Śrīmad-Bhāgavatam: Canto 3: “The Status Quo”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupāda
Chapter Thirty-three
SB3.33.13
TEXT 13
sā cāpi tanayoktena
yogādeśena yoga-yuk
tasminn āśrama āpīḍe
sarasvatyāḥ samāhitā
SYNONYMS
sā—she; ca—and; api—also; tanaya—by her son; uktena—spoken; yoga-ādeśena—by the instruction on yoga; yoga-yuk—engaged in bhakti-yoga; tasmin—in that; āśrame—hermitage; āpīḍe—the flower crown; sarasvatyāḥ—of the Sarasvatī; samāhitā—fixed in samādhi.
TRANSLATION
As instructed by her son, Devahūti also began to practice bhakti-yoga in that very āśrama. She practiced samādhi in the house of Kardama Muni, which was so beautifully decorated with flowers that it was considered the flower crown of the River Sarasvatī.
PURPORT
Devahūti did not leave her house, because it is never recommended for a woman to leave her home. She is dependent. The very example of Devahūti was that when she was not married, she was under the care of her father, Svāyambhuva Manu, and then Svāyambhuva Manu gave her to Kardama Muni in charity. She was under the care of her husband in her youth, and then her son, Kapila Muni, was born. As soon as her son grew up, her husband left home, and similarly the son, after discharging His duty towards His mother, also left. She could also have left home, but she did not. Rather, she remained at home and began to practice bhakti-yoga as it was instructed by her great son, Kapila Muni, and because of her practice of bhakti-yoga, the entire home became just like a flower crown on the River Sarasvatī.
SB3.33.14 TEXT 14 abhīkṣṇāvagāha-kapiśān jaṭilān kuṭilālakān ātmānaṁ cogra-tapasā bibhratī cīriṇaṁ kṛśam SYNONYMS abhīkṣṇa—again and again; avagāha—by bathing; kapiśān—gray; jaṭilān—matted; kuṭila—curled; alakān—hair; ātmānam—her body; ca—and; ugra-tapasā—by severe austerities; bibhratī—became; cīriṇam—clothed in rags; kṛśam—thin.
TRANSLATION She began to bathe three times daily, and thus her curling black hair gradually became gray. Due to austerity, her body gradually became thin, and she wore old garments. PURPORT It is the practice of the yogī, brahmacārī, vānaprastha and sannyāsī to bathe at least three times daily—early in the morning, during noontime and in the evening. These principles are strictly followed even by some gṛhasthas, especially brāhmaṇas, who are elevated in spiritual consciousness. Devahūti was a king’s daughter and almost a king’s wife also. Although Kardama Muni was not a king, by his yogic mystic power he accommodated Devahūti very comfortably in a nice palace with maidservants and all opulence. But since she had learned austerity even in the presence of her husband, there was no difficulty for her to be austere. Still, because her body underwent severe austerity after the departure of her husband and son, she became thin. To be too fat is not very good for spiritually advanced life. Rather, one should reduce because if one becomes fat it is an impediment to progress in spiritual understanding. One should be careful not to eat too much, sleep too much or remain in a comfortable position. Voluntarily accepting some penances and difficulties, one should take less food and less sleep. These are the procedures for practicing any kind of yoga, whether bhakti-yoga, jñāna-yoga or haṭha-yoga.
SB3.33.15 TEXT 15 prajāpateḥ kardamasya tapo-yoga-vijṛmbhitam sva-gārhasthyam anaupamyaṁ prārthyaṁ vaimānikair api SYNONYMS prajā-pateḥ—of the progenitor of mankind; kardamasya—Kardama Muni; tapaḥ—by austerity; yoga—by yoga; vijṛmbhitam—developed; sva-gārhasthyam—his home and household paraphernalia; anaupamyam—unequaled; prārthyam—enviable; vaimānikaiḥ—by the denizens of heaven; api—even.
TRANSLATION The home and household paraphernalia of Kardama, who was one of the Prajāpatis, was developed in such a way, by dint of his mystic powers of austerity and yoga, that his opulence was sometimes envied by those who travel in outer space in airplanes. PURPORT The statement in this verse that Kardama Muni’s household affairs were envied even by persons who travel in outer space refers to the denizens of heaven. Their airships are not like those we have invented in the modern age, which fly only from one country to another; their airplanes were capable of going from one planet to another. There are many such statements in the Śrīmad-Bhāgavatam from which we can understand that there were facilities to travel from one planet to another, especially in the higher planetary system, and who can say that they are not still traveling? The speed of our airplanes and space vehicles is very limited, but, as we have already studied, Kardama Muni traveled in outer space in an airplane which was like a city, and he journeyed to see all the different heavenly planets. That was not an ordinary airplane, nor was it ordinary space travel. Because Kardama Muni was such a powerful mystic yogī, his opulence was envied by the denizens of heaven.
