Devi Bhagvatam 2:1:1-39

Book 2/Chapter 1/1:39

On the birth of Matsyagandhâ

1-5.  The Risis said :-- “O Sûta!  Your words sound wonderful to us indeed!  but you have not as yet definitely spoken to us the original events in detail; so a great doubt has arisen in our minds.  We know that the king S’antanu married Vyâsa's mother, Satyavatî.  Now say, in detail in how Vyâsa became her son?  How such a chaste woman Satyavatî, remaining in her own house, came to be married again by S’antanu?  And how the two sons came to be born of S’antanu's sperm and Satyavatî's' ovum?  Now O highly fortunate Suvrata?  Kindly describe in detail this highly sanctifying historical fact.  These Risis, who are observing vows, are desirous to hear of the birth of Veda Vyâsa and Satyavatî.”

6-23.  Sûta said :-- I bow down with devotion to the Highest Primordial Force, the bestower of the four fold aims of existence of human life, who grants to all, their desires when so prayed by the help of the Vâgbhava Vîjamantra with their heart and soul, for the success of all their desires.  The above vîja is so potent in its effect that even pronounced very lightly, even under a pretext, it grants all siddhis.  So the Devî should be remembered by all means; and now saluting Her, I begin my narration of the auspicious Purânic events.

In days gone by there reigned a king, named Uparichara; he ruled over the Chedi country and respected the Brâhmins; he was truthful and very religious.  Indra, the lord of the Devas, became very pleased by his asceticism and presented him an auspicious celestial car (going in the air) made of pearls, and crystals, helping him in doing what he liked best.  Mounting on that divine chariot, that religious king used to go everywhere; he never remained on earth; he used to remain always in the atmosphere and therefore be had his name as “Uparichara Vasu” (moving in the upper regions).  He had a very beautiful wife, named Girikâ; and five powerful sons, of indomitable vigour, were born to him.

The king give separate kingdoms to each of his sons and made them kings.  Once on an occasion, Girikâ, the wife of the Uparichara Vasu, after her bath after the menstruation and becoming pure came to the king and informed him of her desire to get a son; but that very day his Pitris (ancestors) requested him also to kill deer, etc., for their Srâddha (solemn obsequies performed in honour of the manes of deceased ancestors).

Hearing the Pitris, the king of Chedi became somewhat anxious for his menstruous wife; but thinking his Pitris words more powerful and more worthy to be obeyed, went out on an hunting expedition to kill deer and other animals, with the thought of his wife Girikâ in his breast.  Then while he was in the forest, he remembered his Girikâ, who was equal in her beauty and loveliness to Kamalâ, and the emission of semen virile took place.  He kept this semen on the leaf of a banyan tree and thought “How the above semen be not futile; my semen cannot remain unfruitful; my wife has just now passed her menstruous condition; I will send this semen to my dear wife.

Thus thinking the time ripe, he closed the semen under the leaves of the banyan tree and charging it with the mantra power (some power) addressed a falcon close by thus :-- “O highly fortunate one!  Take this my semen virile and go to my palace.  O Beautiful one!  Do this my work: take this semen virile and go quick to my palace and hand it over to my wife Girikâ for to-day is her menstruation period.”

24.  Sûta said :-- “O Risis!  Thus saying, the king gave that leaf with the virile therein to the falcon, who is capable of going quick in the air, took it and immediately rose high up in the air.

25-26.  Another falcon, seeing this one flying in the air with leaf in his beak, considered it to be some piece of flesh and fell upon him.  Immediately a gallant fighting ensued between the two birds with their beaks.

27.  While the fighting was going on, that leaf with semen virile fell down from their beaks on the waters of the Jumnâ river.  Then the two faIcons flew away as they liked.

28-39.  O Risis!  While the two falcons were fighting with each other, one Apsarâ (celestial nymph) named Adrikâ came to a Brâhmin, who was performing his Sandhyâ Bandanam on the banks of the Jumnâ.  That beautiful woman began to bathe in the waters and took a plunge for playing sports and caught hold of the feet of the Brâhmana.

The Dvija, engaged in Prânâyâma (deep breathing exercise), saw that the woman had amorous intentions, and cursed her, saying :-- “As you have interrupted me in my meditation, so be a fish.”

Adrikâ, one of the best Apsarâs, thus cursed, assumed the form of a fish Safari and spent her days in the Jumnâ waters.  When the semen virile of Uparichara Vasu fell from the beak of the falcon, that fish Adrikâ came quickly and ate that and became pregnant.  When ten months passed, a fisherman came there and caught in a net that fish Adrikâ.  When the fish's belly was torn asunder, two human beings instantly came out the the womb.  One was a lovely boy and the other a beautiful girl.  The fisherman was greatly astonished to see this.  He went and informed the king of that place who was Uparichara Vasu that the boy and the girl were born of the womb of a fish.

The king also was greatly surprised and accepted the boy who seemed auspicious.  This Vasu's son was highly energetic and powerful, truthful and religious like his father and became famous by the name of the king Matsyarâj.

Uparichara Vasu gave away the girl to the fisherman.  This girl was named Kâli and she became famous by the name of Matsyodarî.  The smell of the fish came out of her body and she was named also Matsyagandhâ.  Thus the auspicious Vasu's daughter remained and grew in that fisherman's house.

The Risis said :-- The beautiful Apsarâ, cursed by the Muni, turned into fish; she was afterwards cut asunder and eaten up by the fisherman.  Very well!  What happened afterwards to that Apsarâ?  How was she freed of that curse?  and how did she go back to the Heavens?

Thus questioned by the Risis, Sûta spoke as follows :-- When the Apsarâ was first cursed by the Muni, she was greatly astonished; she began to weep and cry like one greatly distressed and afterwards began to praise him.  The Brâhmin, seeing her weeping, took pity on her and said :-- “O good one!  Don't weep; I am telling you how your curse will expire.  As an effect of having incurred my wrath, you will be born as a fish and when you will give birth to two human children, you will be freed of your curse.”

The Brâhmin having spoken thus, Adrikâ got a fish-body in the waters of the Jumnâ.  Afterwards she gave birth to two human children and became freed of the curse when she, quitting the fish form assumed the divine form and went up to the Heavens.

O Risis!  The beautiful girl Matsyagandhâ thus took her birth and was nourished in the fisherman's house and grew up there.  When the extraordinarily lovely girl of Vasu, Matsyagandhâ attained her youth, she continued to do all the household duties of the fisherman and remained there.

