 Chapter Twenty-three
 Devahuti's Lamentation

 Devahuti served her husband with full devotion and even 
neglected her own body while engaged in his service. Kardama Muni 
expressed his appreciation for Devahuti's service and Devahuti 
then expresses her desire to have children. She then requested 
Kardama to make all suitable arrangements. (1-11)
 Maitreya told Vidura of the wonderful and opulent 
arrangements Kardama Muni made through his mysti powers. He 
created a flying palace equipped with all opulences. He had 
Devahuti enter the Bindu Sarovara lake and had her beautified and 
attended by thousands of maidservants. Devahuti and Kardama then 
traveled throughout the universe within their palace and enjoyed 
all sights. Finally returning to Bindu Sarovara Kardama divided 
himself into nine and impregnated Devahuti. Devahuti on that 
same day gave birth to nine charming female children. (12-48) 
 Kardama immediately prepared to leave home to take sannyas. 
Devahuti then approached Kardama and shyly placed before him her 
lack of spiritual realizations and her thought that she had 
wasted her entire life on sense enjoyment and had not sought 
liberation. (49-57)

1. A faithful devoted and gentle wife is a asset for her 
husband. She should live by the principles of her husband and if 
the husband is a great devotee a very good result accrues from 
following him. Naturally as a wife she automatically shares her 
husbands achievements. The greatest achievement of course is 
Krsna prema and that is achieved by a faithful wife if her 
husband is a great personality in Krsna consciousness. (1-9)
2. The children born from a husband and wife are expansions of 
their personal qualities. A wife naturally wants a son and she 
should be given a son before her husband leaves home for 
renunciation. The husband has the responsibility therefore to 
be a great soul so that the son will take on his great 
qualities.(10-11)
3. A powerful yogi-devotee can through his powers can create 
anything wonderful by his powers. (1-48)
4. The debt of the husband to the wife is repaid by his spiritual 
instructions. This the purpose of a wife's life is also self-
realization not sense gratification. Her life otherwise is a 
waste of time. Thus the work of one's life should somehow lead to 
self realization and by it the Lord should be worshiped. (4-
57). 

 Chapter Twenty-four
 The Renunciation of Kardama Muni

 Kardama recalled the words of Visnu and he assured Devahuti 
that the Lord Himself would soon enter her womb as her son. 
Kardama acted as her spiritual master and instructed her to 
faithfully worship the Lord and she did so. Thus the Lord 
appeared after many years as the son of Devahuti and Kardama 
Muni. (-6)
 At the time of the Lord's descent the demigods sounded 
musical instruments from the sky and Lord Brahma could 
understand that the Lord had appeared. He came to Kardama's 
hermitage with other sages in great pleasure and told Kardama 
and Devahuti that they should give their nine daughters in 
charity to the nine sages. Brahma then glorified Kapiladeva's 
appearance in which he would explain sankhya-yoga and uproot the 
desire for fruitive work within this world. He then assured 
Devahuti that her son Kapiladeva would increase her fame and cut 
all her knots of ignorance and doubt before traveling throughout 
the world. (-19)
 Brahma leaves and Kardama Muni after handing his daughters 
to the sages prays to Lord Kapiladeva in a secluded place and 
glorifies the Lord's kindness in His descent within his home. 
Kardama surrenders to Kapiladeva whose form is transcendental 
and requests permission to take sannyas and think always of 
Kapiladeva within his heart. (2-34)
 Kapiladeva replied saying that he has appeared to explain 
Sankhya philosophy for this path had been lost in time. 
Kapiladeva then gave Kardama permission to leave home 
foretelling that Kardama would surrender all activities to the 
Lord conquer insurmountable death and worship Him for 
eternity. Kapiladeva then promised that He would explain the 
science of Sankhya to Devahuti His mother. (3-40) Maitreya 
related how Kardama circumambulated Kapiladeva and at once left 
for the forest. He took a vow of silence and fixed his mind on 
the Parambrahma. Kardama gradually became liberated situated in 
transcendental devotional service and went back to Godhead. (4-
47)

