Text 41: Diti said: It is very good that my sons will be magnanimously killed by the arms of the Personality of Godhead with His Sudarśana weapon. O my husband, may they never be killed by the wrath of the brāhmaṇa devotees.
Text 42: A person who is condemned by a brāhmaṇa or is always fearful to other living entities is not favored either by those who are already in hell or by those in the species in which he is born.
Texts 43-44: The learned Kaśyapa said: Because of your lamentation, penitence and proper deliberation, and also because of your unflinching faith in the Supreme Personality of Godhead and your adoration for Lord Śiva and me, one of the sons [Prahlāda] of your son [Hiraṇyakaśipu] will be an approved devotee of the Lord, and his fame will be broadcast equally with that of the Personality of Godhead.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Whose generous arm (is adorned) with the Sudarshana chakra. For me. Being anxious in mind due to what was said about the angered (brahmanas), she prays "May it not be from the brahmanas." (41) Even the hell-dwellers, and wherever that person goes, those residing there do not show compassion or kindness. (42) Due to the offense committed, there is grief; from that grief, there is remorse; from that remorse, there is reflection on what is proper and improper; towards Lord Hari and Lord Shiva - for these reasons. (43) Among the sons of Hiranyakashipu's son, one will be considered a saint. He describes that very one with the five (verses) beginning with "They will sing". Equal to or similar. (44)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
As it is said: "There is no salvation for those who anger Brahmins." Or, from the grace of Brahmins. As stated in the Parāśara Purāṇa: "Pitāmaha is a vaiśya, Hari is the supreme kṣatriya. The Brahmin is Lord Rudra, the highest of all." And in the Prapada Sāman: "You are a Brahmin among gods, I am a Brahmin among humans. Indeed a Brahmin serves a Brahmin." This is the truth - Śiva is indeed a Brahmin. "Serves" means worships. The śruti also prohibits Brahmins from worshipping other deities. Because one worships only that which is superior to oneself, not inferior. In the absence of a superior, one may worship an equal. Since other deities are of lower caste compared to Śiva, he alone has greatness. That is why the words Maheśvara and Mahādeva are used for him. In the Harivaṃśa also, in the 127th chapter of the Viṣṇu Parva in the Pārijāta episode, in Rudra's praise Kaśyapa says: "I take refuge in the eldest twice-born, the eternal eater of offerings, the sustainer of dharma in all worlds." Nīlakaṇṭha explains "eldest twice-born" as meaning Brahmin. This meaning is elaborated. Moreover, for this very reason, in mantra śāstra also, in the absence of faith in a human guru or in the absence of a suitable guru, initiation should be taken from Mahādeva. Because he alone, among all gods, is a householder Brahmin. And initiation, according to the Agastya Saṃhitā, should be taken only from a householder Brahmin: "One should carefully choose as guru a knowledgeable Brahmin free from jealousy, a householder and truthful." There is no other god like Rudra who fits this description, so the Tantrasārārṇava states: "In the absence of a guru, O Viśvendra, mantra initiation is prescribed on the 13th day of the dark fortnight in the presence of Dakṣiṇāmūrti." We will elaborate on this in the 11th chapter, so we stop here. Moreover, worship of Viṣṇu is not different from worship of Śiva. As the śruti says "He who is Rudra is Nārāyaṇa", they are non-different. This should be understood by the wise. Furthermore, worship of Viṣṇu is also prescribed for Brahmins by śruti itself: "The Brahmin who knows thus has the gods under his control" as stated in the Uttara Nārāyaṇa Sūkta. Enough of this digression.
