श्रीमद्भागवतमहापुराणम् तृतीय: स्कन्ध: चतुर्दश: अध्याय: श्री शुक उवाच - Shri Shuka said - निशम्यकौषारविणोपवर्णितां हरे: कथां कारणसूकरात्मन: ।
पुन: स पप्रच्छ तमुद्यताञ्जलिर्न चातितृप्तो विदुरो धृतव्रत: ॥१॥
निशम्य कौषारविण- hearing, from Kaushaarava, (Maitreya)
उपवर्णिताम् हरे: कथाम् described, Shree Hari's story कारण-सूकर-आत्मन: of, for a reason boar form पुन: स: पप्रच्छ again he asked तम्-उद्यत-अञ्जलि:- him forming joined palms न च-अति-तृप्त: not very satiated विदुर: धृत-व्रत: Vidura, (who had) taken a vow After hearing from Kaushaarava, Maitreya, the story of Shree Hari, Who had taken the form of a boar, for a reason, Vidura was not satiated having taken the vow of hearing the stories of The Lord, and so he again asked Maitreya with upraised joined palms.


विदुर उवाच - Vidura said - तेनैव तु मुनिश्रेष्ठ हरिणा यज्ञमूर्तिना ।
आदिदैत्यो हिरण्याक्षो हत इत्यनुशुश्रुम: ॥२॥
तेन-एव तु मुनिश्रेष्ठ by Him only, O great sage!
हरिणा यज्ञ-मूर्तिना by Shree Hari, sacrifices personified आदि-दैत्य: हिरण्याक्ष: the earliest demon, Hiranyaaksha हत: इति-अनुशुश्रुम: was killed, this we heard O great sage! We just heard that the earliest demon Hiranyaaksha, was killed by the sacrifice personified Shree Hari, in the form of a boar.


तस्य चोद्धरत: क्षोणीं स्वदंष्ट्राग्रेण लीलया ।
दैत्यराजस्य च ब्रह्मन् कस्माद्धेतोरभून्मृध: ॥३॥
तस्य च-उद्धरत: क्षोणीम् His and lifting the earth
स्व-दंष्ट्र-अग्रेण लीलया by His own tusks' ends, playfully दैत्य-राजस्य च ब्रह्मन् the demon king's, and O Holy sage! कस्मात्-हेतो:-अभूत्-मृध: by what reason, was an encounter O Holy sage! And as Shree Hari was playfully lifting up the earth on the ends of His tusks, by what reason did He have an encounter with the demon king?


मैत्रेय उवाच - Maitreya said - साधु वीर त्वया पृष्टमवतारकथां हरे: ।
यत्त्वं पृच्छसि मर्त्यानां मृत्युपाशविशातनीम् ॥४॥
साधु वीर त्वया पृष्टम्- applauds, O valiant One! by you is asked
अवतार-कथाम् हरे: the descent story of Shree Hari यत्-त्वम् पृच्छसि मर्त्यानाम् that you ask, of the mortals मृत्यु-पाश-विशातनीम् death noose, will cut asunder O Valiant Vidura! Applause to you! Because you have asked about the descent story of Shree Hari, which will enable the death noose of the mortals to be cut asunder.


ययोत्तानपद: पुत्रो मुनिना गीतयार्भक: ।
मृत्यो: कृत्वैव मूर्ध्न्यङ्घ्रिमारुरोह हरे: पदम् ॥५॥
यया-उत्तानपद: पुत्र: by which Uttaanapaada's son
मुनिना गीतया-अर्भक: by sage (Naarada) narrated, child (Dhruva) मृत्यो: कृत्वा-एव मूर्ध्नि- on Mrityu (death) placing only on head अङ्घ्रिम-आरुरोह हरे: पदम् feet, ascended, Shree Hari's abode By hearing that story, narrated by sage Naarada, the child Dhruva, the son of Uttaanapaada, placed his feet only on the head of Mrityu, death, and ascended to the abode of Shree Hari.


अथात्रापीतिहासोऽयं श्रुतो मे वर्णित: पुरा ।
ब्रह्मणा देवदेवेन देवानामनुपृच्छताम् ॥६॥
अथ-अत्र-अपि- then, here also
इतिहास:-अयम् श्रुत: मे story goes, this, heard by me वर्णित: पुरा ब्रह्मणा देवदेवेन told of yore, by Brahmaa, the god of gods देवानाम्-अनुपृच्छताम् by the gods, as asked In this connection also, there is a story which I have heard, which was told of yore by Brahmaa, the god of gods, when they asked him about it.


