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Kardama Meets Svayambhuva Manu⇐ ПредыдущаяСтр 18 из 18
॥3.21.1॥ vidura uvacha svayambhuvasya ca manor vaiiisah parama-sammatah TRANSLATION O Maitreya! Please describe the lineage of the highly respected Svayambhuva Manu, in which the population increased through procreation. COMMENTARY In the Twenty-first Chapter, the Lord, satisfied with Kardama’s austerity and prayers, describes his future marriage. Svayambhuva Manu arrives. Edhirc means “increased.”
॥3.21.2॥ priyavratoltanapadau sulau svayambhuvasya va I TRANSLATION You should describe how the two sons of Svayambhuva Manu, Priyavrata and Uttanapada, protected the earth with its seven continents. COMMENTARY Describe how they protected the earth without trespassing dharina. The verb is in verse 4.
॥3.21.3॥ tasya vai duhita briilwmn dcvahutiti visruta palni prajUpater ulna kardamasya tvaydnagha TRANSLATION O brahmurui! I have heard from you that Svayambhuva Manu had one famous daughter named Dcvahuti, who was the wife of Kardama. COMMENTARY Dcvahuti stands for devahiitih.
॥3.21.4॥ tcisycim su vai maha-yvgi yuhtayaiii yoga-laksanaih sasarja hatidha viryam tan me siisnisavc vada TRANSLATION Since I desire to hear, please tell me how the great yogi Kardama produced some sons in Devahuti, who was disciplined in the stages of yoga. COMMENTARY Yoga-laksanaih means “qualified with the stages of yoga such as yama.” Kardama produced some sons (viryam sasarja).
॥3.21.5॥ rucir yo bhagavdn brahman dakso va hrahmanah sulah yatha sasarja bhuiani labdhva bharyam ca manavim TRANSLATION Please describe how the sons of Brahma, Ruci and Daksa, obtained Akuti and Prasuti, the daughters of Manu as their wives and how they produced offspring. COMMENTARY Manavim (though in the singular number) means the daughters of Manu—Akuti and Prasuti.
॥3.21.6॥ maitreya uvacha prajbh srjeti bhagavan kardamo brahmanoditah sarasvatyam lapas tepe sahasrdndm samd daia TRANSLATION Maitreya said: O dear Vidura! When Brahma said to Kardama “Produce progeny” Kardama went to the bank of the Sarasvati River and performed penance for ten-thousand years. COMMENTARY Sarndh means “years."
॥3.21.7॥ tatah samadhi-yuhtena Itriyii-yogena hardamail samprapede luirim bhaktyd prapanna-varaddsusam TRANSLATION Then, through his austerities, using methods of worship with concentrated mind, Kardama with devotion worshipped the Supreme Lord, giver of benedictions to the surrendered. COMMENTARY After his austerities (tatah), by that austerity, with mind concentrated (samadhi-yuktena) in methods of worship (kriya-yogena) he saw the Lord, who is the giver (asusam) of benedictions to the devotees who are surrendered to him.
॥3.21.8॥ (aval)»<is<mno bhugavdn pinkaraksah bite yugr darsaytim iisa taiii ksattah sabdam brahma dadhad vapuh TRANSLATION O Vidura! The lotus-eyed Lord, having a body made of the Vedas, pleased with Kardama, showed him his form in Satya-yuga. COMMENTARY Worshipping the Lord until he saw him, Kardama quickly saw the Lord by his mercy. The Lord is known only through scriptures, lie had a body made of the Vedas. This is Srtdhara Svami’s explanation. The phrase daclhal vapuh can also mean "revealing his form of eternity, knowledge and bliss.” It can also mean "nourished by the scents, garlands and food offered by Kardama.”
॥3.21.9-12॥ set tarn virajemi arbabluuh sita-padmotpala-srajam snigdha-nilalaka-vrata- vaklrabjam virajo'm ha ram kiritinaih kundaliiiain iankha-cakra-gada-dharam ivelolpala-krldanakam manah-sparsa-smitchsanam vinyasla-ratananibhojam amsa-dcse garutmatah drstva kite vaslhilam vahsah- sriyam kauslubha-kandharam jdta-harso ’patan murdhna ksilau labdha-maiwrathah girWiis Iv abhyagrnat priti- svabhavui mil hit uiijci!ili TRANSLATION In the sky, Kardama saw the Lord shining like the pure sun, with a white lotus garland, lotus face surrounded by black locks of hair, wearing spotless doth, a crown and earrings, holding a conch, cufera, club and white water lily for amusement, with pleasing smile and glance, with Laksmi on his chest and the Kaustubha jewel around his neck, his feet placed on the shoulders of Garuda. Joyful on having his desires fulfilled, Kardama, who had natural love for the Lord, fell down, touching his head to the ground. With folded hands, he offered prayers. COMMENTARY Having described the conch, cakru and club in three hands, he describes the fourth hand holding a white water lily instead of a lotus for amusement. The Lord had a smile and glance pleasing to the beholder (metrical s paisa). Kardama had natural love of the Lord (pntf-svabhiivdtmd).
॥3.21.13॥ rsir uvacha justam balddyd lili ila-saliva-nisch samsiddhytun aksnos lava TRANSLATION O Lord! today my eyes have become successful in seeing you, the form for all beings, whom the most exalted sages practicing yoga for many births pray to see. COMMENTARY It is the highest mercy of the Lord and my highest good fortune to see the Lord so quickly. Balei expresses astonishment. Today my eyes have become completely successful. Whatever previous perfection was there for the eyes was not perfection for eyes. This perfection is respected by all (juslatn). You are the form (raseh) for the most fallen beings. And I have not done suitable sadhaiui. Worshipable Lord! The most excellent yogis who have perfected yoga by many births pray to see you.
॥3.21.14॥ ye mayaya le hata-medhasas tval- padaravindam hltava-sindhu-potam updsatc kama-lavaya tcsam rasisa human niraye ’pi ye syuli TRANSLATION O Lord! You bestow material benedictions on persons bewildered by your inaya who worship your lotus feet, the boat to cross over the material world, for a particle of material pleasure, which will lead them to hell. COMMENTARY Oh! People worship you, the ocean of mercy, for fulfilling material desires. This is their foolishness! Those who have lost intelligence because of your mdyd, only those and no others, worship you to attain just a particle of pleasure. But you give (rasi) them those pleasures profusely, though you are reluctant. If you did not do so, they, not knowing the happiness of hhahli, would quickly give up devotion to you. You do so, hoping that by not giving up bhaliti for some time, they will lose those desires. Fulfilling those desires is not your final intention, since those desires for sons, wife, family and wealth will lead them to hellish birth. However, since there is a rule that kannas lead to heaven or hell, but that enjoyment given by you does not generate such kamitts, those desires do not really lead to lxmdage. Thus in reality the meaning of the words heaven and hell does not apply in this case. However because of similar results, it is stated here.
