Canto 3

Chapter Thirty Three

Departure of Kapila
 Section – I

Śrī Devahūti offers her Gratitude

(1-5)
 3.33.1
maitreya uvāca
evaṁ niśamya kapilasya vaco janitrī
sā kardamasya dayitā kila devahūtiḥ
visrasta-moha-paṭalā tam abhipraṇamya
tuṣṭāva tattva-viṣayāṅkita-siddhi-bhūmim

Maitreya said: Devahüti (janitré devahütiù), the wife of Kardama (kardamasya

dayitä), hearing the words of Kapila (evaà niçamya kapilasya vacah), became
free of ignorance concerning bhakti, jïäna and yoga (visrasta-moha-paöalä). She
offered respects to and satisfied Kapila (tam abhipraëamya tuñöäva), the
compiler of knowledge concerning bhakti, jïäna and yoga (tattva-viñayäìkita),
and the giver or perfection to men on this earth (siddhi-bhümim).
In the Thirty-third Chapter, after being praised by
Devahūti, Kapila departs for the forest.

She attains the Lord by the path taught by him.

Janitrī stands for janayitrī, mother.

She became free of all ignorance concerning bhakti and
jñāna (visrasta-moha-paṭalā).

Kapila gave indications with great skill concerning bhakti,

jñāna and yoga, and caused men on earth to reach
perfection.
 3.33.2
devahūtir uvāca
athāpy ajo 'ntaḥ-salile śayānaṁ
bhūtendriyārthātma-mayaṁ vapus te
guṇa-pravāhaṁ sad-aśeṣa-bījaṁ
dadhyau svayaṁ yaj-jaṭharābja-jātaḥ

Devahūti said: Even Brahmä (ajah api) born from the lotus in your
navel (yaj-jaöharäbja-jätaù) could only meditate (dadhyau svayaà)
upon your form (te vapuh) lying in the ocean (antaù-salile çayänaà),
which is composed of spiritual elements, spiritual sense objects and
spiritual senses (bhüta-indriya-artha-ätma-mayaà), which is endowed
with all good qualities (guëa-pravähaà) and which is the source of
unlimited real universes (sad-açeña-béjaà).
It is not astonishing that you teach me and deliver me from saṁsāra.

However what is most astonishing is that you, the Supreme Lord of

unlimited universe, took birth from me, a low human being.

She begins to speak, introducing the subject with the word atha.

Brahmā could only mediate upon your form as Garbhodakaśāyī lying in

the water within the universe.
He did not see you at first. Your elements, senses and sense objects are
all made of your own māyā.

That means your body is knowledge and bliss, not material.

You distinctly manifest qualities such as affection for your devotees

(guṇa-pravāham).

You are the cause of all universes (sat-aśeṣa-bījam).

 3.33.3
sa eva viśvasya bhavān vidhatte
guṇa-pravāheṇa vibhakta-vīryaḥ
sargādy anīho 'vitathābhisandhir
ātmeśvaro 'tarkya-sahasra-śaktiḥ

You distribute (bhavän vidhatte) your powers of creation,

maintenance and destruction (viçvasya sargädy véryaù) by dividing
them up according to the guëas (guëa-praväheëa vibhakta). You are
without material activities (anéhah). Your desires are never unfulfilled
(avitatha abhisandhih). You are the lord of all the jévas (ätmeçvarah).
You are the possessor of unlimited, inconceivable energies (atarkya-
sahasra-çaktiù). In this way you carry out your activities (implied).
You give out your powers of creation, maintenance and
destruction by division of guṇas (guṇa-pravāheṇa vibhakta-
vīryaḥ).

Avitathābhisandhiḥ means “your desires are not

obstructed.”
 3.33.4
sa tvaṁ bhṛto me jaṭhareṇa nātha
kathaṁ nu yasyodara etad āsīt
viśvaṁ yugānte vaṭa-patra ekaḥ
śete sma māyā-śiśur aṅghri-pānaḥ

O Lord (nätha)! How were you (kathaà nu tvaà), in whose

belly the universe rests (yasya udare etad viçvaà äsét), held in
my womb (me jaöhareëa bhåtah)? As a merciful baby (mäyä-
çiçuh) you lie alone (ekaù çete sma) on a banyan leaf (vaöa-
patra), sucking your toe (aìghri-pänaù), at the end of the yuga
(yugänte).
How could you be held in the womb of person like me, a
human?

You alone should explain the astonishing cause.

