Devi Bhagvatam 2:10:1:68

Book 2/Chapter 10/1:68

On the death of king Parîksit

1-3.  Sûta said :-- “O Risis!  On that very day when the Brâhmin Kas'yapa went out of his house, Taksak, knowing the king Parîksit cursed, assumed an aged Brâhmin's form and went out of his abode.  The serpent Taksak met the Brâhmin Kas'yapa on the way.  Seeing the Brâhmana, versed in the Mantras, Taksak asked him “Where are you going so in haste, and what for are you taking this trouble?”

4-17.  Thus questioned, Kas'yapa replied :-- I heard that the serpent Taksak will bite the king Parîksit; therefore I am going in haste to the king Parîksit to cure him of the serpent's poison.  I know the mantra (mystic verse) that can destroy the effect of poison.  If his life-period is not exhausted, I will certainly give him back his life.  Taksak then. Said :-- “O Brâhmana!  I am that Taksak; I will bite him and take away his life.  So you better desist.  Will you be able to treat him whom I bite; certainly you will not.”

Kas'yapa said :-- “O chief of snakes!  When you will bite the king who has been cursed by the Brâhman, I will no doubt make him alive by the power of my mantra.” Taksak said :-- “O chief of Brâhmanas!  If you have so thought that you will make the king alive after I bite him, then shew me your strength before hand.  O sinless one!  I will bite this Nyagrodha tree (the Indian fig-tree); just now make it alive.”

Kas'yapa said :-- “Certainly I will make this tree alive, that will be burnt away by the venom of your teeth.” Sûta said :-- “The snake Taksak then bit the tree, which was reduced to ashes; and asked Kas'yapa to bring back that tree to life.” Seeing the tree reduced to ashes by the fire of venom of the snake, he collected all the ashes and said :-- “O highly venomous serpent.  See to-day the power of my mantra.  Behold!  While you are witnessing, I will enliven this tree.  Thus the great mantra-knower Kas'yapa took water in his hand, and impregnating it with his mantra power, sprinkled the water on the ashes.  Immediately, on the sprinkling of the mantra saturated water, the Nyagrodha tree got back its life as before.

Taksak became greatly astonished to see the tree enlivened again and said to Kas'yapa :-- “O chief of Brâhmans!  What is your object in taking so much pains?  Speak out what you want and I will fulfil your desires.” Kas'yapa said :-- “O chief of serpents!  Knowing the king cursed, I am going to do good to him by my knowledge and to get in return abundant wealth.” Hearing this, Taksak said :-- “I will give you the amount of wealth that you desire; take that and go back to your house, and let my desire be also fulfilled.”

18-26.  Kas'yapa, the knower of the highest state, heard Taksaka's words and pondered in his mind again and again.  “What is to be done now?  If I take this wealth and go back to my house, my name and fame will not be known in this world, simply for my greed; but if the king be made alive again, my undying fame, abundant wealth, and greater Punyam will accrue to me.

Again fie to that wealth with which there is no fame; so one must try one's best to preserve one's fame.  The king Raghu, in ancient days, gave away everything of his to the Brâhmanas for fame; the king Harischandra and Karna did not hesitate a bit to give away endless property.  There is one point again to take into account, how can I trifle away the matter, seeing the king burnt up by the venomous fire?

If I can bring back the king's life, everyone will become happy.  If the kingdom be without its king, the subjects will, no doubt, be ruined.  So, following the king's death, sin will also incur on me due to the ruin of the subjects; and infamy will come on my head that I am a very greedy man.”

Thus meditating in his mind, the highly intelligent Kas'yapa began to meditate, and plunged himself in Dhyân; he thereby came to know

that the king's life period was spent up.  Thus knowing the king's death imminent, the virtuous Kas'yapa took the desired wealth from Taksak and returned home.

27-48.  Thus making Kas'yapa to retire to his house on the seventh day Taksak went on to Hastinâpur to bring death and destruction on to Parîksit.  When he went close to the city, he heard that the king Parîksit was staying on the upper story of the palace; and the palace had been preserved by various gems, mantras, herbs and plant.

Taksak became very anxious; and fearing, lest the curse of the Brâhmanas, will fall on his head, became very much agitated and thought.  “How shall I now enter the palace?  How can I cheat this stupid hypocrite vicious king, cursed by the Brâhmana, who causes troubles to the Brâhmanas.  Not a single man has taken birth in the Pandava family ever since that he coiled a dead serpent round the neck of an ascetic Brâhmin.

The king has committed a very heinous crime and knowing the course of time to be in fallible, has placed sentries on all sides of the palace and has ascended to the top-most story of the building, thinking thereby to deceive Death and is staying in a peaceful mind.  How can then he be smitten, in accordance with the Brâhmana's word?

The king, of dull intellect, knows not that death cannot be prevented; for that reason he has placed guards and sentinels round the building, and himself has got up the house and is happily whiling away his time; but he is quite ignorant that when Fate who can never be violated, ordains the death, how can it be prevented though thousands of attempts are made to thwart it?  This scion of Pandu family knows that his death is at hand and yet wants to live and therefore is staying in his own place with a tranquil mind.

The king ought now to make charities and other meritorious works; it is only by acts of Dharma that disease is destroyed and life is prolonged.  And if that be not the object then a dying man ought to take bath, to make charities and to await his time of death; he thereby attains heaven; otherwise hell is inevitable.  The king committed great sin in the act of causing pains and trouble to the Brâhmin or other similar acts and therefore death is so close that the Brâhmin curse has fallen thus on his head.  Is there no such Brâhmin who can make him understand this; or the Creator has ordained his death now as inevitable.”

Thus meditating, the chief serpent made other serpents following him assume then form of ascetic Brâhmanas and gave them roots and fruits to be taken to the king.  The serpent Taksak himself entered within the fruits in the form of an insect.

Then the ascetic serpents took the fruits and quickly went out of the place.  They came to the palace where Parîksit was resting.  Seeing them, the guards asked :-- “What for have you come here?” Hearing this, “We are coming from the hermitage to prolong the life of the hero king, the son of Abhimanyu and the son of the Pândava family, by chanting the mantras of the Atharvavedas, and we want to have an interview with the king; now you better go and inform the king that some Munis have come to see you.  We will sprinkle water on him and give him some sweet fruits and then depart.  We have never come across such gatekeepers in the family of Bharat as disallow the ascetic Muni visitors to go and see the king.  We will ascend to the place where the Parîksit is staying and we will bless him, and wish him long life; we will communicate to him our orders and then depart to our own places.”

