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Canto 6

Râdhâ Mâdhava 2

 
 

Chapter 18: Diti Vows to Kill King Indra

(1) S'rî S'uka said: 'From Pris'ni, the wife of Savitâ [the fifth of the twelve sons of Aditi], were  born [the three daughters] Sâvitrî, Vyâhriti and Trayî and [the sons] Agnihotra, Pas'u, Soma, Câturmâsya and the five Mahâyajñas. (2) Siddhi, the wife of Bhaga [the sixth son of the twelve sons of Aditi], my dear King, bore [the sons] Mahimâ, Vibhu and Prabhu and a very beautiful and virtuous daughter named Âs'î. (3-4) From the wives of Dhâtâ [the seventh son of Aditi] named Kuhû, Sinîvâlî, Râkâ and Anumati [respectively the sons] Sâyam, Dars'a, Prâtah and Pûrnamâsa were born. The firegods called the Purîshyas were by the next son [of Aditi: Vidhâtâ] begotten in Kriyâ and Carshanî [the wife] of Varuna [the ninth son of Aditi] was the mother from whom Bhrigu took his birth again. (5) Vâlmîki, the great yogi, was [by the semen of Varuna] born from an ant-hill [hence his name]. From Mitra [the tenth son] and Varuna there were the two sages Agastya and Vasishthha. (6) They [Mitra and Varuna] in the presence of Urvas'î discharged semen in an earthen pot [and from that semen the sages were born as their two sons]. Mitra begot in Revatî [the three sons] Utsarga, Arishtha and Pippala. (7) Lord Indra [the eleventh son] begot in Paulomî [or S'acîdevî] so we heard, three sons, my best, called Jayanta, Rishabha and Midhusha. (8) Lord Urukrama [or Vâmana, the twelfth son] by His inner potency appeared in the form of a dwarf. From His wife Kîrti the son Brihats'loka was born and he fathered many other sons with Saubhaga as the first one. (9) The activities, qualities and power of this great soul and how He factually descended from Aditi as the son of Kas'yapa, I shall describe later on.

(10) Now I shall tell you how, from the seed of Kas'yapa, the [demoniac] sons of Diti were born [see 3.14] and the [later members of the family, the] great and glorious devotee Prahlâda and Bali Mahârâja [who was defeated by Vâmana]. (11) The two sons of Diti, who by the Daityas and Dânavas were celebrated, are named Hiranyakas'ipu and Hiranyâksha. We have talked about them [see 3.14]. (12-13) The wife of Hiranyakas'ipu named Kayâdhu, was a daughter born from Jambha and a descendant of Danu. She gave birth to four sons with Samhlâda as the first, after whom Anuhlâda, Hlâda and Prahlâda were born as also a sister called Simhikâ. She got from Vipracit the son Râhu. (14) His [Râhu's] head was severed by the Lord's disc when he drank from the nectar [of the demigods]. Samhlâda's wife Kriti gave birth to [the son] Pañcajana. (15) Dhamani, the wife of Hlâda, gave birth to [the sons] Vâtâpi and Ilvala. When Agastya once visited Ilvala, he cooked and served his brother Vâtâpi [in the form of a ram]. (16) From Anuhlâda's wife Sûryâ there were [born the two sons] Bâshkala and Mahisha. Virocana was the son of Prahlâda and from his wife the son Bali was born. (17) He begot in As'anâ a hundred sons and Bâna was the eldest one. I shall describe his praiseworthy character later. (18) Bâna was a worshiper of Lord S'iva and was by him promoted to the level of his chief associates. For that reason the great Lord is the protector of his capital until the present day. The Maruts - demigods(19) The forty-nine Maruts, also sons of Diti, had no sons themselves and were by Indra all elevated to the position of demigods.'

(20) The king said: 'Why, oh guru, did they give up the atheistic mentality they were born with? Why were they by Indra turned into demigods? Was it because of their saintly activities? (21) Oh brahmin, these sages together here with me, are all eager to hear about this from you, oh great one. Please explain it therefore to us.' "

(22) S'rî Sûta said: "Hearing those respectful, brief and meaningful words of the servant of Vishnu, the omniscient son of Vyâsa praised him and calmly and focussed gave a reply, oh S'aunaka. (23) S'rî S'uka said: 'Diti, whose sons were killed by Lord Vishnu in support of Indra, burned with anger and thought, clouded by grief: (24) 'I will only rest and be happy when an end has been put to the life of [Indra,] this pleasure seeking, hard-hearted, cruel and sinful murderer of the brothers! (25) Does someone know his self-interest when he, designated as a king, with his body which is doomed to end with the worms, as stool or as ashes, nevertheless hurts others in the pursuit of his own happiness? Does such a soul not await the punishment of hell? (26) He who thinks that this [material covering] lasts for ever, is out of his mind. Can I count on a son who can fight this madness of Indra?' (27-28) Filled with that intention, she as a consequence was constantly of service unto her husband [Kas'yapa] with all kinds of pleasing activities, loving and humble, self-restrained and with great devotion, oh King. Knowing him very well, she with charming sweet words, smiles and sidelong glances managed to bring him under her control. (29) Although being a highly expert, learned scholar, he was thus enchanted by the woman. Being under her control he therefore acceded to her wishes; a thing [for a man] not at all that surprising in relating to a woman. (30) Seeing the living beings unattached in the beginning of creation, God the Father [Brahmâ] created the woman as the other half of his body and by her the mind of men is carried away. (31) Thus being served by the woman, oh my best one, the mighty Kas'yapa was very pleased and addressed Diti with an approving smile.

