Text 1: Śrī Maitreya said: After describing the greatness of the Emperor’s manifold qualities and activities, the sage became silent, and the Emperor, feeling modesty, addressed him as follows.
Text 2: Manu replied: To expand himself in Vedic knowledge, Lord Brahmā, the personified Veda, from his face created you, the brāhmaṇas, who are full of austerity, knowledge and mystic power and are averse to sense gratification.
Text 3: For the protection of the brāhmaṇas, the thousand-legged Supreme Being created us, the kṣatriyas, from His thousand arms. Hence the brāhmaṇas are said to be His heart and the kṣatriyas His arms.
Text 4: That is why the brāhmaṇas and kṣatriyas protect each other, as well as themselves; and the Lord Himself, who is both the cause and effect and is yet immutable, protects them through each other.
Text 5: Now I have resolved all my doubts simply by meeting you, for Your Lordship has very kindly and clearly explained the duty of a king who desires to protect his subjects.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the twenty-second chapter, as instructed by Viṣṇu, Manu gives his daughter Devahūti (to Kardama). This is described. (1)
Thus revealed and praised, Manu, the emperor whose rise is the source of all qualities and actions, as if embarrassed by hearing his own fame or fearing rejection, spoke to that sage who was devoted to renunciation. (1)
Intending to request "My daughter should be married by you", he first says that their connection was already arranged by the Lord. With one and a half verses: By the desire to protect himself, meaning the desire to sustain. The protection of the self composed of the Vedas means the propagation of the Vedas. By that desire, he called you Brahmins. (2)
For their protection, for the protection of Brahmins, brahma means the Brahmin caste, kṣetra means the Kṣatriya caste. (3)
Thus that very God protected. Who is he? He who is the self of existence and non-existence, the self of all, yet unchanging and unmodified. (4)
He rejoices at seeing him etc., just to make the request. With three verses beginning with "tava". (5)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
As instructed by Viṣṇu means as stated in "ātmajām asitāpāṅgīm" etc. (1)
To one devoted to renunciation, worldly matters should not be spoken of out of fear. The emperor became as if embarrassed having started to speak of that, this is the meaning. Or, upa means Viṣṇu who protects Rudra in the form of Durvāsā, completely devoted to that supreme one, this is the meaning. (1)
Fearing sudden rejection of the marriage proposal, he states some justified connection between Brahmins and Kṣatriyas. With this intention, the revered commentator also said "My daughter" etc. up to "brahma". (2)
Who would protect the Brahmins? He answers this with "For that". Considering the oneness of Brahman with the Supreme Lord, he says "With a thousand arms" etc. Now who would protect the Kṣatriyas? He answers - Brahman means Brahmin, the heart, being predominant in knowledge; the limbs mean the arms, being predominant in action. The idea here is: In the world, when a blow comes to the heart, the arms are seen to protect the heart. And when a blow comes to the arm, curling up the body, the arms are protected in the middle of the heart. Thus the arm protects the heart and the heart protects the arm. Therefore it is said in the Śāntiparva of the Mahābhārata: "The Brahmin increases the Kṣatriya and the Kṣatriya increases the Brahmin. Where the unseen danger is allayed by the Brahmin, and the seen danger is repelled by the king's arms, there the kingdom prospers happily." And also: "When there is division between Brahmins and Kṣatriyas, the people fall into unbearable misery. Knowing this, a king should always have a priest who is not estranged from him." (3)
Since brahma and kṣatra are limbs of the Lord, therefore. Thus as stated before, the Brahmin protects the Kṣatriya by the power of austerity, and the Kṣatriya protects the Brahmin by the power of arms. In reality, that God, the Supreme Lord alone protects both, yet though he is the self of all, he remains unmodified and of one essence. (4)
Therefore I have come to you, my protector, and you have protected me just by your sight - he says this with "tava" etc. The doubt here and its cause is the impurity of mind or the multiplicity of rejecting the daughter etc., due to their endlessness. By the word "all", other subjects relating to self and non-self are also included. Or, since you yourself, without my prompting, O Lord, have stated the duty of me, a Kṣatriya desiring protection, in the four verses beginning "When not mounted on a chariot" etc. Or, since the Lord himself in the form of Śukra, for the sake of one desiring protection, stated in brief the duties of a householder etc. for protecting dharma, beginning with "Having compassion for living beings" etc. Or he will say "Go as you wish, instructed by me, having resigned your actions to me" etc. "Says" is in the present tense close to the future. Considering that Brahmins are the protectors of dharma as propagators of the Vedic path, he says this. Or "of you desiring protection" should be connected. (5)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Pratyākhyānaṃ (rejection) means prohibition. (1) Brahmā, the presiding deity of the cosmic egg, from his own mouth - this refers to the origin of the brāhmaṇa caste. Otherwise, it would contradict the statement "From the shadow, Kardama was born." That is why it is said "From a thousand arms, a thousand feet." (2) The heart indicates the predominance of the power of knowledge, while the limbs indicate the predominance of the power of action. (3) Therefore, being the heart and limbs, that same Lord enters here and there as the inner controller - this is understood. Even so, although being the material cause of everything, according to the principle "Because scripture has sound as its source", He remains unchanging. (4) Without even being asked, the omniscient Lord reveals my duty - this indicates His great compassion. (5)
Śrīmad Vīrarāghava Vyākhyā
Thus addressed by Kardama, Manu spoke to him, says Maitreya. "Thus" means: Possessing excellence in both the manifested qualities and actions, therefore being as if embarrassed, as if ashamed upon hearing his own glories, the emperor Manu spoke to that sage who had ceased activity, established in renunciation, with joy. (1) He speaks the same idea in thirteen verses. Intending to request "This daughter of mine should be married by you", Manu first states that our connection has already been arranged by the Lord Brahmā. He says this in one and a half verses. Brahmā, full of Vedic knowledge, from his own mouth created you learned brāhmaṇas, endowed with austerity (practice of yoga), knowledge (devotion to God), and yoga (cultivation of wisdom), unattached to sense objects, for the sake of protecting the Vedic self - either for protecting the Vedic nature, or with faith in promoting self-knowledge. The Supreme Self in the four-faced form created you. (2) For protecting those brāhmaṇas, the Lord who acts through hands, feet etc. in all directions created us kṣatriyas from a thousand feet. Brahmā's heart is called the brāhmaṇa family, while his limbs are called the kṣatriya family. (3) Therefore, since He created the brāhmaṇas for protecting the Vedas and us for protecting the brāhmaṇas, the brāhmaṇas and kṣatriyas protect each other mutually. Thus mutually protecting, that unchanging God who is the self of the manifest and unmanifest, composed of cause and effect, untouched by the modifications in the effects, or whose body is composed of conscious and unconscious entities and is therefore unchanging - for the body's modifications do not touch the embodied self - He protects both. (4) Desiring to convey his intention to him, he first praises seeing him etc. in three verses. By seeing you alone, all my doubts about matters to be inquired about have been dispelled. O Lord Kardama! Since you yourself have spoken about my duty to protect the subjects I wish to protect, saying "When he mounts the chariot..." etc. (5)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Having heard what was asked by the king to Kardama and his silent response, to explain what verbal exchange occurred, he says: "Thus". "As if embarrassed" highlights the quality of humility. "Ceased" means having spoken what was required and then becoming silent. Or it can mean absorbed in meditation on Śrī Nārāyaṇa, who is denoted by the syllable "a" as stated in the Pādma Purāṇa: "a, ā, aṃ, aḥ refer to the ancient sage". (1) With "He", he elaborates on the implied equal relationship between brāhmaṇas and kṣatriyas. He says: "For protecting us" means with the desire to protect us. "Full of Vedic knowledge" means devoted to the Vedas. "Austerity" means bodily mortification. "Knowledge" means understanding of the branches of learning. "Yoga" refers to devotion to God. By this, the ability to protect the kṣatriyas is stated. "Unattached" means detached, endowed with qualities like self-control etc. (2) "For protecting the brāhmaṇas" means for their protection. To indicate limitlessness, it is said "from a thousand arms". If asked which is dearer to Hari between the two, he answers: "The heart". The brāhmaṇa family is Hari's heart, extremely dear, for it is said "He would even cut off His own arm". Then what about the kṣatriyas? To this he says "field". There is a gradation of dearness in the relationship between body and limbs. (3) Because there is this relationship between body and limbs, therefore the brāhmaṇas protect the kṣatriyas and the kṣatriyas protect the brāhmaṇas. He protects them Himself through instruction etc. The God who pervades cause and effect protects both - this is the connection. (4) To make his request acceptable, he praises Kardama: "By your". "By seeing" refers to both direct perception and scriptural statements. "Duty" means royal duties like protecting the subjects. (5)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Brahmā in the form of virāṭ is said to be born from his own mouth, referring only to the type. (1-2) Similarly, "from the thousands of arms" etc. The heart is due to the predominance of the power of knowledge, while the limbs are due to the predominance of the power of action. (3-4) As for what the Lord himself spoke about dharma, that is additional, is the remainder. Or, because from merely seeing me, due to my unfitness as the cause, he himself spoke even about dharma. The doubt here is caused by the impurity of the mind. (5-6)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In the twenty-second (chapter), it is said that the king, after giving his daughter to Kardama who knew the truth, went to his own abode.
He whose excellence of all qualities and actions was manifested. Like being embarrassed by hearing about his own fame, (he spoke) to the sage who had ceased speaking or was engaged in cessation, as it was necessary to speak about worldly matters to that one devoted to the highest truth. (1)
Fearing sudden rejection of the proposal to give his own daughter, he first states some justified connection between Brahmins and Kshatriyas in one and a half verses starting with "brahma". He created you out of a desire to protect himself, who is made of the Vedas, by promulgating and preserving the Vedas. Preservation means protection. (2)
He states who would protect the Brahmins. That is stated in "From the thousands of arms" etc. Due to oneness with the Supreme Lord, who then would protect even the Kshatriyas? He says: Brahma is the Brahmin, aṅga (body) is the arm. The meaning is: In the world, when a blow falls on the heart, protection of the heart by the arms is seen. And when a blow falls on the arm, by curling up the body, the arm is protected within the heart. Thus the arm is the protector of the heart, and the heart is the protector of the arm. (3)
Thus Brahma, the Brahmin, protects the Kshatriya through the power of austerity. The Kshatriya protects the Brahmin through physical strength. But in reality, God the Supreme Lord alone protects both. He is the essence of existence and non-existence, yet unchanging and unmodified. (4)
Therefore I, whose protector you have come as, have been protected by your mere sight - thus he says "Your" etc. "Of the protectors" means of the Kshatriyas. (5)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
In the twenty-second (chapter), it is said that Svāyambhuva Manu gave Devahūti to Kardama. Thus, Emperor Manu, as if embarrassed by hearing about the manifestation and excellence of all the sage's qualities and actions, spoke to the sage who had ceased speaking about the excellence of Manu's qualities and actions. (1)
Brahma means the supreme Self who is the cause of the universe. "Made of Vedic meters" means made of the Vedas. Out of a desire to protect himself, i.e. the Veda, he created you Brahmins from his mouth. By protecting the Veda, protection of Kshatriyas is also accomplished. For in the absence of the Veda, Kshatriyas too would be destroyed, being unable to perform protection of subjects, sacrifices, etc. (2)
That Brahmin class was born as the brahma (Veda) of that supreme Self for those Brahmins and us Kshatriyas. The heart is the inner part, the kṣetra (field) is the Kshatriya class, aṅga (body) is the outer part. The Brahmin class was produced from the mouth and the Kshatriya class from the thousands of arms by mere will of the Lord - this is described here. But the way Brahmins along with Manu were produced by the four-faced one (Brahmā) was already elaborated earlier. (3)
Therefore Brahmin and Kshatriya protect themselves and each other. Thus he who was mentioned before as the progenitor of both, who is the essence of existence and non-existence, the self of all, he alone protects. (4)
To give his daughter in return to the Brahmin family that helped the Kshatriya family, stating that the mutual assistance between Brahmins and Kshatriyas was arranged by the all-protecting Lord himself, now specifically expressing joy at seeing the sage who is a worthy recipient, he conveys his intention "My daughter should be married by you" in ten verses starting with "Your". It is well-known that doubts are removed by the instruction of Brahmins, but all my doubts were removed merely by seeing you - you are of wonderful influence, is the idea. He states qualities like compassion etc. "Of the one desiring to protect" means of the king wishing to protect his subjects. The dharmas which when (he would not mount his chariot) etc. - himself, not through disciples etc. The Lord says with affection - Oh, how wonderful is your compassion, humility and ability to generate affection - this is the idea. (5)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
In the twenty-second chapter, Kardama's wealth is established in the form of accomplished women. This group of senses is firmly determined for Krishna's purpose. (1)
To explain the essence of wealth and describe the dharma of Manu. Only by God's grace is wealth supreme, not otherwise. (2)
The form was given as a daughter by his own wish. He alone, with extreme humility, offers Devahuti. (3)
He considers his duty fulfilled and then serves dharma. Through distinctions of sacrifice and listening, it is always of two forms. (4)
Having heard at the end of the previous chapter that "Your words should be carried out" from the sage's happiness, he is pleased and begins by praising him to inform him, saying "Thus". All qualities and actions are manifested, and whose prosperity, or prosperity of qualities and actions. The rise of qualities is due to being the abode of all gods. The prosperity of actions is due to protecting dharma. He averts speaking otherwise - "O sage". As if embarrassed from hearing his own fame, or fearing rejection even when requesting the girl. "O emperor". Every word of a great person creates beauty. Remained silent. Near or completely devoted to the girl. "He" expresses wonder. For a great king does not request anyone in this way. (1)
First, suspecting that marriage between a Brahmin and Kshatriya is not proper, he establishes their equality through mutual benefit, saying God created their connection - "Brahmā created" in three verses: Initially, Brahmā, embodying the Vedas, created you Brahmins from his mouth. Out of desire for self-fulfillment, or for protection. Without Brahmins, there is no fulfillment of Vedas or sacrifices. "Embodying the meters" means embodying all Vedas. Those Brahmins are of three types: engaged in austerity, engaged in yoga, or engaged in devotion to God. Those engaged in all three are foremost. "Not lustful" - sensual desire is a fault for Brahmins, while austerity etc. are virtues. (2)
Having thus described Brahmins possessing virtues and free from faults, he describes the Kshatriyas - "For their protection". For protecting the Brahmins, us Kshatriyas from a thousand arms. To distinguish from others who also have a thousand arms due to boons, he says "thousand-legged". The Veda situated in Brahmins is protected by God. Arms are the instrument for protection. Kshatriyas are born there. The creation of Brahmins is with primacy of sound, while Kshatriyas with primacy of meaning - thus the difference in origin is also indicated for marriage. He states the mutual benefit of both: "Brahman is indeed his heart". His means God's, Brahman is the deity presiding over Brahmins, heart means inner faculty, the self or middle. Kshatra is the deity presiding over Kshatriyas, limbs are the body parts. "They declare" is the authority. Just as the self declines without limbs. Similarly, the limbs also decline without the self. (3)
"Therefore" - Therefore Brahman and Kshatra protect each other, and in doing so protect themselves. This meaning is logical. One who protects others for self-interest. Having stated their mutual protection, suspecting both are dependent for protection, he says they protect each other while being independently protected by God - "He protected". That God independently protects everyone. The reason for protection - "Consisting of existence and non-existence". Though all-pervading, He is unchanging, as stated by "Imperishable". "Protected" is the authority. Thus, by God's arrangement, just as there is mutual protection, so too should there be protection by desire and the girl for both. Your desire should be fulfilled by us giving the girl, and our desire should be fulfilled by you through marriage - this is the intention. (4)
To state that desire is fulfilled only through marriage, he enumerates other results as accomplished just through speech in three verses - "Just from seeing you". Kings etc. also come to Brahmins' homes to determine dharma; that has happened for us from the very beginning. Because just from seeing you, all doubts are dispelled. The same applies for austerities and serving God. Thus, when God is pleased in this way, all human goals will be accomplished, not otherwise. The doubts that previously existed regarding all matters have been cut off by the certainty arising just from seeing you - this is the meaning. He states that even the doubt about what is the dharma for kings has gone - "That you yourself". Because after seeing, out of affection for one desiring to protect or wishing to protect, God himself states the dharma. Thus, for Kshatriyas, protecting subjects is the highest dharma. Therefore, the doubt about dharma is gone just from the statement. (5)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now desiring to explain the twenty-second chapter, they state the connection here is in the very occasion, through describing the meaning - "In the twenty-second" etc. "Group of senses" means the objects grasped by the senses, their group. Thus in both dialogues, the occasion is the connection through their respective considerations. They state the intermediate meaning connection - "Of wealth" etc. "Essence" means goodness. As stated in the Gita verse: "Sat is used in the sense of existence and goodness". The rest is clear.