49-68.  Sûtâ said :-- Hearing these words, the sentinels spoke as previously ordered by the king, as follows :-- “O Brâhmanas!  We think verily you won't be able to have an interview with the king to-day; you, all ascetics can come to-morrow to this palace.  O Munis!  Owing to the Brâhmana's curse, the king has built this place; then it follows, as a matter of course, that the Brâhmanas are not allowed to get up to the palace.”

Then the serpents, in the form of the Brâhmanas, spoke :-- “O good sentinels!  Then take these roots and fruits and offer them to the king and communicate to him our blessings.”

The sentinels went to the king, and informed him of the arrival of the ascetic Brâhmanas.  The king replied :-- “Bring here the roots and fruits offered by them and ask what for they have come.  Give them my pranâms; to-day I cannot meet with them; let them come to-morrow morning.” The sentinels went to the ascetics and got from them their roots and fruits and offered them with great respect to the king.  When the serpents in the guise of the hypocrite Brâhmins went away, the king took those fruits and spoke to his ministers :--

 “Take these fruits and let all my friends eat them.  I will take only this one fruit given by the Brâhmanas and will eat it.” Saying this, the Uttarâ's son Parîksit gave away fruits to the friends and took one ripe fruit for himself, broke it and saw within it a very fine copper-coloured black eyed insect.

At this the ministers were astonished; the King spoke to them :-- “The sun has set; so there is no further chance of any fear from any poison to-day.  I speak then to-day, fearing the Brâhman's curse, let this insect bite me.”

Thus saying the king took that insect and placed it on his neck.  That Taksak in the form of an insect, when placed, during the sun-set, on the neck by the king, immediately assumed the form of the terrible Kâla (Death), coiled round the king and beat him.  The Ministers were greatly surprised and began to weep and cry with great pain and sorrow.

Seeing that terrible serpent, the ministers, overwhelmed with terror, fled away on all sides.  The guards cried out loudly.  The terrible out-cry was raised on all sides.  Then Uttarâ's son, the king Parîksit, coiled by the serpent, saw that all his efforts were rendered fruitless, and remained silent and held fast to his patience.  From the mouth of the serpent Taksak the terrible venomous flames came out burning all and immediately killed the king.  Thus taking away the life of the king, Taksak went up in the celestial atmosphere; the people then saw that the serpent was ready as if to burn the world.  The king fell down lifeless like a burnt tree; and all the persons cried out seeing the king dead.

Thus ends the tenth Chapter of the Second Skandha on the death of the king Parîksit in the Mahâpurânam S'rî Mad Devî Bhâgavatam of 18,000 verses.

Source:  Translation of The Srimad Devi Bhagvatam by Swami Vijnanananda 

Devi Bhagvatam 2:9:1:51

Book 2/Chapter 9/1:51

On the account of Ruru

1-17.  Parîksit said :-- When the Muni Ruru went to his room to sleep, his mind having become perturbed with passion, his father Pramati seeing him sorrowful, asked him :--

“O Ruru!  Why do you look so absent minded?” Ruru was passionate then; so he said to his father :-- “I saw a girl named Pramadvarâ in the hermitage of Sthûlakes'a; I wish that she might become my wife.” Hearing this,  Pramati went immediately to the hermitage of Sthûlakes'a, and pleased him by various conversations and asked for her beautiful daughter when

Sthûlakes'a promised that he would give her daughter in marriage on an auspicious day.

Then both the high-souled persons Pramati and Sthûlakes'a began to work in cooperation and make arrangements for marriage ceremony and collected various articles in that hermitage when the fair eyed girl Pramadvarâ, while playing in the courtyard in the house, trod on a serpent and was bitten by it and consequently died.

Seeing then Pramadvarâ dead, all the Munis of the place assembled and cried and wept with sorrowful hearts, when a great tumultuous uproar ensued.  Though the life departed from Pramadvarâ’s body, yet seeing the brilliant lustre of her lifeless body lying on the ground, her nourisher and father Sthûlakes'a became very sorry and wept aloud.

Hearing this cry of his, Ruru came there to see what had happened and perceived the girl, though lifeless, yet seeming alive and lying on the ground.  Seeing Sthûlakes'a and other Risis weeping, Ruru went out from that place and with a grievous heart, began to cry aloud.  “Alas!  Fate has certainly sent this serpent as the cause of all my miseries and to mar all my happiness.  Alas!  What am I to do now? Where to go?   When my beloved has fallen unto the jaws of death, I do not want to live any longer, bereft of my wife.  Oh!  What an unfortunate creature I am?   I have not been able to embrace this beautiful darling of mine.  I am deprived of kissing her face and marrying her.  Alas!  Fie to my human birth!  Let my life get out just now in as much as I could not, out of mere shame, throw myself on the burning pyre along with my beloved!

Oh!  When death comes not to the sorrowful person, even when prayed for,

how then can I expect divine happiness in this world?

So let me now drop myself down in a lake or enter in to a burning fire or drink venom or strangle myself by tieing rope round my neck!”

18-31.  Thus Ruru wailed much on the bank of the river and long reflecting in his mind found out a way and thought what would be the advantage in death?   “Rather an irretrievable sin would be incurred in committing suicide; and my father and mother would be sorry.  Seeing me commit suicide, my bad luck and enemies will be gladdened; there is no manner of doubt; in this.  What benefit will my beloved gain if I commit suicide or if I be distressed for her bereavement.  Suppose I die, even then my beloved will not become mine in the next world; so there are many faults in my committing suicide but there is no fault if I preserve my life.”

Thus coming to a conclusion Ruru bathed, performed Âchaman and became pure.  He then took water in his hand and said :-- “Whatever good works, worshipping the gods, etc., that I have done and if I have performed, with devotion, the service to my preceptors and teachers and superiors, homa ceremonies, Japam, tapasyâ, if I have studied all the Vedas and if I have recited Gâyatri and worshipped the Sun then let my beloved have life and get up as an outcome of my Punyam.  If my beloved does not get back her life, I will certainly quit my life.” Thus saying, he worshipped the Devas mentally and threw that water of his hands on the ground.

Thus Ruru, with a sorrowful heart, was weeping.  The Deva's messenger came down and said :-- “O Brâhman!  Don't make this bold attempt; how can your beloved get back her life?   The life-period of this beautiful girl, born of Gandharva's sperm and Apsarâ's ovum is now exhausted; now look for another beautiful woman.  O one of very dull understanding!  Why are you crying in vain?   Where is the affection between you and this girl; she died in an unmarried state (without marrying you).”

