Chapter 18 · Class prep
A printable handout for teaching this chapter. For each verse with Personal Guidance, you'll see Prabhupāda's translation, the essence, two or three practical applications, and a discussion prompt. Press ⌘P / Ctrl P to print as a handout.
BG 18.1
Śrī Śukadeva Gosvāmī said: Pṛśni, who was the wife of Savitā, the fifth of the twelve sons of Aditi, gave birth to three daughters — Sāvitrī, Vyāhṛti and Trayī — and the sons named Agnihotra, Paśu, Soma, Cāturmāsya and the five Mahāyajñas.
Essence. Pṛśni, wife of Savitā (Aditi's fifth son), bore three daughters and the sons named Agnihotra, Paśu, Soma, Cāturmāsya, and the five Mahāyajñas. Even ritual categories descend through specific mothers.
BG 18.2
O King, Siddhi, who was the wife of Bhaga, the sixth son of Aditi, bore three sons, named Mahimā, Vibhu and Prabhu, and one extremely beautiful daughter, whose name was Āśī.
Essence. Siddhi, wife of Bhaga, bore three sons named Mahimā, Vibhu, and Prabhu, and a daughter Āśī. Even the powers of the cosmos have parents.
BG 18.3-4
Dhātā, the seventh son of Aditi, had four wives, named Kuhū, Sinīvālī, Rākā and Anumati. These wives begot four sons, named Sāyam, Darśa, Prātaḥ and Pūrṇamāsa respectively. The wife of Vidhātā, the eighth son of Aditi, was named Kriyā. In her Vidhātā begot the five fire-gods named the Purīṣyas. The wife of Varuṇa, the ninth son of Aditi, was named Carṣaṇī. Bhṛgu, the son of Brahmā, took birth again in her womb.
Essence. Dhātā had four wives — Kuhū, Sinīvālī, Rākā, Anumati — bearing Sāyam, Darśa, Prātaḥ, Pūrṇamāsa. Vidhātā's wife Kriyā bore the five sacred fires. The days, watches and fires of ritual life all have personal origins.
BG 18.5
By the semen of Varuṇa, the great mystic Vālmīki took birth from an anthill. Bhṛgu and Vālmīki were specific sons of Varuṇa, whereas Agastya and Vasiṣṭha Ṛṣis were the common sons of Varuṇa and Mitra, the tenth son of Aditi.
Essence. By Varuṇa's semen the great mystic Vālmīki was born from an anthill; Agastya and Vasiṣṭha are common sons of Varuṇa and Mitra. Even great seers have unusual origins.
BG 18.6
Upon seeing Urvaśī, the celestial society girl, both Mitra and Varuṇa discharged semen, which they preserved in an earthen pot. The two sons Agastya and Vasiṣṭha later appeared from that pot, and they are therefore the common sons of Mitra and Varuṇa. Mitra begot three sons in the womb of his wife, whose name was Revatī. Their names were Utsarga, Ariṣṭa and Pippala.
Essence. Seeing Urvaśī, Mitra and Varuṇa discharged semen, preserved in an earthen pot — from which Agastya and Vasiṣṭha later appeared. Even cosmic origins involve very embodied moments.
BG 18.7
O King Parīkṣit, Indra, the King of the heavenly planets and eleventh son of Aditi, begot three sons, named Jayanta, Ṛṣabha and Mīḍhuṣa, in the womb of his wife, Paulomī. Thus we have heard.
Essence. Indra, the eleventh son of Aditi, begot Jayanta, Ṛṣabha and Mīḍhuṣa in Paulomī's womb. Even kings of heaven are named in their begetting.
BG 18.8
By His own potency, the Supreme Personality of Godhead, who has multifarious potencies, appeared in the form of a dwarf as Urukrama, the twelfth son of Aditi. In the womb of His wife, whose name was Kīrti, He begot one son, named Bṛhatśloka, who had many sons, headed by Saubhaga.