Śrī Giridhara-kṛtā Bāla Prabodhinī
As instructed to Kardama by Vishnu in the twenty-first chapter, in the twenty-second chapter his marriage etc. is described. (1)
Thus, as previously mentioned, the sage who had manifested and described the excellence of all qualities, powers of the Lord, liberation etc., and duties like protecting the world, became silent after finishing his description. The Lord then spoke to that silent sage. Being embarrassed due to having daughters lowering one's status, he is described as shy. Suggesting "what to say about others even if prosperous", he is called an emperor. Still, due to it being universal, the word "indeed" is used. To indicate acceptance by saying "we shall accept as desired boon is obtained" and to suggest he spoke with joy, the word "ha" is used. (1)
He shows that very statement with thirteen verses. Intending to request "This daughter of mine should be married by you", he first states that the connection between you and me has already been arranged by God, saying "Brahmā" in three verses. For self-preservation, Brahmā created you brahmins from his mouth. To the question of how he would be protected by brahmins, since he is made of the Vedas and the Vedas are protected only by brahmins, he says "made of meters". To the question of how only brahmins are its protectors, implying through conduct and qualities, he says "austerity". Austerity means difficult vows like candrayana, knowledge means understanding of principles like devotion to God, yoga means the eight-limbed system - endowed with these. Unattached means not attached to sense objects. (2)
Then, fulfilling the expectation of how brahmins are protected, he says "For their". For the protection of those brahmins, the thousand-footed Lord created us kshatriyas from his thousand arms. "Thousand-footed" and "thousand-armed" are said to indicate the non-difference of the Lord and Brahmā. Therefore, the knowers of the Vedas declare that Brahmā, the brahmin class, is the heart of that Lord, and the kshatriya class is his body. (3)
Indeed, since he created brahmins for Veda protection and us for brahmin protection, the kshatriya class protects brahmins by promoting the Vedic righteous path, and the brahmin class protects kshatriyas by providing livelihood and restraining the wicked, etc. Thus protecting each other and themselves, that very God protects all. To the questions of who that God is, how they protect each other, why he protects them, and why he protects all, he says "Who" - meaning who is the cause and effect. Then, to avoid the doubt of changeability, he says "Immutable". Indicating this meaning is well-known in scripture, he says "remembered". (4)
Having thus explained the relationship, desiring to state his intention, he praises seeing him etc. in three verses starting with "Your". Just by seeing you, all my doubts regarding my duties were removed. Because the omniscient Lord himself, though unseen, told me who desired to protect subjects, my duty saying "When not mounted on a chariot" etc. (5)
Hindī Anuvāda
Śrī Maitreya says - Viduraji! When Kardamaji described the excellence of all the qualities and actions of Manuji in this way, he said somewhat hesitantly to that renunciation-oriented sage: (1)
Manuji said - O sage! Lord Brahmā, the embodiment of the Vedas, manifested you brahmins from his mouth, endowed with austerity, knowledge and yoga, and detached from sense objects, for the protection of his Veda-based creation. Then, the Virāṭ Puruṣa with a thousand feet produced us kṣatriyas from his thousand arms for the protection of you people. Thus, brahmins are called his heart and kṣatriyas his body. (2-3)
Therefore, being connected to the same body, those brahmins and kṣatriyas who protect themselves and each other are actually protected by Śrī Hari, who, while being the cause of all actions, is in reality unchanging. (4)
All my doubts have been dispelled merely by seeing you, because under the pretext of praising me, you have lovingly expounded the duties of a king desirous of protecting his subjects. (5)
SB 3.22.1-5
SB 3.21.51-56
Texts 52-54: If you did not mount your victorious jeweled chariot, whose mere presence threatens culprits, if you did not produce fierce sounds by the twanging of your bow, and if you did not roam about the world like the brilliant sun, leading a huge army whose trampling feet cause the globe of the earth to tremble, then all the moral laws governing the varṇas and āśramas created by the Lord Himself would be broken by the rogues and rascals.
Text 55: If you gave up all thought of the world’s situation, unrighteousness would flourish, for men who hanker only after money would be unopposed. Such miscreants would attack, and the world would perish.
Text 56: In spite of all this, I ask you, O valiant King, the purpose for which you have come here. Whatever it may be, we shall carry it out without reservation.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
He who bows to Viṣṇu (Vishnu) in his mind. At the appropriate time, on the occasion of that particular task. To the white Viṣṇu (Vishnu). (51) "May he lead" - of the five - this is the meaning: Although your arrival happens incidentally as you travel everywhere to protect righteousness, if there is a special purpose, may it be stated. Mounting that victorious chariot adorned with jewels, when you do not travel the circle of the earth, the bridges would tremble in fear - this is the connection of the three. Whose fierce bow makes a thunderous sound. (52) Trampled and crushed by the feet of his own army. (53) By which the system of varṇas and āśramas (social orders and life stages) is bound. Alas! (54) By unrestrained men who have become the cause. While resting carefree. (55) We accept with sincere joy. (56)
Thus ends the twenty-first chapter of the commentary on the Third Canto of the Śrīmad Bhāgavata. (21)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
There, by your prowess you are the sun, by your fame the moon that gives joy, by your invincibility fire, by your lordliness and ability to shower desires the moon, by your all-pervasiveness air, by your punishment of the wicked Yama, by your protection of the righteous Dharma, by your profundity and hidden wealth Pracetas. Therefore, to that god of my desire, to you in your form, again to my shelter of the world, to the white one of pure goodness, to you I bow. (51) Of the five verses. O king, how can I ask why you have come, since I know the reason - with this intention he says "Although". (52) Crushed to powder. (53) Nibandhana means establishment. By dasyus (robbers) meaning those of violent nature or thieves. The etymology states: "Dasyu means thief, enemy, wicked, violent, or one deprived of wealth." (54) By those greedy for sense objects. When there is no consideration of ethics. (55) Even so, although I know in general, I ask specifically. Here in my leaf hut, for what purpose. For the chastisement of the wicked does not become fruitful by traveling to my leaf hut - this is the meaning. Yadava states: "Vyalīka means deceit or sorrow". (56)
Thus ends the twenty-first chapter of the Bhāvārthadīpikāprakāśa on the Third Canto of the Śrīmad Bhāgavata. (21)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"When not" - one and a half verses. By the chariot, by the sound of the chariot. (52) (53) (54) "While resting" - half a verse. (55) Although the arrival is incidental, for what special purpose. (56)
Thus ends the twenty-first chapter of Śrīrādhāramaṇadāsagosvāmi's Dīpikā commentary on the Third Canto of the great Purāṇa Śrīmad Bhāgavata. (21)
Śrīmad Vīrarāghava Vyākhyā
Incidentally, he bows to the Lord. "Who" - The one who is Viṣṇu, who assumes the forms of the sun and others, as in "This body belongs to the stone idol", using the genitive case to express non-difference. You bear the bodies in the form of the sun etc. at the appropriate time for protecting the world as suitable for each. To that Viṣṇu, the pure one, to you, the Lord, obeisance. (51)
Having thus bowed to Viṣṇu, the sage, wishing to ask about the purpose of Manu's arrival, first [thinks]: "In asking that question, do not say 'Why have you come to me who am wandering for the protection of the world?'" With this intention, [thinking] the main purpose is indeed the protection of the world, and if there is any incidental purpose for coming here, let it be stated, he says up to the end of the chapter:
Mounting the victorious chariot adorned with jewels, brandishing the fierce bow that causes fear in enemies, frightening sinners with the loudly twanging bow while riding in the chariot. (52)
When you do not travel, making the circle of the earth tremble, trampled by the feet of your own army, drawing along a great army like the sun [draws water]. (53)
Then indeed, O king, all the boundaries established by the Lord pertaining to the varṇas and āśramas would be broken by outlaws. Alas! (54)
And unrighteousness would increase due to unrestrained, greedy men devoted only to wealth and pleasure. While you sleep, this world seized by outlaws would perish. (55)
Therefore, the main purpose of your traveling is indeed the protection of the world. Nevertheless, O hero, I ask you for what purpose you have come here to our hermitage. We will accept that purpose of your coming with a sincere heart. (56)
Thus ends the twenty-first chapter of the Bhāgavatacandrikā by Śrīmad Vīrarāghavācārya in the third skandha of the Śrīmadbhāgavata Mahāpurāṇa. (21)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
He elaborates on this: "Who" - The form of the sun is illumination, of the moon is delight-giving, of fire is boldness, of Indra is bestowing lordship, of wind is excellence, of Yama is mercilessness in punishing the wicked, of Dharma is the ability to discriminate merit and demerit, of Pracetas Varuṇa is depth. You who assume these forms at the appropriate time when the occasion for their respective application arises - to that self of the bright Hari, the special abode of his presence in the form of an idol, obeisance. This is the syntactical connection. Discarding the apparent identity, the conception of it being his idol is not baseless, as stated: "Svāyambhuva Manu, Pṛthu, Aila, the two Arjunas, Brahmā, Śeṣa, Rudra, Indra, the sages, etc. - all are endowed with Viṣṇu's presence, but are not Viṣṇu's own form." Thus it is properly stated. (51)
Intending that your special infusion of Hari is appropriate since you arose for the protection of the world, he praises the king through contrast: "When not" - Victorious means inclined to victory. Frightening means making tremble the sinful people. (52)
Aṃśumān means the sun. (53)
There would be breach of boundaries by outlaws means violent men. (54)
Then what happens? He says: "And unrighteousness" - Unrestrained means uncontrolled.