At this Ruru said :-- “O Deva messenger!  I won't marry any other lady, whether my beloved gets back her life or does not get back her life; in case

she does not regain this life, I will also forego my life at this instant.” At this greatest importunity of Ruru, the Deva messenger became glad and spoke the following truthful beneficent yet beautiful words :--

32-51.  “O Brâhmana!  I will suggest one way to you; kindly hear.  The Devas ordained this long, long ago.  You can give up your half life period, and with that you can make this girl alive soon.”

Ruru said :-- “O Deva messenger!  I give half my life-period to this girl; there is no doubt in this.  Let my beloved get back her life soon and get up.”

The king said :-- O Ministers!  At this time Visvâvasu, knowing that his daughter Pramadvarâ is dead, descended from the Heavens in a celestial car and came to the place; then the Gandharva king and the Deva messenger both went to Yama, the Dharmarâj, and spoke thus :-- “O Dharmarâj!  This Visvâvasu's daughter Pramadvarâ, the wife of Ruru, the Risis' son was bitten by a snake and has now come to your place.  The Dvija Ruru is now desirous to quit his life; so, O Sun's son!  Now let the girl again get her life through the influence of Ruru's brahmacharya (purity) as a consequence of his giving away half his life period for the girl.”

Dharma said :-- “O Deva messenger!  if you want to make the girl alive again, let her get life as a consequence of half the life-period of Ruru being subtracted.  Go immediately and give the girl to Ruru.”

The king said :-- “O Ministers!  Yama having said thus to the Deva messenger, he went away immediately and made Pramadvarâ alive and handed her over to Ruru.  Thus, on an auspicious day, Ruru married her.  Thus the Risis' daughter Pramadvarâ though fallen dead, got again her life by proper means.

So, O Councillors!  to save life, one should resort one's best duty according to the S’âstras, by the use of gems, mantras, and herbs and plants.”

Thus speaking to the ministers, the king Parîksit had a fine building of seven floors in height erected, placed the principal guards around it and stationed also the most powerful men well versed in the knowledge of mani (gems), mantrams, and plants for protection and immediately ascended to this building.  To appease the wrath of the Muni S’ringî, the king sent the Muni named Gaurmukha to him and requested him repeatedly “Let the crime of the humble devotee be forgiven.” Then, for self preservation, the king brought from all sides the Brâhmanas, who are perfect in their knowledge and application of the mantras.  The minister's son placed the elephants in proper places so that nobody can ascend to the top of the building; what more can be said than the fact that even air could not find entrance there when once ordered “no admission” what to speak of others! 

The king Parîksit remained there and counted the number of days of the serpent Taksaka's coming there; he performed his bath, Sandhyâ

Bandanams and fooding; even he consulted with his ministers and governed his kingdom from there.

O Risis!  At this time a Brâhman named Kas'yapa, versed in the mantras, heard of the curse of the king and thought that he would get abundant wealth if he could free the king from Taksaka's poison and proposed to himself that he would go to the place where the cursed king Parîksit was staying with the Brâhmanas.

Pondering thus, the Brâhmana went out of his house, on the expectation of wealth from the king.

Thus ends the ninth chapter of the second Skandha on the account of Ruru in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses.

Source:  Translation of The Srimad Devi Bhagvatam by Swami Vijnanananda 

Devi Bhagvatam 2:8:1:49

Book 2/Chapter 8/1:49

On the extinction of the family of Yadu and on the anecdote of Parîksit

1-23.  Sûta said :-- On the third day after the Pândavas had returned to Hastinâpur, the king Dhritarâstra was burnt up together with Gândhari and Kunti, by the conflagration of fire in the forest.  Sanjaya went away at that time, leaving Dhritarâstra in the forest, on a tour on pilgrimage.  The king Yudhisthira heard all this from Nârada and was very sorry.

Now after thirty six years after the Kuru family had become extinct, all the descendants of Yadu in the Prabhâs tîrtha were destroyed by the Brâhmana's curse.  The high-souled descendants of Yadu, intoxicated by drinking wine, fought against each other and were extirpated in the presence of Krisna and Balarâm.  Balarâm then quitted his mortal coil; the lotus-eyed Bhagavân Krisna quitted his life, struck by the arrows of

a hunter, to pay respect to a Brâhmin's curse.  Vasudeva heard of Hari's quitting his mortal coil, and meditated the Goddess of the Universe within his heart and left his holy life.  Arjuna became very sorry; he went to Prabhâsa and performed the funeral obsequies of all duly.  Seeing the dead body of Hari, Arjuna collected fuel and burnt his body together with his eight principal wives; he burnt also Balarâm's body with that of his wife Revatî.

Arjuna, then, went to the Dvârakâ city and removed all the inhabitants of the city when the whole Dwârkâ city of Vâsudeva was drowned in the waters of the ocean.  While Arjuna was taking all the persons with him after getting out of Dwârkâ, he felt himself very weak on the way; and therefore a band of robbers, known by the name of Âbhîras plundered all the wealth of all the wives of Krisna.  Arjuna, of indomitable valour, after his arrival at Indraprastha made Vajra, Aniruddha's son, the king of the place.

Then the highly powerful Arjuna informed Vyâsa of his powerlessness when Vyâsa said :--“O highly intelligent one!  When Hari and you will reincarnate in another Yuga, then your heroic strength will again be manifested.  Hearing all these words, Prithâ's son Arjuna returned to Hastinâ with a sorrowful heart and informed everything to Yudhisthira, the Dharmarâja.  Hearing the extinction of the Yâdavas and Hari's quitting His mortal coil, Yudhisthira wanted to go to the Himâlayâs.  He installed Parîksit, Uttarâ's son who was then thirty six years old on the throne and went out of his palace in company of his brothers, and Draupadi to the forests of the Himâlayâs.

Thus the Pândavas, Prîtha's son, reigned for thirty six years in Hastinâ and quitted their mortal coils in the Himâlayâs.  Here the greatly religious sage-king Parîksit governed with vigilance all his subjects for sixty years. 

After this, Parîksit went once on an hunting expedition to a dense forest and shot a deer.  He then searched for the deer and it became noon and he felt very thirsty, hungry, quite fatigued with his body, perspiring, when he saw a Muni merged in meditation; he asked the Muni “Where can water be had?” But the Muni held at that time the vow of silence; so he did not answer anything.   Seeing this, the thirsty king, influenced by Kali, became angry and raised a dead serpent by the fore-end of his bow and coiled it round the Muni's neck.  Even thus coiled with a snake round his neck the Muni remained as before motionless in his state of enlightenment and spoke nothing.  The king also returned home.

