The Sankhya Philosophy of Lord Kapila (Srimad Bhagavatam #31)

Lord Kapila offers an incredibly detailed explanation about the universe, the goal of life, and the process of devotional service, the very means to achieve this goal.

This is the first part of a special module inside of our Bhagavatam course, going deep into the Sankhya Philosophy of Lord Kapila described in the Srimad Bhagavatam.

As Prabhupada explains in his purports there are two versions of the Sankhya Philosophy, the atheistic Sankhya, propounded by the impostor Kapila in the last Dvapara-yuga, and the real, devotional Sankhya Philosophy taught by Lord Kapila, the son of Devahuti.

What makes Sankhya philosophy special is that it describes both the workings of this material world, including the creation of the material universe, the structure of the material elements, how the soul becomes entrapped in matter, etc., and the process of devotional service that helps us to become free of it. This makes Sankhya a very fascinating study for all inquisitive minds because it answers our questions on both aspects.

This is a detailed study, where we will go deep into all the details of the explanations of Lord Kapila, according to the conclusions of Srila Prabhupada. This is the first part:

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Understanding The Srimad Bhagavatam #31

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What is Sankhya?

The explanation of the Sankhya philosophy in the Srimad Bhagavatam encompasses eight of the final chapters of the third canto. In these chapters, Lord Kapila offers an incredibly detailed explanation about the universe, the goal of life, and the process of devotional service, the very means to achieve this goal.

Lord Kapila explains our existence in this material world, as well as details about the process of devotional service that are not explored in other passages. Following the deepness of the teachings, Srila Prabhupada gives some of his most memorable purports, revealing even more details. Apart from the deepness of the knowledge discussed, another striking characteristic of these teachings is the logical way they are transmitted. The topics are discussed with very intricate logic, which makes the explanations incredibly attractive, especially for inquisitive persons who are after answers. However, the fact that so much knowledge is discussed in such a concise way makes most of us go through it merely scratching the surface or licking the bottle without opening it.

The teachings of Lord Kapila are one of my favorite parts of the Srimad Bhagavatam and my goal here is to be able to share with you something that may help you to better understand and appreciate both the original verses and the incredible purports given by Prabhupada in these passages. This ancient, beautiful philosophy propounded by Lord Kapila at the beginning of the day of Brahma can surely help us to become free from all material entanglement and return home, back to Godhead.

The false Kapila

Srila Prabhupada mentions several times in his purports that there are two versions of the Sankhya philosophy: the original, devotional Sankhya propounded by Lord Kapila, and the atheistic Sankhya propounded by the atheistic Kapila who appeared in Dvapara-yuga. Before studying the real Sankhya, it can be interesting to know something about this false Sankhya that appeared in modern times.

By the time of Vyasadeva, the disciplic succession of the Vedas had been broken. The verses of the Vedas were still being transmitted and studied, but the real meaning of the scriptures had been lost.

At the time, the original disciplic succession of the Vedas had degenerated into six separate schools, that were mainly atheistic. They still transmitted parts of the original knowledge but had lost the main conclusions of the scriptures. In the Nyaya school, logic and reasoning were studied, but without an ultimate goal, it had become mainly a tool for winning discussions. The Vaisesika school studied the laws of cause and effect, and how material misery could be destroyed, but without any understanding of the Lord, their theories culminated into a form of nihilism. Similarly, the study of the material elements and other structures of the universe had degenerated into the atheistic Sāṅkhya, propounded by the impostor Kapila.

While the original Sāṅkhya system taught by Lord Kapila studies the material elements and other aspects of the material creation with the ultimate purpose of ascending to a platform of devotional service, the system propounded by the atheistic Kapila discards the existence of God and concludes that the cause of the material world is the material energy itself, similar to what is believed in modern scientific theories. Vyasadeva dedicates most of the 4th pada of the Vedanta Sutra to defeat this philosophy. The Vedanta-sutra is composed of 16 padas, so one almost entire pada just to defeat a specific philosophy is substantial.

In Vaishnava philosophy we accept that this material world is not false, but illusory. Although temporary, the material manifestation factually exists and everything that exists should be used in Krsna's service. When we do that, we understand that ultimately there is no material world. Since everything is a transformation of Krsna's energy, everything is connected with Him, and everything is ultimately spiritual. However, under the influence of Maya, we try to separate things from Krsna, and that's what makes them material. As long as we are under the false concepts of "I" and "Mine", we live in the material illusion, and as soon we start seeing everything in connection with Krsna and using everything in His service we become liberated, even if still technically living in this world. In other words, there is a delicate balance between the ideas of this world being real and illusory.

