July 2017 archive

Jul 30 2017

Bhagawatam 151: Distinction between Self (Puruśa) and Nature (Prakrti)

  • July 30, 2017

Haraye namah

Maharishi Kapila continued, “I am the Self who exists within everyone. That devotee who with feelings of total surrender develops infinite love towards Me, who hides Me within his heart believing Me to be his son, who places infinite trust in Me considering Me to be his friend, who reveres Me as his Guru, who accepts Me as his well-wisher and worships Me as God will never face defeat. They will reach my ultimate abode Vaikunṭha. My weapon known as time does not even approach such persons.

Imaṁ lokaṁ tathaivāmum ātmānam ubhayāyinam

Ātmānam anu ye ceha ye rāyaḥ paśavo gṛhāḥ

Visṛjya sarvān anyāṁś ca mām evaṁ viśvato-mukham

Bhajanty ananyayā bhaktyā tān mṛtyor atipāraye

 That devotee who, having completely given up inclination towards the comforts of this world, comforts of the supreme heavenly planets, comforts pertaining to this gross body such as wealth, cattle, family etc. and having giving up egoism (sense of I-ness), worships Me, the all pervading Lord, with absolute unflinching devotion and with a non-dual attitude, I will totally free him from the repeated cycle of births and deaths!

Nānyatra mad bhagavataḥ pradhāna-puruṣeśvarāt

Ātmanaḥ sarva-bhūtānāṁ bhayaṁ tīvraṁ nivartate

I am the Lord of Nature and of all living beings. I, the Supreme Lord, exist as the inner Self (atma) within all living entities. Seeking refuge in anything apart from Me will not relieve the being from this fearful cycle of repeated re-births.

The wind blows out of fear of Me. The Sun shines out of fear of Me. The Fire-god burns and Indra showers rains only out of fear of Me. Fearing Me, the Lord of death executes all his duties.

Jñāna-vairāgya-yuktena bhakti-yogena yoginaḥ

Kṣemāya pāda-mūlaṁ me praviśanty akuto-bhayam

In order to attain the auspicious state called liberation, Yogis hold on to bhakti-yoga (devotion) coupled with spiritual knowledge (jnana) and detachment (vairagya) so as to reach My lotus feet. They obtain freedom from every form of fear.

Completely surrendering the mind, which is overflowing with devotion, to Me is the only way to obtain ultimate auspiciousness (kalyanam) in this world! It implies fixing the mind totally upon Me. There is nothing more supreme than this!”

With this the twenty fifth chapter comes to an end.

 

Third Canto Chapter Twenty six

In this chapter, Kapila Maharishi explains the creation of Mahat and other principles. He elaborates about right conduct (sadācāra).

Kapila Bhagawan continued, “O Mother, I will now explain to you in detail the characteristics of Nature (Prakriti) and other principles. Maharishis state that with this knowledge, human being will be freed from the influence of Nature (Prakriti) and its three attributes. In addition the knot called ignorance that exists in his heart will be shred completely. Through this he will attain Self-realization and achieve liberation.

The Supreme Lord is without a beginning. He is devoid of traits (nirguna). He is the Self (Puruśa) who is beyond Nature (Prakriti). In this combination of body and senses, the subtlest self-illuminating principle is the ‘Self’! It is only due to the all pervasive illumination of the Self that this entire universe illumines!

The all-pervading Self (Puruśa), out of His own desire, playfully and effortlessly entered into this subtle principle of Nature (Prakriti) which is composed of three attributes.

Then Nature (Prakriti) through the medium of its three attributes viz., sattva, rajas, tamas, began to create different living beings that were similar to it in form. The Self (puruśa) then noticed this Prakriti. Through the veiling power (avarana shakti) of his illusory energy (māya shakti), he forgot his original form.

Evaṁ parābhidhyānena kartṛtvaṁ prakṛteḥ pumān

Karmasu kriyamāṇeṣu guṇair ātmani manyate

In this way the Self (puruśa) considered Nature (Prakriti) which is different from him, to be his own form. For this reason, he mistakenly believes that he is performing actions (karma) that actually belong to Nature and its attributes. He wrongfully takes upon himself the onus for all the actions.

