SRIMAD BHAGAVATAM: CANTO 6

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.

S'rî S'ukadeva Gosvâmî said: Pris'ni, who was the wife of Savitâ, the fifth of the twelve sons of Aditi, gave birth to three daughters--Sâvitrî, Vyâhriti and Trayî--and the sons named 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 Âs'î, a very beautiful and virtuous daughter.

O King, Siddhi, who was the wife of Bhaga, the sixth son of Aditi, bore three sons, named Mahimâ, Vibhu and Prabhu, and one extremely beautiful daughter, whose name was Âs'i. (Vedabase)

Text 3-4:

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

Dhâtâ, the seventh son of Aditi, had four wives, named Kuhû, Sinîvâlî, Râkâ and Anumati. These wives begot four sons, named Sâyam, Dars'a, Prâtah and Pûrnamâsa respectively. The wife of Vidhâtâ, the eighth son of Aditi, was named Kriyâ. In her Vidhâtâ begot the five fire-gods named the Purîshyas. The wife of Varuna, the ninth son of Aditi, was named Carshanî. Bhrigu, the son of Brahmâ, took birth again in her womb. (Vedabase)

Text 5

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

By the semen of Varuna, the great mystic Vâlmîki took birth from an anthill. Bhrigu and Vâlmîki were specific sons of Varuna, whereas Âgastya and Vasishthha Rishis were the common sons of Varuna and Mitra, the tenth son of Aditi. (Vedabase)

Text 6

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

Upon seeing Urvas'î, the celestial society girl, both Mitra and Varuna discharged semen, which they preserved in an earthen pot. The two sons Âgastya and Vasishthha 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 Revatî. Their names were Utsarga, Arishtha and Pippala. (Vedabase)

Text 7

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

O King Parîkshit, Indra, the King of the heavenly planets and eleventh son of Aditi, begot three sons, named Jayanta, Rishabha and Midhusha, in the womb of his wife, Paulomî. Thus we have heard. (Vedabase)

Text 8

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

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 Kîrti, He begot one son, named Brihats'loka, who had many sons, headed by Saubhaga. (Vedabase)

Text 9

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

Later [in the Eighth Canto of S'rîmad-Bhâgavatam] I shall describe how Urukrama, Lord Vâmanadeva, appeared as the son of the great sage Kas'yapa 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. (Vedabase)

Text 10

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

Now let me describe the sons of Diti, who were begotten by Kas'yapa but who became demons. In this demoniac family the great devotee Prahlâda Mahârâja appeared, and Bali Mahârâja also appeared in that family. The demons are technically known as Daityas because they proceeded from the womb of Diti. (Vedabase)

Text 11

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

First the two sons named Hiranyakas'ipu and Hiranyâksha took birth from Diti's womb. Both of them were very powerful and were worshiped by the Daityas and Dânavas. (Vedabase)

Text 12-13:

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

The wife of Hiranyakas'ipu was known as Kayâdhu. She was the daughter of Jambha and a descendant of Danu. She gave birth to four consecutive sons, known as Samhlâda, Anuhlâda, Hlâda and Prahlâda. The sister of these four sons was known as Simhikâ. She married the demon named Vipracit and gave birth to another demon, named Râhu. (Vedabase)

Text 14

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

While Râhu, in disguise, was drinking nectar among the demigods, the Supreme Personality of Godhead severed his head. The wife of Samhlâda was named Kriti. By union with Samhlâda, Kriti gave birth to a son named Pañcajana. (Vedabase)

Text 15

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

The wife of Hlâda was named Dhamani. She gave birth to two sons, named Vâtâpi and Ilvala. When Âgastya Muni became Ilvala's guest, Ilvala served him a feast by cooking Vâtâpi, who was in the shape of a ram. (Vedabase)

Text 16

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

The wife of Anuhlâda was named Sûryâ. She gave birth to two sons, named Bâshkala and Mahisha. Prahlâda had one son, Virocana, whose wife gave birth to Bali Mahârâja. (Vedabase)

Text 17

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

Thereafter, Bali Mahârâja begot one hundred sons in the womb of As'anâ. Of these one hundred sons, King Bâna was the eldest. The activities of Bali Mahârâja, which are very laudable, will be described later [in the Eighth Canto]. (Vedabase)

Text 18:

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

Since King Bâna was a great worshiper of Lord S'iva, he became one of Lord S'iva's most celebrated associates. Even now, Lord S'iva protects King Bâna's capital and always stands beside him. (Vedabase)

Text 19:

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

Text 20:

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

King Parîkshit 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? (Vedabase)

Text 21:

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

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

Text 22:

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

S'rî Sûta Gosvâmî said: O great sage S'aunaka, after hearing Mahârâja Parîkshit speak respectfully and briefly on topics essential to hear, S'ukadeva Gosvâmî, who was well aware of everything, praised his endeavor with great pleasure and replied. (Vedabase)

