Srimad Bhagavatam · Canto 3 · Chapter 22
मैत्रेय उवाच एवमाविष्कृताशेषगुणकर्मोदयो मुनिम् । सव्रीड इव तं सम्राडुपारतमुवाच ह ॥ १ ॥
maitreya uvaca evam aviskrtasesa- guna-karmodayo munim savrida iva tam samrad uparatam uvaca ha
Sri Maitreya said: After describing the greatness of the Emperor’s manifold qualities and activities, the sage became silent, and the Emperor, feeling modesty, addressed him as follows.
मनुरुवाच ब्रह्मासृजत्स्वमुखतो युष्मानात्मपरीप्सया । छन्दोमयस्तपोविद्यायोगयुक्तानलम्पटान् ॥ २ ॥
manur uvaca brahmasrjat sva-mukhato yusman atma-paripsaya chandomayas tapo-vidya- yoga-yuktan alampatan
Manu replied: To expand himself in Vedic knowledge, Lord Brahma, the personified Veda, from his face created you, the brahmanas, who are full of austerity, knowledge and mystic power and are averse to sense gratification.
तत्त्राणायासृजच्चास्मान् दो:सहस्रात्सहस्रपात् । हृदयं तस्य हि ब्रह्म क्षत्रमङ्गं प्रचक्षते ॥ ३ ॥
tat-tranayasrjac casman doh-sahasrat sahasra-pat hrdayam tasya hi brahma ksatram angam pracaksate
For the protection of the brahmanas, the thousand-legged Supreme Being created us, the ksatriyas, from His thousand arms. Hence the brahmanas are said to be His heart and the ksatriyas His arms.
अतो ह्यन्योन्यमात्मानं ब्रह्म क्षत्रं च रक्षत: । रक्षति स्माव्ययो देव: स य: सदसदात्मक: ॥ ४ ॥
ato hy anyonyam atmanam brahma ksatram ca raksatah raksati smavyayo devah sa yah sad-asad-atmakah
That is why the brahmanas and ksatriyas protect each other, as well as themselves; and the Lord Himself, who is both the cause and effect and is yet immutable, protects them through each other.
तव सन्दर्शनादेवच्छिन्ना मे सर्वसंशया: । यत्स्वयं भगवान् प्रीत्या धर्ममाह रिरक्षिषो: ॥ ५ ॥
tava sandarsanad eva cchinna me sarva-samsayah yat svayam bhagavan pritya dharmam aha riraksisoh
Now I have resolved all my doubts simply by meeting you, for Your Lordship has very kindly and clearly explained the duty of a king who desires to protect his subjects.
दिष्टया मे भगवान् दृष्टो दुर्दर्शो योऽकृतात्मनाम् । दिष्टया पादरज: स्पृष्टं शीर्ष्णा मे भवत: शिवम् ॥ ६ ॥
distya me bhagavan drsto durdarso yo ’krtatmanam distya pada-rajah sprstam sirsna me bhavatah sivam
It is my good fortune that I have been able to see you, for you cannot easily be seen by persons who have not subdued the mind or controlled the senses. I am all the more fortunate to have touched with my head the blessed dust of your feet.
दिष्टया त्वयानुशिष्टोऽहं कृतश्चानुग्रहो महान् । अपावृतै: कर्णरन्ध्रैर्जुष्टा दिष्ट्योशतीर्गिर: ॥ ७ ॥
distya tvayanusisto ’ham krtas canugraho mahan apavrtaih karna-randhrair justa distyosatir girah
I have fortunately been instructed by you, and thus great favor has been bestowed upon me. I thank God that I have listened with open ears to your pure words.
स भवान्दुहितृस्नेहपरिक्लिष्टात्मनो मम । श्रोतुमर्हसि दीनस्य श्रावितं कृपया मुने ॥ ८ ॥
sa bhavan duhitr-sneha- pariklistatmano mama srotum arhasi dinasya sravitam krpaya mune
O great sage, graciously be pleased to listen to the prayer of my humble self, for my mind is troubled by affection for my daughter.
