|
|
Devi Bhagavatam
THE FIRST BOOK
Chapter XVI
On Sūkas desiring to go to Mithilā to see Janaka
Vyāsa spoke :-- Then the Devī Mahā Laksmī, seeing the Deva Janārdana lying
on a banyan leaf and surprised, spoke to him, smiling :-- O Visnu! Why are
you becoming so much astonished? Before this, since times immemorial
(without any beginning) there had been many dissolutions (Pralayas); and
many Sristis (creations); and at the beginning of every creation You came
first into existence and every time I was united with You; but now You have
forgotten me under the spell of that Mahā S'akti.
That Highest Mahā S'akti is transcendent of all the Gunas; but you and I are
with Gunas. Know me as the Sakti, all of Sattva Guna who is widely known as
Mahā Laksmī. After this the Prajāpati Brahmā, full of Rajo Gunas, the
creator of all the Lokas, will come into existence from your navel lotus and
will create the three worlds. Then he will perform severe tapasyā and
acquire the excellent power to create, and will create the three worlds by
his Rajo Guna. That highly intelligent Prajāpati will create first, the five
Mahā bhūtas (great elements), all endowed with Gunas and then create mind
with sensory organs and the presiding deities of the senses, and thus with
all the ingredients, fit for creation, will create all the worlds. Therefore
He is denominated by all as the Creator of Brahmānda. O highly fortunate
one! You will be the Preserver of this Universe. When the Prajāpati Brahmā
will be angry at the beginning of the creation on his four mind-born sons,
Rudra Deva will appear.
He will appear then from the centre of his eye brows. On being born this
Rudra Deva will practise very severe tapasyā and will get the Samhāra Sakti,
who is all of Tamo Guna and at the end of the Kalpa will destroy all this
universe of five elements. O highly intelligent one! So I have come to you
for this work of creation, etc. So take me to you as your Vaisnavī Sakti
full of Sattva Guna. O Madhusūdana! I will take refuge at your breast and
will remain always with you. Hearing all this, Bhagavān Visnu spoke :-- O
beautiful Devī! The half stanza was ere long heard by me, in clear words; by
whom was that spoken? Kindly speak to me on this great auspicious secret
first. For a great doubt has come and possessed my mind. What more shall I
say than this that as a poor man always thinks of wealth, so I am thinking
of that again and again. Hearing these words of Visnu, the Devī Mahā Laksmī
smilingly said, with great affection :-- O Strong and Energetic one! I am
now speaking in detail on this; listen. O Four-armed one! It is because I
have come to you with form and endowed with Gunas that you have come to know
me; but you have not known that Ādya Sakti, the Prime force, transcending
all the Gunas, though She is the substratum of all the Gunas. O highly
fortunate one! That Devī Bhāgavatī, transcendant of all the Gunas, uttered
that all auspicious, highly sanctifying semistanza, the essence of all the
Vedas. O destroyer of the enemies! I think that there is the highest grace
of that Highest Sakti on you, that She spoke the greatest secret to you for
your benefit. O one performing good vows! know those words uttered by
Mahāvidyā, as the essence of all the Sāstra. So firmly retain them within
your heart; never forget them. There is no other thing, save that, worth
being known in earnest. Because you are most beloved by the Devī! that She
has spoken this to you. Hearing the words of the Devī Mahā Laksmī, the
four-armed Bhagavān took that semi stanza as a Mantra to be repeated in
right earnest within his mind and cherished that for ever within his heart.
After some time, Brahmā born of the lotus of the navel of Visnu, became
afraid of the two Daityās Madhu and Kaitabha, took refuge of Bhagavān Visnu;
Visnu killed the two demons and began to do distinctly the japam of the
semi-stanza. Brahmā, born of the lotus, then asked Visnu with a gladdened
heart :-- O Lord of the Devas! what japam are you doing? Lotus eyed! Is
there any other body more powerful than you? O Lord of the Universe! whom do
you think and thus feel yourself so happy? Hearing Brahmā, Bhagavān Hari
said :-- O highly fortunate one! Think out yourself once of the Primordial
Force, the auspicious Bhāgavatī Ādya Sakti who is reigning everywhere as
the cause and effect and you will be able to understand everything. My
presiding Deity is that immeasurable eternal Mahā Sakti
Brahmamyī; on whose Sakti, as a receptacle with form on this ocean rests
the whole Universe; I am thinking of that, by which is created (often and
often) this entire Universe, moving and non-moving. When the Devī Bhāgavatī,
the giver of boons, become graciously pleased, the human beings become freed
of this bondage of Samsāra; and again that highest Eternal Wisdom, the cause
of Mukti, becomes the source of bondage to this world, of those who are
deluded by Her.
She is the Īs'varī of the Īs'varas of this universe. O Brahmā! You, I and
all other things of the entire Universe are born of the Chit Sakti (the
power of consciousness) of Her and Her alone; there is no manner of doubt in
this. The semi-stanza by which She has sown within me the seed of Bhāgavata
will get expanded by the beginning of the Dvāpara Yuga. While Bhagavān
Brahmā was resting on the navel lotus of Visnu, He got the seed of Bhāgavata.
Then He gave it to His own son Nārada, the best of the Munis. Nārada gave it
to me and I have expanded that into twelve Skandhas. Therefore, O Mahābhāga!
You now study this Bhāgavata Purāna, equal to the Vedas and endowed with
five characteristics. In this the wonderful glorious deeds and life of the
Devī Bhāgavatī, the hidden meanings of the Vedas and the wisdom, the truth
are all described; hence this is the best of all the Purānas and sanctifying
like the Dharma Sāstra. It is the substratum of Brahmā Vidyā; therefore if
men study this, they will easily cross this sea of world; and those that are
stupid and deluded get pleasure in hearing the death of Vritrāsura and many
other narrations that are interspersed in this book. Therefore, O Mahābhāga!
