INTRODUCTION
The chapters 21 to 33 of Canto-3 (स्कन्ध -३ ) describe the story of Kapila ( कपिलावतार)
Kapila was the अंशावतार - an amshavatara - a part of Vishnu ,who incarnated Himself
to teach सांख्य योग - Sankya yoga , to the mankind in order that they can liberated
from repeated births and deaths. He taught this to his mother Devahuthi.
Sri Giridhara Goswami in his commentary known as Bala Prabodhini -बाल प्रबोधिनी
for the chapter 20 of Canto 3 says :
ऊनाविंशतिभिस्श्चैवं बन्धसर्गो निरूपित: ।
Commentary: Sridharacharya in his commentary says that Kaplia told his mother the SANKHYA YOGA with the principles contained and distinguishes the Atma and Anathma viveka. The creation of all these 24 principles also are explained in detail in the chapter 26. These were explained by Brahma to Narada in the 2nd Canto.Sri Vallabhachrya sys that the difference of Prakruthi and Purusha are to separate Jiva and Brahma and Purusha is the cause of samsara.
See the 15 th Dashaka -verses 1 and 2 of Sriman Narayaneeyam also.
The chapters 21 to 33 of Canto-3 (स्कन्ध -३ ) describe the story of Kapila ( कपिलावतार)
Kapila was the अंशावतार - an amshavatara - a part of Vishnu ,who incarnated Himself
to teach सांख्य योग - Sankya yoga , to the mankind in order that they can liberated
from repeated births and deaths. He taught this to his mother Devahuthi.
Sri Giridhara Goswami in his commentary known as Bala Prabodhini -बाल प्रबोधिनी
for the chapter 20 of Canto 3 says :
ऊनाविंशतिभिस्श्चैवं बन्धसर्गो निरूपित: ।
चतुर्दशभिरध्यायै: मोक्षसर्गो निरूप्यते ॥
Meaning: As in the last 19 chapters bandha sarga- meaning that the creation in which people get attached to births and deaths were described, In the balance 14 chapters moksha sarga -meaning that the creation in which people get liberated are proven.
This part of Canto-3 describes the science by which the jivas can get moksham- the liberation.
21
घात्रा सञ्चोदितत्वान्मुनिरकृत तपः कर्दमः; श्रीहरिस्तं
प्रोचे - "पत्नीं स्वकीयां कुरु मनुतनयां देवहूतिं सरागां।
पुत्र्यः स्युस्ते नवास्यामहमपि दशमः स्या'मितीशेन चोक्तो
भक्तः प्रत्युद्ययौ तं मनुमतिविमलं प्राप्तमत्यन्तभक्तम्।।
Meaning: To the question by Vidura about Devahuthi and Kardama Prajapathi, who was a maha yogi himself , as to how they increased the creation, Maitreya replied that as Kardama was instructed by Brahma to produce children who may then increase the creation, Kardama went to the river Saraswathi and did penance for 10000 years. He did this penance with complete and pure devotion to Hari going into the samadhi state. Hari was pleased with his penance and devotion- Bhakthi, and appeared before him in his saguna form.Kardama was overwhelmed on seeing Him and praised and prostrated before Him. Hari then told him that He knew what Kardama desired for and told him that Swayambhuva Manu and Shatharupa will come to his hermitage with their daughter Devahuthi who also was desirous of having a suitable husband. The Manu will give their daughter in marriage to you. Nine daughters will be born to you.Then with complete devotion you will reach Me. Then Hari will incarnate Himself as a part of Him , as their 10th child and will teach Devahuthi the path of devotion and other vedantha. Kardama went back to his hermitage .The Manu,his wife and daughter Devahuthi visited his hermitage after some time. Kardama welcomed them to his hermitage and after the formalities of inviting the guests , he asked them for the purpose of their visit and he would gladly fulfil their desires.
Commentary: Sri Vallabacharya in his commentary Subodhini says that in order to show that the path of Dharma alone can lead to a fruitful life, this chapter emphasises this aspect.