॥3.21.15॥ tatha sa ctiharii parivodhu-kamah samana-sildm grhamedha-dhenum TRANSLATION Though I criticize the devotees with material desires, I have an evil mind since, have approached you, a desire-tree feet, with feet which are the root cause for fulfilling all desires, with the material intention to attain a wife who can fulfil all desires in household life, and who is suitable to my nature. COMMENTARY Though I criticize those with material desires, I am the chief person with material desires. I desire to marry a wife who supplies artha, dhanna and kcima in household life (grha-medha-dhenum). By calling his wife a cow, he implies that he is a bull, since he has no intelligence. Among those with material desires, I am evil (durasayah): have no intelligence because of my bad intentions. I approach the feet (im'itam), the source of all objects (ascsti-miilcmt), of you, who are a desire tree, simply to get married. svargapavargayoh pumsdm rasavaiii hlmvi sampaddm sarvduini api siddhiiidm miiUirn laccaiaiuiiranam Devotional service to his lotus feet is the root cause of all the perfections a person can find in heaven, in liberation, in the subterranean regions and on earth. SB 10.81.19
॥3.21.16॥ prajdpales Ic vachastidliiSci tantyd lohah liiliiyani kdma-hato 'nubaddhah aham ca lokdmigalo vahiiini balim ca sukldnimisdya tubhyam TRANSLATION O Lord! Those controlled by material desires are bound by the ropes of instructions of Brahma, your servant, to create progeny. O Vishnu! Following such people, I make an offering to you, the form of lime. COMMENTARY “If that is so, use your intelligence. Why do you not worship without desires?” Persons such as Marlci are bound by the ropes of instructions of Brahma (prajapateh), your servant (fe), to create progeny. And Rrahma speaks only according to your instructions. saha-yajnah prajah srstva purovacha prajapatili \ Brahma, having created the population along with sacrifice, long ago spoke: May you prosper by this sacrifice. May it fulfill all your material desires! BG 3.10 Brahma has no fault. Me only echoes your words. “Let the materialistic people be bound up! Why don’t you overcome those desires like the Kumaras?” My intelligence follows the common people. I cannot be like Narada and others. Like a bull, I am bound by a rope and carry an offering to you. I follow your orders concerning material life. This means “I desire a wife.” The word ca indicates “I also will perform bhahti in order to attain you." O Vishnu (iukla)! I make an offering to please you, the form of time.
॥3.21.17॥ lolidmi ca lokanugalan pa sum ft ca hitvti srifds te caranatapatram parasparaiii tvad-gima-vada-sidhu- piytisa-niryapita-deha-dliarmah TRANSLATION Disregarding the materialists and their followers who are like animals, persons who take shelter of the umbrella of your lotus feet become free of bodily afflictions by mutually discussing topics concerning your qualities, which are sweet and intoxicating. COMMENTARY “The fathers, their sons and brothers who follow their instructions gain fame and happiness from following material dluirma. Why do you criticize their material desires? What fame and happiness do the detached devotees have, giving sorrow to their fathers, for which you praise them?” Two verses respond. Because the materialists are like animals, there is no fault in rejecting them. Or loltan can refer to those well versed in logic or mimamsa philosophy, and their followers are those who are not well versed in scripture who follow their instructions with faith. Both are like animals because they lack bhakti. Others take shelter of the umbrella of your lotus feet. Those who are animals and do not take shelter must burn up in the heal of material existence. And those who take shelter have unlimited happiness. By drinking topics concerning your qualities which are nectar, since they are sweet and destroys death, and which are wine (shlhu) because they make them forget material existence, they destroy the qualities of the material body consisting of infancy, boyhood and other ages, as well as hunger, thirst and other cravings.
॥3.21.18॥ nil if 'jtirdksa-hhrtiniit ciyiir estiin tmvodaidrum iri-ialam sasli-piimi.suM-ncmy anMitti-cchadi ynl tri-iuibhi ktirdla-sriito jagad dcchidya dhtnat TRANSLATION The devotees’ lives are not subject to the wheel of time which has Brahman as the axel, thirteen months as spokes, three hunared and sixty days and nights as the joints, six seasons as the rim, unlimited seconds as the edges, and three groups of four months as the nave. The wheel moves with extreme velocity, chasing and destroying the universe. COMMENTARY The devotees and no others conquer lime. The wheel of time (trinabhi) pursues and destroys the universe, but it does not pursue and destroy the life of the devotees. This wheel rotates (bhnimih) on the axel of the indestructible Brahman (ajara-brahmdltsa). It is said be a wheel in a metaphorical sense, because of its explicit rotary motion. It has thirteen spokes composed of the twelve months plus the adhika-masa (purusottama-masa). It has three hunared and sixty joints composed of the days and nights of the year. Lack of proper ending on tri-Satam is poetic license. It has wheel rims in the form of the six seasons. In has unlimited edges in the form of seconds. It has three groups of four months as the nave of the wheel. It travels with great speed. These descriptive terms are used to portray the wheel of lime consisting of a year.
॥3.21.19॥ ekah svayam sort jagatah sisrksaya- dvitiyayatmann adhi-yogamayaya srjasy adah pasi punar grasisyase yathorna-nabhir bhagavan sva-saktibhih TRANSLATION O Lord! You alone exist, and desiring to create the universe, since there is no one else to desire, you create, maintain and destroy this universe through the gunas, using material energy which contacts you through your glance, just as a spider creates a web independently. COMMENTARY “You say the devotees are fortunate, but that you cannot be free of desire. Why do you not fulfil your desires by worshipping devatas who quickly fulfil those desires?" “But I do not see anyone except you in this universe." That is stated in this verse. You alone exist. It is your desire alone to create, since there is no one else (advitiyaya), or, it is your desire to create, which becomes Brahma’s desire. You alone permit him. You perform creation by your maya which attained (adhi) you (atman) by contact (yoga) with your glance. Or you create the universe (adah) by your material gunas which you accepted through the influence of your spiritual energy (yoga-mayaya) under your control. The example of the spider is given to show that no one except the Lord performs the creation. I should serve you alone, even if I have material desires, since no devatas exist except you.
