Srimad-Bhagavatam: Canto 6: “Prescribed Duties for Mankind”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Eighteen

SB6.18.48

TEXT 48

napsu snayan na kupyeta

na sambhaseta durjanaih

na vasitadhauta-vasah

srajam ca vidhrtam kvacit

SYNONYMS

na—not; apsu—in water; snayat—must bathe; na kupyeta—must not become angry; na sambhaseta—must not speak; durjanaih—with wicked persons; na vasita—must not wear; adhauta-vasah—unwashed clothes; srajam—flower garland; ca—and; vidhrtam—which was already worn; kvacit—ever.

TRANSLATION

Kasyapa 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.

SB6.18.49

TEXT 49

nocchistam candikannam ca

samisam vrsalahrtam

bhunjitodakyaya drstam

piben nanjalina tv apah

SYNONYMS

na—not; ucchistam—leftover food; candika-annam—food offered to the goddess Kali; ca—and; sa-amisam—mixed with flesh; vrsala-ahrtam—brought by a sudra; bhunjita—must eat; udakyaya—by a woman in her menstrual period; drstam—seen; pibet na—must not drink; anjalina—by joining and cupping the two palms; tu—also; apah—water.

TRANSLATION

Never eat leftover food, never eat prasada offered to the goddess Kali [Durga], and do not eat anything contaminated by flesh or fish. Do not eat anything brought or touched by a sudra nor anything seen by a woman in her menstrual period. Do not drink water by joining your palms.

PURPORT

Generally the goddess Kali is offered food containing meat and fish, and therefore Kasyapa Muni strictly forbade his wife to take the remnants of such food. Actually a Vaisnava is not allowed to take any food offered to the demigods. A Vaisnava is always fixed in accepting prasada offered to Lord Visnu. Through all these instructions, Kasyapa Muni, in a negative way, instructed his wife Diti how to become a Vaisnavi.

SB6.18.50

TEXT 50

nocchistasprsta-salila

sandhyayam mukta-murdhaja

anarcitasamyata-vak

nasamvita bahis caret

SYNONYMS

na—not; ucchista—after eating; asprsta-salila—without washing; sandhyayam—in the evening; mukta-murdhaja—with the hair loose; anarcita—without ornaments; asamyata-vak—without being grave; na—not; asamvita—without being covered; bahih—outside; caret—should go.

TRANSLATION

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.

PURPORT

Kasyapa Muni advised his wife not to go out onto the street unless she was well decorated and well dressed. He did not encourage the miniskirts that have now become fashionable. In Oriental civilization, when a woman goes out onto the street, she must be fully covered so that no man will recognize who she is. All these methods are to be accepted for purification. If one takes to Krsna consciousness, one is fully purified, and thus one remains always transcendental to the contamination of the material world.

SB6.18.51

TEXT 51

nadhauta-padaprayata

nardra-pada udak-sirah

sayita naparan nanyair

na nagna na ca sandhyayoh

SYNONYMS

na—not; adhauta-pada—without washing the feet; aprayata—without being purified; na—not; ardra-pada—with wet feet; udak-sirah—with the head toward the north; sayita—should lie down; na—not; aparak—with the head pointed west; na—not; anyaih—with other women; na—not; nagna—naked; na—not; ca—an d; sandhyayoh—at sunrise and sunset.

TRANSLATION

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.

SB6.18.52

TEXT 52

dhauta-vasa sucir nityam

sarva-mangala-samyuta

pujayet pratarasat prag

go-vipran sriyam acyutam

SYNONYMS

dhauta-vasa—wearing washed cloth; sucih—being purified; nityam—always; sarva-mangala—with all auspicious items; samyuta—adorned; pujayet—one should worship; pratah-asat prak—before breakfast; go-vipran—the cows and brahmanas; sriyam—the goddess of fortune; acyutam—the Supreme Personality of Godhead.

