Śrīmad Bhāgavatam |Canto 3 Chapter 21
Conversation Between Manu and Kardama
svāyambhuvasya ca manor
kathyatāṁ bhagavan yatra
viduraḥ uvāca — Vidura said; svāyambhuvasya — of Svāyambhuva; ca — and; manoḥ — of Manu; vaṁśaḥ — the dynasty; parama — most; sammataḥ — esteemed; kathyatām — kindly describe; bhagavan — O worshipful sage; yatra — in which; maithunena — through sexual intercourse; edhire — multiplied; prajāḥ — the progeny.
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.
sutau svāyambhuvasya vai
priyavrata — Mahārāja Priyavrata; uttānapādau — and Mahārāja Uttānapāda; sutau — the two sons; svāyambhuvasya — of Svāyambhuva Manu; vai — indeed; yathā — according to; dharmam — religious principles; jugupatuḥ — ruled; sapta-dvīpa-vatīm — consisting of seven islands; mahīm — the world.
The two great sons of Svāyambhuva Manu — Priyavrata and Uttānapāda — ruled the world, consisting of seven islands, just according to religious principles.
tasya vai duhitā brahman
patnī prajāpater uktā
tasya — of that Manu; vai — indeed; duhitā — the daughter; brahman — O holy brāhmaṇa; devahūti — named Devahūti; iti — thus; viśrutā — was known; patnī — wife; prajāpateḥ — of the lord of created beings; uktā — has been spoken of; kardamasya — of Kardama Muni; tvayā — by you; anagha — O sinless one.
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.
tasyāṁ sa vai mahā-yogī
sasarja katidhā vīryaṁ
tan me śuśrūṣave vada
tasyām — in her; saḥ — Kardama Muni; vai — in fact; mahā-yogī — great mystic yogī; yuktāyām — endowed; yoga-lakṣaṇaiḥ — with the eightfold symptoms of yogic perfection; sasarja — propagated; katidhā — how many times; vīryam — offspring; tat — that narration; me — to me; śuśrūṣave — who am eager to hear; vada — tell.
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.
rucir yo bhagavān brahman
dakṣo vā brahmaṇaḥ sutaḥ
yathā sasarja bhūtāni
labdhvā bhāryāṁ ca mānavīm
ruciḥ — Ruci; yaḥ — who; bhagavān — worshipful; brahman — O holy sage; dakṣaḥ — Dakṣa; vā — and; brahmaṇaḥ — of Lord Brahmā; sutaḥ — the son; yathā — in what way; sasarja — generated; bhūtāni — offspring; labdhvā — after securing; bhāryām — as their wives; ca — and; mānavīm — the daughters of Svāyambhuva Manu.
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.
prajāḥ sṛjeti bhagavān
sarasvatyāṁ tapas tepe
sahasrāṇāṁ samā daśa
maitreyaḥ uvāca — the great sage Maitreya said; prajāḥ — children; sṛja — beget; iti — thus; bhagavān — the worshipful; kardamaḥ — Kardama Muni; brahmaṇā — by Lord Brahmā; uditaḥ — commanded; sarasvatyām — on the bank of the river Sarasvatī; tapaḥ — penance; tepe — practiced; sahasrāṇām — of thousands; samāḥ — years; daśa — ten.
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.
samprapede hariṁ bhaktyā
tataḥ — then, in that penance; samādhi-yuktena — in trance; kriyā-yogena — by bhakti-yoga worship; kardamaḥ — the sage Kardama; samprapede — served; harim — the Personality of Godhead; bhaktyā — in devotional service; prapanna — to the surrendered souls; varadāśuṣam — the bestower of all blessings.
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.
tāvat prasanno bhagavān
puṣkarākṣaḥ kṛte yuge
darśayām āsa taṁ kṣattaḥ
śābdaṁ brahma dadhad vapuḥ
tāvat — then; prasannaḥ — being pleased; bhagavān — the Supreme Personality of Godhead; puṣkara-akṣaḥ — lotus-eyed; kṛte yuge — in the Satya-yuga; darśayām āsa — showed; tam — to that Kardama Muni; kṣattaḥ — O Vidura; śābdam — which is to be understood only through the Vedas; brahma — the Absolute Truth; dadhat — exhibiting; vapuḥ — His transcendental body.
