Chapter Seventeen
The Supreme Lord Agrees to Become Aditi’s Son
As explained in this chapter, the Supreme Personality of Godhead, being very pleased by the payo-vrata ceremony performed by Aditi, appeared before her in full opulence. At her request, the Lord agreed to become her son.
After Aditi performed the payo-vrata ceremony for twelve continuous days, the Lord, who was certainly very pleased with her, appeared before her with four hands and dressed in yellow garments. As soon as Aditi saw the Supreme Personality of Godhead present before her, she immediately got up, and with great ecstatic love for the Lord she fell to the ground to offer respectful obeisances. Aditi’s throat was choked because of ecstatic feelings, and her entire body trembled with devotion. Although she wanted to offer suitable prayers to the Lord, she could not do anything, and thus she remained silent for some time. Then, feeling solace, observing the beauty of the Lord, she offered her prayers. The Supreme Personality of Godhead, the Supersoul of all living entities, was very pleased with her, and He agreed to become her son by incarnating as a plenary expansion. He was already pleased by Kaśyapa Muni’s austerities, and thus He agreed to become their son and maintain the demigods. After giving His word of honor to this effect, the Lord disappeared. Following the order of the Supreme Personality of Godhead, Aditi engaged in the service of Kaśyapa Muni, who could see by samādhi that the Lord was within him and who thus placed his semen in the womb of Aditi. Lord Brahmā, who is known as Hiraṇyagarbha, understood that the Supreme Personality of Godhead had entered Aditi’s womb. Thus he offered prayers to the Lord.
śrī-śuka uvāca
ity uktā sāditī rājan
sva-bhartrā kaśyapena vai
anv atiṣṭhad vratam idaṁ
dvādaśāham atandritā
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; iti—thus; uktā—being advised; —that lady; aditiḥ—Aditi; rājan—O King; sva-bhartrā—by her husband; kaśyapenaKaśyapa Muni; vai—indeed; anu—similarly; atiṣṭhat—executed; vratam idam—this payo-vrata ritualistic ceremony; dvādaśa-aham—for twelve days; atandritā—without any laziness.
Śukadeva Gosvāmī said: O King, after Aditi was thus advised by her husband, Kaśyapa Muni, she strictly followed his instructions without laziness and in this way performed the payo-vrata ritualistic ceremony.
For advancement in anything, especially in spiritual life, one must strictly follow the bona fide instructions of the teacher. Aditi did this. She strictly followed the instructions of her husband and guru. As confirmed in the Vedic injunctions, yasya deve parā bhaktir yathā deve tathā gurau [ŚU
yasya deve parā bhaktir
yathā deve tathā gurau
tasyaite kathitā hy arthāḥ
prakāśante mahātmanaḥ
“Unto those great souls who have implicit faith in both the Lord and the spiritual master, all the imports of Vedic knowledge are automatically revealed.” (Śvetāśvatara Upaniṣad 6.23)
ataḥ śrī-kṛṣṇa-nāmādi
na bhaved grāhyam indriyaiḥ
sevonmukhe hi jihvādau
svayam eva sphuraty adaḥ
“No one can understand Kṛṣṇa as He is by the blunt material senses. But He reveals Himself to the devotees, being pleased with them for their transcendental loving service unto Him.” (Bhakti-rasāmṛta-sindhu 1.2.234)
“One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.” (Bg. 18.55)
These are Vedic instructions. One must have full faith in the words of the spiritual master and similar faith in the Supreme Personality of Godhead. Then the real knowledge of ātmā and Paramātmā and the distinction between matter and spirit will be automatically revealed. This ātma-tattva, or spiritual knowledge, will be revealed within the core of a devotee’s heart because of his having taken shelter of the lotus feet of a mahājana such as Prahlāda Mahārāja.6.23]. One should have complete faith in the guru, who helps the disciple make progress in spiritual life. As soon as the disciple thinks independently, not caring for the instructions of the spiritual master, he is a failure (yasyāprasādān na gatiḥ kuto ’pi). Aditi very strictly followed the instructions of her husband and spiritual master, and thus she was successful.
