Canto 3 - Chapter 14: Diti's conception ...

Sanskrit (संस्कृतम्)	English Translation
॥ ॐ नमो भगवते वासुदेवाय ॥ ॥ चतुर्दशोऽध्यायः - १४ ॥	Discourse XIV Diti's conception (Preamble)
श्रीशुक उवाच । निशम्य कौषारविणोपवर्णितां हरेः कथां कारणसूकरात्मनः । पुनः स पप्रच्छ तमुद्यताञ्जलि- र्नचातितृप्तो विदुरो धृतव्रतः ॥ १॥	Śrī Śuka continued : Vidura, who had taken a vow of hearing the Lord's praises, did not feel satiated even on listening from the mouth of Maitreya (the son of Kuṣāru) to the story of Śrī Hari, who had taken the form of a boar with a special motive (that of rescuing the earth). With joined palms uplifted he, therefore, questioned the sage again. (1) (1)
विदुर उवाच । तेनैव तु मुनिश्रेष्ठ हरिणा यज्ञमूर्तिना । आदिदैत्यो हिरण्याक्षो हत इत्यनुशुश्रुम ॥ २॥ तस्य चोद्धरतः क्षोणीं स्वदंष्ट्राग्रेण लीलया । दैत्यराजस्य च ब्रह्मन् कस्माद्धेतोरभून्मृधः ॥ ३॥	Vidura said : We have just heard from you, O crest-jewel of sages, how Hiraṇyākṣa, the earliest of the Daityas (sons of Diti), was slain by Śrī Hari, who had taken the form of a boar (representing all sacrifices). (2) As He was playfully engaged in lifting up the earth out of water on the ends of His tusks, how did He come to have an encounter with that demon king, O holy sage? (3) (2-3)
(श्रद्दधानाय भक्ताय ब्रूहि तज्जन्म विस्तरम् । ऋषे न तृप्यति मनः परं कौतूहलं हि मे ॥) मैत्रेय उवाच । साधु वीर त्वया पृष्टमवतारकथां हरेः । यत्त्वं पृच्छसि मर्त्यानां मृत्युपाशविशातनीम् ॥ ४॥ ययोत्तानपदः पुत्रो मुनिना गीतयार्भकः । मृत्योः कृत्वैव मूर्ध्न्यङ्घ्रिमारुरोह हरेः पदम् ॥ ५॥ अथात्रापीतिहासोऽयं श्रुतो मे वर्णितः पुरा । ब्रह्मणा देवदेवेन देवानामनुपृच्छताम् ॥ ६॥ दितिर्दाक्षायणी क्षत्तर्मारीचं कश्यपं पतिम् । अपत्यकामा चकमे सन्ध्यायां हृच्छयार्दिता ॥ ७॥ इष्ट्वाग्निजिह्वं पयसा पुरुषं यजुषां पतिम् । निम्लोचत्यर्क आसीनमग्न्यगारे समाहितम् ॥ ८॥	Maitreya replied : You have asked a good question, O valiant Vidura, inasmuch as your enquiry relates to the story of Śrī Hari's descent (as the divine Boar), which cuts asunder the noose of (birth and) death in the case of mortals. (4) It was through the story of Śrī Hari, narrated by the sage Nārada, that Dhruva (the son of king Uttānapāda), even as a child, set his foot on the head* of Death and ascended to the abode of Śrī Hari. (5) Now in this connection I have heard the following anecdote, which was told of yore by Brahmā, the god of gods, in response to a query by the gods. (6) Once Diti, a daughter of Dakṣa, who was eager to obtain a son, sought the company of her husband, Kaśyapa, son of Marīci, while it was only dusk, stung as she was by (the darts of) love, O Vidura. (7) Having just finished offering oblations of rice boiled in milk to the Supreme Person, the lord of sacrifices, who has the flames of fire for His tongues, the sage sat absorbed in deep meditation in the shrine of fire, knowing that the sun was about to set. (8) (4-8)
दितिरुवाच । एष मां त्वत्कृते विद्वन् काम आत्तशरासनः । दुनोति दीनां विक्रम्य रम्भामिव मतङ्गजः ॥ ९॥ तद्भवान् दह्यमानायां सपत्नीनां समृद्धिभिः । प्रजावतीनां भद्रं ते मय्यायुङ्क्तामनुग्रहम् ॥ १०॥ भर्तर्याप्तोरुमानानां लोकानाविशते यशः । पतिर्भवद्विधो यासां प्रजया ननु जायते ॥ ११॥ पुरा पिता नो भगवान् दक्षो दुहितृवत्सलः । कं वृणीत वरं वत्सा इत्यपृच्छत नः पृथक् ॥ १२॥ स विदित्वाऽऽत्मजानां नो भावं सन्तानभावनः । त्रयोदशाददात्तासां यास्ते शीलमनुव्रताः ॥ १३॥ अथ मे कुरु कल्याण कामं कञ्जविलोचन । आर्तोपसर्पणं भूमन्नमोघं हि महीयसि ॥ १४॥	Diti said : O sage, just as a wild elephant crushes a banana tree, this god of love, bow in hand, displays his valour against me, a helpless woman, and is tormenting me on your account. (9) Therefore, God bless you, show your grace to me, burning as I am (with jealousy) to see the happiness and prosperity of my co-wives, who are already blessed with children. (10) Those wives alone are held in great esteem by their husband and enjoy world-wide fame, whose husband like you is reproduced through them in the shape of a son. (11) Our father, the worshipful Dakṣa, who was fond of his daughters, severally asked us long ago (when we were still unmarried): "Whom are you going to choose for your match, dear ones?" (12) When he came to know our mind (through other sources, since we made no reply out of bashfulness), he gave away to you those thirteen of us who conformed to your nature, since he was keen to multiply his race. (13) Therefore, O blessed lord with lotus-eyes, be pleased to grant my wish; for the afflicted never resort to the great in vain, O perfect