Chapter XIII
On Urvas’î and Pururavâ
1-34. Sûta said :– O Maharsis! When the king Sudyumna had gone up to heavens, the religious king Pururavâ, endowed with great beauty and many qualities, and able to please the minds of his subjects began to govern his kingdom well, according to Dharma, with his heart intent on governing his people. No body knew what his counsel was, but he was very clever in knowing others’ counsels.
even for a moment. Thus many years passed away, when, once on a time, Indra, the lord of the Devas, not seeing Urvas’î, asked the Gandarbhas and said :– “O Gandarbhas! Better go and steal away the two young sheep in a proper time from the palace of Pururavâ, and then bring Urvas’î here. My Nandana garden is now void of all beauty without Urvas’î; so bring the lady here any how or other.” Thus spoken by Indra, Vis’vâvasu and other Devas went to Pururavâ’s palace; and when it was dark in the night, and when Pururavâ was holding sexual intercourse with Urvas’î, stole away the two young sheep. They, when being carried away in the sky, cried out so piteously that Urvas’î came to hear that as if of her two sons, and angrily spoke to the king :– “O king! Now the contract that I made with you is verily fulfilled! It is that I placed my implicit confidence on you that this my misfortune has befallen on me; See! the thieves are stealing away the two sheep, my sons as they were! How then are you sleeping here like a woman? Alas! I am ruined in having an impotent husband who vainly boasts of his prowess!
Where are my two young sheep to-day that are dearer to me than my life?” Thus seeing Urvas’î wailing, the king Pururavâ, the lord of the Universe, ran after the Gandharvas instantly without any sense as it were, left in him, naked. The Gandharvas, then, cast rays of lightning in that room, and Urvas’î, willing to leave, saw the king naked when the Gandharvas left the two young sheep there and went away. The tired king brought the two sheep back to his house in that naked state. Then Urvas’î, too, seeing the husband naked, went away immediately to the Devî loka. Seeing Urvas’î going away, the king wailed very much with a very grievous heart. Then, being very much bewildered by the bereavement of Urvas’î, with his senses beyond control, and deluded by passion, wandered about in various countries, crying and giving vent to sorrow. Thus, wandering all over the globe, he came once to Kuruksettra and saw Urvas’î; then with a gladdened face said :– “O beloved! Wait,
Thus ends the thirteenth chapter of the 1st Skandha of the characters Urvas’î and Pururavâ; in the Mahâpurânam S’rî Mad Devî Bhâgavatam of 18,000 verses by Maharsi Veda Vyâsa.
Chapter XIV
On the birth of S’ûka Deva and on the duties of householders
1-70. Sûta said :– O Maharsis! (Now hear the main topic). Seeing the dark-blue lady looking askance at him, Vyâsa Deva thought :– “Indeed! What is to be done now? This Devakanyâ Apsarâ Ghritâchî is not fit for my household.” Then, seeing Vyâsa Deva thus thoughtful, the Apsarâ thought that the Muni might curse her and got terrified. Confounded by terror, she assumed the form of a S’ûka bird and fled away; Vyâsa, too, became greatly surprised to see her in the form of a bird. The moment Vyâsa saw the extraordinary beautiful form of Ghritâchî, the Cupid entered then, into his body, and his mind was filled with the thought of sweet feminine form and was gladdened and all his body was thrilled with pleasure so that the hairs of the body stood on their ends. The Muni Vyâsa Deva tried his best and exerted his power of patience to its utmost, but failed to control his restless mind to enjoy the woman. Though he was very energetic, and he tried repeatedly to control his heart, enchanted with the beautiful form of Ghritâchî, yet he could not, as due to a state of things pre-ordained by God, control his mind. At this state, when he was rubbing the fire sticks to get the sacred fire, the two pieces of wood used in kindling the fire, his seed (semen) fell upon the Aranî (the two pieces of wood used in kindling the sacred fire). But he did not take any notice of that, and he went on rubbing the firesticks when arose from that Aranî the wonderfully beautiful form of S’ûka deva, looking like a second Vyâsa. This boy, born of Aranî fuel, looked there brilliant like the blazing fire of the sacrificial place, whereon oblations of ghee are poured. Seeing that son,Vyâsa Deva was struck with great wonder and thought thus :– “What is this? How is it that my son is born without any woman.” Thinking for a while, he came to the conclusion, that this had certainly come to pass as the result of boon granted to him by S’iva. No sooner the fiery S’ûka Deva, was born of Aranî, he looked brilliant, like fire, by his own tejas (spirit). At that time Vyâsa Deva began to look with one steady gaze the blissful form of his son as a second Gârhapatya Fire, brilliant with the Divine fire. O hermits! The river Ganges came there from the Himalayas and washed all the inner nerves of the child S’ûka Deva, by her holy waters and showers of flowers were poured on his head.