cintayanty ekayā buddhyā
mahā-puruṣam īśvaram
manasā buddhi-sārathiḥ
manaś caikāgrayā buddhyā
bhagavaty akhilātmani
vāsudeve samādhāya
cacāra ha payo-vratam
cintayanti—constantly thinking; ekayā—with one attention; buddhyā—and intelligence; mahā-puruṣam—upon the Supreme Personality of Godhead; īśvaram—the supreme controller, Lord Viṣṇu; pragṛhya—completely controlling; indriya—the senses; duṣṭa—formidable, powerful; aśvān—horses; manasā—by the mind; buddhi-sārathiḥ—with the help of intelligence, the chariot driver; manaḥ—the mind; ca—also; eka-agrayā—with full attention; buddhyā—with the intelligence; bhagavati—unto the Supreme Personality of Godhead; akhila-ātmani—the Supreme Soul, the Supersoul of all living entities; vāsudeve—unto Lord Vāsudeva; samādhāya—keeping full attention; cacāra—executed; ha—thus; payaḥ-vratam—the ritualistic ceremony known as payo-vrata.
With full, undiverted attention, Aditi thought of the Supreme Personality of Godhead and in this way brought under full control her mind and senses, which resembled forceful horses. She concentrated her mind upon the Supreme Lord, Vāsudeva. Thus she performed the ritualistic ceremony known as payo-vrata.
This is the process of bhakti-yoga.
ānukūlyena kṛṣṇānu-
śīlanaṁ bhaktir uttamā
[Madhya 19.167]
“One should render transcendental loving service to the Supreme Lord Kṛṣṇa favorably and without desire for material profit or gain through fruitive activities or philosophical speculation. That is called pure devotional service.” One simply has to concentrate upon the lotus feet of Vāsudeva, Kṛṣṇa (sa vai manaḥ kṛṣṇa-padāravindayoḥ). Then the mind and senses will be controlled, and one can engage himself fully in the devotional service of the Lord. The devotee does not need to practice the haṭha-yoga system to control the mind and senses; his mind and senses are automatically controlled because of unalloyed devotional service to the Lord.
tasyāḥ prādurabhūt tāta
bhagavān ādi-puruṣaḥ
pīta-vāsāś catur-bāhuḥ
tasyāḥ—before her; prādurabhūt—appeared; tāta—my dear King; bhagavān—the Supreme Personality of Godhead; ādi-puruṣaḥ—the original person; pīta-vāsāḥ—dressed in yellow garments; catuḥ-bāhuḥ—with four arms; śaṅkha-cakra-gadā-dharaḥ—bearing the conchshell, disc, club and lotus flower.
My dear King, the original Supreme Personality of Godhead, dressed in yellow garments and bearing a conchshell, disc, club and lotus in His four hands, then appeared before Aditi.
taṁ netra-gocaraṁ vīkṣya
sahasotthāya sādaram
nanāma bhuvi kāyena
tam—Him (the Supreme Personality of Godhead); netra-gocaram—visible by her eyes; vīkṣya—after seeing; sahasā—all of a sudden; utthāya—getting up; sa-ādaram—with great respect; nanāma—offered respectful obeisances; bhuvi—on the ground; kāyena—by the whole body; daṇḍa-vat—falling like a rod; prīti-vihvalā—almost puzzled because of transcendental bliss.
When the Supreme Personality of Godhead became visible to Aditi’s eyes, Aditi was so overwhelmed by transcendental bliss that she at once stood up and then fell to the ground like a rod to offer the Lord her respectful obeisances.
sotthāya baddhāñjalir īḍituṁ sthitā
notseha ānanda-jalākulekṣaṇā
babhūva tūṣṇīṁ pulakākulākṛtis
—she; utthāya—standing up; baddha-añjaliḥ—with folded hands; īḍitum—to worship the Lord; sthitā—situated; na utsehe—could not endeavor; ānanda—from transcendental bliss; jala—with water; ākula-īkṣaṇā—her eyes were filled; babhūva—remained; tūṣṇīm—silent; pulaka—with standing of the hairs of the body; ākula—overwhelmed; ākṛtiḥ—her form; tat-darśana—by seeing the Lord; ati-utsava—with great pleasure; gātra—her body; vepathuḥ—began to tremble.
