Chapter Twenty-one

Kardama Meets Svyambhuva Manu

|| 3.21.1||
vidura uvca
svyambhuvasya ca manor
vaa parama-sammata
kathyat bhagavan yatra
maithunenaidhire praj
O Maitreya!
Please describe the lineage of the highly
respected Svyambhuva Manu, in which the population
increased through procreation.
In the Twenty-first Chapter, the Lord, satisfied with Kardamas
austerity and prayers, describes his future marriage. Svyambhuva
Manu arrives. Edhire means increased.
|| 3.21.2||
priyavratottnapdau
sutau svyambhuvasya vai
yath-dharma jugupatu
sapta-dvpavat mahm
You should describe how the two sons of Svyambhuva
Manu, Priyavrata and Uttnapda, protected the earth with
its seven continents.
Describe how they protected the earth without trespassing dharma.
The verb is in verse 4.
|| 3.21.3||
tasya vai duhit brahman
devahtti virut
patn prajpater ukt
kardamasya tvaynagha
O brhmaa! I have heard from you that Svyambhuva
Manu had one famous daughter named Devahti, who was
the wife of Kardama.
Devaht stands for devahti.
|| 3.21.4||
tasy sa vai mah-yog
yukty yoga-lakaai
sasarja katidh vrya
tan me urave vada

Since I desire to hear, please tell me how the great yog

Kardama produced some sons in Devahti, who was
disciplined in the stages of yoga.
Yoga-lakaai means qualified with the stages of yoga such as
yama. Kardama produced some sons (vrya sasarja).
|| 3.21.5||
rucir yo bhagavn brahman
dako v brahmaa suta
yath sasarja bhtni
labdhv bhry ca mnavm
Please describe how the sons of Brahm, Ruci and Daka,
obtained kuti and Prasti, the daughters of Manu as their
wives and how they produced offspring.
Mnavm means the daughter of Manukuti or Prasti.
|| 3.21.6||
maitreya uvca
praj sjeti bhagavn
kardamo brahmaodita
sarasvaty tapas tepe
sahasr sam daa
Maitreya said:
O dear Vidura! When Brahm said to
Kardama Produce progeny Kardama went to the bank of
the Sarasvat River and performed penance for ten
thousand years.
Sam means years.
|| 3.21.7||
tata samdhi-yuktena
kriy-yogena kardama
samprapede hari bhakty
prapanna-varaduam
Then, through his austerities, using methods of worship with
concentrated mind, Kardama with devotion worshipped the
Supreme Lord, giver of benedictions to the surrendered.
After his austerities (tata), by that austerity, with mind
concentrated (samdhi-yuktena) in methods of worship (kriyayogena) he saw the Lord, who is the giver (uam) of benedictions
to the devotees who are surrendered to him
|| 3.21.8||
tvat prasanno bhagavn

pukarka kte yuge

daraym sa ta katta
bda brahma dadhad vapu
O Vidura! The lotus eyed Lord, having a body made of the
Vedas, pleased with Kardama, showed him his form in Satyayuga.
Worshipping the Lord until he saw him, Kardama quickly saw the
Lord by his mercy. The Lord is known only through scriptures. He
had a body made of the Vedas.
This is rdhara Svms
explanation. The phrase dadhat vapu can also mean revealing his
form of eternity, knowledge and bliss. It can also mean nourished
by the scents, garlands and food offered by Kardama.
|| 3.21.9-12||
sa ta virajam arkbha
sita-padmotpala-srajam
snigdha-nllaka-vrtavaktrbja virajo mbaram
kirina kualina
akha-cakra-gad-dharam
vetotpala-kranaka
mana-spara-smitekaam
vinyasta-carambhojam
asa-dee garutmata
dv khe vasthita vakariya kaustubha-kandharam
jta-haro patan mrdhn
kitau labdha-manoratha
grbhis tv abhyagt prtisvabhvtm ktjali
In the sky, Kardama saw the Lord shining like the pure sun,
with a white lotus garland, lotus face surrounded by black
locks of hair, wearing spotless cloth, a crown and earrings,
holding a conch, cakra, club and white water lily for
amusement, with pleasing smile and glance, with Laksm on
his chest and the Kaustubha jewel around his neck, his feet
placed on the shoulders of Garua. Joyful on having his
desires fulfilled, Kardama, whose had natural love for the
Lord, fell down, touching his head to the ground. With
folded hands, he offered prayers.
Having described the conch, cakra and club in three hands, he
describes the fourth hand holding a white water lily instead of a

