Śrīmad-Bhāgavatam

Śrīmad-Bhāgavatam 3.25.31

Devotee:

maitreya uvāca iditvārthaṁverse kapilo mātur itthaṁ jāta-sneho yatra tanvābhijātaḥ tattvāmnāyaṁ yat pravadanti sāṅkhyaṁ provāca vai bhakti-vitāna-yogam [SB 3.25.31]

Prabhupāda: jāta-sneho yatra tanvābhijātaḥ.

[break] [01:16]

Nitāi: "Śrī Maitreya said: After hearing the statement of His mother, Kapila could understand her purpose, and He became compassionate towards her because of being born from her body. He described the Sāṅkhya system of philosophy, which is a combination of devotional service and mystic realization and is received by disciplic succession."

Prabhupāda:

viditvārthaṁ kapilo mātur itthaṁ jāta-sneho yatra tanvābhijātaḥ tattvāmnāyaṁ yat pravadanti sāṅkhyaṁ provāca vai bhakti-vitāna-yogam [SB 3.25.31]

So Kapiladeva is the propounder of Sāṅkhya philosophy. This is original Kapiladeva. Later on, there was another Kapiladeva, so he is called the atheist Kapila. And this Kapiladeva is known as Devahūti-putra, "the son of Devahūti" Kapila. So Sāṅkhya yoga, the later atheist Kapila's Sāṅkhya yoga, is different from this Sāṅkhya yoga. The atheist Kapila's Sāṅkhya yoga is analysis of the material elements. So this analysis of material elements by the atheist Kapila is very much liked by the Western philosophers. And the Sāṅkhya yoga explained, propounded, by Devahūti-putra Kapila is practically unknown.

So this Kapila, Devahūti, son of Devahūti Kapila, His Sāṅkhya yoga means bhakti-vitāna-yogam: how bhakti, devotional service to the Lord, is expanded. That is Sāṅkhya yoga. And how it is received, that is also stated here, tattva āmnāyaṁ yad pravadanti sāṅkhyam. Āmnāyam, by disciplic succession. No philosophical speculation, but as it is received by predecessor, by tradition, āmnāyam. Tattvam āmnāyam. We cannot manufacture tattva. That is improper way of understanding the truth. Generally, the Western philosophers, they try to understand the Absolute Truth by the ascending process. There are two processes of understanding the Absolute Truth. One is called ascending process, or inductive logic, and another process is descending process, or deductive logic. So ascending process is based on speculation, and descending process is based on fact.

This evening we were talking about Bhagavad-gītā, that Bhagavad-gītā is understood by the descending process, as Kṛṣṅa said. Kṛṣṅa says in the Bhagavad-gītā that this yoga system... Bhagavad-gītā is also yoga system. That is bhakti-yoga. Although there are description of karma, jñāna and the mystic yoga, and ultimately bhakti-yoga, but actually it is meant for bhakti-yoga, the Bhagavad-gītā. Those who are jñānīs, speculative, for them also, it is described. And those who are haṭha-yogīs, they are also described there. But ultimately, the conclusion is bhakti-yoga. Just like in the Sixth Chapter of Bhagavad-gītā the yoga system is described. The yoga system is described, that one has to go in a secluded place, and he has to sit down straight, right angular, and see the front portion of the nose, and the eyes half closed. In this way the haṭha-yoga system, or aṣṭāṅga-yoga system, is described in the Bhagavad-gītā.

But when Arjuna said that "This system of yoga is very difficult for me. Kṛṣṅa, I cannot concentrate my mind in this way..."

cañcalaṁ hi manaḥ kṛṣṅa pramāthi balavad dṛḍham tasyāhaṁ nigrahaṁ manye vāyor iva suduṣkaram [Bg 6.34]

Five thousand years ago a personality like Arjuna, who was so qualified that he could talk with Kṛṣṅa as ordinary friend... How much exalted he was, just we can imagine. And born in the royal family, very exalted position, great warrior. He said that "Kṛṣṅa, I cannot execute this yoga system. It is not possible." Cañcalaṁ hi manaḥ kṛṣṅa pramāthi balavad dṛḍham, tasyāhaṁ nigrahaṁ manye: "My mind is so disturbed that to control the mind is exactly like that to control the wind." Suppose there is very heavy wind, and if one tries to stop it by spreading his hand, is it possible? It is not possible. He has given this example. Pramāthi balavad dṛḍham. Mind is so uncontrollable, just like madman. Mind's business is like that. Immediately I am accepting something, and again rejecting. Everyone has got this experience. Therefore he frankly said that "To control the mind is not possible for me. I cannot do it."

