॥ ॐ नमो भगवते वासुदेवाय ॥
॥ त्रयोविंशोऽध्यायः - २३ ॥
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Discourse XXIII
Amorous pastimes of Kardama and Devahūti (Preamble)
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मैत्रेय उवाच ।
पितृभ्यां प्रस्थिते साध्वी पतिमिङ्गितकोविदा ।
नित्यं पर्यचरत्प्रीत्या भवानीव भवं प्रभुम् ॥ १॥
विश्रम्भेणात्मशौचेन गौरवेण दमेन च ।
शुश्रूषया सौहृदेन वाचा मधुरया च भोः ॥ २॥
विसृज्य कामं दम्भं च द्वेषं लोभमघं मदम् ।
अप्रमत्तोद्यता नित्यं तेजीयांसमतोषयत् ॥ ३॥
स वै देवर्षिवर्यस्तां मानवीं समनुव्रताम् ।
दैवाद्गरीयसः पत्युराशासानां महाशिषः ॥ ४॥
कालेन भूयसा क्षामां कर्शितां व्रतचर्यया ।
प्रेमगद्गदया वाचा पीडितः कृपयाब्रवीत् ॥ ५॥
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Maitreya continued : When the parents of Devahūti had left (for their capital), that virtuous girl, who could easily read the mind of her lord, daily attended to his comforts with the same delight as Goddess Pārvatī looks after Her Consort, Lord Śiva. (1)
Forswearing lust deceit, malice, covetousness, vanity and forbidden acts (of every kind), nay, ever vigilant and active, she won the pleasure of her glorious husband through fidelity, purity of mind and body, reverence, control of the senses, service and love, as well as by her affable speech, O Vidura! (2-3)
That daughter of Manu, who looked upon her lord as greater even than Providence and was fully devoted to him, expected great blessings from him. Nay, having served him for a long time, she had grown weak and emaciated on account of her religious observances. Kardama (the foremost of celestial sages) was, therefore, oppressed with a feeling of commiseration for her and spoke to her in accents faltering with love. (4-5) (1-5)
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कर्दम उवाच ।
तुष्टोऽहमद्य तव मानवि मानदायाः
शुश्रूषया परमया परया च भक्त्या ।
यो देहिनामयमतीव सुहृत्स्वदेहो
नावेक्षितः समुचितः क्षपितुं मदर्थे ॥ ६॥
ये मे स्वधर्मनिरतस्य तपः समाधि-
विद्यात्मयोगविजिता भगवत्प्रसादाः ।
तानेव ते मदनुसेवनयावरुद्धान्
दृष्टिं प्रपश्य वितराम्यभयानशोकान् ॥ ७॥
अन्ये पुनर्भगवतो भ्रुव उद्विजृम्भ-
विभ्रंशितार्थरचनाः किमुरुक्रमस्य ।
सिद्धासि भुङ्क्ष्व विभवान् निजधर्मदोहान्
दिव्यान्नरैर्दुरधिगान्नृपविक्रियाभिः ॥ ८॥
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Kardama said : O daughter of Manu, you have shown great respect to me and I am pleased today with your most faithful service and supreme devotion. You ungrudgingly wasted your body for my sake (in my service)—body which is extremely dear to all living beings and deserves every attention. (6)
I, therefore, confer on you supernatural vision : thereby see for yourself the divine blessings (in the shape of unearthly enjoyments) that were secured by me through concentrated application to austere penance, Samādhi (abstract or deep meditation) and worship of God, and through devotion to my own duty—blessings which are free from fear and grief and to which you have also won a title through services rendered to me. (7)
Of what account (in comparison to these) are other enjoyments (including those obtained in heaven), aspirations in regard to which are frustrated by the mere contraction of a brow on the part of the Lord, who possesses infinite power ? You have now attained your object (through fidelity to me); therefore, enjoy the extensive unearthly pleasures earned through devotion to your (wifely) duties, and which can be had with difficulty by human beings due to false notions of their royal dignity etc. (8) (6-8)
