See for the online version with illustrations, music and links to the previous translation: http: //bhagavata.org/
S'RÎMAD BHÂGAVATAM
'The story of the fortunate one'
CANTO 3b
The Status Quo
Chapter 20 The beings created from Brahmâ
Chapter 21 The Conversation Between Manu and Kardama
Chapter22 The marriage of Kardama Muni and Devahûti
Chapter 23 Devahûti's Lamentation
Chapter 24 The Renunciation of Kardama Muni
Chapter 25 The Glories of Devotional Service
Chapter 26 Fundamental Principles of Material Nature
Chapter 27 Understanding Material Nature
Chapter 28 Kapila's Instructions on the Execution
Chapter 29 Explanation of Devotional Service by Lord Kapila
Chapter 30 Lord Kapila Describes the Adverse Consequences of Fruitive Activities
Chapter 31 Lord Kapila's Instructions on the Wanderings of the Living Entities
Chapter32 The Entanglement in Fruitive Activities
Chapter 33 The Activities of Kapila Muni
This book relates the story of the Lord and His Incarnations since the earliest records of the vedic history. It is verily the Krishna-Bible of the Hindu-universe. The Bhâgavad Gîtâ compares to it like the sermon on the mountain by Lord Jesus to the full Bible. It has 18.000 verses and consists of 12 books also called cantos. These books tell the complete history of the vedic culture with the essence of all its classical stories called purânas and includes the cream of the vedic knowledge compiled from all the literatures as well as the story of the life of Lord Krishna in full (canto 10). It tells about His birth, His youth, all His wonderful proofs of His divine nature and the superhuman feats of defeating all kinds of demons up to the great Mahâbhârat war at Kurukshetra. It is a brilliant story that has been brought to the West by Swami Bhaktivedânta Prabhupâda, a Caitanya Vaishnava, a bhakti (devotional) monk of Lord Vishnu [the name for the transcendental form of Lord Krishna] who undertook the daring task of enlightening the materialist westerners as well as the advanced philosophers and theologians, in order to help them to overcome the perils and loneliness of impersonalism and the philosophy of emptiness.
For the translation the author of this internet-version has used the translation of Swami Prabhupâda. As an âcârya [guru teaching by example] from the age-old indian vaishnava tradition he represents the reformation of the devotion for God the way it was practiced in India since the 16th century. This reformation contends that the false authority of the caste-system and single dry bookwisdom is to be rejected. Lord Krishna-Caitanya, the avatâra [an incarnation of the Lord] who heralded this reform, restored the original purpose of developing devotion for God and endeavored especially for the sacred scripture expounding on the devotion relating to Krishna as the Supreme Personality of Godhead. This scripture is this bhâgavata purâna from which all the vaishnava-âcâryas derived their wisdom for the purpose of instruction and the shaping of their devotion. The word for word translations as well as the full text and commentaries of this book were studied within and without the Hare Krishna temples of learning in as well India, Europe as in America. The purpose of the translation is first of all to make this glorious text available for a wider audience over the Internet. Since the Bible, the Koran and numerous other Holy texts are readily available, the author meant that this book could not stay behind on the shelf of his own bookcase as a token of material possessiveness. Knowledge not shared is knowledge lost, and certainly this type of knowledge which stresses the yoga of non-possessiveness and devotion as one of its main values could not be left out. The version of Prabhupâda Swami is very extensive covering some 2400 pages of plain fine printed text including his commentaries. And that was only the first ten cantos. The remaining two cantos were posthumously published by his pupils in the full of his spirit. Thus the author was faced with two daring challenges: one was to make a readable running narrative of the book - that had been dissected to the single word - and second to put it into a language that would befit the 21th century with all its modern and postmodern experience and digital progress to the world order without losing anything of its original verses. Thus another verse to verse as-it-is translation came about in which Prabupâda's words were retranslated and set to the understanding and realization I myself acquired. This realization came directly from the disciplic line of succession of the Vaishnava line of âcâryas (teachers) as well as from a realization of the total field of indian philosophy of enlightenment and yoga discipline as was brought to the West by also non-vaishnava guru's and maintained by their pupils. Therefore the author has to express his gratitude to all these great heroes who dared to face the adamantine of western philosophy with all its doubts, concreticism and skepticism. Especially the pupils of Prabhupâda, members of the renounced order (sannyâsîs) who instructed the author in the independence and maturity of the philosophy of the bhakti-yogis of Lord Caitanya need to be mentioned. The author was already initiated in India by a non-vaishnav guru and been given the name of Swami Anand Aadhar ("teacher of the foundation of happiness"). That name the Krishna community converted into Anand Aadhar Prabhu (master of the foundation of happiness) without further ceremonies of vaishnav' initiation (apart from a basic training). Anand Aadhar is a withdrawn devotee, a so-called vânaprashta, who does his devotional service independently in the silence and modesty of his own local adaptations of the philosophy.
The spelling of Sanskrit names has here and there been adapted because of the absence of the suitable Sanskrit signs on the keyboard so that e.g. where normally a flat stripe was placed above the letters a ^accent is placed. It means that one has to choose for two letters where one is written, or that one has to pause pronunciating the word at that place. Also the name Krsna has been spelled this way as Krishna and rsi (=wise) as rishi. Normally the word for word translations of Prabhupâda have been taken as they were given in the translations of Prabhupâda, be it that here and there some words, because of their multiple meanings have lead to slightly different translations. E.g. the word loka means as well planet as place as world. Between square brackets [] sometimes a little comment and extra info is given to accommodate the reader when the original text is drawing from a more experienced approach. The original running text of Prabhupâda is linked up at each verse so that it is possible to retrace what the author has done with the text. This is according the scientific tradition of the Vaishnava-community. These texts, as also most of the images, are copyrighted material and the property of the ISCKON-Krishna community and may only be used as a fragment and not be published by non-members without permission (BBT). For the tenth Canto more verse-to-verse loyal translations of a former pupil of Prabhupâda (S'rî Hayesvar das) and Prabhupâda's godbrothers/pupils have been used [including their word for word translation] next to the translation of Prabhupâda, as for this volume [but not the eleventh canto] the word-for-word translations had been omitted and replaced by a more elaborate description of the text. The twelfth canto was drawn in reference to the work of only the ISKCON pupils of Prabhupâda who completed his work. Further was throughout the concatenation process of this version the so called Shastri-version of the Bhâgavatam (from the Gîtâ Press, Gorakpur) as extant with the common Himdu in India itself used as a reference and second opinion.
For copyright purposes concerning the used images and texts and further commentaries and the word-for-word translations of Prabhupâda themselves one will have to consult the Bhaktivedanta Booktrust and other Krishna sites and the printed books of Prabhupâda themselves. For the copyrights on this translation one will have to consult this writer. It is permitted to download and print these texts for private and non-commercial use. For all other usage one will have to contact the author (for links see our linkpage).
With love and devotion, Anand Aadhar Prabhu, Enschede, The Netherlands, 05-28-2000.
The beings created from Brahmâ
(1) Saunaka said: "Having restored the position of the earth, o Sûta, what did Svayambhuva Manu (see 2.7: 2, 3.12: 54, 3.13: 2) do to show those to be born the path? (2) Vidura, the great unalloyed devotee and intimate friend of Lord Krishna, was abandoned by his elder brother [Dhritarâstra] who was thus, along with his hundred sons, a great offender of Krishna. (3) Born from the body of Vyâsa and in no way inferior to him in greatness, he with all his heart took shelter of Lord Krishna and followed those devoted to Him. (4) What did this hero of purity visiting the holy places ask Maitreya, the foremost knower of the spiritual life, whom he had met at Kusavarta [Hardwar] where he resided? (5) When the two had their conversation, o Sûta, did verily the spotless narrations arise that like the waters of the Ganges vanquish all sins once one has taken shelter of the Lord His lotusfeet. (6) Tell us about those talks of greatness worth reciting and may all good befall you! Drinking the nectar of the Lord His pastimes a devotee who relates with Him would verily find satisfaction."
(7) Sûta, thus being questioned by the sages assembled in the Naimisâranya forest, with his mind dedicated to the Lord then said to them: "Just listen to this".
(8) Sûta said: "Vidura, having heard about the Lord assuming the body of a boar, who through His own potency uplifted the earth from the bottom of the ocean and sportively killed the negligent Hiranyâksa, was overjoyed and addressed the sage. (9) Vidura said: 'O holy sage, knower of that which is beyond our scope, please tell me what Brahmâ began after bringing forth the Prajapatis, the progenitors of mankind. (10) How did the learned ones headed by Marîci indeed live up to the brahminical order of Svayambhuva Manu and how did they develop this world? (11) Did they operate being married, did they remain independent or did all of them work together as they brought this all about?'
(12) Maitreya said: 'From the elevated position of the Fortunate One [Mahâ-Vishnu] got - and this is difficult to explain - by the power of divine ordinance and the operation of eternal time, the equilibrium of the three modes in nature disturbed, so that the complete of the material elements was produced. (13) From the greatness of the cosmic intelligence [the mahat-tattva], took as ordained by the divine, in groups of five [five elements, five senses, five sense objects, five sense organs], beginning with the [spatial force field of the] ether the birth of the basic reality of the material elements place, in the threefold nature of which the element of passion [or quality of movement] predominates. (14) Those elements, which on themselves could not produce the material universe, having combined with the union of the divine produced a globe that shone like gold. (15) It lay in the waters of the causal Ocean as an egg in an unconscious state for a rainy season of in fact quite a bit longer than a thousand years before the Lord [as Garbhodakasayi Visnu] entered it. (16) Of the Lord His navel sprouted up the lotus of a thousand and more suns with a dazzling splendor [the galaxy, see 2.2: 24-25] which altogether was a resting place for the conditioned souls where he himself, the self-born one [Lord Brahmâ, the Creator] came about. (17) When the Lord, who was sleeping in the Causal Ocean, entered Brahma's heart, was by him according his own scheme the universe created as it was before.
(18) First of all was with his shadow ignorance created in five varieties called tâmisra [forgetfulness], andha tâmisra [the illusion of death], tama [not knowing oneself], moha [the illusion of being matter] and mahâmoha [mad after matter, craving; compare 3.12: 2]. (19) Dissatisfied did Brahmâ throw off this body of ignorance which was then taken hold of by Yaksas [evil spirits] and Raksasas [wild men, demons] to be the darkness, the source of hunger and thirst. (20) Overcome by that hunger and thirst they hunted to eat him crying out in their affliction: 'Do not spare him!' (21) The godhead then anxiously told them: 'Do not eat me, but protect me, as you Raksasas and Yaksas are my sons!'