So now just try to understand the... A personality like Arjuna is not ordinary man. He was advised by Kṛṣṅa to practice this yoga system, meditation, generally. Actually yoga system means meditation. Dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ. The yogīs, they, dhyānāvasthita manasā, mind being absorbed in meditation and concentrates the mind on Viṣṅu form of the Lord, four-handed Viṣṅu. That is dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yoginaḥ.

yaṁ brahmā varuṅendra-rudra-marutaḥ stunvanti divyaiḥ stavair vedaiḥ sāṅga-pada-kramopaniṣadair gāyanti yaṁ sāma-gāḥ dhyānāvasthita-tad-gatena manasā paśyanti yaṁ yogina yasyāntaṁ na viduḥ surāsura-gaṅā devāya tasmai namaḥ [SB 12.13.1]

[Sūta Gosvāmī said: Unto that personality whom Brahmā, Varuṅa, Indra, Rudra and the Maruts praise by chanting transcendental hymns and reciting the Vedas with all their corollaries, pada-kramas and Upaniṣads, to whom the chanters of the Sāma Veda always sing, whom the perfected yogīs see within their minds after fixing themselves in trance and becoming fully absorbed in thoughts of Him, and whose limit can never be found by any demigod or demon—unto that Supreme Personality of Godhead I offer my humble obeisances.]

So this yoga system is meant for persons who are too much bodily attached, this haṭha-yoga system. And otherwise, real yoga system is the sāṅkhya-yoga, or bhakti-yoga, real yoga system. This is preliminary. Therefore when Arjuna declined, that "I cannot execute this yoga system," so Kṛṣṅa, in order to pacify Arjuna... Because he was friend—Kṛṣṅa thought that Arjuna is thinking unable to execute this yoga—He pacified him by saying ultimately, "My dear Arjuna, don't be agitated." Indirectly He said that "You are a first-class yogī." "How is that, I am first-class yogī?" "Now, because you are always thinking of Me." Arjuna, he did not know anything but Kṛṣṅa. Kṛṣṅa, when He placed Himself divided into two in the battlefield... Because it was a family fight, so Kṛṣṅa said that "I can divide Myself." Both of them approached. Duryodhana approached and Arjuna also approached, "Kṛṣṅa, You become my side." So Kṛṣṅa said that "I have got eighteen akṣauhiṅī, division of soldiers. That is one side. And I personally, one side." So Arjuna [Duryodhana] thought that "What shall I do simply by taking Kṛṣṅa? And He says that 'I'll not fight. If I go to any side, I'll not fight.' " So Arjuna [Duryodhana] thought it wise that "Let me take His soldiers, eighteen divisions, many thousands of elephants, horses, chariot." There is estimate, very big number of elephants, horses. I don't remember exactly. But... So Duryodhana decided to take the soldiers of Kṛṣṅa. [child making noise] [aside:] That child may be... But Arjuna thought that "If I get Kṛṣṅa in my side, that is sufficient. I don't want His soldiers."

So Kṛṣṅa was so friendly and very loving friend, not ordinary friend. Therefore Kṛṣṅa said, "My dear Arjuna, don't be disappointed because you cannot execute this aṣṭāṅga-yoga. The first-class yogī is he who always thinks of Me." Yoginām api sarveṣāṁ mad-gatenāntar-ātmanā [Bg 6.47].

[And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.]

One who has taken Kṛṣṅa within his heart and always thinking of Kṛṣṅa, satataṁ smartavyaḥ viṣṅuḥ [Cc Madhya 22.113],

[Kṛṣṅa is the origin of Lord Viṣṅu. He should always be remembered and never forgotten at any time. All the rules and prohibitions mentioned in the śāstras should be the servants of these two principles.]

