First Skandha · Chapter 14
Sourceसूत उवाच दृष्ट्वा तामसितापाङ्गीं व्यासश्चिन्तापरोऽभवत् । किं करोमि न मे योग्या देवकन्येयमप्सराः ॥ १ ॥ एवं चिन्तयमानं तु दृष्ट्वा व्यासं तदाप्सराः । भयभीता हि सञ्जाता शापं मा विसृजेदयम् ॥ २ ॥ सा कृत्वाथ शुकीरूपं निर्गता भयविह्वला । कृष्णस्तु विस्मयं प्राप्तो विहङ्गीं तां विलोकयन् ॥ ३ ॥ कामस्तु देहे व्यासस्य दर्शनादेव सङ्गतः । मनोऽतिविस्मितं जातं सर्वगात्रेषु विस्मितः ॥ ४ ॥ स तु धैर्येण महता निगह्णन्मानसं मुनिः । न शशाक नियन्तुं च स व्यासः प्रसृतं मनः ॥ ५ ॥ बहुशो गृह्यमाणं च घृताच्या मोहितं मनः । भावित्वान्नैव विधृतं व्यासस्यामिततेजसः ॥ ६ ॥ मन्धनं कुर्वतस्तस्य मुनेरग्निचिकीर्षया । अरण्यामेव सहसा तस्य शुक्रमथापतत् ॥ ७ ॥ सोऽविचिन्त्य तथा पातं ममन्थारणिमेव च । तस्माच्छुकः समुद्भूतो व्यासाकृतिमनोहरः ॥ ८ ॥ विस्मयं जनयन्बालः सञ्जातस्तदरण्यजः । यथाध्वरे समिद्धोऽग्निर्भाति हव्येन दीप्तिमान् ॥ ९ ॥ व्यासस्तु सुतमालोक्य विस्मयं परमं गतः । किमेतदिति सञ्चिन्त्य वरदानाच्छिवस्य वै ॥ १० ॥ तेजोरूपी शुको जातोऽप्यरणीगर्भसम्भवः । द्वितीयोऽग्निरिवात्यर्थं दीप्यमानः स्वतेजसा ॥ ११ ॥ विलोकयामास तदा व्यासस्तु मुदितं सुतम् । दिव्येन तेजसा युक्तं गार्हपत्यमिवापरम् ॥ १२ ॥ गङ्गान्तः स्नापयामास समागत्य गिरेस्तदा । पुष्पवृष्टिस्तु खाज्जाता शिशोरुपरि तापसाः ॥ १३ ॥ जातकर्मादिकं चक्रे व्यासस्तस्य महात्मनः । देवदुन्दुभयो नेदुर्ननृतुश्चाप्सरोगणाः ॥ १४ ॥ जगुर्गन्धर्वपतयो मुदितास्ते दिदृक्षवः । विश्वावसुर्नारदश्च तुम्बुरुः शुकसम्भवे ॥ १५ ॥ तुष्टुवुर्मुदिताः सर्वे देवा विद्याधरास्तथा । दृष्ट्वा व्याससुतं दिव्यमरणीगर्भसम्भवम् ॥ १६ ॥ अन्तरिक्षात्पपातोर्व्यां दण्डः कृष्णाजिनं शुभम् । कमण्डलुस्तथा दिव्यः शुकस्यार्थे द्विजोत्तमाः ॥ १७ ॥ सद्यः स ववृधे बालो जातमात्रोऽतिदीप्तिमान् । तस्योपनयनं चक्रे व्यासो विद्याविधानवित् ॥ १८ ॥ उत्पन्नमात्रं तं वेदाः सरहस्याः ससंग्रहाः । उपतस्थुर्महात्मानं यथास्य पितरं तथा ॥ १९ ॥ यतो दृष्टं शुकीरूपं घृताच्याः सम्भवे तदा । शुकेति नाम पुत्रस्य चकार मुनिसत्तमः ॥ २० ॥ बृहस्पतिमुपाध्यायं कृत्वा व्याससुतस्तदा । व्रतानि ब्रह्मचर्यस्य चकार विधिपूर्वकम् ॥ २१ ॥ सोऽधीत्य निखिलान्वेदान् सरहस्यान्ससंग्रहान् । धर्मशास्त्राणि सर्वाणि कृत्वा गुरुकुले शुकः ॥ २२ ॥ गुरवे दक्षिणां दत्त्वा समावृत्तो मुनिस्तदा । आजगाम पितुः पार्श्वं कृष्णद्वैपायनस्य च ॥ २३ ॥ दृष्ट्वा व्यासः शुकं प्राप्तं प्रेम्णोत्थाय ससम्भ्रमः । आलिलिङ्ग मुहुर्घ्राणं मूर्ध्नि तस्य चकार ह ॥ २४ ॥ पप्रच्छ कुशलं व्यासस्तथा चाध्ययनं शुचि । आश्वास्य स्थापयामास शुकं तत्राश्रमे शुभे ॥ २५ ॥ दारकर्म ततो व्यासः शुकस्य पर्यचिन्तयत् । कन्यां मुनिसुतां कान्तामपृच्छदतिवेगवान् ॥ २६ ॥ शुकं प्राह सुतं व्यासो वेदोऽधीतस्त्वयानघ । धर्मशास्त्राणि सर्वाणि कुरु भार्यां महामते ॥ २७ ॥ गार्हस्थ्यं च समासाद्य यज देवान्पितॄनथ । ऋणान्मोचय मां पुत्र प्राप्य दारान्मनोरमान् ॥ २८ ॥ अपुत्रस्य गतिर्नास्ति स्वर्गो नैव च नैव च । तस्मात्पुत्र महाभाग कुरुष्वाद्य गृहाश्रमम् ॥ २९ ॥ कृत्वा गृहाश्रमं पुत्र सुखिनं कुरु मां शुक । आशा मे महती पुत्र पूरयस्व महामते ॥ ३० ॥ तपस्तप्त्वा महाघोरं प्राप्तोऽसि त्वमयोनिजः । देवरूपी महाप्राज्ञ पाहि मां पितरं शुक ॥ ३१ ॥ सूत उवाच इति वादिनमभ्याशे प्राप्तः प्राह शुकस्तदा । विरक्तः सोऽतिरक्तं तं साक्षात्पितरमात्मनः ॥ ३२ ॥ शुक उवाच किं त्वं वदसि धर्मज्ञ वेदव्यास महामते । तत्त्वेन शाधि शिष्यं मां त्वदाज्ञां करवाण्यलम् ॥ ३३ ॥ व्यास उवाच त्वदर्थे यत्तपस्तप्तं मया पुत्र शतं समाः । प्राप्तस्त्वं चातिदुःखेन शिवस्याराधनेन च ॥ ३४ ॥ ददामि तव वित्तं तु प्रार्थयित्वाथ भूपतिम् । सुखं भुंक्ष्व महाप्राज्ञ प्राप्य यौवनमुत्तमम् ॥ ३५ ॥ शुक उवाच किं सुखं मानुषे लोके ब्रूहि तात निरामयम् । दुःखविद्धं सुखं प्राज्ञा न वदन्ति सुखं किल ॥ ३६ ॥ स्त्रियं कृत्वा महाभाग भवामि तद्वशानुगः । सुखं किं परतन्त्रस्य स्त्रीजितस्य विशेषतः ॥ ३७ ॥ कदाचिदपि मुच्येत लोहकाष्ठादियन्त्रितः । पुत्रदारैर्निबद्धस्तु न विमुच्येत कर्हिचित् ॥ ३८ ॥ विण्मूत्रसम्भवो देहो नारीणां तन्मयस्तथा । कः प्रीतिं तत्र विप्रेन्द्र विबुधः कर्तुमिच्छति ॥ ३९ ॥ अयोनिजोऽहं विप्रर्षे योनौ मे कीदृशी मतिः । न वाञ्छाम्यहमग्रेऽपि योनावेव समुद्भवम् ॥ ४० ॥ विट्सुखं किमु वाञ्छामि त्यक्त्वाऽऽत्मसुखमद्भुतम् । आत्मारामश्च भूयोऽपि न भवत्यतिलोलुपः ॥ ४१ ॥ प्रथमं पठिता वेदा मया विस्तारिताश्च ते । हिंसामयास्ते पतिताः कर्ममार्गप्रवर्तकाः ॥ ४२ ॥ बृहस्पतिर्गुरुः प्राप्तः सोऽपि मग्नो गृहार्णवे । अविद्याग्रस्तहृदयः कथं तारयितुं क्षमः ॥ ४३ ॥ रोगग्रस्तो यथा वैद्यः पररोगचिकित्सकः । तथा गुरुर्मुमुक्षोर्मे गृहस्थोऽयं विडम्बना ॥ ४४ ॥ कृत्वा प्रणामं गुरवे त्वत्समीपमुपागतः । त्राहि मां तत्त्वबोधेन भीतं संसारसर्पतः ॥ ४५ ॥ संसारेऽस्मिन्महाघोरे भ्रमणं नभचक्रवत् । न च विश्रमणं क्यापि सूर्यस्येव दिवानिशि ॥ ४६ ॥ किं सुखं तात संसारे निजतत्त्वविचारणात् । मूढानां सुखबुद्धिस्तु विट्सु कीटसुखं यथा ॥ ४७ ॥ अधीत्य वेदशास्त्राणि संसारे रागिणश्च ये । तेभ्यः परो न मूर्खोऽस्ति सधर्मा श्वाश्वसूकरैः ॥ ४८ ॥ मानुष्यं दुर्लभं प्राप्य वेदशास्त्राण्यधीत्य च । बध्यते यदि संसारे को विमुच्येत मानवः ॥ ४९ ॥ नातः परतरं लोके क्वचिदाश्चर्यमद्भुतम् । पुत्रदारगृहासक्तः पण्डितः परिगीयते ॥ ५० ॥ न बाध्यते यः संसारे नरो मायागुणैस्त्रिभिः । स विद्वान्स च मेधावी शास्त्रपारं गतो हि सः ॥ ५१ ॥ किं वृथाध्ययनेनात्र दृढबन्धकरेण च । पठितव्यं तदेवाशु मोचयेद्भवबन्धनात् ॥ ५२ ॥ गह्णाति पुरुषं यस्माद्गृहं तेन प्रकीर्तितम् । क्व सुखं बन्धनागारे तेन भीतोऽस्म्यहं पितः ॥ ५३ ॥ येऽबुधा मन्दमतयो विधिना मुषिताश्च ये । ते प्राप्य मानुषं जन्म पुनर्बन्धं विशन्त्युत ॥ ५४ ॥ व्यास उवाच न गृहं बन्धनागारं बन्धने न च कारणम् । मनसा यो विनिर्मुक्तो गृहस्थोऽपि विमुच्यते ॥ ५५ ॥ न्यायागतधनः कुर्वन्वेदोक्तं विधिवत्क्रमात् । गृहस्थोऽपि विमुच्येत श्राद्धकृत्सत्यवाक् शुचिः ॥ ५६ ॥ ब्रह्मचारी यतिश्चैव वानप्रस्थो व्रतस्थितः । गृहस्थं समुपासन्ते मध्याह्नातिक्रमे सदा ॥ ५७ ॥ श्रद्धया चान्नदानेन वाचा सूनृतया तथा । उपकुर्वन्ति धर्मस्था गृहाश्रमनिवासिनः ॥ ५८ ॥ गृहाश्रमात्परो धर्मो न दृष्टो न च वै श्रुतः । वसिष्ठादिभिराचार्यैर्ज्ञानिभिः समुपाश्रितः ॥ ५९ ॥ किमसाध्यं महाभाग वेदोक्तानि च कुर्वतः । स्वर्गं मोक्षं च सज्जन्म यद्यद्वाञ्छति तद्भवेत् ॥ ६० ॥ आश्रमादाश्रमं गच्छेदिति धर्मविदो विदुः । तस्मादग्निं समाधाय कुरु कर्माण्यतन्द्रितः ॥ ६१ ॥ देवान्पितॄन्मनुष्यांश्च सन्तर्प्य विधिवत्सुत । पुत्रमुत्पाद्य धर्मज्ञ संयोज्य च गृहाश्रमे ॥ ६२ ॥ त्यक्त्वागृहं वनं गत्वा कर्तासि व्रतमुत्तमम् । वानप्रस्थाश्रमं कृत्वा संन्यासं च ततः परम् ॥ ६३ ॥ इन्द्रियाणि महाभाग मादकानि सुनिश्चितम् । अदारस्य दुरन्तानि पञ्चैव मनसा सह ॥ ६४ ॥ तस्माद्दारान्प्रकुर्वीत तज्जयाय महामते । वार्धके तप आतिष्ठेदिति शास्त्रोदितं वचः ॥ ६५ ॥ विश्वामित्रो महाभाग तपः कृत्वातिदुश्चरम् । त्रीणि वर्षसहस्राणि निराहारो जितेन्द्रियः ॥ ६६ ॥ मोहितश्च महातेजा वने मेनकया स्थितः । शकुन्तला समुत्पन्ना पुत्री तद्वीर्यजा शुभा ॥ ६७ ॥ दृष्ट्वा दाशसुतां कालीं पिता मम पराशरः । कामबाणार्दितः कन्यां तां जग्राहोडुपे स्थितः ॥ ६८ ॥ ब्रह्मापि स्वसुतां दृष्ट्वा पञ्चबाणप्रपीडितः । धावमानश्च रुद्रेण मूर्च्छितश्च निवारितः ॥ ६९ ॥ तस्मात्त्वमपि कल्याण कुरु मे वचनं हितम् । कुलजां कन्यकां वृत्वा वेदमार्गं समाश्रय ॥ ७० ॥