What else? He says: "While sleeping" - Sleeping means devoid of consideration of right and wrong. (55)
Fearing the loss of his sage-like dignity, Kardama asks about a specific task as if knowing something: "Nevertheless" - By this he suggests that the king's fear of losing wealth is allayed. (56)
Thus ends the twenty-first chapter of the Padratnāvalī by Śrīmad Vijayaghvaja Tīrtha in the third skandha of the Śrīmadbhāgavata Mahāpurāṇa. (21)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
You do not travel even one and a half yojanas. Merely by the presence of your chariot. (52-14) Lying down is half. The protection and destruction of dharma and adharma would happen properly only when you are unseen, while the prevention of bandits would occur merely by contemplating you. (55) (56)
Thus ends the twenty-first chapter of the third canto of the great purāṇa Śrīmad Bhāgavata, which is Śrī Jīva Gosvāmī's kramasandarbha.
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
You appropriately assume the forms of the sun and others in their places, though imperfectly. There, by your prowess you are the sun, by your fame the moon, by your invincibility fire, by your lordship Indra. By your all-pervasiveness wind, by your punishment of the wicked Yama. By your protection of the righteous dharma, by your depth and hidden wealth Pracetā. Therefore, to that Lord dear to me, who has again come to my hut in your form, to you the bright one, I offer salutations. (51) O king! How can we ask you why you have come, since we already know the reason? He says by contrast: When you do not travel the earth's surface, the bridges would crumble from fear - this is the connection of the three. Where offering of jewels is made, that victorious, conquest-inclined chariot. Merely by the presence of the chariot, the sinful wicked ones. (52-55) Even though I generally know, still I ask: For what purpose have you come here to my leaf-hut? For the suppression of the wicked does not become fruitful by traveling to my leaf-hut - this is the idea. We accept with a sincere, or joyful, heart. (56)
Thus in the Sārārthadarśinī, delighting the hearts of devotees, the twenty-first chapter of the third canto is properly connected for the good.
Siddhāntapradīpa by Śrī Śukadeva:
You assume the forms of the sun etc. in their proper place, at the occasion of bearing those forms. To that bright Viṣṇu, salutations to you. As stated by the Lord Himself: "Among royal sages I am Manu." (51) Although your movement for the protection of dharma is generally appropriate everywhere, if there is some purpose in coming here, please state that - thus he says in five verses. With the resounding, making its unique twang, fierce, increasing the enemy's fear, bow in hand, victorious, bringing victory, the sinful ones. (52) Trampled, struck. Shaking, if you do not travel like the sun - this connects with the negative in the previous verse. Drawing, pulling, like the sun with the chariot you travel. (53) Therefore, O king, all the bridges, the boundaries of dharma established by the Lord according to varṇa and āśrama, would be broken by the bandits, the wicked - this is the connection of the three. Then we would feel great distress - thus he says "Alas!" (54) Not only the mere breaking of boundaries, but also other calamities - thus he says "Unrighteousness". When you, the wielder of punishment, are lying asleep, unrighteousness would increase due to unrestrained, greedy men devoted only to wealth and pleasure, and due to the bandits on wrong paths, this entire world would be destroyed. Therefore, although traveling for protecting the boundaries of worldly dharma is possible. (55) Moreover, O hero, I ask for what purpose you have come here to our hermitage. We accept that purpose of your coming with a sincere, guileless heart and mind. (56)
Thus by Śrī Gopāla, descendant of Śrī Vallabhācārya's lineage, entitled to serve the feet of the venerable Mukunda, for achieving the bliss of devotion, this commentary on Śrīmad Bhāgavata called Bālaprabodhini was composed. Here in the third canto describing liberation, the twenty-first chapter describing Kardama's austerities etc. is completed.
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
You assume the forms of the sun etc. in their proper place, at the occasion of bearing those forms. To that bright Viṣṇu, salutations to you. As stated by the Lord Himself: "Among royal sages I am Manu." (51) Although your movement for the protection of dharma is generally appropriate everywhere, if there is some purpose in coming here, please state that - thus he says in five verses. With the resounding, making its unique twang, fierce, increasing the enemy's fear, bow in hand, victorious, bringing victory, the sinful ones. (52) Trampled, struck. Shaking, if you do not travel like the sun - this connects with the negative in the previous verse. Drawing, pulling, like the sun with the chariot you travel. (53) Therefore, O king, all the bridges, the boundaries of dharma established by the Lord according to varṇa and āśrama, would be broken by the bandits, the wicked - this is the connection of the three. Then we would feel great distress - thus he says "Alas!" (54) Not only the mere breaking of boundaries, but also other calamities - thus he says "Unrighteousness". When you, the wielder of punishment, are lying asleep, unrighteousness would increase due to unrestrained, greedy men devoted only to wealth and pleasure, and due to the bandits on wrong paths, this entire world would be destroyed. Therefore, although traveling for protecting the boundaries of worldly dharma is possible. (55) Moreover, O hero, I ask for what purpose you have come here to our hermitage. We accept that purpose of your coming with a sincere, guileless heart and mind. (56)
Thus by Śrī Gopāla, descendant of Śrī Vallabhācārya's lineage, entitled to serve the feet of the venerable Mukunda, for achieving the bliss of devotion, this commentary on Śrīmad Bhāgavata called Bālaprabodhini was composed. Here in the third canto describing liberation, the twenty-first chapter describing Kardama's austerities etc. is completed. (1-3)
Hindī Anuvāda
You are the direct embodiment of pure Viṣṇu and assume different forms like the sun, moon, fire, Indra, wind, Yama, Dharma, and Varuṇa for various functions; salutations to you. (51)
Mounted on your victory-bestowing chariot adorned with jewels, you terrify sinners merely with the rumbling of that chariot as you twang your formidable bow. You roam the earth like the sun, accompanied by your vast army, making the globe tremble under the trampling feet of your forces. If you did not do so, thieves and bandits would instantly destroy the sanctity of the varṇāśrama system created by God, and unrestrained men obsessed with sensual pleasures would spread irreligion everywhere. If you become unconcerned about the world, this world would fall into the clutches of the wicked and be destroyed. (52-55)
Nevertheless, O great hero! I ask you, what is the purpose of your arrival here at this time? Whatever command you give me, I will gladly accept it with sincerity. (56)
Thus Ends the 21st Chapter
SB 3.21.46-50
Text 48: Seeing that the monarch had come to his hermitage and was bowing before him, the sage greeted him with benediction and received him with due honor.
Text 49: After receiving the sage’s attention, the King sat down and was silent. Recalling the instructions of the Lord, Kardama then spoke to the King as follows, delighting him with his sweet accents.
Text 50: The tour you have undertaken, O lord, is surely intended to protect the virtuous and kill the demons, since you embody the protecting energy of Śrī Hari.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The sage, shining with a body intensely engaged in yoga and austerities, was not excessively emaciated due to two reasons: the loving sidelong glance of the Lord, and hearing His speech which was like nectar from the moon, made of amṛta (nectar). (46)
Approaching the tall, matted-haired sage, he saw him as if unadorned, like an unwashed great jewel appearing dirty. (47)
Then, as the king approached his leaf hut and bowed at his feet, the sage welcomed him with blessings and received him with appropriate hospitality. (48)
The sage made the king, who had accepted the offerings and was seated calmly, comfortable with sweet words of welcome. (49)
"O divine one, your movements are surely for protecting the virtuous like us ascetics and destroying the wicked opponents. Indeed, you are the protective power of Hari (Viṣṇu)." (50)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Two reasons for not being excessively thin: the loving glance and His speech. Amṛtakala means one whose digit is made of nectar, i.e. the moon. Hearing means tasting its nectar. Drinking nectar is appropriate, as hearing it does not satisfy. (46)
"Tall" means eight vitasti (spans) high. "Unwashed" means uncleaned. (47)
After seeing him, "parṇaśāloṭajostriyām" according to Amara. "Honored" means he raised him up and embraced him with both arms. "Welcomed" means he praised the king, saying "O king, you are indeed the divine universal protective power of the Lord." (48)
Seated on a suitable seat of darbha grass etc. after washing his feet, having accepted offerings like fragrant flowers and dūrvā grass, restrained and silent. Ṛkṣṇa means beautiful. (49)
"O divine one, your proper movement is for protecting saints like us ascetics and destroying the wicked opponents. You are indeed the protective power of Hari." (50)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
(48) With suitable royal hospitality. (49-51) Pleasing and delighting, saying "The Lord's command will come, desiring to see you," etc.
Śrīmad Vīrarāghava Vyākhyā
He further describes the sage with one and a half verses. With a body radiant from long austerities and yoga practice, from the Lord's affectionate sidelong glance. (46) The Lord's speech is like nectar, like the nectar of the moon's digits, not too emaciated from austerities though thin. Tall, with matted hair, approaching nearby, he saw him dirty, as if an unpolished great jewel. (47) Then approaching the leaf hut, bowing at his feet, he welcomed the king Manu with blessings and received him with suitable hospitality. (48) Having received worship, the seated, composed sage listening attentively, the sage Kardama addressed the king with sweet, gentle words of welcome. (49) "O divine Manu! Your movement is surely for protecting the good and destroying the wicked, as you are Hari's (hareḥ) protective power for the world." (50)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Regarding austerities, ugra (fierce) means with intense speed. Seeing his body engaged in fierce yoga and austerities, to avoid detachment in giving his daughter, he says "not too emaciated". Two reasons are given for this. (46) To show it's not due to male characteristics, he says "tall". Tall means elevated; being concealed by the ascetic appearance, other characteristics are not visible. "Matted" means unadorned. (47) Leaf hut means thatched dwelling. With suitable royal hospitality. (48) As per "Grass, earth, water, and pleasant speech are the fourth". The sage, not concerned with self-interest, honors him with speech too, saying "Having received". With gentle, sweet words. (49) To explain why he speaks such pleasant words, he says "Surely". As in this king, like a face in a mirror, the Lord's special presence is perceived, he addresses him as "divine". The word hi indicates reason. As per the rule "First among seven", tvam in the locative means "in you" Hari's (hareḥ) protective sāttvikī power resides. Therefore your movement, proper traveling, is surely for protecting good people like us and destroying the wicked opposed to us. (50)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The intense yoga in austerity where there is severe practice, yet not excessively emaciated due to that, there are two reasons for this - the compassionate glance and his speech. By this, the nectar of the moon of immortality is fully drunk through hearing. By this, the nectarean nature of your face is expressed. (46)
Approaching near the tall figure measuring eight vitastis, he saw him as unadorned, like a great jewel appears dull when unpolished. (47)
He reached the leaf-hut, bowed down at his feet, and again grasping his feet, he received him with proper hospitality. Raising him up with his arms, he embraced him. What did he do? Welcoming him, seeing the embodiment of austerity in person, feeling fulfilled, praising that king: "O king, today you appear as the divine, world-protecting power." This is the meaning. Seating him on a proper seat of kuśa grass etc. after washing his feet, he who had received offerings of flowers, sandal, dūrvā grass, yogurt, fruits etc., remained composed and silent. (48-49)
O Lord! He whose movements etc., that very you are Hari's protecting power. (50)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Approaching the leaf-hut. Bowing before him, he received him with blessings befitting a royal sage to be given by a brahmarṣi. (48) With sweet speech. (49) Caṅkramaṇa means roaming about. (50)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
He describes his suitability for giving his daughter in marriage in one and a half verses:
Vidyotamānam - Shining with a body engaged in intense yoga in austerity. Ugra means intense, yuk means yoga. His yoga in austerity is great, as austerity is the highest dharma. Even by austerity practiced for a long time, the body remains radiant. By this, his superiority of varṇa is described. He negates emaciation: Na atikṣāmam - Not excessively thin. By the goddess's loving sidelong glance, he is not extremely emaciated. From statements like "The release of whose sidelong glance is hard to bear", the Lord's glance produces all objects. It would also produce bodily nourishment. To negate extreme thinness, the loving nature is described. The bodily parts producing stoutness are generated by the Lord's loving glance. So there is no contradiction later. Those parts are only a certain amount, hence not excessive emaciation. For generation by direct glance and connection of glance with all parts, the plural is used.