24-49.  Then the Muni's son, born from the cow's womb, S’ringî, a great ascetic, a fiery devotee of Mahâs'akti, heard of the above event, while he was playing in the forest.  His friends spoke to him :-- “O Muni!  Some body has now enclosed a dead serpent around the neck of your father.” Hearing their words, S’ringî became very angry and taking water in his hands, cursed thus :-- “He who has coiled to-day a dead serpent around my father's neck, let that villain be bitten by the serpent Taksak within one week from this day”.

One disciple of the Muni then went to the king in his house and informed him of the Muni's curse.  Abhimanyu's son Parîksit heard of the curse pronounced by a Brâhmin, and knowing infallible, spoke to the aged councillors :--

"O Ministers!  Certainly it is through my fault that I have been cursed by a Brâhmin's son.  Now find out and settle what is to be done though the persons versed in the Vedas say that death is inevitable under these circumstances; yet the wise ones should try their best to thwart this according to the S’âstras.

Many sages who are the advocates of taking steps to redress any act, say that all the actions of wise persons are fructified by proper means; their solution does not remain unsolved.

Therefore I am saying that the powers of manis, mantrams and herbs (osadhis) are indescribable; if applied duly, do you think that they will bear no fruit in this case?

I heard that when a Muni's wife died out of snake-bite, the Muni gave away the half of his life to his wife Apsarâ and made her alive again.  It is not proper for the learned to depend on the maxim that what is inevitable must come to pass; one must try one's best to act for the living present. 

O Ministers!  Have you seen any person in the Heavens or in the world who remains idle, depending on fate alone?

The Sannyâsins have renounced the world; but they must have to go to the houses of the house-holders, whether they be invited or not invited.  

See again.  Supposing that the food of a person is brought to him unasked and suppose it is thrown into the mouth by some one, can you conceive that food would go down into the belly, from the mouth without one's effort?

Therefore one should exert one's own prowess from the very outset; though the intelligent ones should be satisfied with the thought “What can be done?  It is not ordained in my fate.”

When Parîksit said thus, the ministers asked :-- “Which Muni made his dead wife alive again, by giving her half his own life?  And how did his wife die?  Kindly describe all these in detail to me.”

The king said :-- Bhrigu Muni had a very beautiful wife Pulomâ.  In her womb the world renowned Chyavana Muni was born.  Sukanyâ, the daughter of S’aryâti was the wife of Chyavana.  In her womb was born a beautiful son named Pramati; he was very famous.  Pramati had his famous beautiful wife Pratâpî.  In her womb was born the great ascetic son Ruru.

At this time a person named Sthûlakes'a, a religious truthful man of great name, was practising tapasyâ.  O Ministers!  In the meanwhile, the chief Apsarâ Menakâ held sexual intercourse with Visvâvasu Gandharva on the banks of a river and became pregnant.  She went out from that place to the hermitage of Sthûlakes'a on the river bank and gave birth to a very beautiful daughter.  Seeing this girl quite an orphan and very beautiful, the Muni Sthûlakes'a began to rear up her and named her Pramadvarâ. 

This all auspicious girl Pramadvarâ attained youth in due course when the Muni Ruru saw her and became smitten with passion.

Thus ends the eighth chapter of the Second Skandha on the extinction of the family of Yadu and on the anecdote of Parîksit in the Mahâpurânam S’rî Mad Devî Bhâgâvatam of 18,000 verses.

Source:  Translation of The Srimad Devi Bhagvatam by Swami Vijnanananda 

Devi Bhagvatam 2:7:1:68

Book 2/Chapter 7/1:68

On shewing the departed ones

1-33.  Sûta said :-- The chaste Draupadi was the common wife of all the five very beautiful sons of Kunti; and she bore five sons, one to every husband. 

Arjuna had one wife more; she was Subhadrâ, the sister of S’rî Krisna.  By the order of S’rî Krisna, Arjuna stole her away (took her by force).  The great hero Abhimanyu was born of Subhadrâ.  This Abhimanyu and the five sons of Draupadi were killed in battle.

Abhimanyu's wife Uttarâ was the charming daughter of the king Virât.   She gave birth to one dead child, after all the boys, the descendants of the family were extinct.  The above child died out of the arrows of As'vatthâmâ.  The extraordinarily powerful S’rî Krisna Himself made alive again this his sister's dead grandson.  As this son was born after the family had become extinct, he became known in the world by the name of Parîksit.

When the sons were all destroyed, Dhritarâstra became very sorry, and, tormented by the arrow-like words of Bhîma, remained in the kingdom of the Pândavas.  Gândharî, too, exceedingly distressed on the bereavement of the sons, remained there also.  Yudhisthira, day and night, served Dhritarâstra and Gândhâri.  The greatly religious Vidura always used to console, by the advice of Yudhisthira, his brother Dhritarâstra, who possessed the eye of wisdom and he remained by his brother's side. 

Dharma`s son Yudhisthira used to serve his uncle Dhritarâstra in such a way as he might forget the pain of the death of his sons.  But Bhîma used to pierce his heart by his arrow-like words that he pronounced so loud as to reach the ears of the old king Dhritarâstra.  Bhîma used to-say :-- “In the battle field I killed all the sons, of the wicked blind king (Dhritarâstra) and it was I that sucked well and drunk, full to the brim, the blood of the heart of Duhs'âsana.  Now this blind king eats shamelessly like a crow and a dog, the mass of food (Pinda) given by me, and thus is bearing uselessly the burden of life.  Daily Bhîma used to tell, thus, harsh words to him; whereas the

religious Yudhîsthira used to console him, saying “Bhîma is a quite illiterate brute” and so forth.

The king Dhritarâstra remained there with a grieved heart for eighteen years; the one day he proposed to the Dharma's son Yudhîsthira about his intention to dwell in forest thus :-- “To-day I wish to perform Tarpanas in the names my sons.  True it is, that Bhîma performed the funeral obsequies of them all; but, having in view of the former enmity, he did not do anything for my sons.  If you give me some money, I will, then,perform the funeral obsequies of my sons and then retire to the forest to perform tapasyâ that I can go to Heaven.” Vidura also asked Yudhîsthira privately pay to Dhritarâshtra the sum that he wanted; Yudhîsthira also intended to pay the required money.

Then Yudhîsthira, the lord of the world called his younger brothers and addressed them as follows :-- “O highly fortunate ones!  Our revered uncle is desirous to perform the funeral obsequies of his sons; so we will have to give him some money for the purpose.”

