The venerable sage, though himself wronged by the king, did not dwell upon the offense. Instead, his heart was heavy with remorse for the actions of his own son. Such is the way of the virtuous: even when placed in situations of duality by others, they neither grieve nor rejoice, for they rely on the steadfast qualities of the self. In the course of these events, instructions for daily conduct were also spoken. One should not lie down without first washing the feet, nor go to bed with wet feet or a wet head. It is improper to eat food offered by others, to lie naked, or to rest at dawn or dusk. Always maintaining purity, clothed in clean garments, and endowed with auspiciousness, one ought to worship cows, Brahmins, fortune, and the infallible Lord before taking breakfast. Women and the valorous should worship with garlands, fragrances, offerings, and ornaments. After worshipping her husband, a woman should serve him and meditate upon him as residing within her womb. If the unbroken puṃsavana vow is upheld for a year, a son will be born who can defeat even Indra. Diti, resolute and steadfast, agreed to this, receiving her husband Kaśyapa’s seed and faithfully undertaking the vow. Indra, aware of his maternal aunt Diti’s intention, began to serve her with great attention while she resided in the hermitage. He brought her flowers, fruits, sacred grass, kusha, leaves, sprouts, clay, and water at the proper times, all gathered from the forest. Yet, while Diti observed her vow, Lord Hari, desiring to break it, influenced events in a subtle, indirect way, much as a deer moves among deer. Indra, ever watchful, could find no fault or breach in Diti’s observance, for she was steadfast in her vow. This left Indra anxious, uncertain how he might achieve his aim. One evening, exhausted from her austerities and having eaten, Diti neglected to wash her feet and fell asleep, her mind clouded by fate. Indra, master of yoga, seized this opportunity: by his yogic power, he entered Diti’s womb while she slept. There, with his thunderbolt, he split the golden-hued embryo into seven parts. As each part cried out, Indra repeatedly told them, “Do not cry.” As the embryo was being divided, all the parts, with joined palms, addressed Indra: “Why do you wish to kill us, your brothers, the Maruts?” Indra replied, “Do not fear, brothers; you are dear to me. You are my companions, the hosts of Maruts, devoted to me alone.” By the compassion of Śrīnivāsa, Diti’s embryo did not die, even though Indra struck it repeatedly with his thunderbolt—just as others have survived powerful weapons by divine grace. For nearly a year, Diti had worshipped Hari, and even a single act of worship to the Supreme Person grants equality; how much more so for such devotion! Thus, along with Indra, those fifty gods became the Maruts. Their mother’s fault was dispelled, and by Hari’s grace, they were made drinkers of Soma. Diti awoke to see 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. I sought one son, but seven have become sevenfold—how is this? If you know, my son, speak the truth and do not deceive me.” Indra replied, “Mother, understanding your intent, I came near. Seizing an opportunity, I divided the embryo, my mind fixed on my purpose, not on righteousness. I split your embryo into seven, and from them seven boys arose. Even as each was further divided into seven, none perished. Seeing this astonishing outcome, I realized it was the result of your worship of the Supreme Person, which brings about such success. Those who worship the Lord, desiring nothing, are truly wise and remembered as such, 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? Therefore, O Mother, forgive this great offense of mine, for I am childish and base. By good fortune, your embryo has arisen again from death.” Śrī Śuka continued: Thus permitted and forgiven by his mother, Indra, pure-hearted and satisfied, bowed to her along with the Maruts and returned to heaven. Thus, all that was asked concerning the auspicious birth of the Maruts has been told. Meanwhile, King Parīkṣit, deeply troubled, reflected on the blameworthy act that had occurred—not by his own hand, but still his responsibility. He thought, “Alas, I have acted basely, like one unworthy, toward the sinless and hiddenly powerful Brahmin. Surely, because of my disrespect toward the godly, a great calamity, hard to overcome, will soon befall me. Let it come as it will, as expiation for my sin, so that I may never do such a thing again. May the fire of the angered Brahmin, which has been kindled against me, consume my kingdom, power, and treasury, so that I may never again harbor such evil thoughts toward Brahmins, gods, or cows.” Thus reflecting, he heard of the sage’s son’s curse: death would come to him by Takṣaka. He accepted this as good, for Takṣaka would bring detachment to one so attached. Having weighed the worthlessness of this world and the next, he resolved to serve Kṛṣṇa’s feet and sat down to fast by the immortal river. That river, whose waters are sanctified by the dust of Kṛṣṇa’s feet and are more purifying than the Ganges, sanctifies all worlds and their rulers—who, facing death, would not serve her? Thus, the son of Pāṇḍu, having resolved, undertook the vow of fasting unto death at the bank of Viṣṇu-pada, fixing his mind solely on Mukunda’s feet, with the resolve of a sage, freed from all attachments. As he sat thus, great and noble sages, along with their disciples, arrived at that place, purifying the world by their presence. Many came under the pretext of visiting holy sites, for the virtuous themselves sanctify the holy places. Among them were Atri, Vasiṣṭha, Cyavana, Śaradvān, Ariṣṭanemi, Bhṛgu, Aṅgirā, Parāśara, the son of Gādhi, Rāma, Utathya, Indrapramada, Edhmavāha, Medhātithi, Devala, Ārṣṭiṣeṇa, Bhāradvāja, Gautama, Pippalāda, Maitreya, Aurva, Kavaṣa, Kumbhayoni, Dvaipāyana, and the venerable Nārada. Thus, the stage was set for the final teachings and the king’s liberation.