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एवं ब्रुवाणमबलाखिलयोगमाया-
विद्याविचक्षणमवेक्ष्य गताधिरासीत् ।
सम्प्रश्रयप्रणयविह्वलया गिरेषद्-
व्रीडावलोकविलसद्धसिताननाऽऽह ॥ ९॥
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When the sage spoke thus, Devahūti felt relieved to discover that he was the master of all Yogic powers and an adept in all forms of worship. Her face brightening with a smile and bashful glances, she spoke in voice choked with modesty and love. (9) (9)
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देवहूतिरुवाच ।
राद्धं बत द्विजवृषैतदमोघयोग-
मायाधिपे त्वयि विभो तदवैमि भर्तः ।
यस्तेऽभ्यधायि समयः सकृदङ्गसङ्गो
भूयाद्गरीयसि गुणः प्रसवः सतीनाम् ॥ १०॥
तत्रेतिकृत्यमुपशिक्ष यथोपदेशं
येनैष मे कर्शितोऽतिरिरंसयाऽऽत्मा ।
सिद्ध्येत ते कृतमनोभवधर्षिताया
दीनस्तदीश भवनं सदृशं विचक्ष्व ॥ ११॥
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Devahūti said : I know it, my lord : all that you have said, O chief of the Brāhmaṇas, is something natural to you, a master of unfailing Yogic powers that you are, O great one. Now let the promise you made (in the presence of my father) about allowing me the contact of your body but once be redeemed; for it is a rare boon for virtuous wives to have a progeny through a highly venerable husband. (10)
Kindly instruct me what arrangements have to be made and what requisites to be got together (in the shape of unguents, scents, wearing apparel and nourishing food etc.) according to the injunctions of the scriptures (works on erotics), by resorting to which my poor body, emaciated through intense passion, may be rendered fit for union, smitten as I am with darts of love excited by you. And also think of (getting) a suitable house (for the purpose), my lord. (11) (10-11)
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मैत्रेय उवाच ।
प्रियायाः प्रियमन्विच्छन् कर्दमो योगमास्थितः ।
विमानं कामगं क्षत्तस्तर्ह्येवाविरचीकरत् ॥ १२॥
सर्वकामदुघं दिव्यं सर्वरत्नसमन्वितम् ।
सर्वर्द्ध्युपचयोदर्कं मणिस्तम्भैरुपस्कृतम् ॥ १३॥
दिव्योपकरणोपेतं सर्वकालसुखावहम् ।
पट्टिकाभिः पताकाभिर्विचित्राभिरलङ्कृतम् ॥ १४॥
स्रग्भिर्विचित्रमाल्याभिर्मञ्जुशिञ्जत्षडङ्घ्रिभिः ।
दुकूलक्षौमकौशेयैर्नानावस्त्रैर्विराजितम् ॥ १५॥
उपर्युपरि विन्यस्तनिलयेषु पृथक्पृथक् ।
क्षिप्तैः कशिपुभिः कान्तं पर्यङ्कव्यजनासनैः ॥ १६॥
तत्र तत्र विनिक्षिप्तनानाशिल्पोपशोभितम् ।
महामरकतस्थाल्या जुष्टं विद्रुमवेदिभिः ॥ १७॥
द्वाःसु विद्रुमदेहल्या भातं वज्रकपाटवत् ।
शिखरेष्विन्द्रनीलेषु हेमकुम्भैरधिश्रितम् ॥ १८॥
चक्षुष्मत्पद्मरागाग्र्यैर्वज्रभित्तिषु निर्मितैः ।
जुष्टं विचित्रवैतानैर्महार्हैर्हेमतोरणैः ॥ १९॥
हंसपारावतव्रातैस्तत्र तत्र निकूजितम् ।
कृत्रिमान् मन्यमानैः स्वानधिरुह्याधिरुह्य च ॥ २०॥
विहारस्थानविश्रामसंवेशप्राङ्गणाजिरैः ।
यथोपजोषं रचितैर्विस्मापनमिवात्मनः ॥ २१॥
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Maitreya went on : Seeking to oblige his beloved spouse, the sage Kardama, O Vidura, exercised his wonderful Yogic power and instantly produced an aerial mansion which could range at will. (12)
It was a wonderful structure, containing all sorts of jewels, adorned with pillars of precious stones and capable of yielding whatever one desired, and was equipped with every form of wealth, which tended to multiply in course of time (instead of diminishing by use). (13)
It was provided with supernatural articles of domestic use, was comfortable in all seasons and was decorated with buntings and flags of variegated colours. (14)
