Chapter Eighteen

                     Diti Vows to Kill King Indra


   This chapter gives the history of Diti, the wife of Kasyapa, 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 Tvasta and his descendants, there is a description of the dynasty of the Adityas (sons of Aditi) and other demigods. Prsni, the wife of Aditi's fifth son named Savita, had three daughters--Savitri, Vyahrti and Trayi--and very exalted sons named Agnihotra, Pasu, Soma, Caturmasya and the five Mahayajnas. Siddhi, the wife of Bhaga, had three sons, named Mahima, Vibhu and Prabhu, and she also had one daughter, whose name was Asi. Dhata had four wives--Kuhu, Sinivali, Raka and Anumati--who had four sons, named Sayam, Darsa, Pratah and Purnamasa respectively. Kriya, the wife of Vidhata, gave birth to the five Purisyas, who are representatives of five kinds of fire-gods. Bhrgu, the mind-born son of Brahma, took his birth again from Carsani, the wife of Varuna, and the great sage Valmiki appeared from Varuna's semen. Agastya and Vasistha were two sons of Varuna and Mitra. Upon seeing the beauty of Urvasi, Mitra and Varuna discharged semen, which they kept in an earthen pot. From that pot, Agastya and Vasistha appeared. Mitra had a wife named Revati, who gave birth to three sons--Utsarga, Arista and Pippala. Aditi had twelve sons, of whom Indra was the eleventh. Indra's wife was named Paulomi (Sacidevi). She gave birth to three sons--Jayanta, Rsabha and Midhusa. By His own powers, the Supreme Personality of Godhead appeared as Vamanadeva. From His wife, whose name was Kirti, appeared a son named Brhatsloka. Brhatsloka's first son was known as Saubhaga. This is a description of the sons of Aditi. A description of Aditya 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 Prahlada and also Bali, Prahlada's grandson. Hiranyakasipu and Hiranyaksa were the first sons of Diti. Hiranyakasipu and his wife, whose name was Kayadhu, had four sons--Samhlada, Anuhlada, Hlada and Prahlada. They also had one daughter, whose name was Simhika. In association with the demon Vipracit, Simhika bore a son named Rahu, whose head was severed by the Supreme Personality of Godhead. Krti, the wife of Samhlada, bore a son named Pancajana. Hlada's wife, whose name was Dhamani, gave birth to two sons--Vatapi and Ilvala. Ilvala put Vatapi into the form of a ram and gave him to Agastya to eat. Anuhlada, in the womb of his wife, Surya, begot two sons, named Baskala and Mahisa. Prahlada's son was known as Virocana, and his grandson was known as Bali Maharaja. Bali Maharaja had one hundred sons, of whom Bana was the eldest.

   After describing the dynasty of the Adityas and the other demigods, Sukadeva Gosvami describes Diti's sons known as the Maruts and how they were elevated to the position of demigods. Just to help Indra, Lord Visnu had killed Hiranyaksa and Hiranyakasipu. Because of this, Diti was very envious, and she was eager to have a son who could kill Indra. By her service, she enchanted Kasyapa Muni in order to beg from him a greater son to do this. In corroboration of the Vedic injunction vidvamsam api karsati, Kasyapa 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 Vaisnava ritualistic ceremonies to purify herself. When Diti, following the instructions of Kasyapa, 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 Vaisnava ritualistic ceremonies, all the sons became Vaisnavas.


                                TEXT 1




                            sri-suka uvaca

                       prsnis tu patni savituh

                       savitrim vyahrtim trayim

                        agnihotram pasum somam

                       caturmasyam maha-makhan




   sri-sukah uvaca--Sri Sukadeva Gosvami said; prsnih--Prsni; tu--then; patni--wife; savituh--of Savita; savitrim--Savitri; vyahrtim--Vyahrti; trayim--Trayi; agnihotram--Agnihotra; pasum--Pasu; somam--Soma; caturmasyam--Caturmasya; maha-makhan--the five Mahayajnas.




   Sri Sukadeva Gosvami said: Prsni, who was the wife of Savita, the fifth of the twelve sons of Aditi, gave birth to three daughters--Savitri, Vyahrti and Trayi--and the sons named Agnihotra, Pasu, Soma, Caturmasya and the five Mahayajnas.


                                TEXT 2




                      siddhir bhagasya bharyanga

                       mahimanam vibhum prabhum

                         asisam ca vararoham

                       kanyam prasuta suvratam




   siddhih--Siddhi; bhagasya--of Bhaga; bharya--the wife; anga--my dear King; mahimanam--Mahima; vibhum--Vibhu; prabhum--Prabhu; asisam--Asi; ca--and; vararoham--very beautiful; kanyam--daughter; prasuta--bore; su-vratam--virtuous.




   O King, Siddhi, who was the wife of Bhaga, the sixth son of Aditi, bore three sons, named Mahima, Vibhu and Prabhu, and one extremely beautiful daughter, whose name was Asi.


                              TEXTS 3-4




                        dhatuh kuhuh sinivali

                         raka canumatis tatha

                       sayam darsam atha pratah

                         purnamasam anukramat


                        agnin purisyan adhatta

                        kriyayam samanantarah

                         carsani varunasyasid

                       yasyam jato bhrguh punah




   dhatuh--of Dhata; kuhuh--Kuhu; sinivali--Sinivali; raka--Raka; ca--and; anumatih--Anumati; tatha--also; sayam--Sayam; darsam--Darsa; atha--also; pratah--Pratah; purnamasam--Purnamasa; anukramat--respectively; agnin--fire-gods; purisyan--called the Purisyas; adhatta--begot; kriyayam--in Kriya; samanantarah--the next son, Vidhata; carsani--Carsani; varunasya--of Varuna; asit--was; yasyam--in whom; jatah--took birth; bhrguh--Bhrgu; punah--again.




   Dhata, the seventh son of Aditi, had four wives, named Kuhu, Sinivali, Raka and Anumati. These wives begot four sons, named Sayam, Darsa, Pratah and Purnamasa respectively. The wife of Vidhata, the eighth son of Aditi, was named Kriya. In her Vidhata begot the five fire-gods named the Purisyas. The wife of Varuna, the ninth son of Aditi, was named Carsani. Bhrgu, the son of Brahma, took birth again in her womb.


                                TEXT 5




                        valmikis ca maha-yogi

                        valmikad abhavat kila

                       agastyas ca vasisthas ca

                         mitra-varunayor rsi




   valmikih--Valmiki; ca--and; maha-yogi--the great mystic; valmikat--from an anthill; abhavat--took birth; kila--indeed; agastyah--Agastya; ca--and; vasisthah--Vasistha; ca--also; mitra-varunayoh--of Mitra and Varuna; rsi--the two sages.




   By the semen of Varuna, the great mystic Valmiki took birth from an anthill. Bhrgu and Valmiki were specific sons of Varuna, whereas Agastya and Vasistha Rsis were the common sons of Varuna and Mitra, the tenth son of Aditi.


                                TEXT 6




                        retah sisicatuh kumbhe

                      urvasyah sannidhau drutam

                       revatyam mitra utsargam

                       aristam pippalam vyadhat




   retah--semen; sisicatuh--discharged; kumbhe--in an earthen pot; urvasyah--of Urvasi; sannidhau--in the presence; drutam--flown; revatyam--in Revati; mitrah--Mitra; utsargam--Utsarga; aristam--Arista; pippalam--Pippala; vyadhat--begot.