Hearing these words of his elder brother of indomitable valour, Pavana's son, the mighty armed Bhîma became very angry and spoke out follows :-- “O highly lucky one!  Is it that we will have to give wealth for the spiritual benefit of Duryodhana and others?  What a great stupidity can there be than the fact that such a malevolent blind king is deriving so great happiness at your hands?  O Ârya!  It is by your bad counsel that we suffered endless troubles in the forest and the extremely good Draupadi was brought before the public in the hall by Duhs'âsana.  O one of good vows!  It is for your satisfaction alone that we, though we were very mighty, had to remain in the house of Matsya Râj Virât as servants.  Had you not been our elder brother and not been addicted to the gambling, would it have been possible I, who killed Jarâsandha, would have been a cook to Virât Râj!  Never we had been put to so great a trouble!  Never would the mighty armed Arjuna, the Vâsava's son, have acted the part of an actress (a dancer), dressing himself in a female garb, under the name Vrihannalâ.  Alas!  What more painful could there be by assuming a human birth that the hands of Arjuna, that wielded always the Gândîva bow, would have worn bracelets befitting a woman?  I would have been happy then had I, seeing the braid of hair on Arjuna's head and the collyrium in his eyes, cut off the head of Dhritarâstra!

O Lord of the earth!  Without asking you, I set fire on the house, named Jatugriha (a lachouse, as built by Duryodhana in order to burn up the Pândavas) and therefore the vicious Virochana, who wanted to burn us, was himself burnt up.  Again, O Lord of men!  similarly, without asking you, I slew Kichaka; this is now the one thing I regret that I could not have killed in the same way the sons of Dhritarâstra before the public hall.  O king of kings!  It was simply your stupidity that you liberated Duryodhana and other sons, the great enemies of the Gandarbhas, when they had been imprisoned by them.  Again to-day you are willing to give wealth for the spiritual benefit of those Duryodhana and others!  But, O Lord of the earth, I would never give wealth, even if you request me specially to do this.

Thus saying, Bhîma went away.  Dharma's son Yudhisthira then consulted with the other three brothers and gave abundance of wealth to Dhritarâstra.  With this sum, the Ambikâ's son Dhritarâstra duly performed the Srâdh ceremony of his sons and gave away lots of things to the Brâhmanas.  The king Dhritarâstra, thus performing all the funeral obsequies, became ready to go early to the forest with Gândhârî, Kunti and Vidura.  By the help of Sanjaya, the highly intelligent Dhritarâstra became informed of the roads of the forest, and then went out of the house.  Sûrasena's daughter Kunti, though stopped by her sons, followed them.  Bhîma and other Kauravas went along with them weeping up to the banks of the Ganges and thence returned to Hastinâpura.

33-57.  The ascetics went to the auspicious S’atayûpa hermitage on the banks of the Ganges and building a hut practised tapasyâ with their hearts concentrated.  Thus six years elapsed when Yudhisthira, troubled by their bereavements, said to his younger brothers :-- “ I dreamt that our mother Kunti got very lean and thin.  Now my mind wants bitterly to see mother, uncle, aunt, the high souled Vidura and the highly intelligent Sanjaya.  If you approve, I want to go to there.” Then the five brothers, Pându's sons, became desirous to see Kunti, and taking with them Draupadî, Subhadrâ, Uttarâ, and other persons went to the Satayûpa hermitage and saw the persons there; but not seeing Vidura, Yudhisthira asked :-- “Where is Vidura?” Hearing this Dhritarâstra said :-- “Vidura has taken up Vairâgyam (dispassion) and has gone alone to a solitary place and is meditating in his heart the eternal Brahmâ.”

Next day while the king Yudhisthira was walking along the banks of the Ganges, he saw in the forest Vidura, engaged in his vow and become lean and thin by his tapasyâ; he then exclaimed :-- “I am the king Yudhisthira; I am saluting you.” The holy Vidura heard and remained motionless like a log of wood.

Within an instant a wonderful halo came out of Vidura's face and entered the mouth of Yudhisthira, both of them being Dharma's parts.  Vidura then died; Yudhisthira expressed great sorrow.  When the Vidura's body was going to be set on fire, a celestial voice was heard :--“O king!  He was very wise; so he ought not to be burnt; you can go away as you like.” Hearing this, Yudhisthira bathed in the pure Ganges and returned to the As'rama and informed everything in detail to Dhritarâstra.

While the Pândavas were staying in the hermitage with the other inhabitants of the city, Vedavyâsa, Nârada, and other high-souled Munis came there to Yudhisthira.  Kunti then spoke to the auspicious Vyâsa :-- “O Krisna!  I saw my son Karna, only just when he was born; my mind is being very much tormented for him; so, O great ascetic!  Show him once to me.  O highly fortunate One!  You alone can do this; so O Lord!  Satisfy my heart’s desire.”

Gândhârî said :-- “O Muni!  I did not see while Duryodhan went to battle; so, O Muni!  Show me Duryodhana with his younger brothers.” Subhadrâ said :-- “O Omniscient one!  I want very much to see the great hero Abhimanyu, dearer to me than my life even; O great ascetic!  Show him once to me.”

58-68.  Sûta said :-- Satyavatî's son Vyâsa Deva, hearing their words, held Prânâyama (deep breathing exercise) and meditated on the eternal Devî, the force of Brahmâ.  When the evening time came, the Muni invited Yudhisthira and all others to the banks of the Ganges.  He then bathed in the Ganges and began to chant hymns in praise of the Devî Brahmâmayî Prakriti, resting on the Purusa, the Dweller in the Mani Dvîpa, with attributes, at the same time transcending them, thus :-- “O Devî!  When Brahmâ was not, Visnu was not, Mahes'vara was not, nor when existing lndra, Varuna, Kuvera, Yama, and Agnî, Thou alone existed then; my salutation to Thee.

When there existed not water, Vâyu, ether, earth and their Gunas, taste, smell, etc., when there were no senses, mind, Buddhi, Ahamkâra; when there existed no Sun, Moon nor anything, Thou alone existed then; so, O Devî!  I bow down again and again to Thee.  O Mother!  Thou holdest all these visible Jîva lokas in the cosmic Hiranyagarbha; again Thou bringest this Hiranyagarbha, the sum-total of Linga Sarîras (the subtle bodies), with the Gunas Sattva, Rajas and Tamas to a state of equilibrium named Sâmyâvasthâ and remainest quite independent and apart for a Kalpa period.  At that time even those that are possessed of the power of great discrimination and dispassion cannot fathom Thy nature.  O Mother!  These persons are praying to me to see their dead ones; but I am quite incapable to do that.  So kindly shew them their departed ones early.” 

While Vyâsa praised thus the Devî, the Devî Mahâmâyâ, the Lady of the Universe, of the nature of Universal Consciousness called all the departed ones from the Heavens and showed them to their relatives.  Then Kunti, Gândhârî, Subhadrâ, Uttarâ, and the Pandavas became very glad to see their relatives come to them again. Vyâsa, of indomitable valour, again remembering Mahâmâyâ, bade good bye to the departed ones; it seemed then, a great magic had occurred.  The Pandavas and the Munis bade good bye to each other and went to their respective places.  The king Yudhisthira talked on the way about Vyâsa and ultimately came to Hastinâ.

