Chapter Fourteen

Impregnation of Diti
|| 3.14.1 ||
r-uka uvca
niamya kauraviopavarit
hare kath kraa-skartmana
puna sa papraccha tam udyatjalir
na ctitpto viduro dhta-vrata
ukadeva said: Vidura, strong in his vows, after hearing the
story of the Lord as Varha described by Maitreya, again
inquired from Maitreya with folded hands, not being fully
satisfied.
The Fourteenth Chapter describes how Diti approached her husband
who was not inclined in the evening. She then repented. Evil sons and
a pious grandchild were born. The word ca means certainly.
|| 3.14.2 ||
vidura uvca
tenaiva tu muni-reha
hari yaja-mrtin
di-daityo hirayko
hata ity anuuruma
Vidura said: O best of the sages! We have heard that
Hiranyksa, the original demon, was killed by Varha, the form
of sacrifice.
It should be understood that in Svyambhuva-manvantara Varha
lifted the earth, and in Ckua-manvantara Varha killed Hirayaka.
|| 3.14.3 ||
tasya coddharata kau
sva-dargrea llay
daitya-rjasya ca brahman
kasmd dhetor abhn mdha
O brhmaa! What was the reason for a battle between the
king of the demons and Varha, who easily lifted the earth
using his tusks?
Mdha means a battle.
|| 3.14.4 ||

raddadhnya bhaktya
brhi taj-janma-vistaram
e na tpyati mana
para kauthala hi me
O sage! Please speak to this faithful devotee the details of the
Lords birth as Varha. My mind, being very inquisitive, is not
satisfied.
|| 3.14.5||
maitreya uvca
sdhu vra tvay pam
avatra-kath hare
yat tva pcchasi martyn
mtyu-pa-vitanm
Maitreya said: O warrior! You have inquired well about the
story of the appearance of the Lord. What you ask is the cause
of freedom from the rope of death for all human beings.
Asking with a desire to hear about the pastime of the Lords fighting is
very good, because through that question you are asking about Varha
and Nsiha. In explaining about these avatras while describing the
Lords fighting, you make others successful through remembering the
avatras.
|| 3.14.6 ||
yayottnapada putro
munin gtayrbhaka
mtyo ktvaiva mrdhny aghrim
ruroha hare padam
By hearing Nrada recite this story of the Lord when he was
young, Dhruva, the son of Uttnapada, placing his foot upon
deaths head, ascended to the abode of the Lord.
Proof is given that topics of the Lord deliver the world. At the approach
of Dhruvas death, when death was near, when Sunanda and other
servants of Viu came to put him on the airplane, Dhruva, looking for
steps to the vehicle, saw death standing there, and thinking that it was
a good opportunity, he put his head on deaths head to mount the
airplane, without giving up his body. He then went to the abode of
Viu.
|| 3.14.7 ||
athtrptihso ya

ruto me varita pur

brahma deva-devena
devnm anupcchatm
Long ago I heard Brahm, the head of the devats, describe
this story when the devats asked him.
Me means by me. Brahm described the story when the devats
asked.
|| 3.14.8-9 ||
ditir dkya kattar
mrca kayapa patim
apatya-km cakame
sandhyy hc-chayrdit
ivgni-jihva payas
purua yaju patim
nimlocaty arka snam
agny-agre samhitam
O Vidura! Diti, the daughter of Daka, with a desire for a child
and afflicted with lust, approached her husband Kayapa, son
of Marci, while he was seated in the sacrificial arena, , as the
sun was setting in the evening, while he was in trance, after
having worshipped the supreme lord of sacrifice whose tongue
is the fire by offering rice cooked in milk.
To introduce the question of the devats, first a related topic, the birth
of Hirayka and Hirayakaipu are described. This story continues
until the end of the chapter. Kayapa was the son of Marci. Hcchayrdhit means afflicted with lust. She approached not only in
the twilight, but in the sacrificial arena, and while he was in samdhi,
as the sun was setting. He had worshipped the master of sacrifices
(yajum), Viu, who has fire as his tongue.
|| 3.14.10 ||
ditir uvca
ea m tvat-kte vidvan
kma tta-arsana
dunoti dn vikramya
rambhm iva matagaja
Diti said: O learned sage! This lust stands directly before me,
with arrows ready to shoot. It is now attacking me, afflicting

my wretched self, just as an elephant attacks a banana tree.

