Bhagavatapurana 3.22: atha dvāviṃśo'dhyāyaḥ

3.22.1

/0 maitreya uvāca
evam āviṣkṛtāśeṣa- guṇa-karmodayo munim /
savrīḍa iva taṃ samrāḍ upāratam uvāca ha //

Maitreya said:
Having in this way revealed the arising of all his virtues and deeds, the emperor,
as if embarrassed, addressed the sage who had ceased speaking.

1. Maitreya said:—On being thus addressed with reference to all his excellent qualities and great actions, the King (Manu), abashed (to hear his own praises or from fear of his proposal being rejected) spoke to the sage full of resignation.

3.22.2

/0 manur uvāca
brahmāsṛjat sva-mukhato yuṣmān ātma-parīpsayā /
chandomayas tapo-vidyā- yoga-yuktān alampaṭān //

Manu said:
To protect himself, Brahmā created you from his own mouth—
[you who are] full of the Vedas, devoted to austerity, learning, and yoga, free from lust.

2. For the purpose of maintaining and continuing his self (the whole body of Vedas) Brahma the embodiment of the Vedas, by means of his mouth created you who are rich in tapas knowledge, and yoga and who do not thirst after (the gratification of the senses,

3.22.3

tat-trāṇāyāsṛjac cāsmān doḥ-sahasrāt sahasra-pāt /
hṛdayaṃ tasya hi brahma kṣatram aṅgaṃ pracakṣate //

And for their protection, the thousand-footed Lord created us from his thousand arms;
for the brāhmaṇa is said to be his heart, and the kṣatriya his limbs.

3. For their (Brahmanas') protection the thousand-footed Lord created us from his thousand arms. Verily the wise say, the Brahmin caste forms his heart, and the Kshatria the members of his body; Therefore the Brahmanas and the Kshatriyas protect each other; Indeed the Lord who is both Sat and Asat (cause and effect) and yet destitute of change, is the protector (of all).

3.22.4

ato hy anyonyam ātmānaṃ brahma kṣatraṃ ca rakṣataḥ /
rakṣati smāvyayo devaḥ sa yaḥ sad-asad-ātmakaḥ //

Therefore the brāhmaṇa and the kṣatriya, protecting each other, protect themselves;
and the imperishable God, who is both being and non-being, protects them.

3.22.5

tava sandarśanād eva cchinnā me sarva-saṃśayāḥ /
yat svayaṃ bhagavān prītyā dharmam āha rirakṣiṣoḥ //

By the mere sight of you, all my doubts are dispelled,
since the Lord himself, out of affection, has explained dharma to one who wishes to protect it.

5. The moment I saw you, my doubts were all cut asunder, for your own worshipful self has kindly explained the course of duty for one who would protect (the world.)

3.22.6

diṣṭyā me bhagavān dṛṣṭo durdarśo yo 'kṛtātmanām /
diṣṭyā pāda-rajaḥ spṛṣṭaṃ śīrṣṇā me bhavataḥ śivam //

By good fortune have I seen the Lord, who is difficult to see for those who have not subdued themselves;
by good fortune has the auspicious dust of your feet been touched by my head.

6. It is this my good fortune that I have found your worshipful self, who cannot be met by those who have not controlled their mind. Luckily for me, the auspicious and hallowed dust of your foot is (to day) touched with my head (is borne on my head)

3.22.7

diṣṭyā tvayānuśiṣṭo 'haṃ kṛtaś cānugraho mahān /
apāvṛtaiḥ karṇa-randhrair juṣṭā diṣṭyośatīr giraḥ //

By good fortune have I been instructed by you, and great grace has been bestowed [upon me];
by good fortune have these delightful words been received by open ear-cavities.

7. Happily I have been taught by you: a great favour has thus been conferred upon me. Fortunately your sweet words have been received by (gratified) my open (eager) ears.

3.22.8

sa bhavān duhitṛ-sneha- parikliṣṭātmano mama /
śrotum arhasi dīnasya śrāvitaṃ kṛpayā mune //

O sage, you ought kindly to listen to what is spoken
by wretched me, whose mind is afflicted by love for my daughter.