"May my sons see that most beautiful arm" - my sons will indeed be fortunate. Although death is inevitable, by dying at His hands they will be freed from all sins. So I hope and desire for myself and them to be liberated. Even though I have not seen the Lord's form in this lifetime, as the mother of such sons who will see Him, I consider myself to have seen the Lord through my connection to my sons. "Do not wish for death from an angry Brahmin" - thinking my sons will die at the hands of a Brahmin, I was anxious and distressed. But now hearing they will die at the hands of the Lord, I have become calm. This is the meaning. (41)
There is no happiness anywhere for the killer of a Brahmin, as stated in "na" etc. Those in hell, and this one struck by Brahma's rod and causing fear to beings. They do not show mercy, meaning they do not allow his approach or conversation etc. near them. (42-43)
To remove confusion whether this refers to the Lord or His devotee, it says "sadṛśaṃ vā" (or similar). (44)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Sunābha means the Sudarśana disc which has a beautiful navel-like center. "Udāra" means one who grants liberation etc. and whose arm is great. I desire this. (41)
The reason is given in "na brahma" etc. The sixth case endings have the sense of the second case. The "ca" connects with "tatra sthāḥ". They do not show mercy, meaning they do not approve of his approaching them etc. (42)
"Kṛte" etc. is one and a half verses. "To me" means to the husband as guru, as it is said "The husband alone is declared to be the supreme deity for women." The exclusive particle "eva" with "son" suggests the closeness of that relationship, not grandson etc. (43-44)
Śrīmad Vīrarāghava Vyākhyā
Having said this, Diti speaks again in two verses. I approve of my sons being killed by the Lord whose beautiful arm holds the Sudarśana disc. But O Lord, I do not approve of death from an angry Brahmin, as it is said "If great ones become angry". Fearing death from an angered Brahmin, she prays "May it not be from an angry one." (41)
If one objects that death could come from anywhere, so what is special about this, he replies with "na" etc. Even those in hell do not show mercy to one struck by a Brahmin's curse and who causes fear to beings. The inhabitants of hell wish that no one should suffer, but even they do not show mercy to these two. So they are the greatest sinners, burnt by a Brahmin's rod and causing fear to beings. Moreover, even those in whatever birth such a one cursed by a Brahmin and causing fear to beings takes do not show mercy. This is the meaning. (42)
Having heard this, the sage says in seven verses starting with "kṛte": Due to remorse arising from grief over the offense committed, and due to great respect for the Supreme Lord and for Śiva... (43)
The plural "sons" is used in the ārṣa style though referring to two sons. Among the two sons, one son of Hiraṇyakaśipu will be considered a saint - Prahlāda. He describes him in five verses. "Will sing" etc. "Whose" refers to your grandson, whose fame they will sing equal to or similar to the Lord's fame. The relative pronoun "ya" is to be connected later with "sa vā". Moreover, good people will purify their minds by cultivating qualities like being free from enmity etc. in order to follow the character of your grandson. An example is given - like base gold is purified by chemical processes. (44-45)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Thus Diti spoke. What did she say? To this he answers: "Vadham" (death). Possessed of the discus Sunābha, having a great and noble arm, he is thus called "udāro mahati khyāta" according to Yādava. By him I desire for myself, but there is an object, so he says. "Mā kruddhād" (Not from an angry one) (41)
What fault is there in one killed by Brahmā's curse? To this he answers: "brahma". Who else is like this? To this he answers: "na bhūte". The beings cooking in the Nāraka hell, or he who causes fear to beings due to Brahmā's curse, or the word "ca" in the sense of "or" (42)
He desires union in the death of the two sons from the Sunābha weapon, and that which is desired is for a devotee, not for a non-devotee, an unworthy demon. It is said:
"Death by Viṣṇu's hand is for a devotee, not for anyone else. Yet for deluding the demons, it is not discriminated sometimes."
