Text 1: Vidura said: The line of Svāyambhuva Manu was most esteemed. O worshipful sage, I beg you: Give me an account of this race, whose progeny multiplied through sexual intercourse.
Text 2: The two great sons of Svāyambhuva Manu — Priyavrata and Uttānapāda — ruled the world, consisting of seven islands, just according to religious principles.
Text 3: O holy brāhmaṇa, O sinless one, you have spoken of his daughter, known by the name Devahūti, as the wife of the sage Kardama, the lord of created beings.
Text 4: How many offspring did that great yogī beget through the princess, who was endowed with eightfold perfection in the yoga principles? Oh, pray tell me this, for I am eager to hear it.
Text 5: O holy sage, tell me how the worshipful Ruci and Dakṣa, the son of Brahmā, generated children after securing as their wives the other two daughters of Svāyambhuva Manu.
Text 6: The great sage Maitreya replied: Commanded by Lord Brahmā to beget children in the worlds, the worshipful Kardama Muni practiced penance on the bank of the river Sarasvatī for a period of ten thousand years.
Text 7: During that period of penance, the sage Kardama, by worship through devotional service in trance, propitiated the Personality of Godhead, who is the quick bestower of all blessings upon those who flee to Him for protection.
Text 8: Then, in the Satya-yuga, the lotus-eyed Supreme Personality of Godhead, being pleased, showed Himself to that Kardama Muni and displayed His transcendental form, which can be understood only through the Vedas.
Text 9: Kardama Muni saw the Supreme Personality of Godhead, who is free from material contamination, in His eternal form, effulgent like the sun, wearing a garland of white lotuses and water lilies. The Lord was clad in spotless yellow silk, and His lotus face was fringed with slick dark locks of curly hair.
Text 10: Adorned with a crown and earrings, He held His characteristic conch, disc and mace in three of His hands and a white lily in the fourth. He glanced about in a happy, smiling mood whose sight captivates the hearts of all devotees.
Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā
In the twenty-first chapter, the marriage arrangement of Kardama, Manu's son, with Vishnu's daughter, who was pleased by austerities and knowledge, is described. (1) They prospered and multiplied. The connection with the third is: as they protected dharma and the earth, so may they protect me and may I grow. (2) Of that Manu. (3) Endowed with the characteristics of yoga like self-control, etc. The meaning is: in how many ways did he spread his power, how many sons did he produce? (4) The meaning of "ca" is: and tell how, after obtaining Manu's daughter Mānavi as his wife, both in form and offspring, he created beings. (5) The meaning is: ten thousand years equal to ten thousands. (6) Then in that austerity, through the method of worship with ritual yoga, he served and approached the boon-giver for devoted followers. (7) He showed his self, bearing a form made of that Brahman which is one with sound. (8) The connection of the four is: Seeing him stationed in the sky, he (Kardama) fell prostrate on the ground and praised him with words. Him who has a garland of white lotuses and water lilies that bloom day and night. Him whose lotus-face has a multitude of glossy, dark curls. (9) Him whose plaything is a white water lily, whose glance and smile are mind-touching and joy-producing in the mind. (10)
Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā
Event composition. (1) (2) Highly esteemed and extremely excellent. They prospered, they increased, due to being of sage origin, not otherwise.