   Upon seeing Urvasi, the celestial society girl, both Mitra and Varuna discharged semen, which they preserved in an earthen pot. The two sons Agastya and Vasistha later appeared from that pot, and they are therefore the common sons of Mitra and Varuna. Mitra begot three sons in the womb of his wife, whose name was Revati. Their names were Utsarga, Arista and Pippala.




   Modern science is trying to generate living entities in test tubes by processing semen, but even long, long ago it was possible for semen kept in a pot to develop into a child.


                                TEXT 7




                       paulomyam indra adhatta

                      trin putran iti nah srutam

                        jayantam rsabham tata

                       trtiyam midhusam prabhuh




   paulomyam--in Paulomi (Sacidevi); indrah--Indra; adhatta--begot; trin--three; putran--sons; iti--thus; nah--by us; srutam--heard; jayantam--Jayanta; rsabham--Rsabha; tata--my dear King; trtiyam--third; midhusam--Midhusa; prabhuh--the lord.




   O King Pariksit, Indra, the King of the heavenly planets and eleventh son of Aditi, begot three sons, named Jayanta, Rsabha and Midhusa, in the womb of his wife, Paulomi. Thus we have heard.


                                TEXT 8




                         urukramasya devasya


                     kirtau patnyam brhacchlokas

                        tasyasan saubhagadayah




   urukramasya--of Urukrama; devasya--the Lord; maya--by His internal potency; vamana-rupinah--having the form of a dwarf; kirtau--in Kirti; patnyam--His wife; brhacchlokah--Brhatsloka; tasya--of him; asan--were; saubhaga-adayah--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 Kirti, He begot one son, named Brhatsloka, who had many sons, headed by Saubhaga.




   As the Lord says in Bhagavad-gita (4.6):


                        ajo 'pi sann avyayatma

                       bhutanam isvaro 'pi san

                       prakrtim svam adhisthaya

                        sambhavamy atma-mayaya


   "Although I am unborn and My transcendental body never deteriorates, and although I am the Lord of all sentient beings, I still appear in every millennium in My original transcendental form." When the Supreme Personality of Godhead incarnates, He does not need any help from the external energy, for He appears as He is by His own potency. The spiritual potency is also called maya. It is said, ato mayamayam visnum pravadanti manisinah: the body accepted by the Supreme Personality of Godhead is called mayamaya. This does not mean that He is formed of the external energy; this maya refers to His internal potency.


                                TEXT 9





                        kasyapasya mahatmanah

                      pascad vaksyamahe 'dityam

                         yathaivavatatara ha




   tat--His; karma--activities; guna--qualities; viryani--and power; kasyapasya--of the son of Kasyapa; maha-atmanah--the great soul; pascat--later; vaksyamahe--I shall describe; adityam--in Aditi; yatha--how; eva--certainly; avatatara--descended; ha--indeed.




   Later [in the Eighth Canto of Srimad-Bhagavatam] I shall describe how Urukrama, Lord Vamanadeva, appeared as the son of the great sage Kasyapa 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.


                               TEXT 10




                         atha kasyapa-dayadan

                        daiteyan kirtayami te

                       yatra bhagavatah sriman

                        prahrado balir eva ca




   atha--now; kasyapa-dayadan--the sons of Kasyapa; daiteyan--born of Diti; kirtayami--I shall describe; te--to you; yatra--where; bhagavatah--the great devotee; sri-man--glorious; prahradah--Prahlada; balih--Bali; eva--certainly; ca--also.




   Now let me describe the sons of Diti, who were begotten by Kasyapa but who became demons. In this demoniac family the great devotee Prahlada Maharaja appeared, and Bali Maharaja also appeared in that family. The demons are technically known as Daityas because they proceeded from the womb of Diti.


                               TEXT 11




                        diter dvav eva dayadau


                         hiranyakasipur nama

                       hiranyaksas ca kirtitau




   diteh--of Diti; dvau--two; eva--certainly; dayadau--sons; daitya-danava--by the Daityas and Danavas; vanditau--worshiped; hiranyakasipuh--Hiranyakasipu; nama--named; hiranyaksah--Hiranyaksa; ca--also; kirtitau--known.




   First the two sons named Hiranyakasipu and Hiranyaksa took birth from Diti's womb. Both of them were very powerful and were worshiped by the Daityas and Danavas.


                             TEXTS 12-13




                        hiranyakasipor bharya

                         kayadhur nama danavi

                        jambhasya tanaya sa tu

                         susuve caturah sutan


                       samhradam prag anuhradam

                       hradam prahradam eva ca

                        tat-svasa simhika nama

                       rahum vipracito 'grahit




   hiranyakasipoh--of Hiranyakasipu; bharya--the wife; kayadhuh--Kayadhu; nama--named; danavi--descendant of Danu; jambhasya--of Jambha; tanaya--daughter; sa--she; tu--indeed; susuve--gave birth to; caturah--four; sutan--sons; samhradam--Samhlada; prak--first; anuhradam--Anuhlada; hradam--Hlada; prahradam--Prahlada; eva--also; ca--and; tat-svasa--his sister; simhika--Simhika; nama--named; rahum--Rahu; vipracitah--from Vipracit; agrahit--received.




   The wife of Hiranyakasipu was known as Kayadhu. She was the daughter of Jambha and a descendant of Danu. She gave birth to four consecutive sons, known as Samhlada, Anuhlada, Hlada and Prahlada. The sister of these four sons was known as Simhika. She married the demon named Vipracit and gave birth to another demon, named Rahu.


                               TEXT 14




                       siro 'harad yasya haris

                        cakrena pibato 'mrtam

                      samhradasya krtir bharya-

                        suta pancajanam tatah




   sirah--the head; aharat--cut off; yasya--of whom; harih--Hari; cakrena--with the disc; pibatah--drinking; amrtam--nectar; samhradasya--of Samhlada; krtih--Krti; bharya--the wife; asuta--gave birth to; pancajanam--Pancajana; tatah--from him.




   While Rahu, in disguise, was drinking nectar among the demigods, the Supreme Personality of Godhead severed his head. The wife of Samhlada was named Krti. By union with Samhlada, Krti gave birth to a son named Pancajana.


                               TEXT 15




                      hradasya dhamanir bharya-

                         suta vatapim ilvalam

                       yo 'gastyaya tv atithaye

                         pece vatapim ilvalah




   hradasya--of Hlada; dhamanih--Dhamani; bharya--the wife; asuta--gave birth to; vatapim--Vatapi; ilvalam--Ilvala; yah--he who; agastyaya--to Agastya; tu--but; atithaye--his guest; pece--cooked; vatapim--Vatapi; ilvalah--Ilvala.




   The wife of Hlada was named Dhamani. She gave birth to two sons, named Vatapi and Ilvala. When Agastya Muni became Ilvala's guest, Ilvala served him a feast by cooking Vatapi, who was in the shape of a ram.


                               TEXT 16




                         anuhradasya suryayam

                        baskalo mahisas tatha

                        virocanas tu prahradir

                       devyam tasyabhavad balih




   anuhradasya--of Anuhlada; suryayam--through Surya; baskalah--Baskala; mahisah--Mahisa; tatha--also; virocanah--Virocana; tu--indeed; prahradih--the son of Prahlada; devyam--through his wife; tasya--of him; abhavat--was; balih--Bali.




   The wife of Anuhlada was named Surya. She gave birth to two sons, named Baskala and Mahisa. Prahlada had one son, Virocana, whose wife gave birth to Bali Maharaja.


