Text 13: Our well-wishing father, Dakṣa, after knowing our intentions, handed over thirteen of his daughters unto you, and since then we have all been faithful.
Text 14: O lotus-eyed one, kindly bless me by fulfilling my desire. When someone in distress approaches a great person, his pleas should never go in vain.
Text 15: O hero [Vidura], Diti, being thus afflicted by the contamination of lust, and therefore poor and talkative, was pacified by the son of Marīci in suitable words.
Text 16: O afflicted one, I shall forthwith gratify whatever desire is dear to you, for who else but you is the source of the three perfections of liberation?
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Indeed, it does not go in vain. In a great one like you, the greatest. (14) The one whose confusion is caused by intensified kāma (desire). (15) Praising the wife to avoid the twilight hour. This is in five verses. From whom, from whose presence. (16)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
That skilled one, not out of our shame, without mentioning your name, immediately understood our intention through gestures via another person. The meaning is: Among us thirteen, how is it appropriate for you to show favoritism by giving sons to others but not to me alone who is without a son? (13) Now therefore, O lotus-eyed one - this praiseworthy address is to indicate her own beauty or to produce desire in him. "Now in the evening you are trying to break my meditation for your own enjoyment, how are you of equal character to me?" To this she says - The approach of the afflicted. The meaning is: I am now afflicted, what can I do? You surely know the scripture "The afflicted does not wait for time" and that you are supremely compassionate. The great ones forgive even improper actions of others, thus she says "O mighty one". (14) O hero - Just as those like you are heroes of dharma, Kaśyapa is not like that, thus while appealing she says - not threatening with an angry sidelong glance. The meaning is: If I show even artificial anger, then out of fear her pain of desire will surely disappear. The meaning of "intensified" is that one overcome by desire indeed cannot bear persuasion. (15) This I am. O timid one, of fearful nature, related to the three goals of dharma, artha and kāma. (16)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Bhāva means the mental transformation regarding you. This is the suggested meaning which is the purpose of these two verses. (13) Now therefore, because favoritism is improper, upasarpaṇa means approaching for obtaining desire. (14) Moha means confusion of the inner faculties. (15) Because a wife is censured everywhere in statements like "What use is knowledge? What use is austerity? What use is charity?", he explains this as praise of the wife for the twilight hour, meaning this is what you have requested. (16)
Śrīmad Vīrarāghava Vyākhyā
He cultivates progeny, meaning he increases. Santānabhāvana means Dakṣa. Having understood the intention of our daughters, he gave those thirteen of our daughters who are devoted to your character. The implication is that when all thirteen of us have equal feeling for you, it is improper to show favoritism. (13) Now therefore, O Kaśyapa! O auspicious one! Fulfill my desire. O lotus-eyed one! O mighty one, greatest of the great! The approach of the afflicted to a great person is not in vain. (14) What did Kaśyapa say when addressed thus? He says: Thus - to Diti who spoke much and pitifully in this way, the heroic Mārīca, the self-controlled Kaśyapa, whose confusion was caused by intensified desire, replied consoling her with words. (15) He states the reply with "This to you" up to "those who protect the bounds created by Brahmā and others." Here he praises the wife in anticipation of the twilight hour. This is in five verses. O timid one! I will do what you desire, what is pleasing to you. Who would not fulfill the desire of such a wife? Everyone would surely do it. What kind of wife is she whose desire everyone would fulfill? He says: Accomplishment - Because from that wife comes the accomplishment related to the three goals of dharma, artha and kāma. (16)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Bhāva means the intention held in the heart. Adadāt means he gave. (13) He concludes: Now therefore - Now because of your greatness, my taking refuge in you should be fruitful, as it is seen to be so. With this meaning he says: To the obtained. Upasarpaṇa means taking refuge in a great person who is obtained (as a protector). (14) Did Mārīca remain silent ignoring her who was thus entreating, or did he give some reply? So that there may be no doubt about this, he says: Thus. (15) Because from which wife comes the accomplishment related to the three goals of dharma, artha and kāma. (16)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
By repeating the word "sa" (he), both the dative and genitive meanings should be applied. (13-16)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Our bhāva means immediately understanding through gestures via another person, without mentioning your name out of shame, even for us who did not take your name. Among those daughters, among the thirteen, how is it proper for you to show favoritism by making only me without a son? This is the meaning. (13) "Now in the evening you are trying to break my meditation for your own enjoyment, how are you of equal character to me?" To this she says: The approach of the afflicted. The meaning is: I am now afflicted, what can I do? You surely know the scripture "The afflicted does not wait for time" and that you are supremely compassionate. (14) O hero - Just as those like you are heroes of dharma, Kaśyapa is not like that, thus while appealing he replies, not threatening with an angry sidelong glance. The meaning is: If he had shown even artificial anger, then out of fear her pain of desire would surely have disappeared. The meaning of "intensified" is that one overcome by desire indeed cannot bear persuasion. (15) "This I am to you" - Kaśyapa's elaboration of speech should be understood as only for passing the evening time. (16)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
In the greatest of the great, O mighty one! O Viṣṇu in the form of a husband. (14-15) He dissuades her who has approached at the wrong time, with praise. This is in six verses starting with "This". From whom, from whose presence. (16)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Now we have no disparity, but you have disparity, he says "sa viditvā" (he knowing). Knowing the nature of our daughters, he gave thirteen of us to you from among them. Those who are devoted to your character, of similar nature. There also, Dakṣa is a generator of offspring, he generates female offspring. In the absence of progeny, the gift itself would be useless. (13)
Thus having explained the violation of ethics in non-engagement, he requests with "atha" (now). One should not engage due to fear of opposition etc., but only with passion - this is a different approach. Even in the absence of your desire, fulfill my desire, meaning fulfill my wish. "Kañjavilocana" (lotus-eyed) indicates possessing a form suitable for the current purpose. He expresses wretchedness with "ārtopasarpaṇam" (approach of the afflicted). The prayer of the afflicted to a great person is always successful - this is the meaning. Everywhere the sixfold description is for the divinity of that action. (14)
Fearing dharma, Dakṣa, and the censure of people,
Also Kāla, karma and Mahādeva, inactive, he consoled. (1)
Saying that even the Lord becomes angry when not consoled, he consoled her, he says with "iti". The address "vīra" (hero) is to avoid confusion in the consoling words. "Mārīca" as before. "Kṛpaṇām" (wretched) indicates compassion. "Bahubhāṣiṇīm" (talkative) indicates fear. "Vācā" (with speech) means not with action, otherwise it would be a semblance of passion. Moreover, her strong desire is thus agitated. Indeed, one afflicted with agitation is not enjoyed, so the consolation is for removing the agitation. (15)
Desire ceases either from pride or from fruit. Since it is not proper to produce the fruit at present, he generates pride with common words - "eṣa te'ham" (I am yours) with six verses:
Knowledge of what is requested, stating its reason and means,
Praise of the woman with four, and the request are described. (1)
Woman herself is the cause for crossing the ocean of saṃsāra.
