Śrīmad Bhāgavatam |Canto 6 Chapter 18
Diti Vows to Kill King Indra
pṛśnis tu patnī savituḥ
sāvitrīṁ vyāhṛtiṁ trayīm
agnihotraṁ paśuṁ somaṁ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; pṛśniḥ — Pṛśni; tu — then; patnī — wife; savituḥ — of Savitā; sāvitrīm — Sāvitrī; vyāhṛtim — Vyāhṛti; trayīm — Trayī; agnihotram — Agnihotra; paśum — Paśu; somam — Soma; cāturmāsyam — Cāturmāsya; mahā-makhān — the five Mahāyajñas.
Śrī Śukadeva Gosvāmī said: Pṛśni, who was the wife of Savitā, the fifth of the twelve sons of Aditi, gave birth to three daughters — Sāvitrī, Vyāhṛti and Trayī — and the sons named Agnihotra, Paśu, Soma, Cāturmāsya and the five Mahāyajñas.
siddhir bhagasya bhāryāṅga
mahimānaṁ vibhuṁ prabhum
āśiṣaṁ ca varārohāṁ
kanyāṁ prāsūta suvratām
siddhiḥ — Siddhi; bhagasya — of Bhaga; bhāryā — the wife; aṅga — my dear King; mahimānam — Mahimā; vibhum — Vibhu; prabhum — Prabhu; āśiṣam — Āśī; ca — and; varārohām — very beautiful; kanyām — daughter; prāsūta — bore; su-vratām — virtuous.
O King, Siddhi, who was the wife of Bhaga, the sixth son of Aditi, bore three sons, named Mahimā, Vibhu and Prabhu, and one extremely beautiful daughter, whose name was Āśī.
dhātuḥ kuhūḥ sinīvālī
rākā cānumatis tathā
sāyaṁ darśam atha prātaḥ
agnīn purīṣyān ādhatta
yasyāṁ jāto bhṛguḥ punaḥ
dhātuḥ — of Dhātā; kuhūḥ — Kuhū; sinīvālī — Sinīvālī; rākā — Rākā; ca — and; anumatiḥ — Anumati; tathā — also; sāyam — Sāyam; darśam — Darśa; atha — also; prātaḥ — Prātaḥ; pūrṇamāsam — Pūrṇamāsa; anukramāt — respectively; agnīn — fire-gods; purīṣyān — called the Purīṣyas; ādhatta — begot; kriyāyām — in Kriyā; samanantaraḥ — the next son, Vidhātā; carṣaṇī — Carṣaṇī; varuṇasya — of Varuṇa; āsīt — was; yasyām — in whom; jātaḥ — took birth; bhṛguḥ — Bhṛgu; punaḥ — again.
Dhātā, the seventh son of Aditi, had four wives, named Kuhū, Sinīvālī, Rākā and Anumati. These wives begot four sons, named Sāyam, Darśa, Prātaḥ and Pūrṇamāsa respectively. The wife of Vidhātā, the eighth son of Aditi, was named Kriyā. In her Vidhātā begot the five fire-gods named the Purīṣyas. The wife of Varuṇa, the ninth son of Aditi, was named Carṣaṇī. Bhṛgu, the son of Brahmā, took birth again in her womb.
vālmīkiś ca mahā-yogī
valmīkād abhavat kila
agastyaś ca vasiṣṭhaś ca
vālmīkiḥ — Vālmīki; ca — and; mahā-yogī — the great mystic; valmīkāt — from an anthill; abhavat — took birth; kila — indeed; agastyaḥ — Agastya; ca — and; vasiṣṭhaḥ — Vasiṣṭha; ca — also; mitrā-varuṇayoḥ — of Mitra and Varuṇa; ṛṣī — the two sages.
By the semen of Varuṇa, the great mystic Vālmīki took birth from an anthill. Bhṛgu and Vālmīki were specific sons of Varuṇa, whereas Agastya and Vasiṣṭha Ṛṣis were the common sons of Varuṇa and Mitra, the tenth son of Aditi.
retaḥ siṣicatuḥ kumbhe
urvaśyāḥ sannidhau drutam
revatyāṁ mitra utsargam
ariṣṭaṁ pippalaṁ vyadhāt
retaḥ — semen; siṣicatuḥ — discharged; kumbhe — in an earthen pot; urvaśyāḥ — of Urvaśī; sannidhau — in the presence; drutam — flown; revatyām — in Revatī; mitraḥ — Mitra; utsargam — Utsarga; ariṣṭam — Ariṣṭa; pippalam — Pippala; vyadhāt — begot.
Upon seeing Urvaśī, the celestial society girl, both Mitra and Varuṇa discharged semen, which they preserved in an earthen pot. The two sons Agastya and Vasiṣṭha later appeared from that pot, and they are therefore the common sons of Mitra and Varuṇa. Mitra begot three sons in the womb of his wife, whose name was Revatī. Their names were Utsarga, Ariṣṭa and Pippala.
paulomyām indra ādhatta
trīn putrān iti naḥ śrutam
jayantam ṛṣabhaṁ tāta
tṛtīyaṁ mīḍhuṣaṁ prabhuḥ
paulomyām — in Paulomī (Śacīdevī); indraḥ — Indra; ādhatta — begot; trīn — three; putrān — sons; iti — thus; naḥ — by us; śrutam — heard; jayantam — Jayanta; ṛṣabham — Ṛṣabha; tāta — my dear King; tṛtīyam — third; mīḍhuṣam — Mīḍhuṣa; prabhuḥ — the lord.
O King Parīkṣit, Indra, the King of the heavenly planets and eleventh son of Aditi, begot three sons, named Jayanta, Ṛṣabha and Mīḍhuṣa, in the womb of his wife, Paulomī. Thus we have heard.
kīrtau patnyāṁ bṛhacchlokas
urukramasya — of Urukrama; devasya — the Lord; māyā — by His internal potency; vāmana-rūpiṇaḥ — having the form of a dwarf; kīrtau — in Kīrti; patnyām — His wife; bṛhacchlokaḥ — Bṛhatśloka; tasya — of him; āsan — were; saubhaga-ādayaḥ — sons beginning with Saubhaga.
By His own potency, the Supreme Personality of Godhead, who has multifarious potencies, appeared in the form of a dwarf as Urukrama, the twelfth son of Aditi. In the womb of His wife, whose name was Kīrti, He begot one son, named Bṛhatśloka, who had many sons, headed by Saubhaga.
paścād vakṣyāmahe ’dityāṁ
tat — His; karma — activities; guṇa — qualities; vīryāṇi — and power; kāśyapasya — of the son of Kaśyapa; mahā-ātmanaḥ — the great soul; paścāt — later; vakṣyāmahe — I shall describe; adityām — in Aditi; yathā — how; eva — certainly; avatatāra — descended; ha — indeed.