In the atheistic Sankhya, prakrti, the material energy, is the ultimate material cause, producing both the gross material elements, as well as the subtle components, such as mind, intelligence, the three material modes, and so on. Just like modern scientists, they believe the cosmic manifestation comes from the material energy itself, without a superior cause.

Apart from prakrti, there is puruṣa, but this puruṣa is not the Lord, but just an impersonal mass that is the collective of all souls, who interact with prakrti. This purusha is originally one, but it is divided into all the infinitesimal souls when it decides to enjoy the material nature. In the atheistic Sankhya, only these two elements exist the material energy and the souls, who come to enjoy the cosmic manifestation. There is no God.

This atheistic Sāṅkhya system comes originally from the Vedas, therefore some parts are similar to what we study in the Srimad Bhagavatam. For example, they believe that in the process of creation, prakrti gives origin to different subtle energies, which are gradually transformed into gross energies, which in turn give origin to atoms and finally to different material objects. During the process of dissolution, the opposite happens, with physical objects being broken into atoms, which in turn dissolve into the gross energies, which dissolve into the subtle energies, and everything ultimately dissolves back into prakrti, the unmanifested mass of material energy. Between the two stages, many material manifestations appear due to the influence of the three modes of material nature, goodness, passion, and ignorance.

In Vaishnava philosophy, we also study the interaction between matter and spirit due to the influence of the three material modes. The main difference is that in Sankhya there is no reference to God, which makes the explanation very materialist and incorrect in some points. For example, because Īśvara, or God, is not accepted in the atheistic Sankhya, the interaction of the three material modes is considered the ultimate cause of the cosmic manifestation. According to this idea, the three modes originally exist in a state of equilibrium in prakrti, and when this equilibrium is somehow disturbed, they become distinct and start to act as three separate forces.

When separated, the modes are constantly reacting to each other and this becomes the cause of the whole material manifestation. Pradhana or prakrti, the material nature, is the origin of the three modes, and the modes are the cause of everything else, therefore prakrti is the ultimate cause of everything, even though it is an unconscious force.

The atheistic Sankhya philosophy is based on studying the different material elements and interactions between them with the goal of finally becoming free from material influence. The study of buddhi, or intellect, is given special importance. According to their philosophy, Buddhi possesses eight qualities: virtue (dharma); knowledge (jnana); detachment (vairagya); excellence (aisvarya); non-virtue (adharma); ignorance (ajnana); attachment (avairagya); and imperfection (anaisvarya). The first four manifest under the influence of sattva-guna, and the other four manifest when buddhi is overpowered by ignorance. They explain that the soul identifies with buddhi, the material intelligence, and thus experiences what the material intelligence is experiencing. Through knowledge, however, the soul can eventually understand he is transcendental to it.

In this way, the atheistic Sankhya philosophy more or less describes the interactions between the souls and the material nature, details that are also explained by Lord Kapila in the original Sankhya, but because they don't accept the existence of God, their theory is incomplete. Their concept of liberation is also impersonal, with the souls attaining Kaivalya, impersonal liberation upon achieving freedom from the material nature. Because there is no God, there is no concept of relationships in the spiritual platform, there is also no form, just impersonal existence.

The philosophy of the real Kapila

The third canto of the Srimad Bhagavatam describes in detail the process of creation of the universe by Lord Brahma. After creating the universe, as well as the different species of living beings, Brahma created Svāyambhuva Manu and his wife Śatarūpā, to further populate the universe. Manu had a daughter called Devahuti, who after hearing Narada Muni describing the saintly qualities of Kardama Muni to his father, desired to marry the great sage. Understanding his daughter's desire, Svāyambhuva Manu traveled to the Bindu-sarovara to talk to him.

It happened that Kardama Muni had the desire to marry a spiritually advanced girl who could assist him in his practices of austerities, and with whom he could beget a few qualified children to help his father Brahma in his work of populating the universe. The problem Brahma faces in each of his days is not so much about generating population (which all kinds of living entities do more or less automatically due to the influence of sexual desire) but generating exalted children who can guide others and propagate Krsna Consciousness. To generate such children, Kardama Muni practiced austerities for ten thousand years, practicing loving devotional service to the Lord in his yogic trance. It is described that when visiting Kardama Muni, Lord Vishnu shed tears of compassion, which became the Bindu-sarovara lake.

Kardama Muni had the opportunity to personally meet the Lord, Who revealed the impending visit of Svāyambhuva Manu to him. Understanding Kardama Muni's sincere desire, the Lord had Himself arrange his marriage.

