Chapter 14 - Diti’s Conception

[Sanskrit text for this chapter is available]

Śrī Śuka said:

1. Having listened to the story of Hari in his Boar- incarnation (for the purpose of the lift-up of the earth) as narrated by Maitreya, Vidura who had taken the vow (of hearing the episodes of Hari) was not much satisfied. Folding up his hands (in bowing), he asked again.

Vidura said:

2. “Oh great sage, we have heard it reported that the first daitya (demon) Hiraṇyākṣa was killed by the same Hari who (in the boar-form) was the embodiment of sacrifice (Yajña).

3. Oh Brahman, for what purpose was there a confrontation between the demon-king (Hiraṇyākṣa) and him (Hari) who was lifting the earth up with the tip of his tusk.”

Maitreya said:

4. Oh warrior (Vidura), yours is a good query as the story about Hari’s incarnation that you ask, cuts asunder the noose of death in the case of mortal beings.

5. By (hearing) which (story) as sung by the sage (Nārada), the male child of Uttānapāda (Dhruva) set his foot on the head of the god of Death and ascended to the place of Hari.

6. Even in this case (of the fight with Hiraṇyākṣa) I have heard this account related in ancient times by Brahmadeva, the god of gods, to the gods who enquired him (about it).

7-8. Oh Vidura, Diti, the daughter of Dakṣa, was desirous of a child and with her heart overcome with passion on one evening, desired (the company of) her husband Kaśyapa, the son of Marīci, who was seated in meditation in his fire-worship hall after offering oblations of milk to the Supreme Man, the protector of sacrifices, in the evening.

Diti said:

9. “Oh learned, this god of love with a bow in his hand torments me, a poor thing, for your sake just as an elephant attacking a plantain tree crushes it.

10. May you be prosperous! Please confer your favour on me who am burning at the (sight of the) prosperity of my co-wives who are blest with children.

11. The fame of women who are greatly respected by husbands, spreads over the world, and of those to whom the husband like you, is really born as a son.

12. Formerly our father, venerableDakṣa, who was affectionate to us his daughters, asked us separately, “Oh daughters, whom do you select as your husband?”

13. Having understood the inclination of us, his daughters, he, the progenitor of the race, gave you thirteen daughters who liked your nature.

14. Oh lotus-eyed auspicious sage, now satisfy my desire. Oh plentiful one, an entreaty of the distressed to the great ones is never fruitless.”

15. Oh valiant one, Kaśyapa replied in consolatory words to her who, being over-whelmed with passion, has become pitiable and was persuading him with many arguments (words).

16. “Oh timid one, here I am ready to comply with whatever you desire. Who would not fulfil the desire of her who helps accomplishment of the three puruṣārthas (goals) in life?

17. Just as the people cross the sea in ships, a married person giving shelter to persons of other āśramas, crosses the sea of misery.

18. Oh proud lady, they (the learned ones) call her (the wife) as the equal partner (lit. half the part) of the man who aspires after happiness. After entrusting the responsibility of his work to her, man can move about free from the fever of anxiety.

19. Depending on whom (the wife), we easily overcome the enemies in the form of senses which are difficult to be conquered by men of other (non-gṛhastha) āśramas, just as the lord of a fort (subdues) the enemies (due to his fortified position).

20. Oh mistress of the house, it is not possible for us to become so completely (obliging) like you, even (if we try) throughout our life (and in the next birth as well). Nor others who appreciate (your) virtues (can do so).

21. I shall, however, try to comply with your request (desire) for offspring. But please wait for a muhūrta so that they (the people) will not reproach me.

22. This is the most terrible of times when everything looks awful, as at this time goblins, the followers of Rudra wander about.

23. Oh pious lady it is in the evening that Lord Śiva, the creator of beings and the king of ghosts, moves about riding his bull and surrounded by his goblin-attendants.

24. Your brother-in-law^[1] god Rudra whose shining mass of hair (on head) became scattered and tawny by the dust raised by the whirl-wind in śmaśāna (the crematory ground) and whose pure gold-like body is smeared with ashes, witnesses (everything) with his three eyes (viz. the Sun, the Moon and the fire.) Hence there is no secrecy anywhere.

25. In this world there is no one who is his relative or non-relative. Nobody is specially respectable or censurable to him. By performance of various vows, we desire to have the (prosperity and greatness of) Māyā which he has enjoyed and spurned (lit. kicked).

26. Thoughtful people who wish to tear off the veil of Māyā^[2] praise his life which is spotless or unattached (to sensual pleasures). He has none equal or superior to him. He is the ultimate goal of the saintly people; yet he himself followed the vow of piśāca type of life.^[3]

27. The unfortunate sinners decorate with garments, garlands, ornaments and pigments their body, (which is nothing but) the food of dogs, as if it (the body) were their Soul. They do not understand the motive behind his (Rudra’s) behaviour and laugh at him who is absorbed in (the meditation of) the Soul^[4].

28. God Brahmā and others obey the limits (laws) set by him. He is the cause of this universe. Māyā is his obedient servant. His behaviour is like a Piśāca. Oh (how) incomprehensible are the ways of the Almighty^[5].

Maitreya said:

29. Though she was thus admonished by the husband, she whose senses were thoroughly overwhelmed with passion, caught hold of the garment of the Brāhmaṇa Sage like a shameless prostitute.