Later [in the Eighth Canto of Śrīmad-Bhāgavatam] I shall describe how Urukrama, Lord Vāmanadeva, appeared as the son of the great sage Kaśyapa and how He covered the three worlds with three steps. I shall describe the uncommon activities He performed, His qualities, His power and how He took birth from the womb of Aditi.
daiteyān kīrtayāmi te
yatra bhāgavataḥ śrīmān
prahrādo balir eva ca
atha — now; kaśyapa-dāyādān — the sons of Kaśyapa; daiteyān — born of Diti; kīrtayāmi — I shall describe; te — to you; yatra — where; bhāgavataḥ — the great devotee; śrī-mān — glorious; prahrādaḥ — Prahlāda; baliḥ — Bali; eva — certainly; ca — also.
Now let me describe the sons of Diti, who were begotten by Kaśyapa but who became demons. In this demoniac family the great devotee Prahlāda Mahārāja appeared, and Bali Mahārāja also appeared in that family. The demons are technically known as Daityas because they proceeded from the womb of Diti.
diter dvāv eva dāyādau
hiraṇyākṣaś ca kīrtitau
diteḥ — of Diti; dvau — two; eva — certainly; dāyādau — sons; daitya-dānava — by the Daityas and Dānavas; vanditau — worshiped; hiraṇyakaśipuḥ — Hiraṇyakaśipu; nāma — named; hiraṇyākṣaḥ — Hiraṇyākṣa; ca — also; kīrtitau — known.
First the two sons named Hiraṇyakaśipu and Hiraṇyākṣa took birth from Diti’s womb. Both of them were very powerful and were worshiped by the Daityas and Dānavas.
kayādhur nāma dānavī
jambhasya tanayā sā tu
suṣuve caturaḥ sutān
saṁhrādaṁ prāg anuhrādaṁ
hrādaṁ prahrādam eva ca
tat-svasā siṁhikā nāma
rāhuṁ vipracito ’grahīt
hiraṇyakaśipoḥ — of Hiraṇyakaśipu; bhāryā — the wife; kayādhuḥ — Kayādhu; nāma — named; dānavī — descendant of Danu; jambhasya — of Jambha; tanayā — daughter; sā — she; tu — indeed; suṣuve — gave birth to; caturaḥ — four; sutān — sons; saṁhrādam — Saṁhlāda; prāk — first; anuhrādam — Anuhlāda; hrādam — Hlāda; prahrādam — Prahlāda; eva — also; ca — and; tat-svasā — his sister; siṁhikā — Siṁhikā; nāma — named; rāhum — Rāhu; vipracitaḥ — from Vipracit; agrahīt — received.
The wife of Hiraṇyakaśipu was known as Kayādhu. She was the daughter of Jambha and a descendant of Danu. She gave birth to four consecutive sons, known as Saṁhlāda, Anuhlāda, Hlāda and Prahlāda. The sister of these four sons was known as Siṁhikā. She married the demon named Vipracit and gave birth to another demon, named Rāhu.
śiro ’harad yasya hariś
cakreṇa pibato ’mṛtam
saṁhrādasya kṛtir bhāryā-
sūta pañcajanaṁ tataḥ
śiraḥ — the head; aharat — cut off; yasya — of whom; hariḥ — Hari; cakreṇa — with the disc; pibataḥ — drinking; amṛtam — nectar; saṁhrādasya — of Saṁhlāda; kṛtiḥ — Kṛti; bhāryā — the wife; asūta — gave birth to; pañcajanam — Pañcajana; tataḥ — from him.
While Rāhu, in disguise, was drinking nectar among the demigods, the Supreme Personality of Godhead severed his head. The wife of Saṁhlāda was named Kṛti. By union with Saṁhlāda, Kṛti gave birth to a son named Pañcajana.
hrādasya dhamanir bhāryā-
sūta vātāpim ilvalam
yo ’gastyāya tv atithaye
pece vātāpim ilvalaḥ
hrādasya — of Hlāda; dhamaniḥ — Dhamani; bhāryā — the wife; asūta — gave birth to; vātāpim — Vātāpi; ilvalam — Ilvala; yaḥ — he who; agastyāya — to Agastya; tu — but; atithaye — his guest; pece — cooked; vātāpim — Vātāpi; ilvalaḥ — Ilvala.
The wife of Hlāda was named Dhamani. She gave birth to two sons, named Vātāpi and Ilvala. When Agastya Muni became Ilvala’s guest, Ilvala served him a feast by cooking Vātāpi, who was in the shape of a ram.
bāṣkalo mahiṣas tathā
virocanas tu prāhrādir
devyāṁ tasyābhavad baliḥ
anuhrādasya — of Anuhlāda; sūryāyām — through Sūryā; bāṣkalaḥ — Bāṣkala; mahiṣaḥ — Mahiṣa; tathā — also; virocanaḥ — Virocana; tu — indeed; prāhrādiḥ — the son of Prahlāda; devyām — through his wife; tasya — of him; abhavat — was; baliḥ — Bali.
The wife of Anuhlāda was named Sūryā. She gave birth to two sons, named Bāṣkala and Mahiṣa. Prahlāda had one son, Virocana, whose wife gave birth to Bali Mahārāja.
aśanāyāṁ tato ’bhavat
bāṇa-jyeṣṭham — having Bāṇa as the eldest; putra-śatam — one hundred sons; aśanāyām — through Aśanā; tataḥ — from him; abhavat — there were; tasya — his; anubhāvam — character; su-ślokyam — laudable; paścāt — later; eva — certainly; abhidhāsyate — will be described.
Thereafter, Bali Mahārāja begot one hundred sons in the womb of Aśanā. Of these one hundred sons, King Bāṇa was the eldest. The activities of Bali Mahārāja, which are very laudable, will be described later [in the Eighth Canto].
bāṇa ārādhya giriśaṁ
yat-pārśve bhagavān āste
hy adyāpi pura-pālakaḥ
bāṇaḥ — Bāṇa; ārādhya — having worshiped; giriśam — Lord Śiva; lebhe — obtained; tat — of him (Lord Śiva); gaṇa-mukhyatām — the platform of being one of the chief associates; yat-pārśve — beside whom; bhagavān — Lord Śiva; āste — remains; hi — because of which; adya — now; api — even; pura-pālakaḥ — the protector of the capital.
Since King Bāṇa was a great worshiper of Lord Śiva, he became one of Lord Śiva’s most celebrated associates. Even now, Lord Śiva protects King Bāṇa’s capital and always stands beside him.
marutaś ca diteḥ putrāś
ta āsann aprajāḥ sarve
nītā indreṇa sātmatām
marutaḥ — the Maruts; ca — and; diteḥ — of Diti; putrāḥ — sons; catvāriṁśat — forty; nava-adhikāḥ — plus nine; te — they; āsan — were; aprajāḥ — without sons; sarve — all; nītāḥ — were brought; indreṇa — by Indra; sa-ātmatām — to the position of demigods.