Still one is not satisfied, so he states another reason: Tad vyāhṛta - The Lord's speech is like the nectar-rayed moon, its complete nectar is drunk by hearing. To show nourishment even by hearing the Lord's speech, it is described as nectar-rayed. So there is no Draviḍa defect here. To state the efficient cause there too, the usage of nectar-rayed. And mere hearing of that, so not excessive emaciation. Otherwise only nourishment would be stated. By 'ca', it is by extraordinary compassion. (46)
Having stated absence of faults, he describes the virtues: Prāṃśum - One whose limbs are excellent. Arms reaching the knees and suitability for sacrifice are described. Eyes like lotus petals - beauty relevant to the context. Matted hair, wearing bark - indicating austerity and sage-hood for purity. Approaching nearby and seeing connects with the previous. Or, approaching nearby means attaining saṃsāra, impure. For beings become impure due to desire. As said "Fire is covered by smoke." To show absence of natural defect there, he gives an example - like an unpolished jewel. A great jewel, though naturally brilliant, cannot be joined with gold externally without polishing. So here too, due to contradiction with the adjective 'shining', and absence of sages being like that as an obstacle, the second view. (47)
Having thus described him seen from afar, to state his worldly qualities he says: Uṭajam - The king approaching the leaf-hut, bowing down at his feet, as that is the duty of a kṣatriya, he received him with worship prepared beforehand for honoring the king. Welcoming with blessings or inquiries about well-being, for knowledge of equality. Anurūpayā means befitting a great king, in the form of offerings etc. Receiving means taking to one's home as one's own. (48)
Having thus externally worshipped him, to remove anxiety and resolve all doubts, he worshipped him with speech, saying: Gṛhītārhaṇam - Knowing he had accepted the sage's worship and would accept the next also, he praises him who was attentive and humble. Sunir means knowing the intended meaning. Still, how does he promise to do what was said with certainty? Thinking he may say something else, he says: Remembering the Lord's instruction. From the Lord's words "My dark-eyed daughter", he has come only to give his daughter. And out of shyness he will not speak himself. So he himself says this in sweet, charming speech as the next statement. He speaks seven statements. Although one should not ask why you have come, as coming is possible incidentally, and the context should be stated in six, still as it is observed he has come to me specifically, whatever you will command, I will do - this is the overall meaning. (49)
He states the context: Nūnam - O Lord! Your movements are for protecting the good and destroying the wicked. He justifies the address 'Lord': Because you are Hari's protective power. From the statement "In place and in dharma", favor to the good and disfavor to the wicked are independent as they are dharma. Not for one purpose excluding others. (50)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Again, he describes that sage with two and a half verses. Shining with a body that has been engaged in severe and intense yoga for a long time in austerity. From the Lord's affectionate sidelong glance, and from hearing His speech which is like a pitcher of nectar from the moon, he was not too emaciated. The meaning is that although thin from austerities, he regained some stoutness from seeing the Lord, etc. (46)
Tall, with eyes like lotus petals, with matted hair, wearing bark cloth, unadorned like a great unwashed gem which becomes dirty, though very brilliant, due to lack of polishing, etc. - he approached and saw him, connecting with the previous verse. (47)
Then, approaching the leaf hut, bowing at his feet, the king of men Manu was welcomed with blessings and properly honored with suitable worship. (48)
Seated, having accepted the offerings of seat, fruits, water, etc., controlled, silent in order to hear his words attentively, Manu was delighted by the sage's sweet words. The sage Kardama spoke as follows, remembering the Lord's instructions, indicating that he too felt great joy at the certainty of accomplishing his goal of marriage. (49)
O king, your travels are certainly for protecting the righteous and destroying the unrighteous, since you are indeed the Lord's world-protecting power. The word "hi" indicates certainty. (50)
Hindī Anuvāda
Due to performing austerities for many years, they appeared very radiant in body, and from seeing the Lord's loving glances and hearing His nectarean sweet words, even after performing austerities for so long, they did not appear particularly weak. (46)
Their body was tall, eyes large and charming like lotus petals, matted locks adorned their head, and they wore bark cloth around the waist. Seen up close, they appeared dull like a priceless gem without polish. (47)
Seeing King Svāyambhuva Manu come to their cottage and bow down, they pleased him with blessings and welcomed him with due hospitality according to custom. (48)
When Manu had accepted their worship and sat calmly on a seat, the great sage Kardama, remembering the Lord's command, spoke to him sweetly and pleasingly as follows. (49)
O lord! You are the embodiment of Lord Viṣṇu's (vishnu) nurturing power, therefore your wanderings are undoubtedly for the protection of the virtuous and destruction of the wicked. (50)
SB 3.21.41-45
There, flocks of intoxicated birds were chirping, intoxicated bees were buzzing around, ecstatic peacocks were dancing like actors with their feathers spread wide, and intoxicated cuckoos were calling "kuhu kuhu" as if summoning each other. (41)
The hermitage was adorned with kadamba, campaka, aśoka, karañja, bakula, asana, kunda, mandāra, kuṭaja (English: kurchi) and new mango trees. (42)
There, water crows, ducks and other water birds like swans, ospreys, coots, cranes, cakravāka (English: ruddy shelducks) and cakora (English: partridges) were making sweet sounds. (43)
The hermitage was also surrounded by animals like deer, boars, porcupines, nilgai, elephants, langurs, lions, monkeys, mongooses and musk deer. (44)
The first king, great Manu, arriving at that excellent holy place with his daughter, saw that the great sage Kardama was sitting after completing his fire sacrifice. (45)
SB 3.21.36-40
Text 37: O Vidura, they reached the hermitage of the sage, who had just completed his vows of austerity on the very day foretold by the Lord.
Texts 38-39: The holy Lake Bindu-sarovara, flooded by the waters of the river Sarasvatī, was resorted to by hosts of eminent sages. Its holy water was not only auspicious but as sweet as nectar. It was called Bindu-sarovara because drops of tears had fallen there from the eyes of the Lord, who was overwhelmed by extreme compassion for the sage who had sought His protection.
Text 40: The shore of the lake was surrounded by clusters of pious trees and creepers, rich in fruits and flowers of all seasons, that afforded shelter to pious animals and birds, which uttered various cries. It was adorned by the beauty of groves of forest trees.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
The chariot, on which there were golden ornaments, mounting that chariot and placing his daughter on it, (he) wandered around in search of a groom. (36) O Sudhanvan! Know that on the day when the Lord commanded. (37) To show that he attained supreme bliss just by entering there, he describes the hermitage in the following seven verses. In which kardama (mud) is devoted. (38) In which there is auspicious, health-giving, nectar-like sweet water. (39) Where holy animals and birds are singing, adorned with clusters of holy trees and creepers. (40)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
On the day when the Lord commanded, wandering the earth, he reached the hermitage of the sage - this is the connection between the two. (36) O Sudhanvan! Do not worry that brave ones like you wander fearlessly without relying on armies etc. How does he wander with his wife without an army? The statement "trampled by the feet of his own army" to be mentioned later is meant to indicate the king's movement, so there is no contradiction with that. That is well-known. Peaceful means calm. Whose vow is characterized by celibacy, due to desiring a wife. (37) In which place, that place is called Bindusaras - this is the connection between the two. (38) Where there is flowing of drops, that is Bindusara. Health-giving means promoting health. The usage is like "life-giving ghee". (39) Holy trees are pipal, myrobalan etc. Holy creepers are viṣṇukrāntā, mādhavī etc. Holy animals are black antelopes etc. Holy birds are jaritārya etc. (40)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Manu - this pair, on that day, that is well-known. (36-37) "In which" - this set of seven. Even so, due to many sentences being one sentence, the rule of "drops on top of numbers" should be followed for understanding the order of the ghati-vati. Bindusaras is the name of the lake that is surrendered to (1). Health-giving means producing health. Like "life-giving ghee", health is the invariable purpose. Some readings also have "āroga" (2). "Adorned" has the same meaning as "connected" (3). Calling each other, summoning each other, hence intoxicated (4). Aśana is vijayasāra. With mango saplings, young mango trees (4) (5) (6). Those specific types are varieties of monkeys. (38-44)
Śrīmad Vīrarāghava Vyākhyā
Manu Svāyambhuva, mounting that chariot which had golden ornaments and decorations, meaning ascending and sitting on it. Placing his daughter there, along with his wife Śatarūpā, wandering around the earth in search of a husband for his daughter. (36) On the day when the Lord commanded, O Sudhanvan! Know that he approached the hermitage of the peaceful-vowed, calm-natured sage. (37) He describes the hermitage in seven verses. "In which" etc. In the kardama (mud) that is surrendered, where drops of joy, tears of bliss, fell from the eyes of the Lord who was completely pervaded by intense, extreme mercy. (38) That lake is well-known by the name Bindusaras. This itself is the etymological basis for the word Bindusaras - its manifestation from the falling of drops of Hari's joy. How was the lake? Surrounded on all sides by the river Sarasvatī, holy and meritorious for bathing etc., with auspicious nectar-like water, served daily by great sages who bathe in it. (39) Where holy animals and birds are singing, adorned with clusters of holy trees and creepers, which bear fruits and flowers in all seasons, beautiful with the splendor of rows of forests. (40)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
Saying that even what is spoken by a ṛṣi is not false, let alone what is spoken by the Lord, he describes Manu's journey. Manu, etc. Traveling the earth, etc. (36) By this, he suggests the idea that the father's search for a groom for his daughter was not worldly, but happened by chance under the pretext of examining the kingdom. O Sudhanvan! O Vidura! Of Śāntavrata, of Pūrṇavrata. (37) He explains why Kardama's hermitage is called Bindusara. In which, etc. (38) Where there is flowing (saraṇa) of drops (bindu), that is Bindusara. Suggesting that it is suitable to go there even without the purpose of giving away a daughter, for one seeking merit, he describes the qualities of that hermitage. Holy, etc. Where there is auspicious, immortal and unsolicited water. The lexicon states: "Amṛta refers to the sky, food of the gods, remnants of sacrifice, elixir, unsolicited gifts, and the milk ocean." (39) Holy trees like aśvattha, vines like mādhavī, adorned with their masses and buds. Holy animals like black antelope, birds like jāvitṛ, etc. (40)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Manu, etc. - two verses. (36-37) In that, etc. - seven verses. Offered to the surrendered, meaning honored solely by them. In which that very Bindusara lake came into being, in the form of clusters of teardrops. In the commentary, śiva means health-giving, like āyughṛta, meaning promoting health. Some read aroga. (38-44)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
The sentence structure is: On the day that the Lord commanded, traveling the earth, he came to the sage's hermitage. (36) O Sudhanvan! O Vidura! (37) He describes the hermitage in seven verses beginning with "In which". To Kardama who had surrendered. (38-39) Adorned with networks of vines. (40)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
O Sudhanvan! O Vidura! To the hermitage grounds. (36-37) He describes it in seven verses beginning with "In which". Adorned with masses of holy trees etc. where holy animals etc. call out. Where intoxicated bees frolic. Where intoxicated peacocks dance like actors. With sacred fire suitable for celibates. Since without a wife there is no right to perform Agnihotra, engaged in intense austerities for a long time. Not too emaciated. His words are like nectar. Tall from drinking the nectar-like words flowing from his mouth. Unadorned, unwashed. Like a great jewel worthy of worship, though unclean without bathing etc. Approaching the sage, he saw - this is the connection for the next three and a half verses. (38-47)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Manu says that he arrived with his wife - manuḥ (Manu). śātakumbhaparicchadam (golden paraphernalia) indicates a golden chariot, suggesting a wedding. Having seated his daughter, meaning having decided on the marriage. Realizing through inner guidance that it would happen that way, and that no one else should be asked about his daughter, he came with his wife due to the couple's importance, taking her as something to be given, instructing her, and showing her around his place, since there would be no curious viewing afterwards. The meaning is that he showed her all the best places. (36)
Thus two days passed. On the third day, he arrived from Kurukshetra at Bindusaras, as stated in "tasmin" (on that day). The vocative "O Sudhanvan" reveals his manliness and indicates his self-control, hence Vidura's understanding of the address. Realizing that the Lord's command cannot be otherwise, he arrived on that very day as the Lord had instructed, not by mere coincidence. The mentioning of the Lord's command is to exclude this possibility. He approached the place where the hermitage was located. If one asks how he went near him who was engaged in austerities, with his radiant energy, the answer is śāntavratastha (one whose vow of austerity was completed). His famous vow characterized by austerity was finished. There is no need to ask questions for knowledge. (37)
Determining that it was indeed the time appointed by the Lord, he states that the place was also designated by the Lord in "yasmin" (in which). The etymology of Bindusaras is from there itself - vindavaḥ sarasi yasmin (in which lake there are drops). He explains the origin of those drops - in which lake teardrops fell from the Lord's eyes. The cause for the falling of the drops - kṛpayā parītasya (overcome with compassion). The reason for the compassion - prapanne'rpitayā (bestowed upon the surrendered). If a surrendered person is afflicted, then compassion arises there. One who is engaged in compassion is moved from his place. Then drops come from the eyes. The Lord bestowed his compassion only on the surrendered, so his mercy is not for just any distressed person, as he gave it to the surrendered, hence he says arpitayā. Bhṛśam means completely. (38)
Having thus stated that the time and place were appointed by the Lord, he describes the Lord's act of compassion in that place for the comfortable stay of the maiden. Then he describes Bindusaras in six verses - The name Bindusara is famous due to being created by the Lord's qualities. sarasvatyā parikṣitam (surrounded by the Sarasvati river) - there is accomplishment of dharma there. If the reading is pariṣplutam, it means the lake is within the Sarasvati, like Kaliya's pool. First he describes the water - holy, producing unseen results. Auspicious, health-giving. Sweet as nectar. He states the proof - maharṣigaṇasevitam (served by groups of great sages). Great sages who see the true nature of all things - served by their assembly, thus this water is indeed of great fruit. (39)
Having described the water's edge as served by groups of sages, he now describes the surrounding forest - puṇya (holy). Trees and creepers, naturally holy like mango etc. and grape vines etc., and producers of merit. Holy are those who eat their fruits - deer etc. crying out, and birds like peacocks etc. which are there. There, such networks of trees and creepers; with fruits and flowers in all seasons, that place is endowed. And rows of forests there are beautiful all around. Thus he says vanarājiśriyānvitam (endowed with the beauty of forest rows). (40)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Manu svayambhuva (self-born Manu), accompanied by his wife śatarūpā, mounted a chariot with golden ornaments and decorations, placed his daughter on it, and traveled all over the earth searching for a husband for his daughter. (36) O Vidura, on the day that the Lord had appointed, he arrived at the previously mentioned hermitage of the sage śāntavrata (peaceful vow) of calm disposition. (37) Describing that hermitage to indicate the extraordinary influence of the sage, it is said in seven verses: In that lake fell tears of joy from the eyes of the Lord who was completely filled with intense compassion bestowed upon the surrendered Kardama. (38) Indeed, that lake known by the name bindusara (drop-lake), formed from the falling tears of joy from the Lord's eyes, was situated on the banks of the river sarasvatī. Its water was holy, sin-destroying, auspicious, health-giving, nectar-like and sweet, and was therefore served by great sages. (39) It was adorned with flocks of sacred animals and birds making sounds, and with masses of holy trees and creepers. It was abundant with fruits and flowers of all seasons. Its natural rows of trees were endowed with beauty and splendor. (40)
Hindī Anuvāda
O great hero! On the day specified by the Lord, Manu, along with Queen Śatarūpā (satarupā) (Hundred-formed), mounted a golden chariot, seating their daughter as well, and traversing the earth, arrived at the peaceful hermitage of the great sage Kardama. (36) (37)
This Bindusarovar (bindusarovar) (Bindu Lake), filled with the waters of Sarasvatī (sarasvatī) (Goddess of Knowledge), is the place where tears fell from the Lord's eyes, overwhelmed by intense compassion for His devotee Kardama who had taken refuge in Him. This holy site is very sacred, its water is auspicious and as sweet as nectar, and great sages always partake of it. (38) (39)
At that time, Bindusarovar was surrounded by sacred trees and vines, inhabited by various holy animals and birds of different calls. The place was abundant with fruits and flowers of all seasons, and a beautiful forest range enhanced its splendor. (40)
SB 3.21.31-35
Text 31: Showing compassion to all living entities, you will attain self-realization. Giving assurance of safety to all, you will perceive your own self as well as all the universes in Me, and Myself in you.