With this intention, Kaśyapa, hinting that their union may happen in another way, speaks the reply. "Kṛtaśoke". By remorse born from sorrow due to sinful deeds, later by repentance, among the sons of your son Hiraṇyakaśipu, one son respected by the good will be born. He will be the cause of your son's good destination, is the remaining meaning. It is said:
"And Hiraṇyakaśipu, by blaspheming the Lord, darkness..."
etc. Good destination of the father etc. is not just from having a son, but from qualities like absence of enmity etc., with this idea he states that quality. "Gāyantī". It is said to be equal due to being inseparable from the Lord's fame. (43-44)
Śrīmajjīvagosvāmikṛtaḥ Kramasandarbhaḥ
They do not favor or approve approaching etc. (42)
"Kṛte" etc. is one and a half verses (43)
"Gāsyanti" etc. is three and a half verses (45)
Śrīmadviśvanāthacakravartikṛtā Sārārthadarśinī
"By Sunābha" means the discus, "udāro bāhur yasya" means he whose arm is very beautiful. Raising that extremely beautiful arm, "My two sons will see" - thus my two sons will indeed be fortunate. Although death is inevitable, by death from his hand there will be deliverance from all sins for them both. I desire, I wish for myself also to be delivered. As the mother of such sons, though I have not seen the Lord's form in this birth, I will consider myself as one who has seen the Lord through connection with my sons. "Mā kruddhād viprād vadhaṃ āśāse" - when great souls are angered, by your words "they will die from Brahmā's curse", with an anxious mind I speak as if distressed. Now having heard of death by the Lord's hand, I have become steady-minded - this is the meaning. (41)
Since "na brahma" etc., the sixth case is used in the sense of the second case. Even the hell-beings do not favor. In whatever species he is born, those there do not favor. (42)
By the offense that was committed, by the sorrow from that, by the remorse from that, by immediate consideration, by discrimination of right and wrong - by these five causes, among the sons of your son Hiraṇyakaśipu, one will be approved by the good. (43)
The good alone will sing, together or similarly. (44)
Śrīmacchukdevakṛtaḥ Siddhāntapradīpaḥ
Sunābha is Sudarśana, by that being thrown at enemies, udāra means skilled in throwing, whose arm is such. (41-44)
By the improper action done, the sorrow from that, by the remorse from that, by immediate consideration, by discrimination of right and wrong - of the son Hiraṇyakaśipu. (43-44)
Śrīmadvallabhācāryaviracitā Subodhini vyākhyā
The wife, when angered hearing something undesirable, that devotee of Viṣṇu hearing of her sons' connection to the Lord became satisfied, and thus approved, saying "Death by the Lord". By that, previously "when great souls are angered" was said. May that great person's anger not result in a curse. If death is done by the Lord also due to that curse, it will not be proper. With that idea, she prays that the Lord alone do it, without the instigation of brahmins. "Directly" means by his own hand, not by time etc. "By Sunābha's noble arm" means in death also, only by Sudarśana, only by hand. Since the hand alone gives liberation and all human goals. "I desire" - this desired meaning is difficult to obtain; the undesired death from an angry brahmin. Thus the ability to give the boon is indicated, by saying "O Lord". (41)
To say that death from a brahmin is extremely reproachable, he states its obstructing the next world: "na brahmadaṇḍa". By the brahmin's rod means by the brahmin's curse in the form of fire. For a rod is in the form of hard wood, fire residing in that would burn completely. The reason for that - "Of one who causes fear to beings". One burnt by the brahmin's rod alone gives fear to beings. For one who knows suffering himself does not give suffering to others. But in a brahmin's curse, due to destruction of knowledge etc. he is able to act thus. Or it is a separate reason. By "ca", one who hates the Lord. Even hell-beings do not favor his relatives or them. The sixth case is used in the sense of the second case. By "ca", others also. Or "ca" is used for emphasis, meaning even hell-beings do not touch him. "Asau" means one burnt by the brahmin's rod etc. whatever species he has gone to. Hell-beings are of two types - differences of place and differences of species. There in species difference, bodily connection is greater, so there could sometimes be favor. To negate that he says "whatever species he has gone to". (42)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