TRANSLATION

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 brahmanas, the goddess of fortune and the Supreme Personality of Godhead.

PURPORT

If one is trained to honor and worship the cows and brahmanas, he is actually civilized. The worship of the Supreme Lord is recommended, and the Lord is very fond of the cows and brahmanas (namo brahmanya-devaya go-brahmana-hitaya ca). In other words, a civilization in which there is no respect for the cows and brahmanas is condemned. One cannot become spiritually advanced without acquiring the brahminical qualifications and giving protection to cows. Cow protection insures sufficient food prepared with milk, which is needed for an advanced civilization. One should not pollute civilization by eating the flesh of cows. A civilization must do something progressive, and then it is an Aryan civilization. Instead of killing the cow to eat flesh, civilized men must prepare various milk products that will enhance the condition of society. If one follows the brahminical culture, he will become competent in Krsna consciousness.

SB6.18.53

TEXT 53

striyo viravatis carcet

srag-gandha-bali-mandanaih

patim carcyopatistheta

dhyayet kostha-gatam ca tam

SYNONYMS

striyah—women; vira-vatih—possessing husbands and sons; ca—and; arcet—she should worship; srak—with garlands; gandha—sandalwood; bali—presentations; mandanaih—and with ornaments; patim—the husband; ca—and; arcya—worshiping; upatistheta—should offer prayers; dhyayet—should meditate; kostha-gatam—situated in the womb; ca—also; tam—upon him.

TRANSLATION

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.

PURPORT

The child in the womb is a part of the husband’s body. Therefore the husband, through his representative, indirectly remains within the womb of his pregnant wife.

SB6.18.54

TEXT 54

samvatsaram pumsavanam

vratam etad aviplutam

dharayisyasi cet tubhyam

sakra-ha bhavita sutah

SYNONYMS

samvatsaram—for one year; pumsavanam—called pumsavana; vratam—vow; etat—this; aviplutam—without violation; dharayisyasi—you will perform; cet—if; tubhyam—for you; sakra-ha—the killer of Indra; bhavita—will be; sutah—a son.

TRANSLATION

Kasyapa Muni continued: If you perform this ceremony called pumsavana, 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.

SB6.18.55

TEXT 55

badham ity abhyupetyatha

diti rajan maha-manah

kasyapad garbham adhatta

vratam canjo dadhara sa

SYNONYMS

badham—yes; iti—thus; abhyupetya—accepting; atha—then; ditih—Diti; rajan—O King; maha-manah—jubilant; kasyapat—from Kasyapa; garbham—semen; adhatta—obtained; vratam—the vow; ca—and; anjah—properly; dadhara—discharged; sa—she.

TRANSLATION

O King Pariksit, Diti, the wife of Kasyapa, agreed to undergo the purificatory process known as pumsavana. “Yes,” she said, “I shall do everything according to your instructions.” With great jubilation she became pregnant, having taken semen from Kasyapa, and faithfully began discharging the vow.

SB6.18.56

TEXT 56

matr-svasur abhiprayam

indra ajnaya manada

susrusanenasrama-stham

ditim paryacarat kavih

SYNONYMS

matr-svasuh—of his mother’s sister; abhiprayam—the intention; indrah—Indra; ajnaya—understanding; mana-da—O King Pariksit, who give respect to everyone; susrusanena—with service; asrama-stham—residing in an asrama; ditim—Diti; paryacarat—attended upon; kavih—seeing his own interest.

TRANSLATION

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 asrama.

SB6.18.57

TEXT 57

nityam vanat sumanasah

phala-mula-samit-kusan

patrankura-mrdo ’pas ca

kale kala upaharat

SYNONYMS

nityam—daily; vanat—from the forest; sumanasah—flowers; phala—fruits; mula—roots; samit—wood for the sacrificial fire; kusan—and kusa grass; patra—leaves; ankura—sprouts; mrdah—and earth; apah—water; ca—also; kale kale—at the proper time; upaharat—brought.