Inherently the Self is devoid of action! He is merely a witness! He is an independent entity and an embodiment of bliss. However due to his false knowledge (mithya jnana) he gets trapped into this repeated cycle of births and deaths. Due to the wrong assumption that he is performing the action, he gets bound to action. As a result of this he loses his freedom.

The body and the senses arise from Nature. The Self, who actually is beyond Nature, assumes oneness with Nature and experiences joys as well as sorrows. He becomes the enjoyer. This is what Maharishis state” said Kapila.

Hearing this, Devahuti enquired, “O Purushottama! Prakriti and Puruśa (Nature and Self) are the cause behind this universe. Nature and Self are also the gross and subtle form of this universe. Hence please explain to me their characteristics”.

Maharishi Kapila replied, “That principle (essence) which is replete with the three attributes of goodness, passion and ignorance (sattva, rajas, tamas); which is subtle; which is not subject to creation or destruction; which is both cause and effect; which becomes the shelter for earth and other elements although they inherently do not exist within it, and which is the primordial cause for this creation is called Prakriti”.

Srikrishnaya namah.

Permanent link to this article: https://puttugam.com/bhagawatam-151-distinction-between-self-purusa-and-nature-prakrti/

Jul 30 2017

Bhagawatam 150: What type of bhakti leads towards liberation?

  • July 30, 2017

Maharishi Kapila continued, “It is imperative that in objects pertaining to Nature, attachment should be given up completely! Detachment should become an eternal companion. In other words, along with obtaining Spiritual Knowledge (jnana), detachment (vairagya) should be developed.

In addition to Yogic pursuits, if a person surrenders completely to Me, then within this birth itself he will attain Me in the form of his inner Self” preached Kapila Maharishi.

Hearing this, Devahuti enquired, “Which type of bhakti helps in obtaining liberation? Which form of devotion (bhakti) will enable me easily obtain Your lotus feet, O Lord?

I seek to wash away my sorrows. I am troubled by some unknown discontent. I am always grieving and fearful. I still have the desire to enjoy these worldly comforts. At the same time I grieve that I have got trapped into difficulties. I am unable to overcome the grief that my closest relatives have deserted me and gone away. I am upset when events do not proceed in accordance with my plan.

O Lord Kapila!  Unparalleled pure bliss has taken on a form and is now seated in front of my eyes! I am not seeing you, I am seeing bliss seated in front of me.

O Lord, the Yoga that you have preached is like an arrow directed towards the Supreme Lord. Such arrow has directly pierced my heart and it will lead to the birth of Self-knowledge. It will help me obtain God. Please explain to me the form of this Yoga. What are its divisions?

O Srihari! I am a dull witted helpless woman. I know it is very difficult to understand this Yoga. But with Your grace, I can understand it easily. Please explain this to me in detail.”

For having been born from her, Kapila understood the feelings of mother Devahuti. He was very pleased when she questioned in this manner. Hence in detail he explained to her the philosophy which is popularly known as Sānkhya shastra. In addition he also explained in detail about bhakti (path of devotion).

Maharishi Kapila stated, “In a spiritual aspirant whose mind is totally fixed upon the Lord, the organs or perception (jnanendriya) and organs of action (karmendriya) are eternally inclined towards righteous deeds prescribed by the Vedas.

Srihari is primarily an embodiment of goodness and purity (sattva). Serving Him, worshipping Him, talking about Him, thinking of Him or singing His glories without any expectation is true devotion! This is called Bhagavad-bhakti. Such bhakti is most supreme Yoga!

Just as the digestive fire effortlessly digests the food we eat, such bhakti quickly burns down the subtle body which is nothing but the repository of subtle impressions of our past fruitive actions (vāsana).

The person who is in such ripened state of bhakti will be liberated while living! He will then attain bodiless merger (videha mukti) too! This should be understood.

