Teachings of Kapila
Sarvathra Govinda Nama Sankeerthanam Govinda Govinda
मतिरिह गुणसक्ता बन्धकृत्तेष्वसक्ता
त्वमृतकृदुपरुन्धे भक्तियोगस्तु सक्तिम् ।
महदनुगमलभ्या भक्तिरेवात्र साध्या
कपिलतनुरिति त्वं देवहूत्यै न्यगादी: ॥१॥
matiriha guNasaktaa bandhakR^itteShvasaktaa
tvamR^itakR^iduparundhe bhaktiyOgastu saktim |
mahadanugamalabhyaa bhaktirevaatra saadhyaa
kapilatanuriti tvaM devahuutyai nyagaadiiH ||1||
The fifteenth dashakam of the Narayaneeyam explains a philosophy that Kapila taught his mother, Devahuti. According to Kapila, a manifestation of Lord Vishnu, “intellect becomes the very cause of bondage and chains one to the world if one’s interest is in worldly enjoyment, which is the product of the Three Gunas.” One leads to Moksha, the ultimate liberation from the cycle of life and death, if one follows the right path. The devotional path, in fact, steers clear of this tendency that leads to the emergence of new entities. Following the teachings and path of holy men is the only way to cultivate the kind of devotion that should be pursued.
प्रकृतिमहदहङ्काराश्च मात्राश्च भूता-
न्यपि हृदपि दशाक्षी पूरुष: पञ्चविंश: ।
इति विदितविभागो मुच्यतेऽसौ प्रकृत्या
कपिलतनुरिति त्वं देवहूत्यै न्यगादी: ॥२॥
prakR^itimahadahankaaraashcha maatraashcha bhuutaanyapi
hR^idapi dashaakshii puuruShaH pa~nchavimshaH |
iti viditavibhaagO muchyate(a)sau prakR^ityaa
kapilatanuriti tvaM devahuutyai nyagaadiiH ||2||
In the second sloka of the fifteenth Dashakam, Bhattathiri teaches us about the fundamental principles that guide a person towards Moksha, via the words of Lord Vishnu in the guise of Kapila. Kapila instructs Devahoothi that the Primordial Nature(Prakriti), the Great Spirit(Mahat-tatva), Ego or One’s pride(Ahankaara), the five Tanmaatraas of sound, smell, touch, form, and taste, the Five Elements- space, air, fire, water, earth known as the five Bhootaas, Mind and its various modes(Antahkarana), the ten Indriyaas -five organs of knowledge ( Ears, Eyes, Skin, Tongue, Nose) and five of organs of action (Mouth, Hands, Legs, Anus, Genitals), and Purush (Atman), are the twenty-five factors which can interfere in the path of Mukthi. An individual is freed from the shackles of Prakriti upon realizing the uniqueness of these categories.
प्रकृतिगतगुणौघैर्नाज्यते पूरुषोऽयं
यदि तु सजति तस्यां तत् गुणास्तं भजेरन् ।
मदनुभजनतत्त्वालोचनै: साऽप्यपेयात्
कपिलतनुरिति त्वं देवहूत्यै न्यगादी: ॥३॥
prakR^itigataguNaughairnaajyate puuruShO(a)yaM
yadi tu sajati tasyaaM tadguNaastaM bhajeran |
madanubhajanatattvaalOchanaiH saa(a)pyapeyaat
kapilatanuriti tvaM devahuutyai nyagaadiiH ||3||
The Purusha itself is devoid of Prakriti, but if it unites itself with Prakriti, then it acquires the qualities of Prakriti. Kapila told Devahooti, “Prakriti abandons the hold on Purusha if he rediscovers devotion and travels in pursuit of the search for Me.”
विमलमतिरुपात्तैरासनाद्यैर्मदङ्गं
गरुडसमधिरूढं दिव्यभूषायुधाङ्कम् ।
रुचितुलिततमालं शीलयेतानुवेलं
कपिलतनुरिति त्वं देवहूत्यै न्यगादी: ॥४॥
vimalamatirupaattairaasanaadyairmadangaM
garuDasamadhiruuDhaM divyabhuuShaayudhaankam |
ruchitulitatamaalaM shiilayetaanuvelaM
kapilatanuriti tvaM devahuutyai nyagaadiiH ||4||
Bhattathiri in this sloka devotedly says, O Lord, you instructed Devayooti that, “Having purified one’s mind and having controlled one’s senses, and after practising Yogasanas which are imposed by Yama, Niyama, Asana and Pranayama, one should always think of My form with divine ornaments and weapons; seated on Garuda, and is blue and shining like the Tamalaka tree.