sūta uvāca dṛṣṭvā tāmasitāpāṅgīṃ vyāsaścintāparo'bhavat | kiṃ karomi na me yogyā devakanyeyamapsarāḥ || 1 || evaṃ cintayamānaṃ tu dṛṣṭvā vyāsaṃ tadāpsarāḥ | bhayabhītā hi sañjātā śāpaṃ mā visṛjedayam || 2 || sā kṛtvātha śukīrūpaṃ nirgatā bhayavihvalā | kṛṣṇastu vismayaṃ prāpto vihaṅgīṃ tāṃ vilokayan || 3 || kāmastu dehe vyāsasya darśanādeva saṅgataḥ | mano'tivismitaṃ jātaṃ sarvagātreṣu vismitaḥ || 4 || sa tu dhairyeṇa mahatā nigahṇanmānasaṃ muniḥ | na śaśāka niyantuṃ ca sa vyāsaḥ prasṛtaṃ manaḥ || 5 || bahuśo gṛhyamāṇaṃ ca ghṛtācyā mohitaṃ manaḥ | bhāvitvānnaiva vidhṛtaṃ vyāsasyāmitatejasaḥ || 6 || mandhanaṃ kurvatastasya muneragnicikīrṣayā | araṇyāmeva sahasā tasya śukramathāpatat || 7 || so'vicintya tathā pātaṃ mamanthāraṇimeva ca | tasmācchukaḥ samudbhūto vyāsākṛtimanoharaḥ || 8 || vismayaṃ janayanbālaḥ sañjātastadaraṇyajaḥ | yathādhvare samiddho'gnirbhāti havyena dīptimān || 9 || vyāsastu sutamālokya vismayaṃ paramaṃ gataḥ | kimetaditi sañcintya varadānācchivasya vai || 10 || tejorūpī śuko jāto'pyaraṇīgarbhasambhavaḥ | dvitīyo'gnirivātyarthaṃ dīpyamānaḥ svatejasā || 11 || vilokayāmāsa tadā vyāsastu muditaṃ sutam | divyena tejasā yuktaṃ gārhapatyamivāparam || 12 || gaṅgāntaḥ snāpayāmāsa samāgatya girestadā | puṣpavṛṣṭistu khājjātā śiśorupari tāpasāḥ || 13 || jātakarmādikaṃ cakre vyāsastasya mahātmanaḥ | devadundubhayo nedurnanṛtuścāpsarogaṇāḥ || 14 || jagurgandharvapatayo muditāste didṛkṣavaḥ | viśvāvasurnāradaśca tumburuḥ śukasambhave || 15 || tuṣṭuvurmuditāḥ sarve devā vidyādharāstathā | dṛṣṭvā vyāsasutaṃ divyamaraṇīgarbhasambhavam || 16 || antarikṣātpapātorvyāṃ daṇḍaḥ kṛṣṇājinaṃ śubham | kamaṇḍalustathā divyaḥ śukasyārthe dvijottamāḥ || 17 || sadyaḥ sa vavṛdhe bālo jātamātro'tidīptimān | tasyopanayanaṃ cakre vyāso vidyāvidhānavit || 18 || utpannamātraṃ taṃ vedāḥ sarahasyāḥ sasaṃgrahāḥ | upatasthurmahātmānaṃ yathāsya pitaraṃ tathā || 19 || yato dṛṣṭaṃ śukīrūpaṃ ghṛtācyāḥ sambhave tadā | śuketi nāma putrasya cakāra munisattamaḥ || 20 || bṛhaspatimupādhyāyaṃ kṛtvā vyāsasutastadā | vratāni brahmacaryasya cakāra vidhipūrvakam || 21 || so'dhītya nikhilānvedān