lotus from amusement. The Lord had a smile and glance pleasing to
the beholder (mana spara). Kardama had natural love of the Lord
(prti-svabhvtm).
|| 3.21.13||
ir uvca
jua batdykhila-sattva-re
ssiddhyam akos tava darann na
yad-darana janmabhir ya sadbhir
sate yogino rha-yog
O Lord! Today my eyes have become successful in seeing
you, the form for all beings, whom the most exalted sages
practicing yoga for many births pray to see.
It is the highest mercy of the Lord and my highest good fortune to
see the Lord so quickly. Bata expresses astonishment. Today my
eyes have become completely successful.
Whatever previous
perfection was there for the eyes was not perfection for eyes. This
perfection is respected by all (juam). You are the form (rae) for
the most fallen beings. And I have not done suitable sadhna.
Worshipable Lord! The most excellent yogs who have perfected
yoga by many births pray to see you.
|| 3.21.14||
ye myay te hata-medhasas tvatpdravinda bhava-sindhu-potam
upsate kma-lavya te
rsa kmn niraye pi ye syu
O Lord! You bestow material benedictions on persons
bewildered by your my who worship your lotus feet, the
boat to cross over the material world, for a particle of
material pleasure, which will lead them to hell.
Oh! People worship you, the ocean of mercy, for fulfilling material
desires. This is their foolishness! Those who have lost intelligence
because of your my, only those and no others, worship you to
attain just a particle of pleasure. But you give (rsi) them those
pleasures profusely, though you are reluctant. If you did not do so,
they, not knowing the happiness of bhakti, would quickly give up
devotion to you. You do so, hoping that by not giving up bhakti for
some time, they will lose those desires. Fulfilling those desires is
not your final intention, since those desires for sons, wife, family and
wealth will lead them to hellish birth. However, since there is a rule
that karmas lead to heaven or hell, but that enjoyment given by you
does not generate such karmas, those desires do not really lead to
bondage. Thus in reality the meaning of the words heaven and hell

does not apply in this case. However because of similar results, it is

stated here.
|| 3.21.15||
tath sa cha parivohu-kma
samna-l ghamedha-dhenum
upeyivn mlam aea-mla
duraya kma-dughghripasya
Though I criticize the devotees with material desires, I have
an evil mind since, have approached you, a desire tree feet,
with feet which are the root cause for fulfilling all desires,
with the material intention to attain a wife who can fulfil all
desires in household life, and who is suitable to my nature.
Though I criticize those with material desires, I am the chief person
with material desires. I desire to marry a wife who supplies artha,
dharma and kma in household life (gha-medha-dhenum). By
calling his wife a cow, he implies that he is a bull, since he has no
intelligence. Among those with material desires, I am evil
(duraya): have no intelligence because of my bad intentions. I
approach the feet (mlam), the source of all objects (aea-mlam),
of you, who are a desire tree, simply to get married.
svargpavargayo pus rasy bhuvi sampadm
sarvsm api siddhn mla tac-cararcanam
Devotional service to his lotus feet is the root cause of all the
perfections a person can find in heaven, in liberation, in the
subterranean regions and on earth. SB 10.81.19
|| 3.21.16||
prajpates te vacasdha tanty
loka kilya kma-hato nubaddha
aha ca loknugato vahmi
bali ca uklnimiya tubhyam
O Lord! Those controlled by material desires are bound by
the ropes of instructions of Brahm, your servant, to create
progeny. O Viu! Following such people, I make an offering
to you, the form of time.
If that is so, use your intelligence. Why do not worship without
desires? Persons such as Marci are bound by the ropes of
instructions of Brahm (prajpate), your servant (te), to create
progeny. And Brahm speaks only according to your instructions.