Thus ends the first chapter of the Second Skandha on the birth of Matsyagandhâ in the Mahâpurâna S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.

Source:  Translation of The Srimad Devi Bhagvatam by Swami Vijnanananda

Devi Bhagvatam 1:20:1-74

Book 1/Chapter 20/1:74

On Vyâsa doing his duties

1-8.  The Risis said :-- “O Sûta!  What did Veda Vyâsa do, when the highest Yogi S’ûka, Deva-like, acquired all the excellent supernatural powers?  Kindly describe all these in detail.”

Hearing this question, Sûta spoke :-- O Rishis!  Vyâsa already had with him many disciples Asita, Devala, Vais'ampâyana, Jaimini, Sumantu and others, all engaged in the study of the Vedas.  After their studies were over, they all went out to propagate Dharma on the earth.

Then Vyâsa , seeing that the disciples went to the earth and his son S’ûka Deva had got to the next world, became very much distressed with sorrow and wanted to go to some other place.  He then decided to go to his birth place and went to the banks of the Ganges and there remembered his auspicious mother Satyavatî, forsaken by him before, very sorrowful, and the daughter of a fisherman.  He then quitted that heaven-like mountain, the source of all happiness and came to his own birth place.  Reaching the island where he was born, he enquired the whereabouts of the beautiful faced, the fisherman's daughter as well the wife of a king.  The fishermen replied that their king had given her in marriage to the king S'antanu.  Then the king of fishermen, seeing Vyâsa there, gladly worshipped him and gave him a cordial welcome and spoke with folded palms, thus :--

9-16.  O Muni!  When I have become so fortunate as to see you, rare even to the Devas, then my birth has been sanctified today and you have purified my family.  O Brâhmin!  Kindly say what for have you come?  My wife, son and all my riches and every other thing that I have are at your disposal.

Thus hearing the history of his mother Satyavatî, Vyâsa erected an Âs’rama on the beautiful banks of the river Sarasvatî and remained there in tapasyâ with an enlightened mind.

Some time elapsed when the highly energetic S’antanu got through his wife Satyavatî two sons.  Vyâsa Deva considered them as his two brothers and became very glad, though he himself used to live in the forest.  The first son of the king S’antanu was Chitrângada, endowed with all auspicious qualities, exceedingly beautiful, and tormenting his foes; the second son was Vichitra-vîrya; he was endowed with all qualities.  The king S’antanu became very happy to get these children.

S’antanu had one son before through his wife Gangâ; he was a great hero and very powerful; and the two sons of Satyavatî were equally powerful.  The high souled S’antanu now seeing the three sons, all endowed with all auspicious qualities, began to think that the Devas were incapable to defeat him.

17-34.  After some time, the religious S’antanu quitted his worn-out body as a man quits his clothes worn out in due time.  After the king S’antanu had ascended the Heavens, the energetic Bhîs'ma performed duly his funeral obsequies and gave various things in charity to the Brâhmanas.  He did not accept the kingdom himself; but placed Chitrângada on the throne and became known by the name of Devavrata (truthful in vow like the Devas).  The pure souled Chitrângada, born of Satyavatî became so much powerful by sheer force of his arms, and became so great a hero that the enemies felt endless troubles.  Now once on an occasion, the greatly powerful Chitrângada, surrounded by a great army, went on an hunting excursion to the forest in quest of rurû deer, etc., when the Gandarbha Chitrângada, seeing the king on the way, alighted from

his chariot.

O ascetics!  A fierce battle then ensued for three years on that sacred and wide expanse Kuruksettra between the two heroes, both equally powerful.  In the battle, the king Chitrângada, the son of S’antanu was slain by the Gandarbha Chitrângada and went up to Heavens.

Bhîs’ma, born of the womb of Gangâ, hearing the above news, expressed his sorrows and, being surrounded by the ministers completed all the funeral obsequies and installed Vichitravîrya on the throne.  The beautiful Satyavatî became very much agitated by the death of her son; but when the ministers and the highsouled spiritual teachers consoled her, she became glad when she saw that her youngest son became king.  Vyâsa Deva, too, felt himself glad to hear that his youngest brother had been made king.

After some time when the all auspicious, Satyavatî's son Vichîtravîrya attained his youth, Bhîs’ma began to think of his marriage.  At this time the king of Kâsî (Kâs'îrâj) called an assembly Svayamvara (where the kings are invited and the bride selects the bridegroom) for the marriage of her three daughters, endowed with all auspicious qualities, at one and the same time.  Thousands and thousands of kings and princes from various countries were invited there in the assembly; and, worshipped duly, they went and decorated the hall.  At that time the highly energetic fiery Bhîs’ma alone, mounting on his chariot, attacked the infantry and cavalry, and defeated all the kings assembled there, and perforce carried away the three daughters of Kâs'îrâj and took them to Hastinâpur. 

Bhîs’ma behaved towards those three daughters as if they were mothers,

sisters or daughters and informed Satyavatî without any delay of everything that had happened.

35-39.  Then he called for the astrologers and Brâhmins, versed in the Vedas and enquired about the auspicious day for their marriage.  When the day was fixed and when every preparation was made, the religious Bhîs’ma wanted Vichitravîrya to marry them.

At this time, the eldest daughter, beautiful-eyed spoke out modestly to the Gangâ's son Bhîs’ma :-- “O Gangâ's son, the illustrious son of your family and the best of the Kurus!  You are the best knower of Dharma; therefore what more shall I say to you.  In the Svayamvara assembly I mentally selected S'âlva and it struck me that he, too, looked on me with a very loving heart towards me.

So, O tormentor of foes!  Now do what is fit for that sacred family; O Gangâ's son!  Not only you are extraordinarily powerful but you are also the foremost of the religious.  Sâlva mentally wanted to marry me; now do as you like.”

40-44.  When the eldest daughter spoke thus, Bhîs’ma asked the aged Brâhmanas, ministers and his mother “What ought to be done now” and, taking the opinions of all, spoke to that daughter :-- “O beautiful one!  You can go wherever you like.” Thus saying, Bhîs’ma released her.  Then the beautiful daughter of Kâsîrâj went to the house of Sâlvarâj and expressed to him her heart's desire :-- “O great king!  Knowing me attached to yourself, Bhîs’ma has quitted me according to the laws of Dharma; I have therefore come to you now; marry me.  O best of the kings!  I will be your legal wife, for already I used to think you as my husband and you, too, must have thought me your wife.”

