॥ ॐ नमो भगवते वासुदेवाय ॥
॥ त्रयस्त्रिंशोऽध्यायः - ३३ ॥
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Discourse XXXIII
Devahūti receives the light of wisdom and attains final beatitude (Preamble)
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मैत्रेय उवाच ।
एवं निशम्य कपिलस्य वचो जनित्री
सा कर्दमस्य दयिता किल देवहूतिः ।
विस्रस्तमोहपटला तमभिप्रणम्य
तुष्टाव तत्त्वविषयाङ्कितसिद्धिभूमिम् ॥ १॥
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Maitreya resumed : When Devahūti, the beloved spouse of the sage Kardama and mother of Lord Kapila, heard the foregoing discourse of the Lord, the veil of her ignorance was torn asunder. She bowed to Him, the disseminator of the knowledge of Sāṅkhya—which throws light on the fundamental principles—and extolled him thus: (1) (1)
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देवहूतिरुवाच ।
अथाप्यजोऽन्तःसलिले शयानं
भूतेन्द्रियार्थात्ममयं वपुस्ते ।
गुणप्रवाहं सदशेषबीजं
दध्यौ स्वयं यज्जठराब्जजातः ॥ २॥
स एव विश्वस्य भवान् विधत्ते
गुणप्रवाहेण विभक्तवीर्यः ।
सर्गाद्यनीहोऽवितथाभिसन्धि-
रात्मेश्वरोऽतर्क्यसहस्रशक्तिः ॥ ३॥
स त्वं भृतो मे जठरेण नाथ
कथं नु यस्योदर एतदासीत् ।
विश्वं युगान्ते वटपत्र एकः
शेते स्म मायाशिशुरङ्घ्रिपानः ॥ ४॥
त्वं देहतन्त्रः प्रशमाय पाप्मनां
निदेशभाजां च विभो विभूतये ।
यथावतारास्तव सूकरादय-
स्तथायमप्यात्मपथोपलब्धये ॥ ५॥
यन्नामधेयश्रवणानुकीर्तना-
द्यत्प्रह्वणाद्यत्स्मरणादपि क्वचित् ।
श्वादोऽपि सद्यः सवनाय कल्पते
कुतः पुनस्ते भगवन् नु दर्शनात् ॥ ६॥
अहो बत श्वपचोऽतो गरीयान्
यज्जिह्वाग्रे वर्तते नाम तुभ्यम् ।
तेपुस्तपस्ते जुहुवुः सस्नुरार्या
ब्रह्मानूचुर्नाम गृणन्ति ये ते ॥ ७॥
तं त्वामहं ब्रह्म परं पुमांसं
प्रत्यक्स्रोतस्यात्मनि संविभाव्यम् ।
स्वतेजसा ध्वस्तगुणप्रवाहं
वन्दे विष्णुं कपिलं वेदगर्भम् ॥ ८॥
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Devahūti said : Brahmā (the birthless creator) saw only with his mental eyes Your (Cosmic) Body—pervaded by the (five) gross elements, the (ten) Indriyas, the (five) objects of senses and the mind—from which proceeds the stream of the three Guṇas (modes of Prakṛti), nay, which is the seed of all and lay manifest on the waters that had submerged the universe at the time of Final Dissolution, and from the lotus of whose navel Brahmā himself had sprung.(2)
Though actionless, You are of unfailing resolve and possessed of countless inconceivable powers, and the Ruler of all the Jivas. That is why, having partitioned Your energy according to the predominance of the three Guṇas, it is You who carry on the creation, preservation and dissolution of the universe. (3)
How, then, could it be that You were borne in my womb—You into whose belly the whole of this universe disappears at the time of universal dissolution and who at the end of a Kalpa rest all alone on a leaf of a banyan tree in the form of an infant possessing inconceivable powers and sucking its great toe? (4)
You assume a personality for the extermination of the sinful and the exaltation, O Lord, of those who abide by Your commands. Just as You appear in the semblance of a boar and so on(for various other purposes), even so this descent of Yours is intended for showing (to the world) the path leading to Self-Realization.(5)
By occasionally hearing and chanting Your names, bowing to You or even remembering You, a pariah (one who feeds on the flesh of dogs) becomes worthy of adoration in this very life as a Brāhmaṇa who has performed a Soma-sacrifice (a sacrifice which brings great sanctity and extraordinary religious merit to the sacrificer)! There could be no doubt, then, about one's attaining the object of life by Your sight. (6)
