Shloka 40

Indra's Campaign on Mount Malaya — Indra’s Campaign on Mount Malaya and the Birth of the Maruts (Origin of the Epithet Gotrabhid)

Devanagari script

दितिरुवाच न तावत्रापराधो ऽस्ति मन्ये दिष्टमिदं पुरा संपूर्णे त्वपि काले वै या शौचत्वमुपागता

Transliteration

ditiruvāca na tāvatrāparādho 'sti manye diṣṭamidaṃ purā saṃpūrṇe tvapi kāle vai yā śaucatvamupāgatā

Translation

Diti berkata: “Aku tidak menganggap ada kesalahan dalam hal ini; semuanya telah ditetapkan sejak dahulu oleh takdir. Walau waktunya telah genap dan aku telah mencapai kesucian (śauca), namun akibat inilah yang menimpaku.”

Speakers

• Diti speaking (contextually to Indra/Mahendra
• after the splitting of the embryo into the Maruts)

Primary Deities

• Diti
• Indra (Mahendra)
• Kaśyapa (implied)

Key Themes

• Daiva (Destiny) vs. Aparādha (Moral fault)
• Ritual purity (Śauca) and its limits
• Etiology of the Maruts
• Maternal lament and theological resignation

Verse Rasa (Emotional Flavour)

{ "primaryRasa": "shanta", "secondaryRasa": "karuna", "rasaIntensity": 0, "emotionalArcPosition": "", "moodDescriptors": [] }

FAQs

Why does Diti deny ‘aparādha’ (fault) even though the narrative often involves a breach of austerity or discipline?

This verse frames the outcome as diṣṭa (pre-ordained fate), shifting emphasis from personal culpability to cosmic necessity. In many Purāṇic tellings, Diti’s observance is tested; here she asserts that even with śauca and the ‘complete time’ (matured term), the result unfolded as destiny.

What does ‘saṃpūrṇe tv api kāle’ imply in the Marut narrative?

It suggests the gestational or appointed time had fully matured—i.e., the birth should have occurred normally. The phrase heightens the pathos: despite conditions being ‘complete,’ the extraordinary intervention (Indra’s act) still occurred.

Is ‘śaucatvam upāgatā’ merely physical cleanliness or a broader ritual state?

In Purāṇic usage, śauca includes bodily cleanliness, regulated conduct, and ritual fitness (especially during vows/pregnancy-related observances). Diti’s claim underscores that ritual correctness does not always override daiva (fate) in mythic causality.