Of that Manu. devahūtī (Devahūti) here, the feminine ending is archaic. Sometimes there is also the reading "known as Devahūti". He says you are the remover of sin by sight etc. (3)
In that devahutī (Devahūti). That Kardama. This is the meaning. Sons means offspring, this is the sense. It should be known that the word "sons" is used here figuratively by the venerable master's feet. (4) (5)
Although the story of Manu's two sons should be told first here, following the needle and cauldron method, he begins to tell Kardama's story which is inseparable from Devahūti's story - prajā (progeny) etc. This is the meaning. "Ten years" - the accusative case is used for complete connection of time and space, this is the sense. The plural is used as per "Words like twenty are always singular." (6)
tataḥ (then) - the locative suffix tasil is used in the sense of the locative case. Hence the venerable master's feet say "in that penance". (7)
tāvad (then) - Until he attained, until then. It is indicated that when there is worship, His grace comes without delay. It is pure consciousness, not material or mental. (8)
That Kardama. virajāni (free from passion) - actions by which devotees' passion is removed. The lack of dental 'n' is archaic. One whose actions are such. (9)
Since conch etc. three are mentioned, it should be known that a white lotus is held in the fourth hand instead of a lotus. (10)
Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā
Viṣṇu, as the creator of Kiṣṇu, describes the arrangement of marriage, as stated by Maitreya - this is the remainder. Where in Manu's lineage (1) That is the method. (2) The alternative reading "devadūtī" should be rejected as it is not well-known. (3) The word "vīrya" is used figuratively to mean sons born of vigor, hence the statement of meaning is that many sons were produced with that characteristic. (4) That is Ruci's method of creation. (5) The plural in "sahasrāṇām" is archaic usage. Only the number one thousand is meant, just as the number is related to years, so too the years are related to the number, as the relationship applies to both. Thus the intended meaning is "ten thousand years". (6) "He served" should be connected with "the loving devotion that arose through worship performed with a mind focused in meditation". It is like "bhaktyā sañjātayā bhaktyā". (7) By that much time, measured as ten thousand years, he became one with that Brahman, the Supreme Brahman, taking on its essential form. (8) "Sa tam" refers to four things. As Vinatā was not born before Kardama's creation, it is implied that Garuḍa is eternally perfected. (9-12)
Śrīmad Vīrarāghava Vyākhyā
Having heard about these extraordinary aspects of creation, Vidura asks about the history of Svāyambhuva Manu and his lineage. He asks with five verses starting with "svāyambhuvam". Please describe the most excellent and virtuous lineage of Svāyambhuva Manu, in which progeny increased through procreation. (1)
Please narrate how the two sons of Svāyambhuva Manu, Priyavrata and Uttānapāda, followed dharma and protected the earth with its seven continents, without transgressing the duties of their varṇa (class) and āśrama (life stage). (2)
I have heard from you about his daughter named Devahūti, O learned one. You mentioned she became the wife of Kardama Prajāpati. (3)
How many ways did that great yogī Kardama, established in devotional yoga practice, beget children in Devahūti, who was endowed with qualities like self-control? Please tell me who wishes to hear about this. (4)
O learned Maitreya, please tell me how Lord Śāṇḍilya, who is full of the six opulences, and Ruci and Dakṣa, the sons of four-faced Brahmā, begot offspring after obtaining Manu's daughters Ākūti and Prasūti as wives. (5)
Thus asked, Maitreya, before narrating the history of Manu's children, first describes Kardama's austerities to obtain Devahūti as wife, in two verses: Lord Kardama, instructed by four-faced Brahmā to create progeny, performed austerities for ten thousand years on the banks of the river Sarasvatī. (6)
Then during those austerities, Kardama worshipped Hari, the bestower of boons to devotees, through devotional service with single-pointed meditation, karma-yoga befitting his station without attachment to results, and constant remembrance in devotion. (7)
O Kṣatta, at the end of ten thousand years of austerities in Satya-yuga, the lotus-eyed Lord, pleased by the austerities, revealed His transcendental form to Kardama - a form possessing unlimited auspicious qualities like fragrance, tenderness, beauty and youthfulness, beyond verbal description except through the essence of the five Upaniṣads. (8)
Describing that very Lord further, it is said in four verses starting with "sa" that Kardama saw Him: radiant like the sun, wearing garlands of white lotuses, with glossy dark locks of hair framing His lotus face, dressed in yellow garments, (9)
Wearing a crown and earrings, holding conch, disc and mace in three hands, and a white lotus for play in one hand, with a smile and glance that captivates the mind. (10)
Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā
What was previously stated - that one should worship Hari whether desireless, full of desires, or desiring liberation - is elaborated here through the story of Kardama over three chapters. There, Vidura asks Maitreya: "About Svāyambhuva". The word "ca" indicates reason. They prospered and increased (1).
