Bhagavatapurana 3.21: athaikaviṃśo'dhyāyaḥ

3.21.1

/0 vidura uvāca
svāyambhuvasya ca manor aṃśaḥ parama-sammataḥ /
kathyatāṃ bhagavan yatra maithunenaidhire prajāḥ //

Vidura said: / “The lineage of Svāyambhuva Manu is highly esteemed; / tell me, O master, how offspring multiplied therein through sexual union.

1. Vidura said:—O worshipful one, (I request that) the most worthy race of Swayambhuva, the Manu, may be described, of which the progeny in married relations grew in number and prospered (of which the descendants increased in marital relations).

3.21.2

priyavratottānapādau sutau svāyambhuvasya vai /
yathā-dharmaṃ jugupatuḥ sapta-dvīpavatīṃ mahīm //

Priyavrata and Uttānapāda, the two sons of Svāyambhuva indeed, / protected the earth with its seven islands according to dharma.

2—3. (Be pleased to tell me how) the famous Priyavrata and Uttanapada, sons of Swayambhuva, protected Dharma (righteousness) and also the earth comprised of the seven Dwipas; and his famous daughter Devahuti by name was, O Brahman, mentioned by thee as the wife of Kardama the Prajapati, O sinless one.

3.21.3

tasya vai duhitā brahman devahūtīti viśrutā /
patnī prajāpater uktā kardamasya tvayānagha //

His daughter, renowned as Devahūti, O brāhmaṇa, / was declared by you, O sinless one, to be the wife of the progenitor Kardama.

3.21.4

tasyāṃ sa vai mahā-yogī yuktāyāṃ yoga-lakṣaṇaiḥ /
sasarja katidhā vīryaṃ tan me śuśrūṣave vada //

In how many ways did that great yogin release his seed / into her who was endowed with the marks of yoga? Tell that to me who am eager to hear!

4. How many children did that great yogin have by her who was also practised in the Yama and Niyama courses of Yoga? Be pleased to tell me as I am eager to hear of it.

3.21.5

rucir yo bhagavān brahman dakṣo vā brahmaṇaḥ sutaḥ /
yathā sasarja bhūtāni labdhvā bhāryāṃ ca mānavīm //

And how did the lordly Ruci, O brāhmaṇa, or Dakṣa, the son of Brahmā, / create living beings after obtaining a daughter of Manu as wife?”

5. O Brahman, be pleased to tell me how the worshipful Ruchi or Daksha, the son of Brahma, obtained the daughter of Manu for his wife and brought forth children (how the worshipful Ruchi and also Daksha the son of Brahma who married Manu's daughter (Ruchi marrying Akuti and Daksha Prasuti) produced various kinds of living creatures.)

3.21.6

/0 maitreya uvāca
prajāḥ sṛjeti bhagavān kardamo brahmaṇoditaḥ /
sarasvatyāṃ tapas tepe sahasrāṇāṃ samā daśa //

Maitreya said: / “Commanded by Brahmā, ‘Create offspring,’ the lordly Kardama / performed austerities on the banks of the Sarasvatī for ten thousand years.

6. Maitreya said: The worshipful Kardama commanded by Brahma to produce children made Tapas on the banks of the Saraswati for ten thousand years.

3.21.7

tataḥ samādhi-yuktena kriyā-yogena kardamaḥ /
samprapede hariṃ bhaktyā prapanna-varadāśuṣam //

Then, through the yoga of action united with meditative absorption, Kardama / took refuge in Hari with devotion, who grants boons to the surrendered.

7. Then Kardama worshipped Hari who bestows blessings upon those that resort to Him in great devotion by means of active yoga (i.e. of making Puja) along with meditation.

3.21.8

tāvat prasanno bhagavān puṣkarākṣaḥ kṛte yuge /
darśayām āsa taṃ kṣattaḥ śābdaṃ brahma dadhad vapuḥ //

Then, in the Kṛta age, the lotus-eyed Lord, being pleased, / revealed himself to him, O Kṣattṛ, assuming a form consisting of the sound-Brahman.

8. Thereupon, O Vidura, the glorious Lord of lotus-like eyes was very much pleased with him and in the age of Krita, He showed Himself to the sage Kardama, assuming a form though He is (generally) known (to the world) only by means of Vedic description.

