Srimad-Bhagavatam: Canto 3: “The Status Quo”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Twenty-two

The Marriage of Kardama Muni and Devahuti

SB3.22.1

TEXT 1

maitreya uvaca

evam aviskrtasesa-

guna-karmodayo munim

savrida iva tam samrad

uparatam uvaca ha

SYNONYMS

maitreyah—the great sage Maitreya; uvaca—said; evam—thus; aviskrta—having been described; asesa—all; guna—of the virtues; karma—of the activities; udayah—the greatness; munim—the great sage; sa-vridah—feeling modest; iva—as though; tam—him (Kardama); samrat—Emperor Manu; uparatam—silent; uvaca ha—addressed.

TRANSLATION

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.

SB3.22.2

TEXT 2

manur uvaca

brahmasrjat sva-mukhato

yusman atma-paripsaya

chandomayas tapo-vidya-

yoga-yuktan alampatan

SYNONYMS

manuh—Manu; uvaca—said; brahma—Lord Brahma; asrjat—created; sva-mukhatah—from his face; yusman—you (brahmanas); atma-paripsaya—to protect himself by expanding; chandah-mayah—the form of the Vedas; tapah-vidya-yoga-yuktan—full of austerity, knowledge and mystic power; alampatan—averse to sense gratification.

TRANSLATION

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.

PURPORT

The purpose of the Vedas is to propagate the transcendental knowledge of the Absolute Truth. The brahmanas were created from the mouth of the Supreme Person, and therefore they are meant to spread the knowledge of the Vedas in order to spread the glories of the Lord. In Bhagavad-gita also Lord Krsna says that all the Vedas are meant for understanding the Supreme Personality of Godhead. It is especially mentioned here (yoga-yuktan alampatan) that brahmanas are full of mystic power and are completely averse to sense gratification. Actually there are two kinds of occupations. One occupation, in the material world, is sense gratification, and the other occupation is spiritual activity—to satisfy the Lord by His glorification. Those who engage in sense gratification are called demons, and those who spread the glorification of the Lord or satisfy the transcendental senses of the Lord are called demigods. It is specifically mentioned here that the brahmanas are created from the face of the cosmic personality, or virat-purusa; similarly the ksatriyas are said to be created from His arms, the vaisyas are created from His waist, and the sudras are created from His legs. Brahmanas are especially meant for austerity, learning and knowledge and are averse to all kinds of sense gratification.

SB3.22.3

TEXT 3

tat-tranayasrjac casman

doh-sahasrat sahasra-pat

hrdayam tasya hi brahma

ksatram angam pracaksate

SYNONYMS

tat-tranaya—for the protection of the brahmanas; asrjat—created; ca—and; asman—us (ksatriyas); doh-sahasrat—from His thousand arms; sahasra-pat—the thousand-legged Supreme Being (the universal form); hrdayam—heart; tasya—His; hi—for; brahmabrahmanas; ksatram—the ksatriyas; angam—arms; pracaksate—are spoken of.

TRANSLATION

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.

PURPORT

Ksatriyas are specifically meant to maintain the brahmanas because if the brahmanas are protected, then the head of civilization is protected. Brahmanas are supposed to be the head of the social body; if the head is clear and has not gone mad, then everything is in proper position. The Lord is described thus: namo brahmanya-devaya go-brahmana-hitaya ca. The purport of this prayer is that the Lord specifically protects the brahmanas and the cows, and then He protects all other members of society (jagad-dhitaya). It is His will that universal welfare work depends on the protection of cows and brahmanas; thus brahminical culture and cow protection are the basic principles for human civilization. Ksatriyas are especially meant to protect the brahmanas, as is the supreme will of the Lord: go-brahmana-hitaya ca. As, within the body, the heart is a very important part, so the brahmanas are also the important element in human society. The ksatriyas are more like the whole body; even though the whole body is bigger than the heart, the heart is more important.

SB3.22.4

TEXT 4

ato hy anyonyam atmanam

brahma ksatram ca raksatah

raksati smavyayo devah

sa yah sad-asad-atmakah

SYNONYMS

atah—hence; hi—certainly; anyonyam—each other; atmanam—the self; brahma—the brahmanas; ksatram—the ksatriyas; ca—and; raksatah—protect; raksati sma—protects; avyayah—immutable; devah—the Lord; sah—He; yah—who; sat-asat-atmakah—the form of the cause and effect.

TRANSLATION

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.