one. (14) It is mentioned in Book IV that when the attendants of Lord Viṣṇu, Sunanda and others, brought an aerial car to pick up Dhruva and escort him to the Lord's divine Abode, Mṛtyu (the god of death) also appeared on the scene, thinking that his services might be required before the soul of Dhruva could be translated to the divine Abode. Dhruva, however, in utter defiance of the god of death, refused to cast off his body (which was supremely dear to him because it had been blessed by the Lord with His divine touch) and, actually setting his foot on the head of Death as on the rung of a ladder, boarded the car and bodily ascended to the divine Abode. (9-14)
इति तां वीर मारीचः कृपणां बहुभाषिणीम् । प्रत्याहानुनयन् वाचा प्रवृद्धानङ्गकश्मलाम् ॥ १५॥ एष तेऽहं विधास्यामि प्रियं भीरु यदिच्छसि । तस्याः कामं न कः कुर्यात्सिद्धिस्त्रैवर्गिकी यतः ॥ १६॥ सर्वाश्रमानुपादाय स्वाश्रमेण कलत्रवान् । व्यसनार्णवमत्येति जलयानैर्यथार्णवम् ॥ १७॥ यामाहुरात्मनो ह्यर्धं श्रेयस्कामस्य मानिनि । यस्यां स्वधुरमध्यस्य पुमांश्चरति विज्वरः ॥ १८॥ यामाश्रित्येन्द्रियारातीन् दुर्जयानितराश्रमैः । वयं जयेम हेलाभिर्दस्यून् दुर्गपतिर्यथा ॥ १९॥ न वयं प्रभवस्तां त्वामनुकर्तुं गृहेश्वरि । अप्यायुषा वा कार्त्स्न्येन ये चान्ये गुणगृध्नवः ॥ २०॥ अथापि काममेतं ते प्रजात्यै करवाण्यलम् । यथा मां नातिरोचन्ति मुहूर्तं प्रतिपालय ॥ २१॥ एषा घोरतमा वेला घोराणां घोरदर्शना । चरन्ति यस्यां भूतानि भूतेशानुचराणि ह ॥ २२॥ एतस्यां साध्वि सन्ध्यायां भगवान् भूतभावनः । परीतो भूतपर्षद्भिर्वृषेणाटति भूतराट् ॥ २३॥ श्मशानचक्रानिलधूलिधूम्र- विकीर्णविद्योतजटाकलापः । भस्मावगुण्ठामलरुक्मदेहो देवस्त्रिभिः पश्यति देवरस्ते ॥ २४॥ न यस्य लोके स्वजनः परो वा नात्यादृतो नोत कश्चिद्विगर्ह्यः । वयं व्रतैर्यच्चरणापविद्धा- माशास्महेऽजां बत भुक्तभोगाम् ॥ २५॥ यस्यानवद्याचरितं मनीषिणो गृणन्त्यविद्यापटलं बिभित्सवः । निरस्तसाम्यातिशयोऽपि यत्स्वयं पिशाचचर्यामचरद्गतिः सताम् ॥ २६॥ हसन्ति यस्याचरितं हि दुर्भगाः स्वात्मन् रतस्याविदुषः समीहितम् । यैर्वस्त्रमाल्याभरणानुलेपनैः श्वभोजनं स्वात्मतयोपलालितम् ॥ २७॥ ब्रह्मादयो यत्कृतसेतुपाला यत्कारणं विश्वमिदं च माया । आज्ञाकरी तस्य पिशाचचर्या अहो विभूम्नश्चरितं विडम्बनम् ॥ २८॥	Seeing her miserable and pleading much in the aforesaid manner, and finding that her reason had been clouded by intense passion, O heroic Vidura, Kaśyapa (the son of Marīci) replied to her in a conciliatory tone as follows:—(15) "I shall presently gratify you by granting your wish, O timid one. Who would not grant the desire of one's own wife, through whom one is able to achieve the threefold object of human pursuit, (viz., worldly possessions, gratification of the senses and religious merit)? (16) Even as one is able to cross the ocean by means of vessels, so does a married man (a householder) cross the ocean of woe (by conquering the senses) through married life, taking with him the other three Āśramas (viz., the student community, the anchorite class and the order of recluses, all of whom depend on the householder) as well. (17) The scriptures speak of a wife as the other half of the body of a man seeking the three objects of human pursuit, O proud lady. For, shifting his whole burden (of maintaining the household) to her, a man moves about (in the world) free from anxiety. (18) Just as the governor of a fortress easily conquers a host of maranders, so by falling back upon her we (householders) are able to subdue without any difficulty enemies in the shape of our senses, which people belonging to the other Āśramas find hard to conquer. (19) We cannot get absolutely square with you, O queen of the house, in a whole lifetime, nay, not even in lives to come, nor can others who have a bias for virtues. (20) Nonetheless I shall do my best to grant this desire of yours for offspring. But please wait for an hour or so, in order that the world may not reproach me. (21) The present is a most ominous hour, favourable to frightful creatures (the demons etc.) and fearful to look at. At this hour the ghosts and spirits, forming the retinue of Śrī Rudra (the Ruler of the spirits), move about. (22) At this juncture of day and night, O virtuous lady, Lord Rudra, the protector of all beings, goes about on the back of His (favourite) bull (Nandi), accompanied by His entourage of ghosts. (23) With His glittering mass of matted hair thrown into disorder and soiled on account of the dust raised by whirlwinds sweeping the cremation grounds, and His silver-white body covered with a coat of ashes, Lord Śaṅkara, your sister's husband*, is watching all with His three eyes (in the form of the sun, the moon and the fire). (24) (Really speaking, however,) no one in this world is akin or alien to Him, and no one is highly esteemed or most despised in His eyes. Yet the pity of it is that we for our part covet as a reward for our religious observances that very Māyā (supernatural power and prosperity) which He has enjoyed and spurned. (25) Those wise men who are keen to pierce the veil of ignorance recount His spotless doings. Although there is none equal to Him, much less greater, and He is the goal of the virtuous, yet He conducts Himself in the manner of fiends (moving about all naked, besmeared with ashes and adorned with a wreath of skulls and so on). (26) Those unfortunate people alone who adorn their person—which (really speaking) is the food of dogs—with wearing apparel, garlands of flowers, ornaments and pigments, treating it as their very self, laugh at the conduct of Lord Śiva—who ever delights in His own Self—ignorant of His purpose (in leading this sort of life, which is to teach the world how to develop indifference to the world as well as to one's own body). (27) Even Brahmā and the other gods (to say nothing of us) respect the bounds set by Him. Nay, He alone is the cause of this universe, Māyā being His handmaid! How strange that He should conduct Himself in the manner of fiends! Inscrutable indeed are the doings of the almighty Lord. (28) (15-28)
मैत्रेय उवाच । सैवं संविदिते भर्त्रा मन्मथोन्मथितेन्द्रिया । जग्राह वासो ब्रह्मर्षेर्वृषलीव गतत्रपा ॥ २९॥ स विदित्वाथ भार्यायास्तं निर्बन्धं विकर्मणि । नत्वा दिष्टाय रहसि तयाथोपविवेश ह ॥ ३०॥ अथोपस्पृश्य सलिलं प्राणानायम्य वाग्यतः । ध्यायञ्जजाप विरजं ब्रह्मज्योतिः सनातनम् ॥ ३१॥ दितिस्तु व्रीडिता तेन कर्मावद्येन भारत । उपसङ्गम्य विप्रर्षिमधोमुख्यभ्यभाषत ॥ ३२॥	Maitreya continued : In spite of her husband's remonstrances Diti, whose mind had been completely shaken by love, seized the holy Brāhmaṇa by his garment, casting all modesty to the winds like a common woman. (29) When he saw his wife's unusual insistence on that prohibited act, Kaśyapa bowed to Providence and then sought seclusion with her. (30) Thereafter he bathed in water, controlled his breath and speech and began to mutter the holy syllable OM, fixing his thought on its meaning, the immutable, self-effulgent eternal Brahma. (31) Diti too felt ashamed on account of the sin that attached to her conduct, O Vidura (a descendant of Bharata). She, therefore, approached the holy Brāhmaṇa and, with her face cast down, spoke (to him as follows). (32) (29-32)
दितिरुवाच । मा मे गर्भमिमं ब्रह्मन् भूतानामृषभोऽवधीत् । रुद्रः पतिर्हि भूतानां यस्याकरवमंहसम् ॥ ३३॥ नमो रुद्राय महते देवायोग्राय मीढुषे । शिवाय न्यस्तदण्डाय धृतदण्डाय मन्यवे ॥ ३४॥ स नः प्रसीदतां भामो भगवानुर्वनुग्रहः । व्याधस्याप्यनुकम्प्यानां स्त्रीणां देवः सतीपतिः ॥ ३५॥	Diti said : Let not Lord Rudra, O holy sage, who is the foremost of all beings as well as the Ruler of spirits, destroy the seed in my womb because I have committed an offence against Him. (33) Obeisance to the great god Śiva, who is irresistible in power and who drives away the agony of His devotees and bestows the desired blessings (on those who approach him with a prayer), who is all-blissful (to His disinterested worshippers), who, though perfectly non-violent by nature, yet wields the rod (for the wicked), and who is anger personified (at the time of universal destruction). (34) May the almighty Lord Śiva (the Spouse of Satī), my brother-in-law who is extremely compassionate by nature, be gracious unto us, women, who deserve the mercy even of the (hard-hearted) hunter. (35) Sati (Lord Śiva's Spouse) was a real sister of Diti (both being daughters of Dakṣa). (33-35)
मैत्रेय उवाच । स्वसर्गस्याशिषं लोक्यामाशासानां प्रवेपतीम् । निवृत्तसन्ध्यानियमो भार्यामाह प्रजापतिः ॥ ३६॥	Maitreya went on : Kaśyapa, who had just finished his evening devotions, saw his wife (Diti) shaking violently (with fear) and soliciting for her progeny the blessings of this as well as of the other world, and spoke to her (as follows). (36) (36)
