Chapter Twenty-three

                        Devahuti's Lamentation

 

                                TEXT 1

 

                                 TEXT

 

                            maitreya uvaca

                      pitrbhyam prasthite sadhvi

                         patim ingita-kovida

                       nityam paryacarat pritya

                       bhavaniva bhavam prabhum

 

                               SYNONYMS

 

   maitreyah uvaca--Maitreya said; pitrbhyam--by the parents; prasthite--at the departure; sadhvi--the chaste woman; patim--her husband; ingita-kovida--understanding the desires; nityam--constantly; paryacarat--she served; pritya--with great love; bhavani--the goddess Parvati; iva--like; bhavam--Lord Siva; prabhum--her lord.

 

                             TRANSLATION

 

   Maitreya continued: After the departure of her parents, the chaste woman Devahuti, who could understand the desires of her husband, served him constantly with great love, as Bhavani, the wife of Lord Siva, serves her husband.

 

                               PURPORT

 

   The specific example of Bhavani is very significant. Bhavani means the wife of Bhava, or Lord Siva. Bhavani, or Parvati, the daughter of the King of the Himalayas, selected Lord Siva, who appears to be just like a beggar, as her husband. In spite of her being a princess, she undertook all kinds of tribulations to associate with Lord Siva, who did not even have a house, but was sitting underneath the trees and passing his time in meditation. Although Bhavani was the daughter of a very great king, she used to serve Lord Siva just like a poor woman. Similarly, Devahuti was the daughter of an emperor, Svayambhuva Manu, yet she preferred to accept Kardama Muni as her husband. She served him with great love and affection, and she knew how to please him. Therefore, she is designated here as sadhvi, which means "a chaste, faithful wife." Her rare example is the ideal of Vedic civilization. Every woman is expected to be as good and chaste as Devahuti or Bhavani. Today in Hindu society, unmarried girls are still taught to worship Lord Siva with the idea that they may get husbands like him. Lord Siva is the ideal husband, not in the sense of riches or sense gratification, but because he is the greatest of all devotees. Vaisnavanam yatha sambhuh: Sambhu, or Lord Siva, is the ideal Vaisnava. He constantly meditates upon Lord Rama and chants Hare Rama, Hare Rama, Rama Rama, Hare Hare. Lord Siva has a Vaisnava sampradaya, which is called the Visnusvami-sampradaya. Unmarried girls worship Lord Siva so that they can expect a husband who is as good a Vaisnava as he. The girls are not taught to select a husband who is very rich or very opulent for material sense gratification; rather, if a girl is fortunate enough to get a husband as good as Lord Siva in devotional service, then her life becomes perfect. The wife is dependent on the husband, and if the husband is a Vaisnava, then naturally she shares the devotional service of the husband because she renders him service. This reciprocation of service and love between husband and wife is the ideal of a householder's life.

 

                                TEXT 2

 

                                 TEXT

 

                        visrambhenatma-saucena

                         gauravena damena ca

                         susrusaya sauhrdena

                        vaca madhuraya ca bhoh

 

                               SYNONYMS

 

   visrambhena--with intimacy; atma-saucena--with purity of mind and body; gauravena--with great respect; damena--with control of the senses; ca--and; susrusaya--with service; sauhrdena--with love; vaca--with words; madhuraya--sweet; ca--and; bhoh--O Vidura.

 

                             TRANSLATION

 

   O Vidura, Devahuti served her husband with intimacy and great respect, with control of the senses, with love and with sweet words.

 

                               PURPORT

 

   Here two words are very significant. Devahuti served her husband in two ways, visrambhena and gauravena. These are two important processes in serving the husband or the Supreme Personality of Godhead. Visrambhena means "with intimacy," and gauravena means "with great reverence."  The husband is a very intimate friend; therefore, the wife must render service just like an intimate friend, and at the same time she must understand that the husband is superior in position, and thus she must offer him all respect. A man's psychology and woman's psychology are different. As constituted by bodily frame, a man always wants to be superior to his wife, and a woman, as bodily constituted, is naturally inferior to her husband. Thus the natural instinct is that the husband wants to post himself as superior to the wife, and this must be observed. Even if there is some wrong on the part of the husband, the wife must tolerate it, and thus there will be no misunderstanding between husband and wife. Visrambhena means "with intimacy," but it must not be familiarity that breeds contempt. According to the Vedic civilization, a wife cannot call her husband by name. In the present civilization the wife calls her husband by name, but in Hindu civilization she does not. Thus the inferiority and superiority complexes are recognized. Damena ca: a wife has to learn to control herself even if there is a misunderstanding. Sauhrdena vaca madhuraya means always desiring good for the husband and speaking to him with sweet words. A person becomes agitated by so many material contacts in the outside world; therefore, in his home life he must be treated by his wife with sweet words.

 

                                TEXT 3

 

                                 TEXT

 

                       visrjya kamam dambham ca

                      dvesam lobham agham madam

                        apramattodyata nityam

                         tejiyamsam atosayat

 

                               SYNONYMS

 

   visrjya--giving up; kamam--lust; dambham--pride; ca--and; dvesam--envy; lobham--greed; agham--sinful activities; madam--vanity; apramatta--sane; udyata--laboring diligently; nityam--always; tejiyamsam--her very powerful husband; atosayat--she pleased.

 

                             TRANSLATION

 

   Working sanely and diligently, she pleased her very powerful husband, giving up all lust, pride, envy, greed, sinful activities and vanity.

 

                               PURPORT

 

   Here are some of the qualities of a great husband's great wife. Kardama Muni is great by spiritual qualification. Such a husband is called tejiyamsam, most powerful. Although a wife may be equal to her husband in advancement in spiritual consciousness, she should not be vainly proud. Sometimes it happens that the wife comes from a very rich family, as did Devahuti, the daughter of Emperor Svayambhuva Manu. She could have been very proud of her parentage, but that is forbidden. The wife should not be proud of her parental position. She must always be submissive to the husband and must give up all vanity. As soon as the wife becomes proud of her parentage, her pride creates great misunderstanding between the husband and wife, and their nuptial life is ruined. Devahuti was very careful about that, and therefore it is said here that she gave up pride completely. Devahuti was not unfaithful. The most sinful activity for a wife is to accept another husband or another lover. Canakya Pandita has described four kinds of enemies at home. If the father is in debt he is considered to be an enemy; if the mother has selected another husband in the presence of her grown-up children, she is considered to be an enemy; if a wife does not live well with her husband but deals very roughly, then she is an enemy; and if a son is a fool, he is also an enemy. In family life, father, mother, wife and children are assets, but if the wife or mother accepts another husband in the presence of her husband or son, then, according to Vedic civilization, she is considered an enemy. A chaste and faithful woman must not practice adultery--that is a greatly sinful act.

 

                              TEXTS 4-5

 

                                 TEXT

 

                      sa vai devarsi-varyas tam

                         manavim samanuvratam

                       daivad gariyasah patyur

                          asasanam mahasisah

 

                        kalena bhuyasa ksamam

                        karsitam vrata-caryaya

                         prema-gadgadaya vaca

                         piditah krpayabravit

 

                               SYNONYMS

 

   sah--he (Kardama); vai--certainly; deva-rsi--of the celestial sages; varyah--the foremost; tam--her; manavim--the daughter of Manu; samanuvratam--fully devoted; daivat--than providence; gariyasah--who was greater; patyuh--from her husband; asasanam--expecting; maha-asisah--great blessings; kalena bhuyasa--for a long time; ksamam--weak; karsitam--emaciated; vrata-caryaya--by religious observances; prema--with love; gadgadaya--stammering; vaca--with a voice; piditah--overcome; krpaya--with compassion; abravit--he said.

 

                             TRANSLATION

 

   The daughter of Manu, who was fully devoted to her husband, looked upon him as greater even than providence. Thus she expected great blessings from him. Having served him for a long time, she grew weak and emaciated due to her religious observances. Seeing her condition, Kardama, the foremost of celestial sages, was overcome with compassion and spoke to her in a voice choked with great love.

 

                               PURPORT

 

   The wife is expected to be of the same category as the husband. She must be prepared to follow the principles of the husband, and then there will be happy life. If the husband is a devotee and the wife is materialistic, there cannot be any peace in the home. The wife must see the tendencies of the husband and must be prepared to follow him. From Mahabharata we learn that when Gandhari understood that her would-be husband, Dhrtarastra, was blind, she immediately began to practice blindness herself. Thus she covered her eyes and played the part of a blind woman. She decided that since her husband was blind, she must also act like a blind woman, otherwise she would be proud of her eyes, and her husband would be seen as inferior. The word samanuvrata indicates that it is the duty of a wife to adopt the special circumstances in which the husband is situated. Of course, if the husband is as great as Kardama Muni, then a very good result accrues from following him. But even if the husband is not a great devotee like Kardama Muni, it is the wife's duty to adapt herself according to his mentality. That makes married life very happy. It is also mentioned herein that by following the strict vows of a chaste woman, Princess Devahuti became very skinny, and therefore her husband became compassionate. He knew that she was the daughter of a great king and yet was serving him just like an ordinary woman. She was reduced in health by such activities, and he became compassionate and addressed her as follows.

 

                                TEXT 6

 

                                 TEXT

 

                            kardama uvaca

                tusto 'ham adya tava manavi manadayah

                 susrusaya paramaya paraya ca bhaktya

                 yo dehinam ayam ativa suhrt sa deho

               naveksitah samucitah ksapitum mad-arthe

 

                               SYNONYMS

 

   kardamah uvaca--the great sage Kardama said; tustah--pleased; aham--I am; adya--today; tava--with you; manavi--O daughter of Manu; mana-dayah--who are respectful; susrusaya--by the service; paramaya--most excellent; paraya--highest; ca--and; bhaktya--by the devotion; yah--that which; dehinam--to the embodied; ayam--this; ativa--extremely; suhrt--dear; sah--that; dehah--body; na--not; aveksitah--taken care of; samucitah--properly; ksapitum--to expend; mat-arthe--on my account.