30. Knowing his wife’s importunity to that prohibited act, he then bowed down to the dictates (of the providence) and sat down with her in a secluded place.

31. He then took bath, controlled his breath and meditating silently over the pure, eternal Light, repeated internally the Gāyatrī (or the syllable Om).

32. Oh Vidura, even Diti, feeling ashamed of that sinful act, approached the Brāhmaṇa-Sage and with her face cast down, addressed him.

Diti said:

33. ‘Oh Brahman! May not the Lord of goblins (bhūtas) kill the child in my womb. I have committed a fault against Rudra, the Lord of bhūtas (beings).

34. Obeisance to the great god Śiva who is the remover of miseries (Rudra), who is irresistible, giver of blessings (to those who cherish desire and the highest bliss to the desireless devotees). He, though weaponless, takes up arms against the wicked, and is anger incarnate (at the time of destruction or pralaya).

35. May the Lord of Satī, my sister’s husband, the great god with abundance of grace, be gracious unto us women who are treated as worthy of compassion even by ruthless hunters.

Maitreya said:

36. Prajāpati (Kaśyapa) who has completed his evening rituals spoke to his wife who was trembling (greatly with fear) and who was desirous of securing the good of her progeny both here and hereafter.

Kaśyapa said:

37-38. On account of your impure mind, inauspiciousness of the (evening) time, disobedience to my order and complete disrespect for gods (attending Śiva), Oh evil woman, you will beget two wicked sons the worst ever born from wombs. Oh wrathful woman, they will frequently make the worlds and the protectors of the worlds, cry out (by their atrocious acts).

39-40. When the poor and innocent beings will be massacred and women are seized per force and the great souleḍ ones are incensed, the venerable Lord of the universe, the creator of the world, will be enraged. He will come down as an incarnation and will kill them as Indra (the wielder of the Vajra) destroyed the mountains.

Diti said:

41. Oh Lord, I desire that both of my sons should meet death directly at the hands of the glorious Lord whose noble arms appear splendid by the disc (sudarśana). May not they be a victim of Brāhmaṇa wrath.

42. Not even the denizens of hell show favour to a person burnt by Brahmadaṇḍa (curse of a Brāhmaṇa) and the tormentor of beings, in whatever class of creatures he be born.

Kaśyapa said:

43-44. On account of the sorrow and repentance for your misdeed, and your present consideration of what is proper and improper, and due to your great respect to Lord Viṣṇu and regard for Śiva and myself one son out of your son’s son will be respected by saintly persons. They will sing of his pure fame which would be comparable to the glory of the venerable Lord.

45. In order to emulate his pious nature, good persons will purify their hearts (by imbibing virtues) like non-enmity (friendliness to all) and others, just as they purify gold of inferior carat by purificatory processes.

46. By his intellect (or devotion) not directed to anyone else except the Lord, the venerable self-perceiving Lord by whose grace this universe becomes propitious, and who is the indweller of the universe, will be pleased with him.

47. Verily, he would be the greatest devotee of unlimited vision and of great prowess and the greatest of the great. For, by his deep devotion, he will establish Lord Viṣṇu in his heart, purified by devotion, and give up the ego about his body etc.

48. He will be devoid of desire for worldly pleasures, of good nature, a mine of excellent qualities, delighted at the prosperity of others and pained at the sufferings of the afflicted. With no enemy in the world, he will relieve the sorrows of the world, just as the Moon removes the summer heat.

49. Your grandson will see both in his mind and outside before him, Hari of excellent virtues, of lotus-like eyes, who assumes the form according to the desire of his votaries, and who is a grace to his consort Lakṣmī and his face adorned with refulgent ear-rings.”

Maitreya said:

50. Hearing that her grandson would be a votary of the Lord, Diti was greatly delighted. Knowing that both of her sons would meet death at the hands of Kṛṣṇa, her heart was elated.

Footnotes and references:

[1]:

Kaśyapa’s wife Diti and Śiva’s wife Satī were the daughters of Dakṣa. Hence Kaśyapa and Śiva were brothers-in-law, and Śiva was also Diti’s brother-in-law.

[2]:

avidyā paṭala: nescience, the film or coating over the eye (of knowledge)—Padaratnāvalī, Bhāvārtha-dīpikā-prakāśa

[3]:

Those who have realized the Brahman behave like an innocent child (bāla), a mad person (unmatta) or like a goblin piśāca. God Śiva adopted the third type of life. Or ‘lives in the company of goblins (piśācas)’—Bhāvārtha-dīpikā-prakāśa Vj’s interpretation, “Under the order of Hari who has neither equal nor superior, Rudra followed the piśāca type of life” is far-fetched as we have to supply worḍs: yaś ca hariḥ...... tasya harer ājñayā, to the text of this verse.

[4]:

VC. construes differently: without understanding the purpose of Rudra who is absorbed in Hari, that the garments etc. are to be offered to Lord Hari and hence I do not enjoy them.

[5]:

Padaratnāvalī interprets the verse as the glorification of Hari and not Rudra. Thus Rudra’s behaviour as piśāca is in obedience to Hari’s command. Incomprehensible are the ways of Hari the Perfect Being who makes gods like Rudra, the objects of worship by the world, obey him.