Text 29: Maitreya said: Diti was thus informed by her husband, but she was pressed by Cupid for sexual satisfaction. She caught hold of the clothing of the great brāhmaṇa sage, just like a shameless public prostitute.
Text 30: Understanding his wife’s purpose, he was obliged to perform the forbidden act, and thus after offering his obeisances unto worshipable fate, he lay with her in a secluded place.
Text 31: Thereafter the brāhmaṇa took his bath in the water and controlled his speech by practicing trance, meditating on the eternal effulgence and chanting the holy Gāyatrī hymns within his mouth.
Text 32: O son of the Bharata family, Diti, after this, went nearer to her husband, her face lowered because of her faulty action. She spoke as follows.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Even though it was explained thus by her husband, she acted like a wanton woman or prostitute. (29) He sat down for the forbidden act at the improper time, bowing to the divine Lord of destiny. The word "sat down" implies sexual intercourse. (30) After touching water and bathing, he meditated on the eternal, stainless, effulgent Brahman denoted by the word "Bharga" and chanted either the Gāyatrī mantra or Om. (31) Due to the fault of that improper action. (32)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
In her mind, Diti, in the manner described, by displaying the terrifying form of Mahādeva, (took) the lower garment, as it is said by the learned: "Desire devours one's own and others' discrimination. Here Diti is mentioned as evidence in men and women." (29) Then Kaśyapa, after being informed, (performed) that sexual act, that insistence, with Diti. As it is said: "Niveśa means enjoyment, upaveśa means sexual intercourse." He (bowed) at the beginning. (30) Then after intercourse, he meditated on Brahman, which is not different from the sun, stainless and excellent, denoted by the word "Bharga". By this it is said that after bathing following untimely intercourse, as a form of atonement, one should chant the Gāyatrī mantra, or in haste, chant Om. As it is stated in the smṛti: "When not specified, one should chant eight thousand or one thousand times." Medinī states: "Upasparśana means touching, bathing or sipping water." (31) With her face downward due to shame. (32)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Dīpanī commentary composed by Śrī Rādhāramaṇadāsa Gosvāmī:
By the speaker, in this way of deceiving at the time of twilight. (29) He, having taken the garment, bowed to that shamelessness, and then immediately after bowing again, in private, since merely sitting is not improper conduct, the primary meaning being obstructed, there is indication of sexual intercourse in that act, and the purpose is simply concealing the obscene. (30) Then after intercourse, (he meditated on) the Supreme Brahman, the light. (31-32)
Śrīmad Vīrarāghava Vyākhyā
What did Diti do after being thus addressed? To answer this, he says: "Sā" etc. When her husband Kaśyapa had thus spoken and informed her, she whose senses were agitated by desire, and who had therefore become shameless like a prostitute, grabbed the sage Kaśyapa's garment. The meaning is that after grabbing his garment, she pulled at it. (29)
That Kaśyapa, understanding her insistence in the form of grabbing his garment to be for the purpose of sexual intercourse at twilight, which is a prohibited act, bowed to fate in the form of the divine Lord, and sat down in a secluded place with his wife. The word "sat down" here indicates sexual union. (30)
Then after sitting down, touching water, meaning bathing in water, restraining the breaths, remaining silent, meditating on the eternal, unchanging light that is the nature of knowledge, the eternal Brahman - here the word "unchanging" indicates the meaning of truth, "light" indicates knowledge, and "eternal" conveys the meaning of infinite; "unchanging" indicates freedom from the effects of rajas, "light" indicates the nature of illumination, and "eternal" indicates being unlimited by time - he chanted, meaning he chanted the praṇava (Oṃ) which expresses such a Brahman. (31)
Then the remainder of the chapter continues with the dialogue between Diti and Kaśyapa. It says: "Diti" etc. Ashamed by that sinful act, O Bhārata, Diti approached the sage Kaśyapa, and with her face downcast, spoke to him. (32)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
The greatness of Hari is difficult to comprehend, as even Diti who was thus informed engaged in sinful action. With this idea, Maitreya, addressing Vidura's mental doubt about what was done by her who was thus spoken to, says: "Evam" etc. Saṃviditā means properly informed. Vāsaḥ means garment. (29)
Nirbandham means stubborn insistence. Diṣṭāya means to fate, the witness of actions. "Nirveśa means enjoyment, while upaveśa means sexual intercourse" according to the lexicon. By using "he", it indicates resumption, as per the lexicon "he is used for resumption of a known topic". (30)
Describing what Marīci did after thus sitting down like a sage bewildered by an apsarā, it says: "Atha" etc. Atha means immediately after the emission of semen. What did he do then? It says: "Dhyāyan" etc. Meditating on the light which is his own luminous form, free from the impurity of material qualities like collyrium etc., he chanted the eternal Brahman, the Gāyatrī mantra, accompanied by the sound of Oṃ. (31)
What did Diti do next? Did she remain proudly or begin another action? Regarding this it says: "Ditis tu" etc. Avadyena means by the fault arising from her own action. (32)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Even though thus informed by her husband. Or: When thus informed by her husband as the cause. Like a prostitute. "Desire devours one's own and others' discrimination. Here Brahmā himself is evidence, as Diti is spoken of among women for men." (29)