For crossing enemies, she is a difficult, endless benefactor. (2)
Thus in describing excellence she would become proud. Afterwards the request is proper, and also the cause of one's own fame. (3)
This is desire. I will certainly do for you. "Bhīru" (timid woman) indicates describing a special type of woman, indicating greatness, as per the lexicon "viśeṣāstvaṅganā bhīruḥ". And timidity is relevant to the current context. "Yadicchasi" (what you desire) means sons, enjoyment, and wealth. He explains why this must certainly be done with "tasyāḥ" (of her). As per the śruti "saṃvatsaro vai prajāpatiḥ" (the year is indeed Prajāpati). And "trayodaśamāsāḥ saṃvatsara" (thirteen months are a year), Kaśyapa descended in thirteen forms. Among those, she is in the form of the intercalary month. But in general it is praise of her, for indeed no one does not experience one's own bliss. Moreover, since a wife is the means for accomplishing the three classes, the three aims of life are accomplished only for one with a wife. United, it is only for him. Even dharma in the form of sacrifice is only for him, as per the statement "gold becomes purified in contact with a woman". Even the meaning of that statement depends only on her, otherwise it would be a cause of sorrow. But of the ocean of desire, she is indeed that Oṃ. (16)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "eṣa te'ham". "Sā tadaiva" means: She is the wife, that itself is accomplishment, neuter in the general sense. (16)
Śrī Giridhara-kṛtā Bāla Prabodhinī
That Dakṣa, knowing the nature, the intention of our daughters, gave thirteen of us who are devoted to your character, following you, to you from among those daughters. Therefore although all thirteen of us have equal affection for you, you have produced offspring for others but not for me - thus your disparity is indeed improper. This is the meaning. He says "santānabhāvana" (generator of offspring) with the idea that if offspring are not produced for me, even Dakṣa would be displeased, since the gift for the sake of offspring would be fruitless in its absence. (13)
She indicates "My desire increases seeing your eyes" with the two vocatives "O auspicious one" and "O lotus-eyed one". Thus having stated the violation of ethics, she again requests his favor stating another reason with "atha". O great one, since the approach of the afflicted like myself to a great person like you by coming near does not go in vain, therefore fulfill my desired wish. This is the connection. (14)
In this way, Vīra Mārīca, the self-controlled Kaśyapa, consoling with speech the talkative Diti, replied to her. He states the reason for much speech - "kṛpaṇām" meaning wretched. He states the reason for that - "pravṛddha" meaning she whose desire has increased, causing agitation. (15)
He shows Kaśyapa's words with "eṣa te" etc. in thirteen verses. Here he praises the wife to indicate the passing of the twilight time with "eṣa te" in five verses. He indicates her superiority through good character with "O timid one". What you desire, that beloved thing I who am requested by you will certainly do. Who would not fulfill the desire of his wife? Everyone would indeed do it. This is the meaning. He states the reason for that with "siddhiḥ". Since from a wife comes the accomplishment, the fruit, of the three aims of dharma, artha and kāma. This is the meaning. (16)
Hindī Anuvāda
They were concerned about their offspring in every way. Therefore, knowing our feelings, they arranged the marriage of thirteen of their daughters, who were compatible with your nature, to you. (13)
Therefore, O embodiment of auspiciousness! O lotus-eyed one! Please fulfill my desire; because, O greatest one! The coming of the poor to great persons like you is never in vain. (14)
Vidura! Diti was extremely restless and helpless due to the force of Kāmadeva (kāmadeva; god of love). She pleaded with Kaśyapa (kaśyapa; sage Kashyapa) in this manner, telling him many such things pitifully, then he explained to her in a sweet voice, saying: (15)
'Timid one! I will certainly fulfill your desire right away according to your wish. Who would not fulfill the desire of such a wife, through whom the accomplishment of artha (artha; wealth), dharma (dharma; righteousness), and kāma (kāma; pleasure) - all three - is achieved?' (16)
SB 3.14.13-16
