# SB 1.13.30 > पतिं प्रयान्तं सुबलस्य पुत्री पतिव्रता चानुजगाम साध्वी । > हिमालयं न्यस्तदण्डप्रहर्षं मनस्विनामिव सत्सम्प्रहारः ॥३०॥ ## Text > patiṁ prayāntaṁ subalasya putrī > pati-vratā cānujagāma sādhvī > himālayaṁ nyasta-daṇḍa-praharṣaṁ > manasvinām iva sat-samprahāraḥ ## Synonyms *patim*—her husband; *prayāntam*—while leaving home; *subalasya*—of King Subala; *putrī*—the worthy daughter; *pati-vratā*—devoted to her husband; *ca*—also; *anujagāma*—followed; *sādhvī*—the chaste; *himālayam*—towards the Himalaya Mountains; *nyasta-daṇḍa*—one who has accepted the rod of the renounced order; *praharṣam*—object of delight; *manasvinām*—of the great fighters; *iva*—like; *sat*—legitimate; *samprahāraḥ*—good lashing. ## Translation **The gentle and chaste Gāndhārī, who was the daughter of King Subala of Kandahar [or Gāndhāra], followed her husband, seeing that he was going to the Himalaya Mountains, which are the delight of those who have accepted the staff of the renounced order like fighters who have accepted a good lashing from the enemy.** ## Purport Saubalinī, or Gāndhārī, daughter of King Subala and wife of King Dhṛtarāṣṭra, was ideal as a wife devoted to her husband. The Vedic civilization especially prepares chaste and devoted wives, of whom Gāndhārī is one amongst many mentioned in history. Lakṣmījī Sītādevī was also a daughter of a great king, but she followed her husband, Lord Rāmacandra, into the forest. Similarly, as a woman Gāndhārī could have remained at home or at her father's house, but as a chaste and gentle lady she followed her husband without consideration. Instructions for the renounced order of life were imparted to Dhṛtarāṣṭra by Vidura, and Gāndhārī was by the side of her husband. But he did not ask her to follow him because he was at that time fully determined, like a great warrior who faces all kinds of dangers in the battlefield. He was no longer attracted to so-called wife or relatives, and he decided to start alone, but as a chaste lady Gāndhārī decided to follow her husband till the last moment. Mahārāja Dhṛtarāṣṭra accepted the order of *vānaprastha,* and at this stage the wife is allowed to remain as a voluntary servitor, but in the *sannyāsa* stage no wife can stay with her former husband. A *sannyāsī* is considered to be a dead man civilly, and therefore the wife becomes a civil widow without connection with her former husband. Mahārāja Dhṛtarāṣṭra did not deny his faithful wife, and she followed her husband at her own risk. The *sannyāsīs* accept a rod as the sign of the renounced order of life. There are two types of *sannyāsīs.* Those who follow the Māyāvādī philosophy, headed by Śrīpāda Śaṅkarācārya, accept only one rod (*eka-daṇḍa*), but those who follow the Vaiṣṇavite philosophy accept three combined rods (*tri-daṇḍa*). The Māyāvādī *sannyāsīs* are *ekadaṇḍi-svāmīs,* whereas the Vaiṣṇava *sannyāsīs* are known as *tridaṇḍi-svāmīs,* or more distinctly, *tridaṇḍi-gosvāmīs,* in order to be distinguished from the Māyāvādī philosophers. The *ekadaṇḍi-svāmīs* are mostly fond of the Himalayas, but the Vaiṣṇava *sannyāsīs* are fond of Vṛndāvana and Purī. The Vaiṣṇava *sannyāsīs* are *narottamas,* whereas the Māyāvādī *sannyāsīs* are *dhīras.* Mahārāja Dhṛtarāṣṭra was advised to follow the *dhīras* because at that stage it was difficult for him to become a *narottama.*