SB 3.22.1-5

Text 1: Śrī 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.

Text 2: Manu replied: To expand himself in Vedic knowledge, Lord Brahmā, the personified Veda, from his face created you, the brāhmaṇas, who are full of austerity, knowledge and mystic power and are averse to sense gratification.

Text 3: For the protection of the brāhmaṇas, the thousand-legged Supreme Being created us, the kṣatriyas, from His thousand arms. Hence the brāhmaṇas are said to be His heart and the kṣatriyas His arms.

Text 4: That is why the brāhmaṇas and kṣatriyas 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.

Text 5: 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.

Śrīdhara Svāmi-kṛtā Bhāvārtha-dīpikā Vyākhyā

In the twenty-second chapter, as instructed by Viṣṇu, Manu gives his daughter Devahūti (to Kardama). This is described. (1)

Thus revealed and praised, Manu, the emperor whose rise is the source of all qualities and actions, as if embarrassed by hearing his own fame or fearing rejection, spoke to that sage who was devoted to renunciation. (1)

Intending to request "My daughter should be married by you", he first says that their connection was already arranged by the Lord. With one and a half verses: By the desire to protect himself, meaning the desire to sustain. The protection of the self composed of the Vedas means the propagation of the Vedas. By that desire, he called you Brahmins. (2)

For their protection, for the protection of Brahmins, brahma means the Brahmin caste, kṣetra means the Kṣatriya caste. (3)

Thus that very God protected. Who is he? He who is the self of existence and non-existence, the self of all, yet unchanging and unmodified. (4)

He rejoices at seeing him etc., just to make the request. With three verses beginning with "tava". (5)

Śrī Vaṃśīdhara-kṛtā Bhāvārtha-dīpikā Prakāśa Vyākhyā

As instructed by Viṣṇu means as stated in "ātmajām asitāpāṅgīm" etc. (1)

To one devoted to renunciation, worldly matters should not be spoken of out of fear. The emperor became as if embarrassed having started to speak of that, this is the meaning. Or, upa means Viṣṇu who protects Rudra in the form of Durvāsā, completely devoted to that supreme one, this is the meaning. (1)

Fearing sudden rejection of the marriage proposal, he states some justified connection between Brahmins and Kṣatriyas. With this intention, the revered commentator also said "My daughter" etc. up to "brahma". (2)

Who would protect the Brahmins? He answers this with "For that". Considering the oneness of Brahman with the Supreme Lord, he says "With a thousand arms" etc. Now who would protect the Kṣatriyas? He answers - Brahman means Brahmin, the heart, being predominant in knowledge; the limbs mean the arms, being predominant in action. The idea here is: In the world, when a blow comes to the heart, the arms are seen to protect the heart. And when a blow comes to the arm, curling up the body, the arms are protected in the middle of the heart. Thus the arm protects the heart and the heart protects the arm. Therefore it is said in the Śāntiparva of the Mahābhārata: "The Brahmin increases the Kṣatriya and the Kṣatriya increases the Brahmin. Where the unseen danger is allayed by the Brahmin, and the seen danger is repelled by the king's arms, there the kingdom prospers happily." And also: "When there is division between Brahmins and Kṣatriyas, the people fall into unbearable misery. Knowing this, a king should always have a priest who is not estranged from him." (3)

Since brahma and kṣatra are limbs of the Lord, therefore. Thus as stated before, the Brahmin protects the Kṣatriya by the power of austerity, and the Kṣatriya protects the Brahmin by the power of arms. In reality, that God, the Supreme Lord alone protects both, yet though he is the self of all, he remains unmodified and of one essence. (4)

Therefore I have come to you, my protector, and you have protected me just by your sight - he says this with "tava" etc. The doubt here and its cause is the impurity of mind or the multiplicity of rejecting the daughter etc., due to their endlessness. By the word "all", other subjects relating to self and non-self are also included. Or, since you yourself, without my prompting, O Lord, have stated the duty of me, a Kṣatriya desiring protection, in the four verses beginning "When not mounted on a chariot" etc. Or, since the Lord himself in the form of Śukra, for the sake of one desiring protection, stated in brief the duties of a householder etc. for protecting dharma, beginning with "Having compassion for living beings" etc. Or he will say "Go as you wish, instructed by me, having resigned your actions to me" etc. "Says" is in the present tense close to the future. Considering that Brahmins are the protectors of dharma as propagators of the Vedic path, he says this. Or "of you desiring protection" should be connected. (5)