The forty-nine Marut demigods were also born from the womb of Diti. None of them had sons. Although they were born of Diti, King Indra gave them a position as demigods.
kathaṁ ta āsuraṁ bhāvam
indreṇa prāpitāḥ sātmyaṁ
kiṁ tat sādhu kṛtaṁ hi taiḥ
śrī-rājā uvāca — King Parīkṣit said; katham — why; te — they; āsuram — demoniac; bhāvam — mentality; apohya — giving up; autpattikam — due to birth; guro — my dear lord; indreṇa — by Indra; prāpitāḥ — were converted; sa-ātmyam — to demigods; kim — whether; tat — therefore; sādhu — pious activities; kṛtam — performed; hi — indeed; taiḥ — by them.
King Parīkṣit inquired: My dear lord, due to their birth, the forty-nine Maruts must have been obsessed with a demoniac mentality. Why did Indra, the King of heaven, convert them into demigods? Did they perform any rituals or pious activities?
ime śraddadhate brahmann
ṛṣayo hi mayā saha
tan no vyākhyātum arhasi
ime — these; śraddadhate — are eager; brahman — O brāhmaṇa; ṛṣayaḥ — sages; hi — indeed; mayā saha — with me; parijñānāya — to know; bhagavan — O great soul; tat — therefore; naḥ — to us; vyākhyātum arhasi — please explain.
My dear brāhmaṇa, I and all the sages present with me are eager to know about this. Therefore, O great soul, kindly explain to us the reason.
tad viṣṇurātasya sa bādarāyaṇir
vaco niśamyādṛtam alpam arthavat
sabhājayan san nibhṛtena cetasā
jagāda satrāyaṇa sarva-darśanaḥ
śrī-sūtaḥ uvāca — Śrī Sūta Gosvāmī said; tat — those; viṣṇurātasya — of Mahārāja Parīkṣit; saḥ — he; bādarāyaṇiḥ — Śukadeva Gosvāmī; vacaḥ — words; niśamya — hearing; ādṛtam — respectful; alpam — brief; artha-vat — meaningful; sabhājayan san — praising; nibhṛtena cetasā — with great pleasure; jagāda — replied; satrāyaṇa — O Śaunaka; sarva-darśanaḥ — who is aware of everything.
Śrī Sūta Gosvāmī said: O great sage Śaunaka, after hearing Mahārāja Parīkṣit speak respectfully and briefly on topics essential to hear, Śukadeva Gosvāmī, who was well aware of everything, praised his endeavor with great pleasure and replied.
hata-putrā ditiḥ śakra-
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; hata-putrā — whose sons were killed; ditiḥ — Diti; śakra-pārṣṇi-grāheṇa — who was helping Lord Indra; viṣṇunā — by Lord Viṣṇu; manyunā — with anger; śoka-dīptena — kindled by lamentation; jvalantī — burning; paryacintayat — thought.
Śrī Śukadeva Gosvāmī said: Just to help Indra, Lord Viṣṇu killed the two brothers Hiraṇyākṣa and Hiraṇyakaśipu. Because of their being killed, their mother, Diti, overwhelmed with lamentation and anger, contemplated as follows.
kadā nu bhrātṛ-hantāram
ghātayitvā śaye sukham
kadā — when; nu — indeed; bhrātṛ-hantāram — the killer of the brothers; indriya-ārāmam — very fond of sense gratification; ulbaṇam — cruel; aklinna-hṛdayam — hard hearted; pāpam — sinful; ghātayitvā — having caused to be killed; śaye — shall I rest; sukham — happily.
Lord Indra, who is very much fond of sense gratification, has killed the two brothers Hiraṇyākṣa and Hiraṇyakaśipu by means of Lord Viṣṇu. Therefore Indra is cruel, hardhearted and sinful. When will I, having killed him, rest with a pacified mind?
bhūta-dhruk tat-kṛte svārthaṁ
kiṁ veda nirayo yataḥ
kṛmi — worms; viṭ — stool; bhasma — ashes; saṁjñā — name; āsīt — becomes; yasya — of which (body); īśa-abhihitasya — although designated as king; ca — also; bhūta-dhruk — he who harms others; tat-kṛte — for the sake of that; sva-artham — his self-interest; kim veda — does he know; nirayaḥ — punishment in hell; yataḥ — from which.
When dead, the bodies of all the rulers known as kings and great leaders will be transformed into worms, stool or ashes. If one enviously kills others for the protection of such a body, does he actually know the true interest of life? Certainly he does not, for if one is envious of other entities, he surely goes to hell.
bhūyād yena suto hi me
āśāsānasya — thinking; tasya — of him; idam — this (body); dhruvam — eternal; unnaddha-cetasaḥ — whose mind is unrestrained; mada-śoṣakaḥ — who can remove the madness; indrasya — of Indra; bhūyāt — may there be; yena — by which; sutaḥ — a son; hi — certainly; me — of me.
Diti thought: Indra considers his body eternal, and thus he has become unrestrained. I therefore wish to have a son who can remove Indra’s madness. Let me adopt some means to help me in this.
iti bhāvena sā bhartur
praśrayeṇa damena ca
bhaktyā paramayā rājan
mano jagrāha bhāva-jñā
iti — thus; bhāvena — with the intention; sā — she; bhartuḥ — of the husband; ācacāra — performed; asakṛt — constantly; priyam — pleasing activities; śuśrūṣayā — with service; anurāgeṇa — with love; praśrayeṇa — with humility; damena — with self-control; ca — also; bhaktyā — with devotion; paramayā — great; rājan — O King; manojñaiḥ — charming; valgu-bhāṣitaiḥ — with sweet words; manaḥ — his mind; jagrāha — brought under her control; bhāva-jñā — knowing his nature; sa-smita — with smiling; apāṅga-vīkṣaṇaiḥ — by glancing.
Thinking in this way [with a desire for a son to kill Indra], Diti began constantly acting to satisfy Kaśyapa by her pleasing behavior. O King, Diti always carried out Kaśyapa’s orders very faithfully, as he desired. With service, love, humility and control, with words spoken very sweetly to satisfy her husband, and with smiles and glances at him, Diti attracted his mind and brought it under her control.
evaṁ striyā jaḍībhūto
vidvān api manojñayā
bāḍham ity āha vivaśo
na tac citraṁ hi yoṣiti
evam — thus; striyā — by the woman; jaḍībhūtaḥ — enchanted; vidvān — very learned; api — although; manojñayā — very expert; bāḍham — yes; iti — thus; āha — said; vivaśaḥ — under her control; na — not; tat — that; citram — astonishing; hi — indeed; yoṣiti — in the matter of women.