You are responsible.
Attempts with body and eyes were useless since her husband had his
eyes closed. In using words, even hints though the sound and
meaning were not enough to distract Kayapa, who was engaged in
meditating on the Supreme Lord. Though it was not the nature of the
best among women to pray for relations with a man, Diti, crazed by
lust, suppressed her shame and fear, and spoke loudly to break his
trance. This lust (ea kma) can be directly seen. If I am left alone,
what will lust do to me? In this way she blames her husband for her
lust. It has been done by you (tvat-kte). Why do you, the husband,
not protect me, when lust is afflicting me with suffering (dnam
dunoti). Why have you suddenly given up shyness? I am like a banana
tree attacked by an elephant. If the life airs are destroyed, what is the
use of shyness?
|| 3.14.11 ||
tad bhavn dahyamny
sa-patnn samddhibhi
prajvatn bhadra te
mayy yuktm anugraham
O husband! I am burning because of the prosperity of my cowives who have children. Auspiciousness to you! Let mercy be
shown to me!
I am not just afflicted with lust for enjoyment, but strongly desire a son.
Let favor be completely shown to me (yuktm).
|| 3.14.12 ||
bhartary ptorumnn
lokn viate yaa
patir bhavad-vidho ys
prajay nanu jyate
The fame of women who are greatly respected by their
husbands, and in whom husbands of your quality are again
born as sons, spreads throughout the world.
By your mercy I will be famous with a son. The fame of women who
are greatly respected by their husbands, in whom husbands like you
are born again in the form of sons, spreads throughout the world.
ruti says taj jy jy bhavati yad asy jyate puna: who is born
from the wife is the wife born again. (Aitareya-brhmaa 7.13.10)

Another meaning is "A husband like you is born in a woman because of

procreation. How then can I not be without a son?
|| 3.14.13 ||
pur pit no bhagavn
dako duhit-vatsala
ka vta vara vats
ity apcchata na pthak
Long ago, our father, powerful Daka, affectionate to his
daughters, asked each of us individually whom we would select
as our husbands.
Since even before marriage I was attracted to you, I could not refuse.
Our father asked us.
|| 3.14.14 ||
sa viditvtmajn no
bhva santna-bhvana
trayodadadt ts
ys te lam anuvrat
Understanding the desires of his daughters, thinking of the
welfare of his offspring, among his daughters he gave thirteen
daughters to you. We are similar in nature to you.
Out of shyness we did not utter your name but by suggestions and
through other persons he immediately understood (naha bhvam
viditv). Among his daughters (tsm), he gave thirteen to you. Why
should I alone remain without a son? Such irregularity is not proper.
|| 3.14.15 ||
atha me kuru kalya
kma kamala-locana
rtopasarpaa bhmann
amogha hi mahyasi
O lotus eyed husband! Therefore, fulfill my auspicious desire.
O great lord! A great person should not neglect one who
approaches in distress.
How can you say that you are equal in character to me when you are
attempting to break my trance in the evening for your own pleasure?
Because I am distressed, I approach you (rtopasarpanm). What
should I do when I am presently in such distress? You who are most

merciful know the scripture which says There should be no delay for a
person suffering.
|| 3.14.16 ||
iti t vra mrca
kpa bahu-bhim
pratyhnunayan vc
pravddhnaga-kamalm
O bold Vidura! Kaypa, speaking with conciliatory words,
replied to his suffering wife who had spoken excessively, and
whose lust continued to increase.
Addressing Vidura as vira indicates that Vidura was strong in dharma
whereas Kayapa was not. Pacifying her, he spoke. He did not glance
at her in anger and scold her. If he were to show artificial anger, her
affliction of lust would have disappeared in fear. Being disturbed by
lust she could not tolerate any conciliatory words. Her lust simply
increased.
|| 3.14.17 ||
ea te ha vidhsymi
priya bhru yad icchasi
tasy kma na ka kuryt
siddhis traivargik yata
O fearful woman! I will fulfill your request that you hold dear.
Who would not fulfill the desires of a woman who allows artha,
dharma and kma to be attained?
Kayapa spoke for a long time so that the twilight would pass.
|| 3.14.18 ||
sarvramn updya
svramea kalatravn
vyasanravam atyeti
jala-ynair yathravam
The person possessing a wife, supporting the other ramas,
surpasses the dangerous ocean of material life by being
situated in that household life, just as a person crosses the
ocean by a boat.
The householder relives the difficulties of the other ramas by giving
food and other items, and in this way also surpasses all difficulties.