Essence. The Lord appeared in dwarf form as Urukrama, twelfth son of Aditi; in Kīrti's womb He begot Bṛhatśloka. The Lord descends, marries, has a son — full personhood, not abstraction.
BG 18.9
Later [in the Eighth Canto of Śrīmad-Bhāgavatam] I shall describe how Urukrama, Lord Vāmanadeva, appeared as the son of the great sage Kaśyapa and how He covered the three worlds with three steps. I shall describe the uncommon activities He performed, His qualities, His power and how He took birth from the womb of Aditi.
Essence. I shall later describe how Vāmana appeared as Kaśyapa's son and covered the three worlds with three steps. The story is given a forward reference; expect more.
BG 18.10
Now let me describe the sons of Diti, who were begotten by Kaśyapa but who became demons. In this demoniac family the great devotee Prahlāda Mahārāja appeared, and Bali Mahārāja also appeared in that family. The demons are technically known as Daityas because they proceeded from the womb of Diti.
Essence. Now let me describe Diti's sons, begotten by Kaśyapa, who became demons — yet Prahlāda and Bali appeared in this family. Even the demoniac line produces great devotees.
BG 18.11
First the two sons named Hiraṇyakaśipu and Hiraṇyākṣa took birth from Diti’s womb. Both of them were very powerful and were worshiped by the Daityas and Dānavas.
Essence. First Hiraṇyakaśipu and Hiraṇyākṣa took birth — powerful, worshiped by Daityas and Dānavas. Great power without devotion produces danger, not benefit.
BG 18.12-13
The wife of Hiraṇyakaśipu was known as Kayādhu. She was the daughter of Jambha and a descendant of Danu. She gave birth to four consecutive sons, known as Saṁhlāda, Anuhlāda, Hlāda and Prahlāda. The sister of these four sons was known as Siṁhikā. She married the demon named Vipracit and gave birth to another demon, named Rāhu.
Essence. Hiraṇyakaśipu's wife Kayādhu bore four sons — Saṁhlāda, Anuhlāda, Hlāda, Prahlāda — and a sister Siṁhikā. Even demonic dynasties contain a Prahlāda.
BG 18.14
While Rāhu, in disguise, was drinking nectar among the demigods, the Supreme Personality of Godhead severed his head. The wife of Saṁhlāda was named Kṛti. By union with Saṁhlāda, Kṛti gave birth to a son named Pañcajana.
Essence. While Rāhu drank nectar in disguise among demigods, the Lord severed his head; Saṁhlāda's wife Kṛti bore Pañcajana. Even successful deceptions are intercepted.
BG 18.15
The wife of Hlāda was named Dhamani. She gave birth to two sons, named Vātāpi and Ilvala. When Agastya Muni became Ilvala’s guest, Ilvala served him a feast by cooking Vātāpi, who was in the shape of a ram.
Essence. Hlāda's wife Dhamani bore Vātāpi and Ilvala; Agastya, as Ilvala's guest, was served Vātāpi cooked as a ram. Hospitality can be a trap; sage's wisdom undoes it.
BG 18.16
The wife of Anuhlāda was named Sūryā. She gave birth to two sons, named Bāṣkala and Mahiṣa. Prahlāda had one son, Virocana, whose wife gave birth to Bali Mahārāja.
Essence. Anuhlāda's wife Sūryā bore Bāṣkala and Mahiṣa; Prahlāda had Virocana, whose wife bore Bali. Devotional and demoniac threads run through the same families.
BG 18.17
Thereafter, Bali Mahārāja begot one hundred sons in the womb of Aśanā. Of these one hundred sons, King Bāṇa was the eldest. The activities of Bali Mahārāja, which are very laudable, will be described later [in the Eighth Canto].
Essence. Bali begot a hundred sons in Aśanā, eldest being Bāṇa, whose laudable activities will be described later. Even great asura kings produce abundant lineages.