(22) The demigods who, shining with the glory of the fear of God, first were created, took hold of the effulgent form of the daytime which as the vehicle of God was left behind. (23) The god then from his backside gave birth to the godless who fond of sex approached the Creator in lust for copulation. (24) It first made the worshipful Lord laugh to be followed by the shameless ones of darkness, but then terrified he, irritated, hurried to get away. (25) He turned to take shelter with Him who bestows all boons and whose feet are sought, the Lord who dispels distress and who, for showing His mercy to His devotees, manifests Himself in a suitable form: (26) 'Protect me o Supersoul, by Your order I created those sinful living beings who approach me for having sex, o Master. (27) Only You can verily relieve the people afflicted with misery of their hindrances; only You can stop those who do not take shelter of Your feet. '
(28) He who without fail can see into each soul, seeing the distress of Lord Brahmâ, then told him: 'Cast off your impure body' and thus commanded he cast it off. (29) That body [in the form of a woman] was intoxicating with tinkling ankle bells, adorable feet, overwhelming eyes and a gold-ornamented shining girdle around hips covered by fine cloth. (30) The breasts were, closely pressed together, highly raised, the nose was well formed, the teeth beautiful, the smile lovely and the glance sportive. (31) She hid herself out of shyness and, o Vidura, in fancying the tresses of her dark hair, were all the godless ones captivated by the woman: (32) 'O what a beauty, what a grace; o what a budding youth; that she walks with us, so desirous after her; as if she's free from passion!' (33) Indulging in speculations of all kind on the evening twilight [of their passion] that had taken the form of a young woman, did the wicked-minded ones fond of her full of respect question her: (34) 'Who are you? Whom do you belong to, o pretty one? Why have you come here, o passionate lady? You are tantalizing us, unfortunate ones, with the priceless commodity of your beauty! (35) Whosoever you may be, o beautiful girl, by the fortune of seeing you is the mind of us, the onlookers you agite, a ball to play with. (36) By your moving your lotusfeet about, o beautiful woman, you bounce that ball with the palm of your hand; the weight of your full grown breasts must be tiresome for that waist of yours; you look as if you're tired, loosen the binding of your hair!'
(37) This way was the twilight of the evening by the godless seen in an alluring wanton form and bewildered thinking it to be a woman, they seized her. (38) With a smile of deep significance, the worshipful Lord then, by the sweetness of Himself by Himself, created the hosts of celestial musicians and dancing girls [Gandhavas and Apsaras]. (39) That beloved form of in fact the shining moonlight he gave up and the Gandharva's headed by Visvavasu gladly took possession of it. (40) When Lord Brahmâ, from laziness having created the ghosts and evil spirits, saw them naked and with disorderly hair, he closed his two eyes. (41) The body known as yawning that the master of creation threw off and of which one sees the living beings drooling in their sleep in an unclean state, is the bewilderment of which one speaks as insanity. (42) Recognizing himself as being full of energy did the worshipful Brahmâ, the master of all beings, from his invisible form create the hosts of Sâdhyas and Pitâs [the invisible demigods and departed souls]. (43) They, the Pitâs, accepted that body, the source of their existence, and it is through that body that those well versed in the rituals do their oblations [called sraddha] to these Sâdhyas and Pitâs. (44) The Siddhas [the ones of special powers] and also the Vidyâdharas [the knowledgeable spirits] were created by his faculty of remaining hidden from vision. To them he gave that wonderful form of himself known as Antardhana [of being present but remaining unseen]. (45) From admiring himself seeing his reflection in the water the master created by himself the Kinnaras and Kimpurusas. (46) They took possession of the form of the shadow he left behind, for the reason of which they exactly at daybreak gathering with their spouses praise his exploits in song. (47) Once fully stretching his body lying down he with great concern saw that the creation lacked in progress, whereupon he out of anger gave up that body also. (48) From the hairs dropping out from that body were they, the limbless, created, o Vidura, that took birth as snakes from whose crawling bodies the ferocious cobra's big hoods of their necks are seen.
(49) Contented with himself as if he had accomplished the object of his life, at last then from his mind came about the Manus for promoting the welfare of the world. (50) Them he gave the form of his own self-assured personal body, upon the sight of which those earlier created, celebrated the Prajâpati [the father of mankind] in welcome: (51) 'O Creator of the Universe, how well you did produce and, oh, how soundly did you establish all the ritualistic customs with which we shall share in the sacrificial oblations! (52) By penance, worship, connected in yogic discipline and in the finest absorption, did the first seer, the controller of the senses, evolve the sages, his beloved sons. (53) To each of them did he, the unborn one, give a part of his own body that carried deep meditation, yogic union, supernatural ability, penance, knowledge and renunciation.'
The Conversation Between Manu and Kardama
(1) Vidura said: 'O supreme one, be so good to describe the most esteemed dynasty of Svâyambhuva Manu, of which sexual intercourse the progeny multiplied. (2) Priyavata and Uttânapâda, the two sons of Svâyambhuva Manu, verily ruled the world consisting of the seven continents, according the principles of religion. (3) Of that Manu was thus known Devahûti, o brahmin, as the wife of the father of man you spoke of [see 3.12: 27] as Kardama Muni, o sinless one. (4) Can you tell me, eager as I am, the story about how the many offspring of Kardama Muni, who was in fact a great mystic yogi endowed with the eight perfections [see 3.15: 45], was conceived from her? (5) And how did the worshipful Ruci, o brahmin, and Daksha, the son of Brahmâ, generate offspring after securing as their wives the two other daughters of Svâyambhuva Manu?'
(6) Maitreya said: 'Lord Brahmâ commissioned the supreme Muni Kardama to beget children after a penance he had practiced for ten thousand years on the bank of the river the Sarasvatî. (7) Absorbed in that connectedness was Kardama through his yoga of service in devotion unto Him, the Lord who bestows all mercy upon the surrendered souls. (8) Pleased did the Supreme lotus-eyed Lord then show him through the culture of precepts and rituals, o Vidura, His transcendental form. (9) That of Him he saw as effulgent and pure as the sun with a garland of white water lilies and lotuses and an abundance of slick blackish-blue locks of hair, a lotus-like face and wearing spotless clothing. (10) Adorned with a crown and wearing earrings He, captivating the heart with His smiling glances, held a conch, a disc and a mace, while playing with a white lily. (11) He was seen in the air standing with His lotus feet on the shoulders of Garuda with on His chest the famous Kaustubha jewel hanging from His neck. (12) Jubilant he fell down with his head to the ground having achieved his desire with his prayers and satisfied with a heart that had always been filled with love, he folded his hands.
(13) The sage said: 'Oh, now we have attained the complete success of having before our eyes You, the Reservoir of All Goodness; to the sight of You, o worshipable Lord, are yogis, aspiring the perfection of yoga, through many births gradually elevated. (14) Even of those who by Your deluding energy have lost their intelligence and who for obtaining the trivial pleasures - which are also found in hell - worship Your lotus feet that are the boat for crossing over the ocean of mundane existence, You fulfill, o Lord, every possible desire. (15) Desiring to marry a girl of a likewise disposition which in married life is as a cow of plenty, did I also with lusty intentions approach You, the root and source of everything and desire tree that fulfills all wishes. (16) Under the direction of You as the father of all living beings, o my Lord are all these who are victim of their desire bound by the rope of their conditions and do I, conditioned like them, offer You my oblations, o Embodiment of Religion operating as the eternal of time. (17) But those who gave up on the pursuance of their animalistic earthly interests and took shelter under the umbrella of Your lotus feet by discussing Your qualities with one another, do extinguish by that intoxicating nectar the single servicing of their physical bodies. (18) The wheel of the universe that with a tremendous speed spins around the axle of the imperishable of You [brahman] with three naves [sun, moon and stars], [twelve to] thirteen spokes [as lunar months] three hundred and sixty joints [as days in a demigod year], six rims [as seasons], and innumerable leaves [moments], does not at all diminish the lives of the devotees. (19) You Yourself being the universe are the one without a second desirous to bring about, from the self, controlling by Your deluding oneness in matter, the universes You create, maintain and again wind up like a spider does, o Supreme Lord, of its own force. (20) This material world with its gross and subtle elements, which You manifest before us, is indeed not Your desire; let her be there for bestowing Your grace upon us when You, through Your causeless mercy, are perceived as the Supreme Lord splendid with tulsî [or worship]. (21) In order to realize detachment in the enjoying of the fruits, You brought about, by Your own energies, the material worlds; continuously I offer My obeisances to the worshipable lotus feet that shower benedictions on the insignificant ones.'
(22) The sage [Maitreya] said: 'Thus having been praised sincerely did Lord Vishnu reply Kardama Muni with words as sweet as nectar, while He, standing shining of affection on the shoulders of Garuda, smilingly looked from below His expressive eyebrows. (23) The Supreme Lord said: 'Knowing your state of mind, have I already arranged for that for which you exercised yourself with Me as the one and only to be worshiped. (24) It is verily never useless to be of that certainty, o leader of the living entities, as the minds of persons that like you are worshiping Me, are entirely fixed. (25) The son of the father of man, the emperor Svâyambhuva Manu, whose righteous actions are well known, has his place in Brahmâvarta [the world as part of Brahmâ's lotus] and rules the seven oceans and the earth. (26) He, the saintly king, o learned one, will come here along with his queen the day after tomorrow, wishing to see you as an expert in religious activities. (27) He has a grown-up daughter with black eyes and a character full of good qualities and is searching for a husband; he will give her to you, o master, for you are a suitable candidate. (28) She is the one your heart was after all these years; she is your princess, o brahmin, and will soon serve you as you desired. (29) She will, from the seed sown in her by you, bear nine daughters, and from those daughters will the wise beget their number of children. (30) When you will have carried out My command properly and are completely purified unto Me in the resignation of the fruits of action, you will finally attain Me. (31) And when you have shown compassion and have given assurance to all souls, you will be self-realized and perceive yourself and the universe as being in Me, as well as Me being in you. (32) By your semen I will, as My own plenary portion, o great sage, from your wife Devahûti, instruct the doctrine of the ultimate reality.'
(33) Maitreya said: 'Thus having spoken to him went the Supreme Lord who is directly perceived by the senses, away from lake Bindu-sarovar through which the river Sarasvatî flows. (34) While He who is praised by all liberated souls left with him looking on, heard he the hymns of the path of perfection that form the Sâma-veda being vibrated by the wings of the carrier of the Lord [Garuda]. (35) Then, after His departure, did Kardama, the greatly powerful sage, stay on the bank of lake Bindu, awaiting his time.
