With deep reverence and devotion, the worshipper began by honoring the divine form in its many aspects, as prescribed. The feet were venerated as the seat of Brahma, the creator; the thighs as the source of fortune and prosperity; the pair of knees as belonging to Virinchi, another name for Brahma; and the waist as that of Manmatha, the god of love. For the one whose belly is clear and radiant, the abdomen was worshipped; for the tireless creator, the chest; for the lotus-faced, the beautiful visage; and for the Veda-handed, the powerful arms. After saluting the all-pervading Lord, the worshipper offered homage to the lotus on the crown of the head. In the morning, a sacred pot was presented to a Brahmin, and with devotion, the Brahmin was fed, while the worshipper refrained from eating salt. With a pure heart, the devotee circumambulated and recited the sacred mantra: “May the blessed Lord, the Grandfather of all worlds, be pleased here, he who is the joy within the hearts of all beings.” This procedure was to be followed with care each month. On the full moon, the one observing the fast should worship the imperishable Brahma, eating only a single fruit at night and sleeping on the ground. Then, in the thirteenth month, a cow with ghee was to be offered. A bed, complete with all accessories, was given to Virinchi, and images of Brahma in gold and Savitri in silver were fashioned. The creator, whose essence is the lotus, was to be united with Savitri, and a twice-born Brahmin with his wife was worshipped with garments and ornaments. Gifts such as a cow and others, as one was able, were presented with the prayer, “May he be pleased.” A fire offering was made with white sesame seeds, accompanied by the recitation of Brahma’s names. With cow’s ghee and rice pudding, the knower of dharma gave wealth to the Brahmins and, as able, a garland of flowers. Whoever performed this rite on the full moon—woman or man—would be freed from all sins and attain union with Brahma. In this world, they would enjoy excellent sons and assured good fortune. Brahma is remembered as Vishnu, the essence of joy, and as Maheshvara. Seeking happiness, one should remember the Grandfather in whatever form is desired. Thus, having heard these instructions, Diti performed all these rites completely. Pleased by her devotion and the greatness of his own vow, Kashyapa approached Diti with supreme joy. He restored her, who had been rough and haggard before, with beauty and charm. Inviting her to choose a boon, Kashyapa asked what she desired most. Diti chose the greatest boon: a son, powerful and capable, who would be the slayer of Indra. She declared her wish for a great-souled one, destroyer of all the gods. Kashyapa agreed, saying, “I will grant this. But now, O auspicious one, you must perform the āpastaṃbī rite and the putreṣṭi sacrifice today.” After these rites, Kashyapa said he would place the embryo within her by touching her breasts, and that the child would indeed be the destroyer of Indra. Diti performed the āpastaṃbī rite and the putreṣṭi sacrifice, offering rich oblations, and Kashyapa, eager, offered the sacred oblation with the words, “Become the enemy of Indra.” The gods were pleased, while the demons turned away, and Diti conceived. Kashyapa spoke to her, praising her beauty: “Your face is like the moon, your breasts like bilva fruits, your lips like coral, and your complexion is exceedingly beautiful. Seeing you, O wide-eyed one, I forget my own body. Thus, O lovely-hipped one, the embryo has been placed in your breasts by my hand.” He then instructed her: “You must carefully maintain this embryo for a full hundred years here in this forest of austerity. At twilight, O woman of excellent complexion, a pregnant woman should not eat, nor should she ever stand or go to the roots of trees. She should not sit on implements such as pestles or mortars, nor should she enter water or empty houses. She should not stay in anthills, nor be anxious in mind; she should not scratch the ground with her nails, nor on charcoal or ashes. She should not always be lying down, nor exert herself; she should avoid places with husks, charcoal, ashes, bones, or skulls. She should avoid quarrels, and also avoid anointing her body; she should not keep her hair loose, nor ever be unclean. She should not lie with her head to the north or with her head downward, nor be without clothing, nor anxious, nor with wet feet. She should not speak inauspicious words, nor give in to excessive laughter; she should always perform worship with reverence, intent on auspiciousness. She should bathe with water infused with all herbs, remain cheerful, devoted to her husband’s welfare and pleasure, and never speak ill of her husband under any circumstances.” Diti, now aged and weary, lamented: “I am thin and weak, and old age has come upon me; my breasts have sagged, and my face is wrinkled and fragile. One should never say, ‘I have been treated thus by you.’ Farewell to you; I will depart.” Kashyapa replied, “So be it.” Before the eyes of all beings, Diti vanished on the spot and began to follow her husband’s instructions. Knowing this, Indra himself left the abode of the gods and approached Diti, serving her with apparent devotion. Inwardly agitated and seeking a fault, Indra, lord of Paka, outwardly appeared pleasant and spoke kindly, acting as though unaware of his true intent. Thus, time passed. When only three days remained to complete the hundred years, Diti, feeling accomplished, was joyful and amazed. She lay down to rest, her feet unwashed and her hair unbound. Overcome by sleep, she lay with her head to the north at midday. Seeing this opportunity, Śacī’s husband, Indra, entered within.