Although Kaśyapa Muni was a learned scholar, he was captivated by Diti’s artificial behavior, which brought him under her control. Therefore he assured his wife that he would fulfill her desires. Such a promise by a husband is not at all astonishing.
bhūtāny ādau prajāpatiḥ
striyaṁ cakre sva-dehārdhaṁ
yayā puṁsāṁ matir hṛtā
vilokya — seeing; ekānta-bhūtāni — detached; bhūtāni — the living entities; ādau — in the beginning; prajāpatiḥ — Lord Brahmā; striyam — the woman; cakre — created; sva-deha — of his body; ardham — half; yayā — by whom; puṁsām — of men; matiḥ — the mind; hṛtā — carried away.
In the beginning of creation, Lord Brahmā, the father of the living entities of the universe, saw that all the living entities were unattached. To increase population, he then created woman from the better half of man’s body, for woman’s behavior carries away a man’s mind.
evaṁ śuśrūṣitas tāta
bhagavān kaśyapaḥ striyā
ditim āhābhinandya ca
evam — thus; śuśrūṣitaḥ — being served; tāta — O dear one; bhagavān — the powerful; kaśyapaḥ — Kaśyapa; striyā — by the woman; prahasya — smiling; parama-prītaḥ — being very pleased; ditim — to Diti; āha — said; abhinandya — approving; ca — also.
O my dear one, the most powerful sage Kaśyapa, being extremely pleased by the mild behavior of his wife Diti, smiled and spoke to her as follows.
varaṁ varaya vāmoru
prītas te ’ham anindite
striyā bhartari suprīte
kaḥ kāma iha cāgamaḥ
śrī-kaśyapaḥ uvāca — Kaśyapa Muni said; varam — benediction; varaya — ask; vāmoru — O beautiful woman; prītaḥ — pleased; te — with you; aham — I; anindite — O irreproachable lady; striyāḥ — for the woman; bhartari — when the husband; su-prīte — pleased; kaḥ — what; kāmaḥ — desire; iha — here; ca — and; agamaḥ — difficult to obtain.
Kaśyapa Muni said: O beautiful woman, O irreproachable lady, since I am very much pleased by your behavior, you may ask me for any benediction you want. If a husband is pleased, what desires are difficult for his wife to obtain, either in this world or in the next?
patir eva hi nārīṇāṁ
daivataṁ paramaṁ smṛtam
vāsudevaḥ śriyaḥ patiḥ
sa eva devatā-liṅgair
ijyate bhagavān pumbhiḥ
strībhiś ca pati-rūpa-dhṛk
patiḥ — the husband; eva — indeed; hi — certainly; nārīṇām — of women; daivatam — demigod; paramam — supreme; smṛtam — is considered; mānasaḥ — situated in the heart; sarva-bhūtānām — of all living entities; vāsudevaḥ — Vāsudeva; śriyaḥ — of the goddess of fortune; patiḥ — the husband; saḥ — He; eva — certainly; devatā-liṅgaiḥ — by the forms of the demigods; nāma — names; rūpa — forms; vikalpitaiḥ — conceived; ijyate — is worshiped; bhagavān — the Supreme Personality of Godhead; pumbhiḥ — by men; strībhiḥ — by women; ca — also; pati-rūpa-dhṛk — in the form of the husband.
A husband is the supreme demigod for a woman. The Supreme Personality of Godhead, Lord Vāsudeva, the husband of the goddess of fortune, is situated in everyone’s heart and is worshiped through the various names and forms of the demigods by fruitive workers. Similarly, a husband represents the Lord as the object of worship for a woman.
tasmāt pati-vratā nāryaḥ
patim ātmānam īśvaram
tasmāt — therefore; pati-vratāḥ — devoted to the husband; nāryaḥ — women; śreyaḥ-kāmāḥ — conscientious; su-madhyame — O thin-waisted woman; yajante — worship; ananya-bhāvena — with devotion; patim — the husband; ātmānam — the Supersoul; īśvaram — representative of the Supreme Personality of Godhead.
My dear wife, whose body is so beautiful, your waist being thin, a conscientious wife should be chaste and should abide by the orders of her husband. She should very devoutly worship her husband as a representative of Vāsudeva.
so ’haṁ tvayārcito bhadre
taṁ te sampādaye kāmam
saḥ — such a person; aham — I; tvayā — by you; arcitaḥ — worshiped; bhadre — O gentle woman; īdṛk-bhāvena — in such a way; bhaktitaḥ — with devotion; tam — that; te — your; sampādaye — shall fulfill; kāmam — desire; asatīnām — for unchaste women; su-durlabham — not obtainable.
My dear gentle wife, because you have worshiped me with great devotion, considering me a representative of the Supreme Personality of Godhead, I shall reward you by fulfilling your desires, which are unobtainable for an unchaste wife.
varado yadi me brahman
putram indra-haṇaṁ vṛṇe
yena me ghātitau sutau
ditiḥ uvāca — Diti said; vara-daḥ — the giver of benedictions; yadi — if; me — to me; brahman — O great soul; putram — a son; indra-haṇam — who can kill Indra; vṛṇe — I am asking for; amṛtyum — immortal; mṛta-putrā — whose sons are dead; aham — I; yena — by whom; me — my; ghātitau — were caused to be killed; sutau — two sons.
Diti replied: O my husband, O great soul, I have now lost my sons. If you want to give me a benediction, I ask you for an immortal son who can kill Indra. I pray for this because Indra, with the help of Viṣṇu, has killed my two sons Hiraṇyākṣa and Hiraṇyakaśipu.
niśamya tad-vaco vipro
aho adharmaḥ sumahān
adya me samupasthitaḥ
niśamya — hearing; tat-vacaḥ — her words; vipraḥ — the brāhmaṇa; vimanāḥ — aggrieved; paryatapyata — lamented; aho — alas; adharmaḥ — impiety; su-mahān — very great; adya — today; me — upon me; samupasthitaḥ — has come.
Upon hearing Diti’s request, Kaśyapa Muni was very much aggrieved. “Alas,” he lamented, “now I face the danger of the impious act of killing Indra.”
patiṣye narake dhruvam
aho — alas; artha-indriya-ārāmaḥ — too attached to material enjoyment; yoṣit-mayyā — in the form of a woman; iha — here; māyayā — by the illusory energy; gṛhīta-cetāḥ — my mind being captivated; kṛpaṇaḥ — wretched; patiṣye — I shall fall; narake — to hell; dhruvam — surely.