SB3.33.16 TEXT 16 payaḥ-phena-nibhāḥ śayyā dāntā rukma-paricchadāḥ āsanāni ca haimāni susparśāstaraṇāni ca SYNONYMS payaḥ—of milk; phena—the foam; nibhāḥ—resembling; śayyāḥ—beds; dāntāḥ—made of ivory; rukma—golden; paricchadāḥ—with covers; āsanāni—chairs and benches; ca—and; haimāni—made of gold; su-sparśa—soft to the touch; āstaraṇāni—cushions; ca—and.
TRANSLATION The opulence of the household of Kardama Muni is described herein. The bedsheets and mattresses were all as white as the foam of milk, the chairs and benches were made of ivory and were covered by cloths of lace with golden filigree, and the couches were made of gold and had very soft pillows. SB3.33.17 TEXT 17 svaccha-sphaṭika-kuḍyeṣu mahā-mārakateṣu ca ratna-pradīpā ābhānti lalanā ratna-saṁyutāḥ SYNONYMS svaccha—pure; sphaṭika—marble; kuḍyeṣu—on the walls; mahā-mārakateṣu—decorated with valuable emeralds; ca—and; ratna-pradīpāḥ—jewel lamps; ābhānti—shine; lalanāḥ—women; ratna—with jewelry; saṁyutāḥ—decorated.
TRANSLATION The walls of the house were made of first-class marble, decorated with valuable jewels. There was no need of light, for the household was illuminated by the rays of these jewels. The female members of the household were all amply decorated with jewelry. PURPORT It is understood from this statement that the opulences of household life were exhibited in valuable jewels, ivory, first-class marble, and furniture made of gold and jewels. The clothes are also mentioned as being decorated with golden filigree. Everything actually had some value. It was not like the furniture of the present day, which is cast in valueless plastic or base metal. The way of Vedic civilization is that whatever was used in household affairs had to be valuable. In case of need, such items of value could be exchanged immediately. Thus one’s broken and unwanted furniture and paraphernalia would never be without value. This system is still followed by Indians in household affairs. They keep metal utensils and golden ornaments or silver plates and valuable silk garments with gold embroidery, and in case of need, they can have some money in exchange immediately. There are exchanges for the moneylenders and the householders.
SB3.33.18 TEXT 18 gṛhodyānaṁ kusumitai ramyaṁ bahv-amara-drumaiḥ kūjad-vihaṅga-mithunaṁ gāyan-matta-madhuvratam SYNONYMS gṛha-udyānam—the household garden; kusumitaiḥ—with flowers and fruits; ramyam—beautiful; bahu-amara-drumaiḥ—with many celestial trees; kūjat—singing; vihaṅga—of birds; mithunam—with pairs; gāyat—humming; matta—intoxicated; madhu-vratam—with bees.
TRANSLATION The compound of the main household was surrounded by beautiful gardens, with sweet, fragrant flowers and many trees which produced fresh fruit and were tall and beautiful. The attraction of such gardens was that singing birds would sit on the trees, and their chanting voices, as well as the humming sound of the bees, made the whole atmosphere as pleasing as possible. SB3.33.19 TEXT 19 yatra praviṣṭam ātmānaṁ vibudhānucarā jaguḥ vāpyām utpala-gandhinyāṁ kardamenopalālitam SYNONYMS yatra—where; praviṣṭam—entered; ātmānam—unto her; vibudha-anucarāḥ—the associates of the denizens of heaven; jaguḥ—sang; vāpyām—in the pond; utpala—of lotuses; gandhinyām—with the fragrance; kardamena—by Kardama; upalālitam—treated with great care.
TRANSLATION When Devahūti would enter that lovely garden to take her bath in the pond filled with lotus flowers, the associates of the denizens of heaven, the Gandharvas, would sing about Kardama’s glorious household life. Her great husband, Kardama, gave her all protection at all times. PURPORT The ideal husband-and-wife relationship is very nicely described in this statement. Kardama Muni gave Devahūti all sorts of comforts in his duty as a husband, but he was not at all attached to his wife. As soon as his son, Kapiladeva, was grown up, Kardama at once left all family connection. Similarly, Devahūti was the daughter of a great king, Svāyambhuva Manu, and was qualified and beautiful, but she was completely dependent on the protection of her husband. According to Manu, women, the fair sex, should not have independence at any stage of life. In childhood a woman must be under the protection of the parents, in youth she must be under the protection of the husband, and in old age she must be under the protection of the grown children. Devahūti demonstrated all these statements of the Manu-saṁhitā in her life: as a child she was dependent on her father, later she was dependent on her husband, in spite of her opulence, and she was later on dependent on her son, Kapiladeva.