1. A husband who spiritually instructs his wife in detachment and 
devotional service for the purpose of achieving the favor of the 
Lord is in fact her spiritual master. (1-5)
2. The Lord is already all-pervading He can thus appear wherever He 
desires exactly as He likes. He can if He desires to show His 
favor to His devotee even appear within the semen or womb of His 
devotee and act as their son. (-11)
3. All blessing come by carrying out the order of one's 
spiritual master. (12-13)
4. The Lord is a person. He Himself at times as He did when He 
appeared as Kapiladeva teaches His own devotional service and 
thus teaches conditioned souls how to cut the knot of material 
attachment by hearing transcendental knowledge. Lord Caitanya 
also comes for this purpose. Although the teachings of the Lord 
may appear to differ during one of His transcendental appearances 
or another He actually only teaches bhakti devotional service. 
By that devotional service He is conquered. (1-33)
5. Even if the Lord Himself is one's son one should follow the 
varnasrama system and renounce family life at the end of one's 
life. (3-35) 
6. The mature fruit of yoga is to become free from bodily 
attachment and always think of the Lord with devotion. Lord 
Kapiladeva will later explain this further in His description of 
Sankhya Yoga. (3-47)

 Chapter Twenty-five
 The Glories of Devotional Service

 Saunaka Rsi glorified the Lord's incarnation of Kapiladeva 
and then requested Suta Gosvami to speak about Kapiladeva's 
activities and pastimes. Suta Gosvami narrated Maitreya's 
description of Devahuti's awareness of her son Kapiladeva's 
position and her pleading to Kapiladeva and her taking shelter 
of HIm for transcendental instructions. (-12)
 Maitreya explained the Lord's thankfulness for Devahuti's 
inquiry and Maitreya began to describe the Lord's description of 
the yoga system which causes detachment from matter and 
attachment to Krsna. Following this system one should transfer 
his attachments from matter to sadhus. Kapiladeva then describes 
the symptoms of a sadhu which He follows by describing the 
result of saintly association: One will hear and chant about the 
Lord in his association and advance towards perfection in Krsna 
consciousness. The essence of the entire process of Sankhya Yoga 
is then explained as not serving the modes of nature but always 
devotionally thinking of the Lord His names His qualities and 
His pastimes in both the material and the spiritual world. 
Kapiladeva describes this process as awarding His association in 
this life. (1-27)
 Devahuti inquires as to the practical activities of this 
Sankhya Yoga devotional service and Kapiladeva compassionately 
explains that the senses and natural tendency of the mind to 
serve must be engaged in His service and by this practice one's 
subtle body is effortlessly dissolved. One should also see the 
Lord's charming form and become always absorbed in the Lord. A 
devotee who does this never wishes to merge with the Lord nor 
does he desire mystic perfections for he has achieved the 
Supreme opulence. Due to the Lord's potency which dictates the 
functioning of the universe the devotees without fear by 
fixing their minds upon Him enter the kingdom of God. (2-44)

1. To become free from the encumbrances of material life and to 
advance in Krsna consciousness one must surrender and take 
shelter of the instructions of a spiritual master. 1-12)
2. The goal of Sankhya Yoga is to transfer one's consciousness 
and one's attachment from matter to spirit from the body as 
one's self to the devotional service of the Lord. (1-19). 
3. The root of success in Sankhya Yoga is to associate with and 
hear about the Lord from saintly devotees. Thus one will 
progress. One's attachment should be turned from matter to 
sadhus and that attachment will liberate one. (20-27)
4. One must become purified of false identification with the 
body for that identification binds one to sense enjoyment which 
will be followed by happiness and distress. To do this one must 
direct the mind's serving tendency towards serving the Lord and 
engage in bhakti. Thus bhakti-yoga will automatically dissolve 
one's illusory attachment to matter. (2-33)
5. The devotees of the Lord are so fully satisfied by the eternal 
benefits they attain by always thinking of the Lord that they 
desire no other benediction from the Lord. Yet they 
automatically without their desiring it attain liberation. (3-
38)
6. The Lord is able to take one beyond birth and death because He 
is all-powerful. (39-44)