Oh, how wonderful that even a pariah (who cooks the flesh of dogs) becomes highly venerable only because he has Your name on the tip of his tongue! Nay, they who utter Your name have (thereby or in their previous life) practised austere penance, poured oblations into the sacred fire, bathed (in sacred waters), conducted themselves well, and even recited the Vedas. (7)
In the form of Kapila (my son) You are no other than that Supreme Reality, the Highest Person, who could be rightly conceived only in a mind that has been turned inward, and who brings to an end the stream of the three Guṇas (in the shape of transmigration) by His own effulgence. You are Lord Viṣṇu Himself, the source of the Vedas. I bow to You.(8) (2-8)
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मैत्रेय उवाच ।
ईडितो भगवानेवं कपिलाख्यः परः पुमान् ।
वाचा विक्लवयेत्याह मातरं मातृवत्सलः ॥ ९॥
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Maitreya went on : Thus praised (by Devahūti), the Supreme Person bearing the name of Lord Kapila, who was full of filial affection, spoke to His mother in unfaltering accents.(9) (9)
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कपिल उवाच ।
मार्गेणानेन मातस्ते सुसेव्येनोदितेन मे ।
आस्थितेन परां काष्ठामचिरादवरोत्स्यसि ॥ १०॥
श्रद्धत्स्वैतन्मतं मह्यं जुष्टं यद्ब्रह्मवादिभिः ।
येन मामभवं याया मृत्युमृच्छन्त्यतद्विदः ॥ ११॥
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Lord Kapila said : By following the easy path pointed out by Me, O mother, you will attain before long to the supreme goal (in the shape of final beatitude). (10)
Have faith in this doctrine of Mine, which has been followed even by the exponents of Veda, so that you may attain to My birthless state. Those who are ignorant of this go through the process of (birth and) death (again and again). (11) (10-11)
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मैत्रेय उवाच ।
इति प्रदर्श्य भगवान् सतीं तामात्मनो गतिम् ।
स्वमात्रा ब्रह्मवादिन्या कपिलोऽनुमतो ययौ ॥ १२॥
सा चापि तनयोक्तेन योगादेशेन योगयुक् ।
तस्मिन्नाश्रम आपीडे सरस्वत्याः समाहिता ॥ १३॥
अभीक्ष्णावगाहकपिशान् जटिलान् कुटिलालकान् ।
आत्मानं चोग्रतपसा बिभ्रती चीरिणं कृशम् ॥ १४॥
प्रजापतेः कर्दमस्य तपोयोगविजृम्भितम् ।
स्वगार्हस्थ्यमनौपम्यं प्रार्थ्यं वैमानिकैरपि ॥ १५॥
पयःफेननिभाः शय्या दान्ता रुक्मपरिच्छदाः ।
आसनानि च हैमानि सुस्पर्शास्तरणानि च ॥ १६॥
स्वच्छस्फटिककुड्येषु महामारकतेषु च ।
रत्नप्रदीपा आभान्ति ललनारत्नसंयुताः ॥ १७॥
गृहोद्यानं कुसुमितै रम्यं बह्वमरद्रुमैः ।
कूजद्विहङ्गमिथुनं गायन् मत्तमधुव्रतम् ॥ १८॥
यत्र प्रविष्टमात्मानं विबुधानुचरा जगुः ।
वाप्यामुत्पलगन्धिन्यां कर्दमेनोपलालितम् ॥ १९॥
हित्वा तदीप्सिततममप्याखण्डलयोषिताम् ।
किञ्चिच्चकार वदनं पुत्रविश्लेषणातुरा ॥ २०॥
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Maitreya continued : Having thus shown to His mother the noble way to Self-Realization, and permitted by her, who now declared that all was Brahma, Lord Kapila went His way.(12)
She too applied herself to the practice of Yoga, according to the process of meditation taught by her son, in that hermitage, which stood like a diadem of flowers on (the head of) the Saraswati, and attained peace of mind.(13)
The curly locks she wore on her head turned brown on account of ablutions performed thrice a day, and became matted; while her body, which was clad in rags, grew emaciated as a result of severe penance.(14)
She renounced her incomparable house, which had been enriched by the austere penance and Yogic power of the sage Kardama, a lord of created beings, and was coveted even by the gods, furnished as it was with beds of ivory, soft and white as the foam of milk and adorned with gold, and seats of gold provided with cushions exceedingly soft to the touch. (15-16)