॥3.21.20॥ nailad batadhUa padarii tavepsitam yan mayaya nas Idnusr bhula-suksmam anugrahayastv ap I TRANSLATION O Lord! You bestow material benefits to us because of our mayd, even though you do not desire to do so. Let the benedictions be given, in order that you show us mercy by saving us from them, for at that time we will sec your spiritual form endowed with shining tulasi. COMMENTARY “If that is true, then by my mercy, may you have the greatest wife, sons, enjoyment and wealth!" In two verses he gives evidence that the Lord gives benedictions. O Lord! You do not desire to give these desired things to me, since you think of the welfare of your devotees. This is understood from the Lord’s words. svayaiit nihsreyasam vidvan na vakty ajnaya karma hi n<i rati rogino pathyam vam hato 'pi bhisaktamah One who knows the highest good will never instruct a foolish person to engage in material enjoyment, just as an experienced physician never gives his patient food to eat which is injurious to his health, even if the patient desires it. SB 6.9.50 "Then why do I give those things?” If you give material pleasure to us, that is because of our mayd. The ignorant devotee will otherwise be disappointed. Because I ask, you give. The material happiness resides in the mind already in the form of vdsands. You extend that happiness by giving benedictions. That is the implication of the verb tan. “If that is so, then should I give anything?” Let it be given, but only for gaining your mercy. “Oh! The devotee has fallen into the darkness of the material world by the happiness I have given him. I will deliver him.” Let it given for the purpose of gaining your mercy. When (yarhi) at the time of giving benedictions, you are noticed, by your mercy you become visible with your glance of mercy indicating your smile. Your spiritual body is endowed with shining tulasi, which gives you great pleasure, since it has been offered during worship by the devotee. This form worshipped by the devotee is not material. Showing this spiritual form is the Lord’s mercy.
॥3.21.21॥ tam tvanubhutyoparata-kriyartharii sva-mayaya vartita-loka-tantram namamy abhlksnam namaniya-pada- sarojam alpiyasi kama-varsam TRANSLATION O Lord! I offer repeated respects to you, who destroy the desire to enjoy, by giving realization of your sweetness, who cover us with the results of karma through the inspiration of your material maya, who give material benedictions to low persons such as me, and whose lotus feet are worthy of worship. COMMENTARY This is not impossible for you. When by mercy you give realization of your sweetness, the desire to enjoy (kriyartham) automatically ceases. You have a covering of happiness and distress produced from karma (lantram) for all beings, which is caused by the orders of your material maya. As long as you despatch ignorance, the desire to enjoy remains. Desiring to increase the population, you fill us with material desire. Though we know this, we cannot give up our desires. Thus we are in a low position. You bestow desires to persons such as me who are very low (alpiyasi).
॥3.21.22॥ rsir uvacha ity avyalikam pranuto ’bja-nabhas tam ababhase vachasamrtena suparna-paksopari rocamanah prema-smitodviksana-vibhramad-bhruh TRANSLATION Maitreya said: Praised sincerely in this way, the Supreme Lord with lotus navel, seated splendidly on the shoulders of Garuda, moving his brow as he glanced with a smile of love, spoke to Kardama with sweet words. COMMENTARY Avyalikam means “sincerely.”
॥3.21.23॥ sri-bhagavan uvacha viditva lava caityam me puraiva samayoji lat yad-artham atma-niyamais tvayaivaham samarcitah TRANSLATION The Lord said: O Sage! Knowing what is in your heart, I have already fulfilled the desire for which you have worshipped me alone by austerities for many days. COMMENTARY Caittyam means “what is produced in your heart.” It is formed on the model of words like dik which produces disyam “produced by the directions.” It is accomplished (samayoji) by me, since you worshipped me alone.
॥3.21.24॥ na vai jatu mrsaiva syat prajadhyaksa mad-arhanam bhavad-vidhesv atitaram mayi sangrbhitatmanam TRANSLATION Director of the progeny! The worship of persons such as you who fully concentrate on me in their hearts is never fruitless. COMMENTARY Fulfilling your desire will not reduce your worship of me. Rather, you will attain me. Please take courage! satyarii disaty arthitam arthito nrnam naivarthado yat punar arthita yatah svayam vidhalle bhajatam anicchatam ialuipidhanam nija-pada-pallavam The Lord certainly gives desired objects to devotees who request them, but he does not give in such a way that the devotee will ask again after finishing his enjoyment. He gives his lotus feet, which include all desirables, to those worshippers who do not desire them. SB 5.19.27 Worshipping me will never be without good results. In the end I will bestow my abode. Such worship among those devotees who have absorbed their minds in me (saftgrbhitatmanam), such as you, certainly will give results. Grhlta and grbhita have the same meaning. The short vowel is poetic license.
॥3.21.25॥ prajapati-sutah samran manur vikhycUa-maiigalah brahmavartam yo 'dhivasan sasti saptarnavam malum TRANSLATION Emperor Svayambhuva Manu the son of Brahma is well known for his good qualities. Living in Brahmavarta, he rules the earth with the seven oceans.
॥3.21.26॥ sa ceha vipra r&jarsir mahisya satarupaya ayasyali didrksus I vain paraivo dharma-hovidali TRANSLATION O best of the brahmanas\ The sage among kings, expert in dharma, will come the day after tomorrow to see you with his queen Satarupa.
॥3.21.27॥ atmajam asitapdhgim vayah-slla-gunanvitam mrgayantim patim dasyaty anurupaya te prabho TRANSLATION O best of sages! He will give to you his daughter of suitable age, nature, and qualities, with dark eyes, who desires a husband. COMMENTARY Her age and qualities are suitable for you.
॥3.21.28॥ samahitam te hridayam yalreman parivatsaran sa ivam brahman nrpa-vadhuh ham am iisu bhajisyati TRANSLATION This princess to whom you have been attached for ten-thousand years in your heart will quickly fulfil your desires. COMMENTARY The princess (nrpa-vadhuh) to whom your heart has been attached will marry you.
॥3.21.29॥ ya ta atma-bhrtam vlryam navadha prasavisyati virye tvadiye rsaya adhasyanty anjasatmanah TRANSLATION She will produce nine daughters from your semen, and sages will impregnate those daughters. COMMENTARY The semen held within you will flourish in the form of nine offspring. Sages will impregnate with their semen those daughters born from your semen.
॥3.21.30॥ tvam ca samyag anusthaya nidciam ma usaltamah mayi tirthi-krtdSesa- kriyartho mdm prapatsyasc TRANSLATION Obeying my instructions, offer the results of your actions to me. Becoming pure, finally you will attain me. COMMENTARY Kardama prayed for mercy in verse 20. That is explained in two verses. Tmhl-krta means “giving to the worthy recipient.”