Thus ends the seventh chapter of the Second Skandha on shewing the departed ones in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses.

Source:  Translation of The Srimad Devi Bhagvatam by Swami Vijnanananda 

Devi Bhagvatam 2:6:1:71

Book 2/Chapter 6/1:71

On the birth of the Pândavas

1-12.  Sûta said :—Thus S’antanu married Satyavatî; two sons were born to her and they died in course of time.  Out of Vyâsa Deva's semen, Dhritarâstra was born.   Ambikâ Devî, the mother of Dhritarâstra closed her eyes on seeing Veda Vyâsa; hence Dhritarâstra was born blind.

Seeing Dhritarâstra blind, Satyavatî asked Vyâsa to go to Ambâlikâ (Pându's mother); the princess Ambâlikâ, mother of Pându turned pale at the sight of Vyâsa; hence her son became of a pale colour out of Vyâsa's wrath.  Hence the name of the son was Pându.

Next the maid servant, expert in the science of amorous pleasures, satisfied Vyâsa; hence her son Vidura was born of Dharma's part and became truthful and holy.

Though Pându was younger, the ministers installed him on the throne.  Dhritarâstra could not become king, as he was blind.  By the permission of Bhîsma the powerful Pându obtained the sovereignty; and the intelligent Vidura became his minister.  Dhritarâstra had two wives Gândhâri and Sauvali; this Sauvali was Vaishyâ; she was engaged in the household affairs.  The king Pându had two wives, too; the first was Kunti, the daughter of Sûrasena; and the other was Mâdri, the daughter of the Madra king.  Gândhâri gave birth to one hundred beautiful sons; Vais'yâ Sauvali gave birth to one beautiful son named Yuyutsu.  While Kunti was a virgin, she gave birth, through the medium of the Sun, the lovely Karna; next she became the wife of Pându. 

Hearing this, the Risis said :-- “O Muni Sûta!  What are you saying ?  First

Kunti brought forth a child and afterwards she was married to Pându; this is wonderful, indeed!  How was Karna, born of Kunti, unmarried?  and how came Kunti to be married afterwards?  describe all these in detail.”

13-35.  Sûta then said :-- “O Dvija!  While Sûrasena's daughter Kunti was a virgin girl, the king Kuntibhoja asked for Kunti that she might become her girl and Sûrasena gave her to the king Kuntibhoja who brought up this beautifully smiling girl.  He put to her the service of Agni of Agnihotra.  Once, on an occassion, Durvâsâ Muni, engaged in the vow, lasting for four months, came there; Kunti served him during that period; the Muni became greatly pleased and gave her a very auspicious, mantra, by virtue of which any Deva, when called upon by that mantra will come to Kunti and satisfy her desires.

When the Muni went away, Kunti, remaining in her house, wanted to test the accuracy of the mantra and asked within herself “What Devatâ to call upon.” Seeing the God Sûrya had arisen in the sky, Kunti uttered the Mantra and invoked him.  The Sun, then, assuming an excellent human form, came down from the Heavens and appeared before Kunti in the same room.  Seeing the Deva Sun, Kunti became greatly surprised and began to shudder and instantly became endowed with the inherent natural quality of passion (had menstruation).  The beautiful-eyed Kunti, with folded palm; spoke to Sûrya Deva standing before :-- “I am highly pleased to-day seeing Thy form;

now go back to Thy sphere.”

Sûrya Deva said :-- “O Kunti!  What for you called me, by virtue of the Mantra?  Calling me, why do you not worship me, standing before you?  O beautiful blue one!  Seeing you, I have become passionate; so come to me.  By means of the mantra, you have made me your subservient so take me for intercourse.”

Hearing this, Kunti said :-- “O Witness of all!  O knower of Dharma!  You know that I am a virgin girl.  O Suvrata!  I bow down to you; I am a family daughter; so do not speak ill to me.” Sûrya then said :-- “If I go away in vain, I will be an object of great shame, and, no doubt, will be laughed amongst the gods; So, O Kunti!  If you do not satisfy me, I will immediately curse you and the Brâhmin who has given you this mantra.  O Beautiful one!  If you satisfy me, your virginity will remain; nobody will come to know and there will be born a son to you, exactly like me.” Thus saying Sûrya Deva enjoyed the bashful Kunti, with her mind attracted towards him; He granted her the desired boons and went away.

The beautiful Kunti became pregnant and began to remain in a house, under great secrecy.  Only the dear nurse knew that; her mother or any other person was quite unaware of the fact.  In time, a very beautiful son like the second Sun and Kârtikeya, decked with a lovely Kavacha coat of mail and two ear-rings, was born there.  Then the nurse caught hold of the hand of the bashful Kunti and said :-- “O Charming one!  What care can you possibly have as long as I am living.”

Kunti then, placed the son in a box and said :-- “O son!  What shall I do?  Being afraid of shame, I am leaving you, though you are dear to me as my life itself!  I am exceedingly fortunate that I am casting aside this all auspicious son.  May the attributeless Bhâgavatî Ambikâ, the World Mother and the Lady of all, endowed with attributes, protect Thee!  May Kâtyâyani, the giver of all desires, feed you with Her milk!  Alas!  I am quitting you, born of Sûrya’s semen in this solitary forest like a vitiated wanton woman.  I do not know, when shall I see your lotus like beautiful face, dearest to me like myself.  Alas!  I never worshipped in my former birth S’ivânî, the mother of the three worlds; I never meditated Her lotus like feet, the Giver of all happiness; hence I am so very unfortunate.  O Dear son!  I must perform great tapasyâ to expiate for this terrible sin, that I knowingly commit in relinquishing you in the forest.”

36-48.  Sûta said :-- Thus saying to the son within the casket, Kunti gave over that to the hands of her nurse, terrified, lest some one might see her.  Kunti then bathed and remained with a fearful heart in her father's house.  A carpenter (charioteer?) named Adhiratha got accidentally that casket floating in the Ganges.  The carpenter's wife Râdhâ, prayed for the son and nourished him under her care.  Thus nourished in the carpenter's house, the famous Kunti's son Karna became a very powerful warrior.

The king Pându then married Kunti in a Svayamvara, a marriage in which the girl chooses her husband from among a number of suitors, assembled together.  And the all auspicious daughter of the king of Madra became also the second wife of Pându.