 

                             TRANSLATION

 

   Kardama Muni said: O respectful daughter of Svayambhuva Manu, today I am very much pleased with you for your great devotion and most excellent loving service. Since the body is so dear to embodied beings, I am astonished that you have neglected your own body to use it on my behalf.

 

                               PURPORT

 

   It is indicated here that one's body is very dear, yet Devahuti was so faithful to her husband that not only did she serve him with great devotion, service and respect, but she did not even care for her own health. That is called selfless service. It appears that Devahuti had no sense pleasure, even with her husband, otherwise she would not have deteriorated in health. Acting to facilitate Kardama Muni's engagement in spiritual elevation, she continually assisted him, not caring for bodily comfort. It is the duty of a faithful and chaste wife to help her husband in every respect, especially when the husband is engaged in Krsna consciousness. In this case, the husband also amply rewarded the wife. This is not to be expected by a woman who is the wife of an ordinary person.

 

                                TEXT 7

 

                                 TEXT

 

              ye me sva-dharma-niratasya tapah-samadhi-

                vidyatma-yoga-vijita bhagavat-prasadah

                 tan eva te mad-anusevanayavaruddhan

               drstim prapasya vitaramy abhayan asokan

 

                               SYNONYMS

 

   ye--those which; me--by me; sva-dharma--own religious life; niratasya--fully occupied with; tapah--in austerity; samadhi--in meditation; vidya--in Krsna consciousness; atma-yoga--by fixing the mind; vijitah--achieved; bhagavat-prasadah--the blessings of the Lord; tan--them; eva--even; te--by you; mat--to me; anusevanaya--by devoted service; avaruddhan--obtained; drstim--transcendental vision; prapasya--just see; vitarami--I am giving; abhayan--which are free from fear; asokan--which are free from lamentation.

 

                             TRANSLATION

 

   Kardama Muni continued: I have achieved the blessings of the Lord in discharging my own religious life of austerity, meditation and Krsna consciousness. Although you have not yet experienced these achievements, which are free from fear and lamentation, I shall offer them all to you because you are engaged in my service. Now just look at them. I am giving you the transcendental vision to see how nice they are.

 

                               PURPORT

 

   Devahuti engaged only in the service of Kardama Muni. She was not supposed to be so advanced in austerity, ecstasy, meditation or Krsna consciousness, but, imperceptibly, she was sharing her husband's achievements, which she could neither see nor experience. Automatically she achieved these graces of the Lord.

   What are the graces of the Lord? It is stated here that the graces of the Lord are abhaya, free from fearfulness. In the material world, if someone accumulates a million dollars, he is always full of fear because he is always thinking, "What if the money is lost?" But the benediction of the Lord, bhagavat-prasada, is never to be lost. It is simply to be enjoyed. There is no question of loss. One simply gains and enjoys gaining. Bhagavad-gita also confirms this: when one achieves the grace of the Lord, the result is that sarva-duhkhani, all distresses, are destroyed. When situated in the transcendental position, one is freed from the two kinds of material diseases--hankering and lamentation. This is also stated in Bhagavad-gita. After devotional life begins, we can achieve the full result of love of Godhead. Love of Krsna is the highest perfection of bhagavat-prasada, or divine mercy. This transcendental achievement is so greatly valuable that no material happiness can compare to it. Prabodhananda Sarasvati said that if one achieves the grace of Lord Caitanya he becomes so great that he does not care a fig even for the demigods, he thinks of monism as hellish, and for him the perfection of controlling the senses is as easy as anything. Heavenly pleasures become to him no more than stories. Actually, there is no comparison between material happiness and transcendental happiness.

   By the grace of Kardama Muni, Devahuti experienced actual realization simply by serving. We get a similar example in the life of Narada Muni. In his previous life, Narada was a maidservant's son, but his mother was engaged in the service of great devotees. He got the opportunity to serve the devotees, and simply by eating the remnants of their foodstuff and carrying out their orders he became so elevated that in his next life he became the great personality Narada. For spiritual achievement the easiest path is to take shelter of a bona fide spiritual master and to serve him with heart and soul. That is the secret of success. As stated by Visvanatha Cakravarti Thakura in his eight stanzas of prayer to the spiritual master, yasya prasadad bhagavat-prasadah: by serving or receiving the grace of the spiritual master, one receives the grace of the Supreme Lord. By serving her devotee husband, Kardama Muni, Devahuti shared in his achievements. Similarly, a sincere disciple, simply by serving a bona fide spiritual master, can achieve all the mercy of the Lord and the spiritual master simultaneously.

 

                                TEXT 8

 

                                 TEXT

 

               anye punar bhagavato bhruva udvijrmbha-

               vibhramsitartha-racanah kim urukramasya

             siddhasi bhunksva vibhavan nija-dharma-dohan

              divyan narair duradhigan nrpa-vikriyabhih

 

                               SYNONYMS

 

   anye--others; punah--again; bhagavatah--of the Lord; bhruvah--of the eyebrows; udvijrmbha--by the movement; vibhramsita--annihilated; artha-racanah--material achievements; kim--what use; urukramasya--of Lord Visnu (far-stepping); siddha--successful; asi--you are; bhunksva--enjoy; vibhavan--the gifts; nija-dharma--by your own principles of devotion; dohan--gained; divyan--transcendental; naraih--by persons; duradhigan--difficult to obtain; nrpa-vikriyabhih--proud of aristocracy.

 

                             TRANSLATION

 

   Kardama Muni continued: What is the use of enjoyments other than the Lord's grace? All material achievements are subject to be annihilated simply by a movement of the eyebrows of Lord Visnu, the Supreme Personality of Godhead. By your principles of devotion to your husband, you have achieved and can enjoy transcendental gifts very rarely obtained by persons proud of aristocracy and material possessions.

 

                               PURPORT

 

   Lord Caitanya recommended that the greatest achievement of human life is to achieve the grace of the Lord, love of God. He said, prema pumartho mahan: to achieve love of Godhead is the highest perfection of life. The same perfection is recommended by Kardama Muni to his wife. His wife belonged to a very aristocratic royal family. Generally, those who are very materialistic or who possess material wealth and prosperity are unable to appreciate the value of transcendental love of God. Although Devahuti was a princess coming from a very great royal family, fortunately she was under the supervision of her great husband, Kardama Muni, who offered her the best gift which can be bestowed in human life--the grace of the Lord, or love of God. This grace of the Lord was achieved by Devahuti by the good will and satisfaction of her husband. She served her husband, who was a great devotee and saintly person, with great sincerity, love, affection and service, and Kardama Muni was satisfied. He willingly gave love of God, and he recommended that she accept it and enjoy it because he had already achieved it.

   Love of God is not an ordinary commodity. Caitanya Mahaprabhu was worshiped by Rupa Gosvami because He distributed love of God, krsna-prema, to everyone. Rupa Gosvami praised Him as maha-vadanya, a greatly munificent personality, because He was freely distributing to everyone love of Godhead, which is achieved by wise men only after many, many births. Krsna-prema, Krsna consciousness, is the highest gift which can be bestowed on anyone whom we presume to love.

   One word used in this verse, nija-dharma-dohan, is very significant. Devahuti, as the wife of Kardama Muni, achieved an invaluable gift from her husband because she was very faithful to him. For a woman the first principle of religion is to be faithful to her husband. If, fortunately, the husband is a great personality, then the combination is perfect, and the lives of both the wife and the husband are at once fulfilled.

 

                                TEXT 9

 

                                 TEXT

 

                  evam bruvanam abalakhila-yogamaya-

                vidya-vicaksanam aveksya gatadhir asit

                samprasraya-pranaya-vihvalaya giresad-

                  vridavaloka-vilasad-dhasitananaha

 

                               SYNONYMS

 

   evam--thus; bruvanam--speaking; abala--the woman; akhila--all; yoga-maya--of transcendental science; vidya-vicaksanam--excelling in knowledge; aveksya--after hearing; gata-adhih--satisfied; asit--she became; samprasraya--with humility; pranaya--and with love; vihvalaya--choked up; gira--with a voice; isat--slightly; vrida--bashful; avaloka--with a glance; vilasat--shining; hasita--smiling; anana--her face; aha--she spoke.

 

                             TRANSLATION

 

   Upon hearing the speaking of her husband, who excelled in knowledge of all kinds of transcendental science, innocent Devahuti was very satisfied. Her smiling face shining with a slightly bashful glance, she spoke in a choked voice because of great humility and love.

 

                               PURPORT

 

   It is said that if one is already engaged in Krsna consciousness and is rendering transcendental loving service to the Lord, then it can be supposed that he has finished all the recommended courses of austerity, penance, religion, sacrifice, mystic yoga and meditation. Devahuti's husband was so expert in the transcendental science that there was nothing for him to argue about, and when she heard him speak she was confident that since he was very much advanced in devotional service he had already surpassed all transcendental educational activities. She had no doubt about the gifts offered by her husband; she knew that he was expert in offering such gifts, and when she understood that he was offering the greatest gift, she was very satisfied. She was overwhelmed with ecstatic love, and therefore she could not reply; then, with faltering language, just like an attractive wife, she spoke the following words.

 

                               TEXT 10

 

                                 TEXT

 

                           devahutir uvaca

               raddham bata dvija-vrsaitad amogha-yoga-

               mayadhipe tvayi vibho tad avaimi bhartah

              yas te 'bhyadhayi samayah sakrd anga-sango

                bhuyad gariyasi gunah prasavah satinam

 

                               SYNONYMS

 

   devahutih uvaca--Devahuti said; raddham--it has been achieved; bata--indeed; dvija-vrsa--O best of the brahmanas; etat--this; amogha--infallible; yoga-maya--of mystic powers; adhipe--the master; tvayi--in you; vibho--O great one; tat--that; avaimi--I know; bhartah--O husband; yah--that which; te--by you; abhyadhayi--was given; samayah--promise; sakrt--once; anga-sangah--bodily union; bhuyat--may be; gariyasi--when very glorious; gunah--a great quality; prasavah--progeny; satinam--of chaste women.

