Text 49: Your grandson will be able to see, inside and outside, the Supreme Personality of Godhead, whose wife is the beautiful goddess of fortune. The Lord can assume the form desired by the devotee, and His face is always beautifully decorated with earrings.
Text 50: The sage Maitreya said: Hearing that her grandson would be a great devotee and that her sons would be killed by Kṛṣṇa, Diti was highly pleased in mind.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He describes the unlimited vision. With "antaḥ" etc. By which forms are repeatedly taken according to the desires of his own devotees. Śrī herself is the beautiful woman, her ornament. The seer will see. (49) Great-minded, with enthusiastic heart, thinking that by fighting with Hari, in the death of the sons there will be fame and a good destination. (50)
Thus ends the 14th chapter of the 3rd skandha in the Bhāvārthadīpikā.
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Internally in the mind through meditation. Externally with the eyes directly. The grandson is Prahlāda. (49) He rejoiced greatly thinking "Ah, even my evil actions will give the rare fruit that is the crest jewel of good deeds" - "Oh my good fortune. My two sons will obtain good fame and destination. And my grandson will become a devotee of Hari." With enthusiastic mind. As stated in the Viṣṇudharma: "The family is purified, the mother fulfilled, the earth blessed and fortunate, the ancestors have gone to heaven - those in whose family there is the name of a Vaiṣṇava." And also: "Those who are killed by Viṣṇu wielding the discus, the Lord of the three worlds, Janārdana - those kings have gone to Viṣṇu's abode. Even the anger of the God is equal to a boon." (50)
Thus ends the 14th chapter of the 3rd skandha in the Bhāvārthadīpikāprakāśa.
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The unlimited vision means the state of perceiving Him alone everywhere. Since Prahlāda would be born long after Kaśyapa's statement, the change of tense in "will see" is explained. (49) He rejoiced thinking "Alas, even my evil action will give the rare fruit that is the crest jewel of good deeds" - he was delighted. The mention of Kṛṣṇa in connection with the killing of the sons by Varāha and Nṛsiṃha indicates that Kṛṣṇa is a partial incarnation. This should be understood elsewhere also. (50)
Thus ends the 14th chapter of the 3rd skandha in Śrīrādhāramaṇadāsa Gosvāmī's Dīpakaṭippaṇī commentary on the Śrīmad Bhāgavata Mahāpurāṇa.
Śrīmad Vīrarāghava Vyākhyā
Moreover, your grandson will see internally and externally in his heart-lotus the ornament of the beautiful Śrī, who is Lakṣmī herself, the ornament meaning the decoration that is superior even to ornaments for women, as stated "For women, a husband is an ornament superior even to ornaments", in this way the husband of Śrī who is the ornament. How is this ornament of the beautiful Śrī? His face is adorned by the shining earrings. Although the earrings are ear ornaments, due to their reflection on the cheeks etc., the face also gains extra beauty. His own people means His devotees, He who has taken a divine transcendental body according to their desires, with lotus eyes, pure, free from material qualities. (49) He concludes the questions and answers of Diti and Kaśyapa. With "śrutvā" etc. Diti, hearing that a devotee grandson would be born, rejoiced greatly. Knowing that her sons would be killed by Kṛṣṇa, the Lord, she was great-minded, thinking that in the death of her sons by fighting with Hari there would be fame and a good destination, she was of festive mind. (50)
Thus ends the 14th chapter of the 3rd skandha in Śrīmadvīrarāghavācārya's Bhāgavatacandracandrikā commentary on the Śrīmad Bhāgavata Mahāpurāṇa.
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
By "He will not shine" it is suggested that the non-Brahman world will shine, but not Brahman. He clarifies this implied meaning. With "internally and externally" etc. He will see the tilaka-like ornament of Śrī, the beautiful woman. (49) What did Diti do upon hearing this? To that he says with "śrutvā" etc. By "she rejoiced" it is indicated that Diti too was worthy of a good destination. (50)
Thus ends the 14th chapter of the 3rd skandha in Śrīmadvijayaghvajatīrtha's Padaratnāvalī commentary on the Śrīmad Bhāgavata Mahāpurāṇa.
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
She was great-minded, of profound thought. By the mutual suppression of the sorrow thinking "There will be enmity with Him also" and the joy thinking "He will kill them". (50)
Thus ends the 14th chapter of the 3rd skandha in Śrīmajjīvagosvāmī's Kramasandarbha on the Śrīmad Bhāgavata Mahāpurāṇa.
