944 Srimad-Bhagavatam [Canto 3, Ch. 23
TEXT 52
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brahman duhitrbhis tubhyam
vimrgyah patayah samah
kascit syan me visokaya
tvayt pravrajite vanam

brahman—my dear brahmaga; duhitrbhih—by the daughters themselves;
tubhyam—for you; vimrgyah—to be found out; patayah—husbands; samah—
suitable; kascit—someone; sydt—there should be; me—my; visokaya—for
solace; tuayi—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.
Devahiti 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