“How can you say this to me? I am your child.”

True, you are a child. As a baby you sleep on a banyan leaf at the
time of destruction of the universe. For what purpose?
In this way, the people of the world, who are accustomed to
caring for children, can meditate on me.

Thus, that form of a baby is merciful (māyā-śiśuḥ).

The sweet pastime suitable for the baby is described.

He sucks his big toe.

 “All intelligent men will give up other happiness and
become submerged in the sweetness of my feet.”

Thinking that he would like to experience that taste, the

baby sucks his toe.
 3.33.5
tvaṁ deha-tantraḥ praśamāya pāpmanāṁ
nideśa-bhājāṁ ca vibho vibhūtaye
yathāvatārās tava sūkarādayas
tathāyam apy ātma-pathopalabdhaye

O Lord (vibho)! You become dependent on my body as a baby (tvaà

deha-tantraù). Just as you appear in this world in forms like the boar
(yathä tava sükarädayah avatäräh) to destroy sin (päpmanäà
praçamäya) and to make those who follow your instructions
prosperous (nideça-bhäjäà vibhütaye), you have appeared to teach
the path of jïäna and bhakti directed to yourself (tathäyam apy ätma-
patha upalabdhaye).
Moreover, your nature is that, by mercy alone, you descend as
avatāra.

Just as other babies are in the womb of the mother and are
dependent on the body of the mother, you also entered my
womb and were dependent on my body (deha-tantraḥ), as your
pastime.

Deha-tantraḥ can also mean “he who is decorated with cloth and
ornaments on his body.”
For what purpose do avatāras descend?

They appear for destroying sins and for making prosperous

with bhakt, jñāna and yoga those who follow your instruction
(nideśa-bhājām).

Kapila (ayam) appeared to teach the path of jñāna and bhakti

directed to himself.
 Section – II

Exalted position of the Holy name

(6-9)
 3.33.6
yan-nāmadheya-śravaṇānukīrtanād
yat-prahvaṇād yat-smaraṇād api kvacit
śvādo 'pi sadyaḥ savanāya kalpate
kutaḥ punas te bhagavan nu darśanāt

To say nothing of the spiritual advancement of persons who see the

Supreme Person face to face (kutaù punas te bhagavan nu darçanät),
even a person born in a family of dog-eaters (çvädah api) immediately
(sadyah) becomes eligible (kalpate) to perform Vedic sacrifices
(savanaya) if he once (kvacit) utters the holy name of the Supreme
Personality of Godhead or chants about Him (yan-näma-dheya-
çravaëa anukértanäd), hears about His pastimes, offers Him obeisances
(yat-prahvaëad) or even remembers Him (smaranad).
By seeing you, the world becomes most fortunate.

This is expressed through the method of kaimutya-nyāya (what to speak

of).

Prahvaṇat means obeisances. Smaraṇāt kvacid means “occasional

remembrance.”

Even the outcaste (śvādaḥ) becomes immediately qualified to perform

the soma sacrifice (savanāya).
This means he becomes worshipable like a brāhmaṇa,
performer of the soma sacrifice.

This implies that this takes place because of destruction

of prārabdha sinful reactions experienced in this life as
low birth.
Śrī Rūpa Gosvāmī says:

durjātireva savanāyayogyatve kāraṇaṁ matam

durjātyārambhakaṁ pāpaṁ yat syāt prārabdhameva tat

It was understood that the low qualities of the dog-eater is the cause of
his disqualification for performing sacrifices. The sin by which he
attains such low qualities in this life is called the prārabdha sin. BRS
1.1.22
 3.33.7
aho bata śva-paco 'to garīyān
yaj-jihvāgre vartate nāma tubhyam
tepus tapas te juhuvuḥ sasnur āryā
brahmānūcur nāma gṛṇanti ye te

How astonishing (aho bata)! The outcaste (çva-pacah) on the tip of

whose tongue (yaj-jihvä agre) your name appears (vartate näma
tubhyam) becomes the guru (atah garéyän)! All those who chant your
name (te näma gåëanti ye), becoming most respectable (äryä), have
completed all austerities (tapas tepuh), all sacrifices, all bathing
(juhuvuù sasnuh) and all study of the Vedas (brahmänücur).
It has just been said that the outcaste becomes immediately qualified
for the soma sacrifice.

But that is nothing, since much more is achieved than becoming

qualified for sacrifice.

This is most astonishing (aho bata)!