दितिर्दाक्षायणी क्षत्तर्मारीचं कश्यपं पतिम् ।
अपत्यकामा चकमे सन्ध्यायां हृच्छयार्दिता ॥७॥
दिति:-दाक्षायणी Diti, Daksha's daughter
क्षत्त:-मारीचम् O Vidura! To Mareechi's son कश्यपम् पतिम् Kashyapa, (her) husband अपत्य-कामा issue desiring चकमे सन्ध्यायाम् prayed in the evening हृच्छय-अर्दिता by love stung Diti, the daughter of Daksha, once, was stung by the darts of love, and eager as she was for a son, she prayed to her husband Kashyapa, the son of Mareechi, for his company in the evening.


इष्ट्वाग्नि जिह्वं पयसा पुरुषं यजुषां पतिम् ।
निम्लोचत्यर्क आसीनमग्न्यगारे समाहितम् ॥८॥
इष्ट्वा-अग्नि जिह्वम् after having offered oblation, to the fire tongue
पयसा पुरुषम् by payas, rice boiled in milk, The Person यजुषाम् पतिम् of the sacrifices, The Lord निम्लोचति-अर्क is about to set the Sun आसीनम्-अग्नि-अगारे sitting, in the fire chamber समाहितम् in meditation Kashyapa was at that time sitting in the fire chamber in meditation, after having performed oblation to the fire tongued Lord of Sacrifices by Paayas, rice boiled in milk, knowing that the Sun was about to set.


दिति: उवाच - Diti said - एष मां त्वत्कृते विद्वन् काम आत्तशरासन: ।
दुनोति दीनां विक्रम्य रम्भामिव मतङ्गज: ॥९॥
एष माम् त्वत्-कृते this, to me, for your sake,
विद्वन् काम आत्त- O Learned One! the god of love शरासन: दुनोति दीनाम् with bow and arrow, torments me the helpless woman विक्रम्य रम्भाम्-इव with his valour, the banana tree as if मतङ्गज: by the wild elephant O Learned One! for your sake, this god of love with his bow and arrow, torments me, a helpless woman, with his valour, just as a banana tree is crushed by a wild elephant.


तद्भवान्दह्यमानायां सपत्नीनां समृद्धिभि: ।
प्रजावतीनां भद्रं ते मय्यायुङ्क्तामनुग्रहम् ॥१०॥
तत्-भवान्-दह्यमानायाम् therefore you, in burning
सपत्नीनाम् समृद्धिभि: by co-wives prosperity प्रजावतीनाम् भद्रम् ते and children, bless you मयि-आयुङ्क्ताम्-अनुग्रहम् in me place (your) grace Therefore, bless you, do place your grace in me, who is burning with jealousy seeing the prosperity and the children of the co-wives.


भर्तर्याप्तोरुमानानां लोकानाविशते यश: ।
पतिर्भवद्विधो यासां प्रजया ननु जायते ॥११॥
भर्तरि-आप्त- from husband get
उरु-मानानाम् great honour लोकान्-आविशते यश: in the worlds spreads fame पति:-भवद्-विध: a husband such as you यासाम् प्रजया in whom as a son ननु जायते indeed is reproduced Such women are only highly esteemed by their husbands, and their fame only spreads in the worlds, through whom, indeed, husbands like you are reproduced as a son.


पुरा पिता नो भगवान्दक्षो दुहितृवत्सल: ।
कं वृणीत वरं वत्सा इत्यपृच्छत न: पृथक् ॥१२॥
पुरा पिता न: भगवान्-दक्ष: long ago, father ours
दुहितृ-वत्सल: daughters' fond of कम् वृणीत वरम् वत्सा: whom (will you) choose as a match, O daughters! इति-अपृच्छत न: पृथक् this asked to us, separately Long ago, our honourable father Daksha, who is fond of his daughters, privately asked each one of us, 'O Dear! Whom do you choose as your match?'


स विदित्वाऽऽत्मजानां नो भावं सन्तानभावन: ।
त्रयोदशाददात्तासां यास्ते शीलमनुव्रता: ॥१३॥
स: विदित्वा-आत्मजानाम् he knowing of his daughter's
न: भावम् सन्तान-भावन: us, the mind, progeny keen on त्रयोदश-अददात्-तासाम् thirteen gave of them, या:-ते शीलम्-अनुव्रता: who to your nature confirmed He, Daksha, knowing the minds of his daughters, keen on increasing the progeny, gave thirteen of us to you, who confirmed to your nature.


