॥ ॐ नमो भगवते वासुदेवाय ॥
॥ द्वाविंशोऽध्यायः - २२ ॥
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Discourse XXII
The sage Kardama accepts the hand of Devahūti (Preamble)
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मैत्रेय उवाच ।
एवमाविष्कृताशेषगुणकर्मोदयो मुनिम् ।
सव्रीड इव तं सम्राडुपारतमुवाच ह ॥ १॥
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Maitreya continued : The emperor felt abashed as it were to hear his exalted virtues and exploits thus extolled and replied to the sage, who was leading a retired life (as follows): (1) (1)
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मनुरुवाच ।
ब्रह्मासृजत्स्वमुखतो युष्मानात्मपरीप्सया ।
छन्दोमयस्तपोविद्यायोगयुक्तानलम्पटान् ॥ २॥
तत्त्राणायासृजच्चास्मान् दोःसहस्रात्सहस्रपात् ।
हृदयं तस्य हि ब्रह्म क्षत्रमङ्गं प्रचक्षते ॥ ३॥
अतो ह्यन्योन्यमात्मानं ब्रह्म क्षत्रं च रक्षतः ।
रक्षति स्माव्ययो देवः स यः सदसदात्मकः ॥ ४॥
तव सन्दर्शनादेव च्छिन्ना मे सर्वसंशयाः ।
यत्स्वयं भगवान् प्रीत्या धर्ममाह रिरक्षिषोः ॥ ५॥
दिष्ट्या मे भगवान् दृष्टो दुर्दर्शो योऽकृतात्मनाम् ।
दिष्ट्या पादरजः स्पृष्टं शीर्ष्णा मे भवतः शिवम् ॥ ६॥
दिष्ट्या त्वयानुशिष्टोऽहं कृतश्चानुग्रहो महान् ।
अपावृतैः कर्णरन्ध्रैर्जुष्टा दिष्ट्योशतीर्गिरः ॥ ७॥
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The Manu said : The Cosmic Being, who is Veda personified, evolved you (the Brāhmaṇas), rich in austere penance, learning and Yoga (concentration of mind), and averse to the pleasures of sense, from his mouth for the protection (continuance) of his own self in the form of the Vedas. (2)
And for the protection of the Brāhmaṇas the same thousand-footed Being evolved us (the Kṣatriyas) from His thousand arms. Hence they speak of the Brāhmaṇa race as His heart and the Kṣatriya race as His outer limbs (arms). (3)
That is why the Brāhmaṇa and the Kṣatriya protect each other as well as their own self; while, as a matter of fact, the Lord Himself, who is both the cause and the effect and yet immutable, protects them (through each other). (4)
All my doubts have been resolved by your very sight inasmuch as your holiness has of your own accord lovingly pointed out the duties of a king who is anxious to protect his subjects. (5)
It is my good fortune that I have been able to see you; for you cannot be easily perceived by those who have not subdued their mind. And I am all the more fortunate in that I have touched with my head the blessed dust of your feet. (6)
Luckily enough I have been instructed by you (in the duties of kings) and thus a great favour has been bestowed on me; and thank God I have listened with open (eager) ears to your charming words. (7) (2-7)
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स भवान् दुहितृस्नेहपरिक्लिष्टात्मनो मम ।
श्रोतुमर्हसि दीनस्य श्रावितं कृपया मुने ॥ ८॥
प्रियव्रतोत्तानपदोः स्वसेयं दुहिता मम ।
अन्विच्छति पतिं युक्तं वयःशीलगुणादिभिः ॥ ९॥
यदा तु भवतः शीलश्रुतरूपवयोगुणान् ।
अशृणोन्नारदादेषा त्वय्यासीत्कृतनिश्चया ॥ १०॥
तत्प्रतीच्छ द्विजाग्र्येमां श्रद्धयोपहृतां मया ।
सर्वात्मनानुरूपां ते गृहमेधिषु कर्मसु ॥ ११॥
उद्यतस्य हि कामस्य प्रतिवादो न शस्यते ।
अपि निर्मुक्तसङ्गस्य कामरक्तस्य किं पुनः ॥ १२॥
य उद्यतमनादृत्य कीनाशमभियाचते ।
क्षीयते तद्यशः स्फीतं मानश्चावज्ञया हतः ॥ १३॥
अहं त्वाशृणवं विद्वन् विवाहार्थं समुद्यतम् ।
अतस्त्वमुपकुर्वाणः प्रत्तां प्रतिगृहाण मे ॥ १४॥
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Be graciously pleased to listen, O sage, to the prayer of my humble self, troubled in mind due to affection for my daughter (Devahūti). (8)
This daughter of mine, a sister to Priyavrata and Uttānapāda, is on the look-out for a match worthy of her in point of age, character and good qualities etc. (9)
The moment she heard from the sage Nārada of your noble character, learning, comely appearance, young age and other virtues, she fixed her mind on you. (10)
