Chapter Twenty-two

Kardama Marries Devahti

|| 3.22.1||
maitreya uvca
evam vikteagua-karmodayo munim
savra iva ta samr
upratam uvca ha
Maitreya said: The King, whose unlimited excellent actions
and qualities had been described, became embarrassed, and
then spoke to the silent sage.
The Twenty-second Chapter describes how the King, after speaking
in a pleasing manner and giving his daughter to Kardama, knower of
truth, returns to his kingdom. The excellence of Kings unlimited
qualities and activities had been described. He spoke to the sage
who became silent, or who was detached from everything
(upratam). He was embarrassed because of hearing his own
glories and because of the descriptions of his occupation, when he
himself was completely dedicated to the Lord.
|| 3.22.2||
manur uvca
brahmsjat sva-mukhato
yumn tma-parpsay
chandomayas tapo-vidyyoga-yuktn alampan
Manu said: Desiring to propagate the Vedas Brahm, the
form of the Vedas, created you, the brhmaas, endowed
with austerity, knowledge and yoga, from his face
Fearing the sage would refuse his daughter in marriage, Manu first
explained with reasoning the relationship between the brhmaas
and katriyas in two and a half verses. Brahm created the
brhmaas with a desire to preserve the Vedas by propagating them
(tma-parpsay).
.
|| 3.22.3||
tat-trysjac csmn
do-sahasrt sahasra-pt
hdaya tasya hi brahma
katram aga pracakate

The thousand-footed Lord has created us, the katriyas from

his thousand arm for protection of the brhmaas. The
bahmaas are called the heart and the katriyas are the
arms.
Who will protect the brhmaas? From his thousand arms he
created the katriyas. Thus they are one with the Lord. Who will
protect the katriyas? The brhmaas (brahma) will do this. When
someone comes to attack the heart, the heart is seen to be
protected by the arms. When the arms are attacked, one contracts
the body and the arms are protected within the heart. Thus the
protector of the heart is the arm and the protector of the arm is the
heart.
|| 3.22.4||
ato hy anyonyam tmna
brahma katra ca rakata
rakati smvyayo deva
sa ya sad-asad-tmaka
Thus, the brhmaas and katriyas protect each other. But
the unchanging Supreme Lord, who is cause and effect,
protects them both.
The brhmaa protects the katriya by the strength of his austerity.
The katriya protects the brhmaa by the strength of his body.
Actually, however, the Supreme Lord, who is cause and effect, who
is without change (avyaya), protects both.
|| 3.22.5||
tava sandarand eva
cchinn me sarva-saay
yat svaya bhagavn prty
dharmam ha rirakio
From meeting you, all my doubts have been destroyed. You
have affectionately explained the duties of the katriya.
I have come to you, my protector. Just by meeting you I have been
protected. Rirakio means of the katriya.
|| 3.22.6||
diy me bhagavn do
durdaro yo 'kttmanm
diy pda-raja spa
r me bhavata ivam

By good fortune I have seen you, who cannot be seen by a

person with no pious acts. By good fortune I have touched
your auspicious foot dust to my head.
Akttmanm means of those with no pious acts.
|| 3.22.7||
diy tvaynuio 'ha
kta cnugraho mahn
apvtai kara-randhrair
ju diyoatr gira
By good fortune you have instructed me and given my great
mercy. By good fortune, I have heard you pleasant words
with open ears.
Uat stands for uatya (pleasant).
|| 3.22.8||
sa bhavn duhit-snehapariklitmano mama
rotum arhasi dnasya
rvita kpay mune
O sage! You, well known as merciful, must mercifully hear a
topic from lowly me, suffering from affection to my
daughter.
By seeing you all my suffering has been destroyed. But one
suffering, hard to remove, remains in my heart. Having been given
relief by you mercy, I will remove that suffering also along with the
others which have gone. You are an ocean of mercy (sa). I have
one suffering that does not go away even by power of discrimination
(pariklia).
|| 3.22.9||
priyavratottnapado
svaseya duhit mama
anvicchati pati yukta
vaya-la-gudibhi
The sister of Priyavrata and Uttnapda, my daughter, is
seeking a husband suitable in age, conduct and qualities.
Unnecessary worries are removed by mentioning that she has two
brothers. By mentioned that it is his daughter, he indicates that a
katriyas daughter is suitable for the sage.
|| 3.22.10||