3.21.9

sa taṃ virajam arkābhaṃ sita-padmotpala-srajam /
snigdha-nīlālaka-vrāta- vaktrābjaṃ virajo 'mbaram //

He beheld him free from stain, shining like the sun, with a garland of white lotuses and blue water-lilies, / his lotus-face surrounded by glistening dark curls, and clad in stainless garments,

9. In the sky he saw the Lord untouched by anything impure, brilliant like the sun, wearing a wreath of white lotuses and blue lilies, and clad in purest silks, His lotus-like face fringed with smooth and black curly locks.

3.21.10

kirīṭinaṃ kuṇḍalinaṃ śaṅkha-cakra-gadā-dharam /
śvetotpala-krīḍanakaṃ manaḥ-sparśa-smitekṣaṇam //

wearing a diadem and earrings, holding the conch, discus, and mace, / with a white water-lily as a toy, and a smile and glance that touched the heart,

10. The Lord who was adorned with a crown and earrings and who wielded in his hands Sankha, Chakra, Gada and a white lotus for sport and whose smiling locks captivated their hearts.

3.21.11

vinyasta-caraṇāmbhojam aṃsa-deśe garutmataḥ /
dṛṣṭvā khe 'vasthitaṃ vakṣaḥ- śriyaṃ kaustubha-kandharam //

his lotus-feet placed upon the shoulder of Garuḍa, / standing in the sky, with the goddess Śrī upon his chest and the Kaustubha jewel on his neck.

11. He saw in the sky the Lord who had set His lotus-like feet on the shoulders of Garuda, on whose bosom Lakshmi was abiding and whose neck was adorned with the jewel called Kaustubha.

3.21.12

jāta-harṣo 'patan mūrdhnā kṣitau labdha-manorathaḥ /
gīrbhis tv abhyagṛṇāt prīti- svabhāvātmā kṛtāñjaliḥ //

With joy arisen, his desire attained, he fell to the earth with his head; / his self filled with love by nature, he praised him with words, his hands folded in reverence.

12. Rejoiced at the sight and having obtained the wished-for object he prostrated himself on the ground and fervently praised the Lord with a heart full of genuine devotion and with hands folded in reverence.

3.21.13

/0 ṛṣir uvāca
juṣṭaṃ batādyākhila-sattva-rāśeḥ sāṃsiddhyam akṣṇos tava darśanān naḥ /
yad-darśanaṃ janmabhir īḍya sadbhir āśāsate yogino rūḍha-yogāḥ //

The sage said:
Ah, today the highest perfection of our eyes has indeed been attained by seeing you, O treasure-house of all purity,
whose sight yogins who have attained success in yoga yearn for through virtuous births, O praiseworthy Lord!

13. The Rishi said:—O Lord worthy of all praise, what a blessing it is, that the full fruit of our eyes has been achieved to day by seeing Thee who art the store and source of all power and goodness, a sight which Yogins wish to obtain having developed their Yoga (power of meditation) through many higher births.

3.21.14

ye māyayā te hata-medhasas tvat- pādāravindaṃ bhava-sindhu-potam /
upāsate kāma-lavāya teṣāṃ rāsīśa kāmān niraye 'pi ye syuḥ //

Those whose minds are struck down by your creative power worship your lotus feet—the boat on the ocean of worldly existence—
for petty desires. To them, O Lord, you grant even those desires that could be found in hell itself.

14. Thou grantest their desires to those who for the sake of only some trivial pleasures which may be had even in hell, deprived of proper understanding by Thy Maya, worship Thy lotus-like feet, the ship by which the sea of Samsara may be crossed.

3.21.15

tathā sa cāhaṃ parivoḍhu-kāmaḥ samāna-śīlāṃ gṛhamedha-dhenum /
upeyivān mūlam aśeṣa-mūlaṃ durāśayaḥ kāma-dughāṅghripasya //

So too am I: wishing to marry a woman of equal character, who is a milch-cow for household life,
I, base of heart, have approached the root of all roots, the wish-yielding tree of your feet.

15. O Lord! I am also one of such character desirous of marrying a wife of like virtues who will be like unto a cow in the house-holder's life and be the source of all desired objects; I with such a wicked purpose have sought the foot of the tree (Thyself) which yields all blessings, namely, Thy feet which are the source of all (hopes and attainments).