SB3.33.20 TEXT 20 hitvā tad īpsitatamam apy ākhaṇḍala-yoṣitām kiñcic cakāra vadanaṁ putra-viśleṣaṇāturā SYNONYMS hitvā—having given up; tat—that household; īpsita-tamam—most desirable; api—even; ākhaṇḍala-yoṣitām—by the wives of Lord Indra; kiñcit cakāra vadanam—she wore a sorry look on her face; putra-viśleṣaṇa—by separation from her son; āturā—afflicted.
TRANSLATION Although her position was unique from all points of view, saintly Devahūti, in spite of all her possessions, which were envied even by the ladies of the heavenly planets, gave up all such comforts. She was only sorry that her great son was separated from her. PURPORT Devahūti was not at all sorry at giving up her material comforts, but she was very much aggrieved at the separation of her son. It may be questioned here that if Devahūti was not at all sorry to give up the material comforts of life, then why was she sorry about losing her son? Why was she so attached to her son? The answer is explained in the next verse. He was not an ordinary son. Her son was the Supreme Personality of Godhead. One can give up material attachment, therefore, only when one has attachment for the Supreme Person. This is explained in Bhagavad-gītā. Paraṁ dṛṣṭvā nivartate. Only when one actually has some taste for spiritual existence can he be reluctant to follow the materialistic way of life.
SB3.33.21 TEXT 21 vanaṁ pravrajite patyāv apatya-virahāturā jñāta-tattvāpy abhūn naṣṭe vatse gaur iva vatsalā SYNONYMS vanam—to the forest; pravrajite patyau—when her husband left home; apatya-viraha—by separation from her son; āturā—very sorry; jñāta-tattvā—knowing the truth; api—although; abhūt—she became; naṣṭe vatse—when her calf is lost; gauḥ—a cow; iva—like; vatsalā—affectionate.
TRANSLATION Devahūti’s husband had already left home and accepted the renounced order of life, and then her only son, Kapila, left home. Although she knew all the truths of life and death, and although her heart was cleansed of all dirt, she was very aggrieved at the loss of her son, just as a cow is affected when her calf dies. PURPORT A woman whose husband is away from home or has taken the renounced order of life should not be very sorry, because she still has the presence of her husband’s representative, her son. It is said in the Vedic scriptures, ātmaiva putro jāyate: the husband’s body is represented by the son. Strictly speaking, a woman is never widowed if she has a grown son. Devahūti was not very much affected while Kapila Muni was there, but upon His departure she was very afflicted. She grieved not because of her worldly relationship with Kardama Muni but because of her sincere love for the Personality of Godhead.
The example given here is that Devahūti became just like a cow who has lost her calf. A cow bereft of her calf cries day and night. Similarly, Devahūti was aggrieved, and she always cried and requested her friends and relatives, “Please bring my son home so that I may live. Otherwise, I shall die.” This intense affection for the Supreme Personality of Godhead, although manifested as affection for one’s son, is spiritually beneficial. Attachment for a material son obliges one to remain in material existence, but the same attachment, when transferred to the Supreme Lord, brings one elevation to the spiritual world in the association of the Lord.
Every woman can qualify herself as much as Devahūti and then can also have the Supreme Godhead as her son. If the Supreme Personality of Godhead can appear as the son of Devahūti, He can also appear as the son of any other woman, provided that woman is qualified. If one gets the Supreme Lord as a son, one can have the benefit of bringing up a nice son in this world and at the same time get promotion to the spiritual world to become the face-to-face associate of the Personality of Godhead.
SB3.33.22 TEXT 22 tam eva dhyāyatī devam apatyaṁ kapilaṁ harim babhūvācirato vatsa niḥspṛhā tādṛśe gṛhe SYNONYMS tam—upon Him; eva—certainly; dhyāyatī—meditating; devam—divine; apatyam—son; kapilam—Lord Kapila; harim—the Supreme Personality of Godhead; babhūva—became; acirataḥ—very soon; vatsa—O dear Vidura; niḥspṛhā—unattached; tādṛśe gṛhe—to such a home.
TRANSLATION O Vidura, thus always meditating upon her son, the Supreme Personality of Godhead Kapiladeva, she very soon became unattached to her nicely decorated home. PURPORT Here is a practical example of how one can elevate oneself in spiritual advancement by Kṛṣṇa consciousness. Kapiladeva is Kṛṣṇa, and He appeared as the son of Devahūti. After Kapiladeva left home, Devahūti was absorbed in thought of Him, and thus she was always Kṛṣṇa conscious. Her constant situation in Kṛṣṇa consciousness enabled her to be detached from hearth and home.
