Chapter Twenty-seven

Kapila Describes Liberation

|| 3.27.1 ||
r-bhagavn uvca
prakti-stho 'pi puruo
njyate prktair guai
avikrd akarttvn
nirguatvj jalrkavat
The Lord said: The jva, though situated in prakti, is not
affected by praktis guas, since it is without guas, not
the doer and is devoid of change, like the suns rays on the
surface of water.
In the Twenty-seventh Chapter, after discussing the method of jna
mixed with bhakti and distinguishing prakti and purua, the
method for liberation is described. Kapila shows the difference of
the jva from prakti in order to present liberation by discriminating
knowledge. Though the jva is situated in prakti, it is not affected
because it is not a doer and consequently unchanging, since it is
without guas in deep sleep and during final devastation. It is like
the rays of the sun on the water. The sun is not at all disturbed by
the qualities of water. If the water quivers because of wind, the
suns rays on the water also quiver. It is said:
jyotir yathaivodaka-prthivev ada
samra-vegnugata vibhvyate
eva sva-my-racitev asau pumn
gueu rgnugato vimuhyati
When the luminaries in the sky, such as the moon, the sun and the
stars, are reflected in liquids like oil or water, they appear to be of
different shapessometimes round, sometimes long, and so on
because of the movements of the wind. Similarly, when the living
entity, the soul, is absorbed in materialistic thoughts, he accepts
various manifestations as his own identity because of ignorance. SB
10.1.43
Thus, when there is purification of the mind, the concept of self also
becomes pure. The scriptures say that the mind is the cause of
bondage and liberation.
|| 3.27.2 ||
sa ea yarhi prakter
guev abhiviajjate
ahakriy-vimhtm

kartsmty abhimanyate
When the jva, in waking and dream state, becomes
absorbed in the guas of prakti, bewildered by ego, he
thinks that he is the doer.
Two verses describe sasra due to false identity. This takes place
during waking and dream states.
|| 3.27.3 ||
tena sasra-padavm
avao 'bhyety anirvta
prsagikai karma-doai
sad-asan-mira-yoniu
Unwillingly, the joyless jva treads the path of material birth
and death by faulty action arising from association with
prakti, receiving birth in bodies of mixed happiness and
suffering.
He undergoes sasra by faulty action arising from association with
prakti (prsaikai).
|| 3.27.4 ||
arthe hy avidyamne 'pi
sastir na nivartate
dhyyato viayn asya
svapne 'narthgamo yath
Though actions do not actually exist for the jva, material
life does not cease because he meditates on sense objects
think himself a doer. It is like the experience of unreal
actions in a dream.
How does the jva end up bound by karma created by his bodies,
even though he actually performs no action, since the jva is not the
doer nor has means of doing anything? Even though action (arthe)
does not really exist, the jva meditates on sense objects by
misconceiving himself as a doer. An example is given. It is just like a
dream, in which unreal objects become experienced, because of
intense thought of objects or actions a person identifies with.
|| 3.27.5 ||
ata eva anai citta
prasaktam asat pathi
bhakti-yogena tvrea
virakty ca nayed vaam

