Text 1: Śrī Maitreya said: My dear Vidura, Diti, the wife of the sage Kaśyapa, could understand that the sons within her womb would be a cause of disturbance to the demigods. As such, she continuously bore the powerful semen of Kaśyapa Muni, which was meant to give trouble to others, for one hundred years.
Text 2: By the force of the pregnancy of Diti, the light of the sun and moon was impaired in all the planets, and the demigods of various planets, being disturbed by that force, asked the creator of the universe, Brahmā, “What is this expansion of darkness in all directions?”
Text 3: The fortunate demigods said: O great one, just see this darkness, which you know very well and which is causing us anxieties. Because the influence of time cannot touch you, there is nothing unmanifest before you.
Text 4: O god of the demigods, sustainer of the universe, head jewel of all the demigods in other planets, you know the intentions of all living entities, in both the spiritual and material worlds.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the fifteenth (chapter), Vidhī (Brahmā) was asked by the defeated gods and spoke about the curse on the seed of the two servants of Viṣṇu in Vaikuṇṭha. (1)
Thus, having mentioned the context of the dialogue between the gods and Brahmā, now he speaks to narrate that dialogue. The Prājāpatya (belonging to Prajāpati) Kāśyapa's energy and vigor destroys the energy of others, thus it is Ārṣa (belonging to sages). Fearing the affliction and oppression of the gods that will be done by her two sons... (1)
With that embryonic energy, the world became devoid of light, the sun and other luminaries lost their luster, their power diminished. They experienced confusion with darkness... (2)
Do you know, do you consider why we are agitated, frightened? The unknown, the untouched path whose knowledge is not manifest... (3)
Praising Brahmā as the Supreme Lord, they pray with seven (verses): "O crest-jewel of the lords of the worlds, you know the intentions and thoughts. You know with what intention Diti's embryo is growing" - this is the meaning. (4)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Vidhi means Brahmā (1). The lack of elision of 'u' in tejohana instead of tejoghna is Ārṣa (belonging to sages). Or it is pacādi-ac. Or fearing Viṣṇu's affliction of the asuras, they were born thinking Viṣṇu will kill them - this is the meaning. (1)
"Vyatikara in masculine gender means misfortune and association" - thus Medinī. (2)
*Spṛṣṭa means destroyed. (3)
O crest-jewel of the lords of the worlds means the foremost among Indra and other chief gods, or the best among the highest and the lowest, or it means past and future - this is the meaning. The idea is that for you who know the past and future, nothing is unknown. (4)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The seed of that, the cause of the diminished luster due to darkness. Instead of saying paratejoghna, tejohana is said in the Ārṣa style. If it were pacādi-ac, it would not be Ārṣa. What was explained competitively as "in non-human agency also" should not be accepted as it contradicts special scriptures. (1)
The word vyatikara means association. Association indeed means mutual connection, which is mixing - it is explained thus. It means the pervading of the directions by darkness. "Vyatikara is known to mean misfortune and association" - thus Viśva. (2)
Yad yatas should be connected with "this darkness from which we are agitated and frightened". Na spṛṣṭa means not destroyed. (3-4)
Śrīmad Vīrarāghava Vyākhyā
Having thus introduced another historical narrative in the form of an introduction to the historical dialogue between the divine sage and Brahmā, Maitreya now connects the past narrative with the upcoming narrative by stating the reason for the gods approaching Brahmā, in order to introduce the dialogue between Brahmā and Nārada. Prājāpatya means: The energy and vigor belonging to Kaśyapa, son of Prajāpati, which destroys the energy of others. Diti, fearing the affliction of the asuras, thinking "What might Indra do sometime?", carried the embryo for a hundred years - this is the meaning. (1)
Due to that embryonic energy, when the world became devoid of light, the sun and other luminaries lost their luster, the world protectors with diminished power experienced confusion with the pitch darkness of the directions, losing the knowledge of "this is the eastern direction, this is the western direction" - they approached Brahmā and informed the four-faced creator of the universe, this is the meaning. (2)
