The austerities of Manu and Śatarūpā and their receiving a boon from the Lord
Dohas
sō maiṃ tumha sana kahau sabu sunu munīsa mana lāī..
rāma kathā kali mala harani maṃgala karani suhāi..141.. [1-141]
I proceed to tell you all about it, O Bharadvāja; listen attentively. The story of Śrī Rāma wipes out all the impurities of the Kali age, brings forth all blessings and is most charming. (141)
Chaupais
svāyaṃbhū manu aru satarūpā. jinha tēṃ bhai narasṛṣṭi anūpā..
daṃpati dharama ācarana nīkā. ajahu gāva śruti jinha kai līkā.. [1-141-1]
nṛpa uttānapāda suta tāsū. dhruva hari bhagata bhayau suta jāsū..
laghu suta nāma priyrabrata tāhī. bēda purāna prasaṃsahi jāhī.. [1-141-2]
dēvahūti puni tāsu kumārī. jō muni kardama kai priya nārī..
ādidēva prabhu dīnadayālā. jaṭhara dharēu jēhiṃ kapila kṛpālā.. [1-141-3]
sāṃkhya sāstra jinha pragaṭa bakhānā. tatva bicāra nipuna bhagavānā..
tēhiṃ manu rāja kīnha bahu kālā. prabhu āyasu saba bidhi pratipālā.. [1-141-4]
Swayambhuva* Manu had Śatarūpā as wife; of them was born this human race, peerless in God’s creation. The piety and conduct of the pair were excellent; the standard of morality set up by them is sung by the Vedas even to this day. Their son was king Uttānapāda, who begot the celebrated devotee of Śrī Hari, Dhruva. Manu’s younger son was known as Priyavrata, who is mentioned with praise by the Vedas and the Purāṇas. They had a daughter too, Devahūti by name, who was the favourite consort of the sage Kardama, and who bore in her womb the all-powerful and benevolent Lord Kapila the primal divinity, who is compassionate to the humble and who openly expounded the philosophy of Sāṅkhya, an adept as He was in the enquiry after the ultimate principles. The said Manu ruled for a long period and followed the Lord’s commandments (in the form of the scriptural ordinance) in everyway.
- * So-called because he was born of Swayambhū (the self-born Brahmā). It is stated in the Purāṇas that the Creator divided himself into two halves, one of which was a male and the other a female. The former was known by the name of Swāyambhuva and the other as Śatarūpā. He was the first of the fourteen Manus who rule over God’s creation in succession, each holding office for 71.1/2 Caturyugas or repetitions of the four Yugas.
Sortas
hōi na biṣaya birāga bhavana basata bhā cauthapana.
hṛdayaom bahuta dukha lāga janama gayau haribhagati binu..142.. [1-141-142]
“I have reached the fourth stage of my life (old age) while I am still living under the roof of my house (as a householder); but I have not yet lost my relish for the pleasures of sense,” he said to himself. He felt sore distressed at heart that his life had been wasted without devotion to Śrī Har i. (142)
Chaupais
barabasa rāja sutahi taba dīnhā. nāri samēta gavana bana kīnhā..
tīratha bara naimiṣa bikhyātā. ati punīta sādhaka sidhi dātā.. [1-141-1]
basahiṃ tahāom muni siddha samājā. tahaom hiyaom haraṣi calēu manu rājā..
paṃtha jāta sōhahiṃ matidhīrā. gyāna bhagati janu dharēṃ sarīrā.. [1-141-2]
pahucē jāi dhēnumati tīrā. haraṣi nahānē niramala nīrā..
āē milana siddha muni gyānī. dharama dhuraṃdhara nṛpariṣi jānī.. [1-141-3]
jahaom jaomha tīratha rahē suhāē. muninha sakala sādara karavāē..
kṛsa sarīra munipaṭa paridhānā. sata samāja nita sunahiṃ purānā . [1-141-4]
Manu then perforce resigned the throne to his son and departed for the forest with his wife. Pre-eminent of all holy places is the celebrated Naimiṣāraṇya (the modern Nimsar in Oudh), which is most sacred and bestows success on those striving for realization. Multitudes of sages and adepts lived there. Glad of heart, king Manu proceeded to that place. Passing along the road, the king and queen of resolute mind looked like incarnations of spiritual wisdom and devotion respectively. On reaching the bank of the Gomatī they bathed with delight in the limpid stream. Adepts and enlightened sages came to see him, recognizing in the royal sage a champion of virtue. The sages reverently took them to all holy and lovely spots that were scattered here and there. With emaciated bodies and clad in hermits’ robes they daily listened to the Purāṇas in the assembly of saints.
