SB 4.1.1 TEXT 1 TEXT MaE}aeYa ovac MaNaaeSTau XaTaæPaaYaa& iTaó" k-NYaaê Jaijre ) AakU-iTadeRvhUiTaê Pa[SaUiTairiTa ivé[uTaa" )) 1 )) maitreya uväca manos tu çatarüpäyäà tisraù kanyäç ca jajïire äkütir devahütiç ca prasütir iti viçrutäù SYNONYMS maitreyaù uväca—the great sage Maitreya said; manoù tu—of Sväyambhuva Manu; çatarüpäyäm—in his wife Çatarüpä; tisraù—three; kanyäù ca—daughters also; jajïire—gave birth; äkütiù—named Äküti; devahütiù— named Devahüti; ca—also; prasütiù—named Prasüti; iti— thus; viçrutäù—well known. TRANSLATION Çré Maitreya said: Sväyambhuva Manu begot three daughters in his wife Çatarüpä, and their names were Äküti, Devahüti and Prasüti. PURPORT First of all let us offer our respectful obeisances unto our spiritual master, Oà Viñëupäda Çré Çrémad Bhaktisiddhänta Sarasvaté Gosvämé Prabhupäda, by whose order I am engaged in this herculean task of writing commentary on the Çrémad-Bhägavatam as the Bhaktivedanta purports. By his grace we have finished three cantos already, and we are just trying to begin the Fourth Canto. By his divine grace let us offer our respectful obeisances unto Lord Caitanya, who began this Kåñëa consciousness movement of Bhägavata-dharma five hundred years ago, and through His grace let us offer our obeisances to the Six Gosvämés, and then let us offer our obeisances to Rädhä and Kåñëa, the spiritual couple who enjoy eternally in Våndävana with Their cowherd boys and damsels in Vrajabhümi. Let us also offer our respectful obeisances to all the devotees and eternal servitors of the Supreme Lord. In this Fourth Canto of Çrémad-Bhägavatam there are thirty-one chapters, and all these chapters describe the secondary creation by Brahmä and the Manus. The Supreme Lord Himself does the real creation by agitating His material energy, and then, by His order, Brahma, the first living creature in the universe, attempts to create the different planetary systems and their inhabitants, expanding the population through his progeny, like Manu and other progenitors of living entities, who work perpetually under the order of the Supreme Lord. In the First Chapter of this Fourth Canto there are descriptions of the three daughters of Sväyambhuva Manu and their descendants. The next six chapters describe the sacrifice performed by King Dakña and how it was spoiled. Thereafter the activities of Mahäräja Dhruva are described in five chapters. Then, in eleven chapters, the activities of King Påthu are described, and the next eight chapters are devoted to the activities of the Pracetä kings. As described in the first verse of this chapter, Sväyambhuva Manu had three daughters, named Äküti, Devahüti and Prasüti. Of these three daughters, one daughter, Devahüti, has already been described, along with her husband, Kardama Muni, and her son, Kapila Muni. In this chapter the descendants of the first daughter, Äküti, will specifically be described. Sväyambhuva Manu was the son of Brahmä. Brahmä had many other sons, but Manu's name is specifically mentioned first because he was a great devotee of the Lord. In this verse there is also the word ca, indicating that besides the three daughters mentioned, Sväyambhuva Manu also had two sons. SB 4.1.2 TEXT 2 TEXT AakU-iTa& åcYae Pa[adadiPa >a]aTa*MaTaq& Na*Pa" ) Paui}ak-aDaMaRMaaié[TYa XaTaæPaaNauMaaeidTa" )) 2 )) äkütià rucaye prädäd api bhrätåmatéà nåpaù putrikä-dharmam äçritya çatarüpänumoditaù SYNONYMS äkütim—Äküti; rucaye—unto the great sage Ruci; prädät— handed over; api—although; bhrätå-matém—daughter having a brother; nåpaù—the King; putrikä—get the resultant son; dharmam—religious rites; äçritya—taking shelter; çatarüpä—by the wife of Sväyambhuva Manu; anumoditaù—being sanctioned. TRANSLATION Äküti had two brothers, but in spite of her brothers, King Sväyambhuva Manu handed her over to Prajäpati Ruci on the condition that the son born of her be returned to Manu as his son. This he did in consultation with his wife, Çatarüpä. PURPORT Sometimes a sonless person offers his daughter to a husband on the condition that his grandson be returned to him to be adopted as his son and inherit his property. This is called putrikä-dharma, which means that by execution of religious rituals one gets a son, although one is sonless by one's own wife. But here we see extraordinary behavior in Manu, for in spite of his having two sons, he handed over his first daughter to Prajäpati Ruci on the condition that the son born of his daughter be returned to him as his son. Çréla Viçvanätha Cakravarté