It was further embellished with wreaths of charming flowers, that attracted the sweet humming of bees, as well as with tapestries of linen, silk and other fabrics of various kinds. (15)
The house looked charming with cushions, beds, fans and seats separately arranged in the several storeys rising one above another. (16)
Its beauty was enhanced by (engravings and other) works of art (on the walls etc.) here and there; and it was provided with pavements of emerald and coral daisies. (17)
Its entrances shone with coral thresholds and had doors of diamond. Its domes of sapphire were crowned with gold pinnacles. (18)
With the choicest of rubies set in its diamond walls it appeared as though possessed of eyes; and it was furnished with wonderful canopies and highly valuable festoons of gold. (19)
It resounded with the cries of swans and pigeons, which flew up to their likenesses (set up there), thinking them to be their own kind. (20)
With its pleasure-grounds, resting-chambers, bed-rooms and inner and outer yards, designed with an eye to the comfort (of the occupant), it caused astonishment as it were to the sage himself (who had produced it). (21) (12-21)
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ईदृग्गृहं तत्पश्यन्तीं नातिप्रीतेन चेतसा ।
सर्वभूताशयाभिज्ञः प्रावोचत्कर्दमः स्वयम् ॥ २२॥
निमज्ज्यास्मिन् ह्रदे भीरु विमानमिदमारुह ।
इदं शुक्लकृतं तीर्थमाशिषां यापकं नृणाम् ॥ २३॥
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The sage Kardama, who could read the mind of all living beings, perceived that Devahūti did not regard even such a house with a much delighted heart, and said to her of his own accord:— (22)
"Bathe in the yonder lake, O timid one, and ascend this aerial mansion. Having been consecrated by Lord Viṣṇu Himself (who dropped His tears in it), this sacred lake is capable of granting all the desires of human beings (who resort to it)." (23) (22-23)
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सा तद्भर्तुः समादाय वचः कुवलयेक्षणा ।
सरजं बिभ्रती वासो वेणीभूतांश्च मूर्धजान् ॥ २४॥
अङ्गं च मलपङ्केन सञ्छन्नं शबलस्तनम् ।
आविवेश सरस्वत्याः सरः शिवजलाशयम् ॥ २५॥
सान्तःसरसि वेश्मस्थाः शतानि दश कन्यकाः ।
सर्वाः किशोरवयसो ददर्शोत्पलगन्धयः ॥ २६॥
तां दृष्ट्वा सहसोत्थाय प्रोचुः प्राञ्जलयः स्त्रियः ।
वयं कर्मकरीस्तुभ्यं शाधि नः करवाम किम् ॥ २७॥
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Bowing to that command of her lord, the lotus-eyed princess—who had a soiled cloth (on her person) and wore matted locks (on her head), and whose frame was coated with a thick layer of dirt and breasts discoloured—dived into the lake, which contained the sacred waters of the Saraswati. (24-25)
Inside the lake she saw in a house one thousand maids, all in the prime of youth and emitting the fragrance of a lotus. (26)
Seeing her, the damsels suddenly rose and said to her with joined palms : "We are your maid-servants; tell us what shall we do for you." (27) (24-27)
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स्नानेन तां महार्हेण स्नापयित्वा मनस्विनीम् ।
दुकूले निर्मले नूत्ने ददुरस्यै च मानदाः ॥ २८॥
भूषणानि परार्ध्यानि वरीयांसि द्युमन्ति च ।
अन्नं सर्वगुणोपेतं पानं चैवामृतासवम् ॥ २९॥
अथादर्शे स्वमात्मानं स्रग्विणं विरजाम्बरम् ।
विरजं कृतस्वस्त्ययनं कन्याभिर्बहुमानितम् ॥ ३०॥
स्नातं कृतशिरःस्नानं सर्वाभरणभूषितम् ।
निष्कग्रीवं वलयिनं कूजत्काञ्चननूपुरम् ॥ ३१॥
श्रोण्योरध्यस्तया काञ्च्या काञ्चन्या बहुरत्नया ।
हारेण च महार्हेण रुचकेन च भूषितम् ॥ ३२॥
सुदता सुभ्रुवा श्लक्ष्णस्निग्धापाङ्गेन चक्षुषा ।
पद्मकोशस्पृधा नीलैरलकैश्च लसन्मुखम् ॥ ३३॥
यदा सस्मार ऋषभमृषीणां दयितं पतिम् ।
