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Chapter Thirty-three

Departure of Kapila

|| 3.33.1 ||

maitreya uväcaevaà niçamya kapilasya vaco anitr!sä kar"amasya "ayitä kila "evah#ti$

visrasta-moha-pa%alä tam a&hipra'amyatu(%äva tattva-vi(ayä)kita-si""hi-&h#mim

*aitreya sai"+ Devah#ti, the ife of Kar"ama, hearin the or"sof Kapila, &ecame free of inorance concernin bhakti, jïäna an"yoga /he o0ere" respects to an" satise" Kapila, the compiler of knole"e concernin bhakti, jïäna an" yoga, an" the iver orperfection to men on this earth.

In the Thirty-third Chapter, after being praised by Devahüti, Kapila departsfor the forest. She attains the Lord by the path taught by him.

 Janitré stands for janayitré, mother. She beame free of all ignoraneonerning bhakti and jïäna (visrasta-moha-paöalä). Kapila gaveindiations !ith great s"ill onerning bhakti, jïäna and yoga, and ausedmen on earth to reah perfetion.

|| 3.33.2 ||

"evah#tir uväcaathäpy ao nta$-salile çayänaà&h#ten"riyärthätma-mayaà vapus te

u'a-pravähaà sa"-açe(a-&!aà"a"hyau svayaà ya-a%harä&a-äta$

Devah#ti sai"+ 4ven 5rahmä &orn from the lotus in your navelcoul" only me"itate upon your form lyin in the ocean, hich iscompose" of spiritual elements, spiritual sense o&ects an"spiritual senses, hich is en"oe" ith all oo" 6ualities an"hich is the source of unlimite" real universes.

It is not astonishing that you teah me and deliver me from saàsära. #o!ever !hat is most astonishing is that you, the Supreme Lord ofunlimited universe, too" birth from me, a lo! human being. She begins tospea", introduing the sub$et !ith the !ord atha.  %rahm& ould onlymediate upon your form as 'arbhoda"a(&y) lying in the !ater !ithin theuniverse. #e did not see you at *rst. +our elements, senses and senseob$ets are all made of your o!n mäyä.  That means your body is"no!ledge and bliss, not material. +ou distintly manifest ualities suh asaetion for your devotees gua-praväham/. +ou are the ause of all

universes (sat-a!"#a-béjam).

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appeare" to teach the path of ïäna an" bhakti "irecte" toyourself.

6oreover, your nature is that, by mery alone, you desend as avatära.  7ust as other babies are in the !omb of the mother and are dependent on

the body of the mother, you also entered my !omb and !ere dependenton my body d"ha-tantra$/, as your pastime. &"ha-tantra$ an also mean0he !ho is deorated !ith loth and ornaments on his body.1 5or !hatpurpose do avatäras desend2 They appear for destroying sins and forma"ing prosperous !ith bhakt, jïäna and yoga those !ho follo! yourinstrution nid"!a-bhäjäm/. Kapila ayam/ appeared to teah the path of   jïäna and bhakti direted to himself.

|| 3.33. ||yan-näma"heya-çrava'änuk!rtanä"

yat-prahva'ä" yat-smara'ä" api kvacitçvä"o pi sa"ya$ savanäya kalpate

kuta$ punas te &haavan nu "arçanät

5y hearin or chantin your name, &y o0erin respects to you, &yoccasional remem&rance of you, even the "o-eater imme"iately&ecomes 6ualie" for performin the soma sacrice. ; .>.??

|| 3.33.E ||aho &ata çva-paco to ar!yän

ya-ihväre vartate näma tu&hyamtepus tapas te uhuvu$ sasnur äryä&rahmän#cur näma :'anti ye te

>o astonishin= The outcaste on the tip of hose tonue your

name appears &ecomes the guru= @ll those ho chant your name,

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&ecomin most respecta&le, have complete" all austerities, allsacrices, all &athin an" all stu"y of the Fe"as.