sarahasyānsasaṃgrahān | dharmaśāstrāṇi sarvāṇi kṛtvā gurukule śukaḥ || 22 || gurave dakṣiṇāṃ dattvā samāvṛtto munistadā | ājagāma pituḥ pārśvaṃ kṛṣṇadvaipāyanasya ca || 23 || dṛṣṭvā vyāsaḥ śukaṃ prāptaṃ premṇotthāya sasambhramaḥ | āliliṅga muhurghrāṇaṃ mūrdhni tasya cakāra ha || 24 || papraccha kuśalaṃ vyāsastathā cādhyayanaṃ śuci | āśvāsya sthāpayāmāsa śukaṃ tatrāśrame śubhe || 25 || dārakarma tato vyāsaḥ śukasya paryacintayat | kanyāṃ munisutāṃ kāntāmapṛcchadativegavān || 26 || śukaṃ prāha sutaṃ vyāso vedo'dhītastvayānagha | dharmaśāstrāṇi sarvāṇi kuru bhāryāṃ mahāmate || 27 || gārhasthyaṃ ca samāsādya yaja devānpitṝnatha | ṛṇānmocaya māṃ putra prāpya dārānmanoramān || 28 || aputrasya gatirnāsti svargo naiva ca naiva ca | tasmātputra mahābhāga kuruṣvādya gṛhāśramam || 29 || kṛtvā gṛhāśramaṃ putra sukhinaṃ kuru māṃ śuka | āśā me mahatī putra pūrayasva mahāmate || 30 || tapastaptvā mahāghoraṃ prāpto'si tvamayonijaḥ | devarūpī mahāprājña pāhi māṃ pitaraṃ śuka || 31 || sūta uvāca iti vādinamabhyāśe prāptaḥ prāha śukastadā | viraktaḥ so'tiraktaṃ taṃ sākṣātpitaramātmanaḥ || 32 || śuka uvāca kiṃ tvaṃ vadasi dharmajña vedavyāsa mahāmate | tattvena śādhi śiṣyaṃ māṃ tvadājñāṃ karavāṇyalam || 33 || vyāsa uvāca tvadarthe yattapastaptaṃ mayā putra śataṃ samāḥ | prāptastvaṃ cātiduḥkhena śivasyārādhanena ca || 34 || dadāmi tava vittaṃ tu prārthayitvātha bhūpatim | sukhaṃ bhuṃkṣva mahāprājña prāpya yauvanamuttamam || 35 || śuka uvāca kiṃ sukhaṃ mānuṣe loke brūhi tāta nirāmayam | duḥkhaviddhaṃ sukhaṃ prājñā na vadanti sukhaṃ kila || 36 || striyaṃ kṛtvā mahābhāga bhavāmi tadvaśānugaḥ | sukhaṃ kiṃ paratantrasya strījitasya viśeṣataḥ || 37 || kadācidapi mucyeta lohakāṣṭhādiyantritaḥ | putradārairnibaddhastu na vimucyeta karhicit || 38 || viṇmūtrasambhavo deho nārīṇāṃ tanmayastathā | kaḥ prītiṃ tatra viprendra vibudhaḥ kartumicchati || 39 || ayonijo'haṃ viprarṣe yonau me kīdṛśī matiḥ | na vāñchāmyahamagre'pi yonāveva samudbhavam || 40 || viṭsukhaṃ kimu vāñchāmi tyaktvā''tmasukhamadbhutam | ātmārāmaśca bhūyo'pi na bhavatyatilolupaḥ || 41 || prathamaṃ paṭhitā vedā mayā vistāritāśca te | hiṃsāmayāste patitāḥ karmamārgapravartakāḥ || 42 || bṛhaspatirguruḥ prāptaḥ so'pi magno gṛhārṇave | avidyāgrastahṛdayaḥ kathaṃ tārayituṃ kṣamaḥ || 43 || rogagrasto yathā vaidyaḥ pararogacikitsakaḥ | tathā gururmumukṣorme gṛhastho'yaṃ viḍambanā || 44 || kṛtvā praṇāmaṃ gurave tvatsamīpamupāgataḥ | trāhi māṃ tattvabodhena bhītaṃ saṃsārasarpataḥ || 45 || saṃsāre'sminmahāghore bhramaṇaṃ nabhacakravat | na ca viśramaṇaṃ kyāpi sūryasyeva divāniśi || 46 || kiṃ sukhaṃ tāta saṃsāre nijatattvavicāraṇāt | mūḍhānāṃ sukhabuddhistu viṭsu kīṭasukhaṃ yathā || 47 || adhītya vedaśāstrāṇi saṃsāre rāgiṇaśca ye | tebhyaḥ paro na mūrkho'sti sadharmā śvāśvasūkaraiḥ || 48 || mānuṣyaṃ durlabhaṃ prāpya vedaśāstrāṇyadhītya ca | badhyate yadi saṃsāre ko vimucyeta mānavaḥ || 49 || nātaḥ parataraṃ loke kvacidāścaryamadbhutam | putradāragṛhāsaktaḥ paṇḍitaḥ parigīyate || 50 || na bādhyate yaḥ saṃsāre naro māyāguṇaistribhiḥ | sa vidvānsa ca medhāvī śāstrapāraṃ gato hi saḥ || 51 || kiṃ vṛthādhyayanenātra dṛḍhabandhakareṇa ca | paṭhitavyaṃ tadevāśu mocayedbhavabandhanāt || 52 || gahṇāti puruṣaṃ yasmādgṛhaṃ tena prakīrtitam | kva sukhaṃ bandhanāgāre tena bhīto'smyahaṃ pitaḥ || 53 || ye'budhā mandamatayo vidhinā muṣitāśca ye | te prāpya mānuṣaṃ janma punarbandhaṃ viśantyuta || 54 || vyāsa uvāca na gṛhaṃ bandhanāgāraṃ bandhane na ca kāraṇam | manasā yo vinirmukto gṛhastho'pi vimucyate || 55 || nyāyāgatadhanaḥ kurvanvedoktaṃ vidhivatkramāt | gṛhastho'pi vimucyeta śrāddhakṛtsatyavāk śuciḥ || 56 || brahmacārī yatiścaiva vānaprastho vratasthitaḥ | gṛhasthaṃ samupāsante madhyāhnātikrame sadā || 57 || śraddhayā cānnadānena vācā sūnṛtayā tathā | upakurvanti dharmasthā gṛhāśramanivāsinaḥ || 58 || gṛhāśramātparo dharmo na dṛṣṭo na ca vai śrutaḥ | vasiṣṭhādibhirācāryairjñānibhiḥ samupāśritaḥ || 59 || kimasādhyaṃ mahābhāga vedoktāni ca kurvataḥ | svargaṃ mokṣaṃ ca sajjanma yadyadvāñchati tadbhavet || 60 || āśramādāśramaṃ gacchediti dharmavido viduḥ | tasmādagniṃ samādhāya kuru karmāṇyatandritaḥ || 61 || devānpitṝnmanuṣyāṃśca santarpya vidhivatsuta | putramutpādya dharmajña saṃyojya ca gṛhāśrame || 62 || tyaktvāgṛhaṃ vanaṃ gatvā kartāsi vratamuttamam | vānaprasthāśramaṃ kṛtvā saṃnyāsaṃ ca tataḥ param || 63 || indriyāṇi mahābhāga mādakāni suniścitam | adārasya durantāni pañcaiva manasā saha || 64 || tasmāddārānprakurvīta tajjayāya mahāmate | vārdhake tapa ātiṣṭhediti śāstroditaṃ vacaḥ || 65 || viśvāmitro mahābhāga tapaḥ kṛtvātiduścaram | trīṇi varṣasahasrāṇi nirāhāro jitendriyaḥ || 66 || mohitaśca mahātejā vane menakayā sthitaḥ | śakuntalā samutpannā putrī tadvīryajā śubhā || 67 || dṛṣṭvā dāśasutāṃ kālīṃ pitā mama parāśaraḥ | kāmabāṇārditaḥ kanyāṃ tāṃ jagrāhoḍupe sthitaḥ || 68 || brahmāpi svasutāṃ dṛṣṭvā pañcabāṇaprapīḍitaḥ | dhāvamānaśca rudreṇa mūrcchitaśca nivāritaḥ || 69 || tasmāttvamapi kalyāṇa kuru me vacanaṃ hitam | kulajāṃ kanyakāṃ vṛtvā vedamārgaṃ samāśraya || 70 ||
English translation
1-70. Suta said O Maharsis! (Now hear the main topic). Seeing the dark-blue lady looking askance at him, Vyasa Deva thought “Indeed! What is to be done now? This Devakanya Apsara Ghritachi is not fit for my household.” Then, seeing Vyasa Deva thus thoughtful, the Apsara thought that the Muni might curse her and got terrified. Confounded by terror, she assumed the form of a S’uka bird and fled away; Vyasa, too, became greatly surprised to see her in the form of a bird. The moment Vyasa saw the extraordinary beautiful form of Ghritachi, 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 Vyasa 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 Ghritachi, 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 Arani (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 Arani the wonderfully beautiful form of S’uka deva, looking like a second Vyasa. This boy, born of Arani fuel, looked there brilliant like the blazing fire of the sacrificial place, whereon oblations of ghee are poured. Seeing that son,Vyasa 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’uka Deva, was born of Arani, he looked brilliant, like fire, by his own tejas (spirit). At that time Vyasa Deva began to look with one steady
gaze the blissful form of his son as a second Garhapatya 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’uka Deva, by her holy waters and showers of flowers were poured on his head.