(32) Kas'yapa said: 'Ask for any benediction you like, oh my beauty, for I, oh irreproachable lady, am very pleased with you. What would there for a woman with desires in this world [and a next one] be difficult to obtain when her husband is well pleased? (33-34) The husband is considered the worshipable deity of the woman. Vâsudeva who, situated in the heart of all as the husband of the Goddess of Fortune, is worshiped as the Supreme Lord by men through the forms and names of the different divinities, is there also for women in the form of the husband [see also B.G. 9: 23]. (35) Women who, with respect for the will of their husbands, desire a happy life, oh slender-waisted lady, therefore worship with devotion their spouse as [being a representative of] the Lord who is the Supersoul. (36) I as  such a person shall, being worshiped by you so devotedly my love, fulfill this desire that cannot be realized by deceitful [unchaste] wives.'

(37) Diti said: 'If you are for me the one to give benedictions, oh brahmin, I in that case, with my two sons dead, ask you for an immortal son capable of killing Indra responsible for the death of the two.'

(38) After hearing her words the brahmin, aggrieved, lamented [within himself]: 'Alas what great impiety has befallen me today [with the notion of having to arrange for the death of Indra]! (39) Regrettably I have grown too attached to sensual pleasure in the form of the woman present before me. Ruled by mâyâ I will, with my mind corrupted, surely land in hell. (40) lust - the problem with womenHow can one object against women following their nature in this world? But not knowing what is good for me anymore, I am doomed alas, with me [being addicted to her] unable to control my senses. (41) Who knows their ways? Her face is like a blossoming lotus flower in autumn and her words are pleasing to the ear, but the heart of a woman is [as sharp] as a razor blade. (42) A woman holds nobody dear just like that, she, easily wishing for nobody but herself, is willing to kill or get killed even her own dearest husband, father, son or brother. (43) I have to keep my promise, I have to be true to what I said, but killing Indra cannot be the proper course of action. I know something better.'

(44) The powerful Muni thinking thus, oh descendant of Kuru, got slightly angry. He condemned himself for it and then spoke. (45) S'rî Kas'yapa said: 'Your son will, as a friend of the godless ones, get even with Indra, oh gentle one, on the condition that you for that purpose for the time of a year strictly keep to a vow.'

(46) Diti said: 'I accept such a vow my dear brahmin. Please tell me what I have to do and what is forbidden, as also what must be done not to break the vow.'

(47) S'rî Kas'yapa said: 'Harm no living being, do not curse or speak a lie, do not cut your nails and hair nor touch impure things. (48) Do not enter water for a bath, do not get angry nor speak with wicked people. Do not wear dirty clothes or ever wear a flower garland that has been worn. (49) Do not eat leftovers nor food containing flesh that was offered to Kâlî. You must not eat food that a s'ûdra eats or food provided by a woman in her menses and do not drink water by cupping your hands. (50) Do not go out in the evening, nor after having eaten, without having washed yourself or with your hair loose, without ornaments, without being grave and without being covered. (51) Do not lie down without having washed your feet, without being purified, with your feet wet and with your head northward or westward, nor go to bed naked, in the company of others or during sunrise or sunset. (52) In clean clothes, always being washed and adorned with all auspicious things [like turmeric and sandelwood paste] you should worship the cows, the brahmins, the Goddess of Fortune and the Infallible One before breakfast. (53) With presentations of garlands, sandelwood pulp and ornaments you should worship women who have a [living] husband and a son and you must worship your own husband with offering prayers. You should also meditate on his presence in your womb [in the form of a child during a pregnancy or his vital energy]. (54) Free from violations keeping to this vow of pumsavana [for 'producing a male child'] for a year, there will be a son for you to kill Indra.'

(55) Assenting to it Diti thus joyously received the semen from Kas'yapa, oh King, and lived strictly to the vow. (56) Oh dear King of respect for all, Indra, understanding what his aunt had in mind, then cleverly approached Diti to serve her during the time she stayed in an âs'rama. (57) Every day he brought her flowers, fruits, roots and wood from the forest for the sacrificial fire as also leaves, kus'a grass, sprouts, earth and water when she needed it. (58) Oh ruler of man, serving her as deceitful as a hunter pretending to be a deer, Indra tried to find a fault in her dutiful observance of the vow. (59) But he could not discover a single failure in her practice and thus, oh master of the world, he in his desire wondered anxiously: 'How can I find my well-being in this world?' (60) Once though she, weakened because of the vow, did not touch water after she had eaten, did not wash her feet and went, confused about the rules, to sleep at dusk. (61) Upon noticing her mistake Indra, as a master of yoga, by the power of his mystical ability entered the womb of Diti, who unconscious lay asleep. (62) With his thunderbolt he cut the embryo, that had a golden appearance, in seven pieces and cut each crying piece into seven more, telling them not to cry. (63) They all in pain with folded hands said to him: 'Oh ruler, why do you want to kill us? Oh Indra, we are your brothers, the Maruts!'

