Chapter Twenty-three

Request of Devahti
|| 3.23.1||
maitreya uvca
pitbhy prasthite sdhv
patim igita-kovid
nitya paryacarat prty
bhavnva bhava prabhum
Maitreya said: After her parents departed, Devahti,
understanding the suggestions of her husband, served him
constantly with affection, just as Parvat served iva.
The Twenty-third Chapter describes the request of Devahti and the
enjoyment of Kardama after creating heavenly wealth desired by
her.
|| 3.23.2||
virambhetma-aucena
gauravea damena ca
uray sauhdena
vc madhuray ca bho
O Vidura! She served with trust, purity, respect, sense
control, menial duties, friendship and sweet words.
|| 3.23.3||
visjya kma dambha ca
dvea lobham agha madam
apramattodyat nitya
tejysam atoayat
Devoid of lust, cheating, hatred, greed, sin and pride,
always working with attention and diligence, she pleased
her powerful husband.
|| 3.23.4-5||
sa vai devari-varyas t
mnav samanuvratm
daivd garyasa patyur
sn mahia
klena bhyas km
karit vrata-caryay
prema-gadgaday vc
pita kpaybravt

Kardama, the best of sages, overcome with compassion,

pained on seeing the condition of his wife who had become
thin and weak over a long time from following vows and who
desired a son from her husband who could change destiny,
spoke to her in a choked voice.
Kardama was stronger than destiny (daivat garyasa). He could
change destiny. There is another meaning. She had given up all
desire, but after some time, by the impetus of the Lord (daivt) she
desired some objects of pleasure. Pained on seeing her thin body,
with compassion he spoke to her.
|| 3.23.6||
kardama uvca
tuo 'ham adya tava mnavi mnady
uray paramay paray ca bhakty
yo dehinm ayam atva suht sa deho
nvekita samucita kapitu mad-arthe
Kardama said: Daughter of Manu! I am pleased today with
you, who give respect to me, for your excellent service and
utmost devotion. You have neglected your body, which is
dear to those possessing bodies, preferring to make it thin
in order to serve me.
You do not care for your body (na avekita). You do not care
whether it remains or is destroyed. It is suitable (samucita) for
you, to make your body thin in service to me, since you are highly
devoted to your husbands vows.
|| 3.23.7||
ye me sva-dharma-niratasya tapa-samdhividytma-yoga-vijit bhagavat-prasd
tn eva te mad-anusevanayvaruddhn
di prapaya vitarmy abhayn aokn
Behold the objects of enjoyment, not subject to fear and
lamentation, given by the Lord, attained rightfully by your
service to me, which have been attained through
concentration of advanced meditation and worship. I will
give you the vision.
There is nothing suitable to give you to repay the debt of your
selfless service to me. That service is very rare. See those things
attained by concentration of advanced meditation and worship
(samdhi-vidy), which are rightly attained by you. I give you divine
vision by which you will directly see them now. Or another meaning
is By my mercy see directly this sight, without shyness. Let there
be no obstacle to both enjoyment and liberation by those things