After practicing austerities for many years, Kardama Muni and Devahuti begot nine very qualified daughters, who were married to great sages, helping to populate the universe with enlightened beings. The tenth child was Lord Kapila, an incarnation of the Lord, who appeared to teach the Sankhya system of philosophy, which has been studied by great sages since then. After the birth of the Lord, Kardama Muni took sannyasa and left home, and Devahuti inquired about spiritual knowledge from her exalted son:

"Devahūti said: I am very sick of the disturbance caused by my material senses, for because of this sense disturbance, my Lord, I have fallen into the abyss of ignorance. Your Lordship is my only means of getting out of this darkest region of ignorance because You are my transcendental eye, which, by Your mercy only, I have attained after many, many births. You are the Supreme Personality of Godhead, the origin and Supreme Lord of all living entities. You have arisen to disseminate the rays of the sun in order to dissipate the darkness of the ignorance of the universe. Now be pleased, my Lord, to dispel my great delusion. Due to my feeling of false ego, I have been engaged by Your māyā and have identified myself with the body and consequent bodily relations." (SB 3.25.7-10)

In her questions, Devahuti mentions: jijñāsayāhaṁ prakṛteḥ pūruṣasya. In other words, she asks about the relationship between prakṛti and puruṣa. You may remember that these two are also studied in the atheistic Sankhya, but now they will be explained in the correct way, being prakṛti defined as the external energy of the Lord, which is dependent on Him and can produce the material manifestations only when activated by His look, and puruṣa meaning both the Supreme Lord, and the individual souls who under illusion try to become false enjoyers in this material world. This propensity to enjoy material nature is the cause of the miseries of the soul, and the process to destroy these miseries and connect the soul with his original sat-cit-ananda nature is the process of devotional service, described in detail by Lord Kapila.

As Prabhupada explains: "Sāṅkhya philosophy, as is well known, deals with prakṛti and puruṣa. Puruṣa is the Supreme Personality of Godhead or anyone who imitates the Supreme Personality of Godhead as an enjoyer, and prakṛti means “nature.” In this material world, material nature is being exploited by the puruṣas, or the living entities. The intricacies in the material world of the relationship of the prakṛti and puruṣa, or the enjoyed and the enjoyer, is called saṁsāra, or material entanglement. Devahūti wanted to cut the tree of material entanglement, and she found the suitable weapon in Kapila Muni."

In other words, the original Sankhya philosophy propounded by Lord Kapila explains about the Lord (the original puruṣa), about prakṛti (the material nature), the souls (the false puruṣas who try to enjoy the material nature), the relationship between the souls and matter (which is characterized by attachment and aversion), the suffering caused by it, and how can we cut this attachment to the material world and become again situated in our eternal position of bliss in the association of the Lord. Ordinarily, the word "puruṣa" is translated as "man", but as Prabhupada explains, in this case, puruṣa refers to both men and women trying to enjoy the material nature. It's about the conditioned situation of the soul, and not about a specific gender.

Material suffering is something that affects everyone in this world. No one can say that he or she never experienced suffering. Once, there was a king called Śuddhodana who tried to raise his son in an environment completely free of suffering, keeping him in the palace, surrounded by only young and healthy people, never seeing disease or death. At some point, however, the prince decided to visit the royal gardens. Despite all the preparations done by the father, on the way he met with an old man, a lepper, a funeral procession, and a mendicant. Understanding that everyone is attacked by disease, becomes old, and eventually dies, Prince Siddhartha suddenly understood the nature of this material world, and in the same night left the palace to become a mendicant and seek spiritual perfection, becoming known as Buddha, the enlightened.

In the Bhagavad-Gita, Krsna lists four classes of people who turn to Him: the distressed (ārtaḥ), the seekers of knowledge (jijñāsuḥ), the seekers of material possessions (artha-arthī), and those who are situated in knowledge (jñānī). Of the four, the group seeking relief from distress is especially numerous. The ones who are now seeking knowledge come to this point after experiencing material reverses at some point. Similarly, the ones who are now seeking material wealth will eventually come to the point of searching for knowledge after experiencing the inevitable material difficulties that are part of life in this world. In this way, we can see that both the distressed and the seekers of material possessions are the beginning students, who gradually progress and become part of the group seeking knowledge. On the other hand, the group that comes to Krsna being already situated in knowledge is composed of advanced students who already surpassed the previous stages. At some point, they were looking for wealth, and then they experienced the inevitable pains of material life. This pain led them to look for spiritual knowledge, and having obtained this transcendental knowledge they are now surrendering to Krsna, understanding this is the perfection of life. One can come to Krsna at any of the four stages, and Krsna will help him or her to advance and come to the ultimate goal.