अथ मे कुरु कल्याण कामं कञ्जविलोचन ।
आर्तोपसर्पणं भूमन्नमोघ हि महीयसि ॥१४॥
अथ मे कुरु कल्याण therefore to me grant, O auspicious One!
कामम् कञ्ज-विलोचन desire, O Lotus-eyed! आर्त:-उपसर्पणम् भूमन्- of the distressed coming, O Perfect One! अमोघ हि महीयसि is fulfilling to great people O Auspicious One! Therefore grant to me my desire. O Lotus eyed! Perfect One! The coming of the distressed to the great people is never futile.


इति तां वीर मारीच: कृपणां बहुभाषिणीम् ।
प्रत्याहानुनयन् वाचा प्रवृद्धानङ्गकश्मलाम् ॥१५॥
इति ताम् वीर this to her O Vidura!
मारीच: कृपणाम् Mareechi, (Kashyapa), helpless बहु-भाषिणीम् much speaking प्रत्याह-अनुनयन् वाचा answered in conciling voice प्रवृद्ध-अनङ्ग-कश्मलाम् increased (whose), by passion clouded O Valiant Vidura! Marichee's son Kashyapa saw that she was helpless and her reason was clouded by her increased passion, so he answered to her in a conciling voice.


एष तेऽहं विधास्यामि प्रियं भीरु यदिच्छसि ।
तस्या: कामं न क: कुर्यात्सिद्धिस्त्रैवर्गिकी यत: ॥१६॥
एष: ते-अहम् this for you I
विधास्यामि प्रियम् will perform desired by you भीरु यत्-इच्छसि O timid One! That which you want तस्या: कामम् her desires न क: कुर्यात्- who will not do सिद्धि:-त्रैवर्गिकी यत: achievements of three kinds from where I will conduct this for you O Timid One! Which you want. Which man will not fulfill his wife's desire from which he achieves the three fold objects, of Dharma, Artha and Kaama.


सर्वाश्रमानुपादाय स्वाश्रमेण कलत्रवान् ।
व्यसनार्णवमत्येति जलयानैर्यथार्णवम् ॥१७॥
सर्व-आश्रमान्-उपादाय all the Aashramas helping
स्व-आश्रमेण कलत्रवान् by ones aashrama, a married man व्यसन-अर्णवम्-अत्येति the woe ocean crosses जल-यानै:-यथा-अर्णवम् by water vessels, like the ocean Just as a person crosses the ocean by the water vessels, so also a married man crosses the ocean of woe by his own aashrama, heping along the people of the other aashrams.


यामाहुरात्मनो ह्यर्धं श्रेयस्कामस्य मानिनि ।
यस्यां स्वधुरमध्यस्य पुमांश्चरति विज्वर: ॥१८॥
याम्-आहु:-आत्मन: हि-अर्धम् (she) who is called of ones own only half
श्रेय:-कामस्य मानिनि of the worthy desires (seeking), O Proud One! यस्याम् स्वधुरम्-अध्यस्य on whom ones burden placing, पुमान्-चरति विज्वर: a man moves about without anxiety O Proud One! It is she who is called the other half of a man, and he who seeks the three desired human pusuits, places his burden on her, and moves about without anxiety.


यामाश्रित्येन्द्रियारातीन्दुर्जयानितराश्रमै: ।
वयं जयेम हेलाभिर्दस्यून्दुर्गपतिर्यथा ॥१९॥
याम्-आश्रित्य-इन्द्रिय- (it is she) by whose support, the senses (as)
आरातीन्-दुर्जयान्- enemies unconquerable इतर-आश्रमै: वयम् जयेम by other aashram people, we conquer हेलाभि:-दस्यून्-दुर्गपति:-यथा easily, thieves the governor of a fortress just as Just as the governor of the fortress conquers the thieves, it is by her support that we easily conquer the senses which are the unconquerable enemies, which are not conquered by the people of the other aashramas.


न वयं प्रभवस्तां त्वामनुकर्तुं गृहेश्वरि ।
अप्यायुषा वा कार्त्स्न्येन ये चान्ये गुणगृध्नव: ॥२०॥
न वयम् प्रभव:-ताम् not we are capable, of her
त्वाम्-अनुकर्तुम् गृहेश्वरि like you to repay, O Queen of the house! अपि-आयुषा वा कार्त्स्न्येन even by the age or the whole ये च-अन्ये गुण-गृध्नव: those others and (who are) virtue inclined O Queen of the house! We, and even the other people, who are inclined towards virtue, are not capable to repay those ladies like you, for what they do, even for the whole life time.


