Srimad-Bhagavatam, Canto 3, Chapter 33, Activities Of Kapiladeva, Text 1

Srimad-Bhagavatam, Canto 3, Chapter 33, Activities Of Kapiladeva, Text 1


maitreya uvaca
evam nisamya kapilasya vaco janitri
sa kardamasya dayita kila devahutih
visrasta-moha-patala tam abhipranamya
tushtava tattva-vishayankita-siddhi-bhumim

maitreyah uvaca — Maitreya said; evam — thus; nisamya — having heard; kapilasya — of Lord Kapila; vacah — the words; janitri — the mother; sa — she; kardamasya — of Kardama Muni; dayita — the dear wife; kila — namely; devahutih — Devahuti; visrasta — freed from; moha-patala — the covering of illusion; tam — unto Him; abhipranamya — having offered obeisances; tushtava — recited prayers; tattva — basic principles; vishaya — in the matter of; ankita — the author; siddhi — of liberation; bhumim — the background.

Sri Maitreya said: Thus Devahuti, the mother of Lord Kapila and wife of Kardama Muni, became freed from all ignorance concerning devotional service and transcendental knowledge. She offered her obeisances unto the Lord, the author of the basic principles of the Sankhya system of philosophy, which is the background of liberation, and she satisfied Him with the following verses of prayer.

The system of philosophy enunciated by Lord Kapila before His mother is the background for situation on the spiritual platform. The specific significance of this system of philosophy is stated herein as siddhi-bhumim — it is the background of salvation. People who are suffering in this material world because they are conditioned by the material energy can easily get freedom from the clutches of matter by understanding the Sankhya philosophy enunciated by Lord Kapila. By this system of philosophy, one can immediately become free, even though one is situated in this material world. That stage is called jivan-mukti. This means that one is liberated even though one stays with his material body. That happened for Devahuti, the mother of Lord Kapila, and she therefore satisfied the Lord by offering her prayers. Anyone who understands the basic principle of Sankhya philosophy is elevated in devotional service and becomes fully Krishna conscious, or liberated, even within this material world.

In the last few chapters, Kapiladeva instructed his mother about pure devotional service. Yesterday I discussed that pure devotional service is founded on three principles. The siddhanta is based on three principles. They are known as sambandha, abhideya and prayojana.

Sambandha means relationship. Krishna is there, The Supreme Personality of Godhead and we are here. What is our relationship with Krishna? Isn’t it important to know? Otherwise if there is no relationship, how can there be any exchange? Can there be any relationship between people those who are not related to each other? Can you love somebody whom you do not know or we never seen or never heard of? Or even if you have seen him but if we do not have a relationship, we can not have a favorable or conducive exchange.. Therefore the first consideration is sambandha. Who is Krishna? Who are we? What is our relationship?

Who is Krishna? Let me see whether you all have received the sambandha jnana. Who is Krsna? Okay! Krishna is The Supreme Personality of Godhead. Who are you? The parts and parcels of Krishna. Are you sure about that? Are you sure you are not The Supreme Personality of Godhead?( Laugh!) So our relationship is that we are His parts and parcels. As parts and parcels, what is the relationship then? Krishna is the master, we are the servants. Now the question is, Krishna is master and we are the servants, how can we become situated in this relationship? What is the means by which this relationship can be established? Which is the mean? Service. That service to Krishna is specifically known as devotional service. Why are you late in the class? (GM spoke in Bengali, the devotee answered and everyone laughed.)
Okay! Very good.

So Krishna is the master, we are the servants, so how the master-servant relationship is established? Through service. When the servant serves the master then he becomes the servant. If the servant does not serve the master then there can not be any relationship. So abhideya, the means of developing that relationship is devotional service. Now the question is: Why the servant should serve the master? Prayojana. What is the need? What is the necessity? Why? Anyone? Yes. Radharani.
Answer: To please the Lord.