22
सिद्धोƒहं तव दर्शनात् मम सुता चोद्वोढुकामा गुणैः
प्रख्याता, कुरु पाणिपीडनमिति श्रुत्वा मनूÏक्त मुनिः।
प्राहै""षास्तु मम प्रियाƒƒत्मसदृशापत्यस्य लाभे यतिः
स्यामेवे''ति स मानवीमुदवहच्चास्मान्निवृत्तो मनुः।।
Meaning: The Swayambhuva Manu , on hearing what Kardama told him , infomed him that he was very much pleased in meeting him and had his desires more than fulfilled. They had come to his hermitage as his daughter is very much keen in having Kardama as her husband after hearing about him from Narada Maharishi .Therefore Manu requested Kardama to accept his daughter Devahuthi in marriage to him.Kardama informed him that he would gladly accept her as his wife. But after the children are born to them he would go to forest for observing complete renunciation- sanyasa to meditate on Hari and obtain liberation.Devahuthi accepted this condition and the Swayambhuva Manu and Shatharupa gave their daughter Devahuthi in marriage to him according to Dharma and with due religious rites, with Shatharupa giving the stridhanam or dowry as per shastras.
Commentary:Sri Vallabhacharya in his commentary Subodhini for this chapter says that the stridhanam given and accepted by Kardama was for dedication of their physical bodies and sensory organs etc along with this wealth for the devotion and service to Sri Krishna.All these were for obtaining the Grace and anugraha of Baghavan Hari only. Thus the idea of a marriage is for protection of Dharma alone.
Swayambhuva Manu then after the marriage of Devahuthi went to Barhishmathi and engaged himself in conducting sacrifices and hearing Hari's stories and spent his remaining life for the entire Swayambhva manvantaram..According to Sri Vallabhacharya this was done by him for the sole purpose of upholding Dharma.
In this chapter the fatherly feelings of Swayambhuva Manu on separation of his daughter Devahuthi is brought out in the following verses in a beautiful manner.
प्रत्तां दुहितरं सम्राट् सद्रुक्षाय गतव्यथ :।
उपगुह्य च बाहुभ्यांमौत्कण्ठ्योन्मथिताशय: ॥ 24
अशक्नुवंस्तद्विरहं मुञ्चन् बाष्पकलां मुहु: ।
आसिञ्चिदम्ब वत्सेति नेत्रोदैर्दुहितु: ;शिखा: ॥ 25 of chapter 22 of Canto -3
Compare this with the famous verse in अभिज्ञान शाकुन्तलं (Abhijnana Shakunthalam ) drama of Kalidasa.
.The beauty of expression and of meaning cannot be brought out in a translation, however good, that too in a foreign language with a completely different cultural background. However, the text of all the above slokas are reproduced here in Devanagari and Roman scripts with their free rendering in English.
यास्यत्यद्य शकुंतलेति हृदयं संस्पृष्टमुत्कंठया
कंठ: स्तम्भित बाष्पवृत्तिकलुषः चिन्ताजडं दर्शनम् ।
वैक्लव्यं मम तावदीदृशमहो स्नेहादरण्यौकसः
पीड्यन्ते गृहिणः कथं नु तनया विश्लेष दु:खैर्नवैः ॥।
Yaasyatyadya shakuntaleti hridayam samsprishtam utkanthhayaa
Kanthhah stambhita baashpavrittikalushah chintaajadam darshanam
Vaiklayam mama taavadeedrishamaho snehaat aranyaukasah
Peedyante grihinah katham nu tanayaa vishlesha dukhairnavaih IV -6
The sage Kanva describes his emotions when Sakuntala is being sent to her husband’s place. He says:
“The very thought of separation from Sakumtala fills my heart with grief. My throat is choked by the tears I try to hold back. My eyes have become inert as I am deep in thought. If this is the depth of sorrow of a forest-dweller like me because of my attachment, then how much will be the mental agony of those householders at the prospect of separation from their newly wed daughters.?”
In the Srimad Bhaghavatham also the feelings of Swayambhuva Manu is depicted in a poetic and superb manner
23
मग्ना बिन्दुसरोवरे रतिसमा कान्तेन योगीश्वरे॒
णाऽऽरूढ़ा च विमानमेत्य विविधान् लोकान् सुखान्यन्वभूत्।
पुत्रीश्चाजनयन्नवा;थ वनमेष्यन्तं पतिं प्राह सा-
""पुत्रं मे त्वभयाय देहि, तदहं मुच्येय संसारतः''।।
Meaning: After the departure of her parents Devahuthi engaged herslf in a totally selfless service to her husband Kardama who was completely devoted to the service of Hari. In this process, she did not care herself about her health also. When Kardama saw her after the religious rituals and penance that she had become emaciated and lean, he could not control himself seeing her condition. He told her as to why she did not care about her health when engaged in serving him. He then told her that he had obtained the Grace of Hari and would fulfil her desires. He then asked her to bathe in the Bindusaras and by his yogic power created a vimana-aircraft and took her around the celestial regions and made her to enjoy all worldly desires -as prescribed for a householder in the shastras. Afterwards nine(9) daughters were born to them.
