepers, nor can one come back from Vaikuṇṭha after once taking birth there. All these incidents, therefore, were designed by the Lord Himself for the sake of His pastimes in the material world. Thus He plainly says that it was done with His approval; otherwise, it would have been impossible for inhabitants of Vaikuṇṭha to come back to this material world simply because of a brahminical curse. The Lord especially blesses the so-called culprits: “All glories unto you.” A devotee, once accepted by the Lord, can never fall down. That is the conclusion of this incident.