 

                             TRANSLATION

 

   Sri Devahuti said: My dear husband, O best of brahmanas, I know that you have achieved perfection and are the master of all the infallible mystic powers because you are under the protection of yogamaya, the transcendental nature. But you once made a promise that our bodily union should now fulfill, since children are a great quality for a chaste woman who has a glorious husband.

 

                               PURPORT

 

   Devahuti expressed her happiness by uttering the word bata, for she knew that her husband was in a highly elevated, transcendental position and was under the shelter of yogamaya. As stated in Bhagavad-gita, those who are great souls, mahatmas, are not under the control of the material energy. The Supreme Lord has two energies, material and spiritual. The living entities are marginal energy. As marginal energy, a person may be under the control of the material energy or the spiritual energy (yogamaya). Kardama Muni was a great soul, and therefore he was under the spiritual energy, which means that he was directly connected with the Supreme Lord. The symptom of this is Krsna consciousness, constant engagement in devotional service. This was known to Devahuti, yet she was anxious to have a son by bodily union with the sage. She reminded her husband of his promise to her parents: "I will remain only until the time of Devahuti's pregnancy." She reminded him that for a chaste woman to have a child by a great personality is most glorious. She wanted to be pregnant, and she prayed for that. The word stri means "expansion." By bodily union of the husband and wife their qualities are expanded: children born of good parents are expansions of the parents' personal qualifications. Both Kardama Muni and Devahuti were spiritually enlightened; therefore she desired from the beginning that first she be pregnant and then she be empowered with the achievement of God's grace and love of God. For a woman it is a great ambition to have a son of the same quality as a highly qualified husband. Since she had the opportunity to have Kardama Muni as her husband, she also desired to have a child by bodily union.

 

                               TEXT 11

 

                                 TEXT

 

                 tatreti-krtyam upasiksa yathopadesam

                  yenaisa me karsito 'tiriramsayatma

                siddhyeta te krta-manobhava-dharsitaya

               dinas tad isa bhavanam sadrsam vicaksva

 

                               SYNONYMS

 

   tatra--in that; iti-krtyam--what is necessary to be done; upasiksa--perform; yatha--according to; upadesam--instruction in scripture; yena--by which; esah--this; me--my; karsitah--emaciated; atiriram-saya--due to intense passion not being satisfied; atma--body; siddhyeta--it may he rendered fit; te--for you; krta--excited; manah-bhava--by emotion; dharsitayah--who am struck; dinah--poor; tat--therefore; isa--O my dear lord; bhavanam--house; sadrsam--suitable; vicaksva--please think of.

 

                             TRANSLATION

 

   Devahuti continued: My dear lord, I am struck by excited emotion for you. Therefore kindly make what arrangements must be made according to the scriptures so that my skinny body, emaciated through unsatisfied passion, may be rendered fit for you. Also, my lord, please think of a suitable house for this purpose.

 

                               PURPORT

 

   The Vedic literatures are not only full of spiritual instruction but are also instructive in how to prosecute material existence very nicely, with the ultimate aim of spiritual perfection. Devahuti asked her husband, therefore, how to prepare herself for sex life according to the Vedic instructions. Sex life is especially meant for having good children. The circumstances for creating good children are mentioned in kama-sastra, the scripture in which suitable arrangements are prescribed for factually glorious sex life. Everything needed is mentioned in the scriptures--what sort of house and decorations there should be, what sort of dress the wife should have, how she should be decorated with ointments, scents and other attractive features, etc. With these requisites fulfilled, the husband will be attracted by her beauty, and a favorable mental situation will be created. The mental situation at the time of sex life may then be transferred into the womb of the wife, and good children can come out of that pregnancy. Here is a special reference to Devahuti's bodily features. Because she had become skinny, she feared that her body might have no attraction for Kardama. She wanted to be instructed how to improve her bodily condition in order to attract her husband. Sexual intercourse in which the husband is attracted to the wife is sure to produce a male child, but sexual intercourse based on attraction of the wife for the husband may produce a girl. That is mentioned in the Ayur-veda. When the passion of the woman is greater, there is a chance of a girl's being born. When the passion of the man is greater, then there is the possibility of a son. Devahuti wanted the passion of her husband to be increased by the arrangement mentioned in the kama-sastra. She wanted him to instruct her in that way, and she also requested that he arrange for a suitable house because the hermitage in which Kardama Muni was living was very simple and completely in the mode of goodness, and there was less possibility of passion's being aroused in his heart.

 

                               TEXT 12

 

                                 TEXT

 

                            maitreya uvaca

                      priyayah priyam anvicchan

                        kardamo yogam asthitah

                       vimanam kama-gam ksattas

                         tarhy evaviracikarat

 

                               SYNONYMS

 

   maitreyah--the great sage Maitreya; uvaca--said; priyayah--of his beloved wife; priyam--the pleasure; anvicchan--seeking; kardamah--the sage Kardama; yogam--yogic power; asthitah--exercised; vimanam--an airplane; kama-gam--moving at will; ksattah--O Vidura; tarhi--instantly; eva--quite; aviracikarat--he produced.

 

                             TRANSLATION

 

   Maitreya continued: O Vidura, seeking to please his beloved wife, the sage Kardama exercised his yogic power and instantly produced an aerial mansion that could travel at his will.

 

                               PURPORT

 

   Here the words yogam asthitah are significant. The sage Kardama was completely perfect in yoga. As the result of real yoga practice there are eight kinds of perfection: the yogi can become smaller than the smallest, greater than the greatest or lighter than the lightest, he can achieve anything he likes, he can create even a planet, he can establish influence over anyone, etc. In this way yogic perfection is achieved, and after this one can achieve the perfection of spiritual life. Thus it was not very wonderful for Kardama Muni to create a mansion in the air, according to his own desire, to fulfill the desire of his beloved wife. He at once created the palace, which is described in the following verses.

 

                               TEXT 13

 

                                 TEXT

 

                       sarva-kama-dugham divyam

                        sarva-ratna-samanvitam

                       sarvarddhy-upacayodarkam

                       mani-stambhair upaskrtam

 

                               SYNONYMS

 

   sarva--all; kama--desires; dugham--yielding; divyam--wonderful; sarva-ratna--all sorts of jewels; samanvitam--bedecked with; sarva--all; rddhi--of wealth; upacaya--increase; udarkam--gradual; mani--of precious stones; stambhaih--with pillars; upaskrtam--adorned.

 

                             TRANSLATION

 

   It was a wonderful structure, bedecked with all sorts of jewels, adorned with pillars of precious stones, and capable of yielding whatever one desired. It was equipped with every form of furniture and wealth, which tended to increase in the course of time.

 

                               PURPORT

 

   The castle created in the sky by Kardama Muni may be called "a castle in the air," but by his mystic power of yoga Kardama Muni actually constructed a huge castle in the air. To our feeble imagination, a castle in the sky is an impossibility, but if we scrutinizingly consider the matter we can understand that it is not impossible at all. If the Supreme Personality of Godhead can create so many planets, carrying millions of castles in the air, a perfect yogi like Kardama Muni can easily construct one castle in the air. The castle is described as sarva-kama-dugham, "yielding whatever one desired." It was full of jewels. Even the pillars were made of pearls and valuable stones. These valuable jewels and stones were not subject to deterioration, but were everlastingly and increasingly opulent. We sometimes hear of castles thus bedecked on the surface of this earth also. The castles constructed by Lord Krsna for His lamp-light during the night.

 

                             TEXTS 14-15

 

                                 TEXT

 

                          divyopakaranopetam

                        sarva-kala-sukhavaham

                        pattikabhih patakabhir

                        vicitrabhir alankrtam

 

                      sragbhir vicitra-malyabhir

                     manju-sinjat-sad-anghribhih

                       dukula-ksauma-kauseyair

                       nana-vastrair virajitam

 

                               SYNONYMS

 

   divya--wonderful; upakarana--with paraphernalia; upetam--equipped; sarva-kala--in all seasons; sukha-avaham--bringing happiness; pattikabhih--with festoons; patakabhih--with flags; vicitrabhih--of various colors and fabrics; alankrtam--decorated; sragbhih--with wreaths; vicitra-malyabhih--with charming flowers; manju--sweet; sinjat--humming; sat-anghribhih--with bees; dukula--fine cloth; ksauma--linen; kauseyaih--of silk cloth; nana--various; vastraih--with tapestries; virajitam--embellished.

 

                             TRANSLATION

 

   The castle was fully equipped with all necessary paraphernalia, and it was pleasing in all seasons. It was decorated all around with flags, festoons and artistic work of variegated colors. It was further embellished with wreaths of charming flowers that attracted sweetly humming bees and with tapestries of linen, silk and various other fabrics.

 

                               TEXT 16

 

                                 TEXT

 

                        upary upari vinyasta-

                        nilayesu prthak prthak

                      ksiptaih kasipubhih kantam

                        paryanka-vyajanasanaih

 

                               SYNONYMS

 

   upari upari--one upon another; vinyasta--placed; nilayesu--in stories; prthak prthak--separately; ksiptaih--arranged; kasipubhih--with beds; kantam--charming; paryanka--couches; vyajana--fans; asanaih--with seats.

 

                             TRANSLATION

 

   The palace looked charming, with beds, couches, fans and seats, all separately arranged in seven stories.

 

                               PURPORT

 

   It is understood from this verse that the castle had many stories. The words upary upari vinyasta indicate that skyscrapers are not newly invented. Even in those days, millions of years ago, the idea of building many-storied houses was current. They contained not merely one or two rooms, but many different apartments, and each was completely decorated with cushions, bedsteads, sitting places and carpets.

 

                               TEXT 17

 

                                 TEXT

 

                       tatra tatra viniksipta-

                         nana-silpopasobhitam

                        maha-marakata-sthalya

                       justam vidruma-vedibhih

 

                               SYNONYMS

 

   tatra tatra--here and there; viniksipta--placed; nana--various; silpa--by artistic engravings; upasobhitam--extraordinarily beautiful; maha-marakata--of great emeralds; sthalya--with a floor; justam--furnished; vidruma--of coral; vedibhih--with raised platforms (daises).