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.
sa taṁ virajam arkābhaṁ
vaktrābjaṁ virajo ’mbaram
saḥ — that Kardama Muni; tam — Him; virajam — without contamination; arka-ābham — effulgent like the sun; sita — white; padma — lotuses; utpala — water lilies; srajam — garland; snigdha — slick; nīla — blackish-blue; alaka — of locks of hair; vrāta — an abundance; vaktra — face; abjam — lotuslike; virajaḥ — spotless; ambaram — clothing.
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.
kirīṭinam — adorned with a crown; kuṇḍalinam — wearing earrings; śaṅkha — conch; cakra — disc; gadā — mace; dharam — holding; śveta — white; utpala — lily; krīḍanakam — plaything; manaḥ — heart; sparśa — touching; smita — smiling; īkṣaṇam — and glancing.
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.
dṛṣṭvā khe ’vasthitaṁ vakṣaḥ-
vinyasta — having been placed; caraṇa-ambhojam — lotus feet; aṁsa-deśe — on the shoulders; garutmataḥ — of Garuḍa; dṛṣṭvā — having seen; khe — in the air; avasthitam — standing; vakṣaḥ — on His chest; śriyam — auspicious mark; kaustubha — the Kaustubha gem; kandharam — neck.
A golden streak on His chest, the famous Kaustubha gem suspended from His neck, He stood in the air with His lotus feet placed on the shoulders of Garuḍa.
jāta-harṣo ’patan mūrdhnā
gīrbhis tv abhyagṛṇāt prīti-
jāta-harṣaḥ — naturally jubilant; apatat — he fell down; mūrdhnā — with his head; kṣitau — on the ground; labdha — having been achieved; manaḥ-rathaḥ — his desire; gīrbhiḥ — with prayers; tu — and; abhyagṛṇāt — he satisfied; prīti-svabhāva-ātmā — whose heart is by nature always full of love; kṛta-añjaliḥ — with folded hands.
When Kardama Muni actually realized the Supreme Personality of Godhead in person, he was greatly satisfied because his transcendental desire was fulfilled. He fell on the ground with his head bowed to offer obeisances unto the lotus feet of the Lord. His heart naturally full of love of God, with folded hands he satisfied the Lord with prayers.
sāṁsiddhyam akṣṇos tava darśanān naḥ
yad-darśanaṁ janmabhir īḍya sadbhir
āśāsate yogino rūḍha-yogāḥ
ṛṣiḥ uvāca — the great sage said; juṣṭam — is attained; bata — ah; adya — now; akhila — all; sattva — of goodness; rāśeḥ — who are the reservoir; sāṁsiddhyam — the complete success; akṣṇoḥ — of the two eyes; tava — of You; darśanāt — from the sight; naḥ — by us; yat — of whom; darśanam — sight; janmabhiḥ — through births; īḍya — O worshipable Lord; sadbhiḥ — gradually elevated in position; āśāsate — aspire; yoginaḥ — yogīs; rūḍha-yogāḥ — having obtained perfection in yoga.
The great sage Kardama said: O supreme worshipful Lord, my power of sight is now fulfilled, having attained the greatest perfection of the sight of You, who are the reservoir of all existences. Through many successive births of deep meditation, advanced yogīs aspire to see Your transcendental form.
ye māyayā te hata-medhasas tvat-
upāsate kāma-lavāya teṣāṁ
rāsīśa kāmān niraye ’pi ye syuḥ
ye — those persons; māyayā — by the deluding energy; te — of You; hata — has been lost; medhasaḥ — whose intelligence; tvat — Your; pāda-aravindam — lotus feet; bhava — of mundane existence; sindhu — the ocean; potam — the boat for crossing; upāsate — worship; kāma-lavāya — for obtaining trivial pleasures; teṣām — their; rāsi — You bestow; īśa — O Lord; kāmān — desires; niraye — in hell; api — even; ye — which desires; syuḥ — can be available.
