श्रीमद्भागवतमहापुराणम् तृतीय: स्कन्ध: त्रयस्त्रिंश: अध्याय: मैत्रेय उवाच - Maitreya said - एवं निशम्य कपिलस्य वचो जनित्री सा कर्दमस्य दयिता किल देवहूति: ।
विस्रस्तमोहपटला तमभिप्रणम्य तुष्टाव तत्त्वविषयाङ्कितसिद्धिभू मिम् ॥१॥
एवम् निशम्य कपिलस्य वच: thus having heard Kapila's talks
जनित्री सा mother that कर्दमस्य दयिता किल देवहूति: Kardama's beloved wife, indeed Devahooti विस्रस्त-मोह-पटला tearing apart illusion's curtain तम्-अभिप्रणम्य तुष्टाव him bowed and praised तत्त्व-विषय-अङ्कित- the fundamental principles' expounding सिद्धि-भूमिम् (Saankhya) knowledge holder She, the mother of Kapila, and the beloved wife of Kardama, heard the talks of Kapila by which her veil of ignorance was torn apart. She then bowed down to Him, the holder of the Sankhya philosophy which expounds the fundamental principles, and also praised Him.


देवहूति: उवाच - Devahooti said - अथाप्यजोऽन्त:सलिले शयानं भूतेन्द्रियार्थात्ममयं वपुस्ते ।
गुणप्रवाहं सदशेषबीजं दध्यौ स्वयं यज्जठराब्जजात: ॥२॥
अथापि-अज:- only Brahmaa
अन्त:-सलिले शयानम् on the waters lying भूत-इन्द्रिय-अर्थ- the elements, the senses and their objects आत्ममयम् वपु:-ते and including the mind, the body Yours गुण-प्रवाहम् (from which) the three gunas flowed सत्-अशेष-बीजम् the Reality and the infinite cause दध्यौ स्वयम् saw mentally, himself यत्-जठर-अब्ज-जात: from Whose navel lotus born Only Brahma had mentally seen Your Cosmic body including the elements, the senses and their objects and the mind, lying on the waters. This body is the Reality, from Which the three gunas flow, and is the infinite cause of all the cause and effect, and from Whose navel lotus Brahmaa himself was born.


स एव विश्वस्य भवान् विधत्ते गुणप्रवाहेण विभक्तवीर्य: ।
सर्गाद्यनीहोऽवितथाभिसन्धिरात्मेश्वरोऽतर्क्यसहस्रशक्ति: ॥३॥
स: एव विश्वस्य That alone, of the creation
भवान् विधत्ते गुण-प्रवाहेण You generate, by the gunas' flowing विभक्त-वीर्य: (and) by dividing (your) energy सर्ग-आदि- creation etc (sustenance, destruction) अनीह:-अवितथ-अभिसन्धि:- actionless (but) of unfailing resolve आत्म-ईश्वर:- of all jivas The Lord अतर्क्य-सहस्र-शक्ति: of indisputable and thousands of powers That, You alone generate the creation and by the flowing of the Gunas, by dividing Your own energy into that of creation, sustanence and distruction, You, Who are of unfailing resolve and though actionless, are The Lord of all jivas, having indisputable thousands of powers.


स त्वं भृतो मे जठरेण नाथ कथं नु यस्योदर एतदासीत् ।
विश्वं युगान्ते वटपत्र एक: शेते स्म मायाशिशुरङ्घ्रिपान: ॥४॥
स: त्वम् भृत: मे जठरेण That You, was borne in my womb
नाथ कथम् नु O Lord! how come indeed यस्य-उदरे एतत्-आसीत् in Whose belly, this (universe) was विश्वम् युग-अन्ते (and) at the universe Kalpa's end वट-पत्रे एक: शेते स्म on a bananyan leaf alone sleeping was माया-शिशु:-अङ्घ्रिपान: illusory infant, big toe sucking O Lord! How come indeed, That You, was borne by me in my womb? You in Whose belly all this universe was, and at the end of the Kalpa of this universe, You, an illusory infant, lay sleeping alone on a banyan tree leaf.