Aditi stood silently with folded hands, unable to offer prayers to the Lord. Because of transcendental bliss, tears filled her eyes, and the hairs on her body stood on end. Because she could see the Supreme Personality of Godhead face to face, she felt ecstasy, and her body trembled.
prītyā śanair gadgadayā girā hariṁ
tuṣṭāva sā devy aditiḥ kurūdvaha
udvīkṣatī sā pibatīva cakṣuṣā
ramā-patiṁ yajña-patiṁ jagat-patim
prītyā—because of love; śanaiḥ—again and again; gadgadayā—faltering; girā—with a voice; harim—unto the Supreme Personality of Godhead; tuṣṭāva—pleased; —she; devī—the demigoddess; aditiḥ—Aditi; kuru-udvaha—O Mahārāja Parīkṣit; udvīkṣatī—while staring; —she; pibatī iva—appeared as if she were drinking; cakṣuṣā—through the eyes; ramā-patim—unto the Lord, the husband of the goddess of fortune; yajña-patim—unto the Lord, the enjoyer of all sacrificial ceremonies; jagat-patim—the master and Lord of the entire universe.
O Mahārāja Parīkṣit, the demigoddess Aditi then began offering her prayers to the Supreme Personality of Godhead in a faltering voice and with great love. She appeared as though drinking through her eyes the Supreme Lord, who is the husband of the goddess of fortune, the enjoyer of all sacrificial ceremonies, and the master and Lord of the entire universe.
After observing the payo-vrata, Aditi was certain that the Lord had appeared before her as Ramā-pati, the husband of all good fortune, just to offer her sons all opulences. She had performed the yajña of payo-vrata under the direction of her husband, Kaśyapa, and therefore she thought of the Lord as Yajña-pati. She was completely satisfied to see the master and Lord of the entire universe come before her to fulfill her desire.
śrī-aditir uvāca
yajñeśa yajña-puruṣācyuta tīrtha-pāda
tīrtha-śravaḥ śravaṇa-maṅgala-nāmadheya
śaṁ naḥ kṛdhīśa bhagavann asi dīna-nāthaḥ
śrī-aditiḥ uvāca—the demigoddess Aditi said; yajña-īśa—O controller of all sacrificial ceremonies; yajña-puruṣa—the person who enjoys the benefits of all sacrifices; acyuta—infallible; tīrtha-pāda—at whose lotus feet stand all the holy places of pilgrimage; tīrtha-śravaḥ—celebrated as the ultimate shelter of all saintly persons; śravaṇa—hearing about whom; maṅgala—is auspicious; nāmadheya—to chant His name is also auspicious; āpanna—surrendered; loka—of people; vṛjina—dangerous material position; upaśama—diminishing; udaya—who has appeared; ādya—the original Personality of Godhead; śam—auspiciousness; naḥ—our; kṛdhi—kindly bestow upon us; īśa—O supreme controller; bhagavan—O Lord; asi—You are; dīna-nāthaḥ—the only shelter of the down-trodden.
The goddess Aditi said: O master and enjoyer of all sacrificial ceremonies, O infallible and most famous person, whose name, when chanted, spreads all good fortune! O original Supreme Personality of Godhead, supreme controller, shelter of all holy places, You are the shelter of all poor, suffering living entities, and You have appeared to diminish their suffering. Please be kind to us and spread our good fortune.
The Supreme Personality of Godhead is the master of those who observe vows and austerities, and it is He who bestows benedictions upon them. He is worshipable for the devotee throughout the devotee’s life, for He never breaks His promises. As He says in Bhagavad-gītā (9.31), kaunteya pratijānīhi na me bhaktaḥ praṇaśyati: “O son of Kuntī, declare it boldly that My devotee never perishes.” The Lord is addressed here as acyuta, the infallible, because He takes care of His devotees. Anyone inimical to the devotees is certainly vanquished by the mercy of the Lord. The Lord is the source of the Ganges water, and therefore He is addressed here as tīrtha-pāda, indicating that all the holy places are at His lotus feet, or that whatever He touches with His foot becomes a holy place. Bhagavad-gītā, for example, begins with the words dharma-kṣetre kuru-kṣetre [Bg. 1.1]. Because the Lord was present on the Battlefield of Kurukṣetra, it became a dharma-kṣetra, a place of pilgrimage. Therefore the Pāṇḍavas, who were extremely religious, were assured of victory. Any place where the Supreme Personality of Godhead displays His pastimes, such as Vṛndāvana or Dvārakā, becomes a holy place. The chanting of the holy name of the Lord—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—is pleasing to the ear, and it expands good fortune to the audience who hears it chanted. Owing to the presence of the Supreme Personality of Godhead, Aditi was fully assured that the troublesome condition created for her by the demons would now be ended.