As he had informed her before the marriage and after the birth of the children ,Kardama prepared himself to go to the forest for the ascetic life, Devahuthi requested him to help her in finding suitable bridegrooms for their 9 daughters and also a son and then to go to the forest . She also felt sorry that she did not get from her husband proper advice and methods to get liberation from the samsara-births and deaths. Hence her request for a son through whom she could get mukthi-the liberation of the soul.
Commentary: In this chapter the duties of the wife and husband in household life are brought out in a clear and soul stirring manner. The selfless service of Devahuthi and the concern for her by Kardama are the guiding examples for the mankind. The Srimad Bhaghavatha puranam highlights the duties in household life also in a more pleasing manner to the mankind.
Sri Vallabhacharya says that the desires of Kardama were for the devotion to Hari and also to attain complete renunciation.
24
खेदेनालमितो न यामि' मुनिनेत्याश्वासिता गर्भिणी
काले पुत्रमसूत सा च कपिलं श्रीवासुदेवं सती।
पुत्रीर् ब्रह्मसुतास्तयोरुदवहन्; जग्मुश्च ते; कर्दम
पत्नीमर्पितवान् सुते भगवति; प्राप्तः परां सद्गतिम्।।
Meaning: On hearing thus, Kardama pacified her not to regret for her actions and that he would stay back and would get their 9 daughters married.Further he told her that Hari would be born to them as a son and she would get mukthi-liberation from Him.During the course of time she delivered a son. When Hari was born to them as a son all the celestials showered flowers and the entire universe celebrated His incarnation ,as Kapila. Brahma came with all sages and offered prayers and told Kardama to give the 9 daughters in marriage to the 9 rishis. Accordingly the nine daughters were given in marriage to the 9 rishis by Kardama as- Kala to Marici, Anasuya to Atri,Shradhdha to Aangiras,Havirbhuva to Pulastya, Gathi to Pulaha,Kriya to Krathu, Khyathi to Brighu,Arundhathi to Vashishta, Shanthi to Atharvana
Then Kardama entrusted Devahuthi to his son Kapila and as directed by Him went to the forest and with complete renunciation and devotion attained Mukthi.
Commentary: Sridharacharya in his commentary says that after the birth of Kapila, Kardama was redeemed of the 3 debts owned by a house holder - deva, rishi and pitrus. and then only embraced sanyasa. Then only he got moksha.
25
निर्विण्णां जननीं प्रपन्नमनसं पुत्रो हरिः प्राह तां -
""चित्तं बन्धकृदात्मनो गुणरतं, सक्तं न चेन्मोक्षकृत्;।
भक्तिः सज्जनसंगमेन च भवेत्; सक्तिर् निरस्या तया;
भक्तः पश्यति सर्वतो हरि;मतो निर्भीकतामेति सः।।
Meaning : On seeing his mother sad because she could not control the directions of her sensory organs to satisfy their desires and therefore controlled by the illusion she approached Him with complete satisfaction on seeing Him, Hari who incarnated as her son told her- that her bondage was only due to the attachment to the sensory organs.If her intellect does not get attached to them -due to the cause and effect of 3 gunas and develops a total detachment to them then it will lead to moksha or liberation. She can develop Bhakthi only by associating herself with saints. It is the Bakthi which would remove the attachment to sensory organs. A true devotee sees Hari in all beings. Thus he becomes fearless.
Commentary:Sridharacharya in his commentary for this chapter in the beginning says:
श्रीधराचार्य -भावार्थदीपिका
पञ्चविंशे जनन्या तु तुष्टो बन्धविमोचनं ।
आदावाह परम् भक्तिलक्षणं कपिल: सुत: ॥ १
कपिलेनार्पिता मात्रे गूढभाव नियन्त्रिता।
योगमाणिक्यमञ्जूषा स्फुटमुद्धाट्यतेऽधुना ॥ २
Meaning: In the 25 th chapter Kapila was very much satisfied with his mother Devahuthi told her about the qualities of Bhakthi-devotion and that too for Para Bhakthi. Although he told her in an indirect manner He opens a yoga box full of diamonds of immeasurable value-such as ashtanga yoga bhakthi yoga and which are practicable also which is in Sankhya form.
It is the Bhakthi yoga which is the suject matter of this chapter. HB also confirms this.Other commentaries also confirm this aspect.