45-47.  S'âlva replied as follows :-- “O beautiful one!  When Bhîs’ma caught hold of your arm before me and took you to his chariot, then I won't marry you.  You can say yourself what intelligent man can marry a woman touched by another?  Therefore I won't marry you, though Bhîs’ma has quitted you, in the light of another.

Hearing these words of S’âlva, the daughter of Kâsîrâj wept bitterly; yet S’âlva quitted her.  Therefore, finding no other way, she went back to Bhîs’ma weeping, and said as follows :--

48-50.  O great warrior!  S’âlva did not consent to marry me, as you first took me to the chariot and afterwards left me.  So, O Mahâbhâga!  You better look to Dharma and marry me, as you know best what is Dharma.  If you do not marry me, I will certainly quit my life.

Hearing her words Bhîs’ma said :-- O beautiful one!  How can I accept you, when your mind has become attached towards another.  So, O fair one!  You better go back soon to your own father with a calm, clear mind. 

When Bhîs’ma said thus, that daughter of Kâsîrâj did not go back, out of sheer shame, to her father's house, but went to a forest and in a greatly solitary place of pilgrimage began to practise asceticism.

51-56.  Now the other two daughters of Kâsîrâj, beautiful and all auspicious Ambâlikâ and Ambikâ became the wives of the king Vichîtravîrya.  Thus the powerful king Vichîtravîrya began to enjoy various pleasures in the palace and in the gardens and thus passed his time.  For full nine years the king Vichîtravîrya enjoyed the sexual pleasures and became attacked with consumption and fell into the jaws of death. 

Hearing the death news of her son Vichîtravîrya, Satyavatî became very sorry and surrounded by her ministers, performed his funeral obsequies.  Then she spoke privately to Bhîs’ma with a grievous heart :-- “O highly fortunately son!  now you better govern your father's kingdom and see that the family of Yayâti does not become extinct.  So better take your brother's wife and try your best to continue your family line.

57-74.  Bhîs’ma then said :-- "O Mother!  Did you not hear of the promise that I already made before my father?  So I cannot ever marry and govern the kingdom.”

Hearing these words of Bhîs’ma, Satyavatî became anxious.  She began to think as follows :-- “How now the continuity of the family be kept!  And it is not advisable to remain idle when the kingdom has become kingless; no happiness can be derived in this state.” Thus thinking, she became exceedingly distressed; then the Gangâ's son, Bhîs’ma spoke to her :-- “O respected one!  Do not worry your mind with cares; now take steps so as to secure a son from Vichîtravîrya's wife.  Call some best Brâhmin, born of a good family and unite him with Vichîtravîrya's wife.  There is no fault, as far as I know, in doing thus to keep up the family line.  O sweet smiling one!  Thus having begotten the grandson, give him this kingdom; I will also obey his commands.” Hearing these reasonable words of Bhîs’ma, Satyavatî remembered her own son, the sinless Vyâsa Deva, who was born to her during her virginity.

As soon as Vyâsa was remembered, he, the great ascetic and effulgent like the sun, came there and bowed down to his mother.  The highly energetic Vyâsa was then worshipped duly by Bhîs’ma and welcome by Satyavatî and began to rest there like a smokeless fire.

The mother Satyavatî then spoke to the chief Muni :-- “O son!  Now procreate a beautiful son from your sperm and the ovum of Vichîtravîrya's wife.”

Hearing the mother's words, Vyâsa considered them as Veda's injunction and thought they must be obeyed and promised before her that he must obey and and fulfil her orders.

He remained there, waiting for the menstruation period.  When the due period of menstruation arrived, Ambikâ bathed and had a sexual intercourse with Vyâsa and begot a very powerful son, but a blind one (since she closed her eyes at the sight of Vyâsa during her intercourse). 

Seeing the son born blind Satyavatî became exceedingly sorry; she, then, asked her other son's wife :-- “Go soon and get a son born of you in the aforesaid manner.” When the menstruation period arrived, Ambâlikâ during the night time went to Vyâsa and mixed and became pregnant.  In due time a son was born; that child became of a very pale colour; so Satyavatî thought the new child, too, unfit for the kingdom.

Therefore at the end of the year again asked her son's wife Ambâlikâ to go to Vyâsa .  She asked Vyâsa also for the same purpose and sent Ambâlikâ to his bed room.  But Ambâlikâ became afraid, and could not go herself but sent her maid servant for the purpose.  Thus from the womb of the maid servant the high souled Vidura was born, having Dharma's parts and the most auspicious towards all.

Thus Vyâsa begot three very powerful sons Dhritarâstra, Pandu and Vidura for the continuity of the family line.  O sinless Maharsis!  Thus I have described to you how my Guru Vyâsa Deva, who knows well all the Dharmas, kept up the continuity of his family and how he begot sons in the womb of his brother Vichîtravîrya's wives, according to the laws of Dharma, to keep up a family.

Thus ends the twentieth chapter of the 1st Skandha as well as the first Skandha on Vyâsa doing his duties in the Mahâpurânam S'rî Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa .

Source:  Translation of The Srimad Devi Bhagvatam by Swami Vijnanananda

Devi Bhagvatam 1:19:1-59

Book 1/Chapter 19/1:59

On the description of the marriage of S’ûka

1-4.  S’rî S’ûka said :-- O king!  This great doubt arises in my mind how a man can be free from desires and the rewards of their actions, when he lives in the midst of this Samsâra, that is all full of Mâyâ?   When even by the acquiring of wisdom of the S’âstras and the capability to judge which is real and which is unreal, the delusion of the mind is not dispelled until one resorts to the practice of Yoga, how then can freedom from desires and liberation come to a householder?

The darkness of a room is not destroyed by the mere mention of lamp, light; so the wisdom acquired by reading the S’âstras can never dispel the darkness of delusion that reigns in the inside of a man.

O lion of kings!  If one wants Moksa, one ought not to commit any act of revenge or injury or killing any being; how can this be possible to a householder?