Therefore, accept her (as your wife), O chief of the Brāhmanas, since I offer her with reverence (to you) and because she is in everyway fit to be your helpmate in (the discharge of) your household duties. (11)
It is not commendable—even on the part of one who is absolutely free from attachment, much less of him who is addicted to the pleasures of sense—to spurn an object of desire that has come of itself. (12)
He who rejects an object offered to him and begs it of a miser loses his widespread reputation and his pride is humbled by the disrespectful behaviour of others. (13)
I heard of you, O wise man, that you were prepared to marry. Therefore, accept her hand, which is being offered by me, since you have not taken a vow of perpetual celibacy. (14) (8-14)
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ऋषिरुवाच ।
बाढमुद्वोढुकामोऽहमप्रत्ता च तवात्मजा ।
आवयोरनुरूपोऽसावाद्यो वैवाहिको विधिः ॥ १५॥
कामः स भूयान्नरदेव तेऽस्याः
पुत्र्याः समाम्नायविधौ प्रतीतः ।
क एव ते तनयां नाद्रियेत
स्वयैव कान्त्या क्षिपतीमिव श्रियम् ॥ १६॥
यां हर्म्यपृष्ठे क्वणदङ्घ्रिशोभां
विक्रीडतीं कन्दुकविह्वलाक्षीम् ।
विश्वावसुर्न्यपतत्स्वाद्विमाना-
द्विलोक्य सम्मोहविमूढचेताः ॥ १७॥
तां प्रार्थयन्तीं ललनाललाम-
मसेवितश्रीचरणैरदृष्टाम् ।
वत्सां मनोरुच्चपदः स्वसारं
को नानुमन्येत बुधोऽभियाताम् ॥ १८॥
अतो भजिष्ये समयेन साध्वीं
यावत्तेजो बिभृयादात्मनो मे ।
अतो धर्मान् पारमहंस्यमुख्यान्
शुक्लप्रोक्तान् बहु मन्येऽविहिंस्रान् ॥ १९॥
यतोऽभवद्विश्वमिदं विचित्रं
संस्थास्यते यत्र च वावतिष्ठते ।
प्रजापतीनां पतिरेष मह्यं
परं प्रमाणं भगवाननन्तः ॥ २०॥
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The sage replied : Certainly I have a desire to marry and your daughter too has not yet been affianced (to anyone else). Hence our marriage according to (what is known as) the Brāhma method (the best of all methods) will be quite in the fitness of things. (15)
That desire of mine, which has been duly recognized in the procedure laid down in your scriptures (for conducting the nuptials), may be realized through this daughter of yours. Who would not accept with honour (the hand of) your daughter (Devahūti), who overshadows as it were by her artless splendour the very lustre of her ornaments? (16)
(The other day), when she was sporting on the top of her royal mansion, following her ball with bewildered eyes, the elegance of her person heightened by the tinkling of ornaments on her feet, Viśwāvasu (a Gandharva well-known for his comeliness) was stupefied with infatuation to see her and fell down from his aerial car. (17)
What wise man would not welcome her, the very ornament of womanhood, the beloved daughter of Swāyambhuva Manu (yourself) and sister of Uttānapāda, who cannot even be perceived by those that have not adored the gracious feet of the Lord, and who has come of her own accord, seeking my hand? (18)
Therefore, I shall take to wife this noble girl on condition that I shall remain with her till she bears (in her womb) through me a ray of the Supreme Spirit. Thereafter I am thinking of mostly devoting myself to practices (like self-control) which do not involve destruction of life and characterize the life of a Saṃnyāsī (recluse), and which have been directly taught (to me) by the Lord Himself. (19)
To me the highest authority in this behalf is the immortal Lord Śrī Hari, the Ruler even of all Prajāpatis (lords of created beings), from whom this wonderful universe has emanated, in whom it rests and in whom again, it will disappear. (20)
- The Brāhma form of marriage is that in which a girl is given away, duly adorned according to one's means, to a bridegroom invited for the purpose—
(15-20)
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मैत्रेय उवाच ।
स उग्रधन्वन्नियदेवाबभाषे
आसीच्च तूष्णीमरविन्दनाभम् ।
धियोपगृह्णन् स्मितशोभितेन
मुखेन चेतो लुलुभे देवहूत्याः ॥ २१॥