(64) To this group of faithful souls, the Maruts, he then said: 'You are my brothers, do not fear.'

(65) Just as you [my dear Parîkchit] did not die from the weapon of As'vatthâmâ by the mercy of S'rînivâsa [Vishnu as the refuge of Lakshmî, see 1.8], Diti's embryo, being cut in many pieces by the thunderbolt, did not die. (66-67) When a person worships the Original Person, he immediately gets a grip on his life [as for time and measure]. And so it happened with Diti who for almost a year had worshiped the Lord [see 5.18: 12]. In order to compensate for the faults made by the mother, the Lord changed the forty-nine parts that Indra had created, the Maruts, into [the fifty] demigods [together with Indra] who became soma-drinkers [priests]. (68) Waking up Diti saw the children, along with Indra, shining as bright as fire. It was a view the goddess, being purified [after her penance], was very pleased about. (69) She thereupon said to Indra: 'Desiring a son who would be the fear [and end] of the [twelve] Âdityas [see 6.6: 38-39], I executed this vow that is so difficult to fulfill. (70) I prayed for one son only but now there are forty-nine of them. How could that happen? If you know that, my dear son, then speak to me and do not tell me lies.'

(71) Indra said: 'Oh mother, having understood what your vow was, I approached you and found a fault. In my self-interest having lost sight of the dharma, I thereupon cut the embryo to pieces. (72) The embryo was cut in seven parts by me and they became seven babies. And even though I cut each of them also in seven parts, none of them died. (73) Witnessing that great miracle, I thereupon decided that it had to be some side-effect of your worship of the Supreme Personality. (74) Those who take interest in worshiping the Supreme Lord without fostering desires, are even indifferent about [the liberation of attaining] the transcendental position. One may consider them experts in [enlightened] self-interest [compare 2.3: 10 and B.G. 9: 22]. (75) Would an intelligent person still covet any form of material satisfaction even to be found in hell, when he has been of the worship by which He, the Lord of the Universe and the most intimate Godhead, has given Himself to him [see also the S'rî S'rî S'ikshâshthaka]? (76) Oh best of women, please excuse me for being such a fool with this evil deed of mine. Oh mother, by your good fortune the child in you that I killed, came back to life.'

(77) S'rî S'uka said: 'Taking permission of her, satisfied about his good manners, Indra offered his respects and left together with the Maruts for the heavenly worlds. (78) I have thus told you everything you asked me about the auspicious birth of the Maruts. What should I tell you further?'

 

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Third revised edition, loaded December 1o, 2018.

 

 

 

 

Previous Aadhar edition and Vedabase links:

Text 1

S'rî S'uka said: 'From Pris'ni, the wife of Savitâ [the fifth of the twelve sons of Aditi], were  born [the three daughters] Sâvitrî, Vyâhriti and Trayî and [the sons] Agnihotra, Pas'u, Soma, Câturmâsya and the five Mahâyajñas.
S'rî S'uka said: 'From Pris'ni then, the wife of Savitâ [the fifth of the twelve sons of Aditi], there were [the three daughters] Sâvitrî, Vyâhriti and Trayî and [from them were born the sons] Agnihotra, Pas'u, Soma, Câturmâsya and the five Mahâyajñas. (Vedabase)

 

Text 2

Siddhi the wife of Bhaga [the sixth son of the twelve sons of Aditi], my dear King, bore [the sons] Mahimâ, Vibhu and Prabhu and a very beautiful and virtuous daughter named Âs'î.

Siddhi the wife of Bhaga [the sixth son of the twelve sons of Aditi], my dear King, bore [the sons] Mahimâ, Vibhu and Prabhu and Âs'î, a very beautiful and virtuous daughter. (Vedabase)

 

Text 3-4

From the wives of Dhâtâ [the seventh son of Aditi] named Kuhû, Sinîvâlî, Râkâ and Anumati [respectively the sons] Sâyam, Dars'a, Prâtah and Pûrnamâsa were born. The firegods called the Purîshyas were by the next son [of Aditi: Vidhâtâ] begotten in Kriyâ and Carshanî [the wife] of Varuna [the ninth son of Aditi] was the mother from whom Bhrigu took his birth again.

Of Dhâtâ [the seventh son of Aditi] his wives Kuhû, Sinîvâlî, Râkâ and Anumati came [the sons] Sâyam, Dars'a, Prâtah and Pûrnamâsa respectively. The firegods called the Purîshyas were begotten by the next son [of Aditi: Vidhâtâ] in Kriyâ and Carshanî of Varuna [the ninth son of Aditi] was the one of whom Bhrigu took birth again. (Vedabase)

 

Text 5

Vâlmîki, the great yogi, was [by the semen of Varuna] born from an ant-hill [hence his name]. From Mitra [the tenth son] and Varuna there were the two sages Agastya and Vasishthha.

