Vyasadev
Praneetha
The Mad Bhagavatam
Canto 6
Chapter 18
This chapter gives the history of Diti, the wife of Kaśyapa, and how she followed a vow to have a son who would kill Indra. It also describes how Indra attempted to foil her plan by cutting to pieces the son within her womb.
In relation to Tvaṣṭā and his descendants, there is a description of the dynasty of the Ādityas (sons of Aditi) and other demigods. Pṛśni, the wife of Aditi's fifth son named Savitā, had three daughters — Sāvitrī, Vyāhṛti and Trayī — and very exalted sons named Agnihotra, Paśu, Soma, Cāturmāsya and the five Mahāyajñas. Siddhi, the wife of Bhaga, had three sons, named Mahimā, Vibhu and Prabhu, and she also had one daughter, whose name was Āśī. Dhātā had four wives — Kuhū, Sinīvālī, Rākā and Anumati — who had four sons, named Sāyam, Darśa, Prātaḥ and Pūrṇamāsa respectively. Kriyā, the wife of Vidhātā, gave birth to the five Purīṣyas, who are representatives of five kinds of fire-gods. Bhṛgu, the mind-born son of Brahmā, took his birth again from Carṣaṇī, the wife of Varuṇa, and the great sage Vālmīki appeared from Varuṇa's semen. Agastya and Vasiṣṭha were two sons of Varuṇa and Mitra. Upon seeing the beauty of Urvaśī, Mitra and Varuṇa discharged semen, which they kept in an earthen pot. From that pot, Agastya and Vasiṣṭha appeared. Mitra had a wife named Revatī, who gave birth to three sons — Utsarga, Ariṣṭa and Pippala. Aditi had twelve sons, of whom Indra was the eleventh. Indra's wife was named Paulomī (Śacīdevī). She gave birth to three sons — Jayanta, Ṛṣabha and Mīḍhuṣa. By His own powers, the Supreme Personality of Godhead appeared as Vāmanadeva. From His wife, whose name was Kīrti, appeared a son named Bṛhatśloka. Bṛhatśloka's first son was known as Saubhaga. This is a description of the sons of Aditi. A description of Āditya Urukrama, who is an incarnation of the Supreme Personality of Godhead, will be offered in the Eighth Canto.
The demons born of Diti are also described in this chapter. In the dynasty of Diti appeared the great saintly devotee Prahlāda and also Bali, Prahlāda's grandson. Hiraṇyakaśipu and Hiraṇyākṣa were the first sons of Diti. Hiraṇyakaśipu and his wife, whose name was Kayādhu, had four sons — Saḿhlāda, Anuhlāda, Hlāda and Prahlāda. They also had one daughter, whose name was Siḿhikā. In association with the demon Vipracit, Siḿhikā bore a son named Rāhu, whose head was severed by the Supreme Personality of Godhead. Kṛti, the wife of Saḿhlāda, bore a son named Pañcajana. Hlāda's wife, whose name was Dhamani, gave birth to two sons — Vātāpi and Ilvala. Ilvala put Vātāpi into the form of a ram and gave him to Agastya to eat. Anuhlāda, in the womb of his wife, Sūryā, begot two sons, named Bāṣkala and Mahiṣa. Prahlāda's son was known as Virocana, and his grandson was known as Bali Mahārāja. Bali Mahārāja had one hundred sons, of whom Bāṇa was the eldest.
After describing the dynasty of the Ādityas and the other demigods, Śukadeva Gosvāmī describes Diti's sons known as the Maruts and how they were elevated to the position of demigods. Just to help Indra, Lord Viṣṇu had killed Hiraṇyākṣa and Hiraṇyakaśipu. Because of this, Diti was very envious, and she was eager to have a son who could kill Indra. By her service, she enchanted Kaśyapa Muni in order to beg from him a greater son to do this. In corroboration of the Vedic injunction vidvāḿsam api karṣati, Kaśyapa Muni was attracted to his beautiful wife and promised to grant her any request. When, however, she requested a son who would kill Indra, he condemned himself, and he advised his wife Diti to follow the Vaiṣṇava ritualistic ceremonies to purify herself. When Diti, following the instructions of Kaśyapa, engaged in devotional service, Indra could understand her purpose, and he began observing all her activities. One day, Indra had the opportunity to see her deviating from devotional service. Thus he entered her womb and cut her son into forty-nine parts. In this way the forty-nine kinds of air known as the Maruts appeared, but because Diti had performed the Vaiṣṇava ritualistic ceremonies, all the sons became Vaiṣṇavas.