|| 3.14.19 ||
ym hur tmano hy ardha
reyas-kmasya mnini
yasy sva-dhuram adhyasya
pum carati vijvara
Dear wife! The wife is called half of the husband who desires
auspiciousness. To her the husband imparts all his present and
future karmas, and thus moves about without worry.
They call the wife (ym) half of the body (tmana) of the husband.
ruti says ardho v ea yat patn: the wife is half of the husband. To
her the husband entrusts all his present and future karmas
(svaduram).
|| 3.14.20 ||
ym rityendriyrtn
durjayn itarramai
vaya jayema helbhir
dasyn durga-patir yath
Just as a commander easily defeats thieves, , we easily
conquer of the senses, our enemies, by taking shelter of the
wife, whereas the other ramas find the senses difficult to
conquer.
If the thieves occupy the fort, they plunder the citizens. But how can
they conquer the commander of the fort? The fort is material
enjoyment, which destroys fallen brahmacaris and others, but not the
householders. The householders do not create severe karmas since
they regulate their enjoyment by rules of scripture.
|| 3.14.21 ||
na vaya prabhavas t tvm
anukartu ghevari
apy yu v krtsnyena
ye cnye gua-gdhnava
O queen of the house! We cannot repay you in gratitude, even
with our whole life, or even with our next life. Those who have
acquired good qualities also cannot repay you.
Taking shelter of his wife the householder enjoys happily in the world
and does not fall to hell. But he also does not become detached. We
men can properly respond with gratitude to the women. Even by ones

whole life and even with next life (v), repayment cannot be made.
Guests who have good qualities also cannot repay you. By using the
singular for women and the plural for men he seems to be joking with
her.
|| 3.14.22 ||
athpi kmam eta te
prajtyai karavy alam
yath m ntirocanti
muhrta pratiplaya
I will fully satisfy your desire for a child. Please wait for the
proper time so that others will not criticize me.
Though I cannot act like you, I should adequately fulfill you desire for
producing a child. Quickly enter the bedroom, since I am suffering
from this delay through lengthy conversation. He replies. Wait for
the proper time, so that others will not criticize me.
|| 3.14.23 ||
e ghoratam vel
ghor ghora-daran
caranti yasy bhtni
bhtenucari ha
This is the most horrible time among all horrible things, where
one can see all types of ghosts. At this time the ghost
attendants of iva wander about.
He frightens her with the censure about things of which she is
unaware, by describing iva in seven verses. This is most horrible time
(ghoratam vela) among all horrible things (ghornm) in which one
can see horrible creatures like bhtas and pretas (ghora-daran). The
horrible creatures are then described as moving about.
|| 3.124 ||
etasy sdhvi sandhyy
bhagavn bhta-bhvana
parto bhta-paradbhir
veati bhtar
Dear wife! During the twilight Lord iva, emperor of the
ghosts, well-wisher of the living beings, travels about on his
bull, surrounded by his ghost attendants.
Since she is unaware of the ghosts, he describes them.

|| 3.14.25 ||
mana-cakrnila-dhli-dhmravikra-vidyota-ja-kalpa
bhasmvaguhmala-rukma-deho
devas tribhi payati devaras te
iva has shining matted locks scattered by whirlwinds full of
dust and smoke from the crematorium. He has a spotless,
golden body covered with ashes. He sees with three eyes. He
is your brother-in-law.
iva has shining locks of matted hair scattered by whirlwinds of dust
and smoke from the crematorium. His body shines like gold but is
covered with ashes. He sees with three eyesthe moon, the sun and
fire. Because of this, he immediately bestows the results of offense.
But he is without relation to me, unknown. No, he is your brother in
law. My brother-in-law should be treated as my brother. Thus he is my
brother, and your brother-in-law. Should you not be shy in front of
him?
|| 3.14.26 ||
na yasya loke sva-jana paro v
ntydto nota kacid vigarhya
vaya vratair yac-carapaviddhm
smahe j bata bhukta-bhogm
He has no relative nor does he reject anyone. He does not
worship or condemn anyone. Performing vows to fulfill our
desires, we aspire for his food remnants, filled with his power,
which are rejected by his feet.
I have said farewell to shyness and fear since I am suffering. Even you
should not be afraid. iva should forgive you for everything, since you
are his relative and respected for greatness. He replies with this
verse.
He considers no one his relative, since he shows equality to all, being
the lord. He describes his greatness. We pray for his enjoyed
mahprasda remnants, filled with his power (ajm), which are
rejected like an old garland by his feet. Having desires to fulfill by
vows, let us be enjoyers of his remnants.
|| 3.14.27 ||
yasynavadycarita manio
ganty avidy-paala bibhitsava