(36) Svâyambhuva Manu who mounted a gold-plated chariot, had placed his own daughter on it along with his wife and traveled all the globe. (37) On that chariot, o great bowman, he reached as the Lord had foretold, the hermitage of the sage on the day that he completed his vows of austerity. (38-39) That holy auspicious water flooded by the Sarasvatî river was the nectar that had served hosts of great sages. It was verily a lake of tears, called so after the teardrops that fell down from the Lord His eyes overwhelmed by His extreme compassion for this surrendered soul. (40) The place was holy with clusters of trees and creepers with pleasant cries of animals and birds and, adorned by the beauty of groves of trees, rich with fruits and flowers in all seasons. (41) It overflowed of the joy of flocks of birds, intoxicated bees madly buzzing around, peacocks dancing in pride and merry cuckoos calling one another. (42-43) Kadamba, campaka, as'oka, karañja and bakula flowers; âsana, kunda, mandâra, kuthaja trees and young mango trees adorned the lake in which kârandava ducks, plavas, swans, ospreys, waterfowls, and cranes were seen while the cakravâka and cakora birds were vibrating their happy sounds. (44) Likewise there were also masses of deer, boar, porcupines, gavayas [wild cows], elephants, baboons, lions, monkeys, mongooses, and musk deer.
(45-47) As the first monarch with his daughter entered that eminent place, they saw the sage sitting in his hermitage, offering oblations in the sacred fire. His body shone brilliantly of his prolonged, terrible penance of yoga and was not very emaciated, as the Lord had cast sidelong His affectionate glance upon him and had made him listen to His moonlike nectarean words. He was tall with eyes as the petals of a lotus, had matted locks of hair, ragged clothes and approaching him he appeared to be soiled like an unpolished gem. (48) Seeing that the monarch had approached the cottage, he bowed down before him receiving him in honor welcoming him as befitted a King. (49) After receiving his honoring, he then remained silent as he sat down and was delighted to hear what the sage, who remembered what the Lord had told him, then in a sweet voice said:
(50) 'Surely your touring, o divine personality, is there for the protection of the virtuous and the frustration of the ones of untruth, since you are the person of the Lord His protecting energy. (51) When necessary you assume of the sun, the moon; of the fire [Agni] and the Lord of heaven [Indra]; the wind [Vâyu], the chastising [Yama], the religion [Dharma] and of the waters [Varuna], the different forms; unto Him, the Lord Vishnu that is you, my obeisances. (52-54) If You wouldn't have mounted the chariot of victory bedecked with its mass of jewels and have twanged your bow so frighteningly threatening all the culprits with your presence; if your leading a huge army of footsoldiers trampling, wouldn't have shaken the earth in roaming the globe like the brilliant sun, then surely all moral codes and obligations of the vocations [varna] and agegroups [âs'rama] set by the Lord, o King, would regrettingly have been broken by rogues. (55) When you would rest, then unrighteousness would flourish with the lacking control over men that are simply after the money; this world would then be taken by the miscreants and perish [see also B.G.: 3.23]. (56) In spite of all this I ask You, o heroic one, what You want in coming here; that we shall, without reservation carry out with heart and soul.'
The marriage of Kardama Muni and Devahûti
(1) Maitreya said: 'After the sage this way had described the greatness of the virtues and activities of Emperor Manu did he fall silent. The Emperor feeling somewhat embarrassed about it then addressed him. (2) Manu said: 'Lord Brahmâ created you people, in your being connected in penance, knowledge and yoga and being turned away from sense gratification, after his own image, to his own interest expanding himself into the form of the Vedas. (3) To protect that created he, the thousand legged father, us as his thousands of arms; so that the brahmins are called his heart and the kshatriyas [the rulers] his arms. (4) Therefore do the brahmins and the kshatriyas factually protect one another as well as themselves, just as godhead, he imperishable who is both cause and effect, protects them. (5) By just seeing you all my doubts resolved, the way you, supreme one, personally, lovingly explained what the duty of a king is to his subjects. (6) It is my good fortune o powerful one, that I could see you, who cannot easily be seen by those who are not acting to the soul; it is my good fortune that my head could touch the dust of your feet that bring all the blessing. (7) I am lucky to have been granted the great favor of receiving your speech; what good fortune to have received with open ears the pure of those words! (8) O sage, your honor, be pleased yourself to listen to the prayer of this humble person whose mind is worried out of affection for his daughter. (9) This daughter of mine, the sister of Priyavrata and Uttânapâda, is seeking a husband suitable qua age, character and good qualities. (10) The moment she heard about your noble character, learning, appearance, youth and virtues from Nârada Muni, she fixed her mind upon you. (11) Therefore, please accept her, o best of the twiceborn; she is offered by me believing that she is in every way suitable to take charge of your household. (12) To deny what in fact came of its own accord is not commendable, not even for one who is free from attachment to sensual pleasure, not to mention one addicted. (13) One who rejects [such an] an offering and [rather] begs from a miser, will see his reputation with the people ruined, and his honor destroyed in neglect. (14) O wise man, I heard that you were preparing to get married and hence have not taken the vow of perpetual celibacy; then please accept my offer [naishthhika-brahmacârîs vow for lifelong celibacy, upakurvâna-brahmacârîs do so up to a certain age].'
(15) The rishi replied: 'I am very well willing to get married and your daughter has not promised herself to anyone; properly answering to both these preconditions we can perform the rituals of marriage. (16) Let that desire of your daughter, which is recognized by scriptural authority, be fulfilled, o King; who, in fact, would not adore your daughter, who by her bodily luster alone outshines her ornaments. (17) Didn't Vis'vâvasu [a Gandharva, a heavenly being], who saw her playing on the roof of the palace when she was chasing her ball, infatuated fall down from his high position with a mind stupefied? (18) What wise man would not welcome her who came of her own accord as the beloved daughter of Manu and sister of Uttânapâda, that gem of womanhood not found by the ones who missed the feet of the goddess? (19) Therefore I will accept the chaste girl as long as she may bear from the semen of my body, on the condition that I thereafter take up the duties of service as done by the best of the perfected ones [the paramahamsas] and all that I, nonenvious, will consider to be to the word of the Lord. (20) To me, is the highest authority the Supreme unlimited One, the Lord of the fathers of mankind [the Prajâpatis], from whom this wonderful creation emanated, in whom it will dissolve and by whom it presently exists.'
(21) Maitreya said: 'He, o great warrior, spoke this much only and became silent with his thoughts on Vishnu's lotus, seizing, with a beautiful smile on his face, the mind of a captivated Devahûti. (22) After Manu had confirmed the decision taken by the queen and as well was certain of his daughter's mind about him, gave he, extremely pleased, her away who was an equal with as many good qualities. (23) S'atarûpâ, the empress, lovingly gave in dowry valuable presents like ornaments, clothes and household articles to the bride and bridegroom. (24) The emperor relieved of the responsibility of giving his daughter to a suitable man then embraced her with his two arms and an agitated mind full of anxiety. (25) Unable to part from her he shed tears, over and over drenching his daughter's hair with the water from his eyes uttering: 'O dear mother, my dearest daughter!'
(26-27) After asking and receiving permission to take leave of him, the best of sages, did he, the Emperor with his wife mount his chariot and, along with his retinue, start out for his capital, enjoying the tranquil scenery of the beautiful hermitages so pleasant for the sages on both the banks of the river the Sarasvatî. (28) Overjoyed of knowing who was arriving, were the subjects of Brahmâvarta coming forth to greet him with songs, praise and instrumental music. (29-30) The city, which had all kinds of wealth, was named Barhishmatî, after the hairs of the shaking body of Lord Boar that had fallen down and had turned into the evergreen colored kus'a- and kâs'a grass [grasses used for sitting places and mats] by which the sages defeated the disturbers of the sacrifices to the by them worshiped Lord Vishnu. (31) Having spread that kus'a and kâs'a grass had the greatly fortunate Manu created a seat in worship of the Lord of sacrifice [Vishnu] from whom he had achieved his position on earth. (32) Entering the city of Barhishmatî where he till then had lived, went the powerful one into his palace that defeated the threefold miseries [of body, mind and outer nature]. (33) Along with his wife and subjects enjoyed he not disturbed by others life's pleasures and was he praised for his reputation of piety, for he was in his heart very drawn to listen with his wives each morning to the celestial musicians and the talks about the Lord. (34) Though absorbed in the deluding oneness of matter, was Svâyambhuva Manu as a saint; being a supreme devotee of the Lord could his material enjoyments not lead him astray. (35) He didn't spend his hours in vain with his to the end of his days spending his life with the hearing and contemplating, recording and discussing of the topics of Lord Vishnu. (36) His thus transcending the three destinations [according the modes, see Gîtâ ch.18] in being connected with the topics of Vâsudeva, made His era last for the time of seventy-one mahâyugas. (37) How can the miseries pertaining to the body, the mind, the [natural and supernatural] powers and other men and living beings, o Vidura, ever trouble one who lives under the shelter of the Lord? (38) He [Manu], who was always for the welfare of all living beings, formulated, on request of the sages, the many kinds of duties of the status orientations [varnas and âs'ramas, the vocations and agegroups] beneficial to human society. (39) This is what I could tell you about the wonderful character of Manu the first emperor, whose reputation is worth the description. Now please listen to how his daughter [Devahûti] flourished.
Devahûti's Lamentation
(1) Maitreya said: 'After the departure of the parents did the chaste woman, understanding the desires of her husband, constantly serve her spouse with great love, like Pârvatî did with S'iva, her Lord. (2) Intimately, with a pure soul, great respect and sense-control she served with love and sweet words, o Vidura. (3) Forsaking lust, pride, envy, greed, sinful actions and vanity she always pleased her powerful spouse sanely and dilligently. (4-5) He, surely being the foremost of the divine rishis, the husband of whom she, the daughter of Manu fully devoted expected greater blessings than from providence, saw that she grew weak and emaciated from the protracted religious observance and with an of love stammering voice he, overcome by compassion, spoke to her. (6) Kardama said: 'At present I am pleased with you, o respectful daughter of Manu, because of your most excellent supreme service and devotion. That body, so extremely dear to this embodiment, you do not take properly care of though, expending it on my account. (7) The blessings of the Lord I achieved myself in my religious life of full engagement in austerity, meditation and fixing my mind in the knowing, can just as well be obtained by you in your devotional service to me; just see the vision free from fear and lamentation, that I am offering you. (8) What else but the Lord His grace is of value when all material achievements are annihilated in the single movement of an eyebrow; successful of the farther reach of Lord Vishnu you are to enjoy the transcendental gifts, gained by your principles of good conduct, which are so difficult to obtain for people proud of their noble stature.' (9) After his talking this way, did the woman, hearing of his excell in the special knowledge of yoga, find satisfaction and with a voice choked up of humility and love and a shining face smiling with a slightly bashful glance, she spoke to him.
(10) Devahûti said: 'It has indeed been achieved, o best of the brahmins, this mastery of infallibility in you in the power of yoga, o mighty one. That I know, o husband, that you gave the promise that once we are very glorious as one in the body, there may be the progenity which for a chaste woman is such a great quality. (11) Do hereof what needs to be as is ordained by the scriptures, by which this, of an unfulfilled passion emaciated, body may be rendered fit for you. And I, victim of emotions, am poor, o Lord, therefore please think of a suitable mansion'.
