(1) Brahmâ said: 'Congratulating the four sages of yogîc conscience for their words of praise, did the Almighty One from the abode of Vaikunthha speak. (2) The Supreme Lord said: 'These two attendants of Mine named Jaya and Vijaya certainly, because of ignoring Me, committed a great offense against You. (3) The punishment that you, devoted ones, gave them, I certainly approve of, o great sages, as they turned against you in offense. (4) Just now I seek therefore your forgiveness because that offense to you brahmins, who are the highest of God, is mine; I consider Myself the one who did it as they, by which you have been disrespected, are My own attendants. (5) In general when a servant does something wrong, one blames the one in whose name the offense has been committed; it harms the reputation of that person as much as leprosy does the skin. (6) The nectar of the uncontaminated glories that enter one's hearing, purifies the entire universe instantly including the lowest of the low; I am that person of the freedom from anxiety, of Vaikunthha, and for you having attained to the glory of that superior place of pilgrimage, I would even cut off my arm if it would be acting inimically towards you. (7) Of those whose sins are all wiped out immediately by serving in the dust of My sacred lotusfeet, I have acquired such a disposition that even though I have no attachment to the goddess of fortune she, for whom others observe sacred vows to obtain the slightest favor, never leaves Me. (8) At the other hand, I do not relish the oblations in the fire by the sacrificer who offers the ghee that is abundantly mixed with the food into that mouth of Mine, as much as I do enjoy the bits of food that satisfy the mouths of the acting brahmins who dedicated the results of their actions to Me. (9) If I of them can bear, unbroken and unobstructed of My internal potency, the pure opulence of the dust of their feet on My head, then who of the learned ones wouldn't carry the Ganges-water that washed the feet and at once, along with Lord S'iva, sanctifies the three worlds? (10) Those persons who consider the best of the twice-born, the cows and the defenseless creatures that make up My body, as different from Me, because their faculty of judgment is impaired by sin, will, themselves being angry like a snake, be torn apart by the angry, vulturelike messengers of the master of punishment [Yamarâja]. (11) But those who with gladdened hearts and the nectar of their smiling lotuslike faces intelligently respect the brahmins of severe words, with loving words like a son would do pacifying in praise, are in Me as I am controlled by those brahmins. (12) Therefore let it be so that the exile of these two servants, who, not knowing of the intention of their master, where in offense towards you and who have to face the immediate consequence, may not be too long, so that they soon will retain the favor of being near to Me.'
(13) Lord Brahmâ said: 'Even though they now had heard His loving divine speech that was as one hymn of wisdom in a row, were their souls, being bitten by the snake of anger, not satiated. (14) With their ears wide open hearing the excellence of the properly composed of momentous import, could they, pondering deeply over its gravity, not fathom the Lord His intention. (15) The great glory that The Supreme One had revealed through His internal potency made the four brahmins, in extreme delight and with folded hands, speak with their hairs standing on end. (16) The sages said: 'O Supreme Lord, we didn't know what You, o God wished us to do and still You spoke in our favor; thus, what as the Supreme Ruler are You telling us? (17) You are the supreme director of the spiritual world and of the highest position with the brahmins that teach the others; o Master, as such You are the Supreme Lord and soul of the worshipable Deity for the godly and the learned ones. (18) From You there is the protection of the eternal occupation by all Your manifestations and the supreme of the human principles; in our opinion You are the unchanging objective. (19) Because by Your mercy the transcendentalists easily overcome birth and death ceasing all material desires, it can never be so that You as such can be favored by others. (20) The grace of fortune [the goddess Lakshmî], the good of which others occasionally accept the dust of the feet on their heads, waits upon You, anxious to secure a place like that of the king of the bumblebees with the aroma of the wreath of fresh tulsîleaves that is offered by the devotees. (21) You, as the Highest of the pure of her devotional service, are never attached to the serving; then how can You as the attachment of the devotees be purified by the holy dust on the path or obtain the reservoir of all the good by the mark of S'rîvatsa [a few white hairs on His chest]? (22) Of You, the personification of religion, the Supreme Lord, are the feet manifest in all three yugas [see Ch 11] in this universe of the animate and inanimate. The twice-born and the godly however, protected by those feet, saw passion and ignorance destroyed by them; please, bannish by Your transcendental form, bestow upon us all Your blessings of pure goodness. (23) If You as the protector of the twice-born, the highest class, factually do not think them worthy as the best for being respected and being addressed by mild words, then for sure will the auspicious path, of which the people in general would accept the authority of wisdom, o God, be lost. (24) And that is not wanted by You, who, as the reservoir of goodness wishing to do good for the people in general, by Your own potencies destroyed the opposition; from this o Lord, as the one of the threefold of nature and maintainer of the universe, remains Your potency undiminished and is that submissive attitude but Your pleasure. (25) Whatever punishment, o Lord, You think these two, that are of a better existence, deserve, we will wholeheartedly accept; do whatever You think to be a proper sanction; we understand that we have cursed the sinless.'
(26) The Supreme Lord said: 'The two of these will elsewhere soon obtain birth from a godless womb. Intensified by anger and concentrated of mind they will remain firmly united with Me and again retain My presence returning quickly; know that that curse of yours was ordained by Me alone, o learned ones.'
(27) Brâhma said: 'Now the sages had seen the pleasure to the eye of the self-illuminating realm of Vaikunthha, the abode of the Lord of Fearlessness. (28) After circumambulating and offering the Supreme Lord their respects they returned in extreme delight about having learned about the all-peaceful glory of the Vaishnava's [the attendants of Lord Vishnu]. (29) The Supreme Lord then said to his two servants: 'Go from this place, let there be no fear, but live in togetherness; yet able to nullify a brahmins curse, I do not wish to do so and even approve of it. (30) This departure was formerly foreseen by Lakshmî, who was furious before when you prevented her from entering the gate while I was resting. (31) By practicing mystic yoga in anger you will be liberated from the consequence of disrespecting the brahmins and very rapidly return near to Me in due course of time.'
(32) Thus having addressed the two doorkeepers, did the Supreme Lord, who is always found in the high of culture adorned with all wealth of the goddess Lakshmî, return back to His abode. (33) But the two who were unable to avoid the best of wisdom, fell from Vaikunthha and lost, because of the curse of the brahmins, their beauty and luster becoming morose. (34) Then, as they were falling, rose from the abode of the Lord of Fearlessness, from the palaces from all the devoted a great uproar of disappointment. (35) These two men, this way for sure addressed by the important associates of the Lord, entered the womb of Diti through the very powerful semen of Kas'yapa. (36) It is the prowess of them, these two godforsaken siblings, of which all you godly ones are agitated now; for sure this is the will of the Supreme Lord. He desired this to happen. (37) Being the cause of the maintenance, creation and destruction of the universe, the most ancient one cannot be easily understood by even the masters of yoga; His bewildering union though will do good as He is our Supreme Lordship and master over the modes; of what purpose would our further deliberation on this thus be?'