Text 37: The learned Kaśyapa said: Because of your mind’s being polluted, because of defilement of the particular time, because of your negligence of my directions, and because of your being apathetic to the demigods, everything was inauspicious.
Text 38: O haughty one, you will have two contemptuous sons born of your condemned womb. Unlucky woman, they will cause constant lamentation to all the three worlds!
Text 39: They will kill poor, faultless living entities, torture women and enrage the great souls.
Text 40: At that time the Lord of the universe, the Supreme Personality of Godhead, who is the well-wisher of all living entities, will descend and kill them, just as Indra smashes the mountains with his thunderbolts.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
sīte (O Sita) Due to the impurity of your own mind's lack of restraint, due to the inauspicious time of twilight, and due to transgressing my command and instruction, and due to offending the gods who are Rudra's attendants. (37) The meaning is that due to these four reasons, they will be two abominable sons born from your womb. O caṇḍi (angry one)! (37)
Of those righteous ones being slain. (39) śataparvadhṛk (wielder of the hundred-jointed) refers to Indra, the wielder of the thunderbolt. (40)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
"prayataḥ" means "careful" and "pure" according to the Nāmamālā. mauḥūrtikāt means arising from the inauspicious twilight period. avahelanam means disrespect. This is according to the reading "cāvahelanā-". (37) He expresses the idea that due to engaging in forbidden sexual acts, good fortune has been taken away from herself and her sons, saying: O abhadre (inauspicious one)! The two abhadrau (inauspicious ones) who are jāṭharau (born from the womb) are adhama (lowly). He explains their baseness with "lokān" etc. He calls her caṇḍī because she angers the gods. Or alternatively, abhadrau means those two who lack auspiciousness from Vāsudeva who is denoted by the letter 'a'. Or abhadre may mean that good fortune will come to you also through your sons from that very source. (38) Of the innocent ones being oppressed, of the chaste women being forcibly abducted, whose minds are fixed on the great Lord, among the brahmins etc., as it will be said later "wherever there are brahmins and cows". (39) śataparva means the thunderbolt. (40)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
aprayatyādi is a pair. Due to the impurity of mind, they will be cruel-minded. Due to twilight lasting two ghaṭikās, there will be two. By transgressing the command, they will be breakers of religious boundaries. By offending the gods, they will be haters of Hari. Due to these four reasons - impurity etc. - the baseness of the sons should be explained in four ways respectively. (37-38) prāṇinām is a pair. (39) At that time, in a moment of great anger. (40)
Śrīmad Vīrarāghava Vyākhyā
He states what was said before with four verses beginning with aprayatyādi. Those two, due to the impurity of their own mind's lack of restraint, due to the fault related to the inauspicious twilight period, and also due to transgressing my injunction and command, and due to offending the gods like Rudra etc. (37) O inauspicious one! They will be two inauspicious ones causing misfortune to the world, and therefore lowly sons born from your womb. He elaborates on the inauspiciousness of the two sons: "lokān" etc. The two cruel angry ones will repeatedly make the three worlds along with their protectors cry out, meaning they will cause them to weep. (38) When the great souls become angry at the suffering creatures and chaste women being oppressed, who are pitiful and have committed no offense. (39) Then the angry Lord of the universe, who delights the world, having incarnated as Varāha and Narasiṃha, will slay them. An example is given: Just as Indra, wielder of the thunderbolt weapon, [slays] mountains. (40)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Due to the lack of restraint of one's own mind, meaning lack of effort for pacification, due to the fault of lust, by transgressing my command meaning violating my order, by offending meaning disrespecting. (37) jāṭharādhamau means lowly sons. He justifies their baseness with "lokān" etc. (38) When the great persons become angry at the innocent creatures being killed and chaste women being oppressed. (39) śataparvadhṛk means Indra. (40)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
aprayatyādi is a pair. muhūrttaḥ means in the form of twilight, due to the fault arising from that. (37-38) prāṇinām is a pair. The connection is: When they will make the worlds cry out, then in relation to the creatures being killed and women being oppressed, when the great souls become angry. (39-41)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Those two of yours, due to the impurity of their own mind's lack of restraint, will be cruel-minded. The muhūrta in the form of twilight is terrible, due to the fault arising from that they will be terrible. Because twilight lasts two ghaṭikās, there will be two. By transgressing my instruction, meaning command, they will be breakers of religious boundaries. By offending the gods, meaning Śrī Rudra etc., they will be haters of the Lord. O inauspicious one! - meaning your own inauspiciousness will enter into your two sons. (37) jāṭharau means born from your womb, adhamau means lowly sons. Thus due to the faults both individually and collectively, "lokān" etc. O caṇḍī! This is the fruit of the fierceness you showed even to my righteous words - experience it! It is expressed that you are indeed a mine of lust and anger, and Kaśyapa's anger towards her is also evident. (38) If one asks how long they will live, he answers with ṛṇv etc. prāṇinām etc. means among creatures. śataparvadhṛk means Indra, wielder of the thunderbolt. (39-40)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Those two, due to aprayatya meaning the opposite of prayatya which is the state of being attentive to the proper time for actions, from mauhūrtika meaning the act done at twilight, due to the fault of lustful violent action, by aticāra meaning disobedience of my instruction and command, and by offending the gods like Rudra etc., will be lowly sons born from your womb. O caṇḍi! O violent one! (37-40)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