nirasta-smytiayo pi yat svaya

pica-carym acarad gati satm
The intelligent, desiring to destroy piles of ignorance, worship
iva, who has spotless character and who has no equal. But
though he is the goal of the saints, he acts like a ghost.
Unintelligence people will say that he is constantly engaged in sexual
relationships with naked women and smears his body with ashes from
the crematorium. However, hear the truth from me. The intelligent
respect his character which is spotless. They become liberated from
the material world by worshiping him. He is the goal of the elevated
souls. He has no equal since he is one with the lord. Or he is
completely renounced, seeing everything equally (nirasta
smytiaya).
|| 3.14.28 ||
hasanti yasycarita hi durbhag
svtman-ratasyvidua samhitam
yair vastra-mlybharanulepanai
va-bhojana svtmatayopallitam
Those who are unfortunate and do not know the intention of
iva,laugh at him, though he is meditating on Ka. They
pamper their bodies, fit to be eaten by dogs, with cloth,
garlands, ornaments and cosmetics, thinking those bodies to
be the self.
Those who criticize him become bound up in the world. The
unfortunate, those who get no mercy, who are without knowledge of
the intention of iva who is meditating on Ka (svtman), laugh at
him. iva thinks, All scents, flowers, cloth and ornaments are meant
for worship of the Supreme Lord, my master. I should not enjoy what
should be offered to him. The unfortunate take the body, fit to be
eaten by dogs, to be the self, and thus pamper it with cloth, garlands,
ornaments and cosmetics.
|| 3.14.29 ||
brahmdayo yat-kta-setu-pl
yat-kraa vivam ida ca my
j-kar yasya pica-cary
aho vibhmna carita viambanam
Even Brahm and others observe the rules created by him. He
is the cause of this universe, and my is dependent on him,

following his order. His conduct as a ghost is surprising. This

great lord is only appearing to be like a ghost.
We are nothing in comparison to iva. Brahm and others observe the
rules made by him, about associating with women during the twilight
(yat-kta-setu-pl), about eating, sleeping or passing nature at that
time. He is the cause of the universe and my is dependent on him.
His conduct as a ghost is surprising. It is an imitation performed by
this great lord
|| 3.14.30 ||
maitreya uvca
saiva savidite bhartr
manmathonmathitendriy
jagrha vso brahmarer
valva gata-trap
Maitreya said: Though hearing this from her husband, Diti, her
senses afflicted with lust, without shame, like a prostitute,
grabbed the cloth of her husband.
Even though she was thus informed by her husband, she acted like a
prostitute. Or because only her husband informed her, she acted like a
prostitute. Lust devours discrimination which is shown by self respect.
The proof of this is Brahm among men and Diti among women.
|| 3.14.31 ||
sa viditvtha bhryys
ta nirbandha vikarmai
natv diya rahasi
taythopavivea hi
Understanding the obstinacy of his wife for this sinful act,
bowing to his fate, he enjoyed with her in a private place.
Diya means unto fate. Upavivea means he enjoyed with her.
|| 3.14.32 ||
athopaspya salila
prn yamya vg-yata
dhyya jajpa viraja
brahma jyoti santanam
After this, bathing and performing camana, controlling his
breath and speech, and meditating, he chanted the pure,
eternal gyatr mantra full of knowledge.

After that, bathing and performing camana, he chanted o or gyatr

(brahma).
|| 3.14.33 ||
ditis tu vrit tena
karmvadyena bhrata
upasagamya viprarim
adho-mukhy abhyabhata
O Bhrata! Shamed by her faulty action, Diti approached the
brhmaa sage and spoke with lowered head.
Karmvadyena means by faulty action.
|| 3.14.34 ||
ditir uvca
na me garbham ima brahman
bhtnm abho vadht
rudra patir hi bhtn
yasykaravam ahasam
Diti said: May the great lord of living entities Rudra, lord of
the ghosts, who I have offended, not kill the child in my womb.
Na avadht means may he not kill.
|| 3.14.35 ||
namo rudrya mahate
devyogrya mhue
ivya nyasta-daya
dhta-daya manyave
I offer respects to Rudra, who will make me weep but who
removes of sorrow, who is a great lord, but fierce, who is
compassionate, auspicious, and avoids punishing the sinful,
but who is capable of punishing when full of anger.
She gives proof for her repentance. He will make me weep, but he will
also remove my sorrow (two meanings of rudra). Since he is a great
lord (mahate devya) he will forgive my offense. But since he is fierce
(ugrya), he will destroy my child. Yet he is liberal (mhue), so he
will sprinkle the creeper of my desire with mercy, since he is
auspicious, devoid of giving punishment. But still he will punish me
(dhta-daya) since he is the personification of anger (manyave).