मम गुणगणलीलाकर्णनै: कीर्तनाद्यै-
र्मयि सुरसरिदोघप्रख्यचित्तानुवृत्ति: ।
भवति परमभक्ति: सा हि मृत्योर्विजेत्री
कपिलतनुरिति त्वं देवहूत्यै न्यगादी: ॥५॥
mama guNagaNaliilaakarNanaiH kiirtanaadyairmayi
surasaridOghaprakhyachittaanuvR^ittiH |
bhavati paramabhaktiH saa hi mR^ityOrvijetrii
kapilatanuriti tvaM devahuutyai nyagaadiiH ||5||
By listening to my stories and attributes and by chanting My name, the supreme devotion is born. In this devotion the mind of the devotee goes on towards me without a break just as the Ganga goes on towards the sea – only such devotion can liberate one from the cycle of birth and death. Therefore, the Lord incarnated as Kapila, spoke to Devahooti.
अहह बहुलहिंसासञ्चितार्थै: कुटुम्बं
प्रतिदिनमनुपुष्णन् स्त्रीजितो बाललाली ।
विशति हि गृहसक्तो यातनां मय्यभक्त:
कपिलतनुरितित्वं देवहूत्यै न्यगादी: ॥६॥
ahaha bahulahimsaasa~nchitaarthaiH kuTumbaM
pratidinamanupuShNan striijitO baalalaalii |
vishati hi gR^ihasaktO yaatanaaM mayyabhaktaH
kapilatanuriti tvaM devahuutyai nyagaadiiH ||6||
According to Bhatathiri, Kapila the incarnation of the Lord, enlightens the core of consciousness of Devahooti by saying: O’ woe! The ones who get money in dishonest and unjustly manner to provide for their wives and children, the ones who are submissive to women and blinded by love to children, lack dedication to Me. Being extremely enamoured with material goods and earthly pleasures, they end up in hellical suffering.
युवतिजठरखिन्नो जातबोधोऽप्यकाण्डे
प्रसवगलितबोध: पीडयोल्लङ्घ्य बाल्यम् ।
पुनरपि बत मुह्यत्येव तारुण्यकाले
कपिलतनुरिति त्वं देवहूत्यै न्यगादी: ॥७॥
yuvatijaTharakhinnO jaatabOdhO(a)pyakaaNDe
prasavagalitabOdhaH piiDayOllanghya baalyam |
punarapi bata muhyatyeva taaruNyakaale
kapilatanuriti tvaM devahuutyai nyagaadii||7||
As mentioned by the Lord- In the process of repeatedly getting born in the womb, the Jiva although has the recall of the Ultimate Reality, forgets it in the process of being born. After enduring various types of childhood sufferings, one progresses to youth, where they fall prey to the allure of sensual life.
पितृसुरगणयाजी धार्मिको यो गृहस्थ:
स च निपतति काले दक्षिणाध्वोपगामी ।
मयि निहितमकामं कर्म तूदक्पथार्थं
कपिल्तनुरिति त्वं देवहूत्यै न्यगादी: ॥८॥
pitR^isuragaNayaajii dhaarmikO yO gR^ihasthaH
sa cha nipatati kaale dakshiNaadhvOpagaamii |
mayi nihitamakaamaM karma tuudakpathaarthaM
kapilatanuriti tvaM devahuutyai nyagaadiiH|| 8||
One who was a virtuous householder in a previous life, making sacrificial offerings to Pitris and Devas, follows the Southern path after death, enjoys the fruits of his or her meritorious deeds, and then is reborn.Those who live by performing desireless actions, make offerings to Me with the fruits of their desireless actions, and follow the Northern path after death will achieve Ultimate wisdom.
इति सुविदितवेद्यां देव हे देवहूतिं
कृतनुतिमनुगृह्य त्वं गतो योगिसङ्घै: ।
विमलमतिरथाऽसौ भक्तियोगेन मुक्ता
त्वमपि जनहितार्थं वर्तसे प्रागुदीच्याम् ॥९॥
iti suviditavedyaaM deva he devahuutiM
kR^itanutimanugR^ihya tvaM gatO yOgisanghaiH |
vimalamatirathaa(a)sau bhaktiyOgena muktaa
tvamapi janahitaarthaM vartase praagudiichyaam||9||
Bhattathiri says, O Lord! Thus, having learned everything there was to know from you, Devahooti praised you and you blessed her. She had attained mental purity and was liberated as a result of following the devotional path. You also left with a group of ascetics, and you still live in the North East to help the needy.
परम किमु बहूक्त्या त्वत्पदाम्भोजभक्तिं
सकलभयविनेत्रीं सर्वकामोपनेत्रीम् ।
वदसि खलु दृढं त्वं तद्विधूयामयान् मे
गुरुपवनपुरेश त्वय्युपाधत्स्व भक्तिम् ॥१०॥
parama kimu bahuuktyaa tvatpadaambhOjabhaktiM
sakalabhayavinetriiM sarvakaamOpanetriim |
vadasi khalu dR^iDhaM tvaM tadvidhuuyaamayaan me
gurupavanapuresha tvayyupaadhatsva bhaktim ||10||
O Supreme Lord! What more do I say? You have clearly stated that devotion to your lotus feet removes all fears and fulfills all desires. O Lord of Guruvaayur! Therefore, cure me of all my ailments and instill in me a deep reverence for your divine persona.