Kaśyapa Muni thought: Alas, I have now become too attached to material enjoyment. Taking advantage of this, my mind has been attracted by the illusory energy of the Supreme Personality of Godhead in the form of a woman [my wife]. Therefore I am surely a wretched person who will glide down toward hell.
ko ’tikramo ’nuvartantyāḥ
svabhāvam iha yoṣitaḥ
dhiṅ māṁ batābudhaṁ svārthe
yad ahaṁ tv ajitendriyaḥ
kaḥ — what; atikramaḥ — offense; anuvartantyāḥ — following; sva-bhāvam — her nature; iha — here; yoṣitaḥ — of the woman; dhik — condemnation; mām — unto me; bata — alas; abudham — not conversant; sva-arthe — in what is good for me; yat — because; aham — I; tu — indeed; ajita-indriyaḥ — unable to control my senses.
This woman, my wife, has adopted a means that follows her nature, and therefore she is not to be blamed. But I am a man. Therefore, all condemnation upon me! I am not at all conversant with what is good for me, since I could not control my senses.
vacaś ca śravaṇāmṛtam
strīṇāṁ ko veda ceṣṭitam
śarat — in the autumn; padma — a lotus flower; utsavam — blossoming; vaktram — face; vacaḥ — words; ca — and; śravaṇa — to the ear; amṛtam — giving pleasure; hṛdayam — heart; kṣura-dhārā — the blade of a razor; ābham — like; strīṇām — of women; kaḥ — who; veda — knows; ceṣṭitam — the dealings.
A woman’s face is as attractive and beautiful as a blossoming lotus flower during autumn. Her words are very sweet, and they give pleasure to the ear, but if we study a woman’s heart, we can understand it to be extremely sharp, like the blade of a razor. In these circumstances, who could understand the dealings of a woman?
na hi kaścit priyaḥ strīṇām
patiṁ putraṁ bhrātaraṁ vā
ghnanty arthe ghātayanti ca
na — not; hi — certainly; kaścit — anyone; priyaḥ — dear; strīṇām — to women; añjasā — actually; sva-āśiṣā — for their own interests; ātmanām — most dear; patim — husband; putram — son; bhrātaram — brother; vā — or; ghnanti — they kill; arthe — for their own interests; ghātayanti — cause to be killed; ca — also.
To satisfy their own interests, women deal with men as if the men were most dear to them, but no one is actually dear to them. Women are supposed to be very saintly, but for their own interests they can kill even their husbands, sons or brothers, or cause them to be killed by others.
vacas tan na mṛṣā bhavet
vadhaṁ nārhati cendro ’pi
pratiśrutam — promised; dadāmi — I shall give; iti — thus; vacaḥ — statement; tat — that; na — not; mṛṣā — false; bhavet — can be; vadham — killing; na — not; arhati — is suitable; ca — and; indraḥ — Indra; api — also; tatra — in that connection; idam — this; upakalpate — is suitable.
I promised to give her a benediction, and this promise cannot be violated, but Indra does not deserve to be killed. In these circumstances, the solution I have is quite suitable.
iti sañcintya bhagavān
uvāca kiñcit kupita
ātmānaṁ ca vigarhayan
iti — thus; sañcintya — thinking; bhagavān — the powerful; mārīcaḥ — Kaśyapa Muni; kuru-nandana — O descendant of Kuru; uvāca — spoke; kiñcit — somewhat; kupitaḥ — angry; ātmānam — himself; ca — and; vigarhayan — condemning.
Śrī Śukadeva Gosvāmī said: Kaśyapa Muni, thinking in this way, became somewhat angry. Condemning himself, O Mahārāja Parīkṣit, descendant of Kuru, he spoke to Diti as follows.
putras te bhavitā bhadre
saṁvatsaraṁ vratam idaṁ
yady añjo dhārayiṣyasi
śrī-kaśyapaḥ uvāca — Kaśyapa Muni said; putraḥ — son; te — your; bhavitā — will be; bhadre — O gentle woman; indra-hā — killer of Indra, or follower of Indra; adeva-bāndhavaḥ — friend of the demons (or deva-bāndhavaḥ — friend of the demigods); saṁvatsaram — for a year; vratam — vow; idam — this; yadi — if; añjaḥ — properly; dhārayiṣyasi — you will execute.
Kaśyapa Muni said: My dear gentle wife, if you follow my instructions regarding this vow for at least one year, you will surely get a son who will be able to kill Indra. However, if you deviate from this vow of following the Vaiṣṇava principles, you will get a son who will be favorable to Indra.
dhārayiṣye vrataṁ brahman
brūhi kāryāṇi yāni me
yāni ceha niṣiddhāni
na vrataṁ ghnanti yāny uta
ditiḥ uvāca — Diti said; dhārayiṣye — I shall accept; vratam — vow; brahman — my dear brāhmaṇa; brūhi — please state; kāryāṇi — must be done; yāni — what; me — to me; yāni — what; ca — and; iha — here; niṣiddhāni — is forbidden; na — not; vratam — the vow; ghnanti — break; yāni — what; uta — also.
Diti replied: My dear brāhmaṇa, I must accept your advice and follow the vow. Now let me understand what I have to do, what is forbidden and what will not break the vow. Please clearly state all this to me.
na hiṁsyād bhūta-jātāni
na śapen nānṛtaṁ vadet
na chindyān nakha-romāṇi
na spṛśed yad amaṅgalam
śrī-kaśyapaḥ uvāca — Kaśyapa Muni said; na hiṁsyāt — must not harm; bhūta-jātāni — the living entities; na śapet — must not curse; na — not; anṛtam — a lie; vadet — must speak; na chindyāt — must not cut; nakha-romāṇi — the nails and hair; na spṛśet — must not touch; yat — that which; amaṅgalam — impure.
Kaśyapa Muni said: My dear wife, to follow this vow, do not be violent or cause harm to anyone. Do not curse anyone, and do not speak lies. Do not cut your nails and hair, and do not touch impure things like skulls and bones.
nāpsu snāyān na kupyeta
na sambhāṣeta durjanaiḥ
srajaṁ ca vidhṛtāṁ kvacit
na — not; apsu — in water; snāyāt — must bathe; na kupyeta — must not become angry; na sambhāṣeta — must not speak; durjanaiḥ — with wicked persons; na vasīta — must not wear; adhauta-vāsaḥ — unwashed clothes; srajam — flower garland; ca — and; vidhṛtām — which was already worn; kvacit — ever.
Kaśyapa Muni continued: My dear gentle wife, never enter the water while bathing, never be angry, and do not even speak or associate with wicked people. Never wear clothes that have not been properly washed, and do not put on a garland that has already been worn.
nocchiṣṭaṁ caṇḍikānnaṁ ca
piben nāñjalinā tv apaḥ
na — not; ucchiṣṭam — leftover food; caṇḍikā-annam — food offered to the goddess Kālī; ca — and; sa-āmiṣam — mixed with flesh; vṛṣala-āhṛtam — brought by a śūdra; bhuñjīta — must eat; udakyayā — by a woman in her menstrual period; dṛṣṭam — seen; pibet na — must not drink; añjalinā — by joining and cupping the two palms; tu — also; apaḥ — water.
