Diti, the noble-minded wife of Kaśyapa and mother of the daityas, gave birth to forty-nine sons known as the Maruts. These sons, though born of her, became dearly beloved by the gods themselves. But how did it come to pass that Diti’s sons, rivals of the gods by birth, became their cherished companions? And how were these Maruts born in such a wondrous manner? Long ago, there was a great battle between the gods and the demons. In that conflict, Hari—Lord Vishnu—had removed the gods along with their sons and grandsons, plunging them into sorrow. Overcome with grief, the gods retreated to the highest earthly realm. In those days, Diti, devoted to her husband Kaśyapa, journeyed to the sacred field of Syamantapanchaka, on the auspicious banks of the Sarasvati River. There, she undertook intense austerities, seeking to overcome her sorrow. Enduring the hardships of age and grief for over a hundred years, she lived as a sage, sustaining herself on fruits and performing rigorous penances such as the Chandrayana vow. At last, scorched by the fire of her austerities and still troubled by sorrow, Diti approached the revered sages Vasiṣṭha and others. With humility, she asked, “O revered ones, tell me of a vow that will destroy my grief for my sons and bring good fortune in this world and the next.” The sages replied, “O Diti, there is the Madana-Dvādaśī vow. By its power, one becomes free from sorrow for sons.” Now, let me recount in detail the vow that Vasiṣṭha and the others described to Diti, the vow by which she regained her forty-nine sons. In the month of Caitra, during the bright fortnight, on the twelfth day, the devotee should prepare a spotless pot filled with white rice. The pot should be adorned with various fruits and a stalk of sugarcane, covered with a pair of white cloths, and anointed with white sandalwood paste. Around it, one should arrange various foods and, according to one’s means, gold. A copper vessel filled with jaggery should be placed atop the pot. Upon this, a banana leaf should be set, and to its left, an image of Rati made of sugar, as desired. Fragrance and incense should be offered, and music and singing arranged; if these are lacking, one should recite stories of Kama and Keshava. Hari, the Lord, should be worshipped as Kama, bathed with scented water, and offered white flowers, rice grains, and sesame seeds. The worship is performed part by part: the feet for Kama, the thighs for the giver of good fortune, the hips for Smara and Manmatha, the abdomen for the pure-bellied one, the chest for Ananga, the face for the lotus-faced, and the arms for the five-arrowed. Salutations are offered 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 to be fed, and the devotee should eat food without salt. Afterward, the prescribed donation is given, with the recitation: “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 should be observed each month. On the thirteenth day, one should fast and worship the imperishable Vishnu. On the twelfth day, after eating just a single fruit, the devotee should sleep upon the ground. On the thirteenth, accompanied by a cow, one should give a bed—furnished with all accessories—to the bodiless one, along with a golden image of Kamadeva and a white milking cow. Garments and ornaments are to be given to a Brahmin couple, and the bed, fragrance, and other items are presented with the wish, “May he be pleased.” The fire offering is performed with white sesame seeds, reciting names of desire, and with ghee from cow’s milk and rice pudding, as prescribed by those learned in dharma. Food is to be given to Brahmins generously, along with sugarcane sticks and garlands of flowers, as one is able. Whoever performs this Madana-Dvādaśī vow as prescribed becomes free from all sins and attains equality with Hari. In this world, one enjoys excellent sons and the fruits of good fortune. Smara—when remembered—is Vishnu, the very essence of joy and the great Lord. One who seeks happiness should remember the Lord of Angaja in the form of desire. Hearing all this, Diti performed the vow exactly as instructed. Kaśyapa, delighted by the greatness of her observance, returned and, seeing her beauty and youth renewed, performed further austerities on her behalf. He then invited her to choose a boon. Diti asked for a son who would be capable of slaying Indra, a son of immense energy, the destroyer of all immortals. Kaśyapa agreed, saying, “I shall grant you a mighty son, the slayer of Indra. But let this be done properly. Today, Āpastamba will perform the son-offering sacrifice for you, O virtuous lady. Then I will arrange for the conception of the destroyer of Indra’s enemies.” Thus, Āpastamba performed the sacrifice with great wealth, offering, “Let him be the enemy of Indra.” The gods rejoiced, while the demons grew hostile and the Danavas turned away. Kaśyapa then placed the embryo within Diti and spoke to her again: “You must take great care with this embryo, O beautiful one. For a hundred years, here in this very hermitage, you must not count the days nor partake of food. You should never stand or go near the roots of trees, nor sit upon implements such as pestles or mortars. Do not enter water or stay in empty houses; avoid ant-hills and never remain there; above all, keep your mind free from anxiety.” Thus, by the power of her vow, her penance, and her careful observance, Diti’s sons, the Maruts, were born—beloved of the immortals and reconciled with the gods.