Śrī Rādhā Ramaṇa dāsa Gosvāmi Viracitā Dīpanī Vyākhyā

Pratyākhyānaṃ (rejection) means prohibition. (1) Brahmā, the presiding deity of the cosmic egg, from his own mouth - this refers to the origin of the brāhmaṇa caste. Otherwise, it would contradict the statement "From the shadow, Kardama was born." That is why it is said "From a thousand arms, a thousand feet." (2) The heart indicates the predominance of the power of knowledge, while the limbs indicate the predominance of the power of action. (3) Therefore, being the heart and limbs, that same Lord enters here and there as the inner controller - this is understood. Even so, although being the material cause of everything, according to the principle "Because scripture has sound as its source", He remains unchanging. (4) Without even being asked, the omniscient Lord reveals my duty - this indicates His great compassion. (5)

Śrīmad Vīrarāghava Vyākhyā

Thus addressed by Kardama, Manu spoke to him, says Maitreya. "Thus" means: Possessing excellence in both the manifested qualities and actions, therefore being as if embarrassed, as if ashamed upon hearing his own glories, the emperor Manu spoke to that sage who had ceased activity, established in renunciation, with joy. (1) He speaks the same idea in thirteen verses. Intending to request "This daughter of mine should be married by you", Manu first states that our connection has already been arranged by the Lord Brahmā. He says this in one and a half verses. Brahmā, full of Vedic knowledge, from his own mouth created you learned brāhmaṇas, endowed with austerity (practice of yoga), knowledge (devotion to God), and yoga (cultivation of wisdom), unattached to sense objects, for the sake of protecting the Vedic self - either for protecting the Vedic nature, or with faith in promoting self-knowledge. The Supreme Self in the four-faced form created you. (2) For protecting those brāhmaṇas, the Lord who acts through hands, feet etc. in all directions created us kṣatriyas from a thousand feet. Brahmā's heart is called the brāhmaṇa family, while his limbs are called the kṣatriya family. (3) Therefore, since He created the brāhmaṇas for protecting the Vedas and us for protecting the brāhmaṇas, the brāhmaṇas and kṣatriyas protect each other mutually. Thus mutually protecting, that unchanging God who is the self of the manifest and unmanifest, composed of cause and effect, untouched by the modifications in the effects, or whose body is composed of conscious and unconscious entities and is therefore unchanging - for the body's modifications do not touch the embodied self - He protects both. (4) Desiring to convey his intention to him, he first praises seeing him etc. in three verses. By seeing you alone, all my doubts about matters to be inquired about have been dispelled. O Lord Kardama! Since you yourself have spoken about my duty to protect the subjects I wish to protect, saying "When he mounts the chariot..." etc. (5)

Śrīmad Vijayadhvaja Tīrtha-kṛtā Pada Ratnāvalī Vyākhyā

Having heard what was asked by the king to Kardama and his silent response, to explain what verbal exchange occurred, he says: "Thus". "As if embarrassed" highlights the quality of humility. "Ceased" means having spoken what was required and then becoming silent. Or it can mean absorbed in meditation on Śrī Nārāyaṇa, who is denoted by the syllable "a" as stated in the Pādma Purāṇa: "a, ā, aṃ, aḥ refer to the ancient sage". (1) With "He", he elaborates on the implied equal relationship between brāhmaṇas and kṣatriyas. He says: "For protecting us" means with the desire to protect us. "Full of Vedic knowledge" means devoted to the Vedas. "Austerity" means bodily mortification. "Knowledge" means understanding of the branches of learning. "Yoga" refers to devotion to God. By this, the ability to protect the kṣatriyas is stated. "Unattached" means detached, endowed with qualities like self-control etc. (2) "For protecting the brāhmaṇas" means for their protection. To indicate limitlessness, it is said "from a thousand arms". If asked which is dearer to Hari between the two, he answers: "The heart". The brāhmaṇa family is Hari's heart, extremely dear, for it is said "He would even cut off His own arm". Then what about the kṣatriyas? To this he says "field". There is a gradation of dearness in the relationship between body and limbs. (3) Because there is this relationship between body and limbs, therefore the brāhmaṇas protect the kṣatriyas and the kṣatriyas protect the brāhmaṇas. He protects them Himself through instruction etc. The God who pervades cause and effect protects both - this is the connection. (4) To make his request acceptable, he praises Kardama: "By your". "By seeing" refers to both direct perception and scriptural statements. "Duty" means royal duties like protecting the subjects. (5)