Never eat leftover food, never eat prasāda offered to the goddess Kālī [Durgā], and do not eat anything contaminated by flesh or fish. Do not eat anything brought or touched by a śūdra nor anything seen by a woman in her menstrual period. Do not drink water by joining your palms.
nāsaṁvītā bahiś caret
na — not; ucchiṣṭā — after eating; aspṛṣṭa-salilā — without washing; sandhyāyām — in the evening; mukta-mūrdhajā — with the hair loose; anarcitā — without ornaments; asaṁyata-vāk — without being grave; na — not; asaṁvītā — without being covered; bahiḥ — outside; caret — should go.
After eating, you should not go out to the street without having washed your mouth, hands and feet. You should not go out in the evening or with your hair loose, nor should you go out unless you are properly decorated with ornaments. You should not leave the house unless you are very grave and are sufficiently covered.
śayīta nāparāṅ nānyair
na nagnā na ca sandhyayoḥ
na — not; adhauta-pādā — without washing the feet; aprayatā — without being purified; na — not; ardra-pādā — with wet feet; udak-śirāḥ — with the head toward the north; śayīta — should lie down; na — not; aparāk — with the head pointed west; na — not; anyaiḥ — with other women; na — not; nagnā — naked; na — not; ca — and; sandhyayoḥ — at sunrise and sunset.
You should not lie down without having washed both of your feet or without being purified, nor with wet feet or with your head pointed west or north. You should not lie naked, or with other women, or during the sunrise or sunset.
dhauta-vāsā śucir nityaṁ
pūjayet prātarāśāt prāg
go-viprāñ śriyam acyutam
dhauta-vāsā — wearing washed cloth; śuciḥ — being purified; nityam — always; sarva-maṅgala — with all auspicious items; saṁyutā — adorned; pūjayet — one should worship; prātaḥ-āśāt prāk — before breakfast; go-viprān — the cows and brāhmaṇas; śriyam — the goddess of fortune; acyutam — the Supreme Personality of Godhead.
Putting on washed clothing, being always pure and being adorned with turmeric, sandalwood pulp and other auspicious items, before breakfast one should worship the cows, the brāhmaṇas, the goddess of fortune and the Supreme Personality of Godhead.
striyo vīravatīś cārcet
dhyāyet koṣṭha-gataṁ ca tam
striyaḥ — women; vīra-vatīḥ — possessing husbands and sons; ca — and; arcet — she should worship; srak — with garlands; gandha — sandalwood; bali — presentations; maṇḍanaiḥ — and with ornaments; patim — the husband; ca — and; ārcya — worshiping; upatiṣṭheta — should offer prayers; dhyāyet — should meditate; koṣṭha-gatam — situated in the womb; ca — also; tam — upon him.
With flower garlands, sandalwood pulp, ornaments and other paraphernalia, a woman following this vow should worship women who have sons and whose husbands are living. The pregnant wife should worship her husband and offer him prayers. She should meditate upon him, thinking that he is situated in her womb.
vratam etad aviplutam
dhārayiṣyasi cet tubhyaṁ
śakra-hā bhavitā sutaḥ
sāṁvatsaram — for one year; puṁsavanam — called puṁsavana; vratam — vow; etat — this; aviplutam — without violation; dhārayiṣyasi — you will perform; cet — if; tubhyam — for you; śakra-hā — the killer of Indra; bhavitā — will be; sutaḥ — a son.
Kaśyapa Muni continued: If you perform this ceremony called puṁsavana, adhering to the vow with faith for at least one year, you will give birth to a son destined to kill Indra. But if there is any discrepancy in the discharge of this vow, the son will be a friend to Indra.
bāḍham ity abhyupetyātha
ditī rājan mahā-manāḥ
kaśyapād garbham ādhatta
vrataṁ cāñjo dadhāra sā
bāḍham — yes; iti — thus; abhyupetya — accepting; atha — then; ditiḥ — Diti; rājan — O King; mahā-manāḥ — jubilant; kaśyapāt — from Kaśyapa; garbham — semen; ādhatta — obtained; vratam — the vow; ca — and; añjaḥ — properly; dadhāra — discharged; sā — she.
O King Parīkṣit, Diti, the wife of Kaśyapa, agreed to undergo the purificatory process known as puṁsavana. “Yes,” she said, “I shall do everything according to your instructions.” With great jubilation she became pregnant, having taken semen from Kaśyapa, and faithfully began discharging the vow.
indra ājñāya mānada
ditiṁ paryacarat kaviḥ
mātṛ-svasuḥ — of his mother’s sister; abhiprāyam — the intention; indraḥ — Indra; ājñāya — understanding; māna-da — O King Parīkṣit, who give respect to everyone; śuśrūṣaṇena — with service; āśrama-sthām — residing in an āśrama; ditim — Diti; paryacarat — attended upon; kaviḥ — seeing his own interest.
O King, who are respectful to everyone, Indra understood Diti’s purpose, and thus he contrived to fulfill his own interests. Following the logic that self-preservation is the first law of nature, he wanted to break Diti’s promise. Thus he engaged himself in the service of Diti, his aunt, who was residing in an āśrama.
nityaṁ vanāt sumanasaḥ
patrāṅkura-mṛdo ’paś ca
kāle kāla upāharat
nityam — daily; vanāt — from the forest; sumanasaḥ — flowers; phala — fruits; mūla — roots; samit — wood for the sacrificial fire; kuśān — and kuśa grass; patra — leaves; aṅkura — sprouts; mṛdaḥ — and earth; apaḥ — water; ca — also; kāle kāle — at the proper time; upāharat — brought.
Indra served his aunt daily by bringing flowers, fruits, roots and wood for yajñas from the forest. He also brought kuśa grass, leaves, sprouts, earth and water exactly at the proper time.
evaṁ tasyā vrata-sthāyā
vrata-cchidraṁ harir nṛpa
prepsuḥ paryacaraj jihmo
evam — thus; tasyāḥ — of her; vrata-sthāyāḥ — who was faithfully discharging her vow; vrata-chidram — a fault in the execution of the vow; hariḥ — Indra; nṛpa — O King; prepsuḥ — desiring to find; paryacarat — served; jihmaḥ — deceitful; mṛga-hā — a hunter; iva — like; mṛga-ākṛtiḥ — in the form of a deer.