अथापि काममेतं ते प्रजात्यै करवाण्यलम् ।
यथा मां नातिवोचन्ति मुहुर्तं प्रतिपालय ॥२१॥
अथ-अपि कामम्-एतम् ते even so, desire this of yours
प्रजात्यै करवाणि-अलम् for offspring will fulfil to my best यथा माम् न-अतिवोचन्ति so as me do not defame मुहुर्तंम् प्रतिपालय for an hour wait for me Even so, I will fulfill this desire of yours for an off-spring, to my best. But wait for me for an hour, so that people may not defame me.


एषा घोरतमा वेला घोराणां घोरदर्शना ।
चरन्ति यस्यां भूतानि भूतेशानुचराणि ह ॥२२॥
एषा घोरतमा वेला this is inauspicious time
घोराणाम् घोरदर्शना of the ferocious, ferocious in looks चरन्ति यस्याम् भूतानि move about in which the ghosts भूतेश-अनुचराणि ह the lord of the ghost's retinue indeed This is a very inauspicious time, when the ferocious and the ferocious to look at, ghosts move about who are the retinue of the lord of the ghosts, Rudra.


एतस्यां साध्वि सन्ध्यायां भगवान् भूतभावन:।
परीतो भूतपर्षद्भिर्वृषेणाटति भूतराट् ॥२३॥
एतस्याम् साध्वि सन्ध्यायाम् in this (time), O pious Lady! of evening
भगवान् भूत-भावन: The Lord, of all beings the caretaker परीत: भूत-पर्षद्भि:- surrounded by the ghosts' groups वृषेण-अटति भूतराट् on the bull moves the ghosts' master (Rudra) O Pious Lady! At this time of the evening, the Lord Rudra, the protector of all beings, and the master of the ghosts, moves about on His bull surrounded by His retinue of ghosts.


श्मशानचक्रानिलधूलिधूम्रविकीर्णविद्योतजटाकलाप: ।
भस्मावगुण्ठामलरुक्मदेहो देवस्त्रिभि: पश्यति देवरस्ते ॥२४॥
श्मशान-चक्र-अनिल- of the cremation ground, whirl wind
धूलि-धूम्र-विकीर्ण-विद्योत- dust smokey (being) spread, shining जटा-कलाप: matted hair mass भस्म-अवगुण्ठ- by the ashes smeared अमल-रुक्म-देह: fair silver bodied देव:-त्रिभि: पश्यति the Lord by three (eyes), sees देवर:-ते brother-in-law your Your brother-in-law, the Lord Rudra, has his mass of shiny matted hair spread asunder by the whirl wind of the cremation ground. His fair body is silvery being smeared with the ashes of the cremation ground, and He looks around with His three eyes.


न यस्य लोके स्वजन: परो वा नात्यादृतो नोत कश्चिद्विगर्ह्य: ।
वयं व्रतैर्यच्चरणापविद्धामाशास्महेऽजां बत भुक्तभोगम् ॥२५॥
न यस्य लोके of whom in this world
स्वजन: पर: वा own person otherwise or न-अति-आदृत: न-उत not very dear not again कश्चित्-विगर्ह्य: anyone hated वयम् व्रतै:- to whom we by vows यत्-चरण-अपविद्धाम- (by) whose feet kicked आशास्महे-अजाम् hope (to get) the Maaya बत भुक्त-भोगम् alas, having enjoyed In this world, no one is His own, nor not His own. Again, there is no one whom He likes very much, nor anyone whom He hates. Alas! We by observing vows, hope to to get that same Maayaa, whom having enjoyed, He kicked with His feet.


यस्यानवद्याचरितं मनीषिणो गृणन्त्यविद्यापटलं बिभीत्सव: ।
निरस्तसाम्यातिशयोऽपि यत्स्वयं पिशाचचर्यामचरद्गति: सताम् ॥२६॥
यस्य-अनवद्य-आचरितम् Whose, uncriticised (spotless) doings
मनीषिण: गृणन्ति- the wise recount अविद्या-पटलम् बिभीत्सव: ignorance veil, wanting to pierce निरस्त-साम्य-अतिशय:-अपि beyond all comparison, or greater also यत्-स्वयम् पिशाच-चर्याम्- that himself, fiend like conducts अचरत्-गति: सताम् moves, the goal of the virtuous The wise people, who want to pierce the veil of ignorance, recount the spotless doings of His, Who is beyond all comparison, Whose greatness is beyond everything great, and Who is the goal of the virtuous people, and yet, Who moves about conducting Himself as a fiend.