In this way, we can see that material distress is an inevitable feature of this material world. However, from the scriptures, we understand that our real nature is not misery and distress, but an eternal position of knowledge and bliss. Understanding this, the next question is how can we return to this eternal nature? This is answered by Lord Kapila next:

"The stage in which the consciousness of the living entity is attracted by the three modes of material nature is called conditional life. But when that same consciousness is attached to the Supreme Personality of Godhead, one is situated in the consciousness of liberation. When one is completely cleansed of the impurities of lust and greed produced from the false identification of the body as “I” and bodily possessions as “mine,” one’s mind becomes purified. In that pure state he transcends the stage of so-called material happiness and distress. At that time the soul can see himself to be transcendental to material existence and always self-effulgent, never fragmented, although very minute in size. In that position of self-realization, by practice of knowledge and renunciation in devotional service, one sees everything in the right perspective; he becomes indifferent to material existence, and the material influence acts less powerfully upon him." (SB 3.25.15-18)

The soul is active by nature. Mayavadis try to extinguish their material existence by avoiding all activities, but this is an artificial situation. Instead, our natural propensity to act must be transferred from the material to the spiritual sphere. This is done by moving our attention from material subjects to topics connected with the Lord.

The senses automatically follow the mind. Wherever the mind goes, the body automatically follows. The thoughts of the mind are in turn formed by the information we receive and the activities we execute. If instead of focusing our consciousness on so many types of material information, we transfer it to topics related to the name, fame, activities, and service to the Lord, our consciousness is gradually purified, and the mind starts working in this direction. When the thoughts of the mind become absorbed in thoughts connected with the service of the Lord, the body and senses automatically follow, and we become busy in devotional service. This devotional service in turn further purifies our consciousness, making the mind even more focussed on thoughts of the Lord, and so on, creating a virtuous cycle that leads us to ultimate perfection.

All forms of material distress are connected with the body and the mind. As long as we identify with the body, we are vulnerable to them. However, as our consciousness becomes purified, we realize we are not the body or the mind. Both the body and the mind are tools we use to act in this material world, and both can be used in the service of the Lord, but our real identity is transcendental. We are the eternal soul, which is transcendental to both the body and the mind.

Every day in the world, millions of people suffer due to natural disasters, diseases, or different forms of misery caused by other human beings. Most of the time we don't pay so much attention to it, because these are just strangers we don't care so much about. However, when someone close to us, like a father, mother, son, etc. becomes diseased or dies, we suffer. What is the difference between the millions of people who we don't care so much about and these close persons? The difference is identification. We identify with these close people and thus we share their happiness and distress, while we are more or less insensitive to the people we don't have a relationship with. Similarly, when we identify with the body and mind, we share their happiness and distress, but when we identify with our real nature as a soul, we become impervious to it. This means to become free from the material concepts of "I" and "Mine" that exist in conditioned life.

In this position, one starts to see himself as the soul, who is self-effulgent and never fragmented. Krsna is very big and we are very small, therefore our natural position is to serve Krsna in a bond of love. When we become situated in this position and occupy ourselves in devotional service, the material nature starts to act less powerfully upon us, and gradually we become completely free. This realization of being a soul however starts with transcendental knowledge, and that's exactly why the teachings of Lord Kapila in this section of Srimad Bhagavatam are so important.

In this way, up to here, we have the following points:

a) To transcend the platform of material distress and happiness, we have to purify our mind and consciousness.

b) The soul is active by nature, therefore the process to achieve this is not inaction, but action in Krsna Consciousness. That's the essence of the bhakti-yoga system.

c) By hearing about Krsna and being engaged in Krsna Conscious activities, our mind and senses are purified, and as they become purified, our actions also automatically become purified.

d) The mind must have some engagement, we can't make the mind vacant. Therefore, the process for purifying the mind is engaging it in Krsna Consciousness. As the mind becomes purified, there is no more material desire and greed. As we become gradually free from the material conceptions of "I" and "mine", in the same proportion become situated in our original eternal spiritual position.