The name has to appear just on the tip of the tongue of the outcaste.
It does not have to be fully on the tongue, it does not have to be
pronounced fully.

It is present (vartate) on the tongue, but not completely.

Only one name is chanted once, not many times.

If one were to chant many of your (tubhyam) names many times with
the full tongue, how much more effect it would have!
Tubhyam can also mean “he chants to please you, or bring you under his
control.”

The outcaste who chants incompletely just one name is the best guru
(gariyān).

He becomes qualified to teach the mantra with the name within it to

others (ie. dikṣa-guru).

“Then let the outcaste perform sacrifice, study of the Vedas and
austerities.” They have already done this.
What to speak of one such person, others also who chant your name,
have performed all austerities and sacrifices.

This specifically mentioned. Because of no statement to indicate they

did not perform all elements (aṅgas) of all sacrifices and austerities,
they have completed all austerities with all elements.

They have performed oblations in all sacrifices with all elements.

They have bathed in all holy places. They, and not others, are worthy
of respect (āryāh).

They have completed study of the Vedas (brahma).

Amara-koṣa says anūcānaḥ means “a teacher, a person proficient in

recitation of the Vedas with its aṅgas.”
The words are in the past tense, whereas gṛhnanti is in the present
tense.

They chant in the present, but have completed all the other actions
such as austerities.

These other actions are no longer performed, and will not be performed
in the future.
Why would they do those actions now?

This indicates that the devotees have no qualification for such actions.

The perfect tense indicates completion. They have no regard for them.

They are a waste of energy.

One should not explain that the present tense of gṛhnanti
indicates that they continuously chant, and that they
only achieve the effect by chanting continuously and not
by chanting just once.
That is contradicted by other statements using the word sakṛt (only once):

naivaṁ-vidhaḥ puruṣa-kāra urukramasya

puṁsāṁ tad-aṅghri-rajasā jita-ṣaḍ-guṇānām
citraṁ vidūra-vigataḥ sakṛd ādadīta
yan-nāmadheyam adhunā sa jahāti bandham

Such power (evaà-vidhaù puruña-kära) is not surprising (na citraà) from

persons who have conquered the six senses (jita-ñaò-guëänäm puàsäà) by
the dust from the lotus feet of the Lord (urukramasya tad-aìghri-rajasä),
since even an outcaste (vidüra-vigataù) becomes immediately free of
bondage of karma (adhunä sa jahäti bandham) by chanting the Lord’s
name once (sakåd ädadéta yan-nämadheyam). SB 5.1.35
 3.33.8
taṁ tvām ahaṁ brahma paraṁ pumāṁsaṁ
pratyak-srotasy ātmani saṁvibhāvyam
sva-tejasā dhvasta-guṇa-pravāhaṁ
vande viṣṇuṁ kapilaṁ veda-garbham

I offer respects to you (tväm ahaà vande) Kapila, who are Viñëu
(viñëuà kapilaà), Brahman, the supreme person (brahma paraà
pumäàsaà), the destroyer of material existence (dhvasta-guëa-
pravähaà) by your appearance in this world (sva-tejasä), the shelter
of the Vedas (veda-garbham), who should be the object of meditation
for the mind (ätmani saàvibhävyam) which has withdrawn from
material objects (pratyak-srotasy).
I, being ignorant cannot really praise you.

I simply offer respects.

Prayak-srotasi means “for the mind which has withdrawn

from material objects.”
 3.33.9
maitreya uvāca
īḍito bhagavān evaṁ kapilākhyaḥ paraḥ pumān
vācāviklavayety āha mātaraṁ mātṛ-vatsalaḥ

Maitreya said: The Lord called Kapila (bhagavän kapiläkhyaù), the

supreme person (paraù pumän), praised thus (evaà éòitah), spoke to
his mother (mätaraà äha) out of affection for her (mätå-vatsalaù),
with choked voice (aviklavayä väcä).

With choked voice because of affection for his mother, Kapila replied.
 Section – III

Lord Kapila Dev Leaves Home

(10-12)
 3.33.10
kapila uvāca
mārgeṇānena mātas te
susevyenoditena me
āsthitena parāṁ kāṣṭhām
acirād avarotsyasi

Kapila said: My dear Mother (mätah)! By this path of bhakti

(anena märgeëa ästhitena) explained by me (me uditena),
which is easy to perform (su-sevyena), you will quickly attain
(aciräd avarotsyasi) the supreme goal of prema (paräà
käñöhäm).
Susevyena (easily performed) means bhakti-yoga.