viśvāya viśva-bhavana-sthiti-saṁyamāya
svairaṁ gṛhīta-puru-śakti-guṇāya bhūmne
sva-sthāya śaśvad-upabṛṁhita-pūrṇa-bodha-
vyāpāditātma-tamase haraye namas te
viśvāya—unto the Supreme Personality of Godhead, who is actually the entire universe; viśva—of the universe; bhavana—creation; sthiti—maintenance; saṁyamāya—and annihilation; svairam—fully independent; gṛhīta—taking in hand; puru—completely; śakti-guṇāya—controlling the three modes of material nature; bhūmne—the supreme great; sva-sthāya—who is always situated in His original form; śaśvat—eternally; upabṛṁhita—achieved; pūrṇa—complete; bodha—knowledge; vyāpādita—completely vanquished; ātma-tamase—the illusory energy of Your Lordship; haraye—unto the Supreme Lord; namaḥ te—I offer my respectful obeisances unto You.
My Lord, You are the all-pervading universal form, the fully independent creator, maintainer and destroyer of this universe. Although You engage Your energy in matter, You are always situated in Your original form and never fall from that position, for Your knowledge is infallible and always suitable to any situation. You are never bewildered by illusion. O my Lord, let me offer my respectful obeisances unto You.
In the Caitanya-caritāmṛta (Ādi 2.117) it is said:
Anyone trying to become fully Kṛṣṇa conscious must know the Lord’s glories as far as they are possible to understand. Here Aditi hints at these glories. The universe is nothing but the external potency of the Lord. This is confirmed in Bhagavad-gītā (9.4): mayā tatam idaṁ sarvam. Whatever we see in this universe is but an expansion of the potency of the Supreme Personality of Godhead, just as the sunshine and heat all over the universe are expansions of the sun. When one surrenders unto the Supreme Personality of Godhead, he surpasses the influence of the illusory energy, for the Supreme Lord, being fully wise and being situated in the heart of everyone, especially in the heart of the devotee, gives one intelligence by which one is sure never to fall into illusion.
āyuḥ paraṁ vapur abhīṣṭam atulya-lakṣmīr
dyo-bhū-rasāḥ sakala-yoga-guṇās tri-vargaḥ
jñānaṁ ca kevalam ananta bhavanti tuṣṭāt
tvatto nṛṇāṁ kim u sapatna-jayādir āśīḥ
āyuḥ—duration of life; param—as long as that of Lord Brahmā; vapuḥ—a particular type of body; abhīṣṭam—the goal of life; atulya-lakṣmīḥ—unparalleled opulence in material existence; dyo—the upper planetary system; bhū—Bhūloka; rasāḥ—the lower planetary system; sakala—all kinds of; yoga-guṇāḥ—the eight mystic perfections; tri-vargaḥ—the principles of religiosity, economic development and sense gratification; jñānam—transcendental knowledge; ca—and; kevalam—complete; ananta—O unlimited one; bhavanti—all become possible; tuṣṭāt—by Your satisfaction; tvattaḥ—from You; nṛṇām—of all living entities; kim u—what to speak of; sapatna—enemies; jaya—conquering; ādiḥ—and others; āśīḥ—such benedictions.
O unlimited one, if Your Lordship is satisfied, one can very easily obtain a lifetime as long as that of Lord Brahmā, a body either in the upper, lower or middle planetary systems, unlimited material opulence, religion, economic development and satisfaction of the senses, full transcendental knowledge, and the eight yogic perfections, what to speak of such petty achievements as conquering one’s rivals.
śrī-śuka uvāca
adityaivaṁ stuto rājan
bhagavān puṣkarekṣaṇaḥ
kṣetra-jñaḥ sarva-bhūtānām
iti hovāca bhārata
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; adityā—by Aditi; evam—thus; stutaḥ—being worshiped; rājan—O King (Mahārāja Parīkṣit); bhagavān—the Supreme Personality of Godhead; puṣkara-īkṣaṇaḥ—whose eyes are like lotus flowers; kṣetra-jñaḥ—the Supersoul; sarva-bhūtānām—of all living entities; iti—thus; ha—indeed; uvāca—replied; bhārata—O best of the Bharata dynasty.
Śukadeva Gosvāmī said: O King Parīkṣit, best of the Bharata dynasty, when the lotus-eyed Lord, the Supersoul of all living entities, was thus worshiped by Aditi, He replied as follows.