Freedom from material entanglement

Having explained the basic process of becoming free from material entanglement, Lord Kapila describes the practical process to achieve it:

"Perfection in self-realization cannot be attained by any kind of yogī unless he engages in devotional service to the Supreme Personality of Godhead, for that is the only auspicious path. Every learned man knows very well that attachment to the material is the greatest entanglement of the spirit soul. But that same attachment, when applied to the self-realized devotees, opens the door of liberation." (SB 3.25.19-20)

The Vedas prescribe different processes, such as karma and jñāna. However, as a means of self-realization, these processes are very limited. The path of karma, or fruitive activities can at best elevate one to the celestial planets, while jñāna, mental speculation, can't bring anyone further than the impersonal Brahmajoti, and even this is very dificult. To be effective, these paths have to be combined with devotional service. Karma combined but devotional service becomes karma-yoga, and jñāna combined with bhakti becomes jñāna-yoga. Both karma-yoga and jñāna-yoga are effective processes recommended in the Bhagavad-Gita. As we can see, the only effective process is devotional service, and other paths are only useful to the extent they are combined with bhakti.

Understanding that bhakti is everything, where can we learn this process of devotional service?

Just like activity can't be stopped, but it can be redirected to the service of the Lord, attachment also can't be stopped, but only redirected. The process of becoming free from attachment is thus not becoming inert like a stone, but redirecting this attachment to devotees of the Lord, who hold the keys for the practice of devotional service. Becoming situated in devotional service starts thus with associating with pure devotees engaged in this service and developing attachment to them. Just as one becomes a businessman by associating with other businessmen, one becomes a pure devotee by associating with pure devotees. The perfect example of the power of such association has already been given in the first canto, in the story of the boy Narada Muni associating with the Bhaktivedantas and attaining perfection in the same life.

This adds two more points to our list:

e) Devotional service is the only process of self-realization. All other processes are only effective to the degree they are mixed with Bhakti.

f) Attachment can't be stopped, but it can be redirected to pure devotees of the Lord. By relating to such enlightened souls, we gradually become like them.

Finding real sādhus

After understanding the importance of association with pure devotees, the next question is how can we find such persons? This is answered in the next three verses:

"The symptoms of a sādhu are that he is tolerant, merciful and friendly to all living entities. He has no enemies, he is peaceful, he abides by the scriptures, and all his characteristics are sublime. Such a sādhu engages in staunch devotional service to the Lord without deviation. For the sake of the Lord he renounces all other connections, such as family relationships and friendly acquaintances within the world. Engaged constantly in chanting and hearing about Me, the Supreme Personality of Godhead, the sādhus do not suffer from material miseries because they are always filled with thoughts of My pastimes and activities." (SB 3.25.21-23)

Philanthropy in the human platform is based on taking from one group and giving to another. One may kill animals to feed human beings, fight one group to improve the situation of another, and so on. Because one is in the bodily concept of life, his propensity to serve will be always limited to a certain group or species. A second limitation is that it will be limited just to the body. One may open a hospital to treat people's bodies, but one will not be able to do anything for the soul.

A true sadhu, someone situated in perfect Krsna consciousness, is the only one who can be a friend for all living entities because he is the only one free from the partiality that comes from identifying with a particular type of body, nation, or culture. He is the one who can see everyone as a soul, and help everyone with the best type of charity, by helping them to become Krsna conscious. As Prabhupada points out, this is a tankless task, because conditioned souls are often hostile to someone who tries to push them out of the bodily concept of life. Even great sadhus are sometimes attacked, like Haridasa Thakura or Nityananda Prabhu, but still they continue their work.

As Prabhupada explains: "One of the qualifications of a sādhu is that he is very tolerant and is merciful to all fallen souls. He is merciful because he is the well-wisher of all living entities. He is not only a well-wisher of human society, but a well-wisher of animal society as well. It is said here, sarva-dehinām, which indicates all living entities who have accepted material bodies. Not only does the human being have a material body, but other living entities, such as cats and dogs, also have material bodies. The devotee of the Lord is merciful to everyone — the cats, dogs, trees, etc. He treats all living entities in such a way that they can ultimately get salvation from this material entanglement. Śivānanda Sena, one of the disciples of Lord Caitanya, gave liberation to a dog by treating the dog transcendentally. There are many instances where a dog got salvation by association with a sādhu, because a sādhu engages in the highest philanthropic activities for the benediction of all living entities. Yet although a sādhu is not inimical towards anyone, the world is so ungrateful that even a sādhu has many enemies."

It's said that a pure devotee automatically develops all the qualities of the demigods, while a materialist has no good qualities at all. This may sound like an unfair conclusion at first, but it reveals true when we examine it carefully.

