Text 9: The demigods prayed to Brahmā: Please look upon us mercifully, for we have fallen into a miserable condition; because of the darkness, all our work has been suspended.
Text 10: As fuel overloads a fire, so the embryo created by the semen of Kaśyapa in the womb of Diti has caused complete darkness throughout the universe.
Text 11: Śrī Maitreya said: Thus Lord Brahmā, who is understood by transcendental vibration, tried to satisfy the demigods, being pleased with their words of prayer.
Text 12: Lord Brahmā said: My four sons Sanaka, Sanātana, Sanandana and Sanat-kumāra, who were born from my mind, are your predecessors. Sometimes they travel throughout the material and spiritual skies without any definite desire.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Those whose duties were lost due to the absence of day-night division caused by darkness. May you look upon us, who have fallen into misfortune, with your abundant compassion. (9) They describe the cause of the calamity. This embryo, its attribute. The semen of Kaśyapa deposited, filling the directions with darkness. (10) Knowing Diti's misconduct, smiling, he replied to the words of the devas' petition that were the subject of sound. (11) Born before you. (12)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
They say, "What is the purpose of your praise with such great enthusiasm?" - To this they reply "sa tvam" etc. With the word "sa" they remind of the previously stated special qualities. Duties like sandhyāvandana etc. They say "bhūman", meaning the great should always have a compassionate view towards the small. Abhrā means full compassion. (9) They say "deva" meaning "you certainly know" due to the omniscience of the gods. Since that embryo has ajahallinga, it is an attribute like "dhenu is the means of āhuti". (10) Or "Aho! The ignorant praise only me. Who am I, a poor soul, to remove this calamity?" - The meaning is he smiled like an old man at children. That Brahmā, self-born, originating from the Supreme Lord, says "You are braver than even Sanaka etc. in conquering anger." (11) So that they may not question my statement, he begins to speak from the very beginning - "Born of the mind". If asked "What is the purpose of those moving in the sky?", he replies "In the worlds". (12-13)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Here in "tamasa", the reading "lokānām" is not approved by Svāmī. (9) "That embryo's semen, its transformation grows" - this is the reading in some places. (10) He was asked by the devas "O mighty-armed one!" The meaning is that only you are mighty-armed due to conquering the enemy of lust, not Kaśyapa etc. (11) They moved to fulfill the purpose of the worlds, as they are devoid of desires in the worlds. (12-13)
Śrīmad Vīrarāghava Vyākhyā
Thus having paid obeisance, they pray for their desire. "Sa tvam" etc. O Vast One! You who are of the aforementioned nature, please bestow happiness on us whose duties are lost due to the absence of day-night division caused by darkness. You should look upon us who have fallen from our position with your abundant compassionate gaze. (9) "Now what calamity has befallen you?" To this they say "eṣa" etc. O God! Kaśyapa's semen deposited in Diti's womb, darkening all directions, grows like fire in a pile of wood. (10) The sage says that Brahmā thus addressed by the devas spoke to them. "Sa" etc. That Lord known through sound, the self-born Brahmā, smiling, O mighty-armed wise one, delighting the devas with sweet speech, replied. (11) He states the speech itself beginning with "mānasā" through the rest of the chapter. "My mental sons, born from the mind, born before you, Sanaka and others, though free from desires for objects in the worlds, also moved through the worlds by the sky path." (12)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He states why they praise with such enthusiasm. "Sa tvam" etc. With the word "sa" they remind of the previously stated special qualities of those whose sandhyā and other duties are lost due to the darkness caused by Diti's embryo. They indicate this is the only solution, saying "abhra" etc. Abhrā means full compassion, with such a gaze, to look upon. (9) "What is the cause of fear now?" To inform this they say "eṣa" etc. Kāśyapa's divine semen deposited, the embryo darkening all directions, obstructing the light of the sun and other world-illuminating planets, hence you should see to remove this. (10) Maitreya tells Vidura that Brahmā promises to answer those praising their own intelligence. "Sa prahasya" etc. Śabdagocara means subject of mutual interaction or known through the Vedas. Delighting, he replied saying "I will answer what you have said." (11) Thinking "Let there be no question in my speech", he begins to speak from the very start. "Mānasā" etc. Born from my mind. If asked "What purpose do they have in the sky worlds?", he says "lokeṣu" etc. (12)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
We ask only about the cause of the embryo. We certainly know darkness is born from the embryo, hence he says "eṣa" etc. "Edhate" is the reading in some places. (10) Smiling like an old man towards children, by saying "known only through sound" he indicates Brahmā's ordinarily imperceptible nature and shows his greatness. (11-13)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Due to absence of day-night division caused by darkness. Us who have fallen. With abundant compassion, with great mercy. (9) "Tell the specific news", to this they say - Kaśyapa's semen deposited, Diti's embryo. (10) "Aho! The ignorant praise only me thus. Who am I, a poor soul, to protect from this calamity?" - Smiling like an old man towards children. Śabda means the devas' words of petition, gocara means their subject. (11) "First listen to this ancient amazing story about the cause of this calamity", he says "Mānasā" etc. (12)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Arpitaṃ means deposited, timirayam means making dark. (10) Śabdagocara means the meaning of words like "four-faced" etc. (11-13)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Thus, having established one's servitude, they pray for mercy - sa tvam iti. O Bhūman (All-pervading One)! O Great One, even if mercy is bestowed, there is no loss to you, that is the meaning. Therefore, grant it to us. To exclude other auspicious things, they express their intended meaning: You should look upon us, who have taken refuge, with a vision of abundant mercy, (us) who are related to the worlds devoid of all actions due to darkness, whose actions have been lost. Without the vision of mercy, even the poverty etc. existing there is not manifested. Therefore, it should be seen with the vision of mercy - this is the hidden intention. For ordinary people, compassion arises upon seeing the wretched, but that is futile. So that it may not be like that, the adjective "abundant" is used. (9)