(12) Maitreya said: 'Seeking the pleasure of his dearest, exercised Kardama his yogic power and produced he thereafter a high rising palace that came as desired, o Vidura. (13) It answered all desires and was wonderfully bedecked with all sorts of jewels, all kinds of luxury increasing over time and pillars carved out of precious stone. (14-15) It was equipped with a heaven of paraphernalia and brought happiness throughout all seasons, was decorated with festoons and flags and wreaths of various colors and fabrics, charming sweet flowers humming with bees, fine cloth of linen and silk and embellished with various tapestries. (16) In stories one over the other there were separate arrangements of beds, comfortable couches and fanned seats. (17) Here and there various artistic engravings were displayed with the extraordinary beauty of a floor with emeralds, furnished with coral daises. (18) The doorways had thresholds of coral and doors beautifully bedecked with diamonds. Its domes of sapphire were crowned with golden pinnacles. (19) On the diamond walls there were the choicest of rubies that seemed to give them eyes and it was furnished with various canopies and highly valuable gates of gold. (20) The many artificial swans and groups of pigeons here and there made the real ones, thinking them their own, repeatedly fly over, vibrating their sounds. (21) The pleasure grounds, resting chambers, bedrooms, inner and outer yards designed to comfort, indeed astonished the sage himself.
(22) Devahûti, with a heart not very pleased beholding such a mansion, made Kardama, who could understand the heart of everyone address her in person. (23) 'O fearful one, bathe in the sacred lake created of Vishnu [Bindu-sarovar] that fulfills all desires of man, before you ascend this high rising palace'. (24) She, the lotus-eyed one with her matted hair and wearing dirty clothes, then followed the order of her husband. (25) Her body and her breasts were discolored, covered by dirt, as she entered the lake containing the sacred waters of the Sarasvatî river. (26) In the lake she saw, alike the fragrant lotuses, laid out a house with a thousand girls in the prime of youth. (27) Seeing her all of a sudden the damsels rose and said with folded hands: 'We are your maidservants, please tell us what we can do for you'. (28) After bathing her with the most costly oils gave the respectful girls the virtuous wife fine new spotless clothes to wear. (29) They also gave her the most valuable ornaments and very excellent splendid food and intoxicating beverages containing all the good nectarine qualities. (30) Then, seeing her own reflection in a mirror, with her body freed from all dirt and in spotless robes, she was adorned with a garland auspicious marks decorated by the highly respectful, serving maids. (31) Bathed from head to toe she was decorated with a golden necklace with locket and bangles and tinkling ankle bells made of gold. (32) On her hips she wore a girdle made of gold decorated with numerous jewels and she had a precious perl necklace and auspicious substances [like saffron, kunkuma - which is perfumed red powder for the breasts -, mustard seed oil and sandelwood pulp]. (33) With her beautiful teeth, charming eyebrows, lovely moist eyes that defeated the beauty of lotus buds and her bluish curly hair, she shone all over. (34) When she thought of her dear husband, the formost among the sages, she found herself along with her maidservants there where he, the founding father, the Prajâpati was. (35) Then seeing herself in the presence of her husband, surrounded by a thousand maids, she was amazed about his yogic achievement.
(36-37) The sage, seeing her bathed clean, shining forth with a soul of unprecedented beauty, girdled and with charming breasts, attended by a thousand celestial girls and excellently dressed, relished the sights and led her into that heavenly mansion, o destroyer of the enemy. (38) He did not lose his glory being attached to his beloved one attended by the girls of heaven; together with her in the palace his person shone as charmingly as the moon in the sky surrounded by the stars, that opens rows of lillies in the night. (39) In it he reached the pleasure grounds of the gods of heaven, the mountains and valleys of King Indra accompanied by the beauty of breezes of passion; like treasurer Kuvera surrounded by damsels, he for a long time enjoyed the downfall of the Ganges under the vibrating auspicous sounds of praise of the ones of perfection. (40) Satisfied by his wife he enjoyed the gardens of Vais'rambhaka, Surasana, Nandana, Pushpabhadraka and Caitrarathya, and the Mânasa-sarovara Lake. (41) With the splendid palace which came as desired, he, like the air that goes everywhere, surpassed the abodes of the greatest gods. (42) What would be of difficulty to achieve for those men who are determined, for those who have taken refuge of the lotusfeet of the Supreme Personality that vanquish all danger?
(43) After showing his wife the sphere of the world with all its arrangements and many wonders, did the great yogi return to his own surroundings. (44) Having divided himself in nine, pleasing his eager wife, the daughter of Manu, in sex-life, he enjoyed the many years as if in a moment. (45) In the palace lying on an excellent bed conducive to their love she didn't notice the passage of time in the company of her most handsome husband. (46) Thus by the power of yoga passed a hundred autumns as in a trice to the eagerly longing couple enjoying sexually. (47) The powerful Kardama, who knew the spiritual essence and all desires had, having divided his own body into nine, deposited his semen in her regarding her as his other half. (48) She, Devahûti, then consequently gave birth to a progeny of [nine] women who were all in every limb as charming as a fragrant red lotus. (49) Seeing that her husband was about to leave home, she smiled outwardly but was agitated with a heart in distress. (50) Surpressing her tears, scratching the floor with the radiant gemlike nails of her foot and with her head bent down, she slowly spoke in charming words.
(51) Devahûti said: 'All that you promised me my Lord has been fulfilled, but you should grant me, a surrendered soul, also fearlessness. (52) My dear brahmin, it is to your daughters to find out what suitable husbands are; but who is there for the solace of me, when you have departed for the forest? (53) Disregarding the knowledge of the Supreme Soul, so much time passed for nothing, my master, indulging in being good to our senses. (54) Attached to sense-gratification my affinity for you went without recognizing your transcendental existence; nonetheless, let it rid me of all fear. (55) Association with those engaged in sense gratification is the cause of the cycle of birth and death, but the same thing of acting in ignorance leads, in association with a saintly person, to liberation. (56) One is indeed dead although alive if the work which is done here is not for a more righteous life, does not lead to detachment and is not of service to the feet of the Holy. (57) Surely am I the one who was greaty deluded by the material energy of the Lord; because I, though having attained to you who gives liberation, did not seek to be freed from material bondage'.
The Renunciation of Kardama Muni
(1) Maitreya said: 'The merciful praiseworthy sage who was thus speaking of renunciation to the daughter of Manu replied of what he recalled that was said by Lord Vishnu. (2) The sage said: 'Do not be disappointed, o princess; setting yourself thus towards the Supreme Lord, o praiseworthy one, He will infallibly come very soon into your womb. (3) May God bless you, who took up the sacred vows of sense-control, religious observance and austerities, the giving of money in charity and the worship of the Lord above with great faith. (4) He, worshiped by you will spread my fame; He, as your son, will cut the knot in your heart teaching the knowledge of the all-pervading spirit [brahman]'.
(5) Maitreya said: 'Devahûti close in her great respect for the direction of this father of mankind had full faith in the Original Personality of God and thus worshiped the most worshipable one situated in everyone's heart. (6) After many, many years the Supreme Lord, the killer of Madhu, entered the semen of Kardama, and appeared the way fire does in firewood. (7) At that time musical instruments resounded from the rainclouds in the sky, the Gandharvas sang to Him and the Apsaras were dancing in joyful ecstasy. (8) Beautiful flowers were dropped by the gods from heaven and in all directions, in all the waters and each his mind there was happiness. (9) The selfborn one [Brahmâ] along with his sages, like Marîci and others, then came to that place of Kardama at the Sarasvatî river. (10) The Supreme Lord of the Spirit of pure existence had, by a plenary portion, o killer of the enemy, appeared for explaining the truth of Sânkhya [the analytic of yoga] so that one may know of the Independent Unborn One. (11) With a pure heart in worship of the Ultimate and glad about His intended activities is it the following that was spoken to Kardama and Devahûti.
(12) Brahmâ said: 'By you, Kardama, it was accomplished to worship Me without duplicity, o son; since you have fully accepted my instructions, you have, in your honoring of others, honored me. (13) Sons should render service to their father to the acceptance of exactly this extent therewith with due deference obeying the commands of the spiritual teacher. (14) These thin-waisted chaste daughters of yours, o dear son, will by their own descendants variously contribute to this creation. (15) Please give therefore today your daughters away, in accord with their temperament and taste, to the foremost of the sages, thus spreading your fame over the universe. (16) I know that the original enjoyer, the bestower of all desired by the living entities, has incarnated by His own energy, assuming the body of Kapila Muni, o sage. (17) By scripture and the practice of the yogic uniting of consciousness will He, who is known by His golden hair, lotus-eyes and lotus-marked feet, uproot the roots of profitminded labor. (18) And, Devahûti, the killer of the demon Kaithabha has entered your womb and cutting the knot of ignorance and doubt He will travel all over the world. (19) This personality will be the head of the perfected ones, be approved by the teachers of example [the âcâryas] in vedic analysis and to your greater fame be celebrated in the world as Kapila'.
(20) Maitreya said: 'Having reassured the couple did Hamsa [another name for Brahmâ as flying the transcendental swan] the creator of the universe along with the Kumâras [his sons] and Nârada [the spokesman] return to his supreme position over the three worlds. (21) After the departure of Brahmâ, o Vidura, handed Kardama as was told, his daughters over to the ones who were thereafter responsible for the creation of the world population. (22-23) Kalâ he handed over to Marîci, Anasûyâ he then gave to Atri, S'raddhâ he gave Angirâ and Havirbhû was given to Pulastya. Gati he gave Pulaha and the virtuous Kriyâ he found suitable for Kratu; Bhrigu he gave Khyâti and also Arundhatî was given away to sage Vasishthha. (24) Atharvâ he gave to S'ânti, by whom the sacrificial ceremonies are performed. Thus were the foremost brahmins married to their wives and were they maintained by him. (25) When they were married this way, o Vidura, did the sages take leave of Kardama to go to their hermitages, departing in joy over what they had obtained.
(26) And he Kardama, having understood that He, who appears in the three yugas [Vishnu, only seen as a covered 'channa' - avatâra in the last, fourth yuga], the supreme intelligence of all the wise, had descended, went to Him in His seclusion, offered his obeisances and spoke to Him as follows: (27) 'Oh, finally after such a long time is the divine of mercy for the ones so afflicted in the entanglement of their own misdeeds in this world. (28) After many births, mature yogis who are perfect by their absorption in yoga endeavor to see in seclusion His feet. (29) That very same Supreme Lordship, He who is in support of His own devotees, has today, irrespective of the negligence of us ordinary householders high and low, appeared in our homes. (30) To be true to Your own words You have descended in my house, desirous to disseminate the knowledge of the Supreme Personality who increases the honor of the devotees. (31) By whichever of those truly apt forms of You, who Yourself are without a material form, You please the ones on Your path. (32) The seat of Your feet is surely always worth the worshipful respect of the great sages who desire to understand the Absolute Truth. Unto You, who are full of riches, renunciation, fame, knowledge, strength and beauty [the so-called six opulences of the Lord] I do surrender myself. (33) I surrender myself to Lord Kapila, who is the transcendental Supreme Personality, the origin of the world and full cognizance of the time and the three modes of nature; the Maintainer of All the Worlds, who in Himself after His own potency dissolved His manifestations and who is the power of independence. (34) This moment I request You, o father of all created beings, as You relieved me of my debts and fulfilled my desires, that I may accept the path of an itinerant mendicant so that I will wander about with You in my heart, keeping myself free from lamentation.