Āshitena means performed.

You will attain the supreme goal of prema.

Though his mother is a nitya-siddha, he speaks to her in this way

to teach the world.
 3.33.11
śraddhatsvaitan mataṁ mahyaṁ
juṣṭaṁ yad brahma-vādibhiḥ
yena mām abhayaṁ yāyā
mṛtyum ṛcchanty atad-vidaḥ

Have faith in my instructions (etad mataà mahyaà çraddhatsva) which are

practiced by those who know the truth (juñöaà yad brahma-vädibhiù), and
which will give you fearlessness (yena mäm abhayaà yäyä). Those who do not
know this attain death (måtyum åcchanty atad-vidaù).

Mahyam means me. Yāyāḥ means “you will attain.”

 3.33.12
maitreya uvāca
iti pradarśya bhagavān
satīṁ tām ātmano gatim
sva-mātrā brahma-vādinyā
kapilo 'numato yayau

Maitreya said: Having shown his mother (iti satéà pradarçya) the
path of the soul (ätmano gatim), Kapila (bhagavän kapilah), taking
permission (anumatah) from his mother who knew the truth about
her son (brahma-vädinyä sva-mäträ), departed (yayau).
The reason for his mother giving permission is stated.

She was a brahma-vādi, one who speaks about or knows

that her son was Brahman.

Thus she considered that she would be protected by his

will.
 Section – IV

Mother Devahūti takes the path of Austerity

(13-15)
 3.33.13
sā cāpi tanayoktena yogādeśena yoga-yuk
tasminn āśrama āpīḍe sarasvatyāḥ samāhitā

By following the instructions on bhakti (yogädeçena) spoken by her

son (tanaya uktena), absorbed in bhakti (yoga-yuk), she became
engaged in samädhi (sä samähitä) in that hermitage (tasminn äçrama),
which was like a flower crown on the Sarasvaté River (sarasvatyäù
äpéòe).

Āpiḍe means “like a flower crown.”

 3.33.14
abhīkṣṇāvagāha-kapiśān
jaṭilān kuṭilālakān
ātmānaṁ cogra-tapasā
bibhratī cīriṇaṁ kṛśam

Her locks of hair (kuöilälakän) became matted (jaöilän) and

grey (kapiçän) from repeated bathing (abhékñëa avagäha). Her
body (ätmänaà), clothed in rags (cériëaà), became thin
(kåçam bibhraté) because of severe austerities (ugra-tapasä).
She took bath three times a day.

Her hair became matted.

And her body (ātmānam) was clothed in rags (cīriṇam).

 3.33.15
prajāpateḥ kardamasya
tapo-yoga-vijṛmbhitam
sva-gārhasthyam anaupamyaṁ
prārthyaṁ vaimānikair api

The house (sva-gärhasthyam) Kardama produced through the

austerities of yoga (prajäpateù kardamasya tapo-yoga-
vijåmbhitam) was unequalled (anaupamyaà) and desired by
the devatäs (vaimänikair api prärthyaà).
 Section – V

Opulence of Kardama Muni

(16-22)
 3.33.16
payaḥ-phena-nibhāḥ śayyā
dāntā rukma-paricchadāḥ
āsanāni ca haimāni
susparśāstaraṇāni ca

The ivory beds (däntä çayyä) resembling the foam of milk

(payaù-phena-nibhäù) had gold coverings (rukma-
paricchadäù). The chairs were made of gold (äsanäni ca
haimäni) with soft cushions (susparça ästaraëäni ca).
 3.33.17
svaccha-sphaṭika-kuḍyeṣu
mahā-mārakateṣu ca
ratna-pradīpā ābhānti
lalanā ratna-saṁyutāḥ

Jewel lamps (ratna-pradépä) shone (äbhänti) on clear crystal

walls (svaccha-sphaöika-kuòyeñu) decorated with large
emeralds (mahä-märakateñu ca). The women were decorated
with jewels (lalanä ratna-saàyutäù).
 3.33.18
gṛhodyānaṁ kusumitai
ramyaṁ bahv-amara-drumaiḥ
kūjad-vihaṅga-mithunaṁ
gāyan-matta-madhuvratam

The garden (gåha udyänaà) was made beautiful (ramyaà)

with many flowering celestial trees (kusumitai bahv-amara-
drumaiù) with pairs of singing birds (küjad-vihaìga-
mithunaà) and intoxicated, humming bees (gäyan-matta-
madhuvratam).
 3.33.19
yatra praviṣṭam ātmānaṁ
vibudhānucarā jaguḥ
vāpyām utpala-gandhinyāṁ
kardamenopalālitam

