Text 21: Even though it is not possible to repay you, I shall satisfy your sex desire immediately for the sake of begetting children. But you must wait for only a few seconds so that others may not reproach me.
Text 22: This particular time is most inauspicious because at this time the horrible-looking ghosts and constant companions of the lord of the ghosts are visible.
Text 23: Lord Śiva, the king of the ghosts, sitting on the back of his bull carrier, travels at this time, accompanied by ghosts who follow him for their welfare.
Text 24: Lord Śiva’s body is reddish, and he is unstained, but he is covered with ashes. His hair is dusty from the whirlwind dust of the burning crematorium. He is the younger brother of your husband, and he sees with his three eyes.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Although it is impossible to imitate you. For progeny, for the birth of a son. They do not speak excessively nor do they criticize. Wait, be patient. (21) Frightening her who disregards self-criticism, he describes Śrī Rudra. This with seven verses. This is the time of the terrible ones and she herself has a terrible appearance. (22) With the hosts of beings from the past. (23) If it is said that only facing that should be avoided, to that he says: In the cremation ground, the whirlwind that is the circle of wind, in that the dust by which his matted hair is smoky, scattered, shining, brilliant. Whose pure body like gold is covered with ashes. That god sees with three eyes - the moon, sun and fire - this should be connected to the next three verses as well. The sons-in-law of one are called brothers to each other. Therefore "he is my brother-in-law" is said out of shame. (24)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Now if it is said "Enough with verbal elaborations, as the delay of time is unbearable, quickly enter the bedchamber", to that he says "Just as me". "Ativocanti" is a Vedic form from the verb "vac" with the prefix "ati". In some readings it is "śocantī". This statement is like a sweet tongue, therefore he says - A moment, the twilight moment, meaning the evening. (21) It is the time of the terrible ones, of ghosts and spirits etc., meaning it is the time of their roaming. Where the sight of terrible things occurs, that is such. Or, where there is a terrible, frightening sight, that is such. Therefore it is most terrible, extremely frightening - that is what he says with "roaming". The beings like Pramatha etc. are the followers of the Lord of beings, Rudra. (22) Thinking "What will even the beings do by your power?", disregarding even the beings, he says again - "At this time". Teaching that this is not the dharma of virtuous, well-behaved women, he says - "O virtuous one". The Lord is extremely capable. And he who is now engaged in misconduct, him he destroys through the beings, thus he says - "The lord of beings". Therefore he cultivates and protects the beings of samsara, turning them away from misconduct by his own movement. (23) He resolves it with "Then". Having illuminated everything with his matted locks and with his shining body and with eyes of moon, sun and fire he sees us. Thus there is no hidden place safe from him. (24)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
They speak of this characteristic of producing a son, thus from the root "vuc" meaning to speak or to hurt, the form "vocanti" is derived. (21) In "of the terrible ones" the genitive expresses the relation to their own lord, meaning "belonging to the terrible lord". And she herself has a terrible, fear-inducing appearance or familiarity. (22) The word "parṣad" means assembly, as assembly is a gathering, a social group, thus it is explained as "with hosts of beings". "Assembly means a social group, gambling, gathering, and also a temple" - thus Viśva. Mounting the bull. (23) Connection: here also the verb "sees" which will be stated is connected to the coming verses. Since the word "devara" only means husband's brother, the commentary beginning with "Although" seems to have been composed by someone based on common usage, but even in common usage there is more shame towards the elder, thus it should be considered. (24)
Śrīmad Vīrarāghava Vyākhyā
Even though it is impossible to serve you appropriately, still for progeny, for procreation, that is, for the birth of a son, this desire that you have, I will fulfill it sufficiently. I will act in such a way that you will not grieve excessively towards me. But wait for a moment, for a muhūrta time. (21) If it is asked why wait for a moment, he explains the unsuitability of that moment for lovemaking. This: This time is most terrible, extremely fierce, visible even to terrible beings, at which twilight time the followers of the Lord of beings, Rudra, the beings called Pramatha, roam about - therefore this is not the right time, is the meaning. (22) If the beings are roaming, then should the place of their roaming be avoided? To this he says: At this time. O virtuous one! At this twilight, the Lord of beings who cultivates the happiness of all beings, the venerable Rudra, surrounded by hosts of beings, by the Pramatha groups, roams together with his bull mount Nandikeśvara. (23) Moreover, in the cremation grounds, the whirlwind that is the circular wind, by the dust from that which is smoky, scattered, shining, and brilliant are the matted locks, whose mass he has, he who is covered with ashes, whose body is pure like polished gold, that god Rudra sees everything with three eyes (the rest is to be supplied), he directly perceives, therefore there is no place hidden from his sight, is the meaning. Even if the god sees, disregarding him I will proceed - to this he says: But he, Rudra, is your brother-in-law, the husband of your sister Umā, is the meaning. Not because he is the husband's brother, as that is impossible, for Kaśyapa is the son of Marīci, not the son of Brahmā. Being a relative he should be respected, is the meaning. Or, the sons-in-law of one are called brothers to each other in common parlance, therefore he is called brother-in-law. (24)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