कश्यप उवाच । अप्रायत्यादात्मनस्ते दोषान् मौहूर्तिकादुत । मन्निदेशातिचारेण देवानां चातिहेलनात् ॥ ३७॥ भविष्यतस्तवाभद्रावभद्रे जाठराधमौ । लोकान् सपालांस्त्रींश्चण्डि मुहुराक्रन्दयिष्यतः ॥ ३८॥ प्राणिनां हन्यमानानां दीनानामकृतागसाम् । स्त्रीणां निगृह्यमाणानां कोपितेषु महात्मसु ॥ ३९॥ तदा विश्वेश्वरः क्रुद्धो भगवान् लोकभावनः । हनिष्यत्यवतीर्यासौ यथाद्रीन् शतपर्वधृक् ॥ ४०॥	Kaśyapa said: Since your mind was impure (tainted with lust), the hour was unfavourable (for conception), you transgressed my command and (lastly) because you disregarded the gods (Lord Rudra and His attendants), O impious woman, a pair of wicked and unworthy sons will be born of you—sons that will make all the three worlds as well as their protectors cry again and again, O irascible lady ! (37-38) When they proceed to kill helpless and innocent creatures, violate the chastity of women and anger exalted souls, the Lord, who is the Ruler of the universe and the Delighter of all the worlds, will be enraged and, coming down to this world (from His divine Abode) will slay them even as Indra (the wielder of the thunderbolt) struck down the mountains. (39-40) (37-40)
दितिरुवाच । वधं भगवता साक्षात्सुनाभोदारबाहुना । आशासे पुत्रयोर्मह्यं मा क्रुद्धाद्ब्राह्मणाद्विभो ॥ ४१॥ न ब्रह्मदण्डदग्द्धस्य न भूतभयदस्य च । नारकाश्चानुगृह्णन्ति यां यां योनिमसौ गतः ॥ ४२॥	Diti said : I too would rather have my sons die at the hands of the Lord Himself, whose long and mighty arm is adorned with the discus Sudarśana. Let them not die under the curse of an angered Brāhmaṇa, my lord. (41) Even the denizens of hell refuse to show any favour to him who is consumed by the curse of a Brāhmaṇa, as well as to him who has been a terror to living beings, no matter to whatever species of life he may be consigned after death. (42) (41-42)
कश्यप उवाच । कृतशोकानुतापेन सद्यः प्रत्यवमर्शनात् । भगवत्युरुमानाच्च भवे मय्यपि चादरात् ॥ ४३॥ पुत्रस्यैव तु पुत्राणां भवितैकः सतां मतः । गास्यन्ति यद्यशः शुद्धं भगवद्यशसा समम् ॥ ४४॥ योगैर्हेमेव दुर्वर्णं भावयिष्यन्ति साधवः । निर्वैरादिभिरात्मानं यच्छीलमनुवर्तितुम् ॥ ४५॥ यत्प्रसादादिदं विश्वं प्रसीदति यदात्मकम् । स स्वदृग्भगवान् यस्य तोष्यतेऽनन्यया दृशा ॥ ४६॥ स वै महाभागवतो महात्मा महानुभावो महतां महिष्ठः । प्रवृद्धभक्त्या ह्यनुभाविताशये निवेश्य वैकुण्ठमिमं विहास्यति ॥ ४७॥ अलम्पटः शीलधरो गुणाकरो हृष्टः परर्द्ध्या व्यथितो दुःखितेषु । अभूतशत्रुर्जगतः शोकहर्ता नैदाघिकं तापमिवोडुराजः ॥ ४८॥ अन्तर्बहिश्चामलमब्जनेत्रं स्वपूरुषेच्छानुगृहीतरूपम् । पौत्रस्तव श्रीललनाललामं द्रष्टा स्फुरत्कुण्डलमण्डिताननम् ॥ ४९॥	Kaśyapa said : Since you feel sorry and are full of remorse for what you have done and right judgment has soon reverted to you, and since you cherish extreme reverence for Lord Viṣṇu and deep regard for Lord Bhava (Śiva) and myself too, one of the four sons of your elder son will prove worthy of esteem even for holy men; nay, people will sing his fair renown along with the Lord's own glory. (43-44) Even as gold of inferior quality is purified by being heated in fire, pious souls will cleanse their heart through disciplines (of various kinds) such as freedom from animosity in order to emulate his noble disposition and character. (45) The Lord, who is the witness of His own Self and whose grace alone brings happiness to this universe, consisting of Himself, will be gratified with his exclusive view (that the Lord alone is true). (46) He will be a great devotee of the Lord, magnanimous, high-souled and the noblest of the noble. Installing Lord Viṣṇu in his heart, purified through intense Devotion, he will give up his (false) identification with the body. (47) A mine of good qualities, he will have no attachment to the pleasures of sense, and will be steadfast in virtue. He will feel delighted at the prosperity of others and will be grieved to see others in trouble. Regarding none as his enemy, he will rid the world of its sorrows even as the moon relieves the heat of summer. (48) Nay, your grandson will behold, in his heart (through meditation) as well as outside, the lotus-eyed Lord, who is immaculate (by nature), who assumes forms according to the wishes of His own devotees, whose countenance is adorned with brilliant ear-rings and who is the ornament of Goddess Śrī, the embodiment of womanly charms. (49) (43-49)
मैत्रेय उवाच । श्रुत्वा भागवतं पौत्रममोदत दितिर्भृशम् । पुत्रयोश्च वधं कृष्णाद्विदित्वाऽऽसीन्महामनाः ॥ ५०॥ इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां तृतीयस्कन्धे दितिकश्यपसंवादे चतुर्दशोऽध्यायः ॥ १४॥	Maitreya continued : Diti felt much delighted to hear that her grandson would be a (great) devotee of the Lord, and was proud to learn that her sons would meet their death at the hands of Śrī Kṛṣṇa (Lord Viṣṇu) Himself. (50) Thus ends the fourteenth discourse in Book Three, comprising among other things the dialogue between Diti and Kaśyapa, of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (50)