yad tu bhavata laruta-rpa-vayo-gun

aon nradd e
tvayy st kta-nicay
When she heard of your age, qualities, form, learning and
conduct from Nrada, she decided on you as her husband.
|| 3.22.11||
tat pratccha dvijgryem
raddhayopaht may
sarvtmannurp te
ghamedhiu karmasu
Best of brhmaas! Therefore accept her, suitable in every
way for duties of houshold life, offered by me with faith.
|| 3.22.12||
udyatasya hi kmasya
prativdo na asyate
api nirmukta-sagasya
kma-raktasya ki puna
Denial of sense objects which come of their own accord is
not recommended even for a person who is detached, what
to speak of a person with desire for the object.
You should not say that you cannot accept my daughter because
you are a detached ascetic. Sense objects which come of their own
accord (udyatasya) should not be denied. Knowing your inner desire
I have come here. You should not conceal your desire from me. He
identifies Kardama as kma-raktasya.
|| 3.22.13||
ya udyatam andtya
knam abhiycate
kyate tad-yaa sphta
mna cvajay hata
One who rejects what comes of its own accord but begs from
a miser has his glorious fame destroyed.
His honor is
destroyed by becoming neglected by others.
This verse speaks of conduct in this world. One who rejects
something out of shyness and because of concern for position, and
then begs that object from one who will not give it, loses fame.
Shyness and concern for position are soon destroyed by the
strength of the desire. Ones honor also is destroyed. Even the wise
man of mature vision should accept those objects not forbidden

which come without asking by good fortunate, after surmising that,

even having detachment, it will be destroyed by the desire in ones
mind.
.
|| 3.22.14||
ahead tvava vidvan
vivhrtha samudyatam
atas tvam upakurva
pratt pratigha me
O learned one! I have heard that you are prepared to get
married. Being celibate up till this point, please accept the
daughter I offer.
How did you know the desire in my mind? Do not ask about
knowing. I have even heard this. I have heard this from the mouth
of the Supreme Lord who appeared before me. Upakurva is a
person who has been celibate up till this point, but can get married.
Prattm me means given by me.
|| 3.22.15||
ir uvca
bham udvohu-kmo 'ham
apratt ca tavtmaj
vayor anurpo 'sv
dyo vaivhiko vidhi
The sage said: Yes, I desire to get married and your
daughter has not been given to anyone else. This is a
suitable marriage for us since there has been no previous
marriage.
Apratt means not promised to anyone else.
previously married.

dya means not

|| 3.22.16||
kma sa bhyn naradeva te 'sy
putry sammnya-vidhau pratta
ka eva te tanay ndriyeta
svayaiva knty kipatm iva riyam
O King! Let the desire of your daughter, recognized by the
scripture, be fulfilled. Who would not respect your daughter
whose beauty decries all other beauty.
She is situated such that her beauty decries all other beauty.

|| 3.22.17||
y harmya-phe kvaad-aghri-obh
vikrat kanduka-vihvalkm
vivvasur nyapatat svd vimnd
vilokya sammoha-vimha-cet
Vivvasu, seeing her with beautiful feet jingling as she
played on the roof of the palace, with eyes fixed on a ball,
fell from his airplane, because his mind was completely
bewildered.
Having described her unequalled beauty and good qualities, he
describes her natural power by the ornament of vyatirekha. She
had feet made beautiful by the sound of her bells.
Seeing her,
Vivvasu became bewildered, and fell from his airplane to the
earth (ni). He became like a corpse on seeing her. Because of his
great offence in looking at her with attachment, he received
immediate results of that offence by falling. But he simply looked at
her. The offence is indicated by the word vilokya, which can
indicate she, being seen by him.
|| 3.22.18||
t prrthayant lalan-lalmam
asevita-r-caraair adm
vats manor uccapada svasra
ko nnumanyeta budho 'bhiytm
What wise man would not honor this ornament among
women, daughter of Manu and sister of Uttnapda, unseen
by those who do not worship Lakm, and who has come of
her own accord seeking me?
No one would not accept her. She cannot be seen by those who do
not worship Lakm. I have worshipped the feet of Lakm, the
consort of my deity Nryaa, and thus I can see here. But no one
else can. Vivvasu, moving in the sky, saw only the effulgence of
her beauty, but not her personally. The excellence of her noble
family is described. She is the object of affection (vatsm) of you,
Manu. She is the sister of Uttnapda. Because Priyavrata had
gone away, he is not mentioned. Abhiytam means attained
without endeavour.
|| 3.22.19||
ato bhajiye samayena sdhv
yvat tejo bibhyd tmano me
ato dharmn pramahasya-mukhyn
ukla-proktn bahu manye 'vihisrn