 

                             TRANSLATION

 

   Its beauty was enhanced by artistic engravings here and there on the walls. The floor was of emerald, with coral daises.

 

                               PURPORT

 

   At the present moment people are very proud of their architectural art, yet floors are generally decorated with colored cement. It appears, however, that the castle constructed by the yogic powers of Kardama Muni had floors of emerald with coral daises.

 

                               TEXT 18

 

                                 TEXT

 

                        dvahsu vidruma-dehalya

                        bhatam vajra-kapatavat

                        sikharesv indranilesu

                       hema-kumbhair adhisritam

 

                               SYNONYMS

 

   dvahsu--in the entrances; vidruma--of coral; dehalya--with a threshold; bhatam--beautiful; vajra--bedecked with diamonds; kapata-vat--having doors; sikharesu--on the domes; indra-nilesu--of sapphires; hema-kumbhaih--with gold pinnacles; adhisritam--crowned.

 

                             TRANSLATION

 

   The palace was very beautiful, with its coral thresholds at the entrances and its doors bedecked with diamonds. Gold pinnacles crowned its domes of sapphire.

 

                               TEXT 19

 

                                 TEXT

 

                      caksusmat padmaragagryair

                       vajra-bhittisu nirmitaih

                       justam vicitra-vaitanair

                       maharhair hema-toranaih

 

                               SYNONYMS

 

   caksuh-mat--as if possessed of eyes; padma-raga--with rubies; agryaih--choicest; vajra--of diamond; bhittisu--on the walls; nirmitaih--set; justam--furnished; vicitra--various; vaitanaih--with canopies; maha-arhaih--greatly valuable; hema-toranaih--with gates of gold.

 

                             TRANSLATION

 

   With the choicest rubies set in its diamond walls, it appeared as though possessed of eyes. It was furnished with wonderful canopies and greatly valuable gates of gold.

 

                               PURPORT

 

   Artistic jewelry and decorations giving the appearance of eyes are not imaginary. Even in recent times the Mogul emperors constructed their palaces with decorations of jeweled birds with eyes made of valuable stones. The stones have been taken away by the authorities, but the decorations are still present in some of the castles constructed by the Mogul emperors in New Delhi. The royal palaces were built with jewels and rare stones resembling eyes, and thus at night they would give off reflective light without need of lamps.

 

                               TEXT 20

 

                                 TEXT

 

                        hamsa-paravata-vratais

                        tatra tatra nikujitam

                      krtriman manyamanaih svan

                         adhiruhyadhiruhya ca

 

                               SYNONYMS

 

   hamsa--of swans; paravata--of pigeons; vrataih--with multitudes; tatra tatra--here and there; nikujitam--vibrated; krtriman--artificial; manyamanaih--thinking; svan--belonging to their own kind; adhiruhya adhiruhya--rising repeatedly; ca--and.

 

                             TRANSLATION

 

   Here and there in that palace were multitudes of live swans and pigeons, as well as artificial swans and pigeons so lifelike that the real swans rose above them again and again, thinking them live birds like themselves. Thus the palace vibrated with the sounds of these birds.

 

                               TEXT 21

 

                                 TEXT

 

                        vihara-sthana-visrama-

                        samvesa-pranganajiraih

                        yathopajosam racitair

                         vismapanam ivatmanah

 

                               SYNONYMS

 

   vihara-sthana--pleasure grounds; visrama--resting chambers; samvesa--bedrooms; prangana--inner yards; ajiraih--with outer yards; yatha-upajosam--according to comfort; racitaih--which were designed; vismapanam--causing astonishment; iva--indeed; atmanah--to himself (Kardama).

 

                             TRANSLATION

 

   The castle had pleasure grounds, resting chambers, bedrooms and inner and outer yards designed with an eye to comfort. All this caused astonishment to the sage himself.

 

                               PURPORT

 

   Kardama Muni, being a saintly person, was living in a humble hermitage, but when he saw the palace constructed by his yogic powers, which was full of resting rooms, rooms for sex enjoyment, and inner and outer yards, he himself was astonished. That is the way of a God-gifted person. A devotee like Kardama Muni exhibited such opulence by his yogic power at the request of his wife, but when the opulence was produced, he himself could not understand how such manifestations could be possible. When a yogi's power is exhibited, the yogi himself is sometimes astonished.

 

                               TEXT 22

 

                                 TEXT

 

                       idrg grham tat pasyantim

                          natipritena cetasa

                        sarva-bhutasayabhijnah

                       pravocat kardamah svayam

 

                               SYNONYMS

 

   idrk--such; grham--house; tat--that; pasyantim--looking at; na atipritena--not much pleased; cetasa--with a heart; sarva-bhuta--of everyone; asaya-abhijnah--understanding the heart; pravocat--he addressed; kardamah--Kardama; svayam--personally.

 

                             TRANSLATION

 

   When he saw Devahuti looking at the gigantic, opulent palace with a displeased heart, Kardama Muni could understand her feelings because he could study the heart of anyone. Thus he personally addressed his wife as follows.

 

                               PURPORT

 

   Devahuti had spent a long time in the hermitage, not taking much care of her body. She was covered with dirt, and her clothing was not very nice. Kardama Muni was surprised that he could produce such a palace, and similarly his wife, Devahuti, was also astonished. How could she live in that opulent palace? Kardama Muni could understand her astonishment, and thus he spoke as follows.

 

                               TEXT 23

 

                                 TEXT

 

                       nimajjyasmin hrade bhiru

                          vimanam idam aruha

                       idam sukla-krtam tirtham

                         asisam yapakam nrnam

 

                               SYNONYMS

 

   nimajjya--after bathing; asmin--in this; hrade--in the lake; bhiru--O fearful one; vimanam--airplane; idam--this; aruha--ascend; idam--this; sukla-krtam--created by Lord Visnu; tirtham--sacred lake; asisam--the desires; yapakam--bestowing; nrnam--of human beings.

 

                             TRANSLATION

 

   My dear Devahuti, you look very much afraid. First bathe in Lake Bindu-sarovara, created by Lord Visnu Himself, which can grant all the desires of a human being, and then mount this airplane.

 

                               PURPORT

 

   It is still the system to go to places of pilgrimage and take a bath in the water there. In Vrndavana the people take baths in the River Yamuna. In other places, such as Prayaga, they take baths in the River Ganges. The words tirtham asisam yapakam refer to the fulfillment of desires by bathing in a place of pilgrimage. Kardama Muni advised his good wife to bathe in Lake Bindu-sarovara so that she could revive the former beauty and luster of her body.

 

                               TEXT 24

 

                                 TEXT

 

                       sa tad bhartuh samadaya

                         vacah kuvalayeksana

                        sarajam bibhrati vaso

                      veni-bhutams ca murdhajan

 

                               SYNONYMS

 

   sa--she; tat--then; bhartuh--of her husband; samadaya--accepting; vacah--the words; kuvalaya-iksana--the lotus-eyed; sa-rajam--dirty; bibhrati--wearing; vasah--clothing; veni-bhutan--matted; ca--and; murdha-jan--hair.

 

                             TRANSLATION

 

   The lotus-eyed Devahuti accepted the order of her husband. Because of her dirty dress and the locks of matted hair on her head, she did not look very attractive.

 

                               PURPORT

 

   It appears that Devahuti's hair had remained uncombed for many years and had become complicated in tangles. In other words, she neglected her bodily dress and comforts to engage in the service of her husband.

 

                               TEXT 25

 

                                 TEXT

 

                        angam ca mala-pankena

                       sanchannam sabala-stanam

                         avivesa sarasvatyah

                         sarah siva-jalasayam

 

                               SYNONYMS

 

   angam--body; ca--and; mala-pankena--with dirt; sanchannam--covered; sabala--discolored; stanam--breasts; avivesa--she entered; sarasvatyah--of the River Sarasvati; sarah--the lake; siva--sacred; jala--waters; asayam--containing.

 

                             TRANSLATION

 

   Her body was coated with a thick layer of dirt, and her breasts were discolored. She dove, however, into the lake, which contained the sacred waters of the Sarasvati.

 

                               TEXT 26

 

                                 TEXT

 

                      santah sarasi vesma-sthah

                         satani dasa kanyakah

                         sarvah kisora-vayaso

                        dadarsotpala-gandhayah

 

                               SYNONYMS

 

   sa--she; antah--inside; sarasi--in the lake; vesma-sthah--situated in a house; satani dasa--ten hundred; kanyakah--girls; sarvah--all; kisora-vayasah--in the prime of youth; dadarsa--she saw; utpala--like lotuses; gandhayah--fragrant.

 

                             TRANSLATION

 

   In a house inside the lake she saw one thousand girls, all in the prime of youth and fragrant like lotuses.

 

                               TEXT 27

 

                                 TEXT

 

                       tam drstva sahasotthaya

                      procuh pranjalayah striyah

                      vayam karma-karis tubhyam

                        sadhi nah karavama kim

 

                               SYNONYMS

 

   tam--her; drstva--seeing; sahasa--suddenly; utthaya--rising; procuh--they said; pranjalayah--with folded hands; striyah--the damsels; vayam--we; karma-karih--maidservants; tubhyam--for you; sadhi--please tell; nah--us; karavama--we can do; kim--what.

 

                             TRANSLATION

 

   Seeing her, the damsels suddenly rose and said with folded hands, "We are your maidservants. Tell us what we can do for you."

 

                               PURPORT

 

   While Devahuti was thinking of what to do in that great palace in her dirty clothes, there were at once, by the yogic powers of Kardama Muni, one thousand maidservants prepared to serve her. They appeared before Devahuti within the water and presented themselves as her maidservants, simply awaiting her orders.

 

                               TEXT 28

 

                                 TEXT

 

                        snanena tam maharhena

                        snapayitva manasvinim

                         dukule nirmale nutne

                        dadur asyai ca manadah

 

                               SYNONYMS

 

   snanena--with bathing oils; tam--her; maha-arhena--very costly; snapayitva--after bathing; manasvinim--the virtuous wife; dukule--in fine cloth; nirmale--spotless; nutne--new; daduh--they gave; asyai--to her; ca--and; mana-dah--the respectful girls.