3.21.16

prajāpates te vacasādhīśa tantyā lokaḥ kilāyaṃ kāma-hato 'nubaddhaḥ /
ahaṃ ca lokānugato vahāmi baliṃ ca śuklānimiṣāya tubhyam //

By the string of your word as Lord of creatures, O supreme master, this world is indeed bound, struck down by desire;
and I too, following the world, bring my offering to you who are untouched by the modes of nature and never blink.

16. O Almighty Lord, indeed this world, over-powered by desires, is like a beast bound by the cord of the word (law) uttered by Thee who art the Lord of creatures; and I too following the same word bear Thee my offering in the form of duties performed—Thee who art the ruler of time and art in the form of time, O Purest Self and embodiment of righteousness.

3.21.17

lokāṃś ca lokānugatān paśūṃś ca hitvā śritās te caraṇātapatram /
parasparaṃ tvad-guṇa-vāda-sīdhu- pīyūṣa-niryāpita-deha-dharmāḥ //

Having abandoned the worldly people and their follower-animals, [your devotees] have taken refuge beneath the parasol of your feet;
they who have banished the bodily bodily demands by mutually [drinking] the nectar-wine of discourses on your virtues.

17. Thy devotees abandon worldly men and those beasts that follow them, and take shelter under the umbrella of Thy feet; and they have got rid of the conditions of a mortal body (hunger, thirst etc.) by virtue of their conversation with one another about Thy excellent attributes—this conversation is like wine as it makes them forget worldly things and is like nectar as it is the source of lasting delight.

3.21.18

na te 'jarākṣa-bhramir āyur eṣāṃ trayodaśāraṃ tri-śataṃ ṣaṣṭi-parva /
ṣaṇ-nemy ananta-cchadi yat tri-ṇābhi karāla-sroto jagad ācchidya dhāvat //

The wheel [of time], whose axle does not decay, does not cut short the lifespan of these devotees—a wheel with thirteen spokes, three hundred and sixty joints,
six rims, boundless circumference, and three navels, rushing forward with terrifying current and slicing down the universe.

18. The cycle of Time resting on three supports is not powerful enough to deprive them of their life while it passes on, as it does in the case of the rest of the world—the cycle of time which rotates round the axis of the imperishable Brahman, which has thirteen spokes (the thirteen months including the Adhikamasa), and which has three hundred and sixty joints (the days in the year), the six seasons for its tires, innumerable parts (leaf-like carvings all round), and three supports *viz.*, the three periods each consisting of four months.

3.21.19

ekaḥ svayaṃ san jagataḥ sisṛkṣayā- dvitīyayātmann adhi-yogamāyayā /
sṛjasy adaḥ pāsi punar grasiṣyase yathorṇa-nābhir bhagavan sva-śaktibhiḥ //

Being one without a second, O Lord, wishing to emit the universe through your supreme creative power of yoga,
you create this [world], protect it, and will devour it again through your own energies, just as a spider does.

19. Being but one, Thou the Omnipotent Lord, with the desire to create and with the Yoga-Maya imposed on Thy self and by means of the consequent powers of action assumed by Thee,—createst this world, protectest it and swallowest it, just as the spider does.

3.21.20

naitad batādhīśa padaṃ tavepsitaṃ yan māyayā nas tanuṣe bhūta-sūkṣmam /
anugrahāyāstv api yarhi māyayā lasat-tulasyā bhagavān vilakṣitaḥ //

Ah, O supreme master, this material world of gross and subtle elements, which you produce through your creative power, is not your desired state;
rather, may it be for our grace that the Lord is manifested by his creative power, adorned with radiant tulasī!

20. O Lord of Lords, the purpose to be accomplished ac-

cording to Thy mind is not indeed the pleasures of the worldly life, which by means of Thy Maya Thou bringest in the form of the objects of the senses to Thy devotees; still let that be done out of grace towards them; for Thou art seen along with Tulasi, the brilliant Tulasi, as if limited in time and space on account of Maya (and the sight of Thee leads to enjoyments here and Moksha hereafter).

3.21.21

taṃ tvānubhūtyoparata-kriyārthaṃ sva-māyayā vartita-loka-tantram /
namāmy abhīkṣṇaṃ namanīya-pāda- sarojam alpīyasi kāma-varṣam //

To that Lord whose purpose in ritual action has ceased through direct perception, who yet operates the system of the worlds by his own creative power,
I bow down continually—to his lotus feet that are worthy of adoration, showering desires even upon the lowest.