तत्र चास्ते सह स्त्रीभिर्यत्रास्ते स प्रजापतिः ॥ ३४॥
भर्तुः पुरस्तादात्मानं स्त्रीसहस्रवृतं तदा ।
निशाम्य तद्योगगतिं संशयं प्रत्यपद्यत ॥ ३५॥
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The girls, who showed every respect to the princess, bathed the proud lady with costly oil, perfumed powder etc., and gave her a pair of new stainless pieces of fine cloth (to cover her body with), superb, most agreeable and brilliant jewels, food containing all good qualities and sweet inebriating drinks (other than spirituous liquor). (28-29)
Then in a mirror she beheld (the reflection of) her person rid of dirt, adorned with a garland, clad in unsullied robes, decorated with auspicious marks and made much of by the maids. (30)
Her body had not only been washed up to the neck* but bathed from head to foot and decked with all kinds of ornaments, particularly with a gold ornament about her neck, bangles about her wrists and tinkling anklets of gold (about her ankles). (31)
She had a girdle of gold, set with numerous jewels, about her hips and was further adorned with a precious pearl necklace and auspicious materials (such as saffron-paste and so on). (32)
Her countenance shone with beautiful rows of teeth, charming eyebrows, eyes distinguished by lovely and soft corners and vying with lotus-buds, and dark tresses. (33)
The moment she thought of her beloved spouse, the foremost of sages, she found herself along with those damsels just where that lord of created beings was. (34)
She was amazed to find herself surrounded by a thousand maids in the presence of her husband and to witness his Yogic power. (35) (28-35)
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स तां कृतमलस्नानां विभ्राजन्तीमपूर्ववत् ।
आत्मनो बिभ्रतीं रूपं संवीतरुचिरस्तनीम् ॥ ३६॥
विद्याधरीसहस्रेण सेव्यमानां सुवाससम् ।
जातभावो विमानं तदारोहयदमित्रहन् ॥ ३७॥
तस्मिन्नलुप्तमहिमा प्रिययानुरक्तो
विद्याधरीभिरुपचीर्णवपुर्विमाने ।
बभ्राज उत्कचकुमुद्गणवानपीच्यः
ताराभिरावृत इवोडुपतिर्नभःस्थः ॥ ३८॥
तेनाष्टलोकपविहारकुलाचलेन्द्र-
द्रोणीष्वनङ्गसखमारुतसौभगासु ।
सिद्धैर्नुतो द्युधुनिपातशिवस्वनासु
रेमे चिरं धनदवल्ललना वरूथी ॥ ३९॥
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The sage perceived that Devahūti had washed herself clean and shone forth as though she was no longer her former self. She had regained her original beauty, was clad in excellent robes, her charming breasts duly wrapped round, and was waited upon by a thousand Vidyādhara girls. He conceived a fondness for her and helped her to ascend the aerial mansion, O destroyer of enemy (in the form of passion). (36-37)
Though (seemingly) attached to his beloved consort and with Vidyādhara damsels ministering to his bodily comfort (and gazing on his person), the sage did not lose his glory (mastery over his self) and shone in that aerial mansion as charming as the moon with his consort (the star Rohini) in the midst of the other lunar mansions in the vault of heavens, causing rows of lilies to open. (38)
Waited upon by a bevy of charming damsels and extolled by hosts of Siddhas, he revelled in the aerial mansion like Kubera (the god of riches) for long long years over the valleys of Mount Meru (the prince of the leading mountains on the globe), the pleasure-ground of the guardians of the four quarters and the four intermediate points of the compass*—valleys which are rendered all the more delightful by cool, gentle and fragrant breezes that stimulate passion and echo the auspicious sound of the fall of the heavenly stream (the holy Gaṅgā). (39) (36-39)