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The grandson Prahlāda will see internally in the mind through meditation and externally directly with the eyes. Śrī herself is the beloved woman, her ornament means decoration. (49) He rejoiced greatly thinking "Alas, even my evil action will give the rare fruit that is the crest jewel of good deeds - oh my good fortune" - he was delighted. Great-minded, with enthusiastic heart thinking "My two sons will obtain good fame and destination". (50)
Thus in the Sārārthadarśinī, delightful for the hearts of devotees, the 14th chapter of the 3rd skandha is completed, associated with the association of saints.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
The beautiful Lakshmi herself is the most beautiful woman, and her forehead ornament is the adornment. (49, 50)
Thus ends the fourteenth chapter, which illuminates the meaning of the Siddhantapradipa commentary composed by the venerable Shukadeva, in the third section of the great Purana known as Srimad Bhagavata. (14)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He states the highest means - antar bahir iti. Indeed, by the grace of the Lord, through devotion and knowledge and detachment, direct realization of the Lord arises for him. There the Lord is everywhere with form, of the nature of existence-consciousness-bliss, with hands and feet in all directions, standing covered by the curtain of māyā. There for Prahlāda's vision māyā is not in the form of a curtain, even breaking through it he sees the form of the Lord - this is the meaning. But some say the pleased Lord established one form of himself for his vision as described here. Wherever he extends his vision, there itself he sees Him - thus they say. If that form is the nature of Brahman, then there is no distinction from the previous. Or if it is of the nature of limitation, then there is no excellence for Prahlāda. Antar bahir dṛśa means "he will see inside and outside". Amalam means like the sun's orb at midday. By this absence of faults is stated. Abjanetram means by vision alone fulfilling all desires. By this all qualities are stated. Thus having stated the faultless full-quality embodiment, he states the subservience to devotees - svapuruṣeccheti. One's own persons are devotees, according to their desire he takes on form. Tava pautra iti is the portion of devotion of that very one. Śrī is Lakṣmī, lalanā is in the form of female characteristics, by her lalāmam. By this, being of the nature of all fortune, in seeing that nothing else remains to be attained or seen - thus is determined. By this the Lord's being the fruit of worldly aims is stated. Sphuratī ye kuṇḍale, by them adorned is the face of whom. The Sāṅkhya and Yoga with means are the shining earrings, along with that this path of devotion is the face, thus the giving of liberation with means is determined. ||49|| Thus having heard of such greatness of the Lord and such a grandson, she became free of all worry - he states śrutveti. Without the son being devoted to the Lord, the grandson does not become a Bhāgavata, thus the son is also a devotee of the Lord. But due to circumstances he appears otherwise - thinking thus she rejoiced greatly, became very glad - this is the meaning. The "ta" is Vedic, for indicating transcendental knowledge. The engagement of both sons is proper, due to entering into the Lord and being instrumental for the Lord's play. Therefore knowing "my effort is fruitful" she became great-minded, just as someone having accomplished the highest human goal becomes delighted. By this Diti is a supreme devotee. In this way she accomplishes the Lord's play - thus even in the absence of the prescribed path of devotion, devotion is determined in another view due to being useful for creation. ||50||
Thus ends the explanation of the fourteenth chapter in the third skandha of Śrī Bhāgavata Subodhini composed by Śrī Vallabha Dīkṣita, son of Śrī Lakṣmaṇa Bhaṭṭa.
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Śrutvety atra. Anena iti. By the concluding verse. They state the purpose of determining supreme devotion - evaṃ rūpeṇety ādi. Evaṃ rūpeṇa means in this manner. And thus at the beginning of the chapter having stated Vidura's question acceptance and the greatness of the story, then promising another topic with atha, then having spoken in that manner, in the conclusion when it speaks of her devotion to the Lord, by that from the beginning and end its purport is certainly in the Lord alone. In this manner in incarnation and in the production of the liberated, it should be known as introductory - this intention is indicated. ||50||
Thus ends the explanation of the fourteenth chapter in the Subodhini Prakāśa on the third skandha.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Moreover, your grandson will see the Lord inside in the lotus of his own heart and outside everywhere. Suggesting the Lord alone is to be seen, he specifies - amalam iti, meaning free from faults of ignorance, inequality etc. Having seen, suggesting the removal of worldly affliction he states - abjanetram iti. He states the easy attainability for devotees - sva iti, meaning one who has taken form according to the desire of his own persons, his own devotees. He states the excellence of beauty - śrī lalaneti, śrī is Lakṣmī alone as lalanā the beautiful woman, her lalāmam, from the saying "A husband is the highest ornament for a woman, an ornament even more than ornaments" meaning the husband as ornament. Sphuratī ye kuṇḍale, by them adorned, decorated is the face of whom - this is the meaning. ||49|| He concludes the questions and answers of Diti and Kaśyapa - śrutveti. Having heard of the Bhāgavata grandson to be born, Diti rejoiced greatly, was extremely delighted. Just as having learned of the killing of her sons by Lord Kṛṣṇa, knowing of the certain attainment of fame and good destination by fighting and dying with Him, she became great-minded, of festive spirit. ||50||
Thus in the Bālaprabodhinī commentary on Śrīmad Bhāgavata composed by Śrī Giridhara, son in the lineage of Śrī Vallabhācārya, servant at the feet of the venerable Mukunda, for the attainment of the bliss of devotion, in the third skandha describing bondage and creation, the fourteenth chapter describing Diti's pregnancy is concluded. (1-3)
Hindī Anuvāda
He who is present everywhere inside and outside this world, who manifests auspicious forms from time to time according to the wishes of his devotees, who enhances the beauty of Lakshmi-like lovely women, and whose face is adorned with shimmering earrings - your grandson will have a direct vision of that supremely pure lotus-eyed Śrī Hari (Lord Vishnu). (49)
Śrī Maitreya said: Vidura! When Diti heard that her grandson would be a devotee of the Lord, she was greatly pleased, and knowing that her sons would be killed by the very hands of Śrī Hari (Lord Vishnu), she became even more enthusiastic. (50)
End of the Fourteenth Chapter
SB 3.14.49-50