PURPORT

The entire social structure of varna and asrama is a cooperative system meant to uplift all to the highest platform of spiritual realization. The brahmanas are intended to be protected by the ksatriyas, and the ksatriyas also are intended to be enlightened by the brahmanas. When the brahmanas and ksatriyas cooperate nicely, the other subordinate divisions, the vaisyas, or mercantile people, and the sudras, or laborer class, automatically flourish. The entire elaborate system of Vedic society was therefore based on the importance of the brahmanas and ksatriyas. The Lord is the real protector, but He is unattached to the affairs of protection. He creates brahmanas for the protection of the ksatriyas, and ksatriyas for the protection of the brahmanas. He remains aloof from all activities; therefore, He is called nirvikara, “without activity.” He has nothing to do. He is so great that He does not perform action personally, but His energies act. The brahmanas and ksatriyas, and anything that we see, are different energies acting upon one another.

Although individual souls are all different, the Superself, or Supersoul, is the Supreme Personality of Godhead. Individually one’s self may differ from others in certain qualities and may engage in different activities, such as those of a brahmana, ksatriya or vaisya, but when there is complete cooperation among different individual souls, the Supreme Personality of Godhead as Supersoul, Paramatma, being one in every individual soul, is pleased and gives them all protection. As stated before, the brahmanas are produced from the mouth of the Lord, and the ksatriyas are produced from the chest or arms of the Lord. If the different castes or social sections, although apparently differently occupied in different activities, nevertheless act in full cooperation, then the Lord is pleased. This is the idea of the institution of four varnas and four asramas. If the members of different asramas and varnas cooperate fully in Krsna consciousness, then society is well protected by the Lord, without doubt.

In Bhagavad-gita it is stated that the Lord is the proprietor of all different bodies. The individual soul is the proprietor of his individual body, but the Lord clearly states, “My dear Bharata, you must know that I am also ksetra jna. ” Ksetra jna means “the knower or proprietor of the body.” The individual soul is the proprietor of the individual body, but the Supersoul, the Personality of Godhead, Krsna, is the proprietor of all bodies everywhere. He is the proprietor not only of human bodies but of birds, beasts and all other entities, not only on this planet but on other planets also. He is the supreme proprietor; therefore He does not become divided by protecting the different individual souls. He remains one and the same. That the sun appears on top of everyone’s head when at the meridian does not imply that the sun becomes divided. One man thinks that the sun is on his head only, whereas five thousand miles away another man is thinking that the sun is only on his head. Similarly, the Supersoul, the Supreme Personality of Godhead, is one, but He appears to individually oversee each individual soul. This does not mean that the individual soul and the Supersoul are one. They are one in quality, as spirit soul, but the individual soul and Supersoul are different.

SB3.22.5

TEXT 5

tava sandarsanad eva

cchinna me sarva-samsayah

yat svayam bhagavan pritya

dharmam aha riraksisoh

SYNONYMS

tava—your; sandarsanat—by sight; eva—only; chinnah—resolved; me—my; sarva-samsayah—all doubts; yat—inasmuch as; svayam—personally; bhagavan—Your Lordship; pritya—lovingly; dharmam—duty; aha—explained; riraksisoh—of a king anxious to protect his subjects.

TRANSLATION

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.

PURPORT

Manu described herewith the result of seeing a great saintly person. Lord Caitanya says that one should always try to associate with saintly persons because if one establishes a proper association with a saintly person, even for a moment, one attains all perfection. Somehow or other, if one meets a saintly person and achieves his favor, then the entire mission of one’s human life is fulfilled. In our personal experience we have actual proof of this statement of Manu. Once we had the opportunity to meet Visnupada Sri Srimad Bhaktisiddhanta Sarasvati Gosvami Maharaja, and on first sight he requested this humble self to preach his message in the Western countries. There was no preparation for this, but somehow or other he desired it, and by his grace we are now engaged in executing his order, which has given us a transcendental occupation and has saved and liberated us from the occupation of material activities. Thus it is actually a fact that if one meets a saintly person completely engaged in transcendental duties and achieves his favor, then one’s life mission becomes complete. What is not possible to achieve in thousands of lives can be achieved in one moment if there is an opportunity to meet a saintly person. It is therefore enjoined in Vedic literature that one should always try to associate with saintly persons and try to disassociate oneself from the common man, because by one word of a saintly person one can be liberated from material entanglement. A saintly person has the power, because of his spiritual advancement, to give immediate liberation to the conditioned soul. Here Manu admits that all his doubts are now over because Kardama has very kindly described the different duties of individual souls.