हसन्ति यस्याचरितं हि दुर्भगा: स्वात्मन् रतस्याविदुष: समीहितम्।
यैर्वस्त्रमाल्याभरणानुलेपनै: श्वभोजनं स्वात्मतयोपलालितम् ॥२७॥
हसन्ति यस्य-आचरितम् sneer, Whose behaviour
हि दुर्भगा: स्वात्मन् रतस्य- indeed the unfortunate, in His own self delighted अविदुष: समीहितम् the ignorant, in their own bodies यै:-वस्त्र-माल्या- who by clothes, garlands आभरण-अनुलेपनै: श्व-भोजनम् ornaments and lotions, of dogs the food स्वात्मतया-उपलालितम् (treating it) as one's own self, nurturing it They who snear at Shiva's behaviour, Who delights in His own self, are indeed unfortunate. They are ignorant and foolishly adorn their bodies, treating it as their own selves, with cloathes, garlands, ornaments and lotions, when, actually the body is just a food of the dogs.


ब्रह्मादयो यत्कृतसेतुपाला यत्कारणं विश्वमिदं च माया ।
आज्ञाकरी तस्य पिशाचचर्या अहो विभूम्नश्चरितं विडम्बनम् ॥२८॥
ब्रह्मा-आदय: Brahmaa and other (gods)
यत्-कृत-सेतु-पाला: Whose made rules observe यत्-कारणम् Who is the cause विश्वम्-इदम् च of the universe this and माया आज्ञाकरी Maayaa is obedient to (whom) तस्य पिशाच-चर्या His fiend like behaviour अहो विभूम्न:- Oh! Of the All powerful Lord! चरितम् विडम्बनम् nature is perplexing Brahmaa and other gods adhere to the principles made by Him, this universe exists because of him, Maayaa is obedient to Him, O ! The fiend -like behaviour of That Almighty Lord is perplexing.


मैत्रेय उवाच - Maitreya said - सैवं संविदिते भर्त्रा मन्मथोन्मथितेन्द्रिया ।
जग्राह वासो ब्रह्मर्षेर्वृषलीव गतत्रपा ॥२९॥
सा-एवम् संविदिते भर्त्रा she like this, being told by her husband
मन्मथ-उन्मथित-इन्द्रिया by cupid shaken senses जग्राह वास: ब्रह्मर्षे:- caught hold of the clothes of the divine sage वृषलीव गत-त्रपा like a common woman, shamelessly She, Diti, in this manner was being told to by her husband. But her senses were completely shaken by cupid, and shamelessly, like a common woman she caught hold of the cloathes of the holy sage.


स विदित्वाथ भार्यास्तं निर्बन्धं विकर्मणि ।
नत्वा दिष्टाय रहसि तयाथोपविवेश ह ॥३०॥
स: विदित्वा-अथ he knowing, then
भार्या:-तम् निर्बन्धम् of (his) wife's that, uncontrolled विकर्मणि नत्वा दिष्टाय wrong doing, bowing to Providence रहसि तया-अथ-उपविवेश ह in seclusion, then sought her indeed Then, knowing his wife's insistence on the wrong doing, he bowed to Providence, and then saught her in seclusion.


अथोपस्पृश्य सलिलं प्राणानायम्य वाग्यत: ।
ध्यायञ्जजाप विरजं ब्रह्मज्योति: सनातनम् ॥३१॥
अथ-उपस्पृश्य सलिलम् then bathing in the water
प्राणान्-आयम्य वाग्यत: breath controlled, speech controlled ध्यायन्-जजाप meditated and uttered prayers विरजम् ब्रह्म-ज्योति: सनातनम् to the pure, Brahma the self-effulgent, eternal The the sage bathed in water, sat down in meditation, controlled his breath and speech, and muttered prayers to the self-effulgent and eternal Brahman.