Your lotus feet are the true vessel to take one across the ocean of mundane nescience. Only persons deprived of their intelligence by the spell of the deluding energy will worship those feet with a view to attain the trivial and momentary pleasures of the senses, which even persons rotting in hell can attain. However, O my Lord, You are so kind that You bestow mercy even upon them.
tathā sa cāhaṁ parivoḍhu-kāmaḥ
upeyivān mūlam aśeṣa-mūlaṁ
tathā — similarly; saḥ — myself; ca — also; aham — I; parivoḍhu-kāmaḥ — desiring to marry; samāna-śīlām — a girl of like disposition; gṛha-medha — in married life; dhenum — a cow of plenty; upeyivān — have approached; mūlam — the root (lotus feet); aśeṣa — of everything; mūlam — the source; durāśayaḥ — with lustful desire; kāma-dugha — yielding all desires; aṅghripasya — (of You) who are the tree.
Therefore, desiring to marry a girl of like disposition who may prove to be a veritable cow of plenty in my married life, to satisfy my lustful desire I too have sought the shelter of Your lotus feet, which are the source of everything, for You are like a desire tree.
prajāpates te vacasādhīśa tantyā
lokaḥ kilāyaṁ kāma-hato ’nubaddhaḥ
ahaṁ ca lokānugato vahāmi
baliṁ ca śuklānimiṣāya tubhyam
prajāpateḥ — who are the master of all living entities; te — of You; vacasā — under the direction; adhīśa — O my Lord; tantyā — by a rope; lokaḥ — conditioned souls; kila — indeed; ayam — these; kāma-hataḥ — conquered by lusty desires; anubaddhaḥ — are bound; aham — I; ca — and; loka-anugataḥ — following the conditioned souls; vahāmi — offer; balim — oblations; ca — and; śukla — O embodiment of religion; animiṣāya — existing as eternal time; tubhyam — to You.
O my Lord, You are the master and leader of all living entities. Under Your direction, all conditioned souls, as if bound by rope, are constantly engaged in satisfying their desires. Following them, O embodiment of religion, I also bear oblations for You, who are eternal time.
lokāṁś ca lokānugatān paśūṁś ca
hitvā śritās te caraṇātapatram
lokān — worldly affairs; ca — and; loka-anugatān — the followers of worldly affairs; paśūn — beastly; ca — and; hitvā — having given up; śritāḥ — taken shelter; te — Your; caraṇa — of lotus feet; ātapatram — the umbrella; parasparam — with one another; tvat — Your; guṇa — of qualities; vāda — by discussion; sīdhu — intoxicating; pīyūṣa — by the nectar; niryāpita — extinguished; deha-dharmāḥ — the primary necessities of the body.
However, persons who have given up stereotyped worldly affairs and the beastly followers of these affairs, and who have taken shelter of the umbrella of Your lotus feet by drinking the intoxicating nectar of Your qualities and activities in discussions with one another, can be freed from the primary necessities of the material body.
na te ’jarākṣa-bhramir āyur eṣāṁ
trayodaśāraṁ tri-śataṁ ṣaṣṭi-parva
ṣaṇ-nemy ananta-cchadi yat tri-ṇābhi
karāla-sroto jagad ācchidya dhāvat
na — not; te — Your; ajara — of imperishable Brahman; akṣa — on the axle; bhramiḥ — rotating; āyuḥ — span of life; eṣām — of the devotees; trayodaśa — thirteen; aram — spokes; tri-śatam — three hundred; ṣaṣṭi — sixty; parva — functions; ṣaṭ — six; nemi — rims; ananta — innumerable; chadi — leaves; yat — which; tri — three; nābhi — naves; karāla-srotaḥ — with tremendous velocity; jagat — the universe; ācchidya — cutting short; dhāvat — running.