 

                             TRANSLATION

 

   The girls, being very respectful to Devahuti, brought her forth, and after bathing her with valuable oils and ointments, they gave her fine, new, spotless cloth to cover her body.

 

                               TEXT 29

 

                                 TEXT

 

                        bhusanani parardhyani

                        variyamsi dyumanti ca

                        annam sarva-gunopetam

                         panam caivamrtasavam

 

                               SYNONYMS

 

   bhusanani--ornaments; para-ardhyani--most valuable; variyamsi--very excellent; dyumanti--splendid; ca--and; annam--food; sarva-guna--all good qualities; upetam--containing; panam--beverages; ca--and; eva--also; amrta--sweet; asavam--intoxicating.

 

                             TRANSLATION

 

   They then decorated her with very excellent and valuable jewels, which shone brightly. Next they offered her food containing all good qualities, and a sweet, inebriating drink called asavam.

 

                               PURPORT

 

   Asavam is an Ayur-vedic medical preparation; it is not a liquor. It is especially made from drugs and is meant to improve metabolism for the healthy condition of the body.

 

                               TEXT 30

 

                                 TEXT

 

                        athadarse svam atmanam

                        sragvinam virajambaram

                      virajam krta-svastyayanam

                        kanyabhir bahu-manitam

 

                               SYNONYMS

 

   atha--then; adarse--in a mirror; svam atmanam--her own reflection; srak-vinam--adorned with a garland; viraja--unsullied; ambaram--robes; virajam--freed from all bodily dirt; krta-svasti-ayanam--decorated with auspicious marks; kanyabhih--by the maids; bahu-manitam--very respectfully served.

 

                             TRANSLATION

 

   Then in a mirror she beheld her own reflection. Her body was completely freed from all dirt, and she was adorned with a garland. Dressed in unsullied robes and decorated with auspicious marks of tilaka, she was served very respectfully by the maids.

 

                               TEXT 31

 

                                 TEXT

 

                       snatam krta-sirah-snanam

                        sarvabharana-bhusitam

                        niska-grivam valayinam

                        kujat-kancana-nupuram

 

                               SYNONYMS

 

   snatam--bathed; krta-sirah--including the head; snanam--bathing; sarva--all over; abharana--with ornaments; bhusitam--decorated; niska--a gold necklace with a locket; grivam--on the neck; valayinam--with bangles; kujat--tinkling; kancana--made of gold; nupuram--ankle bells.

 

                             TRANSLATION

 

   Her entire body, including her head, was completely bathed, and she was decorated all over with ornaments. She wore a special necklace with a locket. There were bangles on her wrists and tinkling anklets of gold about her ankles.

 

                               PURPORT

 

   The word krta-sirah-snanam appears here. According to the smrti-sastra's directions for daily duties, ladies are allowed to bathe daily up to the neck. The hair on the head does not necessarily have to be washed daily because the mass of wet hair may cause a cold. For ladies, therefore, taking a bath up to the neck is ordinarily prescribed, and they take a full bath only on certain occasions. On this occasion Devahuti took a full bath and washed her hair very nicely. When a lady takes an ordinary bath it is called mala-snana, and when she takes a full bath, including the head, it is called sirah-snana. At this time she needs sufficient oil to smear on her head. That is the direction of the commentators of smrti-sastra.

 

                               TEXT 32

 

                                 TEXT

 

                      sronyor adhyastaya kancya

                        kancanya bahu-ratnaya

                         harena ca maharhena

                         rucakena ca bhusitam

 

                               SYNONYMS

 

   sronyoh--on the hips; adhyastaya--worn; kancya--with a girdle; kancanya--made of gold; bahu-ratnaya--decorated with numerous jewels; harena--with a pearl necklace; ca--and; maha-arhena--precious; rucakena--with auspicious substances; ca--and; bhusitam--adorned.

 

                             TRANSLATION

 

   About her hips she wore a girdle of gold, set with numerous jewels, and she was further adorned with a precious pearl necklace and auspicious substances.

 

                               PURPORT

 

   Auspicious substances include saffron, kunkuma and sandalwood pulp. Before taking a bath there are other auspicious substances, such as turmeric mixed with mustard seed oil, which are smeared all over the body. All kinds of auspicious substances were used to bathe Devahuti from top to toe.

 

                               TEXT 33

 

                                 TEXT

 

                       sudata subhruva slaksna-

                        snigdhapangena caksusa

                       padma-kosa-sprdha nilair

                       alakais ca lasan-mukham

 

                               SYNONYMS

 

   su-data--with beautiful teeth; su-bhruva--with charming eyebrows; slaksna--lovely; snigdha--moist; apangena--corners of eyes; caksusa--with eyes; padma-kosa--lotus buds; sprdha--defeating; nilaih--bluish; alakaih--with curling hair; ca--and; lasat--shining; mukham--countenance.

 

                             TRANSLATION

 

   Her countenance shone, with beautiful teeth and charming eyebrows. Her eyes, distinguished by lovely moist corners, defeated the beauty of lotus buds. Her face was surrounded by dark curling tresses.

 

                               PURPORT

 

   According to Vedic culture, white teeth are very much appreciated. Devahuti's white teeth increased the beauty of her face and made it look like a lotus flower. When a face looks very attractive, the eyes are generally compared to lotus petals and the face to a lotus flower.

 

                               TEXT 34

 

                                 TEXT

 

                         yada sasmara rsabham

                         rsinam dayitam patim

                      tatra caste saha stribhir

                        yatraste sa prajapatih

 

                               SYNONYMS

 

   yada--when; sasmara--she thought of; rsabham--the foremost; rsinam--among the rsis; dayitam--dear; patim--husband; tatra--there; ca--and; aste--she was present; saha--along with; stribhih--the maidservants; yatra--where; aste--was present; sah--he; prajapatih--the Prajapati (Kardama).

 

                             TRANSLATION

 

   When she thought of her great husband, the best of the sages, Kardama Muni, who was very dear to her, she, along with all the maidservants, at once appeared where he was.

 

                               PURPORT

 

   It appears from this verse that in the beginning Devahuti thought herself to be dirty and dressed in a very niggardly way. When her husband asked her to enter the lake, she saw the maidservants, and they took care of her. Everything was done within the water, and as soon as she thought of her beloved husband, Kardama, she was brought before him without delay. These are some of the powers attained by perfect yogis; they can immediately execute anything they desire.

 

                               TEXT 35

 

                                 TEXT

 

                       bhartuh purastad atmanam

                       stri-sahasra-vrtam tada

                        nisamya tad-yoga-gatim

                        samsayam pratyapadyata

 

                               SYNONYMS

 

   bhartuh--of her husband; purastat--in the presence; atmanam--herself; stri-sahasra--by a thousand maids; vrtam--surrounded; tada--then; nisamya--seeing; tat--his; yoga-gatim--yogic power; samsayam pratyapadyata--she was amazed.

 

                             TRANSLATION

 

   She was amazed to find herself surrounded by a thousand maids in the presence of her husband and to witness his yogic power.

 

                               PURPORT

 

   Devahuti saw everything miraculously done, yet when brought before her husband she could understand that it was all due to his great yogic mystic power. She understood that nothing was impossible for a yogi like Kardama Muni.

 

                             TEXTS 36-37

 

                                 TEXT

 

                       sa tam krta-mala-snanam

                        vibhrajantim apurvavat

                        atmano bibhratim rupam

                        samvita-rucira-stanim

 

                         vidyadhari-sahasrena

                         sevyamanam suvasasam

                        jata-bhavo vimanam tad

                         arohayad amitra-han

 

                               SYNONYMS

 

   sah--the sage; tam--her (Devahuti); krta-mala-snanam--bathed clean; vibhrajantim--shining forth; apurva-vat--unprecedentedly; atmanah--her own; bibhratim--possessing; rupam--beauty; samvita--girded; rucira--charming; stanim--with breasts; vidyadhari--of Gandharva girls; sahasrena--by a thousand; sevyamanam--being waited upon; su-vasasam--dressed in excellent robes; jata-bhavah--struck with fondness; vimanam--airplane like a mansion; tat--that; arohayat--he put her on board; amitra-han--O destroyer of the enemy.

 

                             TRANSLATION

 

   The sage could see that Devahuti had washed herself clean and was shining forth as though no longer his former wife. She had regained her own original beauty as the daughter of a prince. Dressed in excellent robes, her charming breasts duly girded, she was waited upon by a thousand Gandharva girls. O destroyer of the enemy, his fondness for her grew, and he placed her on the aerial mansion.

 

                               PURPORT

 

   Before her marriage, when Devahuti was brought by her parents before the sage Kardama, she was the perfectly beautiful princess, and Kardama Muni remembered her former beauty. But after her marriage, when she was engaged in the service of Kardama Muni, she neglected to care for her body like a princess, since there was no means for such care; her husband was living in a cottage, and since she was always engaged in serving him, her royal beauty disappeared, and she became just like an ordinary maidservant. Now, after being bathed by the Gandharva girls by the order of Kardama Muni's yogic power, she regained her beauty, and Kardama Muni felt attracted to the beauty she had shown before the marriage. The real beauty of a young woman is her breasts. When Kardama Muni saw the breasts of his wife so nicely decorated, increasing her beauty many times, he was attracted, even though he was a great sage. Sripada Sankaracarya has therefore warned the transcendentalists that one who is after transcendental realization should not be attracted by the raised breasts of a woman because they are nothing but an interaction of fat and blood within the body.

 

                               TEXT 38

 

                                 TEXT

 

                 tasminn alupta-mahima priyayanurakto

                 vidyadharibhir upacirna-vapur vimane

                babhraja utkaca-kumud-ganavan apicyas

               tarabhir avrta ivodu-patir nabhah-sthah

 

                               SYNONYMS

 

   tasmin--in that; alupta--not lost; mahima--glory; priyaya--with his beloved consort; anuraktah--attached; vidyadharibhih--by the Gandharva girls; upacirna--waited upon; vapuh--his person; vimane--on the airplane; babhraja--he shone; utkaca--open; kumut-ganavan--the moon, which is followed by rows of lilies; apicyah--very charming; tarabhih--by stars; avrtah--surrounded; iva--as; udu-patih--the moon (the chief of the stars); nabhah-sthah--in the sky.