5-17.  Your desires to acquire wealth, to enjoy royal pleasures and to get victory in battle have not yet subsided; how then can you be a Jivan mukta?   O king!  You consider yet a thief, thief and a saint, saint; you consider a man as your relative or other than that; these ideas have not vanished from you; how then can you be called Videha?   O king!  You feel the pungent, bitter, astringent, sour tastes and the like; you feel good and bad rasas respectively; you become glad when success comes to you and you feel sorrow when you happen to fail; and you experience the three states, waking, dreaming, and deep sleep as an ordinary man does, how then can you be called to attain the Turîya (fourth) state?

May I ask :-- Whether you cherish this idea that all these infantries, cavalries, chariots, and that all these elephants are mine; I am the lord of all the wealth and things?   Or whether you do not cherish this idea?   O king!  I think you eat sweet and good things, and, at times, feel pleasure and, at other times, feel pain!  So, O king!

How can you look on the garland of flowers and the snake as one and the same?  

O king!  He who is a Muktapurusa considers a lump of earth, a piece of stone, and gold as of one and the same value; he considers everything to be the same Âtmân and does good to all the beings.  Whatever that may be, I do not find any pleasure at present with houses, wife, etc., or with anything, in fact.  What my heart’s desire is that I roam alone always without any desires in my

heart.  Therefore I like not to have any companion; to be free from any attachment and to be peaceful, and calm; I do not wish to accept anything from anybody; I will forego all pleasures and pains from cold, warmth, etc., and I will sustain my life on roots, fruits, and leaves, obtained without any effort and will roam, as I like, like a deer.  Then I have not got the least attachment to the household life and when I am beyond all the attributes, what necessity have I then of house, wealth or a suitable wife?

And when you think of various things with loving heart, and yet say that you are a Jivanmukta, that is nothing but a mere vanity of yours!  O king!  When you think and become anxious about your enemies, about your wealth or sometimes about your army, how then can you be said to be free from cares?   What more can be said than the fact that many Munis, eating moderately and controlling their senses, and leading an anchorite's life, and knowing the unreality of the world, fall victims to the Mâyâ!

18-27.  Then what need there is to talk of you?   O king!  know that the hereditary title “Videha” to your line of kings indicates downright insincerity; nothing can be other than this as the name “Vidyâ Dhara” (holder of knowledge) is applied to an illiterate man; as the name “Divâkara” (sun) is given to a born-blind man, as the name

“Laksmîdhara” (holder of wealth) is given to even a poor man, as these names are quite useless to me.  I have heard that the kings of your family who were your predecessors were called “Videha” in name only and not in deed.

O king!  In your family there reigned a king named “Nimi.” Once on a time that royal sage invited his Guru Vas’istha to perform a sacrifice, when Vas'istha said :-- “I am already invited by Indra, the lord of the Devas, to perform his sacrifice; so O king!  let me first finish his work; I will then take up your work.  Better go on collecting the sacrificial materials till my that work is complete.”

Thus saying, Vas'istha went away to perform Indra's sacrifice; on the other hand, the royal sage Nimi selected another priest and made him his Guru and began his sacrifice.

Hearing all this, Maharsi Vas’istha became angry and cursed him thus :-- “O forsaker of your Guru!  For the crime of forsaking your Guru, let thy body be destroyed today!” At this, the royal sage, too, cursed Vas'istha in his turn “Let your body fall off also.” Then the bodies of both the persons fell.  But, O king!  this curiousity came to my mind, how the royal sage, whose body fell before, cursed his own Guru afterwards.

28-35.  Janaka said :-- O Lord of Brâhmins!  what you have said is, in my opinion, all quite true; nothing is false.  Still hear.  Know what my most worshipful Guru Deva has spoken to me is, in fact, true (and nothing else).

You are now intending to quit the company of your father and go to the forest; well and good!  but even then you will undoubtedly have the company of deer, etc.; see, also, that when the five elements, earth, water, air, etc., are present, encompassing everywhere, how, then, can you expect to be free from all companions?

So, O Muni!  when you will have to think always of your food, how, then, can you be said to be free from all cares?   Again, even if you go to the forest, you will have to think there also for your staff, deer skin, etc.; so you can take my case, too, of thinking of my kingdom, whether I think or not, as your thinking of staff, deer skin, etc.

Your heart is tainted with Vikalpa Jñân (knowledge of doubt, duality, etc.); and therefore you have come here from a far-off country.  But my heart is free from any such doubt and I am remaining quite cheerful here.

O best of Brâhmins!  I have got no doubt whatsoever on any point, and therefore I take my food and go to sleep with great pleasure.  “I am not bound up by this world” this idea gives me constant happiness of the highest degree.  But you consider that you are bound and therefore you feel always constant pain.

So leave off your idea that you are bound, and be happy.  “This body is mine” this knowledge leads to my bondage; and “This body is not mine” this knowledge leads to freedom so know this verily that all this wealth,

kingdom, etc., are not mine.

36-45.  Sûta said :-- Hearing these words of the royal sage, S’ûka Deva became exceedingly glad and pronounced “Sadhu” “Sâdhu” (true saint, indeed a true saint, well said) and went away without any delay to the pleasant Âs’rama of Vyâsa.  Vyâsa, too, seeing his son come back, became very glad and embraced him and took the smell of his head and asked about his welfare again and again.  Then S’ûka Deva, well conversant with the S’âstras and ever ready in studying the Vedas, sat by the side of his father, with an enlightened mind, in his lovely Âs’rama and thinking of the state of the highsouled Janaka in his kingdom, began to feel the highest peace.

Though S’ûka adopted the path of Yoga, yet he married the daughter of a Muni, named Pivarî, very beautiful, fortunate, enhancing the glory of her father's family.  Then were born first the four sons named Krishna, Gauraprabha, Bhûri, and Devas'ruta out of the sperm of S’ûka and the ovum of Pivari; and next a daughter was born named Kîrti of them.

Vyâsa's son S’ûka, endowed with the fire of asceticism gave the daughter Kîrti in marriage in due time with the high-souled Anûha, the son of Vibhrâja.  As time passed on, a son was born of the womb of Kîrti and the sperm of Anûha, a son who became the powerful king Brahmadatta, the knower of Brahmâ and endowed with wealth and prosperity.  Some time elapsed when Anûha, the son-in-law of S’ûka Deva, getting from Nârada the Mâyâvîja and highest knowledge of Yoga handed over his kingdom to his son and went to the hermitage of Vadarikâ and became liberated.  The Devarsî Nârada gave him the mantra, the vîja of Mâyâ; and by the influence of that mantra and by the grace of the Devî, the knowledge of the Supreme Brahmâ, arose in him without any obstacle and gave him liberation.