                               TEXT 17




                      bana-jyestham putra-satam

                        asanayam tato 'bhavat

                       tasyanubhavam suslokyam

                        pascad evabhidhasyate




   bana-jyestham--having Bana as the eldest; putra-satam--one hundred sons; asanayam--through Asana; tatah--from him; abhavat--there were; tasya--his; anubhavam--character; su-slokyam--laudable; pascat--later; eva--certainly; abhidhasyate--will be described.




   Thereafter, Bali Maharaja begot one hundred sons in the womb of Asana. Of these one hundred sons, King Bana was the eldest. The activities of Bali Maharaja, which are very laudable, will be described later [in the Eighth Canto].


                               TEXT 18




                         bana aradhya girisam

                       lebhe tad-gana-mukhyatam

                       yat-parsve bhagavan aste

                        hy adyapi pura-palakah




   banah--Bana; aradhya--having worshiped; girisam--Lord Siva; lebhe--obtained; tat--of him (Lord Siva); gana-mukhyatam--the platform of being one of the chief associates; yat-parsve--beside whom; bhagavan--Lord Siva; aste--remains; hi--because of which; adya--now; api--even; pura-palakah--the protector of the capital.




   Since King Bana was a great worshiper of Lord Siva, he became one of Lord Siva's most celebrated associates. Even now, Lord Siva protects King Bana's capital and always stands beside him.


                               TEXT 19




                       marutas ca diteh putras

                        catvarimsan navadhikah

                        ta asann aprajah sarve

                        nita indrena satmatam




   marutah--the Maruts; ca--and; diteh--of Diti; putrah--sons; catvarimsat--forty; nava-adhikah--plus nine; te--they; asan--were; aprajah--without sons; sarve--all; nitah--were brought; indrena--by Indra; sa-atmatam--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.




   Apparently even demons can be elevated to positions as demigods when their atheistic character is reformed. There are two kinds of men throughout the universe. Those who are devotees of Lord Visnu are called demigods, and those who are just the opposite are called demons. Even the demons can be transformed into demigods, as the statement of this verse proves.


                               TEXT 20





                       katham ta asuram bhavam

                        apohyautpattikam guro

                       indrena prapitah satmyam

                     kim tat sadhu krtam hi taih




   sri-raja uvaca--King Pariksit said; katham--why; te--they; asuram--demoniac; bhavam--mentality; apohya--giving up; autpattikam--due to birth; guro--my dear lord; indrena--by Indra; prapitah--were converted; sa-atmyam--to demigods; kim--whether; tat--therefore; sadhu--pious activities; krtam--performed; hi--indeed; taih--by them.




   King Pariksit 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?


                               TEXT 21




                       ime sraddadhate brahmann

                          rsayo hi maya saha

                        parijnanaya bhagavams

                       tan no vyakhyatum arhasi




   ime--these; sraddadhate--are eager; brahman--O brahmana; rsayah--sages; hi--indeed; maya saha--with me; parijnanaya--to know; bhagavan--O great soul; tat--therefore; nah--to us; vyakhyatum arhasi--please explain.




   My dear brahmana, I and all the sages present with me are eager to know about this. Therefore, O great soul, kindly explain to us the reason.


                               TEXT 22




                            sri-suta uvaca

                   tad visnuratasya sa badarayanir

                   vaco nisamyadrtam alpam arthavat

                   sabhajayan san nibhrtena cetasa

                   jagada satrayana sarva-darsanah




   sri-sutah uvaca--Sri Suta Gosvami said; tat--those; visnuratasya--of Maharaja Pariksit; sah--he; badarayanih--Sukadeva Gosvami; vacah--words; nisamya--hearing; adrtam--respectful; alpam--brief; artha-vat--meaningful; sabhajayan san--praising; nibhrtena cetasa--with great pleasure; jagada--replied; satrayana--O Saunaka; sarva-darsanah--who is aware of everything.




   Sri Suta Gosvami said: O great sage Saunaka, after hearing Maharaja Pariksit speak respectfully and briefly on topics essential to hear, Sukadeva Gosvami, who was well aware of everything, praised his endeavor with great pleasure and replied.




   Maharaja Pariksit's question was very much appreciated by Sukadeva Gosvami because although it was composed of a small number of words, it contained meaningful inquiries about how the sons of Diti, although born as demons, became demigods. Srila Visvanatha Cakravarti Thakura stresses that even though Diti was very envious, her heart was purified because of a devotional attitude. Another significant topic is that although Kasyapa Muni was a learned scholar and was advanced in spiritual consciousness, he nonetheless fell a victim to the inducement of his beautiful wife. All these questions were posed in a small number of words, and therefore Sukadeva Gosvami very much appreciated Maharaja Pariksit's inquiry.


                               TEXT 23




                            sri-suka uvaca

                       hata-putra ditih sakra-

                        parsni-grahena visnuna

                         manyuna soka-diptena

                        jvalanti paryacintayat




   sri-sukah uvaca--Sri Sukadeva Gosvami said; hata-putra--whose sons were killed; ditih--Diti; sakra-parsni-grahena--who was helping Lord Indra; visnuna--by Lord Visnu; manyuna--with anger; soka-diptena--kindled by lamentation; jvalanti--burning; paryacintayat--thought.




   Sri Sukadeva Gosvami said: Just to help Indra, Lord Visnu killed the two brothers Hiranyaksa and Hiranyakasipu. Because of their being killed, their mother, Diti, overwhelmed with lamentation and anger, contemplated as follows.


                               TEXT 24




                       kada nu bhratr-hantaram

                         indriyaramam ulbanam

                        aklinna-hrdayam papam

                        ghatayitva saye sukham




   kada--when; nu--indeed; bhratr-hantaram--the killer of the brothers; indriya-aramam--very fond of sense gratification; ulbanam--cruel; aklinna-hrdayam--hard hearted; papam--sinful; ghatayitva--having caused to be killed; saye--shall I rest; sukham--happily.




   Lord Indra, who is very much fond of sense gratification, has killed the two brothers Hiranyaksa and Hiranyakasipu by means of Lord Visnu. Therefore Indra is cruel, hardhearted and sinful. When will I, having killed him, rest with a pacified mind?


                               TEXT 25





                         yasyesabhihitasya ca

                    bhuta-dhruk tat-krte svartham

                        kim veda nirayo yatah




   krmi--worms; vit--stool; bhasma--ashes; samjna--name; asit--becomes; yasya--of which (body); isa-abhihitasya--although designated as king; ca--also; bhuta-dhruk--he who harms others; tat-krte--for the sake of that; sva-artham--his self-interest; kim veda--does he know; nirayah--punishment in hell; yatah--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.




   The material body, even if possessed by a great king, is ultimately transformed into stool, worms or ashes. When one is too attached to the bodily conception of life, he is certainly not very intelligent.


                               TEXT 26




                         asasanasya tasyedam

                       dhruvam unnaddha-cetasah

                         mada-sosaka indrasya

                        bhuyad yena suto hi me




   asasanasya--thinking; tasya--of him; idam--this (body); dhruvam--eternal; unnaddha-cetasah--whose mind is unrestrained; mada-sosakah--who can remove the madness; indrasya--of Indra; bhuyat--may there be; yena--by which; sutah--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.




   One who is in the bodily conception of life is compared in the sastras to animals like cows and asses. Diti wanted to punish Indra, who had become like a lower animal.


