Śrīmad-Bhāgavatam 3.14.10
दितिरुवाच
एष मां त्वत्कृते विद्वन् काम आत्तशरासन: ।
दुनोति दीनां विक्रम्य रम्भामिव मतङ्गज: ॥ १० ॥
ditir uvāca
[ditir uvaacha]
eṣa māṁ tvat-kṛte vidvan
[esha maam tvat-krite vidvan]
kāma ātta-śarāsanaḥ
[kaama aatta-sharaasanah]
dunoti dīnāṁ vikramya
[dunoti deenaam vikramya]
rambhām iva mataṅgajaḥ
[rambhaam iva matangajah]
Word-for-word
ditiḥ uvāca
—
beautiful Diti said
eṣaḥ
—
all these
mām
—
unto me
tvat-kṛte
—
for you
vidvan
—
O learned one
kāmaḥ
—
Cupid
ātta-śarāsanaḥ
—
taking his arrows
dunoti
—
distresses
dīnām
—
poor me
vikramya
—
attacking
rambhām
—
banana tree
iva
—
like
matam-gajaḥ
—
mad elephant.
Blended reading (Sanskrit + English inline)
ditir uvāca
ditiḥ uvāca
beautiful Diti said
eṣa māṁ tvat-kṛte vidvan
eṣaḥ
all these
mām
unto me
tvat-kṛte
for you
vidvan
O learned one
kāma ātta-śarāsanaḥ
kāmaḥ
Cupid
ātta-śarāsanaḥ
taking his arrows
dunoti dīnāṁ vikramya
dunoti
distresses
dīnām
poor me
vikramya
attacking
rambhām iva mataṅgajaḥ
rambhām
banana tree
iva
like
matam-gajaḥ
mad elephant.
In that place the beautiful Diti expressed her desire: O learned one, Cupid is taking his arrows and distressing me forcibly, as a mad elephant troubles a banana tree.
Purport
Beautiful Diti, seeing her husband absorbed in trance, began to speak loudly, not attempting to attract him by bodily expressions. She frankly said that her whole body was distressed by sex desire because of her husband’s presence, just as a banana tree is troubled by a mad elephant. It was not natural for her to agitate her husband when he was in trance, but she could not control her strong sexual appetite. Her sex desire was like a mad elephant, and therefore it was the prime duty of her husband to give her all protection by fulfilling her desire.
— A.C. Bhaktivedanta Swami Prabhupāda
Gauḍīya Ācāryas
Viśvanātha Cakravartī Ṭhākura
Gauḍīya
Translation
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 Kaśyapa, 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 (eṣaḥ kāmaḥ) 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-kṛte). Why do you, the husband, not protect me, when lust is afflicting me with suffering (dīnam 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?
Related lectures
Personal Guidance
The verse insists on the Lord's specific identity — not an idea of God but a person with name, form, and intent. Vague spirituality cannot reach what only personal address can.
Reflection Questions
- Whom do you actually address when you pray — a concept, or a person?
- What single attribute of the Lord, taken seriously today, would reorganize a corner of your life?
My note
Source: vedabase.io