given by the Lord through meditation on the Lord mixed with

svadharma or austerities! Thus Kardama promises fearlessness and
no lamentation.
|| 3.23.8||
anye punar bhagavato bhruva udvijmbhavibhraitrtha-racan kim urukramasya
siddhsi bhukva vibhavn nija-dharma-dohn
divyn narair duradhign npa-vikriybhi
What is the use of attaining other enjoyments, which are
destroyed by the movement of the Lords brow? You have
become successful. Enjoy these extraordinary objects,
attained by your service to me--unattainable by men who
identify themselves as kings.
The objects of Svarga enjoyed by Indras wife are filled with fear and
lamentation. Are they all not insignificant? These have been
attained by your loyalty to your husband (nija-dharma-dohn). They
are hard to obtain for those who disfigure themselves with identity
as king or queen.
|| 3.23.9||
eva bruvam abalkhila-yogamyvidy-vicakaam avekya gatdhir st
sampraraya-praaya-vihvalay gireadvrvaloka-vilasad-dhasitnanha
Hearing the words of her husband, who was expert in all
worship and yogic powers, Devahti became relieved. With
shining a smile and a slightly bashful glance on her face, she
spoke words choked with humility and love.
He was expert in all worship and powers arising from yoga. She
considered in her mind, My husband is giving me a wealth of
enjoyment and liberation beyond my experience of the present
world. This is not ordinary pleasure. Thus she was agitated with
humility (sapraraya) and love. In this state she approached her
husband. She spoke by means of her slightly bashful glance and a
face shining with a smile. She found it impossible to speak with her
mouth in the next two verses because of the contrary taste in
praying for material enjoyment from her husband, and because she
was the crest jewel among all women. Therefore to speak, she used
a glance infused with an embarrassing smile as her mouth. Her
humility and love made her voice choke up. Thus she clearly stated
her intentions in the two following verses, but without using her
mouth. She remained silent.
.
|| 3.23.10||

devahtir uvca
rddha bata dvija-vaitad amogha-yogamydhipe tvayi vibho tad avaimi bharta
yas te 'bhyadhyi samaya sakd aga-sago
bhyd garyasi gua prasava satnm
Devahti said: O best of brhmaas! O great one! O
husband! I know that all this has been achieved by you
since you are the master of infallible powers of yoga. Let us
unite once, according to the verbal contact made. Bearing
progeny through a great husband is a praiseworthy quality
for a woman.
Devahti speaks, but actually through her glances. O best of
brhmaas! You have achieved this power. I know that. But the
contract spoke by you should be fulfilled once. We should associate
until one child is born, since the quality of chaste women is
producing progeny through an excellent husband (garyasi). Women
are criticized as barren if they do not have children. Another version
has gua-prasava: the qualities of the father will be born in the
offspring through chaste women. Let there be good offspring from
you!
|| 3.23.11||
tatreti-ktyam upaika yathopadea
yenaia me karito 'tirirasaytm
siddhyeta te kta-manobhava-dharity
dnas tad a bhavana sada vicakva
O master! Do what is necessary according to the scriptures
for our union, by which my body, agitated by the desire for
pleasure, will capable of enjoyment, since I am pained by
desire stimulated by your presence. Please consider also a
house suitable for that pleasure.
Enter the leaf hut, and do what you desire! No. This cannot be
accomplished by a thin, soiled body like this, in such a leaf hut, with
such clothing. Please make arrangements without violating the
methods mentioned in scriptures written by Vtsyayana.1 The
understanding should come from yourself, since you alone know the
methods of love making. Expertly prepare unguents, foods, and
drinks which stimulate desire, made from suitable materials, by
which my body agitated by the desire for union will be capable of
giving enjoyment. I am pained by lust arising from seeing you. Now
I am poor. Therefore, O master, it is possible to create all of this by
your powers of yoga. Consider a house suitable for such pleasure.
|| 3.23.12||
1

He is the author of Kma-stra.

maitreya uvca
priyy priyam anvicchan
kardamo yogam sthita
vimna kma-ga kattas
tarhy evvirackarat
O Vidura! Fulfilling the desire of his dear wife, Kardama
situated himself in yoga and created at that moment an
airplane which moved freely in the air.
Whatever Devahti had indicated silently by her eyes, Kardama
supplied while he also remained silent. He did not give an answer.
The place was not imperfect in pleasure like the creations of
devats or humans.
|| 3.23.13||
sarva-kma-dugha divya
sarva-ratna-samanvitam
sarvarddhy-upacayodarka
mai-stambhair upasktam
That heavenly vehicle, fulfilling all desires, increasing in
wealth at all times, was covered with jewels, and
ornamented with jeweled pillars.
It did not decay with time like ordinary airplanes. Rather it
increased in its qualities.
|| 3.23.14-15||
divyopakaraopeta
sarva-kla-sukhvaham
paikbhi patkbhir
vicitrbhir alaktam
sragbhir vicitra-mlybhir
maju-ijat-a-aghribhi
dukla-kauma-kaueyair
nn-vastrair virjitam
It was equipped with attractive paraphernalia which gave
constant pleasure and was decorated with colorful small and
large flags. It was radiant with various cloths made of silk,
linen and dukla and garlands interwoven with other
garland of various colors which attracted sweetly humming
bees.