26
सूक्ष्मस्थूलानि भूतान्यपि दश, दश च ज्ञानकर्मेन्द्रियाणि,
प्रोक्तं भिन्नं चतुर्धा हृदिति यदखिलं प्राकृतं तत्वजालम्;।
तद्भिन्नः पञ्चविंशः पुरुष इति दृढं विद्धि, तत् सन्निधौ सा
शक्ता स्वं कर्म कर्त्तुम् प्रकृतिरिति विविच्यैनमेव स्मरेस्तम्।
Meaning:The 5 Maha Buthas ,sky. air,fire,water and earth and their tanmatras 5 jnendriyas 5 karmendriyas 5 ,mahat,ahankara, manas and budhdhi- these 24 tatvas -are the qualities of Prakruthi and they are bound by the 3gunas- satva, rajas and tamas. The 25 th principle or tatva is -Purusha,who is independent of the 24 principles and controls the actions of the Prakruthi. This should be realised by anybody and this Purusha has to be meditated upon.Commentary: Sridharacharya in his commentary says that Kaplia told his mother the SANKHYA YOGA with the principles contained and distinguishes the Atma and Anathma viveka. The creation of all these 24 principles also are explained in detail in the chapter 26. These were explained by Brahma to Narada in the 2nd Canto.Sri Vallabhachrya sys that the difference of Prakruthi and Purusha are to separate Jiva and Brahma and Purusha is the cause of samsara.
See the 15 th Dashaka -verses 1 and 2 of Sriman Narayaneeyam also.
27
नाक्तोऽयम् प्रकृतेर्गुणैस्तु पुरुषः कर्ता न भोक्ता च नो
कर्ताƒस्मीत्याभिमन्यते यदि पुनः प्राप्नोति संसारितां।
तन्मुक्त्यर्थमिहात्मचिन्तनरता च स्याः शमाद्यैर्भृशं
योगी भक्तिविरक्तिमान् न तु पुनर्बध्येत मायागुणैः।।
Meaning: The Purusha is not affected by the Prakruthi or its gunas and principles, Purusha is independent .He in neither a doer nor a consumer.IF the jiva is bound by the pride that he is a doer ,he is bound to this samsara- with repeated births and deaths.In order to get liberation the jiva should meditate on the Purusha with exercising - due control of his 10 organs with - with shama ,dama etc which are the 8 parts of Ashtanga yoga. When this is practised the yogi with pure devotion to Hari gets vairagya- the total detachment and this will lead him to attain -mukthi, final liberation from samsara..
Commentary:Sridhara in his commentary says that the subject matter of this chapter is that when the jiva gets the wisdom to distinguish between Prakruthi and Purusha and with all efforts by practising the yoga Bhakthi mixed with Jnana can get moksha.
28
योगानुष्ठानदूरीकृतमलविशदस्वान्तरंगो विविक्ते
देशे योगी निषण्णः स्मितमधुरमुखं स्निग्धनीलाभ्रवर्णं।
ध्यायन् वैकुण्ठारूपं सततमिह भवेन् मुक्त एष स्वकीयं
प्रारब्धान्ते शरीरं त्यजति खलु यथा जीर्णवस्त्रं मनुष्यः।।
Meaning: The yogi should be aloof and sit in a place where there in no external disturbances to his practicing the ashtanga yoga. With such a dedication he can become pure in his mind by getting rid of all the 6 gunas or qualities which are inimical to the mind control.He will be in a peaceful mind and disposition . Then he can meditate upon the saguna rupa or form of Vishnu who is ever smiling and in sky blue colour constantly. With such total devotion to the Vaikunta rupa of Vishnu, the yogi is sure to be liberated from the samsara- repeated cycles of births and deaths ,similar to a person who discards his worn out clothes.
Commentary: All the commentators to this chapter are unanimous in holding that the meditation on Vishnu with Ashtanga yoga when practised with Bhakthi yoga , with abstaining from any desire or pride of self will alone lead to the final liberation-mukthi.