hear this sanctifying Bhāgavata Purānam and retain it firmly within your
heart. O best of persons! You are the foremost of those that are
intelligent; so you are worthy to read this Purāna. Eighteen thousand
S'lokas are in that Purāna and you better get them by heart; for if anybody
reads or bears this Purāna, fit to be praised in every way, all-auspicious,
capable to increase posterity by the addition of sons and grandsons, giving
long life, happiness and peace, he sees the Sun of Wisdom, resting in his
breast and dispelling all darkness of ignorance. Thus speaking to his son
Sūka Deva, Krisna Dvaipāyan, my Guru, studied us the Purāna and thought it
was voluminous. I got the whole of it by heart. S'ūka studied the Purāna and
stayed in Vyāsa's Ās'rama. But he was naturally dispassionate like Sanat
Kumāra, etc., the mind-born sons of Brahmā; therefore he could not get peace
in studying the contents of the Purāna which deal with Karma-Kānda (actions)
fit for the house-holders. He remained in a solitary place, his heart being
troubled very much. He appeared, as if, with his heart void. He did not mind
much for his food and he did not fast also. Once Vyāsa Deva seeing his son
S'ūkdeva so thoughtful, said :-- O Son! What do you think constantly? And
why are you troubling yourself so much? Like an impoverished man, entangled
in debt, you are always disturbed by your thoughts. O child! When I your
father is living, what for do you care? Leave aside your inmost sorrows and
be happy. Cast off all other thoughts and think of the wisdom contained in
the Sāstras and try your best to acquire Vijńāna, the essence of wisdom. O
Suvrata! If you do not get peace by my words then go, at my word to Mithilā,
the city of the King Janaka. O Mahābhāga! That king Janaka, who is liberated
while living, whose soul is religious and who is the ocean of truth will cut
asunder the net of your delusion. O Son! Go to the king and question him on
Varnās'ram Dharma (Dharma relating to caste and stages of life) and remove
your doubts.
That royal sage Janaka, the greatest Yogi, the knower of Brahmā and
liberated while living, is of pure soul, truthspeaking, of a calm and quiet
heart and always fond of Yoga. Hearing these words of Vyāsa Deva, the
highly spirited Sūka deva of unrivalled energy replied :-- O virtuous one!
Your word can never turn out false; but when I hear that the king Janaka is
gladly governing his kingdom still he is liberated while living, and
disembodied while he has body -- this your word appears to me quite
contradictory like light and darkness at one and the same place and time,
and seems that these two epithets simply indicate vanity and nothing else. O
Father! This is my greatest doubt how can the royal sage Janaka govern his
kingdom, being disembodied. It appears that your word about Janaka is quite
false as the son of a barren woman. O Father! I have now got a desire to see
the disembodied king Janaka; for my mind is plunged in great doubt how can
he remain in samsāra unattached like a lotus leaf in water? O Greatest
Orator! Is the liberation of Janaka according to Buddhistic doctrines or
like the opinions of the materialistic Chārvākas! O highly intelligent one!
How can the royal sage Janaka, in spite of his being a householder, quit the
usages of his senses? I cannot comprehend this. How can the things enjoyed
by him appear to him, as if, unenjoyed and and how can his doings be his
non-doings? How can the ideas of mother, wife, son, sister, prostitutes and
various persons having different relations, arising within him vanish again
altogether? And if that be not the case, how can his Jivanmuktahood be
possible? If his taste be present of pungent, sour, astringent, bitter, and
sweet things, then it is clear that he is enjoying all the most excellent
things, O Father! This is my greatest wonder and doubt, that if he has got
the sense of heat and cold, pleasure and pain, how can he be a Jivanmukta?
That king is thoroughly expert in reigning his kingdom; how then the ideas
of enemy, friend, taste and distaste, remaining absent in him, he can govern
his state? How can he look with the same eyes a thief and an ascetic? And if
he makes any distinction, how then is his liberation effected? I have never
seen such a man, that is liberated while living and at the same time an
expert king in governing his subjects. For these reasons, great doubt has
arisen in me. I cannot understand how can the king Janaka be liberated,
while he is remaining in his house? Whatever it be, I desire now greatly to
see him after his Jivanmuktahood; so I desire to go to Mithilā to solve my
doubts.
Thus ends the Sixteenth Chapter of the first Skandha on Sūka's desiring to
go to Mithilā to see Janaka, in the Mahāpurāna Srīmad Devī Bhāgavatam of
18,000 verses.
Chapter XVII
On Sūkas displaying his self-control amidst the women of the palace of
Mithilā
Sūta said :-- Thus speaking to his father about his intention to go to
Mithilā, the high-souled Sūka Deva fell prostrate at his feet and with
folded palms said :-- O highly fortunate one! Your word must be obeyed by
me; now I desire to see, as you say, the kingdom of Janaka; kindly give me
permission. O father! Again the doubt is coming within me how the king
Janaka is governing his kingdom without sentencing any body? And if there be
no punishment within his kingdom, no one will remain in the path of virtue.
It is for the sake of preserving religion that Manu and the other sages have
always prescribed for punishment; how, then, religion can be preserved
without inflicting punishment. O Mahābhāga! What you have spoken to me
appears to me true like the sentence My mother is barren. So, O destroyer
of foes! Permit and I will start for Mithilā. Seeing the greatly wise son
Sūka, void of any desires, earnestly anxious to go to Mithilā, gave him a
cordial embrace and said :-- O highly intelligent son Sūka! Peace be on
you! Have a long life. O child! Speak truly before me and go. O son! Say
that after going to Mithilā you will come back again to this Ās'rama; never
that you will go anywhere else. O son! Seeing the lotus face of yours, I am
passing my days happily; if I do not see you, I will suffer extreme pain.
What more than this, that you are my life and soul. I am saying, therefore,
after seeing Janaka and clearing your doubts come here again and remain at
peace, and study on the Vedas.
Vyāsa having spoken thus, Sūka bowed down and circumambulated his most
worshipful father, and went out; he began to walk very fast like an arrow,
leaving the bow, and when it has left the bow. On his journey he saw various
countries, various classes of persons, earning money, various gardens and
forests, various trees; in some places he saw fields with green grains and
grains standing on them; at others he saw ascetics practising asceticism,
and initiated Yājniks (performing yajńas, or sacrifices); in some places he
saw yogis practising yoga, the high-souled Vānaprasthīs (in the third stage
of life) residing in the forest, and at others he saw devotees of S'iva,
Sakti, Ganes'a, Sūryā and Visnu and many others. Thus he went on in his
journey, in great wonder, towards his destination. In his passage he crossed
Meru in two years and the Mount Himālayās in one year and then reached the
city Mithilā. Going there he found the place, full of wealth, corn, grains,
etc., and all prosperities and the people were all very happy and they
observed the rule of conduct as in the S'āstras. When he was about to enter
into the city the guard in front of the gate stopped him, asking Who are
you? Sir. What for are you come here? When the guard asked him thus, he
replied nothing and went away to a distance and with great wonder could not
help laughing in his mind and remained motionless like a statue. At this the
guard said :-- O Brāhman! Why have you remained silent? Kindly say what for
you have come here? I know this well that no body goes anywhere without
having something to do? The king has forbidden strangers whose parentage and
character are unknown. Therefore O Brāhmin! Every one has to take the king's
permission before he goes into the city. It seems that you are a very
energetic Brāhman and that you know the Vedas; so O giver of honour! speak
out to me your object-in-view and go into the city as you like. Hearing
these words of the guard, Sūka Deva began to say :-- I have come to see
the city of Videha Janaka; but now I see that persons like me find great
difficulty to enter here; so O Gatekeeper! I have got the answer from you. I
was a great fool that I was so much deluded that to see the king I crossed
many countries and over topped the two mountains and have come here. O
Mahābhāga! What blame can I put on others? It is my father that has deluded
me; or my karma done in my previous birth is now making me wander about.