Vyâsa Deva next performed all the natal ceremonies of the high-souled child; the celestial drums were sounded and the celestial nymphs began to dance and the lords of the Gandharvas Visvâvasu, Nârada, Tumburu and others began to sing with great joy for the sight of the son. All the Devas and Vidyâ Dharas began to chant hymns with gladdened hearts at the sight of the Divine form, the son of Vyâsa, born of aranî. O twice born ones! Then were dropped down from the sky the divine rod (Danda), Kamandalu, and the antelope skin. No sooner the extraordinarily brilliant S’ûka Deva was born than he grew up, and Vyâsadeva, who is master of endless learning and how to impart them to others, performed the son’s Upanayana ceremony. No sooner the child was born than all the Vedas with all their secrets and epitomes began to flash in the mind of S’ûka Deva, as it reigned in Vyâsa Deva. O Munis! Bhagavân Vyâsa Deva gave the name of the child as S’ûka as during the moment of his birth he saw the form of Ghritâchî in the form of the S’ûka bird. S’ûka then accepted Brihaspati as his guru and began devotedly, with his whole head and heart to perform duly the Brahmacharya vow (the life of studentship and celebacy). The Muni S’ûka remained in the house of his Guru and studied the four Vedas with their secrets and epitomes and all the other Dharma S’âstras and gave Daksinâ to the Guru duly according to proper rules, and returned home to his father Krisna Dvaipâyan. Seeing his son S’ûka, Vyâsadeva got up and received him with great love and honour and embraced him and took the smell of his head. The holy Vyâsa asked about his welfare and about his studies and requested him to stay in that auspicious Âs’rama. Vyâsa then thought of S’ûka’s marriage and he became anxious and began to enquire where a beautiful girl of a Muni can be found. And he spoke to his son :– “O highly intelligent one! You have now studied all the Vedas and Dharma S’âstras. Therefore, O sinless one! better marry now. O son! Take a beautiful wife, and leading a householder’s life, worship the Devas and Pitris, and free me from debt. There is no other way of issueless persons; he can never go to heaven; so O highly fortunate son of mine! Now enter into the life of a householder and make me happy. O highly intelligent one! I have big expectations from you; now try to fulfill them. O greatly wise S’ûka! After a very severe asceticism, I have got you who are verily a Deva born without any womb. I am, therefore, your father; save me.” When Vyâsa spoke thus to S’ûka, making him sit close by, the highly dispassionate Sûka at once made out that his father was terribly attached to the world and replied :– “O knower of Dharma! you have, by the power of your great intelligence, divided Veda into four parts; why are you therefore advising me so now? I am your disciple; so give me true advice. Certainly I will obey your order.” At this Vyâsa deva said :– “O son! I have got you after I had performed very severe tapasyâ, for one hundred years, and worshipped Bhagavân S’ankara in the sole object of having you. O highly wise one! I will ask some king and will give you sufficient wealth for your family expenses. So that you, having attained this much desired youth, enjoy the householder’s life.” Hearing these words of the father, S’ûka Deva said :– “O father! Kindly say this to me what pleasure is there in this earth that is not mixed with pain. The happiness, that is mixed with pain, is not called happiness by the wise. O highly fortunate one! when I will marry, I will become certainly submissive to that woman; see then how happiness can be possible to one who is dependent; especially to one, dependent on one’s wife. Rather freedom can be obtained one day when one is tied to an iron or wooden pillar; but never freedom will come to that man who is tied by his wife and children. As the body of man is full of urine and faeces, so is the body of the woman. The more so, when I am born of no womb, how can I find happiness there; not only in this birth, but in my previous birth, too, I had no desire to be born of any womb. How can I desire now to enjoy the pleasure of urine and faeces in the face of the bliss of self that has got no other bliss equal to it? The high-souled persons, that find pleasure in their selves, never go after the sensual pleasures of the objects of enjoyments? When I studied first, the Veda in detail, it struck me that the Vedas dealt with the S’âstra of Karma mârga (the way of action); and it is all full of Himsâ (injury to others). Then I took Brihaspati as my Guru to shew me the way to true wisdom; but soon I found that he, too, was attacked with the dreadful disease Avidyâ (ignorance) and plunged in the terrible ocean of world, full of Mâyâ. So it became quite clear to my mind, how could he save me? If the physician be diseased himself, how can he effect cures to other diseases? When I am desirous of liberation, how can I get it from a Guru who is himself deeply attached to the world; how can such a one treat my case to free me, from the disease of attachment to this world? It would be merely a farce. I bowed down to the Guru and now I am come to you to save me, frightened by this terrible serpent of Samsâra. Day and night the Jîvas travel in this awful wheel of Samsâra, this constellation of Zodiac; they are moving like the Sun and never get any rest. O father! If we discuss about the truth of Âtman, we will at once find that there is no trace of happiness in this Samsâra. As the worms enjoy pleasures in the midst of faeces, so the ignorant persons find pleasures in this Samsâra. Those who have studied the Vedas and other S’âstras and yet are attached to the world, are certainly deluded and blind like horses, pigs and dogs; no one is more stupid and ignorant than those persons. Getting this extremely rare human birth and studying the Vedanta and other S’âstras, if they be attached to this world, then who are the men that will attain freedom? What more wonder can you find in this world than the fact that persons, attached to wives, sons and houses; are denominated as Pundits? That man who is not bound by this Samsâra, composed of the three Gunas of Mâyâ, is Pundit; that man is intelligent and he has understood the real import of the S’âstras. What use can there be in studying the S’âstras, in vain, that teach how to bind men more firmly in this Samsâra, full of Mâyâ.