Sanskrit (संस्कृतम्)

English Translation

॥ ॐ नमो भगवते वासुदेवाय ॥

॥ चतुर्दशोऽध्यायः - १४ ॥

Discourse XIV

Diti's conception

(Preamble)

श्रीशुक उवाच ।

निशम्य कौषारविणोपवर्णितां
हरेः कथां कारणसूकरात्मनः ।
पुनः स पप्रच्छ तमुद्यताञ्जलि-
र्नचातितृप्तो विदुरो धृतव्रतः ॥ १॥

Śrī Śuka continued : Vidura, who had taken a vow of hearing the Lord's praises, did not feel satiated even on listening from the mouth of Maitreya (the son of Kuṣāru) to the story of Śrī Hari, who had taken the form of a boar with a special motive (that of rescuing the earth). With joined palms uplifted he, therefore, questioned the sage again. (1)

(1)

विदुर उवाच ।

तेनैव तु मुनिश्रेष्ठ हरिणा यज्ञमूर्तिना ।
आदिदैत्यो हिरण्याक्षो हत इत्यनुशुश्रुम ॥ २॥
तस्य चोद्धरतः क्षोणीं स्वदंष्ट्राग्रेण लीलया ।
दैत्यराजस्य च ब्रह्मन् कस्माद्धेतोरभून्मृधः ॥ ३॥

Vidura said : We have just heard from you, O crest-jewel of sages, how Hiraṇyākṣa, the earliest of the Daityas (sons of Diti), was slain by Śrī Hari, who had taken the form of a boar (representing all sacrifices). (2)
As He was playfully engaged in lifting up the earth out of water on the ends of His tusks, how did He come to have an encounter with that demon king, O holy sage? (3)

(2-3)

(श्रद्दधानाय भक्ताय ब्रूहि तज्जन्म विस्तरम् ।
ऋषे न तृप्यति मनः परं कौतूहलं हि मे ॥)

मैत्रेय उवाच ।

साधु वीर त्वया पृष्टमवतारकथां हरेः ।
यत्त्वं पृच्छसि मर्त्यानां मृत्युपाशविशातनीम् ॥ ४॥
ययोत्तानपदः पुत्रो मुनिना गीतयार्भकः ।
मृत्योः कृत्वैव मूर्ध्न्यङ्घ्रिमारुरोह हरेः पदम् ॥ ५॥
अथात्रापीतिहासोऽयं श्रुतो मे वर्णितः पुरा ।
ब्रह्मणा देवदेवेन देवानामनुपृच्छताम् ॥ ६॥
दितिर्दाक्षायणी क्षत्तर्मारीचं कश्यपं पतिम् ।
अपत्यकामा चकमे सन्ध्यायां हृच्छयार्दिता ॥ ७॥
इष्ट्वाग्निजिह्वं पयसा पुरुषं यजुषां पतिम् ।
निम्लोचत्यर्क आसीनमग्न्यगारे समाहितम् ॥ ८॥

Maitreya replied : You have asked a good question, O valiant Vidura, inasmuch as your enquiry relates to the story of Śrī Hari's descent (as the divine Boar), which cuts asunder the noose of (birth and) death in the case of mortals. (4)
It was through the story of Śrī Hari, narrated by the sage Nārada, that Dhruva (the son of king Uttānapāda), even as a child, set his foot on the head* of Death and ascended to the abode of Śrī Hari. (5)
Now in this connection I have heard the following anecdote, which was told of yore by Brahmā, the god of gods, in response to a query by the gods. (6)
Once Diti, a daughter of Dakṣa, who was eager to obtain a son, sought the company of her husband, Kaśyapa, son of Marīci, while it was only dusk, stung as she was by (the darts of) love, O Vidura. (7)
Having just finished offering oblations of rice boiled in milk to the Supreme Person, the lord of sacrifices, who has the flames of fire for His tongues, the sage sat absorbed in deep meditation in the shrine of fire, knowing that the sun was about to set. (8)

(4-8)

दितिरुवाच ।

एष मां त्वत्कृते विद्वन् काम आत्तशरासनः ।
दुनोति दीनां विक्रम्य रम्भामिव मतङ्गजः ॥ ९॥
तद्भवान् दह्यमानायां सपत्नीनां समृद्धिभिः ।
प्रजावतीनां भद्रं ते मय्यायुङ्क्तामनुग्रहम् ॥ १०॥
भर्तर्याप्तोरुमानानां लोकानाविशते यशः ।
पतिर्भवद्विधो यासां प्रजया ननु जायते ॥ ११॥
पुरा पिता नो भगवान् दक्षो दुहितृवत्सलः ।
कं वृणीत वरं वत्सा इत्यपृच्छत नः पृथक् ॥ १२॥
स विदित्वाऽऽत्मजानां नो भावं सन्तानभावनः ।
त्रयोदशाददात्तासां यास्ते शीलमनुव्रताः ॥ १३॥
अथ मे कुरु कल्याण कामं कञ्जविलोचन ।
आर्तोपसर्पणं भूमन्नमोघं हि महीयसि ॥ १४॥

Diti said : O sage, just as a wild elephant crushes a banana tree, this god of love, bow in hand, displays his valour against me, a helpless woman, and is tormenting me on your account. (9)
Therefore, God bless you, show your grace to me, burning as I am (with jealousy) to see the happiness and prosperity of my co-wives, who are already blessed with children. (10)
Those wives alone are held in great esteem by their husband and enjoy world-wide fame, whose husband like you is reproduced through them in the shape of a son. (11)
Our father, the worshipful Dakṣa, who was fond of his daughters, severally asked us long ago (when we were still unmarried): "Whom are you going to choose for your match, dear ones?" (12)
When he came to know our mind (through other sources, since we made no reply out of bashfulness), he gave away to you those thirteen of us who conformed to your nature, since he was keen to multiply his race. (13)
Therefore, O blessed lord with lotus-eyes, be pleased to grant my wish; for the afflicted never resort to the great in vain, O perfect one. (14)

It is mentioned in Book IV that when the attendants of Lord Viṣṇu, Sunanda and others, brought an aerial car to pick up Dhruva and escort him to the Lord's divine Abode, Mṛtyu (the god of death) also appeared on the scene, thinking that his services might be required before the soul of Dhruva could be translated to the divine Abode. Dhruva, however, in utter defiance of the god of death, refused to cast off his body (which was supremely dear to him because it had been blessed by the Lord with His divine touch) and, actually setting his foot on the head of Death as on the rung of a ladder, boarded the car and bodily ascended to the divine Abode.