O King Parīkṣit, as the hunter of a deer becomes like a deer by covering his body with deerskin and serving the deer, so Indra, although at heart the enemy of the sons of Diti, became outwardly friendly and served Diti in a faithful way. Indra’s purpose was to cheat Diti as soon as he could find some fault in the way she discharged the vows of the ritualistic ceremony. However, he wanted to be undetected, and therefore he served her very carefully.
tat-paro ’tha mahī-pate
cintāṁ tīvrāṁ gataḥ śakraḥ
kena me syāc chivaṁ tv iha
na — not; adhyagacchat — could find; vrata-chidram — a fault in the execution of the vow; tat-paraḥ — intent upon that; atha — thereupon; mahī-pate — O master of the world; cintām — anxiety; tīvrām — intense; gataḥ — obtained; śakraḥ — Indra; kena — how; me — my; syāt — can there be; śivam — well-being; tu — then; iha — here.
O master of the entire world, when Indra could find no faults, he thought, “How will there be good fortune for me?” Thus he was full of deep anxiety.
ekadā sā tu sandhyāyām
ekadā — once; sā — she; tu — but; sandhyāyām — during the evening twilight; ucchiṣṭā — just after eating; vrata — from the vow; karśitā — weak and thin; aspṛṣṭa — not touched; vāri — water; adhauta — not washed; aṅghriḥ — her feet; suṣvāpa — went to sleep; vidhi — by fate; mohitā — bewildered.
Having grown weak and thin because of strictly following the principles of the vow, Diti once unfortunately neglected to wash her mouth, hands and feet after eating and went to sleep during the evening twilight.
labdhvā tad-antaraṁ śakro
diteḥ praviṣṭa udaraṁ
labdhvā — finding; tat-antaram — after that; śakraḥ — Indra; nidrā — by sleep; apahṛta-cetasaḥ — unconscious; diteḥ — of Diti; praviṣṭaḥ — entered; udaram — the womb; yoga-īśaḥ — the master of yoga; yoga — of yogic perfections; māyayā — by the power.
Finding this fault, Indra, who has all the mystic powers [the yoga-siddhis such as aṇimā and laghimā], entered Diti’s womb while she was unconscious, being fast asleep.
cakarta saptadhā garbhaṁ
mā rodīr iti tān punaḥ
cakarta — he cut; sapta-dhā — into seven pieces; garbham — the embryo; vajreṇa — by his thunderbolt; kanaka — of gold; prabham — which had the appearance; rudantam — crying; sapta-dhā — into seven pieces; eka-ekam — each one; mā rodīḥ — do not cry; iti — thus; tān — them; punaḥ — again.
After entering Diti’s womb, Indra, with the help of his thunderbolt, cut into seven pieces her embryo, which appeared like glowing gold. In seven places, seven different living beings began crying. Indra told them, “Do not cry,” and then he cut each of them into seven pieces again.
tam ūcuḥ pāṭyamānās te
sarve prāñjalayo nṛpa
kiṁ na indra jighāṁsasi
bhrātaro marutas tava
tam — to him; ūcuḥ — said; pāṭyamānāḥ — being aggrieved; te — they; sarve — all; prāñjalayaḥ — with folded hands; nṛpa — O King; kim — why; naḥ — us; indra — O Indra; jighāṁsasi — do you want to kill; bhrātaraḥ — brothers; marutaḥ — Maruts; tava — your.
O King, being very much aggrieved, they pleaded to Indra with folded hands, saying, “Dear Indra, we are the Maruts, your brothers. Why are you trying to kill us?”
mā bhaiṣṭa bhrātaro mahyaṁ
yūyam ity āha kauśikaḥ
ātmano marutāṁ gaṇān
mā bhaiṣṭa — do not fear; bhrātaraḥ — brothers; mahyam — my; yūyam — you; iti — thus; āha — said; kauśikaḥ — Indra; ananya-bhāvān — devoted; pārṣadān — followers; ātmanaḥ — his; marutām gaṇān — the Maruts.
When Indra saw that actually they were his devoted followers, he said to them: If you are all my brothers, you have nothing more to fear from me.
na mamāra diter garbhaḥ
drauṇy-astreṇa yathā bhavān
na — not; mamāra — died; diteḥ — of Diti; garbhaḥ — the embryo; śrīnivāsa — of Lord Viṣṇu, the resting place of the goddess of fortune; anukampayā — by the mercy; bahu-dhā — into many pieces; kuliśa — by the thunderbolt; kṣuṇṇaḥ — cut; drauṇi — of Aśvatthāmā; astreṇa — by the weapon; yathā — just as; bhavān — you.
Śukadeva Gosvāmī said: My dear King Parīkṣit, you were burned by the brahmāstra of Aśvatthāmā, but when Lord Kṛṣṇa entered the womb of your mother, you were saved. Similarly, although the one embryo was cut into forty-nine pieces by the thunderbolt of Indra, they were all saved by the mercy of the Supreme Personality of Godhead.
puruṣo yāti sāmyatām
saṁvatsaraṁ kiñcid ūnaṁ
dityā yad dharir arcitaḥ
sajūr indreṇa pañcāśad
devās te maruto ’bhavan
vyapohya mātṛ-doṣaṁ te
hariṇā soma-pāḥ kṛtāḥ
sakṛt — once; iṣṭvā — worshiping; ādi-puruṣam — the original person; puruṣaḥ — a person; yāti — goes to; sāmyatām — possessing the same bodily feature as the Lord; saṁvatsaram — a year; kiñcit ūnam — a little less than; dityā — by Diti; yat — because; hariḥ — Lord Hari; arcitaḥ — was worshiped; sajūḥ — with; indreṇa — Indra; pañcāśat — fifty; devāḥ — demigods; te — they; marutaḥ — the Maruts; abhavan — became; vyapohya — removing; mātṛ-doṣam — the fault of their mother; te — they; hariṇā — by Lord Hari; soma-pāḥ — drinkers of soma-rasa; kṛtāḥ — were made.
If one worships the Supreme Personality of Godhead, the original person, even once, he receives the benefit of being promoted to the spiritual world and possessing the same bodily features as Viṣṇu. Diti worshiped Lord Viṣṇu for almost one year, adhering to a great vow. Because of such strength in spiritual life, the forty-nine Maruts were born. How, then, is it wonderful that the Maruts, although born from the womb of Diti, became equal to the demigods by the mercy of the Supreme Lord?
ditir utthāya dadṛśe
indreṇa sahitān devī
ditiḥ — Diti; utthāya — getting up; dadṛśe — saw; kumārān — children; anala-prabhān — as brilliant as fire; indreṇa sahitān — with Indra; devī — the goddess; paryatuṣyat — was pleased; aninditā — being purified.