॥3.21.31॥ krtva daydm ca jivrsu dattva cabhayam dtmavdn mayy dtmdnam saha jagad draksyasy atmani capi mant TRANSLATION Controlling the senses, having shown mercy to the living beings as a householder, you will then give fearlessness to the living beings as a sannydsi. Then you will see yourself and the universe within me, MahaVishnu, and you will sec me as Ksirodakasayi within yourself. COMMENTARY Showing mercy as a householder by giving food, clothing and wealth to the jlvas, as a sannydsi you will then give fearlessness to the jivas by giving teachings on bhakti. At the present you know, by the vision of scriptures, that the whole world along with yourself resides within me, the Supreme Lord. Then, however, you will directly realize this. First you will see me in the form of the first purusa with a thousand heads, and you will see thousands of universes in my hair holes along with yourself. Now you know me as the anlaryami existing in yourself. kcc it sva-dehantar-h relay a vakclse prddcsa-mdtram punisam vasantam catur-hhujam kanja-rathanga-iankha- gada-dharam dhdranaya smaranti Some yogis meditate upon the Paramatma measuring one pradesa, who is residing in the heart within the body, and who holds the lotus, wheel, conch and club in his four hands. SB 2.2.8 But then, you will directly see me as the third purusa Ksirodakasayl. I will show you all things created and uncreated. Or there is another meaning. You will see the universe along with Yasoda in my child form. And you will see me in yourself as the gopls did. tam Itacin nrtra-randhrena hrdi krtvd nimilya ca pulakdngy upaguhyaste yogivananda-sampluta One gopi look the Lord through the aperture of her eyes and placed him within her heart. Then, with her eyes closed and her bodily hairs standing on end, she continuously embraced him within. Thus immersed in transcendental ecstasy, she resembled a yogi meditating upon the Lord. SB 10.32.8
॥3.21.32॥ sahaham svamsa-kalaya tvad-virycna maha-munc tava ksetre devahutyam pranesye. tattva-saiiihUam TRANSLATION O great sage! Then I will take birth in your wife Devahuti as an expanded form and will write the Tattva-samhita. COMMENTARY Hear also some more blissful news. I will appear along with your \ daughters (tvad viryena). |
॥3.21.33॥ maitreya uvacha evam tam anubhasyalha bhagavan pratyag-aksqjah jagama bindusarasah sarasvatya parisritat TRANSLATION The Lord who appeared directly to Kardama, having spoken, then left Bindu Sarovara surrounded by the Sarasvati River. COMMENTARY Pratyag aksajah means “the Lord who appeared to Kardama’s eyes." He departed from the hermitage surrounded by the Sarasvati River.
॥3.21.34॥ niriksatas tasya yciyav ascsa- siddhesvarabhistuta-siddha-margah akarnayan patra-rathenara-paksair uccaritam stomam udirna-sama TRANSLATION While Kardama watched, the Lord, who is the path to Vaikuntha, being praised by the most perfect beings, departed while listening to Vedas manifested as samas, chanted by the wing vibrations of Garuda. COMMENTARY While Kardama watched, the Lord who is the path to Vaikuntha (siddha-margah), listened to all the verses of the Vedas (stomam) being chanted by the wings of Garuda, manifesting as sama or song. $ruti says brhadrathanlare paksau: the brhad and rathantra samas are the wings. (Baudhayana Srauta-sutra)
॥3.21.35॥ atha samprasthite iultle kardamo bhagavan rxi/i iisle sma bindusarasi (am kalam pratipalayan TRANSLATION When the pure Lord left, Kardama, waiting for Svayambhuva Manu to arrive, remained at Bindu Sarovara. COMMENTARY Svayambhuva Manu would arrive in two days.
॥3.21.36-37॥ manuh syandanam asthaya iatakaumbha-paricchadam aropya svaiii duhilaram sa-bharyah paryatan mahim tasmin sudhanvann ahani bltagavan yat samadisat upaydd dsrama-padam munch santa-vralasya tat TRANSLATION O Vidura! Mounting his chariot decorated with gold, Manu along with his wife, placing his daughter there as well, journeying over the earth, arrived at the hermitage of peaceful Kardama on the appointed day. COMMENTARY O Vidura (sudhanvan)1. Manu arrived on the day indicated by the Lord (yat samadisat). On that day, while wandering the earth, he arrived at the hermitage of the sage.
॥3.21.38॥ jasmin bhagavato net ran nyapatann aSru-bindavah krpaya samparitasya prapanne 'rpitaya bhrsam TRANSLATION Tears from the eyes of the Lord, overcome with compassion for the surrendered soul,Kardama, fell in that lake. COMMENTARY Seven verses describe the hermitage. The surrendered soul (prapanne) was Kardama.
॥3.21.39॥ tad vai bindusaro nama sarasvatya pariplutam punyam sivdmrta-jalam maharsi-gana-sevitam TRANSLATION Because the lake was mixed with the tears of the Lord it was called Bindu Sarovara. Filled with the waters of the Sarasvatl, it was pure, auspicious and sweet, and worshipped by the great sages.
॥3.21.40॥ punya-druma-lata-jalaih kujat-punya-mrga-dvijaih sarvartu-phala-puspadhyam vana-raji-sriyanvitam TRANSLATION It was dense with groves filled with the flowers and fruits of all seasons, with dense networks of auspicious trees and creepers where pure animals and birds made sounds of contentment. COMMENTARY It was filled with a network of creepers. (The verb form must be supplied.)
॥3.21.41॥ matta-dvija-ganair ghustarii matta-bhramara-nbhramam matta-barhi-natatopam dhvayan-matta-kokilam TRANSLATION Intoxicated birds chirped, intoxicated bees swarmed everywhere, intoxicated peacocks danced, and intoxicated cuckoos warbled. COMMENTARY Birds and animals cried out (gusfam). Mad peacocks danced with zeal (dtopam). The intoxicated cuckoos were calling out to each other.
॥3.21.42॥ kadamba-campakasoka- karanja-bakul&sanaih kunda-mandara-kutajaiS cuta-potair alankrtam TRANSLATION It was ornamented with kadamba, asoka, karanja, bakula, mana, kunda, matidara, kutaja and young mango trees.
॥3.21.43॥ karandavaih plavair hamsaih kurarair jala-kukkutaih sarasais cakravdkaiS ca cakorair valgu kujitam TRANSLATION The place resounded with the calls of the karandava, plava, swan, kurava, water hens, cranes, cakravakas and cakoras. COMMENTARY After describing the trees, the variety of birds are described.
॥3.21.44॥ tathaiva harinaih krodaib svavid-gavaya-kubjaraih gopucchair harihhir markair nakulair nabhibhir vrtam TRANSLATION It was filled with deer, boars, porcupines, gavaya, elephants, monkeys, lions, apes, mongoose, musk deer and other animals. COMMENTARY The animals are here described. Kroda means boar. Svavit is a porcupine. Arka is a monkey. Gopuccha is another type of monkey. Hari is a lion. Nabhi is a musk deer.
॥3.21.45-47॥ pravisya tat tirtha-varam adi-rajah sahatmajah dadarsa muni in asinam tannin huta-hutaianam vidyotamdnam vapusti tapasy ugra-yuja ciram natiksamaiU bhagavatah snigdhapangavalokanat tad- vydfirtcim rta- kala- piyusa-sravanena ca prAth&urh padma-paliisaksam jatilam cira-vasasam upasamsritya malinam yatharhanam asamskrtam TRANSLATION | Entering that best of holy places along with his entourage, Manu | IkKly was not too emaciated. He appeared like a jewel covered with dirt, with a tali body, lotus eyes, matted hair, and tattered cloth. COMMENTARY Hr was engaged in intense yoga as an austerity, but he was not too thin, for two reasons—the Lord’s glance and the Lord’s words which were completely (a) filled with nectar from the moon (amrta-kala). This indicates the Lord’s mouth was a moon. Pramsum indicates that his body was eight vitnstis in height or six-feet tall. Manu approached (upasamsrtya) and saw him. The verb is in verse 45. The sage’s soiled condition was like a valuable jewel (arhana) left unclean.