Although Devahūti's story must be heard, mentioning first that she was Manu's daughter but not mentioning his sons could give the impression she had no brothers, which would make her less desirable to marry. So to please her, he mentions her brothers: "Priyavrata". The word "vai" emphasizes they were his own sons. This story should be told (2).
Having mentioned Devahūti had brothers, to hear the rest of the story he asks: "Of him indeed". Let her be Manu's daughter, then what? He says: "Of Prajāpati". The one you said would be Kardama Prajāpati's wife (3).
How many times did that Kardama cast his seed in her, and what was the nature of that seed-casting, characterized by yoga practices like yama, niyama, etc.? (4)
Next he says the story of Ruci and Dakṣa should be told: "Ruci" (5).
Although the story of Manu's two sons should be told first, since the stories of Ruci and Dakṣa were asked about next according to the needle and pot method, and since Devahūti's story is inseparable from Kardama's, Maitreya begins to tell Kardama's story with "Prajā". Ten thousand years (6).
Regarding what was this austerity about, he says "Then". Through kriyā-yoga combined with samādhi, through Vedic and Tantric methods, to the giver, the boon-giver (7).
He states the result of the means: "Those two". The self-illuminated one, the Vedic brahman known only through scripture, full of all qualities. The use of the word brahman is to show it is known through śruti: "Now why is it called brahman? Because the qualities in it are great." The beautiful form, not illusory (8).
He elaborates on the beautiful form: "He that" (9).
A plaything, an object of play, whose smiling glance touches the minds of viewers, him (10-11).
Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā
Some read devahūti (Devahuti) instead. (1-5) Regarding "offspring," if it were "ten thousand equal years," then due to the dual dependency of the relationship, it could also be "of thousands," etc. The plurality of thousands is for emphasis. (6-7) "For that long" means for the duration it took to properly approach. Bearing the form of the supreme brahman (Brahman), which is expressed by the verbal brahman (Brahman), meaning manifesting it. (8) "He him" forms one verse. His lotus face, which has glossy and dark locks of hair. (9-10)
Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā
In the twenty-first chapter, pleased by austerities and praised by Kardama, Hari speaks of the marriage arrangement. Manu also came there.
They prospered and increased. (1) "How they protected dharma without transgression, tell me that" connects with the third verse. (2) devahūtī (Devahuti) means devahūti (Devahuti). (3) "How many offspring did he produce through the characteristics of yoga like restraint and observances?" is the meaning. (4) mānavī (Manavi) means Manu's daughter Akuti and Prasuti. (5) "Equal years" means ten thousand years. (6) Even after performing austerities for so long, not attaining his vision through that austerity is the meaning. samādhi (samadhi) is one-pointedness of mind. Through kriyāyoga (kriyayoga), the mode of worship, to devotees who are pleased, the giver of boons. (7) "For that long" indicates there was no delay in his grace when worship was performed. Bearing a form consisting of the brahman (Brahman) known only through words - Śrī Svāmī Caraṇa says: manifesting a form of existence, consciousness and bliss, or nourishing with offerings of fragrance, garlands, food etc. given by Kardama. (8-9) After mentioning conch, discus and mace, it says he held a white lotus instead of a regular lotus in the fourth hand for play. "White" etc. His glance with a smile that delights the viewer's mind. He whose mind is naturally disposed to love. (10-11)
Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ
Having heard about the creation made by the four-faced one, which was thus left out, he asks about the lineage of Manu and other related matters. [About] Svāyambhuva, etc. (1) How they protected dharma and the earth - this is to be connected with the third [verse]. (2-3) With the characteristics of yoga, such as self-control, etc., how many and in what number did he create offspring? (4) Ākūti as wife, and Ruci and Dakṣa [created] Prasūti. (5) A thousand is equal to ten thousand years - this is the meaning. (6) Then, in that penance, with a mind united in concentration, through the practice of worship, and with supreme devotion, he served the giver of boons who had come to those who had taken refuge in him. (7) The Word-Brahman, knowable only through the Vedas, endowed with the qualities of the vast form, the supreme truth - that very one he describes. The Lord, bearing an non-material body, revealed himself to Kardama. (8) That Kardama, seeing the Lord, fell prostrate on the ground and praised him with words - this is to be connected with the four [verses]. Him whose splendor is like that of the sun, him who has a garland of white parrots, lotuses and water lilies, him whose face-lotus has clusters of glossy dark locks, him whose glance and smile are pleasing to the mind, him whose very nature is love, whose self is the mind - he praised, expressing his intention. (9-12)
Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā
In the twenty-first chapter, the fruitful path of dharma is described. This creation is called bhūtasarga (creation of beings) due to the act of refining beings. (1)
There are six types of forms, and three kinds of austerities, visions and praises. Three types are connected to the cause - statements, scriptures and prosperities.