It has $ust been said that the outaste beomes immediately uali*ed forthe soma sari*e. %ut that is nothing, sine muh more is ahieved than

beoming uali*ed for sari*e. This is most astonishing aho bata/@ Thename has to appear $ust on the tip of the tongue of the outaste. It doesnot have to be fully on the tongue, it does not have to be pronounedfully. It is present vartat"/ on the tongue, but not ompletely. Anly onename is hanted one, not many times. If one !ere to hant many of yourtubhyam/ names many times !ith the full tongue, ho! muh more eetit !ould have@ *ubhyam an also mean 0he hants to please you, or bringyou under his ontrol.1 The outaste !ho hants inompletely $ust onename is the best guru gariyän/. #e beomes uali*ed to teah themantra !ith the name !ithin it to others ie. dik#a-guru/. 0Then let theoutaste perform sari*e, study of the Bedas and austerities.1 They havealready done this. hat to spea" of one suh person, others also !hohant your name, have performed all austerities and sari*es. Thisspei*ally mentioned. %eause of no statement to indiate they did notperform all elements a+gas/ of all sari*es and austerities, they haveompleted all austerities !ith all elements. They have performed oblationsin all sari*es !ith all elements. They have bathed in all holy plaes. They, and not others, are !orthy of respet äryäh/. They have ompletedstudy of the Bedas brahma/. %mara-ko#a says anäna$ means 0ateaher, a person pro*ient in reitation of the Bedas !ith its a+gas.1 The!ords are in the past tense, !hereas ghnanti is in the present tense.

 They hant in the present, but have ompleted all the other ations suhas austerities. These other ations are no longer performed, and !ill notbe performed in the future. hy !ould they do those ations no!2 Thisindiates that the devotees have no uali*ation for suh ations. Theperfet tense indiates ompletion. They have no regard for them. Theyare a !aste of energy. Ane should not e3plain that the present tense of  ghnanti indiates that they ontinuously hant, and that they onlyahieve the eet by hanting ontinuously and not by hanting $ust one. That is ontradited by other statements using the !ord sakt  only one/;

naiva=-vidha puruEa-"&ra uru"ramasya

pu=s&= tad-aFghri-ra$as& $ita-EaG-gu

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pratyak-srotasy ätmani saàvi&hävyamsva-teasä "hvasta-u'a-pravähaà

van"e vi('uà kapilaà ve"a-ar&ham

8 o0er respects to you Kapila, ho are Fi('u, 5rahman, thesupreme person, the "estroyer of material eHistence &y yourappearance in this orl", the shelter of the Fe"as, ho shoul" &ethe o&ect of me"itation for the min" hich has ith"ran frommaterial o&ects.

I, being ignorant annot really praise you. I simply oer respets. 'rayak-srotasi means 0for the mind !hih has !ithdra!n from material ob$ets.1

|| 3.33.I ||maitreya uväca

!Jito &haavän evaàkapiläkhya$ para$ pumän

väcäviklavayety ähamätaraà mät:-vatsala$

*aitreya sai"+ The

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>ave faith in my instructions hich are practice" &y those hokno the truth, an" hich ill ive yon fearlessness. Those ho"o not kno this attain "eath. /ahyam means me. 0äyä$ means 0you !ill attain.1

|| 3.33.12 ||

maitreya uväcaiti pra"arçya &haavän

sat!à täm ätmano atimsva-mäträ &rahma-vä"inyä

kapilo numato yayau

*aitreya sai"+ >avin shon his mother the path of the soul,Kapila, takin permission from his mother ho kne the trutha&out her son, "eparte".