प्रियव्रतोत्तानपदो: स्वसेयं दुहिता मम । अन्विच्छति पतिं युक्तं वय: शीलगुणादिभि: ॥ ९ ॥
priyavratottanapadoh svaseyam duhita mama anvicchati patim yuktam vayah-sila-gunadibhih
My daughter is the sister of Priyavrata and Uttanapada. She is seeking a suitable husband in terms of age, character and good qualities.
यदा तु भवत: शीलश्रुतरूपवयोगुणान् । अशृणोन्नारदादेषा त्वय्यासीत्कृतनिश्चया ॥ १० ॥
yada tu bhavatah sila- sruta-rupa-vayo-gunan asrnon naradad esa tvayy asit krta-niscaya
The moment she heard from the sage Narada of your noble character, learning, beautiful appearance, youth and other virtues, she fixed her mind upon you.
तत्प्रतीच्छ द्विजाग्र्येमां श्रद्धयोपहृतां मया । सर्वात्मनानुरूपां ते गृहमेधिषु कर्मसु ॥ ११ ॥
tat praticcha dvijagryemam sraddhayopahrtam maya sarvatmananurupam te grhamedhisu karmasu
Therefore please accept her, O chief of the brahmanas, for I offer her with faith and she is in every respect fit to be your wife and take charge of your household duties.
उद्यतस्य हि कामस्य प्रतिवादो न शस्यते । अपि निर्मुक्तसङ्गस्य कामरक्तस्य किं पुन: ॥ १२ ॥
udyatasya hi kamasya prativado na sasyate api nirmukta-sangasya kama-raktasya kim punah
To deny an offering that has come of itself is not commendable even for one absolutely free from all attachment, much less one addicted to sensual pleasure.
य उद्यतमनादृत्य कीनाशमभियाचते । क्षीयते तद्यश: स्फीतं मानश्चावज्ञया हत: ॥ १३ ॥
ya udyatam anadrtya kinasam abhiyacate ksiyate tad-yasah sphitam manas cavajnaya hatah
One who rejects an offering that comes of its own accord but later begs a boon from a miser thus loses his widespread reputation, and his pride is humbled by the neglectful behavior of others.
अहं त्वाशृणवं विद्वन् विवाहार्थं समुद्यतम् । अतस्त्वमुपकुर्वाण: प्रत्तां प्रतिगृहाण मे ॥ १४ ॥
aham tvasrnavam vidvan vivahartham samudyatam atas tvam upakurvanah prattam pratigrhana me
Svayambhuva Manu continued: O wise man, I heard that you were prepared to marry. Please accept her hand, which is being offered to you by me, since you have not taken a vow of perpetual celibacy.
ऋषिरुवाच बाढमुद्वोढुकामोऽहमप्रत्ता च तवात्मजा । आवयोरनुरूपोऽसावाद्यो वैवाहिको विधि: ॥ १५ ॥
rsir uvaca badham udvodhu-kamo ’ham apratta ca tavatmaja avayor anurupo ’sav adyo vaivahiko vidhih
The great sage replied: Certainly I have a desire to marry, and your daughter has not yet married or given her word to anyone. Therefore our marriage according to the Vedic system can take place.
काम: स भूयान्नरदेव तेऽस्या: पुत्र्या: समाम्नायविधौ प्रतीत: । क एव ते तनयां नाद्रियेत स्वयैव कान्त्या क्षिपतीमिव श्रियम् ॥ १६ ॥
kamah sa bhuyan naradeva te ’syah putryah samamnaya-vidhau pratitah ka eva te tanayam nadriyeta svayaiva kantya ksipatim iva sriyam
Let your daughter’s desire for marriage, which is recognized in the Vedic scriptures, be fulfilled. Who would not accept her hand? She is so beautiful that by her bodily luster alone she excels the beauty of her ornaments.