I was thinking that you would say that otherwise he would not get the salary. Laugh! That’s also a consideration. The first consideration is actually that, because he is giving us a salary, salary in the sense that he is taking care of us in all respects. Isn’t he giving us all the food? Isn’t he providing us all we need? The sun comes up, by whose arrangement? The food grains are growing; we are getting the rain which is the cause of food grain, which is the cause of our sustenance? Water is the basis of life. If there was no water they will not be life. Water comes therefore vegetation grows, we get water to drink, the atmosphere becomes cool and because of the vegetation we are getting Oxygen. If there was no vegetation, if there were no trees and plants, there would not have Oxygen. Who made these arrangements? This is how Krishna is paying us the salary. He is taking care of us and ultimately by serving Krishna, What do we get? The most important thing in our life. What is the most important thing in our life?
Yamuna Priya?

Answer: Happiness.
Very Good! Ananda. Joy. We all want to be happy, we all want to be joyful and Prayojana is ananda, the ultimate consideration of prayojana is ananda.
So it is very scientific, this philosophy is actually establishing these facts. So He mentioned about pure devotional service. But actually Kapiladev propounded a branch of philosophy which is known as Sankhya Philosophy. There are six different branches of Philosophy, vedic darshan, vedic philosophy. What does darshan mean? Darshan means to see. Generally we see with our eyes. But what is the more profound way to see? What is the more advanced way to see? With our eyes how much can we see? For example with our eyes we can see Ujjain. But we know there is a city called Chennai. How many of you have seen Chennai city? How many of you have seen that? Only a few of you, but how many of you know there is a city called Chennai? How do you know? Through knowledge, that is another way to see; to see through knowledge, jnana chaksu . One way to see is through our eyes but the higher perception, the higher way of seeing is through knowledge and that seeing through knowledge is called darshan or philosophy. Vedas have six different branches of philosophy; those are Nyya, Vaisheshika, Sankhya, Patanjali, Uttara-mimamsa, and Vedanta; six different ways to see.

One of them is Sankhya. What is the Sankhya branch of philosophy propounding? What is the basis of Sankhya philosophy? Sankhya philosophy literally means analytical study. Sankha means number and sankhya means analyzing through number. The Sankhya philosophy considers there are matters. We are seeing there is so many different types of matter. They are classified in five categories: pancha-maha-bhuta, bhuta means matter and five types of matter. What are the five type of gross matter? Earth, water, fire, air and ether.  Apa; teja, ksiti, maruta; vyoma. Water, fire, earth, air and ether. Akash.

Our body has five senses. What are the five senses? Eyes, ears, nose, skin and tongue; caksu, karia, nasika, tvak, jihva. Then due to the interaction between maha-bhata and pancha indriya, five types of objects of the senses are generated. What are the five different objects of senses? Rupa, rasa, gandha, chaiva, sparsha; form, taste, touch sound and smell. So five types of objects of the senses that the senses can perceive. They are generated due to the interaction between the five elements and five senses. The eyes interact with fire and form is produced. Ears interact with ether and sound is produced. Skin interacts with air and touch is produced. Tongue interacts with water and taste is produced. Earth interacts with nose and smell is produced. In this way pancha tan-matra, five objects of the senses are produced. The next consideration is that there are five types of working senses, we work, we act with five types of senses. They are known as pancha-karmendriya. Pancha-karmendriya, pada-pani, vak, udara, upastha, payu. Legs, speech, belly, genital and anus; these are the pancha karmendriya. Did you count them?bSankhya, sankha, counting. How many of you counted? Four times five equal twenty.

Then Beyond that there are three subtle elements. What are those three subtle elements? Mind, intelligence and false ego. How many we got? Twenty plus three is twenty three. So they considered that the sum total of the entire material nature is transformation of one substance. What is that substance? That substance is called Maha Tattva. Twenty three plus one is twenty four. So in Sankhya philosophy, in this way the entire material nature is analyzed through these twenty four considerations. Catur-vyuha. Chatur tattva. But they considered further that these elements, twenty four considerations are observed or objects, but who is the subject? Who is the observer? We are the observer, the self. I am the observer. Did you find the I in all the twenty four analysis?

