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Shloka 11

Kardama Muni’s Mystic Opulence, Devahūti’s Rejuvenation, and the Turning Toward Fearlessness

तत्रेतिकृत्यमुपशिक्ष यथोपदेशं येनैष मे कर्शितोऽतिरिरंसयात्मा । सिद्ध्येत ते कृतमनोभवधर्षिताया दीनस्तदीश भवनं सद‍ृशं विचक्ष्व ॥ ११ ॥

tatreti-kṛtyam upaśikṣa yathopadeśaṁ yenaiṣa me karśito ’tiriraṁsayātmā siddhyeta te kṛta-manobhava-dharṣitāyā dīnas tad īśa bhavanaṁ sadṛśaṁ vicakṣva

ទេវហូទីបន្តថា៖ «ឱ ព្រះអម្ចាស់! សូមបង្រៀន និងរៀបចំកិច្ចការចាំបាច់ទាំងឡាយតាមព្រះគម្ពីរ ដើម្បីឲ្យរាងកាយខ្ញុំដែលស្គមស្គាំងដោយក្តីប្រាថ្នាមិនបានបំពេញ ក្លាយជាសមរម្យសម្រាប់អ្នក។ ហើយឱ ព្រះអម្ចាស់ សូមពិចារណាផ្ទះដែលសមស្របសម្រាប់គោលបំណងនេះ ដល់ខ្ញុំអ្នកទុក្ខទាប ដែលត្រូវកម្លាំងកាមទេវបង្ករំខាន។»

tatrathere; in that matter
tatra:
Adhikarana (अधिकरण/Adverbial location)
TypeIndeclinable
Roottatra (अव्यय)
Formदेश-अव्यय (locative adverb)
iti-kṛtyamwhat is to be done (the proper procedure)
iti-kṛtyam:
Karma (कर्म/Object)
TypeNoun
Rootiti (अव्यय) + kṛtya (प्रातिपदिक)
Formनपुंसकलिङ्ग, प्रथमा/द्वितीया-विभक्ति, एकवचन; अव्ययीभाव-समास (iti = ‘thus’)
upaśikṣateach; instruct
upaśikṣa:
Kriya (क्रिया)
TypeVerb
Rootśikṣ (धातु) उपसर्ग: upa-
Formलोट्-लकार (Imperative), मध्यम-पुरुष (2nd person), एकवचन, परस्मैपद
yathā-upadeśamas instructed; according to the teaching
yathā-upadeśam:
Kriya-visheshana (क्रियाविशेषण)
TypeIndeclinable
Rootyathā (अव्यय) + upadeśa (प्रातिपदिक)
Formअव्ययीभाव (adverbial): ‘according to instruction’; upadeśam = द्वितीया एकवचन (Acc. sg.)
yenaby which
yena:
Karana (करण/Instrument)
TypeNoun
Rootyad (सर्वनाम-प्रातिपदिक)
Formपुं/नपुंसक, तृतीया-विभक्ति (Instrumental), एकवचन; सम्बन्धसूचक
eṣaḥthis (person)
eṣaḥ:
Karta (कर्ता)
TypeNoun
Rootetad (सर्वनाम-प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन
memy
me:
Shashthi-sambandha (षष्ठी-सम्बन्ध)
TypeNoun
Rootasmad (सर्वनाम-प्रातिपदिक)
Formषष्ठी-विभक्ति (Genitive), एकवचन; ‘मम’
karśitaḥemaciated; afflicted
karśitaḥ:
Visheshana (विशेषण)
TypeAdjective
Rootkarśita (कृदन्त-प्रातिपदिक; PPP) from kṛś (धातु)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; भूतकर्मणि कृदन्त (past passive participle)
ati-riraṁsayāby excessive longing
ati-riraṁsayā:
Karana (करण)
TypeNoun
Rootati (अव्यय/उपसर्ग) + riraṁsā (प्रातिपदिक)
Formस्त्रीलिङ्ग, तृतीया-विभक्ति (Instrumental), एकवचन; ‘अतिरिरंसया’ = अत्यधिक-रिरंसया (by excessive desire/longing)
ātmāthe self; person
ātmā:
Karta (कर्ता)
TypeNoun
Rootātman (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन
siddhyetamay be fulfilled; may succeed
siddhyeta:
Kriya (क्रिया)
TypeVerb
Rootsidh (धातु)
Formविधिलिङ् (Optative), प्रथम-पुरुष, एकवचन, आत्मनेपद; ‘may be accomplished’
tefor you
te:
Sampradana (सम्प्रदान/Dative recipient)
TypeNoun
Rootyusmad (सर्वनाम-प्रातिपदिक)
Formचतुर्थी-विभक्ति (Dative), एकवचन; ‘तुभ्यम्’
kṛta-manobhava-dharṣitāyāḥof me, tormented by the awakened Cupid (desire)
kṛta-manobhava-dharṣitāyāḥ:
Shashthi-sambandha (षष्ठी-सम्बन्ध)
TypeAdjective
Rootkṛta (कृदन्त; PPP) + manobhava (प्रातिपदिक) + dharṣita (कृदन्त; PPP) + (स्त्री)
Formस्त्रीलिङ्ग, षष्ठी-विभक्ति (Genitive), एकवचन; बहुपद-तत्पुरुष: ‘कृतः (उत्पन्नः) मनोभवः येन’ + ‘धर्षिता’ (tormented) — ‘of (me) who is tormented by the aroused Cupid’
dīnaḥwretched; helpless
dīnaḥ:
Visheshana (विशेषण)
TypeAdjective
Rootdīna (प्रातिपदिक)
Formपुंलिङ्ग, प्रथमा-विभक्ति, एकवचन; विशेषण
tatthat
tat:
Karma (कर्म)
TypeNoun
Roottad (सर्वनाम-प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया-विभक्ति (Accusative), एकवचन; ‘that’ (referring to a house)
īśaO lord
īśa:
Sambodhana (सम्बोधन)
TypeNoun
Rootīśa (प्रातिपदिक)
Formपुंलिङ्ग, सम्बोधन-विभक्ति (Vocative), एकवचन
bhavanamdwelling; house
bhavanam:
Karma (कर्म/Object)
TypeNoun
Rootbhavana (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया-विभक्ति (Accusative), एकवचन
sadṛśamsuitable; befitting
sadṛśam:
Visheshana (विशेषण)
TypeAdjective
Rootsadṛśa (प्रातिपदिक)
Formनपुंसकलिङ्ग, द्वितीया-विभक्ति, एकवचन; विशेषण (qualifying bhavanam)
vicakṣvasee; consider; choose
vicakṣva:
Kriya (क्रिया)
TypeVerb
Rootcakṣ (धातु) उपसर्ग: vi-
Formलोट्-लकार (Imperative), मध्यम-पुरुष, एकवचन, आत्मनेपद