दितिस्तु व्रीडिता तेन कर्मावद्येन भारत ।
उपसंगम्य विप्रर्षिमधोमुख्यभ्यभाषत ॥३२॥
दिति:-तु व्रीडिता तेन Diti also, ashamed by that
कर्म-अवद्येन भारत conduct blasphemous, O Bhaarata! उपसंगम्य विप्र-ऋषिम्- approaching the Braahmana sage अध:-मुखी-अभ्यभाषत bent -head spoke Diti also was ashamed of her unworthy conduct, O Bhaarata!. She approached the Braahmana sage, and with a cast down face spoke to him.


दिति: उवाच - Diti said - मा मे गर्भमिमं ब्रह्मन् भूतानामृषभो वधीत् ।
रुद्र: पतिर्हि भूतानां यस्याकरवमंहसम् ॥३३॥
मा मे गर्भम्-इमम् may not, my womb this
ब्रह्मन् O Brahman! भूतानाम्-ऋषभ: अवधीत् O of the spirits the Ruler! destroy रुद्र: पति:-हि भूतानाम् Rudra is the protector of the beings यस्य-अकरवम्-अंहसम् (towards) whom have committed sin O Holy sage! May this seed in my womb be not destroyed by the Ruler of the spirits. It is Rudra, the protector of the beings, towards whom I have committed this sin.


नमो रुद्राय महते देवायोग्राय मीढुषे ।
शिवाय न्यस्तदण्डाय धृतदण्डाय मन्यवे ॥३४॥
नम: रुद्राय महते obeisance to Rudra the great
देवाय-उग्राय मीढुषे the god irresistible, fulfiller of wishes शिवाय न्यस्त-दण्डाय Shiva, devoid of punishing धृत-दण्डाय मन्यवे holding the rod, anger personified Obeisance to The Lord Rudra Shiva! The irresistable god, fulfiller of the wishes of the devotees, having no intention of punishing, and yet, anger personified, holding the rod (for the sinners).


स न: प्रसीदतां भामो भगवानुर्वनुग्रह: ।
व्याधस्याप्यनुकम्प्यानां स्त्रीणां देव: सतीपति: ॥३५॥
स: न: प्रसीदताम् भाम: he on us may be pleased, the brother-in-law
भगवान्-उरु-अनुग्रह: the Lord of great compassion व्याधस्य-अपि- a hunter's also अनुकम्प्यानाम् स्त्रीणाम् graciousness on women देव: सती-पति: the god, Satee's husband May the god, Satee's husband, our brother-in-law, the Lord Shiva, with great compassion, be gracious to us. Even a hunter is kind towards women.


मैत्रेय उवाच - Maitreya said - स्वसर्गस्याशिषं लोक्यामाशासानां प्रवेपतीम् ।
निवृत्तसन्ध्यानियमो भार्यामाह प्रजापति: ॥३६॥
स्व-सर्गस्य-आशिषम् of her own progeny welfare
लोक्याम्-आशासानाम् in this and the other world, soliciting प्रवेपतीम् (to the) trembling निवृत्त-सन्ध्या-नियम: having completed the evening prayers and rituals भार्याम्-आह प्रजापति: to the wife said, Prajaapati (Kashyapa) Diti was trembling with fear and was soliciting the welfare of her own progeny, in this and the other world, when Prajaapati Kashyapa having completed his evening prayers and rituals, spoke to his wife.


कश्यप उवाच - Kashyapa said - अप्रायत्यादात्मनस्ते दोषान्मौहूर्तिकादुत ।
मन्निदेशातिचारेण देवानां चातिहेलनात् ॥३७॥
अप्रायत्यात्-आत्मन:-ते because of impure mind of yours,
दोषात्-मौहूर्तिकात्-उत unfavourable time and (because of) मत्-निदेश-अतिचारेण my command overlooking देवानाम् च-अतिहेलनात् and the gods' disregarding Because your mind was impure, the time was unfavourable, you had overlooked my command, and because you disregarded the gods,….


भविष्यतस्तवाभद्रावभद्रे जाठराधमौ ।
लोकान् सपालांस्त्रींश्चण्डि मुहुराक्रन्दयिष्यत: ॥३८॥
भविष्यत:-तव-अभद्रौ- will be, to you wicked,
अभद्रे जाठर्-अधमौ O impious One! sons two unworthy लोकान् सपालान्-त्रीन् the worlds along with their protectors three चण्डि O Passionate woman! मुहु:-आक्रन्दयिष्यत: again and again make (them) cry O Passionate impious woman! Two unworthy wicked sons will be born to you, who will make the three worlds and their protectors cry again and again.