Vâlmîki, the great yogi [from the semen of Varuna] was born from an anthill [hence his name] and indeed were the two sages Âgastya and Vasishthha [as their common sons] also there from Mitra [the tenth son] and Varuna.  (Vedabase)

 

Text 6

They [Mitra and Varuna] in the presence of Urvas'î  discharged  semen in an earthen pot [and from that semen the sages were born as their two sons].  Mitra begot in Revatî [the three sons] Utsarga, Arishtha and Pippala.

Of being in the presence of Urvas'î was [by Mitra and Varuna] semen discharged in an earthen pot [and from that semen were the two sages born as common sons]. In Revatî begot Mitra [the three sons] Utsarga, Arishtha and Pippala. (Vedabase)

 

Text 7

Lord Indra [the eleventh son] begot in Paulomî [or S'acîdevî] so we heard, three sons, my best, called Jayanta, Rishabha and Midhusha.

In Paulomî [or S'acîdevî] so we heard my best, begot lord Indra three sons Jayanta, Rishabha and Midhusha as the third. (Vedabase)

 

Text 8

Lord Urukrama [or Vâmana, the twelfth son] by His inner potency appeared in the form of a dwarf. From His wife Kîrti the son Brihats'loka was born and he fathered many other sons with Saubhaga as the first one.

Of [the twelfth son] Urukrama [or Vâmana], the Lord who in the form of a dwarf had appeared from His inner potency, was of His wife Kîrti born the son Brihats'loka from whom there were many others headed by Saubhaga.  (Vedabase)

 

Text 9

The activities, qualities and power of this great soul and how He factually descended from Aditi as the son of Kas'yapa, I shall describe later on.

The activities, qualities and power of this great soul and how He from Aditi made his descend as the son of Kas'yapa, I will describe later on. (Vedabase)
  

Text 10

Now I shall tell you how, from the seed of Kas'yapa, the [demoniac] sons of Diti were born [see 3.14] and the [later members of the family, the] great and glorious devotee Prahlâda and Bali Mahârâja [who was defeated by Vâmana].

Now I will tell you about how from the [demoniac] sons born to Diti from the seed of Kas'yapa [see 3.14] there were, as well as the [later members of the family, the] great and glorious devotee Prahlâda and Bali Mahârâja [who was defeated by Vâmana]. (Vedabase)

 

Text 11

The two sons of Diti, who by the Daityas and Dânavas were celebrated, are named Hiranyakas'ipu and Hiranyâksha. We have talked about them [see 3.14].

The two sons from Diti who were worshiped by the Daityas and Dânavas were known by the names of Hiranyakas'ipu and Hiranyâksha. (Vedabase)

 

Text 12-13

The wife of Hiranyakas'ipu named Kayâdhu, was a daughter born from Jambha and a descendant of Danu. She gave birth to four sons with Samhlâda as the first, after whom Anuhlâda, Hlâda and Prahlâda were born as also a sister called Simhikâ. She got from Vipracit the son Râhu.

The wife of Hiranyakas'ipu named Kayâdhu, was a daughter born from Jambha and a descendant of Danu. She indeed gave birth to four sons with Samhlâda as the first, after whom came Anuhlâda, Hlâda and Prahlâda and a sister called Simhikâ who from Vipracit received Râhu.  (Vedabase)

 

Text 14

His [Râhu's] head was severed by the Lord's disc when he drank from the nectar [of the demigods]. Samhlâda's wife Kriti gave birth to [the son] Pañcajana.

His [Râhu's] head was severed by Lord Hari with His disc when he [along with the demigods] drank from the nectar. Kriti, the wife of Samhlâda, gave from him birth to [the son] Pañcajana. (Vedabase)

 

Text 15   

Dhamani, the wife of Hlâda, gave birth to [the sons] Vâtâpi and Ilvala. When Agastya once visited Ilvala, he cooked and served his brother Vâtâpi [in the form of a ram].

Dhamani, the wife of Hlâda, gave birth to [the sons] Vâtâpi and Ilvala. The latter one was [in the form of a ram] by Vâtâpi cooked when Âgastya once visited her.  (Vedabase)

 

Text 16

From Anuhlâda's wife Sûryâ there were [born the two sons] Bâshkala and Mahisha. Virocana was the son of Prahlâda and from his wife the son Bali was born.

Of Anuhlâda's wife Sûryâ there were [the two sons] Bâshkala and Mahisha. Virocana was to be [the son] of Prahlâda and from his wife there was Bali. (Vedabase)

 

Text 17

He begot in As'anâ a hundred sons and Bâna was the eldest one. I shall describe his praiseworthy character later.

With Bâna as his eldest begot he [Bali] from As'anâ a hundred sons; I'll make sure to describe the laudable of his character later on. (Vedabase)

 

Text 18

Bâna was a worshiper of Lord S'iva and was by him promoted to the level of his chief associates. For that reason the great Lord is the protector of his capital until the present day.