Chapter 18 Diti Vows to Kill King Indra
6.18.1
(1) S'rî S'uka said: 'From Pris'ni then, the wife of Savitâ [the fifth of the twelve sons of Aditi], there were [the three daughters] Sâvitrî, Vyâhriti and Trayî and [from them were born the sons] Agnihotra, Pas'u, Soma, Câturmâsya and the five Mahâyajñas.
6.18.2
siddhir bhagasya bhāryāńga
(2) Siddhi the wife of Bhaga [the sixth son of the twelve sons of Aditi], my dear King, bore [the sons] Mahimâ, Vibhu and Prabhu and Âs'î, a very beautiful and virtuous daughter.
6.18.3-4
carṣaṇī varuṇasyāsīd
(3-4) Of Dhâtâ [the seventh son of Aditi] his wives Kuhû, Sinîvâlî, Râkâ and Anumati came [the sons] Sâyam, Dars'a, Prâtah and Pûrnamâsa respectively. The firegods called the Purîshyas were begotten by the next son [of Aditi: Vidhâtâ] in Kriyâ and Carshanî of Varuna [the ninth son of Aditi] was the one of whom Bhrigu took birth again.
6.18.5
(5) Vâlmîki, the great yogi [from the semen of Varuna] was born from an anthill [hence his name] and indeed were the two sages Âgastya and Vasishthha [as their common sons] also there from Mitra [the tenth son] and Varuna.
6.18.6
(6) Of being in the presence of Urvas'î was [by Mitra and Varuna] semen discharged in an earthen pot [and from that semen were the two sages born as common sons]. In Revatî begot Mitra [the three sons] Utsarga, Arishthâ and Pippala.
6.18.7
(7) In Paulomî [or S'acîdevî] so we heard my best, begot lord Indra three sons Jayanta, Rishabha and Midhusha as the third.
6.18.8
tasyāsan saubhagādayaḥ
(8) Of [the twelfth son] Urukrama [or Vâmana], the Lord who in the form of a dwarf had appeared from His inner potency, was of His wife Kîrti born the son Brihats'loka from whom there were many others headed by Saubhaga.
6.18.9
paścād vakṣyāmahe 'dityāḿ
yathaivāvatatāra ha
(9) The activities, qualities and power of this great soul and how He from Aditi made his descend as the son of Kas'yapa, I will describe later on.
6.18.10
(10) Now I will tell you about how from the [demoniac] sons born to Diti from the seed of Kas'yapa [see 3.14] there were, as well as the [later members of the family, the] great and glorious devotee Prahlâda and Bali Mahârâja [who was defeated by Vâmana].
6.18.11
hiraṇyakaśipur nāma
(11) The two sons from Diti who were worshiped by the Daityas and Dânavas were known by the names of Hiranyakas'ipu and Hiranyâksha.
6.18.12-13
hiraṇyakaśipor bhāryā
rāhuḿ vipracito 'grahīt
(12-13) The wife of Hiranyakas'ipu named Kayâdhu, was a daughter born from Jambha and a descendant of Danu. She indeed gave birth to four sons with Samhlâda as the first, after whom came Anuhlâda, Hlâda and Prahlâda and a sister called Simhikâ who from Vipracit received Râhu.
6.18.14
saḿhrādasya kṛtir bhāryā-
(14) His [Râhu's] head was severed by Lord Hari with His disc when he [along with the demigods] drank from the nectar. Kriti, the wife of Samhlâda, gave from him birth to [the son] Pañcajana.