Once, on an occasion, the powerful Pându, while hunting in the forest killed a Muni, in the form of a deer, engaged in the act of co-habitation, thinking it to be a deer.  The dying Muni became inflated with wrath, cursed Pându :-- “If you co-habit, certainly you will die.” Thus cursed by the Muni, Pându became very sorrowful and abandoned his kingdom and began to live in the forest.  O Munis!  His two wives Kuntî and Mâdrî, followed their husband as chaste women do, to serve him in the forest.  Dwelling in the hermitage of the Munis, Pându listened to the Dharma S’âstras and practised severe penance.  Once while he was listening to the religious discourses of the Munis, he heard unmistakeably the Munis telling that the man who is sonless can never go to the Heavens; so he must get a son somehow or other.  The Pundits declare that the sons born of the father's semen, the sons born of their daughters, the Ksettraja, the Goloka, the Kunda, the Sahoda, the Kânîna, the Krîta, one obtained in the forest, or one offered by another father, unable to nourish his son, all are entitled to inherit the wealth of the father; but the sons, enumerated successively are more and more inferior.

N.B.: Ksettraja - of a son, the off spring of the wife by a kinsman appointed to procreate issue to the husband.  Goloka - Bastard child of a widow.  Kunda - a child born in adultery.  Sahoda - the son of a woman pregnant at the time of marriage.  Kânîna - the son born of a young and unmarried woman.  Krîta – purchased.

49-52.  Hearing this, Pându spoke to the lotus-eyed Kunti to procreate sons for him soon by a great ascetic Muni :-- “By my order, you will not incur any sin in doing this.  I heard that in ancient times the high souled kin Saudâsa got son from Vas'istha.”  Kunti, then spoke to the king :-- “O Lord!  I know one Siddha mantra; it was given to me before by the Muni Durvâsâ.  Whichever Devatâ I will invoke by that Mantra, he will instantly come to my side, controlled by that Mantra.”

53-71.  At the request of the husband, Kuntî invoked Dharma, the best of the Devas; and after being impregnated by him, gave birth to Yudhisthira.  Then she got through Pavana Deva, the son Vrikodara; and through Indra the Lord of the Devas, Arjuna.  Thus, in every year, Kunti gave birth to one son and so in three years she gave birth to three very powerful and mighty sons.

At this Màdri spoke to her husband :-- “O king, the best of the Kurus!  What shall I do now?  Kindly suggest to me the means of procreating sons; O Lord, remove my pain.” Pându asked Kunti for this; Kunti, moved with pity, gave her the mantra, so that she might get one son.  Then the beautiful Mâdrî, invoked the twin As'vin under the advice of her husband and got a pair of twins Nakula and Sahadeva through them.

O Munis!  Thus five Pândavas were born successively in every following year to the wives of Pându by the seed of the Devas.  Once on a time Pându, whose end was drawing nigh became very passionate at the sight of Mâdrî in that solitary hermitage.  He, though forbidden repeatedly by Mâdri, warmly embraced her, as if dictated by the great destroyer, and fell to the ground.  As the creeper falls down when the tree is felled, so Mâdrî dropped on the ground and began to cry violently.  Having heard the wailings of Mâdrî, Kunti and the five sons of Pându came there weeping and crying; a tumult then ensued and the great Munis also appeared on the scene. 

Then those Munis, practising great vows, knew that Pàndu was dead and

performed duly, on the banks of the Ganges, the ceremony of burning the dead.

At that time Mâdri gave over to Kunti the charge of her two sons and followed the Satî practice along with her husband to go to Satyaloka.

The Munis, then, performed Tarpana ceremonies in honour of Pându and Mâdri and took Kunti and the five sons to Hastinâpur.  Knowing that Kunti has come, Bhîsma, Vidura and the relatives of Dhritarâstra within the city, all came to Kunti.  They all asked Kunti :-- “O beautiful one!  Whose are these five sons?” Kunti, then, remembered the curse on Pându and sorrowfully expressed :-- “ These are the Deva's sons born in Kuru family.” In order to convince the people assembled there, Kunti invoked the Devas who came in the celestial space above and said :-- “Yes, these are the sons born of our seeds.” Bhîsma, then, paid respect to the words of the Devas and honoured duly the boys.  Bhîsma then took the five sons and Pându's wife to Hastinâ and gladly nourished them. 

O Munis!  The sons of Prithâ were thus born and nourished by Bhîsma.

Thus ends the sixth chapter of the second Adhyâya on the birth of the Pândavas in the Mahâpurânam S’rî Mad Devî Bhâgavatam.

Source:  Translation of The Srimad Devi Bhagvatam by Swami Vijnanananda

Devi Bhagvatam 2:5:1:59

Book 2/Chapter 5/1:59

On the marriage of Satyavatî

1-20.  The Risis said :-- “O son of Lomaharsana, O Sûta; you have described to us how the eight Vasus, cursed by Vas'istha, took their birth and how Bhîsma was born.  O knower of Dharma!  Now describe to us in detail how the greatly religious king S’antanu married the auspicious Yojanagandhâ, the chaste Satyavatî, the mother of Vyâsa, knowing full well that she was a fisherman's daughter?   O Suvrata!  Remove our this doubt.

Sûta then said :-- The sage king S’antanu always used to go to forests on hunting expeditions, with his heart addicted to hunting buffaloes, deer and various other wild animals.  Thus, for four years that king went out a hunting, with his son Bhîsma, deer and other wild animals and got the highest happiness as Mahâdeva finds in company with Kârtikeya.

Once, on an occasion, while he was shooting arrows at rhinoceros and boar, etc., he went so far as to reach a forest on the banks of the Yamunâ, the chief of the rivers.  There he began to smell an excellent nice smell that could not be described in words; he tried to find out the source and wandered here and there, and on all sides of the forest; and thought that this enchanting smell was not that of Mandâra flowers, musk, champaka nor that of Mâlatî nor that of Ketaki flower; the air was blowing saturated with peculiar fragrant smell that he never experienced before. 

Thus thinking of that smell, the king S’antanu, being enchanted with that, followed to its source in that forest.  At last he came to a spot on the banks of the Yamunâ the chief of the rivers, where a very beautiful girl, calm and quiet and with feminine gestures and posture amorous, lovely but ill-clad, was sitting; and he found out that the above beautiful smell was coming out of her body.  The form of the lady was extremely beautiful; the smell was very wonderful, and captivating the hearts of all; her age then entered to youth and she was very auspicious.  The king was greatly surprised and was eager to know who the lady was; whence she had come; whether she was a Deva girl, or a human or a Gandarbha daughter or a Nâga daughter?