Your wheel, which has three naves, rotates around the axis of the imperishable Brahman. It has thirteen spokes, 360 joints, six rims and numberless leaves carved upon it. Though its revolution cuts short the life span of the entire creation, this wheel of tremendous velocity cannot touch the life span of the devotees of the Lord.
ekaḥ svayaṁ sañ jagataḥ sisṛkṣayā-
sṛjasy adaḥ pāsi punar grasiṣyase
yathorṇa-nābhir bhagavan sva-śaktibhiḥ
ekaḥ — one; svayam — Yourself; san — being; jagataḥ — the universes; sisṛkṣayā — with a desire to create; advitīyayā — without a second; ātman — in Yourself; adhi — controlling; yoga-māyayā — by yoga-māyā; sṛjasi — You create; adaḥ — those universes; pāsi — You maintain; punaḥ — again; grasiṣyase — You will wind up; yathā — like; ūrṇa-nābhiḥ — a spider; bhagavan — O Lord; sva-śaktibhiḥ — by its own energy.
My dear Lord, You alone create the universes. O Personality of Godhead, desiring to create these universes, You create them, maintain them and again wind them up by Your own energies, which are under the control of Your second energy, called yoga-māyā, just as a spider creates a cobweb by its own energy and again winds it up.
naitad batādhīśa padaṁ tavepsitaṁ
yan māyayā nas tanuṣe bhūta-sūkṣmam
anugrahāyāstv api yarhi māyayā
lasat-tulasyā bhagavān vilakṣitaḥ
na — not; etat — this; bata — indeed; adhīśa — O Lord; padam — material world; tava — Your; īpsitam — desire; yat — which; māyayā — by Your external energy; naḥ — for us; tanuṣe — You manifest; bhūta-sūkṣmam — the elements, gross and subtle; anugrahāya — for bestowing mercy; astu — let it be; api — also; yarhi — when; māyayā — through Your causeless mercy; lasat — splendid; tulasyā — with a wreath of tulasī leaves; bhagavān — the Supreme Personality of Godhead; vilakṣitaḥ — is perceived.
My dear Lord, although it is not Your desire, You manifest this creation of gross and subtle elements just for our sensual satisfaction. Let Your causeless mercy be upon us, for You have appeared before us in Your eternal form, adorned with a splendid wreath of tulasī leaves.
namāmy abhīkṣṇaṁ namanīya-pāda-
sarojam alpīyasi kāma-varṣam
tam — that; tvā — You; anubhūtyā — by realizing; uparata — disregarded; kriyā — enjoyment of fruitive activities; artham — in order that; sva-māyayā — by Your own energy; vartita — brought about; loka-tantram — the material worlds; namāmi — I offer obeisances; abhīkṣṇam — continuously; namanīya — worshipable; pāda-sarojam — lotus feet; alpīyasi — on the insignificant; kāma — desires; varṣam — showering.
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.
ity avyalīkaṁ praṇuto ’bja-nābhas
tam ābabhāṣe vacasāmṛtena
ṛṣiḥ uvāca — the great sage Maitreya said; iti — thus; avyalīkam — sincerely; praṇutaḥ — having been praised; abja-nābhaḥ — Lord Viṣṇu; tam — to Kardama Muni; ābabhāṣe — replied; vacasā — with words; amṛtena — as sweet as nectar; suparṇa — of Garuḍa; pakṣa — the shoulders; upari — upon; rocamānaḥ — shining; prema — of affection; smita — with a smile; udvīkṣaṇa — looking; vibhramat — gracefully moving; bhrūḥ — eyebrows.
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.
viditvā tava caityaṁ me
puraiva samayoji tat
śrī-bhagavān uvāca — the Supreme Lord said; viditvā — understanding; tava — your; caityam — mental condition; me — by Me; purā — previously; eva — certainly; samayoji — was arranged; tat — that; yat-artham — for the sake of which; ātma — of the mind and senses; niyamaiḥ — by discipline; tvayā — by you; eva — only; aham — I; samarcitaḥ — have been worshiped.
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.
na vai jātu mṛṣaiva syāt
na — not; vai — indeed; jātu — ever; mṛṣā — useless; eva — only; syāt — it may be; prajā — of the living entities; adhyakṣa — O leader; mat-arhaṇam — worship of Me; bhavat-vidheṣu — unto persons like you; atitarām — entirely; mayi — on Me; saṅgṛbhita — are fixed; ātmanām — of those whose minds.