6.18.15
yo 'gastyāya tv atithaye
(15) Dhamani, the wife of Hlâda, gave birth to [the sons] Vâtâpi and Ilvala. The latter one was [in the form of a ram] by Vâtâpi cooked when Âgastya once visited her.
6.18.16
bāṣkalo mahiṣas tathā
virocanas tu prāhrādir
(16) Of Anuhlâda's wife Sûryâ there were [the two sons] Bâshkala and Mahisha. Virocana was to be [the son] of Prahlâda and from his wife there was Bali.
6.18.17
tasyānubhāvaḿ suślokyaḿ
paścād evābhidhāsyate
(17) With Bâna as his eldest begot he [Bali] from As'anâ a hundred sons; I'll make sure to describe the laudable of his character later on.
6.18.18
(18) Bâna as a worshiper of Lord S'iva was by him promoted to the level of the chief associates next to him, and for that reason is the great Lord till the present day the protector of his capital.
6.18.19
catvāriḿśan navādhikāḥ
(19) The fourty-nine Maruts, also sons of Diti, had no sons themselves and were by Indra all elevated to the position of demigods.'
6.18.20
śrī-rājovāca
apohyautpattikaḿ guro
(20) The king said: 'Why o guru, gave they up the atheistic mentality they were born with; performed they that holy that they therefore by Indra were turned into demigods?
6.18.21
ime śraddadhate brahmann
parijñānāya bhagavaḿs
tan no vyākhyātum arhasi
(21) O brahmin, these sages together with me here, are all eager to hear about this from you o great one, please explain it therefore to us'."
6.18.22
tad viṣṇurātasya sa bādarāyaṇir
vaco niśamyādṛtam alpam arthavat
(22) S'rî Sûta said: "Hearing those respectful words of the servant of Vishnu did he, the son of Vyâsa, very pleased with their value praise him briefly and gave he a reply, o S'aunaka.
6.18.23
(23) S'rî S'uka said: 'Diti, whose sons were killed by Lord Vishnu helping out Indra, burned with anger and thought, clouded by the grief:
6.18.24
indriyārāmam ulbaṇam
(24) 'When will I, with the hard-hearted, cruel, sinful killer of these pleasure seeking brothers who caused [Vishnu] to end their lives, find satisfaction?
6.18.25
yasyeśābhihitasya ca
(25) When one, designated a king, with one's body, which is doomed to end with the worms, as stool or as ashes, nevertheless hurts others in the pursuit of one's own happiness, is one then of real knowledge? Doesn't such a one await the punishment of hell?
6.18.26
āśāsānasya tasyedaḿ
(26) He, thinking that this [material covering] lasts for ever, is out of his mind; can I count on a son of mine who will fight this madness of Indra?'
6.18.27-28
ācacārāsakṛt priyam
śuśrūṣayānurāgeṇa
manojñair valgu-bhāṣitaiḥ
sasmitāpāńga-vīkṣaṇaiḥ
(27-28) She then [Diti], charged with that intention, was constantly with all kinds of pleasing activities full of love and humility, selfrestraint and great devotion, o King, of service unto her husband [Kas'yapa] whose mind she, knowing him very well, with charming sweet words, smiles and furtive glances brought under her control.
6.18.29
(29) Although a highly expert, learned scholar was he thus enchanted by the woman and acceded he, being under her control, therefore to her wishes; a thing not at all surprising in relating to a woman.
6.18.30
vilokyaikānta-bhūtāni
bhūtāny ādau prajāpatiḥ
(30) Seeing the living beings detached in the beginning of creation, has God the Father created the woman as the other half of his body and by her is the mind of men carried away.