Text 32: O great sage, I shall manifest My own plenary portion through your wife, Devahūti, along with your nine daughters, and I shall instruct her in the system of philosophy that deals with the ultimate principles or categories.
Text 33: Maitreya went on: Thus having spoken to Kardama Muni, the Lord, who reveals Himself only when the senses are in Kṛṣṇa consciousness, departed from that lake called Bindu-sarovara, which was encircled by the river Sarasvatī.
Text 34: While the sage stood looking on, the Lord left by the pathway leading to Vaikuṇṭha, a path extolled by all great liberated souls. The sage stood listening as the hymns forming the basis of the Sāma Veda were vibrated by the flapping wings of the Lord’s carrier, Garuḍa.
Text 35: Then, after the departure of the Lord, the worshipful sage Kardama stayed on the bank of Bindu-sarovara, awaiting the time of which the Lord had spoken.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
Having shown compassion through household life and given shelter through renunciation, you will see me, yourself, and the world as one. (31) The rest is: descending with your progeny into Devahūti. (32) Pratyagakṣañja (appearing in the senses turned inward) arises, surrounded by the Sarasvatī river. (33) Praised by all the lords of perfection through austerities, mantras, etc., whose path is perfect, the path to Vaikuṇṭha. Or, praised by all the lords of perfection and sought after by the perfected ones, thus having a perfect path. He went, the lord of leaf-chariots, Garuḍa, clearly hearing with his wings. As the scripture says: "The bird has the Bṛhadrathantara as wings." Listening to the chanted stoma (hymn of praise), the collection of ṛc verses which are the basis of the sāman chants. As the scripture says: "The stoma is the self." In the compound reading, whose sāman chant has the chanted collection of verses of praise. (34) Waiting for that time, said to be the day after tomorrow. (35)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Or, the meaning is: Having given fearlessness through instruction in devotion to me in detachment. In me, the foundational principle, the Supreme Lord, you now know through scriptural vision that the entire world exists along with the self, but then you will directly see that very thing. You will first see me, the primordial person, lying in the causal ocean, with the form of thousand-headed, etc. And then you will directly see countless millions of universes along with the self in the pores of that very same me. The meaning is thus: Now you already know me, the inner controller, existing in the self, in yourself, but then you will directly see me as the third person, the lord of the milk ocean, described in the Second Canto: "Some see the person dwelling in the space of the heart, measuring a span." The final meaning is: I will show you everything, created and uncreated. Or, you will see the world and self in me in the form of a son, like Śrī Yaśodā, and you will also see me in yourself like Śrī Gopī, as stated: "Some woman, closing her eyes, embracing him in her heart with the rays of her eyes, stands embracing with her hair standing on end, immersed in bliss like a yogī." (31)
Moreover, listen to some other news of golden bliss - the rest is: I will appear along with your progeny, your daughters' children. In your field, wife - "kṣetra means city, house, body, field, womb, wife" according to Yādava. I will propound the tattvasaṃhitā, the Sāṅkhya scripture characterized by the enumeration of principles. (32)
That Kardama. Now after the first speech. Even with the reading pariplutāt, this is the meaning. (33)
Since the word siddhamārga is not well-known in reference to Vaikuṇṭha, he says "or". Sāman is a division of the Sāmaveda. He gives scriptural authority for the manifestation of the sāman by the two wings: "The bird has the Bṛhadrathantara". The meaning of the scripture is clear. Stoma is a division of the Veda called stoma. The meaning of the scriptural words is: Self means foundation. In the compound reading, with the reading "whose stoma is chanted". (34)
Now after Śukla's departure, the Lord possessing yogic powers. (35)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
"United" means non-different from the substratum, since the imagined has the nature of being only the substratum - this meaning is in agreement with non-dualism. But in the Vaiṣṇava view, "united" means non-different from me, the supreme shelter, as stated in the Viṣṇu Purāṇa: "As the radiance of a fire situated in one place spreads, so does the power of the supreme Brahman pervade this entire world." Even there, in the Śrī Vaiṣṇava view, since the conscious and unconscious are his body, and since words denoting the body extend to the possessor of the body, the co-referentiality is primary. In the Madhva view, due to being pervaded like that and having existence dependent on that, there is non-difference with those. In Śrī Kṛṣṇa Caitanya's view, since the world is made of the external energy and the living beings are the marginal energy, due to the non-difference of energy and the energetic, "united" should be understood. One may accept whichever is preferable. Due to the variety of impressions, this should be explained similarly elsewhere too. (31)
That entire underlying I, with your virility means with the fame born from the power of your austerities. Kardama will say: "That white one, pleased by you, spreading my fame." (32)
In those withdrawn inwardly means situated internally. (33)
Since the word siddha is not well-known as referring to Vaikuṇṭha, he says "or". In the Bṛhadrathantara, the two sāman chants of that name are Garuḍa's wings. In the separate reading "chanted", the word "and" is supplied for "stoma and". Stoma is a collection of ṛc verses. Self means the middle part. In the compound reading "whose stoma is chanted" as one word, this is an adjective of the sāman chant. (34-35)
Śrīmad Vīrarāghava Vyākhyā
You, who have self-control and have conquered your inner senses, after showing compassion and granting fearlessness to all beings, both moving and non-moving, entering into Me, the supporter, you will see the entire universe of moving and non-moving beings, along with yourself, pervaded and supported by Me. You will see Me, the supporter and pervader, in your own self as well - this is the meaning. (31)
With My partial manifestation, along with My expansion, O great sage, I will descend through your potency as the medium into your wife Devahūti who will be the field. I will expound the saṃhitā (scripture) that explains the nature of the principles - prakṛti (nature), puruṣa (soul) and īśvara (God). (32)
Thus having spoken to Kardama, the Lord returned to His abode, says Maitreya. Pratyagakṣaja (the inward-born Lord) who manifests when the senses are withdrawn, after speaking to Kardama, then departed from Kardama's hermitage which was surrounded by the Sarasvatī river, situated on the shore of Bindusaras lake. (33)
How did He depart? It says: As Kardama watched, praised by all the masters of mystic perfection, the Lord whose path is naturally perfect, consisting of auspicious qualities, departed on Garuḍa, the king of birds, whose wings stirred up the sāman chants Bṛhat and Rathantara, making the stoma (Vedic hymns) audible, as stated in the śruti: "Bṛhat and Rathantara are the wings, the stoma is the self." (34)
After the Lord's departure, what did Kardama do? The subsequent events are described. After the white Lord had properly departed, the sage Kardama, desiring to see that time indicated by the Lord saying "You will see Me the day after tomorrow", remained waiting, seated on the shore of Bindusaras lake. (35)
Śrīmad Vijayaḍhvaja Tīrtha's Padaratnāvalī:
To convey that the fourth stage of life (renunciation) must be undertaken after the householder stage, it states: Having granted fearlessness to beings (implied), ātmavān means taking sole refuge in Me. The fruit of undertaking the renunciate stage is stated: "In Me" - you will see yourself existing together with the world in Me, meaning you will see yourself supported by Me. You will also see Me situated in yourself. This indicates that by meditating on the relationship of supporter and supported, one attains Me through such knowledge. Thus it is stated that knowledge of difference is the means to attain the highest goal. (31)
To allay fears of a curse from ancestors due to ending the family line, it states: "Together" - in your wife (kṣetra), as kṣetra means city, home, body, field, womb, wife, holy place, and multitude according to Yādava. Through your potency, entering the womb (implied). With My partial expansion devoid of connection to semen and ovum, manifesting fully, I will expound the scripture on principles - this is the construction. (32-35)
Śrīmaj Jīva Gosvāmī's Kramasandarbha:
You will see yourself in Me, the supreme shelter, and Me in yourself as the substratum, and the world too, just as it is. (31) Potency means influence. Manifesting together with that (implied). My manifestation will occur through the influence of your austerities - this is the meaning. As stated by Prajāpati: "The white one spreading My fame." (32-35)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
To convey that the fourth stage of life (renunciation) must be undertaken after the householder stage, it states: Having granted fearlessness to beings (implied), ātmavān means taking sole refuge in Me. The fruit of undertaking the renunciate stage is stated: "In Me" - you will see yourself existing together with the world in Me, meaning you will see yourself supported by Me. You will also see Me situated in yourself. This indicates that by meditating on the relationship of supporter and supported, one attains Me through such knowledge. Thus it is stated that knowledge of difference is the means to attain the highest goal. (31)
To allay fears of a curse from ancestors due to ending the family line, it states: "Together" - in your wife (kṣetra), as kṣetra means city, home, body, field, womb, wife, holy place, and multitude according to Yādava. Through your potency, entering the womb (implied). With My partial expansion devoid of connection to semen and ovum, manifesting fully, I will expound the scripture on principles - this is the construction. (32-35)
Śrīmaj Jīva Gosvāmī's Kramasandarbha:
You will see yourself in Me, the supreme shelter, and Me in yourself as the substratum, and the world too, just as it is. (31) Potency means influence. Manifesting together with that (implied). My manifestation will occur through the influence of your austerities - this is the meaning. As stated by Prajāpati: "The white one spreading My fame." (32-35)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
You will see yourself in Me, the supreme shelter, and Me in yourself as the substratum, and the world too, just as it is. (31) Potency means influence. Manifesting together with that (implied). My manifestation will occur through the influence of your austerities - this is the meaning. As stated by Prajāpati: "The white one spreading My fame." (32-35)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In household life, by giving food, clothing, etc., showing compassion to living beings in renunciation, and by instructing about devotion to Me - that is the meaning. In Me, the foundational truth, the Supreme Lord, the entire universe including oneself exists - what you now know through scriptural vision, you will then directly see. First you will see Me, the primordial person resting on the causal ocean, in the form with a thousand heads, etc. Then you will directly see infinite crores of universes with their souls in the pores of My body - that is the meaning. Also, you now know Me as the indwelling Self within yourself. But then, as stated in the Second Canto: "Some see the Person dwelling in a space the size of a thumb within the cave of their heart, four-armed, holding conch and mace" - you will directly see that third Person, the Lord of the milk ocean, who is Myself. The resulting meaning is that I will show you everything, created and uncreated. Or, you will see the soul of the universe in Me as a son, like Mother Yaśodā, and you will also see Me in yourself like the gopīs, as stated: "Some woman, embracing Him in her heart through the openings of her eyes, closing them, and hugging Him with her body thrilled with joy, remains immersed in bliss like a yogī." (31)
Moreover, hear about some other joy, as stated in "With you". With your heroic offspring, your group of daughters - the meaning is "I will appear". (32)
He is born, he appears, in the senses that have turned inward, surrounded by the Sarasvatī river. (33)