                             TEXTS 27-28




                        iti bhavena sa bhartur

                         acacarasakrt priyam


                         prasrayena damena ca


                        bhaktya paramaya rajan

                      manojnair valgu-bhasitaih

                        mano jagraha bhava-jna





   iti--thus; bhavena--with the intention; sa--she; bhartuh--of the husband; acacara--performed; asakrt--constantly; priyam--pleasing activities; susrusaya--with service; anuragena--with love; prasrayena--with humility; damena--with self-control; ca--also; bhaktya--with devotion; paramaya--great; rajan--O King; manojnaih--charming; valgu-bhasitaih--with sweet words; manah--his mind; jagraha--brought under her control; bhava-jna--knowing his nature; sa-smita--with smiling; apanga-viksanaih--by glancing.




   Thinking in this way [with a desire for a son to kill Indra], Diti began constantly acting to satisfy Kasyapa by her pleasing behavior. O King, Diti always carried out Kasyapa'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.




   When a woman wants to endear herself to her husband and make him very faithful, she must try to please him in all respects. When the husband is pleased with his wife, the wife can receive all necessities, ornaments and full satisfaction for her senses. Herein this is indicated by the behavior of Diti.


                               TEXT 29




                        evam striya jadibhuto

                         vidvan api manojnaya

                        badham ity aha vivaso

                       na tac citram hi yositi




   evam--thus; striya--by the woman; jadibhutah--enchanted; vidvan--very learned; api--although; manojnaya--very expert; badham--yes; iti--thus; aha--said; vivasah--under her control; na--not; tat--that; citram--astonishing; hi--indeed; yositi--in the matter of women.




   Although Kasyapa 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.


                               TEXT 30





                       bhutany adau prajapatih

                     striyam cakre sva-dehardham

                        yaya pumsam matir hrta




   vilokya--seeing; ekanta-bhutani--detached; bhutani--the living entities; adau--in the beginning; prajapatih--Lord Brahma; striyam--the woman; cakre--created; sva-deha--of his body; ardham--half; yaya--by whom; pumsam--of men; matih--the mind; hrta--carried away.




   In the beginning of creation, Lord Brahma, 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.




   This entire universe is going on under the spell of sexual attachment, which was created by Lord Brahma to increase the population of the entire universe, not only in human society but also in other species. As stated by Rsabhadeva in the Fifth Canto, pumsah striya mithuni-bhavam 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 Kasyapa Muni, although he was very learned and advanced in spiritual knowledge. As stated in the Manu-samhita (2.215) and Srimad-Bhagavatam (9.19.17) :


                       matra svasra duhitra va

                         naviviktasano bhavet

                        balavan indriya-gramo

                        vidvamsam api karsati


   "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 ekanta-bhutani, 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.


                               TEXT 31




                         evam susrusitas tata

                       bhagavan kasyapah striya

                        prahasya parama-prito

                        ditim ahabhinandya ca




   evam--thus; susrusitah--being served; tata--O dear one; bhagavan--the powerful; kasyapah--Kasyapa; striya--by the woman; prahasya--smiling; parama-pritah--being very pleased; ditim--to Diti; aha--said; abhinandya--approving; ca--also.




   O my dear one, the most powerful sage Kasyapa, being extremely pleased by the mild behavior of his wife Diti, smiled and spoke to her as follows.


                               TEXT 32




                          sri-kasyapa uvaca

                         varam varaya vamoru

                       pritas te 'ham anindite

                       striya bhartari suprite

                         kah kama iha cagamah




   sri-kasyapah uvaca--Kasyapa Muni said; varam--benediction; varaya--ask; vamoru--O beautiful woman; pritah--pleased; te--with you; aham--I; anindite--O irreproachable lady; striyah--for the woman; bhartari--when the husband; su-prite--pleased; kah--what; kamah--desire; iha--here; ca--and; agamah--difficult to obtain.




   Kasyapa 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?


                             TEXTS 33-34




                         patir eva hi narinam

                       daivatam paramam smrtam

                        manasah sarva-bhutanam

                        vasudevah sriyah patih


                        sa eva devata-lingair


                       ijyate bhagavan pumbhih

                      stribhis ca pati-rupa-dhrk




   patih--the husband; eva--indeed; hi--certainly; narinam--of women; daivatam--demigod; paramam--supreme; smrtam--is considered; manasah--situated in the heart; sarva-bhutanam--of all living entities; vasudevah--Vasudeva; sriyah--of the goddess of fortune; patih--the husband; sah--He; eva--certainly; devata-lingaih--by the forms of the demigods; nama--names; rupa--forms; vikalpitaih--conceived; ijyate--is worshiped; bhagavan--the Supreme Personality of Godhead; pumbhih--by men; stribhih--by women; ca--also; pati-rupa-dhrk--in the form of the husband.




   A husband is the supreme demigod for a woman. The Supreme Personality of Godhead, Lord Vasudeva, 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.




   The Lord says in Bhagavad-gita (9.23):


                      ye 'py anya-devata-bhakta

                       yajante sraddhayanvitah

                       te 'pi mam eva kaunteya

                       yajanty avidhi-purvakam


   "Whatever a man may sacrifice to other gods, O son of Kunti, is really meant for Me alone, but it is offered without true understanding." The demigods are various assistants who act like the hands and legs of the Supreme Personality of Godhead. One who is not in direct touch with the Supreme Lord and cannot conceive of the exalted position of the Lord is sometimes advised to worship the demigods as various parts of the Lord. If women, who are usually very much attached to their husbands, worship their husbands as representatives of Vasudeva, the women benefit, just as Ajamila benefited by calling for Narayana, his son. Ajamila was concerned with his son, but because of his attachment to the name of Narayana, he attained salvation simply by chanting that name. In India a husband is still called pati-guru, the husband spiritual master. If husband and wife are attached to one another for advancement in Krsna consciousness, their relationship of cooperation is very effective for such advancement. Although the names of Indra and Agni are sometimes uttered in the Vedic mantras (indraya svaha, agnaye svaha), the Vedic sacrifices are actually performed for the satisfaction of Lord Visnu. As long as one is very much attached to material sense gratification, the worship of the demigods or the worship of one's husband is recommended.


                               TEXT 35




                       tasmat pati-vrata naryah

                       sreyas-kamah sumadhyame

                        yajante 'nanya-bhavena

                        patim atmanam isvaram




   tasmat--therefore; pati-vratah--devoted to the husband; naryah--women; sreyah-kamah--conscientious; su-madhyame--O thin-waisted woman; yajante--worship; ananya-bhavena--with devotion; patim--the husband; atmanam--the Supersoul; isvaram--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 Vasudeva.


                               TEXT 36




                      so 'ham tvayarcito bhadre

                        idrg-bhavena bhaktitah

                        tam te sampadaye kamam

                         asatinam sudurlabham




   sah--such a person; aham--I; tvaya--by you; arcitah--worshiped; bhadre--O gentle woman; idrk-bhavena--in such a way; bhaktitah--with devotion; tam--that; te--your; sampadaye--shall fulfill; kamam--desire; asatinam--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.


                               TEXT 37




                             ditir uvaca

                        varado yadi me brahman

                       putram indra-hanam vrne

                        amrtyum mrta-putraham

                        yena me ghatitau sutau




   ditih uvaca--Diti said; vara-dah--the giver of benedictions; yadi--if; me--to me; brahman--O great soul; putram--a son; indra-hanam--who can kill Indra; vrne--I am asking for; amrtyum--immortal; mrta-putra--whose sons are dead; aham--I; yena--by whom; me--my; ghatitau--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 Visnu, has killed my two sons Hiranyaksa and Hiranyakasipu.




   The word indra-hanam means "one who can kill Indra," but it also means "one who follows Indra." The word amrtyum 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 Brahma's life is stated in Bhagavad-gita: sahasra-yuga-paryantam ahar yad brahmano viduh. Even the duration of one day, or twelve hours, of Brahma 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 amrtyum indicates that Diti wanted a son who would be equal in status to the demigods.