Alas! In this world greed for money is the sole cause to make a man knock
about; but I have not got that even; my erroneous idea has brought me so
far. I now realise that a man, having no desires, gets constant happiness if
he be not plunged in the net of delusion; else he cannot have any such. O
Mahābhāga! Though I have no desire of anything, yet I am plunged in the sea
of Moha. Alas! Where is Meru? and where is Mithilā (a great distance
intervenes) I have walked so great a distance on foot; alas! this is this
the result of my so long a journey! Therefore I am thoroughly convinced that
the Creator has deceived me. One must have to suffer for his Prārabdha
karma, be it auspicious or inauspicious. One must make ones effort, being
always under the control of this Law of Karma. Though there be no apparent
desire or cause, yet this Prārabdha Karma always puts a man into different
actions.
This place is not a Tīrath (holy place) nor there are the Vedas personified
here, that I have taken so much pains and trouble to come here -- only there
is one thing here and that is the king Janaka; but there is no chance to see
him even; for I have not been able to enter even within his kingdom. Thus
saying, Sūka remained silent and began to stay as one who has taken the vow
to remain silent. The guard then took him to be a very wise Brāhman and
spoke in sweet words :-- O Brāhman! Go to the place, as you like, where you
have got your work. O Brāhman! I stopped you; so please excuse me for any
offence incurred by me. Free persons like you have mercy alone as their
greatest strength. Hearing this Sūka Deva said :--What is your fault? you
are dependent on another; the servant ought to obey the words of his master
and serve him by all means; and there is no fault of the king, too, in your
not allowing me to enter; for the wise persons ought to ascertain by all
means, whether the new comers are enemies or thieves? Hence when I am quite
a stranger suddenly come to this place, that the fault is wholly mine. Every
person knows that it is lowering oneself to go to another's house. The guard
then said :-- O great Brāhman! what is happiness? and what is pain? what
ought to be done to by your well wisher? who is your enemy? and who is your
benefactor? Now advise me on all these points. Hearing this Sūka Deva said
:-- Everywhere men are divided, as far as their internal natures are
concerned, into two classes; they are called attached or unattached. And the
minds of these two classes are again of two kinds. The attached man is
stupid and cunning and the unattached is sub-divided into three classes
knowing, unknowing and middling. The cunning man is divided again into two
classes :-- Whether his cunningness is according to the dictates of Sāstras
or arising from his intellect. Again intellect is sub-divided into two
whether it is Yukta (one-pointed) or Ayukta (Diverted) The guard spoke :--
O Learned one! I cannot understand what you say; so explain them to me what
they mean. Sūka Deva said :-- Those who are attached to this world are
said to be attached persons. These attached persons feel frequently
various pleasures and pains. When they get wives, sons, wealth, honour,
rise, etc., they get pleasures; and if the do not get any of these they feel
at every moment intense pain. Now the attached person sought to take such
means as will secure them the pleasures of this world; so whoever acts
against those means are denominated as breakers of their happiness and so
they are enemies; and whoever aids in their acquiring pleasures are
denominated as their friends. Of these the attached but at the same time
cunning man does not get confounded and bewildered by them; whereas stupid
attached man gets always bewildered everywhere. The man that is
dispassionate and engaged in determining the self dwells in a solitary
place, meditates on self, finds pleasure in studying the Vedānta Sāstras
and feels pain in all the topics on worldly affairs. The wise man that wants
his real welfare and is averse to the worldly enjoyments finds that he has
many enemies; lust, anger, palaces, etc., are his so many enemies.
Contentment is his only friend in the three lokas and no one is his real
self.
Hearing these words of Sūka Deva, the watchman considered Sūka Deva a very
wise man and soon led him to a very beautiful compartment. Sūka Deva then
began to see that the town was full of three sorts of men, good, middling,
and bad; and the shops were filled with various articles of merchandise. The
many things were being incessantly purchased and sold there. Within that
town, filled with many men, money and all sorts wealth and prosperities,
almost everywhere were seen instances of attachment, hatred, lust, anger,
greed, vanity and delusion; at some parts there were seen persons
quarrelling with each other. Seeing thus the three sorts of persons, the
highly energetic Sūka, blazing like a second Sun went to the royal palace
when the gateman stopped him. He stood there like a log of wood and began to
meditate on Moksa (Liberation). He began to think the light and darkness
as same; the greatly ascetic Sūka became merged in Dhyāna (meditation) and
remained at one place motionless. In an instant, a royal minister came out
and saluting him with folded hands, took him to a second compartment. Here
the minister showed him beautiful divine gardens adorned nicely with rows of
divine trees bearing fruits and gave him a good reception and took him to a
very beautiful palace. The minister next ordered the public women in royal
service, expert in music and playing with instruments, and skilled in
Kāma-Sāstra (the science of amorous dealings) to attend on Sūka Deva and
went out of the palace. Sūka, the son of Vyāsa, remained there. Those
prostitutes then prepared various dishes, suited to the time and place, and
sought the satisfaction of Sūka and then worshipped him duly with greatest
devotion. Those ladies, then, residing within the four walls became
enamoured to see the beauty of Sūka Deva and showed him the gardens that
existed in the inner compound. Sūka was young and beautiful; over this he
was extremely lovely, of nice limbs; his speech was soft and gentle; so he
looked like a second Cupid (the god of love); all the ladies, struck with
Cupids arrows, lost their consciousness. Then recovering, they considered
Sūka Deva to be the great controller of passions and began to serve him
with great care. The pure minded Sūka, born of Arani, looked on them like
his mother. Sūka, finding pleasure in self and the controller of anger was
not pleased or displeased with anything; so though be saw that the ladies
were disturbed with amorous feelings, he remained quite undisturbed, calm
and quiet. The ladies, then prepared a very nice bed whereon Sūka Deva
would sleep; it was spread over with nice clean bed sheet; many nice pillows
were placed. He, then, washed his feet and with vigilance, put on his finger
the ring prepared of Kus'a grass, and completing his evening Sandhyā, became
merged in Dhyāna. Meditating on Supreme Brahmā for three hours (one
Prahara), slept for 6 hours and getting up, again became merged in Brahmā
Dhyāna for the last three hours of the night. Then at the Brahmā mūhurta
(one hour preceding the sunrise) he took his bath and completing his morning
duties, became immersed in Samādhi (inner enlightenment) and sat at ease.