 

                             TRANSLATION

 

   Though seemingly attached to his beloved consort while served by the Gandharva girls, the sage did not lose his glory, which was mastery over his self. In the aerial mansion Kardama Muni with his consort shone as charmingly as the moon in the midst of the stars in the sky, which causes rows of lilies to open in ponds at night.

 

                               PURPORT

 

   The mansion was in the sky, and therefore the comparison to the full moon and stars is very beautifully composed in this verse. Kardama Muni looked like the full moon, and the girls who surrounded his wife, Devahuti, seemed just like the stars. On a full-moon night the stars and the moon together form a beautiful constellation; similarly, in that aerial mansion in the sky, Kardama Muni with his beautiful wife and the damsels surrounding them appeared like the moon and stars on a full-moon night.

 

                               TEXT 39

 

                                 TEXT

 

                 tenasta-lokapa-vihara-kulacalendra-

                dronisv ananga-sakha-maruta-saubhagasu

               siddhair nuto dyudhuni-pata-siva-svanasu

                 reme ciram dhanadaval-lalana-varuthi

 

                               SYNONYMS

 

   tena--by that airplane; asta-loka-pa--of the predominating deities of the eight heavenly planets; vihara--the pleasure grounds; kula-acala-indra--of the king of the mountains (Meru); dronisu--in the valleys; ananga--of passion; sakha--the companions; maruta--with breezes; saubhagasu--beautiful; siddhaih--by the Siddhas; nutah--being praised; dyu-dhuni--of the Ganges; pata--of the downfall; siva-svanasu--vibrating with auspicious sounds; reme--he enjoyed; ciram--for a long time; dhanada-vat--like Kuvera; lalana--by damsels; varuthi--surrounded.

 

                             TRANSLATION

 

   In that aerial mansion he traveled to the pleasure valleys of Mount Meru, which were rendered all the more beautiful by cool, gentle, fragrant breezes that stimulated passion. In these valleys, the treasurer of the gods, Kuvera, surrounded by beautiful women and praised by the Siddhas, generally enjoys pleasure. Kardama Muni also, surrounded by the beautiful damsels and his wife, went there and enjoyed for many, many years.

 

                               PURPORT

 

   Kuvera is one of the eight demigods who are in charge of different directions of the universe. It is said that Indra is in charge of the eastern side of the universe, where the heavenly planet, or paradise, is situated. Similarly, Agni is in charge of the southeastern portion of the universe; Yama, the demigod who punishes sinners, is in charge of the southern portion; Nirrti is in charge of the southwestern part of the universe; Varuna, the demigod in charge of the waters, is in charge of the western portion; Vayu, who controls the air and who has wings to travel in the air, is in charge of the northwestern part of the universe; and Kuvera, the treasurer of the demigods, is in charge of the northern part of the universe. All these demigods take pleasure in the valleys of Mount Meru, which is situated somewhere between the sun and the earth. In the aerial mansion, Kardama Muni traveled throughout the eight directions controlled by the different demigods described above, and as the demigods go to Mount Meru, he also went there to enjoy life. When one is surrounded by young, beautiful girls, sex stimulation naturally becomes prominent. Kardama Muni was sexually stimulated, and he enjoyed his wife for many, many years in that part of Mount Meru. But his sex indulgence was praised by many, many Siddhas, beings who have attained perfection, because it was intended to produce good progeny for the good of universal affairs.

 

                               TEXT 40

 

                                 TEXT

 

                        vaisrambhake surasane

                        nandane puspabhadrake

                        manase caitrarathye ca

                         sa reme ramaya ratah

 

                               SYNONYMS

 

   vaisrambhake--in the Vaisrambhaka garden; surasane--in Surasana; nandane--in Nandana; puspabhadrake--in Puspabhadraka; manase--by the Manasa-sarovara Lake; caitrarathye--in Caitrarathya; ca--and; sah--he; reme--enjoyed; ramaya--by his wife; ratah--satisfied.

 

                             TRANSLATION

 

   Satisfied by his wife, he enjoyed in that aerial mansion not only on Mount Meru but in different gardens known as Vaisrambhaka, Surasana, Nandana, Puspabhadraka and Caitrarathya, and by the Manasa-sarovara Lake.

 

                               TEXT 41

 

                                 TEXT

 

                         bhrajisnuna vimanena

                          kama-gena mahiyasa

                         vaimanikan atyaseta

                        caral lokan yathanilah

 

                               SYNONYMS

 

   bhrajisnuna--splendid; vimanena--with the airplane; kama-gena--which flew according to his desire; mahiyasa--very great; vaimanikan--the demigods in their airplanes; atyaseta--he surpassed; caran--traveling; lokan--through the planets; yatha--like; anilah--the air.

 

                             TRANSLATION

 

   He traveled in that way through the various planets, as the air passes uncontrolled in every direction. Coursing through the air in that great and splendid aerial mansion, which could fly at his will, he surpassed even the demigods.

 

                               PURPORT

 

   The planets occupied by the demigods are restricted to their own orbits, but Kardama Muni, by his yogic power, could travel all over the different directions of the universe without restriction. The living entities who are within the universe are called conditioned souls; that is, they are not free to move everywhere. We are inhabitants of this earthly globe; we cannot move freely to other planets. In the modern age, man is trying to go to other planets, but so far he has been unsuccessful. It is not possible to travel to any other planets because by the laws of nature even the demigods cannot move from one planet to another. But Kardama Muni, by his yogic power, could surpass the strength of the demigods and travel in space in all directions. The comparison here is very suitable. The words yatha anilah indicate that as the air is free to move anywhere without restriction, so Kardama Muni unrestrictedly traveled in all directions of the universe.

 

                               TEXT 42

 

                                 TEXT

 

                        kim durapadanam tesam

                        pumsam uddama-cetasam

                      yair asritas tirtha-padas

                         carano vyasanatyayah

 

                               SYNONYMS

 

   kim--what; durapadanam--difficult to achieve; tesam--for those; pumsam--men; uddama-cetasam--who are determined; yaih--by whom; asritah--taken refuge; tirtha-padah--of the Supreme Personality of Godhead; caranah--feet; vyasana-atyayah--which vanquish dangers.

 

                             TRANSLATION

 

   What is difficult to achieve for determined men who have taken refuge of the Supreme Personality of Godhead's lotus feet? His feet are the source of sacred rivers like the Ganges, which put an end to the dangers of mundane life.

 

                               PURPORT

 

   The words yair asritas tirtha-padas caranah are significant here. The Supreme Personality of Godhead is known as tirtha-pada. The Ganges is called a sacred river because it emanates from the toe of Visnu. The Ganges is meant to eradicate all the material distresses of the conditioned souls. For any living entity, therefore, who has taken shelter of the holy lotus feet of the Lord, nothing is impossible. Kardama Muni is special not because he was a great mystic, but because he was a great devotee. Therefore it is said here that for a great devotee like Kardama Muni, nothing is impossible. Although yogis can perform wonderful feats, as Kardama has already displayed, Kardama was more than a yogi because he was a great devotee of the Lord; therefore he was more glorious than an ordinary yogi. As it is confirmed in Bhagavad-gita, "Out of the many yogis, he who is a devotee of the Lord is first class." For a person like Kardama Muni there is no question of being conditioned; he was already a liberated soul and better than the demigods, who are also conditioned. Although he was enjoying with his wife and many other women, he was above material, conditional life. Therefore the word vyasanatyayah is used to indicate that he was beyond the position of a conditioned soul. He was transcendental to all material limitations.

 

                               TEXT 43

 

                                 TEXT

 

                       preksayitva bhuvo golam

                     patnyai yavan sva-samsthaya

                       bahv-ascaryam maha-yogi

                        svasramaya nyavartata

 

                               SYNONYMS

 

   preksayitva--after showing; bhuvah--of the universe; golam--the globe; patnyai--to his wife; yavan--as much; sva-samsthaya--with its arrangements; bahu-ascaryam--full of many wonders; maha-yogi--the great yogi (Kardama); sva-asramaya--to his own hermitage; nyavartata--returned.

 

                             TRANSLATION

 

   After showing his wife the globe of the universe and its different arrangements, full of many wonders, the great yogi Kardama Muni returned to his own hermitage.

 

                               PURPORT

 

   All the planets are here described as gola, round. Every planet is round, and each planet is a different shelter, just like islands in the great ocean. Planets are sometimes called dvipa or varsa. This earth planet is called Bharata-varsa because it was ruled by King Bharata. Another significant word used in this verse is bahv-ascaryam, "many wonderful things." This indicates that the different planets are distributed all over the universe in the eight directions, and each and every one of them is wonderful in itself. Each planet has its particular climatic influences and particular types of inhabitants and is completely equipped with everything, including the beauty of the seasons. In the Brahma-samhita (5.40) it is similarly stated, vibhuti-bhinnam: on each and every planet there are different opulences. It cannot be expected that one planet is exactly like another. By God's grace, by nature's law, each and every planet is made differently and has different wonderful features. All such wonders were personally experienced by Kardama Muni while he traveled with his wife, yet he could return again to his humble hermitage. He showed his princess-wife that although he was living in the hermitage, he had the power to go everywhere and do anything by mystic yoga. That is the perfection of yoga. One cannot become a perfect yogi simply by showing some sitting postures, nor by such sitting postures or so-called meditation can one become God, as is being advertised. Foolish persons are misled into believing that simply by some caricature of meditation and sitting postures one can become God within six months.

   Here is the example of a perfect yogi; he could travel all over the universe. Similarly, there is a description of Durvasa Muni, who also traveled in space. Actually, the perfect yogi can do that. But even if one can travel all over the universe and show wonderful feats like Kardama Muni, he cannot be compared to the Supreme Personality of Godhead, whose power and inconceivable energy can never be attained by any conditioned or liberated soul. By the actions of Kardama Muni we can understand that in spite of his immense mystic power, he remained a devotee of the Lord. That is the real position of every living entity.