Some devotees, desirous of offering service to My lotus feet, dedicate their sense organs only to perform actions that are loved by Me! They offer to Me every action of theirs. Such devotees who are totally engaged in serving the Lord do not even seek to merge into Me. They are eternally engaged in singing My divine glories. This is their only pastime.

O Mother! My divine form with its pleasant face, charming smile and reddish beautiful eyes always bestows boons upon devotees. My devotees admire such forms and lovingly talk to Me. Within their hearts they converse with Me. They consider all their household chores as jobs done to please Me.

My transcendental forms, with beautifully proportioned limbs, pleasing looks and charming smiles, steal the hearts of noble saintly beings. My divine stories and My melodious words attract their minds. As a result, the mind of such noble beings does not run hither and thither. Such bhakti bestows them with supreme liberation known as merging into Parabrahma.

Such devotees do not seek even comforts of supreme celestial planes. Nor do they seek supernatural accomplishments such as Anima and others. They do not seek even the best and highest comforts. Why then will they seek trivial insignificant comforts?

They do not even notice the existence of heavenly comforts. Their gaze will be totally fixed upon Me. They understand that I am the root, hence they do not show any interest towards other objects. Such persons obtain My abode called Vaikunṭha, wherein even the least trace of sorrow is absent.

I am the Self who exists within everyone. That devotee who, with feelings of total surrender, develops infinite love towards Me, who hides Me within his heart believing Me to be his son; who considering Me to be his friend places infinite trust in Me; who reveres Me as his Guru; who accepts Me as his well-wisher and worships Me as God will never face defeat”.

Achyutāya namah

Permanent link to this article: https://puttugam.com/bhagawatam-150-what-type-of-bhakti-leads-towards-liberation/

Jul 30 2017

Bhagawatam 149: Maharishi Kapila teaches the importance of practising detachment

  • July 30, 2017

Achyutāya namah

We are truly fortunate to be listening to this preaching given by Maharishi Kapila to his mother Devahuti.

Kapila Maharishi continues, “Good character is the ornament of noble saints! Pure mind and steadfast devotion are their distinguishing characteristics. Having giving up all forms of differentiation, they focus upon Me with single-pointed unflinching devotion.

Irrespective of the time, place and situation such persons chant holy names. Regardless of whether they are travelling or are amidst a large congregation of people or are trapped in enormous difficulties, their focus does not shift from Me. They relentlessly chant Krishna, Govinda, Hari.

In order to obtain Me, they give up all their family and friends. They also give up fruitive actions in entirety. They let go off their desires. In fact they renounce everything so as to reach Me.

Mad-āśrayāḥ kathā mṛṣṭāḥ śṛuṇvanti kathayanti ca

Tapanti vividhās tāpāh naitān mad-gata-cetasaḥ 

Saints surrender completely to Me and are always engaged in listening to My divine glories. Listening to divine stories is their only pastime. Again and again they listen to the same story without getting tired. Not satisfied with this, they keep talking about My glories at all times.

As they fix their mind totally upon Me, they are free from sorrows. Even during sorrows their mind is unaffected.

O chaste woman! Only those who have developed absolute detachment towards worldly attachments are sadhus (saints)! A person does not become a saint merely by wearing ochre robes. His mind should be totally detached from every object.

Association with supreme saints frees the person from the defect known as ‘attachment to this world’. Therefore it is imperative to develop friendship with holy saints. Through this association attachment towards the world begins to weaken. Gradually he will learn to disassociate totally and shred all bondages.

Due to this holy friendship with saints, the opportunity to listen to My stories arises. My stories explain My glories which bring calmness to the mind and heart.

People whose mind is filled with impurity and grief can never understand nor relish divine stories. At all times their mind travels only towards unnecessary topics. They cling to that which should be given up. How can they relish divine stories? It is impossible.

To those who at every opportunity speak only of God and of His glories and who are completely immersed in it, the path of liberation opens up quickly. For this reason one should associate with saints.