Diṣṭāya means to his fate. Upaviveśa means he enjoyed sexually. (30)
Upaspṛśya means having bathed. Ācamya means having sipped water. Jajāpa means he chanted the praṇava or Gāyatrī. (31)
Karmāvadyena means by the fault of the action. (32)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Even though thus informed by her husband, like a prostitute. (29)
Diṣṭāya means to fate in the form of the Supreme Lord. (30)
Upaspṛśya means having bathed. Meditating on the changeless Lord who is expressed by the Gāyatrī, he chanted Brahman, i.e. the Gāyatrī. (31)
Avadhīt means may he not kill. Aṃhasamaṃhaḥ means I have committed an offense. (32)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Even though he had praised Mahādeva thinking "I will make her devoted to Mahādeva by describing Mahādeva's qualities," she did not desist from her aroused desire. This is stated in "Evam" etc. Since he had made only a verbal remedy, abandoning that, she performed a physical action. It should not be said that she did not understand the meaning of what was said. Even though her husband had spoken properly or conversed properly, or even though she properly understood, still with her mind agitated by desire she grabbed his garment. Her brazenness is like that of a prostitute, hence that simile. "Of the great sage" prevents causing agitation or death. By grabbing the garment, it is understood there will be agitation, hence "grabbed his garment" indicates the churning of the senses to prevent the arising of discrimination, patience etc. Her shamelessness is stated due to it being private and him being her husband. (29)
What happened when she acted thus is stated in "Sa viditvā" etc. The word "atha" indicates there was no deception etc. Fulfilling her desire is also due to her being his wife. Vikarmaṇi means at the destruction of proper action. Understanding that to be done by time, he bowed to fate (diṣṭāya) as time. The dative case in diṣṭāya is due to the rule of second and fourth cases with verbs of motion. Rahasi means in private, leaving the Agnihotra house for another house. Atha indicates he sat down with her in the Vedic manner for conception. He expresses wonder. Engagement in great improper action. (30)
What he did after thus conceiving is stated in "Athopaspṛśya" etc. Here also the different order is for atonement, or to indicate lack of desire. "Touching water" means bathing. "Restraining the breaths" is for removal of faults as per "One removes faults through prāṇāyāma". Vāgyataḥ means without reproaching her etc. Meditating on the lotus feet of the Lord according to the path of knowledge, he chanted. Brahman means the light that illuminates all, virajam means that which destroys ignorance. The meaning is he meditated on the meaning of Oṃ and chanted Oṃ. (31)
After stating the sage's atonement, her appropriate atonement for the offense is stated in "Ditis tu" etc. The word "tu" indicates a change from the previous state. Karmāvadyam means fault in action, performing a forbidden act during the Agnihotra. The rest is not disputed. Therefore ashamed by that well-known offense, approaching him she spoke. The vocative "O Bhārata" is to prevent confusion. Only one confused considers the supreme as having parts. He is called a great sage due to being complete and knowing future events. "Face downcast" is to prevent other doubts. (32)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Thus here. Thus done thus. Thus done by will. (29)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Even after being thus addressed by Kaśyapa, Diti, like a shameless prostitute, grabbed the sage Kaśyapa's garment and tried to pull it. The reason for this is given: "manmatha" - meaning her mind, the king of senses, was agitated and disturbed by desire. (29)
Then what happened is described: "Sa" etc. That Kaśyapa, knowing his wife Diti's insistence on the forbidden act of intercourse at twilight, then bowed to fate, the supreme controller of all, with the thought "I am not at fault, you are the controller of all, do as you wish", and afterwards went to a secluded place, leaving the fire sanctuary, and engaged in intercourse with his wife. The exclamation "Ha" expresses wonder at how even great people can engage in misconduct due to the overpowering will of God. (30)
Then, in response to what Kaśyapa did next, his atonement is described: "Atha" etc. Afterwards, after the intercourse, he touched water, bathed in water, controlled his breath as per the saying "Burn impurities through prāṇāyāma (breath control)", became silent, and meditated on the changeless, eternal Brahman of the nature of knowledge, meaning he chanted its indicator, the praṇava (Oṃ). (31)
After describing Kaśyapa's atonement, Diti's actions are shown: "Ditis tu" etc. The word "tu" indicates a change from the previous state. He addresses Vidura as "Bhārata", indicating his faultlessness. Diti, ashamed of her improper act done during the twilight time meant for chanting etc., and thus with her face downcast, approached the sage Kaśyapa and spoke to him. (32)
Hindī Anuvāda
Śrī Maitreya says - Even after her husband's explanation, the lusty Diti shamelessly grabbed the garment of the sage Kaśyapa, like a prostitute. (29) Then, seeing his wife's great insistence on that reprehensible act, Kaśyapa bowed to fate and engaged in intercourse with her in private. (30) Afterwards, bathing in water, controlling his breath and speech, he began chanting while meditating on the pure, luminous, eternal Brahman. (31) Vidura! Diti also felt great shame due to that reprehensible act, and approaching the sage with her head lowered, began to speak thus. (32)
SB 3.14.29-32