He states the information: O mighty Brahmā! You alone know this. What is that? They say: That due to which we are extremely agitated and frightened, you alone (know) - this is the meaning. If one doubts "I am also like you, so how do I know?", considering that you know everything due to being an incarnation with the Supreme Soul's infusion, they say: Indeed not. Whose path of knowledge is not touched (i.e. restricted) by time, whose knowledge is unrestricted by time. As it is said "O Prajāpati, I will enter you and then create." For you who are embodied by the Lord, nothing is unknown - this is the meaning. (3)
They clarify this further: O God of gods! God even of Indra and other gods. O Creator of the world! O crest-jewel of the lords of the worlds! You know the thoughts and intentions of the higher and lower beings, of those in the past and future. (4)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
By that embryo, when the world became devoid of light, in describing the glory of Sanaka and others who granted release from the curse to Jaya and Vijaya, it is described in this chapter that Hari has incomparable glorious deeds due to his greatness arising from the ocean of meditation on the Lord. First, he addresses Vidura's internal question of what Diti did next. Prājāpatya means: This belongs to Prajāpati Kaśyapa, as per the prescribed affix. It destroys the energy of other powerful beings. Fearing Hari's killing due to afflicting the asuras... (1)
What happened then? He says: In the world, the world protectors like Indra lost their power and experienced reversal and calamity due to the darkness pervading the directions. (2)
You know that due to which we are confused and frightened. They state the reason for this: Indeed not. To address the doubt that there could be ignorance due to the obstruction of time etc., it is said "by time". Whose path of knowledge is untouched means unobstructed. The meaning is: one whose path of knowledge is unimpeded. (3)
He elaborates on that: O God of gods! You know the hearts of the higher best beings, the lower inferior beings, or the past and future beings. The idea is that you clearly know. (4)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Śaṅkamāna means "fearing". In the womb she bore [the child], thinking "Surely the enemy of the gods will kill [them]". In the commentary, ārṣa means that tejohana is used instead of tejodhana which should be said. According to the rule "amanuṣyakartṛke ca", it should be tejodhana only. (1) Contact with darkness. (2) Here some say the gods praised Brahmā as non-different from the Supreme Lord, beginning with "tama etad". (3) Lokapāla means Puṇyāraṇya. (4)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The gods asked Vidhi [Brahmā] to explain the truth about Diti's two sons. In the fifteenth chapter, he spoke of the curse of the two Viṣṇu attendants by the brāhmaṇa.
Then, expecting the question "What is the news about Diti's pregnancy?", he says: Prājāpatya means related to Prajāpati Kaśyapa. It destroys the energy of others, hence the suffix -han. She bore [the child] fearing the affliction of the gods, or fearing Viṣṇu the destroyer of demons, having heard of death from his hand. (1) There is also the reading "In the world darkened by that embryo's energy". Vyatikara means pervasion. (2) You know, because you are the all-knowing Lord whose path of knowledge is not lost with time. (3) O crest-jewel of the world protectors like Indra! (4)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
With the two [syllables prā-jā], prājāpatya means related to Prajāpati named Kaśyapa, energy, semen, destroying others' energy, destroying others' heroism - she bore [the child] fearing thus "The two born will cause affliction to the gods." (1) By that prājāpatya energy, in the world made dark, its radiance destroyed, there was contact with darkness due to mixing. (2) The gods, seeing the Lord in Brahmā, spoke beginning with "tama" in eight verses. O mighty one! You know - what to speak of knowledge-obscuring [karma] - for you whose path is untouched [by time], the unmanifest is not unknown. (3) Knower of feelings means knower of intentions. (4)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
In the fifteenth [chapter] the destruction of knowledge by anger is described. For the sake of the soul's entry into the seed, the devotee's curse is described. (1)
For the sake of the historical narrative, the connection is also described. Again, the destructive power of knowledge-based sattva [is described]. (2)
In Vaikuṇṭha there is no jealousy among trees, birds or women. Being free from all faults, any fault there is by Hari's wish.