॥3.21.48॥ atholajam upayatam nrdevam pranatam purah saparyaya paryagrhnat pratinandyanurupaya TRANSLATION When Manu arrived at the thatched hut, he offered respects at the feet of the sage. The sage, after responding to the king’s words welcomed him with suitable treatment. COMMENTARY Ufajam means “a leaf hut.” Manu offered respects at his feet (purah). The sage received Manu who was touching his feet with suitable worship. That means he raised him up and embraced him, after giving him blessings. The King said “Today I have been successful because I meet in person the form of powerful austerity.” The sage responded by praising him. “O King! Today I am seeing you, endowed with power by the Lord to protect the universe.»
॥3.21.49॥ grhUarhanam asinam samyatam prinayan munih smaran bhagavad-adeiam ity aha slaksnaya gird TRANSLATION After worship, when Manu was seated silently, Kardama, remembering the words of the Lord, began to speak sweet words, to invoke his pleasure. COMMENTARY After having his feet washed, Manu sat on a seat of kusa grass and received flowers, sandalwood, durva grass and fruits. He remained silent (samyatam).
॥3.21.5011 nuiuirii cahkramanaht deva sal a hi satiiraksanaya tc vadhaya cdsatdm yas Ivam liareh saktir hi pdlini TRANSLATION O Lord! You, who travel about to protect the righteous and destroy the sinful, are the energy of protection of the Lord. COMMENTARY You, who travel about for protecting the righteous, are the energy of protection of the Lord.
॥3.21.51॥ yo ’rkendv-agninara-vayunam yama-dharma-pracctasam rupdni sthana adhatsc tasmai suhlaya le namah TRANSLATION l offer respects to you, a pure being, who suitably take the form of the sun, moon, fire, Inara, Vayu, Yama, Dharma and Varuna. COMMENTARY You completely (a) accept the forms of the sun and others in a suitable way (sthdnc). You are the sun because of your majesty. You are the moon because of your fame. You are fire because of your invincibility. You are Inara because of your lordship. You are Vayu because you enter everywhere. You are Yama because you punish the sinful. You are Dharma because you protect the righteous. You are Varuna because you are deep and have hidden treasure. Therefore I offer respects to you, the Lord in another form, who have come to my cottage.
॥3.21.52-54॥ iia yada ratham asthaya jaitram mani-ganiirpitam \dsphurjac-canda-kodando rathena tr&sayann aghan sva-aainya-carana-kiunnatii vcpayan maiidalairi Miuvd/t vikarsun brhatiiii scndiii paryatasy amsimidn iva ladaiva sctavah sarve vamdsrama-nibaiulhandh hluigavad-rad id i djan bhidyeran bald dasyubhih TRANSLATION O King! If you, with a bow of fearful vibration, did not tour the earth like the sun after mounting your victorious, jewel-studded chariot, instilling fear in the sinful just by its presence, and shaking the earth with the footsteps of your huge army, the society established according varna and asratna made by the Lord would be destroyed by the evil. COMMENTARY O King! Why have you come? But why should I ask (hat question, since I already know the answer. To stale this, he makes a negative statement. If you did not travel the earth then the rules would be broken. Three verses are connected. The chariot was studded with jewels and gave victory. Just by the presence of the chariot, the evil become fearful.
॥3.21.55॥ adharmas ca samedheta lolupair vyarikuiair nrbhih sayane tvayi loko ‘yam dasyu-grasto vinahksyati TRANSLATION O King! If you sleep without worry, irreligion will increase through uncontrolled people craving material pleasure. Tormented by the sinful, the population will be destroyed.
॥3.21.56॥ athcipi prcche fvdrfi vira yad-artham tvam ihagatah tad vayam nirvyalikena pratipadyamahe hrida TRANSLATION O courageous warrior! I ask you why you have come to my hermitage. I accept the reason sincerely in my heart. COMMENTARY Though I know in general why you have come, I still ask why you have come to my leaf hut. You will not become successful in quelling the sinful by coming here. I accept the reason in my heart, sincerely or joyfully (nirvyalikena).
Thus ends the commentary on Twenty-first Chapter of the Third Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous dcdryas. Chapter Twenty-two Kardama Marries Devahuti
॥3.22.1॥ maitreva uvacha evam aviskrtasesa- guna-harmodayo munim savrida iva lam sum rad uparalam uvacha ha TRANSLATION Maitrcya said: The King, whose unlimited excellent actions and qualities had been described, became embarrassed, and then spoke to the silent sage. COMMENTARY The Twenty-second Chapter describes how the King, after speaking in a pleasing manner and giving his daughter to Kardama, knower of truth, returns to his kingdom. The excellence of King’s unlimited qualities and activities had been described. He spoke to the sage who became silent, or who was detached from everything (uparalam). He was embarrassed because of hearing his own glories and because of the descriptions of his occupation, when he himself was completely dedicated to the Lord.
॥3.22.2॥ manur UVCJCU brahmasrjat sva-muhhato Srunad-Bhagavatham yusmtin dtma-paripsaya chandomayas tapo-vidya- yoga-yuktdn alampatan TRANSLATION Manu said: Desiring to propagate the Vedas Brahma, the form of the Vedas, created you, the brahmanas, endowed with austerity, knowledge and yoga, from his face. COMMENTARY Hearing the sage would refuse his daughter in marriage, Manu first explained with reasoning the relationship between the brahmanas and ksatriyas in two-and-a-half verses. Brahma created the brahmanas with a desire to preserve the Vedas by propagating them (dtma-paripsayd).
॥3.22.3॥ tat-trdnaydsrjac casmdn doh-sahasrat sahasra-pdt hridayam tasya hi brahma ksatram ait gam pracaksatc TRANSLATION The thousand-footed Lord has created us, the ksatriyas from his thousand arms for protection of the brahmanas. The brahmanas are called the heart and the ksatriyas are the arms. COMMENTARY Who will protect the brahmanas? From his thousand arms he created the ksatriyas. Thus they are one with the Lord. Who will protect the ksatriyas? The brahmanas (brahma) will do this. When someone comes to attack the heart, the heart is seen to be protected by the arms. When the arms are attacked, one contracts the body and the arms are protected within the heart. Thus the protector of the heart is the arm and the protector of the arm is the heart.
॥3.22.4॥ ato hy anyonyam dtmdnam brahma ksatram ca raksatah Kardama Marries Devahuti raksati smavyayo devah sa yah sad-asad-atmakah TRANSLATION Thus, the brahmanas and ksatriyas protect each other. But the unchanging Supreme Lord, who is cause and effect, protects them both. COMMENTARY The brdhmana protects the ksalriya by the strength of his austerity. The ksalriya protects the brdhmana by the strength of his body. Actually, however, the Supreme Lord, who is cause and effect, who is without change (avyayah), protects both.