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.
brahmāvartaṁ yo ’dhivasan
śāsti saptārṇavāṁ mahīm
prajāpati-sutaḥ — the son of Lord Brahmā; samrāṭ — the Emperor; manuḥ — Svāyambhuva Manu; vikhyāta — well known; maṅgalaḥ — whose righteous acts; brahmāvartam — Brahmāvarta; yaḥ — he who; adhivasan — living in; śāsti — rules; sapta — seven; arṇavām — oceans; mahīm — the earth.
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.
sa ceha vipra rājarṣir
āyāsyati didṛkṣus tvāṁ
saḥ — Svāyambhuva Manu; ca — and; iha — here; vipra — O holy brāhmaṇa; rāja-ṛṣiḥ — the saintly king; mahiṣyā — along with his queen; śatarūpayā — called Śatarūpā; āyāsyati — will come; didṛkṣuḥ — desiring to see; tvām — you; paraśvaḥ — the day after tomorrow; dharma — in religious activities; kovidaḥ — expert.
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.
mṛgayantīṁ patiṁ dāsyaty
anurūpāya te prabho
ātma-jām — his own daughter; asita — black; apāṅgīm — eyes; vayaḥ — grown-up age; śīla — with character; guṇa — with good qualities; anvitām — endowed; mṛgayantīm — searching for; patim — a husband; dāsyati — he will give; anurūpāya — who are suitable; te — unto you; prabho — My dear sir.
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.
samāhitaṁ te hṛdayaṁ
sā tvāṁ brahman nṛpa-vadhūḥ
kāmam āśu bhajiṣyati
samāhitam — has been fixed; te — your; hṛdayam — heart; yatra — on whom; imān — for all these; parivatsarān — years; sā — she; tvām — you; brahman — O brāhmaṇa; nṛpa-vadhūḥ — the princess; kāmam — as you desire; āśu — very soon; bhajiṣyati — will serve.
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.
yā ta ātma-bhṛtaṁ vīryaṁ
vīrye tvadīye ṛṣaya
yā — she; te — by you; ātma-bhṛtam — sown in her; vīryam — the seed; nava-dhā — nine daughters; prasaviṣyati — will bring forth; vīrye tvadīye — in the daughters begotten by you; ṛṣayaḥ — the sages; ādhāsyanti — will beget; añjasā — in total; ātmanaḥ — children.
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.
tvaṁ ca samyag anuṣṭhāya
nideśaṁ ma uśattamaḥ
kriyārtho māṁ prapatsyase
tvam — you; ca — and; samyak — properly; anuṣṭhāya — having carried out; nideśam — command; me — My; uśattamaḥ — completely cleansed; mayi — unto Me; tīrthī-kṛta — having resigned; aśeṣa — all; kriyā — of actions; arthaḥ — the fruits; mām — to Me; prapatsyase — you will attain.
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.
kṛtvā dayāṁ ca jīveṣu
dattvā cābhayam ātmavān
mayy ātmānaṁ saha jagad
drakṣyasy ātmani cāpi mām
kṛtvā — having shown; dayām — compassion; ca — and; jīveṣu — toward living beings; dattvā — having given; ca — and; abhayam — assurance of safety; ātma-vān — self-realized; mayi — in Me; ātmānam — yourself; saha jagat — along with the universe; drakṣyasi — you will perceive; ātmani — in yourself; ca — and; api — also; mām — Me.
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.
tava kṣetre devahūtyāṁ
saha — with; aham — I; sva-aṁśa-kalayā — My own plenary portion; tvat-vīryeṇa — by your semen; mahā-mune — O great sage; tava kṣetre — in your wife; devahūtyām — in Devahūti; praṇeṣye — I shall instruct; tattva — of the ultimate principles; saṁhitām — the doctrine.