Unless we are able to transfer our attachment to the Supreme Personality of Godhead, there is no possibility of becoming freed from material attachment. The Śrīmad-Bhāgavatam, therefore, confirms that it is not possible for one to become liberated by cultivation of empiric philosophical speculation. Simply knowing that one is not matter but spirit soul, or Brahman, does not purify one’s intelligence. Even if the impersonalist reaches the highest platform of spiritual realization, he falls down again to material attachment because of not being situated in the transcendental loving service of the Supreme Lord.
The devotees adopt the devotional process, hearing about the Supreme Lord’s pastimes and glorifying His activities and thereby always remembering His beautiful eternal form. By rendering service, becoming His friend or His servant and offering Him everything that one possesses, one is able to enter into the kingdom of God. As it is said in Bhagavad-gītā, tato māṁ tattvato jñātvā: after discharging pure devotional service, one can understand the Supreme Personality of Godhead in fact, and thus one becomes eligible to enter into His association in one of the spiritual planets.
SB3.33.23 TEXT 23 dhyāyatī bhagavad-rūpaṁ yad āha dhyāna-gocaram sutaḥ prasanna-vadanaṁ samasta-vyasta-cintayā SYNONYMS dhyāyatī—meditating; bhagavat-rūpam—upon the form of the Supreme Personality of Godhead; yat—which; āha—He instructed; dhyāna-gocaram—the object of meditation; sutaḥ—her son; prasanna-vadanam—with a smiling face; samasta—on the whole; vyasta—on the parts; cintayā—with her mind.
TRANSLATION Thereafter, having heard with great eagerness and in all detail from her son, Kapiladeva, the eternally smiling Personality of Godhead, Devahūti began to meditate constantly upon the Viṣṇu form of the Supreme Lord. SB3.33.24-25 TEXTS 24–25 bhakti-pravāha-yogena vairāgyeṇa balīyasā yuktānuṣṭhāna-jātena jñānena brahma-hetunā viśuddhena tadātmānam ātmanā viśvato-mukham svānubhūtyā tirobhūta- māyā-guṇa-viśeṣaṇam SYNONYMS bhakti-pravāha-yogena—by continuous engagement in devotional service; vairāgyeṇa—by renunciation; balīyasā—very strong; yukta-anuṣṭhāna—by proper performance of duties; jātena—produced; jñānena—by knowledge; brahma-hetunā—due to realization of the Absolute Truth; viśuddhena—by purification; tadā—then; ātmānam—Supreme Personality of Godhead; ātmanā—with the mind; viśvataḥ-mukham—whose face is turned everywhere; sva-anubhūtyā—by self-realization; tiraḥ-bhūta—disappeared; māyā-guṇa—of the modes of material nature; viśeṣaṇam—distinctions.
TRANSLATION She did so with serious engagement in devotional service. Because she was strong in renunciation, she accepted only the necessities of the body. She became situated in knowledge due to realization of the Absolute Truth, her heart became purified, she became fully absorbed in meditation upon the Supreme Personality of Godhead, and all misgivings due to the modes of material nature disappeared. SB3.33.26 TEXT 26 brahmaṇy avasthita-matir bhagavaty ātma-saṁśraye nivṛtta-jīvāpattitvāt kṣīṇa-kleśāpta-nirvṛtiḥ SYNONYMS brahmaṇi—in Brahman; avasthita—situated; matiḥ—her mind; bhagavati—in the Supreme Personality of Godhead; ātma-saṁśraye—residing in all living entities; nivṛtta—freed; jīva—of the jīva soul; āpattitvāt—from the unfortunate condition; kṣīṇa—disappeared; kleśa—material pangs; āpta—attained; nirvṛtiḥ—transcendental bliss.
TRANSLATION Her mind became completely engaged in the Supreme Lord, and she automatically realized the knowledge of the impersonal Brahman. As a Brahman-realized soul, she was freed from the designations of the materialistic concept of life. Thus all material pangs disappeared, and she attained transcendental bliss. PURPORT The previous verse states that Devahūti was already conversant with the Absolute Truth. It may be questioned why she was meditating. The explanation is that when one theoretically discusses the Absolute Truth, he becomes situated in the impersonal concept of the Absolute Truth. Similarly, when one seriously discusses the subject matter of the form, qualities, pastimes and entourage of the Supreme Personality of Godhead, he becomes situated in meditation on Him. If one has complete knowledge of the Supreme Lord, then knowledge of the impersonal Brahman is automatically realized. The Absolute Truth is realized by the knower according to three different angles of vision, namely impersonal Brahman, localized Supersoul and ultimately the Supreme Personality of Godhead. If one is situated, therefore, in knowledge of the Supreme Person, this implies that one is already situated in the concept of the Supersoul and impersonal Brahman.