 Chapter Twenty-Six

 Kapiladeva begins to explain the categories of the Absolute 
Truth. He first describes the qualities of the first principle 
the Supreme Purusa and then His material nature which creates 
the forms of the living entities. The material nature is the 
creator of the living entity's senses and their presiding 
demigods while the living entity's perception of happiness and 
distress are created by the living entities themselves due to 
misuse of their freedom. (-8)
 Devahuti then requests Kapiladeva to further explain the 
relationship between the Lord and His material energies and 
Kapiladeva describes the unmanifest (pradhana) and manifest 
(prakrti) material energies. He next describes the effect of the 
Supreme Lord as the time factor upon these elements as well as 
His activities as the Supersoul. (9-18)
 He describes how the Lord impregnates the living entities 
within pradhana causing it to manifest variety. The first 
manifestation is the Vasudeva state or goodness the 
consciousness needed to understand the Lord. Next the first 
contamination appears false ego which is manifest in three 
modes (along with its worshipful Deity Sankarshana) followed by 
the mind (with its worshipful Deity Aniruddha) senses and 
organs of action and gross elements. From false ego in passion 
intelligence and its by-products are produced followed by the 
knowledge acquiring senses and the senses of action. (19-31)
 False ego in ignorance produces sound and from sound comes 
ether followed by the sense of hearing. Next from sound by the 
influence of time the sense object touch air and the sense of 
touch become prominent followed by form fire and the eye. Next 
taste water and the tongue then odor earth and the nose are 
manifest. 32-49)
 After these element were created they still remained 
unmixed. The Lord then entered the universe (as Garbhodakasayi 
Visnu) with the necessary seven primary elements. The Virata 
Purusa was thus born within the egg of material ingredients. From 
the Virat Purusa incarnation comes the senses the sense objects 
the sense organs the predominating deities of those sense organ 
and other manifestations. (5-61)
 Yet the Virata Purusa remained asleep and the demigods 
reentered the Virat Purusa to wake Him. But He would not awaken 
until the deity presiding over consciousness entered. When that 
Deity entered the Virata Purusa arose from the causal waters. (6-
72)

1. Understanding the categories of Absolute Truth will allow one 
to see himself as distinct from matter. It will also allow one to 
see the Lord's supreme position in relationship to the material 
energy. Thus one can then cut one's material attachments become 
attached to the Lord and become free from the bewilderment 
caused by maya in the form of the three modes of nature. (This 
Chapter explains for the third time within Canto Three the 
creation within the universe.) (1-8)
2. The Supreme Lord through His energies causes the manifest and 
non-manifest existences of the material world. (9-14)
3. The time factor the mixing element is a manifestation of the 
Supreme Personality of Godhead. (15-17)
4. By the time factor's agitation of the unmanifest prakrti from 
without and by the Supersoul's adjustment from within the 
elements of creation evolve. (1-49) 