46-51.  On the other hand S’ûka Deva, always averse to any company, left his father and went to the beautiful mountain Kailâs'a.  He began to meditate on the unmoving Brahmâ and thus remained there.  After some time the highly energetic S’ûka Deva attained Siddhi (supernatural powers) Animâ, Laghimâ, etc., rose up high in the air from the top of the mountain and began to roam there, and then he appeared like a second Sun.  When S’ûka arose from the peak, it severed into two and various ominous signs became visible.  When S’ûka Deva, appearing like a second Sun by the dazzling brilliancy of his body, suddenly vanished away like air and became diluted in the Paramâtman, entering into everything and became invisible, then the Devarsis began to chant hymns to him.  On the other hand, Vyâsa Deva became very much distressed with the separation from his son and cried out frequently “Oh, my son!  Alas!  my son Where are you gone?” and went to the summit of the mountain where S’ûka did go and wept bitterly.

Then S’ûka Deva, who was then residing as the Paramâtman, the Internal controller of all the beings and with all the beings, knowing Vyâsa Deva as very much fatigued, distressed, and crying, spoke out as an echo from the mountains and trees thus :-- “O Father!  There is no difference between you and me, considered in the light of Âtman; then why are you weeping for me?”

52-59.  Even today the above echo is clearly heard (almost daily).  Seeing Vyâsa Deva grieved very much for the separation from his son and always crying “Oh!  my son!  Oh! my son!” Bhagavân Mahes'vara came there and consoled him saying “O Vyâsa Deva! your son is the foremost of the Yogis; he has attained the highest state, so very rare to the ordinary persons that are not self controlled.  So do not be sorry any more.  O Sinless One!  when you have realised the Brahmâ-tattva, then you ought not to express any sorrow for your S’ûka who is now stationed in that Brâhman.  Your fame is now unrivalled, only on account of your having got a son like him.

Vyâsa Deva said :-- “O Lord of the Devâs!  O Lord of the world!  What am I to do now?   My grief does not quit my heart anyhow or other. My eyes are as yet satisfied in seeing my son; they like still to see the son.” Hearing these sorrowful words of Vyâsa, Bhagâvan Mahâdeva said :-- “O Muni Sârdula!  I grant this boon to you that you will see the form of your son abiding in shadow, very beautiful, by the side of you.  O Destroyer of enemies!  Now abandon your grief by seeing that shadow form of your son.” When Bhagavân Mahes'vara said so, Vyâsa began to see the bright shade form of his son.  Granting thus the boon, Bhagavân Mahâdeva vanished then and there.  When He vanished away, Vyâsa became very much distressed with sorrow for the bereavement of his son and returned with heavy heart to his own hermitage.

Thus ends the nineteenth chapter of the first Skandha on the description of the marriage of S’ûka in the Mahâpurâna S'rî Mad Devî Bhâgavatam of 18,000 verses.

Source:  Translation of The Srimad Devi Bhagvatam by Swami Vijnanananda

Devi Bhagvatam 1:18:1-61

Book 1/Chapter 16

On Janaka’s giving instructions on truth to S’ûka Deva

1-22.  Sûta said :-- Mahârsis!  When the king Janaka heard of the arrival of S’ûka Deva, the son of his Guru, he took his priest before him and attended by his ministers came before him in pure spirit.  Then he duly worshipped S’ûka, offering him Pâdya, Arghya and an excellent seat, and a cow, yielding milk and then enquired about his welfare.

S’ûka Deva accepted duly all the things offered by the king; and informed him of his well-being and asked the king in return, of his welfare and took his seat at ease on the Âsana.

The king Janaka asked the son of Vyâsa, full of peace :-- “O Mahâbhâga Muni Sattama!  You are devoid of any attachment and you have no desires.  May I enquire why such a person as your honoured self has come to me.”

S’ûka Deva said :-- O great king!  my father told me thus :-- O child; take a wife; for the house-holder's life is the best of all the âs'ramas but I thought that will be the source of my bondage to this world and therefore did not obey his word, though he was my highest Guru.  He then again said to me :-- If one takes a household life, it does not at once follow that he will be held in bondage; yet I did not agree to that. 

Then the Muni, thinking me still to be in some doubt, spoke this word of advice to me :-- “O Son!  Do not be sorry; go to Mithilâ and have your doubts solved.  There my disciple the king Janaka, is governing his kingdom without any source of danger.  He is Jivanamukta (liberated while living) and is free from the ideas of body, etc., so everybody knows.  When that royal sage, Janaka, though governing his kingdom, is not seen tied up by Mâyâ, then O Son!  why are you afraid of this Samsâra, when you are living this forest life.

Therefore, O Mahâbhâga!  Trust me and marry; and in case you doubt very much, then go and see the king Janaka; ask him and remove your doubts.  He will certainly solve your doubts.  But, O Son!  After hearing him, come again quickly to me.

O king!  When my father spoke thus, by his permission I have come now to your capital.  O king!  I don't want any thing, save Moksa (liberation); therefore O Sinless one!  Kindly advise what am I to do, so that I attain Moksa.  O Lord of kings!  Practising asceticism, going to the holy places of pilgrimage, holding vratas (vows), performing sacrifices, studying the Vedas, or earning wisdom, whatever is the cause of Moksa, kindly say that.

Hearing this, Janaka said :-- “O son of my Guru!  I am telling what ought to be done by the Brâhmanas, following the path of Moksa; listen.  After having the holy thread, a Brâhmin should live in the house of his Guru to study the Vedas, the Vedântas and pay the Dakshinâ (the fee) to the Guru according to rules; he will then return home and marry and enter into the householder's life; he should lead a life of contentment, be free from desires, sinless and truthful and earn his livelihood with a pure heart and according to the sanction of justice and conscience.  He is to perform the Agnihotra and other sacrifices; and after getting sons and grandsons, he is to leave his wife under the care of his son and then to take the life of a Vânaprastha (3rd stage of life).  That Brâhman, the knower of Dharma, must practise tapasyâ and become master of his six passions (enemies); and when he gets disgusted with the world and when the Vairâgyam (dispassion) will arise within him, he would enter into the fourth Âs'rama.