First, he states the result of the faults with "aprāyatyādi" etc. in four verses - He restates the four faults as causes, to show that even with grace, opposite results are inevitable. He states the first: "aprāyatyāt" etc. Due to the impurity of your body, i.e. due to menstruation. The momentary fault is in the form of twilight; one born then becomes corrupted and does not live. "Uta" means "also". One fault, like birth pollution, does not remove other faults, but accumulates them. He states the third fault: "mannideśāticāreṇa" (by transgressing my command). Here also "uta", because it is the threshold. The fourth fault is "devānāṃ caiva helanāt" (and by disrespecting the gods). "Devas" means the elements, or the domestic fires; "helana" means disrespect. (37)
Thus with these four faults, you will have two sons, he says, due to two faults transferring to each. Of those, the first two are in Hiraṇyākṣa, due to his quick death and lack of austerities. The address "abhadre" (O inauspicious one) indicates that though the son has both aspects, they are corrupted only by the mother's faults, hence they are inauspicious. If one objects that according to the scripture "the mother is the bag, the son belongs to the father", so how can they be faulty when the seed is not corrupted, he answers - "jāṭharādhamau". They are base due to the fault arising in the womb. Just as even superior seed becomes śūdra when entering a śūdra woman, that is the meaning. He states their fault: "lokān" etc. They will repeatedly make the worlds along with their guardians cry. Being born in Rudra's time, they will make others cry. "Caṇḍi" means one with an angry nature. This fault is also yours alone. (38)
Having stated one fault of theirs, he states three other faults with "prāṇinām" etc. Though beings are faulty, killing the weak is improper; of those, killing the innocent is one fault, oppressing women is another. "Nigṛhya" means forcibly abandoning chastity. Angering great souls is another, as it obstructs their service to the Lord. (39)
When these four faults occur, according to the saying "Death is prescribed for harming devotees", the Supreme Lord will kill them, he says with "tad" etc. The reason for killing is "viśveśvara" (Lord of the universe). Indeed, there cannot be two lords of the world. Moreover, he is angry due to the devotees being harmed. By saying "bhagavān", he indicates that to prevent offenses to Vaikuṇṭha also, he will make them abandon such a womb. "Lokabhāvana" (protector of the worlds) indicates the killing is also to protect proper conduct. Though it is improper for the master to directly kill his servants, he will descend and kill them in the forms of Varāha and Nṛsiṃha. "Asau" indicates he is present here itself, suggesting the killing is inevitable. "Śataparvadṛk" etc. means: Just as Indra with the thunderbolt cuts off the wings of mountains falling heavily to relieve the suffering of beings, similarly the Lord's killing is necessary. (40)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
"dehalītvāt" - Since the place of completion of the first half is the threshold, the word "uta" is connected in the second half also. (37)
In "tad" etc. - "vaikuṇṭhāpacāra" means for removing the offense that occurred in Vaikuṇṭha. (40)
Śrī Giridhara-kṛtā Bāla Prabodhinī
He states the same as said before with four verses starting "aprāyatyāt". Due to the impurity of your mind, due to the fault connected with the twilight period, and also due to transgressing my command by disobeying my order, and due to excessive disrespect to the gods like Mahādeva etc., O inauspicious one, two base sons will be born from your womb - this is to be connected to both. He states their baseness with "abhadrau", meaning they will cause misfortune to the world. He clarifies that with "lokān" etc. Indicating it is due to your fault alone, not my fault, that they are thus, he addresses "caṇḍi", meaning O angry one. Those two will repeatedly make the three worlds along with their guardian deities cry, meaning they will make them weep. (37-38)
When weak, innocent beings are being killed by them, and when chaste women are being oppressed and made to deviate from their vows of devotion to their husbands by breaking proper conduct, and when great devotee souls are angered, then that omniscient Lord, becoming angry, will descend and appear in the forms of Varāha and Nṛsiṃha and kill them - this is to be connected to both. He states the reason for killing in anger: "lokabhāvana", meaning because he is the protector of the worlds. He states the ability to kill and protect with "viśveśvara". He gives an example for that: "yathā" etc. Meaning: Just as thunderbolt-wielding Indra destroyed the mountains falling here and there heavily by cutting off their wings to destroy the worlds, similarly. (39-40)
Hindī Anuvāda
Kaśyapa said - Your mind was polluted with lust, the time was also not right, you did not heed my words, and you also disrespected the gods. (37) O inauspicious and wrathful one! Two very inauspicious and base sons will be born from your womb. They will repeatedly make all the world guardians cry with their atrocities. (38) When many innocent and weak beings start getting killed by their hands, when women start getting oppressed, and when great souls start getting disturbed, at that time the Lord of all worlds will become angry, take incarnation, and just as Indra subdues mountains, he will kill them in the same way. (39-40)
SB 3.14.37-40