BG 18.18
Since King Bāṇa was a great worshiper of Lord Śiva, he became one of Lord Śiva’s most celebrated associates. Even now, Lord Śiva protects King Bāṇa’s capital and always stands beside him.
Essence. Bāṇa, a great worshiper of Śiva, became one of Śiva's celebrated associates; even now Śiva protects Bāṇa's capital. Devotion places the devotee under the deity's personal guard.
BG 18.19
The forty-nine Marut demigods were also born from the womb of Diti. None of them had sons. Although they were born of Diti, King Indra gave them a position as demigods.
Essence. The forty-nine Maruts were born of Diti; none had sons, but Indra made them demigods. Demigodhood can be conferred even on a demonically-descended cohort.
BG 18.20
King Parīkṣit inquired: My dear lord, due to their birth, the forty-nine Maruts must have been obsessed with a demoniac mentality. Why did Indra, the King of heaven, convert them into demigods? Did they perform any rituals or pious activities?
Essence. Parīkṣit asks: how did the Maruts, demonically born, become demigods? Did they perform rituals or pious activities? Real curiosity asks specifics.
BG 18.21
My dear brāhmaṇa, I and all the sages present with me are eager to know about this. Therefore, O great soul, kindly explain to us the reason.
Essence. I and all the sages with me are eager — kindly explain. Communal hunger for knowledge legitimates inquiry.
BG 18.22
Śrī Sūta Gosvāmī said: O great sage Śaunaka, after hearing Mahārāja Parīkṣit speak respectfully and briefly on topics essential to hear, Śukadeva Gosvāmī, who was well aware of everything, praised his endeavor with great pleasure and replied.
Essence. Sūta tells Śaunaka: hearing the King's respectful and brief question, Śukadeva praised it and replied. Brevity plus respect draws teaching.
BG 18.23
Śrī Śukadeva Gosvāmī said: Just to help Indra, Lord Viṣṇu killed the two brothers Hiraṇyākṣa and Hiraṇyakaśipu. Because of their being killed, their mother, Diti, overwhelmed with lamentation and anger, contemplated as follows.
Essence. Just to help Indra, Lord Viṣṇu killed Hiraṇyākṣa and Hiraṇyakaśipu; their mother Diti, overwhelmed with grief and anger, contemplated revenge. Bereaved mothers can become formidable agents.
BG 18.24
Lord Indra, who is very much fond of sense gratification, has killed the two brothers Hiraṇyākṣa and Hiraṇyakaśipu by means of Lord Viṣṇu. Therefore Indra is cruel, hardhearted and sinful. When will I, having killed him, rest with a pacified mind?
Essence. Indra is fond of sense gratification and killed my sons through Viṣṇu — cruel, hardhearted, sinful; when will I rest pacified, having killed him? Vengeance gets rationalized with theological language.
BG 18.25
When dead, the bodies of all the rulers known as kings and great leaders will be transformed into worms, stool or ashes. If one enviously kills others for the protection of such a body, does he actually know the true interest of life? Certainly he does not, for if one is envious of other entities, he surely goes to hell.
Essence. When dead, kings' bodies become worms, stool or ashes — does one who kills others for such a body know his real interest? The body for which we kill is itself perishable.
BG 18.26
Diti thought: Indra considers his body eternal, and thus he has become unrestrained. I therefore wish to have a son who can remove Indra’s madness. Let me adopt some means to help me in this.
Essence. Diti thinks: Indra considers his body eternal and has become unrestrained — I will have a son to remove his madness. Misuse of power is real; the cure is more than another murder.
BG 18.27-28
Thinking in this way [with a desire for a son to kill Indra], Diti began constantly acting to satisfy Kaśyapa by her pleasing behavior. O King, Diti always carried out Kaśyapa’s orders very faithfully, as he desired. With service, love, humility and control, with words spoken very sweetly to satisfy her husband, and with smiles and glances at him, Diti attracted his mind and brought it under her control.