In Bhagavad-gītā it is said, brahma-bhūtaḥ prasannātmā [Bg. 18.54]. This means that unless one is freed from the material entanglement and situated in Brahman, there is no question of entering into the understanding of devotional service or engaging in Kṛṣṇa consciousness. One who is engaged in devotional service to Kṛṣṇa is understood to be already realized in the Brahman concept of life because transcendental knowledge of the Supreme Personality of Godhead includes knowledge of Brahman. This is confirmed in Bhagavad-gītā. Brahmaṇo hi pratiṣṭhāham [Bg. 14.27]: the concept of the Personality of Godhead does not depend on Brahman. The Viṣṇu Purāṇa also confirms that one who has taken shelter of the all-auspicious Supreme Lord is already situated in the understanding of Brahman. In other words, one who is a Vaiṣṇava is already a brāhmaṇa.
Another significant point of this verse is that one has to observe the prescribed rules and regulations. As confirmed in Bhagavad-gītā, yuktāhāra-vihārasya. When one engages in devotional service in Kṛṣṇa consciousness, he still has to eat, sleep, defend and mate because these are necessities of the body. But he performs such activities in a regulated way. He has to eat kṛṣṇa-prasāda. He has to sleep according to regulated principles. The principle is to reduce the duration of sleep and to reduce eating, taking only what is needed to keep the body fit. In short, the goal is spiritual advancement, not sense gratification. Similarly, sex life must be reduced. Sex life is meant only for begetting Kṛṣṇa conscious children. Otherwise, there is no necessity for sex life. Nothing is prohibited, but everything is made yukta, regulated, with the higher purpose always in mind. By following all these rules and regulations of living, one becomes purified, and all misconceptions due to ignorance become nil. It is specifically mentioned here that the causes of material entanglement are completely vanquished.
The Sanskrit statement anartha-nivṛtti indicates that this body is unwanted. We are spirit soul, and there was never any need of this material body. But because we wanted to enjoy the material body, we have this body, through the material energy, under the direction of the Supreme Personality of Godhead. As soon as we are reestablished in our original position of servitorship to the Supreme Lord, we begin to forget the necessities of the body, and at last we forget the body.
Sometimes in a dream we get a particular type of body with which to work in the dream. I may dream that I am flying in the sky or that I have gone into the forest or some unknown place. But as soon as I am awake I forget all these bodies. Similarly, when one is Kṛṣṇa conscious, fully devoted, he forgets all his changes of body. We are always changing bodies, beginning at birth from the womb of our mother. But when we are awakened to Kṛṣṇa consciousness, we forget all these bodies. The bodily necessities become secondary, for the primary necessity is the engagement of the soul in real, spiritual life. The activities of devotional service in full Kṛṣṇa consciousness are the cause of our being situated in transcendence. The words bhagavaty ātma-saṁśraye denote the Personality of Godhead as the Supreme Soul, or the soul of everyone. In Bhagavad-gītā Kṛṣṇa says, bījaṁ māṁ sarva-bhūtānām: “I am the seed of all entities.” By taking shelter of the Supreme Being by the process of devotional service, one becomes fully situated in the concept of the Personality of Godhead. As described by Kapila, mad-guṇa-śruti-mātreṇa: one who is fully Kṛṣṇa conscious, situated in the personality of Godhead, is immediately saturated with love of God as soon as he hears about the transcendental qualities of the Lord.
Devahūti was fully instructed by her son, Kapiladeva, on how to concentrate her mind on the Viṣṇu form in full detail. Following the instructions of her son in the matter of devotional service, she contemplated the form of the Lord within herself with great devotional love. That is the perfection of Brahman realization or the mystic yoga system or devotional service. At the ultimate issue, when one is fully absorbed in thought of the Supreme Lord and meditates on Him constantly, that is the highest perfection. Bhagavad-gītā confirms that one who is always absorbed in such a way is to be considered the topmost yogī.
The real purpose of all processes of transcendental realization—jñāna-yoga, dhyāna-yoga or bhakti-yoga—is to arrive at the point of devotional service. If one endeavors simply to achieve knowledge of the Absolute Truth or the Supersoul but has no devotional service, he labors without gaining the real result. This is compared to beating the husks of wheat after the grains have already been removed. Unless one understands the Supreme Personality of Godhead to be the ultimate goal, it is valueless simply to speculate or perform mystic yoga practice. In the aṣṭāṅga-yoga system, the seventh stage of perfection is dhyāna. This dhyāna is the third stage in devotional service. There are nine stages of devotional service. The first is hearing, and then comes chanting and then contemplating. By executing devotional service, therefore, one automatically becomes an expert jñānī and an expert yogī. In other words, jñāna and yoga are different preliminary stages of devotional service.
Devahūti was expert in accepting the real substance; she contemplated the form of Viṣṇu in detail as advised by her smiling son, Kapiladeva. At the same time, she was thinking of Kapiladeva, who is the Supreme Personality of Godhead, and therefore she completely perfected her austerities, penances and transcendental realization.