                               TEXT 38




                        nisamya tad-vaco vipro

                         vimanah paryatapyata

                         aho adharmah sumahan

                        adya me samupasthitah




   nisamya--hearing; tat-vacah--her words; viprah--the brahmana; vimanah--aggrieved; paryatapyata--lamented; aho--alas; adharmah--impiety; su-mahan--very great; adya--today; me--upon me; samupasthitah--has come.




   Upon hearing Diti's request, Kasyapa Muni was very much aggrieved. "Alas," he lamented, "now I face the danger of the impious act of killing Indra."




   Although Kasyapa Muni was eager to fulfill the desire of his wife Diti, when he heard that she wanted a son to kill Indra his jubilation was immediately reduced to nothing because he was averse to the idea.


                               TEXT 39




                         aho arthendriyaramo

                         yosin-mayyeha mayaya

                         grhita-cetah krpanah

                        patisye narake dhruvam




   aho--alas; artha-indriya-aramah--too attached to material enjoyment; yosit-mayya--in the form of a woman; iha--here; mayaya--by the illusory energy; grhita-cetah--my mind being captivated; krpanah--wretched; patisye--I shall fall; narake--to hell; dhruvam--surely.




   Kasyapa 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.


                               TEXT 40




                      ko 'tikramo 'nuvartantyah

                        svabhavam iha yositah

                     dhin mam batabudham svarthe

                       yad aham tv ajitendriyah




   kah--what; atikramah--offense; anuvartantyah--following; sva-bhavam--her nature; iha--here; yositah--of the woman; dhik--condemnation; mam--unto me; bata--alas; abudham--not conversant; sva-arthe--in what is good for me; yat--because; aham--I; tu--indeed; ajita-indriyah--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.




   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 jihva, 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 Kasyapa 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. Kaumara acaret prajno dharman bhagavatan iha (Bhag. 7.6.1). During the time of brahmacarya, or student life, a brahmacari should be taught to be expert in bhagavata-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 Srimad-Bhagavatam (12.2.3) that especially in this age, Kali-yuga, dam-patye 'bhirucir hetuh: 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 Krsna consciousness.


                               TEXT 41




                      sarat-padmotsavam vaktram

                        vacas ca sravanamrtam

                       hrdayam ksura-dharabham

                       strinam ko veda cestitam




   sarat--in the autumn; padma--a lotus flower; utsavam--blossoming; vaktram--face; vacah--words; ca--and; sravana--to the ear; amrtam--giving pleasure; hrdayam--heart; ksura-dhara--the blade of a razor; abham--like; strinam--of women; kah--who; veda--knows; cestitam--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?




   Woman is now depicted very well from the materialistic point of view by Kasyapa 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 nari-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 Sri Caitanya Mahaprabhu, a woman's singing is dangerous because it can make a sannyasi fall a victim to the woman. Sannyasa means giving up the company of women, but if a sannyasi 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 Visvamitra fell a victim to Menaka. 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 brahmacari or sannyasi. Thus the description of a woman's features by Kasyapa 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 sastras 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, Kasyapa Muni thought, "Under the circumstances, who can understand the heart of a woman?" Canakya Pandita has also advised, visvaso naiva kartavyah strisu raja-kulesu ca: "There are two persons one should not trust--a politician and a woman." These, of course, are authoritative sastric injunctions, and we should therefore be very careful in our dealings with women.

   Sometimes our Krsna consciousness movement is criticized for mingling men and women, but Krsna consciousness is meant for anyone. Whether one is a man or woman does not matter. Lord Krsna personally says, striyo vaisyas tatha sudras te 'pi yanti param gatim: whether one is a woman, sudra or vaisya, not to speak of being a brahmana or ksatriya, everyone is fit to return home, back to Godhead, if he strictly follows the instructions of the spiritual master and sastra. We therefore request all the members of the Krsna consciousness movement--both men and women--not to be attracted by bodily features but only to be attracted by Krsna. Then everything will be all right. Otherwise there will be danger.


                               TEXT 42




                     na hi kascit priyah strinam

                         anjasa svasisatmanam

                      patim putram bhrataram va

                     ghnanty arthe ghatayanti ca




   na--not; hi--certainly; kascit--anyone; priyah--dear; strinam--to women; anjasa--actually; sva-asisa--for their own interests; atmanam--most dear; patim--husband; putram--son; bhrataram--brother; va--or; ghnanti--they kill; arthe--for their own interests; ghatayanti--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.




   A woman's nature has been particularly well studied by Kasyapa 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 (aham brahmasmi), whose only duty is to satisfy Krsna. Then the influences of the different modes of material nature, which result from one's possessing a material body, will not act.

   The Krsna 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-gita 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 purusa 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 purusa. 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. Krsna 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 Krsna, 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.


                               TEXT 43




                         pratisrutam dadamiti

                       vacas tan na mrsa bhavet

                      vadham narhati cendro 'pi

                         tatredam upakalpate




   pratisrutam--promised; dadami--I shall give; iti--thus; vacah--statement; tat--that; na--not; mrsa--false; bhavet--can be; vadham--killing; na--not; arhati--is suitable; ca--and; indrah--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.




   Kasyapa Muni concluded, "Diti is eager to have a son who can kill Indra, since she is a woman, after all, and is not very intelligent. I shall train her in such a way that instead of always thinking of how to kill Indra, she will become a Vaisnava, a devotee of Krsna. If she agrees to follow the rules and regulations of the Vaisnava principles, the unclean core of her heart will certainly be cleansed." Ceto-darpana-marjanam. This is the process of devotional service. Anyone can be purified by following the principles of devotional service in Krsna consciousness, for Krsna consciousness is so powerful that it can purify even the dirtiest class of men and transform them into the topmost Vaisnavas. Sri Caitanya Mahaprabhu's movement aims at this purpose. Narottama dasa Thakura says:


           vrajendra-nandana yei,     saci-suta haila sei,

                        balarama ha-ila nitai

            dina-hina yata chila,     hari-name uddharila,

                       ta'ra saksi jagai-madhai


   The appearance of Sri Caitanya Mahaprabhu in this Kali-yuga is especially meant to deliver the fallen souls, who are always planning something for material enjoyment. He gave the people of this age the advantage of being able to chant the Hare Krsna mantra and thus become fully pure, free from all material contamination. Once one becomes a pure Vaisnava, he transcends all material conceptions of life. Thus Kasyapa Muni tried to transform his wife into a Vaisnavi so that she might give up the idea of killing Indra. He wanted both her and her sons to be purified so that they would be fit to become pure Vaisnavas. Of course, sometimes a practitioner deviates from the Vaisnava principles, and there is a chance that he may fall down, but Kasyapa Muni thought that even if one falls while practicing the Vaisnava principles, he is still not a loser. Even a fallen Vaisnava is eligible for better results, as confirmed in Bhagavad-gita. Svalpam apy asya dharmasya trayate mahato bhayat: even practicing the Vaisnava principles to a small extent can save one from the greatest danger of material existence. Thus Kasyapa Muni planned to instruct his wife Diti to become a Vaisnava because he wanted to save the life of Indra.


                               TEXT 44




                        iti sancintya bhagavan

                         maricah kurunandana

                         uvaca kincit kupita

                        atmanam ca vigarhayan




   iti--thus; sancintya--thinking; bhagavan--the powerful; maricah--Kasyapa Muni; kuru-nandana--O descendant of Kuru; uvaca--spoke; kincit--somewhat; kupitah--angry; atmanam--himself; ca--and; vigarhayan--condemning.