Essence. With desire for an Indra-killing son, Diti constantly pleased Kaśyapa with service, love, humility, restraint — until he was satisfied. Manipulation can wear the look of devotion.
BG 18.29
Although Kaśyapa Muni was a learned scholar, he was captivated by Diti’s artificial behavior, which brought him under her control. Therefore he assured his wife that he would fulfill her desires. Such a promise by a husband is not at all astonishing.
Essence. Though learned, Kaśyapa was captivated by Diti's artificial behavior; his promise of a benediction was not astonishing. Even scholars are not immune to skilled ingratiation.
BG 18.30
In the beginning of creation, Lord Brahmā, the father of the living entities of the universe, saw that all the living entities were unattached. To increase population, he then created woman from the better half of man’s body, for woman’s behavior carries away a man’s mind.
Essence. Brahmā saw all beings unattached and created woman from the better half of man's body to increase population; women's beauty is irresistible. The narrator's cosmological note frames the seduction.
BG 18.31
O my dear one, the most powerful sage Kaśyapa, being extremely pleased by the mild behavior of his wife Diti, smiled and spoke to her as follows.
Essence. Kaśyapa, extremely pleased with Diti's mild behavior, smiled and addressed her. The right inner state in the partner draws the right speech.
BG 18.32
Kaśyapa Muni said: O beautiful woman, O irreproachable lady, since I am very much pleased by your behavior, you may ask me for any benediction you want. If a husband is pleased, what desires are difficult for his wife to obtain, either in this world or in the next?
Essence. O irreproachable lady, since I am very pleased, ask any benediction; what is difficult for a wife to obtain when her husband is pleased? The promise is broad — and the moment of broad promises is dangerous.
BG 18.33-34
A husband is the supreme demigod for a woman. The Supreme Personality of Godhead, Lord Vāsudeva, the husband of the goddess of fortune, is situated in everyone’s heart and is worshiped through the various names and forms of the demigods by fruitive workers. Similarly, a husband represents the Lord as the object of worship for a woman.
Essence. A husband is the supreme demigod for a woman; Vāsudeva is worshiped through various demigods, and a chaste wife worships her husband as His representative. A dense theology of domestic worship is offered.
BG 18.35
My dear wife, whose body is so beautiful, your waist being thin, a conscientious wife should be chaste and should abide by the orders of her husband. She should very devoutly worship her husband as a representative of Vāsudeva.
Essence. A conscientious wife should be chaste and follow her husband's orders, worshiping him as Vāsudeva's representative. The instruction is given inside a sacred frame.
BG 18.36
My dear gentle wife, because you have worshiped me with great devotion, considering me a representative of the Supreme Personality of Godhead, I shall reward you by fulfilling your desires, which are unobtainable for an unchaste wife.
Essence. Because you worshiped me as Bhagavān's representative, I shall fulfill your desires — which an unchaste wife could never obtain. The promise is keyed to a quality of relationship.
BG 18.37
Diti replied: O my husband, O great soul, I have now lost my sons. If you want to give me a benediction, I ask you for an immortal son who can kill Indra. I pray for this because Indra, with the help of Viṣṇu, has killed my two sons Hiraṇyākṣa and Hiraṇyakaśipu.
Essence. Diti replies: I have lost my sons; please give me an immortal son to kill Indra, who killed Hiraṇyākṣa and Hiraṇyakaśipu with Viṣṇu's help. The boon is precisely targeted at vengeance.
BG 18.38
Upon hearing Diti’s request, Kaśyapa Muni was very much aggrieved. “Alas,” he lamented, “now I face the danger of the impious act of killing Indra.”
Essence. Hearing this, Kaśyapa was aggrieved: 'I now face the impious act of helping kill Indra.' Promises made before the actual ask are dangerous.