When Devahüti, under the care of Kardama (yatra kardamena

upalälitam), would enter the pond (väpyäm praviñöam),
fragrant with lotuses (utpala-gandhinyäà), the devatäs’
assistants (vibudha anucarä) glorified her (ätmänaà jaguù).
 3.33.20
hitvā tad īpsitatamam
apy ākhaṇḍala-yoṣitām
kiñcic cakāra vadanaṁ
putra-viśleṣaṇāturā

Giving up that house (tad hitvä), most desirable even to the

wives of Indra (äkhaëòala-yoñitäm apy épsitatamam),
Devahüti became silent, overcome with grief (kiïcic cakära
vadanaà), pained by the absence of her son (putra-viçleñaëa
äturä).
She became silent (vadanaṁ kiñcid cakāra) in the presence
of all these things.

This means she was filled with grief at seeing these

things.
 3.33.21
vanaṁ pravrajite patyāv
apatya-virahāturā
jñāta-tattvāpy abhūn naṣṭe
vatse gaur iva vatsalā

Since her husband had also left home (patyäv vanaà

pravrajite), she became aggrieved with separation from her
son (apatya-viraha äturä), even though she knew the truth
(jïäta-tattväpy). She was like a cow aggrieved when losing a
calf (nañöe vatse vatsalä gaur iva abhüt).
This verse described the great depression caused by parental
love (vātsalya) for the Lord.

Though her husband had gone to the forest, she maintained her
life, seeing his son.

But she grieved when even he left.

“Oh! If there is anyone around, let them see.

They should make my son quickly return. If not, I cannot live.”

She lamented like a cow.

Or like a cow she suddenly forgot all the spiritual knowledge

given to her.
 3.33.22
tam eva dhyāyatī devam
apatyaṁ kapilaṁ harim
babhūvācirato vatsa
niḥspṛhā tādṛśe gṛhe

O Vidura (vatsa)! Meditating on her son Kapila (tam apatyaà

kapilaà eva dhyäyaté), the Supreme Lord (devam harim), she quickly
became detached (acirato niùspåhä babhüva) from that opulent house
(tädåçe gåhe).

This describes the result of meditating on the Lord separation.

 Section – VI

Śrī Devahūti losing herself to eternal trance

(23-29)
 3.33.23
dhyāyatī bhagavad-rūpaṁ
yad āha dhyāna-gocaram
sutaḥ prasanna-vadanaṁ
samasta-vyasta-cintayā

She meditated on the form of the Supreme Lord (dhyäyaté

bhagavad-rüpaà), the worthy object of meditation (dhyäna-
gocaram), with smiling face (prasanna-vadanaà), whom her
son had described (yad äha sutaù), thinking of his whole form
and its parts (samasta-vyasta-cintayä).
Grieving in separation, my mind cannot give up seeing the Lord as my
son.

Going to a solitary place for a moment, concentrating my mind, giving

up the idea of my son, I will practice meditation as Kapila taught me.

The verse describes that practice. She meditated on the form of the
Supreme Lord.

The sentence continues till verse 26.

 3.33.24-26
bhakti-pravāha-yogena vairāgyeṇa balīyasā
yuktānuṣṭhāna-jātena jñānena brahma-hetunā

viśuddhena tadātmānam ātmanā viśvato-mukham

svānubhūtyā tirobhūta-māyā-guṇa-viśeṣaṇam

brahmaṇy avasthita-matir bhagavaty ātma-saṁśraye

nivṛtta-jīvāpattitvāt kṣīṇa-kleśāpta-nirvṛtiḥ

By bhakti-yoga which flows like a current (bhakti-praväha-yogena), by strong renunciation (vairägyeëa

baléyasä) produced from proper practice of bhakti (yukta anuñöhäna-jätena), by knowledge causing
realization of the Lord (jïänena brahma-hetunä), by purity of mind (ätmänam viçuddhena), she saw
the Supreme Lord (tadä ätmänam), who pervades all direction (viçvato-mukham) and is devoid of
material qualities (tirobhüta-mäyä-guëa-viçeñaëam) through personal realization (svänubhütyä). Her
mind became fixed (avasthita-matir) in Brahman, Bhagavän and Paramätmä (brahmaëy bhagavaty
ätma-saàçraye ), and she attained bliss (äpta-nirvåtiù) and destruction of suffering (kñéëa-kleçä)
because of destroying saàsära (nivåtta-jéva äpattitvät).
Bhakti-pravāha-yogena means “by the method of bhakti,
which is like a current.”