SB3.22.6

TEXT 6

distya me bhagavan drsto

durdarso yo ’krtatmanam

distya pada-rajah sprstam

sirsna me bhavatah sivam

SYNONYMS

distya—by good fortune; me—my; bhagavan—all-powerful; drstah—is seen; durdarsah—not easily seen; yah—who; akrta-atmanam—of those who have not controlled the mind and senses; distya—by my good fortune; pada-rajah—the dust of the feet; sprstam—is touched; sirsna—by the head; me—my; bhavatah—your; sivam—causing all auspiciousness.

TRANSLATION

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.

PURPORT

The perfection of transcendental life can be achieved simply by touching the holy dust of the lotus feet of a holy man. In the Bhagavatam it is said, mahat-pada-rajo-’bhisekam, which means to be blessed by the holy dust of the lotus feet of a mahat, a great devotee. As stated in Bhagavad-gita, mahatmanas tu: those who are great souls are under the spell of spiritual energy, and their symptom is that they fully engage in Krsna consciousness for the service of the Lord. Therefore they are called mahat. Unless one is fortunate enough to have the dust of the lotus feet of a mahatma on one’s head, there is no possibility of perfection in spiritual life.

The parampara system of disciplic succession is very important as a means of spiritual success. One becomes a mahat by the grace of his mahat spiritual master. If one takes shelter of the lotus feet of a great soul, there is every possibility of one’s also becoming a great soul. When Maharaja Rahugana asked Jada Bharata about his wonderful achievement of spiritual success, he replied to the King that spiritual success is not possible simply by following the rituals of religion or simply by converting oneself into a sannyasi or offering sacrifices as recommended in the scriptures. These methods are undoubtedly helpful for spiritual realization, but the real effect is brought about by the grace of a mahatma. In Visvanatha Cakravarti Thakura’s eight stanzas of prayer to the spiritual master, it is clearly stated that simply by satisfying the spiritual master one can achieve the supreme success in life, and in spite of executing all ritualistic performances, if one cannot satisfy the spiritual master, one has no access to spiritual perfection. Here the word akrtatmanam is very significant. Atma means “body,” “soul,” or “mind,” and akrtatma means the common man, who cannot control the senses or the mind. Because the common man is unable to control the senses and the mind, it is his duty to seek the shelter of a great soul or a great devotee of the Lord and just try to please him. That will make his life perfect. A common man cannot rise to the topmost stage of spiritual perfection simply by following the rituals and religious principles. He has to take shelter of a bona fide spiritual master and work under his direction faithfully and sincerely; then he becomes perfect, without a doubt.

SB3.22.7

TEXT 7

distya tvayanusisto ’ham

krtas canugraho mahan

apavrtaih karna-randhrair

justa distyosatir girah

SYNONYMS

distya—luckily; tvaya—by you; anusistah—instructed; aham—I; krtah—bestowed; ca—and; anugrahah—favor; mahan—great; apavrtaih—open; karna-randhraih—with the holes of the ears; justah—received; distya—by good fortune; usatih—pure; girah—words.

TRANSLATION

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.

PURPORT

Srila Rupa Gosvami has given directions, in his Bhakti-rasamrta-sindhu, on how to accept a bona fide spiritual master and how to deal with him. First, the desiring candidate must find a bona fide spiritual master, and then he must very eagerly receive instructions from him and execute them. This is reciprocal service. A bona fide spiritual master or saintly person always desires to elevate a common man who comes to him. Because everyone is under the delusion of maya and is forgetful of his prime duty, Krsna consciousness, a saintly person always desires that everyone become a saintly person. It is the function of a saintly person to invoke Krsna consciousness in every forgetful common man.

