Text 33: The beautiful Diti said: My dear brāhmaṇa, kindly see that my embryo is not killed by Lord Śiva, the lord of all living entities, because of the great offense I have committed against him.
Text 34: Let me offer my obeisances unto the angry Lord Śiva, who is simultaneously the very ferocious great demigod and the fulfiller of all material desires. He is all-auspicious and forgiving, but his anger can immediately move him to chastise.
Text 35: Let him be pleased with us, since he is my brother-in-law, the husband of my sister Satī. He is also the worshipable lord of all women. He is the personality of all opulences and can show mercy towards women, who are excused even by the uncivilized hunters.
Text 36: Maitreya said: The great sage Kaśyapa thus addressed his wife, who was trembling because of fear that her husband was offended. She understood that he had been dissuaded from his daily duties of offering evening prayers, yet she desired the welfare of her children in the world.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
"May he not kill" - this is the meaning. He states the seed of fear of killing. Rudra, etc. I have committed an offense (aṃhas) against that Rudra. (33)
Rudra drives away (drāvayati) sorrow (rut), hence he is Rudra. To him who is fierce (ugra), not to be transgressed, who showers blessings (mīḍhuṣe) on those with desires, who is auspicious (śivāya) to those without desires, who has laid down his rod in reality, but wields the rod for the wicked, who is wrath (manyave) in destruction. (34)
Bhāma is the sister's husband. "Even though the hunter is merciless, he who has great compassion is the husband of Satī" - by this he indicates that he himself also knows the nature of women. (35)
The auspicious blessing for one's own progeny, worthy of both worlds. He whose rule in the evening twilight has ceased. (36)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
This is the meaning. The seed, i.e. the cause for killing, is due to being the lord of beings through double meaning. (33)
Drāvayati means removes far away. Or, Rudra is he who makes the offender cry. To him - for the purpose of forgiving the offense, he says: "To the great one" - because due to his greatness he disregards the offense. Or, "to the fierce one" because he will kill my embryo. For averting that, he again says "to the showerer of blessings" - he will anoint the tree of my desires with the nectar of compassion, because in reality, in the highest sense. Or, he will punish me, therefore "to the wrathful one" - to him who is the embodiment of wrath. (34)
Thus, praising him while doubtful, showing her own pitiable state, she prays to be free from fear from him. Or, the meaning is: May Satī herself, out of affection for her sister, punish me, or may that chaste one forgive my offense. (35-36)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The meaning is that the change of tense in avadhīt is archaic usage. (33)
To Śiva means to the giver of liberation. In reality, as the supreme Vaiṣṇava, he has laid down his rod everywhere, as per the characteristic of the highest devotee: "One who sees the divine nature in all beings." As an incarnation of the quality of darkness, for the purpose of destruction, he is the embodiment of wrath. (34-35)
Āśāsānām means desiring. (36)
Śrīmad Vīrarāghava Vyākhyā
He states the speech itself. Me, etc. O Brahman Kaśyapa! May Rudra, the lord and master of beings, not kill this my embryo. Since Rudra is the lord of beings, because I have committed an offense against that Rudra, may he not kill - this is the meaning. (33)
Having thus conveyed her intention, she offers salutations to propitiate Rudra with two verses beginning with namaḥ. Salutations to Rudra. How is he? To the great god, meaning to Mahādeva. His greatness as the destroyer of the universe compared to Indra and others is intended. To the fierce one, having a fierce form. To the showerer of blessings (mīḍhuṣe), the bestower of fruits on those with desires. Or, capable of discharging semen. To the auspicious one for those without desires. In reality, to him who has laid down his rod. To him who is wrath in destruction. (34)
Sa iti. Bhāma is the sister's husband. He who has great compassion. May that Lord Rudra, the husband of Umā, be pleased with us women who are pitiable and worthy of compassion even to a hunter. (35)
Thus Maitreya says that Kaśyapa replied to her who was speaking thus. The progenitor Kaśyapa, whose rule in the evening twilight has ceased, spoke to his wife who was trembling, desiring an auspicious blessing for her offspring worthy to be seen in the world. (36)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He states the means of atonement for one's sinful actions. What is it? He says namaḥ, etc. "Lord of beings" is explained as "master". Aṃsam means offense. (33)
Thinking that there is no other means of atonement for all offenses than salutation, he offers that itself as the means of removing those faults and as the object of good qualities, saying namaḥ. To him who drives away (drāvayati) the disease characterized by offenses to Rudra. Lest it be improper that Rudra has the nature of a child who cries (rodana), he says "to the great one". Since that is for imitating the world, it is not a fault - this is the idea. Since even a Yakṣa is great, therefore it is said "to the god". Since even that has a divine origin, therefore it is said "to the fierce one". To him who raises up and protects all, not just a devourer of all, but a shower of one's desired boons - therefore it is said "to the showerer of blessings". The root mih means to sprinkle. If he himself abides in happiness, he gives happiness to his own - therefore "to the auspicious one". By this well-known name it is said "to him who has laid down his rod" for those who do what is to be done, "to him who wields the rod" for those who do the opposite - thus it is said that he does not act beyond what is appropriate. He states an adjective indicating both purposes: "to the wrathful one" - to him who is of the nature of reflection, or of anger. He does punishment and favor considering merits and faults. By this, the mantra "These words to Rudra of firm bow, of swift arrows, to the god in his own abode" etc. is indicated. (34)