When in Guru’s vicinity, do not focus on worldly matters. If even in His presence attention is only upon worldly difficulties and problems, then such persons can never attain liberation. Perhaps they will solve some trivial problems. Real bliss will be obtained only when, with pure devotion and dedication, one totally renounces these worldly bondages. Due to satsang devotion reaches supreme heights.

By contemplating upon this creation of Mine the person’s devotion towards Me intensifies. Observe this creation in detail. Try to figure out how each object was created, how each organism is sustaining. What is the force that keeps the object fixed to the earth? What is meant by gravitational force? How are these planets and star constellations retained in their orbits? As you ponder deeply about these wonders within the creation, your devotion will increase.

Thinking about the secrets contained in the creation is equivalent of thinking about Me! Due to this, inclination towards the comforts of this world and the next will be reduced. The person will distance himself from sense gratification. Then, with absolute dedication he will step into Yogic path.

Dedication and devotion are important pre-requisites in this aspect. Casual or careless attitude does not bestow the required result.

Assume a scientist gets a new thought. He should think- from where did this thought come to him? Who caused this thought in him? If you believe it was a sudden flash, then understand – that ‘flash’ is Paramatma. If he says that it was a result of study and research, then this ‘study’ is Paramatma. Now think- wherefrom did this study originate in the first place? In this way without ridiculing the subject dig deeper and deeper step by step. When this is done, secrets begin to unfold in the mind causing deep astonishment!

In the path of devotion, through simple tools, one should control the mind. A yogi tries to fix his mind on Paramatma. In reality nothing exists. He fixes himself into that nothingness and merges into it. This itself is liberation!

Every person should develop disinterest towards these worldly comforts which arise out of Nature and its 3 components of sattva, rajas and tamas. What is meant by comforts that arise out of Nature? Assume you pick a flower. You appreciate it colour, its fragrance and thus enjoy it through your senses. By doing so, you are trapped in the worldly comforts that arise out of Nature. In other words, you have slipped. Instead, look at the flower and admire the Lord’s creation. Do not enjoy its fragrance and beauty through the senses organs.

For this reason, Mahatmas simply mix the different dishes when eating. They do not seek to enjoy any particular taste. Relishing the tastes of food items is not right. In saints, such taste would have died completely. It is not limited to this! In such saints, the enjoyment through hearing, through seeing, through smelling would have died. They still continue to eat, hear, see, smell objects but with zero attachment towards them”.

Thus, in objects pertaining to Nature, attachment should be given up completely! This is a very important point. Again and again we should ponder upon this point.

Achyutaya namah.

Permanent link to this article: https://puttugam.com/bhagawatam-149-maharishi-kapila-teaches-the-importance-of-practising-detachment/

Jul 30 2017

Bhagawatam 148: The definition of Self (atma); greatness of path of devotion (bhakti)

  • July 30, 2017

Nārasimhāya namah

Maharishi Kapila continued to preach, “Devotion (bhakti) and detachment (vairagya) then emerge in the spiritual aspirant. They in turn give rise to Spiritual Knowledge.

He then realizes that his original form is the Self (atma) which is non-dual; which is over and above Nature (Prakriti); which is beyond differences within and without; which is Self-illuminating; which cannot be understood through any decisive proofs; which is beyond differences such as ‘you’ and ‘me’ and which is a mere witness to dualities such as joys and sorrows”.

If you listen with rapt attention you will understand the preaching being given by Kapila to mother Devahuti.  We need to listen to this subject about Self (atma) again and again so that we understand it better. Let us recapitulate.

The Self (atma, soul) is non-dual. It is beyond Prakriti (Nature). In other words it is beyond that which is visible to our eyes. At the same time it is also beyond that which is not visible to our eyes. When we see the beauty in Nature, we are astonished. We are filled with deep joy. Thus we conclude that everything is contained within it. But there is something beyond it too! That is bliss. It is impossible to describe bliss which is beyond everything. No amount of words will suffice to explain bliss.

Is it possible to taste nectar? Is it possible to describe its taste? That which is tasteless is nectar. But what do we say? Whenever we taste some delicious food we say it tastes like nectar. Even a spoon of jaggery water we say is nectarous. Saying so actually limits the value of nectar. In reality nectar is beyond this taste.