TRANSLATION

Indra served his aunt daily by bringing flowers, fruits, roots and wood for yajnas from the forest. He also brought kusa grass, leaves, sprouts, earth and water exactly at the proper time.

SB6.18.58

TEXT 58

evam tasya vrata-sthaya

vrata-cchidram harir nrpa

prepsuh paryacaraj jihmo

mrga-heva mrgakrtih

SYNONYMS

evam—thus; tasyah—of her; vrata-sthayah—who was faithfully discharging her vow; vrata-chidram—a fault in the execution of the vow; harih—Indra; nrpa—O King; prepsuh—desiring to find; paryacarat—served; jihmah—deceitful; mrga-ha—a hunter; iva—like; mrga-akrtih—in the form of a deer.

TRANSLATION

O King Pariksit, 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.

SB6.18.59

TEXT 59

nadhyagacchad vrata-cchidram

tat-paro ’tha mahi-pate

cintam tivram gatah sakrah

kena me syac chivam tv iha

SYNONYMS

na—not; adhyagacchat—could find; vrata-chidram—a fault in the execution of the vow; tat-parah—intent upon that; atha—thereupon; mahi-pate—O master of the world; cintam—anxiety; tivram—intense; gatah—obtained; sakrah—Indra; kena—how; me—my; syat—can there be; sivam—well-being; tu—then; iha—here.

TRANSLATION

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.

SB6.18.60

TEXT 60

ekada sa tu sandhyayam

ucchista vrata-karsita

asprsta-vary-adhautanghrih

susvapa vidhi-mohita

SYNONYMS

ekada—once; sa—she; tu—but; sandhyayam—during the evening twilight; ucchista—just after eating; vrata—from the vow; karsita—weak and thin; asprsta—not touched; vari—water; adhauta—not washed; anghrih—her feet; susvapa—went to sleep; vidhi—by fate; mohita—bewildered.

TRANSLATION

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.

SB6.18.61

TEXT 61

labdhva tad-antaram sakro

nidrapahrta-cetasah

diteh pravista udaram

yogeso yoga-mayaya

SYNONYMS

labdhva—finding; tat-antaram—after that; sakrah—Indra; nidra—by sleep; apahrta-cetasah—unconscious; diteh—of Diti; pravistah—entered; udaram—the womb; yoga-isah—the master of yoga; yoga—of yogic perfections; mayaya—by the power.

TRANSLATION

Finding this fault, Indra, who has all the mystic powers [the yoga-siddhis such as anima and laghima], entered Diti’s womb while she was unconscious, being fast asleep.

PURPORT

A perfectly successful yogi is expert in eight kinds of perfection. By one of them, called anima-siddhi, he can become smaller than an atom, and in that state he can enter anywhere. With this yogic power, Indra entered the womb of Diti while she was pregnant.

SB6.18.62

TEXT 62

cakarta saptadha garbham

vajrena kanaka-prabham

rudantam saptadhaikaikam

ma rodir iti tan punah

SYNONYMS

cakarta—he cut; sapta-dha—into seven pieces; garbham—the embryo; vajrena—by his thunderbolt; kanaka—of gold; prabham—which had the appearance; rudantam—crying; sapta-dha—into seven pieces; eka-ekam—each one; ma rodih—do not cry; iti—thus; tan—them; punah—again.

TRANSLATION

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.

PURPORT

Srila Visvanatha Cakravarti Thakura remarks that Indra, by his yogic power, first expanded the body of the one Marut into seven, and then when he cut each of the seven parts of the original body into pieces, there were forty-nine. When each body was cut into seven, other living entities entered the new bodies, and thus they were like plants, which become separate entities when cut into various parts and planted on a hill. The first body was one, and when it was cut into many pieces, many other living entities entered the new bodies.