BG 18.39
Kaśyapa Muni thought: Alas, I have now become too attached to material enjoyment. Taking advantage of this, my mind has been attracted by the illusory energy of the Supreme Personality of Godhead in the form of a woman [my wife]. Therefore I am surely a wretched person who will glide down toward hell.
Essence. Kaśyapa: I have become too attached to material enjoyment; my mind has been captured by the Lord's illusory energy in the form of a woman. Self-diagnosis is the first turn.
BG 18.40
This woman, my wife, has adopted a means that follows her nature, and therefore she is not to be blamed. But I am a man. Therefore, all condemnation upon me! I am not at all conversant with what is good for me, since I could not control my senses.
Essence. This woman acted by her nature, not to be blamed; condemnation upon me — a man not conversant with my own good and unable to control my senses. The responsibility is taken inward.
BG 18.41
A woman’s face is as attractive and beautiful as a blossoming lotus flower during autumn. Her words are very sweet, and they give pleasure to the ear, but if we study a woman’s heart, we can understand it to be extremely sharp, like the blade of a razor. In these circumstances, who could understand the dealings of a woman?
Essence. Women's faces are like blossoming lotuses but their hearts are sharp as razors. Kaśyapa speaks general cynicism; he is half-right about what he failed to navigate.
BG 18.42
To satisfy their own interests, women deal with men as if the men were most dear to them, but no one is actually dear to them. Women are supposed to be very saintly, but for their own interests they can kill even their husbands, sons or brothers, or cause them to be killed by others.
Essence. Women deal with men as if dear, while pursuing their interests — even able to kill husbands, sons, brothers. The text reflects ancient suspicion; the modern reader must distinguish observation from prejudice.
BG 18.43
I promised to give her a benediction, and this promise cannot be violated, but Indra does not deserve to be killed. In these circumstances, the solution I have is quite suitable.
Essence. I promised, which cannot be violated, but Indra doesn't deserve killing — I have a suitable solution. Mature dharma navigates two conflicting duties without breaking either.
BG 18.44
Śrī Śukadeva Gosvāmī said: Kaśyapa Muni, thinking in this way, became somewhat angry. Condemning himself, O Mahārāja Parīkṣit, descendant of Kuru, he spoke to Diti as follows.
Essence. Kaśyapa, somewhat angry and condemning himself, spoke to Diti. Anger at self can power the next instruction without poisoning it.
BG 18.45
Kaśyapa Muni said: My dear gentle wife, if you follow my instructions regarding this vow for at least one year, you will surely get a son who will be able to kill Indra. However, if you deviate from this vow of following the Vaiṣṇava principles, you will get a son who will be favorable to Indra.
Essence. If you follow my vow strictly for one year, you'll have an Indra-killing son; if you deviate, the child will be Indra's friend. Conditional benedictions are real; the condition is real.
BG 18.46
Diti replied: My dear brāhmaṇa, I must accept your advice and follow the vow. Now let me understand what I have to do, what is forbidden and what will not break the vow. Please clearly state all this to me.
Essence. Diti replies: I will follow the vow; tell me what to do, what is forbidden, what will break the vow. Clarity request is the right next step.
BG 18.47
Kaśyapa Muni said: My dear wife, to follow this vow, do not be violent or cause harm to anyone. Do not curse anyone, and do not speak lies. Do not cut your nails and hair, and do not touch impure things like skulls and bones.
Essence. Do not be violent or harmful; don't curse or lie; don't cut nails and hair; don't touch impure things like skulls and bones. The vow begins with non-harming and bodily discipline.
BG 18.48
Kaśyapa Muni continued: My dear gentle wife, never enter the water while bathing, never be angry, and do not even speak or associate with wicked people. Never wear clothes that have not been properly washed, and do not put on a garland that has already been worn.
Essence. Don't enter water while bathing, don't get angry, don't speak with wicked persons; wear washed clothes, don't reuse old garlands. Specificity reaches deep into daily life.