21. I bow to Thee who by Thy wisdom hast been free from the experience of the consequences of Karma and been conducting the work of the world through Thine own Maya; I constantly bow to Thee whose lotus-like feet are worthy of being worshipped and who showerest the desired blessings even upon a worshipper actuated by trivial purposes.

3.21.22

/0 ṛṣir uvāca
ity avyalīkaṃ praṇuto 'bja-nābhas tam ābabhāṣe vacasāmṛtena /
suparṇa-pakṣopari rocamānaḥ prema-smitodvīkṣaṇa-vibhramad-bhrūḥ //

The sage [Maitreya] said:
Thus genuinely praised, the lotus-navelled Lord addressed him with words of nectar,
shining upon the wings of Garuḍa, his brows playfully dancing with glances of loving smiles.

22. The Rishi said:—Thus being sincerely and with a full heart praised, the Lord Vishnu whose navel is distinguished by the lotus and who shone brilliantly seated on the wings of Garuda spoke to him in nectarine accents with His brows gracefully moving and with His looks accompanied by affectionate smiles.

3.21.23

/0 śrī-bhagavān uvāca
viditvā tava caityaṃ me puraiva samayoji tat /
yad-artham ātma-niyamais tvayaivāhaṃ samarcitaḥ //

The Lord said:
Knowing what is in your heart, that has already been arranged by me—
that purpose for which I was worshipped by you with self-restraint.

23. The Lord said:—Having known thy mind I have already arranged for that very thing for which I am worshipped by Thee with all the strict observance undertaken by thyself.

3.21.24

na vai jātu mṛṣaiva syāt prajādhyakṣa mad-arhaṇam /
bhavad-vidheṣv atitarāṃ mayi saṅgṛbhitātmanām //

Never indeed could the worship of me be in vain, O master of progeny,
especially in the case of people like you whose selves are fully absorbed in me.

24. O Ruler of people, it would never be fruitless to worship Me for those who are like thee and especially those who have controlled their mind and are solely devoted to Me.

3.21.25

prajāpati-sutaḥ samrāṇ manur vikhyāta-maṅgalaḥ /
brahmāvartaṃ yo 'dhivasan śāsti saptārṇavāṃ mahīm //

The son of Brahmā, the emperor Manu of renowned auspiciousness,
who, residing in Brahmāvarta, rules over the earth with its seven oceans,

25. The emperor Manu, the son of Prajapati who is famous for his righteous works and habits and who, dwelling in Brahmavarta, rules over the earth surrounded by the seven seas.

3.21.26

sa ceha vipra rājarṣir mahiṣyā śatarūpayā /
āyāsyati didṛkṣus tvāṃ paraśvo dharma-kovidaḥ //

that royal sage skilled in dharma will come here, O brāhmaṇa,
together with his queen Śatarūpā, wishing to see you the day after tomorrow.

26. That great sage and king, possessed of the perfect knowledge of Dharma will come here along with his wife, day after to-morrow for the purpose of seeing thee.

3.21.27

ātmajām asitāpāṅgīṃ vayaḥ-śīla-guṇānvitām /
mṛgayantīṃ patiṃ dāsyaty anurūpāya te prabho //

He will give you his daughter of dark-cornered eyes, endowed with youth, good character, and virtues,
who is seeking a husband, to you who are suitable for her, O master.

27. O powerful one, he will bestow upon thee, the befitting bride-groom, his daughter of dark looks, of proper age, character and qualities and eagerly looking for a spouse worthy of herself.

3.21.28

samāhitaṃ te hṛdayaṃ yatremān parivatsarān /
sā tvāṃ brahman nṛpa-vadhūḥ kāmam āśu bhajiṣyati //

The woman upon whom your heart has been focused during all these years—
she, a king’s daughter, O brāhmaṇa, will promptly serve you as you desire.

28. That princess will soon of her own accord devote herself to thee just in the place where thou hast these long years maintained thy heart in calm meditation.

3.21.29

yā ta ātma-bhṛtaṃ vīryaṃ navadhā prasaviṣyati /
vīrye tvadīye ṛṣaya ādhāsyanty añjasātmanaḥ //

She will give birth ninefold to the semen retained within you,
and in that progeny of yours the sages will easily sow their own selves.

29. She will bringforth nine children out of thy seed sown in her; and Rishis will beget good sons on thy strength (on the daughters born of Thy race.)