śrī-bhagavān uvāca
deva-mātar bhavatyā me
vijñātaṁ cira-kāṅkṣitam
yat sapatnair hṛta-śrīṇāṁ
cyāvitānāṁ sva-dhāmataḥ
śrī-bhagavān uvāca—the Supreme Personality of Godhead said; deva-mātaḥ—O mother of the demigods; bhavatyāḥ—of you; me—by Me; vijñātam—understood; cira-kāṅkṣitam—what You have desired for a long time; yat—because; sapatnaiḥ—by the rivals; hṛta-śrīṇām—of your sons, who are bereft of all opulences; cyāvitānām—vanquished; sva-dhāmataḥ—from their own residential quarters.
The Supreme Personality of Godhead said: O mother of the demigods, I have already understood your long-cherished desires for the welfare of your sons, who have been deprived of all opulences and driven from their residence by their enemies.
The Supreme Personality of Godhead, being situated in everyone’s heart, and especially in the hearts of His devotees, is always ready to help devotees in adversity. Since He knows everything, He knows how things are to be adjusted, and He does the needful to relieve the suffering of His devotee.
tān vinirjitya samare
durmadān asurarṣabhān
putrair icchasy upāsitum
tān—them; vinirjitya—defeating; samare—in the fight; durmadān—puffed up by strength; asura-ṛṣabhān—the leaders of the demons; pratilabdha—getting back; jaya—victory; śrībhiḥ—as well as the opulence; putraiḥ—with your sons; icchasi—you are desiring; upāsitum—to come together and worship Me.
O Devī, O goddess, I can understand that you want to regain your sons and be together with them to worship Me, after defeating the enemies in battle and retrieving your abode and opulences.
indra-jyeṣṭhaiḥ sva-tanayair
hatānāṁ yudhi vidviṣām
striyo rudantīr āsādya
draṣṭum icchasi duḥkhitāḥ
indra-jyeṣṭhaiḥ—persons of whom King Indra is the eldest; sva-tanayaiḥ—by your own sons; hatānām—who are killed; yudhi—in the fight; vidviṣām—of the enemies; striyaḥ—the wives; rudantīḥ—lamenting; āsādya—coming near the dead bodies of their husbands; draṣṭum icchasi—you want to see; duḥkhitāḥ—very much aggrieved.
You want to see the wives of the demons lamenting for the death of their husbands when those demons, the enemies of your sons, are killed in battle by the demigods, of whom Indra is the chief.
ātmajān susamṛddhāṁs tvaṁ
nāka-pṛṣṭham adhiṣṭhāya
krīḍato draṣṭum icchasi
ātma-jān—your own sons; su-samṛddhān—completely opulent; tvam—you; pratyāhṛta—having received back; yaśaḥ—reputation; śriyaḥ—opulence; nāka-pṛṣṭham—in the heavenly kingdom; adhiṣṭhāya—situated; krīḍataḥ—enjoying their life; draṣṭum—to see; icchasi—you are desiring.
You want your sons to regain their lost reputation and opulence and live again on their heavenly planet as usual.
prāyo ’dhunā te ’sura-yūtha-nāthā
apāraṇīyā iti devi me matiḥ
yat te ’nukūleśvara-vipra-guptā
na vikramas tatra sukhaṁ dadāti
prāyaḥ—almost; adhunā—at the present moment; te—all of them; asura-yūtha-nāthāḥ—the chiefs of the demons; apāraṇīyāḥ—unconquerable; iti—thus; devi—O mother Aditi; me—My; matiḥ—opinion; yat—because; te—all the demons; anukūla-īśvara-vipra-guptāḥ—protected by brāhmaṇas, by whose favor the supreme controller is always present; na—not; vikramaḥ—the use of power; tatra—there; sukham—happiness; dadāti—can give.
O mother of the demigods, in My opinion almost all the chiefs of the demons are now unconquerable, for they are being protected by brāhmaṇas, whom the Supreme Lord always favors. Thus the use of power against them now will not at all be a source of happiness.