This entire universe is going on under the spell of sexual attachment, which was created by Lord Brahmā to increase the population of the entire universe, not only in human society but also in other species. As stated by Ṛṣabhadeva in the Fifth Canto, puḿsaḥ striyā mithunī-bhāvam etam: the entire world is going on under the spell of sexual attraction and desire between man and woman. When man and woman unite, the hard knot of this attraction becomes increasingly tight, and thus a man is implicated in the materialistic way of life. This is the illusion of the material world. This illusion acted upon Kaśyapa Muni, although he was very learned and advanced in spiritual knowledge. As stated in the Manu-saḿhitā (2.215) and Śrīmad-Bhāgavatam (9.19.17) :
mātrā svasrā duhitrā vā
nāviviktāsano bhavet
"A man should not associate with a woman in a solitary place, not even with his mother, sister or daughter, for the senses are so strong that they lead astray even a person advanced in knowledge." When a man remains in a solitary place with a woman, his sexual desires undoubtedly increase. Therefore the words ekānta-bhūtāni, which are used here, indicate that to avoid sexual desires one should avoid the company of women as far as possible. Sexual desire is so powerful that one is saturated with it if he stays in a solitary place with any woman, even his mother, sister or daughter.6.18.31
(31) Thus being served, o my best, was the mighty Kas'yapa very pleased with the smiling woman upon which he approvingly spoke to Diti.
6.18.32
(32) Kas'yapa said: 'Ask for any benediction you want o my beauty, for I, o irreproachable lady, am very pleased with you; what would there for a woman of desire be difficult to obtain when her husband is well pleased?
6.18.33-34
(33-34) The husband for sure is considered the certain god supreme of the woman because, situated in the heart of all, there is Vâsudeva as the husband of the Goddess of Fortune. He, conceived by the forms and names of the different divinities, is worshiped by men as the Supreme Lord, as He is also by women in the form of their husband [see also B.G. 9: 23].
6.18.35
(35) Therefore are consciencious women of respect for their husbands, o slim one; and when the husband is of worship and devotion is he a controller representing the Supersoul.
6.18.36
īdṛg-bhāvena bhaktitaḥ
(36) I, worshiped by you with such devotion my love, shall as such a person fullfill the desires that for the untruthful are not feasible.'
6.18.37
ditir uvāca
yena me ghātitau sutau(37) Diti said: 'If you for me are the one to give the benedictions o brahmin, do in that case, with my two sons dead, ask you for an immortal son capable of killing Indra, because he is the one responsable for the death of the two.'
6.18.38
(38) Hearing her words was the brahmin aggrieved and lamented he to himself: 'Alas what great impiety has befallen me today!
The word indra-haṇam means "one who can kill Indra," but it also means "one who follows Indra." The word amṛtyum refers to the demigods, who do not die like ordinary human beings because they have extremely long durations of life. For example, the duration of Lord Brahmā's life is stated in Bhagavad-gītā: sahasra-yuga-paryantam ahar yad brahmaṇo viduḥ [Bg. 8.17]. Even the duration of one day, or twelve hours, of Brahmā is 4,300,000 years multiplied by one thousand. Thus the duration of his life is inconceivable for an ordinary human being. The demigods are therefore sometimes called amara, which means "one who has no death." In this material world, however, everyone has to die. Therefore the word amṛtyum indicates that Diti wanted a son who would be equal in status to the demigods.
6.18.39
aho arthendriyārāmo
yoṣin-mayyeha māyayā
(39) Regrettably, I've grown too attached to sensual pleasures in the form of the woman present before me; from my wretched mind captivated by mâyâ will I surely land in hell.
6.18.40
ko 'tikramo 'nuvartantyāḥ
(40) What an offense it is to dance to the tune of women in this world; because I'm thus out of control with my senses, I'll be damned alas in not knowing what is good for me.