this is the system. This is meditation. If one is thinking of Kṛṣṅa twenty-four hours, that is the first-class meditation. You are seeing Kṛṣṅa here, standing with Rādhārāṅī. And if you see always, then you naturally you get impression of Kṛṣṅa within the heart. And if you serve Kṛṣṅa... Those who are engaged in service, just like they are offering this foodstuff, Kṛṣṅa. They have prepared this foodstuff very nicely, thinking that "Kṛṣṅa will eat. Let us do it very cleanly and attentively." And whatever they can offer, first-class thing... That is meditation, because they are thinking of Kṛṣṅa, "This foodstuff will be taken by Kṛṣṅa. This dress will be used by Kṛṣṅa. These flowers will be offered to the lotus feet of Kṛṣṅa." Real meditation is this. And that is the first-class yoga. Therefore Kṛṣṅa is advising in the Seventh Chapter that "If you cannot think of Me, then you can think of Me in your ordinary dealings." Raso 'ham apsu kaunteya [Bg 7.8]:

[O son of Kuntī [Arjuna], I am the taste of water, the light of the sun and the moon, the syllable om in the Vedic mantras; I am the sound in ether and ability in man.]

"I am the taste of the water."

So that..., this yoga system we have to practice, this yoga system. This is called sāṅkhya-yoga. That is explained here, provāca vai bhakti-vitāna-yogam. The more you think of Kṛṣṅa... Satataṁ cintayanto mām, satataṁ kīrtayanto mām [Bg 9.14].

[Always chanting My glories, endeavoring with great determination, bowing down before Me, these great souls perpetually worship Me with devotion.]

These are advised in the Bhagavad-gītā. If you always chant Hare Kṛṣṅa mantra, then you remember Kṛṣṅa. Immediately the form of Kṛṣṅa is awakened within your heart. And Kṛṣṅa says, yoginām api sarveṣāṁ mad-gatenāntar-ātmanā: "Always within the heart..." That is the sāṅkhya-yoga system, or perfect yoga system, bhakti-yoga-vitānam. And Kṛṣṅa says personally,

yoginām api sarveṣāṁ mad-gatenāntar-ātmanā śraddhāvān bhajate yo māṁ sa me yuktatamo mataḥ [Bg 6.47]

[And of all yogīs, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.]

They are first-class yogī. So anyway, some way or other, if you can think of Kṛṣṅa always... That is... We have named "Kṛṣṅa consciousness," always conscious of Kṛṣṅa. Then you become the first-class sāṅkhya-yogī. Bhakti-vitānam.

So Kapiladeva could understand the desire of His mother. The mother was submissive, because to understand the sāṅkhya-yoga, bhakti-yoga, it requires... The first condition is submission. Tad viddhi praṅipātena [Bg 4.34].

[Just try to learn the truth by approaching a spiritual master. Inquire from him submissively and render service unto him. The self-realized soul can impart knowledge unto you because he has seen the truth.]

You cannot understand the sāṅkhya-yoga system or bhakti-yoga system by falsely being proud that you are very learned scholar or speculator. These things will not help. You have to hear about Kṛṣṅa very submissively and accepting, not challenging. Then you will be able to understand. Sthāne sthitāḥ śruti-gatāṁ tanu-vāṅ-manobhiḥ. You remain in your position. It doesn't matter what you are; simply you hear about Kṛṣṅa. There are so many things about Kṛṣṅa we can hear. Even if we are not educated, we can hear from a person who can speak rightly. But that person must be selected, not ordinary person, not professional person, but here it is said, tattva āmnāyam. Āmnāyam means by disciplic succession.

We have to accept a positive party. Just like in political activities you accept some party, Congress party or this party or that party. That is the system, even in politics. Similarly, you have to accept a party of devotee. There are not different parties; they are of the same party. Just like the political parties may be different, but their aim is how to improve the condition of the country or the people. The aim is the same, but they may be a little different in their ways. Similarly, there are four āmnāya party. Āmnāya means disciplic succession. One party is coming from Lord Brahmā, and one party is coming from Lakṣmī, goddess of fortune, or the consort of Nārāyaṅa, Viṣṅu. That is called Brahma-sampradāya and the Śrī-sampradāya. Śrī. Śrī means Lakṣmī. Śrī means beauty. Śrī means fortune. Therefore, according to Vedic system, the "śrī" word is added before anyone's name, śrī. So there is Śrī-sampradāya, and there is Kumāra-sampradāya and there is Rudra-sampradāya. There are four sampradāyas of Viṣṅu, er, Vaiṣṅava. So Brahma-sampradāya, Śrī-sampradāya, Rudra-sampradāya and Kumāra-sampradāya—they are called āmnāya. If you want to know the truth, then you have to accept. Tattva āmnāyam. Tattva āmnāyaṁ yat pravadanti sāṅkhyam. This is Sāṅkhya philosophy. You try to understand the Absolute Truth through the disciplic succession of āmnāya. Āmnāya.