त्वं देहतन्त्र: प्रशमाय पाप्मनां निदेशभाजां च विभो विभूतये ।
यथावतारास्तव सूकरादयस्तथायमप्यात्मपथोपलब्धये ॥५॥
त्वम् देह-तन्त्र: प्रशमाय You physical appearance (take on) to exterminate
पाप्मनाम् निदेश-भाजाम् च the evil, to the direction followers and विभो विभूतये O Lord! To elevate यथा-अवतारा:-तव just as descents Your सूकर-आदय:-त्तथा- of boar etc., like that अयम्-अपि- this also आत्म-पथ-उपलब्धये self realization path to pursue O Lord! You take on physical appearences, to exterminate the evil people and to eleviate the people who follow Your directions. Your descents, just like of the boar, this one also is to lead the people into the path of self-realization.


यन्नामधेयश्रवणानुकीर्तनाद् यत्प्रह्वणाद्यत्स्मरणादपि क्वचित् ।
श्वादोऽपि सद्य: सवनाय कल्पते कुत: पुनस्ते भगवन्नु दर्शनात् ॥६॥
यत्-नामधेय श्रवण-अनुकीर्तनात्- (Lord!) by Whose names listening to, chanting,
यत्-प्रह्वणात्-यत्-स्मरणात्-अपि to Whom bowing, Whom remembering even क्वचित् श्वा-अद:-अपि सद्य: once in a while, dog eater also soon सवनाय कल्पते for Braahmana-hood (becomes) eligible कुत: पुन:-ते where then again (is there doubt) भगवन्-नु दर्शनात् Lord! Indeed by Your sight O Lord! By listening to Whose names, and chanting them, and by to bowing to Whome and even occassionaly remembering Whome, a lowly dog eater also becomes pure enough as a Brahmana, there can be no doubt about becoming pure by having Your sight.


अहो बत श्वपचोऽतो गरीयान् यज्जिह्वाग्रे वर्तते नाम तुभ्यम् ।
तेपुस्तपस्ते जुहुवु: सस्नुरार्या ब्रह्मानूचुर्नाम गृणन्ति ये ते ॥७॥
अहो बत Oh! Indeed
श्वपच:-अत: गरीयान् one who cooks dog's meat, is because superior यत्-जिह्वा-अग्रे वर्तते on whose tongue's tip is placed नाम तुभ्यम् name Yours तेपु:-तप:-ते have penance practiced they जुहुवु: सस्नु:-आर्या: made sacrifices, bathed in holy waters, the saintly ब्रह्म-अनूचु: Vedas have read नाम गृणन्ति ये ते names utter who Yours Oh! Indeed the man who cooks dog's meat is superior because Your name is on the tip of his tongue. Those saintly people have practiced austerities, have made sacrifices, have bathed in holy waters, and have read the Vedas who have uttered Your names.


तं त्वामहं ब्रह्म परं पुमांसं प्रत्यक्स्रोतस्यात्मनि संविभाव्यम् ।
स्वतेजसा ध्वस्तगुणप्रवाहं वन्दे विष्णुं कपिलं वेदगर्भम् ॥८॥
तम् त्वाम्-अहम् That to You, I
ब्रह्म परम् पुमांसम् to The Brahman, Highest Person प्रत्यक्-स्रोतसि- reversing the flow of (the mind, inside) आत्मनि संविभाव्यम् in one's self well conceived स्व-तेजसा ध्वस्त- by own effulgence, ended गुण-प्रवाहम् the Guna's flow वन्दे विष्णुम् prostate Vishnu कपिलम् वेद-गर्भम् Kapila, the Womb of all Vedas To That You, Who is The Brahman, The Highest Person, the womb of all Vedas, Who can be conceived by reversing ones mind's flow inward, Who by His own effulgence everts the flow of the Gunas, O Vishnu! Kapila! I prostate to You.


मैत्रेय उवाच - Maitreya said - ईडितो भगवानेवं कपिलाख्य: पर: पुमान् ।
वाचाविक्लवयेत्याह मातरं मातृवत्सल: ॥९॥
ईडित: भगवान्-एवम् praised, The Lord, thus,
कपिल-आख्य: पर: पुमान् Kapila named Supreme Person वाचा-विक्लवया- by words unfaltering इति-आह मातरम् this said to the mother, मातृ-वत्सल: the mother loving The Lord, named Kapila was thus praised by his mother. He then, with love for her spoke to her thus.


कपिल उवाच - Kapila said - मार्गेण अनेन मातस्ते सुसेव्येनोदितेन मे ।
आस्थितेन परां काष्ठामचिरादेवरोत्स्यसि ॥१०॥
मार्गेण अनेन मात:-ते by path this, O Mother! To you
सुसेव्येन-उदितेन मे easy and described by Me, आस्थितेन पराम् काष्ठाम् following the highest goal अचिरात्-अवरोत्स्यसि soon will attain O Mother! this easy path, which has been described to you, by Me, by following it, you will soon attain the highest goal.