Therefore, gradually one should bring under control the

mind attached to the path of material objects by strong
bhakti and yoga, accompanied by disgust for material life.
Since meditation on objects is the cause of action, the mind must be
controlled. That is stated in this verse. Bhakti-yoga is a dvandva
compound meaning bhakti and yoga. By strong bhakti and yoga
one should bring the mind under control.
|| 3.27.6 ||
yamdibhir yoga-pathair
abhyasa raddhaynvita
mayi bhvena satyena
mat-kath-ravaena ca
With faith one should practice using the yoga process
starting with yama and niyama, while hearing my glories
with the understanding that I am real.
Elaborating on what has just been said, Kapila explains the method
of attaining liberation by jna. The sentence actually continues till
verse 11. Practicing the path of yoga, concentrating the mind,
realizing jva and Paramtm, one will attain non-duality which
contains everything. One should think of the Lord as real (satyena).
The Lord is not something false. This misconception is based on the
perception that Brahman becomes variegated with forms by illusion
only, and the form of the Lord is included in that illusion. The jn
cannot attain liberation by the offensive mentality of thinking that
knowledge and bliss are different from the form of the Lord. This is
understood from the following statements.
ye 'nye 'ravindka vimukta-mninas
tvayy asta-bhvd aviuddha-buddhaya
ruhya kcchrea para pada tata
patanty adho 'ndta-yumad-aghraya
Persons who are falsely under the impression of being liberated,
without devotional service to the Lord, may reach the goal of the
brahmajyoti, but because of their impure consciousness and for
want of shelter in the Vaikuha-lokas, such so-called liberated
persons again fall down into material existence. SB 10.2.32
naikarmyam apy acyuta-bhva-varjita
na obhate jnam ala nirajanam
kuta puna avad abhadram vare
na crpita karma yad apy akraam

Even the stage of jna without the bondage of karma is not glorious
because it is devoid of bhakti to the Supreme Lord. What is the use
of having destroyed ignorance? What to speak of sakma-karma
which is suffering during practice and perfection, and nikmakarma, when not offered to the Lord? SB 1.5.12
ya e purua skd
tma-prabhavam varam
na bhajanty avajnanti
sthnd bhra patanty adha
If any of the members of the four varas and four ramas fail to
worship or intentionally disrespect the Lord, who is the source of
their own creation, they will fall down from their position into a
hellish state of life. SB 11.5.3
avajnanti m mh
mnu tanum ritam
para bhvam ajnanto
mama bhta-mahevaram
Fools deride me when I descend in the human form. They do not
know my transcendental nature and my supreme dominion over all
that be. BG 9.11
|| 3.27.7 ||
sarva-bhta-samatvena
nirvaireprasagata
brahmacaryea maunena
sva-dharmea mahias (balyas)
One should see all living beings equally, without enmity,
without attachment, and should observe celibacy and
silence. One should perform occupational duties as an
offering to the Lord.
Mahyas means offered to the Lord.
|| 3.27.8 ||
yadcchayopalabdhena
santuo mita-bhu muni
vivikta-araa nto
maitra karua tmavn
One should be satisfied with what comes on its own, should
eat with regulation, should contemplate, live in a secluded
place, and should be peaceful, friendly, compassionate and
determined.

tmavn means determined.

|| 3.27.9-10-11 ||
snubandhe ca dehe 'sminn
akurvann asad-graham
jnena da-tattvena
prakte puruasya ca
nivtta-buddhy-avasthno
dr-bhtnya-darana
upalabhytmantmna
cakuevrkam tma-dk
mukta-liga sad-bhsam
asati pratipadyate
sato bandhum asac-caku
sarvnusytam advayam
He should not have thoughts of I and mine for his body or
relatives. By realized knowledge of prakti and purua, he
should transcend all states of consciousness such as waking
and sleeping. He should see all material objects from far
away. The jn should realize the Paramtm by the pure
jva alone, and attain that Lord, seeing him like an ocean of
light by the healthy eye. The object of realization for the
liberated souls, Paramtm constantly remains in the
temporary material world as the antarym. He is the cause
of prakti, is the revealer of praktis evolutes, the material
elements, pervades both prakti and its evolutes, and is one
alone.
Asad-graham means conceptions of me and mine. He should be
free of attachments by knowledge consisting of seeing the truth
about prakti and purua.
He should be free of states (avasthna) of intelligence like waking
and sleeping.
He sees all objects other than the Lord (anya) from far away. This
jn (tma-dk) realizes Paramtm, an ocean full consciousness,
by the pure jvtm (tman), a particle of consciousness, by
bhakti alone, and attains him (pratipadyate). He realizes
Paramtm, like an ocean of light (arkam), by the undiseased eye, a
particle of light (caku). The owl does not see the sun by his eyes
though it is without disease, but other beings like men can see the
sun. Similarly, the jn without bhakti, though being a purified
jva, cannot realize Paramtm, but the person with bhakti can.
Bhaktyham ekay grhya: I am perceived only by devotion. (SB
11.14.21)