So that there may not be doubt as to what is the purpose of this futile praise, he says "Even though". If it is so, then why is time being wasted? To this he says "Just as". They speak excessively, they criticize - this statement is like a sweet tongue, therefore he said "for a moment" - wait, be patient. (21) What is the reason for waiting? To this he says "This". He clarifies what was said by "time of the terrible ones". "They roam". (22) By your power what can the beings do? To this he says "At this time". (23) If there is no fear even from this Lord of animals, thinking there is fear in seeing our faults, he says with this intention: "In the cremation ground". The whirlwind in the cremation ground, the circular wind, the wind present in the cremation ground area, by the dust produced from that, smoky colored and scattered and shining is the mass of matted locks of whom, he who is thus qualified, whose brilliance is thus shining, who is thus described as covered with ashes, and whose body pure like silver is whitened by ashes, he with three eyes (the rest is to be supplied), your brother-in-law, the husband of your co-uterine sister Satī. (24)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Even though it is impossible to imitate you, still I will perform this act for progeny, for producing a son. Now enough with verbal elaborations, as the delay of time is unbearable, quickly enter the bedchamber - to this she says: They do not speak excessively nor do they criticize, please wait and be patient. (21)
Disregarding criticism, threatening her, he describes Lord Rudra. With seven verses starting with "eṣa". In which there is the sight of terrible beings like ghosts etc. Therefore most terrible among the terrible, meaning terrible and fearsome. He describes the terrible things: "They roam" etc. (22)
Disregarding even the spirits, he says again: "In this" etc. (23)
Then if only facing him is to be avoided, to this he says: In the cremation ground, the whirlwind, the circular wind there, dusty and smoky, scattered and dispersed, shining mass of matted hair which he has. Covered with ashes, having a pure golden-like body, that god sees with three eyes - the moon, sun and fire. The result of this offense he will give us immediately - this is the meaning. He is not unrelated nor unfamiliar, he says: Brother-in-law. The sons-in-law of one call each other brothers. Therefore he is my brother and your brother-in-law - how are you not ashamed, is the meaning. (24)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
For progeny, for offspring. They do not speak excessively nor criticize. (21)
Otherwise there would be fear of Rudra, showing this he describes Rudra. With seven verses starting with "eṣa". (22)
Surrounded by hosts of spirits, groups of spirits. (23)
The whirlwind in the cremation ground, moving in the place of corpse ashes, dusty and smoky, scattered and dispersed, shining mass of matted hair which he has. Covered with ashes, having a pure golden body, he who is your brother-in-law, the husband of your sister. (24)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having thus praised her, he requests a delay in time - "Even though". What is requested should indeed be done as desired, especially for the sake of progeny I will do it excessively. But wait for a moment, until sunset. The reason for that: "As they do not speak excessively about me". So that they do not speak critically, going too far. All those of our kind are omniscient, they are the creators of the dharma scriptures, nothing is unknown to them, so there is the possibility of their speaking. (21)
Having thus requested her, he states the inherent fault of that time - "This". This time is most terrible, censured for all enjoyment, for the terrible is not a basis for enjoyment. Since time and place are the basis for everything, their fault must necessarily be avoided. The twilight of all time is in the form of passion. Night itself is made passionate by twilight, that should be avoided. Therefore it becomes flowering, and its redness in the form of passion is seen directly. Being the cause of desire etc., it also becomes a cause of fear, therefore it is most terrible. It is associated with terrible things like spirits etc. And it has a terrible appearance, spreading darkness everywhere. He explains its association with the terrible - "In which spirits roam". And those spirits cannot be warded off by mantras etc., he explains - "Attendants of the Lord of spirits". Servants of Mahadeva, those spirits are weapons, surprisingly. How is it requested at this very time - thus he generates fear in her. (22)
Moreover. The presiding deity of this time is Mahadeva, he is the destroyer of desire. If union with his enemy is done in his time, then he will kill - generating fear thus, he praises Mahadeva with six verses starting with "In this" etc.
Roaming, sight, and lack of connection.
