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Genealogical Table of the Daughters of Manu

SB 4.1.1
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
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.
Çré Maitreya said: Sväyambhuva Manu begot three
daughters in his wife Çatarüpä, and their names were
Äküti, Devahüti and Prasüti.
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
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
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.
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,
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
Pa[JaaPaiTa" Sa >aGavaNa( åicSTaSYaaMaJaqJaNaTa( )
iMaQauNa& b]øvcRSvq ParMae<a SaMaaiDaNaa )) 3 ))
prajäpatiù sa bhagavän
rucis tasyäm ajéjanat
mithunaà brahma-varcasvé
parameëa samädhinä
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.
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.
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
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
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.
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.
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