Dohas
dvādasa acchara maṃtra puni japahiṃ sahita anurāga.
bāsudēva pada paṃkaruha daṃpati mana ati lāga..143.. [1-143]
They further devoutly repeated the twelve-lettered formula (ॐ नमो भगवते वासुदेवाय). Their mind was fondly devoted to the lotus feet of Lord Vāsudeva (the all-pervading Viṣṇu). (143)
Chaupais
karahiṃ ahāra sāka phala kaṃdā. sumirahiṃ brahma saccidānaṃdā..
puni hari hētu karana tapa lāgē. bāri adhāra mūla phala tyāgē.. [1-143-1]
ura abhilāṣa niṃraṃtara hōī. dēkhaa nayana parama prabhu sōī..
aguna akhaṃḍa anaṃta anādī. jēhi ciṃtahiṃ paramārathabādī.. [1-143-2]
nēti nēti jēhi bēda nirūpā. nijānaṃda nirupādhi anūpā..
saṃbhu biraṃci biṣnu bhagavānā. upajahiṃ jāsu aṃsa tēṃ nānā.. [1-143-3]
aisēu prabhu sēvaka basa ahaī. bhagata hētu līlātanu gahaī..
jauṃ yaha bacana satya śruti bhāṣā. tau hamāra pūjahi abhilāṣā.. [1-143-4]
They lived on vegetables, fruits and roots and meditated on Brahma (the Absolute), who is truth, consciousness and bliss combined. Again, they started undergoing penance for the sake of Śrī Hari, giving up roots and fruits for water alone, Their heart ever clamoured, “Let us see with our eyes that supreme Lord who is without attributes, without parts and without beginning or end, who is contemplated upon by the exponents of the highest reality, whom the Vedas describe in negative terms such as ‘Not this, not this’, who is bliss itself, unconditioned and without comparison, and from a particle of whose being emanate a number of Śambhus, Virañcis and Visnus.” Even such a Lord is subordinate to the will of His devotees and assumes for their sake a form suitable for sport. If the above utterance of the Vedas is true, our desire will be surely accomplished.
Dohas
ēhi bidhi bītēṃ baraṣa ṣaṭa sahasa bāri āhāra.
saṃbata sapta sahastra puni rahē samīra adhāra..144.. [1-144]
In this way six thousand years elapsed even while they lived on water. Then for another seven millennia they lived on air alone. (144)
Chaupais
baraṣa sahasa dasa tyāgēu sōū. ṭhāḍhaē rahē ēka pada dōū..
bidhi hari tapa dēkhi apārā. manu samīpa āē bahu bārā.. [1-144-1]
māgahu bara bahu bhāomti lōbhāē. parama dhīra nahiṃ calahiṃ calāē..
asthimātra hōi rahē sarīrā. tadapi manāga manahiṃ nahiṃ pīrā.. [1-144-2]
prabhu sarbagya dāsa nija jānī. gati ananya tāpasa nṛpa rānī..
māgu māgu baru bhai nabha bānī. parama gabhīra kṛpāmṛta sānī.. [1-144-3]
mṛtaka jiāvani girā suhāī. śrabana raṃdhra hōi ura jaba āī..
hraṣṭapuṣṭa tana bhaē suhāē. mānahu abahiṃ bhavana tē āē.. [1-144-4]
For ten thousand years they refused to inhale even air (i.e., held their breath) and remained standing on one leg. Beholding their great penance Brahma, Hari and Hara repeatedly called on Manu and tempted him in many ways, saying “Ask for a boon.” But the king and queen were most resolute and did not swerve in spite of the deities’ efforts to deflect them from their course. Although their frame had been reduced to a mere skeleton there was not the least anguish in their heart. The omniscient Lord now recognized the king and queen as His own servants. The ascetic couple solely depended on Him. In the meantime a most deep voice thundered from heaven, “Ask, ask for a boon.” The voice was steeped in the nectar of compassion and was so charming that it infused life into the dead. Entering through the cavity of the ears when it reached their very heart, they found their body attractive, animated and robust as before, as if they had just returned from home.