श्रद्धत्स्वैतन्मतं मह्यं जुष्टं यद्ब्रह्मवादिभि: ।
येन मामभवं याया मृत्युमृच्छन्त्यतद्विद: ॥११॥
श्रद्धत्स्व-एतत्-मतम् मह्यम् revere this doctrine of Mine
जुष्टम् यत्-ब्रह्म-वादिभि: applied which by Veda scholars येन माम्-अभवम् याया: by which Me the unborn will attain मृत्युम्-ऋच्छन्ति-अतत्-विद: death (and birth) acquire this, the not knowers Do rever this doctrine of Mine which is applied even by the Veda scholars, and by which you will reach My unborn state. Those who do not know this, attain the cycle of birth and death.


मैत्रेय उवाच - Maitreya said - इति प्रदर्श्य भगवान् सतीं तामात्मनो गतिम् ।
स्वमात्रा ब्रह्मवादिन्या कपिलोऽनुमतो ययौ ॥१२॥
इति प्रदर्श्य भगवान् सतीम् this having shown, The Lord, to the noble lady
ताम्-आत्मन: गतिम् that, of Self Realization स्व-मात्रा ब्रह्म-वादिन्या to His mother, of Brahma who spoke कपिल:-अनुमत: ययौ Kapila, taking leave went away The Lord Kapila, having shown the path of Self-Realization, to that noble lady, who spoke of Brahman, His own mother, took leave of her, and went away.


सा चापि तनयोक्तेन योगादेशेन योगयुक् ।
तस्मिन्नाश्रम आपीडे सरस्वत्या: समाहिता ॥१३॥
सा च-अपि तनय-उक्तेन she and also, by the son spoken
योग-आदेशेन योगयुक् Yoga's system, in meditation engaged तस्मिन्-आश्रमे आपीडे in that hermitage, diadem (like) सरस्वत्या: समाहिता of Saraswati (river), practiced yoga And she also following the method of yoga expounded by her son, engaged in meditation, in that hermitage which was like a diadem of flowers to the river Saraswati.


अभीक्ष्णावगाहकपिशान् जटिलान् कुटिलालकान् ।
आत्मानं चोग्रतपसा बिभ्राती चीरिणं कृशम् ॥१४॥
अभीक्ष्ण-अवगाह- three times (a day) bathing
कपिशान् जटिलान् browned matted कुटिल-अलकान् curly black hair आत्मानम् च-उग्र-तपसा herself and by severe penance बिभ्राती चीरिणम् कृशम् wore rags covered emaciated (body) She herself observed severe penance, bathing thrice a day. Her dark curly hair became brown and matted. She wore rags on her emaciated body.


प्रजापते: कर्दमस्य तपोयोगविजृम्भितम् ।
स्वगार्हस्थ्यमनौपम्यं प्रार्थ्यं वैमानिकैरपि ॥१५॥
प्रजापते:: कर्दमस्य of Prajaapati Kardama
तप:-योग विजृम्भितम् by austerities and yoga attained स्व-गार्हस्थ्यम्-अनौपम्यम् own household comforts incomparable प्रार्थ्यम् वैमानिकै:-अपि coveted by the gods even Prajaapati, the lord of the beings, Kardama's incomparable household comfort, which he had attained by austerities and yoga, and which are coveted even by the gods, …


पय:फेननिभा: शय्या दान्ता रुक्मपरिच्छदा: ।
आसनानि च हैमानि सुस्पर्शास्तरणानि च ॥१६॥
पय:फेन-निभा: शय्या: milk foam like (white and soft), beds
दान्ता: रुक्म-परिच्छदा: of ivory, by gold decorated आसनानि च हैमानि seats and golden सुस्पर्श-आस्तरणानि च soft to touch cushions and The beds were of ivory decorated with gold, and with milk foam like soft and white sheets. The seats were of gold having cushions which were soft to touch.


स्वच्छस्फटिककुड्येषु महामारकतेषु च ।
रत्नप्रदीपा आभान्ति ललनारत्नसंयुता: ॥१७॥
स्वच्छ-स्फटिक-कुड्येषु on pure crystal walls
महामारकतेषु च and of precious emerald रत्न-प्रदीपा: आभान्ति jewelled lights are shining ललना:-रत्न-संयुता: (borne) by beautiful women made of gems There, in that house, the walls were of pure crystal and precious emerald, on which jewelled lamps shone, borne by beautiful women carved in gems.