 Chapter Twenty-Seven
 Understanding Material Nature

 Kapiladeva continued to describe the basic principles of 
Sankhya Yoga. The practitioner through his devotional service 
is in knowledge and is detached. His actions thus will not be 
dictated by the modes and due to his freedom from a sense of 
proprietorship he will also therefore be free from the reactions 
of the modes although he may be within a material body. It is 
being under this spell of the modes and under false ego that 
forces the soul to transmigrate. One's duty therefore is to 
engage one's polluted consciousness in the practices of 
devotional service with detachment. One should perform the 
Sankhya Yoga practices and hear and chant about the Lord. One 
should live simply and in seclusion and should only view the 
world and all his relationship within the world with the highest 
transcendental vision. (-16)
 Devahuti then inquires about the release of the soul from 
material nature as the soul and material nature have been 
attracted to each other eternally. (1-20) 
 Kapiladeva answered that one can become free from matter as 
well as the control of the modes of material even while still 
within one's material body by seriously discharging devotional 
service and giving up both the desire to exploit material nature 
and the desire to become one with the Lord. One must truly know 
the faultiness of the desire to enjoy material nature. One must 
fully give up the attempt. An enlightened soul cannot be harmed 
by maya even while he is within this material world as his mind 
is fixed on the Lord. After many births the yogi will have 
neither doubts nor desire for material or mystic enjoyment and 
his motivation for action will be his affection for the Lord and 
his desire to please Him. By the Lord's causeless mercy such a 
devotee is enlightened and goes back to Godhead. (21-30)

1. Sankhya Yoga is based on understanding that one is a soul and 
not composed of material nature. Knowing oneself as a soul one 
should therefore act in devotional service while being detached 
from matter. That will enable one to attain transcendence and 
successfully meditate upon and serve the Supersoul a process 
which will be described in the following chapter. (-9)
2. A liberated soul sees the Lord everywhere sees all as the 
Lord's energy and to be used in the Lord's service and sees 
himself as an individual servant of the Lord. (1-16)
3. To become in fact not theoretically freed from the influence 
of matter one must resolutely perform devotional service with 
detachment. Once a soul has been awakened to his actual position 
as independent from the dream of material life material nature 
cannot harm him. One actually comes to this stage by the mercy of 
the Lord. (2-27)
4. One can in fact be free from the modes of nature and all 
material entanglement while still living within a material body 
within this world. Such a pure devotee is beyond attraction to 
merging within brahman or yogic siddhis. (2-30)

 Chapter Twenty-Eight
 Kapila's Instructions 
 on the Execution of Devotional Service

 Kapiladeva next explained the performance of the system of 
yogic meditation which is also known as astanga yoga. One should 
surrender to one's spiritual master not perform karma-kanda be 
fully celibate read sastra concentrate on the Deity and 
practice asanas and breathe control to withdraw the senses from 
the sense objects with the aim of concentrating the mind on the 
Supreme Personality of Godhead. (1-7)
 One should sit straight and practice breath control with the 
purpose of controlling his mind. One should then meditate on 
Visnu by fixing his eyes at the tip of his nose. He should see 
the Lord as bluish cheerful and with a lotus like countenance. 
One should practice yoga until he is accustomed to always seeing 
the form of the Lord. One should not meditate on the Lord's form 
in total all at once for that may engender impersonalism. One 
should meditate on the parts of the Lord's body one by one from 
the feet upward. One should fi his mind on the distinctive 
markings upon the sole of the Lord's feet for a long time. He 
should meditate upon the service that he does for Narayana and 
next meditate on the Lord's thighs navel and then the emeralds 
of His necklace which turn white due to the reflection of the 
necklace of pearls which decorates the Lord's body. A yogi should 
meditate on the Lord's chest the Lord's arms His disc His 
conch His club His lotus like face His compassionate glance 
His smile His laughing and His lotus teeth. (-33)
 Gradually by following this process of meditation one 
should begin to fi his pure mind on the Lord due to ecstatic 
spontaneous attraction. In this way the material function of the 
mind stops and one is liberated freed from false ego and sees 
the individual souls and the Supersoul everywhere. (3-44)

1. One should practice material detachment sadhana (under the 
guidance of a spiritual master) and astanga-yoga to purify one's 
mind and fi one's consciousness upon the Supersoul within the 
heart and the Lord's Vaikuntha-lila. (-33)
2. Gradually one should become absorbed in the Lord become 
detached from the body and develop spiritual vision as well as 
spontaneous attraction for Him. (3-44)