(35) The Supreme Lord said: 'Whatever I have spoken of in the scripture or by ordinary speech is in fact the authority for the people; therefore I took birth with you to be true to that which I've told you, o sage. (36) This birth of Mine in this world is for explaining, to the ones seeking liberation from the troubles of the material position, the truths so highly esteemed in self-realization. (37) Please know that this body was assumed by Me, so that I can now introduce again this path of the soul which is so difficult to know and has been lost in the course of time. (38) Now welcomed by Me, go as you desire, acting to the renounced order; to overcome the insurmountable of death, engage for the eternal of life in devotional service unto Me. (39) With your intellect always fixed upon Me, the supreme self-effulgent soul of all living beings, you will indeed see Me in your heart and achieve freedom from fear and lamentation. (40) My mother I shall also give this knowledge which opens the door of spiritual life in putting an end to all fruitive activities, so that also she will conquer the fear.'
(41) Maitreya said: 'The progenitor of human society thus addressed by Kapila, circumambulated Him and, verily pacified, then left for the forest. (42) He accepted the vow of silence, and solely taking shelter of the soul, the sage traveled unaccompanied the earth without having a dwelling place or making fire. (43) He fixed his mind in the spirit of that which is beyond cause and effect, which manifests itself as the three modes of nature, itself being free from them and which is only perceived through devotion. (44) Not identifying with the body with no interest in matter and the duality he, with an equal vision, saw himself, having turned inward, with a perfectly composed mind being sober, undisturbed and as an ocean with its waves pacified. (45) Unto Vâsudeva, the Personality of Godhead, the omniscient Supersoul within everyone, he situated himself in transcendence, by devotional service being freed from material bondage. (46) He saw the Supreme Personality of God as the soul situated in all living beings and, above that, that all living beings in the Supreme Person exist on that soul. (47) Freed from all like and dislike he, with his mind in every respect freed in the connectedness of devotion for the Supreme Lord, attained the ultimate goal of the devotee.
The Glories of Devotional Service
(1) S'rî S'aunaka said: "Although unborn Himself, did the Supreme Lord, personally by His own potency take birth as Lord Kapila, the analyst of the ultimate truth, in order to disseminate transcendental knowledge for the human race. (2) Indeed hearing about Him, the greater of whom cannot be found among men, the foremost of all yogis and the godhead of the Vedas, are my senses sated. (3) Please describe me faithfully whatever the praiseworthy is that the Supreme Lord so full of the delight of the soul by His internal potency does."
(4) Sûta said: ''Being a friend of Vyâsadeva spoke the venerable Maitreya then as follows to Vidura, as he was pleased with being asked about the transcendental knowledge. (5) Maitreya said: 'When the father had left for the forest, stayed Lord Kapila behind at lake Bindu-sarovar with the desire to please His mother indeed. (6) To Him seated at ease, her Son who was capable of showing her the path to the goal of the ultimate reality, spoke Devahûti remembering the words of Brahmâ.
(7) Devahûti said: 'O my Lord, I am very disgusted by the prevalence of untruth of the agitated senses, which made me fall into the abyss of ignorance. (8) At the end of many births, by Your mercy I attained to the transcendental eye of You so that I can now overcome the darkness of ignorance which is so difficult to defeat. (9) He who is the origin, de Supreme Lord of all beings and in fact the Master of the Universe has, with You, alike the sun, risen to the eye that was blinded by the darkness of ignorance. (10) Now, my Lord, feel pleased to dispel the delusion, the misconception of 'I' and 'mine' in this, with which You, as You know, have kept me busy. (11) With the desire to know about the material and the personal aspect, I offer You, who are the greatest of the seers of the true nature, my obeisances having taken to the shelter of You, as You are that person worth it; for the ones depending on You, You are the ax that cuts the tree of material existence.'
(12) Maitreya said: 'Thus hearing from His mother about the uncontaminated wish of man to gain in self-realization on the path of liberation, He with a grateful mind, slightly smiling with His beautiful face, explained about the way of the transcendentalists. (13) The Supreme Lord said: 'The discipline of yoga of men of relating to the soul carries My approval for the sake of the ultimate detachment from whatever pleasure and distress. (14) I will now explain the very same to you as I explained formerly, o pious mother, to the sages who were eager to hear about all ins and outs of the yoga-system. (15) It is so that the consciousness of him, who in bondage is after the freedom of the self, is under the spell of the modes of material nature, but when one is moved in attraction of being conditioned to what is the mother of virtue, is one of liberation. (16) From the impurities of lust and greed and such, resulting from the misconception of 'I' and 'mine', is one freed, when the mind is pure in being equipoised, without distress and pleasure. (17) It is then that the person, pure and transcendental to the material world sees himself not bound and not fragmented as being non-different and self-effulgent. (18) Of spiritual knowledge and renunciation and connected in devotion one regards the material of existence indifferently, finding it reduced in strength. (19) Apart from performing in devotional service for the Supreme Lord is there, to the complete of the Soul, no other yogic path as auspicious for the perfection of the spirit. (20) Any man of knowledge knows that strong attachment is the entanglement of the soul, but that that same attachment managed by devotees opens the door to liberation. (21) Tolerant, compassionate, friendly to all living beings and inimical to no one, peaceful and abiding by the scriptures is the sâdhu [the man of virtue, of holiness, a seer] adorned with sublime qualities. (22) Unto Me unwavering in performing their devotional service do those staunch for My sake, renounce to act in desire, giving up on their own family and friends. (23) In delight of hearing stories about Me they chant and fix their thoughts on Me, not troubling anyone in their various penances. (24) Unto those very devotees, o virtuous mother, who are freed from all attachments, you must seek to be attached, as verily they are the ones who counter the harmful effects of material entanglement. (25) Through association with the ones of truth, in discussing My heroism, become the stories cultivated a joy to the ear and heart and will quickly follow the devotion in due order after the firm faith and attraction on the path of liberation. (26) By devotional service having developed a distaste for the sensual of what is seen and heard, constantly thinking about My doings and with the mind engaged in the control of the connectedness of yoga, will one find ease on the path of one's endeavor to unite the consciousness. (27) As a person not serving the modes of nature, does one through spiritual knowledge, with renunciation developed in yoga, fixed on Me and devoted to Me, in this very life attain to the Absolute of the soul.'
(28) Devahûti said: 'What is unto You the proper concept of devotion fit for me of which I, without delay, will find liberation at Your feet? (29) What is, aiming at the One Supreme, o embodiment of heaven, the nature of that yoga You explained about; in how many divisions is the reality understood by it? (30) Please explain that very same thing to Me whose intelligence is but slow, o my Lord, so that I by Your grace may easily comprehend what for a woman is so difficult to understand.'
(31) Maitreya said: 'Kapila understanding what His mother was after found, being born from her body, compassion for her and described the truths of the analytic of yoga the way they were handed down and in fact reach to the devotional of a united consciousness. (32) The sweet Lord said: 'The divine of relating to the material qualities works according the scriptures; and so is the oneness of mind in fact but naturally inclined to a goodness of undivided devotional service towards the Supreme One, which exceeds the single mastery. (33) It dissolves quickly the subtle internal dealings like food is consumed by the fire of digestion. (34) The pure devotees who, engaged in the service of My lotusfeet endeavor to attain Me, never desire anyway to be one with Me; they assemble to glorify with one another My personal activities. (35) O mother, they see My smiling face and eyes as beautiful as the morning sun and speak with Me in favorable terms of the benevolence of the transcendental forms. (36) By those forms charming in all their limbs, exalted pastimes, smiling glances and the pleasing of their delightful words are their minds and senses captivated and is in their devotion over their resentment the subtle secured of My abode. (37) Then they do not desire My opulence or the eightfold mastery of lording over the illusion [the siddhis, see 3.15: 45] or follow for the splendor of the Supreme Divinity; blissful of Me as the Supreme One, those devotees enjoy but their simple lives. (38) O mother, never, by no time nor weapon destroying, will My devotees lose Me, who was chosen to be their dearest self, son, friend, preceptor, benefactor and deity. (39-40) Accordingly roaming in both this world and that world of the subtle body, do those who relating to the embodiment have given up in this world on wealth, cattle, houses and everything else worship Me, the all-pervading Lord of liberation in unflinching devotion, as I take them to the other side of birth and death. (41) By no other than Me, the Supreme Lord and ruler as the original person, the Soul of all souls, can the terrible fear [of birth and death] be forsaken. (42) Fearing Me does the wind blow and does the sun shine; out of fear for Me showers Indra the rain and burns the fire and afraid of Me goes death around. (43) Connected by the knowledge and renunciation, do yogis through bhakti-yoga without fear take shelter of My feet for the benefit of the eternal. (44) Only insofar as one's mind is fixed in an intensive practice of devotion to Me, will men in this world going for the perfection of life, be steady.'
Fundamental Principles of Material Nature
(1) The Supreme Lord said: 'Now I will describe to you the different categories of reality, knowing which anyone can be released from the modes of material nature. (2) What is said to be the spiritual knowledge, that for a person is the ultimate perfection of self-realization, I will explain to you, for that is what cuts the knots in the heart. (3) The Supreme Soul of the Original Person is beginningless, transcendental to the modes of nature in the beyond and is everywhere perceivable as the self-effulgent of the entire creation maintained by Him. (4) That very person, greatest of the great, quite out of His own will accepted as His pastime the subtle material energy that relates to the divine and obtained the investment of the three modes. (5) By the modes nature created the variegated forms of the beings living materially, who, seeing it, at once on the spot were illusioned with the covering of their spiritual knowing. (6) Because of identifying with the material activities that are in fact performed by the modes of nature, does the living entity thus wrongly attribute them to himself. (7) From the misconception of its life in material conditioning is it made dependent, although it of the non-doer, who is the naturally joyful witness, is independent. (8) The learned understand that the body and the senses of respect are subject to the causation of the material of nature; as for the perception of happiness and distress is the spiritual soul above matter responsible.'
(9) Devahûti said: 'Kindly explain me the characteristics of as well the energies as the Supreme Personality, who are both cause of the manifest and unmanifest this creation consists of.