Śrīmaj Jīva Gosvāmi-kṛtā Krama Sandarbha Vyākhyā

Brahmā in the form of virāṭ is said to be born from his own mouth, referring only to the type. (1-2) Similarly, "from the thousands of arms" etc. The heart is due to the predominance of the power of knowledge, while the limbs are due to the predominance of the power of action. (3-4) As for what the Lord himself spoke about dharma, that is additional, is the remainder. Or, because from merely seeing me, due to my unfitness as the cause, he himself spoke even about dharma. The doubt here is caused by the impurity of the mind. (5-6)

Śrīmad Viśvanātha Cakravarti-kṛtā Sārārtha darśinī Vyākhyā

In the twenty-second (chapter), it is said that the king, after giving his daughter to Kardama who knew the truth, went to his own abode.

He whose excellence of all qualities and actions was manifested. Like being embarrassed by hearing about his own fame, (he spoke) to the sage who had ceased speaking or was engaged in cessation, as it was necessary to speak about worldly matters to that one devoted to the highest truth. (1)

Fearing sudden rejection of the proposal to give his own daughter, he first states some justified connection between Brahmins and Kshatriyas in one and a half verses starting with "brahma". He created you out of a desire to protect himself, who is made of the Vedas, by promulgating and preserving the Vedas. Preservation means protection. (2)

He states who would protect the Brahmins. That is stated in "From the thousands of arms" etc. Due to oneness with the Supreme Lord, who then would protect even the Kshatriyas? He says: Brahma is the Brahmin, aṅga (body) is the arm. The meaning is: In the world, when a blow falls on the heart, protection of the heart by the arms is seen. And when a blow falls on the arm, by curling up the body, the arm is protected within the heart. Thus the arm is the protector of the heart, and the heart is the protector of the arm. (3)

Thus Brahma, the Brahmin, protects the Kshatriya through the power of austerity. The Kshatriya protects the Brahmin through physical strength. But in reality, God the Supreme Lord alone protects both. He is the essence of existence and non-existence, yet unchanging and unmodified. (4)

Therefore I, whose protector you have come as, have been protected by your mere sight - thus he says "Your" etc. "Of the protectors" means of the Kshatriyas. (5)

Śrīmac Chukadeva-kṛta Siddhānta Pradīpaḥ

In the twenty-second (chapter), it is said that Svāyambhuva Manu gave Devahūti to Kardama. Thus, Emperor Manu, as if embarrassed by hearing about the manifestation and excellence of all the sage's qualities and actions, spoke to the sage who had ceased speaking about the excellence of Manu's qualities and actions. (1)

Brahma means the supreme Self who is the cause of the universe. "Made of Vedic meters" means made of the Vedas. Out of a desire to protect himself, i.e. the Veda, he created you Brahmins from his mouth. By protecting the Veda, protection of Kshatriyas is also accomplished. For in the absence of the Veda, Kshatriyas too would be destroyed, being unable to perform protection of subjects, sacrifices, etc. (2)

That Brahmin class was born as the brahma (Veda) of that supreme Self for those Brahmins and us Kshatriyas. The heart is the inner part, the kṣetra (field) is the Kshatriya class, aṅga (body) is the outer part. The Brahmin class was produced from the mouth and the Kshatriya class from the thousands of arms by mere will of the Lord - this is described here. But the way Brahmins along with Manu were produced by the four-faced one (Brahmā) was already elaborated earlier. (3)

Therefore Brahmin and Kshatriya protect themselves and each other. Thus he who was mentioned before as the progenitor of both, who is the essence of existence and non-existence, the self of all, he alone protects. (4)