In the walls of that house, which were made of transparent crystal and precious emerald, shone lights of jewels borne by beautiful statues of women. (17)
She also deserted the garden attached to her house, charming with its many blossoming celestial trees, cooing pairs of birds and humming bees drunk with honey. (18)
When she used to enter the pond in that garden, (the water of) which was scented with the fragrance of lotuses, along with Kardama, who bestowed his loving attention on her, Gandharvas and Kinnaras (the attendants of gods) sang her praises. (19)
(Although she felt no compunction) while leaving that garden, which was most eagerly sought after even by the spouses of Indra (the lord of paradise), Devahūti did wear a desolate look on her face, afflicted as she was at the separation from her son. (20) (12-20)
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वनं प्रव्रजिते पत्यावपत्यविरहातुरा ।
ज्ञाततत्त्वाप्यभून्नष्टे वत्से गौरिव वत्सला ॥ २१॥
तमेव ध्यायती देवमपत्यं कपिलं हरिम् ।
बभूवाचिरतो वत्स निःस्पृहा तादृशे गृहे ॥ २२॥
ध्यायती भगवद्रूपं यदाह ध्यानगोचरम् ।
सुतः प्रसन्नवदनं समस्तव्यस्तचिन्तया ॥ २३॥
भक्तिप्रवाहयोगेन वैराग्येण बलीयसा ।
युक्तानुष्ठानजातेन ज्ञानेन ब्रह्महेतुना ॥ २४॥
विशुद्धेन तदाऽऽत्मानमात्मना विश्वतोमुखम् ।
स्वानुभूत्या तिरोभूतमायागुणविशेषणम् ॥ २५॥
ब्रह्मण्यवस्थितमतिर्भगवत्यात्मसंश्रये ।
निवृत्तजीवापत्तित्वात्क्षीणक्लेशाऽऽप्तनिर्वृतिः ॥ २६॥
नित्यारूढसमाधित्वात्परावृत्तगुणभ्रमा ।
न सस्मार तदाऽऽत्मानं स्वप्ने दृष्टमिवोत्थितः ॥ २७॥
तद्देहः परतः पोषोऽप्यकृशश्चाध्यसम्भवात् ।
बभौ मलैरवच्छन्नः सधूम इव पावकः ॥ २८॥
स्वाङ्गं तपोयोगमयं मुक्तकेशं गताम्बरम् ।
दैवगुप्तं न बुबुधे वासुदेवप्रविष्टधीः ॥ २९॥
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(She had somehow consoled herself by the presence of her son) when her husband (the sage Kardama) retired to the forest; but she felt very disconsolate, in spite of her having realized the truth, at the separation from her son (Lord Kapila), even as a cow, who is extremely fond of her calf, is grieved at the loss of the latter. (21)
Fixing her thought exclusively on her son, the divine Kapila, who was no other than Śrī Hari, she soon grew indifferent, my son, even to such a house (as has been described above). (22)
She (now) meditated on the form of the Lord, adorned with a cheerful countenance and spoken of by her son as worth meditating upon, fixing her thought on the same as a whole as well as in parts. (23)
With a mind thoroughly depurated by the uninterrupted practice of Devotion, most intense dispassion and spiritual enlightenment leading to Brahmahood (oneness with Brahma) and resulting from a due performance of one's duties, she then contemplated on her own self as projected everywhere, having set aside by the realization of its true nature the limitations imposed on it by the modes of Prakṛti. (24-25)
Her mind being now settled in Brahma, the substratum of all the Jivas, who is no other than the Lord, she no more thought of herself as a Jiva, and was accordingly rid of all afflictions and attained final beatitude. (26)
Firmly established in perpetual Samādhi (deep meditation), her misapprehension about the reality of the sense-objects now disappeared and she was no more conscious of her body than the man arisen from sleep remembers the body seen in a dream. (27)
Her body, though nourished by others (the Vidyādhara damsels summoned and lodged in the hermitage by her husband to look after her), did not grow lean because there was no mental agony. Though covered with layers of dirt, it shone through it like a fire enveloped in (a mass of) smoke. (28)