(10) The Supreme Lord said: 'The undifferentiated, that possesses the differentiated material nature which consists of the cause and effect of the combination of the three modes, is called the primary nature [pradhâna]. (11) That primary nature is known to be the basis from which evolved the five gross and five subtle elements, the spiritual of the four internal senses and the ten senses of perception and operation, that thus add up to a number of twenty-four. (12) The five gross elements are to be exact: earth, water, fire, air and ether; there are in My notion as many subtle elements; they are the smell and so on [taste, color, touch and sound]. (13) The ten senses are the organs of the hearing, touching, seeing, tasting and smelling, [for perception] with the mouth, the hands, the legs, the genitals and the excretion organs as the tenth [for acting]. (14) Mind, intelligence, ego and consciousness are then the four aspects of the internal subtle sense one has, seeing the distinct functions in the form of different characteristics. (15) Thus are to the spirit the material qualities enumerated as they factually are arranged by Me [and are called saguna brahman], to which of the element of time is spoken as the twenty-fifth.
(16) The influence of the Original Personality of God is said to be the time factor from which some do fear in being deluded by the ego of contacting the material nature of individual existence. (17) The movement of material nature without its interaction of the modes and its specific qualities, o daughter of Manu, is the time from which we here know Him, the Supreme Lord. (18) He who exists from within, in the form of the original person and from without in the form of time, is He, the Supreme Lord by all His potencies to all [the elements] of life. (19) Of her destiny agitated, does the Supreme Person from His balanced potency impregnate the womb [of mother nature] and does she deliver the sum total of the truth of Brahmâ's effulgent golden reality [hiranmaya]. (20) The universe manifesting and containing within itself this unchangeable root cause, swallowed by its own effulgence the dense darkness in which it was enveloped. (21) The mode of goodness, which is that clear and sober way of understanding the Supreme Lord, is known by the name of Vâsudeva; that consciousness forms the nature of the intellect. (22) Clarity, not being distracted and serenity are thus called the characteristic traits of [Krishna- or natural time-] consciousness that is alike the natural state of pure water.
(23-24) From the complete reality undergoing changes brought about by the Supreme Lord His energies sprang up, endowed with its active power, the material ego transforming in three kinds as being of goodness, passion and ignorance, from which also evolved the mind, the different senses of action and perception and the elements in five. (25) All of that ego consisting of the elements, senses and mind is directly the Supreme Personality of Ananta with His thousands of heads [Vishnu's snake-bed] known by the name of Sankarshana [also known as the Supreme Lord His first plenary expansion]. (26) The ego identified with matter can thus be characterized as being the doer, the instrument and the effect as well as being serene, active and dull. (27) From the goodness of material identification undergoing transformation, evolved the principle of mind of which the thoughts and reflections give rise to desires. (28) That mind is factually known by the name of Aniruddha, the supreme ruler of the senses who is bluish like a lotus in autumn and only gradually realized by the yogis. (29) From the transformation of the material identification in passion did the principle of intelligence arise, o virtuous lady, to give assistance in ascertaining to the senses the objects coming into view. (30) Doubt, misapprehension, correct apprehension, memory and sleep are thus said to be the characteristics of the intelligence in its different functions.
(31) From the passion of ego do we also have the senses of action and knowledge according respectively the active powers of the vital energy and the effect of experience of the intelligence. (32) From the darkness of the ego and its transformation, was, impelled by the potency of the Supreme Lord, the subtle element of sound manifested, the ethereal of which then formed the sense of hearing being there as the receptivity to its operation. (33) Learned persons know it to define as that which is indicative of an object; they know sound as betraying the presence of a speaker and as that what characterizes the subtle element of the ether. (34) The activities and characteristics of the element of the ether accommodate for the room external and internal, being of all living beings the field of activities of the vital air, the senses and the mind. (35) From the ethereal evolving from the subtle of sound, does under the transforming impulse of time the evolution of the subtle element of touch take place and thus is the air found, the sense organ for it and of that sense the perception. (36) Softness and hardness, cold and heat also, are of this subtle element of touch the distinguished attributes in the sensual experience of the air. (37) By the distinct characteristics of the actions of the air moving and mixing, allows it [the element of touch] the approach [to the objects], carrying the particles and waves of sound that stimulate the senses into proper functioning. (38) From the air realized by the subtle reality of touch, evolved, according destiny, the forms from which arose the perception of the fire in the sense of sight for color and form.
(39) O virtuous one, the characteristics to the sense-reality of the form of an object are its dimension, quality, its certain individuality and the outgoing effulgence. (40) The functions of fire in reality are to illumine, to digest the drinking and eating, drive away the cold and to evaporate and also serve with hunger and thirst. (41) From the substance of form undergoing the transformations from fire became by divine arrangement the sense of taste manifest of which water and the relating tongue were found. (42) Although taste is one, is it divided by transformation to the manifold of other substances thus into the sensation of the astringent, sweet, bitter, pungent [salt] and sour. (43) The typical of water is to be moistening, coagulating, quenching, life-sustaining, refreshing, softening, cooling and to be available in abundance. (44) From the element of taste undergoing the transformations from water, superiorly arranged the measure of odor became manifest finding the earth and the smelling of aromas. (45) The one of odor is, to the proportions of substances, divided in the separate of being mixed, offensive, fragrant, mild, strong, acidic and so on. (46) The characteristic function of the earth is to be the place for manifesting, separated in space, the nature of all existing that of the Supreme Spirit is modeled into forms, places of residence, pots to contain etc. (47) The sense that has the distinctive character of the sky [sound] as its object is called the auditory sense, and that sense which has the distinctive features of the air [touch] as its object of perception is known as the tactile sense. (48) The sense that has the distinct of fire [form] as its object is called sight, the distinctive perception of the characteristics of water is known as taste and the distinctive of earth in perception is called the sense of smell.
(49) The characteristics of the cause are observed in the effect and hence to that order are the distinctive characteristics of all elements observed in earth alone [and in lesser degrees in the former elements]. (50) When these [in the beginning] were unmixed, did all the seven of the primal complete [the five material elements, the total energy - the mahat-tattva - and the false ego] enter from the origin of the creation; in fact from the association with the time, the karma and the three modes of nature. (51) Then by and by [with Him as the time] from these seven principles, roused into activity, an egg-shape united with no consciousness, from which the celebrated Cosmic Being [or the original 'gigantic' person, the virâth purusha] arose. (52) This egg called Vis'esha ['the active'], found order expanding by tenfold to the greater of water and the other elements as they are enveloped in the modes of the primary nature at the surface of the extending planetary systems; this is the [universal] form that the Lord, the Supreme One, took. (53) From the golden [sunshine] of the egg arose, from within the waters that He pervaded and was lying in, the great of the divinity, divided in many cells in control of the light. (54) The first that appeared of Him was a mouth to relate in sound [vânî] after which, with that organ, there is the divinity of [the digestive] fire, then joined by the nostrils with the vital air and the olfactory sense in them. (55) From the olfactory sense was the divine of the wind [Vâyu] realized, the two eyes for the sense of sight brought the divinity of the sun [Sûrya] into awareness and from the auditory sense of the two ears beamed forth the divinity of the directions. (56) Of the celebrated form appeared the skin with its hairgrowth and such whereupon then the herbs of medicine were seen as well as the sexual organs. (57) From that there was the seed [of sexual procreation], appeared the divinity over the waters and manifested an anus itself followed by the capacity to defecate, after which camje [the god of] death causing fear throughout the world. (58) Also two hands manifested with to the power of them the capacity to act to one's leaning [Lord Indra]. From the manifestation of the two feet was seen the progression, to which one became aware of the Lord [Vishnu]. (59 -60) Of the celebrated personal showed the veins themselves and the bloodproduction thereto. After them are the rivers seen. Next a stomach manifested of which hunger and thirst appeared. In their wake was the ocean seen. From the appearance of a heart then came forth the mind. (61) From the mind came to the intelligence then the moon [Candra] into view and from that intelligence one saw the Lord of speech [Brahmâ]. Identification with the material then gave the appearance of Rudra [S'iva], the deity presiding over consciousness.
(62) All these divinities having found their existence were not at all capable of awakening the original person of celebration and thus they penetrated the source they generated from in order to awaken Him one after the other. (63) The divinity of the digestive fire settled for the mouth, but failed to give rise to the Celebrated One. The divine of the wind settled for the olfactory of the nostrils but then could not give rise to the Original One. (64) The divine of the light for His two eyes could not give rise to the Authentic One, and with the divine of orienting by the sense of hearing with His two ears then the Great of the Person wasn't brought to life either. (65) The godly of the skin, with its growth and blessing of herbs, could not raise the Celebrated Person and the divinity of water could, with the procreation by the organs of reproduction, then not rouse the Great Person either. (66) With the capacity to defecate could the god of death by His anus not spur the Cosmic One and not even the two hands of Lord Indra with their power of control could find a way to awaken the Master of Rule then. (67) Vishnu with the power of progress was with His two feet not capable of stirring the Great Complete into action indeed and the divine of the riverflow to His vessels with the blood and power of circulation did not move the Celebrated Person even then. (68) The ocean following along with hunger and thirst could to His abdomen not raise the Great Person and the heart with the mind to the divinity of the moon then failed to awaken the One and Only also. (69) Also Brahmâ entered His heart with intelligence but did not raise the Celebrated person, and neither could the complete of the purusha be awakened by Lord S'iva with the ego to His heart. (70) But when the divinity ruling the consciousness, with reason entered the heart as the knower of the field, just then did the Cosmic Being arise from the causal waters. (71) It is like with a man asleep whose vital air, working and knowing senses, his mind and his consideration, by their own power cannot arouse without Him. (72) Therefore should the one of practice with the yoga, with the help of spiritual knowledge, detachment and devotion, carefully consider the thought of Him, the Supersoul, present within himself.'