 Chapter Twenty-Nine
 Explanation of Devotional Service

 Devahuti questions Kapiladeva about devotional service 
time and samsara. Kapiladeva will explain devotional service and 
time in this chapter and samsara and time in the following three 
chapters. Devahuti has asked these questions for the benefit of 
others and Kapiladeva is pleased by her compassion. (-6)
 Kapiladeva begins describing devotional service which is 
itself pure but is executed in varieties according to the 
qualities of the executor: ignorance passion or goodness. Pure 
devotion is described as spontaneous attraction to Krsna (and 
hearing and chanting about Him) that flows naturally like the 
waves to the ocean untangled by material conditions. A pure 
devotee describes Kapiladeva does not even accept liberation if 
offered by the Lord for he desires only the Lord's service. Such 
a pure devotee is free from the modes of material nature. (-14)
 To attain this stage a devotee should perform his 
prescribed duties for Krsna's pleasure visit the Lord in the 
temple offer prayers and touch the Lord's feet and respect all 
living beings as souls. A devotee should respect the acaryas be 
compassionate to those without spiritual knowledge make 
friendship with those who share common interests follow the 
rules and regulations and discuss Krsna-katha. After being 
purified one will be attracted by Krsna's name and qualities. 
1-19) 
 One should be careful to not simply respect Krsna yet 
disrespect other living beings. A person acting in that way will 
never attain peace of mind. One should only see the soul and 
Supersoul present within all living beings-including oneself. 
One should thus satisfy the Lord who abides in all creatures as 
their very Self. (2-27)
 Kapiladeva next describes a progression of twenty-one 
varieties of living beings so we are able to distinguish between 
those living entities whom we should treat with compassion and 
those whom we should treat with friendship. The topmost entity is 
one who has no interest separate from the Lord. One who thus 
approaches the Lord through Sankhya-yoga in this way will achieve 
the abode of the Supreme Person by that devotional service. (2-
35)
 Kapiladeva next explains the time factor as another feature 
of the Supreme Personality of Godhead. Lord Visnu through the 
time factor is the cause of all annihilation is the inspirer of 
those who remember Him and is the destroyer of those who don't. 
The universe functions out of fear of Him. Time is eternal and it 
carries on the creation maintenance and dissolution of the 
entire universe. (3-45)

1. One should follow the principles of devotional service with 
no desire including becoming liberated other than to please the 
Lord. That is called pure devotional service. (-13)
2. One should execute his prescribed duties and one's devotional 
activities regularly. Thus spontaneous attraction to Krsna's 
names qualities and pastimes develops from practicing pure 
devotional service. (14-19)
3. One should respect all living entities as Krsna as the 
Supersoul is within everyone's heart. (20-35)
4. One must approach the Supersoul the Lord in the heart for He 
is the Supreme Controller the time factor and the goal of yoga. 
(3-43)
5. Knowledge of time as Lord Visnu's energy impels one to 
understand the all-devouring effect of time and detach one from 
material activities. (44) 

 Chapter Thirty
 Description of Adverse Fruitive Activities

 Living entities do not note the powerful effect of time and 
become delusioned into creating that which time will destroy. 
Maya covers the living entity and pulls him down by influencing 
him to think of his home land wealth and even his body as 
permanent. The practical example of delusion is the attached 
householder who remains attached to his family despite 
difficulties until old age. He remains enchanted with wife and 
children and forgets all can end in a moment. He may even go to 
hell for his misdeeds in supporting the family and he yet will 
be disrespected and treated with neglect in his old age. Finally 
he lies down to die surrounded by relatives and he dies 
thinking of his family. (-19)
 Such a sinful conditioned soul is then taken by the 
messengers of Yamaraja for punishment. He is made to suffer and 
is carried by the Yamadutas and bitten by dogs as he remembers 
the sinful acts of his life. He is pulled suffering and 
tormented a long distance which he covers in a few painful 
moments. (2-24)
 In Yamaraja's court prisoners eat their own flesh have 
their limbs set on fire have their entrails cut out and are 
tormented by serpents scorpions and other creatures. Their 
limbs are cut (those whose life has been built upon illicit se 
especially suffer). Thus one attains his sinful reactions after 
leaving this body. Although the man who has earned his money by 
illicit means leaves the money behind at death he is still 
punished for his criminal deeds. (2-34)