As a verbal agreement, I will accept this chaste woman until

I produce offspring. Then I will consider practicing the path
of bhakti, which is greater than renunciation, as explained
by the Supreme Lord, and which is endowed with nonviolence.
I will be a householder until I produce children. Then I will renounce.
Samaya is a verbal agreement. Or I will accept the girl when the
power from my body will become fruitful. I will accept her when
there is opportunity after completing my austerities. tmana me
teja also refers to the Kapila, who is the power of my worshipable
lord. I will accept the chief dharma of the paramahasas or the path
of renounced bhakti which is superior to that of paramahasas,
which has been explained directly (pra) by Viu (ukla), and is
without violence (avihimrn). I will give respect to that as worthy
of performing.
|| 3.22.20||
yato 'bhavad vivam ida vicitra
sasthsyate yatra ca vvatihate
prajpatn patir ea mahya
para prama bhagavn ananta
The infinite Lord, the father of my father and others, from
whom the variegated universe arises, in whom it abides, and
within whom it merges at destruction, is my final authority.
The authority for this is the Lord alone, who arises in the memory of
you and me. Or this is response to the objection, You fathers order
was procreation, not renunciation. Sasthsyate means is
destroyed. Vva means certainly. The father of my father and
others, the Lord, is the final authority. I will follow his order alone,
and not my fathers order.
|| 3.22.21||
maitreya uvca
sa ugra-dhanvann iyad evbabhe
sc ca tm aravinda-nbham
dhiyopaghan smita-obhitena
mukhena ceto lulubhe devahty
Maitreya said: O fierce warrior Vidura! Having said only
that much, Kardama became silent. When he fixed his mind
on the Lord with lotus navel, his heart became attracted to
the smiling face of Devahti.
O fierce warrior Vidura! Just as a warrior like you does not turn from
battle, Kardama does not turn from the dharma recommended by
the Lord. The mind of Kardama became attracted by the smiling

face of Devahti. From this it is understood the Manu and his wife
did not feel regret, lamenting that they had given their daughter to
a renounced person.
|| 3.22.22||
so 'nu jtv vyavasita
mahiy duhitu sphuam
tasmai gua-gahyya
dadau tuly praharita
After that, Manu, clearly understanding the desire of his
queen and his daughter, gladly gave to Kardama, a reservoir
of good qualities, his daughter of equal qualities.
After that (anu) understanding the desires (vyavasitam) of his
daughter Devahti and the queen, her mother, Manu gave her to
Kardama.
|| 3.22.23||
atarp mah-rj
pribarhn mah-dhann
dampatyo paryadt prty
bh-vsa paricchadn
The queen atarp affectionately gave the couple great
wealth, and gifts suitable for a wedding, as well as
ornaments, clothing and furniture.
Pribarhn means gifts of great value, suitable for a wedding.
|| 3.22.24||
pratt duhitara samr
sadkya gata-vyatha
upaguhya ca bhubhym
autkahyonmathitaya
The King, relieved of his worries, but whose heart was filled
with feelings of separation, embraced with his two arms his
daughter who had been given to a groom of equal qualities.
Prattm means given.
|| 3.22.25||
aaknuvas tad-viraha
mucan bpa-kal muhu
sicad amba vatseti
netrodair duhitu ikh

Unable to bear separation from his daughter, continuously

shedding tears, he moistened the hair of his daughter with
his tears. O mother! O daughter! he cried.
He cried out, O dear daughter (vatsa).
|| 3.22.26 ||
mantrya ta muni-varam
anujta sahnuga
pratasthe ratham ruhya
sabhrya sva-pura npa
Taking permission from the great sage, the King and with his
wife mounted his chariot and arrived at his city along with
his retinue.
|| 3.22.27 ||
ubhayor i-kulyy
sarasvaty surodhaso
m upantn
payann rama-sampada
He saw a wealth of hermitages of peaceful sages on the two
beautiful banks of the Sarasvat River, river of the sages.
Ri-kulyy means of the river of the sages or beneficial to the
group of sages. Surodhaso means on the beautiful banks.
|| 3.22.28||
tam yntam abhipretya
brahmvartt praj patim
gta-sastuti-vditrai
pratyudyu praharit
Knowing of his arrival, the joyful citizens came from
Brahmvarta to meet him with music, praises and songs.
Pratyudyu means came to greet.
|| 3.22.29-30||
barhimat nma pur
sarva-sampat-samanvit
nyapatan yatra romi
yajasyga vidhunvata
ku ks ta evsan
avad-dharita-varcasa