It was not subject to occasional discomforts of heat or cold. Its

pleasure was constant. Pattikas are small flags and patkas are
bigger flags. There were long garlands of flowers attached to the
wood framework, threaded with other garlands of various colors
such as red and yellow. Dukla is silk cloth made from small
cocoons. Kauma is linen. Kaueya is silk made from big cocoons.
|| 3.23.16||
upary upari vinyastanilayeu pthak pthak
kiptai kaipubhi knta
paryaka-vyajansanai
It appeared charming with separately arranged beds,
couches, fans and seats in rooms arranged one above the
other.
There were rectangular beds with cotton covers.
|| 3.23.17||
tatra tatra vinikiptann-ilpopaobhitam
mah-marakata-sthaly
jua vidruma-vedibhi
It was made beautiful with various sculptures placed here
and there and with emerald floors and coral platforms.
|| 3.23.18||
dvsu vidruma-dehaly
bhta vajra-kapavat
ikharev indranleu
hema-kumbhair adhiritam
The doorframes were coral and the bolts were made of
diamonds. On sapphire towers there were situated gold
kalaas.
The door bolts were made of diamond and the door frames were
made of coral. On the tops of the towers of the palace were gold
kalaas.
.
|| 3.23.19||
cakumat padmarggryair
vajra-bhittiu nirmitai
jua vicitra-vaitnair
mahrhair hema-toraai

It was equipped with gold festoons, with various valuable

canopies made of choicest rubies which were like eyes, set
in surfaces of diamonds.
There were gold festoons and canopies studded with rubies set
against diamonds.
|| 3.23.20||
hasa-prvata-vrtais
tatra tatra nikjitam
ktrimn manyamnai svn
adhiruhydhiruhya ca
The airplane reverberated with the sounds of flocks of
swans and doves which flew towards flocks of artificial birds
situated there, thinking the artificial birds were real.
Swans and doves flew to meet artificial birds, thinking them to be
real, while making ardent cries.
|| 3.23.21||
vihra-sthna-virmasavea-prgajirai
yathopajoa racitair
vismpanam ivtmana
Designed pleasurably with amusement areas, bed rooms,
yards, and courtyards, it seemed to cause astonishment
even to Kardama.
There were areas for recreation, resting rooms, bedrooms, yards
around the house, and courtyards beyond the walls. Yathopajoam
means pleasurably. Because Kardama built the place, he has not
actually astonished. Thus the word iva is used.
|| 3.23.22||
dg gha tat payant
ntiprtena cetas
sarva-bhtaybhija
prvocat kardama svayam
Devahti was not too pleased on seeing that abode.
Kardama, knowing the hearts of all beings, then spoke to
her.
She was not too pleased because her body was dirty and she did not
have servants.

|| 3.23.23||
nimajjysmin hrade bhru
vimnam idam ruha
ida ukla-kta trtham
i ypaka nm
O fearful wife! After bathing in this lake created by Viu,
which grants all desires to men, ascend this airplane.
The lake was Bindu Sarovara. Ypakam means gives.
|| 3.23.24-25||
s tad bhartu samdya
vaca kuvalayeka
saraja bibhrat vso
ve-bht ca mrdhajn
aga ca mala-pakena
sachanna abala-stanam
vivea sarasvaty
sara iva-jalayam
Following the words of her husband, the lotus eyed
Devahti, with matted locks of hair and wearing dirty
clothing, whose breasts were discolored, being covered with
dirt, entered the lake of auspicious water filled by the
Sarasvat River.
Samdya means respecting.
|| 3.23.26||
snta sarasi vema-sth
atni daa kanyak
sarv kiora-vayaso
dadarotpala-gandhaya
In the lake she saw a thousand young girls, all youthful and
fragrant as lotuses, residing in a house.
|| 3.23.27||
t dv sahasotthya
procu prjalaya striya
vaya karma-kars tubhya
dhi na karavma kim
Seeing her, the women quickly stood up, and with folded
hands said, We are your maidservants. Please tell us what
we can do for you.