bhakty mmabhijnti yvn yacsmi tattvata

tato m tattvato jtv viate tadanantaram
Only by bhakti can a person know me as Brahman. Then, knowing
me as Brahman by that bhakti, he merges with me. BG 18.55
What is this Lord? He is known by the liberated person (muktaligam). He is the object of knowledge and realized by the liberated
person. He remains shining in the temporary world (asati) as the
antarym. He is the lord (bandhum) of causes (sata). He is the
revealer (caku) of the effects (asata) such as mahat-tattva. He
is completely full in all effects and causes (sarvnusytam). He is
one (advayam). These five descriptive terms describe the Lord as
the object of knowledge coming from scripture in the state previous
to realization.
|| 3.27.12-13 ||
yath jala-stha bhsa
sthala-sthenvadyate
svbhsena tath sryo
jala-sthena divi sthita
eva trivd-ahakro
bhtendriya-manomayai
svbhsair lakito 'nena
sad-bhsena satya-dk
A reflection in water reflected on a wall is inferred to come
from the image reflected on water, and the sun situated in
the sky is inferred by this reflection on water. Similarly, the
jva, existing with the imposition of three-fold anakra, is
inferred by its reflection in the body, senses and mind, and
from this, Paramtm is inferred by the jva purified by
bhakti.
How the jva can be understood and then how Paramtm can be
understood are explained with an example. When the reflection of
the sun in water without disturbance appears on the clean wall of a
house, people sitting in a corner of the house first sees the
reflection on the wall. They think, Where is this reflection coming
from? They then infer that it is the reflection of the bright sun on
still water, reflected on the wall. Where does the reflection on the
water come from? They then infer that the sun is shining in the sky
and by is reflection in the water, creates the reflection on the wall.
Intelligent people first see the manifestations of Paramtm in the
body, senses and mind since it possesses consciousness. Then
they ask Where does this manifestation of Paramtm come from?
They infer that the jvm, which exists by misidentification in the
three fold ahakra, is a ray of the manifestation of Paramtm by

its reflection in the body, senses and mind. By the presence of

jvtm, filled with bhakti (sadbhsena), who is a manifestation of
the Paramtm, one then realizes Paramtm, full of existence,
knowledge and bliss (satyadk).
|| 3.27.14-16 ||
bhta-skmendriya-manobuddhy-div iha nidray
lnev asati yas tatra
vinidro nirahakriya
manyamnas tadtmnam
anao naavan m
nae 'hakarae dra
naa-vitta ivtura
eva pratyavamysv
tmna pratipadyate
shakrasya dravyasya
yo 'vasthnam anugraha
The jva who remains alert without ego when merging the
sense objects, senses, mind and intelligence in prakti by
sleeping, but who, though indestructible, with the
destruction of ahakra, falsely thinks that he also has been
destroyed, becomes distressed like a person who has lost
his wealth. However, after careful reflection on these
matters, he attains understanding of the existence of the
tm, who is the shelter of the ahakra and the body, and is
the Lords object of favour.
As the sun is perceived by the eye (which is a form of the sun),
Paramtm is realized by the tm, who is a jn endowed with
some bhakti. That we know well. But show me the jva separate
from the three-fold ahakra directly, just as I can see the eye and
ear. The answer is given in three verses. He who is without
ahakra in the body, mind and senses when merged by sleep in
pradhna (asati), so called because it is unmanifested, realizes the
jva.
Well! Though one achieves destruction the mind, intelligence and
senses by yoga practice, it is amazing that sleep alone can bring
about this result of realizing tm!
When ahakra and the results of ahakra-- the sense objects,
senses, mind and intelligence-- are destroyed by merging them into
prakti, the jva (dra), thinking that these things have been
destroyed since he cannot see them, falsely thinks that he also has
been destroyed. The ignorant sleeping jva is then compared to a