Thus ends the 17th chapter of the 1st Skandha on Sūka's displaying his
self-control amidst the women of the palace of Mithilā in the Mahāpurāna
Srī Mad Devī Bhāgavatam.
Chapter XVIII
On Janakas giving instructions on truth to Sūka Deva
1-22. Sūta said :-- Mahārsis! When the king Janaka heard of the arrival of
Sūka Deva, the son of his Guru, he took his priest before him and attended
by his ministers came before him in pure spirit. Then he duly worshipped
Sūka, offering him Pādya, Arghya and an excellent seat, and a cow, yielding
milk and then enquired about his welfare. Sūka Deva accepted duly all the
things offered by the king; and informed him of his well-being and asked the
king in return, of his welfare and took his seat at ease on the Āsana. The
king Janaka asked the son of Vyāsa, full of peace :-- O Mahābhāga Muni
Sattama! You are devoid of any attachment and you have no desires. May I
enquire why such a person as your honoured self has come to me. Sūka Deva
said :-- O great king! my father told me thus :-- O child; take a wife; for
the house-holder's life is the best of all the ās'ramas but I thought that
will be the source of my bondage to this world and therefore did not obey
his word, though he was my highest Guru. He then again said to me :-- If one
takes a household life, it does not at once follow that he will be held in
bondage; yet I did not agree to that. Then the Muni, thinking me still to be
in some doubt, spoke this word of advice to me :-- O Son! Do not be sorry;
go to Mithilā and have your doubts solved. There my disciple the king
Janaka, is governing his kingdom without any source of danger. He is
Jivanamukta (liberated while living) and is free from the ideas of body,
etc., so everybody knows. When that royal sage, Janaka, though governing his
kingdom, is not seen tied up by Māyā, then O Son! why are you afraid of this
Samsāra, when you are living this forest life.
Therefore, O Mahābhāga! Trust me and marry; and in case you doubt very much,
then go and see the king Janaka; ask him and remove your doubts. He will
certainly solve your doubts. But, O Son! After hearing him, come again
quickly to me. O king! When my father spoke thus, by his permission I have
come now to your capital. O king! I don't want any thing, save Moksa
(liberation); therefore O Sinless one! Kindly advise what am I to do, so
that I attain Moksa. O Lord of kings! Practising asceticism, going to the
holy places of pilgrimage, holding vratas (vows), performing sacrifices,
studying the Vedas, or earning wisdom, whatever is the cause of Moksa,
kindly say that. Hearing this, Janaka said :-- O son of my Guru! I am
telling what ought to be done by the Brāhmanas, following the path of Moksa;
listen. After having the holy thread, a Brāhmin should live in the house of
his Guru to study the Vedas, the Vedāntas and pay the Dakshinā (the fee) to
the Guru according to rules; he will then return home and marry and enter
into the householder's life; he should lead a life of contentment, be free
from desires, sinless and truthful and earn his livelihood with a pure heart
and according to the sanction of justice and conscience. He is to perform
the Agnihotra and other sacrifices; and after getting sons and grandsons, he
is to leave his wife under the care of his son and then to take the life of
a Vānaprastha (3rd stage of life). That Brāhman, the knower of Dharma, must
practise tapasyā and become master of his six passions (enemies); and when
he gets disgusted with the world and when the Vairāgyam (dispassion) will
arise within him, he would enter into the fourth Ās'rama. For, the man is
first to enter into the householder's life and when he will be quite
dispassionate towards the world, he will then have a right to take the
Āsrama of Sannyāsa (Renunciation). A course contrary to this can never
entitle one to the Āsrama of Sanyāsa.
This is the beneficial word of the Vedas and it must hold true; it cannot be
false; this is my firm belief. O Sūka! In the Vedas are mentioned
forty-eight Samskāras (consecrations; purificatory rites); out of which the
learned Mahātmas have reserved forty Samskāras for the householders and the
last eight Samskāras (S'ama, Dama, etc.,) for the Sannyāsins. And this good
usage is heard to come down from very ancient times. A Brāhmana ought to
complete his previous Āsramas successively and then enter into the
succeeding Āsrama.
23-30. Sūka said :-- If the pure Vairāgyam (dispassion) arising out of
knowledge and wisdom (jńān and Vijńān) already arises (before taking to the
grihasth Ās'ram), is it still necessary to pass through house holders life,
Vānaprastha life, etc., or is one entitled then to take up at once the
Sannyāsa Ās'rama, quit everything and reside in the forest? Janaka said :--
O! One giving honour to the Sāstras and Gurus! Though the powerful passions
seem to be under control in the period of unripened Yoga (the imperfect
yogic state), yet one ought not to trust them; for, it is generally seen,
many imperfect Yogins find themselves disturbed by one or other of the
senses. If the mind of one who has already entered into the Sannyāsa Āsram
gets perturbed in his course, then, how can he, you can see this for
yourself, satisfy desires of eating good things, sleeping nicely, seeing his
son, or wishing any other desires, knowing them to lead to his degradation?
He is then in a very serious state. The net of desires is very difficult to
be conquered by men; that can never die out. Therefore, to put an end to
them, the advise is to cut them slowly and slowly. He who sleeps on an
elevated place has the danger of tumbling down; but one who sleeps in a low
place has no such danger. So any man who has once taken the highest dharma
Sannyāsa, and if he be fallen, then he never gets hold of the real track. As
an ant begins to get from the root of tree, and, by and by, gets to the
topmost part of the branches, so human beings go by degrees from one Ās'rama
to another till they go to the highest; then and then only they are able to
get easily their desired truth. The birds without anticipating any danger,
get up to the skies very quickly and soon they get tired and cannot go to
their desired place but the ant goes with rest to its desired place. This
mind is very difficult to be controlled; for this reason the men of
unripened minds, cannot conquer it all at once; and are advised to conquer
it, by and by, observing the laws of one Āsrama after another.
31-37. See also if anybody, remaining in his household life be of a quiet
temper and of good intellect, and if he takes success and failure in the
same light, and be not elated in times of pleasure and not depressed in
times of pains and does his duty for dutys sake without troubling his mind
with cares, and anxieties, then that householder acquires pure happiness by
the realisation of his self and acquires Moksha. There is no manner of doubt
in this. O Sinless One! See, I am liberated while living, though I am
engaged in preserving kingdom; if any source of pain or pleasure arises, I
am not in any way affected by them. As I will attain in the end Videha Mukti
(liberation from bodies) though I am always wandering at my free will,
enjoying various things as I likeand do various things as it pleases me, so
you can do your duties and then be liberated in the end.