She meditated on the Lord by bhakti and by strong

detachment produced from bhakti’s proper performance.
Or regulated performance can mean the following:

yuktāhāravihārasya yuktaceṣṭasya karmasu

yuktasvapnāvabodhasya yogo bhavati duḥkhahā

If one has regulated eating, regulated walking/recreation

(yukta ähära-vihärasya), regulated use of organs in both
material and spiritual activities (yukta-ceñöasya karmasu),
regulated sleep and regulated waking (yukta-svapna
avabodhasya), his yoga destroys all suffering (yogo bhavati
duùkha-hä). BG 6.17
She meditated with strong detachment produced from regulated habits
of yoga.

She meditated with jñāna which causes realization of Brahman (brahma-

hetunā).

This actually means knowledge which causes pure bhakti, not

knowledge which produces realization of the one impersonal Brahman.

She meditated with a pure mind, since it was beyond the guṇas.
She saw (this word should be supplied) the svarūpa (tad
ātmānam) of the Supreme Lord, whose face is in ten
directions (viśvato mukham), and which was devoid of the
material guṇas, by her realization (svānubhūtyā).

Her mind then became fixed in the Brahman, in

Bhagavān (brahmaṇi bhagavati ), and in Paramātmā, the
shelter of the jīvas (ātma-saṁśraye).
The goals of the jñānī, the devotee and the yogī are listed
in order.

She fixed her mind on the full svarūpa, the aṅgī, which
contains Brahman, Bhagavān, and Paramātmā.
In the phrase bhakti-pravāha-yogena, the word pravāha (current) indicates the type
of bhakti mentioned in the following verse:

mad-guṇa-śruti-mātreṇa mayi sarva-guhāśaye

mano-gatir avicchinnā yathā gaṅgāmbhaso 'mbudhau
lakṣaṇaṁ bhakti-yogasya nirguṇasya hy udāhṛtam
ahaituky avyavahitā yā bhaktiḥ puruṣottame

Because the mind (manah), by hearing about my qualities (mad-guëa-çruti-

mätreëa), flows continuously (gatih avicchinnä) to me (mayi), the Supreme
Lord residing in the hearts of all people (sarva-guhäçaye), just as the Gaìgä
flows to the ocean (yathä gaìgämbhaso ambudhau), it is said (udähåtam) that
the quality of bhakti (lakñaëaà bhakti-yogasya) beyond the guëas (nirguëasya)
is absence of results other than bhakti unto the Lord (ahaituky bhaktiù
puruñottame) and lack of obstructions from other processes (avyavahitä). SB
3.29.11-12
She thus attained characteristics which indicate bhāva-bhaktai.

Excluding the third level in jñāna of merging tvam and tat, the
jñānīs’ knowledge of tvam and tat (you and that) becomes
suitable for the devotees as knowledge of the worshipper and
the worshipped--knowledge of the devotee and the Lord.

Bhakti-rasāmṛta-sindhu says jñāna-vairāgyayor bhakti-

praveśāyopayogitā: jñāna and vairāgya a somewhat suitable at the
beginning of bhakti.
The seventh level of the aṣṭāṅga-yogīs, dhyāna or meditation of the yogīs,
becomes most suitable for the devotees as the third item of the nine
types of bhakti (smaraṇam).

For Devahūti, taking the jñāna of the jñānīs and the meditation of the
yogīs, according to the idea that “the swan eats the essence in all things”
she followed those practices, since they were included in bhakti.

Thus it is said that she used jñaṇa (jñānena brahmahetunā), and in verse
23, it was said that she used meditation (dhyāna-gocaraṁ sutaḥ).
Then, the secondary symptoms produced by bhakti are
described as was already mentioned:

jarayaty āśu yā kośaṁ nigīrṇam analo yathā

This bhakti (yä) quickly destroys the subtle body (jarayaty äçu
koçaà), just as the digestive fire consumes food (nigérëam
analo yathä). SB 3.25.33
Because she attained the condition of destroying the calamity of the
jīvātmā (nivṛtta-jīvāpattitvāt), which means ignorance (held in the subtle
body), all suffering was destroyed, and consequently she felt bliss.