When a person is favored by brāhmaṇas and Vaiṣṇavas, no one can defeat him. Even the Supreme Personality of Godhead does not interfere when one is protected by a brāhmaṇa. It is said, go-brāhmaṇa-hitāya ca. The Lord’s first inclination is to give all benedictions to the cows and brāhmaṇas. Therefore if brāhmaṇas favor someone, the Lord does not interfere, nor can anyone interfere with the happiness of such a person.
athāpy upāyo mama devi cintyaḥ
santoṣitasya vrata-caryayā te
mamārcanaṁ nārhati gantum anyathā
śraddhānurūpaṁ phala-hetukatvāt
atha—therefore; api—in spite of this situation; upāyaḥ—some means; mama—by Me; devi—O goddess; cintyaḥ—must be considered; santoṣitasya—very pleased; vrata-caryayā—observing the vow; te—by you; mama arcanam—worshiping Me; na—never; arhati—deserves; gantum anyathā—to become otherwise; śraddhā-anurūpam—according to one’s faith and devotion; phala—of the result; hetukatvāt—from being the cause.
Yet because I have been satisfied by the activities of your vow, O goddess Aditi, I must find some means to favor you, for worship of Me never goes in vain but certainly gives the desired result according to what one deserves.
tvayārcitaś cāham apatya-guptaye
payo-vratenānuguṇaṁ samīḍitaḥ
svāṁśena putratvam upetya te sutān
goptāsmi mārīca-tapasy adhiṣṭhitaḥ
tvayā—by you; arcitaḥ—being worshiped; ca—also; aham—I; apatya-guptaye—giving protection to your sons; payaḥ-vratena—by the payo-vrata vow; anuguṇam—as far as possible; samīḍitaḥ—properly worshiped; sva-aṁśena—by My plenary portion; putratvam—becoming your son; upetya—taking this opportunity; te sutān—to your other sons; goptā asmi—I shall give protection; mārīca—of Kaśyapa Muni; tapasi—in the austerity; adhiṣṭhitaḥ—situated.
You have prayed to Me and properly worshiped Me by performing the great payo-vrata ceremony for the sake of protecting your sons. Because of Kaśyapa Muni’s austerities, I shall agree to become your son and thus protect your other sons.
upadhāva patiṁ bhadre
prajāpatim akalmaṣam
māṁ ca bhāvayatī patyāv
evaṁ rūpam avasthitam
upadhāva—just go worship; patim—your husband; bhadre—O gentle woman; prajāpatim—who is a Prajāpati; akalmaṣam—very much purified because of his austerity; mām—Me; ca—as well as; bhāvayatī—thinking of; patyau—within your husband; evam—thus; rūpam—form; avasthitam—situated there.
Always thinking of Me as being situated within the body of your husband, Kaśyapa, go worship your husband, who has been purified by his austerity.
naitat parasmā ākhyeyaṁ
pṛṣṭayāpi kathañcana
sarvaṁ sampadyate devi
deva-guhyaṁ susaṁvṛtam
na—not; etat—this; parasmai—to outsiders; ākhyeyam—is to be disclosed; pṛṣṭayā api—even though questioned; kathañcana—by anyone; sarvam—everything; sampadyate—becomes successful; devi—O lady; deva-guhyam—very confidential even to the demigods; su-saṁvṛtam—very carefully kept confidential.
O lady, even if someone inquires, you should not disclose this fact to anyone. That which is very confidential is successful if kept secret.
śrī-śuka uvāca
etāvad uktvā bhagavāṁs
aditir durlabhaṁ labdhvā
harer janmātmani prabhoḥ
upādhāvat patiṁ bhaktyā
parayā kṛta-kṛtyavat
śrī-śukaḥ uvāca—Śrī Śukadeva Gosvāmī said; etāvat—in this way; uktvā—saying (to her); bhagavān—the Supreme Personality of Godhead; tatra eva—in that very spot; antaḥ-adhīyata—disappeared; aditiḥ—Aditi; durlabham—a very rare achievement; labdhvā—getting; hareḥ—of the Supreme Personality of Godhead; janma—birth; ātmani—in herself; prabhoḥ—of the Lord; upādhāvat—immediately went; patim—unto her husband; bhaktyā—with devotion; parayā—great; kṛta-kṛtya-vat—thinking herself very successful.
Śukadeva Gosvāmī said: After speaking in this way, the Supreme Personality of Godhead disappeared from that very spot. Aditi, having received the extremely valuable benediction that the Lord would appear as her son, considered herself very successful, and with great devotion she approached her husband.
sa vai samādhi-yogena
kaśyapas tad abudhyata
praviṣṭam ātmani harer
aṁśaṁ hy avitathekṣaṇaḥ
saḥKaśyapa Muni; vai—indeed; samādhi-yogena—by mystic meditation; kaśyapaḥKaśyapa Muni; tat—then; abudhyata—could understand; praviṣṭam—entered; ātmani—within himself; hareḥ—of the Supreme Lord; aṁśam—a plenary portion; hi—indeed; avitatha-īkṣaṇaḥ—whose vision is never mistaken.