As he (Kardama) was watching, praised by all the perfected lords, the king of winged vehicles (Garuḍa), whose path to perfection is the path to Vaikuṇṭha, hearing the collection of hymns uttered by his wings - how? The manifest sāman which is its form. In compound: whose uttered collection of hymns and great manifest sāman are such, according to the scripture "The wings are the Bṛhat and Rathantara sāmans". (34)
Waiting for that time mentioned as "the day after tomorrow". (35)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
O great sage! By your heroic strength, where the sages will conceive sons - the meaning is "I will incarnate along with that birthplace of the authorities on metaphysical treatises in the form of nine daughters". (32)
Born in the senses that have turned inward, that have been led to be grasped by the Lord, abandoning their natural inclination - pratyagakṣañja (born in the withdrawn senses), surrounded. (33)
Praised by all the perfected ones, by the Vedas that establish - "By all the Vedas, I alone am to be known" as stated by the divine mouth - or by the excellent ones; whose path of knowledge and devotion is perfected, established; hearing the manifest sāman and the collection of Ṛg verses that are the basis of sāman, uttered by the wings of the king of birds. (34-35)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Then, it is said that your knowledge will be the first sign - kṛtveti. Indeed, the direct perception of everything is its sign, for the knower of Brahman alone attains the Lord. And the example of knowledge is 'when that is known, all this is known'. It also gives an example of that - by showing compassion to living beings and giving fearlessness. Having attained the state of Brahman himself, others who are devoid of that become objects of compassion as poor beings. But when the self is realized, giving fearlessness is indeed the duty of the knower of the self. Thus it says - ātmavāniti. Self-realization means the manifestation of the fundamental form of consciousness in oneself. Conquest of the senses is not useful there, as it is already accomplished. Then one sees me as the substratum of everything, it says - you will see me, the self along with the world. You will see your own self and the world in the Lord, and by extension, you will see me in the world as well. By this much, the Lord who is the supporter and supported is known, and his own support is stated as the knowledge of the complete Brahman. (31)
Having thus given him instructions, it states the Lord's grace upon his acceptance - saheti. With all parts. The parts are forms of bliss, they are the Lord's own parts. The souls are parts, the faculties are powers of knowledge and action. There the part of bliss is accompanied by the faculty of knowledge. With my own power, in your field in Devahūti, I will thoroughly expound the principles of Sāṅkhya philosophy. There is only a connection of power and field, not birth like for souls. In the Purāṇas there are four root compilations like the Vedas, in the form of mantras expounding Sāṅkhya, Yoga, Pāśupata and Vaiṣṇava doctrines. All the Purāṇas indeed serve as Brāhmaṇas explaining the six required ancillaries like time etc. Since the root compilations were lost over time, the meaning is that I will reveal the first one. To establish the non-difference of one's own part and power, it is stated as "together" from the very beginning. The address as "great sage" is to indicate his qualification. (32)
Having thus fulfilled his desire, and since a soul's desire is not fulfilled in the Lord's presence, the Lord gave a boon and departed, as stated in two verses - evamiti. Having instructed him. He himself will do everything, only verbal instruction is given. Now in a different sequence. Previously he came filled with compassion, now having uplifted the devotee he left as if with fulfilled purpose. Hence a different sequence. To indicate that he left after establishing the state of Brahman in him, it is stated as "the Lord". Wondering when he will appear again, as if describing that very state, it qualifies the Lord as pratyagakṣaja - one who manifests in the inward-turned senses. The meaning is that whenever one turns inward, the Lord will manifest. Indeed that holy place Bindusaras was created by the Lord himself, and Sarasvatī who presides over Brahman surrounds it. Since both the Lord's presence and creation are accomplished there, it is said he departed from Bindusaras surrounded by Sarasvatī, as both will be fulfilled for him from that place itself. (33)
Since even the place will be unsuitable when the mind is elsewhere, and to establish the Lord in the heart, it says he left while being observed - nirīkṣata iti. Praised on all sides by the lords of all perfections, whose path is naturally perfect, or the path to Vaikuṇṭha. The comings and goings of the Lord are agreeable to the perfected ones as they seek him. Hence there is no loss of status when the Lord departs, as he may come again. The Lord's dealings with the perfected are like this. The word "all" indicates universal agreement, as even for those who have attained perfection and can themselves grant perfection, the path of devotion to the Lord yields even higher fruits than that. If one wonders how he left without hearing the constant praises of the perfected lords, it says - of Garuḍa the leaf-vehicled one, whose hymns of praise are raised up by his wings in the form of the Pṛṣṭha and Rathantara Sāmans etc. The chants that are raised up are collections of hymns. The Sāman chanted with Ṛg verses as the basis. The four types of chants like Trivṛt etc., and also Bṛhat etc. There the Ṛg verses are primary. The meaning is he listened to the Sāman raised up by the wings. "With hymns raised up" is the qualifier. Thus the Lord himself is directly praised by the Vedas, and he listens to only that. Others praise only the paths, is the idea. (34)
Having thus stated what was done by the Lord, it says this happened exactly so - atheti. Atha indicates sequence. At the very moment when Śukra Nārāyaṇa departed, Manu left his house. Kardama too, knowing that purpose due to his accomplishment, and being undistressed due to his devotion to the Lord, remained waiting for that time. When two days will pass. One who is distressed would make effort there. Trust that the Lord's word is great even in regard to desires is only for one who has attained the state of devotion to the Lord. (35)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Regarding "kṛtvā" here. They state an objection to interpreting "ātmavān" as "one who has conquered the inner faculties". Regarding "indriya", etc. (31)
Concerning "nirīkṣata". By "pṛṣṭarūpaiḥ". The four hymns "abhitvāśūrano numa", "kayānaścitra", "taṃ vodasmamṛtīṣa", and "tirobhirvā (1) badadvastum" are called pṛṣṭa, sung in the midday pressing with the Rathantara, Vāmadeva, Audha, and Kāleya sāmans respectively. The etymology of the word pṛṣṭa should be understood as "touched" in the form "pṛṣṭāni". By "stotriyasamudāya" is meant: In the pṛṣṭhas, there is a seventeen-fold stoma, its expansion is traditionally recited thus: "He makes hiṃ for five, he for one, for three, he for one, he makes hiṃ for seven, he for one, he for three, he for three." Here "makes hiṃ" means "sings". In this, in the first repetition, the first is repeated thrice, in the second repetition the middle one, in the third repetition the middle and last - when sung thus it becomes a seventeen-fold stoma. This means such a collection of mantras being sung. By "trivṛdādayaḥ" is meant the four: trivṛt, pañcadaśa, saptadaśa, ekaviṃśa. Their definitions are not written here for fear of prolixity. By "bṛhadādayaḥ" is meant all special sāmans. "Tatra" means "in the sāmans". (34)
From the thirty-fifth verse to the fifty-fourth verse, there is no Subodhini-prakāśa.
Śrī Giridhara-kṛtā Bāla Prabodhinī
Then he states another means: "kṛtvā". Having shown compassion to all beings in household life by giving food etc., and in renunciation by resolving "Let there be fearlessness from me to all beings" and by teaching devotion etc. How is this possible? To this he says - "ātmavān" means "one who has conquered the senses". You will see the self and the world together in me, the substratum of all. Thus you will see me in the self, in yourself, as described in "Some (see) the person dwelling in the space of the heart, the size of a thumb" - this is the connection. (31)
Indicating his extreme pleasure through devotion to him, he addresses: "O great sage". In your field, in your wife Devahūti, along with your virility, I will descend with a portion of my portion and teach the Saṃhitā that discerns the nature of the principles - prakṛti, puruṣa, and īśvara. (32)
Pratyakṣaja is the Lord who manifests when the senses (akṣa) are withdrawn (pratyāhṛta). Having spoken thus to Kardama, then he departed from Kardama's hermitage, which was surrounded by the Sarasvatī river, on the shore of Bindusaras lake. (33)
He describes the departing Lord: "nirīkṣata". While he, Kardama, was watching with devotion, being praised by all the Siddheśvaras, and being the path sought by the Siddhas, the Lord, mounted on the king of birds Garuḍa, whose wings produced the sāmans Bṛhat and Rathantara, went listening to the stoma, the collection of Ṛks which are the basis of the sāmans. Here one should recall the Vedic text "The bird is Bṛhat and Rathantara, the stoma is the self". (34)
After the Lord's departure, in response to the question "What did Kardama do?", he describes the subsequent events with "atha", etc. When the pure Lord had properly departed, then the sage Kardama, endowed with knowledge and powers given by the Lord, remained in his hermitage on the shore of Bindusaras lake, awaiting the time indicated by the Lord as "the day after tomorrow". (35)
Hindī Anuvāda
By showing compassion towards living beings, you will attain self-knowledge and then, giving fearlessness to all, you will see the entire world along with yourself established in me and me established in you. (31) O great sage! I too, in the form of my partial incarnation, will descend through your semen into the womb of your wife Devahūti and compose the Sāṃkhya scripture. (32) Śrī Maitreya says - Vidura! After conversing with Kardama Ṛṣi in this way, Śrī Hari, who manifests when the senses turn inward, departed for his own abode from the Bindusara pilgrimage site (where Kardama Ṛṣi was performing penance) surrounded by the Sarasvatī river. (33) All the Siddheśvaras praise the Siddhamārga (path to Vaikuṇṭha) of the Lord. They departed for their own abode as Kardama watched. At that time, they were going to listen to the foundational ṛcas (verses) of the Sāmaveda that were emanating from Garuḍa's wings. (34) Vidura! After Śrī Hari's departure, Lord Kardama remained at Bindusarovara, waiting for the time indicated by Him. (35)
SB 3.21.21-30
Text 21: I continuously offer my respectful obeisances unto Your lotus feet, of which it is worthy to take shelter, because You shower all benedictions on the insignificant. To give all living entities detachment from fruitive activity by realizing You, You have expanded these material worlds by Your own energy.
Text 22: Maitreya resumed: Sincerely extolled in these words, Lord Viṣṇu, shining very beautifully on the shoulders of Garuḍa, replied with words as sweet as nectar. His eyebrows moved gracefully as He looked at the sage with a smile full of affection.
Text 23: The Supreme Lord said: Having come to know what was in your mind, I have already arranged for that for which you have worshiped Me well through your mental and sensory discipline.
Text 24: The Lord continued: My dear ṛṣi, O leader of the living entities, for those who serve Me in devotion by worshiping Me, especially persons like you who have given up everything unto Me, there is never any question of frustration.
Text 25: The Emperor Svāyambhuva Manu, the son of Lord Brahmā, who is well known for his righteous acts, has his seat in Brahmāvarta and rules over the earth with its seven oceans.
Text 26: The day after tomorrow, O brāhmaṇa, that celebrated emperor, who is expert in religious activities, will come here with his queen, Śatarūpā, wishing to see you.
Text 27: He has a grown-up daughter whose eyes are black. She is ready for marriage, and she has good character and all good qualities. She is also searching for a good husband. My dear sir, her parents will come to see you, who are exactly suitable for her, just to deliver their daughter as your wife.
Text 28: That princess, O holy sage, will be just the type you have been thinking of in your heart for all these long years. She will soon be yours and will serve you to your heart’s content.
Text 29: She will bring forth nine daughters from the seed sown in her by you, and through the daughters you beget, the sages will duly beget children.