Text 23:

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

S'rî S'ukadeva Gosvâmî said: Just to help Indra, Lord Vishnu killed the two brothers Hiranyâksha and Hiranyakas'ipu. Because of their being killed, their mother, Diti, overwhelmed with lamentation and anger, contemplated as follows. (Vedabase)

Text 24:

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

Lord Indra, who is very much fond of sense gratification, has killed the two brothers Hiranyâksha and Hiranyakas'ipu by means of Lord Vishnu. Therefore Indra is cruel, hardhearted and sinful. When will I, having killed him, rest with a pacified mind? (Vedabase)

Text 25:

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

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. (Vedabase)

Text 26:

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

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. (Vedabase)

Text 27-28:

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

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

Text 29:

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

Although Kas'yapa 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. (Vedabase)

Text 30:

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

In the beginning of creation, Lord Brahmâ, 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. (Vedabase)

Text 31:

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

O my dear one, the most powerful sage Kas'yapa, being extremely pleased by the mild behavior of his wife Diti, smiled and spoke to her as follows. (Vedabase)

Text 32:

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

Kas'yapa 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? (Vedabase)

Text 33-34:

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

A husband is the supreme demigod for a woman. The Supreme Personality of Godhead, Lord Vâsudeva , 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. (Vedabase)

Text 35:

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

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. (Vedabase)

Text 36:

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

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. (Vedabase)

Text 37:

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

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 Vishnu, has killed my two sons Hiranyâksha and Hiranyakas'ipu. (Vedabase)

Text 38:

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

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

Text 39:

Regrettably, I'have 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.

Kas'yapa 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. (Vedabase)

Text 40:

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

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. (Vedabase)

Text 41:

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

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? (Vedabase)

Text 42:

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

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. (Vedabase)

Text 43:

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

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. (Vedabase)

Text 44:

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

S'rî S'ukadeva Gosvâmî said: Kas'yapa Muni, thinking in this way, became somewhat angry. Condemning himself, O Mahârâja Parîkshit, descendant of Kuru, he spoke to Diti as follows. (Vedabase)

Text 45:

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

Kas'yapa 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 Vaishnava principles, you will get a son who will be favorable to Indra. (Vedabase)

Text 46:

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

Diti replied: My dear brâhmana, 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. (Vedabase)

Text 47:

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

Kas'yapa 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. (Vedabase)

Text 48:

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

Kas'yapa 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. (Vedabase)

Text 49:

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

Never eat leftover food, never eat prasada offered to the goddess Kâlî [Durgâ], and do not eat anything contaminated by flesh or fish. Do not eat anything brought or touched by a s'ûdra nor anything seen by a woman in her menstrual period. Do not drink water by joining your palms. (Vedabase)

Text 50:

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

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. (Vedabase)

Text 51:

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

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. (Vedabase)

Text 52:

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

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 brâhmanas, the goddess of fortune and the Supreme Personality of Godhead. (Vedabase)

Text 53:

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

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. (Vedabase)

Text 54:

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

Kas'yapa 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. (Vedabase)

Text 55:

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

O King Parîkshit, Diti, the wife of Kas'yapa, 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 Kas'yapa, and faithfully began discharging the vow. (Vedabase)

Text 56:

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

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 âs'rama. (Vedabase)

Text 57:

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

Indra served his aunt daily by bringing flowers, fruits, roots and wood for yajñas from the forest. He also brought kus'a grass, leaves, sprouts, earth and water exactly at the proper time. (Vedabase)

Text 58:

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

O King Parîkshit, 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. (Vedabase)

Text 59:

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

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. (Vedabase)

Text 60:

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

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. (Vedabase)

Text 61:

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

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

Text 62:

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

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. (Vedabase)

Text 63:

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

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?" (Vedabase)

Text 64:

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

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. (Vedabase)

Text 65:

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

S'ukadeva Gosvâmî said: My dear King Parîkshit, you were burned by the brahmâstra of As'vatthâmâ, but when Lord Krishna 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. (Vedabase)

Text 66-67:

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

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 Vishnu. Diti worshiped Lord Vishnu 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? (Vedabase)

Text 68:

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

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. (Vedabase)

Text 69:

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

Thereafter, Diti said to Indra: My dear son, I adhered to this difficult vow just to get a son to kill you twelve Âdityas. (Vedabase)

Text 70:

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

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. (Vedabase)

Text 71:

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

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. (Vedabase)

Text 72:

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

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. (Vedabase)

Text 73:

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

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 Vishnu. (Vedabase)

Text 74:

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

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 Krishna fulfills all their desires. (Vedabase)

Text 75:

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

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? (Vedabase)

Text 76:

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

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. (Vedabase)

Text 77:

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

S'rî S'ukadeva Gosvâmî 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. (Vedabase)

Text 78:

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

My dear King Parîkshit, 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. (Vedabase)