We are your servants, for you (tubhyam). Or please tell us what

service we can do for you (tubhyam).
|| 3.23.28-29 ||
snnena t mahrhea
snpayitv manasvinm
dukle nirmale ntne
dadur asyai ca mnad
bhani parrdhyni
varysi dyumanti ca
anna sarva-guopeta
pna caivmtsavam
After bathing the cheerful Devahti using valuable, fragrant
oils, the respectful girls gave her fine, new clothing,
valuable, praiseworthy, sparkling ornaments, food with all
good qualities and sweet drinks.
With the bath there were suitable oils. They gave her clothing to
wear. They gave her food and drinks.
|| 3.23.30-31||
athdare svam tmna
sragvia virajmbaram
viraja kta-svastyayana
kanybhir bahu-mnitam
snta kta-ira-snna
sarvbharaa-bhitam
nika-grva valayina
kjat-kcana-npuram
In a mirror, she saw that her body was made auspicious and
clean, tended carefully by the girls, adorned with a garland
and clean cloth, bathed fully including the head, and
decorated with all ornaments, with a nika around her neck,
armlets, and jingling, gold anklets.
She saw herself in a mirror. The verb saw should be supplied.
Some women of the western provinces do not bath the head. To
defeat that idea, here it is stated that her head was bathed.
|| 3.23.32||
royor adhyastay kcy
kcany bahu-ratnay
hrea ca mahrhea
rucakena ca bhitam

She was decorated with a gold belt with many jewels on her
waist, by a precious necklace and by auspicious substances.
She had a belt on her hips. Her body was also decorated with
auspicious substances (rucakena). Viva-koa says that rucaka
means auspicious substance, an ornament for the neck, or a tooth.
|| 3.23.33||
sudat subhruv lakasnigdhpgena caku
padma-koa-spdh nlair
alakai ca lasan-mukham
Her face shone with beautiful teeth, beautiful brows,
charming eyes with tender glances, defeating lotus buds,
and black locks of hair.
Teeth and eyebrows are in the singular to represent a type. laka
means attractive. Her eyes which had affectionate glances defeated
lotus buds in beauty.
|| 3.23.34||
yad sasmra abham
dayita patim
tatra cste saha strbhir
yatrste sa prajpati
When she thought of her husband, best among the sages,
she immediately arrived at the spot where her husband was
standing along with her servant maids
Seeing herself in this condition, and judging herself fit for enjoyment
with her husband, she then thought of him. Immediately she
appeared where he was, seated with him on one seat.
|| 3.23.35||
bhartu purastd tmna
str-sahasra-vta tad
nimya tad-yoga-gati
saaya pratyapadyata
Seeing herself surrounded by thousands of maids in the
presence of her husband, she was surprised at his powers of
yoga.
His power of yoga was that without even using her feet, she came
from the water. Seeing the power of his yoga, she was surprised,
thinking How amazing this is!

|| 3.23.36-37||
sa t kta-mala-snn
vibhrjantm aprvavat
tmano bibhrat rpa
savta-rucira-stanm
vidydhar-sahasrea
sevyamn suvsasam
jta-bhvo vimna tad
rohayad amitra-han
O conqueror of lust! Kardama, struck with love for his wife,
who was now cleansed, shining, beautiful as she was
previously, with covered, charming breasts, fine robes,
served by thousands of young girls, placed her in the
airplane.
She was as radiant as she was previously before her marriage.
Savta means covered. If sthanam is in the neuter then it modifies
rpam.
|| 3.23.38||
tasminn alupta-mahim priyaynurakto
vidydharbhir upacra-vapur vimne
babhrja utkaca-kumud-gaavn apcyas
trbhir vta ivou-patir nabha-stha
The sage of undiminished glory, whose body was served by
the girls and who was attached to his wife, shone in the
airplane like the moon in the sky surrounded by charming
stars while possessing many blossoming lotuses in the form
of their eyes.
The sage, his body served (upacra) by the girls, shone in that
airplane. He possessed many blossoming lotuses. Apvya means
very beautiful. The sage was like the full moon. The airplane was the
sky. The women were like the stars. Their eyes were like lotuses.
|| 3.23.39||
tena-lokapa-vihra-kulcalendradrov anaga-sakha-mruta-saubhagsu
siddhair nuto dyudhuni-pta-iva-svansu
reme cira dhanadaval-lalan-varth
Using that airplane, praised by the Siddhas, Kardama,
surrounded by damsels like Kuvera, enjoyed for a long time