1. The time factor deludes the conditioned living entities and 
causes them to enjoy illusory satisfaction. (1-5)
2. Householders become bewildered enjoying the temporary as if it 
were permanent. They do this until old age and death. (-19)
3. After death the bewildered soul is punished for his sinful 
attempts at enjoyment. (20-34)

 Chapter Thirty-one 
 The Movements of the Living Entities

 The suffering soul later to be reborn as a human becomes a 
human embryo. At si months the fetus is trapped like a bird in 
a cage. He fears taking birth and fears committing the same 
sinful mistakes again. He thus prays to the Lord and seeks 
shelter in surrender. He repents and offers his obeisances to the 
Lord praying that only by mercy can he be freed from the bondage 
of maya. The embryo then acknowledges the causeless mercy of 
Krsna who has allowed his consciousness to awaken and he thus 
prays to remain in the womb even if uncomfortable for he now is 
not bound by maya and the bodily concept of life. He prays for 
deliverance by the process of keeping the lotus feet of the Lord 
always within his mind. (-21)
 Kapiladeva then explains that during the birth process the 
child in agony loses his knowledge and cries loudly. Passing 
through childhood he cannot play as he likes and he thus becomes 
angry. With the growth of his body he becomes more addicted to 
lust and passion and makes enmity with similarly lusty people. By 
following the path of unrighteousness influenced by persons 
addicted to se and improper eating he again glides to hell. 
Due to addiction to sex he looses all good qualities. (2-33)
 Advancement in Krsna consciousness brings out all good 
qualities within a man but association with those addicted to 
se degrades one. Such association is thus most dangerous. A 
woman is one who due to attachment to a woman in his previous 
life has taken the form of a woman and who now sees man as the 
"provider". A man should thus avoid attachments to a woman and 
visa versa. Both should be attached to Krsna. (3-43)
 Enjoying and suffering the fruits of his karma a living 
entity revolves in different species and planets. One should 
understand and remedy the problems of birth and death through 
detachment and resolution of purpose. One should intelligently 
understand his true identity and his relationship with the 
material world and act unconcerned with the material world. (4-
48)
 
1. A soul if fortunate may attain a human birth. Yet he 
nevertheless suffers as an embryo within his mother's womb. (-
10)
2. Upon achieving consciousness within the womb the embryo prays 
to the Lord that he may surrender and not become entangled again 
within fruitive work the cause of his suffering. (1-21)
3. The living entity within the womb is aware of his unlimited 
suffering and he prays for the Lord's mercy. But when takes 
birth he forgets his prayers and again becomes entangled in 
fruitive activities and further suffering. (2-33)
4. For a transcendentalist association with women is restricted. 
Association with women beginning by accepting service leads one 
unknowingly to death. (3-42)
5. By bad association one suffers but when one is fortunate in 
his revolutions of birth and death he attains the association of 
a spiritual master. Good association is therefore the key to 
exiting the material world and going back to Godhead. (43-48)