Text 30: With your heart cleansed by properly carrying out My command, resigning to Me the fruits of all your acts, you will finally attain to Me.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
I bow to you, the bestower of enjoyment and liberation. The reason for giving liberation: Where activity for the sake of action and enjoyment of karma fruits cease through experience and knowledge. The reason for giving enjoyment: By whose own illusion the world system, the instrument of the universe, is set in motion. Therefore, whose lotus feet are to be bowed to by those with desires and without desires. Just as he showers desires even on the smallest person with desires or devotion. (21)
May you prosper greatly with your glance full of nectar-like happiness, love and smiles. (22)
The inner feeling of consciousness was joined by me. Whatever was even half-worshipped, that (23)
May the worship of those whose minds are absorbed in me not be entirely in vain or fruitless, especially for ones like you. (24)
Whose famous auspiciousness and prosperity are characterized by good conduct, etc. (25)
O brahmin, together with the queen. (26-27)
Where, in which wife. Established with concentrated intention. A princess, daughter of a king. (28)
The valor borne within you, which she will give birth to, she will partake of. In daughters born of that valor, they will easily beget their own sons. (29)
Command, order. Most eager, of pure goodness. A holy place or worthy recipient is meant by donation. The meaning is: one who has offered all the fruits of actions to me. (30)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Ceased means destroyed. The meaning is: Those who enjoy the fruits of karma, like us, have no ability to grant liberation. Āvarttitaṃ means accomplished. Therefore, because of bestowing enjoyment and liberation. But Viśvanātha says it is not possible for you. To you. Ceased through experience means: When by your grace you will give the experience of your sweetness, then the desire for enjoyment will disappear on its own. By one's own illusion means: Generated by the impulse of one's own illusory power, the system of living beings like gods and animals, which is the limitation related to the pleasure and pain of karma fruits. As long as you impel ignorance, the desire for enjoyment certainly exists. Therefore, at present wishing to increase creation, you make us filled with desires. Even though there is discrimination, we are unable to give up desires - this is expressed by "even the smallest". Even in an inferior person like me, you shower desires - to such a one. (21)
Avyalīkaṃ means without deceit. (22)
Caityaṃ means intention of the mind. The meaning is: I alone, not another. (23)
And my worship does not merely give the desired object and then diminish, but also gives my feet - thus one should be confident, he says. According to the maxim "He truly gives what is asked for when asked by people", may my worship not be false or giving trivial results, but may it indeed give my feet. Even among devotees whose minds are absorbed, especially for ones like you, may it not be in vain - this is the meaning. The use of 'bha' is according to the Vedic rule "hṛmahor bhaś chandasi". The short vowel is archaic. (24)
He follows the context: Prajāḥ means Marīci and others, their lord. By the rule "upānvadhyāṅvasaḥ" the location becomes the object - in Brahmāvarta, in the seven oceans. The future is described as if past. Because of being dug by the chariot wheel of Priyavrata's son. This indicates his status as emperor. (25)
To the brahmin: It states he is worthy of donations - with the chief queen. (26)
Who are the forest dwellers for me, what of the emperor - to this he says: "daughter". With dark-cornered eyes means with eyes of dark luster. Without even asking her age, he indicates her youth. "Seeking" means: with imminent menstruation, fit for marriage. (27)
How can I, an ascetic, be suitable for a princess - to this he says: Spanning these past years, in which princess, without specifying royal qualities etc., your heart was concentrated, thinking "she would be a suitable wife for me" - the mind was fixed on suitability as a dharmic partner. Nṛpavadhū means a princess. The Dharaṇi lexicon states: "A bride is a wife, daughter-in-law, daughter, newly-married woman, and in arrows." (28)
In nine ways means in the form of nine types of offspring. Vīrya (valor) is used as the effect for the cause, like in "Adorn the sacrifice with cows". According to the Vedic text "You are indeed named the son, the self". (29)
Me nideśaṃ means Vedic, characterized by performance of daily and occasional rites. As enjoined by Vedic texts like "One should worship at the junctions of day daily". The meaning is: By offering all actions to me, due to their becoming non-action, you will attain only liberation - this is the purport. (30)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
The world's equipment and the world's enjoyment apparatus have been repeatedly rotated and created. Therefore, due to providing both enjoyment and liberation, between those with desires and those without desires, by saying "I repeatedly bow", one's own true desire for devotion is expressed. The desire for a wife etc. should be understood as for the sake of obeying the father's command. (21)
Dhruva, rotation and in one's own group like Garuda etc. are for indicating their simplicity. (22)
For the very purpose of obtaining a wife, that obtaining of a wife was arranged by me even before your request, made the subject of a proper arrangement. (23)
It would not be entirely fruitless, but would give the dual fruits of enjoyment and liberation - this is the meaning. (24)
Abhyudaya (prosperity) is the excellent conduct that bestows otherworldly excellence. With "ādi" (etc.), the renunciation of the prohibited is included. As it is said in the smṛti (traditional texts): "That which is praised conduct and avoidance of what is not praised - this indeed is called auspiciousness by the sages who perceive truth." Although the seven-ocean nature does not fit due to the absence of the origin of oceans in the form of Priyavrata's chariot tracks at that time, still there is figurative usage of the future as if it were past. (25, 26)
O anagha (sinless one)! In the reading "O prabho", it means "O one endowed with the power of my worship". (27)
With intention, by desire - based on the authority of Amara: "nārī sīmantinī vadhūḥ" (woman, married woman, bride), since the word vadhū denotes a respectable woman, and since the quality of being female exists even in an unmarried girl, it is explained as "king's daughter". (28)
Based on the statement "The self is indeed born as a son", it is explained as "sons of the self". (29)
Śuddhasattva (pure goodness) means one with a purified inner faculty through the householder's duty of my worship. The word tīrtha denoting a sacred place, and a donation object being a field, tīrtha is explained as a worthy recipient of donation. And thus Viśvaprakāśa states: "tīrtha śāstrādhvarakṣetropāyopādhyāyamantriṣu" (tīrtha refers to scripture, sacrifice, field, means, teacher, and minister). There is a relationship of intended object between the donation act and the recipient. The non-difference from oneself of a donation made to oneself has greatness as the purpose - thus it is a purposeful figurative expression. Being the implied meaning in this way, this is the meaning - thus it is said. (30)
Śrīmad Vīrarāghava Vyākhyā
Indeed, addressing the doubt "How can you claim that I, who am full of the bliss of self-realization and indifferent, am the cause of the world?", he concludes the praise. I bow again and again to you who are solely devoted to Brahman, who through self-realization have ceased to desire any purpose of action, yet who by your own māyā (illusion) set in motion the world process through mere will to play, who shower desires even on one who performs a little worship of you, as you said "Even a little of this dharma protects from great fear", and whose lotus feet are thus worthy of obeisance. (21)
Maitreya said: Thus praised by Kardama and having understood his intention, the Lord spoke to him. Speaking thus truthfully, praised for his excellent qualities, shining on the shoulder of Garuda, with loving glances and smile making his eyebrows quiver, the lotus-naveled Lord spoke to Kardama with nectar-like words. (22)
He speaks in ten verses starting with "Having known". Having known your intention, I had already arranged what you desired. What was that? That for which you worshipped me properly with self-restraints like tranquility for obtaining a wife. (23)
O master of creatures! My worship would never be in vain, especially for those like you whose minds are focused. [Alternate reading: For those with controlled minds, my worship is never in vain, especially for those like you.] (24)
The son of Prajapati Brahma, the emperor renowned for auspicious conduct, steadfast in Vedic and traditional good behavior, Svayambhuva Manu, inhabiting the land of Brahmavarta, rules the earth with its seven oceans according to dharma. (25)
That royal sage Manu, along with his wife Shatarupa, desiring to see you who are skilled in dharmas of worshipping me, will come here the day after tomorrow. (26)
Why is he coming to me? He will give to you, who have controlled senses, his daughter Devahuti, who has dark eyes, is endowed with youth, good nature and virtuous conduct, as well as qualities like sense control, and who is seeking a suitable husband through sending messengers etc. (27)
O Brahman! For as many years as your heart is set on enjoyment with that princess, she will quickly enjoy with you as if only for a moment, experiencing many years of pleasures with you as if in an instant. (28)
Devahuti will bear your seed held within yourself ninefold (as nine daughters). Into them, sages like Marichi will quickly place sons known as their own selves, as the scripture says "A son is indeed called one's self". (29)
Having properly followed my instruction, devoted to pleasing worship of me, having offered to me as to a holy place all the fruits of your actions, you will attain me. (30)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
By your grace, I offer salutations as a gift to you who shows a form characterized by existence, consciousness and bliss, being eternally satisfied, with the intention of reciprocating. I bow to you who effortlessly creates the universe etc. Now, if the one bowing were distinct from the object of bowing, then he would be the subject of that action, so he specifies: By experience, meaning one whose purpose of action related to body etc. is eternally ceased through experience of his own nature, or one whose desire for worldly pleasures has ceased through experience of his own blissful nature. Him who operates the world system through his own will, meaning the means for worldly activities characterized by body etc. Him repeatedly - this indicates the intensity of devotion, suggesting this alone is the means to please you, implying you are not forcibly made an object of liking through actions like taking medicine, but naturally so.
Worthy of bowing to - he says you alone are to be bowed to for this reason also: You who shower desired objects on even the smallest devotee in type or quality, like a bee, as Vyāsa (Vyasa) did. Or, to refute the view that the form which creates the universe beginning with the great ego is not your own, he says: You who operate the world-system. This verse repeats the meaning stated earlier. (21)
He expresses that the bowed form has the characteristics of truth, knowledge and bliss, not tainted by illusion: With a loving smile, looking excellently even once, with eyebrows trembling in that glance. (22)
Previously, knowing your intention residing in my mind, I had arranged and directed that very thing, he says: For which purpose. (23)
Lest there be doubt that the fruit of worship cannot be ascertained due to its momentary nature, implying it has inexhaustible results when offered to me, he says: Or never - Your worship offered to me by you whose selves are composed, with minds and senses controlled, would not be fruitless due to momentariness in persons like you, being associated with offering to me as treatment, to distinguish from non-devotees, exceedingly so. "Of those with composed selves" is in the genitive or locative case, to indicate the eternal master-servant relationship between us due to proximity; otherwise "in me of composed self" could be said. This suggests those seeking the highest good should give up the notion of difference from afar and cultivate non-difference. (24)
Praising this, he returns to the main topic: Lord of the lords of creatures - meaning lord of Marīci (Marici) etc. "Of the seven oceans" - this elaborates his sovereignty, residing in the Brahmāvarta (Brahmavarta) region. (25)
Then what is there for us, he says: And he. O sage! (26)
What use is an emperor to me living in the forest, he says: Daughter - With dark corners of the eyes; even if artificially darkened, that could be her natural state, so he mentions other qualities. Age - without being asked how old, he indicates: Seeking - meaning of marriageable age, with puberty approaching. (27)
How could I, an ascetic, be suitable for a princess, he addresses: Composed - For many years past, my heart has been set on having a wife suitable for me, without considering distinctions like being a princess. (28)
Implying this will come true as it is included in your intention, he specifies about the girl: Who will bear your virile seed divided ninefold, meaning she will give birth to your semen as an embryo divided in nine ways. He says your virile seed will increase your lineage. Marīci (Marici) and others will also place their own fiery seed in your ninefold divided virile seed become daughters, if you do as I have said. Or the king's bride, daughter, will eagerly serve you - this is the connection. There will be no delay, he says. (29)
He says the fruit of performing one's duty with the intention of offering to me is attaining me alone: And you. (30)
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
That which gives supreme joy there is the cause for the devotees. Through their own experience, it loosens the enjoyment of karmic fruits. Apart from that experience, it takes the form of one's own etc. Therefore, the lotus feet of the great ones are naturally worthy of bowing down to, manifesting as the bestower of desires even to the most insignificant. (21)
Whose eyebrows move playfully to express kindness towards Garuda and others, preceded by a smile full of love and a glance. (22)
Even while following worldly customs, knowing that your sole purpose is love for me, you have properly arranged what is appropriate for that. In the end, you yourself will become my son. Thus, even though with desires, because your sole purpose is love for me, I am properly worshiped by you, not so by others who are desireless. This is the meaning. (23)
There the reason is by analogy. Or not. According to the principle "When requested, he truly grants what is asked by men", merely worshiping me would not be false or giving trivial results, but for these it would also give the highest result. Especially for those like you among those whose souls are absorbed in me. This is the meaning. (24)
Saptārṇavām (seven oceans): This is a figurative usage of the future as past, due to the wheel-tracks of Priyavrata. (25-26)
O Lord! O one endowed with devotion to worshiping me! (27)
Where your heart dwells, which is dedicated and absorbed in me pervading these years - meaning where there is a heart equal to your heart, suitable as a wife with the same dharma. And it will be said by Śrī Manu: "Fully corresponding to you." (28-29)
I am indeed a holy place due to being a worthy vessel. Therefore what is offered to me is also called a holy place, with the intention of expressing the excellence of my inner receptacle. This is the idea. (30)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
Having bowed to you, he says this is not possible for you. When you, out of compassion, give the experience of your sweetness to one who has ceased the enjoyment of karmic fruits through realization, then the desire for enjoyment will disappear on its own. This is the meaning. As long as you inspire the apparatus of beings - gods, animals, etc., created by your own māyā (illusion) power, which is connected to the happiness and sorrow of karmic fruits, the desire for enjoyment remains. This is the meaning. Therefore, at present, wishing to increase creation, you make us filled with desire. Even so, we are unable to renounce desires through discrimination. This is stated. You shower desires even on lowly people like me, thus I bow to you. (21)
Avyalīkaṃ (sincerely) without deceit. (22)
Caityaṃ (intention) of the mind, from the end of dig etc., aṇ in the sense of self - joined by me, arranged by you, I alone, not another. (23)
Not only do you give desire to devotees, but you also give your abode, thus be assured, he says. Following the principle "The asked gives what is asked by men", not only would the great offering be merely insignificant fruit-giving, but in the end it would give my abode. Here too, especially for those like you among the devotees whose minds are fixed on me with absorbed selves. The b in saṃgṛbhita is due to "hṛgrahor bhaś chandasi", the shortening is archaic. (24-25)
O brahmin! (26)
Suitable in age, character, etc. (27)
Where your heart is attached, the king's daughter. (28)
Your virility held within will be manifested ninefold in the form of nine children. In the virility, in the daughters born of virility, they will quickly place their own virility. (29)
Regarding what was requested for grace, he says in two verses beginning with tvaca. Tīrthaṃ means vessel, by that donation is indicated - meaning all fruits of actions are offered to me. (30)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
He says that one who generally benefits all people certainly fulfills the desires of his own devotees even more. Tam - I repeatedly bow to you. How so? One for whom the purpose of action has ceased through self-realization of supreme bliss. Still, by your own māyā (illusion), your unparalleled compassion, you rotate the apparatus of all worlds, whose lotus feet are to be bowed to, who showers desires even on lowly, desire-filled devotees like us. (21)
Avyalīkaṃ (sincerely) without deceit, thus praised. Whose eyebrow moves by the loving, smiling glance. (22)
Caityam (intention) in the mind, arranged by me. (23)
Those whose selves, minds are absorbed. (24)
Whose good conduct is famous and auspicious. (25-26)
O Lord! O one with controlled senses! (27)
O knower of Brahman! Here, where your heart is fixed by my order as Prajāpati for creation, that king's daughter will quickly worship you, making these many years seem like a moment, as you wish. The meaning is: For you who desire liberation and do not desire household life on your own, even many years will pass like a moment. (28)
The king's daughter will bear your virility held within ninefold. In the virility divided ninefold in the form of daughters, sons of the self, as per the śruti "You are indeed named son of the self". (29)
You will attain through meditation that which has been made sacred by offering to me, the purpose, fruit of all worldly and Vedic actions. (30-31)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
Having thus made known his desire, he bows down to achieve it - "tam tva" etc. The connection is "I bow down to you who has been described in all ways." Indeed, the Lord, being complete in his own experienced bliss, does not perform any action for his own sake. Therefore, he becomes free from action through experience itself. And action has two purposes - absence of suffering and one's own happiness. Even the cessation of being the cause of the world is not for his own sake, but through māyā, as he says "through his own māyā". "bahudha avartitam lokatantram" means the structure of the world that is repeatedly manifested by him; through his independent māyā alone creation is repeatedly done in many ways. Therefore I repeatedly bow down to such a one. And this bowing down is not new, as he says - "whose lotus feet are worthy of bowing down to by all". He specifies for present relevance - "raining desires even on the smallest". It means raining as desired even on the smallest object or person. The meaning is: I pray only for household life, and you will give supernatural devotional service. (21)
What did the Lord of wonderful deeds do when prayed to? In anticipation of this question, he says "ity avyalikam". It is "avyalika" (sincere) due to speaking according to the heart. This describes his essential nature. The Lord was praised excellently, and austerities, devotion etc. will bear fruit later. But this is the fruit of praise itself, as is indicated. "anjanabha" indicates that granting the desired object is easy for him as the creator of the world. Fearing that death may occur sometimes in granting sense objects, it is said "with immortal speech". To establish that nature, he spoke thus, shining on the wings of Garuda. The word "wing" also indicates partiality to time, by which he performed means like renunciation. There is smiling vision so that detachment from māyā may not occur in conversation with the Lord, and love to prevent falling into worldly existence. The upward glance bestows excellence, for which he has eyebrows with gestures. In liberation, abandoning the body bestows excellence. Thus, indicating everything for future purposes, he spoke. (22)
The fulfillment of desire is twofold according to one's own doctrine:
Your father's and my command, as well as renunciation.