Dohas
śravana sudhā sama bacana suni pulaka praphullita gāta.
bōlē manu kari daṃḍavata prēma na hṛdayaom samāta..145.. [1-145]
As the royal couple heard these words, which were delightful to the ear as nectar itself, the hair on their body bristled and a thrill ran through their limbs. Then, falling prostrate on the ground and with his heart overflowing with love Manu spoke:- (145)
Chaupais
sunu sēvaka surataru suradhēnu. bidhi hari hara baṃdita pada rēnū..
sēvata sulabha sakala sukha dāyaka. pranatapāla sacarācara nāyaka.. [1-145-1]
jauṃ anātha hita hama para nēhū. tau prasanna hōi yaha bara dēhū..
jō sarūpa basa siva mana māhīṃ. jēhi kārana muni jatana karāhīṃ.. [1-145-2]
jō Bhuśuṇḍi mana mānasa haṃsā. saguna aguna jēhi nigama prasaṃsā..
dēkhahiṃ hama sō rūpa bhari lōcana. kṛpā karahu pranatārati mōcana.. [1-145-3]
daṃpati bacana parama priya lāgē. mudula binīta prēma rasa pāgē..
bhagata bachala prabhu kṛpānidhānā. bisvabāsa pragaṭē bhagavānā.. [1-145-4]
“Listen, O Lord! You are a wish-yielding tree and a cow of plenty to Your servants. The dust below Your feet is adored by Brahmā, Hari and Hara. You are easy to serve and a fountain of all blessings. You are the protector of the suppliant and the lord of all creation, both animate and inanimate. O friend of the forlorn, if You have any affection for us, be pleased to grant this boon to us. The form which dwells in Śiva heart and is sought by sages, which sports like a swan in the lake of Bhuśuṇḍi’s mind and is glorified by the Vedas as both with and without attributes-be gracious to us and let us feast our eyes on that form; O Reliever of the distress of the suppliant.” The soft and humble words of the royal couple, steeped as they were in the nectar of love, were liked by the Lord very much. Full of affection for His devotees and a storehouse of compassion, the all-powerful Lord, who pervades the whole universe, manifested Himself.
Dohas
nīla sarōruha nīla mani nīla nīradhara syāma.
lājahiṃ tana sōbhā nirakhi kōṭi kōṭi sata kāma..146.. [1-146]
Billions and millions of Loves blushed to behold the elegance of His swarthy form, which resembled a blue lotus (in the softness of its touch), a sapphire (in its gloss) and a dark cloud (in its freshness). (146)
Chaupais
sarada mayaṃka badana chabi sīṃvā. cāru kapōla cibuka dara grīvā..
adhara aruna rada suṃdara nāsā. bidhu kara nikara biniṃdaka hāsā.. [1-146-1]
nava abuṃja aṃbaka chabi nīkī. citavani lalita bhāvaomtī jī kī..
bhukuṭi manōja cāpa chabi hārī. tilaka lalāṭa paṭala dutikārī.. [1-146-2]
kuṃḍala makara mukuṭa sira bhrājā. kuṭila kēsa janu madhupa samājā..
ura śrībatsa rucira banamālā. padika hāra bhūṣana manijālā.. [1-146-3]
kēhari kaṃdhara cāru janēu. bāhu bibhūṣana suṃdara tēū..
kari kara sari subhaga bhujadaṃḍā. kaṭi niṣaṃga kara sara kōdaṃḍā.. [1-146-4]
His countenance, which resembled the autumnal full moon, was the very perfection of beauty. Lovely were His cheeks and chin and His neck resembled the conch-shell in its spiral shape. His ruddy lips, teeth and nose were charming. His smile put to shame the rays of the moon. His eyes possessed the exquisite beauty of fresh-blown lotuses and His lovely glance captivated the heart. His eyebrows stole the beauty of Love’s bow and a sectarian mark shone on His forehead. Fish-shaped ear-rings hung from his earlobes and a crown adorned His head. His curly locks looked like a swarm of bees. His breast was marked by a curl of hair and adorned with a beautiful wreath of sylvan flowers, a string of precious stones and other jewelled ornaments. His strong and wellbuilt neck resembled that of a lion and the lovely sacred thread was suspended from it. His long beautiful arms resembled the trunk of an elephant. The ornaments adorning them were also charming. A quiver was tied to His waist and His hands bore an arrow and a bow
Dohas
taḍita biniṃdaka pīta paṭa udara rēkha bara tīni..
nābhi manōhara lēti janu jamuna bhavaomra chabi chīni..147.. [1-147]
His yellow robes put to shame streaks of lightning and His belly had three-folds; while His attractive navel robbed, as it were, the eddies on the Yamunā of their beauty. (147)
Chaupais
pada rājīva barani nahi jāhīṃ. muni mana madhupa basahiṃ jēnha māhīṃ..
bāma bhāga sōbhati anukūlā. ādisakti chabinidhi jagamūlā.. [1-147-1]
jāsu aṃsa upajahiṃ gunakhānī. aganita lacchi umā brahmānī..
bhṛkuṭi bilāsa jāsu jaga hōī. rāma bāma disi sītā sōī.. [1-147-2]
chabisamudra hari rūpa bilōkī. ēkaṭaka rahē nayana paṭa rōkī..