They do not favor or approve approaching etc. (42)
"Kṛte" etc. is one and a half verses (43)
"Gāsyanti" etc. is three and a half verses (45)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
"By Sunābha" means the discus, "udāro bāhur yasya" means he whose arm is very beautiful. Raising that extremely beautiful arm, "My two sons will see" - thus my two sons will indeed be fortunate. Although death is inevitable, by death from his hand there will be deliverance from all sins for them both. I desire, I wish for myself also to be delivered. As the mother of such sons, though I have not seen the Lord's form in this birth, I will consider myself as one who has seen the Lord through connection with my sons. "Mā kruddhād viprād vadhaṃ āśāse" - when great souls are angered, by your words "they will die from Brahmā's curse", with an anxious mind I speak as if distressed. Now having heard of death by the Lord's hand, I have become steady-minded - this is the meaning. (41)
Since "na brahma" etc., the sixth case is used in the sense of the second case. Even the hell-beings do not favor. In whatever species he is born, those there do not favor. (42)
By the offense that was committed, by the sorrow from that, by the remorse from that, by immediate consideration, by discrimination of right and wrong - by these five causes, among the sons of your son Hiraṇyakaśipu, one will be approved by the good. (43)
The good alone will sing, together or similarly. (44)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Sunābha is Sudarśana, by that being thrown at enemies, udāra means skilled in throwing, whose arm is such. (41-44)
By the improper action done, the sorrow from that, by the remorse from that, by immediate consideration, by discrimination of right and wrong - of the son Hiraṇyakaśipu. (43-44)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
The wife, when angered hearing something undesirable, that devotee of Viṣṇu hearing of her sons' connection to the Lord became satisfied, and thus approved, saying "Death by the Lord". By that, previously "when great souls are angered" was said. May that great person's anger not result in a curse. If death is done by the Lord also due to that curse, it will not be proper. With that idea, she prays that the Lord alone do it, without the instigation of brahmins. "Directly" means by his own hand, not by time etc. "By Sunābha's noble arm" means in death also, only by Sudarśana, only by hand. Since the hand alone gives liberation and all human goals. "I desire" - this desired meaning is difficult to obtain; the undesired death from an angry brahmin. Thus the ability to give the boon is indicated, by saying "O Lord". (41)
To say that death from a brahmin is extremely reproachable, he states its obstructing the next world: "na brahmadaṇḍa". By the brahmin's rod means by the brahmin's curse in the form of fire. For a rod is in the form of hard wood, fire residing in that would burn completely. The reason for that - "Of one who causes fear to beings". One burnt by the brahmin's rod alone gives fear to beings. For one who knows suffering himself does not give suffering to others. But in a brahmin's curse, due to destruction of knowledge etc. he is able to act thus. Or it is a separate reason. By "ca", one who hates the Lord. Even hell-beings do not favor his relatives or them. The sixth case is used in the sense of the second case. By "ca", others also. Or "ca" is used for emphasis, meaning even hell-beings do not touch him. "Asau" means one burnt by the brahmin's rod etc. whatever species he has gone to. Hell-beings are of two types - differences of place and differences of species. There in species difference, bodily connection is greater, so there could sometimes be favor. To negate that he says "whatever species he has gone to". (42)
Kaśyapa, knowing her to be a devotee of the Lord and seeing the fulfillment of his own seed, offers her a boon. With the seven verses beginning with "kṛtaśokānutāpena" - the boon is that her grandson will be a Vaiṣṇava.
kāraṇe ṣaḍguṇāḥ kṣetre kārye bījasva bhāvataḥ |
aṣṭādaśaguṇā jātāste kīryyante kramādime ||1||
In the cause there are six qualities, in the field due to the nature of the seed. Eighteen qualities are born, they are described in this order.