3.21.30

tvaṃ ca samyag anuṣṭhāya nideśaṃ ma uśattamaḥ /
mayi tīrthī-kṛtāśeṣa- kriyārtho māṃ prapatsyase //

And you, having properly carried out my command, most worthy of love,
with the purpose of all your actions made pure in me, will attain me.

30 And thou too wilt properly carry out My commands and being pure in mind and having resigned all thy work to Me, finally attain unto Me.

3.21.31

kṛtvā dayāṃ ca jīveṣu dattvā cābhayam ātmavān /
mayy ātmānaṃ saha jagad drakṣyasy ātmani cāpi mām //

Having shown compassion to living beings and granted fearlessness [to all], self-possessed,
you will see your self along with the world in me, and me in your self.

31. Having shown kindness to souls (as a house-holder) and having promised fearlessness to them (as a sanyasin) and having attained perfect control over thy mind, thou wilt see thy self and the world (to be all one) in Me and also see Me (one) in thee.

3.21.32

sahāhaṃ svāṃśa-kalayā tvad-vīryeṇa mahā-mune /
tava kṣetre devahūtyāṃ praṇeṣye tattva-saṃhitām //

Along with a portion of my own plenary part, by your seed, O great sage,
I will compile the treatise on the truth in your field, Devahūtī.

32. O great sage, I shall appear by means of an Amsa of Mine along with thy energy through thy wife Devahuti and write a work treating of the ultimate fruits.

3.21.33

/0 maitreya uvāca
evaṃ tam anubhāṣyātha bhagavān pratyag-akṣajaḥ /
jagāma bindusarasaḥ sarasvatyā pariśritāt //

Maitreya said:
Having thus spoken to him, the Lord who is beyond the sense organs
departed from the Bindusaras lake that was surrounded by the Sarasvatī.

33. Maitreya said :—After having thus spoken to him the glorious Lord who manifests Himself to the senses that are turned inwards withdrew Himself from the tract of Bindusaras enclosed by the stream of the Saraswati.

3.21.34

nirīkṣatas tasya yayāv aśeṣa- siddheśvarābhiṣṭuta-siddha-mārgaḥ /
ākarṇayan patra-rathendra-pakṣair uccāritaṃ stomam udīrṇa-sāma //

While the sage watched, he went along the path of the perfected beings, praised by all the masters of perfection,
listening to the hymn recited by the wings of the king of birds, soaring like the Sāma chants.

34. While he stood gazing, the Lord went by the path leading to Vaikuntha which is sung by all the great Siddhas (who have attained wisdom and great powers), [the Lord who is sung by all the great Siddhas and who is sought after by such Siddhas], listening to the Vedic Hymns evolved from the wings of His Garuda and which were heard in a high pitch as ‘Sama’ notes.

3.21.35

atha samprasthite śukle kardamo bhagavān ṛṣiḥ /
āste sma bindusarasi taṃ kālaṃ pratipālayan //

Then, when the Lord of pure brilliance had departed, the venerable sage Kardama
remained at the Bindusaras lake, awaiting that appointed time.

35. On the departure of the brilliant Lord, the worshipful sage Kardama stayed at the Bindusaras expecting the time.

3.21.36

manuḥ syandanam āsthāya śātakaumbha-paricchadam /
āropya svāṃ duhitaraṃ sa-bhāryaḥ paryaṭan mahīm //

Manu, mounted upon a chariot draped with gold,
having placed his daughter aboard, travelled around the earth with his wife.

36. The Manu mounted his chariot decorated with gold along with his wife and daughter and wandered through the world.

3.21.37

tasmin sudhanvann ahani bhagavān yat samādiśat /
upāyād āśrama-padaṃ muneḥ śānta-vratasya tat //

On that very day, O Sudhanvan, which the Lord had indicated,
he arrived at that hermitage of the sage of peaceful vows—

37. O Vidura, on the day which the Lord had appointed, he arrived at the hermitage of the sage, whose vows had (by that time) come to a conclusion.

3.21.38

yasmin bhagavato netrān nyapatann aśru-bindavaḥ /
kṛpayā samparītasya prapanne 'rpitayā bhṛśam //

where drops of tears had fallen from the eyes of the Lord,
filled with compassion that was poured out exceedingly upon the one surrendered to him.

38. The spot where drops of water fell from the eyes of the Lord on account of the overflowing mercy which He showed to Kardama who had in intense devotion sought Him.