Being situated in a meditational trance, Kaśyapa Muni, whose vision is never mistaken, could see that a plenary portion of the Supreme Personality of Godhead had entered within him.
so ’dityāṁ vīryam ādhatta
tapasā cira-sambhṛtam
samāhita-manā rājan
dāruṇy agniṁ yathānilaḥ
saḥKaśyapa; adityām—unto Aditi; vīryam—semen; ādhatta—placed; tapasā—by austerity; cira-sambhṛtam—restrained for long, long years; samāhita-manāḥ—being fully in trance upon the Supreme Personality of Godhead; rājan—O King; dāruṇi—as in firewood; agnim—fire; yathā—as; anilaḥ—wind.
O King, as the wind promotes friction between two pieces of wood and thus gives rise to fire, Kaśyapa Muni, whose transcendental position was fully absorbed in the Supreme Personality of Godhead, transferred his potency into the womb of Aditi.
A forest fire begins when two pieces of wood rub against one another, being agitated by the wind. Actually, however, fire belongs neither to the wood nor to the wind; it is always different from both. Similarly, here it is to be understood that the union of Kaśyapa Muni and Aditi was not like the sexual intercourse of ordinary human beings. The Supreme Personality of Godhead has nothing to do with the human secretions of sexual intercourse. He is always completely aloof from such material combinations.
The Lord says in Bhagavad-gītā (9.29), samo ’haṁ sarva-bhūteṣu: “I am equal toward all living entities.” Nonetheless, to protect the devotees and kill the demons, who were a disturbing element, the Lord entered the womb of Aditi. Therefore this is a transcendental pastime of the Lord. This should not be misunderstood. One should not think that the Lord became the son of Aditi the way an ordinary child is born because of sexual intercourse between man and woman.
Here it may also be appropriate to explain, in these days of controversy, the origin of life. The life force of the living entity—the soul—is different from the ovum and semen of the human being. Although the conditioned soul has nothing to do with the reproductive cells of man and woman, he is placed into the proper situation because of his work (karmaṇā daiva-netreṇa). Life is not, however, a product of two secretions, but is independent of all material elements. As fully described in Bhagavad-gītā, the living entity is not subject to any material reactions. He can neither be burnt by fire, cut by sharp weapons, moistened by water, nor dried by the air. He is completely different from the physical elements, but by a superior arrangement he is put into these material elements. He is always aloof from material contact (asaṅgo hy ayaṁ puruṣaḥ) but because he is placed in a material condition, he suffers the reactions of the material modes of nature.
“The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil amongst various species.” (Bg. 13.22) Although the living entity is aloof from the material elements, he is put into material conditions, and thus he must suffer the reactions of material activities.
aditer dhiṣṭhitaṁ garbhaṁ
bhagavantaṁ sanātanam
hiraṇyagarbho vijñāya
samīḍe guhya-nāmabhiḥ
aditeḥ—into the womb of Aditi; dhiṣṭhitam—being established; garbham—pregnancy; bhagavantam—unto the Supreme Personality of Godhead; sanātanam—who is eternal; hiraṇyagarbhaḥ—Lord Brahmā; vijñāya—knowing this; samīḍe—offered prayers; guhya-nāmabhiḥ—with transcendental names.
When Lord Brahmā understood that the Supreme Personality of Godhead was now within the womb of Aditi, he began to offer prayers to the Lord by reciting transcendental names.
The Supreme Personality of Godhead exists everywhere (aṇḍāntara-stha-paramāṇu-cayāntara-stham). Therefore when one chants His transcendental names—Hare Kṛṣṇa, Hare Kṛṣṇa, Kṛṣṇa Kṛṣṇa, Hare Hare/ Hare Rāma, Hare Rāma, Rāma Rāma, Hare Hare—the Supreme Personality of Godhead is automatically pleased by such saṅkīrtana. It is not that the Supreme Personality of Godhead is absent; He is present there. And when a devotee utters the transcendental name, it is not a material sound. Therefore, the Supreme Personality of Godhead is naturally pleased. A devotee knows that the Lord is present everywhere and that one can please Him simply by chanting His holy name.
jayorugāya bhagavann
urukrama namo ’stu te
namo brahmaṇya-devāya
tri-guṇāya namo namaḥ
śrī-brahmā uvāca—Lord Brahmā offered prayers; jaya—all glories; urugāya—unto the Lord, who is constantly glorified; bhagavan—O my Lord; urukrama—whose activities are very glorious; namaḥ astu te—I offer my respectful obeisances unto You; namaḥ—my respectful obeisances; brahmaṇya-devāya—unto the Lord of the transcendentalists; tri-guṇāya—the controller of the three modes of nature; namaḥ namaḥ—I offer my respectful obeisances unto You again and again.