person who has lost his wealth. However, the person does not lose
his attachment to lost wealth, (and therefore he grieves.)
The meaning is this. With absolute destruction of the elements
which create covering on the jva by yoga practice, the jva
becomes blissful in his own form. This is not like the temporary
condition of deep sleep or universal devastation. When a treasure is
lost, there can be no bliss in such poverty, but there can be
happiness if the person loses his attraction for wealth. Similarly,
even though one may destroy material coverings by deep sleep or
universal destruction, without the jvas detachment from
enjoyment, one cannot attain ones svarpa, and without bhakti and
jna, one cannot attain detachment. Thus because of the presence
of material impressions and ignorance even during deep sleep, the
realization of tm is insignificant.
But in deep sleep one is not aware of anything at all. That is not
so. One may say I slept happily. I was not aware of anything.
However, without knowledge of particulars, without recollection of
ones tm, that statement could not even be uttered. That is
expressed in verse 16. Moreover, the jva is the shelter
(avasthnam) of the body, a combination elements and senses with
ahakra. After taking shelter of the jva, the ahakra, body,
senses, mind and intelligence begin to enjoy the sense objects. The
jva is favored (anugraha) by the Lord because he is given the
quality of being an enjoyer like the Lord.
|| 3.27.17 ||
devahtir uvca
purua praktir brahman
na vimucati karhicit
anyonyprayatvc ca
nityatvd anayo prabho
Devahti said: O brhmaa! O master! Prakti never gives
up the Lord, because of eternal attraction between them.
Liberation is rare by jna, vairgya and even by bhakti. The
reason is given here. The Lord, possessing akti, entrusts to prakti
his akti for the purpose of the pastime of creating the material
world. Prakti takes shelter of the Lord because he possesses the
akti. In this way they have a mutual relationship. Of the two
prakti is temporary, so they can separate. No, the relationship is
eternal.
|| 3.27.18 ||
yath gandhasya bhme ca
na bhvo vyatirekata
ap rasasya ca yath

tath buddhe parasya ca

Just as fragrance cannot exist separate from earth, and
taste cannot exist separate from water, the Lord does not
exist separate from prakti.
With separation from earth, there is no existence of fragrance.
Because of seeing sometimes decay which leaves odor without
earth, another example is given using water. Similarly the Lord
cannot be separated from prakti (buddhe).
|| 3.27.19 ||
akartu karma-bandho 'ya
puruasya yad-raya
gueu satsu prakte
kaivalya tev ata katham
The jva, though not a doer, becomes bound up by action.
Since the guas of prakti remain with the jva who takes
shelter of the guas, how can he attain liberation?
If this is so for the Lord, what to speak of the jva! How can there
be liberation for the jva, who takes shelter of the guas (yatraya), since the guas of prakti remain with him?
|| 3.27.20 ||
kvacit tattvvamarena
nivtta bhayam ulbaam
anivtta-nimittatvt
puna pratyavatihate
Sometimes fear of sara is destroyed by considering the
elements, but fear then returns because of not destroying
saras cause.
Sometimes though one almost completely destroys sasra, it
appears again.
|| 3.27.21-23 ||
r-bhagavn uvca
animitta-nimittena
sva-dharmemaltman
tvray mayi bhakty ca
ruta-sambhtay ciram
jnena da-tattvena
vairgyea balyas
tapo-yuktena yogena