8. O sage, it behoves you to listen kindly to what is said by my humble self much afflicted by my affection for my daughter.

3.22.9

priyavratottānapadoḥ svaseyaṃ duhitā mama /
anvicchati patiṃ yuktaṃ vayaḥ-śīla-guṇādibhiḥ //

This daughter of mine, sister of Priyavrata and Uttānapāda,
seeks a husband suited to her in age, character, virtues, and the like.

9. This is my daughter, sister to Priyavrata and Uttānapāda, and she is in quest of a husband worthy of her in age, character, qualities and other attributes.

3.22.10

yadā tu bhavataḥ śīla- śruta-rūpa-vayo-guṇān /
aśṛṇon nāradād eṣā tvayy āsīt kṛta-niścayā //

When she heard from Nārada of your character,
learning, beauty, youth, and virtues, she set her heart upon you.

10. When (Since) from Nārada she heard of your character, learning, beauty, merit and age, she chose her husband in you, and has resolutely given her heart to you.

3.22.11

tat pratīccha dvijāgryemāṃ śraddhayopahṛtāṃ mayā /
sarvātmanānurūpāṃ te gṛhamedhiṣu karmasu //

Therefore, O best of the twice-born, accept her, offered by me with faith,
fitting for you in every way for the duties of householders.

11. Do you therefore, chief amongst the twice born, accept this my daughter devoutly brought to you by me, for she is in every way fit to be your helpmate in the discharge of all your duties as a householder.

3.22.12

udyatasya hi kāmasya prativādo na śasyate /
api nirmukta-saṅgasya kāma-raktasya kiṃ punaḥ //

Indeed, rejection of desire that presents itself unbidden is not praised,
even for one detached from attachment—how much less for one inclined to desire?

12. Even on the part of a person who is free from attachments it is not commendable to reject an object of desire which has come of itself, and what need be said then of one who has a longing for it?

3.22.13

ya udyatam anādṛtya kīnāśam abhiyācate /
kṣīyate tad-yaśaḥ sphītaṃ mānaś cāvajñayā hataḥ //

He who, having disregarded what is offered unbidden, begs from a miser,
his abundant renown diminishes, and his pride is destroyed by contempt.

13. Whoever neglects an object that comes to him of itself and begs it of a miser, loses his wide-spread reputation, and his self-respect is wrecked by the scorn (of others).

3.22.14

ahaṃ tvāśṛṇavaṃ vidvan vivāhārthaṃ samudyatam /
atas tvam upakurvāṇaḥ prattāṃ pratigṛhāṇa me //

Moreover, I have heard, O wise one, that you are intent upon marriage;
therefore, having ended your student life, accept her who is offered by me.

14. I have heard of you, wise sage, as disposed (trying) to get yourself married; kindly therefore accept my gift by way of doing me a favour.

3.22.15

/0 ṛṣir uvāca
bāḍham udvoḍhu-kāmo 'ham aprattā ca tavātmajā /
āvayor anurūpo 'sāv ādyo vaivāhiko vidhiḥ //

The sage said:
Certainly, I desire to marry, and your daughter is unbetrothed;
this first marriage rite is suitable for the two of us.

15. The sage said:—Certainly do I long for marriage; your daughter has not been given away (to any other); and it becomes us both to contract this marriage (as it is) for the first time on both sides.

3.22.16

kāmaḥ sa bhūyān naradeva te 'syāḥ putryāḥ samāmnāya-vidhau pratītaḥ /
ka eva te tanayāṃ nādriyeta svayaiva kāntyā kṣipatīm iva śriyam //

Let that desire of your daughter be fulfilled, O king, which is recognized in the Vedic injunctions.
Who indeed would not honor your daughter, who seems to cast down the goddess of fortune by her own beauty?

16. O Lord of men! may you have that desire (purpose) achieved in respect of this princess, your daughter—(the desire) which is well recognised in the Vedic rules; who would not feel a regard for your daughter who by her own splendour seems to eclipse the beauty of ornaments?