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कुलस्त्री तु शिरः स्नानमुत्सवे स्नातु तैलतः।
वारे वा पैतृके कर्मण्यदाऽऽकण्ठसम्प्लवा॥
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- The Smṛtis make it obligatory for ladies to wash their body up to the neck alone on ordinary days and to bathe from head to foot only on special days of the week and on festive occasions etc. The former type of ablution is called 'Malasnāna' or 'Snāna' while the latter is known by the name of 'Śiraḥsnāna'. The famous commentator, Vijayadhwaja, quoted Smṛti-text in this connection—
(Preamble)
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वैश्रम्भके सुरसने नन्दने पुष्पभद्रके ।
मानसे चैत्ररथ्ये च स रेमे रामया रतः ॥ ४०॥
भ्राजिष्णुना विमानेन कामगेन महीयसा ।
वैमानिकानत्यशेत चरंल्लोकान् यथानिलः ॥ ४१॥
किं दुरापादनं तेषां पुंसामुद्दामचेतसाम् ।
यैराश्रितस्तीर्थपदश्चरणो व्यसनात्ययः ॥ ४२॥
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Similarly, he fondly enjoyed himself with his wife in (the heavenly gardens known by the names of) Vaiśrambhaka, Surasana, Nandana, Puṣpabhadra and Caitrarathya as well as over the Mānasarovara lake. (40)
Coursing through the various spheres, as the air, on that brilliant and great aerial mansion, that could fly at will, Kardama surpassed even the gods coursing through the air (whose movements are restricted to their own particular sphere). (41)
What is difficult of achievement for those self-possessed men who have taken refuge in the feet of the Lord—feet that are the source of sacred rivers (like the Gaṅgā) and put an end to the sorrows (of mundane life)? (42) (40-42)
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प्रेक्षयित्वा भुवो गोलं पत्न्यै यावान् स्वसंस्थया ।
बह्वाश्चर्यं महायोगी स्वाश्रमाय न्यवर्तत ॥ ४३॥
विभज्य नवधाऽऽत्मानं मानवीं सुरतोत्सुकाम् ।
रामां निरमयन् रेमे वर्षपूगान् मुहूर्तवत् ॥ ४४॥
तस्मिन् विमान उत्कृष्टां शय्यां रतिकरीं श्रिता ।
न चाबुध्यत तं कालं पत्यापीच्येन सङ्गता ॥ ४५॥
एवं योगानुभावेन दम्पत्यो रममाणयोः ।
शतं व्यतीयुः शरदः कामलालसयोर्मनाक् ॥ ४६॥
तस्यामाधत्त रेतस्तां भावयन्नात्मनाऽऽत्मवित् ।
नोधा विधाय रूपं स्वं सर्वसङ्कल्पविद्विभुः ॥ ४७॥
अतः सा सुषुवे सद्यो देवहूतिः स्त्रियः प्रजाः ।
सर्वास्ताश्चारुसर्वाङ्ग्यो लोहितोत्पलगन्धयः ॥ ४८॥
पतिं सा प्रव्रजिष्यन्तं तदाऽऽलक्ष्योशती सती ।
स्मयमाना विक्लवेन हृदयेन विदूयता ॥ ४९॥
लिखन्त्यधोमुखी भूमिं पदा नखमणिश्रिया ।
उवाच ललितां वाचं निरुध्याश्रुकलां शनैः ॥ ५०॥
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- The names of the gods presiding over the four quarters and the four intermediate points of the compass are given below:—
Here is the clean Markdown representation of the table:
| Name of god | Quarter or point of the compass over which he presides |
| --- | --- |
| 1. Indra (the lord of paradise) | East |
| 2. Agni (the god of fire) | South-East |
| 3. Yama (the god of punishment) | South |
| 4. Nirṛti | South-West |
| 5. Varuṇa (the god presiding over the waters) | West |
| 6. Vāyu (the wind-god) | North-West |
| 7. Kubera (the god of riches) | North |
| 8. Īśāna (Lord Śiva) | North-East |
Having shown to his wife the whole extent of the terrestrial globe, which is full of many wonders because of its arrangement (into so many Dwīpas and Varṣas etc.), Kardama (the great Yogi) returned to his own hermitage. (43)
In order to delight his spouse Devahūti (the daughter of Swāyambhuva Manu), who longed for sexual pleasure, the sage divided his self into nine (assumed nine forms) and enjoyed himself (with her) for years together as if it was for an hour only. (44)