SB3.33.27 TEXT 27 nityārūḍha-samādhitvāt parāvṛtta-guṇa-bhramā na sasmāra tadātmānaṁ svapne dṛṣṭam ivotthitaḥ SYNONYMS nitya—eternal; ārūḍha—situated in; samādhitvāt—from trance; parāvṛtta—freed from; guṇa—of the modes of material nature; bhramā—illusion; na sasmāra—she did not remember; tadā—then; ātmānam—her material body; svapne—in a dream; dṛṣṭam—seen; iva—just as; utthitaḥ—one who has arisen.
TRANSLATION Situated in eternal trance and freed from illusion impelled by the modes of material nature, she forgot her material body, just as one forgets his different bodies in a dream. PURPORT A great Vaiṣṇava said that he who has no remembrance of his body is not bound to material existence. As long as we are conscious of our bodily existence, it is to be understood that we are living conditionally, under the three modes of material nature. When one forgets his bodily existence, his conditional, material life is over. This forgetfulness is actually possible when we engage our senses in the transcendental loving service of the Lord. In the conditional state, one engages his senses as a member of a family or as a member of a society or country. But when one forgets all such membership in material circumstances and realizes that he is an eternal servant of the Supreme Lord, that is actual forgetfulness of material existence.
This forgetfulness actually occurs when one renders service unto the Lord. A devotee no longer works with the body for sense gratification with family, society, country, humanity and so on. He simply works for the Supreme Personality of Godhead, Kṛṣṇa. That is perfect Kṛṣṇa consciousness.
A devotee always merges in transcendental happiness, and therefore he has no experience of material distresses. This transcendental happiness is called eternal bliss. According to the opinion of devotees, constant remembrance of the Supreme Lord is called samādhi, or trance. If one is constantly in trance, there is no possibility of his being attacked or even touched by the modes of material nature. As soon as one is freed from the contamination of the three material modes, he no longer has to take birth to transmigrate from one form to another in this material world.
SB3.33.28 TEXT 28 tad-dehaḥ parataḥ poṣo ’py akṛśaś cādhy-asambhavāt babhau malair avacchannaḥ sadhūma iva pāvakaḥ SYNONYMS tat-dehaḥ—her body; parataḥ—by others (the damsels created by Kardama); poṣaḥ—maintained; api—although; akṛśaḥ—not thin; ca—and; ādhi—anxiety; asambhavāt—from not occurring; babhau—shone; malaiḥ—by dust; avacchannaḥ—covered; sa-dhūmaḥ—surrounded with smoke; iva—like; pāvakaḥ—a fire.
TRANSLATION Her body was being taken care of by the spiritual damsels created by her husband, Kardama, and since she had no mental anxiety at that time, her body did not become thin. She appeared just like a fire surrounded by smoke. PURPORT Because she was always in trance in transcendental bliss, the thought of the Personality of Godhead was always carefully fixed in her mind. She did not become thin, for she was taken care of by the celestial maidservants created by her husband. It is said, according to the Āyur-vedic medical science, that if one is free from anxieties he generally becomes fat. Devahūti, being situated in Kṛṣṇa consciousness, had no mental anxieties, and therefore her body did not become thin. It is customary in the renounced order of life that one should not take any service from a servant or maid, but Devahūti was being served by the celestial maidservants. This may appear to be against the spiritual concept of life, but just as fire is still beautiful even when surrounded by smoke, she looked completely pure although it seemed that she was living in a luxurious way.
SB3.33.29 TEXT 29 svāṅgaṁ tapo-yogamayaṁ mukta-keśaṁ gatāmbaram daiva-guptaṁ na bubudhe vāsudeva-praviṣṭa-dhīḥ SYNONYMS sva-aṅgam—her body; tapaḥ—austerity; yoga—yoga practice; mayam—fully engaged in; mukta—loosened; keśam—her hair; gata—disarrayed; ambaram—her garments; daiva—by the Lord; guptam—protected; na—not; bubudhe—she was aware of; vāsudeva—in the Supreme Personality of Godhead; praviṣṭa—absorbed; dhīḥ—her thoughts.
TRANSLATION Because she was always absorbed in the thought of the Supreme Personality of Godhead, she was not aware that her hair was sometimes loosened or her garments were disarrayed. PURPORT In this verse the word daiva-guptam, “protected by the Supreme Personality of Godhead,” is very significant. Once one surrenders unto the service of the Supreme Lord, the Lord takes charge of the maintenance of the devotee’s body, and there is no need of anxiety for its protection. It is said in the Second Chapter, Second Canto, of Śrīmad-Bhāgavatam that a fully surrendered soul has no anxiety about the maintenance of his body. The Supreme Lord takes care of the maintenance of innumerable species of bodies; therefore, one who fully engages in His service will not go unprotected by the Supreme Lord. Devahūti was naturally unmindful of the protection of her body, which was being taken care of by the Supreme Person.