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.
evaṁ tam anubhāṣyātha
maitreyaḥ uvāca — the great sage Maitreya said; evam — thus; tam — to him; anubhāṣya — having spoken; atha — then; bhagavān — the Lord; pratyak — directly; akṣa — by senses; jaḥ — who is perceived; jagāma — went away; bindu-sarasaḥ — from Lake Bindu-sarovara; sarasvatyā — by the river Sarasvatī; pariśritāt — encircled.
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.
nirīkṣatas tasya yayāv aśeṣa-
uccāritaṁ stomam udīrṇa-sāma
nirīkṣataḥ tasya — while he was looking on; yayau — He left; aśeṣa — all; siddha-īśvara — by liberated souls; abhiṣṭuta — is praised; siddha-mārgaḥ — the way to the spiritual world; ākarṇayan — hearing; patra-ratha-indra — of Garuḍa (king of birds); pakṣaiḥ — by the wings; uccāritam — vibrated; stomam — hymns; udīrṇa-sāma — forming the Sāma Veda.
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.
atha samprasthite śukle
kardamo bhagavān ṛṣiḥ
āste sma bindusarasi
taṁ kālaṁ pratipālayan
atha — then; samprasthite śukle — when the Lord had gone; kardamaḥ — Kardama Muni; bhagavān — the greatly powerful; ṛṣiḥ — sage; āste sma — stayed; bindu-sarasi — on the bank of Lake Bindu-sarovara; tam — that; kālam — time; pratipālayan — awaiting.
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.
manuḥ syandanam āsthāya
āropya svāṁ duhitaraṁ
sa-bhāryaḥ paryaṭan mahīm
manuḥ — Svāyambhuva Manu; syandanam — the chariot; āsthāya — having mounted; śātakaumbha — made of gold; paricchadam — the outer cover; āropya — putting on; svām — his own; duhitaram — daughter; sa-bhāryaḥ — along with his wife; paryaṭan — traveling all over; mahīm — the globe.
Svāyambhuva Manu, with his wife, mounted his chariot, which was decorated with golden ornaments. Placing his daughter on it with them, he began traveling all over the earth.
tasmin sudhanvann ahani
bhagavān yat samādiśat
muneḥ śānta-vratasya tat
tasmin — on that; su-dhanvan — O great bowman Vidura; ahani — on the day; bhagavān — the Lord; yat — which; samādiśat — foretold; upāyāt — he reached; āśrama-padam — the holy hermitage; muneḥ — of the sage; śānta — completed; vratasya — whose vows of austerity; tat — that.
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.
yasmin bhagavato netrān
prapanne ’rpitayā bhṛśam
tad vai bindusaro nāma
yasmin — in which; bhagavataḥ — of the Lord; netrāt — from the eye; nyapatan — fell down; aśru-bindavaḥ — teardrops; kṛpayā — by compassion; samparītasya — who was overwhelmed; prapanne — on the surrendered soul (Kardama); arpitayā — placed upon; bhṛśam — extremely; tat — that; vai — indeed; bindu-saraḥ — lake of tears; nāma — called; sarasvatyā — by the river Sarasvatī; pariplutam — overflowed; puṇyam — holy; śiva — auspicious; amṛta — nectar; jalam — water; mahā-ṛṣi — of great sages; gaṇa — by hosts; sevitam — served.
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.
puṇya — pious; druma — of trees; latā — of creepers; jālaiḥ — with clusters; kūjat — uttering cries; puṇya — pious; mṛga — animals; dvijaiḥ — with birds; sarva — in all; ṛtu — seasons; phala — in fruits; puṣpa — in flowers; āḍhyam — rich; vana-rāji — of groves of trees; śriyā — by the beauty; anvitam — adorned.
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.
matta — overjoyed; dvija — of birds; gaṇaiḥ — by flocks; ghuṣṭam — resounded; matta — intoxicated; bhramara — of bees; vibhramam — wandering; matta — maddened; barhi — of peacocks; naṭa — of dancers; āṭopam — pride; āhvayat — calling one another; matta — merry; kokilam — cuckoos.