Three types are also said to be the result - the sage's words for prosperity. (2)
After hearing about the entire creation of Brahma in the previous chapter, he asks about its details, about the lineage of Manu, with five verses - The special nature of this is that it is produced through sexual union. The lineage of Svayambhu has been heard, and the lineage of Svayambhuva Manu is to be heard. The reason for this is that it is highly approved. It is extremely approved. And what is approved by all should be heard, because the birth of present beings is also like that. He says - "The progeny increased through sexual union." The address "O Lord" is for the purpose of knowledge, O Maitreya. (1)
After asking about this in general, he asks specifically about the two sons - "O Priyavrata". The two sons of Svayambhuva who were mentioned, Priyavrata and Uttanapada, they certainly protected the earth with its seven continents without transgressing dharma. Only their birth was heard, and their protection was logically inferred. The implication is that their lineage should be described. (2)
He asks about the lineage of the daughters with "tasya". About the middle one with two verses, about the other two with one verse. The middle one is praised as she is the root everywhere. Creation lasts only until her liberation. The address "O Brahman" is for steadiness. She is "sarvadevamayī" - consisting of all gods, or presided over by all gods. Or the invocation of gods is for their satisfaction. Or for enjoyment, they were attracted and invited by her form. In any case, she is especially renowned. Her marriage has also been heard. She is described as the wife of Kardama Prajapati. The address "O sinless one" indicates that no degraded feelings will arise in the heart. Only sinful people have such desires that are purified by worldly means. (3-4)
He asks about other daughters - "In her". Since he was a great yogi, and planting seeds is an obstacle to yoga, it is surprising that even such a person became the father of many children. She was also endowed with the characteristics of yoga. The seat of yoga is endowed with thirty-two characteristics, so Kardama's yoga was accomplished. She had the characteristics, but yoga was yet to be accomplished in her. Hence the question, as procreation was contradictory for both. And due to being a great yogi, there is no fault even in creation. "Vai" means certainly. The question is about the number and manner - "How many times did he deposit his semen in her?" The reason for the answer is "śuśrūṣava" - desirous to hear. "Vada" is a request. (4)
He also asks about the lineage of the remaining two - "Ruci". Ruci is known from previous kalpas as full of knowledge. "O Brahman" indicates the third daughter is skilled in understanding all meanings. "Bhūtāni" indicates various types of offspring among the daughters. "Mānavīm" means having obtained Manu's daughter as a wife, and also Brahma's command. (5)
Since only Kardama was useful in creation, the creation from Devahuti is described in four chapters. "The means and marriage, creation in two ways through division. In the emanation of all useful things beginning with dharma. Indeed the determination in creation is only for the purpose of all creation." (1)
Brahma is a form of the Lord, Kardama is also a form of the Lord, therefore he inspired Kardama for his own task of creation, as he was equal to himself. Sarasvati, who is useful for creation, has Brahma as her deity. He performed austerities for ten thousand divine years on her bank. By this much, four yugas had passed. Even for independent creation by Brahma, only a thousand years of austerity was needed, but this was even more, so he will state the reason for that. (6)
The Lord is pleased not only by austerity, but also by devotion, so he describes worship of the Lord - "Thereafter, endowed with samadhi". The Lord was manifested in samadhi. There, kriyā-yoga is service. Therefore it is said "with kriyā-yoga endowed with samadhi". Thus he properly took refuge through service. Then relief from the troubles of worship comes from the qualities of the object of worship. He says this with "Hari". Then supreme devotion. He took refuge even through that. Or the Lord became the giver of boons to those who have taken refuge, having done that. "Dāśuṣam" means to the giver. (7)