in the valleys of Meru Mountain, the pleasure ground of the

deities of the eight directions, with its pleasant breezes, the
companions of Cupid, and which reverberated with the
sound of auspicious water walls of the Gag.
He enjoyed with the airplane. Kulacalendra is Mount Meru.
Dyudhuni is Gag. The valleys had auspicious sound as the Gag
water fell from high above. He was surrounded by many women like
Kuvera.
|| 3.23.40||
vairambhake surasane
nandane pupabhadrake
mnase caitrarathye ca
sa reme rmay rata
Pleased with his wife, he enjoyed in Vairambhaka,
Surasana, Nandana, Pupabhadraka, Mnasa Sarovara and
Caitrarathya.
These are gardens of the devats. Mnasa means Mnasa-sarovara.
|| 3.23.41||
bhrjiun vimnena
kma-gena mahyas
vaimnikn atyaeta
cara lokn yathnila
He surpassed the devats with their airplanes as he traveled
like the air to other planets on his giant, glowing vehicle
propelled by his desire.
Atyaeta means he surpassed.
|| 3.23.42||
ki durpdana te
pusm uddma-cetasm
yair ritas trtha-pada
carao vyasantyaya
What is difficult to achieve for those with full absorbed
minds, who take shelter of the feet of the Supreme Lord,
which destroy all misfortune?
Their minds are not attached to anything except the Lords lotus
feet (uddama-cetasam).
|| 3.23.43||
prekayitv bhuvo gola

patnyai yvn sva-sasthay

bahv-carya mah-yog
svramya nyavartata
After showing his wife the greatly amazing territory of the
earth with its structure, the great yog returned to his
hermitage.
Golam here means territory (maala). Sva-sasthay means with
its composition of islands and continents.

|| 3.23.44||
vibhajya navadhtmna
mnav suratotsukm
rm niramayan reme
vara-pgn muhrtavat
Dividing himself in nine parts and delighting his wife,
daughter of Manu, whose desired amorous pleasure, he
enjoyed for many years, which passed like a moment.
Kardama divided himself up into nine forms.
|| 3.23.45||
tasmin vimna utk
ayy rati-kar rit
na cbudhyata ta kla
patypcyena sagat
Situated on an excellent bed which stimulated desire in that
airplane, she did not notice that time had passed.
|| 3.23.46||
eva yognubhvena
dam-patyo ramamayo
ata vyatyu arada
kma-llasayor mank
As the couple enjoyed, eager with desire, by the power of
yoga, a hundred autumns passed in a few moments.
Manak means as if in a short time.
|| 3.23.47||
tasym dhatta retas t
bhvayann tmantma-vit