For, the man is first to enter into the householder's life and when he will be quite dispassionate towards the world, he will then have a right to take the Âs’rama of Sannyâsa (Renunciation).  A course contrary to this can never entitle one to the Âs’rama of Sanyâsa. This is the beneficial word of the Vedas and it must hold true; it cannot be false; this is my firm belief.

O S’ûka!  In the Vedas are mentioned forty-eight Samskâras (consecrations; purificatory rites); out of which the learned Mahâtmas have reserved forty Samskâras for the householders and the last eight Samskâras (S'ama, Dama, etc.,) for the Sannyâsins.  And this good usage is heard to come down from very ancient times.  A Brâhmana ought to complete his previous Âs’ramas successively and then enter into the succeeding Âs’rama.

23-30.  S’ûka said :-- If the pure Vairâgyam (dispassion) arising out of knowledge and wisdom (jñân and Vijñân) already arises (before taking to the grihasth Âs'ram), is it still necessary to pass through house holder’s life, Vânaprastha life, etc., or is one entitled then to take up at once the Sannyâsa Âs'rama, quit everything and reside in the forest?

Janaka said :-- O!  One giving honour to the S’âstras and Gurus!  Though the

powerful passions seem to be under control in the period of unripened Yoga (the imperfect yogic state), yet one ought not to trust them; for, it is generally seen, many imperfect Yogins find themselves disturbed by one or other of the senses.

If the mind of one who has already entered into the Sannyâsa Âs’ram gets perturbed in his course, then, how can he, you can see this for yourself, satisfy desires of eating good things, sleeping nicely, seeing his son, or wishing any other desires, knowing them to lead to his degradation?  He is then in a very serious state.

The net of desires is very difficult to be conquered by men; that can never die out.  Therefore, to put an end to them, the advise is to cut them slowly and slowly.

He who sleeps on an elevated place has the danger of tumbling down; but one who sleeps in a low place has no such danger.  So any man who has once taken the highest dharma Sannyâsa, and if he be fallen, then he never gets hold of the real track.

As an ant begins to get from the root of tree, and, by and by, gets to the topmost part of the branches, so human beings go by degrees from one Âs'rama to another till they go to the highest; then and then only they are able to get easily their desired truth.

The birds without anticipating any danger, get up to the skies very quickly and soon they get tired and cannot go to their desired place but the ant goes with rest to its desired place.

This mind is very difficult to be controlled; for this reason the men of unripened minds, cannot conquer it all at once; and are advised to conquer it, by and by, observing the laws of one Âs’rama after another.

31-37.  See also if anybody, remaining in his household life be of a quiet temper and of good intellect, and if he takes success and failure in the same light, and be not elated in times of pleasure and not depressed in times of pains and does his duty for duty’s sake without troubling his mind with cares, and anxieties, then that householder acquires pure happiness by the realisation of his self and acquires Moksha.  There is no manner of doubt in this.

O Sinless One!  See, I am liberated while living, though I am engaged in preserving kingdom; if any source of pain or pleasure arises, I am not in any way affected by them.  As I will attain in the end Videha Mukti (liberation from bodies) though I am always wandering at my free will, enjoying various things as I like and do various things as it pleases me, so you can do your duties and then be liberated in the end.

O Son of my Guru!  When this material world, the cause of all error according to the Vedanta S’âstras, is simply an object of sight then how can this material substance, an object of sight, be the source of bondage to the Âtman, the Self?  O Brâhman!

Though the five material elements can be seen, their qualities or Gunas can be known only by inference, so the self is to be inferred; it can never be an object of sight; and also this self, known by inference, changeless and without any impurity or stain can never be bound by the visible changeful material thing.

O Brâhman!  This impure heart is the source of all pleasure and pains; so when the heart becomes pure and quiet, all the things then become fully pure, O Brâhmana!

38-41.  If going often and often to all Tiraths and bathing there, do not make one's heart pure and holy, then all one's troubles are taken in vain.

O Destroyer of enemies!  It is the mind that is the cause of bondage or freedom; and not the body, nor the Jivâtmâ (the embodied soul), nor the senses.

The Self or Âtman is always pure consciousness and is ever free so, truly speaking, it can never be bound.

Bondage and freedom reside on in the mind; so when the Mind gets peace, the bondage of Samsâra is also at an end. He is an enemy, he is a friend, he is neither an enemy nor friend, all these different thoughts reside in the mind and arise out of duality; how can the ideas of differences exist, when everything has become all one pervading self?

42-47.  Jîva is Brahmâ; I am that Brahmâ and nothing else; there is nothing to be discussed here.  It is owing to the dualities that monism appears not clear anddifferences between Jîva and Brahmâ arise.

O Mahâbhâga!  This difference is due to Avidyâ and by which this difference vanishes, that is termed Vidyâ.  This difference between Vidyâ and Avidyâ ought to be always kept in view, by those that are clever.

How can the pleasure from the cooling effect of the shadow, be felt, if the heating effect of the rays of the Sun be not previously experienced?

So how Vidyâ is to be experienced if Avidyâ be not felt before?

Sattva, Rajas and Tamo Gunas reside naturally in things, made of Gunas; and the five principal elements reside naturally in substances made up of elements; so the senses reside naturally in their own forms, etc.; so how can there be any stain to the Âtman which is unattached?

Yet to teach humanity, the high souled persons preserve always with greatest care the respect of the Vedas.  If they do not do this, then, O Sinless One!  the ignorant persons would act lawlessly according to their wishes, like the Chârvâkas; and Dharma will become extinct.  When Dharma will become extinct, the Varnâs’rama will gradually die out; so the well-wishers should always follow the path of the Vedas.

48-56.  S’ûka said :-- “O King!  I have now heard all that you have said; still my doubt remains; it is not solved.  O King!  In the Dharma of the Vedas, there is Himsâ (act of killing and injuring); and we hear that there is much of Adharma (sin) in the above Himsâ.  So how can the Dharma of the Vedas give Moksha? 

O King!  One can see before one's eyes that the drinking of Soma rasa, the killing of animals, the eating of fish and flesh and so are advised in the Vedas; so much so that in the sacrificial ceremony named Sautrâmana the rule of drinking wine and many other vratas are clearly mentioned; even gambling is advised in the Vedas.  So how can Mukti be obtained by following the Veda Dharma?