प्राणिनां हन्यमानानां दीनानामकृतागसाम् ।
स्त्रीणां निगृह्यमाणानां कोपितेषु महात्मसु ॥३९॥
प्राणिनाम् हन्यमानानाम् of the creatures, will be the killers
दीनानाम्-अकृत-आगसाम् the helpless, who have done no wrong स्त्रीणाम् निगृह्यमाणानाम् of the women chastity will violate कोपितेषु महात्मसु and will anger the noble ones They will be the killers of the helpless and innocent creatures, they will violate the chastity of the women and they will anger the noble souls.


तदा विश्वेश्वर: क्रुद्धो भगवांल्लोकभावन: ।
हनिष्यत्यवतीर्यासौ यथाद्रीन् शतपर्वधृक् ॥४०॥
तदा विश्वेश्वर: क्रुद्ध: then, The Lord of the Universe, angered
भगवान्-लोकभावन: The Lord, Protector of the worlds हनिष्यति-अवतीर्य-असौ will kill, descending He यथा-अद्रीन् शतपर्वधृक् just as the mountains, the wielder of the thunderbolt (Indra) Then, The Lord of the Universe, and The Protector of the three worlds, will descend and He will slay them, just as Indra, the wielder of the thunderbolt, struck the mountains.


दिति: उवाच - Diti said - वधं भागवता साक्षात्सुनाभोदारबाहुना ।
आशासे पुत्रयोर्मह्यं मा क्रुद्धाद्ब्राह्मणाद्विभो ॥४१॥
वधम् भागवता साक्षात्- death by The Lord, Himself
सुनाभ-उदार-बाहुना discus (holding), in mighty arms आशासे पुत्रयो:-मह्यम् I hope, of the sons mine मा क्रुद्धात्-ब्राह्मणात्- may not by the wrath of a Braahmana, विभो My Lord! My Lord! I also hope that the death of my two sons may be at The Lord's mighty arms holding the discus Sudarshana, and not by the wrath-full curse of a Braahmana.


न ब्रह्मदण्डदग्धस्य न भूतभयदस्य च ।
नारकाश्चानुगृह्णन्ति यां यां योनिमसौ गत: ॥४२॥
न ब्रह्म-दण्ड-दग्धस्य not the one who by Braahmin's curse has died
न भूत-भयदस्य च and not the one who is a terror to the beings नारका:-च-अनुगृह्णन्ति the denizens even regard याम् याम् योनिम्- to which which species असौ गत: he goes A person who dies due to the curse of a Braahmana, and also a person who is a terror to the living beings, is not regarded even by the denizens, into whichever spicies they later take birth.


कश्यप उवाच - Kashyapa said - कृतशोकानुतापेन सद्य: प्रत्यवमर्शनात् ।
भगवत्युरुमानाच्च भवे मय्यपि चादरात् ॥४३॥
कृत-शोक-अनुतापेन for ones deed, being sorry and remorseful
सद्य: प्रत्यवमर्शनात् soon, and by reasoning भगवति-उरु-मानात्-च in The Lord having great reverence and भवे मयि-अपि च-आदरात् in Shiva and me also and having regard As you are sorry and remorseful for what you have done, and are able to reason things correctly, you are also displaying high reverence for the Lord, and regard for Shiva and for me, …


पुत्रस्यैव तु पुत्राणां भवितैक: सतां मत: ।
गास्यन्ति यद्यश: शुद्धं भगवद्यशसा समम् ॥४४॥
पुत्रस्य-एव तु of (your) son's alone indeed
पुत्राणाम् भविता- the sons will be एक: सताम् मत: one of the holy men's' esteemed गास्यन्ति यत्-यश: शुद्धम् will sing whose renown pure भगवत्-यशसा समम् Lord's renown along with One of the sons of your son, will be honoured by the holy men. They will sing of his pure renown along with the glory of The Lord.


योगैर्हेमेवदुर्वर्णं भावयिष्यन्ति साधव: ।
निर्वैरादिभिरात्मानं यच्छीलमनुवर्तितुम् ॥४५॥
योगै:-हेम-इव-दुर्वर्णम् (in fire) being heated, gold, like impure
भावयिष्यन्ति साधव: to purify it, the pious souls निर्वैर-आदिभि:- by non-animosity and other (disciplines) आत्मानम् यत्-शीलम्- themselves, whose conduct अनुवर्तितुम् to follow Just as impure gold is purified by heating it in the fire, the pious souls observe various disciplines like non-enimosity, etc., to be able to follow his conduct.