nodh vidhya rpa sva

sarva-sakalpa-vid vibhu
The powerful Kardama, knower of all desires, knower of the
soul by his intelligence, thinking of his wife, divided his form
into nine, and deposited his semen in her.
By thinking of a woman at the time of impregnation, a female child
will be produced. Kardama knew that his wife desired daughters.
He was a knower of the soul by his intelligence. Thus he was
detached. Because his desire was less, his semen was less, and
thus female children were produced. Pumn puso dhike ukre
str bhaved adhike striy: a male is born when the man is stronger,
and a female is born when the female is stronger. Nodh means
nine times. He was the knower of all desires. He knew that his wife
had a desire for many children. He was powerful (vibhu), capable
of fulfilling her desires.
|| 3.23.48||
ata s suuve sadyo
devahti striya praj
sarvs t cru-sarvgyo
lohitotpala-gandhaya
At one time, she gave birth to female children, all with
beautiful limbs and with the fragrance of red lotuses.
Sadya means all in one day.
|| 3.23.49-50||
pati s pravrajiyanta
tadlakyoat bahi
smayamn viklavena
hdayena vidyat
likhanty adho-mukh bhmi
pad nakha-mai-riy
uvca lalit vca
nirudhyru-kal anai
Seeing her husband leaving the home, the beautiful
Devahuti smiled outwardly, but with a heart disturbed and
pained, she looked down, writing on the earth with her
jewel-like toe nails, and, suppressing her tears, slowly spoke
charming words.
She smiled since that was natural on seeing her husband, but
actually her heart was filled with worry and agitation.

|| 3.23.51||
devahtir uvca
sarva tad bhagavn mahyam
upovha pratirutam
athpi me prapanny
abhaya dtum arhasi
Devahti said: O master! You have accomplished what you
promised to me. But you should also give fearlessness to
me, who am surrendered to you.
Upovha means accomplished.
|| 3.23.52||
brahman duhitbhis tubhya
vimgy pataya sam
kacit syn me viokya
tvayi pravrajite vanam
O brhmaa! Your daughters will find qualified husbands
for themselves. But who will solace me when you depart to
the forest?
Tubhyam here means your. I am not worried about their marriage.
I should have a qualified son from you for removing my lamentation.
Be merciful and stay a few more days with me.
|| 3.23.53||
etvatla klena
vyatikrntena me prabho
indriyrtha-prasagena
parityakta-partmana
O master! So much time has passed uselessly in sense
pleasure, without thoughts of the Supreme Lord.
By your clever words, do you want more material pleasure from
me? In shyness she replies. I have wasted so much time in sense
pleasure, since I have rejected the Supreme Lord. This means that
time has been wasted.
|| 3.23.54||
indriyrtheu sajjanty
prasagas tvayi me kta
ajnanty para bhva
tathpy astv abhayya me

I have associated with you, while being attached to

enjoyment and not knowing your superior condition as a
devotee with great detachment. Still, you should give me
fearlessness.
People are delivered by even a moments association with you, a
great devotee. There are two reasons why I did not get deliverance
even after many years of association with you. I was attached to
sense pleasure and I did not know your supreme position-- you have
great detachment and are a great devotee of the Lord. Since you
are inclined to give up all possessiveness in an instant, give mercy
to me, an offender.
|| 3.23.55||
sago ya saster hetur
asatsu vihito 'dhiy
sa eva sdhuu kto
nisagatvya kalpate
Association with materialists done in ignorance is a cause of
bondage and association with devotees done in ignorance
leads to liberation.
Association with devotees such as you should not at all be in vain.
In ignorance should be applied to both phrases.
.
|| 3.23.56||
neha yat karma dharmya
na virgya kalpate
na trtha-pada-sevyai
jvann api mto hi sa
A person whose actions do not lead to dharma, to
detachment and to service of the Lords feet, though living,
is actually dead.
What are you requesting? You have such wealth. Enjoy those
objects! He whose actions are not for the purpose of dharma,
detachment and service, concerned only with body and senses, is
already dead.
|| 3.23.57||
sha bhagavato nna
vacit myay dham
yat tv vimuktida prpya
na mumukeya bandhant

I have been cheated by the illusory energy of the Lord

because, having attained you, who give liberation, I did not
desire liberation from bondage.
I am an example of such a dead person. I am the living person who
is dead (sham). I did not desire liberation (na mumukseya). She
speaks with tears in her eyes and choked voice.
Thus ends the commentary on Twenty-third Chapter of the Third
Canto of the Bhgavatam for the pleasure of the devotees, in
accordance with the previous cryas.