Bâna as a worshiper of Lord S'iva was by him promoted to the level of the chief associates next to him, and for that reason is the great Lord till the present day the protector of his capital. (Vedabase)

   

Text 19

The forty-nine Maruts, also sons of Diti, had no sons themselves and were by Indra all elevated to the position of demigods.'

The fourty-nine Maruts, also sons of Diti, had no sons themselves and were by Indra all elevated to the position of demigods.' (Vedabase)

 

Text 20

The king said: 'Why, oh guru, did they give up the atheistic mentality they were born with? Why were they by Indra turned into demigods? Was it because of their saintly activities?

The king said: 'Why o guru, gave they up the atheistic mentality they were born with; performed they that holy that they therefore by Indra were turned into demigods?  (Vedabase)

 

Text 21

Oh brahmin, these sages together here with me, are all eager to hear about this from you, oh great one. Please explain it therefore to us.' "

O brahmin, these sages together with me here, are all eager to hear about this from you o great one, please explain it therefore to us'." (Vedabase)

 

Text 22

S'rî Sûta said: "Hearing those respectful, brief and meaningful words of the servant of Vishnu, the omniscient son of Vyâsa praised him and calmly and focussed gave a reply, oh S'aunaka.

S'rî Sûta said: "Hearing those respectful words of the servant of Vishnu did he, the son of Vyâsa, very pleased with their value praise him briefly and gave he a reply, o S'aunaka. (Vedabase)

 

Text 23

S'rî S'uka said: 'Diti, whose sons were killed by Lord Vishnu in support of Indra, burned with anger and thought, clouded by grief:

S'rî S'uka said: 'Diti, whose sons were killed by Lord Vishnu helping out Indra, burned with anger and thought, clouded by the grief: (Vedabase)

 

Text 24

'I will only rest and be happy when an end has been put to the life of [Indra,] this pleasure seeking, hard-hearted, cruel and sinful murderer of the brothers!

'When will I, with the hard-hearted, cruel, sinful killer of these pleasure seeking brothers who caused [Vishnu] to end their lives, find satisfaction? (Vedabase)

 

Text 25

Does someone know his self-interest when he, designated as a king, with his body which is doomed to end with the worms, as stool or as ashes, nevertheless hurts others in the pursuit of his own happiness? Does such a soul not await the punishment of hell?

When one, designated a king, with one's body, which is doomed to end with the worms, as stool or as ashes, nevertheless hurts others in the pursuit of one's own happiness, is one then of real knowledge? Doesn't such a one await the punishment of hell? (Vedabase)

 

Text 26

He who thinks that this [material covering] lasts for ever, is out of his mind. Can I count on a son who can fight this madness of Indra?'

He, thinking that this [material covering] lasts for ever, is out of his mind; can I count on a son of mine who will fight this madness of Indra?' (Vedabase)

 

Text 27-28

Filled with that intention, she as a consequence was constantly of service unto her husband [Kas'yapa] with all kinds of pleasing activities, loving and humble, self-restrained and with great devotion, oh King. Knowing him very well, she with charming sweet words, smiles and sidelong glances managed to bring him under her control.

She then [Diti], charged with that intention, was constantly with all kinds of pleasing activities full of love and humility, selfrestraint and great devotion, o King, of service unto her husband [Kas'yapa] whose mind she, knowing him very well, with charming sweet words, smiles and furtive glances brought under her control. (Vedabase)

 

Text 29

Although being a highly expert, learned scholar, he was thus enchanted by the woman. Being under her control he therefore acceded to her wishes; a thing [for a man] not at all that surprising in relating to a woman.

Although a highly expert, learned scholar was he thus enchanted by the woman and acceded he, being under her control, therefore to her wishes; a thing not at all surprising in relating to a woman. (Vedabase)

 

Text 30

Seeing the living beings unattached in the beginning of creation, God the Father [Brahmâ] created the woman as the other half of his body and by her the mind of men is carried away.

Seeing the living beings detached in the beginning of creation, has God the Father created the woman as the other half of his body and by her is the mind of men carried away. (Vedabase)

  

Text 31

Thus being served by the woman, oh my best one, the mighty Kas'yapa was very pleased and addressed Diti with an approving smile.

Thus being served, o my best, was the mighty Kas'yapa very pleased with the smiling woman upon which he approvingly spoke to Diti. (Vedabase)

 

Text 32

Kas'yapa said: 'Ask for any benediction you like, oh my beauty, for I, oh irreproachable lady, am very pleased with you. What would there for a woman with desires in this world [and a next one] be difficult to obtain when her husband is well pleased?

Kas'yapa said: 'Ask for any benediction you want o my beauty, for I, o irreproachable lady, am very pleased with you; what would there for a woman of desire be difficult to obtain when her husband is well pleased? (Vedabase)

 

Text 33-34

The husband is considered the worshipable deity of the woman. Vâsudeva who, situated in the heart of all as the husband of the Goddess of Fortune, is worshiped as the Supreme Lord by men through the forms and names of the different divinities, is there also for women in the form of the husband [see also B.G. 9: 23].