SB6.18.63

TEXT 63

tam ucuh patyamanas te

sarve pranjalayo nrpa

kim na indra jighamsasi

bhrataro marutas tava

SYNONYMS

tam—to him; ucuh—said; patyamanah—being aggrieved; te—they; sarve—all; pranjalayah—with folded hands; nrpa—O King; kim—why; nah—us; indra—O Indra; jighamsasi—do you want to kill; bhratarah—brothers; marutah—Maruts; tava—your.

TRANSLATION

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?”

SB6.18.64

TEXT 64

ma bhaista bhrataro mahyam

yuyam ity aha kausikah

ananya-bhavan parsadan

atmano marutam ganan

SYNONYMS

ma bhaista—do not fear; bhratarah—brothers; mahyam—my; yuyam—you; iti—thus; aha—said; kausikah—Indra; ananya-bhavan—devoted; parsadan—followers; atmanah—his; marutam ganan—the Maruts.

TRANSLATION

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.

SB6.18.65

TEXT 65

na mamara diter garbhah

srinivasanukampaya

bahudha kulisa-ksunno

drauny-astrena yatha bhavan

SYNONYMS

na—not; mamara—died; diteh—of Diti; garbhah—the embryo; srinivasa—of Lord Visnu, the resting place of the goddess of fortune; anukampaya—by the mercy; bahu-dha—into many pieces; kulisa—by the thunderbolt; ksunnah—cut; drauni—of Asvatthama; astrena—by the weapon; yatha—just as; bhavan—you.

TRANSLATION

Sukadeva Gosvami said: My dear King Pariksit, you were burned by the brahmastra of Asvatthama, but when Lord Krsna 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.

SB6.18.66-67

TEXTS 66–67

sakrd istvadi-purusam

puruso yati samyatam

samvatsaram kincid unam

ditya yad dharir arcitah

sajur indrena pancasad

devas te maruto ’bhavan

vyapohya matr-dosam te

harina soma-pah krtah

SYNONYMS

sakrt—once; istva—worshiping; adi-purusam—the original person; purusah—a person; yati—goes to; samyatam—possessing the same bodily feature as the Lord; samvatsaram—a year; kincit unam—a little less than; ditya—by Diti; yat—because; harih—Lord Hari; arcitah—was worshiped; sajuh—with; indrena—Indra; pancasat—fifty; devah—demigods; te—they; marutah—the Maruts; abhavan—became; vyapohya—removing; matr-dosam—the fault of their mother; te—they; harina—by Lord Hari; soma-pah—drinkers of soma-rasa; krtah—were made.

TRANSLATION

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 Visnu. Diti worshiped Lord Visnu 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 ?

SB6.18.68

TEXT 68

ditir utthaya dadrse

kumaran anala-prabhan

indrena sahitan devi

paryatusyad anindita

SYNONYMS

ditih—Diti; utthaya—getting up; dadrse—saw; kumaran—children; anala-prabhan—as brilliant as fire; indrena sahitan—with Indra; devi—the goddess; paryatusyat—was pleased; anindita—being purified.

TRANSLATION

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.

SB6.18.69

TEXT 69

athendram aha tataham

adityanam bhayavaham

apatyam icchanty acaram

vratam etat suduskaram

SYNONYMS

atha—thereafter; indram—to Indra; aha—spoke; tata—dear one; aham—I; adityanam—to the Adityas; bhaya-avaham—fearful; apatyam—a son; icchanti—desiring; acaram—executed; vratam—vow; etat—this; su-duskaram—very difficult to perform.

TRANSLATION

Thereafter, Diti said to Indra: My dear son, I adhered to this difficult vow just to get a son to kill you twelve Adityas.

SB6.18.70

TEXT 70

ekah sankalpitah putrah

sapta saptabhavan katham

yadi te viditam putra

satyam kathaya ma mrsa

SYNONYMS

ekah—one; sankalpitah—was prayed for; putrah—son; sapta sapta—forty-nine; abhavan—came to be; katham—how; yadi—if; te—by you; viditam—known; putra—my dear son; satyam—the truth; kathaya—speak; ma—do not (speak); mrsa—lies.