The Vedic literatures are not only full of spiritual instruction but are also instructive in how to prosecute material existence very nicely, with the ultimate aim of spiritual perfection. Therefore Devahūti asked her husband how to prepare herself for sex life according to the Vedic instructions. Sex life is especially meant for having good children. The circumstances for creating good children are mentioned in kāma-śāstra, the scripture in which suitable arrangements are prescribed for factually glorious sex life. Everything needed is mentioned in the scriptures — what sort of house and decorations there should be, what sort of dress the wife should have, how she should be decorated with ointments, scents and other attractive features, etc. With these requisites fulfilled, the husband will be attracted by her beauty, and a favorable mental situation will be created. The mental situation at the time of sex life may then be transferred into the womb of the wife, and good children can come out of that pregnancy. Here is a special reference to Devahūti’s bodily features. Because she had become skinny, she feared that her body might have no attraction for Kardama. She wanted to be instructed how to improve her bodily condition in order to attract her husband. Sexual intercourse in which the husband is attracted to the wife is sure to produce a male child, but sexual intercourse based on attraction of the wife for the husband may produce a girl. That is mentioned in the Āyur-veda. When the passion of the woman is greater, there is a chance of a girl’s being born. When the passion of the man is greater, then there is the possibility of a son. Devahūti wanted the passion of her husband to be increased by the arrangement mentioned in the kāma-śāstra. She wanted him to instruct her in that way, and she also requested that he arrange for a suitable house because the hermitage in which Kardama Muni was living was very simple and completely in the mode of goodness, and there was less possibility of passion’s being aroused in his heart.

D
Devahuti
K
Kardama Muni

FAQs

This verse shows Devahuti admitting she is harassed by manobhava (Cupid) and asking for dharmic instruction and a proper home—indicating that desire is to be regulated through guidance, duty, and a sanctified household life.

After marriage, Devahuti feels intense longing and vulnerability; she approaches Kardama as her lord and guide, requesting practical instruction and a suitable residence so her agitated mind may become steady and fulfilled in a righteous way.

When emotions and desires feel overwhelming, seek principled guidance (from scripture, mentors, and responsible duty), and create a stable, dharmic environment—so the mind becomes regulated rather than driven by impulse.