यां हर्म्यपृष्ठे क्वणदङ्घ्रिशोभां विक्रीडतीं कन्दुकविह्वलाक्षीम् । विश्वावसुर्न्यपतत्स्वाद्विमाना- द्विलोक्य सम्मोहविमूढचेता: ॥ १७ ॥
yam harmya-prsthe kvanad-anghri-sobham vikridatim kanduka-vihvalaksim visvavasur nyapatat svad vimanad vilokya sammoha-vimudha-cetah
I have heard that Visvavasu, the great Gandharva, his mind stupefied with infatuation, fell from his airplane after seeing your daughter playing with a ball on the roof of the palace, for she was indeed beautiful with her tinkling ankle bells and her eyes moving to and fro.
तां प्रार्थयन्तीं ललनाललाम- मसेवितश्रीचरणैरदृष्टाम् । वत्सां मनोरुच्चपद: स्वसारं को नानुमन्येत बुधोऽभियाताम् ॥ १८ ॥
tam prarthayantim lalana-lalamam asevita-sri-caranair adrstam vatsam manor uccapadah svasaram ko nanumanyeta budho ’bhiyatam
What wise man would not welcome her, the very ornament of womanhood, the beloved daughter of Svayambhuva Manu and sister of Uttanapada? Those who have not worshiped the gracious feet of the goddess of fortune cannot even perceive her, yet she has come of her own accord to seek my hand.
अतो भजिष्ये समयेन साध्वीं यावत्तेजो बिभृयादात्मनो मे । अतो धर्मान् पारमहंस्यमुख्यान् शुक्लप्रोक्तान् बहु मन्येऽविहिंस्रान् ॥ १९ ॥
ato bhajisye samayena sadhvim yavat tejo bibhryad atmano me ato dharman paramahamsya-mukhyan sukla-proktan bahu manye ’vihimsran
Therefore I shall accept this chaste girl as my wife, on the condition that after she bears semen from my body, I shall accept the life of devotional service accepted by the most perfect human beings. That process was described by Lord Visnu. It is free from envy.
यतोऽभवद्विश्वमिदं विचित्रं संस्थास्यते यत्र च वावतिष्ठते । प्रजापतीनां पतिरेष मह्यं परं प्रमाणं भगवाननन्त: ॥ २० ॥
yato ’bhavad visvam idam vicitram samsthasyate yatra ca vavatisthate prajapatinam patir esa mahyam param pramanam bhagavan anantah
The highest authority for me is the unlimited Supreme Personality of Godhead, from whom this wonderful creation emanates and in whom its sustenance and dissolution rest. He is the origin of all Prajapatis, the personalities meant to produce living entities in this world.
मैत्रेय उवाच स उग्रधन्वन्नियदेवाबभाषे आसीच्च तूष्णीमरविन्दनाभम् । धियोपगृह्णन् स्मितशोभितेन मुखेन चेतो लुलुभे देवहूत्या: ॥ २१ ॥
maitreya uvaca sa ugra-dhanvann iyad evababhase asic ca tusnim aravinda-nabham dhiyopagrhnan smita-sobhitena mukhena ceto lulubhe devahutyah
Sri Maitreya said: O great warrior Vidura, the sage Kardama said this much only and then became silent, thinking of his worshipable Lord Visnu, who has a lotus on His navel. As he silently smiled, his face captured the mind of Devahuti, who began to meditate upon the great sage.
सोऽनुज्ञात्वा व्यवसितं महिष्या दुहितु: स्फुटम् । तस्मै गुणगणाढ्याय ददौ तुल्यां प्रहर्षित: ॥ २२ ॥
so ’nu jnatva vyavasitam mahisya duhituh sphutam tasmai guna-ganadhyaya dadau tulyam praharsitah
After having unmistakably known the decision of the Queen, as well as that of Devahuti, the Emperor most gladly gave his daughter to the sage, whose host of virtues was equaled by hers.
शतरूपा महाराज्ञी पारिबर्हान्महाधनान् । दम्पत्यो: पर्यदात्प्रीत्या भूषावास: परिच्छदान् ॥ २३ ॥
satarupa maha-rajni paribarhan maha-dhanan dampatyoh paryadat pritya bhusa-vasah paricchadan
Empress Satarupa lovingly gave most valuable presents, suitable for the occasion, such as jewelry, clothes and household articles, in dowry to the bride and bridegroom.
प्रत्तां दुहितरं सम्राट् सदृक्षाय गतव्यथ: । उपगुह्य च बाहुभ्यामौत्कण्ठ्योन्मथिताशय: ॥ २४ ॥
prattam duhitaram samrat sadrksaya gata-vyathah upaguhya ca bahubhyam autkanthyonmathitasayah
Thus relieved of his responsibility by handing over his daughter to a suitable man, Svayambhuva Manu, his mind agitated by feelings of separation, embraced his affectionate daughter with both his arms.
अशक्नुवंस्तद्विरहं मुञ्चन् बाष्पकलां मुहु: । आसिञ्चदम्ब वत्सेति नेत्रोदैर्दुहितु: शिखा: ॥ २५ ॥
asaknuvams tad-viraham muncan baspa-kalam muhuh asincad amba vatseti netrodair duhituh sikhah
The Emperor was unable to bear the separation of his daughter. Therefore tears poured from his eyes again and again, drenching his daughter’s head as he cried, My dear mother! My dear daughter
आमन्त्र्य तं मुनिवरमनुज्ञात: सहानुग: । प्रतस्थे रथमारुह्य सभार्य: स्वपुरं नृप: ॥ २६ ॥ उभयोऋर्षिकुल्याया: सरस्वत्या: सुरोधसो: । ऋषीणामुपशान्तानां पश्यन्नाश्रमसम्पद: ॥ २७ ॥
amantrya tam muni-varam anujnatah sahanugah pratasthe ratham aruhya sabharyah sva-puram nrpah ubhayor rsi-kulyayah sarasvatyah surodhasoh rsinam upasantanam pasyann asrama-sampadah
After asking and obtaining the great sage’s permission to leave, the monarch mounted his chariot with his wife and started for his capital, followed by his retinue. Along the way he saw the prosperity of the tranquil seers’ beautiful hermitages on both the charming banks of the Sarasvati, the river so agreeable to saintly persons.
तमायान्तमभिप्रेत्य ब्रह्मावर्तात्प्रजा: पतिम् । गीतसंस्तुतिवादित्रै: प्रत्युदीयु: प्रहर्षिता: ॥ २८ ॥
tam ayantam abhipretya brahmavartat prajah patim gita-samstuti-vaditraih pratyudiyuh praharsitah
Overjoyed to know of his arrival, his subjects came forth from Brahmavarta to greet their returning lord with songs, prayers and musical instruments.
बर्हिष्मती नाम पुरी सर्वसम्पत्समन्विता । न्यपतन् यत्र रोमाणि यज्ञस्याङ्गं विधुन्वत: ॥ २९ ॥ कुशा: काशास्त एवासन् शश्वद्धरितवर्चस: । ऋषयो यै: पराभाव्य यज्ञघ्नान् यज्ञमीजिरे ॥ ३० ॥
barhismati nama puri sarva-sampat-samanvita nyapatan yatra romani yajnasyangam vidhunvatah kusah kasas ta evasan sasvad-dharita-varcasah rsayo yaih parabhavya yajna-ghnan yajnam ijire
The city of Barhismati, rich in all kinds of wealth, was so called because Lord Visnu’s hair dropped there from His body when He manifested Himself as Lord Boar. As He shook His body, this very hair fell and turned into blades of evergreen kusa grass and kasa [another kind of grass used for mats], by means of which the sages worshiped Lord Visnu after defeating the demons who had interfered with the performance of their sacrifices.
कुशकाशमयं बर्हिरास्तीर्य भगवान्मनु: । अयजद्यज्ञपुरुषं लब्धा स्थानं यतो भुवम् ॥ ३१ ॥
kusa-kasamayam barhir astirya bhagavan manuh ayajad yajna-purusam labdha sthanam yato bhuvam
Manu spread a seat of kusas and kasas and worshiped the Lord, the Personality of Godhead, by whose grace he had obtained the rule of the terrestrial globe.