सोऽनुज्ञात्वा व्यवसितं महिष्या दुहितुः स्फुटम् ।
तस्मै गुणगणाढ्याय ददौ तुल्यां प्रहर्षितः ॥ २२॥
शतरूपा महाराज्ञी पारिबर्हान् महाधनान् ।
दम्पत्योः पर्यदात्प्रीत्या भूषावासः परिच्छदान् ॥ २३॥
प्रत्तां दुहितरं सम्राट् सदृक्षाय गतव्यथः ।
उपगुह्य च बाहुभ्यामौत्कण्ठ्योन्मथिताशयः ॥ २४॥
अशक्नुवंस्तद्विरहं मुञ्चन् बाष्पकलां मुहुः ।
आसिञ्चदम्ब वत्सेति नेत्रोदैर्दुहितुः शिखाः ॥ २५॥
आमन्त्र्य तं मुनिवरमनुज्ञातः सहानुगः ।
प्रतस्थे रथमारुह्य सभार्यः स्वपुरं नृपः ॥ २६॥
उभयोः ऋषिकुल्यायाः सरस्वत्याः सुरोधसोः ।
ऋषीणामुपशान्तानां पश्यन्नाश्रमसम्पदः ॥ २७॥
तमायान्तमभिप्रेत्य ब्रह्मावर्तात्प्रजाः पतिम् ।
गीतसंस्तुतिवादित्रैः प्रत्युदीयुः प्रहर्षिताः ॥ २८॥
बर्हिष्मती नाम पुरी सर्वसम्पत्समन्विता ।
न्यपतन् यत्र रोमाणि यज्ञस्याङ्गं विधुन्वतः ॥ २९॥
कुशाः काशास्त एवासन् शश्वद्धरितवर्चसः ।
ऋषयो यैः पराभाव्य यज्ञघ्नान्यज्ञमीजिरे ॥ ३०॥
कुशकाशमयं बर्हिरास्तीर्य भगवान् मनुः ।
अयजद्यज्ञपुरुषं लब्धा स्थानं यतो भुवम् ॥ ३१॥
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Maitreya went on : The sage, O Vidura (the wielder of a fierce bow), said only this much and became silent, clinging with his mind to the Lord whose navel is adorned by a lotus. His countenance, which was graced with a smile, captivated the heart of Devahūti. (21)
Having further unmistakably known the mind of the queen as well as of Devahūti, the emperor most gladly gave away to the sage, who was endowed with hosts of virtues, his daughter, who matched him well. (22)
Empress Śatarūpā lovingly bestowed on the bride and the bridegroom most valuable presents, suited to the occasion in the form of jewellery, raiment and other articles intended for household use. (23)
Relieved of all agony, the emperor enclosed within his arms his daughter—who had been bestowed on a suitable person—with a heart agitated with extreme fondness for her. (24)
Unable to bear separation from her, he shed tears again and again, and drenched with them his daughter's looks, crying, "My daughter, my darling!" (25)
Bidding adieu to the great sage and obtaining his leave, the monarch mounted his chariot along with his spouse and drove to his capital, followed by his retinue and witnessing the beauty of the hermitages of the tranquil-minded seers on both the charming banks of the Saraswati, a river so agreeable to sages. (26-27)
Overjoyed to know of his arrival (beforehand), his subjects sallied forth from Brahmāvarta to greet their lord with songs, panegyrics and instrumental music. (28)
The city of Barhiṣmati (the capital of Swāyambhuva Manu), which was rich in all kinds of wealth, was so-called because it was here that the hair of Lord Viṣṇu (manifested in the form of the divine Boar) dropped from His body as He shook it and it was these very hair that turned into blades of the ever-green Kuśa grass (also known by the name of Barhiṣ) and Kāśas (another species of grass used for mats, roofs, etc.), by means of which the sages got rid of those (demons etc.) who interfered with the performance of their sacrifices, and worshipped Lord Viṣṇu (through those sacrifices). (29-30)
It was here, again, that the worshipful Manu spread a seat of Kuśas and Kāśas and propitiated the Lord presiding over sacrifices, from whom he had secured a footing in the shape of the terrestrial globe. (31) (21-31)
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शक्त्या कन्यामलंकृत्यादृश् यत्र प्रदीयते ।
स ब्राह्म ।
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It is this form of marriage which is mostly prevalent among the twice-born classes in the Hindu society today and is declared in the Śāstras as conferring great religious merit on the bride's father. Seven more forms of marriages have been mentioned in our scriptures; but they are all more or less prohibited in the Kali age. (Vide Manusmṛti, Chap. III.)