Due to what cause should mercy be shown? Thinking that the birth of demons occurs, so protection should be given - with this intention they say - eṣa deve iti. This embryo of Diti, the potency placed in her by Kaśyapa himself, darkening the ten directions, grows like fire in dry fuel. Now it is the embryo of Diti. By this it is said that it will be cruel by nature. Moreover, it is the seed of Kaśyapa, and that too is in the form of potency. And that has been placed, offered. Since it has been placed in Diti's womb, no remedy can be done there. (10)
Thus, having heard the words of the gods out of great fear, remembering that the cause of that is laughable, and that it should not be spoken due to the knowledge of the seed and womb, Maitreya begins the story to speak of another reason beyond that - saṃgrahasye iti. The address "O mighty-armed one" to Vidura is to indicate that no fear should be felt due to heroism. "Bhagavān" is the reason for his knowledge, and for not taking countermeasures. "Perceivable through sound" means extraordinary, known only through the Vedas. It is indicated that the divine Brahmā, possessed by him, speaks. It is improper for another to speak of the inferiority of the servants of the Lord. Pratyācaṣṭa means he gave a reply. The doubt "Has Brahmā done something?" is removed. It will be said later "The Lord desires to do that." Saying "born of the self" is not a cause of offense. From statements like "mānasāḥ" etc., with a different pleasing speech. Pleasing them, generating joy, as is pleasant for them. (11)
To say that this has happened due to the potency of Jaya and Vijaya who came due to a curse, losing their radiance, he begins the story of the curse with "mānasāḥ" in two chapters. To say that they went to Vaikuṇṭha incidentally, he speaks of their wandering by nature - mānasā me sutā iti. He indicates that they did what was done in the mind by the Lord. By saying "my sons" the cause of creation is stated. "Your elders" is the reason for your ignorance. The gods were born later, not these sons of Kaśyapa. In that kalpa, that was indeed the order of creation; the gods being purely sattvic, these elders were beyond the guṇas. By this it is indicated that there is no fault of his own. Just as they are my sons, so they are your elders. Sanaka and others, being in the form of austerity, no one can remedy. Through the sky means by the aerial path. By capability, lack of obstruction and absence of fatigue is indicated. They wandered in all worlds, being without desire. Towards the worlds or non-worlds, meaning for the upliftment of the worlds. Or "lokān" with absolute connection in the accusative case. The repetition of "loka" is to show the absence of purpose among people. Their wandering is constant, so only the worlds are the object, not the people. (12)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In saṃprahasye iti. Anyayā iti. Here the difference should be understood as the presentness of the action expressed by the word "prīṇan". In mānasā iti. Svasye tyādi. The fault caused by Diti's embryo is not due to one's own cause, this is the meaning. (11) In vihāyasā lokān iti, even the compounding with ākāra is possible to state, therefore they say - alokān ve ti. (12)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Being of such a nature, you who are the controller of all, bestow happiness on us whose actions have been lost due to darkness, the absence of day and night. Thinking there is no effort for you in doing that, they say - with a vision of abundant, not little, mercy, you should look upon us who have taken refuge or who have fallen. By merely a merciful glance you are able to remove our calamity and bestow happiness - indicating this they address (you) - O All-pervading One! (9)
Why has calamity come? To this they say - eṣa iti. Thinking "Is this not known to you?", they address (you) - deva iti. This embryo of Diti, darkening all directions, making them pervaded by darkness, grows like fire in dry fuel - this is the syntactical connection. Thinking that others cannot remedy it, they qualify the embryo - kāśyapaṃ means the potency or semen of Kaśyapa, placed by him alone in her, this is the meaning. (10)
Even on hearing about the topic of women, no delusion is seen in you, therefore indicating that you have conquered the senses, he addresses - mahābāho iti. That Bhagavān, omniscient, perceivable through sound, i.e. the subject of questions by gods etc., Brahmā born of the self, remembering the misconduct of Diti, smiling, with pleasing sweet speech, pleasing the gods, satisfying them, replied, spoke in return. (11)
To say that everything has become powerless due to the potency of the two who fell from Vaikuṇṭha due to a curse and entered Diti's womb, he begins the story of the context of their curse - mānasā iti. Born before you, mental sons born from mere will, Sanaka and others, my sons, without desire for anything in the worlds or among people, wandered through all the worlds by the aerial path, through the sky - this is the syntactical connection. (12)
Hindī Anuvāda
O Lord! Due to this darkness, the division between day and night has become unclear, causing all the activities of people to cease, which is making them unhappy. Please bestow your grace upon them and look upon us surrendered souls with your infinite compassionate gaze. (9) O God! Just as fire grows when it falls into fuel, similarly this embryo of Diti, established by Kashyapa's semen, is gradually growing while enveloping all directions in darkness. (10) Śrī Maitreya said - O mighty-armed one! Hearing the devas' prayer, Lord Brahmā smiled and began to speak to them in his sweet voice, delighting them. (11) Śrī Brahmā said - O devas! Your ancestors, my mind-born sons like Sanaka and others, used to roam freely through all the worlds via the sky-path, having renounced attachment to the worlds. (12)
SB 3.15.9-12