In its pure state, a soul can display up to 78% of the qualities of Krsna (although not in the same quantity as the Lord). The percentage of qualities a soul can display is connected with one's level of spiritual advancement. The more one is engrossed in ignorance, the more his original qualities will be covered. Therefore, only a sadhu will exhibit true good qualities. A materialist may superficially exhibit some good qualities, such as good education and good manners, but these qualities will not go very deep.

As Prabhupada explains: "A sādhu is calm, and he quietly and peacefully follows the principles of scripture. A sādhu means one who follows the principles of scripture and at the same time is a devotee of the Lord. One who actually follows the principles of scripture must be a devotee of God because all the śāstras instruct us to obey the orders of the Personality of Godhead. Therefore sādhu means a follower of the scriptural injunctions and a devotee of the Lord. All these characteristics are prominent in a devotee."

Most of the time, Prabhupada uses the word "devotee" or "Vaishnava" in the sense of a pure devotee. Therefore, when he describes the qualities of a devotee, doesn't necessarily mean that all of us will be able to immediately exhibit all these qualities, but they will appear gradually to the extent we are honest and sincere in our practice. Another point is that people sometimes have bad experiences with so-called sādhus who don't have proper qualities. When Prabhupada was small, his father was constantly inviting "sādhus" to their house, but Prabhupada was not very impressed with their behavior. However, when he later met a true sādhu, Srila Bhaktisiddhanta Sarasvati Thakura, he was immediately attracted.

The main quality of a sādhu is his sincere desire to serve Krsna and to teach others to also serve Krsna. If this quality is present, different faults and deficiencies will be eventually cleared. On the other hand, other qualities have little value if this main quality is absent. As Prabhupada explains:

"Here it is recommended that attachment should be transferred to the self-realized devotees, the sādhus. And who is a sādhu? A sādhu is not just an ordinary man with a saffron robe or long beard. A sādhu is described in Bhagavad-gītā as one who unflinchingly engages in devotional service. Even though one is found not to be following the strict rules and regulations of devotional service, if one simply has unflinching faith in Kṛṣṇa, the Supreme Person, he is understood to be a sādhu. Sādhur eva sa mantavyaḥ. A sādhu is a strict follower of devotional service."

As indicated in the second verse, many sādhus become sannyasis and renounce all family connections in order to increase their devotional service to the Lord, but one doesn't necessarily have to be a sannyasi to be a sādhu. The main characteristic is his propensity to serve Krsna and teach others to be also engaged in this service. Mahārāja Ambarīṣa, for example, was a sādhu, although performing his duties as a king in family life.

Because pure devotees are firmly situated in Krsna Consciousness, they forget about material miseries and remain free from all anxieties and material miseries. Ordinary conditioned souls on the other hand exhibit the opposite characteristics, becoming very attentive to the anxieties and miseries of this world and forgetful about Krsna.

The result of good association

Lord Kapila then proceeds to describe the results of this association with pure devotees:

"O My mother, O virtuous lady, these are the qualities of great devotees who are free from all attachment. You must seek attachment to such holy men, for this counteracts the pernicious effects of material attachment. In the association of pure devotees, discussion of the pastimes and activities of the Supreme Personality of Godhead is very pleasing and satisfying to the ear and the heart. By cultivating such knowledge one gradually becomes advanced on the path of liberation, and thereafter he is freed, and his attraction becomes fixed. Then real devotion and devotional service begin. Thus consciously engaged in devotional service in the association of devotees, a person gains distaste for sense gratification, both in this world and in the next, by constantly thinking about the activities of the Lord. This process of Kṛṣṇa consciousness is the easiest process of mystic power; when one is actually situated on that path of devotional service, he is able to control the mind." (SB 3.25.24-26)

Pious activities such as opening hospitals or taking care of people's material well-being give material results that can be enjoyed in one's future lives. Devotional service however is in a completely different category, because it allows us to attain the direct association of the Lord. One doesn't even have to first abandon his body to associate with the Lord, because the Lord is present with us even here. We just need to turn our attention to Him. The Lord is unlimitedly powerful and can't be conquered by any material process, but He can be easily conquered by a devotee who develops sincere love for Him. As Lord Kapila concludes:

"Thus by not engaging in the service of the modes of material nature but by developing Kṛṣṇa consciousness, knowledge in renunciation, and by practicing yoga, in which the mind is always fixed in devotional service unto the Supreme Personality of Godhead, one achieves My association in this very life, for I am the Supreme Personality, the Absolute Truth." (SB 3.25.27)

After hearing this, Devahuti, speaking as if she was an ordinary woman, said:

"What kind of devotional service is worth developing and practicing to help me easily and immediately attain the service of Your lotus feet? The mystic yoga system, as You have explained, aims at the Supreme Personality of Godhead and is meant for completely ending material existence. Please let me know the nature of that yoga system. How many ways are there by which one can understand in truth that sublime yoga? My dear son, Kapila, after all, I am a woman. It is very difficult for me to understand the Absolute Truth because my intelligence is not very great. But if You will kindly explain it to me, even though I am not very intelligent, I can understand it and thereby feel transcendental happiness." (SB 3.25.28-30)

Kapila introduces the Sankhya system

Up to this point, Lord Kapila gave a summary of His teachings, speaking about how can one get elevated to the platform of devotional service. Now he will describe the Sankhya system in more detail.