Manu said that since he was advised and instructed by Kardama Muni, he was very much favored. He considered himself lucky to receive the message by aural reception. It is especially mentioned here that one should be very inquisitive to hear with open ears from the authorized source of the bona fide spiritual master. How is one to receive? One should receive the transcendental message by aural reception. The word karna-randhraih means “through the holes of the ears.” The favor of the spiritual master is not received through any other part of the body but the ears. This does not mean, however, that the spiritual master gives a particular type of mantra through the ears in exchange for some dollars and if the man meditates on that he achieves perfection and becomes God within six months. Such reception through the ears is bogus. The real fact is that a bona fide spiritual master knows the nature of a particular man and what sort of duties he can perform in Krsna consciousness, and he instructs him in that way. He instructs him through the ear, not privately, but publicly. “You are fit for such and such work in Krsna consciousness. You can act in this way.” One person is advised to act in Krsna consciousness by working in the Deities’ room, another is advised to act in Krsna consciousness by performing editorial work, another is advised to do preaching work, and another is advised to carry out Krsna consciousness in the cooking department. There are different departments of activity in Krsna consciousness, and a spiritual master, knowing the particular ability of a particular man, trains him in such a way that by his tendency to act he becomes perfect. Bhagavad-gita makes it clear that one can attain the highest perfection of spiritual life simply by offering service according to his ability, just as Arjuna served Krsna by his ability in the military art. Arjuna offered his service fully as a military man, and he became perfect. Similarly, an artist can attain perfection simply by performing artistic work under the direction of the spiritual master. If one is a literary man, he can write articles and poetry for the service of the Lord under the direction of the spiritual master. One has to receive the message of the spiritual master regarding how to act in one’s capacity, for the spiritual master is expert in giving such instructions.

This combination, the instruction of the spiritual master and the faithful execution of the instruction by the disciple, makes the entire process perfect. Srila Visvanatha Cakravarti Thakura describes in his explanation of the verse in Bhagavad-gita, vyavasayatmika buddhih, that one who wants to be certain to achieve spiritual success must take the instruction from the spiritual master as to what his particular function is. He should faithfully try to execute that particular instruction and should consider that his life and soul. The faithful execution of the instruction which he receives from the spiritual master is the only duty of a disciple, and that will bring him perfection. One should be very careful to receive the message from the spiritual master through the ears and execute it faithfully. That will make one’s life successful.

SB3.22.8

TEXT 8

sa bhavan duhitr-sneha-

pariklistatmano mama

srotum arhasi dinasya

sravitam krpaya mune

SYNONYMS

sah—yourself; bhavan—Your Honor; duhitr-sneha—by affection for my daughter; pariklista-atmanah—whose mind is agitated; mama—my; srotum—to listen; arhasi—be pleased; dinasya—of my humble self; sravitam—to the prayer; krpaya—graciously; mune—O sage.

TRANSLATION

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.

PURPORT

When a disciple is perfectly in consonance with the spiritual master, having received his message and executed it perfectly and sincerely, he has a right to ask a particular favor from the spiritual master. Generally a pure devotee of the Lord or a pure disciple of a bona fide spiritual master does not ask any favor either from the Lord or the spiritual master, but even if there is a need to ask a favor from the spiritual master, one cannot ask that favor without satisfying him fully. Svayambhuva Manu wanted to disclose his mind regarding the function he wanted to execute due to affection for his daughter.

SB3.22.9

TEXT 9

priyavratottanapadoh

svaseyam duhita mama

anvicchati patim yuktam

vayah-sila-gunadibhih

SYNONYMS

priyavrata-uttanapadoh—of Priyavrata and Uttanapada; svasa—sister; iyam—this; duhita—daughter; mama—my; anvicchati—is seeking; patim—husband; yuktam—suited; vayah-sila-guna-adibhih—by age, character, good qualities, etc.

TRANSLATION

My daughter is the sister of Priyavrata and Uttanapada. She is seeking a suitable husband in terms of age, character and good qualities.

PURPORT

The grown-up daughter of Svayambhuva Manu, Devahuti, had good character and was well qualified; therefore she was searching for a suitable husband just befitting her age, qualities and character. The purpose of Manu’s introducing his daughter as the sister of Priyavrata and Uttanapada, two great kings, was to convince the sage that the girl came from a great family. She was his daughter and at the same time the sister of ksatriyas; she did not come from a lower-class family. Manu therefore offered her to Kardama as just suitable for his purpose. It is clear that although the daughter was mature in age and qualities, she did not go out and find her husband independently. She expressed her desire for a suitable husband corresponding to her character, age and quality, and the father himself, out of affection for his daughter, took charge of finding such a husband.

SB3.22.10

TEXT 10

yada tu bhavatah sila-

sruta-rupa-vayo-gunan

asrnon naradad esa

tvayy asit krta-niscaya

SYNONYMS

yada—when; tu—but; bhavatah—your; sila—noble character; sruta—learning; rupa—beautiful appearance; vayah—youth; gunan—virtues; asrnot—heard; naradat—from Narada Muni; esa—Devahuti; tvayi—in you; asit—became; krta-niscaya—fixed in determination.