citavahiṃ sādara rūpa anūpā. tṛpti na mānahiṃ manu satarūpā.. [1-147-3]
haraṣa bibasa tana dasā bhulānī. parē daṃḍa iva gahi pada pānī..
sira parasē prabhu nija kara kaṃjā. turata uṭhāē karunāpuṃjā.. [1-147-4]
His lotus feet, which attract the minds of sages like so many bees, were beyond description. On His left side shone His primordial energy, Sītā, who is ever devoted to Him, and who is a storehouse of beauty and the source of the universe. Sītā, who stood to the left of Śrī Rāma, was the same from a fragment of whose being emanate countless Lakṣmī, Umās and Brahmāṇīs (Sarasvatīs), all mines of virtues, and the mere play of whose eyebrows brings the cosmos into existence. On the form of Śrī Hari, the ocean of beauty, Manu and Śatarūpā gazed intently with unblinking eyes. That incomparable beauty they looked on with reverence and would not feel sated with it. Overcome with joy they lost consciousness of their body and fell flat on the ground, clasping His feet with their hands. The gracious Lord touched their heads with His own lotus hands and lifted them up at once.
Dohas
bōlē kṛpānidhāna puni ati prasanna mōhi jāni.
māgahu bara jōi bhāva mana mahādāni anumāni..148.. [1-148]
The compassionate Lord then said, “Knowing that I am highly pleased with you and recognizing Me as a great donor, ask whatever boon you will.” (148)
Chaupais
suni prabhu bacana jōri juga pānī. dhari dhīraju bōlī mṛdu bānī..
nātha dēkhi pada kamala tumhārē. aba pūrē saba kāma hamārē.. [1-148-1]
ēka lālasā baḍai ura māhī. sugama agama kahi jāta sō nāhīṃ..
tumhahi dēta ati sugama gōsāīṃ. agama lāga mōhi nija kṛpanāīṃ.. [1-148-2]
jathā daridra bibudhataru pāī. bahu saṃpati māgata sakucāī..
tāsu prabhā jāna nahiṃ sōī. tathā hṛdayaom mama saṃsaya hōī.. [1-148-3]
sō tumha jānahu aṃtarajāmī. puravahu mōra manōratha svāmī..
sakuca bihāi māgu nṛpa mōhi. mōrēṃ nahiṃ adēya kachu tōhī.. [1-148-4]
On hearing the words of the Lord, Manu joined his palms and summoning courage spoke in soft accents, “Now that we have seen Your lotus feet, all our desires have been fulfilled. Yet one ardent longing still lingers in my heart. It is easy of accomplishment and at the same time hard to attain; hence it cannot be expressed. O Lord, it is easy for You to grant it; but due to my wretched condition it appears to me so hard to attain. Just as a pauper who has found a wish-yielding tree feels shy in asking for abundant wealth, little realizing its glory, even so my heart is possessed by doubt. Being the witness of all hearts, You know my mind; therefore, O my master, grant my desire.” “O king, ask of Me unreservedly; there is nothing which I would not give you.”
Dohas
dāni sirōmani kṛpānidhi nātha kahau satibhāu..
cāhau tumhahi samāna suta prabhu sana kavana durāu..149.. [1-149]
O crest-jewel of donors, O gracious lord, I tell You my sincere wish: I would have a son like You. I can have nothing to conceal from You. (149)
Chaupais
dēkhi prīti suni bacana amōlē. ēvamastu karunānidhi bōlē..
āpu sarisa khōjauṃ kahaom jāī. nṛpa tava tanaya hōba maiṃ āī.. [1-149-1]
satarūpahi bilōki kara jōrēṃ. dēbi māgu baru jō ruci tōrē..
jō baru nātha catura nṛpa māgā. sōi kṛpāla mōhi ati priya lāgā.. [1-149-2]
prabhu paraṃtu suṭhi hōti ḍhiṭhāī. jadapi bhagata hita tumhahi sōhāī..
tumha brahmādi janaka jaga svāmī. brahma sakala ura aṃtarajāmī.. [1-149-3]
asa samujhata mana saṃsaya hōī. kahā jō prabhu pravāna puni sōī..