Then the direct vision of the Lord occurred, he says this with "tāvad". He became pleased after that much time. Or as long as he serves with love the giver of boons to those who have taken refuge, until the mind-filling service occurs; the meaning is that the Lord became pleased in the middle of that. The reason for the delay is "kṛte yuge". For he sat down to perform austerities in Satya-yuga. In Satya he became pure-minded through austerity, then in Treta he attained yogic perfection; but the austerity continued throughout. Then the manifestation of the Lord. Then in Dvapara service, then love in Kali. If he were to attain manifestation then, the creation arising in Kali would be inappropriate. Therefore, even though affection had arisen, he manifested in Kṛta-yuga as the giver of boons to those who have taken refuge, in order to not destroy that hope. But there was no delay in that, as indicated. "Tāvad" means until then. "Puṣkarākṣa" means producing satisfaction by sight. Taking the form accomplished by the Vedas, the verbal Brahman, the Lord who is the Veda-puruṣa, he manifested and showed himself. The address "O Kṣattṛ" is to remove doubt about the Lord's specific form, as the Lord manifests in many ways from the inner quarters. Although that is beyond the senses, the Lord himself showed it. For nothing is impossible for the Lord, who has made his own form manifest externally in many ways. (8)
Thus, he describes the form of the Lord seen in three verses beginning with "sa vam". First, he describes the form with its natural ornaments. That famous one, having seen him and become joyful, fell prostrate - this is the connection. For the purpose of creation and human goals, Hari is of fourteen kinds. (1) From that, creation is twofold, and from those two, fivefold. From that indeed are the ten offspring, as there is only one male. (2) In creation and in human goals, there is removal of faults by himself. The white Hari appeared first, beneficial to the good. (3)
First, he states the absence of faults with "virajam". It means there is no rajas quality, passion, or impurity. To indicate the absence of ignorance, darkness and inertness, he says "arkābham". Arka means the circle of deities and also Nārāyaṇa. One whose luster is like that of the sun. One who has a garland of white lotuses and blue lotuses. The Lord is described as having a multitude of groups with day and night blooming. One whose lotus face is surrounded by soft, dark locks of hair. By this, devotion accompanied by all happiness is manifested in him. Happiness is both worldly and otherworldly - thus the two adjectives for the locks. One whose garment is pure and spotless, grasped by the pure parts of the Vedas. By this, full knowledge and power are stated. Thus, by this, the absence of faults and three types of qualities are stated. (9)
Again, with the second verse he states the royal qualities and absence of faults with "kirīṭinam". Adorned with a crown, earrings, and conch, discus, etc. In Vedānta, the highest to be known, the strength of the knowable is declared. Sāṅkhya and Yoga are the means of knowledge, and the strength of the principles is from their effects. The three types of principles are proclaimed by the three weapons. (1)
Descended to earth and performing pastimes, he might have those respective faults - to refute that, abandoning even the fourth weapon, the lotus, and having only a white utpala lotus as his plaything, he was thus born. From the word "plaything", spinning is implied. When a lotus is spun, the whole world would be spun, but with an utpala, only ignorance; thus it is said that even his play destroys ignorance. His glance is accompanied by a smile that touches the mind, that is, charming. The Lord's illusory creation produces only a slight modification in the mind, not physical etc. By this it is also indicated that this son has not gone beyond yoga, devotion and knowledge. (10)
Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ
Now, desiring to explain the twenty-first chapter, due to the connections being previously mentioned, after describing them, this section being divided in two ways, and because of the presence of two meanings in each chapter, in order to avoid division of chapters etc. based on those, indicating that there is a cause-effect relationship between the two meanings, they state the meaning of the present chapter: In the twenty-first etc. Ama (path of dharma). They divide the meanings of this chapter into two: Paḍi etc. Kāraṇa (cause) means in dharma which is the cause of refinement of beings. Phala (fruit) means in the form of refinement of beings. Ṛṣivākya (sage's statement) means Kardama's words to Manu. Thus the entire meaning of the chapter is stated. The connection of Vidura's question should be understood as a consequential one.