The 8 parts of the Ashtanga yoga are१) यमं २) नियमं ३) आसनं ४)प्राणायामं ५) प्रत्याहारं ६)धारणा ७)ध्यानं ८) समाधि. Please see Dashaka 4 of Sriman Narayaneeyam
29
भक्तिः सत्त्वरजस्तमोगुणभिदामाश्रित्य चोक्ता त्रिधा;
तस्या भेदविभेदतो बहुविधा; भक्तिश्च या निर्गुणा।
सा सेव्या फलदैव; तां सुकृतिनश्चापाद्य श्रृण्वन्ति मे
लीलास्ताः कथयन्ति भीतिरहिताश्चान्ते जयेयुर्मृतिम्।।
Meaning: In this chapter and verse the Bhakthi is classified into 3 types based on 1) satva guna 2) rajo guna 3 ) tamo guna.Again they are of many types and kinds based on the indiviual's intention both internal and external forms of worship with devotion of Hari.The most superior form of Bhakthi is Nirguna or formless . We will have to aim to get into this mode of Bhakthi.That will certainly bear fruit to the person who practises it.Only very fortunate persons can get into this form of Bhakthi.They eagerly hear my leelas and stories with devotion and narrate to others also. They become fearless internally and conquer death finally.
Commentary: In this chapter 29 of the Purana Kapila describes the 3 forms of Bhakthi.
1) The most lower form Bhakthi is dominated by Tamasa guna. The worshipper in this form is overtaken by the pride and indulges in troubling others and sees the devotees and Hari as very different.
2) Next comes the Rajasik form of Bhakthi. In this form the worshipper worships Hari and the devotees with a view to get fame and displays his wealth with pomp and show and there is no purity in his mind and sees Hari and the devotees as different entities.
3) In the Sativika form, the devotee worships to get rid of the karma which binds him and as propitiatory rites for removal of sins and dedicates the fruits of his actions to Hari , but when he sees differently as the worship more as a formality .
4) In the Nirguna form of Bhakthi the devotee worships Hari with such a devotion that he on hearing His qualities and incarnations becomes overwhelmed with a feeling similar to the uninterrupted flow of the Ganges and flow of oil and sees the vision of Hari as antaryami with totally devoid of any desire but with love towards Him. This form is the most superior.
In this chapter the effect of Time also is explained and the Time as Paramathma Himself.The purpose of this description of Time is to enable a devotee to attain vairagya
30
पापात्मा स्वकुटुम्बपोषणमतिर्विस्मृत्य धर्मांश्च मे
मायामोहितचित्तवृत्तिरनघे! मोघोद्यमोƒतृप्तिमान्।
कासश्वासकृतश्रमो यमभटैर्नीतो भृशम् ताडित-
स्तामिस्रादिषु पीड्यते नृपभटैर्दण्ड्यो यथा पुरुष:॥
Meaning : Various commentators say that in this chapter and the following 2 chapters also the fate of all those jivas who get attached to the sensory organs and indulge in activities influenced by the tamasic,rajasic, and satvika gunas are described. In this chapter 30 ,the fate of those who get attached to their kith and kin such as wife and children and indulge in tamasic qualities is described.
He , the person who is more attached to his family and in order to satisfy the day to day needs for them commits sins and does not follow the path of Dharma,being influenced by Maya or Avidya, on death goes to the hell or naraka ,led by the messengers of Yama -the God of Death and made to suffer there for his sinful acts.This is similar to the punishment meted out by the king or his representatives for the unlawful acts in this world.
Commentary: Sri Vishvanatha Chakravarthi in his commentary says in particular that people who in their youth commit sins for maintaining their families and in old age suffer insults at the very hands of his family members, ultimately go to the hell.this is the result of following the path of Adharma or unrighteous acts.
31
नष्टाघोपि स वासनामलिनधीरेव प्रविष्टः स्त्रिया
गर्भं संवृत उल्बतः कृमिगणैर्दष्टः शरीरे सदा।
सर्वांगोत्थितवेदनः स्तुतहरिः काले कृतावाक्शिराः
क्षिप्तः सन् बहिरिष्टविघ्नकलुषस्वान्तो बहु क्लिश्यति॥
Meaning; In this chapter 31, the persons with rajasic qualities perform the acts in their lives mixed with virtues and vices (both punya and papa) are reborn in this earth as human beings again and again.This is the subject matter of this chapter.
The jiva , although rid of his sins,will not be able to remove the effects of vasanas.Therefore he or she is reborn as a human being in this earth.When such jiva enters the womb as an embryo after fully grown , undergoing miseries in such process realises his ignorance and prays to Hari. In spite of such realisation, he forgets all these after the birth and goes back to the routine life as in previous births.In the process he suffers again and again.