First, he mentions her six qualities - The action that was done, the sorrow over it, thinking "I have destroyed my own goals", just as there is sorrow over the loss of a son. Even after experiencing enjoyment, even after conceiving, there is sorrow. Remorse is regretting afterwards "Why did I do this?" The two are treated as one due to the similarity in causing suffering for the doer. He mentions another quality - "sadyaḥ pratyavamarśanāt". Pratyavamarśana means asking forgiveness for one's offense (1). Here, coming with humility and praying is the pratyavamarśa. Great respect for the Lord, "May the Lord himself kill them", showing even greater respect for the Lord than for her sons. In the world, one who kills a son is extremely hated, but if he is extremely respected, then this is a great quality. He mentions two qualities - "bhave mayyapi cādarāt". Previously, "not in my womb" etc. indicated respect for Śiva. Respect for me is shown by the address "prabho", or due to my superiority as a brahmin. (43)
With these six qualities, out of the four sons of the eldest one, the third will be respected by the saintly. This also indicates the growth of the lineage. Respected by the saintly means considered authoritative by them, otherwise he should be called a saint or best of saints. But respected means known through respect. This establishes that he will be an authority in the path of devotion to the Lord. His being worthy of being sung about is stated - "gāsyanti". What is suitable for the knower, what never becomes the object of contradictory knowledge, in terms of result and means. Therefore when the Lord's glories are sung, Prahlāda's glories are sung as their basis. Due to the equality of the container and contained, there is similarity. The devotees being the basis was previously explained. "Pure" is the qualification. "Equal" is said to exclude being the basis in parts. "Of the Lord's glories" is either the instrument or for purity and equality. Usually the glory of demons is uneven, so stating the equality is not a fault due to being a different view. As in "King Nala of virtuous fame". Therefore people will sing. (44)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
On "kṛte" etc. - "Eighteen qualities" means because of the triplicity of the six, there are eighteen, that is the meaning. (43)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Thus addressed, Diti said - "vadham" etc. I desire and approve the killing of my two sons directly by the Lord. With the intention of it being the cause of liberation, he says - "sunābha" etc. Sunābha means the Sudarśana discus, "with generous arm granting liberation" is the meaning. Because it is said "when great souls are angered", may death not come from an angry brahmin. Suggesting that you have the ability to accomplish this, she addresses him - "vibho". (41)
What is the fault in death from a brahmin? He says - "na" etc. The brahmin's curse, burned by that, dead, gives fear to beings, to living creatures, it is fearsome to beings, and even the residents of hell do not show mercy. The residents of hell, themselves experiencing suffering, wishing "May this not happen to anyone", even though they show mercy, do not show it to these two. And in whatever species this one burned by the brahmin's curse and fearsome to people goes, even those there do not show mercy. The meaning is that these two are greater sinners than even all the great sinners. (42)
Thus addressed by Diti with pure sentiment, Kaśyapa said "kṛtaśoka" etc. with seven verses. The evil deed that was done, the sorrow from that, "I myself have created the means of my own suffering", and the remorse from that, "Why did I do this?", the regret afterwards, from that, due to immediate reflection through consideration of right and wrong, asking forgiveness for the offense, and due to great respect for the Lord shown by saying "May the Lord himself kill them", and due to respect for Śiva shown by saying "Not in my womb" etc., and due to respect for me shown by coming into my presence and praying, addressing me as "prabho", these are the reasons. (43)
Among the four sons of your son Hiraṇyakaśipu, only one, Prahlāda, will be respected by the saintly as an authority, that is the connection. He shows his greatness - "gāsyanti" etc. with five and a half verses. People will sing the glories of your grandson equally with the Lord's glories, that is the connection. He gives the reason for that - "śuddham", meaning pure because it indicates the Lord's greatness. The relative pronouns have their antecedents in the demonstrative pronouns in the following. (44)
Hindī Anuvāda
Diti said - Lord! This is what I also want, that if my sons are to be killed, may it be by the hands of the Lord himself who holds the discus. May it not be by the curses etc. of angry brahmins. (41) The being who is burned by brahmins' curses or who causes fear to creatures, in whatever species he goes, even hell-dwellers do not show mercy to him. (42) Kaśyapa said - O goddess! You have expressed sorrow and remorse for your actions, you have quickly considered right and wrong, and you seem to have great respect for Lord Viṣṇu, Śiva and myself. Therefore, one of the four sons of your one son will be such that even saintly persons will respect him, and devotees will sing his pure glories along with the Lord's qualities. (43-44)
SB 3.14.41-44