॥3.22.5॥ lava sandarsaiicul eva cchinna me sarva-sennsaydh yat svayam bhagavdn prilya dharmam aha riraksisoh TRANSLATION From meeting you, all my doubts have been destroyed. You have affectionately explained the duties of the ksalriya. COMMENTARY I have come to you, my protector. Just by meeting you I have been protected. Riraksisoh means “of the ksalriya.”
॥3.22.6॥ d i sly a me hhagavan drsto durdarso yo ‘liriatmanam distyci pada-rajah sprstam sirsna me bhavalah si vain TRANSLATION By good fortune I have seen you, who cannot be seen by a person with no pious acts. By good fortune I have touched your auspicious foot-dust to my head. COMMENTARY Akrtatmanam means “of those with no pious acts.”
॥3.22.7॥ distya tvayanusisto ‘ham hrtai canugraho mahan apcivrtaih karna-randhrair justa distyosatir girah TRANSLATION By good fortune you have instructed me and given me great mercy. By good fortune, I have heard you pleasant words with open ears. COMMENTARY Usatih stands for uiatyah (pleasant).
॥3.22.8॥ sa hhavdn duhitr-sneha- pariklistaimano mama srotum arhasi dinasya sravitam krpaya niune TRANSLATION O sage! You, well known as merciful, must mercifully hear a topic from lowly me, suffering from affection for my daughter. COMMENTARY By seeing you all my sufferings have been destroyed. But one suffering, which is hard to remove, remains in my heart. Having been given relief by your mercy, I will remove that suffering also along with the others which have gone. You are an ocean of mercy (salt). I have one suffering that does not go away even by the power of discrimination (pariklista).
॥3.22.9॥ priyavratoltanapadoh svaseyam duhita mama anvicchati patirii yuktam vayah-sila-gunadibhih Kardama Marries Devahuti TRANSLATION The sister of Priyavrata and Uttanapada, my daughter, is seeking a husband suitable in age, conduct and qualities. COMMENTARY Unnecessary worries are removed by mentioning that she has two brothers. By mentioning that it is his daughter, he indicates that a ksatriya’s daughter is suitable for the sage.
॥3.22.10H yada tu bhavatah sila- sruta-rupa-vayo-gun&n airnon naradad esa tvayy asit krta-niscaya TRANSLATION When she heard of your age, qualities, form, learning and conduct from Narada, she decided on you as her husband.
॥3.22.11॥ tat praticcha dvijagryemam sraddhayopahrtam maya sarvatmananurupam te grhamcdhisu karmasu TRANSLATION Best of brahmanas! Therefore accept her, suitable in every way for duties of household life, offered by me with faith.
॥3.22.12॥ udyatasya hi kamasya prativado na sasyate api ninrtukta-sahgasya kama-raktasya kim punah TRANSLATION Denial of sense objects which come of their own accord is not recommended even for a person who is detached, what to speak of a person with desire for the object. COMMENTARY You should not say that you cannot accept my daughter because you are a detached ascetic. Sense objects which come of their own accord (udyatasya) should not be denied. Knowing your inner desire I have come here. You should not conceal your desire from me. He identifies Kardama as kama-raktasya.
॥3.22.13॥ yci udyatam anadrtya kindsam abhiydeale ItsiydCc tad-yasah sphilaiii mdnai cdvajnayd hatah TRANSLATION One who rejects what comes of its own accord but begs from a miser has his glorious fame destroyed. His honor is destroyed by becoming neglected by others. COMMENTARY This verse speaks of conduct in this world. One who rejects something out of shyness and because of concern for position, and then begs that object from one who will not give it, loses fame. Shyness and concern for position are soon destroyed by the strength of the desire. One’s honor also is destroyed. Even the wise man of mature vision should accept those objects which are not forbidden and which come without asking by good fortune, after surmising that, even having detachment for it at the moment, in the future he will be attacked by a strong desire for the object.
॥3.22.14॥ aham tvdsrnavam vidvan vivdhdrlham samudyatam alas (vain upakurvdnah pralldiii pratigrlidiia me TRANSLATION O learned one! I have heard that you are prepared to get married. Being celibate up till this point, please accept the daughter I offer. Kardama Marries Devahuti COMMENTARY "How did you know the desire in my mind?” Do not ask about knowing. I have even heard this. I have heard this from the mouth of the Supreme Lord who appeared before me. Upakurvanah is a person who has been celibate up till this poini. but can get married. Prailam me means “given by me.”
॥3.22.15॥ rsir uvdi'fl hatlham udvodhu-kamo 'ham apratta ca tavatmaja avavor anurupo ‘sav dilya vaivdhiko vidhih TRANSLATION The sage said: Yes, I desire to get married and your daughter has not been given to anyone else. This is a suitable marriage for us since there has been no previous marriage. COMMENTARY Apratta means “not promised to anyone else.” Adyalt means “not previously married.”
॥3.22.16॥ hdmah sn bhUydn naradeva tc 'syrili piitrydh sumtiniiuiya-vidJimi pralitah ha eva tc tanayam nadriycta svrtvnivu kdntyd ksipadm iva sriyam TRANSLATION O King! Let the desire of your daughter, recognized by the scripture, be fulfilled. Who would not respect your daughter whose beauty decries all other beauty. COMMENTARY She is situated such that her beauty decries all other beauty.
॥3.22.17॥ yam harmya-prsthe kvanad-anghri-sobham vikridatim kanduka-vihvalaksim viivavasur nyapatat svad vimonad vilokya sammoha-vimudha-cetah TRANSLATION Visvavasu, seeing her with beautiful feet jingling as she played on the roof of the palace, with eyes fixed on a ball, fell from his airplane, because his mind was completely bewildered. COMMENTARY Having described her unequalled beauty and good qualities, he describes her natural power by the ornament of vyatirekha. She had feel made beautiful by the sound of her bells. Seeing her, Visvavasu became bewildered, and fell from his airplane to the earth (ni). He became like a corpse on seeing her. Because of his great offence in looking at her with attachment, he received immediate results of that offence by falling. “But he simply looked at her." The offence is indicated by the word vilokya, which can indicate “she, being seen by him.”
॥3.22.18॥ lam prarthayantim lalana-lalamam aseviia-Sri-caranair adrsldm vatsam manor uccapadali svasdram ho ndnumanyeta budho 'bhiydtdm TRANSLATION What wise man would not honor this ornament among women, daughter of Manu and sister of Uttanapada, unseen by those who do not worship Laksmi, and who has come of her own accord seeking me? COMMENTARY No one would reject her. She cannot be seen by those who do not worship Laksmi. I have worshipped the feet of Laksmi, the consort Kardama Marries Devahuti of my deity Narayana, and thus I can see here. But no one else can. Visvavasu, moving in the sky, saw only the effulgence of her beauty, but not her personally. The excellence of her noble family is described. She is the object of affection (vrttsam) of you, Manu. She is the sister of Uttanapada. Because Priyavrata had gone away, he is not mentioned. Abhiydldm means "attained without endeavour."