For killing, a triad of causes, and four others for absence of fault. (1)
First he states his roaming, for coming to another place. "In this" twilight. The address "virtuous one" is for distinguishing from one with forbidden desire. "The Lord" means with unobstructed movement. He states that the roaming is for the sake of beneficence - "Nourisher of beings". He nourishes, protects beings. If there were creation at twilight, it would lead to destruction of him and the world. Therefore for removing enjoyment in those following the right path everywhere, he is surrounded by hosts of spirits. The spirits themselves are his council members. Accompanied by them, riding a bull, he himself roams as the king of spirits. That time itself belongs to the spirits, so for protecting his own servants the lord of spirits roams. If someone were to act unjustly, he punishes them with his council. To indicate that even a righteous person acting unrighteously at twilight he kills, it is said he roams on a bull. The bull is dharma, how could one who rides on that itself protect another such person? Or for dharma to be a witness. (23)
Having thus stated his roaming to another place to avoid absence, now he says he remains here by nature and sees - "In the cremation ground" etc. This god Mahadeva sees with three eyes. The Garhapatya and other fires are his eyes. And he is a god, so he would see even the supersensible. "Brother-in-law" - for generating shame. Sons-in-law of one are called brothers, hence brother-in-law. The husband is also called brother-in-law, due to the Lord's nature as fire, as per the Vedic text "The third Agni is your husband". And for the demons, he gives (rāti) divine (deva) happiness, so he is your worshipable brother-in-law. Transgressing him is a cause of calamity in every way. Since he by nature sports in places of the dead, there is no doubt about his killing, with this intention he says - In the cremation ground, the whirlwind, the circular wind, the dust raised by that, and smoky, scattered and shining matted locks, the mass of which he has. Being the cause of dissolution, if not ash-colored the scattered and shining locks would cause dissolution itself. And other ash does not touch the clouds of dissolution, no other than the whirlwind causes ash-connection everywhere, so such a nature is indeed appropriate. Moreover, his body is covered with ash and pure like gold. Washed by ash. Pure gold or silver rubbed with ash becomes very bright. So he has need of ash, meaning he would kill even for a small offense. "Brother-in-law" in another kalpa refers to Pracetas himself, or in the view of the sixty daughters, it should be understood he gave Sati to Mahadeva. In the first manvantara where Sati was born, there was no birth of Diti etc. Or brother-in-law means father-in-law who gives (rāti) a divine (deva) husband. And being Marici's brother, Mahadeva is also brother-in-law. At the time of giving the daughter, Mahadeva was requested and gave a husband, so he is brother-in-law. (24)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
On "śmaśāne" (cremation ground). How is Mahādeva a brother-in-law? To address this question, they explain - "eke" etc. This view is also stated by Śrīdhara. However, since Satī is the daughter of Svāyambhuva and Diti is the daughter of Pracetas, their being sisters-in-law is contradicted in practice, so they state another view - "pati" etc. It is said. Just as Bhīma etc. are to Pāñcālī. "Bhagavataḥ" (of the Lord). Of Śiva, since Agni is also counted among his eight forms, that is the meaning. Suspecting that this view also contradicts common knowledge, they state another view - "daityānām" etc. Thus this word is only etymological, not established by convention. To establish the first view, they state another appropriate meaning - "kalpāntara" etc. They indicate the awkwardness in Śrīdhara's statement - "prathame" etc. Suspecting difficulty here also, they state another derivation - "devam" etc. (24)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Even though I cannot repay you adequately for your kindness, I will fulfill this desire of yours for offspring. But wait for just a moment until twilight, so that people do not censure me. (21) Indicating that it is not just public censure but also other misfortune, he describes the twilight in seven verses. This twilight is most terrible and very frightening, not suitable for lovemaking. If union happens at this time, great misfortune would result. He explains why it is terrible - it has a terrifying appearance and is the time of frightful beings. Who are these frightful beings? He says - "caranti". At this twilight, the attendants of Rudra, the lord of beings - ghosts, spirits, goblins etc. - roam about everywhere. (22) Not only do his attendant beings roam, which could be warded off by mantras etc., but he himself too, he says - "etasyām". Indicating that this insistence is not proper, he addresses her - "sādhvī". At this twilight, Rudra the king of beings roams surrounded by hosts of his attendant beings like the Pramathas, riding on his bull mount. And he cannot be warded off by mantras etc., as he is the sustainer of beings, the protector of all people, the Lord full of divine qualities. (23) If so, then one should not even be in his presence, anticipating this objection he says - "śmaśāne". Your brother-in-law - from the root "divu" meaning "to play", one who gives a husband as the means of enjoyment to a maiden, hence brother-in-law - your father's brother who is to be worshipped to obtain a husband when you are unmarried, and the great god Mahādeva, sees with his three eyes - moon, sun and fire. Or since Satī is also Dakṣa's daughter and Diti's sister, they are called brothers-in-law of each other as the husbands of sisters, so he is called brother-in-law out of modesty, meaning "he is my brother and your brother-in-law". Thus being a relative and the great Lord, it is not proper to engage in forbidden acts in his presence. Describing his terrifying form and conduct to frighten her, he says - "śmaśāne". His matted locks are grey and scattered by the dust from the whirlwinds in cremation grounds, his body fair like polished gold is covered with ashes. (24)
Hindī Anuvāda
Even so, I will certainly fulfill your desire for offspring to the best of my ability. But wait for just a moment now, so that people do not censure me. (21) This is a very terrible time of fearsome beings like demons and is frightening to behold. At this time, the attendants of Lord Bhūtanātha - ghosts, spirits etc. roam about. (22) O virtuous lady! At this twilight hour, Lord Śaṅkara, the sustainer and lord of beings, roams riding his bull, accompanied by his attendant beings - ghosts, spirits etc. (23) His matted locks are grey and shining with the dust from whirlwinds in cremation grounds, and his golden-hued fair body is smeared with ashes. Your brother-in-law and father-in-law Mahādeva sees everyone with his three eyes - sun, moon and fire. (24)
SB 3.14.21-24