To give his daughter in return to the Brahmin family that helped the Kshatriya family, stating that the mutual assistance between Brahmins and Kshatriyas was arranged by the all-protecting Lord himself, now specifically expressing joy at seeing the sage who is a worthy recipient, he conveys his intention "My daughter should be married by you" in ten verses starting with "Your". It is well-known that doubts are removed by the instruction of Brahmins, but all my doubts were removed merely by seeing you - you are of wonderful influence, is the idea. He states qualities like compassion etc. "Of the one desiring to protect" means of the king wishing to protect his subjects. The dharmas which when (he would not mount his chariot) etc. - himself, not through disciples etc. The Lord says with affection - Oh, how wonderful is your compassion, humility and ability to generate affection - this is the idea. (5)

Śrīmad Vallabhācārya Viracitā Subodhinī Vyākhyā

In the twenty-second chapter, Kardama's wealth is established in the form of accomplished women. This group of senses is firmly determined for Krishna's purpose. (1)

To explain the essence of wealth and describe the dharma of Manu. Only by God's grace is wealth supreme, not otherwise. (2)

The form was given as a daughter by his own wish. He alone, with extreme humility, offers Devahuti. (3)

He considers his duty fulfilled and then serves dharma. Through distinctions of sacrifice and listening, it is always of two forms. (4)

Having heard at the end of the previous chapter that "Your words should be carried out" from the sage's happiness, he is pleased and begins by praising him to inform him, saying "Thus". All qualities and actions are manifested, and whose prosperity, or prosperity of qualities and actions. The rise of qualities is due to being the abode of all gods. The prosperity of actions is due to protecting dharma. He averts speaking otherwise - "O sage". As if embarrassed from hearing his own fame, or fearing rejection even when requesting the girl. "O emperor". Every word of a great person creates beauty. Remained silent. Near or completely devoted to the girl. "He" expresses wonder. For a great king does not request anyone in this way. (1)

First, suspecting that marriage between a Brahmin and Kshatriya is not proper, he establishes their equality through mutual benefit, saying God created their connection - "Brahmā created" in three verses: Initially, Brahmā, embodying the Vedas, created you Brahmins from his mouth. Out of desire for self-fulfillment, or for protection. Without Brahmins, there is no fulfillment of Vedas or sacrifices. "Embodying the meters" means embodying all Vedas. Those Brahmins are of three types: engaged in austerity, engaged in yoga, or engaged in devotion to God. Those engaged in all three are foremost. "Not lustful" - sensual desire is a fault for Brahmins, while austerity etc. are virtues. (2)

Having thus described Brahmins possessing virtues and free from faults, he describes the Kshatriyas - "For their protection". For protecting the Brahmins, us Kshatriyas from a thousand arms. To distinguish from others who also have a thousand arms due to boons, he says "thousand-legged". The Veda situated in Brahmins is protected by God. Arms are the instrument for protection. Kshatriyas are born there. The creation of Brahmins is with primacy of sound, while Kshatriyas with primacy of meaning - thus the difference in origin is also indicated for marriage. He states the mutual benefit of both: "Brahman is indeed his heart". His means God's, Brahman is the deity presiding over Brahmins, heart means inner faculty, the self or middle. Kshatra is the deity presiding over Kshatriyas, limbs are the body parts. "They declare" is the authority. Just as the self declines without limbs. Similarly, the limbs also decline without the self. (3)

"Therefore" - Therefore Brahman and Kshatra protect each other, and in doing so protect themselves. This meaning is logical. One who protects others for self-interest. Having stated their mutual protection, suspecting both are dependent for protection, he says they protect each other while being independently protected by God - "He protected". That God independently protects everyone. The reason for protection - "Consisting of existence and non-existence". Though all-pervading, He is unchanging, as stated by "Imperishable". "Protected" is the authority. Thus, by God's arrangement, just as there is mutual protection, so too should there be protection by desire and the girl for both. Your desire should be fulfilled by us giving the girl, and our desire should be fulfilled by you through marriage - this is the intention. (4)

To state that desire is fulfilled only through marriage, he enumerates other results as accomplished just through speech in three verses - "Just from seeing you". Kings etc. also come to Brahmins' homes to determine dharma; that has happened for us from the very beginning. Because just from seeing you, all doubts are dispelled. The same applies for austerities and serving God. Thus, when God is pleased in this way, all human goals will be accomplished, not otherwise. The doubts that previously existed regarding all matters have been cut off by the certainty arising just from seeing you - this is the meaning. He states that even the doubt about what is the dharma for kings has gone - "That you yourself". Because after seeing, out of affection for one desiring to protect or wishing to protect, God himself states the dharma. Thus, for Kshatriyas, protecting subjects is the highest dharma. Therefore, the doubt about dharma is gone just from the statement. (5)