॥3.22.19॥ ato bhajisye samayena sadhvim yrivcil tejo bibhryad (itmaiw me alo dhannaii pdramahamsya-mukhydn sukla-proltldn bahu manye ‘vihimsrem TRANSLATION As a verbal agreement, I will accept this chaste woman until I produce offspring. Then I will consider practicing the path of bhakti, which is greater than renunciation, as explained by the Supreme Lord, and which is endowed with non-violence. COMMENTARY I will be a householder until I produce children. Then I will renounce. Stwuiya is a verbal agreement. Or "I will accept the girl when the power from my body will become fruitful. I will accept her when there is opportunity after completing my austerities." Almanah me tejah also refers to the Kapila, who is the power of my worshipable lord. I will accept the chief dharma of the paramabamsas or the path of renounced bhahti which is superior to that of pantmahamscis, which has been explained directly (pra) by Vishnu (suhla), and is without violence (avihimsran). I will give respect to that as worthy of performing.
॥3.22.2011 yato ‘bhavad visvam idam vicitram samsthdsyate yatra ca vavatislhate [mijapatiiiam patir esa rnahyam param pramanam bhagavdn ananlah TRANSLATION The infinite Lord, the father of my father and others, from whom the variegated universe arises, in whom it abides, and within whom it merges at destruction, is my final authority. j COMMENTARY The authority for this is the Lord alone, who arises in the memory of you and me. Or this is a response to the objection, "You father’s order was procreation, not renunciation.” Samslhasyate means “is destroyed.” Vava means “certainly.” The father of my father and others, the Lord, is the final authority. I will follow his order alone, and not my father’s order.
॥3.22.21॥ maitreya u vac a SCI ugra-dhanvaim iyad evabahhase clsi(' at tiisillin aravinda-mihbam dhiyopagrhnan smita-sobhitena muhhena ccto lulubhc devaluityah TRANSLATION Maitreya said: O fierce warrior Vidura! Having said only that much, Kardama became silent. When he fixed his mind on the Lord with lotus navel, his heart became attracted to the smiling face of Dcvahuti. COMMENTARY O fierce warrior Vidura! Just as a warrior like you does not turn from battle, Kardama does not turn from the clliarma recommended by the Lord. The mind of Kardama became attracted by the smiling face of Dcvahuti. From this it is understood the Manu and his wife did not feel regret, lamenting that they had given their daughter to a renounced person.
॥3.22.22॥ so 'mi jfuitva vyavasilarii nuihisya duhituh sphutani Kardama Marries Devahuti lusnuii guna-ganiidhyaya <I<I<I<11J lulvam praharsitah TRANSLATION After that, Manu, clearly understanding the desire of his queen and his daughter, gladly gave to Kardama, who was a reservoir of good qualities, his daughter of equal qualities. COMMENTARY After that (anu) understanding the desires (vyovusikmi) of his daughter Devahuti and the queen, her mother, Manu gave her to Kardama.
॥3.22.23॥ iatarupa maha-rajni ptiribarluw inalut-dltanan dampiilyoh paryiulat pritya bh it set-vcisfjh pai it c hadan TRANSLATION The queen Satarupii affectionately gave the couple great wealth, and gifts.suitable for a wedding, as well as ornaments, clothing and furniture. COMMENTARY Pciribarlicin means “gifts of great value, suitable for a wedding.”
॥3.22.24॥ praltarii dtihiuixiiii saninit sadrkstiyei gata-vyathah upaguhya<«bahubhvain autkanthyonmathitiisayah TRANSLATION The King, who was relieved of his worries, but whose heart was filled with feelings of separation, embraced his daughter, who had been given to a groom of equal qualities, with his two arms. $rimad-Bhagavat ham COMMENTARY Pratldm means “given."
॥3.22.25॥ asaknuvaiiis tad-viraham muncan bdspa-kalcim muhuh asincad amba vatseti tielrodciir duhituh sifclidli TRANSLATION Unable to bear separation from his daughter, continuously shedding tears, he moistened the hair of his daughter with his tears. “O mother! O daughter!” he cried. COMMENTARY He cried out, “O dear daughter (vulsa)."
॥3.22.26॥ Umantrya tam imim-varam (inujrldlol) saluinugah pnUaslhe ratluim aruhya sabhdryah svu-puram nrpa TRANSLATION Taking permission from the great sage, the King and with his wife mounted his chariot and arrived at his city along with his retinue.
॥3.22.27 II ubhuyor rsi-ltufydyiili sarasvatydb surodliasoh rsinam upasdntdndm pasyann iirama-sampadah TRANSLATION He saw a wealth of hermitages of peaceful sages on the two beautiful banks of the Sarasvatl River, river of the sages. Kardama Marries Devahuti COMMENTARY Rsi-kulyayah means “of the river of the sages” or “beneficial to the group of sages." Surodhasoh means “on the beautiful banks.”
॥3.22.28॥ lam dyantam ahhipretya brahmdvartdt prajah patirn gita-samstuli-vaditraih pratyudiyuh praharsitah TRANSLATION Knowing of his arrival, the joyful citizens came from Brahmavarta to meet him with music, praises and songs. COMMENTARY Pratyudiyuh means “came to greet.”
॥3.22.29-3011 barhismuli nama pun sarva-sampat-samanvitd nyapatan yatra roman I kusflh kdsds ta evdsan sasvad-dhanta-varcasah rsayo yaih parahhavya yajda-ghndn yajiiam ijire TRANSLATION The city of Barhismati, filled with all wealth, was where the hairs of the boar avatara fell when he shook his wet body. The hairs which fell became kusa and kdsa grass which are always green. With that grass the sages worship the Lord after defeating the demons who oppose sacrifice. COMMENTARY What was Brahmavarta like? In that place there was the city of Barhismati, where the hairs of Varaha fell. This verse explains the meaning of ihe ciiy Barhismati (filled with Intsa grass). The hairs remained as kuia and hasa grass.
॥3.22.31॥ kusa-kdiamayam baillii (islii yd bhagavdn nuimili ayajad yajila-purusain labdha sthanam yalo blnivam TRANSLATION In this place, spreading husa and hasa grass, the great Manu worshipped the Supreme Lord, after attaining the earth to rule. COMMENTARY Barhis refers to both Itnsa and hasa. I le attained (labdha) the earth to rule.
॥3.22.32॥ barhisnuitim tuima viWiu I TRANSLATION Entering the city of Barhismati in which he had previously lived, Manu then entered his palace which destroys the three miseries. COMMENTARY This verse returns to the main topic. First entering the city in which he had previously lived (sumdvusat), he then entered his palace.