गृहोद्यानं कुसुमितै रम्यं बह्वमरद्रुमै: ।
कूजद्विहङ्गमिथुनं गायन्मत्तमधुव्रतम् ॥१८॥
गृह-उद्यानम् कुसुमितै: the house garden with flowering
रम्यम् बहु-अमर-द्रुमै: enchanting many celestial trees कूजत्-विहङ्ग-मिथुनम् with cooing of pairs of birds गायत्-मत्त-मधुव्रतम् and humming of drunk bees The house garden was full of enchanting flowering trees and many celestial trees. The garden was full of the cooings of pairs of birds and the humming of honey drunk bees.


यत्र प्रविष्टमात्मानं विबुधानुचरा जगु: ।
वाप्यामुत्पलगन्धिन्यां कर्दमेनोपलालितम् ॥१९॥
यत्र प्रविष्टम्-आत्मानम् in which entering, her own self
विबुधा-अनुचरा: जगु: the gods' attendants sang (praises) वाप्याम्-उत्पल-गन्धिन्याम् the pond, by lotuses scented कर्दमेन-उपलालितम् and by Kardama endeared Endeared by Kardama, when she herself entered the lotus scented pond, the attendents of the gods sang her praises.


हित्वा तदीप्सिततममप्याखण्डलयोषिताम् ।
किञ्चिच्चकार वदनं पुत्रविश्लेषणातुरा ॥२०॥
हित्वा तत्-ईप्सित-तमम्- abandoning that (garden), desired for
अपि-आखण्डल-योषिताम् even by Indra's spouses किञ्चित्-चकार वदनम् some-what face पुत्र-विश्लेषण-आतुरा by son's separation afflicted She abondonded the garden which was desired for even by the spouses of Indra. But her face was some-what pulled down as she was afllicted by the seperation of her son.


वनं प्रव्रजिते पत्यावपत्यविरहातुरा ।
ज्ञाततत्त्वाप्यभून्नष्टे वत्से गौरिव वत्सला ॥२१॥
वनम् प्रव्रजिते पत्यौ- to the forest retired having husband
अपत्य-विरह-आतुरा by son's separation saddened ज्ञात-तत्त्व-अपि-अभूत्- having realized the Truth even, became नष्टे वत्से गौ:-इव separated from calf cow like वत्सला motherly love After her husband's retiring to the forest, she was more saddened by the seperation of her son, even though she had realized the Truth, just as the cow , with the motherly love, is saddened having lost her calf.


तमेव ध्यायती देवमपत्यं कपिलं हरिम् ।
बभूवाचिरतो वत्स नि:स्पृहा तादृशे गृहे ॥२२॥
तम्-एव ध्यायती देवम्- Him alone contemplating on The Lord,
अपत्यम् कपिलम् हरिम् (her) son Kapila, Shree Hari बभूव-अचिरत: वत्स became, before long, O Son! (Vidura) नि:स्पृहा तादृशे गृहे disinterested in that sort of a house She constantly contemplated on Him, her son, The Lord Kapila Hari, and before long became disinterested in that sort of a house.


ध्यायती भगवद्रूपं यदाह ध्यानगोचरम् ।
सुत: प्रसन्नवदने समस्तव्यस्तचिन्तया ॥२३॥
ध्यायती भगवत्-रूपम् meditated upon The Lord's form
यत्-आह ध्यान-गोचरम् which had said, meditating on worthy सुत: प्रसन्न-वदने son, of cheerful countenance समस्त-व्यस्त चिन्तया (on) total and divided, concentrating on She, then began meditating on that form of The Lord with a cheerful countenance, which was spoken of by her son. She concentrated upon the total form and on parts of the same.


भक्तिप्रवाहयोगेन वैराग्येण बलीयसा ।
युक्तानुष्ठानजातेन ज्ञानेन ब्रह्महेतुना ॥२४॥
भक्ति-प्रवाह-योगेन by devotion inceccent flowing yoga
वैराग्येण बलीयसा dispassion intense युक्त-अनुष्ठान-जातेन proper rituals (performing), resulted in ज्ञानेन ब्रह्म-हेतुना knowledge leading to Brahma enlightenment By her practicing of inceccent flow of devotion yoga, by intense dispassion, and by proper perfomance of rituals, resulted in the knowledge of the enlightenment of Brahman.