   Sri Sukadeva Gosvami said: Kasyapa Muni, thinking in this way, became somewhat angry. Condemning himself, O Maharaja Pariksit, descendant of Kuru, he spoke to Diti as follows.


                               TEXT 45




                          sri-kasyapa uvaca

                       putras te bhavita bhadre


                       samvatsaram vratam idam

                        yady anjo dharayisyasi




   sri-kasyapah uvaca--Kasyapa Muni said; putrah--son; te--your; bhavita--will be; bhadre--O gentle woman; indra-ha--killer of Indra, or follower of Indra; adeva-bandhavah--friend of the demons (or deva-bandhavah--friend of the demigods); samvatsaram--for a year; vratam--vow; idam--this; yadi--if; anjah--properly; dharayisyasi--you will execute.




   Kasyapa 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 Vaisnava principles, you will get a son who will be favorable to Indra.




   The word indra-ha refers to an asura who is always eager to kill Indra. An enemy of Indra is naturally a friend to the asuras, but the word indra-ha also refers to one who follows Indra or who is obedient to him. When one becomes a devotee of Indra, he is certainly a friend to the demigods. Thus the words indra-hadeva-bandhavah are equivocal, for they say, "Your son will kill Indra, but he will be very friendly to the demigods." If a person actually became a friend of the demigods, he certainly would not be able to kill Indra.


                               TEXT 46




                             ditir uvaca

                      dharayisye vratam brahman

                        bruhi karyani yani me

                         yani ceha nisiddhani

                      na vratam ghnanti yany uta




   ditih uvaca--Diti said; dharayisye--I shall accept; vratam--vow; brahman--my dear brahmana; bruhi--please state; karyani--must be done; yani--what; me--to me; yani--what; ca--and; iha--here; nisiddhani--is forbidden; na--not; vratam--the vow; ghnanti--break; yani--what; uta--also.




   Diti replied: My dear brahmana, 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.




   As stated above, a woman is generally inclined to serve her own purposes. Kasyapa 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.


                               TEXT 47




                          sri-kasyapa uvaca

                       na himsyad bhuta-jatani

                        na sapen nanrtam vadet

                       na chindyan nakha-romani

                       na sprsed yad amangalam




   sri-kasyapah uvaca--Kasyapa Muni said; na himsyat--must not harm; bhuta-jatani--the living entities; na sapet--must not curse; na--not; anrtam--a lie; vadet--must speak; na chindyat--must not cut; nakha-romani--the nails and hair; na sprset--must not touch; yat--that which; amangalam--impure.




   Kasyapa 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.




   Kasyapa Muni's first instruction to his wife was not to be envious. The general tendency of anyone within this material world is to be envious, and therefore, to become a Krsna conscious person, one must curb this tendency, as stated in Srimad-Bhagavatam (paramo nirmatsaranam). A Krsna conscious person is always nonenvious, whereas others are always envious. Thus Kasyapa Muni's instruction that his wife not be envious indicates that this is the first stage of advancement in Krsna consciousness. Kasyapa Muni desired to train his wife to be a Krsna conscious person, for this would suffice to protect both her and Indra.


                               TEXT 48




                       napsu snayan na kupyeta

                       na sambhaseta durjanaih

                        na vasitadhauta-vasah

                      srajam ca vidhrtam kvacit




   na--not; apsu--in water; snayat--must bathe; na kupyeta--must not become angry; na sambhaseta--must not speak; durjanaih--with wicked persons; na vasita--must not wear; adhauta-vasah--unwashed clothes; srajam--flower garland; ca--and; vidhrtam--which was already worn; kvacit--ever.




   Kasyapa 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.


                               TEXT 49




                      nocchistam candikannam ca

                         samisam vrsalahrtam

                        bhunjitodakyaya drstam

                       piben nanjalina tv apah




   na--not; ucchistam--leftover food; candika-annam--food offered to the goddess Kali; ca--and; sa-amisam--mixed with flesh; vrsala-ahrtam--brought by a sudra; bhunjita--must eat; udakyaya--by a woman in her menstrual period; drstam--seen; pibet na--must not drink; anjalina--by joining and cupping the two palms; tu--also; apah--water.




   Never eat leftover food, never eat prasada offered to the goddess Kali [Durga], and do not eat anything contaminated by flesh or fish. Do not eat anything brought or touched by a sudra nor anything seen by a woman in her menstrual period. Do not drink water by joining your palms.




   Generally the goddess Kali is offered food containing meat and fish, and therefore Kasyapa Muni strictly forbade his wife to take the remnants of such food. Actually a Vaisnava is not allowed to take any food offered to the demigods. A Vaisnava is always fixed in accepting prasada offered to Lord Visnu. Through all these instructions, Kasyapa Muni, in a negative way, instructed his wife Diti how to become a Vaisnavi.


                               TEXT 50





                      sandhyayam mukta-murdhaja


                        nasamvita bahis caret




   na--not; ucchista--after eating; asprsta-salila--without washing; sandhyayam--in the evening; mukta-murdhaja--with the hair loose; anarcita--without ornaments; asamyata-vak--without being grave; na--not; asamvita--without being covered; bahih--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.




   Kasyapa Muni advised his wife not to go out onto the street unless she was well decorated and well dressed. He did not encourage the miniskirts that have now become fashionable. In Oriental civilization, when a woman goes out onto the street, she must be fully covered so that no man will recognize who she is. All these methods are to be accepted for purification. If one takes to Krsna consciousness, one is fully purified, and thus one remains always transcendental to the contamination of the material world.


                               TEXT 51





                        nardra-pada udak-sirah

                        sayita naparan nanyair

                      na nagna na ca sandhyayoh




   na--not; adhauta-pada--without washing the feet; aprayata--without being purified; na--not; ardra-pada--with wet feet; udak-sirah--with the head toward the north; sayita--should lie down; na--not; aparak--with the head pointed west; na--not; anyaih--with other women; na--not; nagna--naked; na--not; ca--an d; sandhyayoh--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.


                               TEXT 52




                       dhauta-vasa sucir nityam


                       pujayet pratarasat prag

                       go-vipran sriyam acyutam




   dhauta-vasa--wearing washed cloth; sucih--being purified; nityam--always; sarva-mangala--with all auspicious items; samyuta--adorned; pujayet--one should worship; pratah-asat prak--before breakfast; go-vipran--the cows and brahmanas; sriyam--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 brahmanas, the goddess of fortune and the Supreme Personality of Godhead.




   If one is trained to honor and worship the cows and brahmanas, he is actually civilized. The worship of the Supreme Lord is recommended, and the Lord is very fond of the cows and brahmanas (namo brahmanya-devaya go-brahmana-hitaya ca). In other words, a civilization in which there is no respect for the cows and brahmanas 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 Aryan 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 Krsna consciousness.


                               TEXT 53




                       striyo viravatis carcet


                        patim carcyopatistheta

                     dhyayet kostha-gatam ca tam




   striyah--women; vira-vatih--possessing husbands and sons; ca--and; arcet--she should worship; srak--with garlands; gandha--sandalwood; bali--presentations; mandanaih--and with ornaments; patim--the husband; ca--and; arcya--worshiping; upatistheta--should offer prayers; dhyayet--should meditate; kostha-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.




   The child in the womb is a part of the husband's body. Therefore the husband, through his representative, indirectly remains within the womb of his pregnant wife.