So in the Vaiṣṅava sampradāya these four sampradāya, this Brahmā is Brahma-sampradāya and Śrī-sampradāya. The Brahma-sampradāya is, at the present moment, is represented by the Madhva-sampradāya. Just like we are belonging to the Madhva-gauḍīya-sampradāya, our original sampradāya from the Madhvācārya. So in that sampradāya, disciplic succession, there was Mādhavendra Purī. From Mādhavendra Purī, his disciple is Īśvara Purī, and Īśvara Purī's disciple is Lord Caitanya. And we are coming through the disciplic succession of Lord Caitanya. Therefore our sampradāya is called Madhva-gauḍīya-sampradāya. But we are in the āmnāya-sampradāya. We are not upstart. We have not manufactured a sampradāya. It is coming from Lord Brahmā. Similarly, there is Rāmānuja-sampradāya. They are coming from Śrī-sampradāya. Similarly, there is Viṣṅu Svāmī. They are coming from Lord Śiva, Rudra-sampradāya. And there is Kumāra-sampradāya, Nimbāditya-sampradāya. So śāstra says, sampradāya-vihīnās te mantrās te viphala matāḥ [Padma Purāṅa]: "If you do not belong to any sampradāya, party of bhakta or devotees, then viphala matāḥ, your verdict or conclusion is viphalaniṣphala, without any fruit." It is not acceptable.

So our this Kṛṣṅa consciousness movement is to present the Kṛṣṅa consciousness, or the conclusion given by Kṛṣṅa, or the conclusion in the Bhagavad-gītā, in this āmnāya Sāṅkhya philosophy, disciple after disciple. Not that "I know little more A-B-C-D. I am, therefore, a big scholar. I can interpret Bhagavad-gītā in my own way." This is useless. This is useless. You cannot make your own comment. But... That is not also good. So many commentaries which have been made without this āmnāya, Sāṅkhya process, they are useless. There is no effect. This is very essential. Therefore Bhagavān Kṛṣṅa says in the Fourth Chapter, evaṁ paramparā prāptam imaṁ rājarṣayo viduḥ [Bg 4.2].

[This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.]

That is required, paramparā, āmnāya, disciplic succession. Otherwise it will be useless. This is the secret of success. You have to accept the same philosophy as it was contemplated by Brahmā, by Nārada, by Brahmācārya..., er, Madhvācārya, by Mādhavendra Purī, by Īśvara Purī, by... You cannot make any new thing beyond the scope of the āmnāya, Sāṅkhya philosophy system. That is called āmnāya. Because we are imperfect. We must first of all know that we are all imperfect. However great scholar I may be, because my senses are imperfect, therefore, whatever conclusion I make by my so-called scholarship, that is imperfect. Therefore all these scientists, philosophers, they use this word "perhaps," "it may be," because there is no right conclusion. There is no right conclusion. He is simply speculating.

So speculative knowledge cannot be perfect. Just like we are sitting here. If there is some sound on the roof... Now we are, say, one hundred persons sitting here. We can speculate that "This sound may be for this reason." That, all of them, may be imperfect, and if somebody says from the roof that "This sound was caused for this reason," that is perfect. That is perfect, because he has got direct experience. That I was speaking in the evening, that you have to accept Bhagavad-gītā by this āmnāya-prathā. Tattva āmnāyam. Kṛṣṅa says to Arjuna that this bhagavad-bhakti-yoga or Bhagavad-gītā yoga... That is a yoga. Yoga means which connects, and viyoga means which disconnect. So we are now disconnected with the Supreme Personality of Godhead. Now we have to connect again our relationship. That is called yoga. That yoga is described in the Bhagavad-gītā as karma-yoga, jñāna-yoga and aṣṭāṅga-yoga, and at last bhakti-yoga.

So bhakti-yoga is the last status of yoga system. Therefore it is said, bhakti-vitāna-yogam. Bhakti... Just like you are going upstair, and step by step, when you go to the topmost step, that is the end of your going up; similarly, the karma-yoga, jñāna-yoga and dhyāna-yoga, and then bhakti-yoga. So ultimate end is bhakti-yoga. So if you have got..., gone few steps, that is karma-yoga; if you have got few more steps, that is jñāna-yoga; and if you go few more steps, that is dhyāna-yoga; and when you reach the ultimate status, that is called bhakti-yoga. The step is the same. Mama vartmānuvartante manuṣyāḥ pārtha sarvaśaḥ [Bg 4.11].