saha-yaj praj sv purovca prajpati |

anena prasaviyadhvam ea vo stv ia-kma-dhuk ||

Brahm, having created the population along with sacrifice, long

ago spoke: May you prosper by this sacrifice. May it fulfill all your
material desires! BG 3.10
Brahm has no fault. He only echoes your words.
Let the
materialistic people be bound up! Why dont you overcome those
desires like the Kumras?
My intelligence follows the common
people. I cannot be like Nrada and others. Like bull, I am bound by
a rope and carry an offering to you. I follow your orders concerning
material life. This means I desire a wife. The word ca indicates I
also will perform bhakti in order to attain you. O Viu (ukla)! I
make an offering to please you, the form of time.
|| 3.21.17||
lok ca loknugatn pa ca
hitv rits te caratapatram
paraspara tvad-gua-vda-sdhupya-nirypita-deha-dharm
Disregarding the materialists and their followers who are
like animals, persons who take shelter of the umbrella of
your lotus feet become free of bodily afflictions by mutually
discussing topics concerning your qualities, which are sweet
and intoxicating.
The fathers, their sons and brothers who follow their instructions
gain fame and happiness from following material dharma. Why do
you criticize their material desires? What fame and happiness do
the detached devotees have, giving sorrow to their fathers, for
which you praise them? Two verses respond.
Because the
materialists are like animals, there is no fault in rejecting them. Or
lokan can refer to those well versed in logic or mmsa philosophy,
and their followers are those who are not well versed in scripture
who follow their instructions with faith. Both are like animals
because they lack bhakti. Others take shelter of the umbrella of your
lotus feet. Those who are animals and do not take shelter must
burn up in the heat of material existence. And those who take
shelter have unlimited happiness. By drinking topics concerning
your qualities which are nectar, since they are sweet and destroys
death, and which are wine (sdhu) because they make them forget
material existence, they destroy the qualities of the material body
consisting of infancy, boyhood and other ages, as well as hunger,
thirst and other cravings.
|| 3.21.18||
na te jarka-bhramir yur e
trayodara tri-ata ai-parva
a-nemy ananta-cchadi yat tri-bhi

karla-sroto jagad cchidya dhvat

The devotees lives are not subject to the wheel of time
which has Brahman as the axel, thirteen months as spokes,
three hundred and sixty days and nights as the joints, six
seasons as the rim, unlimited seconds as the edges, and
three groups of four months as the nave. The wheel moves
with extreme velocity, chasing and destroying the universe.
The devotees and no others conquer time. The wheel of time
(trinbhi) pursues and destroys the universe, but it does not pursue
and destroy the life of the devotees. This wheel rotates (bhrami) on
the axel of the indestructible Brahman (ajara-brahmka). It is said
be a wheel in a metaphorical sense, because of its explicit rotary
motion. It has thirteen spokes composed of the twelve months plus
the adhika-msa (puruottama-msa). It has three hundred and
sixty joints composed of the days and nights of the year. Lack of
proper ending on tri-atam is poetic license. It has wheel rims in the
form of the six seasons. In has unlimited edges in the form of
seconds. It has three groups of four months as the nave of the
wheel. It travels with great speed. These descriptive terms are used
to portray the wheel of time consisting of a year.
|| 3.21.19||
eka svaya sa jagata siskaydvityaytmann adhi-yogamyay
sjasy ada psi punar grasiyase
yathora-nbhir bhagavan sva-aktibhi
O Lord! You alone exist, and desiring to create the universe,
since there is no one else to desire, you create, maintain
and destroy this universe through the guas, using material
energy which contacts you through your glance, just as a
spider creates a web independently.
You say the devotees are fortunate, but that you cannot be free of
desire. Why do you not fulfil your desires by worshipping devats
who quickly fulfil those desires? But I do not see anyone except
you in this universe. That is stated in this verse. You alone exist.
It is your desire alone to create, since there is no one else
(advityay), or, it is your desire to create, which becomes
Brahms desire. You alone permit him. You perform creation by
your my which attained (adhi) you (atman) by contact (yoga) with
your glance. Or you create the universe (ada) by your material
guas which you accepted through the influence of your spiritual
energy (yoga-myay) under your control. The example of the
spider is given to show that no one except the Lord performs the
creation. I should serve you alone, even if I have material desires,
since no devats exist except you.

|| 3.21.20||
naitad batdha pada tavepsita
yan myay nas tanue bhta-skmam
anugrahystv api yarhi myay
lasat-tulasy bhagavn vilakita
O Lord! You bestow material benefits to us because of our
my, even though you do not desire to do so. Let the
benedictions be given, in order that you show us mercy by
saving us from them, for at that time we will see your
spiritual form endowed with shining tulas.