We state that mango juice tastes like nectar. But do you think a person who has really tasted nectar will ever seek to taste mango juice again? Will he entertain such desire? Never. This is the speciality of nectar. Whatever we consider to be nectarous, real nectar surpasses even that. In other words, it is beyond Nature (Prakriti). It is beyond creation and beyond all those planets that exist within the creation.

There are limitless planets in this creation. It should be understood that the Self has enveloped these planets. The Self (atma) has enveloped the entire vast creation. It also means that it pervades everything equally within the creation and outside of it without any difference.

The same God pervades everything inside and outside of this creation. It is He who exists within the body. It is He who exists outside of it, isn’t it? He who is outside is also inside. We cannot say that a different God exists within us and a different God exists outside of us. Thus this Self pervades everything!

The Self (atma) intrinsically illumines (self-illuminating). It does not depend upon anyone for illumination. It emits its own light. Illumination is an intrinsic characteristic of Parabrahma. Now do not assume the word ‘illumination’ to be some bright light, lamp or like the Sun’s light. How are all these planets shining? That shine itself is Paramatma. The Lord glows on His own.

The Self cannot be reached through any proofs or firmly determined knowledge (pratyaksha pramāṇa). Knowledge of the Self cannot be given through any examples also. It is beyond all examples and all proofs. It is beyond the scope of examples and proofs.

The Self (atma) is neither the visible object nor the invisible object. We cannot say that it is only the object that exists before our eyes. We cannot state that it is only the invisible object that is beyond our perception. It is beyond them both.

Differences such as ‘you’ and ‘me’ do not exist in the Self. It remains a mere witness to dualities such as joys and sorrows. It does not consider joy to be different from sorrows. At times of grief it does not believe that something has been lost or taken away from it. The Self is beyond joy. It is also beyond sorrow. That which is beyond joys and sorrows should be blissful, isn’t it? Hence this Self remains a mere witness to all forms of dualities.

In this way, the spiritual aspirant realizes that this Self is his true form! In addition, he understands that due to this knowledge obtained, the ability of Nature (Prakriti) to trap him has diminished! Now that he is beyond dualities, Nature loses its grip over him.

The spiritual aspirant who seeks to reach Godhead should walk on the path of devotion! Bhakti alone is the boat that will take us to the destination! There is no path other than bhakti! There is no path more auspicious or simpler than bhakti. This entire treatise Bhagawatam is all about bhakti.

Bhakti alone is the tool. Vyasa and other Maharishis attained liberation only through bhakti. Bhakti means fixing the mind exclusively on Supreme Lord! ‘Although we are living here on earth and undergoing all these experiences, in reality nothing belongs to us. We do not want this’- this should be our firm decision. ‘In this illusory world every action that we perform, be it eating, sleeping, talking or working, everything belongs to the Supreme Lord’ – such an attitude reflects Self-surrender. It alone is bhakti.

We should strive to increase this bhakti every single day. We should nourish it. In every possible method we should strive to increase our bhakti (devotion).

Deep attachment to this world turns out to be a powerful noose that traps the person. Most persons hold on to these worldly attachments with full force. They believe everything exists within them. Such persons will be reborn again amidst such bondages. They will experience the same karma again. It becomes an endless cycle. It will be like an automatic button that has been pressed. Birth after birth endlessly such persons will experience the same karma.

Willfully we should step away from frutitive actions. Every person believes he is stepping away but then again he gets pulled into frutitive actions. Verbally he states- ‘I have no connection with them. I have come away from them.’ The one who says this actually gets dragged into it. Once these attachments are pampered, they grow enormously. This noose will never release you from its grip once it catches.

Willful efforts are needed to shred it. Determined attempts do not mean escaping from them. Merely distancing from these bondages physically is of no use. Mentally also we should distance from them.

If the human being shows the same inclination towards holy associations with saints, then this holy association will open up the gates to liberation!