[All of them—as they surrender unto Me—I reward accordingly. Everyone follows My path in all respects, O son of Pṛthā.]

Everyone is going, trying to reach the ultimate Absolute Truth. But it is simply a partial understanding. By jñāna-yoga, dhyāna-yoga, karma-yoga you can understand partially the Absolute Truth. But bhakti-yoga, you can understand completely. Therefore Kṛṣṅa says in the Bhagavad-gītā, bhaktyā mām abhijānāti [Bg 18.55].

[One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.]

He does not say, "By jñāna, by karma, by meditation one can understand Me fully." No. He does not say. He says clearly, bhaktyā mām abhijānāti yāvān yaś cāsmi tattvataḥ: "Tattvata, in truth what I am, that can be understood only by bhakti-yoga." You see Bhagavad-gītā.

So to understand the Absolute Truth you have to accept this sāṅkhya-yoga or bhakti-vitāna-yogam. Then you will understand very... Because the question was, by Devahūti, that manda-dhīḥ sukhaṁ buddhyeya. Sukhaṁ buddhyeya: "Very easily, without any much trouble, I may understand. You kindly describe in this way—the Absolute Truth I can understand very easily." So that is bhakti-yoga. In the Ninth Chapter of Bhagavad-gītā it is said, susukhaṁ kartum avyayam [Bg 9.2].

[This knowledge is the king of education, the most secret of all secrets. It is the purest knowledge, and because it gives direct perception of the self by realization, it is the perfection of religion. It is everlasting, and it is joyfully performed.]

Susukham. If you practice bhakti-yoga, it is very easy, at the same time very pleasing. Very pleasing. Susukhaṁ kartum avyayam. And avyayam. Avyayam means not deteriorating. Svalpam apy asya dharmasya trāyate mahato bhayāt [Bg 2.40].

[In this endeavor there is no loss or diminution, and a little advancement on this path can protect one from the most dangerous type of fear.]

If you execute even partially, it has got so potency that it will lead you more and more to the ultimate goal of life. This is called perfect sāṅkhya-yoga.

So this Kṛṣṅa consciousness movement is meant for giving education to the people of this sāṅkhya-yoga system, or bhakti-yoga system, because it is the recommended process by authorities. And all the āmnāya, origin of the āmnāya, just like Lord Brahmā, Lord Śiva, then Kapiladeva—here is Kapiladeva—they are mahājana. Mahājana means great authorities. Dharmasya tattvaṁ nihitaṁ guhāyāṁ mahājano yena gataḥ sa panthāḥ [Cc Madhya 17.186].

[Dry arguments are inconclusive. A great personality whose opinion does not differ from others is not considered a great sage. Simply by studying the Vedas, which are variegated, one cannot come to the right path by which religious principles are understood. The solid truth of religious principles is hidden in the heart of an unadulterated self-realized person. Consequently, as the śāstras confirm, one should accept whatever progressive path the mahājanas advocate.]

It is very difficult to understand the path of perfection. Therefore the śāstra recommended that "You follow the mahājana." This is called āmnāya. "You follow the mahājana." And who are mahājana? They are also described in the śāstras: svayambhūr nāradaḥ śambhuḥ [SB 6.3.20].

[Lord Brahmā, Bhagavān Nārada, Lord Śiva, the four Kumāras, Lord Kapila [the son of Devahūti], Svāyambhuva Manu, Prahlāda Mahārāja, Janaka Mahārāja, Grandfather Bhīṣma, Bali Mahārāja, Śukadeva Gosvāmī and I myself know the real religious principle. My dear servants, this transcendental religious principle, which is known as bhāgavata-dharma, or surrender unto the Supreme Lord and love for Him, is uncontaminated by the material modes of nature. It is very confidential and difficult for ordinary human beings to understand, but if by chance one fortunately understands it, he is immediately liberated, and thus he returns home, back to Godhead.]