BG 18.49
Never eat leftover food, never eat prasāda offered to the goddess Kālī [Durgā], and do not eat anything contaminated by flesh or fish. Do not eat anything brought or touched by a śūdra nor anything seen by a woman in her menstrual period. Do not drink water by joining your palms.
Essence. Don't eat leftovers, Kālī's prasāda, anything from a śūdra, anything seen by a woman in menstruation; don't drink water with cupped palms. Strict purity rules govern eating.
BG 18.50
After eating, you should not go out to the street without having washed your mouth, hands and feet. You should not go out in the evening or with your hair loose, nor should you go out unless you are properly decorated with ornaments. You should not leave the house unless you are very grave and are sufficiently covered.
Essence. After eating wash mouth, hands, feet; don't go out in evening or with loose hair or without ornaments. Disciplines of going-out shape the day.
BG 18.51
You should not lie down without having washed both of your feet or without being purified, nor with wet feet or with your head pointed west or north. You should not lie naked, or with other women, or during the sunrise or sunset.
Essence. Don't lie down with unwashed feet, naked, with other women, or at sunrise/sunset; don't sleep head-west or head-north. Even sleeping is regulated.
BG 18.52
Putting on washed clothing, being always pure and being adorned with turmeric, sandalwood pulp and other auspicious items, before breakfast one should worship the cows, the brāhmaṇas, the goddess of fortune and the Supreme Personality of Godhead.
Essence. In washed clothing, pure, decorated with turmeric and sandalwood, worship cows, brāhmaṇas, Lakṣmī, and the Lord before breakfast. Worship precedes eating.
BG 18.53
With flower garlands, sandalwood pulp, ornaments and other paraphernalia, a woman following this vow should worship women who have sons and whose husbands are living. The pregnant wife should worship her husband and offer him prayers. She should meditate upon him, thinking that he is situated in her womb.
Essence. Worship women whose sons and husbands are alive with flowers, sandalwood, ornaments. The pregnant wife should worship her husband and offer him prayers. Community worship sustains domestic dharma.
BG 18.54
Kaśyapa Muni continued: If you perform this ceremony called puṁsavana, adhering to the vow with faith for at least one year, you will give birth to a son destined to kill Indra. But if there is any discrepancy in the discharge of this vow, the son will be a friend to Indra.
Essence. If you follow puṁsavana with faith for a year, you'll have an Indra-killer; if not, the child will be Indra's friend. The same vow, well or badly kept, produces opposite results.
BG 18.55
O King Parīkṣit, Diti, the wife of Kaśyapa, agreed to undergo the purificatory process known as puṁsavana. “Yes,” she said, “I shall do everything according to your instructions.” With great jubilation she became pregnant, having taken semen from Kaśyapa, and faithfully began discharging the vow.
Essence. Diti agreed; she became pregnant after receiving Kaśyapa's semen, joyfully began the vow. Right marriage of vow and act produces conception in every sense.
BG 18.56
O King, who are respectful to everyone, Indra understood Diti’s purpose, and thus he contrived to fulfill his own interests. Following the logic that self-preservation is the first law of nature, he wanted to break Diti’s promise. Thus he engaged himself in the service of Diti, his aunt, who was residing in an āśrama.
Essence. Indra understood her purpose and, following self-preservation, contrived to break her promise — entering her service as a humble servant. Spiritual rivalry uses humble service as a tactic.
BG 18.57
Indra served his aunt daily by bringing flowers, fruits, roots and wood for yajñas from the forest. He also brought kuśa grass, leaves, sprouts, earth and water exactly at the proper time.
Essence. Indra served his aunt by bringing flowers, fruits, roots, wood, kuśa, leaves, sprouts, earth and water at proper times. Tactical service can look identical to real service.