O Son of my Guru! When this material world, the cause of all error according
to the Vedanta Sāstras, is simply an object of sight then how can this
material substance, an object of sight, be the source of bondage to the
Ātman, the Self? O Brāhman! Though the five material elements can be seen,
their qualities or Gunas can be known only by inference, so the self is to
be inferred; it can never be an object of sight; and also this self, known
by inference, changeless and without any impurity or stain can never be
bound by the visible changeful material thing. O Brāhman! This impure heart
is the source of all pleasure and pains; so when the heart becomes pure and
quiet, all the things then become fully pure, O Brāhmana!
38-41. If going often and often to all Tiraths and bathing there, do not
make one's heart pure and holy, then all one's troubles are taken in vain. O
Destroyer of enemies! It is the mind that is the cause of bondage or
freedom; and not the body, nor the Jivātmā (the embodied soul), nor the
senses. The Self or Ātman is always pure consciousness and is ever free so,
truly speaking, it can never be bound. Bondage and freedom reside on in the
mind; so when the Mind gets peace, the bondage of Samsāra is also at an end.
He is an enemy, he is a friend, he is neither an enemy nor friend, all these
different thoughts reside in the mind and arise out of duality; how can the
ideas of differences exist, when everything has become all one pervading
self?
42-47. Jīva is Brahmā; I am that Brahmā and nothing else; there is nothing
to be discussed here. It is owing to the dualities that monism appears not
clear and differences between Jīva and Brahmā arise. O Mahābhāga! This
difference is due to Avidyā and by which this difference vanishes, that is
termed Vidyā.
This difference between Vidyā and Avidyā ought to be always kept in view, by
those that are clever.
How can the pleasure from the cooling effect of the shadow, be felt, if the
heating effect of the rays of the Sun be not previously experienced? So how
Vidyā is to be experienced if Avidyā be not felt before? Sattva, Rajas and
Tamo Gunas reside naturally in things, made of Gunas; and the five principal
elements reside naturally in substances made up of elements; so the senses
reside naturally in their own forms, etc.; so how can there be any stain to
the Ātman which is unattached? Yet to teach humanity, the high souled
persons preserve always with greatest care the respect of the Vedas. If they
do not do this, then, O Sinless One! the ignorant persons would act
lawlessly according to their wishes, like the Chārvākas; and Dharma will
become extinct. When Dharma will become extinct, the Varnāsrama will
gradually die out; so the well-wishers should always follow the path of the
Vedas.
48-56. Sūka said :-- O King! I have now heard all that you have said;
still my doubt remains; it is not solved. O King! In the Dharma of the
Vedas, there is Himsā (act of killing and injuring); and we hear that there
is much of Adharma (sin) in the above Himsā. So how can the Dharma of the
Vedas give Moksha? O King! One can see before one's eyes that the drinking
of Soma rasa, the killing of animals, the eating of fish and flesh and so
are advised in the Vedas; so much so that in the sacrificial ceremony named
Sautrāmana the rule of drinking wine and many other vratas are clearly
mentioned; even gambling is advised in the Vedas. So how can Mukti be
obtained by following the Veda Dharma? It is heard that, in ancient times,
there was a great king, named S'as'avindu, very religious, truthful, and
performing sacrifices, very liberal; he protected the virtuous, and
chastised those that were wicked and going astray. He performed many Yajńas,
where many cows and sheep were sacrificed according to the rules of the
Vedas and abundant Dakshinās (sacrificial fees) were presented to every one
that performed their parts in the sacrifices. In these sacrifices, the hides
of the cows that were sacrificed as victims, were heaped to such an enormous
extent that they looked liked a second Bindhyāchal mountain. Then the rains
fell and the dirty water coming out of that enormous heap of skins flowed
down and gave rise to a river which was thence called the Charmanvatī river.
And what a wonder? That cruel king left behind him an ineffaceable fame and
went to Heavens. Whatever it may be, it can never come to my head that I
should perform the Veda Dharma, filled with so many acts of killing and
cruelties. Again, when the man find pleasure in sexual intercourses and when
they do not have that intercourse, they experience pain, how can you expect
such persons to attain liberation.
57-61. Janaka said :-- The killing of animals in a sacrificial ceremony is
not killing; it is known as Ahimsā; for that himsā is not from any selfish
attachment; therefore when there is no such sacrifice and the animals are
killed out of selfish attachment, then that is real himsā; there is no other
opinion in this. Smoke arises from a fire when fuels are placed in it; and
smoke is not seen when no fuel is added. So, O Munisattama! The himsā, as
prescribed in the Vedas, is free from all blemishes, selfish attachment,
etc., and therefore it is unblameable. So it follows the himsā committed by
persons attached to objects, is the real himsā; that can be blamed, but the
himsā of those persons who have no desires is not that sort of himsā.
Therefore the learned men that know the Vedas declare that the himsā done by
the dispassionate persons, with their hearts free from egoism, is no himsā
done at all. O Dvija! Really speaking, the killing of animals done by the
house-holder attached to senses and their objects, and done under their
impulses can be taken into account as a real act of killing; but, O
Mahābhāga of those whose hearts are not attached to anything of those self
controlled persons, desirous of moksa, if they do an act of Himsā out of a
sense of duty, with no desires of fruits and with their hearts free from
egoism that can never be reckoned as a real act of killing.
Thus ends the 18th Chapter of the 1st Skandha on Janaka's giving
instructions on truth to Sūka Deva in the Mahāpurānam Srīmad Devī
Bhāgavatam.
Chapter XIX
On the description of the marriage of Sūka
1-4. Srī Sūka said :-- O king! This great doubt arises in my mind how a
man can be free from desires and the rewards of their actions, when he lives
in the midst of this Samsāra, that is all full of Māyā? When even by the
acquiring of wisdom of the Sāstras and the capability to judge which is
real and which is unreal, the delusion of the mind is not dispelled until
one resorts to the practice of Yoga, how then can freedom from desires and
liberation come to a householder? The darkness of a room is not destroyed by
the mere mention of lamp, light; so the wisdom acquired by reading the
Sāstras can never dispel the darkness of delusion that reigns in the inside
of a man. O lion of kings! If one wants Moksa, one ought not to commit any
act of revenge or injury or killing any being; how can this be possible to a
householder?
5-17. Your desires to acquire wealth, to enjoy royal pleasures and to get
victory in battle have not yet subsided; how then can you be a Jivan mukta?