The area resounded with the notes of overjoyed birds. Intoxicated bees wandered there, intoxicated peacocks proudly danced, and merry cuckoos called one another.
kāraṇḍavaiḥ plavair haṁsaiḥ
sārasaiś cakravākaiś ca
cakorair valgu kūjitam
kadamba — kadamba flowers; campaka — campaka flowers; aśoka — aśoka flowers; karañja — karañja flowers; bakula — bakula flowers; āsanaiḥ — by āsana trees; kunda — kunda; mandāra — mandāra; kuṭajaiḥ — and by kuṭaja trees; cūta-potaiḥ — by young mango trees; alaṅkṛtam — adorned; kāraṇḍavaiḥ — by kāraṇḍava ducks; plavaiḥ — by plavas; haṁsaiḥ — by swans; kuraraiḥ — by ospreys; jala-kukkuṭaiḥ — by waterfowl; sārasaiḥ — by cranes; cakravākaiḥ — by cakravāka birds; ca — and; cakoraiḥ — by cakora birds; valgu — pleasing; kūjitam — vibration of birds’ sounds.
Lake Bindu-sarovara was adorned by flowering trees such as kadamba, campaka, aśoka, karañja, bakula, āsana, kunda, mandāra, kuṭaja and young mango trees. The air was filled with the pleasing notes of kāraṇḍava ducks, plavas, swans, ospreys, waterfowl, cranes, cakravākas and cakoras.
tathaiva hariṇaiḥ kroḍaiḥ
gopucchair haribhir markair
nakulair nābhibhir vṛtam
tathā eva — likewise; hariṇaiḥ — by deer; kroḍaiḥ — by boars; śvāvit — porcupines; gavaya — a wild animal closely resembling the cow; kuñjaraiḥ — by elephants; gopucchaiḥ — by baboons; haribhiḥ — by lions; markaiḥ — by monkeys; nakulaiḥ — by mongooses; nābhibhiḥ — by musk deer; vṛtam — surrounded.
Its shores abounded with deer, boars, porcupines, gavayas, elephants, baboons, lions, monkeys, mongooses and musk deer.
praviśya tat tīrtha-varam
dadarśa munim āsīnaṁ
tapasy ugra-yujā ciram
praviśya — entering; tat — that; tīrtha-varam — best of sacred places; ādi-rājaḥ — the first monarch (Svāyambhuva Manu); saha-ātmajaḥ — along with his daughter; dadarśa — saw; munim — the sage; āsīnam — sitting; tasmin — in the hermitage; huta — being offered oblations; huta-aśanam — the sacred fire; vidyotamānam — shining brilliantly; vapuṣā — by his body; tapasi — in penance; ugra — terribly; yujā — engaged in yoga; ciram — for a long time; na — not; atikṣāmam — very emaciated; bhagavataḥ — of the Lord; snigdha — affectionate; apāṅga — sidelong; avalokanāt — from the glance; tat — of Him; vyāhṛta — from the words; amṛta-kalā — moonlike; pīyūṣa — the nectar; śravaṇena — by hearing; ca — and; prāṁśum — tall; padma — lotus flower; palāśa — petal; akṣam — eyes; jaṭilam — matted locks; cīra-vāsasam — having rags for clothes; upasaṁśritya — having approached; malinam — soiled; yathā — like; arhaṇam — gem; asaṁskṛtam — unpolished.
Entering that most sacred spot with his daughter and going near the sage, the first monarch, Svāyambhuva Manu, saw the sage sitting in his hermitage, having just propitiated the sacred fire by pouring oblations into it. 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.
nṛdevaṁ praṇataṁ puraḥ
atha — then; uṭajam — the hermitage; upāyātam — approached; nṛdevam — the monarch; praṇatam — bowed down; puraḥ — in front; saparyayā — with honor; paryagṛhṇāt — received him; pratinandya — greeting him; anurūpayā — befitting the King’s position.
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.
saṁyataṁ prīṇayan muniḥ
ity āha ślakṣṇayā girā
gṛhīta — received; arhaṇam — honor; āsīnam — seated; saṁyatam — remained silent; prīṇayan — delighting; muniḥ — the sage; smaran — remembering; bhagavat — of the Lord; ādeśam — the order; iti — thus; āha — spoke; ślakṣṇayā — sweet; girā — with a voice.