|| 3.14.36 ||
sa na prasdat bhmo
bhagavn urv-anugraha
vydhasypy anukampyn
str deva sat-pati
May powerful iva, my brother-in-law, merciful even to the
hunters, the master of women who are objects of compassion,
the husband of Sat, be pleased with me!
Full of worry, she praised iva, showing her humility. Then she prayed
for removal of her fear. iva is the husband of her sister, and full of
mercy even to those with no mercy (vydhasya). He is the husband of
Sat, and thus knows the nature of women. Or this also suggests that
by the intervention of Sat, iva will not punish me, his sister-in-law.
Or Sat will pardon my offense.
|| 3.14.37 ||
maitreya uvca
sva-sargasyia lokym
sn pravepatm
nivtta-sandhy-niyamo
bhrym ha prajpati
Maitreya said: Kayapa, whose evening vows had been
interrupted, then spoke to his trembling wife, worthy of
compassion by the world, who was praying for blessing for her
offspring.
Svasargasya means of her own offspring. Lokym means worthy of
the worlds mercy.
|| 3.14.38-39 ||
kayapa uvca
apryatyd tmanas te
don mauhrtikd uta
man-nideticrea
devn ctihelant
bhaviyatas tavbhadrv
abhadre jhardhamau
lokn sa-pls tr cai
muhur krandayiyata
Kayapa said: O unfortunate woman! Because of the impurity
of your mind, the fault of the time, disregard for my

instructions, and disregard for iva, two inauspicious, low sons

will be born to you. O passionate woman! They will constantly
afflict the three worlds and the devat in charge.
Because of the impurity of your mind (tmana), you will have two
sons of cruel mind. Because of the fault of choosing a terrible time at
twilight, you will have two terribly ferocious sons, since the twilight
hour lasts for two ghaikas. Because of ignoring my instructions, you
will have two sons who do not respect the laws of dharma. Because of
ignoring the forms of iva (devnm), those sons will be haters of the
Supreme Lord. O unfortunate woman (abhadre)! The inauspicious
actions of your sons will spread everywhere. These two low sons will
be born from your womb. Because of their individual and collective
faults, they will afflict the worlds. O passionate woman (cai)!
Because of expressing passion in spite of my words of dharma, you will
receive this result. You are a reservoir of lust and anger. Kayapa also
shows his anger towards his wife.
|| 3.14.40-41 ||
prin hanyamnn
dnnm aktgasm
str nighyamn
kopiteu mahtmasu
tad vivevara kruddho
bhagavl loka-bhvana
haniyaty avatrysau
yathdrn ataparva-dhk
When the sinless, powerless living entities are killed by these
sons, when women are imprisoned by them, and when the
great souls become angry, the Supreme Lord of the universe,
promoting the worlds welfare, will appear in this world and
kill him just as Indra strikes a mountain with his thunderbolt.
How long will they live? Please listen. The words of the verse 40
should all be put in the locative case. ataparva-dhk means holder of
the thunderbolt, Indra.
|| 3.14.42 ||
ditir uvca
vadha bhagavat skt
sunbhodra-bhun
se putrayor mahya
m kruddhd brhmad prabho

Diti said: O Lord! I desire the death of my sons by the Lord

whose excellent arm holds the cakra. I do not desire that they
die from the curse of a brhmaa.
My sons will see the Lord with upraised beautiful arm, holding the
cakra. They will be fortunate. Though unavoidably killed by the Lord,
they will be liberated from all sins by being killed by his hand. I also
desire liberation. As the mother of such sons, though I have not seen
the Lord yet, I will see him by my relationship to those sons. I do not
desire death by the anger of a brhmaa. I was worried that my sons
would be killed by the curse of a brhmaa since you said that the
great souls would be angry. Hearing now that they would be killed by
the hand of the Lord, I am satisfied in heart.
|| 3.14.43 ||
na brahma-daa-dagdhasya
na bhta-bhayadasya ca
nrak cnughanti
y y yonim asau gata
The inhabitants of hell, and those around him when he takes
another birth, do not show favor to the person who has been
punished by the curse of a brhmaa, who have given fear to
other living beings.
The accusative case can be substituted for the genitive case. Those in
hell and those situated where he takes birth again do not show him
favor.
|| 3.14.44-45 ||
kayapa uvca
kta-oknutpena
sadya pratyavamarant
bhagavaty uru-mnc ca
bhave mayy api cdart
putrasyaiva ca putr
bhavitaika sat mata
gsyanti yad-yaa uddha
bhagavad-yaas samam
Kayapa said: Because you have lament for your offense,
because you regret it, because you greatly respect the Lord,
and because you respect iva and me, one of the sons of your
son will be considered among the saintly. The devotees will
glorify his pure fame which will be equal to that of the Lord.