 Chapter Thirty-two
 Entanglement in Fruitive Activities

 Pious householder who wish to enjoy materialistically worship 
the demigods and may even attain the moon planet. But they again 
return to earth. Intelligent persons therefore perform their 
duties with detachment for Krsna's pleasure and approach the 
spiritual world. Yogis practicing detachment and pranayam reach 
Brahmaloka and go back to Godhead as Brahma does at the end of 
the universe. Kapiladeva then advised Devahuti to take direct 
shelter of the Supreme Personality of Godhead by devotional 
service. (-11)
 Those who practice devotional service to attain their own 
self-interest attain the Purusa but again come back by the 
influence of time. Fruitive performers of Vedic rites are in the 
mode of passion and have no interest in Krsna-katha. These people 
are condemned by the Lord. They give up hearing and Krsna-katha 
but hear of mundane activities and attain Pitriloka to again 
return to take birth in their own family. (1-21)
 Kapiladeva thus advises His mother to fully take shelter 
only of the lotus feet of the Supreme Personality of Godhead with 
devotion. Diverting one's attention to any other activity is 
unnecessary for by engagement in devotional service one will 
develop detachment and knowledge. Although the common element of 
all transcendental processes-bhakti yoga jnana-yoga and 
astanga yoga-is detachment from matter one should attain 
detachment by thinking of the Supreme Lord as all manifestations 
of matter ultimately come from Him. Brahmacarya and the other 
asramas the varnas Vedic study and control of the mind and 
senses are ultimately meant to award the realization of the 
Supreme Lord within the material world and in transcendence. (2-
36)
 Kapiladeva tells his mother that He has explained devotional 
service in transcendence and in each of the three modes of 
nature. In addition He has explained how time imperceptibly 
stalks all living entities. Once one enters into forgetfulness of 
his actual identity he is engaged by the modes with no 
understanding of the result of his engagement.
 Those who have the following qualities explains Lord 
Kapiladeva should not hear these instructions: the envious the 
agnostic the unclean the hypocrites the proud the greedy the 
superficially submissive those too attached to possessions wife 
and family the non-devotees. and those who are envious of the 
Supreme Personality of Godhead. 
 The instructions should be given to faithful devotees who 
are respectful to the spiritual master friendly to all eager to 
render service who consider the Supreme Personality of Godhead 
more dear than anything and who are detached. 
 Those who meditate upon hear or chant about Kapiladeva 
with faith and affection go back to Godhead. (3-43)

1. All activities other than pure devotional service bring mixed 
results. One should therefore only take full shelter of the 
Supreme Personality of Godhead in devotional service. We thus 
should give up hearing about others and hear about Him. All 
results other than attaining His shelter are temporary. (-22)
2. One should become detached from matter by seeing all matter in 
relationship to Krsna for He is the cause of all. We should thus 
use matter in His service for doing so will free us from our 
attachment to it and from the modes of nature. (2-25)
3. The purpose of all Vedic activities is to bring us to the 
final point of Krsna consciousness. But of all processes 
"sravanam kirtanam visnu" is the best to free us from matter and 
establish us in Krsna consciousness. (26-36)


 Chapter Thirty-Three
 Activities of Kapila
 Devahuti became filled with knowledge. She offers her 
obeisances to Kapiladeva and offers Him prayers in relationship 
to His dealings in the material world His birth His name and 
His identity. Kapiladeva then gravely informed His mother that 
anyone following the path of Sankhya would become free from birth 
and death. Kapiladeva then took permission from His mother and 
left home. (-12)
 While feeling separation from Kapiladeva her son and 
meditating upon Him Devahuti practiced Sankhya Yoga in Kardama 
Muni's opulent asrama became liberated and attained perfection. 
(1-32)
 Kapiladeva went to the ocean in the northeast where He even 
today resides and is worshiped. Anyone who hears or reads this 
narration becomes a devotee and thereafter enters the kingdom of 
God to engage in His transcendental loving service. (3-37)

1. Those that chant the Lord's names even once are glorious what 
to speak of Devahuti who held the Lord within her abdomen and 
saw Him face to face. (-8)
2. Those who follow Kapiladeva's instructions become free from 
birth death old-age and disease and achieve Him. (1-11)
3. The process of meditating upon the Lord is the seventh stage 
of astanga yoga. It is the same as smaranam the third stage of 
bhakti. (26)
4. The Krsna-katha of the instructions of Kapiladeva can carry us 
back to Godhead. (37)