Understanding Material Nature
(1) The Supreme Lord [as Kapila] said: 'Not being of change, not claiming proprietorship, is the living entity, although residing in a material body, not affected by the modes of material nature; just like the sun, which stays unaffected from being reflected in water. (2) When this very living entity is absorbed by false ego in the modes of material nature, is the individual soul bewildered, thus thinking: 'I am the doer'. (3) Because of faulty actions, following his association with material nature, he from this helplessly undergoes the path of repeated birth and death in discontent, being born from different wombs [or species], living a good or a bad life or a mixture of these. (4) Although he actually does not exist but from the real cause, does it - the contemplating of the objective of the material existence of the living entity - not cease to be and thus, like with a dream, he ends up in disappointment. (5) Therefore must the mind of attachment to material enjoyment gradually be brought under control by devotional service on the path of stringent detachment. (6) Beginning with yama [meaning the great yoga-vow of nonviolence, truth, non-stealing, celibacy and non-possessiveness in the practice of detachment], he will be steadfast by the yogasystem, having great faith in unalloyed service unto Me and listening to the stories. (7) Seeing all living beings equally without enmity, not entertaining intimate relations living celibate and in silence, he offers the results of his labor. (8) Satisfied with what comes without effort, eating little and living thoughtfully in a secluded place, he is peaceful, kind, compassionate and selfrealized. (9) Not following the physical concept of life in relating to others and in the dealings with his own body does he, through spiritual knowledge, see the factual truth of the material and the personal. (10) With the intelligence on material things in peace keeping other conceptions of life afar, he realizes the soul within as if he has his eyes on the sun itself. (11) He realizes the being bound to the truth, the eye for the illusory of matter, as being transcendental, manifest as a reflection in the untrue and as having entered into everything as one without a second. (12) It is like the sun above the water and in the sky, that is seen as a reflection on the water or on the wall. (13) Thus is by the reflections of the true in the threefold of the materially identified ego consisting of mind, body and senses, the truth of the self discovered. (14) The elements of matter, the objects of enjoyment, the material senses, the mind, intelligence and so on, that here as in one's sleep are merged in the untrue are there in the awakening freed from the egotism. (15) Although he is not lost, he in falsehood then thinks himself as lost, because as a witness, he is, like someone who lost his fortune, distressed of losing his self-consciousness. (16) Coming to understand this, realizes that person himself as one who manifests his own individuality and does he see what he of the situation under the false of ego accepted.'
(17) Devahûti said: 'Dear brahmin, isn't it so that material nature never releases the soul as the two are eternally attracted to one another, o Best One? (18) As we have no separate existence of the aroma and the earth or water and taste, so is it also with the intelligence and consciousness. (19) How then can of this there be the freedom from material nature of the soul, that as a non-doer with those modes existing, is bound to the karma caused by the association therewith? (20) The great fear in a certain case avoided by reflecting upon the reality, reappears, since the cause didn't cease to be.'
(21) The Supreme Lord said: '[The freedom will be realized,] when with a pure mind serious unto Me and hearing for a long time about Me, one in devotional service executes one's duties without desiring the fruits thereof. (22) By means of the spiritual knowledge with the vision of the Absolute of the Truth, is one, by yoga detached and strongly connected in penance, firmly fixed in being absorbed in the soul. (23) In its material nature is a living entity day and night consumed, disappearing gradually like firewood does with the incidence of fire. (24) Giving up on the pleasure he tasted [in the material world] he stands in his own glory, seeing the wrong of the desire to enjoy it always and the harm it does to depend on that. (25) As indeed with one who is asleep with a dream bringing many bad things, can that very dream though certainly not bewilder the one who's awake. (26) Thus can someone who knows the Absolute Truth of the material of nature in fixing his mind on Me, as the One who always rejoices in the soul, not be harmed. (27) When thus for many years and many births he is engaged in self-realization, he becomes in every respect, up to the highest spiritual position [of satyaloka], detached and a thoughtful person. (28-29) My devotee, under My protection realizes by My unlimited mercy, for the good of the intelligence, the ultimate goal of what is called kaivalya [enlightenment, emancipation], attaining in this life a truly steady self-knowledge and freedom from doubt. Having left for that abode the yogi never returns after taking leave from the subtle and gross bodies. (30) When the attention of the perfected yogi is not drawn towards yogic powers, my dear mother, then, having no other cause, will his progress towards Me become perpetual, as therein he will not find the power of death.'
Kapila's Instructions on the Execution
(1) The Supreme Lord said: 'I will now describe to you, o royal daughter, the original of the yoga-system, practicing which the mind for sure will become joyful and attain the path of the Absolute Truth. (2) Respecting one's own duties to the best of one's ability and avoiding duties meant for others, one should live up to the feet of the spiritual teacher [the self-realized soul] in satisfaction over what is achieved. (3) Ceasing with conventional duties and in attraction to righteous duties of salvation, eating little and pure, always living in seclusion, one is dwelling at ease. (4) Nonviolent, truthful and free from unrighteous acquisition, possessing as much as one needs, in celibacy and austerity, cleanliness and study of the Vedas one should honor the Original Personality. (5) In silence with the good of steadiness in the control of yoga postures and the vital air, withdrawing gradually from the objects of the senses one should put one's mind to the heart. (6) With the vital air fixed to one's own center, with a one-pointed mind concentrating on the pastimes of [the Lord of] Vaikunthha, is one of the soul thus absorbed [in samâdhi]. (7) By these and other processes must the contaminated mind on the path of material enjoyment gradually be controlled by intelligence, indeed being alert in the fixation of one's breath. (8) This one should do after seating oneself in a sanctified place exercising one's postures, keeping one's body there erect in an easy way. (9) Clearing the passage of the vital air one should inhale, retain and exhale or the reverse, so that the mind becomes steady and free from fluctuations. (10) The mind of the yogi in such self-control can soon be free from disturbances, just like gold in the fire fanned with air verily is quickly purified. (11) Through breathcontrol one eradicates contaminations, by turning inward material association recedes, by concentrating the mind sin is overcome and by meditation one rises above the power of the modes of nature.
(12) When one's own thinking is purified and controlled by the practice of yoga, one should meditate the Supreme Lord His form and measure of time [a mechanical or waterclock fixed on the sun's summit with the division of time according the Bhâgavatam], looking at the tip of one's nose. (13) Bearing His club, conch and discus, with ruddy eyes resembling the interior of a lotus and a dark complexion like the petals of a blue lotus, He has a cheerful lotus-like countenance. (14) With yellow silk garments that resemble the filaments of a lotus, He has the mark of S'rîvatsa [a few white hairs] on His breast, wearing the brilliant Kaustubha jewel around His neck. (15-16) There is a garland of forest flowers humming with intoxicated bees, a priceless necklace, as well as bracelets, a crown, armlets, anklets and a girdle of the finest quality around His waist; He who has His seat in the lotus of the heart is most charming to behold, serene to the mind and gladdening to the eyes. (17) For the people of all places He is always very beautiful and worshipable in the midst of the youth of boyhood, eager to bestow blessings upon the one who is offering. (18) One should meditate on all parts of the Godhead, enhancing the glory by singing the verses of the devotees about His greatness, until one's mind stops from wandering. (19) One should look in one's mind for the pure nature of the pastimes of standing, moving, sitting and of lying down with the beautiful Lord dwelling in the heart. (20) With his mind fixed on the form having distinguished all the limbs in his concentration, should the one contemplating attend to the separate of each part of the Lord. (21) One should take notice of the lotusfeet of the Lord adorned with the marks of the thunderbolt, the elephant driving rod, the banner and the lotus and be aware of the prominent brilliance of His red nails that have the splendor of the circle of the moon which dispelled the thick darkness of the heart. (22) From the water of the Ganges washing from His feet, is the holy born on the head of S'iva that, of the meditator, became the auspicious that as a thunderbolt was hurled at his mountain of sin; for a long time one should so meditate the Lord His lotus feet.
(23) Up to His knees one should meditate on the Goddess of Fortune, Lakshmî, the of the entire universe lotus-eyed mother of Brahmâ that is worshiped by all the godly, who massages with her caring fingers the lower legs of the Almighty Lord transcendental to material existence. (24) One has to meditate on His two legs standing on the shoulders of Garuda which, extending down with the luster of the [whitish-blue] linseed flower, are the storehouse of all energy, as well as on His rounded hips in the exquisite yellow cloth, encircled by the girdle. (25) Next one meditates on the expanse of His navel, which is the foundation of all the worlds, situated in His abdomen, from where the lotus sprang up that is the residence of the self-born one [Brahmâ] containing all the planetary systems. One should meditate the most exquisite of the pair of nipples of the Lord that are like emeralds in the whitish light of the pearls from His necklace. (26) The chest of the Lord of Wisdom which is the abode of Mahâ-Lakshmî, bestows on persons their minds and eyes all the transcendental pleasure. One should also meditate in one's mind upon the neck of the one adored by the entire universe, which enhances the beauty of the Kaustubha jewel. (27) The arms with their arm-ornaments polished by the revolving of Mount Mandara and from which the controllers of the universe originated, one should meditate upon as well as on the dazzling luster of the Sudarshana disc [with its thousand spokes] and the swanlike conch in the lotushand of the Lord. (28) One should remember the club of the Supreme Lord, that is named Kaumodakî and is very dear to Him, smeared as it is with the bloodstains of the soldiers of the enemy; the garland humming with the sound of the bumblebees surrounding it and the necklace of pearls about His neck that represents the principle of the pure living entity [the devotee]. (29) One should meditate the lotus-like countenance of the Supreme Lord, standing for the different forms that He took in this world out of compassion for the devotees, the glittering alligator-shaped earrings of His that oscillating illumine His prominent nose and His cheeks crystal clear. (30) Then one meditates attentively in the eye of one's mind, the elegance of His face adorned with an abundance of curly hair, His lotus eyes and dancing eyebrows, that would put a lotus surrounded by bees and a pair of swimming fish, to shame. (31) The one devoted should from within his heart for long, with full devotion, meditate upon the frequent compassionate glances from His eyes, that soothe the most fearful of the three agonies [of the actions of oneself, others and of material nature] and which are accompanied by the profuse full grace of His loving smiles. (32) The smile of the Lord dries up the ocean of tears of all persons who bowed for Him and His arched eyebrows, most benevolent by His internal potency, are manifested to be, for the protection of all sages, the charm of the God of Sexuality. (33) Easy to meditate is the generous laughter of His lips, that reveal the splendor of His small teeth that are like a row of jasmine buds. In the core of one's heart one should meditate to fix one's mind, of devotion for Vishnu steeped in love for Him who resides there, not wishing to see anything else.
(34) Of the pure love thus through devotion developed towards Hari, the Supreme Lord, is one in the melting of one's heart constantly afflicted, with one's hair standing on end out of extreme joy and a flow of tears out of intense love, in such a way, that especially the mind like [a fish] on a hook gradually withdraws. (35) The moment the mind is in the position of liberation, it immediately turns indifferent and goes extinct in detachment from the sense objects; like a flame is the person of such a mind at that time no longer in separation [from the 'big fire' of the Supersoul] and does he enjoy the freedom from the dynamics of the modes of material nature. (36) Situated in his ultimate glory by the cessation of the mind reacting on matter, he moreover, to this in transcendence above happiness and distress, sees that indeed the cause of pleasure and pain lies in the ignorance of falsely identifying himself in ego, in which he attributed to himself what now is realized as the form and measure of time [the kâshthha] of the Supersoul [the localized aspect of the Lord]. (37) And of the body does the perfected soul have no idea that it wouldn't last, would stay or would take birth because he achieved his destined real identity; as is the situation of one blinded by intoxication who does not realize whether or not he has any clothes on his body. (38) Thus there are the activities of the body which, under the direction of the Divine, continue for the time of their intended actions; because surely is then the body, along with its senses and its byproducts of yoga, situated in the selfabsorption of which he, who is awakened to his constitutional position, does not accept the body as his own that was born as from a dream. (39) The way a mortal man is understood to be different from the son and the wealth [he has] despite of his natural affection for them, is similarly the person in his original nature different from his body, senses, mind and such, despite his identification with them. (40) Although a fire, as well from the flames, as from its sparks or from the smoke is intimately connected in itself, is it different in its blazing. (41) The elements, the senses, the mind and the primary nature [see 3-26: 10] of the individual soul, even so differ from the seer, that is the Supreme Lord known as the spiritual complete [brahman]. (42) Seeing the soul in all manifestations and all manifestations in the soul, one should with an equal vision see all that is manifested as of the same nature. (43) As the one of fire is differently manifesting itself in different forms of wood, so also has the one spiritual soul, different births under different natural conditions with its position in material nature. (44) After conquering thus the difficult to understand operation of cause and effect of one's own material energy, one then remains in the transcendental position.'