ayo yai parbhvya

yaja-ghnn yajam jire
The city of Barhimat, filled with all wealth, was where the
hairs of the boar avatra fell when he shook his wet body.
The hairs which fell became kua and ka grass which are
always green. With that grass the sages worship the Lord
after defeating the demons who oppose sacrifice.
What was Brahmvarta like? In that place there was the city of
Barhimat, where the hairs of Varha fell. This verse explains the
meaning of the city Barhimati (filled with kua grass). The hairs
remained as kua and ka grass.
|| 3.22.31||
kua-kamaya barhir
strya bhagavn manu
ayajad yaja-purua
labdh sthna yato bhuvam
In this place, spreading kua and ka grass, the great Manu
worshipped the Supreme Lord, after attaining the earth to
rule.
Barhis refers to both kua and ka. He attained (labdh) the earth
to rule.
|| 3.22.32||
barhimat nma vibhur
y nirviya samvasat
tasy pravio bhavana
tpa-traya-vinanam
Entering the city of Barimat in which he had previously
lived, Manu the entered his palace which destroys the three
miseries.
This verse returns to the main topic. First entering the city in which
he had previously lived (samvasat), he then entered the palace.
|| 3.22.33||
sabhrya sapraja kmn
bubhuje 'nyvirodhata
sagyamna-sat-krti
sastrbhi sura-gyakai
praty-ev anubaddhena
hd van hare kath

He enjoyed with his wife and citizens, without contradicting

the dharma of others. While his glories were sung by the
Gandharvas with their wives, starting in the morning, he
would listen with attention to stories of the Lord.
He did not contradict others duties.
Starting at every dawn
(pratyueu), he listened with heart controlled (anubaddhena) by
the sweetness of the stories of the Lord.
.
|| 3.22.34||
nita yogamysu
muni svyambhuva manum
yad bhraayitu bhog
na ekur bhagavat-param
Material enjoyment could not cause deviation in saintly
Svyambhuva Manu, who was surrendered to the Lord,
because he was experienced in all types of material
enjoyment by yoga practice.
By practice of aga-yoga he was master of all types of knowledge
of my (yogamysu nintam). Since he had experience of
enjoying material objects, even the enjoyment of those objects
could not produce attachment for them in him.
|| 3.22.35||
ayta-yms tasysan
ym svntara-ypan
vato dhyyato vio
kurvato bruvata kath
Since he heard about the Lord, meditated on him, spoke
about him and made compositions with his words about him,
his passing of time, extending for a Manvantara, was not in
vain.
His hours, extending over a whole Manavantara period, were not in
vain (aytaym). Amara-koa says ytayman means worn out or
decayed. Kurvata means he made compositions in his own words
about what he had seen, heard and spoken.
|| 3.22.36||
sa eva svntara ninye
yugnm eka-saptatim
vsudeva-prasagena
paribhta-gati-traya

Having conquered the three miseries, he spent the

Manvantara of seventy-one yuga cycles in hearing topics
related to the Lord.
Gati-trayam can refer to the states of waking sleeping and
dreaming, to the three guas or to the three miseries.
|| 3.22.37||
rr mnas divy
vaiyse ye ca mnu
bhautik ca katha kle
bdhante hari-sarayam
O Vidura! How can miseries arising from the body, mind,
ghosts, other humans, or natural conditions bind up a
person who has taken shelter of the Lord?
Bhakti is the cause of overcoming miseries. Divy here means
coming from the intermediate sky, the place of ghosts. Manu
means those who take the role of enemies. Bhautik means
influence of cold, heat etc. Vaiyse means O Vidura!
|| 3.22.38||
ya po munibhi prha
dharmn nn-vidh chubhn
n varram ca
sarva-bhta-hita sad
Asked by sages, he, thinking of the welfare of all beings,
spoke on various types of auspicious dharma for humans
and on varrama.
|| 3.22.39||
etat ta di-rjasya
mano caritam adbhutam
varita varanyasya
tad-apatyodaya u
I have described to you the amazing character of
Svyambhuva Manu, the first among kings, who is worthy of
describing. Now hear about the power of his daughter.
Udayam means power.

Thus ends the commentary on Twenty-second Chapter of the Third

Canto of the Bhgavatam for the pleasure of the devotees, in
accordance with the previous cryas.