* Vide verse 31 of Discourse XXI above. (Preamble)
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बर्हिष्मतीं नाम विभुर्यां निर्विश्य समावसत् ।
तस्यां प्रविष्टो भवनं तापत्रयविनाशनम् ॥ ३२॥
सभार्यः सप्रजः कामान् बुभुजेऽन्याविरोधतः ।
सङ्गीयमानसत्कीर्तिः सस्त्रीभिः सुरगायकैः ।
प्रत्यूषेष्वनुबद्धेन हृदा शृण्वन् हरेः कथाः ॥ ३३॥
निष्णातं योगमायासु मुनिं स्वायम्भुवं मनुम् ।
यदा भ्रंशयितुं भोगा न शेकुर्भगवत्परम् ॥ ३४॥
अयातयामास्तस्यासन् यामाः स्वान्तरयापनाः ।
शृण्वतो ध्यायतो विष्णोः कुर्वतो ब्रुवतः कथाः ॥ ३५॥
स एवं स्वान्तरं निन्ये युगानामेकसप्ततिम् ।
वासुदेवप्रसङ्गेन परिभूतगतित्रयः ॥ ३६॥
शारीरा मानसा दिव्या वैयासे ये च मानुषाः ।
भौतिकाश्च कथं क्लेशा बाधन्ते हरिसंश्रयम् ॥ ३७॥
यः पृष्टो मुनिभिः प्राह धर्मान्नानाविधान् शुभान् ।
नृणां वर्णाश्रमाणां च सर्वभूतहितः सदा ॥ ३८॥
एतत्त आदिराजस्य मनोश्चरितमद्भुतम् ।
वर्णितं वर्णनीयस्य तदपत्योदयं शृणु ॥ ३९॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां
संहितायां तृतीयस्कन्धे द्वाविंशोऽध्यायः ॥ २२॥
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Having arrived at the city of Barhiṣmati, where the Manu resided, he entered his palace there, which drove away the three types of agony (1. that which proceeds from bodily and mental causes within one's self, 2. that which proceeds from divine or natural causes, and 3. that which is caused by other beings). (32)
(There) in the company of his wife and children he enjoyed the pleasures of sense that did not interfere with the pursuit of other objects of human aspiration (viz., Dharma, Artha and Mokṣa). At daybreak (everyday) celestial musicians along with their wives sang in chorus his fair renown; but with a loving heart he listened to the stories of Śrī Hari alone. (33)
Although Swāyambhuva Manu was a past master in the art of creating objects of sense-enjoyment, the latter could not in the least drag him down (from his exalted mood), devoted as he was to the Lord and given to contemplation. (34)
Consequently his hours, that gradually brought to an end his long life consisting of a whole Manvantara, were not spent in vain, engaged as he ever was in listening to, contemplating on, composing and narrating the stories of Lord Viṣṇu. (35)
Having transcended the threefold destinies* (brought about by the preponderance of any one of the three Guṇas—Sattva, Rajas and Tamas), he thus spent the whole of his Manvantara consisting of seventy-one rounds of the four Yugas (Satya, Tretā, Dwāpara and Kali) in pursuits connected with Lord Vāsudeva (such as meditation on His divine Form, chanting His names and virtues etc., and worshipping His images and so on). (36)
How can bodily and mental troubles and those attributable to some divine or human agency or to other living beings, O Vidura (son of Vyāsa), afflict him who has sought refuge with Śrī Hari? (37)
I have thus narrated to you the wonderful story of the first king, Swāyambhuva Manu, who deserved all praise and who in reply to the questions asked by certain sages taught the diverse sacred duties of men in general as well as of the different Varṇas (grades of society) and Āśramas (stages in life) in particular, friendly disposed as he was to all living beings. Now hear of the glory of his daughter (Devahūti). (38-39)
- The threefold destiny referred to above is the same as has been mentioned by the Lord in the following verse of Śrīmad Bhagavadgītā—
(32-39)
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ऊर्ध्वं गच्छन्ति सत्यस्य मध्ये तिष्ठन्ति राजसाः।
जपन्यगुणवृत्तिस्था अधो गच्छन्ति तामसाः॥ (XIV. 18)
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Those who abide in the quality of Sattva (harmony) rise upwards (to heaven and other spheres); while those of a Rājasika disposition stay in the middle (in the terrestrial region). And those of a Tāmasika temperament, enveloped as they are in the Tamoguṇa (dullness), sink down to the abysmal depths of hell.
Thus ends the twenty-second discourse in Book Three of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (Preamble)
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