He states the result: sa naḥ, etc. Bhīmaḥ means "do not fear". He states the reason for being a bestower of grace: "even of a hunter". The root vyadh means to injure. The word "even" indicates the reason through the figure of speech of "how much more so" for one who constantly injures. (35)
The embryo is to be protected in every way - following this worldly custom, trembling, shaking. (36)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The meaning is "may he not kill me". (33) Afterwards, feeling remorseful, she bows to Rudra: "Will he make me cry, or will he compassionately remove my crying? For he is the great god who will forgive my offense. Or will the fierce one kill this embryo in my womb, or will the bountiful one (mīḍhuṣe) anoint the tree of my desires with the nectar of compassion? For he is auspicious, free from punishment. Or will he who holds the rod punish me? For he is anger personified." (34) Thus doubting while praising, showing her pitiable state, she prays to him for fearlessness. Bhāma means sister's husband. He who has great compassion even for a merciless hunter, being the husband of Satī, knows the nature of women himself. Or the meaning is: may Satī herself, out of affection for her sister, not punish me, or may she cleanse my offense. (35) Lokyām means worthy of being seen in the world, for one's own progeny. (36)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Mīḍhuṣe means to the one who showers knowledge and other powers. (33) May Bhāma, the sister's husband, who has great compassion even for us pitiful ones like a merciless hunter, be pleased. (35) Svasargasya means of one's own lineage. Lokyām means worthy of being seen. Nivṛttaḥ sandhyāniyamaḥ means one whose evening rituals are completed. (36)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
There is no smṛti-prescribed atonement here due to the absence of prohibited conduct, and time itself is not a direct cause of adharma due to being subordinate. Just as a dharmic act done at the wrong time becomes undone, so too an adharmic act done at the wrong time would become undone; there too, time alone is not an obstacle, due to the strength of the nature of actions and the demons' adherence to their nature. Therefore, would Mahādeva, the deity presiding over time, sometimes kill? Even then, he would certainly kill when accompanied by the anger of Brahmins. Therefore, knowing him to be a devotee of Mahādeva, he prays to Mahādeva under the pretext of praying for the absence of Brahmin anger. And this prayer, referring to the occasional, first indicates its nature as desired - "May my womb not..." May Rudra not destroy this conceived womb. The address "O Brahman" indicates the ability to remedy that. The method of killing - "Bull of beings". He would kill through inciting the beings. For the beings, entering the womb, would cause miscarriage. But he is Prajāpati, creator of offspring, how would he kill offspring? To this he says - He is the lord of beings, master of those born; because Rudra causes crying. For a newborn child cries immediately upon birth, not while in the womb. Therefore the fetus is not his, or he destroys the fetus. Having thus stated the reasoning for destroying the fetus, he states the occasion - "For whom I have committed sin". Whose offense I have committed. (33)
Having thus stated the intention, he prays to Rudra for its fulfillment - "Obeisance to Rudra". For he consists of the three guṇas, due to the threefold nature of ego, therefore the prayer with nine adjectives. Bowing alone is the cause of pleasing the great. There first he says "to Rudra" to indicate that the compassion with which he caused the beings to cry should be remembered here too, for tolerating the offense; "to the great one" for tolerating the offense through prayer; "to the god" for tolerating the offense through entreaty. By this the three natures of tamas etc. are stated. Again he states them with three - "to the fierce one" etc. He negates the view that he will kill through inciting others by "to the fierce one". For no one can speak to the fierce one. Then thinking he may kill even when entreated, he says "to the bountiful one", indicating he is not only fierce, but also grants desires to all. mīḍhuṣe (to the bountiful one) means the bull, the lord, the granter of desires. Moreover, he is not only the giver of fruits, but also the form of the fruit, thus he says "to the auspicious one" - to the form of auspiciousness. Therefore when entreated he will not kill, and will grant auspiciousness - this is stated. Again in the third set he states the natures of sattva etc. with three beginning with "to he who has laid down the rod". For previously, after killing Dakṣa when great calamity arose, he gave up punishing. This too is the seed of Brahman, therefore to prevent killing he reminds of this meaning done by Mahādeva - "to he who has laid down the rod". Then thinking the prayer is futile since the rod is already laid down by itself, he says "to he who holds the rod". Who holds the rod for killing the wicked. Then thinking let him be prayed to directly, what is the use of my speaking, he says "to wrath". For he is in the form of Brahman's wrath. He manifests only through Brahman's wrath, not otherwise. Therefore when you are pleased, he ceases, not otherwise - this is the meaning. (34)