                               TEXT 54




                        samvatsaram pumsavanam

                        vratam etad aviplutam

                       dharayisyasi cet tubhyam

                        sakra-ha bhavita sutah




   samvatsaram--for one year; pumsavanam--called pumsavana; vratam--vow; etat--this; aviplutam--without violation; dharayisyasi--you will perform; cet--if; tubhyam--for you; sakra-ha--the killer of Indra; bhavita--will be; sutah--a son.




   Kasyapa Muni continued: If you perform this ceremony called pumsavana, 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.


                               TEXT 55




                       badham ity abhyupetyatha

                        diti rajan maha-manah

                       kasyapad garbham adhatta

                       vratam canjo dadhara sa




   badham--yes; iti--thus; abhyupetya--accepting; atha--then; ditih--Diti; rajan--O King; maha-manah--jubilant; kasyapat--from Kasyapa; garbham--semen; adhatta--obtained; vratam--the vow; ca--and; anjah--properly; dadhara--discharged; sa--she.




   O King Pariksit, Diti, the wife of Kasyapa, agreed to undergo the purificatory process known as pumsavana. "Yes," she said, "I shall do everything according to your instructions." With great jubilation she became pregnant, having taken semen from Kasyapa, and faithfully began discharging the vow.


                               TEXT 56




                        matr-svasur abhiprayam

                         indra ajnaya manada


                        ditim paryacarat kavih




   matr-svasuh--of his mother's sister; abhiprayam--the intention; indrah--Indra; ajnaya--understanding; mana-da--O King Pariksit, who give respect to everyone; susrusanena--with service; asrama-stham--residing in an asrama; ditim--Diti; paryacarat--attended upon; kavih--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 asrama.


                               TEXT 57




                        nityam vanat sumanasah


                       patrankura-mrdo 'pas ca

                          kale kala upaharat




   nityam--daily; vanat--from the forest; sumanasah--flowers; phala--fruits; mula--roots; samit--wood for the sacrificial fire; kusan--and kusa grass; patra--leaves; ankura--sprouts; mrdah--and earth; apah--water; ca--also; kale kale--at the proper time; upaharat--brought.




   Indra served his aunt daily by bringing flowers, fruits, roots and wood for yajnas from the forest. He also brought kusa grass, leaves, sprouts, earth and water exactly at the proper time.


                               TEXT 58




                       evam tasya vrata-sthaya

                      vrata-cchidram harir nrpa

                       prepsuh paryacaraj jihmo

                         mrga-heva mrgakrtih




   evam--thus; tasyah--of her; vrata-sthayah--who was faithfully discharging her vow; vrata-chidram--a fault in the execution of the vow; harih--Indra; nrpa--O King; prepsuh--desiring to find; paryacarat--served; jihmah--deceitful; mrga-ha--a hunter; iva--like; mrga-akrtih--in the form of a deer.




   O King Pariksit, 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.


                               TEXT 59




                     nadhyagacchad vrata-cchidram

                       tat-paro 'tha mahi-pate

                      cintam tivram gatah sakrah

                      kena me syac chivam tv iha




   na--not; adhyagacchat--could find; vrata-chidram--a fault in the execution of the vow; tat-parah--intent upon that; atha--thereupon; mahi-pate--O master of the world; cintam--anxiety; tivram--intense; gatah--obtained; sakrah--Indra; kena--how; me--my; syat--can there be; sivam--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.


                               TEXT 60




                        ekada sa tu sandhyayam

                        ucchista vrata-karsita


                         susvapa vidhi-mohita




   ekada--once; sa--she; tu--but; sandhyayam--during the evening twilight; ucchista--just after eating; vrata--from the vow; karsita--weak and thin; asprsta--not touched; vari--water; adhauta--not washed; anghrih--her feet; susvapa--went to sleep; vidhi--by fate; mohita--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.


                               TEXT 61




                      labdhva tad-antaram sakro


                        diteh pravista udaram

                          yogeso yoga-mayaya




   labdhva--finding; tat-antaram--after that; sakrah--Indra; nidra--by sleep; apahrta-cetasah--unconscious; diteh--of Diti; pravistah--entered; udaram--the womb; yoga-isah--the master of yoga; yoga--of yogic perfections; mayaya--by the power.




   Finding this fault, Indra, who has all the mystic powers [the yoga-siddhis such as anima and laghima], entered Diti's womb while she was unconscious, being fast asleep.




   A perfectly successful yogi is expert in eight kinds of perfection. By one of them, called anima-siddhi, he can become smaller than an atom, and in that state he can enter anywhere. With this yogic power, Indra entered the womb of Diti while she was pregnant.


                               TEXT 62




                       cakarta saptadha garbham

                        vajrena kanaka-prabham

                       rudantam saptadhaikaikam

                        ma rodir iti tan punah




   cakarta--he cut; sapta-dha--into seven pieces; garbham--the embryo; vajrena--by his thunderbolt; kanaka--of gold; prabham--which had the appearance; rudantam--crying; sapta-dha--into seven pieces; eka-ekam--each one; ma rodih--do not cry; iti--thus; tan--them; punah--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.




   Srila Visvanatha Cakravarti Thakura remarks that Indra, by his yogic power, first expanded the body of the one Marut into seven, and then when he cut each of the seven parts of the original body into pieces, there were forty-nine. When each body was cut into seven, other living entities entered the new bodies, and thus they were like plants, which become separate entities when cut into various parts and planted on a hill. The first body was one, and when it was cut into many pieces, many other living entities entered the new bodies.


                               TEXT 63




                        tam ucuh patyamanas te

                        sarve pranjalayo nrpa

                       kim na indra jighamsasi

                        bhrataro marutas tava




   tam--to him; ucuh--said; patyamanah--being aggrieved; te--they; sarve--all; pranjalayah--with folded hands; nrpa--O King; kim--why; nah--us; indra--O Indra; jighamsasi--do you want to kill; bhratarah--brothers; marutah--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?"


                               TEXT 64




                      ma bhaista bhrataro mahyam

                        yuyam ity aha kausikah

                        ananya-bhavan parsadan

                         atmano marutam ganan




   ma bhaista--do not fear; bhratarah--brothers; mahyam--my; yuyam--you; iti--thus; aha--said; kausikah--Indra; ananya-bhavan--devoted; parsadan--followers; atmanah--his; marutam ganan--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.


                               TEXT 65




                       na mamara diter garbhah


                        bahudha kulisa-ksunno

                     drauny-astrena yatha bhavan




   na--not; mamara--died; diteh--of Diti; garbhah--the embryo; srinivasa--of Lord Visnu, the resting place of the goddess of fortune; anukampaya--by the mercy; bahu-dha--into many pieces; kulisa--by the thunderbolt; ksunnah--cut; drauni--of Asvatthama; astrena--by the weapon; yatha--just as; bhavan--you.




   Sukadeva Gosvami said: My dear King Pariksit, you were burned by the brahmastra of Asvatthama, but when Lord Krsna 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.


                             TEXTS 66-67




                        sakrd istvadi-purusam

                         puruso yati samyatam

                       samvatsaram kincid unam

                       ditya yad dharir arcitah


                        sajur indrena pancasad

                       devas te maruto 'bhavan

                        vyapohya matr-dosam te

                        harina soma-pah krtah




   sakrt--once; istva--worshiping; adi-purusam--the original person; purusah--a person; yati--goes to; samyatam--possessing the same bodily feature as the Lord; samvatsaram--a year; kincit unam--a little less than; ditya--by Diti; yat--because; harih--Lord Hari; arcitah--was worshiped; sajuh--with; indrena--Indra; pancasat--fifty; devah--demigods; te--they; marutah--the Maruts; abhavan--became; vyapohya--removing; matr-dosam--the fault of their mother; te--they; harina--by Lord Hari; soma-pah--drinkers of soma-rasa; krtah--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 Visnu. Diti worshiped Lord Visnu 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 ?


