Text 9: 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.
Text 10: Therefore you should be kind towards me by showing me complete mercy. I desire to have sons, and I am much distressed by seeing the opulence of my co-wives. By performing this act, you will become happy.
Text 11: A woman is honored in the world by the benediction of her husband, and a husband like you will become famous by having children because you are meant for the expansion of living entities.
Text 12: In days long ago, our father, the most opulent Dakṣa, who was affectionate to his daughters, asked each of us separately whom we would prefer to select as our husband.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He will say "kṛpaṇāṃ bahubhāṣiṇīm" later. There, in two verses beginning with "eṣa mām", miserliness is described, and in four verses beginning with "bhartari", excessive talking is described. He afflicts, torments. Having shown valor. Rambhā (banana plant) (9)
Let him properly appoint in all ways. (10)
The fame of women who have received much honor from their husbands spreads throughout the world. Through offspring in the form of sons. According to the śruti: "A wife becomes a true wife when he is born in her again." (11)
Our father asked us separately. The meaning is: It is improper for you to treat all thirteen of us unequally when we have equal feelings for you. (12) (13)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
To complete what will be said later, he says "kṛpaṇam", etc. There, among miserliness and excessive talking, this one appearing as if visible. For your sake. If I had remained alone, then what would have happened to me - thus the fault is placed on that husband. He afflicts the wretched - the meaning is "How do you, as a husband, not protect me?" As for why she suddenly abandoned shame, he says "like a rambhā". The meaning is: If life is lost, then what use is shame? (9)
Not only do I, overcome by desire, beg for pleasure, but I also desire a son, thus he says "tat". Since I alone am without a son, therefore "may you prosper" with abundances in the form of son-related prosperities - thus she gives a blessing for the fulfillment of her own purpose. (10)
"May I become famous and have a son by your grace" - thus she says "bharter". The meaning is "from the husband". The meaning of the śruti words is "when whatever". Or, a husband like you is born through offspring as the cause, so how could I not have a son - this is the meaning. (11)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Among miserliness and excessive talking there. (9) Therefore, grace in the form of enjoyment, there properly as a son-producer. (10) To the husband who gives honor, for the husband's son-form, the śruti is evidence that because in which woman the husband is born in the form of a son, therefore that woman is called a wife. (11) In some readings "pitāpi", there the word "me" should be repeated. (12)
Śrīmad Vīrarāghava Vyākhyā
He states that very speech. From "eṣa" up to "atha me kurv". O wise one! Kaśyapa! This Kāma, who has taken up his bow, for your sake, to unite with you, afflicts me who am wretched, or torments and pains me having attacked. Here the example: Like an elephant [attacks] a rambhā (banana plant). (9) Therefore, you should show grace to me who am burning with the prosperities of co-wives who have children. May good fortune be yours. (10) From the husband, the locative is used in the sense of the ablative, an archaic usage. The fame of women who have received much honor enters, i.e. spreads in the worlds. What is that great honor? He explains: A husband like you is born again through offspring in such women like me. The word "hi" indicates the well-known śruti: "She becomes a true wife in whom he is born again." This itself is that great honor - that the husband is born as offspring in his own wife. (11) Moreover, formerly our father, affectionate towards his daughters, asked each of us separately: "O child! Which boon do you choose?" (12)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
She desired only mentally, not verbally - thus he says "eṣa". Addressing you, rambhā means banana plant. (9) Not only do I beg you out of desire for sensual enjoyment, but also out of desire for another purpose - thus he says "tad bhavān". Of those with children, i.e. those with sons. "āyuṅkām" - word division. Due to confusion, the "a" at the beginning of "ākāra" is not elided. (10) "What is your purpose in gracing us?" - to this she says "bhartari". The locative is used in the sense of the ablative, meaning "from the husband who gives great honor". Honor also means obtaining a son - with this intention he says "pati". (11) "The Lord was chosen by me who had heard of his qualities, out of the overflow of affection, so grace should be shown to me for this reason too" - with this intention she says "pura". (12)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Kramasandarbho 9-12 no comments
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
"eṣa mām" - With the husband's eyes closed, physical and visual approaches are indeed ineffective. Even among verbal approaches, those arising from words and those arising from meaning are suggestive. Kaśyapa, whose mind was fixed on the Supreme Lord, did not get a chance at all. Thus although it is not the nature of noble women to directly request sexual pleasure from a man, Diti, maddened by the torment of Kāma and as if swallowing her shame and hesitation, speaks loudly to break his meditation. "eṣa" means as if directly visible. "tvatkṛte" - If I had remained alone, then what would he have done to me? Thus the fault is placed on that very husband. "afflicts the wretched" - the meaning is "How do you as a husband not protect me?" As for why she suddenly abandoned shame, he says "like a rambhā". The meaning is: If life itself is lost, then what use is shame? (9)
Not only do I, overcome by desire, beg for pleasure, but I also desire a son - thus she says "tat". "āyuṅkāṃ" means may he act in every way. (10)
"May I become famous and have a son by your grace" - thus she says "bhartari", meaning "from the husband". The fame of women who have received much honor spreads throughout the world through offspring in the form of sons. According to the śruti: "She becomes a true wife in whom he is born again." Or, a husband like you is born, i.e. exists, through offspring as the cause, so how could I not have children? - this is the meaning. (11)
Moreover, even before marriage I was devoted to you, so I should not be rejected - thus she says "pura". Our father asked us. (12)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