॥3.22.33॥ sablmiyab saprajah litinuin hubhuje 'nyavirodhatah saiigiyamciiui-sat-ltii till sastribhih sura-gayakaih praty-usesv anuhaddhena Inda srnvan liareh halludi Kardama Marries Devahuti TRANSLATION He enjoyed with his wife and citizens, without contradicting the dharma of others. While his glories were sung by the Gandharvas with their wives, starling in the morning, he would listen with attention to stories of the Lord. COMMENTARY He did not contradict others duties. Starling at every dawn (pratyuscsu), he listened with his heart enchanted (amihadclhemi) by the sweetness of the stories of the Lord.
॥3.22.34॥ nisnatam yogamiiyasu munirii svdyambiiuvnrfi manum yad ahhrariiiayitum bboga tut sekur bhagavat-param TRANSLATION Material enjoyment could not cause deviation in saintly Svayambhuva Manu, who was surrendered to the Lord, because he was experienced in all types of material enjoyment by yoga practice. COMMENTARY By practice of astaiiga-yoga he was master of all types of knowledge of mayci (yogamdydsu nisndtcim). Since he had experience of enjoying material objects, even the enjoyment of those objects could not produce attachment for them in him.
॥3.22.35॥ ayiila-viwiiis ttisyciscin vwmili svantara-yapanilh Sntvaio dbySyato visnoli kurvato bmvatah liathiih TRANSLATION Since he heard about the Lord, meditated on him, spoken about him and made compositions with his words about him, his passing of time, extending for a Manvantara, was not in vain. COMMENTARY His hours, extending over a whole Manavantara period, were not in vain (ayataydma). Amara-kosa says yatayamcm means “worn out or decayed.” Kurvatah means he made compositions in his own words about what he had seen, heard and spoken.
॥3.22.36॥ sa evam svanlaram ninye yugandm eka-saptatim vasudeva-prasarigena paribhuta-gati-trayah TRANSLATION Having conquered the three miseries, he spent the Manvantara of seventy-one yuga cycles in hearing topics related to the Lord. COMMENTARY Gali-trayam can refer to the states of waking, sleeping and dreaming, to the three gunas or to the three miseries.
॥3.22.37॥ sarira manasa divya vaiyase ye ca mdnusdh bhautikas ca kalham klesa badhante hari-samsrayam TRANSLATION O Vidura! How can miseries arising from the body, mind, ghosts, other humans, or natural conditions bind up a person who has taken shelter of the Lord? COMMENTARY Bhakti is the cause of overcoming miseries. Divya here means “coming from the intermediate sky, the place of ghosts.” Mdnusdh means “those who take the role of enemies.” Bhautikdh means “the influence of cold, heat etc.” Vaiyase means “O Vidura!” Kardama Marries Devahuti
॥3.22.38॥ yah prsto munihhih praha dharman nana-vidhan chubhan nmam varnasramanam ca sarva-hhuta-hitah sada TRANSLATION Asked by sages, he, thinking of the welfare of all beings, spoke on various types of auspicious dharma for humans and on varnasrama.
॥3.22.39॥ etat ta adi-rajasya manos caritam adbhutam va mi tain varnan iyasya tad-apatyodayam srnu TRANSLATION I have described to you the amazing character of Svayambhuva Manu, the first among kings, who is worthy of describing. Now hear about the power of his daughter. COMMENTARY Udayam means “power.”
Thus ends the commentary on Twenty-second Chapter of the Third Canto of the Bhagavatam for the pleasure of the devotees, in accordance with the previous acharyas. ooo
Chapter Twenty-three Request of Devahuti
॥3.23.1॥ maitreya uvacha pitrbhyam prasthite sadhvi patim ihgita-kovida nityam paryacarat pritya hhavamva bhavam prabhum TRANSLATION Maitreya said: After her parents departed, Devahuti, understanding the suggestions of her husband, served him constantly with affection, just as Parvali served Siva. COMMENTARY The Twenty-third Chapter describes the request of Devahuti and the enjoyment of Kardama after creating heavenly wealth desired by her.
॥3.23.2॥ visrambhenatma-saucena gauravena damena ca susrusaya sauhrdena vdea madhuraya ca bhoh TRANSLATION O Vidura! She served with trust, purity, respect, sense control, menial duties, friendship and sweet words. i
॥3.23.3॥ j visrjya kdmam dambham ca I dvcsam lobham agham madam | apramattodyata nityam tejiyamsam atosayat I TRANSLATION j Devoid of lust, cheating, hatred, greed, sin and pride, always working | I
॥3.23.4-5॥ | sa vai devarsi-varyas lam 5 manavim samanuvratam | daivad gariyasah palyur J dsdsanam mahaiisah I I i kalena bhuyasd ksdmdm j kariitam vrata-caryaya | prema-gadgadaya vacha I piditah krpayabravit TRANSLATION Kardama, the best of sages, overcome with compassion, pained on seeing the condition of his wife who had become thin and weak over a long time from following vows and who desired a son from her husband who could change destiny, spoke to her in a choked voice. COMMENTARY Kardama was stronger than destiny (daivat gariyasah). He could change destiny. There is another meaning. She had given up all desire, but after some time, by the impetus of the Lord (daivat) she desired some objects of pleasure. Pained on seeing her thin body, with compassion he spoke to her.
॥3.23.6॥ kardama uvacha tuslo ‘ham adya lava manavi manadayah Request of Devahuti susrusaya paramaya par ay a ca bhaktya yo dehinam ayarn ativa suhrt sa deho naveksitah samucitah ksapitum mad-arthe TRANSLATION Kardama said: Daughter of Manu! I am pleased today with you, who give respect to me, for your excellent service and utmost devotion. You have neglected your body, which is dear to those possessing bodies, preferring to make it thin in order to serve me. COMMENTARY You do not care for your body (na aveksitah). You do not care whether it remains or is destroyed. It is suitable (samucitah) for you, to make your body thin in order to serve me, since you are highly devoted to your husband’s vows.
॥3.23.7॥ ye me sva-dharma-niratasya tapah-samadhi- vidyatma-yoga-vijita hliagavat-prasddah tan eva tc mad-anusevanayavaruddhan drstim prapasya vilaramy abhayan aiokan TRANSLATION Behold the objects of enjoyment, not subject to fear and lamentation, given by the Lord, attained rightfully by your service to me, which have been attained through concentration of advanced meditation and worship. I will give you the vision. COMMENTARY There is nothing suitable to give you to repay the debt of your selfless service to me. That service is very rare. See those things attained by concentration of advanced meditation and worship (samadhi-vidya), which are rightly attained by you. I give you divine vision by which you will directly see them now. Or another meaning is “By my mercy see directly this sight, without shyness.” Let there be no obstacle to both enjoyment and liberation by those things given by the Lord through meditation on the Lord mixed with svadharma or austerities! Thus Kardama promises fearlessness and no lamentation.
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