TRANSLATION

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.

SB6.18.71

TEXT 71

indra uvaca

amba te ’ham vyavasitam

upadharyagato ’ntikam

labdhantaro ’cchidam garbham

artha-buddhir na dharma-drk

SYNONYMS

indrah uvaca—Indra said; amba—O mother; te—your; aham—I; vyavasitam—vow; upadharya—understanding; agatah—came; antikam—nearby; labdha—having found; antarah—a fault; acchidam—I cut; garbham—the embryo; artha-buddhih—being self-interested; na—not; dharma-drk—possessing vision of religion.

TRANSLATION

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.

PURPORT

When Diti, Indra’s aunt, explained to Indra without reservations what she had wanted to do, Indra explained his intentions to her. Thus both of them, instead of being enemies, freely spoke the truth. This is the qualification that results from contact with Visnu. As stated in Srimad-Bhagavatam (5.18.12):

yasyasti bhaktir bhagavaty akincana
sarvair gunais tatra samasate surah

If one develops a devotional attitude and becomes purified by worshiping the Supreme Lord, all the good qualities are certainly manifested in his body. Because of being touched by worship of Visnu, both Diti and Indra were purified.

SB6.18.72

TEXT 72

krtto me saptadha garbha

asan sapta kumarakah

te ’pi caikaikaso vrknah

saptadha napi mamrire

SYNONYMS

krttah—cut; me—by me; sapta-dha—into seven; garbhah—the embryo; asan—there came to be; sapta—seven; kumarakah—babies; te—they; api—although; ca—also; eka-ekasah—each one; vrknah—cut; sapta-dha—into seven; na—not; api—still; mamrire—died.

TRANSLATION

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.

SB6.18.73

TEXT 73

tatas tat paramascaryam

viksya vyavasitam maya

mahapurusa-pujayah

siddhih kapy anusangini

SYNONYMS

tatah—then; tat—that; parama-ascaryam—great wonder; viksya—seeing; vyavasitam—it was decided; maya—by me; maha-purusa—of Lord Visnu; pujayah—of worship; siddhih—result; kapi—some; anusangini—secondary.

TRANSLATION

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 Visnu.

PURPORT

For one who engages in worshiping Lord Visnu, nothing is very wonderful. This is a fact. In Bhagavad-gita (18.78) it is said:

yatra yogesvarah krsno
yatra partho dhanur-dharah
tatra srir vijayo bhutir
dhruva nitir matir mama

“Wherever there is Krsna, the master of all mystics, and wherever there is Arjuna, the supreme archer, there will also certainly be opulence, victory, extraordinary power, and morality. That is my opinion.” Yogesvara is the Supreme Personality of Godhead, the master of all mystic yoga, who can do anything and everything He likes. This is the omnipotence of the Supreme Lord. For one who pleases the Supreme Lord, no achievement is wonderful. Everything is possible for him.

SB6.18.74

TEXT 74

aradhanam bhagavata

ihamana nirasisah

ye tu necchanty api param

te svartha-kusalah smrtah

SYNONYMS

aradhanam—the worship; bhagavatah—of the Supreme Personality of Godhead; ihamanah—being interested in; nirasisah—without material desires; ye—those who; tu—indeed; na icchanti—do not desire; api—even; param—liberation; te—they; sva-artha—in their own interest; kusalah—expert; smrtah—are considered.

TRANSLATION

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 Krsna fulfills all their desires.