बर्हिष्मतीं नाम विभुर्यां निर्विश्य समावसत् । तस्यां प्रविष्टो भवनं तापत्रयविनाशनम् ॥ ३२ ॥
barhismatim nama vibhur yam nirvisya samavasat tasyam pravisto bhavanam tapa-traya-vinasanam
Having entered the city of Barhismati, in which he had previously lived, Manu entered his palace, which was filled with an atmosphere that eradicated the three miseries of material existence.
सभार्य: सप्रज: कामान् बुभुजेऽन्याविरोधत: । सङ्गीयमानसत्कीर्ति: सस्त्रीभि: सुरगायकै: । प्रत्यूषेष्वनुबद्धेन हृदा शृण्वन् हरे: कथा: ॥ ३३ ॥
sabharyah saprajah kaman bubhuje ’nyavirodhatah sangiyamana-sat-kirtih sastribhih sura-gayakaih praty-usesv anubaddhena hrda srnvan hareh kathah
Emperor Svayambhuva Manu enjoyed life with his wife and subjects and fulfilled his desires without being disturbed by unwanted principles contrary to the process of religion. Celestial musicians and their wives sang in chorus about the pure reputation of the Emperor, and early in the morning, every day, he used to listen to the pastimes of the Supreme Personality of Godhead with a loving heart.
निष्णातं योगमायासु मुनिं स्वायम्भुवं मनुम् । यदाभ्रंशयितुं भोगा न शेकुर्भगवत्परम् ॥ ३४ ॥
nisnatam yogamayasu munim svayambhuvam manum yad abhramsayitum bhoga na sekur bhagavat-param
Thus Svayambhuva Manu was a saintly king. Although absorbed in material happiness, he was not dragged to the lowest grade of life, for he always enjoyed his material happiness in a Krsna conscious atmosphere.
अयातयामास्तस्यासन् यामा:स्वान्तरयापना: । शृण्वतो ध्यायतो विष्णो: कुर्वतो ब्रुवत: कथा: ॥ ३५ ॥
ayata-yamas tasyasan yamah svantara-yapanah srnvato dhyayato visnoh kurvato bruvatah kathah
Consequently, although his duration of life gradually came to an end, his long life, consisting of a Manvantara era, was not spent in vain, since he ever engaged in hearing, contemplating, writing down and chanting the pastimes of the Lord.
स एवं स्वान्तरं निन्ये युगानामेकसप्ततिम् । वासुदेवप्रसङ्गेन परिभूतगतित्रय: ॥ ३६ ॥
sa evam svantaram ninye yuganam eka-saptatim vasudeva-prasangena paribhuta-gati-trayah
He passed his time, which lasted seventy-one cycles of the four ages (71 x 4,320,000 years), always thinking of Vasudeva and always engaged in matters regarding Vasudeva. Thus he transcended the three destinations.
शारीरा मानसा दिव्या वैयासे ये च मानुषा: । भौतिकाश्च कथं क्लेशा बाधन्ते हरिसंश्रयम् ॥ ३७ ॥
sarira manasa divya vaiyase ye ca manusah bhautikas ca katham klesa badhante hari-samsrayam
Therefore, O Vidura, how can persons completely under the shelter of Lord Krsna in devotional service be put into miseries pertaining to the body, the mind, nature, and other men and living creatures?
य: पृष्टो मुनिभि: प्राह धर्मान्नानाविदाञ्छुभान् । नृणां वर्णाश्रमाणां च सर्वभूतहित: सदा ॥ ३८ ॥
yah prsto munibhih praha dharman nana-vidhan chubhan nrnam varnasramanam ca sarva-bhuta-hitah sada
In reply to questions asked by certain sages, he (Svayambhuva Manu), out of compassion for all living entities, taught the diverse sacred duties of men in general and the different varnas and asramas.
एतत्त आदिराजस्य मनोश्चरितमद्भुतम् । वर्णितं वर्णनीयस्य तदपत्योदयं शृणु ॥ ३९ ॥
etat ta adi-rajasya manos caritam adbhutam varnitam varnaniyasya tad-apatyodayam srnu
I have spoken to you of the wonderful character of Svayambhuva Manu, the original king, whose reputation is worthy of description. Please hear as I speak of the flourishing of his daughter Devahuti.