O king! You consider yet a thief, thief and a saint, saint; you consider a
man as your relative or other than that; these ideas have not vanished from
you; how then can you be called Videha? O king! You feel the pungent,
bitter, astringent, sour tastes and the like; you feel good and bad rasas
respectively; you become glad when success comes to you and you feel sorrow
when you happen to fail; and you experience the three states, waking,
dreaming, and deep sleep as an ordinary man does, how then can you be called
to attain the Turīya (fourth) state? May I ask :-- Whether you cherish this
idea that all these infantries, cavalries, chariots, and that all these
elephants are mine; I am the lord of all the wealth and things? Or whether
you do not cherish this idea? O king! I think you eat sweet and good things,
and, at times, feel pleasure and, at other times, feel pain! So, O king! How
can you look on the garland of flowers and the snake as one and the same? O
king! He who is a Muktapurusa considers a lump of earth, a piece of stone,
and gold as of one and the same value; he considers everything to be the
same Ātmān and does good to all the beings. Whatever that may be, I do not
find any pleasure at present with houses, wife, etc., or with anything, in
fact. What my hearts desire is that I roam alone always without any desires
in my heart. Therefore I like not to have any companion; to be free from any
attachment and to be peaceful, and calm; I do not wish to accept anything
from anybody; I will forego all pleasures and pains from cold, warmth, etc.,
and I will sustain my life on roots, fruits, and leaves, obtained without
any effort and will roam, as I like, like a deer. When I have not got the
least attachment to the household life and when I am beyond all the
attributes, what necessity have I then of house, wealth or a suitable wife?
And when you think of various things with loving heart, and yet say that you
are a Jivan mukta, that is nothing but a mere vanity of yours! O king! When
you think and become anxious about your enemies, about your wealth or
sometimes about your army, how then can you be said to be free from cares?
What more can be said than the fact that many Munis, eating moderately and
controlling their senses, and leading an anchorite's life, and knowing the
unreality of the world, fall victims to the Māyā!
18-27. Then what need there is to talk of you? O king! know that the
hereditary title Videha to your line of kings indicates downright
insincerity; nothing can be other than this as the name Vidyā Dhara
(holder of knowledge) is applied to an illiterate man; as the name
Divākara (sun) is given to a born-blind man, as the name Laksmīdhara
(holder of wealth) is given to even a poor man, as these names are quite
useless to me. I have heard that the kings of your family who were your
predecessors were called Videha in name only and not in deed. O king! In
your family there reigned a king named Nimi. Once on a time that royal
sage invited his Guru Vasistha to perform a sacrifice, when Vas'istha said
:-- I am already invited by Indra, the lord of the Devas, to perform his
sacrifice; so O king! let me first finish his work; I will then take up your
work. Better go on collecting the sacrificial materials till my that work is
complete. Thus saying, Vas'istha went away to perform Indra's sacrifice; on
the other hand, the royal sage Nimi selected another priest and made him his
Guru and began his sacrifice. Hearing all this, Maharsi Vasistha became
angry and cursed him thus :-- O forsaker of your Guru! For the crime of
forsaking your Guru, let thy body be destroyed today! At this, the royal
sage, too, cursed Vas'istha in his turn Let your body fall off also. Then
the bodies of both the persons fell. But, O king! this curiousity came to my
mind, how the royal sage, whose body fell before, cursed his own Guru
afterwards.
28-35. Janaka said :-- O Lord of Brāhmins! what you have said is, in my
opinion, all quite true; nothing is false. Still hear. Know what my most
worshipful Guru Deva has spoken to me is, in fact, true (and nothing else).
You are now intending to quit the company of your father and go to the
forest; well and good! but even then you will undoubtedly have the company
of deer, etc.; see, also, that when the five elements, earth, water, air,
etc., are present, encompassing everywhere, how, then, can you expect to be
free from all companions? So, O Muni! when you will have to think always of
your food, how, then, can you be said to be free from all cares? Again, even
if you go to the forest, you will have to think there also for your staff,
deer skin, etc.; so you can take my case, too, of thinking of my kingdom,
whether I think or not, as your thinking of staff, deer skin, etc., your
heart is tainted with Vikalpa Jńān (knowledge of doubt, duality, etc.); and
therefore you have come here from a far-off country. But my heart is free
from any such doubt and I am remaining quite cheerful here. O best of
Brāhmins! I have got no doubt whatsoever on any point, and therefore I take
my food and go to sleep with great pleasure. I am not bound up by this
world this idea gives me constant happiness of the highest degree. But you
consider that you are bound and therefore you feel always constant pain. So
leave off your idea that you are bound, and be happy. This body is mine
this knowledge leads to my bondage; and This body is not mine this
knowledge leads to freedom so know this verily that all this wealth,
kingdom, etc., are not mine.
36-45. Sūta said :-- Hearing these words of the royal sage, Sūka Deva
became exceedingly glad and pronounced Sadhu Sādhu (true saint, indeed a
true saint, well said) and went away without any delay to the pleasant
Āsrama of Vyāsa. Vyāsa, too, seeing his son come back, became very glad and
embraced him and took the smell of his head and asked about his welfare
again and again. Then Sūka Deva, well conversant with the Sāstras and ever
ready in studying the Vedas, sat by the side of his father, with an
enlightened mind, in his lovely Āsrama and thinking of the state of the
highsouled Janaka in his kingdom, began to feel the highest peace. Though
Sūka adopted the path of Yoga, yet he married the daughter of a Muni, named
Pivarī, very beautiful, fortunate, enhancing the glory of her father's
family. Then were born first the four sons named Krishna, Gauraprabha,
Bhūri, and Devas'ruta out of the sperm of Sūka and the ovum of Pivari; and
next a daughter was born named Kīrti of them. Vyāsa's son Sūka, endowed
with the fire of asceticism gave the daughter Kīrti in marriage in due time
with the high-souled Anūha, the son of Vibhrāja. As time passed on, a son
was born of the womb of Kīrti and the sperm of Anūha, a son who became the
powerful king Brahmadatta, the knower of Brahmā and endowed with wealth and
prosperity. Some time elapsed when Anūha, the son-in-law of Sūka Deva,
getting from Nārada the Māyāvīja and highest knowledge of Yoga handed over
his kingdom to his son and went to the hermitage of Vadarikā and became
liberated.
The Devarsī Nārada gave him the mantra, the bīja of Māyā; and by the
influence of that mantra and by the grace of the Devī, the knowledge of the
Supreme Brahmā, arose in him without any obstacle and gave him liberation.