It is heard that, in ancient times, there was a great king, named

S'as'avindu, very religious, truthful, and performing sacrifices, very liberal; he

protected the virtuous, and chastised those that were wicked and going astray.  He performed many Yajñas, where many cows and sheep were sacrificed according to the rules of the Vedas and abundant Dakshinâs (sacrificial fees) were presented to every one that performed their parts in the sacrifices.  In these sacrifices, the hides of the cows that were sacrificed as victims, were heaped to such an enormous extent that they looked liked a second Bindhyâchal mountain.  Then the rains fell and the dirty water coming out of that enormous heap of skins flowed down and gave rise to a river which was thence called the Charmanvatî river.  And what a wonder?  That cruel king left behind him an ineffaceable fame and went to Heavens.  Whatever it may be, it can never come to my head that I should perform the Veda Dharma, filled with so many acts of killing and cruelties.

Again, when the man find pleasure in sexual intercourses and when they do not have that intercourse, they experience pain, how can you expect such persons to attain liberation.”

57-61.  Janaka said :-- “The killing of animals in a sacrificial ceremony is not killing; it is known as Ahimsâ; for that himsâ is not from any selfish attachment; therefore when there is no such sacrifice and the animals are killed out of selfish attachment, then that is real himsâ; there is no other opinion in this.

Smoke arises from a fire when fuels are placed in it; and smoke is not seen when no fuel is added.  So, O Munisattama!  The himsâ, as prescribed in the Vedas, is free from all blemishes, selfish attachment, etc., and therefore it is unblameable.

So it follows the himsâ committed by persons attached to objects, is the real himsâ; that can be blamed, but the himsâ of those persons who have no desires is not that sort of himsâ.

Therefore the learned men that know the Vedas declare that the himsâ done by the dispassionate persons, with their hearts free from egoism, is no himsâ done at all.

O Dvija!  Really speaking, the killing of animals done by the house-holder attached to senses and their objects, and done under their impulses can be taken into account as a real act of killing;

but,

O Mahâbhâga of those whose hearts are not attached to anything of those self controlled persons, desirous of moksa, if they do an act of Himsâ out of a sense of duty, with no desires of fruits and with their hearts free from egoism that can never be reckoned as a real act of killing.”

Thus ends the 18th Chapter of the 1st Skandha on Janaka's giving instructions on truth to S’ûka Deva in the Mahâpurânam S’rîmad Devî Bhâgavatam.

Source:  Translation of The Srimad Devi Bhagvatam by Swami Vijnanananda

Devi Bhagvatam 1:17

Book 1/Chapter 16

On S’ûka’s displaying his self-control amidst the women of the palace of Mithilâ

Sûta said :-- Thus speaking to his father about his intention to go to Mithilâ,  the highsouled S’ûka Deva fell prostrate at his feet and with folded palms said  :-- O highly fortunate one.!  Your word must be obeyed by me; now I desire to  see, as you say, the kingdom of Janaka; kindly give me permission.  O father.!  Again the doubt is coming within me how the king Janaka is governing his kingdom without sentencing anybody?  And if there be no punishment within his kingdom, no one will remain in the path of virtue.  It is for the sake of preserving religion that Manu and the other sages have always prescribed for punishment; how, then, religion can be preserved without inflicting punishment.  O Mahâbhâga.!  What you have spoken to me appears to me true like the sentence “My mother is barren.” So, O destroyer of foes.!  Permit and I will start for Mithilâ.

Seeing the greatly wise son S’ûka, void of any desires, earnestly anxious to

go to Mithilâ, gave him a cordial embrace and said :-- “O highly intelligent son S’ûka!  Peace be on you.!  Have a long life.  O child.!  Speak truly before me and go.  O son.!  Say that after going to Mithilâ you will come back again to this Âs'rama; never that you will go anywhere else.  O son.!  Seeing the lotus face of yours, I am passing my days happily; if I do not see you, I will suffer extreme pain.  What more than this, that you are my life and soul.  I am saying, therefore, after seeing Janaka and clearing your doubts come here again and remain at peace, and study on the Vedas.”

Vyâsa having spoken thus, S’ûka bowed down and circumambulated his most worshipful father, and went out; he began to walk very fast like an arrow, leaving the bow, and when it has left the bow.  On his journey he saw various countries, various classes of persons, earning money, various gardens and forests, various trees; in some places he saw fields with green grains and grains standing on them; at others he saw ascetics practising asceticism, and initiated Yâjniks (performing yajñas, or sacrifices); in some places he saw yogis practising yoga, the high-souled Vânaprasthîs (in the third stage of life) residing in the forest, and at others he saw devotees of S'iva, S’akti, Ganes'a, Sûryâ and Visnu and many others.  Thus he went on in his journey, in great wonder, towards his destination.

In his passage he crossed Meru in two years and the Mount Himâlayâs in one year and then reached the city Mithilâ.  Going there he found the place, full of wealth, corn, grains, etc., and all prosperities and the people were all very happy and they observed the rule of conduct as in the S'âstras.  When he was about to enter into the city the guard in front of the gate stopped him, asking “Who are you?  Sir.  What for are you come here?” When the guard asked him thus, he replied nothing and went away to a distance and with great wonder could not help laughing in his mind and remained motionless like a statue.  At this the guard said :-- “O Brâhman.!  Why have you remained silent?  Kindly say what for you have come here?  I know this well that no body goes anywhere without having something to do?  The king has forbidden strangers whose parentage and character are unknown.  Therefore O Brâhmin.!  Every one has to take the king's permission before he goes into the city.  It seems that you are a very energetic Brâhman and that you know the Vedas; so O giver of honour.!  speak out to me your object-in-view and go into the city as you like.”

Hearing these words of the guard, S’ûka Deva began to say :-- “I have come to see the city of Videha Janaka; but now I see that persons like me find great difficulty to enter here; so O Gatekeeper.!  I have got the answer from you.  I was a great fool that I was so much deluded that to see the king I crossed many countries and over topped the two mountains and have come here.  O Mahâbhâga.!  What blame can I put on others?  It is my father that has deluded me; or my karma done in my previous birth is now making me wander about.

Alas.!  In this world greed for money is the sole cause to make a man knock about; but I have not got that even; my erroneous idea has brought me so far.  I now realise that a man, having no desires, gets constant happiness if he be not plunged in the net of delusion; else he cannot have any such.  O Mahâbhâga.!  Though I have no desire of anything, yet I am plunged in the sea of Moha.  Alas.!  Where is Meru?  and where is Mithilâ (a great distance intervenes) I have walked so great a distance on foot; Alas.!  this is this the result of my so long a journey.!