 The reason for his mother giving permission is stated. She !as a brahma-vädi, one !ho spea"s about or "no!s that her son !as %rahman. Thus sheonsidered that she !ould be proteted by his !ill.

|| 3.33.13 ||sä cäpi tanayoktena

yoä"eçena yoa-yuk 

tasminn äçrama äp!Jesarasvatyä$ samähitä

5y folloin the instructions on bhakti spoken &y her son,a&sor&e" in bhakti, she &ecame enae" in samädhi  in thathermitae, hich as like a Loer cron on the /arasvat! Miver,

 pi1" means 0li"e a o!er ro!n.1

|| 3.33.19 ||a&h!k('ävaäha-kapiçän

 a%ilän ku%ilälakänätmänaà cora-tapasä&i&hrat! c!ri'aà k:çam

>er locks of hair &ecame matte" an" rey from repeate" &athin.>er &o"y, clothe" in ras, &ecame thin &ecause of severeausterities.

She too" bath three times a day. #er hair beame matted. 4nd her bodyätmänam/ !as lothed in rags ériam/.

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|| 3.33.1A ||praäpate$ kar"amasyatapo-yoa-vi:m&hitam

sva-ärhasthyam anaupamyaàprärthyaà vaimänikair api

The house Kar"ama pro"uce" throuh the austerities of yoga asune6ualle" an" "esire" &y the devatäs.

|| 3.33.1 ||paya$-phena-ni&hä$ çayyä"äntä rukma-pariccha"ä$

äsanäni ca haimänisusparçästara'äni ca

The ivory &e"s resem&lin the foam of milk ha" ol" coverins.The chairs ere ma"e of ol" ith soft cushions.

|| 3.33.1E ||svaccha-spha%ika-kuJye(u

mahä-märakate(u caratna-pra"!pä ä&häntilalanä ratna-saàyutä$

 Beel lamps shone on clear crystal alls "ecorate" ith lareemeral"s. The omen ere "ecorate" ith eels.

|| 3.33.1G ||:ho"yänaà kusumitai

ramyaà &ahv-amara-"rumai$k#a"-viha)a-mithunaà

äyan-matta-ma"huvratam

The ar"en as ma"e &eautiful ith many Loerin celestialtrees ith pairs of sinin &ir"s an" intoHicate", hummin &ees. 

|| 3.33.1I ||yatra pravi(%am ätmänaà

vi&u"hänucarä au$väpyäm utpala-an"hinyäà

kar"amenopalälitam

hen Devah#ti, un"er the care of Kar"ama, oul" enter thepon", frarant ith lotuses, the devatäs’ assistants lorie" her.

|| 3.33.2 ||

hitvä ta" !psitatamamapy äkha'Jala-yo(itäm

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kiNcic cakära va"anaàputra-viçle(a'äturä

Oivin up that house, most "esira&le even to the ives of 8n"ra,Devah#ti &ecame silent, overcome ith rief, paine" &y the

a&sence of her son.

She beame silent vadanaà kiïid akära/ in the presene of all thesethings. This means she !as *lled !ith grief at seeing these things.

|| 3.33.21 ||vanaà pravraite patyäv

apatya-virahäturä Näta-tattväpy a&h#n na(%e

vatse aur iva vatsalä

/ince her hus&an" ha" also left home, she &ecame arieve" ithseparation from her son, even thouh she kne the truth. /heas like a co arieve" hen losin a calf.

 This verse desribed the great depression aused by parental lovevätsalya/ for the Lord. Though her husband had gone to the forest, shemaintained her life, seeing his son. %ut she grieved !hen even he left.0Ah@ If there is anyone around, let them see. They should ma"e my sonui"ly return. If not, I annot live.1 She lamented li"e a o!. Ar li"e ao! she suddenly forgot all the spiritual "no!ledge given to her.

|| 3.33.22 ||tam eva "hyäyat! "evamapatyaà kapilaà harim&a&h#väcirato vatsa

ni$sp:hä tä":çe :he

; Fi"ura= *e"itatin on her son Kapila, the /upreme

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giving up the idea of my son, I !ill pratie meditation as Kapila taughtme. The verse desribes that pratie. She meditated on the form of theSupreme Lord. The sentene ontinues till verse ?M.