If that is true, then by my mercy, may you have the greatest wife,
sons, enjoyment and wealth! In two verses he gives evidence that
the Lord gives benedictions. O Lord! You do not desire to give these
desired things to me, since you think of the welfare of your
devotees. This is understood from the Lords words.
svaya nireyasa vidvn na vakty ajya karma hi
na rti rogio 'pathya vchato 'pi bhiaktama
One who knows the highest good will never instruct a foolish person
to engage in material enjoyment, just as an experienced physician
gives his patient eat food injurious to his health, even if the patient
desires it. . SB 6.9.49
Then why do I give those things? If you give material pleasure to
us, that is because of our my. The ignorant devotee will otherwise
be disappointed. Because I ask, you give. The material happiness
resides in the mind already in the form of vsans. You extend that
happiness by giving benedictions. That is the implication of the
verb tan. If that is so, then should I give anything? Let it be
given, but only for gaining your mercy. Oh! The devotee has fallen
into the darkness of the material world by the happiness I have
given him. I will deliver him. Let it given for the purpose of gaining
your mercy. When (yarhi) at the time of giving benedictions, you
are noticed, by your mercy you become visible with your glance of
mercy indicating your smile. Your spiritual body is endowed with
shining tulas, which gives you great pleasure, since it has been
offered during worship by the devotee. This form worshipped by the
devotee is not material. Showing this spiritual form is the Lords
mercy.
|| 3.21.21||
ta tvnubhtyoparata-kriyrtha
sva-myay vartita-loka-tantram
nammy abhka namanya-pda-

sarojam alpyasi kma-varam

O Lord! I offer repeated respects to you, who destroy the
desire to enjoy, by giving realization of your sweetness, who
cover us with the results of karma through the inspiration of
your material my, who give material benedictions to low
persons such as me, and whose lotus feet are worthy of
worship.
This is not impossible for you. When by mercy you give realization of
your sweetness, the desire to enjoy (kriyrtham) automatically
ceases. You have a covering of happiness and distress produced
from karma (tantram) for all beings, which is caused by the orders
of your material my. As long as you despatch ignorance, the
desire to enjoy remains. Desiring to increase the population, you fill
us with material desire. Though we know this, we cannot give up our
desires. Thus we are in a low position. You bestow desires to persons
such as me who are very low (alpyasi).
|| 3.21.22||
ir uvca
ity avyalka prauto bja-nbhas
tam babhe vacasmtena
supara-pakopari rocamna
prema-smitodvkaa-vibhramad-bhr
Maitreya said: Praised sincerely in this way, the Supreme
Lord with lotus navel, seated splendidly on the shoulders of
Garua, moving his brow as he glanced with a smile of love,
spoke to Kardama with sweet words.
Nikapatam means sincere.
|| 3.21.23||
r-bhagavn uvca
viditv tava caitya me
puraiva samayoji tat
yad-artham tma-niyamais
tvayaivha samarcita
The Lord said: O Sage! Knowing what is in your heart, I
have already fulfilled the desire for which you have
worshipped me alone by austerities for many days.
Caittyam means what is produced in your heart. It is formed on
the model of words like dik which produces diyam produced by
the directions. It is accomplished (samayoji) by me, since you
worshipped me alone.

|| 3.21.24||
na vai jtu maiva syt
prajdhyaka mad-arhaam
bhavad-vidhev atitar
mayi sagbhittmanm
Director of the progeny! The worship of persons such as you
who fully concentrate on me in their hearts is never
fruitless.
Fulfilling your desire will not reduce your worship of me. Rather, you
will attain me. Please take courage!
satya diaty arthitam arthito n
naivrthado yat punar arthit yata
svaya vidhatte bhajatm anicchatm
icchpidhna nija-pda-pallavam
The Lord certainly gives desired objects to devotees who request
them, but he does not give in such a way that the devotee will ask
again after finishing his enjoyment. He gives his lotus feet, which
include all desirables, to those worshippers who do not desire them.
SB 5.19.26
Worshipping me will never be without good results. In the end I will
bestow my abode. Such worship among those devotees who have
absorbed their minds in me (sagbhittmanm), such as you,
certainly will give results. Ghta and gbhta have the same
meaning. The short vowel is poetic license.
|| 3.21.25||
prajpati-suta samr
manur vikhyta-magala
brahmvarta yo dhivasan
sti saptrav mahm
Emperor Svyambhuva Manu the son of Brahm is well
known for his good qualities. Living in Brahmvarta, he rules
the earth with the seven oceans.
|| 3.21.26||
sa ceha vipra rjarir
mahiy atarpay
ysyati didkus tv
paravo dharma-kovida