विशुद्धेन तदाऽऽत्मानमात्मना विश्वतोमुखम् ।
स्वानुभूत्या तिरोभूतमायागुणविशेषणम् ॥२५॥
विशुद्धेन तदा-आत्मानम्- by a clear then, The Ultimate Reality
आत्मना विश्वत:-मुखम् by her-self, universal projection स्व-अनुभूत्या तिरोभूत- by own realization was dispersed माया गुण-विशेषणम् Maayaa, (with) the gunas modes Then, by clear realization of Her own Self, The Ultimate Reality was universally projected to her, dispersing Maayaa with its modes of the Gunas.


ब्रह्मण्यवस्थितमतिर्भगवत्यात्मसंश्रये ।
निवृत्तजीवापत्तित्वात्क्षीणक्लेशाऽऽप्तनिर्वृति: ॥२६॥
ब्रह्मणि-अवस्थित-मति:- in Brahman, fixed mind
भगवति-आत्म-संश्रये The Lord, of the jivas' substratum निवृत्त-जीव-आपत्तित्वात्- (she became) free from Jiva sense क्षीण-क्लेश-आप्त-निर्वृति: (was) devoid of all afflictions, attained liberation She had her mind fixed in Brahman, The Lord, Who is the substratum of all jivas, and so she was free of the notion of her being a jiva, and became devoid of all afflictions and attained liberation.


नित्यारूढसमाधित्वात्परावृत्तगुणभ्रमा ।
न सस्मार तदाऽऽत्मानं स्वप्ने दृष्टमिवोत्थित: ॥२७॥
नित्य-आरूढ-समाधित्वात्- by constantly established in meditation
परावृत्त-गुण-भ्रमा having lost the gunas' illusion न सस्मार तदा-आत्मानम् (she) did not remember, then body स्वप्ने दृष्टम्-इव-उत्थित: in dream seen (body) like arisen She, by being constantly established in meditation, had lost the illusion of the gunas and the consciousness of her body, like a person arisen from sleep does not remember a body seen in the dream.


तद्देह: परत: पोषोऽप्यकृशश्चाध्यसम्भवात् ।
बभौ मलैरवच्छन्न: सधूम इव पावक: ॥२८॥
:
तत्-देह: परत: पोष:-अपि her body, by others cared even
अकृश:-च-आधि-असम्भवात् (was) not weak and mental agony not being present बभौ मलै:-अवच्छन्न: shone, by dirt covered सधूम इव पावक with smoke like fire Even though her body was cared for by others, it was not weak, because of the absence of mental agony, rather it shone, though covered by dust as fire shines covered by smoke.


स्वाङ्गं तपोयोगमयं मुक्तकेशं गताम्बरम् ।
दैवगुप्तं न बुबुधे वासुदेवप्रविष्टधी: ॥२९॥
स्व-अङ्गम् तप:-योगमयम् (her) own body, in meditation engaged
मुक्त-केशम् गत-अम्बरम् open hair, displaced clothes दैव-गुप्तम् न बुबुधे by Providence, did not perceive वासुदेव-प्रविष्ट-धी: in Vaasudeva fully merged She was completely given to meditation, and did not percieve that her hair were loose or her cloathes displaced. She was taken care of by Providence, as she was completely merged in Vaasudeva.


एवं सा कपिलोक्तेन मार्गेणाचिरत: परम् ।
आत्मानं ब्रह्म निर्वाणं भगवन्तमवाप ह ॥३०॥
एवम् सा कपिल-उक्तेन thus she, by Kapila directed
मार्गेण-अचिरत: परम् path, before long, supreme, आत्मानम् ब्रह्म निर्वाणम् The Supreme Spirit, Brahma, ever free भगवन्तम्-अवाप ह The Lord attained indeed In this manner, following the path directed by Lord Kapila, she attained The Lord, Who is the ever free Supreme Spirit, Brahman.


तद्वीरासीत्पुण्यतमं क्षेत्रं त्रैलोक्यविश्रुतम् ।
नाम्ना सिद्धपदं यत्र सा संसिद्धिमुपेयुषी ॥३१॥
तत्-वीर-आसीत्- that, O Valiant! (Vidura) was
पुण्यतमम् क्षेत्रम् most sacred place त्रैलोक्य-विश्रुतम् in the three worlds well known नाम्ना सिद्धपदम् यत्र by the name of Siddhapada, where सा संसिद्धिम्-उपेयुषी she, salvation attained O Valiant Vidura! That most sacred place, where she had attained salvation, was well known in the three worlds by the name of Siddha-pada.