यत्प्रसादादिदं विश्वं प्रसीदति यदात्मकम् ।
स स्वदृग्भगवान् यस्य तोष्यतेऽनन्यया दृशा ॥४६॥
यत्-प्रसादात्-इदम् विश्वम् by Whose grace, this world
प्रसीदति यत्-आत्मकम् is happy, of Whose Self it is (the world) स: स्वदृक्-भगवान् He, The self effulgent Lord यस्य तोष्यते- by whose will be satisfied अनन्यया दृशा unwavering view This world, is the Self itself of The Self Effulgent Lord, and it is happy by The Lord's grace. He, The Lord, will be highly gratified by his unwavering view of the Lord, (that He alone is the Truth).


स वै महाभागवतो महात्मा महानुभावो महता महिष्ठ: ।
प्रबुद्धभक्त्या ह्यनुभाविताशये निवेश्य वैकुण्ठमिमं विहास्यति ॥४७॥
स: वै महा-भागवत: he certainly, the great devotee
महात्मा महा-अनुभाव: magnanimous, highly experienced महताम् महिष्ठ: of the holy, the most holy प्रबुद्ध:-भक्त्या purified by devotion हि-अनुभावित-आशये and also be knower of the Truth निवेश्य वैकुण्ठम्- placing the Lord (in his heart) इमम् विहास्यति this world will give up Certainly, he will be a great devotee, magnanimous, highly experienced, holy of the most holy, the knower of Truth, and purified by intense devotion. He will place The Lord Vaikuntha, Vishnu, in his heart, and then give up this world.


अलम्पट: शीलधरो गुणाकरो हृष्ट: परर्द्ध्या व्यथितो दु:खितेषु ।
अभूतशत्रुर्जगत: शोकहर्ता नैदाघिकं तापमिवोडुराज: ॥४८॥
अलम्पट: शील-धर: uninclined to sensuous pleasures, humble
गुण-आकर: हृष्ट: परर्द्ध्या of virtues the storehouse, happy at others wealth व्यथित: दु:खितेषु sad by others' unhappiness अभूत-शत्रु:- not having any enemies जगत: शोकहर्ता of the world's sorrows taking away नैदाघिकम् of the summers तापम्-इव-उडुराज: heat like the moon He will be uninclined to sensuous pleasures, humble, a storehouse of virtues, happy to see others wealth, and sad at others unhappiness. He will have no enemies and will remove the sorrows of the world just as the moon removes the heat of summer.


अन्तर्बहिश्चामलमब्जनेत्रं स्वपूरुषेच्छानुगृहीतरूपम् ।
पौत्रस्तव श्रीललनाललामं द्रष्टा स्फुरत्कुण्डलमण्डिताननम् ॥४९॥
अन्त:-बहि:-च- inside (in the heart) and outside
अमलम्-अब्जनेत्रम् the immaculate lotus eyed स्व-पूरुष-इच्छा- of His Own people's desire अनुगृहीत-रूपम् taking on the form पौत्र:-तव grandson yours श्री-ललना-ललामम् of Shree Goddess the ornament द्रष्टा the seer (will be) स्फुरत्-कुण्डल- with brilliant ear-rings मण्डित-आननम् adorned countenance Your grandson will behold in himself and in the outside world, Him, Who takes forms as per the desire of His devotees, Who is immaculate and is lotus eyed, Who is the ornament of the Goddess Shree, and Whose countenance is adorned with brilliant ear-rings.


मैत्रेय उवाच - Maitreya said - श्रुत्वा भागवतं पौत्रममोदत दितिर्भृशम् ।
पुत्रयोश्च वधं कृष्णाद्विदित्वाऽऽसीन्महामना: ॥५०॥
श्रुत्वा भागवतम् पौत्रम्- hearing, devotee (her) grandson
अमोदत दिति:-भृशम् delighted was Diti, very much पुत्रयो:-च वधम् कृष्णात्- of the son's killing, by Krishna विदित्वा-आसीत्-महामना: knowing became very proud Diti was very much delighted to hear that her grandson will be great devotee of The Lord. She was also very proud to know that her two sons will be killed at the hands of Krishna.


इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीयस्कन्धे दिति कश्यप संवादे चतुर्दश: अध्याय: ॥१४॥ Thus ends the fourteenth discourse in Book Three, comprising of the dialogue between Diti and Kashyapa, of the great and glorious Bhaagavata-Puraana.