jē nija bhagata nātha tava ahahīṃ. jō sukha pāvahiṃ jō gati lahahīṃ.. [1-149-4]
On seeing his love and hearing his invaluable words, the compassionate Lord said, “Amen. But where shall I go to find My equal? I Myself, O king, shall be a son to you.” Then, seeing Śatarūpā with her hands still folded, He said, “O good lady, ask whatever boon you please.” “O gracious Lord, the boon which the clever king has just asked has appealed to me much. But it is great presumption, my Lord, even though such presumption is liked by You, O friend of the devotees. You are the progenitor even of Brahma and other gods, the lord of the universe and the Supreme Being who dwells within the heart of all. Realizing this, my mind is filled with doubt; but what You have said is infallible. O my master, the bliss that is enjoyed and the goal that is reached by your own devotees-
Dohas
sōi sukha sōi gati sōi bhagati sōi nija carana sanēhu..
sōi bibēka sōi rahani prabhu hamahi kṛpā kari dēhu..150.. [1-150]
Grant me in Your mercy, O Lord, that very bliss the same destiny, the same devotion, the same attachment to Your feet, the same insight and the same mode of living. (150)
Chaupais
sunu mṛdu gūḍha rucira bara racanā. kṛpāsiṃdhu bōlē mṛdu bacanā..
jō kachu ruci tumhēra mana māhīṃ. maiṃ sō dīnha saba saṃsaya nāhīṃ.. [1-150-1]
mātu bibēka alōkika tōrēṃ. kabahu na miṭihi anugraha mōrēṃ .
baṃdi carana manu kahēu bahōrī. avara ēka binati prabhu mōrī.. [1-150-2]
suta biṣaika tava pada rati hōū. mōhi baḍa mūḍha kahai kina kōū..
mani binu phani jimi jala binu mīnā. mama jīvana timi tumhahi adhīnā.. [1-150-3]
asa baru māgi carana gahi rahēū. ēvamastu karunānidhi kahēū..
aba tumha mama anusāsana mānī. basahu jāi surapati rajadhānī.. [1-150-4]
Hearing the soft, pregnant, charming and excellent speech of Śatarūpā, the gracious Lord gently replied, “Whatever desire you cherish in your mind I have granted; you should have no doubt about it. Mother, by My grace your uncommon wisdom shall never fail.” Bowing at His feet, Manu again said, “Lord, I have once more request to make. Let me have attachment to Your feet, of the same type as one has for a son, no matter if anyone calls me a big fool. Just as a snake cannot live without the gem on its hood and a fish without water, even so let my life be dependent on You (let me not survive without You).” Asking this boon, the king remained clasping the Lord’s feet till the All-merciful said, “Let it be so. Now, obeying My command go and dwell in the capital of Indra (the chief of gods).”
Sortas
tahaom kari bhōga bisāla tāta gau kachu kāla puni.
hōihahu avadha bhuāla taba maiṃ hōba tumhāra suta..151.. [1-150-151]
“Having enjoyed extensive enjoyments there you shall, after some time, be born as king of Ayodhyā; then, dear father, I will be your son.”
Chaupais
icchāmaya narabēṣa saomvārēṃ. hōihau pragaṭa nikēta tumhārē..
aṃsanha sahita dēha dhari tātā. karihau carita bhagata sukhadātā.. [1-150-1]
jē suni sādara nara baḍabhāgī. bhava tarihahiṃ mamatā mada tyāgī..
ādisakti jēhiṃ jaga upajāyā. sōu avatarihi mōri yaha māyā.. [1-150-2]
purauba maiṃ abhilāṣa tumhārā. satya satya pana satya hamārā..
puni puni asa kahi kṛpānidhānā. aṃtaradhāna bhaē bhagavānā.. [1-150-3]
daṃpati ura dhari bhagata kṛpālā. tēhiṃ āśrama nivasē kachu kālā..
samaya pāi tanu taji anayāsā. jāi kīnha amarāvati bāsā.. [1-150-4]
“Voluntarily assuming human guise I will manifest Myself in your house. Bodying Myself forth with My rays I will perform sportive acts which will be a source of delight to My devotees. Hearing of such exploits with reverence blessed men shall cross the ocean of worldly existence, renouncing the feeling of meum and arrogance. This Māyā, who is no other than My primordial energy that has brought forth the universe, She too will manifest Herself. In this way I will accomplish your desire and this pledge of Mine shall never, never, never fail.” Repeating this again and again, the gracious Lord vanished out of sight. Cherishing in their mind the image of the Lord who is so compassionate to His devotees, the wedded couple stayed in that hermitage for some time more. And dropping their body, when the time came, without the least pain they went and took their abode in Amarāvatī, the city of immortals.
Dohas
yaha itihāsa punīta ati umahi kahī bṛṣakētu.
bharadvāja sunu apara puni rāma janama kara hētu..152.. [1-152]
This most sacred legend was related by Śiva (who has a bull emblazoned on His standard) to Umā. Bharadvāja, now hear yet another cause of Śrī Rāma’s birth. (152)