तस्यास्तद्योगविधुतमार्त्यं मर्त्यमभूत्सरित् ।
स्रोतसां प्रवरा सौम्य सिद्धिदा सिद्धसेविता ॥३२॥
तस्या:-तत्-योग-विधुतम्- her that, by yoga cleaned of
आर्त्यम् मर्त्यम्-अभूत्-सरित् all dross, body became a river स्रोतसाम् प्रवरा सौम्य of the streams the foremost, O Gentle One! सिद्धि-दा सिद्ध-सेविता salvation granting, by the Siddhas resorted to O Gentle Vidura! Her that body, which was cleansed of all the dross by yoga, became a river, which is the foremost of the rivers, which is salvation granting and which is resorted to by the Siddhas.


कपिलोऽपि महायोगी भगवान् पितुराश्रमात् ।
मातरं समनुज्ञाप्य प्रागुदीचीं दिशं ययौ ॥३३॥
कपिल:-अपि महायोगी Kapila also, the great yogi,
भगवान् पितु:-आश्रमात् The Lord, from father's hermitage मातरम्-समनुज्ञाप्य mother's leave taking प्राक्-उदीचीम् दिशम् ययौ east-north direction went to The great yogi, The Lord Kapila, also, taking leave of his mother, proceeded from his father's hermitage towards the north eastern direction.


सिद्धचारणगन्धर्वैर्मुनिभिश्चाप्सरोगणै: ।
स्तूयमान: समुद्रेण दत्तार्हणनिकेतन: ॥३४॥
सिद्ध-चारण-गन्धर्वै:- by the Siddhas, Chaaranaas, Gandharvas,
मुनिभि:-च-अप्सरोगणै: saints, and by the hosts of Apsaras स्तूयमान: समुद्रेण extolled, by the Ocean दत्त-अर्हण-निकेतन: given worship and abode He, Kapila was extolled by the Siddhas, Chaaranas, Gandharvas, sages, and was worshipped by the Ocean and was also given an abode by him.


आस्ते योगं समास्थाय सांख्याचार्यैरभिष्टुत: ।
त्रयाणामपि लोकानामुपशान्त्यै समाहित: ॥३५॥
आस्ते योगम् समास्थाय remains in yoga, well established
सांख्य-आचार्यै:-अभिष्टुत: by the Saankhya teachers praised त्रयाणाम्-अपि लोकानाम्- of the three also world's उपशान्त्यै समाहित: peace, in meditation He remains there, well established in yoga, absorbed in meditation, praised by the teachers of Sankhya, for the peace of the three worlds.


एतन्निगदितं तात यत्पृष्टोऽहं तवानघ ।
कपिलस्य च संवादो देवहूत्याश्च पावन: ॥३६॥
एतत्-निगदितम् तात this is told, O Son Vidura!
यत्-पृष्ट:-अहम् तव-अनघ which was asked of me by you O Sinless One! कपिलस्य च संवाद: Kapila's and conversation देवहूत्या:-च पावन: and of Devahooti sacred O Sinless Son Vidura! that which you had asked of me, this is, the holy conversation between Kapila and mother Devahooti, as I have told you.


य इदमनुशृणोति योऽभिधत्ते कपिलमुनेर्मतमात्मयोगगुह्यम् ।
भगवति कृतधी: सुपर्णकेतावुपलभते भगवत्पदारविन्दम् ॥३७॥
य: इदम्-अनुशृणोति (one) who listens (to this)
य:-अभिधत्ते who describes कपिल-मुने:-मतम्- Kapila Muni's teachings आत्मयोग-गुह्यम् of the self-realization, most secret भगवति कृतधी: in The Lord established mind सुपर्णकेतौ-उपलभते in Vishnu attains भगवत्-पद-अरविन्दम् The Lord's feet lotus Of the self-realization teachings, the most secret and sacred teachings of Kapila Muni, one who listens to, and one who describes, his mind is established in the Lord, and he attains the lotus feet of Lord Vishnu, Whose banner bears the sign of Gaduda.


श्रीमद्भागवते महापुराणे वैयासिक्यामष्टादशसाहस्र्यां पारमहंस्यां संहितायां तृतीयस्कन्धे कापिलेयोपाख्याने त्रयस्त्रिंशोऽध्याय: समाप्त: ॥३३॥ Thus ends the thirty-third discourse, forming part of the 'Story of Kord Kapila', in Book Thyree of the great and glorious Bhaagavata-Puraana.