The human being is always concerned about worldly attachments. At all times his thoughts are focused upon them. Even his prayers to God are about these worldly attachments and problems. He worries about them all the time. ‘My job is pending. This task is still incomplete.’ Do you realize that by worrying about it, you are actually carrying forward that job with you when you leave? You will worry about this pending task even in your next birth. For this reason cut your attachment towards it in this birth itself. Only when you think deeply about this, you will step into the path of bhakti.

Titikṣavaḥ kāruṇikāḥ suhṛdaḥ sarva-dehinām

Ajāta-śatravaḥ śāntāḥ  sādhavaḥ sādhu-bhūṣaṇāḥ

Patience is a noble virtue found in saints. They will be naturally endowed with feelings of compassion towards all beings and will strive to help them. In this world, until now for such saints, no enemy has been born. He will never ever be born.

Those who possess saintly nature never have feelings of enmity towards any being in this universe! Everyone is equal in their eyes. They have feelings of compassion towards every being. Those who are on the path of bhakti should necessarily inculcate such traits.

Achyutaya namah

Permanent link to this article: https://puttugam.com/bhagawatam-148-the-definition-of-self-atma-greatness-of-path-of-devotion-bhakti/

Jul 30 2017

Bhagawatam 147: Kardama Prajāpati obtains liberation while living; Devahuti begs Maharishi Kapila for Self-knowledge

  • July 30, 2017

Purushottamāya namah.

In great joy Kardama Prajāpati took permission of son Kapila Maharishi, circumambulated him and went into the forests. Seeking shelter completely in the Self (atma) he totally rejected his inclination towards these worldly bondages. Due to complete renunciation he was freed even from the obligatory duties such as offering fire worship. Accepting the vow of silence he travelled all across the globe.

The Supreme Lord is over and above cause-effect (kārya-kāraṇa) relationship. Inherently He is devoid of traits (nirguṇa). With His inherent effulgence He illuminates traits of purity (sattva), action (rajas) and ignorance (tamas). Only with pure, exclusive devotion (ekānta bhakti) this Lord can be seen, that too, only as the Self (atma).

Kardama Maharishi focused his mind exclusively on this Supreme Lord and travelled around the globe. He was totally devoid of feelings of egoism (ahamkara) and attachment. He was also beyond feelings of dualities such as happiness and sorrows. With non-dual feelings He saw the Supreme Lord pervading everything in this creation. His intellect, which was exclusively focused on the Self, fixed itself rigidly on the original form and was happy. Kardama Prajāpati, who had the discretionary knowledge of Self (atma) and non-Self (anatma) objects in this creation was like the profound and calm ocean, whose waves had completely receded.

Vāsudeve bhagavati sarva-jñe pratyag-ātmani

Pareṇa bhakti-bhāvena labdhātmā mukta-bandhanaḥ

Due to limitless devotion towards the Supreme Lord Vāsudeva, who is omniscient and who exists within everyone in the form of the individual Self, Kardama Prajāpati’s intellect (buddhi) became motionless. His worldly bondages were totally destroyed and he attained jeevan mukti (liberation when living).

Ātmānaṁ sarva-bhūteṣu bhagavantam avasthitam

Apaśyat sarva-bhūtāni bhagavaty api cātmani

He began to see the Supreme Lord as the Self (atma) that resides within every being. In addition he also saw that all living beings have their residence within the Supreme Lord.

Kardama Prajāpati, the supreme personality, did not have feelings of likes-dislikes. Due to seeing the Lord as pervading the entire creation he was totally absolved of the feelings of differentiation and duality. His mind was filled with absolute devotion towards the Lord. He attained the final state known as liberation.

With this the twenty fourth chapter of the third Canto comes to an end.

Third Canto Chapter Twenty five

In this chapter the conversation between Devahuti and Kapila Maharishi is covered. Kapila teaches his mother bhakti yoga.

Śounaka Maharishi enquired, “O Suta Maharishi, the Lord who inherently is birthless wanted to impart the knowledge of the Self to human beings. For this reason using His power of illusionary energy (māya shakti) He incarnated as Kapila and propagated the philosophy known as Sānkhya Shastra in this universe.

I have heard innumerable stories of the Supreme Lord. But however many number of times I listen to the glories of Kapila Bhagawān, the foremost amongst humans and a Yogi par excellence, my senses are not satisfied.

In accordance to the wishes of his devotees the Supreme Lord takes on a gross body and incarnates. Every activity of Kapila Maharishi is worthy of being praised. I seek to listen to them with deep dedication. Please explain them to me in greater detail”.

Maharishi Suta replied, “Vidura, who was desirous of acquiring Supreme Knowledge (Brahma vidya), asked Maitreya Maharishi exactly this same question. Maitreya Maharishi was exceedingly pleased with Vidura’s dedication and he replied as follows:

“After the departure of his father Kardama Prajāpati, Kapila Bhagawān continued to live on the banks of lake Bindu-sarovara, purely with the intent of pleasing his mother Devahuti.

Kapila Maharishi has seen the ends of Supreme Knowledge. Therefore once when he was seated leisurely, having completed his actions, Devahuti recollected Brahma’s prediction. She approached Kapila and said,

“O incarnation of the Supreme! Forever trying to satisfy these wicked senses (indriyas) of mine, I have suffered enormously and have fallen into the dark pit known as ignorance.

This spiritual ignorance (avidya) is impossible to cross over. You are the eye through which one can cross over this utter darkness. It is purely due to Your grace that I could obtain You as a son. After innumerable births I have now been blessed with the chance to obtain Spiritual Knowledge. This is my last birth.

Ya ādyo bhagavān puṁsām īśvaro vai bhavān kila

Lokasya tamasāndhasya cakṣuḥ sūrya ivoditaḥ

You are the Supreme Lord who is the cause of all causes and the Lord of all beings. You have emerged like the Sun to dispel the darkness called ignorance that has enveloped the entire creation.

O Lord! Since You have caused in me this infatuation called ‘me and mine’ towards this body, You alone can dispel it.

Taṁ tvā gatāhaṁ śaraṇaṁ śaraṇyaṁ sva-bhṛtya-saṁsāra-taroḥ kuṭhāram

Jijñāsayāhaṁ prakṛteḥ pūruṣasya namāmi sad-dharma-vidāṁ variṣṭham

You are the axe that shreds the tree called worldly bondages in devotees who have totally surrendered to You. I seek shelter under You, O Lord. I seek to understand the real form of Nature- Self (Prakriti- Puruśa). You are the foremost amongst those who have the knowledge pertaining to liberation (moksha dharma). To such Lord, I offer obeisance”.

‘Kapila’ is the fruit obtained by noble beings who have totally conquered their senses! He heard his mother’s prayers. Her pure prayer had the ability to create desire towards liberation in humans. For this reason mentally Kapila applauded her. With a cheerful smile on his face, He said,

“O Mother, it is my firm belief that if a man seeks liberation he should be established in the Self (atma nishta).  This should be his sadhana. Due to this, he will get permanent freedom from dualities known as joys and sorrows. O virtuous woman! I will preach to you that supreme Yoga known as Sānkhya. In the past I have imparted this knowledge to Maharishis who were desirous of learning it.

Cetaḥ khalvasya bandhāya muktaye cātmano matam

Guṇeṣu saktaṁ bandhāya rataṁ vā puṁsi muktaye

Maharishis state that mind alone is the cause for both bondage and liberation. The mind that is attached to comforts causes bondage whereas the mind that is totally devoted towards the Supreme Lord causes liberation.

Due to feelings of ‘me and mine’, impurities such as desire (kāma), anger (krodha), greed are born. The moment the mind is freed from such impurities, it no longer swings violently seeking to obtain material comforts. It will neither bloat at times of happiness nor shrink during grief. It will remain calm in all situations”.

Adhokshajāya namah.

Permanent link to this article: https://puttugam.com/bhagawatam-147-kardama-prajapati-obtains-liberation-while-living-devahuti-begs-maharishi-kapila-for-self-knowledge/

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