In ancient times, the descendants of the great bird clans became countless, with sons and grandsons multiplying endlessly. Among them, Surasā gave birth to a thousand serpents, while Kadrū, revered for her virtue, bore a thousand serpents, each with a thousand heads. Of these, twenty-six were especially renowned as leaders among their kind. These mighty serpents included Śeṣa, Vāsuki, Karkoṭa, Śaṅkha, Airāvata, Kambala, Dhanaṃjaya, Mahānīla, Padma, Aśvatara, and Takṣaka; Elāpatra, Mahāpadma, Dhṛtarāṣṭra, Balāhaka, Śaṅkhapāla, Mahāśaṅkha, Puṣpadaṃṣṭra, and Śubhānana; Śaṅkuromā, Bahula, Vāmana, Pāṇina, Kapila, Durmukha, and Patañjali. Their progeny—sons and grandsons—became innumerable, though many were burned long ago in the house of Janamejaya. Kadrū also gave birth to a host of demons, each bearing their own name and driven by wrath, many of whom were destroyed by the mighty Bhīmasena. In a similar manner, Surabhi, steadfast in her vows, bore the hosts of Rudras, as well as cows and buffaloes, all from Kaśyapa. The sage Kaśyapa himself begot the hosts of sages and Apsarases, while Ariṣṭā gave birth to countless Kinnaras and Gandharvas. Irā gave birth to all grasses, trees, creepers, and shrubs; Viśvā produced Yakṣas and Rākṣasas by the millions. Then Diti, who knew righteousness, gave birth to forty-nine Maruts from Kaśyapa, all beloved of the immortals. Curious about the Maruts, the sons of Diti, who were beloved of the gods, the question arose: How were these Maruts born, and how did they, once rivals of the gods, come to form the highest friendship with them? Long ago, during the battle between the gods and the demons, when Hari had taken away the gods along with their sons and grandsons, the gods, afflicted by grief, descended to the highest earthly realm. In the sacred field of Syamantapanchaka, on the auspicious bank of the Sarasvati, Diti, devoted to her husband, undertook severe austerities. Steadfast in her vows and in the form of a sage, Diti sustained herself on fruits and performed rigorous penances, such as the Chandrayana. For more than a hundred years, troubled by old age and sorrow, she endured. Finally, scorched by austerity, she approached Vasiṣṭha and other sages, seeking relief. Diti asked them, “O revered ones, tell me of a vow that destroys grief for sons and brings the fruit of good fortune in this world and the next.” Vasiṣṭha and the others replied, “The Madana-Dvādaśī vow, by whose power one becomes free from sorrow for sons.” Desiring to hear more about this vow, the sages explained its details: In the month of Caitra, on the bright fortnight, on the twelfth day, one who observes the vow should place a spotless pot filled with white rice. This pot should be adorned with various fruits, a sugarcane stalk, covered with a pair of white cloths, and smeared with white sandalwood. It should be accompanied by various foods and, according to one’s ability, gold; a copper vessel filled with jaggery should be placed on top. Above that, a banana leaf is placed, and to its left, an image of Rati made of sugar, as desired. Fragrance and incense are offered, music and singing arranged; if these are lacking, stories of Kama and Keshava should be recited. Hari is worshipped by the name of Kama, bathed with scented water, and offered white flowers, rice grains, and sesame seeds to Madhusudana. For Kama, worship the feet; for the giver of good fortune, the thighs; for Smara and Manmatha, the hips; for the one with a pure belly, the abdomen; for Ananga, the chest of Hari; for the lotus-faced, the face; for the five-arrowed, the arms. Salutations to the all-pervading one, and the head is worshipped as Keshava. In the morning, the pot is offered to a Brahmin. With devotion, Brahmins are fed, and the observer of the vow eats without salt, then gives the prescribed donation, reciting the mantra: “May the blessed Lord Janardana, who assumes any form at will, be pleased here, he who is called the joy within the hearts of all beings.” This vow is observed every month; on the thirteenth day, fasting, Vishnu is worshipped. On the twelfth day, after eating a single fruit, one sleeps upon the ground; then, on the thirteenth day, accompanied by a cow, one gives a bed to the bodiless one, furnished with all accessories, along with a golden image of Kamadeva and a white milking cow. With garments and ornaments, a Brahmin couple is honored according to one’s ability; the bed, fragrance, and other items are given, saying, “May he be pleased.” The fire offering is performed with white sesame seeds, reciting names of desire; likewise, with ghee from cow’s milk and rice pudding, as prescribed by the knower of dharma. Food is given to Brahmins, avoiding miserliness; also, sugarcane sticks and garlands of flowers are given as one is able. Whoever performs this Madana-Dvādaśī vow according to the prescribed method becomes free from all sins and attains equality with Hari. In this world, they enjoy excellent sons and the fruits of good fortune; Smara, when remembered, is Vishnu, the essence of joy, the great Lord. One seeking happiness should remember the Lord of Angaja in the form of desire. Hearing these instructions, Diti performed all these acts completely, fulfilling her heart’s wish.