                               TEXT 68




                         ditir utthaya dadrse

                        kumaran anala-prabhan

                         indrena sahitan devi

                         paryatusyad anindita




   ditih--Diti; utthaya--getting up; dadrse--saw; kumaran--children; anala-prabhan--as brilliant as fire; indrena sahitan--with Indra; devi--the goddess; paryatusyat--was pleased; anindita--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.


                               TEXT 69




                        athendram aha tataham

                         adityanam bhayavaham

                       apatyam icchanty acaram

                        vratam etat suduskaram




   atha--thereafter; indram--to Indra; aha--spoke; tata--dear one; aham--I; adityanam--to the Adityas; bhaya-avaham--fearful; apatyam--a son; icchanti--desiring; acaram--executed; vratam--vow; etat--this; su-duskaram--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 Adityas.


                               TEXT 70




                       ekah sankalpitah putrah

                       sapta saptabhavan katham

                        yadi te viditam putra

                        satyam kathaya ma mrsa




   ekah--one; sankalpitah--was prayed for; putrah--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; ma--do not (speak); mrsa--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.


                               TEXT 71




                             indra uvaca

                       amba te 'ham vyavasitam

                        upadharyagato 'ntikam

                     labdhantaro 'cchidam garbham

                     artha-buddhir na dharma-drk




   indrah uvaca--Indra said; amba--O mother; te--your; aham--I; vyavasitam--vow; upadharya--understanding; agatah--came; antikam--nearby; labdha--having found; antarah--a fault; acchidam--I cut; garbham--the embryo; artha-buddhih--being self-interested; na--not; dharma-drk--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.




   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 Visnu. As stated in Srimad-Bhagavatam (5.18.12):


                 yasyasti bhaktir bhagavaty akincana

                 sarvair gunais tatra samasate surah


   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 Visnu, both Diti and Indra were purified.


                               TEXT 72




                       krtto me saptadha garbha

                         asan sapta kumarakah

                       te 'pi caikaikaso vrknah

                        saptadha napi mamrire




   krttah--cut; me--by me; sapta-dha--into seven; garbhah--the embryo; asan--there came to be; sapta--seven; kumarakah--babies; te--they; api--although; ca--also; eka-ekasah--each one; vrknah--cut; sapta-dha--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.


                               TEXT 73




                       tatas tat paramascaryam

                        viksya vyavasitam maya


                       siddhih kapy anusangini




   tatah--then; tat--that; parama-ascaryam--great wonder; viksya--seeing; vyavasitam--it was decided; maya--by me; maha-purusa--of Lord Visnu; pujayah--of worship; siddhih--result; kapi--some; anusangini--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 Visnu.




   For one who engages in worshiping Lord Visnu, nothing is very wonderful. This is a fact. In Bhagavad-gita (18.78) it is said:


                        yatra yogesvarah krsno

                      yatra partho dhanur-dharah

                       tatra srir vijayo bhutir

                       dhruva nitir matir mama


   "Wherever there is Krsna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion." Yogesvara is the Supreme Personality of Godhead, the master of all mystic yoga, who can do anything and everything He likes. This is the omnipotence of the Supreme Lord. For one who pleases the Supreme Lord, no achievement is wonderful. Everything is possible for him.


                               TEXT 74




                         aradhanam bhagavata

                          ihamana nirasisah

                      ye tu necchanty api param

                      te svartha-kusalah smrtah




   aradhanam--the worship; bhagavatah--of the Supreme Personality of Godhead; ihamanah--being interested in; nirasisah--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; kusalah--expert; smrtah--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 Krsna fulfills all their desires.




   When Dhruva Maharaja saw Lord Visnu, he declined to take any benedictions from Him, for he was fully satisfied by seeing the Lord. Nonetheless, the Lord is so kind that because Dhruva Maharaja, in the beginning, had desired a kingdom greater than his father's, he was promoted to Dhruvaloka, the best planet in the universe. Therefore in the sastra it is said:


                         akamah sarva-kamo va

                        moksa-kama udara-dhih

                        tivrena bhakti-yogena

                         yajeta purusam param


   "A person who has broader intelligence, whether he is full of material desires, free from material desires, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead." (Bhag. 2.3.10) One should engage in full devotional service. Then, even though he has no desires, whatever desires he previously had can all be fulfilled simply by his worship of the Lord. The actual devotee does not desire even liberation (anyabhilasita-sunyam). The Lord, however, fulfills the desire of the devotee by awarding him opulence that will never be destroyed. A karmi's opulence is destroyed, but the opulence of a devotee is never destroyed. A devotee becomes more and more opulent as he increases his devotional service to the Lord.


                               TEXT 75




                       aradhyatma-pradam devam

                       svatmanam jagad-isvaram

                        ko vrnita guna-sparsam

                      budhah syan narake 'pi yat




   aradhya--after worshiping; atma-pradam--who gives Himself; devam--the Lord; sva-atmanam--the most dear; jagat-isvaram--the Lord of the universe; kah--what; vrnita--would choose; guna-sparsam--material happiness; budhah--intelligent person; syat--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?




   An intelligent man will never aspire to become a devotee to achieve material happiness. That is the test of a devotee. As Sri Caitanya Mahaprabhu teaches:


                    na dhanam na janam na sundarim

                     kavitam va jagad-isa kamaye

                      mama janmani janmanisvare

                   bhavatad bhaktir ahaituki tvayi


   "O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth." A pure devotee never begs the Lord for material happiness in the shape of riches, followers, a good wife or even mukti. The Lord promises, however, yoga-ksemam vahamy aham: "I voluntarily bring everything necessary for My service."


                               TEXT 76




                       tad idam mama daurjanyam

                          balisasya mahiyasi

                      ksantum arhasi matas tvam

                      distya garbho mrtotthitah




   tat--that; idam--this; mama--of me; daurjanyam--evil deed; balisasya--a fool; mahiyasi--O best of women; ksantum arhasi--please excuse; matah--O mother; tvam--you; distya--by fortune; garbhah--the child within the womb; mrta--killed; utthitah--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.


                               TEXT 77




                            sri-suka uvaca

                       indras tayabhyanujnatah

                        suddha-bhavena tustaya

                       marudbhih saha tam natva

                       jagama tri-divam prabhuh




   sri-sukah uvaca--Sri Sukadeva Gosvami said; indrah--Indra; taya--by her; abhyanujnatah--being permitted; suddha-bhavena--by the good behavior; tustaya--satisfied; marudbhih saha--with the Maruts; tam--to her; natva--having offered obeisances; jagama--he went; tri-divam--to the heavenly planets; prabhuh--the Lord.




   Sri Sukadeva Gosvami 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.


                               TEXT 78




                       evam te sarvam akhyatam

                      yan mam tvam pariprcchasi

                        mangalam marutam janma

                       kim bhuyah kathayami te




   evam--thus; te--to you; sarvam--all; akhyatam--narrated; yat--which; mam--me; tvam--you; pariprcchasi--asked; mangalam--auspicious; marutam--of the Maruts; janma--the birth; kim--what; bhuyah--further; kathayami--shall I speak; te--to you.




   My dear King Pariksit, 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.


Thus end the Bhaktivedanta purports to the Sixth Canto, Eighteenth Chapter, of the Srimad-Bhagavatam,  entitled "Diti Vows to Kill King Indra."

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