The natural instinct of a woman is to enjoy the material world. She induces her husband to enjoy this world by satisfying his tongue, belly and genitals, which are called jihvā, udara and upastha. A woman is expert in cooking palatable dishes so that she can easily satisfy her husband in eating. When one eats nicely, his belly is satisfied, and as soon as the belly is satisfied the genitals become strong. Especially when a man is accustomed to eating meat and drinking wine and similar passionate things, he certainly becomes sexually inclined. It should be understood that sexual inclinations are meant not for spiritual progress but for gliding down to hell. Thus Kaśyapa Muni considered his situation and lamented. In other words, to be a householder is very risky unless one is trained and the wife is a follower of her husband. A husband should be trained at the very beginning of his life. Kaumāra ācaret prājño dharmān bhāgavatān iha (Bhāg. 7.6.1). During the time of brahmacarya, or student life, a brahmacārī should be taught to be expert in bhāgavata-dharma, devotional service. Then when he marries, if his wife is faithful to her husband and follows him in such life, the relationship between husband and wife is very desirable. However, a relationship between husband and wife without spiritual consciousness but strictly for sense gratification is not at all good. It is said in Śrīmad-Bhāgavatam (12.2.3) that especially in this age, Kali-yuga, dām-patye 'bhirucir hetuḥ: the relationship between husband and wife will be based on sexual power. Therefore householder life in this Kali-yuga is extremely dangerous unless both the wife and husband take to Kṛṣṇa consciousness.
6.18.41
vacaś ca śravaṇāmṛtam
(41) Her face is like a blossoming lotus flower in autumn and her words are pleasing to the ear, but the schemes of a woman cut like a razor through the heart of him who knows.
Woman is now depicted very well from the materialistic point of view by Kaśyapa Muni. Women are generally known as the fair sex, and especially in youth, at the age of sixteen or seventeen, women are very attractive to men. Therefore a woman's face is compared to a blooming lotus flower in autumn. Just as a lotus is extremely beautiful in autumn, a woman at the threshold of youthful beauty is extremely attractive. In Sanskrit a woman's voice is called nārī-svara because women generally sing and their singing is very attractive. At the present moment, cinema artists, especially female singers, are especially welcome. Some of them earn fabulous amounts of money simply by singing. Therefore, as taught by Śrī Caitanya Mahāprabhu, a woman's singing is dangerous because it can make a sannyāsī fall a victim to the woman. Sannyāsa means giving up the company of women, but if a sannyāsī hears the voice of a woman and sees her beautiful face, he certainly becomes attracted and is sure to fall down. There have been many examples. Even the great sage Viśvāmitra fell a victim to Menakā. Therefore a person desiring to advance in spiritual consciousness must be especially careful not to see a woman's face or hear a woman's voice. To see a woman's face and appreciate its beauty or to hear a woman's voice and appreciate her singing as very nice is a subtle falldown for a brahmacārī or sannyāsī. Thus the description of a woman's features by Kaśyapa Muni is very instructive.
When a woman's bodily features are attractive, when her face is beautiful and when her voice is sweet, she is naturally a trap for a man. The śāstras advise that when such a woman comes to serve a man, she should be considered to be like a dark well covered by grass. In the fields there are many such wells, and a man who does not know about them drops through the grass and falls down. Thus there are many such instructions. Since the attraction of the material world is based on attraction for women, Kaśyapa Muni thought, "Under the circumstances, who can understand the heart of a woman?" Cāṇakya Paṇḍita has also advised, viśvāso naiva kartavyaḥ strīṣu rāja-kuleṣu ca: "There are two persons one should not trust — a politician and a woman." These, of course, are authoritative śāstric injunctions, and we should therefore be very careful in our dealings with women.
Sometimes our Kṛṣṇa consciousness movement is criticized for mingling men and women, but Kṛṣṇa consciousness is meant for anyone. Whether one is a man or woman does not matter. Lord Kṛṣṇa personally says, striyo vaiśyās tathā śūdrās te 'pi yānti parāḿ gatim: whether one is a woman, śūdra or vaiśya, not to speak of being a brāhmaṇa or kṣatriya, everyone is fit to return home, back to Godhead, if he strictly follows the instructions of the spiritual master and śāstra. We therefore request all the members of the Kṛṣṇa consciousness movement — both men and women — not to be attracted by bodily features but only to be attracted by Kṛṣṇa. Then everything will be all right. Otherwise there will be danger.