O best of the brhmaas! The sage among kings, expert in

dharma, will come the day after tomorrow to see you with
his queen atarpa.
|| 3.21.27||
tmajm asitpg
vaya-la-gunvitm
mgayant pati dsyaty
anurpya te prabho
O best of sages! He will give to you his daughter of suitable
age, nature, and qualities, with dark eyes, who desires a
husband.
Her age and qualities are suitable for you.
|| 3.21.28||
samhita te hdaya
yatremn parivatsarn
s tv brahman npa-vadh
kmam u bhajiyati
This princess to whom you have been attached for ten
thousand years in your heart will quickly fulfil your desires.
The princess (npa-vadhh) to whom your heart has been attached
will marry you.
|| 3.21.29||
y ta tma-bhta vrya
navadh prasaviyati
vrye tvadye aya
dhsyanty ajastmana
She will produce nine daughters from your semen, and
sages will impregnate those daughters.
The semen held within you will flourish the form of nine offspring.
Sages will impregnate with their semen those daughters born from
your semen.
|| 3.21.30||
tva ca samyag anuhya
nidea ma uattama
mayi trth-kteakriyrtho m prapatsyase
Obeying my instructions, offer the results of your actions to
me. Becoming pure, finally you will attain me.

Kardama prayed for mercy in verse 20. That is explained in two

verses. Trth-kta means giving to the worthy recipient.
|| 3.21.31||
ktv day ca jveu
dattv cbhayam tmavn
mayy tmna saha jagad
drakyasy tmani cpi mm
Controlling the senses, having shown mercy to the living
beings as a householder, you will then give fearlessness to
the living beings as a sannys. Then you will see yourself
and the universe within me, Mahviu, and you will see me
as Krodakay within yourself.
Showing mercy as a householder by giving food, clothing and wealth
to the jvas, as a sannys you will then give fearlessness to the
jvas by giving teachings on bhakti. At the present you know, by the
vision of scriptures, that the whole world along with yourself resides
within me, the Supreme Lord. Then, however, you will directly
realize this. First you will see me in the form of the first purua with
a thousand heads, and you will see thousands of universes in my
hair holes along with yourself. Now you know me as the antarym
existing in yourself.
kecit sva-dehntar-hdayvake
prdea-mtra purua vasantam
catur-bhuja kaja-rathga-akhagad-dhara dhraay smaranti
Some yogs meditate upon the Paramtm measuring one pradea,
who is residing in the heart within the body, and who holds the
lotus, wheel, conch and club in his four hands. SB 2.2.8
But then, you will directly see me as the third purua
Kirodakay. I will show you all things created and uncreated. Or
there is another meaning. You will see in my child from the universe
along with Ysod. And you will see me in yourself as the gops did.
ta kcin netra-randhrea hdi ktv nimlya ca
pulakgy upaguhyste yogvnanda-samplut
One gop took the Lord through the aperture of her eyes and placed
him within her heart. Then, with her eyes closed and her bodily hairs
standing on end, she continuously embraced him within. Thus
immersed in transcendental ecstasy, she resembled a yog
meditating upon the Lord. SB 10.32.8

|| 3.21.32||
sahha sva-kalay
tvad-vryea mah-mune
tava ketre devahty
praeye tattva-sahitm
O great sage! Then I will take birth in your wife Devahti as
an expanded form and will write the Tattva-sahit.
Hear also some more blissful news. I will appear along with your
daughters (tvad viryena).
|| 3.21.33||
maitreya uvca
eva tam anubhytha
bhagavn pratyag-akaja
jagma bindusarasa
sarasvaty pariritt
The Lord who appeared directly to Kardama, having spoken,
then left Bindu Sarovara surrounded by the Sarasvat River.
Prayag akaja means the Lord who appeared to Kardamas eyes.
He departed from the hermitage surrounded by the Sarasvat River.
|| 3.21.34||
nirkatas tasya yayv aeasiddhevarbhiuta-siddha-mrga
karayan patra-rathendra-pakair
uccrita stomam udra-sma
While Kardama watched, the Lord, who is the path to
Vaikuha, being praised by the most perfect beings,
departed while listening to Vedas manifested as smas,
chanted by the wing vibrations of Garua.
While Kardama watched, the Lord who is the path Vaikuha
(siddha-mrga), listened to all the verses of the Vedas (stomam)
being chanted by the wings of Garua, manifesting as sma or song.
ruti says bhadrathntare pakau: the bhad and rathantra
smas are the wings. (Baudhyana rauta-utra)
|| 3.21.35||
atha samprasthite ukle
kardamo bhagavn i
ste sma bindusarasi
ta kla pratiplayan