3.22.17

yāṃ harmya-pṛṣṭhe kvaṇad-aṅghri-śobhāṃ vikrīḍatīṃ kanduka-vihvalākṣīm /
viśvāvasur nyapatat svād vimānād vilokya sammoha-vimūḍha-cetāḥ //

Beholding her playing on the roof of the palace, charming with tinkling feet,
her eyes fluttering as she followed the ball, Viśvāvasu fell from his aerial car, his mind bewildered by infatuation.

17—18. Who would not being wise accept the daughter of Manu, the sister of Uttanapada, the ornament of womankind, who, coming by her own choice,—asks for acceptance, and who cannot at all be seen by those that have not worshipped the feet of Lakshmi ? (Who would not accept) her, on seeing whom on the top of a mansion playing with her ball, glancing at it with perturbed eyes and looking beautiful with the tinkling Nupuras on her feet Visvavasu (who was infatuated with the passion of love) fell down from his heavenly car bewildered by intense passion.

3.22.18

tāṃ prārthayantīṃ lalanā-lalāmam asevita-śrī-caraṇair adṛṣṭām /
vatsāṃ manor uccapadaḥ svasāraṃ ko nānumanyeta budho 'bhiyātām //

Who that is wise would not accept that ornament of women who seeks him—
unseen by those who have not served the feet of the goddess of fortune, child of Manu, sister of Uttānapāda, who has come of her own accord?

3.22.19

ato bhajiṣye samayena sādhvīṃ yāvat tejo bibhṛyād ātmano me /
ato dharmān pāramahaṃsya-mukhyān śukla-proktān bahu manye 'vihiṃsrān //

Therefore, by agreement I will enjoy this virtuous woman until she bears my seed;
after that, I shall value greatly the harmless dharmas taught by the pure Lord, chief among which is the state of the supreme ascetic.

19. Therefore I shall accept this chaste lady on the condition that I shall be devoted to her till she bears the seed of my body; and afterwards I think of mostly devoting myself to the duties characterised by harmlessness such as *Sama* and *Dama* which distinguish Paramahamsas (which is the goal of Paramahamsas) and are the chief means directly taught by Vishnu of attaining wisdom.

3.22.20

yato 'bhavad viśvam idaṃ vicitraṃ saṃsthāsyate yatra ca vāvatiṣṭhate /
prajāpatīnāṃ patir eṣa mahyaṃ paraṃ pramāṇaṃ bhagavān anantaḥ //

From whom this manifold universe arose, in whom it shall dissolve, and by whom it is sustained—
that Lord Ananta, master of the lords of progeny, is the supreme authority for me.

20. That Lord of Prajapatis from whom this diverse universe sprang, on whom it stands supported and into whom it is withdrawn—that glorious and eternal Lord is my highest authority in this matter.

3.22.21

/0 maitreya uvāca
sa ugra-dhanvann iyad evābabhāṣe āsīc ca tūṣṇīm aravinda-nābham /
dhiyopagṛhṇan smita-śobhitena mukhena ceto lulubhe devahūtyāḥ //

Maitreya said:
O mighty bowman, he spoke only this much and became silent, holding in his mind the Lotus-naveled Lord;
and with his face adorned with a smile, he captivated the heart of Devahūti.

21. Maitreya said :—Having spoken only these words, O Vidura, he (the sage) remained silent realising in his mental vision the Lord from whose navel the lotus has sprung; (but) with his smiling countenance he captivated the heart of Devahuti.

3.22.22

so 'nu jñātvā vyavasitaṃ mahiṣyā duhituḥ sphuṭam /
tasmai guṇa-gaṇāḍhyāya dadau tulyāṃ praharṣitaḥ //

He, having known clearly the resolution of his queen and daughter,
joyfully gave his equal daughter to him who was rich in an abundance of virtues.

22. Having clearly perceived the resolve of his queen as well as that of his daughter, he (the king) was very glad to bestow upon the sage who was endowed with all good qualities, his daughter who was his equal (in every respect).

3.22.23

śatarūpā mahā-rājñī pāribarhān mahā-dhanān /
dampatyoḥ paryadāt prītyā bhūṣā-vāsaḥ paricchadān //

Śatarūpā, the great queen, out of affection presented to the couple
valuable bridal gifts—ornaments, garments, and household furnishings.

