With his eyes blazing red with anger, the young sage—surrounded by his companions—purified himself in the Kauśikī river. There, he released a thunderbolt of words, pronouncing a curse: “Takṣaka, compelled by my words, will bite this destroyer of the dynasty—King Parīkṣit—on the seventh day, for he has transgressed the boundary.” After uttering this curse, the boy returned to his hermitage. Upon entering, he saw his father seated in meditation, a lifeless serpent draped around his neck. Overcome with sorrow, the boy cried out loudly. Hearing his son’s lamentation, the brāhmaṇa of the Āṅgirasa lineage slowly opened his eyes. He saw the dead snake on his shoulder, cast it aside, and gently asked, “Child, why do you cry? Who has wronged you?” The boy explained everything that had transpired—the king’s offense and the curse he had pronounced. Listening to his son, the brāhmaṇa realized the king had been cursed without true cause. He did not rejoice at his son’s deed, but lamented, “Alas, what a calamity you have caused today! Though the king’s offense was small, the punishment is severe.” He continued, “You should not judge the king, O immature-minded one. By his invincible power, the people enjoy prosperity and safety from all sides.” He warned his son, “When the king—Naradeva, wielder of the chariot wheel—is disregarded, the world will be overrun by thieves. Without a protector, it will perish in an instant, like sheep without a shepherd. Sin will come upon us without interruption, as people plunder the wealth of those who have lost their protector. They will kill each other, curse, rob, and seize cattle, women, and property.” He described the consequences: “Then noble dharma dissolves among men, along with the practices of varṇa and āśrama, rooted in the three Vedas. Afterwards, those absorbed in wealth and pleasure, like dogs and monkeys, cause the mixing of castes.” The brāhmaṇa spoke of the king’s virtue: “The king, guardian of dharma, is the great emperor Bṛhacchrava—a royal sage, a true devotee, who performed horse sacrifices. A sin has been committed against this innocent king by a child of immature understanding. May the Lord, the soul of all, forgive this offense.” He reflected, “Even when insulted, deceived, cursed, abused, or killed, devotees of the Lord do not retaliate, even if they possess the power to do so.” Filled with remorse for his son’s act, the sage did not dwell on the king’s offense against himself. He mused, “Generally, the virtuous in this world are placed in situations of duality by others, yet they neither grieve nor rejoice, for their reliance is upon the qualities of the self.” Turning to daily conduct, he instructed, “One should not lie down without washing the feet, nor with wet feet or a wet head. One should not eat food offered by others, nor lie naked, nor at the times of dawn or dusk. Always pure, clothed in clean garments, endowed with auspiciousness, one should worship cows, Brahmins, fortune, and the infallible Lord before breakfast.” He continued, “Women and those possessing valor should worship with garlands, fragrances, offerings, and ornaments. Having worshipped her husband, a woman should attend to him and meditate upon him as residing within her womb. If you uphold this unbroken vow of puṃsavana for a year, then a son who will defeat Indra shall be born to you.” Diti, resolute and steadfast, agreed: “So be it.” She received the seed from Kaśyapa and faithfully undertook the vow. Indra, aware of his maternal aunt’s intention, served Diti with utmost attention as she dwelled in the hermitage. He regularly brought flowers, fruits, sacred grass, kusha, leaves, sprouts, clay, and water from the forest at the appropriate times. While Diti observed her vow, Hari, desiring to break it, served her in a crooked manner—like a deer in the form of a deer. Yet Indra found no breach in her vow, for Diti remained steadfast. Indra grew anxious, wondering how he might achieve his purpose. One evening, exhausted by the vow and after eating, Diti, with her feet unwashed and not cleansed by water, confused by fate, fell asleep. Seizing this opportunity, Indra—master of yoga—entered Diti’s womb by his yogic power while her mind was overcome by sleep. With his thunderbolt, he split the golden-hued embryo into seven parts. As each part cried, he said, “Do not cry.” As they were being split, all of them, with joined palms, pleaded, “Why, Indra, do you wish to kill us, your brothers, the Maruts?” Kauśika replied, “Do not fear, brothers; you are dear to me. You are my attendants, the hosts of Maruts, devoted to me alone.” By the compassion of Śrīnivāsa, Diti’s embryo did not die, though struck repeatedly by the thunderbolt—just as others survived the weapon of Drona. By worshipping the primeval person even once, a person attains equality; for nearly a year, Hari was worshipped by Diti. Along with Indra, those fifty gods became the Maruts. Having dispelled their mother’s fault, they were made drinkers of Soma by Hari. Diti awoke and saw her sons, radiant like fire, with the goddess, blameless, rejoicing together with Indra. She said to Indra, “My child, I undertook this most difficult vow, which brings fear to the Adityas, desiring to obtain a son. One son was resolved upon, but seven have become sevenfold—how is this? If you know, my son, speak the truth and do not deceive me.” Indra responded, “Mother, understanding your intent, I came near. Seizing an opportunity, I divided the embryo, my mind set on my purpose, not on righteousness. Your embryo was cut by me into seven parts, and from them seven boys arose. Even as each was further divided into seven, none perished.” He continued, “Then, seeing this astonishing outcome brought about by me, I realized it was a result of the worship of the Supreme Person, which brings about such success. Those who worship the Lord, desiring nothing, are remembered as truly wise, even if they do not seek anything further; but those who seek only their own benefit are not so. Who, being wise, would choose contact with material qualities—which leads even to hell—when one can worship the Lord who bestows the self, the Lord of the universe and one’s own soul?