"Lord Kapila said: The senses are symbolic representations of the demigods, and their natural inclination is to work under the direction of the Vedic injunctions. As the senses are representatives of the demigods, so the mind is the representative of the Supreme Personality of Godhead. The mind’s natural duty is to serve. When that service spirit is engaged in devotional service to the Personality of Godhead, without any motive, that is far better even than salvation. Bhakti, devotional service, dissolves the subtle body of the living entity without separate effort, just as fire in the stomach digests all that we eat. A pure devotee, who is attached to the activities of devotional service and who always engages in the service of My lotus feet, never desires to become one with Me. Such a devotee, who is unflinchingly engaged, always glorifies My pastimes and activities." (SB 3.25.32-34)

In the Bhagavad-Gita, Krsna says that of the senses, He is the mind. The senses represent the different demigods, just as the mind represents the Lord, and thus the senses are meant to be used to serve the Lord.

The Sankhya system counts the senses in a different way than popularly accepted nowadays. There are five senses used to obtain knowledge (sight, hearing, smell, taste, touch) and five senses of action (the tongue, hands, legs, genital and excretory system). Often the mind is also counted as the 6th or 11th sense. The senses have a natural propensity to act, which is very dificult to stop, but when they are used in devotional service to the Lord, they are in their natural position.

When we work materially, there is always some selfish motive, but when we act in devotional service, it's possible to act without the desire for profit, in the pure platform. When the senses are engaged in the service of the Lord, we become situated in the platform of devotional service, which is a transcendental position, better than mere liberation.

Mukti, or being placed in the impersonal Brahmajoti is not a complete form of liberation. Ramanujacarya compares it to a deep sleep, where one is freed from bad dreams, but is yet awakened. In this position, one becomes free from material contamination, but his original propensity for serving Krsna is not revived. As a result, there is all possibility of falling back into the material world. Devotees take impersonal liberation as worse than life in the material world because even in the material world one can serve Krsna, but in the impersonal brahmajoti one becomes practically unconscious and there is no opportunity for serving. For a devotee, such a position is hellish.

If the impersonal liberation, that is so much cherished by impersonalists is rejected, what is considered desirable for a devotee?

"O My mother, My devotees always see the smiling face of My form, with eyes like the rising morning sun. They like to see My various transcendental forms, which are all benevolent, and they also talk favorably with Me. Upon seeing the charming forms of the Lord, smiling and attractive, and hearing His very pleasing words, the pure devotee almost loses all other consciousness. His senses are freed from all other engagements, and he becomes absorbed in devotional service. Thus in spite of his unwillingness, he attains liberation without separate endeavor. Thus because he is completely absorbed in thought of Me, the devotee does not desire even the highest benediction obtainable in the upper planetary systems, including Satyaloka. He does not desire the eight material perfections obtained from mystic yoga, nor does he desire to be elevated to the kingdom of God. Yet even without desiring them, the devotee enjoys, even in this life, all the offered benedictions." (SB 3.25.35-37)

A devotee cultivates a personal relationship with the Lord. The Lord appears in unlimited forms, and He is ready to reciprocate with the love of His devotees in any of these forms. In the material world, we are engrossed in our material senses, and thus we are not able to perceive the spiritual form of the Lord, although He is very near, inside our own hearts. To facilitate our service, the Lord appears in the form of the deity, in a form that we can see. By serving the deity, even a neophyte devotee can be immediately elevated to a transcendental position, by concentrating his thoughts in the service of the deity. Even at this stage, his position is considered higher than the position of others trying to achieve impersonal liberation.

The fact that a personal relationship with the Lord is superior to impersonal liberation is proved by the fact that even great impersonalists, such as Sukadeva Goswami and the four Kumaras, who were already in the liberated platform became attracted to the personal form of the Lord and became devotees as soon as they had the opportunity.

