Each morning, one should rise with purity, dressed in clean garments, and embrace all auspiciousness. Before taking breakfast, it is proper to worship the sacred cows, revered Brahmins, the goddess of fortune, and the infallible Lord Himself. For women and those endowed with valor, worship ought to be performed with garlands, fragrant offerings, and ornaments. A wife, after worshipping her husband, should serve him and meditate upon him as residing within her womb. If this unbroken vow of puṃsavana is maintained for a year, a son will be born who shall surpass even Indra. Diti, steadfast in resolve, agreed to these conditions and received the seed from Kaśyapa. She faithfully undertook the vow. Indra, aware of his maternal aunt Diti’s intention, came to serve her in the hermitage, attentive and respectful. He regularly brought from the forest flowers, fruits, sacred grass, kusha, leaves, sprouts, clay, and water, all at the proper times. While Diti observed her vow, Hari, wishing to break it, served her in a crooked manner, disguising himself like a deer in the form of a deer. Yet, Indra could not find any fault in her observance; Diti remained unwavering. Indra became anxious, pondering how he might achieve his purpose. One evening, exhausted by her vow and having eaten, Diti, with her feet unwashed and not cleansed by water, fell asleep, her mind clouded by fate. Seizing this opportunity, Indra, master of yoga, entered Diti’s womb by his yogic power while she slept. With his thunderbolt, he split the golden-hued embryo into seven parts. As each cried out, Indra said, “Do not cry.” As he divided them further, all the parts, with joined palms, questioned him, “Why, Indra, do you wish to kill us, your brothers, the Maruts?” Indra, also known as 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, even though struck repeatedly by Indra’s thunderbolt—just as you survived the weapon of Drona. By worshipping the primeval person even once, one attains equality; Diti had worshipped Hari for nearly a year. Together 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 with Indra. She addressed 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 replied, “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. Seeing this most 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? Therefore, O Mother, you ought to forgive this great offense of mine, who am childish and base. By good fortune, your embryo has arisen again from death.” Śrī Śuka narrated that, thus permitted by Diti, pure-hearted and satisfied, Indra, having bowed to her together with the Maruts, returned to heaven. He concluded, “All that you have asked has been told—the auspicious birth of the Maruts. What more shall I tell you?” Meanwhile, Sūta spoke of King Parīkṣit, who, deeply troubled, reflected on his own blameworthy act, not committed by himself, thinking, “Alas, I have acted basely, like one unworthy, toward the sinless, the 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. Today, may the fire of the angered Brahmin, which has been kindled against me, consume my kingdom, power, and vast treasury, for I, the unfortunate one, may never again harbor such evil thoughts toward Brahmins, gods, or cows.” As he pondered thus, Parīkṣit heard how the sage’s son had pronounced his death, Takṣaka by name. He considered it good, for soon Takṣaka would bring detachment to one so attached. Then, having renounced both this world and the next, having weighed their worthlessness, he resolved to serve Kṛṣṇa’s feet and sat down to fast by the immortal river. That river, whose waters are mixed with 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 the Viṣṇu-pada, fixing his mind solely on Mukunda’s feet, with the resolve of a sage, freed from all attachments. There arrived at that place, purifying the world, great and noble sages with their disciples; mostly, they 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, and Aṅgirā; Parāśara, the son of Gādhi, then Rāma, Utathya, Indrapramada, and Edhmavāha. Medhātithi, Devala, Ārṣṭiṣeṇa, Bhāradvāja, Gautama, Pippalāda; Maitreya, Aurva, Kavaṣa, Kumbhayoni, Dvaipāyana, and the venerable Nārada. And others, distinguished among deva-sages, brahma-sages, and royal sages, along with Aruṇa and his companions. The king, having honored the assembled eminent descendants of sages, bowed his head in reverence. When they were comfortably seated, having offered his respects, with a clear mind and intent to act according to his purpose, he approached them, standing before them with hands joined. The king spoke, “Ah, among rulers, we are the most fortunate, for the greatest have shown us their gracious nature. The dynasty of kings, due to the impurity of neglecting the feet of brāhmaṇas, has been cast far away—alas, such blameworthy deeds.