In explaining the purport of Maitreya's words. With half of "means etc." the meaning of four chapters is stated. There, among the two types of creation, the creation of daughters is in the third, and the creation of sons in the fourth, this should be understood. In the twofold meaning of the chapter being stated, they mention where the meanings of which statements are relevant: Visarga (creation) etc. Tu is for removing doubt. Hi because, for the reason that the description is for the creation of all things, therefore certainly for the purpose of all creation. The reasoning there is stated by the second hi as being due to it being the main topic. In the subordinate examination of Maitreya's statement, everything is for the purpose of creation, as that is understood to be the subordinate topic from Vidura's question. The description of the relevant things should be understood as divided for the purpose of dharma etc. in dharma etc. They state the nature of that reason: Not only etc. (6)
In "Sa tam" etc. They state the purport of the fourteen adjectives of the Lord: For creation etc. After stating the total number with half, they divide and state further: From that Kardama, creation is twofold - either as with qualities and without qualities, or as female and male. Therefore, with two verses, again fivefold, five adjectives each in each. They state the seed for the singularity of the male: Only one etc. Just as there is plurality of puruṣas in other Sāṅkhya, that is not so here - to indicate this is the meaning. They state the purport of the number of adjectives mentioned in the third foot: In creation etc. Āyāḥ means women. Hitāḥ sagam indicates they are of the same creation. Thus, both in number and type of creation, the difference from other Sāṅkhya is intended. Two adjectives means: Here by the word snigdha, through the collective meaning, worldly happiness of the three forms is stated. And by the word nīla, through the derivation "that from which the base earth arises", otherworldly happiness is stated - to indicate this meaning, these two is the meaning. (9)
In "Kirīṭinam" etc. - In the lotus, ignorance means: Because the lotus blooms at night, by wearing it ignorance in the form of darkness would be removed far away, this is the meaning. Neṣyati means will lead. (10)
Śrī Giridhara-kṛtā Bāla Prabodhinī
Pleased with the penance, Hari appeared, gave a boon, and departed. In the twenty-first chapter, it is described how Manu came there. (1)
Thus, in response to the question "What did the lord of Prajāpati undertake?", after hearing about the different creations made by him, it is asked how Marīci, Manu and others created. The lineage of Manu and his deeds are inquired about again out of eagerness with five verses starting with "svāyambhuvasya". The word "ca" means "also". The meaning is: "You have narrated the lineage of Prajāpati, now please narrate the lineage of Svāyambhuva Manu as well." The address "Bhagavan" indicates omniscience. If one wonders "What is the use of hearing about that lineage for you, a devotee of the Lord?", the answer is given - "highly esteemed". The lineage of Manu is highly esteemed and worth hearing for the saintly, due to Manu's supreme devotion. With the intention of saying it is esteemed because it delights the listeners in different ways, it is stated - "yatra". In which lineage the progeny increased through the union of man and woman. (1)
The famous two sons of Svāyambhuva, Priyavrata and Uttānapāda, how they protected dharma as prescribed for the varṇas and āśramas, and the earth - that manner should also be described. If one wonders "What is the use of knowing how they protected somehow?", with the intention of saying that because of the greatness of the kingdom, their protection was very difficult and therefore the manner must certainly be heard, it is stated - "saptadvīpavatīm". (2)
Even while describing the topic of women, there is no possibility of transformation due to faultlessness - indicating this, he addresses "O sinless one". To the question "Why is that?", with the intention of saying it is due to strength, he addresses again - "O Brahman". That famous daughter of Svāyambhuva himself, named Devahūti, who was mentioned by you as the wife of Prajāpati Kardama. (3)