(9-14)

इति तां वीर मारीचः कृपणां बहुभाषिणीम् ।
प्रत्याहानुनयन् वाचा प्रवृद्धानङ्गकश्मलाम् ॥ १५॥
एष तेऽहं विधास्यामि प्रियं भीरु यदिच्छसि ।
तस्याः कामं न कः कुर्यात्सिद्धिस्त्रैवर्गिकी यतः ॥ १६॥
सर्वाश्रमानुपादाय स्वाश्रमेण कलत्रवान् ।
व्यसनार्णवमत्येति जलयानैर्यथार्णवम् ॥ १७॥
यामाहुरात्मनो ह्यर्धं श्रेयस्कामस्य मानिनि ।
यस्यां स्वधुरमध्यस्य पुमांश्चरति विज्वरः ॥ १८॥
यामाश्रित्येन्द्रियारातीन् दुर्जयानितराश्रमैः ।
वयं जयेम हेलाभिर्दस्यून् दुर्गपतिर्यथा ॥ १९॥
न वयं प्रभवस्तां त्वामनुकर्तुं गृहेश्वरि ।
अप्यायुषा वा कार्त्स्न्येन ये चान्ये गुणगृध्नवः ॥ २०॥
अथापि काममेतं ते प्रजात्यै करवाण्यलम् ।
यथा मां नातिरोचन्ति मुहूर्तं प्रतिपालय ॥ २१॥
एषा घोरतमा वेला घोराणां घोरदर्शना ।
चरन्ति यस्यां भूतानि भूतेशानुचराणि ह ॥ २२॥
एतस्यां साध्वि सन्ध्यायां भगवान् भूतभावनः ।
परीतो भूतपर्षद्भिर्वृषेणाटति भूतराट् ॥ २३॥
श्मशानचक्रानिलधूलिधूम्र-
विकीर्णविद्योतजटाकलापः ।
भस्मावगुण्ठामलरुक्मदेहो
देवस्त्रिभिः पश्यति देवरस्ते ॥ २४॥
न यस्य लोके स्वजनः परो वा
नात्यादृतो नोत कश्चिद्विगर्ह्यः ।
वयं व्रतैर्यच्चरणापविद्धा-
माशास्महेऽजां बत भुक्तभोगाम् ॥ २५॥
यस्यानवद्याचरितं मनीषिणो
गृणन्त्यविद्यापटलं बिभित्सवः ।
निरस्तसाम्यातिशयोऽपि यत्स्वयं
पिशाचचर्यामचरद्गतिः सताम् ॥ २६॥
हसन्ति यस्याचरितं हि दुर्भगाः
स्वात्मन् रतस्याविदुषः समीहितम् ।
यैर्वस्त्रमाल्याभरणानुलेपनैः
श्वभोजनं स्वात्मतयोपलालितम् ॥ २७॥
ब्रह्मादयो यत्कृतसेतुपाला
यत्कारणं विश्वमिदं च माया ।
आज्ञाकरी तस्य पिशाचचर्या
अहो विभूम्नश्चरितं विडम्बनम् ॥ २८॥

Seeing her miserable and pleading much in the aforesaid manner, and finding that her reason had been clouded by intense passion, O heroic Vidura, Kaśyapa (the son of Marīci) replied to her in a conciliatory tone as follows:—(15)
"I shall presently gratify you by granting your wish, O timid one. Who would not grant the desire of one's own wife, through whom one is able to achieve the threefold object of human pursuit, (viz., worldly possessions, gratification of the senses and religious merit)? (16)
Even as one is able to cross the ocean by means of vessels, so does a married man (a householder) cross the ocean of woe (by conquering the senses) through married life, taking with him the other three Āśramas (viz., the student community, the anchorite class and the order of recluses, all of whom depend on the householder) as well. (17)
The scriptures speak of a wife as the other half of the body of a man seeking the three objects of human pursuit, O proud lady. For, shifting his whole burden (of maintaining the household) to her, a man moves about (in the world) free from anxiety. (18)
Just as the governor of a fortress easily conquers a host of maranders, so by falling back upon her we (householders) are able to subdue without any difficulty enemies in the shape of our senses, which people belonging to the other Āśramas find hard to conquer. (19)
We cannot get absolutely square with you, O queen of the house, in a whole lifetime, nay, not even in lives to come, nor can others who have a bias for virtues. (20)
Nonetheless I shall do my best to grant this desire of yours for offspring. But please wait for an hour or so, in order that the world may not reproach me. (21)
The present is a most ominous hour, favourable to frightful creatures (the demons etc.) and fearful to look at. At this hour the ghosts and spirits, forming the retinue of Śrī Rudra (the Ruler of the spirits), move about. (22)
At this juncture of day and night, O virtuous lady, Lord Rudra, the protector of all beings, goes about on the back of His (favourite) bull (Nandi), accompanied by His entourage of ghosts. (23)
With His glittering mass of matted hair thrown into disorder and soiled on account of the dust raised by whirlwinds sweeping the cremation grounds, and His silver-white body covered with a coat of ashes, Lord Śaṅkara, your sister's husband*, is watching all with His three eyes (in the form of the sun, the moon and the fire). (24)
(Really speaking, however,) no one in this world is akin or alien to Him, and no one is highly esteemed or most despised in His eyes. Yet the pity of it is that we for our part covet as a reward for our religious observances that very Māyā (supernatural power and prosperity) which He has enjoyed and spurned. (25)
Those wise men who are keen to pierce the veil of ignorance recount His spotless doings. Although there is none equal to Him, much less greater, and He is the goal of the virtuous, yet He conducts Himself in the manner of fiends (moving about all naked, besmeared with ashes and adorned with a wreath of skulls and so on). (26)
Those unfortunate people alone who adorn their person—which (really speaking) is the food of dogs—with wearing apparel, garlands of flowers, ornaments and pigments, treating it as their very self, laugh at the conduct of Lord Śiva—who ever delights in His own Self—ignorant of His purpose (in leading this sort of life, which is to teach the world how to develop indifference to the world as well as to one's own body). (27)
Even Brahmā and the other gods (to say nothing of us) respect the bounds set by Him. Nay, He alone is the cause of this universe, Māyā being His handmaid! How strange that He should conduct Himself in the manner of fiends! Inscrutable indeed are the doings of the almighty Lord. (28)