It torments and afflicts the banana tree. (9) May he properly unite and make it favorable for you too. (10) Obtained by the husband, attained with great honor by those women, he explains the way of obtaining honor. The husband himself is born in the form of offspring. (11)(12)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Diti requests a connection with six reasons. This is. Remedy for love's pain, grace through fame. And removal of inequality, at the end two requests. (1) First he states the pain of love as the cause of everything - This is. He shows that desire has manifested visibly in the form of a deity. In the treatise on love, desire afflicts only men, not women, as she is in the form of his own army. And the goal of man is for man alone, otherwise man would be subservient to woman. Therefore, how does it afflict? Addressing this doubt, he says - done quickly. It afflicts me for your sake. Unable to afflict you, it afflicts me to afflict you, this is the meaning. Hence I, impelled by desire, cause affliction to you, this is the idea. O wise one, nothing needs to be examined here, as it is established in scripture for one tormented by desire. With bow in hand indicates that if your affliction is not done, it will kill me while alive. The direct perception indicates one's own army-ness. Hence 'the fixed stars are broken' and 'even the essences and visions depart' indicates arrow-ness. It torments and afflicts. By saying 'wretched', its mercilessness is indicated for the purpose of generating compassion. By 'attacking', its extreme eagerness is shown. Like a great elephant [attacks] a banana tree indicates engagement for destruction. (9) Therefore I should not be ignored, but compassion should be shown - thus he says "Therefore you". The six afflicters like desire individually [afflict] everywhere in the world. But for me all combined are afflicters, to indicate this, having described the affliction of desire, he states jealousy - May he unite grace on me who is being burnt by the prosperity of co-wives who have children. Ātmanepada of the imperative. The co-wife itself is the cause of burning, and there are many of them, and their prosperity is more than mine, and they have children too. Thus by the four faults, burning by jealousy, to remove that grace should be shown. By giving prosperity and children, or by giving even more than that, there will be absence of burning and happiness, this is the idea. "May it be auspicious for you" - since previously describing oneself as an afflicter, even if engaged there may sometimes be affliction, in that case may there simply not be engagement - thus he removes the doubt. (10) Not only will there be absence of faults by your grace, but there will be virtue - thus he says "By the husband". Locative of proximity. Fame of those obtained and greatly honored enters the world in proximity to the husband. In ceremonies like conception etc. honoring of women along with husband in one seat, thus its proclamation. Or honoring done by the husband. He establishes the entry of that fame into the world - "A husband like you". For which women a husband like you is certainly born in the form of offspring as a son, according to the Vedic text "That wife becomes a true wife in whom he is born again". (11) Thus having described virtue and fault, he also describes proper conduct in two verses starting with "Before" - Before marriage, our father Dakṣa. "Lord" means omnipotent. He generates fear saying he will make you like the moon too. "Skilled" means he may use sorcery. "Affectionate towards daughters" indicates absence of indifference due to affection. Hence "O children, whom do you choose?" he asked separately. "Separately" to show absence of influence from others. "Us" - due to being a different case ending, there is no repetition. By this, it is stated as a reason for engagement that if his deliberation is disrupted, there will be great calamity. (12)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "Therefore you". By describing oneself as an afflicter means by describing desire as afflicting oneself. (10)
Śrī Giridhara-kṛtā Bāla Prabodhinī
She speaks the words of one afflicted by desire - with five verses beginning "eṣa". Here, indicating that nothing is hidden from you, she addresses him - "vidvan". He who has taken up (ātta) the bow (śarāsana) - with six verses. Here, indicating that nothing is hidden from you, she addresses him - "vidvan". The meaning is: This Kāma, famous in the Kāmaśāstra as a great hero, having taken up the bow, for your sake, in order to unite with you, oppresses (dunoti) poor pitiful me, displaying his valor by overpowering me. She gives an example of this: Just as an elephant crushes a banana tree (rambhā). The adjectives like "poor" etc. are for generating pity. (9)
Showing the reason for her pitifulness, she prays for his favor - "tat". Therefore, because of that extreme pitifulness, may you properly bestow favor on me who am burning with envy at the prosperity of co-wives who have children. If so, it will be auspicious for you too. (10)
That favor is respect alone, by that alone I gain great virtue - she says this by the a fortiori argument - "bhartari". The fame of those women who have obtained great respect from their husbands enters into (āviśate) all worlds, spreads to all worlds. If so, then what need be said of the fame of women like myself, for whom a virtuous husband like you is born as a child? The word "nanu" indicates the well-known Vedic saying "That wife becomes a true wife, in whom he is born again." There is an alternate reading "hyanvi". (11)
Having thus prayed for favor, she says that one should also not violate proper conduct - "pura". In the past, before marriage, our father addressed us individually saying "O daughter" and asked us "Which husband do you choose?" - this is the meaning. With the thought that if I am insulted, he would certainly become angry, she says "duhitṛvatsala", meaning he was affectionate towards us. The same reason should be understood for his questioning as well. Wondering what would happen even if he became angry, she states his power of blessing and cursing - "bhagavān". By his curse, the moon became waning. To indicate he is well-known as capable, she says "dakṣa". (12)
Hindī Anuvāda
Diti said - O wise one! Just as a mad elephant crushes a banana tree, in the same way this famous archer Kāmadeva is tormenting this helpless woman by overpowering me for your sake. (9) Seeing the happiness and prosperity of my co-wives who have sons, I burn with the fire of jealousy. Therefore, please have mercy on me, may you be blessed. (10) Only those women from whose wombs a son like you is born as a husband are considered honored by their husbands. Their good fame spreads everywhere in the world. (11) Our father Prajāpati Dakṣa had great affection for his daughters. Once he called each of us separately and asked "Whom do you want to make your husband?" (12)
SB 3.14.9-12