Therefore, for establishing creation, the description of Vaikuṇṭha [is given]. (3)
Thus, in the previous chapter, Diti's conception was mentioned. Now the story continues as follows: Prajāpatya means related to Prajapati. Prajapati is Kashyapa, whose seed is nothing but energy, as the seed is of the nature of Brahman. Hence it is the destroyer of other energies. Indeed, by the energy of Brahman, others are certainly destroyed. The word 'hi' (indeed) conveys this very meaning. To indicate that its destructive nature at birth is due to time and other factors, the word 'tad' (that) is used. She carried the embryo for a hundred human years, or divine years. If those two in the womb become strong, then they cannot be killed by the gods, or they might kill the gods in vain. The word 'divi' (in heaven) indicates her natural ability. There is absolutely no fear due to the innate strength, and because of being the seed of Brahman, there is no pointless killing of gods. Yet, due to her husband's words, doubt arose, hence it is said "being apprehensive". Then, when that seed divided in two, Jaya and Vijaya entered, thus the Brahma and Vishnu energies united, unable to bear the energy of the sun and others, and with its own energy, it dispelled that. (1)
Then, when that seed was in this world, even the world guardians, being subject to time, when the energy of time departed, themselves became devoid of energy. Those like Indra are in the form of strength and action, therefore their vigor was gone. Then, desiring to know the cause of the destruction of strength and light, they went to Brahma's world, or to the peak of Mount Meru. They reported their situation to the Creator. The absence of their own vigor was not reported due to being the cause of instability, but they reported the darkness and gloom, and the resulting lack of direction. (2)
There, they ask about the cause, thinking that darkness itself is the root: "What is this darkness?"
The gods, frightened, said thus to Brahma: "The demon's growth is caused by Brahma himself. Therefore, the destruction of the gods may occur." (1)
"His knowledge is established, and there is indeed no fault of his own. Even when it exists, there is peace from that, and his grace for devotees as well. (2)
Therefore, there is fearlessness for devotees, and we are intensely his servants. Hence, grace should be shown to us, for the birth of demons is indeed occurring."
Thus was the eightfold speech of the gods to Brahma. (3)
First, they are unable to ask due to its greatness, so they imagine ignorance of darkness. O Lord! Capable of all knowledge etc. You completely know this darkness, you understand it. Hence the meaning is - please make us know. The reason for making known is - because we are extremely distressed by the darkness; due to lack of vigor from the darkness. But ignorance is not possible for you. That which is the unmanifest form of the Lord is not so for you. Therefore, for you who are the incarnation of Lord Vāsudeva's qualities, there is no unmanifest, and also no cause of the unmanifest. For everything is dissolved into the unmanifest by time, but you are untouched by time (kālena na spṛṣṭaṃ vartma yasya tādṛśaḥ) || 3 ||
Thus having established his knowledge, while describing their own lack of faults, they speak of his knowledge of all hearts: devadeva iti. For others you are not worshipable, you do not know their hearts which you have not entered, but we are gods, for us you alone are to be worshipped - this is the address. Moreover, we have been created by you without deceit, with pure sattva, therefore you know us - this is another form of address: jagaddhātar iti. You alone are the creator or sustainer of the worlds. Still, knowledge of the heart is appropriate. Moreover, a master knows the heart of a servant. But you are the crest-jewel of all the lords of the worlds like Indra etc. who are the protectors of their own worlds. You know even their intentions. Even there, as the crest-jewel, you are situated above them as their illuminator and witness of their actions. Therefore, by lordship, creatorship and illumination, you are the knower of the thoughts of others superior to us etc., and also inferior, and by the word "ca" also of all of us beings. Hence nothing is hidden from us. || 4 ||