That S’âstra ought to be studied, which tells how a man would be liberated. The house is called “Griha” because it catches hold of a man firmly. So what happiness can you expect from the house which is like a prison? O father! I am therefore afraid. Those Pundits are certainly stupid and they are certainly deceived by the Creator, who having the birth even of men, become again imprisoned.” Hearing these words of S’ûka, Vyâsa spoke as follows :– “O Son! The house is never a prison, nor is it the cause of any bondage; the householder whose mind is unattached, can get Moksa, in spite of his being such. Truthful, holy, earning wealth by just means and performing, according to rules the rites and ceremonies, as stated in the Vedas and doing S’râddhas duly, a householder can certainly get Moksa. See a man who is a Brahmachâri, who is an ascetic, who is a Vânaprasthî or follows any other method or vow, all have got to worship the householder after mid-day. The religious householder, too; welcomes them all, with sweet words, and gives them food, with great love and respect, and thus does them an amount of good. For this reason the householder’s stage is the most excellent of all; and I have not seen or heard of any other Âs’rama superior to it. For this reason Vas’istha and other Âchâryas resorted to householder’s life, in spite of their being endowed with great wisdom O highly fortunate one! If one performs duly the rites and ceremonies of the Vedas, there is nothing that is impracticable to him. Be it the birth in a good family, or the enjoyment of heavens say, or be it Moksa, whatever desires, it is fructifled to success. Also there is no such rule that one will have to remain in one and in the same Âs’rama throughout his life. The Pundits who know Dharma say that pupils can go from one Âsrama to another, Therefore, O child! accept Agni (the householder’s fire) and try your best to do unremittingly your duties. O Son! Enter into a householder’s life and appease the Devas, Pitris and men; procreate sons and enjoy the pleasures of household life. When old age will come, quit the house and take up the Vânaprasthâshram (the third stage) and go to a forest and perform the excellent vows and then take up the dharma of the Sannyâsa (renunciation of everything).
O Fortunate one! He who does not take a wife, is certainly maddened by these indomitable five organs of action, five organs of senses and mind. Therefore, the makers of the S’âstras say, that to save one self from the pernicious influences of these vicious senses, one is to take wife during his youth time and then be engaged in performing tapasyâ during his old age. O fortunate one! In days of yore, the fiery Râjarsi Vis’vâmitra practised very severe tapasyâ without any food for three thousand years, and thought he was very strong and shining like fire, he was fascinated by the charm of the celestial nymph Menakâ. And an auspicious daughter was born from the womb of Menakâ by Vis’vâmitra. My father Parâs’ara, though a great ascetic, was struck with Cupid’s arrows at the sight of the daughter of a fisherman, named Kâli and accepted her in the boat. What more than this, that Brahmâ seeing his own daughter Sandhyâ was struck by passion and ran after her, when Bhagavân Rudra Deva made him unconscious by his Humkâr sound and made Brahmâ desist from the attempt.
So, O fortunate one! Take my word pregnant of good issues and marry a lady, born of a good family, and follow the path presented in the Vedas.”
Thus ends the fourteenth Chapter of the 1st Skandha, on the birth of S’ûka Deva and the duties of householders in the Mahâ Purâna S’rîmad Devî Bhâgavatam of 18,000 verses by Maharsi Vedavyâs.