46-51. On the other hand Sūka Deva, always averse to any company, left his
father and went to the beautiful mountain Kailās'a. He began to meditate on
the unmoving Brahmā and thus remained there. After some time the highly
energetic Sūka Deva attained Siddhi (supernatural powers) Animā, Laghimā,
etc., rose up high in the air from the top of the mountain and began to roam
there, and then he appeared like a second Sun. When Sūka arose from the
peak, it severed into two and various ominous signs became visible. When
Sūka Deva, appearing like a second Sun by the dazzling brilliancy of his
body, suddenly vanished away like air and became diluted in the Paramātman,
entering into everything and became invisible, then the Devarsis began to
chant hymns to him. On the other hand, Vyāsa Deva became very much
distressed with the separation from his son and cried out frequently Oh, my
son! Alas! my son Where are you gone? and went to the summit of the
mountain where Sūka did go and wept bitterly. Then Sūka Deva, who was then
residing as the Paramātman, the Internal controller of all the beings and
with all the beings, knowing Vyāsa Deva as very much fatigued, distressed,
and crying, spoke out as an echo from the mountains and trees thus :-- O
Father! There is no difference between you and me, considered in the light
of Ātman; then why are you weeping for me?
52-59. Even today the above echo is clearly heard (almost daily). Seeing
Vyāsa Deva grieved very much for the separation from his son and always
crying Oh! my son! Oh! my son! Bhagavān Mahes'vara came there and consoled
him saying O Vyāsa Deva! your son is the foremost of the Yogis; he has
attained the highest state, so very rare to the ordinary persons that are
not self controlled. So do not be sorry any more. O Sinless One! when you
have realised the Brahmā-tattva, then you ought not to express any sorrow
for your Sūka who is now stationed in that Brāhman. Your fame is now
unrivalled, only on account of your having got a son like him. Vyāsa Deva
said :-- O Lord of the Devās! O Lord of the world! What am I to do now? My
grief does not quit my heart anyhow or other. My eyes are as yet satisfied
in seeing my son; they like still to see the son. Hearing these sorrowful
words of Vyāsa, Bhagāvan Mahādeva said :-- O Muni Sārdula! I grant this
boon to you that you will see the form of your son abiding in shadow, very
beautiful, by the side of you. O Destroyer of enemies! Now abandon your
grief by seeing that shadow form of your son. When Bhagavān Mahes'vara said
so, Vyāsa began to see the bright shade form of his son. Granting thus the
boon, Bhagavān Mahādeva vanished then and there. When He vanished away,
Vyāsa became very much distressed with sorrow for the bereavement of his son
and returned with heavy heart to his own hermitage.
Thus ends the nineteenth chapter of the first Skandha on the description of
the marriage of Sūka in the Mahāpurāna S'rī Mad Devī Bhāgavatam of 18,000
verses.
Chapter XX
On Vyāsa doing his duties
1-8. The Risis said :-- O Sūta! What did Veda Vyāsa do, when the highest
Yogi Sūka, Deva-like, acquired all the excellent supernatural powers?
Kindly describe all these in detail.
Hearing this question, Sūta spoke :-- O Rishis! Vyāsa already had with him
many disciples Asita, Devala, Vais'ampāyana, Jaimini, Sumantu and others,
all engaged in the study of the Vedas. After their studies were over, they
all went out to propagate Dharma on the earth. Then Vyāsa , seeing that the
disciples went to the earth and his son Sūka Deva had got to the next
world, became very much distressed with sorrow and wanted to go to some
other place. He then decided to go to his birth place and went to the banks
of the Ganges and there remembered his auspicious mother Satyavatī, forsaken
by him before, very sorrowful, and the daughter of a fisherman. He then
quitted that heaven-like mountain, the source of all happiness and came to
his own birth place. Reaching the island where he was born, he enquired the
whereabouts of the beautiful faced, the fisherman's daughter as well the
wife of a king. The fishermen replied that their king had given her in
marriage to the king S'antanu. Then the king of fishermen, seeing Vyāsa
there, gladly worshipped him and gave him a cordial welcome and spoke with
folded palms, thus :--
9-16. O Muni! When I have become so fortunate as to see you, rare even to
the Devas, then my birth has been sanctified today and you have purified my
family. O Brāhmin! Kindly say what for have you come? My wife, son and all
my riches and every other thing that I have are at your disposal. Thus
hearing the history of his mother Satyavatī, Vyāsa erected an Āsrama on the
beautiful banks of the river Sarasvatī and remained there in tapasyā with an
enlightened mind.
Some time elapsed when the highly energetic Santanu got through his wife
Satyavatī two sons. Vyāsa Deva considered them as his two brothers and
became very glad, though he himself used to live in the forest. The first
son of the king Santanu was Chitrāngada, endowed with all auspicious
qualities, exceedingly beautiful, and tormenting his foes; the second son
was Vichitra-vīrya; he was endowed with all qualities. The king Santanu
became very happy to get these children. Santanu had one son before through
his wife Gangā; he was a great hero and very powerful; and the two sons of
Satyavatī were equally powerful. The high souled Santanu now seeing the
three sons, all endowed with all auspicious qualities, began to think that
the Devas were incapable to defeat him.
17-34. After some time, the religious Santanu quitted his worn-out body as
a man quits his clothes worn out in due time. After the king Santanu had
ascended the Heavens, the energetic Bhīs'ma performed duly his funeral
obsequies and gave various things in charity to the Brāhmanas. He did not
accept the kingdom himself; but placed Chitrāngada on the throne and became
known by the name of Devavrata (truthful in vow like the Devas). The pure
souled Chitrāngada, born of Satyavatī became so much powerful by sheer force
of his arms, and became so great a hero that the enemies felt endless
troubles. Now once on an occasion, the greatly powerful Chitrāngada,
surrounded by a great army, went on an hunting excursion to the forest in
quest of rurū deer, etc., when the Gandarbha Chitrāngada, seeing the king on
the way, alighted from his chariot.
O ascetics! A fierce battle then ensued for three years on that sacred and
wide expanse Kuruksettra between the two heroes, both equally powerful. In
the battle, the king Chitrāngada, the son of Santanu was slain by the
Gandarbha Chitrāngada and went up to Heavens. Bhīsma, born of the womb of
Gangā, hearing the above news, expressed his sorrows and, being surrounded
by the ministers completed all the funeral obsequies and installed
Vichitravīrya on the throne. The beautiful Satyavatī became very much
agitated by the death of her son; but when the ministers and the highsouled
spiritual teachers consoled her, she became glad when she saw that her
youngest son became king. Vyāsa Deva, too, felt himself glad to hear that
his youngest brother had been made king. After some time when the all
auspicious, Satyavatī's son Vichītravīrya attained his youth, Bhīsma began
to think of his marriage. At this time the king of Kāsī (Kās'īrāj) called an
assembly Svayamvara (where the kings are invited and the bride selects the
bridegroom) for the marriage of her three daughters, endowed with all
auspicious qualities, at one and the same time. Thousands and thousands of
kings and princes from various countries were invited there in the assembly;
and, worshipped duly, they went and decorated the hall. At that time the
highly energetic fiery Bhīsma alone, mounting on his chariot, attacked the
infantry and cavalry, and defeated all the kings assembled there, and
perforce carried away the three daughters of Kās'īrāj and took them to
Hastināpur. Bhīsma behaved towards those three daughters as if they were
mothers, sisters or daughters and informed Satyavatī without any delay of
everything that had happened.