The husband for sure is considered the certain god supreme of the woman because, situated in the heart of all, there is Vâsudeva as the husband of the Goddess of Fortune. He, conceived by the forms and names of the different divinities, is worshiped by men as the Supreme Lord, as He is also by women in the form of their husband [see also B.G. 9: 23]. (Vedabase)

 

Text 35

Women who, with respect for the will of their husbands, desire a happy life, oh slender-waisted lady, therefore worship with devotion their spouse as [being a representative of] the Lord who is the Supersoul.

Therefore are consciencious women of respect for their husbands, o slim one; and when the husband is of worship and devotion is he a controller representing the Supersoul. (Vedabase)


Text 36

I as  such a person shall, being worshiped by you so devotedly my love, fulfill this desire that cannot be realized by deceitful [unchaste] wives.'

I, worshiped by you with such devotion my love, shall as such a person fullfill the desires that for the untruthful are not feasible.' (Vedabase)

 

Text 37

Diti said: 'If you are for me the one to give benedictions, oh brahmin, I in that case, with my two sons dead, ask you for an immortal son capable of killing Indra responsible for the death of the two.'

Diti said: 'If you for me are the one to give the benedictions o brahmin, do in that case, with my two sons dead, ask you for an immortal son capable of killing Indra, because he is the one responsable for the death of the two.' (Vedabase)

 

Text 38

After hearing her words the brahmin, aggrieved, lamented [within himself]: 'Alas what great impiety has befallen me today [with the notion of having to arrange for the death of Indra]!

Hearing her words was the brahmin aggrieved and lamented he to himself: 'Alas what great impiety has befallen me today! (Vedabase)

 

Text 39

Regrettably I have grown too attached to sensual pleasure in the form of the woman present before me. Ruled by mâyâ I will, with my mind corrupted, surely land in hell.

Regrettably, I've grown too attached to sensual pleasures in the form of the woman present before me; from my wretched mind captivated by mâyâ will I surely land in hell. (Vedabase)

 

Text 40

How can one object against women following their nature in this world? But not knowing what is good for me anymore, I am doomed alas, with me [being addicted to her] unable to control my senses.

What an offense it is to dance to the tune of women in this world; because I'm thus out of control with my senses, I'll be damned alas in not knowing what is good for me. (Vedabase)

 

Text 41

Who knows their ways? Her face is like a blossoming lotus flower in autumn and her words are pleasing to the ear, but the heart of a woman is [as sharp] as a razor blade.

Her face is like a blossoming lotus flower in autumn and her words are pleasing to the ear, but the schemes of a woman cut like a razor through the heart of him who knows. (Vedabase)

 

Text 42

A woman holds nobody dear just like that, she, easily wishing for nobody but herself, is willing to kill or get killed even her own dearest husband, father, son or brother.

The actual interest of women with their most beloved husband, son and brother, is not to hold anyone as dear as they do their own wishes; they'd even kill them or have them killed in that interest. (Vedabase)


Text 43

I have to keep my promise, I have to be true to what I said, but killing Indra cannot be the proper course of action. I know something better.'

What was promised I shall give, that statement shall not prove false, but the related killing of Indra cannot be the proper course of action, for this I know something suitable.' (Vedabase)


Text 44

The powerful Muni thinking thus oh descendant of Kuru, got slightly angry. He condemned himself for it and then spoke.

The powerful Muni thinking thus o descendant of Kuru, got slightly angry in his self-condemnation and then spoke. (Vedabase)

 

Text 45

S'rî Kas'yapa said: 'Your son will, as a friend of the godless ones, get even with Indra, oh gentle one, on the condition that you for that purpose for the time of a year strictly keep to a vow.'

S'rî Kas'yapa said: 'Your son will, as a friend of the godless, be after Indra o gentle one, if for the duration of a year you for this purpose properly keep to a vow.' (Vedabase)

 

Text 46

Diti said: 'I accept such a vow my dear brahmin. Please tell me what I have to do and what is forbidden, as also what must be done not to break the vow.'

Diti said: 'I will accept that vow my dear brahmin, please tell me what I have to do and what is forbidden, as also what I must do not to break the pledge.' (Vedabase)

 

Text 47

S'rî Kas'yapa said: 'Harm no living being, do not curse or speak a lie, do not cut your nails and hair nor touch impure things.

S'rî Kas'yapa said: 'Harm no living entity, do not curse or speak a lie, nor cut your nails and hair and do not touch things impure. (Vedabase)

 

Text 48

Do not enter water for a bath, do not get angry nor speak with wicked people. Do not wear dirty clothes or ever wear a flower garland that has been worn.

Do not enter water for a bath, do not get angry nor speak with wicked people and do not wear dirty clothes or ever wear a flower garland already worn. (Vedabase)

 

Text 49

Do not eat leftovers nor food containing flesh that was offered to Kâlî. You must not eat food that a s'ûdra eats or food provided by a woman in her menses and do not drink water by cupping your hands.