3.21.39

tad vai bindusaro nāma sarasvatyā pariplutam /
puṇyaṃ śivāmṛta-jalaṃ maharṣi-gaṇa-sevitam //

That lake is called Bindusaras, surrounded by the Sarasvatī,
holy, with waters auspicious as nectar, frequented by multitudes of great sages;

39. That spot indeed became the Bindusaras surrounded by the Saraswati whose waters are hallowed, pure, and sweet as nectar and are resorted to by great sages in crowds.

3.21.40

puṇya-druma-latā-jālaiḥ kūjat-puṇya-mṛga-dvijaiḥ /
sarvartu-phala-puṣpāḍhyaṃ vana-rāji-śriyānvitam //

abounding in clusters of sacred trees and creepers, with calling holy deer and birds,
rich in flowers and fruits of every season, endowed with the beauty of lines of forest;

40. It is dense with sacred trees and creepers; it is the home of sacred animals and birds endowed with sweet voice; it is rich in fruits and flowers of all seasons and adorned with charming tracts of wood (glades of forest).

3.21.41

matta-dvija-gaṇair ghuṣṭaṃ matta-bhramara-vibhramam /
matta-barhi-naṭāṭopam āhvayan-matta-kokilam //

resounding with flocks of intoxicated birds, with the wandering of intoxicated bees,
with the dramatic pomp of intoxicated dancing peacocks, with calling impassioned cuckoos;

41. It resounds with the notes of gladsome birds, is roamed about by intoxicated bees, rendered noisy by the peacocks dancing proudly and delightful with the joyous cuckoos warbling their invitation.

3.21.42

kadamba-campakāśoka- karañja-bakulāsanaiḥ /
kunda-mandāra-kuṭajaiś cūta-potair alaṅkṛtam //

adorned with kadamba, campaka, aśoka, karañja, bakula, and asana trees,
with kunda, mandāra, kuṭaja, and mango saplings;

42. It is adorned with the Kadamba, Champaka, Asoka, Karanja, Bakula, Asana, Kunda, Mandara, Kutaja, and young mango trees;

3.21.43

kāraṇḍavaiḥ plavair haṃsaiḥ kurarair jala-kukkuṭaiḥ /
sārasaiś cakravākaiś ca cakorair valgu kūjitam //

sweetly warbled by kāraṇḍavas, plavas, swans, ospreys, water-fowls,
sārasa cranes, cakravākas, and cakoras;

43. It is filled with the sweet voices of Karandavas, Plavas, Hamsas, Kuraras, water fowls, Saras, Chakravakas, and Chakras.

3.21.44

tathaiva hariṇaiḥ kroḍaiḥ śvāvid-gavaya-kuñjaraiḥ /
gopucchair haribhir markair nakulair nābhibhir vṛtam //

similarly surrounded by deer, boars, porcupines, gavayas, elephants,
gopucchas, monkeys, markas, mongooses, and musk deer.

44. It is largely frequented by deer, boars, wild dogs, elephants, Gopuchchas, and other species of monkeys, mungooses and musk-deer.

3.21.45

praviśya tat tīrtha-varam ādi-rājaḥ sahātmajaḥ /
dadarśa munim āsīnaṃ tasmin huta-hutāśanam //

Having entered that supreme sacred place, the primal king with his daughter
saw the sage seated there, having offered oblations into the sacred fire,

45. The ancient king along with his daughter entered that great *Teertha* and went near and saw the sage who was sitting there after worshipping his sacred fire.

3.21.46

vidyotamānaṃ vapuṣā tapasy ugra-yujā ciram /
nātikṣāmaṃ bhagavataḥ snigdhāpāṅgāvalokanāt /
tad-vyāhṛtāmṛta-kalā- pīyūṣa-śravaṇena ca //

shining with a body engaged in fierce austerity for a long time,
not overly emaciated because of the Lord's affectionate sidelong glance
and because of hearing the nectar-drops of his spoken words;

46. The sage who looked brilliant with his body long subjected to austere Tapas but who was not much emaciated on account of the affectionate look of the Lord and of having heard (drunk) the nectar of the moon's rays, viz, the words of the Lord.

3.21.47

prāṃśuṃ padma-palāśākṣaṃ jaṭilaṃ cīra-vāsasam /
upasaṃśritya malinaṃ yathārhaṇam asaṃskṛtam //

tall, with eyes like lotus petals, matted locks, clad in bark cloth,
approaching him who was soiled, unadorned, like an unpolished gem.