Svayambhū means Lord Brahmā. Lord Brahmā is... Another name is Svayambhū. He was found in the lotus flower emanating from the navel of Viṣṅu. So practically, he was not born of father and mother; therefore he is called Svayambhū. Svayambhūr nāradaḥ śambhuḥ. Nārada Muni is authority. And Śambhu, Lord Śiva. Therefore there is Rudra-sampradāya, āmnāya, because he is authority. Svayambhūr nāradaḥ śambhuḥ, kumāraḥ, this Kumāra. And Kumāra means catuḥsana, Sanaka, Sanat-kumāra, catuḥsana. They are also authorities. And Kapiladeva, here, Devahūti-putra Kapiladeva, He is also authority. In this way, Lord Brahmā, Lord Śiva, Kapiladeva, Manu and Bhīṣmadeva, Janaka, Janaka Mahārāja, Bhīṣmadeva, and Śukadeva Gosvāmī, Prahlāda Mahārāja—in this way there are twelve authorities, and all of them are following the Sāṅkhya philosophy or bhakti-yoga, all of them.

So we have to accept one of these mahājana. Mahājano yena gataḥ sa panthāḥ [Cc Madhya 17.186].

Then you will be successful. Tarko 'pratiṣṭham: If you want to learn the Absolute Truth by logic and argument, it will never be possible. Logician... You may be one logician, better logician than me, and another logician may be better than you. But the Absolute Truth is avan manasa-gocara. By logical arguments how you can reach? That is not possible. Tarko 'prati... Therefore it is useless waste of time. Tarko 'pratiṣṭhaḥ śrutayo vibhinnāḥ. Scriptures, even you take the Vedic scriptures, there are so many: four Vedas... Some of them are following the Yajur-veda, some of them following Ṛg-veda, some of them Sāma-veda, Atharva-veda. Then there are Upaniṣads. Then there are Purāṅas, then Brahma-sūtra, the Rāmāyaṅa, Mahābhārata. They are all right. But because I am ill-advised, I take conclusion differently. Śrutayo vibhinnāḥ. Or you take Bible or Koran.

So by simply reading all the scriptures, it is very difficult also. So śrutayo vibhinnā nāsāv munir yasya mataṁ na bhinnam. Muni, means thoughtful men, philosophers, they are also defeating one thoughtful man, another thoughtful man. Unless he defeats another man, philosopher, he does not become a very big philosopher. Therefore it is said, nāsāv munir yasya mataṁ na bhinnam. Why? You cannot become a muni unless you propound a different system of philosophy. So this is the position. Dharmasya tattvaṁ nihitaṁ guhāyām. Therefore the truth of spiritual life is very complicated. It is very difficult to understand. Then how I shall be able to understand? The conclusion is mahājano yena gataḥ sa panthāḥ [Cc Madhya 17.186].

You follow the mahājana. Out of these twelve mahājana, you follow any one of them, and you will be successful.

So our proposition is that Kṛṣṅa is the original mahājana. Kṛṣṅa instructed Brahmā. Brahmā is also mahājana. And Kṛṣṅa instructed everyone. Just like Bhagavad-gītā, He is instructing everyone. How? Aham ādir hi devānām [Bg 10.2]: "All the demigods, they are subordinate to Me." Aham ādi: "I am the original." Everyone has learned from Kṛṣṅa. In the Śrīmad-Bhāgavatam it is said, tene brahma hṛdā ādi-kavaye [SB 1.1.1]. So Kṛṣṅa is teaching personally just like Kapiladeva is teaching personally. So you take Kapiladeva's philosophy, Sāṅkhya philosophy, Kṛṣṅa's philosophy, Bhagavad-gītā, but try to understand as He says. Don't interpret in the wrong way. So this is āmnāya-tattvam. So if we fix up the idea how to receive transcendental knowledge and how to practice it, if we simply take the instruction of these mahājana, āmnāya, so that will be very beneficial and easy also.

So Kapiladeva will describe the Sāṅkhya philosophy to His mother; not only mother, but tanvābhijātaḥ. Naturally, if we take birth from my mother, I have got natural affection for my mother. But Devahūti is not ordinary mātra. She is very submissive. Therefore it is said that jāta-snehaḥ. Naturally there is affection, and when Kapiladeva saw that "This woman... Woman is supposed to be less intelligent, but she is very submissive and My mother," in both ways He became compassionate, that "She is eager to know about the truth, and she is so submissive, and after all, I have taken..., I have received this body from this woman, My mother. So let Me try to give her the best of the philosophical conclusion." And that is Sāṅkhya philosophy. He will speak from the next verse.

Thank you very much.

Devotees: Haribol. Jaya. [end]