When the pure Lord left, Kardama, waiting for Svyambhuva

Manu to arrive, remained at Bindu Sarovara.
Svyambhuva Manu would arrive in two days.
|| 3.21.36-37||
manu syandanam sthya
takaumbha-paricchadam
ropya sv duhitara
sa-bhrya paryaan mahm
tasmin sudhanvann ahani
bhagavn yat samdiat
upyd rama-pada
mune nta-vratasya tat
O Vidura! Mounting his chariot decorated with gold, Manu
along with his wife, placing his daughter there as well,
journeying over the earth, arrived at the hermitage of
peaceful Kardama on the appointed day.
O Vidura (sudhanvan)! Manu arrived on the day indicated by the
Lord (yat samdiat). On that day, while wandering the earth, he
arrived at the hermitage of the sage.
|| 3.21.38||
yasmin bhagavato netrn
nyapatann aru-bindava
kpay sampartasya
prapanne rpitay bham
Tears from the eyes of the Lord, overcome with compassion
for the surrendered soul Kardama, fell in that lake.
Seven verses describe the hermitage. The surrendered soul
(prapanne) was Kardama.
|| 3.21.39||
tad vai bindusaro nma
sarasvaty pariplutam
puya ivmta-jala
mahari-gaa-sevitam
Because the lake was mixed with the tears of the Lord it was
called Bindu Sarovara. Filled with the waters of the
Sarasvat, it was pure, auspicious and sweet, and
worshipped by the great sages.

|| 3.21.40||
puya-druma-lat-jlai
kjat-puya-mga-dvijai
sarvartu-phala-puphya
vana-rji-riynvitam
It was dense with groves filled with the flowers and fruits of
all seasons, with dense networks of auspicious trees and
creepers where pure animals and birds made sounds of
contentment.
It was filled with a network of creepers. (The verb form must be
supplied.) Birds and animals cried out (gutm).
|| 3.21.41||
matta-dvija-gaair ghua
matta-bhramara-vibhramam
matta-barhi-naopam
hvayan-matta-kokilam
Intoxicated birds chirped, intoxicated bees swarmed
everywhere, intoxicated peacocks danced, and intoxicated
cuckoos warbled.
Mad peacocks danced with zeal (opam). The intoxicated cuckoos
were calling out to each other.
|| 3.21.42||
TEXT
kadamba-campakokakaraja-bakulsanai
kunda-mandra-kuajai
cta-potair alaktam
It was ornamented with kadamba, aoka, karaja, bakula,
sana, kunda, mandra, kuaja and young mango trees.
|| 3.21.43||
kraavai plavair hasai
kurarair jala-kukkuai
srasai cakravkai ca
cakorair valgu kjitam
The place resounded with the calls of the kraava, plava,
swan, kurava, water hens, cranes, cakravkas and cakoras.
After describing the trees, the variety of birds are described.
|| 3.21.44||
tathaiva hariai kroai

vvid-gavaya-kujarai
gopucchair haribhir markair
nakulair nbhibhir vtam
It was filled with deer, boars, porcupines, gavaya, elephants,
monkeys, lions, apes, mongoose, musk deer and other
animals.
The animals are here described. Kroa means boar. vvit is a
porcupine. Marka is a monkey. Gopuccha is another type of monkey.
Hari is a lion. Nbhi is a musk deer.
|| 3.21.45-47||
praviya tat trtha-varam
di-rja sahtmaja
dadara munim sna
tasmin huta-hutanam
vidyotamna vapu
tapasy ugra-yuj ciram
ntikma bhagavata
snigdhpgvalokant
tad-vyhtmta-kalpya-ravaena ca
pru padma-palka
jaila cra-vsasam
upasaritya malina
yathrhaam asasktam
Entering that best of holy places along with his entourage,
Manu approached and saw the seated sage, whose body was
shining because of executing penance with intense yoga.
Because of the Lords affectionate glance and because of
hearing the nectar of the Lords sweet words, which were
like nectar from the moon, his body was not too emaciated.
He appeared like a jewel covered with dirt, with a tall body,
lotus eyes, matted hair, and tattered cloth.
He was engaged in intense yoga as an austerity, but he was not too
thin, for two reasons--the Lords glance and the Lords words which
were completely () filled with nectar from the moon (amta-kala).
This indicates the Lords mouth was a moon. Prum indicates
that his body was eight vitastis in height or six feet tall. Manu
approached (upasastya) and saw him. The verb is in verse 45.
The sages soiled condition was like a valuable jewel (arhaa) left
unclean.
|| 3.21.48||