6.18.42
añjasā svāśiṣātmanām
ghnanty arthe ghātayanti ca
(42) The actual interest of women with their most beloved husband, son and brother, is not to hold anyone as dear as they do their own wishes; they'd even kill them or have them killed in that interest.
A woman's nature has been particularly well studied by Kaśyapa Muni. Women are self-interested by nature, and therefore they should be protected by all means so that their natural inclination to be too self-interested will not be manifested. Women need to be protected by men. A woman should be cared for by her father in her childhood, by her husband in her youth and by her grown sons in her old age. This is the injunction of Manu, who says that a woman should not be given independence at any stage. Women must be cared for so that they will not be free to manifest their natural tendency for gross selfishness. There have been many cases, even in the present day, in which women have killed their husbands to take advantage of their insurance policies. This is not a criticism of women but a practical study of their nature. Such natural instincts of a woman or a man are manifested only in the bodily conception of life. When either a man or a woman is advanced in spiritual consciousness, the bodily conception of life practically vanishes. We should see all women as spiritual units (ahaḿ brahmāsmi), whose only duty is to satisfy Kṛṣṇa. Then the influences of the different modes of material nature, which result from one's possessing a material body, will not act.
The Kṛṣṇa consciousness movement is so beneficial that it can very easily counteract the contamination of material nature, which results from one's possessing a material body. Bhagavad-gītā therefore teaches, in the very beginning, that whether one is a man or a woman, one must know that he or she is not the body but a spiritual soul. Everyone should be interested in the activities of the spirit soul, not the body. As long as one is activated by the bodily conception of life, there is always the danger of being misled, whether one is a man or a woman. The soul is sometimes described as puruṣa because whether one is dressed as a man or a woman, one is inclined to enjoy this material world. One who has this spirit of enjoyment is described as puruṣa. Whether one is a man or a woman, he is not interested in serving others; everyone is interested in satisfying his or her own senses. Kṛṣṇa consciousness, however, provides first-class training for a man or a woman. A man should be trained to be a first-class devotee of Lord Kṛṣṇa, and a woman should be trained to be a very chaste follower of her husband. That will make the lives of both of them happy.
6.18.43
pratiśrutaḿ dadāmīti
vadhaḿ nārhati cendro 'pi
tatredam upakalpate
(43) What was promised I shall give, that statement shall not prove false, but the related killing of Indra cannot be the proper course of action, for this I know something suitable.'
6.18.44
mārīcaḥ kurunandana
(44) The powerful Muni thinking thus o descendant of Kuru, got slightly angry in his self-condemnation and then spoke.
6.18.45
indra-hādeva-bāndhavaḥ
yady añjo dhārayiṣyasi
(45) S'rî Kas'yapa said: 'Your son will, as a friend of the godless, be after Indra o gentle one, if for the duration of a year you for this purpose properly keep to a vow.'
6.18.46
ditir uvāca
yāni ceha niṣiddhāni
(46) Diti said: 'I will accept that vow my dear brahmin, please tell me what I have to do and what is forbidden, as also what I must do not to break the pledge.'
As stated above, a woman is generally inclined to serve her own purposes. Kaśyapa Muni proposed to train Diti to fulfill her desires within one year, and since she was eager to kill Indra, she immediately agreed, saying, "Please let me know what the vow is and how I have to follow it. I promise that I shall do the needful and not break the vow." This is another side of a woman's psychology. Even though a woman is very fond of fulfilling her own plans, when someone instructs her, especially her husband, she innocently follows, and thus she can be trained for better purposes. By nature a woman wants to be a follower of a man; therefore if the man is good the woman can be trained for a good purpose.
6.18.47
(47) S'rî Kas'yapa said: 'Harm no living entity, do not curse or speak a lie, nor cut your nails and hair and do not touch things impure.
6.18.48
(48) Do not enter water for a bath, do not get angry nor speak with wicked people and do not wear dirty clothes or ever wear a flower garland already worn.