But, being unable to come to a definite conclusion and becoming passionate, he remembered Gangâ and asked that lady sitting on the bank of the Yumnâ, thus :-- “O dear!  Who are you?   Whose daughter are you?   Why are you alone in this lovely forest?   O beautiful eyed!  Are you married?  Or are you as yet unmarried?   So answer to all these.  O lovely eyed one!  Seeing your lovely enchanting form I am become extremely passionate.  So, O dear!  Describe in detail to me, who are you?   and what do you intend to do?”

When the king spoke thus the lotus eyed nice-teethed lady replied as follows :-- “O king!  Know me as a fisherman's daughter and I am completely under my father's command.  O king of kings!  For Dharma's sake I carry ferry across this Yumnâ river.  My father has gone today to our house.  O Master of wealth!  Thus I have spoken truth to you.” Thus saying the lady desisted; the passionate king then spoke to her :-- “I am the foremost hero of the Kuru family; so choose me as your husband; then your this youth will not go in vain.

21-32.  O fawn-eyed one!  I have no other wife existing; so you will be my legal wife.  O Dear!  Passion is giving much pains to me; therefore I am now become your obedient servant for ever.  O Beloved!  My former dear wife has abandoned me and gone away; but I have not married since then.  Now seeing you beautiful, in all respects, I cannot bring my mind under control.”

Hearing these nectar-like beautiful words of the king, the sweet scented fisherman's daughter, though also turned extremely passionate, held patience and exclaimed :-- “O king!  I also desire that which you have expressed; I am of opinion to act according to your wishes.  But, what am I to do?   I am not dependent.  You are to know this.  My father alone can give me in marriage to you.  So better ask my father for me.  Though I am a fisherman's daughter, still I am not wanton and wilful.  I am always obedient to my father; if my father wills, you can marry me.  And I will be obedient to you.  O king! The god of love is tormenting me, who is endowed with youth; he does not torment you so much.  Still I must regard my family manners and customs coming down from ancient times.  I must hold my patience.”

Sûta said :-- Thus passionately pleased with these fascinating words of the lady, the king went to the fisherman's house for the lady.  Seeing the king coming, the fisherman was greatly bewildered and astonished and bowed down with great devotion and said :-- “O King!  I am Thy servant.  I am blessed by Thy presence.  O great King!  Now be graciously pleased to order me the cause of Thy arrival.”

Hearing the fisherman's words, the King said :-- “O sinless one!  This I tell you truly that if you give me your daughter in marriage I will certainly make her my legal wife.”

The fisherman replied :-- “O king!  What must be given ever, how can I say that is not to be given.  Therefore if Thou askest for my daughter, I will certainly give her to Thee.  But, O great King!  Thou wilt have to make her son, the king of Thy kingdom; no other son of Thine could be king, after Thy absence.”

33-40.  Hearing these words of the fisherman, the king S’antanu became very anxious.  He remembered Gângeya and could not speak anything.  He, being sick with love anxiously returned home; but he abandoned bathing, fooding, sleeping, etc.  At this, the son Gângeya Bhîsma whose vow was equal to that of the gods, marking that the king was being troubled with some thought, went to him and asked why he was anxious :-- “O king!  Say truly what is your anxiety; who is your enemy that is not conquered; whom do you went to bring under your control?   O king!  What use is there of having a son who does not understand the difficulties of his father, or does not try to remove these difficulties.  A son can be called really the son, who is born to repay the debts incurred by him in previous births; there is no manner of discussion in this.  See, Raghu's son Dâsarathî Râm abandoned his kingdom under the orders of his father and repaired to Chitrakûta forest with his brother Laksman and wife Sîtâ.  The son of king Haris Chandra, Rohîta, ready to repay the debt of his father and sold by his father, worked as a servant at a Brâhmana's house.  So the famous S’unahs'ephah, sold by his high souled father Ajigarta was tied for sacrifice in a sacrificial post; but he was afterwards freed by the Gâdhi's son Vis'vâmitra.

41-59.  It is well known that, in ancient days, the Jamadagni's son Paras'urâm cut off his mother's head under the orders of his father.  He considered the father's words more important, and hence could do such an unjust act.  O king!  This my body is at your disposal; I can certainly do what you order me to do.  So say what am I to do?   as long as I am living, you need not express any sorrow; if you permit, I will do what is even hardly practicable to do.  O king!  Say why you are anxious; I will remove that at once with this bow in my hand.  If my body goes in carrying your mandate know that your desire will be fructified.  Fie to that son, who, being capable, is averse to do what his father desires!  What use is there in having a son who does not remove the cause of his father's anxiety?

Hearing the words of the son, the king S’antanu felt much ashamed in his heart and said :-- “O son!  This is now my gravest care that you are my only son; besides you are a hero very powerful, honoured and never showing your back in battles; therefore, if, out of ill-luck you become dead in some battlefield, I will become issueless; under such circumstances what am I to do?   So, O son!  My life is fruitless when I have got only one son; this is my gravest care; therefore I am sorry.  O son!  I have no other cares that I can mention to you.”

Hearing these words of the father, Gângeya called the old ministers and said that the king was too ashamed to speak out to me the real matter; so I ask you all to know exactly the king's cares and communicate them to me as they are; I can carry them out, without any hitch, then.  At these Bhîsma's words, the ministers went to the king, and learned the true cause, and spoke to Bhîsma; learning this, he began to think what ought to be done. The Gangâ's son Bhîsma, then, accompanied by the ministers, quickly went to the house of the fisherman, and with words of humility and affection, spoke :-- “O tormentor of foes!  I pray to you to give your beautiful daughter in marriage to my father.  Your daughter will be my mother and I will be her servant.

The fisherman, then, said :-- “O highly lucky prince!  Then the king's son will not be able to become king, in your presence; so kindly marry yourself my daughter.”

At this Bhisma again said :-- Let your daughter be my mother; I will never accept the kingdom.  The son of your daughter will, no doubt, become king.  The fisherman said :-- “I know your words are true; but if your son be powerful, he can take forcibly the kingdom for himself.

At this Bhîsma again said :-- “O Sire!  Know my words as true; I will never marry; from to-day I have accepted this difficult vow.”

Sûta said :-- Hearing this firm resolve of Bhîsma; the fisherman gave over his beautiful daughter to the king S’antanu.  Thus S’antanu married the dear Satyavatî; but he was quite unaware of the wonderful birth of Vyâsa Deva.

Thus ends the fifth Chapter of the second Skandha on the marriage of Satyavatî in the Mahâpurâna S’rîmad Devî Bhâgavatam of 18,000 verses.

Source:  Translation of The Srimad Devi Bhagvatam by Swami Vijnanananda