Śrīmad Gosvāmi Śrī Puruṣottama Caraṇa Viracitaḥ Śrī Subodhinī Prakāśaḥ

Now desiring to explain the twenty-second chapter, they state the connection here is in the very occasion, through describing the meaning - "In the twenty-second" etc. "Group of senses" means the objects grasped by the senses, their group. Thus in both dialogues, the occasion is the connection through their respective considerations. They state the intermediate meaning connection - "Of wealth" etc. "Essence" means goodness. As stated in the Gita verse: "Sat is used in the sense of existence and goodness". The rest is clear.

Śrī Giridhara-kṛtā Bāla Prabodhinī

As instructed to Kardama by Vishnu in the twenty-first chapter, in the twenty-second chapter his marriage etc. is described. (1)

Thus, as previously mentioned, the sage who had manifested and described the excellence of all qualities, powers of the Lord, liberation etc., and duties like protecting the world, became silent after finishing his description. The Lord then spoke to that silent sage. Being embarrassed due to having daughters lowering one's status, he is described as shy. Suggesting "what to say about others even if prosperous", he is called an emperor. Still, due to it being universal, the word "indeed" is used. To indicate acceptance by saying "we shall accept as desired boon is obtained" and to suggest he spoke with joy, the word "ha" is used. (1)

He shows that very statement with thirteen verses. Intending to request "This daughter of mine should be married by you", he first states that the connection between you and me has already been arranged by God, saying "Brahmā" in three verses. For self-preservation, Brahmā created you brahmins from his mouth. To the question of how he would be protected by brahmins, since he is made of the Vedas and the Vedas are protected only by brahmins, he says "made of meters". To the question of how only brahmins are its protectors, implying through conduct and qualities, he says "austerity". Austerity means difficult vows like candrayana, knowledge means understanding of principles like devotion to God, yoga means the eight-limbed system - endowed with these. Unattached means not attached to sense objects. (2)

Then, fulfilling the expectation of how brahmins are protected, he says "For their". For the protection of those brahmins, the thousand-footed Lord created us kshatriyas from his thousand arms. "Thousand-footed" and "thousand-armed" are said to indicate the non-difference of the Lord and Brahmā. Therefore, the knowers of the Vedas declare that Brahmā, the brahmin class, is the heart of that Lord, and the kshatriya class is his body. (3)

Indeed, since he created brahmins for Veda protection and us for brahmin protection, the kshatriya class protects brahmins by promoting the Vedic righteous path, and the brahmin class protects kshatriyas by providing livelihood and restraining the wicked, etc. Thus protecting each other and themselves, that very God protects all. To the questions of who that God is, how they protect each other, why he protects them, and why he protects all, he says "Who" - meaning who is the cause and effect. Then, to avoid the doubt of changeability, he says "Immutable". Indicating this meaning is well-known in scripture, he says "remembered". (4)

Having thus explained the relationship, desiring to state his intention, he praises seeing him etc. in three verses starting with "Your". Just by seeing you, all my doubts regarding my duties were removed. Because the omniscient Lord himself, though unseen, told me who desired to protect subjects, my duty saying "When not mounted on a chariot" etc. (5)

Hindī Anuvāda

Śrī Maitreya says - Viduraji! When Kardamaji described the excellence of all the qualities and actions of Manuji in this way, he said somewhat hesitantly to that renunciation-oriented sage: (1)

Manuji said - O sage! Lord Brahmā, the embodiment of the Vedas, manifested you brahmins from his mouth, endowed with austerity, knowledge and yoga, and detached from sense objects, for the protection of his Veda-based creation. Then, the Virāṭ Puruṣa with a thousand feet produced us kṣatriyas from his thousand arms for the protection of you people. Thus, brahmins are called his heart and kṣatriyas his body. (2-3)

Therefore, being connected to the same body, those brahmins and kṣatriyas who protect themselves and each other are actually protected by Śrī Hari, who, while being the cause of all actions, is in reality unchanging. (4)

All my doubts have been dispelled merely by seeing you, because under the pretext of praising me, you have lovingly expounded the duties of a king desirous of protecting his subjects. (5)