Or because of being the Lord’s mother, she was by nature free from
ignorance.

Thus the statement merely indicates a condition in the spiritual world

as in statements such as ayam ātmā apahata-pāpma: the soul is without
sin. (Subāla Upaniṣad)
 3.33.27
nityārūḍha-samādhitvāt
parāvṛtta-guṇa-bhramā
na sasmāra tadātmānaṁ
svapne dṛṣṭam ivotthitaḥ

Because of attaining continuous Samadhi (nityärüòha-

samädhitvät), and being free of wandering towards sense
objects (parävåtta-guëa-bhramä), she did not remember her
body (na sasmära tadätmänaà), just as a person on waking
does not remember what happened in a dream (svapne dåñöam
iva utthitaù).
According to the devotees, samādhi means bewilderment
caused by the bliss of meditation.

Because of attaining constant samādhi, wandering

(bhramaḥ) towards material sense objects ceased
(parāvṛtta).

Ātmānam means body.

 3.33.28
tad-dehaḥ parataḥ poṣo
'py akṛśaś cādhy-asambhavāt
babhau malair avacchannaḥ
sadhūma iva pāvakaḥ

Her body was cared for the maidens created by Kardama (tad-dehaù
parataù poñah) and because of no anxieties (ädhy-asambhavät), she
was not thin (akåçah). Though covered by dirt (malair avacchannaù
apy), her body shone like a fire covered by smoke (sadhüma pävakaù
iva babhau).
This verse describes her condition at that time.

He body was cared for by the maidens created by Kardama.

Because she had no mental anxieties, because of being absorbed

in the Lord, she was not thin.

The doctors say that happiness makes the body stout.

 3.33.29
svāṅgaṁ tapo-yogamayaṁ
mukta-keśaṁ gatāmbaram
daiva-guptaṁ na bubudhe
vāsudeva-praviṣṭa-dhīḥ

Completely absorbed in Väsudeva (väsudeva-praviñöa-dhéù), she was

not aware (na bubudhe) that her body (sva aìgaà), engaged in
austerity and yoga (tapo-yogamayaà), with unbound hair and absence
of clothing (mukta-keçaà gatämbaram), was protected by the Lord
(daiva-guptaà).

Daiva-guptam means “protected by the Lord.”

 Section – VII

Achievement of perfection
(30-32)
 3.33.30
evaṁ sā kapiloktena
mārgeṇācirataḥ param
ātmānaṁ brahma-nirvāṇaṁ
bhagavantam avāpa ha

By the method taught by Kapila (evaà kapila uktena

märgeëa), she quickly attained (sä acirataù aväpa ha) the
Supreme Lord, Bhagavän, the supreme soul (bhagavantam
param ätmänaà). This attainment included liberation
(brahma-nirväëaà).
She attained the Lord of Vaikuṇṭha, Bhagavān, the best of
souls (param).

“Did she not attain liberation?”

Attainment of Bhagavān was also attainment of

liberation (brahma-nirvāṇam).
 adhokṣajālambham ihāśubhātmanaḥ
śarīriṇaḥ saṁsṛti-cakra-śātanam
tad brahma-nirvāṇa-sukhaṁ vidur budhās
tato bhajadhvaṁ hṛdaye hṛd-īśvaram

The wise know that (viduh budhäh) direct contact with the Lord
(adhokñaja älambham), which includes within it the happiness of
Brahman (tad brahma-nirväëa-sukhaà), destroys saàsära (saàsåti-
cakra-çätanam) for the sinful persons possessing material bodies in
this world (iha açubha ätmanaù). Therefore worship in your heart
(tatah bhajadhvaà hådaye) the Lord who possesses various bhävas
(håt-éçvaram). SB 7.7.37
In this verse brahma-nirvāṇa-sukham refers to the
Supreme Lord.

Therefore the verse can mean that Devahūti attained

Kapila, her son, in Kapila Vaikuṇṭha.
 3.33.31
tad vīrāsīt puṇyatamaṁ
kṣetraṁ trailokya-viśrutam
nāmnā siddha-padaṁ yatra
sā saṁsiddhim upeyuṣī

O Vidura (véra)! That place (tad kñetraà), called Siddha-pada

(siddha-padaà nämnä), where she attained perfection (yatra sä
saàsiddhim upeyuñé), is most pure (puëyatamaà äsét) and famous in
the three worlds (trailokya-viçrutam).

Vīra means “O Vidura!”