6.18.49
nocchiṣṭaḿ caṇḍikānnaḿ ca
sāmiṣaḿ vṛṣalāhṛtam
bhuñjītodakyayā dṛṣṭaḿ
piben nāñjalinā tv apaḥ
(49) Do not eat food left over, nor food containing flesh sacrificed to Kâlî, nor must you eat food brought by a s'ûdra or food looked after by a woman in her menses, and do not drink water cupping your hands.
6.18.50
nocchiṣṭāspṛṣṭa-salilā
anarcitāsaḿyata-vāk
nāsaḿvītā bahiś caret
(50) Do in the evening, after having eaten, not go out without having washed yourself, with your hair loose, without ornaments, without being grave or without being covered.
6.18.51
nādhauta-pādāprayatā
śayīta nāparāń nānyair
(51) Do not lie down without having your dirty feet washed nor with your feet wet, with your head northward nor westward and do not lie down with other women, naked or during sunset or sunrise.
6.18.52
(52) In clean clothes, always being washed and adorned with all auspicious things you should worship before breakfast the cows and brahmins, the Goddess of Fortune and the Infallible One.
If one is trained to honor and worship the cows and brāhmaṇas, he is actually civilized. The worship of the Supreme Lord is recommended, and the Lord is very fond of the cows and brāhmaṇas (namo brahmaṇya-devāya go-brāhmaṇa-hitāya ca). In other words, a civilization in which there is no respect for the cows and brāhmaṇas is condemned. One cannot become spiritually advanced without acquiring the brahminical qualifications and giving protection to cows. Cow protection insures sufficient food prepared with milk, which is needed for an advanced civilization. One should not pollute civilization by eating the flesh of cows. A civilization must do something progressive, and then it is an Āryan civilization. Instead of killing the cow to eat flesh, civilized men must prepare various milk products that will enhance the condition of society. If one follows the brahminical culture, he will become competent in Kṛṣṇa consciousness.
6.18.53
striyo vīravatīś cārcet
srag-gandha-bali-maṇḍanaiḥ
patiḿ cārcyopatiṣṭheta
(53) Women with husband and son you must worship with presentations of garlands, sandelwood pulp and ornaments, in worship of your husband you should offer prayers and meditate, and with him in you [during intercourse or pregnancy] you should do that also.
6.18.54
(54) Keeping without violations to this vow of pumsavana ['of the forest person'] for a year will there be for you a son to kill Indra.'
6.18.55
bāḍham ity abhyupetyātha
(55) Assenting to it received Diti thus, o King, joyously the semen from Kas'yapa and performed she strictly to the vow.
6.18.56
mātṛ-ṣvasur abhiprāyam
śuśrūṣaṇenāśrama-sthāḿ
(56) O dear King of respect for all, Indra, who understood the intention of his mother's sister, then, keen on his own interests, waited upon Diti to serve her for the time she stayed in an âs'rama.
6.18.57
patrāńkura-mṛdo 'paś ca
(57) Daily he brought her from the forest flowers, fruits, roots and wood for the sacrificial fire as also leaves, kus'a grass, sprouts, earth and water at the right time.
6.18.58
prepsuḥ paryacaraj jihmo
mṛga-heva mṛgākṛtiḥ
(58) Thus, o ruler of man, with her faithful discharge of duties trying to find a fault in her allegeance to the vow, was Indra serving her in deceit like a hunter posing for a deer.
6.18.59
nādhyagacchad vrata-cchidraḿ
(59) But he couldn't detect a single failure of excecution and thus, o master of the world, wondered he in that desire anxiously: 'How can there be my well-being in this world?'
6.18.60
aspṛṣṭa-vāry-adhautāńghriḥ
(60) Once though did she, weakend of the vow, after she had eaten, not touch water and wash her feet, and went she, confused about the rules, to sleep at dusk.
6.18.61
nidrāpahṛta-cetasaḥ
(61) Thereupon finding fault with her entered Indra as a master of yoga in control with the mystical power the womb of Diti who unconscious lay asleep.
6.18.62
rudantaḿ saptadhaikaikaḿ
(62) He cut the embryo, that had a golden appearance, in seven pieces with his thunderbolt, and cut each crying piece into seven more, telling them not to cry.