|| 3.33.29-2A ||

&hakti-praväha-yoenavairäye'a &al!yasä

yuktänu(%häna-ätena Nänena &rahma-hetunä

viçu""hena ta"ätmänamätmanä viçvato-mukhamsvänu&h#tyä tiro&h#ta-mäyä-u'a-viçe(a'am

&rahma'y avasthita-matir&haavaty ätma-saàçraye

niv:tta-!väpattitvätk(!'a-kleçäpta-nirv:ti$

5y bhakti-yoga hich Los like a current, &y stron renunciationpro"uce" from proper practice of bhakti, &y knole"e causinrealiPation of the

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#er mind then beame *3ed in the %rahman, in %hagav&n brahmaibhagavati /, and in Qaram&tm&, the shelter of the jévas ätma-saà!ray"/. The goals of the jïäné, the devotee and the yogé are listed in order. She*3ed her mind on the full svarpa, the a+gé, !hih ontains %rahman,

%hagav&n, and Qaram&tm&.

In the phrase bhakti-praväha-yog"na, the !ord praväha urrent/indiates the type of bhakti mentioned in the follo!ing verse;

mad-gu

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!orld as in statements suh as ayam ätmä apahata-päpma; the soul is!ithout sin. ubäla 4pani#ad/

|| 3.33.2E ||

nityär#Jha-samä"hitvätparäv:tta-u'a-&hramäna sasmära ta"ätmänaà

svapne ":(%am ivotthita$

5ecause of attainin continuous samädhi, an" &ein free ofan"erin toar"s sense o&ects, she "i" not remem&er her&o"y, ust as a person on akin "oes not remem&er hathappene" in a "ream.

4ording to the devotees, samädhi means be!ilderment aused by thebliss of meditation. %eause of attaining onstant samädhi, !anderingbhrama$/ to!ards material sense ob$ets eased  parävtta).  tmänam means body.

|| 3.33.2G ||ta"-"eha$ parata$ po(o

py ak:çaç cä"hy-asam&havät&a&hau malair avacchanna$

sa"h#ma iva pävaka$

>er &o"y as care" for the mai"ens create" &y Kar"ama an"&ecause of no anHieties, she as not thin. Thouh covere" &y"irt, her &o"y shone like a re covere" &y smoke.

 This verse desribes her ondition at that time. #e body !as ared for bythe maidens reated by Kardama. %eause she had no mental an3ieties,beause of being absorbed in the Lord, she !as not thin. The dotors saythat happiness ma"es the body stout.

|| 3.33.2I ||

svä)aà tapo-yoamayaàmukta-keçaà atäm&aram"aiva-uptaà na &u&u"heväsu"eva-pravi(%a-"h!$

Completely a&sor&e" in Fäsu"eva, she as not aare that her&o"y, enae" in austerity an" yoga, ith un&oun" hair an"a&sence of clothin, as protecte" &y the

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Devah#tiRs &o"y, purie" of material dhätus &y bhakti-yoga, &ecame a river. That river is the &est of rivers, &estoinperfection an" orshippe" &y perfecte" souls.

A Bidura@ #er body martyam/ beause the river. #o!2 That body

beame puri*ed of ontamination of dhätus by yoga  yoga-vidhta-märtyam/.

|| 3.33.33 ||kapilo pi mahä-yo!

&haavän pitur äçramätmätaraà samanuNäpya

prä-u"!c!à "içaà yayau

The reat yogé Kapila, the /upreme

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yat p:(%o haà tavänahakapilasya ca saàvä"o

"evah#tyäç ca pävana$

; sinless Fi"ura= @s re6ueste" &y you, 8 have spoken a&out the

pure conversation &eteen Kapila an" Devah#ti.

|| 3.33.3E ||ya i"am anuç:'oti yo &hi"hatte

kapila-muner matam ätma-yoa-uhyam&haavati k:ta-"h!$ supar'a-ketävupala&hate &haavat-pa"äravin"am

>e ho hears the teachin of Kapila containin the secret ofme"itation on the