How many ways did that Kardama create progeny in Devahūti? How many children did he beget? Tell me who wish to hear that. Both questions are connected. To the query "How to hear that?", with the intention of saying that since both were devoted to the Lord after practicing yama, niyama etc., their children also must have been very powerful, so it is appropriate to hear about them, both are qualified - "great yogi" etc. The word "vā" is to remove doubt. (4)
He addresses again from the devotee's perspective - "O Brahman". The two adjectives "Bhagavān" (possessing opulence, prowess etc.) and "son of Brahmā" should be understood as applying to both Ruci and Dakṣa individually. Having obtained Ākūti and Prasūti, the daughters of Manu, as wives respectively, how they created beings (children), tell me that manner - this is connected with the previous. (5)
Thus asked, Maitreya first describes the manner of Kardama's penance to obtain Devahūti as wife, in two verses starting with "prajā". Instructed by Brahmā to create progeny, the capable Kardama performed penance for ten thousand years on the banks of Sarasvatī. (6)
Since it is established in scriptures like "I am not attainable by penance or charity alone" and "I am attainable only by unalloyed devotion" that the Lord is difficult to attain by mere penance and easily attainable by pure devotion, therefore during that penance, Kardama worshiped Hari, the bestower of boons to the surrendered, with devotion through samādhi (one-pointedness of mind) combined with ritualistic worship. (7)
In Satya-yuga, pleased by that much penance for ten thousand years, the lotus-eyed Lord who removes all distress, manifested His transcendental form composed of eternal existence, consciousness and bliss as described in the Vedas, and showed Himself to Kardama. (8)
Seeing the Lord, Kardama became joyful and fell prostrate on the ground. Then with folded hands he praised Him with words. He describes the Lord he saw: With a pure effulgence like the sun, wearing a garland of white lotuses and blue lilies that bloom day and night, with soft, glossy dark locks of hair framing His lotus face, wearing spotless garments. (9)
Wearing a crown and earrings, holding a conch, disc and mace in three hands, holding a white lily for play in one hand, with a mind-enchanting smile and glance. (10)
Hindī Anuvāda
Kardama's Penance and the Lord's Blessing
Vidura asked: "O Lord! The lineage of Svāyambhuva Manu is said to be highly revered. In it, the population increased through sexual reproduction. Now please tell me that story. (1) O Brahman! You had said that Svāyambhuva Manu's sons Priyavrata and Uttānapāda righteously ruled the seven continents of the earth, and their daughter, who was famous by the name Devahūti, was married to Kardama Prajāpati. (2-3) Devahūti was endowed with the characteristics of yoga like yama (restraint) etc. How many children did the great yogi Kardama have with her? Please tell me all about that episode, I have a great desire to hear it. (4) Similarly, how did Lord Ruci and Brahmā's son Dakṣa Prajāpati, after marrying Manu's daughters, produce various offspring? Please also tell me all about their character. (5)
Maitreya said: "O Vidura! When Brahmā ordered Lord Kardama to produce offspring, he performed penance for ten thousand years on the banks of the Sarasvatī river. (6) With single-minded focus, he began to worship Śrī Hari, the bestower of boons to those who seek refuge, through loving devotional service. (7) Then, at the beginning of Satyayuga, pleased by his penance, lotus-eyed Lord Śrī Hari appeared before him in a form embodying His divine sound. (8)
The Lord's magnificent form was radiant like the sun. He wore a garland of white lotuses and water lilies around His neck, His lotus face was adorned with dark and glossy curls. He was dressed in spotless garments. (9) On His head was a glittering golden crown, in His ears were sparkling earrings, and in His lotus hands were weapons like the conch, discus, mace, etc. In one hand, He gracefully held a white lotus for play. The Lord's sweet smiling glance captivated the heart. (10)
SB 3.21.1-10