Because of lamentation and then repentance for committing offense,

and the other three reasons, among the sons of Hirayakaipu, one will
be considered saintly. The saintly persons will glorify his pure fame,
similar to or equal that of the Lord.
|| 3.14.46 ||
yogair hemeva durvara
bhvayiyanti sdhava
nirvairdibhir tmna
yac-chlam anuvartitum
Just as inferior gold is purified by heating, the devotees will
purify themselves by showing lack of animosity to attain
qualities like Prahlda.
Just as inferior gold is purified by heating and other processes,
devotees will purify themselves by processes such as freedom from
animosity to attain (anuvartitum) his nature.
|| 3.14.47 ||
yat-prasdd ida viva
prasdati yad-tmakam
sa sva-dg bhagavn yasya
toyate nanyay d
Because of the mercy of the soul of the universe towards
Prahlda, the whole universe is pleased with him. The Lord,
who sees only his devotees with affection, is satisfied with the
devotee whose intelligence is directed only to the Lord.
By the Lords mercy to Prahlda, the universe will be pleased with
Prahlda. How is this? Since the Lord as the Paramtm inspires the
world, the enemies of his father such as Indra will be pleased with
Prahlda. The Lord sees his devotees with affection (sva-dk) He is
satisfied by the devotees exclusive concentration on him (ananyay
d). The devotees intelligence does not wander to anything else.
|| 3.14.48 ||
sa vai mah-bhgavato mahtm
mahnubhvo mahat mahiha
pravddha-bhakty hy anubhvitaye
niveya vaikuham ima vihsyati
Being a great devotee, with great determination, the best
among those on the level of prema, he will enter Vaikuha

with a mind full of realization by intense bhakti, and give up

this material world.
He will be a great devotee, with great determination or intelligence
(mahtm), great among those with symptoms of prema (mahatm).
The cause of his being considered great is given. Entering into a
condition of the spiritual world, or actually entering Vaikuha, with a
mind which has achieved realization through intense bhakti
(mahnubhva), he will give up this material world.
|| 3.14.49 ||
alampaa la-dharo gukaro
ha pararddhy vyathito dukhiteu
abhta-atrur jagata oka-hart
naidghika tpam ivourja
He will be without greed, of good nature, the source of all
good qualities. He will be joyful on seeing others prosperity
and will suffer on seeing their suffering. He will have no
enemy, and will deliver the universe from sorrow, just as the
moon gives relief from summer heat.
I have described his devotion, and the great qualities arising from his
bhakti. Now hear of other qualities in his nature favorable for bhakti.
His qualities cannot be fully listed. He is the source of all qualities
(gukara). He will be joyful on seeing the prosperity of others and
pained on seeing the suffering of others. Just as the moon gives relief
from the summer sun, he will give relief to the world full of
lamentation.
|| 3.14.50 ||
antar bahi cmalam abja-netra
sva-pruecchnughta-rpam
pautras tava r-lalan-lalma
dra sphurat-kuala-maitnanam
Internally and externally, Prahlda will see the pure Lord with
lotus eyes, who accepts a form according to the desire of his
devotee, whose face is decorated with dazzling earrings, and
whose beautiful form is possessed by Laks.
The grandson Prahlda will see (dra) internally by meditation and
externally with his eyes the beautiful form (lalmam) of the Lord
possessed by Lakm, his lover (lalan).
|| 3.14.51 ||

maitreya uvca
rutv bhgavata pautram
amodata ditir bham
putrayo ca vadha kd
viditvsn mah-man
Maitreya said: Hearing about her grandson devotee, Diti
became greatly pleased. She was satisfied, knowing that her
sons would be killed by the Lord.
She became joyful. My sinful acts will produce such a rare result, the
summation of all pious actions. She became joyful at her good
fortune. She was pleased (mah-man) since her sons would attain a
glorious fame and fortunate end.
Thus ends the commentary on Fourteenth Chapter of the Third Canto
of the Bhgavatam for the pleasure of the devotees, in accordance
with the previous cryas