Do not eat food left over, nor food containing flesh sacrificed to Kâlî, nor must you eat food brought by a s'ûdra or food looked after by a woman in her menses, and do not drink water cupping your hands. (Vedabase)

 

Text 50

Do not go out in the evening, nor after having eaten, without having washed yourself or with your hair loose, without ornaments, without being grave and without being covered.

Do in the evening, after having eaten, not go out without having washed yourself, with your hair loose, without ornaments, without being grave or without being covered. (Vedabase)

 

Text 51

Do not lie down without having washed your feet, without being purified, with your feet wet and with your head northward or westward, nor go to bed naked, in the company of others or during sunrise or sunset.

Do not lie down without having your dirty feet washed nor with your feet wet, with your head northward nor westward and do not lie down with other women, naked or during sunset or sunrise.  (Vedabase)

 

Text 52

In clean clothes, always being washed and adorned with all auspicious things [like turmeric and sandelwood paste] you should worship the cows, the brahmins, the Goddess of Fortune and the Infallible One before breakfast.

In clean clothes, always being washed and adorned with all auspicious things you should worship before breakfast the cows and brahmins, the Goddess of Fortune and the Infallible One. (Vedabase)

 

Text 53

With presentations of garlands, sandelwood pulp and ornaments you should worship women who have a [living] husband and a son and you must worship your own husband with offering prayers. You should also meditate on his presence in your womb [in the form of a child during a pregnancy or his vital energy].

Women with husband and son you must worship with presentations of garlands, sandelwood pulp and ornaments, in worship of your husband you should offer prayers and meditate, and with him in you [during intercourse or pregnancy] you should do that also. (Vedabase)

 

Text 54

Free from violations keeping to this vow of pumsavana [for 'producing a male child'] for a year, there will be a son for you to kill Indra.'

Keeping without violations to this vow of pumsavana ['of the forest person'] for a year will there be for you a son to kill Indra.' (Vedabase)

 

Text 55

Assenting to it Diti thus joyously received the semen from Kas'yapa, oh King, and lived strictly to the vow.

Assenting to it received Diti thus, o King, joyously the semen from Kas'yapa and performed she strictly to the vow. (Vedabase)

 

Text 56

Oh dear King of respect for all, Indra, understanding what his aunt had in mind, then cleverly approached Diti to serve her during the time she stayed in an âs'rama.

O dear King of respect for all, Indra, who understood the intention of his mother's sister, then, keen on his own interests, waited upon Diti to serve her for the time she stayed in an âs'rama. (Vedabase)

 

Text 57

Every day he brought her flowers, fruits, roots and wood from the forest for the sacrificial fire as also leaves, kus'a grass, sprouts, earth and water when she needed it.

Daily he brought her from the forest flowers, fruits, roots and wood for the sacrificial fire as also leaves, kus'a grass, sprouts, earth and water at the right time. (Vedabase)

 

Text 58

Oh ruler of man, serving her as deceitful as a hunter pretending to be a deer, Indra tried to find a fault in her dutiful observance of the vow.

Thus, o ruler of man, with her faithful discharge of duties trying to find a fault in her allegeance to the vow, was Indra serving her in deceit like a hunter posing for a deer. (Vedabase)


Text 59

But he could not discover a single failure in her practice and thus, oh master of the world, he in his desire wondered anxiously: 'How can I find my well-being in this world?'

But he couldn't detect a single failure of excecution and thus, o master of the world, wondered he in that desire anxiously: 'How can there be my well-being in this world?' (Vedabase)

 

Text 60

Once though she, weakened because of the vow, did not touch water after she had eaten, did not wash her feet and went, confused about the rules, to sleep at dusk.

Once though did she, weakend of the vow, after she had eaten, not touch water and wash her feet, and went she, confused about the rules, to sleep at dusk. (Vedabase)

 

Text 61

Upon noticing her mistake Indra, as a master of yoga, by the power of his mystical ability entered the womb of Diti, who unconscious lay asleep.

Thereupon finding fault with her entered Indra as a master of yoga in control with the mystical power the womb of Diti who unconscious lay asleep. (Vedabase)

 

Text 62

With his thunderbolt he cut the embryo, that had a golden appearance, in seven pieces and cut each crying piece into seven more, telling them not to cry.

He cut the embryo, that had a golden appearance, in seven pieces with his thunderbolt, and cut each crying piece into seven more, telling them not to cry. (Vedabase)

 

Text 63

They all in pain with folded hands said to him: 'Oh ruler, why do you want to kill us? Oh Indra, we are your brothers, the Maruts!'

To him they all, being pained, with folded hands said: 'O ruler, why do you want to kill us, o Indra, we are your brothers!' (Vedabase)

 

Text 64

To this group of faithful souls, the Maruts, he then said: 'You are my brothers, do not fear.'

To his devoted followers the Maruts he thus said: 'You should not be afraid about this my brothers.' (Vedabase)

 

Text 65

Just as you [my dear Parîkchit] did not die from the weapon of As'vatthâmâ by the mercy of S'rînivâsa [Vishnu as the refuge of Lakshmî, see 1.8], Diti's embryo, being cut in many pieces by the thunderbolt, did not die.