SB3.33.30 TEXT 30 evaṁ sā kapiloktena mārgeṇācirataḥ param ātmānaṁ brahma-nirvāṇaṁ bhagavantam avāpa ha SYNONYMS evam—thus; sā—she (Devahūti); kapila—by Kapila; uktena—instructed; mārgeṇa—by the path; acirataḥ—soon; param—supreme; ātmānam—Supersoul; brahma—Brahman; nirvāṇam—cessation of materialistic existence; bhagavantam—the Supreme Personality of Godhead; avāpa—she achieved; ha—certainly.
TRANSLATION My dear Vidura, by following the principles instructed by Kapila, Devahūti soon became liberated from material bondage, and she achieved the Supreme Personality of Godhead, as Supersoul, without difficulty. PURPORT Three words have been used in this connection to describe the achievement of Devahūti: ātmānam, brahma-nirvāṇam and bhagavantam. These refer to the gradual process of discovery of the Absolute Truth, mentioned herein as the bhagavantam. The Supreme Personality of Godhead resides in various Vaikuṇṭha planets. Nirvāṇa means to extinguish the pangs of material existence. When one is able to enter into the spiritual kingdom or into spiritual realization, one is automatically freed from material pangs. That is called brahma-nirvāṇa. According to Vedic scripture, nirvāṇa means cessation of the materialistic way of life. Ātmānam means realization of the Supersoul within the heart. Ultimately, the highest perfection is realization of the Supreme Personality of Godhead. It is to be understood that Devahūti entered the planet which is called Kapila Vaikuṇṭha. There are innumerable Vaikuṇṭha planets predominated by the expansions of Viṣṇu. All the Vaikuṇṭha planets are known by a particular name of Viṣṇu. As we understand from Brahma-saṁhitā, advaitam acyutam anādim ananta-rūpam [Bs. 5.33]. Ananta means “innumerable.” The Lord has innumerable expansions of His transcendental form, and according to the different positions of the symbolical representations in His four hands, He is known as Nārāyaṇa, Pradyumna, Aniruddha, Vāsudeva, etc. There is also a Vaikuṇṭha planet known as Kapila Vaikuṇṭha, to which Devahūti was promoted to meet Kapila and reside there eternally, enjoying the company of her transcendental son.
SB3.33.31 TEXT 31 tad vīrāsīt puṇyatamaṁ kṣetraṁ trailokya-viśrutam nāmnā siddha-padaṁ yatra sā saṁsiddhim upeyuṣī SYNONYMS tat—that; vīra—O brave Vidura; āsīt—was; puṇya-tamam—most sacred; kṣetram—place; trai-lokya—in the three worlds; viśrutam—known; nāmnā—by the name; siddha-padam—Siddhapada; yatra—where; sā—she (Devahūti); saṁsiddhim—perfection; upeyuṣī—achieved.
TRANSLATION The palace where Devahūti achieved her perfection, my dear Vidura, is understood to be a most sacred spot. It is known all over the three worlds as Siddhapada. SB3.33.32 TEXT 32 tasyās tad yoga-vidhuta- mārtyaṁ martyam abhūt sarit srotasāṁ pravarā saumya siddhidā siddha-sevitā SYNONYMS tasyāḥ—of Devahūti; tat—that; yoga—by yoga practice; vidhuta—relinquished; mārtyam—material elements; martyam—her mortal body; abhūt—became; sarit—a river; srotasām—of all rivers; pravarā—the foremost; saumya—O gentle Vidura; siddhi-dā—conferring perfection; siddha—by persons desiring perfection; sevitā—resorted to.
TRANSLATION Dear Vidura, the material elements of her body have melted into water and are now a flowing river, which is the most sacred of all rivers. Anyone who bathes in that river also attains perfection, and therefore all persons who desire perfection go bathe there. SB3.33.33 TEXT 33 kapilo ’pi mahā-yogī bhagavān pitur āśramāt mātaraṁ samanujñāpya prāg-udīcīṁ diśaṁ yayau SYNONYMS kapilaḥ—Lord Kapila; api—surely; mahā-yogī—the great sage; bhagavān—the Supreme Personality of Godhead; pituḥ—of His father; āśramāt—from the hermitage; mātaram—from His mother; samanujñāpya—having asked permission; prāk-udīcīm—northeast; diśam—direction; yayau—He went.