 

                               TEXT 44

 

                                 TEXT

 

                        vibhajya navadhatmanam

                         manavim suratotsukam

                         ramam niramayan reme

                        varsa-pugan muhurtavat

 

                               SYNONYMS

 

   vibhajya--having divided; nava-dha--into nine; atmanam--himself; manavim--the daughter of Manu (Devahuti); surata--for sex life; utsukam--who was eager; ramam--to his wife; niramayan--giving pleasure; reme--he enjoyed; varsa-pugan--for many years; muhurtavat--like a moment.

 

                             TRANSLATION

 

   After coming back to his hermitage, he divided himself into nine personalities just to give pleasure to Devahuti, the daughter of Manu, who was eager for sex life. In that way he enjoyed with her for many, many years, which passed just like a moment.

 

                               PURPORT

 

   Here the daughter of Svayambhuva Manu, Devahuti, is described as suratotsuka. After traveling with her husband all over the universe, in Mount Meru and the beautiful gardens of the heavenly kingdoms, she naturally became sexually stimulated, and in order to satisfy her sexual desire, Kardama Muni expanded himself into nine forms. Instead of one, he became nine, and nine persons had sexual intercourse with Devahuti for many, many years. It is understood that the sexual appetite of a woman is nine times greater than that of a man. That is clearly indicated here. Otherwise, Kardama Muni would have had no reason to expand himself into nine. Here is another example of yogic power. As the Supreme Personality of Godhead can expand Himself in millions of forms, a yogi can also expand up to nine forms, but not more than that. Another example is that of Saubhari Muni; he also expanded himself into eight forms. But however powerful a yogi may be, he cannot expand himself into more than eight or nine forms. The Supreme Personality of Godhead, however, can expand Himself into millions of forms, ananta-rupa--innumerable, countless forms--as stated in the Brahma-samhita. No one can compare to the Supreme Personality of Godhead by any conceivable energetic manifestation of power.

 

                               TEXT 45

 

                                 TEXT

 

                        tasmin vimana utkrstam

                       sayyam rati-karim srita

                       na cabudhyata tam kalam

                         patyapicyena sangata

 

                               SYNONYMS

 

   tasmin--in that; vimane--airplane; utkrstam--excellent; sayyam--a bed; rati-karim--increasing sexual desires; srita--situated on; na--not; ca--and; abudhyata--she noticed; tam--that; kalam--time; patya--with her husband; apicyena--most handsome; sangata--in company.

 

                             TRANSLATION

 

   In that aerial mansion, Devahuti, in the company of her handsome husband, situated on an excellent bed that increased sexual desires, could not realize how much time was passing.

 

                               PURPORT

 

   Sex indulgence is so enjoyable for materialistic people that when they engage in such activities they forget how time is passing. Saint Kardama and Devahuti, in their sex indulgence, also forgot how time was passing by.

 

                               TEXT 46

 

                                 TEXT

 

                          evam yoganubhavena

                        dam-patyo ramamanayoh

                        satam vyatiyuh saradah

                         kama-lalasayor manak

 

                               SYNONYMS

 

   evam--thus; yoga-anubhavena--by yogic powers; dam-patyoh--the couple; ramamanayoh--while enjoying themselves; satam--a hundred; vyatiyuh--passed; saradah--autumns; kama--sexual pleasure; lalasayoh--who were eagerly longing for; manak--like a short time.

 

                             TRANSLATION

 

   While the couple, who eagerly longed for sexual pleasure, were thus enjoying themselves by virtue of mystic powers, a hundred autumns passed like a brief span of time.

 

                               TEXT 47

 

                                 TEXT

 

                       tasyam adhatta retas tam

                       bhavayann atmanatma-vit

                       nodha vidhaya rupam svam

                      sarva-sankalpa-vid vibhuh

 

                               SYNONYMS

 

   tasyam--in her; adhatta--he deposited; retah--semen; tam--her; bhavayan--regarding; atmana--as half of himself; atma-vit--a knower of spirit soul; nodha--into nine; vidhaya--having divided; rupam--body; svam--his own; sarva-sankalpa-vit--the knower of all desires; vibhuh--the powerful Kardama.

 

                             TRANSLATION

 

   The powerful Kardama Muni was the knower of everyone's heart, and he could grant whatever one desired. Knowing the spiritual soul, he regarded her as half of his body. Dividing himself into nine forms, he impregnated Devahuti with nine discharges of semen.

 

                               PURPORT

 

   Since Kardama Muni could understand that Devahuti wanted many children, at the first chance he begot nine children at one time. He is described here as vibhu, the most powerful master. By his yogic power he could at once produce nine daughters in the womb of Devahuti.

 

                               TEXT 48

 

                                 TEXT

 

                         atah sa susuve sadyo

                       devahutih striyah prajah

                      sarvas tas caru-sarvangyo

                        lohitotpala-gandhayah

 

                               SYNONYMS

 

   atah--then; sa--she; susuve--gave birth; sadyah--on the same day; devahutih--Devahuti; striyah--females; prajah--progeny; sarvah--all; tah--they; caru-sarva-angyah--charming in every limb; lohita--red; utpala--like the lotus; gandhayah--fragrant.

 

                             TRANSLATION

 

   Immediately afterward, on the same day, Devahuti gave birth to nine female children, all charming in every limb and fragrant with the scent of the red lotus flower.

 

                               PURPORT

 

   Devahuti was too sexually excited, and therefore she discharged more ova, and nine daughters were born. It is said in the smrti-sastra as well as in the Ayur-veda that when the discharge of the male is greater, male children are begotten, but when the discharge of the female is greater, female children are begotten. It appears from the circumstances that Devahuti was more sexually excited, and therefore she had nine daughters at once. All the daughters, however, were very beautiful, and their bodies were nicely formed; each resembled a lotus flower and was fragrant like a lotus.

 

                               TEXT 49

 

                                 TEXT

 

                       patim sa pravrajisyantam

                         tadalaksyosati bahih

                         smayamana viklavena

                          hrdayena viduyata

 

                               SYNONYMS

 

   patim--her husband; sa--she; pravrajisyantam--going to leave home; tada--then; alaksya--after seeing; usati--beautiful; bahih--outwardly; smayamana--smiling; viklavena--agitated; hrdayena--with a heart; viduyata--being distressed.

 

                             TRANSLATION

 

   When she saw her husband about to leave home, she smiled externally, but at heart she was agitated and distressed.

 

                               PURPORT

 

   Kardama Muni finished his household affairs quickly by his mystic power. The building of the castle in the air, traveling all over the universe with his wife in the company of beautiful girls, and begetting of children were finished, and now, according to his promise to leave home for his real concern of spiritual realization after impregnating his wife, he was about to go away. Seeing her husband about to leave, Devahuti was very disturbed, but to satisfy her husband she was smiling. The example of Kardama Muni should be understood very clearly; a person whose main concern is Krsna consciousness, even if he is entrapped in household life, should always be ready to leave household enticement as soon as possible.

 

                               TEXT 50

 

                                 TEXT

 

                      likhanty adho-mukhi bhumim

                        pada nakha-mani-sriya

                         uvaca lalitam vacam

                       nirudhyasru-kalam sanaih

 

                               SYNONYMS

 

   likhanti--scratching; adhah-mukhi--her head bent down; bhumim--the ground; pada--with her foot; nakha--nails; mani--gemlike; sriya--with radiant; uvaca--she spoke; lalitam--charming; vacam--accents; nirudhya--suppressing; asru-kalam--tears; sanaih--slowly.

 

                             TRANSLATION

 

   She stood and scratched the ground with her foot, which was radiant with the luster of her gemlike nails. Her head bent down, she spoke in slow yet charming accents, suppressing her tears.

 

                               PURPORT

 

   Devahuti was so beautiful that her toenails appeared just like pearls, and as she scratched the ground it appeared as if pearls had been thrown on the ground. When a woman scratches the ground with her foot, it is a sign that her mind is very disturbed. These signs were sometimes exhibited by the gopis before Krsna. When the gopis came in the dead of night and Krsna asked them to return to their homes, the gopis also scratched the ground like this because their minds were very disturbed.

 

                               TEXT 51

 

                                 TEXT

 

                           devahutir uvaca

                      sarvam tad bhagavan mahyam

                         upovaha pratisrutam

                         athapi me prapannaya

                         abhayam datum arhasi

 

                               SYNONYMS

 

   devahutih--Devahuti; uvaca--said; sarvam--all; tat--that; bhagavan--Your Lordship; mahyam--for me; upovaha--has been fulfilled; pratisrutam--promised; atha api--yet; me--unto me; prapannayai--unto one who has surrendered; abhayam--fearlessness; datum--to give; arhasi--you deserve.

 

                             TRANSLATION

 

   Sri Devahuti said: My lord, you have fulfilled all the promises you gave me, yet because I am your surrendered soul, you should give me fearlessness too.

 

                               PURPORT

 

   Devahuti requested her husband to grant her something without fear. As a wife, she was a fully surrendered soul to her husband, and it is the responsibility of the husband to give his wife fearlessness. How one awards fearlessness to his subordinate is mentioned in the Fifth Canto of Srimad-Bhagavatam. One who cannot get free from the clutches of death is dependent, and he should not become a spiritual master, nor a husband, nor a kinsman, nor a father, nor a mother, etc. It is the duty of the superior to give fearlessness to the subordinate. To take charge of someone, therefore, either as father, mother, spiritual master, relative or husband, one must accept the responsibility to give his ward freedom from the fearful situation of material existence. Material existence is always fearful and full of anxiety. Devahuti is saying, "You have given me all sorts of material comforts by your yogic power, and since you are now prepared to go away, you must give me your last award so that I may get free from this material, conditional life."