TRANSLATION

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.

PURPORT

The girl Devahuti did not personally see Kardama Muni, nor did she personally experience his character or qualities, since there was no social intercourse by which she could gain such understanding. But she heard about Kardama Muni from the authority of Narada Muni. Hearing from an authority is a better experience than gaining personal understanding. She heard from Narada Muni that Kardama Muni was just fit to be her husband; therefore she became fixed in her heart that she would marry him, and she expressed her desire to her father, who therefore brought her before him.

SB3.22.11

TEXT 11

tat praticcha dvijagryemam

sraddhayopahrtam maya

sarvatmananurupam te

grhamedhisu karmasu

SYNONYMS

tat—therefore; praticcha—please accept; dvija-agrya—O best of the brahmanas; imam—her; sraddhaya—with faith; upahrtam—offered as a presentation; maya—by me; sarva-atmana—in every way; anurupam—suitable; te—for you; grha-medhisu—in the household; karmasu—duties.

TRANSLATION

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.

PURPORT

The words grhamedhisu karmasu mean “in household duties.” Another word is also used here: sarvatmananurupam. The purport is that a wife should not only be equal to her husband in age, character and qualities, but must be helpful to him in his household duties. The household duty of a man is not to satisfy his sense gratification, but to remain with a wife and children and at the same time attain advancement in spiritual life. One who does not do so is not a householder but a grhamedhi. Two words are used in Sanskrit literature; one is grhastha, and the other is grhamedhi. The difference between grhamedhi and grhastha is that grhastha is also an asrama, or spiritual order, but if one simply satisfies his senses as a householder, then he is a grhamedhi. For a grhamedhi, to accept a wife means to satisfy the senses, but for a grhastha a qualified wife is an assistant in every respect for advancement in spiritual activities. It is the duty of the wife to take charge of household affairs and not to compete with the husband. A wife is meant to help, but she cannot help her husband unless he is completely equal to her in age, character and quality.

SB3.22.12

TEXT 12

udyatasya hi kamasya

prativado na sasyate

api nirmukta-sangasya

kama-raktasya kim punah

SYNONYMS

udyatasya—which has come of itself; hi—in fact; kamasya—of material desire; prativadah—the denial; na—not; sasyate—to be praised; api—even; nirmukta—of one who is free; sangasya—from attachment; kama—to sensual pleasures; raktasya—of one addicted; kim punah—how much less.

TRANSLATION

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.

PURPORT

In material life everyone is desirous of sense gratification; therefore, a person who gets an object of sense gratification without endeavor should not refuse to accept it. Kardama Muni was not meant for sense gratification, yet he aspired to marry and prayed to the Lord for a suitable wife. This was known to Svayambhuva Manu. He indirectly convinced Kardama Muni: “You desire a suitable wife like my daughter, and she is now present before you. You should not reject the fulfillment of your prayer; you should accept my daughter.”

SB3.22.13

TEXT 13

ya udyatam anadrtya

kinasam abhiyacate

ksiyate tad-yasah sphitam

manas cavajnaya hatah

SYNONYMS

yah—who; udyatam—an offering; anadrtya—rejecting; kinasam—from a miser; abhiyacate—begs; ksiyate—is lost; tat—his; yasah—reputation; sphitam—widespread; manah—honor; ca—and; avajnaya—by neglectful behavior; hatah—destroyed.

TRANSLATION

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.

PURPORT

The general procedure of Vedic marriage is that a father offers his daughter to a suitable boy. That is a very respectable marriage. A boy should not go to the girl’s father and ask for the hand of his daughter in marriage. That is considered to be humbling one’s respectable position. Svayambhuva Manu wanted to convince Kardama Muni, since he knew that the sage wanted to marry a suitable girl: “I am offering just such a suitable wife. Do not reject the offer, or else, because you are in need of a wife, you will have to ask for such a wife from someone else, who may not behave with you so well. In that case your position will be humbled.”

Another feature of this incident is that Svayambhuva Manu was the emperor, but he went to offer his qualified daughter to a poor brahmana. Kardama Muni had no worldly possessions—he was a hermit living in the forest—but he was advanced in culture. Therefore, in offering one’s daughter to a person, the culture and quality are counted as prominent, not wealth or any other material consideration.

Next verse (SB3.22.14)