23. The great queen Satarupa honoured the bride and the bridegroom with presents of immense value suitable for the occasion and also with clothes and ornaments and divers other articles intended for household use.

3.22.24

prattāṃ duhitaraṃ samrāṭ sadṛkṣāya gata-vyathaḥ /
upaguhya ca bāhubhyām autkaṇṭhyonmathitāśayaḥ //

The emperor, having given his daughter to an equal match, free from anxiety,
embraced her with both arms, his heart agitated by affectionate longing.

24—25. Having given away his daughter to the worthy bride-groom the great King was relieved of his anxiety; however he took her in his arms his heart being agitated with fondness for his daughter, and unable to bear the separation, he profusely shed tears calling her “My darling, my child” and drenched her locks with them.

3.22.25

aśaknuvaṃs tad-virahaṃ muñcan bāṣpa-kalāṃ muhuḥ /
āsiñcad amba vatseti netrodair duhituḥ śikhāḥ //

Unable to bear separation from her, shedding tears again and again,
saying ‘O daughter, dear child,’ he bathed his daughter’s locks with water from his eyes.

3.22.26

āmantrya taṃ muni-varam anujñātaḥ sahānugaḥ /
pratasthe ratham āruhya sabhāryaḥ sva-puraṃ nṛpaḥ //

Taking leave of that best of sages, and permitted [to depart], accompanied by his followers,
the king mounted his chariot with his wife and set out for his own city,

26. Having bid adieu to the great sage and obtained his leave, the king mounted the chariot along with his wife and set out towards his capital.

3.22.27

ubhayor ṛṣi-kulyāyāḥ sarasvatyāḥ surodhasoḥ /
ṛṣīṇām upaśāntānāṃ paśyann āśrama-sampadaḥ //

beholding on both beautiful banks of the Sarasvatī, river of the sages,
the opulent hermitages of peaceful seers.

27. And he went on enjoying the sight of happy hermitages on both the beautiful banks of the Saraswati agreeable to all sages who have attained tranquillity of mind.

3.22.28

tam āyāntam abhipretya brahmāvartāt prajāḥ patim /
gīta-saṃstuti-vāditraiḥ pratyudīyuḥ praharṣitāḥ //

Seeing that their master had arrived from Brahmāvarta, the subjects,
filled with joy, came forth to meet him with songs, praises, and musical instruments.

28. Having known of their king’s return, his subjects came forth to meet him, in great joy singing and praising his glories and playing on their musical instruments.

3.22.29

barhiṣmatī nāma purī sarva-sampat-samanvitā /
nyapatan yatra romāṇi yajñasyāṅgaṃ vidhunvataḥ //

The city named Barhiṣmatī was endowed with all prosperity,
where the hairs fell as the Sacrificial Boar shook his limbs.

29. And there in the Brahmavarta is situated the famous city of Barhishmati enjoying every prosperity, having risen at the spot where dropped the hairs from the body of the Yagna-Varaha when He shook it.

3.22.30

kuśāḥ kāśās ta evāsan śaśvad-dharita-varcasaḥ /
ṛṣayo yaiḥ parābhāvya yajña-ghnān yajñam ījire //

These became the kuśa and kāśa grasses, eternally green in brilliance,
with which the sages, having vanquished the destroyers of sacrifices, performed their rites.

30. And it is they that have grown in the form of the ever green Kusa and Kasa with which the Rishis defeated the destroyers of sacrifices and worshipped Yagna (Vishnu).

3.22.31

kuśa-kāśamayaṃ barhir āstīrya bhagavān manuḥ /
ayajad yajña-puruṣaṃ labdhā sthānaṃ yato bhuvam //

Spreading out the sacred grass composed of kuśa and kāśa, the blessed Manu
worshipped the Sacrificial Person, having obtained the earth as his dwelling place from Him.

31. And there the venerable Manu spread a bed of Kusa and Kasa and worshipped Yagnapurusha (Vishnu) from whom he had obtained that place (on the earth) for his residence.