So that means I is beyond that. The entire material nature has been analyzed in these twenty four considerations but I could not be found there; therefore I is beyond matter, I is not material. In this way they are transcending the material nature coming to the spiritual platform. Pristha bhumi, the siddhi bhumi; bhumi means the foundation, back ground. In thy way they are transcending the material platform coming to the spiritual platform. The difference between philosophy and tattva jnana, knowledge, is that philosophy is by analyzing or by observing and concluding. Philosophy is ascending, knowledge is descending; that is the difference. Philosophy is for people, those who do not want to directly accept it. In Bhagavad Gita where Krsna says mam ekam sharanam vraja  BG 18.66

Krishna says and we accept it. But if someone does not want to accept it, he can go through this kind of philosophical means. The problem with the philosophical means is that it is very arduous, it is very difficult. Like if you come to Ujjain, you have an address to go, if you have to find out yourself where the house is, how difficult it will be. You have to come and go to every single road and start to find out, how many roads are there and then find that road; but if you have some guide here, in Ujjain, he will make some arrangement. You will come at the station by such and such train, he will come to receive you, he will come and take you to the house. Will it be difficult? Between these two ways, which one is difficult?, which one is easier? By mean of your own endeavor or by mean of receiving the knowledge from somebody who has the knowledge? So philosophy is trying to find out yourself, it is a very difficult process. The difficult process is meant for the fool. Those who are foolish, they will say: “I will find out.” Those who are intelligent, they will say: ‘I will find somebody who knows, I will go to somebody who knows.” So one who knows he can give the knowledge very easily, but if we want we can verify through this philosophical process.
So where did we come? Twenty four tattva or considerations have analyzed the entire material nature.

Then we came to the point that I am seeing all this. Where am I? Am I in Maha Tattva, mind water, fire or ether? I am beyond all that. Therefore that is the twenty fifth consideration. The twenty fifth consideration is beyond matter so spiritual. They considered further. There are many eyes, you have your eyes, I have my eyes, he has his eyes, she has her eyes. So many eyes! When there are so many eyes, all theses eyes must be coming from somewhere, they must have a source. Who is that source of all the eyes? The Supreme Eye, Paramatma or Bhagavan. He is the twenty sixth consideration. So this is how through Sankhya philosophy, the spiritual nature has been established, then the living entity identity as spiritual has been established and the Supreme Personality of Godhead. This is how it is established. But what Kapiladeva gave to his mother is pure devotional service. He gave a very clear understanding. He is not saying that philosophically you try to analyze. As I said this kind of knowledge, philosophical aspect is meant for those who are not going to accept it directly, straight forward. He gave his mother very clear understanding.

SB 3.25.22
satam prasangam mam virya samvido
bahvanti hrtkarnarasayanah kathah
tad josanad asvapavarga vartmani
sraddha rati bhaktir anukramisyati