BG 18.58
O King Parīkṣit, as the hunter of a deer becomes like a deer by covering his body with deerskin and serving the deer, so Indra, although at heart the enemy of the sons of Diti, became outwardly friendly and served Diti in a faithful way. Indra’s purpose was to cheat Diti as soon as he could find some fault in the way she discharged the vows of the ritualistic ceremony. However, he wanted to be undetected, and therefore he served her very carefully.
Essence. As a hunter dresses in deerskin to hunt deer, Indra outwardly served Diti while staying her enemy at heart. The image is direct: external form can be a hunter's costume.
BG 18.59
O master of the entire world, when Indra could find no faults, he thought, “How will there be good fortune for me?” Thus he was full of deep anxiety.
Essence. Finding no fault, Indra was anxious: how will good fortune come for me? Even when one's plan is to find a flaw, virtue's continuity is itself frustrating.
BG 18.60
Having grown weak and thin because of strictly following the principles of the vow, Diti once unfortunately neglected to wash her mouth, hands and feet after eating and went to sleep during the evening twilight.
Essence. Weak from the vow, Diti once neglected to wash mouth, hands, feet after eating, and slept in evening twilight. A single slip after months of discipline opens the door.
BG 18.61
Finding this fault, Indra, who has all the mystic powers [the yoga-siddhis such as aṇimā and laghimā], entered Diti’s womb while she was unconscious, being fast asleep.
Essence. Indra, with his mystic siddhis, entered her womb while she was asleep. The opportunity, having appeared, is taken instantly.
BG 18.62
After entering Diti’s womb, Indra, with the help of his thunderbolt, cut into seven pieces her embryo, which appeared like glowing gold. In seven places, seven different living beings began crying. Indra told them, “Do not cry,” and then he cut each of them into seven pieces again.
Essence. With his thunderbolt he cut the gold-glowing embryo into seven pieces; the seven cried; he said 'Do not cry' and cut each into seven — making forty-nine. Violence creates more bodies, not fewer.
BG 18.63
O King, being very much aggrieved, they pleaded to Indra with folded hands, saying, “Dear Indra, we are the Maruts, your brothers. Why are you trying to kill us?”
Essence. They pleaded with folded hands: 'Dear Indra, we are the Maruts, your brothers; why kill us?' Naming relationship interrupts violence.
BG 18.64
When Indra saw that actually they were his devoted followers, he said to them: If you are all my brothers, you have nothing more to fear from me.
Essence. Seeing they were his devoted followers, Indra said: 'If you are my brothers, you have nothing more to fear from me.' Devotion-recognition produces immediate de-escalation.
BG 18.65
Śukadeva Gosvāmī said: My dear King Parīkṣit, you were burned by the brahmāstra of Aśvatthāmā, but when Lord Kṛṣṇa entered the womb of your mother, you were saved. Similarly, although the one embryo was cut into forty-nine pieces by the thunderbolt of Indra, they were all saved by the mercy of the Supreme Personality of Godhead.
Essence. As Kṛṣṇa entered your mother's womb to save you from the brahmāstra, so by Viṣṇu's worship the forty-nine embryos survived even Indra's thunderbolt. Devotional precedent is offered as the principle of survival.
BG 18.66-67
If one worships the Supreme Personality of Godhead, the original person, even once, he receives the benefit of being promoted to the spiritual world and possessing the same bodily features as Viṣṇu. Diti worshiped Lord Viṣṇu for almost one year, adhering to a great vow. Because of such strength in spiritual life, the forty-nine Maruts were born. How, then, is it wonderful that the Maruts, although born from the womb of Diti, became equal to the demigods by the mercy of the Supreme Lord?
Essence. Worshiping the Lord even once promotes one to the spiritual world; Diti worshiped Viṣṇu for nearly a year, so the embryos lived. Single sincere act of worship has cosmic effect; sustained worship has more.
BG 18.68
Because of worshiping the Supreme Personality of Godhead, Diti was completely purified. When she got up from bed, she saw her forty-nine sons along with Indra. These forty-nine sons were all as brilliant as fire and were in friendship with Indra, and therefore she was very pleased.