(15-28)

मैत्रेय उवाच ।

सैवं संविदिते भर्त्रा मन्मथोन्मथितेन्द्रिया ।
जग्राह वासो ब्रह्मर्षेर्वृषलीव गतत्रपा ॥ २९॥
स विदित्वाथ भार्यायास्तं निर्बन्धं विकर्मणि ।
नत्वा दिष्टाय रहसि तयाथोपविवेश ह ॥ ३०॥
अथोपस्पृश्य सलिलं प्राणानायम्य वाग्यतः ।
ध्यायञ्जजाप विरजं ब्रह्मज्योतिः सनातनम् ॥ ३१॥
दितिस्तु व्रीडिता तेन कर्मावद्येन भारत ।
उपसङ्गम्य विप्रर्षिमधोमुख्यभ्यभाषत ॥ ३२॥

Maitreya continued : In spite of her husband's remonstrances Diti, whose mind had been completely shaken by love, seized the holy Brāhmaṇa by his garment, casting all modesty to the winds like a common woman. (29)
When he saw his wife's unusual insistence on that prohibited act, Kaśyapa bowed to Providence and then sought seclusion with her. (30)
Thereafter he bathed in water, controlled his breath and speech and began to mutter the holy syllable OM, fixing his thought on its meaning, the immutable, self-effulgent eternal Brahma. (31)
Diti too felt ashamed on account of the sin that attached to her conduct, O Vidura (a descendant of Bharata). She, therefore, approached the holy Brāhmaṇa and, with her face cast down, spoke (to him as follows). (32)

(29-32)

दितिरुवाच ।

मा मे गर्भमिमं ब्रह्मन् भूतानामृषभोऽवधीत् ।
रुद्रः पतिर्हि भूतानां यस्याकरवमंहसम् ॥ ३३॥
नमो रुद्राय महते देवायोग्राय मीढुषे ।
शिवाय न्यस्तदण्डाय धृतदण्डाय मन्यवे ॥ ३४॥
स नः प्रसीदतां भामो भगवानुर्वनुग्रहः ।
व्याधस्याप्यनुकम्प्यानां स्त्रीणां देवः सतीपतिः ॥ ३५॥

Diti said : Let not Lord Rudra, O holy sage, who is the foremost of all beings as well as the Ruler of spirits, destroy the seed in my womb because I have committed an offence against Him. (33)
Obeisance to the great god Śiva, who is irresistible in power and who drives away the agony of His devotees and bestows the desired blessings (on those who approach him with a prayer), who is all-blissful (to His disinterested worshippers), who, though perfectly non-violent by nature, yet wields the rod (for the wicked), and who is anger personified (at the time of universal destruction). (34)
May the almighty Lord Śiva (the Spouse of Satī), my brother-in-law who is extremely compassionate by nature, be gracious unto us, women, who deserve the mercy even of the (hard-hearted) hunter. (35)

Sati (Lord Śiva's Spouse) was a real sister of Diti (both being daughters of Dakṣa).

(33-35)

मैत्रेय उवाच ।

स्वसर्गस्याशिषं लोक्यामाशासानां प्रवेपतीम् ।
निवृत्तसन्ध्यानियमो भार्यामाह प्रजापतिः ॥ ३६॥

Maitreya went on : Kaśyapa, who had just finished his evening devotions, saw his wife (Diti) shaking violently (with fear) and soliciting for her progeny the blessings of this as well as of the other world, and spoke to her (as follows). (36)

(36)

कश्यप उवाच ।

अप्रायत्यादात्मनस्ते दोषान् मौहूर्तिकादुत ।
मन्निदेशातिचारेण देवानां चातिहेलनात् ॥ ३७॥
भविष्यतस्तवाभद्रावभद्रे जाठराधमौ ।
लोकान् सपालांस्त्रींश्चण्डि मुहुराक्रन्दयिष्यतः ॥ ३८॥
प्राणिनां हन्यमानानां दीनानामकृतागसाम् ।
स्त्रीणां निगृह्यमाणानां कोपितेषु महात्मसु ॥ ३९॥
तदा विश्वेश्वरः क्रुद्धो भगवान् लोकभावनः ।
हनिष्यत्यवतीर्यासौ यथाद्रीन् शतपर्वधृक् ॥ ४०॥