Öhäkura comments in this connection that King Manu knew that the Supreme Personality of Godhead would take birth from the womb of Äküti; therefore, in spite of having two sons, he wanted the particular son born of Äküti because he was ambitious to have the Supreme Personality of Godhead appear as his son and grandson. Manu is the lawgiver of mankind, and since he personally executed the putrikä-dharma, we may accept that such a system may be adopted by mankind also. Thus, even though one has a son, if one wants to have a particular son from one's daughter, one may give one's daughter in charity on that condition. That is the opinion of Çréla Jéva Gosvämé. SB 4.1.3 TEXT 3 TEXT Pa[JaaPaiTa" Sa >aGavaNa( åicSTaSYaaMaJaqJaNaTa( ) iMaQauNa& b]øvcRSvq ParMae<a SaMaaiDaNaa )) 3 )) prajäpatiù sa bhagavän rucis tasyäm ajéjanat mithunaà brahma-varcasvé parameëa samädhinä SYNONYMS prajäpatiù—one who is entrusted with begetting children; saù—he; bhagavän—the most opulent; ruciù—the great sage Ruci; tasyäm—in her; ajéjanat—gave birth; mithunam—couple; brahma-varcasvé—spiritually very much powerful; parameëa—with great strength; samädhinä—in trance. TRANSLATION Ruci, who was very powerful in his brahminical qualifications and was appointed one of the progenitors of the living entities, begot one son and one daughter by his wife, Äküti. PURPORT The word brahma-varcasvé is very significant. Ruci was a brähmaëa, and he executed the brahminical duties very rigidly. As stated in Bhagavad-gétä, the brahminical qualifications are control of the senses, control of the mind, cleanliness within and without, development of spiritual and material knowledge, simplicity, truthfulness, faith in the Supreme Personality of Godhead, etc. There are many qualities which indicate a brahminical personality, and it is understood that Ruci followed all the brahminical principles rigidly. Therefore he is specifically mentioned as brahma-varcasvé. One who is born of a brähmaëa father but does not act as a brähmaëa is called, in Vedic language, a brahma-bandhu, and is calculated to be on the level of çüdras and women. Thus in the Bhägavatam we find that Mahäbhärata was specifically compiled by Vyäsadeva for stré-çüdra-brahma-bandhu [SB 1.4.25]. Stré means women, çüdra means the lower class of civilized human society, and brahma-bandhu means persons who are born in the families of brähmaëas but do not follow the rules and regulations carefully. All of these three classes are called less intelligent; they have no access to the study of the Vedas, which are specifically meant for persons who have acquired the brahminical qualifications. This restriction is based not upon any sectarian distinction but upon qualification. The Vedic literatures cannot be understood unless one has developed the brahminical qualifications. It is regrettable, therefore, that persons who have no brahminical qualifications and have never been trained under a bona fide spiritual master nevertheless comment on Vedic literatures like the Çrémad-Bhägavatam and other puräëas, for such persons cannot deliver their real message. Ruci was considered a first-class brähmaëa; therefore he is mentioned here as brahma-varcasvé, one who had full prowess in brahminical strength. SB 4.1.4 TEXT 4 TEXT YaSTaYaae" Pauåz" Saa+aaiÜZ<auYaRjSvæPaDa*k(- ) Yaa ñq Saa di+a<aa >aUTaer&Xa>aUTaaNaPaaiYaNaq )) 4 )) yas tayoù puruñaù säkñäd viñëur yajïa-svarüpa-dhåk yä stré sä dakñiëä bhüter aàça-bhütänapäyiné SYNONYMS yaù—one who; tayoù—out of them; puruñaù—male; säkñät—directly; viñëuù—the Supreme Lord; yajïa—Yajïa; svarüpa-dhåk—accepting the form; yä—the other; stré— female; sä—she; dakñiëä—Dakñiëä; bhüteù—of the goddess of fortune; aàça-bhütä—being a plenary expansion; anapäyiné—never to be separated. TRANSLATION Of the two children born of Äküti, the male child was directly an incarnation of the Supreme Personality of Godhead, and His name was Yajïa, which is another name of Lord Viñëu. The female child was a partial incarnation of Lakñmé, the goddess of fortune, the eternal consort of Lord Viñëu. PURPORT Lakñmé, the goddess of fortune, is the eternal consort of Lord Viñëu. Here it is stated that both the Lord and Lakñmé, who are eternal consorts, appeared from Äküti simultaneously. Both the Lord and His consort are beyond this material creation, as confirmed by many authorities (näräyaëaù paro 'vyaktät); therefore their eternal relationship cannot be changed, and Yajïa, the boy born of Äküti, later married the goddess of fortune. SB 4.1.5