TRANSLATION My dear Vidura, the great sage Kapila, the Personality of Godhead, left His father’s hermitage with the permission of His mother and went towards the northeast. SB3.33.34 TEXT 34 siddha-cāraṇa-gandharvair munibhiś cāpsaro-gaṇaiḥ stūyamānaḥ samudreṇa dattārhaṇa-niketanaḥ SYNONYMS siddha—by the Siddhas; cāraṇa—by the Cāraṇas; gandharvaiḥ—by the Gandharvas; munibhiḥ—by the munis; ca—and; apsaraḥ-gaṇaiḥ—by the Apsarās (damsels of the heavenly planets); stūyamānaḥ—being extolled; samudreṇa—by the ocean; datta—given; arhaṇa—oblations; niketanaḥ—place of residence.
TRANSLATION While He was passing in the northern direction, all the celestial denizens known as Cāraṇas and Gandharvas, as well as the munis and the damsels of the heavenly planets, prayed and offered Him all respects. The ocean offered Him oblations and a place of residence. PURPORT It is understood that Kapila Muni first went towards the Himalayas and traced the course of the River Ganges, and He again came to the delta of the Ganges at the sea now known as the Bay of Bengal. The ocean gave Him residence at a place still known as Gaṅgā-sāgara, where the River Ganges meets the sea. That place is called Gaṅgā-sāgara-tīrtha, and even today people gather there to offer respects to Kapiladeva, the original author of the Sāṅkhya system of philosophy. Unfortunately, this Sāṅkhya system has been misrepresented by an imposter who is also named Kapila, but that other system of philosophy does not tally with anything described in the Sāṅkhya of Kapila in the Śrīmad-Bhāgavatam.
SB3.33.35 TEXT 35 āste yogaṁ samāsthāya sāṅkhyācāryair abhiṣṭutaḥ trayāṇām api lokānām upaśāntyai samāhitaḥ SYNONYMS āste—He remains; yogam—yoga; samāsthāya—having practiced; sāṅkhya—of the Sāṅkhya philosophy; ācāryaiḥ—by the great teachers; abhiṣṭutaḥ—worshiped; trayāṇām—three; api—certainly; lokānām—of the worlds; upaśāntyai—for the deliverance; samāhitaḥ—fixed in trance.
TRANSLATION Even now Kapila Muni is staying there in trance for the deliverance of the conditioned souls in the three worlds, and all the ācāryas, or great teachers, of the system of Sāṅkhya philosophy are worshiping Him. SB3.33.36 TEXT 36 etan nigaditaṁ tāta yat pṛṣṭo ’haṁ tavānagha kapilasya ca saṁvādo devahūtyāś ca pāvanaḥ SYNONYMS etat—this; nigaditam—spoken; tāta—O dear Vidura; yat—which; pṛṣṭaḥ—was asked; aham—I; tava—by you; anagha—O sinless Vidura; kapilasya—of Kapila; ca—and; saṁvādaḥ—conversation; devahūtyāḥ—of Devahūti; ca—and; pāvanaḥ—pure.
TRANSLATION My dear son, since you have inquired from me, I have answered. O sinless one, the descriptions of Kapiladeva and His mother and their activities are the purest of all pure discourses. SB3.33.37 TEXT 37 ya idam anuśṛṇoti yo ’bhidhatte kapila-muner matam ātma-yoga-guhyam bhagavati kṛta-dhīḥ suparṇa-ketāv upalabhate bhagavat-padāravindam SYNONYMS yaḥ—whoever; idam—this; anuśṛṇoti—hears; yaḥ—whoever; abhidhatte—expounds; kapila-muneḥ—of the sage Kapila; matam—instructions; ātma-yoga—based on meditation on the Lord; guhyam—confidential; bhagavati—on the Supreme Personality of Godhead; kṛta-dhīḥ—having fixed his mind; suparṇa-ketau—who has a banner of Garuḍa; upalabhate—achieves; bhagavat—of the Supreme Lord; pada-aravindam—the lotus feet.
TRANSLATION The description of the dealings of Kapiladeva and His mother is very confidential, and anyone who hears or reads this narration becomes a devotee of the Supreme Personality of Godhead, who is carried by Garuḍa, and he thereafter enters into the abode of the Supreme Lord to engage in the transcendental loving service of the Lord. PURPORT The narration of Kapiladeva and His mother, Devahūti, is so perfect and transcendental that even if one only hears or reads this description, he achieves the highest perfectional goal of life, for he engages in the loving service of the lotus feet of the Supreme Personality of Godhead. There is no doubt that Devahūti, who had the Supreme Lord as her son and who followed the instructions of Kapiladeva so nicely, attained the highest perfection of human life.
Thus end the Bhaktivedanta purports of the Third Canto, Thirty-third Chapter, of the Śrīmad-Bhāgavatam, entitled “Activities of Kapila.” END OF THE THIRD CANTO THIS WEB PAGE URL: http://causelessmercy.com/SB3.33.1.htm