Commentary: Sri Vallabhacharya in his commentary says that the rebirths of the jivas are due to the tamasic quality only . The jivas do not get wisdom or Jnana and indulge in adharmic acts.This is the reaon for their rebirths. The rajasic quality makes a person to do the acts mixed with both Dharma and Adharma. Such jivas get wisdom only after a very long time and subjected to innumerable births and deaths
32
पुण्यात्माƒपि नरः पितृननुदिनं देवांश्च सन्तर्पय
न्नन्ते गच्छति चान्द्रलोकममरैः साकं वसन् सोमपाः।
पुण्यान्ते पुनरेष्यतीह पुनरावृत्या भृशं दुखितो;
भक्तिज्ञानविरक्तिमान्, परपदं प्राप्नोति, नाƒƒवर्तते।।
Meaning; In this chapter 32 -,the jivas who develop satvk qualities and lead a life based on Dharma on getting wisdom or Jnana go to Vaikunta and become totally free from samsara and those who do not get wisgom or Jnana , even after going to the paradise or svarga ,as a result of their meritorious acts, and on exhausting of their virtues or punya come back to the earth and reborn as human beings..
Even persons who do acts of virtues or punya, by worshipping the manes and celestials (pitrus and devas) as prescribed in the shastras go to the Chandraloka and live in paradise or svraga along with the celestials. After the virtues or punya are exhausted they come back to the earth and subjected to samsara and suffer. On the contrary,those who develop Para Bhakthi go to Vaikunta (with krama mukthi) and never come back to samsara.
Commentary: Those who do acts as per Dharma with Sakama ( with desires and results for their acts ) go to Chandra loka and ultimately do not get moksham. But when such acts are done with Bhakthi -as a Nishkama Dharma ( totally selfless) lead to the Moksha or final liberation from births and deaths. This is the sum and substance of SANKHYA YOGA OF KAPILA SCHOOL.
This is the opinion of Narayana Bhatta also. Please read verse 10 of Dashaka 15 of SrimanNarayaneeyam.
33
मातस्ते भक्तिरस्तु, स्वयमनवरतं निर्गुणं भावयेर्माम्
मृत्युर्माभूत् तवे,दं मतमनुसर मे; योगिनी स्याश्च मुक्ता।
इत्युक्त्वाƒगाद्धरि;स्तद्वचनमनुसरन्तीश्वरध्यानसक्ता
जीवन्मुक्ताƒƒश्रमे सा निजतनुमजहान्मानवी कर्मणोƒन्ते।।
Meaning: According to various commentators this chapter conveys the message that Devahuthi, followed the advice of Kapila her son.She with pure devotion-Bhakthi and total vairagya- complete detachment from worldly affairs and steadfast meditation on Him and practising yoga obtained the mukthi.
Kapila advised his mother that there would be Bakthi spirit in her and toduly meditate. on Nirguna form of Hari. Then she would not experience the sorrows of samsara. and asked her to follow the path shown by Him. and she would become a yogini and would attain mukthi. After advising her in this manner Kapila went towards north-eastern direction. Devahuthi,the Manu's daughter followed the advice and meditated upon Hari and became a jivan-muktha.Finally she left the mortal body and after performing all actions duly dedicating to Him and went to Vaikunta- the final abode for jivas with no future births and deaths
Commentary:Sri Vallabhacharya says in his commentary that the very hearing with devotion(shravana) of this SANKHYA YOGA ,a devotee can get BHAGHAVAT PRAPTHI- meaning final liberations.Needless to say that the shravanam of entire Canto -Skandha will bestow mukthi
Thus this prakarana bestows all prosperity and Mukthi also to the devotees.
Meaning: According to various commentators this chapter conveys the message that Devahuthi, followed the advice of Kapila her son.She with pure devotion-Bhakthi and total vairagya- complete detachment from worldly affairs and steadfast meditation on Him and practising yoga obtained the mukthi.
Kapila advised his mother that there would be Bakthi spirit in her and toduly meditate. on Nirguna form of Hari. Then she would not experience the sorrows of samsara. and asked her to follow the path shown by Him. and she would become a yogini and would attain mukthi. After advising her in this manner Kapila went towards north-eastern direction. Devahuthi,the Manu's daughter followed the advice and meditated upon Hari and became a jivan-muktha.Finally she left the mortal body and after performing all actions duly dedicating to Him and went to Vaikunta- the final abode for jivas with no future births and deaths
Commentary:Sri Vallabhacharya says in his commentary that the very hearing with devotion(shravana) of this SANKHYA YOGA ,a devotee can get BHAGHAVAT PRAPTHI- meaning final liberations.Needless to say that the shravanam of entire Canto -Skandha will bestow mukthi
Thus this prakarana bestows all prosperity and Mukthi also to the devotees.
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