944
Śrīmad-Bhāgavatam
[Canto 3, Ch. 23]
TEXT 52
ब्रह्मन्दुहितृभिस्तुभ्यं विमृग्याः पतयः समाः । कश्चित्स्यान्मे विशोकाय त्वयि प्रव्रजिते वनम् ॥५२॥
brahman duhitṛbhis tubhyaṁ vimṛgyāḥ patayaḥ samāḥ kaścit syān me viśokāya tvayi pravrajite vanam
brahman—my dear brāhmaṇa; duhitṛbhiḥ—by the daughters themselves; tubhyam—for you; vimṛgyāḥ—to be found out; patayaḥ—husbands; samāḥ—suitable; kaścit—someone; syāt—there should be; me—my; viśokāya—for solace; tvayi—when you; pravrajite—departed; vanam—to the forest.
TRANSLATION
My dear brāhmaṇa, 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 sannyāsī?
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, Devahūti 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. Devahūti 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 Devahūti 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