By the mercy of S'rînivâsa [Vishnu as the refuge of Lakshmî] did the embryo of Diti, being cut in many pieces by the thunderbolt, not die, just as you [my dear Parîkchit] didn't from the weapon of As'vatthâmâ [see 1.8]. (Vedabase)

 

Text 66-67

When a person worships the Original Person, he immediately gets a grip on his life [as for time and measure]. And so it happened with Diti who for almost a year had worshiped the Lord [see 5.18: 12]. In order to compensate for the faults made by the mother, the Lord changed the forty-nine parts that Indra had created, the Maruts, into [the fifty] demigods [together with Indra] who became soma-drinkers [priests].

Once a person has worshiped the Original Person attains he to His selfsame nature and so it happened with Diti who for almost a year had worshiped the Lord [see 5.18:12]. In order to compensate for the faults made by the mother became the fourty-nine parts that Indra had created, the Maruts, the gods who by the Lord were called into existence as soma-drinkers [priests]. (Vedabase)

 

Text 68

Waking up Diti saw the children, along with Indra, shining as bright as fire. It was a view the goddess, being purified [after her penance], was very pleased about.

Diti waking up saw the children along with Indra shining as bright as the god of fire. It was a view about which the goddess, purified [after her penance], was very pleased. (Vedabase)

 

Text 69

She thereupon said to Indra: 'Desiring a son who would be the fear [and end] of the [twelve] Âdityas [see 6.6: 38-39], I executed this vow that is so difficult to fulfill.

She thereupon said to Indra: 'O dear one, calling for terror over the Âdityas executed I, desiring a son, this vow that is so difficult to keep. (Vedabase)


Text 70

I prayed for one son only but now there are forty-nine of them. How could that happen? If you know that, my dear son, then speak to me and do not tell me lies.'

Only one son I prayed for but fourty nine of them found their existence; how could that be? Speak to me if you know this, my dear son, and don't tell me lies.' (Vedabase)

 

Text 71

Indra said: 'Oh mother, having understood what your vow was, I approached you and found a fault. In my self-interest having lost sight of the dharma, I thereupon cut the embryo to pieces.

Indra said: 'O mother, having understood what your vow was did I, having gotten close to you, find a fault upon which I, out of my selfinterest having lost sight of the dharma, cut up the embryo. (Vedabase)

 

Text 72

The embryo was cut in seven parts by me and they became seven babies. And even though I cut each of them also in seven parts, none of them died.

The embryo was cut in seven pieces by me and they became seven babies; and even though I cut each of them in seven as well, did none of them die. (Vedabase)

 

Text 73

Witnessing that great miracle, I thereupon decided that it had to be some side-effect of your worship of the Supreme Personality.

Seeing that great wonder I following decided that it had to be some side-effect of your worshiping the Supreme Personality. (Vedabase)

 

Text 74

Those who take interest in worshiping the Supreme Lord without fostering desires, are even indifferent about [the liberation of attaining] the transcendental position. One may consider them experts in [enlightened] self-interest [compare 2.3: 10 and B.G. 9: 22].

Those who without being covetous take interest in the worship of the Supreme Lord and therewith not even desire the transcendental position, one may consider experts in enlightened selfinterest [compare 2.3: 10 and B.G. 9: 22]. (Vedabase)


Text 75

Would an intelligent person still covet any form of material satisfaction even to be found in hell, when he has been of the worship by which He, the Lord of the Universe and the most intimate Godhead, has given Himself to him [see also the S'rî S'rî S'ikshâshthaka]

Would an intelligent person still covet any form of material satisfaction that one even finds in hell, when he has been of the worship with which He, the Lord of the Universe and the most intimate Godhead, has given Himself to him? [see also the S'rî S'rî S'ikshâshthaka] (Vedabase)

 

Text 76

Oh best of women, please excuse me for being such a fool with this evil deed of mine. Oh mother, by your good fortune the child in you that I killed, came back to life.'

O best of women, please excuse me for being such a fool with this evil deed of mine; o mother, by your good fortune became the child I killed within you alive again.' (Vedabase)

 

Text 77

S'rî S'uka said: 'Taking permission of her, satisfied about his good manners, Indra offered his respects and left together with the Maruts for the heavenly worlds.

S'rî S'uka said: 'With her being satisfied about his good manners left, after having offered his respects to the Maruts and to her, Indra with her permission for the worlds of the Lord. (Vedabase)

 

Text 78

I have thus told you everything you asked me about the auspicious birth of the Maruts. What should I tell you further?'

Thus I've told you all that you asked me about concerning the auspicious birth of the Maruts, what should I tell you further?' (Vedabase)

 

 

 

 

 

 

Creative Commons License
The text and audio are offered under the conditions of the
Creative Commons Attribution-Noncommercial-Share Alike 3.0 Unported License.
The first picture depicts the Maruts as the demigods Indra made of them.
Source:
Vahini Art Gallery.
The second picture is a stone relief of a love scene of an eastern couple. Source.
Production: Filognostic Association of The Order of Time


  

 

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