Sharing with her most handsome lord the excellent and delightful bed in that aerial mansion, she did not notice (the passing away of) that (long) period. (45)
While the couple, who eagerly longed for the pleasures of sense, were thus enjoying themselves by virtue of Yogic powers, a hundred autumns passed like a brief space of time. (46)
Lovingly regarding her as a counterpart of his own self, the enlightened sage, who could read the thoughts of all and was also capable of granting their wishes, divided his self into nine and impregnated her. (47)
Immediately afterwards the said Devahūti bore on the same day (nine) female issues, who were all charming of every limb and breathed the fragrance of a red lotus. (48)
Thereafter when she found her lord about to leave the home as a recluse (according to the understanding at the time of wedding), the virtuous lady, who yet longed for a male child, scratched the ground with her foot, radiant with the lustre of its gem-like nails, her head bent low; and, suppressing her tears, she spoke in slow yet winning accents with an agitated and aching heart, though wearing a smile on her face. (49-50)
(43-50)
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देवहूतिरुवाच ।
सर्वं तद्भगवान् मह्यमुपोवाह प्रतिश्रुतम् ।
अथापि मे प्रपन्नाया अभयं दातुमर्हसि ॥ ५१॥
ब्रह्मन् दुहितृभिस्तुभ्यं विमृग्याः पतयः समाः ।
कश्चित्स्यान्मे विशोकाय त्वयि प्रव्रजिते वनम् ॥ ५२॥
एतावतालं कालेन व्यतिक्रान्तेन मे प्रभो ।
इन्द्रियार्थप्रसङ्गेन परित्यक्तपरात्मनः ॥ ५३॥
इन्द्रियार्थेषु सज्जन्त्या प्रसङ्गस्त्वयि मे कृतः ।
अजानन्त्या परं भावं तथाप्यस्त्वभयाय मे ॥ ५४॥
सङ्गो यः संसृतेर्हेतुरसत्सु विहितोऽधिया ।
स एव साधुषु कृतो निःसङ्गत्वाय कल्पते ॥ ५५॥
नेह यत्कर्म धर्माय न विरागाय कल्पते ।
न तीर्थपदसेवायै जीवन्नपि मृतो हि सः ॥ ५६॥
साहं भगवतो नूनं वञ्चिता मायया दृढम् ।
यत्त्वां विमुक्तिदं प्राप्य न मुमुक्षेय बन्धनात् ॥ ५७॥
इति श्रीमद्भागवते महापुराणे पारमहंस्यां संहितायां
तृतीयस्कन्धे कापिलेयोपाख्याने त्रयोविंशोऽध्यायः ॥ २३॥
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Devahūti said : Your venerable self has redeemed all the promises made to me; yet be pleased to grant me immunity from fear, since I have taken refuge in you. (51)
Your daughters, O holy sage, will have to find a suitable match for themselves; and there must be someone to rid me of sorrow when you have left for the woods. (52)
Enough with the time that has so far been spent by me in enjoying the objects of senses, ignoring the Supreme Spirit. (53)
Not knowing your transcendent glory, I have loved you, while remaining attached to the objects of senses. Let the affinity I have borne to you nonetheless rid me of all fear. (54)
The same love which, when bestowed on the wicked through ignorance, is conducive to rebirth, rids one of all attachment when it is directed towards holy men. (55)
He whose activity in this world neither tends to religious merit nor to dispassion, nor to the service of the Lord whose feet are the source of all sacred places, is verily dead, though living. (56)
Indeed I have been badly deceived by the Lord's Māyā (deluding potency) in that I failed to seek liberation from the bondage of mundane life even after securing you, the bestower of final beatitude. (57)
Thus ends the twenty-third discourse, forming part of the narrative of Lord Kapila, in Book Three of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā. (51-57)
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