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.
nūnaṁ caṅkramaṇaṁ deva
satāṁ saṁrakṣaṇāya te
vadhāya cāsatāṁ yas tvaṁ
hareḥ śaktir hi pālinī
nūnam — surely; caṅkramaṇam — the tour; deva — O lord; satām — of the virtuous; saṁrakṣaṇāya — for the protection; te — your; vadhāya — for killing; ca — and; asatām — of the demons; yaḥ — the person who; tvam — you; hareḥ — of the Supreme Personality of Godhead; śaktiḥ — the energy; hi — since; pālinī — protecting.
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.
rūpāṇi sthāna ādhatse
tasmai śuklāya te namaḥ
yaḥ — you who; arka — of the sun; indu — of the moon; agni — of Agni, the fire-god; indra — of Indra, the lord of heaven; vāyūnām — of Vāyu, the wind-god; yama — of Yama, the god of punishment; dharma — of Dharma, the god of piety; pracetasām — and of Varuṇa, the god of the waters; rūpāṇi — the forms; sthāne — when necessary; ādhatse — you assume; tasmai — unto Him; śuklāya — unto Lord Viṣṇu; te — unto you; namaḥ — obeisances.
When necessary, You assume the part of the sun-god; the moon-god; Agni, the god of fire; Indra, the lord of paradise; Vāyu, the wind-god; Yama, the god of punishment; Dharma, the god of piety; and Varuṇa, the god presiding over the waters. All obeisances to you, who are none other than Lord Viṣṇu!
na yadā ratham āsthāya
rathena trāsayann aghān
vepayan maṇḍalaṁ bhuvaḥ
vikarṣan bṛhatīṁ senāṁ
paryaṭasy aṁśumān iva
tadaiva setavaḥ sarve
bhidyeran bata dasyubhiḥ
na — not; yadā — when; ratham — the chariot; āsthāya — having mounted; jaitram — victorious; maṇi — of jewels; gaṇa — with clusters; arpitam — bedecked; visphūrjat — twanging; caṇḍa — a fearful sound just to punish the criminals; kodaṇḍaḥ — bow; rathena — by the presence of such a chariot; trāsayan — threatening; aghān — all the culprits; sva-sainya — of your soldiers; caraṇa — by the feet; kṣuṇṇam — trampled; vepayan — causing to tremble; maṇḍalam — the globe; bhuvaḥ — of the earth; vikarṣan — leading; bṛhatīm — huge; senām — army; paryaṭasi — you roam about; aṁśumān — the brilliant sun; iva — like; tadā — then; eva — certainly; setavaḥ — religious codes; sarve — all; varṇa — of varṇas; āśrama — of āśramas; nibandhanāḥ — obligations; bhagavat — by the Lord; racitāḥ — created; rājan — O King; bhidyeran — they would be broken; bata — alas; dasyubhiḥ — by rogues.
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.
adharmaś ca samedheta
lolupair vyaṅkuśair nṛbhiḥ
śayāne tvayi loko ’yaṁ
adharmaḥ — unrighteousness; ca — and; samedheta — would flourish; lolupaiḥ — simply hankering after money; vyaṅkuśaiḥ — uncontrolled; nṛbhiḥ — by men; śayāne tvayi — when you lie down for rest; lokaḥ — world; ayam — this; dasyu — by the miscreants; grastaḥ — attacked; vinaṅkṣyati — it will perish.
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.
athāpi pṛcche tvāṁ vīra
yad-arthaṁ tvam ihāgataḥ
tad vayaṁ nirvyalīkena
atha api — in spite of all this; pṛcche — I ask; tvām — you; vīra — O valiant King; yat-artham — the purpose; tvam — you; iha — here; āgataḥ — have come; tat — that; vayam — we; nirvyalīkena — without reservation; pratipadyāmahe — we shall carry out; hṛdā — with heart and soul.
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.