tvretma-samdhin
prakti puruasyeha
dahyamn tv ahar-niam
tiro-bhavitr anakair
agner yonir ivrai
The Lord said; By energetic bhakti to me for a long time,
without desire for results, which purifies the heart and is
performed according to ones occupational duties, by
knowledge with realization of the elements, by strong
renunciation, by yoga accompanied by austerities, by
intense concentration on the Lord, the subtle body of the
jva burns continually and gradually disappears, like the
kindling stick is consumed by fire.
O mother! Prakti is not the cause of bondage for the jva.
Imposition of praktis guas on the jva is the cause. This is caused
by ignorance. By destroying ignorance one attains liberation.
Sometimes, by faults in practice, the fear of sasra reappears.
When Kapila speaks of intense practice, such a condition of fear is
excluded. This bhakti should be performed without desire for results
(animitta). It purifies the antakaraa (amala tman). It should be
energetic because of spontaneity (tvray). It should be nourished
by hearing about me (ruta-sabhtay).
The subtle body (prakri) of the jva becomes burned up,
conquered, destroyed. It is like a stick in relation to a fire. Fire is
produced by the kindling stick (arai) but destroys the stick.
Knowledge is produced by the subtle body (mind) but destroys that
subtle body.
|| 3.27.24 ||
bhukta-bhog parityakt
da-do ca nityaa
nevarasyubha dhatte
sve mahimni sthitasya ca
Since the jva sees the faults in prakti which has been
given up after enjoyment, prakti can never harm that jva,
who is capable of discrimination and is situated on the
correct path.
The subtle body, even if it remains after being burned like the
kindling stick, can do no harm. Since the jva sees with intelligence
the fault in prakti, having rejecting all types of enjoyment, though
it may sometimes affect him, prakti can do no harm to that jva.
He is capable (ivarasya) by intelligence of seeing the fault in

enjoyment and giving it up after enjoying, being situated on the

correct path taught by guru (sve mahimni).
|| 3.27.25 ||
yath hy apratibuddhasya
prasvpo bahv-anartha-bht
sa eva pratibuddhasya
na vai mohya kalpate
The dream of a sleeping person causes many anxieties, but
the same impressions cause no illusion for the person who is
awake.
What is a cause of problems in the state of lack of discrimination
does not exist for a person with discrimination. This is expressed in
two verses. The dream (prasvpa) causes many anxieties such as
being bitten by a tiger or snake. The same image, appearing as an
impression in the mind, causes no anxiety for a person who is
awake.
|| 3.27.26 ||
eva vidita-tattvasya
praktir mayi mnasam
yujato npakuruta
tmrmasya karhicit
Prakti cannot at any time harm the person who has fixed
his mind on me, who knows about the elements, and who
enjoys in the self.
|| 3.27.27-29 ||
yadaivam adhytma-rata
klena bahu-janman
sarvatra jta-vairgya
brahma-bhuvann muni
mad-bhakta pratibuddhrtho
mat-prasdena bhyas
nireyasa sva-sasthna
kaivalykhya mad-rayam
prpnothjas dhra
sva-d cchinna-saaya
yad gatv na nivarteta
yog ligd vinirgame
When a sage engages for many lifetimes in meditation on
tm with complete detachment from everything in all the

worlds including Brahma-loka, and becomes my devotee,

understanding the ultimate truth-- by my bountiful mercy,
he easily attains the highest benefit, his svarpa, called
Brahman, which is under my shelter. Having attained that
position, having cut all doubt by his knowledge of tm,
having destroyed the subtle body, the steady yog does not
return.
Svasasthnam means the svarpa beyond the material body,
called Brahman (kaivalykhyam). I am the shelter of that Brahman,
for it is said brahmao hi pratihham: I am the basis of Brahman.
(BG 14.27) When the subtle body is destroyed and doubts are cut by
knowledge of the pure tm, the yog does not return.
|| 3.27.30 ||
yad na yogopacitsu ceto
mysu siddhasya viajjate 'ga
ananya-hetuv atha me gati syd
tyantik yatra na mtyu-hsa
When the yogs heart is no longer attracted to the
abundant enjoyments available only through yoga, he can
attain final liberation, where death can show no pride.
There are many secondary effects in the form of various enjoyments
including the siddhis. The yog should not be attracted to these.
When the yog does not fix his mind on various abundant
(upacitsu) enjoyments (mysu), which are only due to yoga
(ananya-hetuu), final liberation will take place, in which deaths
pride does not exist. Death has pride in the fact that even the
perfect yog is under his control, if the yog has material
attachments.
Thus ends the commentary on Twenty-seventh Chapter of the Third
Canto of the Bhgavatam for the pleasure of the devotees, in
accordance with the previous cryas.