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)
SB 3.21.21-30