athoajam upyta
ndeva praata pura
saparyay paryaght
pratinandynurpay
When Manu arrived at the thatched hut, he offered respects
at the feet of the sage. The sage, after responding to the
kings words welcomed him with suitable treatment.
Uajam means a leaf hut. Manu offered respects at his feet (pura).
The sage received Manu who was touching his feet with suitable
worship. That means he raised him up and embraced him, after
giving him blessings. The King said Today I have been successful
because I meet in person the form of powerful austerity. The sage
responded by praising him. O King! Today I am seeing you,
endowed with the power to protect the universe by the Lord.
|| 3.21.49||
ghtrhaam sna
sayata prayan muni
smaran bhagavad-deam
ity ha lakay gir
After worship, when Manu was seated silently, Kardama,
remembering the words of the Lord, began to speak sweet
words, to invoke his pleasure.
After washing his feet, he sat on a seat of kua grass and received
flowers, sandalwood, drva grass and fruits. He remained silent
(sayatam).
|| 3.21.50||
nna cakramaa deva
sat sarakaya te
vadhya csat yas tva
hare aktir hi plin
O Lord! You, who travel about to protect the righteous and
destroy the sinful, are the energy of protection of the Lord.
You, who travel about for protecting the righteous, are the energy of
protection of the Lord.
|| 3.21.51||
yo rkendv-agnndra-vyn
yama-dharma-pracetasm
rpi sthna dhatse
tasmai uklya te nama

I offer respects to you, a pure being, who suitably take the

form of the sun, moon, fire, Indra, Vyu, Yama, Dharma and
Varua.
You completely () accept the forms of the sun and others in a
suitable way (sthane). You are the sun because of your majesty. You
are the moon because of your fame. You are fire because of your
invincibility. You are Indra because of your lordship. You are Vyu
because you enter everywhere. You are Yama because you punish
the sinful. You are Dharma because you protect the righteous. You
are Varua because you are deep and have hidden treasure.
Therefore I offer respects to you, the Lord in another form, who have
come to my cottage
|| 3.21.52-54||
na yad ratham sthya
jaitra mai-garpitam
visphrjac-caa-kodao
rathena trsayann aghn
sva-sainya-caraa-kua
vepayan maala bhuva
vikaran bhat sen
paryaasy aumn iva
tadaiva setava sarve
varrama-nibandhan
bhagavad-racit rjan
bhidyeran bata dasyubhi
O King! If you, with bow of fearful vibration, did not tour the
earth like the sun after mounting your victorious, jewel
studded chariot, instilling fear in the sinful just by its
presences, and shaking the earth with the footsteps of your
huge army, the society established according vara and
rama made by the Lord would be destroyed by the evil.
O King! Why have you come? But why should I ask that question,
since I already know the answer. To state this, he makes a negative
statement. If you did not travel the earth then the rules would be
broken. Three verses are connected. The chariot was studded with
jewels and gave victory. Just by the presence of the chariot, the evil
become fearful.
|| 3.21.55||
adharma ca samedheta
lolupair vyakuair nbhi

ayne tvayi loko ya

dasyu-grasto vinakyati
O King! If you sleep without worry, irreligion will increase
through uncontrolled people craving material pleasure.
Tormented by the sinful, the population will be destroyed.
|| 3.21.56||
athpi pcche tv vra
yad-artha tvam ihgata
tad vaya nirvyalkena
pratipadymahe hd
O courageous warrior! I ask you why you have come to my
hermitage. I accept the reason sincerely in my heart.
Though I know in general why you come, I still ask why you come to
my leaf hut. You will not become successful in quelling the sinful by
coming here. I accept the reason in my heart, sincerely or joyfully
(nirvyalkena).
Thus ends the commentary on Twenty-first Chapter of the Third
Canto of the Bhgavatam for the pleasure of the devotees, in
accordance with the previous cryas