Having thus prayed to Rudra with obeisance and removed the previous offense, in order to please her husband, knowing that pleasing is impossible while ego remains, she prays to Mahādeva himself for removal of that ego - "May he..." May that previously mentioned one be pleased with us. Because he is bhāmaḥ, the sister's husband. Not only self-pleasing, but may he also make the husband pleased - to indicate this capacity "bhagavān" is said. But thinking that absence of punishment for an offense committed is itself great, how will he grant favor, he says "of great favor". Whose favor is great. When entreated, he is not only non-obstructing, but also a giver of fruits - this is the meaning. Moreover, it is proper to show favor to us, as we women are to be pitied even by a hunter. For even his killing is for the sake of puruṣārtha. Desire is greater than wealth, and that exists only with a woman. Therefore women are not to be killed even by a hunter, as women are to be pitied. Though givers of joy to all, they themselves remain unfulfilled. Moreover, he is the god of women, for women worship Gaurī along with her husband, or he is the player of sports. Also he is the lord of the devoted wife. He knows the nature of women. (35)
When Mahādeva was thus praised, Kaśyapa became half-pleased and showed both anger and favor, as stated in "Of his own creation...". Desiring a blessing for his own creation, his offspring, well-known in the world, trembling excessively wondering what will happen, having himself completed the twilight observances, being the wife he necessarily had to speak. And being Prajāpati the speech is harsh, otherwise all would act thus. Due to the necessity of compassion, speaking appropriately. (36)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "May my..." (33). Here, when atonement should be prayed for regarding sinful action, a prayer is made for the non-attainment of undesired results from offending Rudra. To explain this prayer by examining the adharma-producing meaning, they examine that meaning - "Due to the absence of prohibited..." etc. "There" means in the womb. "Even then" means even in killing, accompanied by Brahmin anger. By the maxim "A person is for the sake of action", since Brahmins are subsidiary to action, when I who destroy action am present, their anger is possible in the all-knowing ones, therefore accompanied by that. "He prays" means he prays for prevention of the offense of sinful action towards him as well. (33)
In "Of his own creation" (36). "Half-pleased" means pleased through (respect for) Mahādeva's greatness stated for his sake, displeased due to lack of respect there for himself as a devotee of God. (36)
Śrī Giridhara-kṛtā Bāla Prabodhinī
He explains her speech thus - "me" (mine). Indicating that you have the ability to please Rudra, she addresses him - "brahman" (O Brahman). May Rudra not slay this my embryo. She says he has the power to slay it - "bhūtānām" (of beings) like Pramatha etc., he is the "ṛṣabha" (bull, chief). She states the reason for that too - "hi" (because) he is the "pati" (lord, protector) of those beings. What is the reason for her saying this? She says - "yasya" (whose). I have committed "aṃhas" (sin) in the form of disrespect towards that Rudra. (33)
Having thus entreated Kashyapa, she proceeds to entreat Rudra himself, describing his power and bowing to him - "nama" (obeisance). To offenders he is "ugra" (terrible). The reason for that is he is "dhṛtadaṇḍa" (wielding punishment). The reason for that too is stated - "manyave" (to the wrathful one), meaning the wrathful form of Brahma. To those with desires he is "mīḍhuṣe" (the bestower of all desires). To the virtuous he is "nyastadaṇḍa" (one who has laid down punishment), meaning without punishment. To the desireless he is "śiva" (auspicious), meaning the form of supreme bliss and liberation. Why is he thus? She says - "mahate devāya" (to the great god). To Rudra who is thus, obeisance. (34)
Having thus bowed, she prays for his grace - "sa" (he). May that Rudra whose greatness has been described be pleased with us. Implying that grace is appropriate due to relationship, she says - "bhāma" (brother-in-law). Bhama means sister's husband. Since Daksha the son of Brahma was reborn as Pracetas, Sati who is Daksha's daughter is like a sister, so Rudra's status as brother-in-law should be understood. Grace is also appropriate considering his nature, she says - "urvanugraha" (of great grace), meaning one who has great grace. She gives the reason - "bhagavān" (the Lord). The idea is, if one full of detachment etc. does not show grace, then who would? Grace is also appropriate considering our nature, she says - "vyādha" (hunter). Even a very cruel hunter would show compassion to those deserving compassion. She gives the reason - "strīṇām" (of women). He surely knows the nature of women. She gives the reason - "satīpati" (husband of Sati). She gives the reason - "deva" (god), meaning one engaged in play. (35)
Thus, Kashyapa, who had completed his evening prayers and rituals, saw his wife trembling with fear of Rudra, praying for blessings in this world and the next for her offspring, and spoke to her. This is the syntactical connection. (36)
Hindī Anuvāda
Diti said - O Brahman! Lord Rudra is the master of beings, I have committed an offense against him; but may that foremost of beings not destroy this embryo of mine. (33) I bow to the wish-fulfilling tree for devotees, the fierce and Rudra-formed great god. He is auspicious and free from the notion of punishment for good people, but is a wrathful wielder of punishment for the wicked. (34) Even hunters show mercy to us women, so that husband of Sati who is my brother-in-law and supremely gracious - may he be pleased with me. (35) Shri Maitreya said - O Vidura! Having completed his evening prayers and rituals, Prajapati Kashyapa saw Diti trembling and praying for the worldly and otherworldly progress of her offspring. Then he said to her. (36)
SB 3.14.33-36