47. The sage who was of high stature, whose eyes were wide like the petals of a lotus, who wore matted locks and was clad in bark and who looked untidy for not having attended to personal comforts as they ought to be;

3.21.48

athoṭajam upāyātaṃ nṛdevaṃ praṇataṃ puraḥ /
saparyayā paryagṛhṇāt pratinandyānurūpayā //

Then, as the king approached the leaf-hut and bowed before him,
he received him with suitable hospitality, greeting him warmly.

48. Then the sage was pleased with the king who had come to his hut and fallen at His feet, and received him with befitting attentions gladdening him (with his benedictions).

3.21.49

gṛhītārhaṇam āsīnaṃ saṃyataṃ prīṇayan muniḥ /
smaran bhagavad-ādeśam ity āha ślakṣṇayā girā //

Pleasing the king who had accepted the hospitality and sat restrained,
the sage, remembering the Lord's command, spoke thus in a gentle voice:

49. To the King who accepted the Puja and took his seat with great modesty, the sage remembering God's command spoke in soft and winning words so as to give him delight, thus:

3.21.50

nūnaṃ caṅkramaṇaṃ deva satāṃ saṃrakṣaṇāya te /
vadhāya cāsatāṃ yas tvaṃ hareḥ śaktir hi pālinī //

"Surely, O lord, your wandering is for the protection of the virtuous
and for the destruction of the wicked, for you are the protective power of Hari.

50. O Lord, your circuit (through your kingdom) is certainly useful for the protection of the righteous and for the destruction of the wicked; for you are the protecting power of Hari.

3.21.51

yo 'rkendv-agnīndra-vāyūnāṃ yama-dharma-pracetasām /
rūpāṇi sthāna ādhatse tasmai śuklāya te namaḥ //

You who assume, in appropriate places, the forms of the sun, moon, fire, Indra, Vāyu,
Yama, Dharma, and Varuṇa—homage to you, that pure being!

51. [The sage worships the Lord in Manu]:—I bow to Thee who art Vishnu the pure and who placest Thy forms in the spheres of Surya, Chandra, Agni, Indra, Vayu, Yama, Dharma and Varuna according as it becomes necessary to discharge their several functions.

3.21.52

na yadā ratham āsthāya jaitraṃ maṇi-gaṇārpitam /
visphūrjac-caṇḍa-kodaṇḍo rathena trāsayann aghān //

When, mounting your victorious chariot studded with clusters of gems,
your fierce bow twanging, striking terror into sinners with your chariot—

52—54. When you do not mount your victorious chariot adorned with many precious jewels and go about with your fierce bow of formidable twang threatening away rogues, and shaking the whole extent of the earth trodden by your armies and when you do not go about like the sun leading a great army, all the boundaries i.e., rules and laws relating to Varnas and ashramas instituted by the glorious Lord will be violated—God forbid such a state of things.

3.21.53

sva-sainya-caraṇa-kṣuṇṇaṃ vepayan maṇḍalaṃ bhuvaḥ /
vikarṣan bṛhatīṃ senāṃ paryaṭasy aṃśumān iva //

making the circle of the earth tremble, trampled by the feet of your army,
leading a vast army, you wander about like the sun..."

3.21.54

tadaiva setavaḥ sarve varṇāśrama-nibandhanāḥ /
bhagavad-racitā rājan bhidyeran bata dasyubhiḥ //

At that very moment, all the dams consisting of classes and stages of life,
fashioned by the Lord, O king, would indeed be broken by thieves.

3.21.55

adharmaś ca samedheta lolupair vyaṅkuśair nṛbhiḥ /
śayāne tvayi loko 'yaṃ dasyu-grasto vinaṅkṣyati //

And adharma would flourish through greedy, unrestrained men;
while you slept, this world, seized by thieves, would perish.

55. And Adharma will grow through men who are addicted to pleasures and are unrestrained by laws or principles, and when you sleep. i.e., are inactive, this world will fall into the hands of rogues and come to destruction.

3.21.56

athāpi pṛcche tvāṃ vīra yad-arthaṃ tvam ihāgataḥ /
tad vayaṃ nirvyalīkena pratipadyāmahe hṛdā //

Even so, I ask you, O hero, the purpose for which you have come here;
that we shall accept with a sincere heart.

56. However, O heroic one, let me ask you for what purpose you have come here and we (shall) with a glad heart accede to your wishes.