Just as Sukadeva Goswami became attracted to the Lord by hearing about His glories, we should focus our thoughts on Him by regularly hearing recitations of the Bhagavad-Gita and the Srimad Bhagavatam, as regularly done in the temples, as indicated by the word vilāsa on verse 36. Just as we become absorbed in material thoughts by hearing about material things, we can become absorbed in thoughts of Krsna by constantly hearing about Him. By doing so, we can keep ourselves in the liberated stage, even at the neophyte stage.

In the beginning, one desires liberation as a way to become free from material suffering, but later in devotional life, even this desire for liberation ceases, as one becomes satisfied with the service to the Lord. At this stage, all one prays to is be able to be engaged in the service to the Lord constantly, birth after birth. However, even if unwilling, a pure devotee is not deprived of liberation. The difference is that instead of achieving impersonal liberation, which is actually reserved for the enemies of the Lord, a pure devotee is promoted to the spiritual planets, where he receives a transcendental form in which he can be engaged in the service to the Lord eternally, according to his natural inclination.

Similarly, although a devotee does not desire any of the mystical perfections, they become available as one progresses in spiritual life, just like servants waiting at one's door. If somehow a devotee desires to spend time on the higher planets, enjoying the facilities available there, this is also offered.

In this way, a devotee is not bereft of the results offered in any of the other processes offered in the Vedas, such as karma, jñāna, or yoga, but because he is fixed in the ultimate goal of love of Godhead, he is not attracted to these things.

Eternal opulences

What happens with the devotes after they achieve liberation? For how long do they keep the opulences they get by the mercy of the Lord?

"My dear mother, devotees who receive such transcendental opulences are never bereft of them; neither weapons nor the change of time can destroy such opulences. Because the devotees accept Me as their friend, their relative, their son, preceptor, benefactor and Supreme Deity, they cannot be deprived of their possessions at any time. Thus the devotee who worships Me, the all-pervading Lord of the universe, in unflinching devotional service, gives up all aspirations to be promoted to heavenly planets or to become happy in this world with wealth, children, cattle, home or anything in relationship with the body. I take him to the other side of birth and death." (SB 3.25.38-40)

When one attains some material opulences or is elevated to the celestial planets, his position is never permanent, because of the temporary nature of such achievements. One may thus be a demigod or a very rich man today, but a horse or a cat tomorrow. However, devotees are promoted to the Vaikunta planets, and therefore their transcendental opulences are never destroyed. One may live on the same planet where the Lord resides, gain the personal association of the Lord, attain the same bodily features, or even attain similar opulences as Him, and all these positions are eternal. When we speak about Vaikunta, this also includes Goloka Vrindavana, just as when we speak about a country this automatically includes its capital. A devotee may be either promoted to the Vaikunta planets or directly to Goloka Vrindavana, according to his personal preference in the service of the Lord. This is however secondary, the main point is to attain pure love for the Lord.

"The terrible fear of birth and death can never be forsaken by anyone who resorts to any shelter other than Myself, for I am the almighty Lord, the Supreme Personality of Godhead, the original source of all creation, and also the Supreme Soul of all souls. It is because of My supremacy that the wind blows, out of fear of Me; the sun shines out of fear of Me, and the lord of the clouds, Indra, sends forth showers out of fear of Me. Fire burns out of fear of Me, and death goes about taking its toll out of fear of Me. The yogīs, equipped with transcendental knowledge and renunciation and engaged in devotional service for their eternal benefit, take shelter of My lotus feet, and since I am the Lord, they are thus eligible to enter into the kingdom of Godhead without fear. Therefore persons whose minds are fixed on the Lord engage in the intensive practice of devotional service. That is the only means for attainment of the final perfection of life." (SB 3.25.41-44)

Some think that different demigods are on the same level with the Lord and thus doesn't matter who one worships. Some think that all paths lead to the same destination or even that we are all one and thus one can achieve perfection by just worshipping himself. However, none of this is true. All these different philosophies are just different allurements to keep one bound to this world. As stated by Lord Kapila, one can't become free from material conditioning without taking shelter in the Supreme Lord.

Some philosophers are dualists, believing that the material nature is different is separated from the Lord. Some are monists, believing that only Brahman exists and everything else, including the material creation, is false, the fruit of illusion. As Vaishnavas, however, we understand that the Lord has inconceivable energies that are completely under His control. The fact He has potencies proves he is a person. He is thus the Supreme Controller and there is nothing separated from Him. We are also part and parcels of the Lord, fragments of His marginal energy, and therefore we are eternally connected with Him. This eternal relationship just needs to be revived by the practice of devotional service.