Kaśyapa said: Since your mind was impure (tainted with lust), the hour was unfavourable (for conception), you transgressed my command and (lastly) because you disregarded the gods (Lord Rudra and His attendants), O impious woman, a pair of wicked and unworthy sons will be born of you—sons that will make all the three worlds as well as their protectors cry again and again, O irascible lady ! (37-38)
When they proceed to kill helpless and innocent creatures, violate the chastity of women and anger exalted souls, the Lord, who is the Ruler of the universe and the Delighter of all the worlds, will be enraged and, coming down to this world (from His divine Abode) will slay them even as Indra (the wielder of the thunderbolt) struck down the mountains. (39-40)

(37-40)

दितिरुवाच ।

वधं भगवता साक्षात्सुनाभोदारबाहुना ।
आशासे पुत्रयोर्मह्यं मा क्रुद्धाद्ब्राह्मणाद्विभो ॥ ४१॥
न ब्रह्मदण्डदग्द्धस्य न भूतभयदस्य च ।
नारकाश्चानुगृह्णन्ति यां यां योनिमसौ गतः ॥ ४२॥

Diti said : I too would rather have my sons die at the hands of the Lord Himself, whose long and mighty arm is adorned with the discus Sudarśana. Let them not die under the curse of an angered Brāhmaṇa, my lord. (41)
Even the denizens of hell refuse to show any favour to him who is consumed by the curse of a Brāhmaṇa, as well as to him who has been a terror to living beings, no matter to whatever species of life he may be consigned after death. (42)

(41-42)

कश्यप उवाच ।

कृतशोकानुतापेन सद्यः प्रत्यवमर्शनात् ।
भगवत्युरुमानाच्च भवे मय्यपि चादरात् ॥ ४३॥
पुत्रस्यैव तु पुत्राणां भवितैकः सतां मतः ।
गास्यन्ति यद्यशः शुद्धं भगवद्यशसा समम् ॥ ४४॥
योगैर्हेमेव दुर्वर्णं भावयिष्यन्ति साधवः ।
निर्वैरादिभिरात्मानं यच्छीलमनुवर्तितुम् ॥ ४५॥
यत्प्रसादादिदं विश्वं प्रसीदति यदात्मकम् ।
स स्वदृग्भगवान् यस्य तोष्यतेऽनन्यया दृशा ॥ ४६॥
स वै महाभागवतो महात्मा
महानुभावो महतां महिष्ठः ।
प्रवृद्धभक्त्या ह्यनुभाविताशये
निवेश्य वैकुण्ठमिमं विहास्यति ॥ ४७॥
अलम्पटः शीलधरो गुणाकरो
हृष्टः परर्द्ध्या व्यथितो दुःखितेषु ।
अभूतशत्रुर्जगतः शोकहर्ता
नैदाघिकं तापमिवोडुराजः ॥ ४८॥
अन्तर्बहिश्चामलमब्जनेत्रं
स्वपूरुषेच्छानुगृहीतरूपम् ।
पौत्रस्तव श्रीललनाललामं
द्रष्टा स्फुरत्कुण्डलमण्डिताननम् ॥ ४९॥

Kaśyapa said : Since you feel sorry and are full of remorse for what you have done and right judgment has soon reverted to you, and since you cherish extreme reverence for Lord Viṣṇu and deep regard for Lord Bhava (Śiva) and myself too, one of the four sons of your elder son will prove worthy of esteem even for holy men; nay, people will sing his fair renown along with the Lord's own glory. (43-44)
Even as gold of inferior quality is purified by being heated in fire, pious souls will cleanse their heart through disciplines (of various kinds) such as freedom from animosity in order to emulate his noble disposition and character. (45)
The Lord, who is the witness of His own Self and whose grace alone brings happiness to this universe, consisting of Himself, will be gratified with his exclusive view (that the Lord alone is true). (46)
He will be a great devotee of the Lord, magnanimous, high-souled and the noblest of the noble. Installing Lord Viṣṇu in his heart, purified through intense Devotion, he will give up his (false) identification with the body. (47)
A mine of good qualities, he will have no attachment to the pleasures of sense, and will be steadfast in virtue. He will feel delighted at the prosperity of others and will be grieved to see others in trouble. Regarding none as his enemy, he will rid the world of its sorrows even as the moon relieves the heat of summer. (48)
Nay, your grandson will behold, in his heart (through meditation) as well as outside, the lotus-eyed Lord, who is immaculate (by nature), who assumes forms according to the wishes of His own devotees, whose countenance is adorned with brilliant ear-rings and who is the ornament of Goddess Śrī, the embodiment of womanly charms. (49)

(43-49)

मैत्रेय उवाच ।

श्रुत्वा भागवतं पौत्रममोदत दितिर्भृशम् ।
पुत्रयोश्च वधं कृष्णाद्विदित्वाऽऽसीन्महामनाः ॥ ५०॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
तृतीयस्कन्धे दितिकश्यपसंवादे चतुर्दशोऽध्यायः ॥ १४॥

Maitreya continued : Diti felt much delighted to hear that her grandson would be a (great) devotee of the Lord, and was proud to learn that her sons would meet their death at the hands of Śrī Kṛṣṇa (Lord Viṣṇu) Himself. (50)

Thus ends the fourteenth discourse in Book Three, comprising among other things the dialogue between Diti and Kaśyapa, of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā.

(50)