Satam prasanga, in the association of satam, nirmatsaranam satam SB 1.1.2 satam means, devotees of the Lord, satam prasangan mama virya-samvido satam prasangat mama virya-samvido bhavanti hrt-karna-rasayanah-kathah, the topic that is discussed is very pleasing to the ears and the heart and as a result of that, apa: very quickly, apavarga-vartmani, one becomes free from materialistic existence. Materialistic existence is struggle, unnecessary struggle and ultimately death. Pavarga, pa, pha, ba, bha and ma. SB 7.13.25 purport. Pa stands for parisrama, hard labor; materialistic way of life is hard labor. To earn money, people are working so hard. The other day, in Delhi, I was talking to somebody in Delhi and I was asking him for how long does he work everyday? He said twelve hours. I thought twelve hours maybe including transport, travelling, going from house to office. Then I found out that twelve hours he has to be in the office and another three hours to go back and forth; so fifteen hours minimum are gone out of twenty four hours. Why? Why are you working so hard? Naturally the answer was I have to earn money. Why do you need money? to maintain myself and my family. That is the problem. The modern society has created such complexity that everybody has to work so hard. As a result of parisrama, phena. Pa. Fa. Like a horse after running for a long period of time, it starts to foam in the mouth, froth start coming. People work so hard and as a result of that, phena and then ba all that you do is useless. You are working so hard and one fine morning you go to your office and your boss call you in his room and says from tomorrow you do not have to come. You have been serving loyally for so many years, working so hard but ultimately it is all waste of time. And as a result of that what happen? Bha: fear; it leads to such fear what will happen? I am afraid about my future. Ultimately Ma, Ma stands for death mritu. What a glorious life! Laugh!. But there is another way of life. The other is to consider who is your real boss? You are going to your boss for a job because he is going to give you some money every month. But you have a boss who gives you everything you need not only money. He gives you food, water, oxygen. He is the one who provided the sun light, the moon light, everything for you. When you find that boss, who is so kind to you, that even though you are not serving him still he is paying you the salary, what do you feel like doing? Why should I serve anybody else? Let me serve Him. That is what I told this person. I told him: Why are you working so hard? He said because I have to maintain my family. His family means he and his wife, they do not even have children they have to take care of. I told him why are you working so hard like that? He asked me: “What can I do?” So I told him: ” Do you have some money in the bank?” He said: “Yes. I saved some money.” I said: “Why don’t you go to a village, buy some land build a house and leave there?” I don’t know whether he will do it but he liked the idea that time.. If you can buy ten to twelve acres of land in a village, it will not cost very much; build a house, maybe it will cost some   but then you don’t have to worry about anything. You grow your food, you have a few cows, you can have some milk. Unfortunately what this modern civilization is doing; bringing people from the village to the city and make them work like an ass and to encounter that what should we do? We tell them: “Let us go back to the villages.” I also told him after that that he may be difficult for you to go alone, why don’t you get five, six friends together, five six of you can go to some village and settle down. You don’t have to worry about maintenance. You serve Krishna and you see how Krishna will maintain you. Do you remember the story of Mrgari, the hunter? How many of you don’t know the story of Mrgari?

Okay. Mrgari was a hunter, he used to not only kill the animals but he used to torture them, half killing them and he used to derive joy by seeing the animals are suffering, such cruel person. One day he met Narada Muni. Narada Mauni asked him: why are you killing the animals? He said that this is my occupation, I have to do that then Narada Muni said you may think that this is your occupation but you do not know what you are doing to yourself. and Narada Muni gave him the divine vision through which he could see how in the later part how the animals are going to come and kill him. He will have to be born again and suffer the reactions of this action, the animals will kill him life after life. So he begged Narada Muni please tell me what is the way to get out of this. Narada Muni asked him to surrender to Krishna. What happens when one surrenders to Krishna? Then Krishna gave the assurance aham tvam sarva papebhyo moksyaisyami ma sucah

So Krishna will deliver you from all your sinful reactions. Then Mrgari asked if I do that what will happen? How will I maintain myself. Narada Muni told him do not worry about that, just become a devotee. So Mrgari became a devote and he was chanting the Holy Name of the Lord. On the bank of a river he made his hut, he was leaving there chanting the Holy Name of the Lord. The village people became curious. “Oh! Mrgari became a devotee!” They used to come and see him and always brought something along with them. Mrgari saw he had so much food that his needs were met but he had so much excess so Mrgari started offered the food to Lord and distribute the food. That is what happen to a person when he becomes a devotee, he does not have to worry about his maintenance, Krishna will take care. That is the intelligent thing to do. So apavarga when one takes to devotional service, this pavarga becomes nullified, no more pavarga, no more hard work, no more foaming in the mouth , no more useless endeavor, no more fear and no more death. Aparvaga vatnamni instead what happens

sraddha ratir bhaktir anukraminyati gradually one develops sraddha,faith, rati: attachment to the Lord, bhakti: love for the Lord. That is the real process of enlightenment that Kapiladev gave to his mother Devahuti. Through these instructions of Kapiladev to His mother which had been recorded in the Srimad Bhagavatam we are benefitting.

Thank you all very much. Hare Krishna!All glories to Srila Prabhupada.
Does anybody has any question?

Q: As Sankhya philosophy, prakriti and other aspects could you please explain that?

Prakriti is the material nature and purusa is the living entity and the Param Purusa is Krishna. The living entities are in the material nature, they are enjoying the material nature but the supreme Purusa, the supreme enjoyer is Krishna

Okay! So thank you all very much.
All glories to Srila Prabhupada


Transcription : Her Grace Archana Devi Dasi
Editing : Ramananda Raya Dasa
Audio-reference : click here