Therefore I am thoroughly convinced that the Creator has deceived me.  One must have to suffer for his Prârabdha karma, be it auspicious or  inauspicious.  One must make one’s effort, being always under the control of this Law of Karma.  Though there be no apparent desire or cause, yet this Prârabdha Karma always puts a man into different actions.

This place is not a Tîrath (holy place) nor there are the Vedas personified here, that I have taken so much pains and trouble to come here -- only there is one thing here and that is the king Janaka; but there is no chance to see him even; for I have not been able to enter even within his kingdom.”

Thus saying, S’ûka remained silent and began to stay as one who has taken the vow to remain silent.  The guard then took him to be a very wise Brâhman and spoke in sweet words :-- “O Brâhman.!  Go to the place, as you like, where you have got your work.  O Brâhman.!  I stopped you; so please excuse me for any offence incurred by me.  Free persons like you have mercy alone as their greatest strength.”

Hearing this S’ûka Deva said :--What is your fault?  you are dependent on another; the servant ought to obey the words of his master and serve him by all means; and there is no fault of the king, too, in your not allowing me to enter; for the wise persons ought to ascertain by all means, whether the new comers are enemies or thieves?  Hence when I am quite a stranger suddenly come to this place, that the fault is wholly mine.  Every person knows that it is lowering oneself to go to another's house.

The guard then said :-- “O great Brâhman.!  what is happiness?  and what is pain?  What ought to be done to by your well wisher?  Who is your enemy?  and who is your benefactor?  Now advise me on all these points.”

Hearing this S’ûka Deva said :--Everywhere men are divided, as far as their internal natures are concerned, into two classes; they are called attached or unattached.  And the minds of these two classes are again of two kinds.  The “attached” man is stupid and cunning and the “unattached” is sub-divided into three classes knowing, unknowing and middling.  The cunning man is divided again into two classes :-- Whether his cunningness is according to the dictates of S’âstras or arising from his intellect.  Again intellect is sub-divided into two whether it is Yukta (one-pointed) or Ayukta (Diverted).

The guard spoke :-- “O Learned one.!  I cannot understand what you say; so explain them to me what they mean.”

S’ûka Deva said :-- Those who are attached to this world are said to be “attached” persons.  These attached persons feel frequently various pleasures and pains.  When they get wives, sons, wealth, honour, rise, etc., they get pleasures; and if they do not get any of these they feel at every moment intense pain.  Now the attached person sought to take such means as will secure them the pleasures of this world; so whoever acts against those means are denominated as breakers of their happiness and so they are enemies; and whoever aids in their acquiring pleasures are denominated as their friends.

Of these the attached but at the same time cunning man does not get

confounded and bewildered by them; whereas stupid attached man gets always bewildered everywhere.

The man that is dispassionate and engaged in determining the “self” dwells in a solitary place, meditates on “self”, finds pleasure in studying the Vedânta S’âstras and feels pain in all the topics on worldly affairs.  The wise man that wants his real welfare and is averse to the worldly enjoyments finds that he has many enemies; lust, anger, palaces, etc., are his so many enemies.  Contentment is his only friend in the three lokas and no one is his real self.

Hearing these words of S’ûka Deva, the watchman considered S’ûka Deva a very wise man and soon led him to a very beautiful compartment.  S’ûka Deva then began to see that the town was full of three sorts of men, good, middling, and bad; and the shops were filled with various articles of merchandise.  The many things were being incessantly purchased and sold there.  Within that town, filled with many men, money and all sorts wealth and prosperities, almost everywhere were seen instances of attachment, hatred, lust, anger, greed, vanity and delusion; at some parts there were

seen persons quarrelling with each other.

Seeing thus the three sorts of persons, the highly energetic S’ûka, blazing like a second Sun went to the royal palace when the gateman stopped him.  He stood there like a log of wood and began to meditate on “Moksa” (Liberation).  He began to think the light and darkness as same; the greatly ascetic S’ûka became merged in Dhyâna (meditation) and remained at one place motionless.

In an instant, a royal minister came out and saluting him with folded hands,

took him to a second compartment.  Here the minister showed him beautiful divine gardens adorned nicely with rows of divine trees bearing fruits and gave him a good reception and took him to a very beautiful palace.  The minister next ordered the public women in royal service, expert in music and playing with instruments, and skilled in Kâma-S’âstra (the science of amorous dealings) to attend on S’ûka Deva and went out of the palace. 

S’ûka, the son of Vyâsa, remained there.  Those prostitutes then prepared

various dishes, suited to the time and place, and sought the satisfaction of S’ûka and then worshipped him duly with greatest devotion.  Those ladies, then, residing within the four walls became enamoured to see the beauty of S’ûka Deva and showed him the gardens that existed in the inner compound.  S’ûka was young and beautiful; over this he was extremely lovely, of nice limbs; his speech was soft and gentle; so he looked like a second Cupid (the god of love); all the ladies, struck  with Cupid’s arrows, lost their consciousness.

Then recovering, they considered S’ûka Deva to be the great controller of passions and began to serve him with great care.  The pure minded S’ûka, born of Arani, looked on them like his mother.  S’ûka, finding pleasure in self and the controller of anger was not pleased or displeased with anything; so though be saw that the ladies were disturbed with amorous feelings, he remained quite undisturbed, calm and quiet.  The ladies, then prepared a very nice bed whereon S’ûka Deva would sleep; it was spread over with nice clean bed sheet; many nice pillows were placed.

He, then, washed his feet and with vigilance, put on his finger the ring prepared of Kus'a grass, and completing his evening Sandhyâ, became merged in Dhyâna.  Meditating on Supreme Brahmâ for three hours (one Prahara), slept for 6 hours and getting up, again became merged in Brahmâ Dhyâna for the last three hours of the night.  Then at the Brahmâ mûhurta (one hour preceding the sunrise) he took his bath and completing his morning duties, became immersed in Samâdhi (inner enlightenment) and sat at ease.

Thus ends the 17th chapter of the 1st Skandha on S’ûka's displaying his self-control amidst the women of the palace of Mithilâ in the Mahâpurâna S’rî Mad Devî Bhâgavatam.

Source:  Translation of The Srimad Devi Bhagvatam by Swami Vijnanananda