35-39. Then he called for the astrologers and Brāhmins, versed in the Vedas
and enquired about the auspicious day for their marriage. When the day was
fixed and when every preparation was made, the religious Bhīsma wanted
Vichitravīrya to marry them. At this time, the eldest daughter,
beautiful-eyed spoke out modestly to the Gangā's son Bhīsma :-- O Gangā's
son, the illustrious son of your family and the best of the Kurus! You are
the best knower of Dharma; therefore what more shall I say to you. In the
Svayamvara assembly I mentally selected S'ālva and it struck me that he,
too, looked on me with a very loving heart towards me. So, O tormentor of
foes! Now do what is fit for that sacred family; O Gangā's son! Not only you
are extraordinarily powerful but you are also the foremost of the religious.
Sālva mentally wanted to marry me; now do as you like.
40-44. When the eldest daughter spoke thus, Bhīsma asked the aged
Brāhmanas, ministers and his mother What ought to be done now and, taking
the opinions of all, spoke to that daughter :-- O beautiful one! You can go
wherever you like. Thus saying, Bhīsma released her. Then the beautiful
daughter of Kāsīrāj went to the house of Sālvarāj and expressed to him her
heart's desire :-- O great king! Knowing me attached to yourself, Bhīsma
has quitted me according to the laws of Dharma; I have therefore come to you
now; marry me. O best of the kings! I will be your legal wife, for already I
used to think you as my husband and you, too, must have thought me your
wife.
45-47. S'ālva replied as follows :-- O beautiful one! When Bhīsma caught
hold of your arm before me and took you to his chariot, then I won't marry
you. You can say yourself what intelligent man can marry a woman touched by
another? Therefore I won't marry you, though Bhīsma has quitted you, in the
light of another. Hearing these words of Sālva, the daughter of Kāsīrāj
wept bitterly; yet Sālva quitted her. Therefore, finding no other way, she
went back to Bhīsma weeping, and said as follows :--
48-50. O great warrior! Sālva did not consent to marry me, as you first
took me to the chariot and afterwards left me. So, O Mahābhāga! You better
look to Dharma and marry me, as you know best what is Dharma. If you do not
marry me, I will certainly quit my life. Hearing her words Bhīsma said :--
O beautiful one! How can I accept you, when your mind has become attached
towards another. So, O fair one! You better go back soon to your own father
with a calm, clear mind. When Bhīsma said thus, that daughter of Kāsīrāj
did not go back, out of sheer shame, to her father's house, but went to a
forest and in a greatly solitary place of pilgrimage began to practise
asceticism.
51-56. Now the other two daughters of Kāsīrāj, beautiful and all auspicious
Ambālikā and Ambikā became the wives of the king Vichītravīrya. Thus the
powerful king Vichītravīrya began to enjoy various pleasures in the palace
and in the gardens and thus passed his time. For full nine years the king
Vichītravīrya enjoyed the sexual pleasures and became attacked with
consumption and fell into the jaws of death. Hearing the death news of her
son Vichītravīrya, Satyavatī became very sorry and surrounded by her
ministers, performed his funeral obsequies. Then she spoke privately to
Bhīsma with a grievous heart :-- O highly fortunately son! now you better
govern your father's kingdom and see that the family of Yayāti does not
become extinct. So better take your brother's wife and try your best to
continue your family line.
57-74. Bhīsma then said :-- "O Mother! Did you not hear of the promise that
I already made before my father? So I cannot ever marry and govern the
kingdom. Hearing these words of Bhīsma, Satyavatī became anxious. She
began to think as follows :-- How now the continuity of the family be kept!
And it is not advisable to remain idle when the kingdom has become kingless;
no happiness can be derived in this state. Thus thinking, she became
exceedingly distressed; then the Gangā's son, Bhīsma spoke to her :-- O
respected one! Do not worry your mind with cares; now take steps so as to
secure a son from Vichītravīrya's wife. Call some best Brāhmin, born of a
good family and unite him with Vichītravīrya's wife. There is no fault, as
far as I know, in doing thus to keep up the family line. O sweet smiling
one! Thus having begotten the grandson, give him this kingdom; I will also
obey his commands. Hearing these reasonable words of Bhīsma, Satyavatī
remembered her own son, the sinless Vyāsa Deva, who was born to her during
her virginity. As soon as Vyāsa was remembered, he, the great ascetic and
effulgent like the sun, came there and bowed down to his mother. The highly
energetic Vyāsa was then worshipped duly by Bhīsma and welcome by Satyavatī
and began to rest there like a smokeless fire. The mother Satyavatī then
spoke to the chief Muni :-- O son! Now procreate a beautiful son from your
sperm and the ovum of Vichītravīrya's wife. Hearing the mother's words,
Vyāsa considered them as Veda's injunction and thought they must be obeyed
and promised before her that he must obey and and fulfil her orders. He
remained there, waiting for the menstruation period. When the due period of
menstruation arrived, Ambikā bathed and had a sexual intercourse with Vyāsa
and begot a very powerful son, but a blind one (since she closed her eyes at
the sight of Vyāsa during her intercourse). Seeing the son born blind
Satyavatī became exceedingly sorry; she, then, asked her other son's wife
:-- Go soon and get a son born of you in the aforesaid manner. When the
menstruation period arrived, Ambālikā during the night time went to Vyāsa
and mixed and became pregnant. In due time a son was born; that child became
of a very pale colour; so Satyavatī thought the new child, too, unfit for
the kingdom; therefore at the end of the year again asked her son's wife
Ambālikā to go to Vyāsa . She asked Vyāsa also for the same purpose and sent
Ambālikā to his bed room. But Ambālikā became afraid, and could not go
herself but sent her maid servant for the purpose. Thus from the womb of the
maid servant the high souled Vidura was born, having Dharma's parts and the
most auspicious towards all. Thus Vyāsa begot three very powerful sons
Dhritarāstra, Pandu and Vidura for the continuity of the family line. O
sinless Maharsis! Thus I have described to you how my Guru Vyāsa Deva, who
knows well all the Dharmas, kept up the continuity of his family and how he
begot sons in the womb of his brother Vichītravīrya's wives, according to
the laws of Dharma, to keep up a family.
Thus ends the twentieth chapter of the 1st Skandha as well as the first
Skandha on Vyāsa doing his duties in the Mahāpurānam S'rī Devī Bhāgavatam of
18,000 verses by Maharsi Veda Vyāsa .
Next >
Devi Puranam index
Email
this page to a friend
|
|