When this is done, I will be pleased and your son will be auspicious. (1)
He states the doctrine of the Lord's scriptures in two verses:
The desire in a devotee's heart would only arise when
The Lord would fulfill it earlier - this alone is the perfect means. (1)
Therefore indeed, of all paths the path of the Lord is supreme.
All means here always bear fruit. (2)
"Having known your mental state", i.e. even before your request, I arranged that. Anticipating "What did you arrange?", he says "yadartha" to remove fear. For the sake of which desire you alone worshipped me with devotion along with self-restraints like austerities. If I had not done that, how could I have been worshipped by you through the inner controller's inspiration? Therefore I did it earlier for the success of worshipping me, so that it may arise successfully. (23)
Anticipating the objection "Why does worship not bear fruit later?", he says "na va". True worship would never be fruitless or without result, even with difference in time - there is no connection of fruitlessness with devotion to me. In the Lord's scripture, due to absence of unseen (karma) etc., and absence of the Lord's activity, results would not occur then, due to cessation of devotion. The ingredients were established earlier as desired, so there is no simultaneous production of results. In all views, one part of the result would be obstructed if not done earlier. Therefore the very nature of devotion to me is such that it produces results earlier. Moreover, for non-devotees my vision may be otherwise, due to opposition to devotion. But for those like you there is no doubt of it being otherwise, as he says "bhavadvidhesu". "Atitaram" means completely, in no way is there otherwise-ness. He states that very manner - "in those whose self is well-grasped by me". Those whose self is thoroughly grasped by me. (24)
Having thus fulfilled his desire in general by stating the doctrine, he fulfills it specifically in four verses starting with "prajapater":
"Description of the father-in-law's excellence, then meeting with him,
Giving of the daughter, then the daughter's attraction to you are described." (1)
First he states Manu's excellence - "son of Prajāpati Brahmā", by this the superior lineage is described. "Samrat" means king, indicating wealth. "Manu" indicates dharma. "Of renowned auspiciousness" indicates fame. One whose auspiciousness and good conduct are renowned. He states the country and dharma - residing all around in the Brahmavarta country, he rules the earth bounded by the seven oceans. "The land between Sarasvati and Drsadvati, that god-created land is called Brahmavarta." At that time it was known as Kuruksetra. Thus Manu is described as excellent in all ways. (25)
He states his arrival himself - "sa ceha". For devotees do not ask themselves. The address "vipra" is for welcoming upon arrival. Brahmins indeed have foresight; to avoid the fault of pride in disrespect, instruction is given through the address. "Rajarsi" indicates suitability. For his wife's consent also, he comes with her. To show she is not an obstacle, her wisdom is described by saying "Śatarūpā". Desiring to see you, he will come unknown about the marriage. And this matter is not very distant, as he says "the day after tomorrow". "Knower of dharma" means: "One who approaches himself, adorns the daughter according to rule, and gives to a worthy groom is called kukkuta" - thus he knows the dharma of giving a daughter. (26)
He says he will give the daughter upon coming - "atmajam". Indeed the father is the main one authorized in giving a daughter. "With dark eye corners" indicates by nature the darkness of the eye corners suggestive of all auspicious marks. "Vayah" is youth, "silam" is chastity, "gunah" are feminine qualities. Since marriage is improper for one detached, "seeking a husband". He will give to you who are also like that, as suitable. The address "Prabhu" indicates giving his own capacity there. Thus it is indicated that whatever object of enjoyment is expected for women, all that has been given by me. (27)
Even without knowing this, she will worship you, as he says "samahitam". In which Devahūti your heart is well-placed. "These years" means numbering ten thousand. The accusative indicates complete connection. That Devahūti will worship you. A sage is indeed not pleasing to a princess, yet by my wish she will serve, O Brahmin - this is to confirm the stated meaning. "Nrpavadhu" means princess. Protected like a bride, to prevent fickleness possible in the father's house. "Kamam" means as desired. Enjoyment with transgression becomes for pleasure - thus enjoyment for both is stated. (28)
"Yata" etc. Then she should be enjoyed by you in all ways. Seeds established even in separate states, by their own power become of one nature enveloped in the self and will produce ninefold. All those nine will be daughters. Then in your seed in the daughters, sages like Marīci will place their sons. Thus they are to be given to them. (29)
You should then accept sannyāsa (renunciation), as stated in "You also" - meaning you should not remain in the householder stage for life as prescribed by scripture. My instruction remains as stated before. The word "and" (ca) has the sense of "but". It is indicated that she too will attain me. "Instruction" means command. The connection is: "Having properly carried out my instruction in the manner stated, you will attain me." The address "O most eager one" indicates fitness to enter into me. If one objects that due to the existence of karma, how can one enter the Lord, the reply is given in "in me". The meaning is: "You will attain me, having offered all actions to me as sacred acts." (30)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
In "Never indeed", "Even with distinction of time" means: The beseeching done by the soul. The meaning is: Even in the form of the prior time that accomplishes the means. Thus, in devotion to the Lord, the notion and practice of means-end relationship is helpful by the rule of pervasiveness, is the idea. "Simultaneously" means simultaneously with the beseeching. (24)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Having thus prayed for his desired object with praise, he bows down describing the Lord's fullness of bliss and supreme benevolence: "Him" - The connection is: I repeatedly bow down to You who are such - whose activities' purpose is ceased, being undesired, due to experiencing self-bliss alone; who has accomplished the world's maintenance by His own will through His divine play; who showers desires even for very little worship; and whose lotus feet are thus worthy of obeisance. (21)
Having thus sincerely praised Him by describing even his own faults in "I am that" etc., Lord Abja-nabha (lotus-naveled) spoke to that Kardama with nectarean, supremely blissful words. Describing His beauty, suggesting He gave supreme bliss even by His sight: Shining on the back, on top of Suparna's (Garuda's) wings. He whose eyebrows were moving with a loving, smiling gaze. (22)
He shows what was said in "Having known" with ten verses. The connection is: Having known your intent, the purpose for which you worshipped me properly with your own observances like self-control etc., for obtaining a daughter, that desired by you was already accomplished by me even before your informing me. (23)
The worship of me by those whose minds are focused on me is never fruitless at any time, and especially not fruitless for those like you who protect the people. Suggesting the reason for this, he addresses him: "O overseer of creatures". Suggesting scriptural and Puranic authority for this, he says "indeed". The form with "bha" is due to the rule "ha and ma become bha in the Vedas", with shortening for prosody. (24)
In response to "How was my intent accomplished by you?", he says: "The son of Prajapati" - The connection of the three is: That son of Prajapati, Svayambhuva Manu, desiring to see you, will come here to your place the day after tomorrow and will give you his daughter. Suggesting his daughter is suitable for you, he qualifies him: "Royal sage", meaning though a king, he behaves like a sage. He states his kingship: "Emperor", meaning universal ruler. He clarifies this: Who rules over the seven-oceaned earth while residing in the holy land of Brahmavarta. He states his sage-hood: "Knower of dharma". Knowledgeable in the duties of all castes and life-stages for oneself and others. If the reading is "kovida", it qualifies Kardama. Not only knowledge of dharma, but also conduct, he says: "Of renowned", one whose auspicious practices like devotion to God are renowned everywhere. Addressing him as "O sage", suggesting you too are suitable for his daughter, being a brahmin. Suggesting he set out with his wife to seek a groom, he says: "With his queen", meaning with his wife named Shatarupa. (25-26)
"Of like disposition" - saying the daughter of Manu is just as you prayed for: "With dark eyes" - with very dark pupils. Endowed with youth, good nature, and qualities like sense-control. Seeking a husband suitable to herself. Saying you are suitable to her in age, nature, qualities etc: "Suitable". Addressing him as "O Lord", suggesting he is capable of fulfilling that desire. (27)
Having spoken of arranging the marriage, he says the subsequent task has also been considered by me and will happen: "Focused" - The connection of the two is: That princess to whom your heart is attached for these years up to ten thousand years, and who will give birth to your virility placed in her ninefold in the form of nine daughters, will quickly marry you. He says that marriage will be according to your wish, not her own: "As desired". Suggesting the reason is his dedication to Brahman, he addresses him: "O Brahman". (28)
In your virility, in the nine daughters born from your virility, the sages like Marichi etc. will directly place parts of themselves as sons, as per the scripture "You are indeed named son, the self". (29)
And you, having properly carried out my instruction, my command to produce offspring, and thus being most eager, free from the three debts - the word "sacred place" (tīrtha) means vessel, indicating charity by that - having offered all fruits of action to me, you will finally attain me. (30)
Hindī Anuvāda
O Lord! Although you are inactive in your essential form, you conduct the affairs of the entire world through māyā. Even to those who perform little worship, you continue to shower all desired objects. Your lotus feet are worthy of reverence; I bow to you again and again. (21)
Maitreya says - The Lord's eyebrows were moving with a loving, smiling glance. He was seated on Garuḍa's shoulders. When Kardama praised him sincerely in this way, he began to speak to him in nectar-like words. (22)
The Supreme Lord said: That for which you have worshipped me through self-control and other means, knowing this desire of your heart, I have already arranged it. (23)
O Prajāpati! My worship is never fruitless; moreover, the worship performed by great souls like you, whose minds are constantly focused on me alone, bears even greater fruit. (24)
The famous and glorious emperor Svāyambhuva Manu rules over the entire earth with its seven oceans while residing in Brahmāvarta. (25)
O best of brahmins! That supremely righteous king, along with Queen Śatarūpā, will come here the day after tomorrow to meet you. (26)
Their daughter, with dark eyes, endowed with beauty, youth, character, and virtues, is now of marriageable age. O Prajāpati! You are entirely worthy of her, so they will offer that maiden to you alone. (27)
O brahmin! The kind of wife your mind has been focused on for many past years, that princess will soon become such a wife to you and serve you as desired. (28)
She will conceive your seed in her womb and give birth to nine daughters from it. Then, according to worldly custom, sages like Marīci will beget sons from those daughters of yours. (29)
You too, by properly following my command, will become pure-hearted, and then, offering the fruits of all your actions to me, you will attain me alone. (30)