6.18.63
bhrātaro marutas tava
(63) To him they all, being pained, with folded hands said: 'O ruler, why do you want to kill us, o Indra, we are your brothers!'
6.18.64
(64) To his devoted followers the Maruts he thus said: 'You should not be afraid about this my brothers.'
6.18.65
śrīnivāsānukampayā
(65) By the mercy of S'rînivâsa [Vishnu as the refuge of Lakshmî] did the embryo of Diti, being cut in many pieces by the thunderbolt, not die, just as you [my dear Parîkchit] didn't from the weapon of As'vatthâmâ [see 1.8]
6.18.66-67
sakṛd iṣṭvādi-puruṣaḿ
saḿvatsaraḿ kiñcid ūnaḿ
sajūr indreṇa pañcāśad
(66-67) Once a person has worshiped the Original Person attains he to His selfsame nature and so it happened with Diti who for almost a year had worshiped the Lord [see 5.18:12]. In order to compensate for the faults made by the mother became the fourty-nine parts that Indra had created, the Maruts, the gods who by the Lord were called into existence as soma-drinkers [priests].
6.18.68
paryatuṣyad aninditā
(68) Diti waking up saw the children along with Indra shining as bright as the god of fire. It was a view about which the goddess, purified [after her penance], was very pleased.
6.18.69
athendram āha tātāham
ādityānāḿ bhayāvaham
(69) She thereupon said to Indra: 'O dear one, calling for terror over the Âdityas executed I, desiring a son, this vow that is so difficult to keep.
6.18.70
(70) Only one son I prayed for but fourty nine of them found their existence; how could that be? Speak to me if you know this, my dear son, and don't tell me lies.'
6.18.71
upadhāryāgato 'ntikam
labdhāntaro 'cchidaḿ garbham
(71) Indra said: 'O mother, having understood what your vow was did I, having gotten close to you, find a fault upon which I, out of my selfinterest having lost sight of the dharma, cut up the embryo.
When Diti, Indra's aunt, explained to Indra without reservations what she had wanted to do, Indra explained his intentions to her. Thus both of them, instead of being enemies, freely spoke the truth. This is the qualification that results from contact with Viṣṇu. As stated in Śrīmad-Bhāgavatam (5.18.12):
yasyāsti bhaktir bhagavaty akiñcanā
If one develops a devotional attitude and becomes purified by worshiping the Supreme Lord, all the good qualities are certainly manifested in his body. Because of being touched by worship of Viṣṇu, both Diti and Indra were purified.
6.18.72
(72) The embryo was cut in seven pieces by me and they became seven babies; and even though I cut each of them in seven as well, did none of them die.
6.18.73
tatas tat paramāścaryaḿ
siddhiḥ kāpy ānuṣańgiṇī
(73) Seeing that great wonder I following decided that it had to be some side-effect of your worshiping the Supreme Personality.
6.18.74
īhamānā nirāśiṣaḥ
(74) Those who without being covetous take interest in the worship of the Supreme Lord and therewith not even desire the transcendental position, one may consider experts in enlightened selfinterest [compare 2.3: 10 and B.G. 9: 22].
6.18.75
svātmānaḿ jagad-īśvaram
(75) Would an intelligent person still covet any form of material satisfaction that one even finds in hell, when he has been of the worship with which He, the Lord of the Universe and the most intimate Godhead, has given Himself to him? [see also the S'rî S'rî S'ikshâshthaka]
6.18.76
diṣṭyā garbho mṛtotthitaḥ
(76) O best of women, please excuse me for being such a fool with this evil deed of mine; o mother, by your good fortune became the child I killed within you alive again.'
6.18.77
indras tayābhyanujñātaḥ
(77) S'rî S'uka said: 'With her being satisfied about his good manners left, after having offered his respects to the Maruts and to her, Indra with her permission for the worlds of the Lord.
6.18.78
(78) Thus I've told you all that you asked me about concerning the auspicious birth of the Maruts, what should I tell you further?'
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