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now desiring to explain the fifteenth chapter, they clarify the connection with the previous chapter by stating the meaning of the chapter: nirūpyata ityādi. Thus, just as in the previous chapter the destruction of karma was the cause of incarnation, so here the destruction of the path of knowledge. And just as there the desire of Diti was the cause of the birth of the liberated, so here the anger etc. from the victory of Sanaka etc. This is the meaning. By that, the chapters have unity of purpose - this is the connection. They state the connection in Maitreya's words: itihāsa ityādi. The historical account was spoken by Brahmā, for the sake of its continuation the connection is now for the purpose of narration, and by the word "ca" the connection of causality mentioned before is also indicated. The destruction of sattva which is the root of knowledge is indicated. By the word "punaḥ" the destruction of sattva mentioned in the Vasiṣṭha Rāmāyaṇa which is the cause of the chapter form is recalled. By that it is understood that the knowledge of Sanaka etc. being thus is natural. That also enters into the connection itself - this is the meaning. If it is asked what is the purpose of describing Vaikuṇṭha here, they state its connection in one and a half verses: vaikuṇṭha ityādi. Pakṣīṇām iti - Here the word "pakṣī" should be understood as ending in long ī like in "nadīnāṃ ca nakhīnāṃ ca śṛṅgīṇāṃ śastrapāṇinām". The rest is clear. Thus, that is also stated as being for the purpose of introduction - this is the meaning. Tama ityantra. The general meaning of the eight is stated by the first verse. But the specific meaning for each line should be understood in the next two. || 4 ||
Śrī Giridhara-kṛtā Bāla Prabodhinī
bramaṇā devaiḥ pṛṣṭena vaikuṇṭhe vasator api |
jayavijayayoḥ śāpaḥ pañcadaśe nirūpyate || 1 ||
The embryonic energy held by Prajāpati Kaśyapa, that power and vigor, Diti bore in her womb for a hundred years by human reckoning - this is the syntactical connection. The reason for that is stated: śaṅkamāneti, fearing the affliction that would come to the gods from those two, with the intention that it not happen for some time - this is the meaning. Thus the reason for the fear is stated: para iti. The energy situated in the womb itself destroys the energy of others like the gods. || 1 ||
By that energy situated in the womb, the light in the world, the illumination of the sun etc., was destroyed. When that happened, the world protectors like Indra etc., their vigor destroyed, their manliness gone, reported to Brahmā the creator about the confusion of directions due to darkness, the lack of distinction between this is the eastern direction, this is the western direction etc., having gone to his assembly on the peak of Mount Meru. || 2 ||
He states the report itself: tama etad iti. Vibho - O omniscient one, do you know this darkness? What are you considering? If it is asked what is that, they say: yad iti, that because of which we are extremely, excessively afraid. If you say "If you do not know, how can I know?", they reply: na hi iti. For you there is nothing unknown or unmanifest at all. They state the reason for that: kālena iti. Whose path of knowledge, the internal organ which is the basis of the path of knowledge, is untouched, unaffected by time - this is the meaning. If it is asked why is that, with the intention that it is because of being an incarnation of the Lord, they say: bhagavata iti. || 3 ||
Showing his greatness through many forms of address, they elaborate on what was stated before: devadeva iti, God of gods, worshipable even for us gods, because of being the creator of the world etc. Suggesting the reason for that, they address him: jagaddhātar iti. Therefore, you who shine above even all the other lords of worlds like a crest-jewel - with this intention they address him: lokanāthaśikhāmaṇe iti. You are the knower of the thoughts of all beings, both superior and eminent previous ones, and inferior later ones. Therefore you certainly know with what intention Diti's embryo is growing - this is the meaning. || 4 ||
Hindī Anuvāda
The curse of Sanaka etc. of Jaya-Vijaya
Śrī Maitreya said - Vidura! Diti was apprehensive that her sons would afflict the gods, so she held that energy (semen) of Kaśyapa which destroys others' energy in her womb for a hundred years. || 1 ||
Due to that embryonic energy itself, the light of the sun etc. in the worlds began to diminish and Indra and other world protectors also became devoid of vigor. Then they went to Brahmā and said that there is great disorder in all directions due to darkness. || 2 ||
The gods said - Lord! Time cannot diminish your power of knowledge, therefore nothing is hidden from you. You must know about this darkness too, we are very frightened by it. || 3 ||
O God of gods! You are the creator of the world and the crest-jewel of all world protectors. You know the thoughts of all beings, small and great. || 4 ||
SB 3.15.1-4