3.22.32

barhiṣmatīṃ nāma vibhur yāṃ nirviśya samāvasat /
tasyāṃ praviṣṭo bhavanaṃ tāpa-traya-vināśanam //

Having entered that [city] named Barhiṣmatī, in which the mighty ruler resided in comfort,
he went into his palace, which dispels the threefold miseries.

32. Having returned to the famous city of Barhishmati where he lived, the mighty king entered his own palace where the three kinds of affliction do not enter.

3.22.33

sabhāryaḥ saprajaḥ kāmān bubhuje 'nyāvirodhataḥ /
saṅgīyamāna-sat-kīrtiḥ sastrībhiḥ sura-gāyakaiḥ /
praty-ūṣeṣv anubaddhena hṛdā śṛṇvan hareḥ kathāḥ //

With his wife and children, he enjoyed desires without conflicting with dharma,
his pure fame sung by celestial singers together with their wives,
listening to the stories of Hari at dawn with a heart devoted [to Him].

33. There, in the company of his wife, surrounded by his subjects, he enjoyed all pleasures without any detriment to his other purposes, viz, Dharma, Artha, and Moksha and he listened to the stories of Hari in the mornings with a devout heart, while his spotless fame was sung by the celestial musicians and their wives.

3.22.34

niṣṇātaṃ yogamāyāsu muniṃ svāyambhuvaṃ manum /
yad ābhraṃśayituṃ bhogā na śekur bhagavat-param //

Enjoyments were unable to cause the sage Svāyambhuva Manu,
who was skilled in yogamāyā and devoted solely to the Lord, to fall away [from his devotion].

34. Pleasures could not make the sage Swayambhuva Manu fall from his righteous state, since he was a thorough master of Yogamayas (the processes by which one can create the objects of one's desire) and was devoted to the glorious Lord.

3.22.35

ayāta-yāmās tasyāsan yāmāḥ svāntara-yāpanāḥ /
śṛṇvato dhyāyato viṣṇoḥ kurvato bruvataḥ kathāḥ //

The watches of the day spent in passing his own age did not become stale for him
who was listening to, meditating on, performing, and reciting the stories of Viṣṇu.

35. The hours (yamas) which rolled away the time allotted to him as a Manu, were not allowed to pass fruitlessly, since he was (ever) hearing of Vishnu, meditating upon Him, conversing and teaching about Him.

3.22.36

sa evaṃ svāntaraṃ ninye yugānām eka-saptatim /
vāsudeva-prasaṅgena paribhūta-gati-trayaḥ //

He thus passed his own manvantara of seventy-one yugas,
having transcended the three states through constant connection with Vāsudeva.

36. Thus he spent his period which consisted of seventy-one yugas, having nullified the influence of the three states (wakefulness, sleep etc,) or the three courses (instituted by the three gunas, satva, etc.) by his constant devotion to Sri Vasudeva.

3.22.37

śārīrā mānasā divyā vaiyāse ye ca mānuṣāḥ /
bhautikāś ca kathaṃ kleśā bādhante hari-saṃśrayam //

How can bodily, mental, celestial, and human miseries,
as well as those caused by other beings, afflict one who has taken refuge in Hari, O son of Vyāsa?

37. O son of Vyasa (Vidura), how could discomforts due to heavenly or human agency or those arising from the (five) Bhutas, the body or the mind, affect one who has taken shelter under Hari?

3.22.38

yaḥ pṛṣṭo munibhiḥ prāha dharmān nānā-vidhān chubhān /
nṛṇāṃ varṇāśramāṇāṃ ca sarva-bhūta-hitaḥ sadā //

He who, questioned by the sages, spoke of the various auspicious dharmas
of human beings and of the classes and stages of life, always benevolent to all beings—

38. Always bent upon the good of all beings he expounded at the request of the sages, the various auspicious courses of Dharma, laid down for men of different castes and asramas.

3.22.39

etat ta ādi-rājasya manoś caritam adbhutam /
varṇitaṃ varṇanīyasya tad-apatyodayaṃ śṛṇu //

this wondrous deed of Manu, the first king, worthy of praise,
has been described to you; now hear of the rise of his offspring.

39. This admirable story of the first king Manu, the praiseworthy one, has been fully told and you may hear about the greatness of his child (Devahuti)