Vyasa 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 Visvavasu, Narada, Tumburu and others began to sing with great joy for the sight of the son. All the Devas and Vidya Dharas began to chant hymns with gladdened hearts at the sight of the Divine form, the son of Vyasa, born of arani. 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’uka Deva was born than he grew up, and Vyasadeva, 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’uka Deva, as it reigned in Vyasa Deva. O Munis! Bhagavan Vyasa Deva gave the name of the child as S’uka as during the moment of his birth he saw the form of Ghritachi in the form of the S’uka bird. S’uka 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’uka remained in the house of his Guru and studied the four Vedas with their secrets and epitomes and all the other Dharma S'astras and gave Daksina to the Guru duly according to proper rules, and returned home to his father Krisna Dvaipayan. Seeing his son S’uka, Vyasadeva got up and received him with great love and honour and embraced him and took the smell of his head. The holy Vyasa asked about his welfare and about his studies and requested him to stay in that auspicious As'rama. Vyasa then thought of S’uka'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'astras. Therefore, O sinless one! better marry now. O son! Take a beautiful wife, and leading a householder's life, worship the Devas and Piths, 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’uka! 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 Vyasa spoke thus to S’uka, making him sit close by, the highly dispassionate Suka 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 Vyasa deva said “O son! I have got you after I had performed very severe tapasya, for one hundred years, and worshipped Bhagavan 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’uka 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'astra of Karma marga (the way of action); and it is all full of Himsa (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 Avidya (ignorance) and plunged in the terrible ocean of world, full of Maya. 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 Samsara. Day and night the JTvas travel in this awful wheel of Samsara, this constellation of Zodiac; they are moving like the Sun and never get any rest. O father! If we discuss about the truth of Atman, we will at once find that there is no trace of happiness in this Samsara. As the worms enjoy pleasures in the midst of faeces, so the ignorant persons find pleasures in this Samsara. Those who have studied the Vedas and other S’astras 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’astras, 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 Samsara, composed of the three Gunas of Maya, is Pundit; that man is intelligent and he has understood the real import of the S’astras. What use can there be in studying the S’astras, in vain, that teach how to bind men more firmly in this Samsara, full of Maya.
That S’astra 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’uka, Vyasa 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'raddhas duly, a householder can certainly get Moksa. See a man who is a Brahmachari, who is an ascetic, who is a Vanaprasthi 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 As'rama superior to it. For this reason Vas'istha and other Acharyas 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 fructified to success. Also there is no such rule that one will have to remain in one and in the same As'rama throughout his life. The Pundits who know Dharma say that pupils can go from one Asrama 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, Piths and men; procreate sons and enjoy the pleasures of household life. When old age will come, quit the house and take up the Vanaprasthashram (the third stage) and go to a forest and perform the excellent vows and then take up the dharma of the Sannyasa (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’astras 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 tapasya during his old age.
O fortunate one! In days of yore, the fiery Rajarsi VisVamitra practised very severe tapasya 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 Menaka. And an auspicious daughter was born from the womb of Menaka by VisVamitra. My father Paras'ara, though a great ascetic, was struck with Cupid's arrows at the sight of the daughter of a fisherman, named Kali and accepted her in the boat. What more than this, that Brahma seeing his own daughter Sandhya was struck by passion and ran after her, when Bhagavan Rudra Deva made him unconscious by his Humkar sound and made Brahma 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’uka Deva and the duties of householders in the Maha Purana S'rimad Devi Bhagavatam of 18,000 verses by Maharsi Vedavyas.
Complete chapter-aligned witnesses. Sanskrit Wikisource page 24711, revision 75556 (2016-08-03T06:14:44Z). English is Swami Vijñanananda’s complete 1921–23 public-domain translation, controlled against the archival OCR and its chapter page at https://sacred-texts.com/hin/db/bk01ch14.htm. Historic spelling and transliteration are lightly normalized; no verse-by-verse alignment is asserted.