PURPORT

When Dhruva Maharaja saw Lord Visnu, he declined to take any benedictions from Him, for he was fully satisfied by seeing the Lord. Nonetheless, the Lord is so kind that because Dhruva Maharaja, in the beginning, had desired a kingdom greater than his father’s, he was promoted to Dhruvaloka, the best planet in the universe. Therefore in the sastra it is said:

akamah sarva-kamo va
moksa-kama udara-dhih
tivrena bhakti-yogena
yajeta purusam param

“A person who has broader intelligence, whether he is full of material desires, free from material desires, or desiring liberation, must by all means worship the supreme whole, the Personality of Godhead.” (Bhag. 2.3.10) One should engage in full devotional service. Then, even though he has no desires, whatever desires he previously had can all be fulfilled simply by his worship of the Lord. The actual devotee does not desire even liberation (anyabhilasita-sunyam [Bhakti-rasamrta-sindhu 1.1.11]). The Lord, however, fulfills the desire of the devotee by awarding him opulence that will never be destroyed. A karmi’s opulence is destroyed, but the opulence of a devotee is never destroyed. A devotee becomes more and more opulent as he increases his devotional service to the Lord.

SB6.18.75

TEXT 75

aradhyatma-pradam devam

svatmanam jagad-isvaram

ko vrnita guna-sparsam

budhah syan narake ’pi yat

SYNONYMS

aradhya—after worshiping; atma-pradam—who gives Himself; devam—the Lord; sva-atmanam—the most dear; jagat-isvaram—the Lord of the universe; kah—what; vrnita—would choose; guna-sparsam—material happiness; budhah—intelligent person; syat—is; narake—in hell; api—even; yat—which.

TRANSLATION

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?

PURPORT

An intelligent man will never aspire to become a devotee to achieve material happiness. That is the test of a devotee. As Sri Caitanya Mahaprabhu teaches:

na dhanam na janam na sundarim
kavitam va jagad-isa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi

“O almighty Lord, I have no desire to accumulate wealth, nor do I desire beautiful women, nor do I want any number of followers. I only want Your causeless devotional service birth after birth.” A pure devotee never begs the Lord for material happiness in the shape of riches, followers, a good wife or even mukti. The Lord promises, however, yoga-ksemam vahamy aham: [Bg. 9.22] “I voluntarily bring everything necessary for My service.”

SB6.18.76

TEXT 76

tad idam mama daurjanyam

balisasya mahiyasi

ksantum arhasi matas tvam

distya garbho mrtotthitah

SYNONYMS

tat—that; idam—this; mama—of me; daurjanyam—evil deed; balisasya—a fool; mahiyasi—O best of women; ksantum arhasi—please excuse; matah—O mother; tvam—you; distya—by fortune; garbhah—the child within the womb; mrta—killed; utthitah—became alive.

TRANSLATION

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.

SB6.18.77

TEXT 77

sri-suka uvaca

indras tayabhyanujnatah

suddha-bhavena tustaya

marudbhih saha tam natva

jagama tri-divam prabhuh

SYNONYMS

sri-sukah uvaca—Sri Sukadeva Gosvami said; indrah—Indra; taya—by her; abhyanujnatah—being permitted; suddha-bhavena—by the good behavior; tustaya—satisfied; marudbhih saha—with the Maruts; tam—to her; natva—having offered obeisances; jagama—he went; tri-divam—to the heavenly planets; prabhuh—the Lord.

TRANSLATION

Sri Sukadeva Gosvami 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.

SB6.18.78

TEXT 78

evam te sarvam akhyatam

yan mam tvam pariprcchasi

mangalam marutam janma

kim bhuyah kathayami te

SYNONYMS

evam—thus; te—to you; sarvam—all; akhyatam—narrated; yat—which; mam—me; tvam—you; pariprcchasi—asked; mangalam—auspicious; marutam—of the Maruts; janma—the birth; kim—what; bhuyah—further; kathayami—shall I speak; te—to you.

TRANSLATION

My dear King Pariksit, 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.

Thus end the Bhaktivedanta purports to the Sixth Canto, Eighteenth Chapter, of the Srimad-Bhagavatam, entitled “Diti Vows to Kill King Indra.”

Next chapter (SB 6.19)