 3.33.32
tasyās tad yoga-vidhuta-
mārtyaṁ martyam abhūt sarit
srotasāṁ pravarā saumya
siddhidā siddha-sevitā

Devahüti’s body (tasyäs tad martyam), purified of material

dhätus by bhakti-yoga (yoga-vidhuta-märtyaà), became a river
(abhüt sarit). That river is the best of rivers (srotasäà
pravarä), bestowing perfection and worshipped by perfected
souls (siddhidä siddha-sevitä).
O Vidura! Her body (martyam) because the river. How?

That body became purified of contamination of dhātus by

yoga (yoga-vidhūta-mārtyam).
 Section – VIII

Resting Abode of Lord Kapila Dev

(33-37)
 3.33.33
kapilo 'pi mahā-yogī
bhagavān pitur āśramāt
mātaraṁ samanujñāpya
prāg-udīcīṁ diśaṁ yayau

The great yogé Kapila (kapilo mahä-yogé), the Supreme Lord

(bhagavän), taking permission from his mother (mätaraà
samanujïäpya), departed from his father’s hermitage (pitur
äçramät yayau) and went first north and then east (präg-
udécéà diçaà).
Previously it was said that Kapila left.

Now he is described further in three verses.

Taking permission, he went east. According to sadācara, he first went

north.

Later, he took up permanent residence at Gaṅga-sāgara.

 3.33.34
siddha-cāraṇa-gandharvair
munibhiś cāpsaro-gaṇaiḥ
stūyamānaḥ samudreṇa
dattārhaṇa-niketanaḥ

Praised (stüyamänaù) by the Siddhas, Cäraëas, Gandharvas

(siddha-cäraëa-gandharvair), sages and Apsaräs (munibhiç
cäpsaro-gaëaiù), he was given a place as an offering (data
arhaëa-niketanaù) by the ocean personified (samudreëa).
 3.33.35
āste yogaṁ samāsthāya
sāṅkhyācāryair abhiṣṭutaḥ
trayāṇām api lokānām
upaśāntyai samāhitaḥ

Taking shelter of bhakti-yoga (yogaà samästhäya) and

worshiped by the teachers of Säìkhya (säìkhyäcäryair
abhiñöutaù), he still remains there (äste), fixed in samädhi
(samähitaù), for the peace of the three worlds (trayäëäm api
lokänäm upaçäntyai).
 3.33.36
etan nigaditaṁ tāta
yat pṛṣṭo 'haṁ tavānagha
kapilasya ca saṁvādo
devahūtyāś ca pāvanaḥ

O sinless Vidura (anagha)! As requested by you (yat tava

påñöo), I have spoken (ahaà nigaditaà) about the pure
conversation between Kapila and Devahüti (etad kapilasya
devahütyäç ca pävanaù saàvädah).
 3.33.37
ya idam anuśṛṇoti yo 'bhidhatte
kapila-muner matam ātma-yoga-guhyam
bhagavati kṛta-dhīḥ suparṇa-ketāv
upalabhate bhagavat-padāravindam

He who hears the teaching of Kapila (ya idam kapila-muner matam

anuçåëoti) containing the secret of meditation on the Lord (ätma-
yoga-guhyam), or he who teaches it (yah abhidhatte), concentrating
his mind on the Lord (bhagavati kåta-dhéù) whose emblem is Garuòa
(suparëa-ketäv), attains the Lord’s lotus feet (upalabhate bhagavat-
padäravindam).
Showing the goal of what was taught by Kapila to Devahūti by
the results, he emphasizes the destination of persons similar to
Devahūti.

Just by explaining, or just by hearing, one attains the Lord.

What to speak then of the results from actually undertaking the

instructions of Kapila!
What supreme result then would a devotee like Devahūti
attain!

The word upa indicates “additionally” that she attained a

position as the Lord’s associate, filled with prema, for
serving his lotus feet.
Thus ends the Sārārtha-daṛśinī commentary on the
Thirty-third Chapter of the Third Canto for the pleasure
of the devotees’ hearts, complied following the ācāryas.
Being ignorant, I do not know the meaning of Śrīmad-
bhāgavatam.

But I have made a commentary according to my

intelligence because of a desire for its association.

Offering respects to all living beings up to Brahmā in the

universe, I ask for their mercy.
Having been made capable of understanding it, I have
completed the commentary on the Third Canto on the
bank of the Yamunā River at the foot of a desire tree in
Śrī Vṛndāvana, on the eighth lunar day of Āśvina
month.