Texts 46-47: His body shone most brilliantly; though he had engaged in austere penance for a long time, he was not emaciated, for the Lord had cast His affectionate sidelong glance upon him and he had also heard the nectar flowing from the moonlike words of the Lord. The sage was tall, his eyes were large, like the petals of a lotus, and he had matted locks on his head. He was clad in rags. Svāyambhuva Manu approached and saw him to be somewhat soiled, like an unpolished gem.
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)