 

                               TEXT 52

 

                                 TEXT

 

                      brahman duhitrbhis tubhyam

                        vimrgyah patayah samah

                       kascit syan me visokaya

                        tvayi pravrajite vanam

 

                               SYNONYMS

 

   brahman--my dear brahmana; duhitrbhih--by the daughters themselves; tubhyam--for you; vimrgyah--to be found out; patayah--husbands; samah--suitable; kascit--someone; syat--there should be; me--my; visokaya--for solace; tvayi--when you; pravrajite--departed; vanam--to the forest.

 

                             TRANSLATION

 

   My dear brahmana, as far as your daughters are concerned, they will find their own suitable husbands and go away to their respective homes. But who will give me solace after your departure as a sannyasi?

 

                               PURPORT

 

   It is said that the father himself becomes the son in another form. The father and son are therefore considered to be nondifferent. A widow who has her son is actually not a widow, because she has the representative of her husband. Similarly, Devahuti is indirectly asking Kardama Muni to leave a representative so that in his absence she might be relieved of her anxieties by a suitable son. A householder is not expected to remain at home for all his days. After getting his sons and daughters married, a householder can retire from household life, leaving his wife in the charge of the grown-up sons. That is the social convention of the Vedic system. Devahuti is indirectly asking that in his absence from home there be at least one male child to give her relief from her anxieties. This relief means spiritual instruction. Relief does not mean material comforts. Material comforts will end with the end of the body, but spiritual instruction will not end; it will go on with the spirit soul. Instruction in spiritual advancement is necessary, but without having a worthy son, how could Devahuti advance in spiritual knowledge? It is the duty of the husband to liquidate his debt to his wife. The wife gives her sincere service to the husband, and he becomes indebted to her because one cannot accept service from his subordinate without giving him something in exchange. The spiritual master cannot accept service from a disciple without awarding him spiritual instruction. That is the reciprocation of love and duty. Thus Devahuti reminds her husband, Kardama Muni, that she has rendered him faithful service. Even considering the situation on the basis of liquidating his debt toward his wife, he must give a male child before he leaves. Indirectly, Devahuti requests her husband to remain at home a few days more, or at least until a male child is born.

 

                               TEXT 53

 

                                 TEXT

 

                          etavatalam kalena

                       vyatikrantena me prabho

                        indriyartha-prasangena

                        parityakta-paratmanah

 

                               SYNONYMS

 

   etavata--so much; alam--for nothing; kalena--time; vyatikrantena--passed by; me--my; prabho--O my lord; indriya-artha--sense gratification; prasangena--in the matter of indulging; parityakta--disregarding; para-atmanah--knowledge of the Supreme Lord.

 

                             TRANSLATION

 

   Until now we have simply wasted so much of our time in sense gratification, neglecting to cultivate knowledge of the Supreme Lord.

 

                               PURPORT

 

   Human life is not meant to be wasted, like that of the animals, in sense gratificatory activities. Animals always engage in sense gratification--eating, sleeping, fearing and mating--but that is not the engagement of the human being, although, because of the material body, there is need of sense gratification according to a regulative principle. So, in effect, Devahuti said to her husband: "So far we have these daughters, and we have enjoyed material life in the aerial mansion, traveling all over the universe. These boons have come by your grace, but they have all been for sense gratification. Now there must be something for my spiritual advancement."

 

                               TEXT 54

 

                                 TEXT

 

                       indriyarthesu sajjantya

                       prasangas tvayi me krtah

                        ajanantya param bhavam

                       tathapy astv abhayaya me

 

                               SYNONYMS

 

   indriya-arthesu--to sense gratification; sajjantya--being attached; prasangah--affinity; tvayi--for you; me--by me; krtah--was done; ajanantya--not knowing; param bhavam--your transcendent situation; tatha api--nonetheless; astu--let it be; abhayaya--for fearlessness; me--my.

 

                             TRANSLATION

 

   Not knowing your transcendental situation, I have loved you while remaining attached to the objects of the senses. Nonetheless, let the affinity I have developed for you rid me of all fear.

 

                               PURPORT

 

   Devahuti is lamenting her position. As a woman, she had to love someone. Somehow or other, she came to love Kardama Muni, but without knowing of his spiritual advancement. Kardama Muni could understand Devahuti's heart; generally all women desire material enjoyment. They are called less intelligent because they are mostly prone to material enjoyment. Devahuti laments because her husband had given her the best kind of material enjoyment, but she did not know that he was so advanced in spiritual realization. Her plea was that even though she did not know the glories of her great husband, because she had taken shelter of him she must be delivered from material entanglement. Association with a great personality is most important. In Caitanya-caritamrta Lord Caitanya says that sadhu-sanga, the association of a great saintly person, is very important, because even if one is not advanced in knowledge, simply by association with a great saintly person one can immediately make considerable advancement in spiritual life. As a woman, as an ordinary wife, Devahuti became attached to Kardama Muni in order to satisfy her sense enjoyment and other material necessities, but actually she associated with a great personality. Now she understood this, and she wanted to utilize the advantage of the association of her great husband.

 

                               TEXT 55

 

                                 TEXT

 

                       sango yah samsrter hetur

                         asatsu vihito 'dhiya

                         sa eva sadhusu krto

                        nihsangatvaya kalpate

 

                               SYNONYMS

 

   sangah--association; yah--which; samsrteh--of the cycle of birth and death; hetuh--the cause; asatsu--with those engaged in sense gratification; vihitah--done; adhiya--through ignorance; sah--the same thing; eva--certainly; sadhusu--with saintly persons; krtah--performed; nihsangatvaya--to liberation; kalpate--leads.

 

                             TRANSLATION

 

   Association for sense gratification is certainly the path of bondage. But the same type of association, performed with a saintly person, leads to the path of liberation, even if performed without knowledge.

 

                               PURPORT

 

   The association of a saintly person in any way bears the same result. For example, Lord Krsna met many kinds of living entities, and some treated Him as an enemy, and some treated Him as an agent for sense gratification. It is generally said that the gopis were attached to Krsna for sense attractions, and yet they became first-class devotees of the Lord. Kamsa, Sisupala, Dantavakra and other demons, however, were related to Krsna as enemies. But whether they associated with Krsna as enemies or for sense gratification, out of fear or as pure devotees, they all got liberation. That is the result of association with the Lord. Even if one does not understand who He is, the results have the same efficacy. Association with a great saintly person also results in liberation, just as whether one goes toward fire knowingly or unknowingly, the fire will make one warm. Devahuti expressed her gratefulness, for although she wanted to associate with Kardama Muni only for sense gratification, because he was spiritually great she was sure to be liberated by his benediction.

 

                               TEXT 56

 

                                 TEXT

 

                       neha yat karma dharmaya

                         na viragaya kalpate

                        na tirtha-pada-sevayai

                        jivann api mrto hi sah

 

                               SYNONYMS

 

   na--not; iha--here; yat--which; karma--work; dharmaya--for perfection of religious life; na--not; viragaya--for detachment; kalpate--leads; na--not; tirtha-pada--of the Lord's lotus feet; sevayai--to devotional service; jivan--living; api--although; mrtah--dead; hi--indeed; sah--he.

 

                             TRANSLATION

 

   Anyone whose work is not meant to elevate him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead, must be considered dead, although he is breathing.

 

                               PURPORT

 

   Devahuti's statement is that since she was attached to living with her husband for sense gratification, which does not lead to liberation from material entanglement, her life was simply a waste of time. Any work one performs that does not lead to the state of religious life is useless activity. Everyone is by nature inclined to some sort of work, and when that work leads one to religious life and religious life leads one to renunciation and renunciation leads one to devotional service, one attains the perfection of work. As stated in Bhagavad-gita, any work that does not lead ultimately to the standard of devotional service is a cause of bondage in the material world. Yajnarthat karmano 'nyatra loko 'yam karma-bandhanah. Unless one is gradually elevated to the position of devotional service, beginning from his natural activity, he is to be considered a dead body. Work which does not lead one to the understanding of Krsna consciousness is considered useless.

 

                               TEXT 57

 

                                 TEXT

 

                        saham bhagavato nunam

                        vancita mayaya drdham

                      yat tvam vimuktidam prapya

                        na mumukseya bandhanat

 

                               SYNONYMS

 

   sa--that very person; aham--I am; bhagavatah--of the Lord; nunam--surely; vancita--cheated; mayaya--by the illusory energy; drdham--solidly; yat--because; tvam--you; vimukti-dam--who gives liberation; prapya--having attained; na mumukseya--I have not sought liberation; bandhanat--from material bondage.

 

                             TRANSLATION

 

   My lord, surely I have been solidly cheated by the insurmountable illusory energy of the Supreme Personality of Godhead, for in spite of having obtained your association, which gives liberation from material bondage, I did not seek such liberation.

 

                               PURPORT

 

   An intelligent man should utilize good opportunities. The first opportunity is the human form of life, and the second opportunity is to take birth in a suitable family where there is cultivation of spiritual knowledge; this is rarely obtained. The greatest opportunity is to have the association of a saintly person. Devahuti was conscious that she was born as the daughter of an emperor. She was sufficiently educated and cultured, and at last she got Kardama Muni, a saintly person and a great yogi, as her husband. Still, if she did not get liberation from the entanglement of material energy, then certainly she would be cheated by the insurmountable illusory energy. Actually, the illusory, material energy is cheating everyone. People do not know what they are doing when they worship the material energy in the form of goddess Kali or Durga for material boons. They ask, "Mother, give me great riches, give me a good wife, give me fame, give me victory." But such devotees of the goddess Maya, or Durga, do not know that they are being cheated by that goddess. Material achievement is actually no achievement because as soon as one is illusioned by the material gifts, he becomes more and more entangled, and there is no question of liberation. One should be intelligent enough to know how to utilize material assets for the purpose of spiritual realization. That is called karma-yoga or jnana-yoga. Whatever we have we should use as service to the Supreme Person. It is advised in Bhagavad-gita sva-karmana tam abhyarcya: one should try to worship the Supreme Personality of Godhead by one's assets. There are many forms of service to the Supreme Lord, and anyone can render service unto Him according to the best of his ability.

 

Thus end the Bhaktivedanta purports of the Third Canto, Twenty-third Chapter, of the Srimad-Bhagavatam, entitled "Devahuti's Lamentation."