Her mind being fully merged in Lord Vāsudeva, she did not perceive her own body—which was completely given up to austerity and Yoga, and was being maintained by Providence—even when her hair got loose and her clothes fell off from her body.(29) (21-29)
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एवं सा कपिलोक्तेन मार्गेणाचिरतः परम् ।
आत्मानं ब्रह्मनिर्वाणं भगवन्तमवाप ह ॥ ३०॥
तद्वीरासीत्पुण्यतमं क्षेत्रं त्रैलोक्यविश्रुतम् ।
नाम्ना सिद्धपदं यत्र सा संसिद्धिमुपेयुषी ॥ ३१॥
तस्यास्तद्योगविधुतमार्त्यं मर्त्यमभूत्सरित् ।
स्रोतसां प्रवरा सौम्य सिद्धिदा सिद्धसेविता ॥ ३२॥
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In this way, by following the path pointed out by Lord Kapila, she attained before long to (the abode of) the Lord, who is eternally free and is no other than the Supreme Spirit or Brahma.(30)
The most sacred spot where she attained final beatitude, O valiant Vidura, was known all over the three worlds by the name of 'Siddhapada'.(31)
Her mortal frame, which had been purged through Yoga of all its dross, was transformed into a river, which ranks foremost among all streams, O gentle Vidura, confers the highest blessings (on those who bathe in it) and is (frequently) resorted to by Siddhas.(32) (30-32)
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कपिलोऽपि महायोगी भगवान् पितुराश्रमात् ।
मातरं समनुज्ञाप्य प्रागुदीचीं दिशं ययौ ॥ ३३॥
सिद्धचारणगन्धर्वैर्मुनिभिश्चाप्सरोगणैः ।
स्तूयमानः समुद्रेण दत्तार्हणनिकेतनः ॥ ३४॥
आस्ते योगं समास्थाय साङ्ख्याचार्यैरभिष्टुतः ।
त्रयाणामपि लोकानामुपशान्त्यै समाहितः ॥ ३५॥
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Having taken leave of His mother (Devahūti), Lord Kapila, the great Yogi, proceeded towards the north-east from the hermitage of His father.(33)
Duly worshipped and offered an abode by Ocean himself, He continues (there even to this day) in perfect peace of mind, absorbed in deep meditation for the good of all the three worlds, and is (ever) being extolled by Siddhas, Cāraṇas (celestial bards), Gandharvas (celestial musicians) and sages as well as by hosts of Apsarās (celestial nymphs), and praised by the teachers of Sāṅkhya (Āsuri and others).(34-35) (33-35)
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एतन्निगदितं तात यत्पृष्टोऽहं तवानघ ।
कपिलस्य च संवादो देवहूत्याश्च पावनः ॥ ३६॥
य इदमनुशृणोति योऽभिधत्ते
कपिलमुनेर्मतमात्मयोगगुह्यम् ।
भगवति कृतधीः सुपर्णकेता-
वुपलभते भगवत्पदारविन्दम् ॥ ३७॥
इति श्रीमद्भागवते महापुराणे वैयासक्यामष्टादशसाहस्र्यां
पारमहंस्यां संहितायां तृतीयस्कन्धे कापिलेयोपाख्याने
त्रयस्त्रिंशत्तमोऽध्यायः ॥ ३३॥
॥ इति तृतीयस्कन्धः समाप्तः ॥
॥ ॐ तत्सत् ॥
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I have thus narrated to you, dear and sinless Vidura, what you asked me, viz., the holy dialogue between Lord Kapila and Devahūti (His mother).(36)
He who listens to and (similarly) he (too) who expounds this teaching of the (divine) sage Kapila, which is the most secret of all the doctrines teaching the ways and means of God-Realization, is able to fix his mind on Lord Viṣṇu (who bears on His banner an emblem of Garuḍa, the king of the birds) and attains (proximity) to the Lord's feet. (37)
Thus ends the thirty-third discourse, forming part of the "Story of Lord Kapila", in Book Three of the great and glorious Bhāgavata-Purāṇa, otherwise known as the Paramahamsa-Sarhhitā, composed by the sage Vedavyāsa and consisting of eighteen thousand Ślokas.
END OF BOOK THREE (36-37)
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