Because of worshiping the Supreme Personality of Godhead, Diti was completely purified. When she got up from bed, she saw her forty-nine sons along with Indra. These forty-nine sons were all as brilliant as fire and were in friendship with Indra, and therefore she was very pleased.
athendram āha tātāham
apatyam icchanty acaraṁ
vratam etat suduṣkaram
atha — thereafter; indram — to Indra; āha — spoke; tāta — dear one; aham — I; ādityānām — to the Ādityas; bhaya-āvaham — fearful; apatyam — a son; icchantī — desiring; acaram — executed; vratam — vow; etat — this; su-duṣkaram — very difficult to perform.
Thereafter, Diti said to Indra: My dear son, I adhered to this difficult vow just to get a son to kill you twelve Ādityas.
ekaḥ saṅkalpitaḥ putraḥ
sapta saptābhavan katham
yadi te viditaṁ putra
satyaṁ kathaya mā mṛṣā
ekaḥ — one; saṅkalpitaḥ — was prayed for; putraḥ — son; sapta sapta — forty-nine; abhavan — came to be; katham — how; yadi — if; te — by you; viditam — known; putra — my dear son; satyam — the truth; kathaya — speak; mā — do not (speak); mṛṣā — lies.
I prayed for only one son, but now I see that there are forty-nine. How has this happened? My dear son Indra, if you know, please tell me the truth. Do not try to speak lies.
amba te ’haṁ vyavasitam
labdhāntaro ’cchidaṁ garbham
artha-buddhir na dharma-dṛk
indraḥ uvāca — Indra said; amba — O mother; te — your; aham — I; vyavasitam — vow; upadhārya — understanding; āgataḥ — came; antikam — nearby; labdha — having found; antaraḥ — a fault; acchidam — I cut; garbham — the embryo; artha-buddhiḥ — being self-interested; na — not; dharma-dṛk — possessing vision of religion.
Indra replied: My dear mother, because I was grossly blinded by selfish interests, I lost sight of religion. When I understood that you were observing a great vow in spiritual life, I wanted to find some fault in you. When I found such a fault, I entered your womb and cut the embryo to pieces.
kṛtto me saptadhā garbha
āsan sapta kumārakāḥ
te ’pi caikaikaśo vṛkṇāḥ
saptadhā nāpi mamrire
kṛttaḥ — cut; me — by me; sapta-dhā — into seven; garbhaḥ — the embryo; āsan — there came to be; sapta — seven; kumārakāḥ — babies; te — they; api — although; ca — also; eka-ekaśaḥ — each one; vṛkṇāḥ — cut; sapta-dhā — into seven; na — not; api — still; mamrire — died.
First I cut the child in the womb into seven pieces, which became seven children. Then I cut each of the children into seven pieces again. By the grace of the Supreme Lord, however, none of them died.
tatas tat paramāścaryaṁ
vīkṣya vyavasitaṁ mayā
siddhiḥ kāpy ānuṣaṅgiṇī
tataḥ — then; tat — that; parama-āścaryam — great wonder; vīkṣya — seeing; vyavasitam — it was decided; mayā — by me; mahā-puruṣa — of Lord Viṣṇu; pūjāyāḥ — of worship; siddhiḥ — result; kāpi — some; ānuṣaṅgiṇī — secondary.
My dear mother, when I saw that all forty-nine sons were alive, I was certainly struck with wonder. I decided that this was a secondary result of your having regularly executed devotional service in worship of Lord Viṣṇu.
ye tu necchanty api paraṁ
te svārtha-kuśalāḥ smṛtāḥ
ārādhanam — the worship; bhagavataḥ — of the Supreme Personality of Godhead; īhamānāḥ — being interested in; nirāśiṣaḥ — without material desires; ye — those who; tu — indeed; na icchanti — do not desire; api — even; param — liberation; te — they; sva-artha — in their own interest; kuśalāḥ — expert; smṛtāḥ — are considered.
Although those who are interested only in worshiping the Supreme Personality of Godhead do not desire anything material from the Lord and do not even want liberation, Lord Kṛṣṇa fulfills all their desires.
ko vṛṇīta guṇa-sparśaṁ
budhaḥ syān narake ’pi yat
ārādhya — after worshiping; ātma-pradam — who gives Himself; devam — the Lord; sva-ātmānam — the most dear; jagat-īśvaram — the Lord of the universe; kaḥ — what; vṛṇīta — would choose; guṇa-sparśam — material happiness; budhaḥ — intelligent person; syāt — is; narake — in hell; api — even; yat — which.
The ultimate goal of all ambitions is to become a servant of the Supreme Personality of Godhead. If an intelligent man serves the most dear Lord, who gives Himself to His devotees, how can he desire material happiness, which is available even in hell?
tad idaṁ mama daurjanyaṁ
kṣantum arhasi mātas tvaṁ
diṣṭyā garbho mṛtotthitaḥ
tat — that; idam — this; mama — of me; daurjanyam — evil deed; bāliśasya — a fool; mahīyasi — O best of women; kṣantum arhasi — please excuse; mātaḥ — O mother; tvam — you; diṣṭyā — by fortune; garbhaḥ — the child within the womb; mṛta — killed; utthitaḥ — became alive.
O my mother, O best of all women, I am a fool. Kindly excuse me for whatever offenses I have committed. Your forty-nine sons have been born unhurt because of your devotional service. As an enemy, I cut them to pieces, but because of your great devotional service they did not die.
marudbhiḥ saha tāṁ natvā
jagāma tri-divaṁ prabhuḥ
śrī-śukaḥ uvāca — Śrī Śukadeva Gosvāmī said; indraḥ — Indra; tayā — by her; abhyanujñātaḥ — being permitted; śuddha-bhāvena — by the good behavior; tuṣṭayā — satisfied; marudbhiḥ saha — with the Maruts; tām — to her; natvā — having offered obeisances; jagāma — he went; tri-divam — to the heavenly planets; prabhuḥ — the Lord.
Śrī Śukadeva Gosvāmī continued: Diti was extremely satisfied by Indra’s good behavior. Then Indra offered his respects to his aunt with profuse obeisances, and with her permission he went away to the heavenly planets with his brothers the Maruts.
evaṁ te sarvam ākhyātaṁ
yan māṁ tvaṁ paripṛcchasi
maṅgalaṁ marutāṁ janma
kiṁ bhūyaḥ kathayāmi te
evam — thus; te — to you; sarvam — all; ākhyātam — narrated; yat — which; mām — me; tvam — you; paripṛcchasi — asked; maṅgalam — auspicious; marutām — of the Maruts; janma — the birth; kim — what; bhūyaḥ — further; kathayāmi — shall I speak; te — to you.
My dear King Parīkṣit, I have replied as far as possible to the questions you have asked me, especially in regard to this pure, auspicious narration about the Maruts. Now you may inquire further, and I shall explain more.