Explanation of Devotional Service by Lord Kapila
(1-2) Devahûti said: 'The complete reality of the material and the personal nature has been described. The true nature of them was explained in analytic terms. Please dear master explain to me now at length the path of bhakti-yoga, that one calls the ultimate end of it. (3) Dear Lord, give, for me and for the people in general, the description of the manifold repetition of birth and death, by which a person may become completely detached. (4) And oh, what about Eternal Time, that form which, representing the Supreme Ruler, of Your nature has the lead over all the other rulers and under the influence of which the people in general act piously? (5) With the intelligence to the material activities, that delude the attached living entities by false ego and leaves them - blinded for a long time - without shelter fatigued in the dark, You have indeed appeared like the sun of the yoga system.
(6) Maitreya said: 'Welcoming the words of His mother, o best of the Kurus, said the great and gentle sage, pleased and moved by compassion, the following. (7) The Supreme Lord said: 'Devotion in yoga, in its appearance divided, has many paths, o noble lady, proving the way in which people follow their own course according their natural qualities. (8) What out of love for Me he, who is of violence, pride and envy or in truth being angry as a separatist may do, is considered to be in the mode of ignorance. (9) He in worship of Me who is out for material things, fame and opulence, may worship deities; he in his preference to go against, is in the mode of passion. (10) When acting to the Supreme with the purpose of freeing oneself from fruitive activities or to offer the results, one may worship, as such be worshiped or be of another conviction; such a one is in goodness. (11-12) Just hearing about My transcendental qualities, has one towards Me, who resides in the heart of everyone, the continuing on the course of the heart, the way the water of the Ganges flows towards the sea. The manifestation of unadulterated devotional yoga verily exhibited without separation and ulterior motives, is the devotion going for the Supreme Personality. (13) Without being of My service, will pure devotees not even when being offered these, accept to be living on the same planet, to have the same opulence, to be a personal associate, to have the same bodily features or to be in oneness [the so-called five forms of liberation of sâlokya, sârshthi, sâmîpya, sârûpya and ekatva]. (14) Truly this devotion in yoga, as I explained, is called the highest platform, by which, overcoming the three modes, one attains to My transcendental nature. (15) One's own duty executed without attachment to the results is glorious in the doing of yoga and auspicious being of regular performance without unnecessary violence.(16) In respect of the benevolent of Me, in touch with the ritual about My form, in praise and offering obeisances and thinking of Me as present in all living beings, one lives by the mode of goodness and detachment. (17) Of sense-control and proper regulation [yama and niyama, the does and don'ts of yoga] is one with the greatest respect for the great souls, compassionate with the poor and certainly as a friend to equals. (18) From hearing about spiritual matters and from chanting My holy names is one, being straightforward and of association with the civilized, thus without false ego. (19) Of a person is with these qualities of the duty towards Me the consciousness completely purified; he by simply hearing of My excellence no doubt instantly approaches Me. (20) The way the sense of smell catches the aroma when it is carried by means of the air from its source, similarly catches the consciousness by means of yoga the Supreme Soul which is unchanging.
(21) A mortal man who is always in disregard of Me, the Supersoul situated in every living being, is, worshiping the deity, just imitating. (22) One who worships the deity and is disregarding Me as the Supreme Ruler and Supersoul present in all beings, is out of ignorance only offering oblations into the ashes. (23) He who offers Me his respects being envious of the presence of others, lives inimical in opposition towards others and will never attain to a mind in peace. (24) O sinless one, I am certainly not pleased when those, who accomplished to worship Me in My deity form with all attributes, are not of respect for other living beings. (25) One should begin worshipping the deity of Me, the Supreme Ruler, for the time that one does not do one's prescribed duties, until one realizes that I reside in one's heart and in the hearts of all. (26) To the one who discriminates between himself and another, having a different outlook to his body, I, as death, will cause great fear. (27) Therefore should one, through charity and respect and in friendship, seeing one another as equals, propitiate Me as abiding in the Self of all beings.
(28) Living entities verily are better than inanimate objects, better than entities with life symptoms, o blessed one, are entities with a developed consciousness and better than them are those with developed senses. (29) Moreover, among them are those perceptive to taste better than those who are after touching and better than them are those who are in favor of smelling; the better of whom again are the ones perceptive to sound. (30) Better than them are the ones who are perceptive to differences of form and better than them are those who have teeth in both their jaws. The better of them are those with many legs. Of them are the four legged the better ones and better than them are the two-legged ones [the human beings]. (31) Among them is a society with four classes the better one and to those is the brahmin the best. Moreover among the brahmins is certainly the one who knows the Vedas the better one and better than him is the one who knows of its purpose [to know the absolute of the truth in three phases: brahman, paramâtmâ and bhagavân]. (32) Better than the one knowing of the purpose is the one who puts all doubts to an end and better than him is the one who does the duties set for him. Of the ones free from worldy attachment with that is the righteous one who doesn't do it for himself the best one. (33) Therefore I know of no greater being than a person who with a dedicated mind has offered all of his actions, wealth and life unreserved unto Me, working with no other interest and not separating himself. (34) Mindful does such a one show respect for all these living beings, thus regarding the Supreme Lord, the Controller of the individual soul, as having entered them by His expansion as the Supersoul [the paramâtmâ]. (35) Of the devotional service and yoga I described, o daughter of Manu, can by either one of the two alone a person achieve the Original Person. (36) This form of the Supreme Lord of brahman [the Supreme Spirit] and paramâtmâ [the personalized local aspect] is the transcendental Original Person of the primal reality [pradhâna] whose activities are all spiritual.
(37) The divinity of time, as the cause of the transformation thus known of the forms of the living entities originating from the Supreme Spirit, is the reason because of which those who see themselves as separate live in fear. (38) He who from within enters the living entities, annihilates by living entities and of everyone is the support; He is named Vishnu, the enjoyer of all sacrifices who is that time-factor which is the master of all masters. (39) There is no one who is specially favored by Him nor is He bound or averse to anyone; He cares for those who are attentive and of persons inattentive He is the destroyer. (40-45) Of whom out of fear the wind blows and out of fear this sun is shining, of whom out of fear rains are sent by the Godhead and of whom out of fear the heavenly bodies are shining, because of whom the trees and the creepers do fear and the herbs each in their own time bear flowers as also fruit appears, the fearful rivers flow and the oceans do not overflow, because of whom the fire burns and the earth with its mountains doesn't sink out of fear for Him, of whom the sky gives air to the ones who breathe, under the control of whom the universe expands its body of the complete reality [mahat-tattva] with its seven layers [the seven kos'as or also dvîpas with their states of consciousness at the level of the physical, physiological, psychological, intellectual, the enjoying, the consciousness and the true self], out of fear for whom the gods in charge of the modes of nature of this world concerning the matters of the creation carry out their functions according to the yugas [see 3-11], of whom all this animated and inanimate is under control; that infinite final operator of beginningless Time is the unchangeable creator creating people out of people and ending the rule of death by means of death.'
Lord Kapila Describes the Adverse Consequences of Fruitive Activities
(1) Kapila said: 'Despite of its great strength do people not know about the time factor and are they carried away by it, just like a mass of clouds is by the powerful wind. (2) Whatever the goods are that one for one's happiness with difficulty acquired; it is precisely that what is destroyed by the Supreme Lord and thereof does the person lament. (3) Out of ignorance does he foolishly think that the temporary of having a home, a land and wealth in relation to the body, would be something permanent. (4) Certainly does the living entity find satisfaction in that worldly existence, not being averse to whatever of the kind he may belong to. (5) Even living in hell does a person, who in truth is in delusion about the Godhead, verily not wish to take leave of his hellish pleasures. (6) With this body, his wife, children, home, animals, wealth and friendships deeply rooted in his heart, he thinks himself to be of high achievement. (7) Burning with anxiety about maintaining all the dear of his family, he is constantly in sin and with a bad mind acting like a fool. (8) He is deluded by the charm of the false of having his heart to the senses with the display in private of the woman and the sweet words of the children. (9) Involved in the household duties of family life, that give rise to all kinds of misery, he is busy countering these miseries attentively and thinks that that will make him happy as a householder. (10) By means of the wealth here and there with violence secured, he maintains them and thereof, eating the food they leave for him, goes he down himself. (11) When he, time and again being of that effort, has difficulties exercising his profession, finds he who longed for the welfare of others, overwhelmed by avarice, himself ruined.(12) Incapable of maintaining his family grieves, bereft of the wealth, the unfortunate wretch with his efforts in vain and sighs he with a bewildered mind.
(13) Thus failing to feed his wife and so on, he finds himself not respected as before, even as an old ox finds it with its farmer. (14) While there doesn't rise any aversion despite of being maintained himself by those he once maintained, he, getting deformed of old age, stays home to meet death. (15) There he remains eating like a pet dog of what indifferently is placed before him, gets diseased with indigestion, eats little and does little. (16) From the inner pressure his eyes bulge out and from his windpipe congested with mucus he coughs and has difficulty breathing, only saying 'ugha ugha'. (17) Lying down surrounded by his lamenting friends and relatives he is gone, with the noose of time around his neck, not able to speak although it would be the time for it. (18) Thus, of being engrossed in maintaining his family, he has no control over his mind and senses and dies in great pain, while his relatives are crying over him losing his grip. (19) Witnessing the arrival of the servants of Death with their terrible eyes full of wrath he, out of the fear in his heart, passes stool and urine. (20) As the king's soldiers they immobilize his body as bound in ropes for his punishment and drag him like a criminal forceful by the neck for a long distance. (21) In his heart broken by their threatening presence he, overtaken, trembles on the road, bitten by the dogs of in distress remembering his sins. (22) Afflicted by hunger, thirst and the radiation of scorching forestfires and winds on hot and sandy roads, he feels painfully beaten on his back with a whip, althoug