Essence. Purified, she awoke and saw her forty-nine sons with Indra — brilliant as fire, friendly with him. Where she had aimed for one Indra-killer, devotion produced forty-nine demigods.
BG 18.69
Thereafter, Diti said to Indra: My dear son, I adhered to this difficult vow just to get a son to kill you twelve Ādityas.
Essence. Diti said: 'I followed the difficult vow just to get one son to kill you twelve Ādityas.' She owns her original purpose now.
BG 18.70
I prayed for only one son, but now I see that there are forty-nine. How has this happened? My dear son Indra, if you know, please tell me the truth. Do not try to speak lies.
Essence. I prayed for one son but now I see forty-nine — how? Tell me the truth, do not lie. The vow-keeper still demands truth from her opponent-turned-helper.
BG 18.71
Indra replied: My dear mother, because I was grossly blinded by selfish interests, I lost sight of religion. When I understood that you were observing a great vow in spiritual life, I wanted to find some fault in you. When I found such a fault, I entered your womb and cut the embryo to pieces.
Essence. Indra: I was blinded by selfish interest and lost sight of religion; finding your fault, I cut the embryo. Confession with both motive and method is complete.
BG 18.72
First I cut the child in the womb into seven pieces, which became seven children. Then I cut each of the children into seven pieces again. By the grace of the Supreme Lord, however, none of them died.
Essence. I cut the womb-child into seven, then each into seven, but by the Lord's grace none died. Grace overrides even mathematical violence.
BG 18.73
My dear mother, when I saw that all forty-nine sons were alive, I was certainly struck with wonder. I decided that this was a secondary result of your having regularly executed devotional service in worship of Lord Viṣṇu.
Essence. Seeing all forty-nine alive astonished me; I decided it was a secondary fruit of your devotional service to Viṣṇu. The opponent learns devotion's logic through its effects.
BG 18.74
Although those who are interested only in worshiping the Supreme Personality of Godhead do not desire anything material from the Lord and do not even want liberation, Lord Kṛṣṇa fulfills all their desires.
Essence. Pure devotees do not desire anything material — not even liberation — yet Kṛṣṇa fulfills all their desires. Renunciation, paradoxically, draws fulfillment.
BG 18.75
The ultimate goal of all ambitions is to become a servant of the Supreme Personality of Godhead. If an intelligent man serves the most dear Lord, who gives Himself to His devotees, how can he desire material happiness, which is available even in hell?
Essence. The ultimate goal of all ambitions is to become a servant of the Lord; if one serves Him, how can one desire material happiness available even in hellish life? Re-framing happiness from outcome to relation changes everything.
BG 18.76
O my mother, O best of all women, I am a fool. Kindly excuse me for whatever offenses I have committed. Your forty-nine sons have been born unhurt because of your devotional service. As an enemy, I cut them to pieces, but because of your great devotional service they did not die.
Essence. I am a fool; kindly excuse my offenses; your forty-nine sons live by your devotional service — as enemy I cut them, but by your grace they are well. Apology paired with credit makes peace.
BG 18.77
Śrī Śukadeva Gosvāmī continued: Diti was extremely satisfied by Indra’s good behavior. Then Indra offered his respects to his aunt with profuse obeisances, and with her permission he went away to the heavenly planets with his brothers the Maruts.
Essence. Diti, satisfied by Indra's good behavior, accepted his obeisances; Indra returned to heaven with his Marut brothers. Reconciled enemies can travel together.
BG 18.78
My dear King Parīkṣit, I have replied as far as possible to the questions you have asked me, especially in regard to this pure, auspicious narration about the Maruts. Now you may inquire further, and I shall explain more.
Essence. I have replied as fully as I can about the Maruts; now you may inquire further. The teacher offers his completion and opens space for more.