Lord Brahmā said: O Supreme Personality of Godhead, all glories unto You, who are glorified by all and whose activities are all uncommon. I offer my respectful obeisances unto You, O Lord of the transcendentalists, controller of the three modes of nature. I offer my respectful obeisances unto You again and again.
namas te pṛśni-garbhāya
veda-garbhāya vedhase
tri-nābhāya tri-pṛṣṭhāya
śipi-viṣṭāya viṣṇave
namaḥ te—I offer my respectful obeisances unto You; pṛśni-garbhāya—who formerly lived within the womb of Pṛśni (Aditi in her previous birth); veda-garbhāya—who always remain within Vedic knowledge; vedhase—who are full of knowledge; tri-nābhāya—within the stem growing from whose navel live all the three worlds; tri-pṛṣṭhāya—who are transcendental to the three worlds; śipi-viṣṭāya—who are within the cores of the hearts of all living entities; viṣṇave—unto the all-pervading Supreme Personality of Godhead.
I offer my respectful obeisances unto You, the all-pervading Lord Viṣṇu, who have entered the cores of the hearts of all living entities. All the three worlds reside within Your navel, yet You are above the three worlds. Formerly You appeared as the son of Pṛśni. To You, the supreme creator, who are understood only through Vedic knowledge, I offer my respectful obeisances.
tvam ādir anto bhuvanasya madhyam
ananta-śaktiṁ puruṣaṁ yam āhuḥ
kālo bhavān ākṣipatīśa viśvaṁ
sroto yathāntaḥ patitaṁ gabhīram
tvam—Your Lordship; ādiḥ—the original cause; antaḥ—the cause of dissolution; bhuvanasya—of the universe; madhyam—maintenance of the present manifestation; ananta-śaktim—the reservoir of unlimited potencies; puruṣam—the Supreme Person; yam—whom; āhuḥ—they say; kālaḥ—the principle of eternal time; bhavān—Your Lordship; ākṣipati—attracting; īśa—the Supreme Lord; viśvam—the whole universe; srotaḥ—waves; yathā—as; antaḥ patitam—fallen within the water; gabhīram—very deep.
O my Lord, You are the beginning, the manifestation and the ultimate dissolution of the three worlds, and You are celebrated in the Vedas as the reservoir of unlimited potencies, the Supreme Person. O my Lord, as waves attract branches and leaves that have fallen into deep water, You, the supreme eternal time factor, attract everything in this universe.
The time factor is sometimes described as kāla-strota, waves of time. Everything in this material world is within the time factor and is being carried away by waves of attraction, which represent the Supreme Personality of Godhead.
tvaṁ vai prajānāṁ sthira-jaṅgamānāṁ
prajāpatīnām asi sambhaviṣṇuḥ
divaukasāṁ deva divaś cyutānāṁ
parāyaṇaṁ naur iva majjato ’psu
tvam—Your Lordship; vai—indeed; prajānām—of all living entities; sthira-jaṅgamānām—either stationary or moving; prajāpatīnām—of all the Prajāpatis; asi—You are; sambhaviṣṇuḥ—the generator of everyone; diva-okasām—of the inhabitants of the upper planetary system; deva—O Supreme Lord; divaḥ cyutānām—of the demigods, who have now fallen from their residential quarters; parāyaṇam—the supreme shelter; nauḥ—boat; iva—like; majjataḥ—of one drowning; apsu—in the water.
My Lord, You are the original generator of all living entities, stationary or moving, and You are also the generator of the Prajāpatis. O my Lord, as a boat is the only hope for a person drowning in the water, You are the only shelter for the demigods, who are now bereft of their heavenly position.
Thus end the Bhaktivedanta purports of the Eighth Canto, Seventeenth Chapter, of the Śrīmad-Bhāgavatam, entitled “The Supreme Lord Agrees to Become Aditi’s Son.”

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