Hare Krsna,
To set the context of the conversation between Lord Kapiladeva and Mother Devahuti so far, Mother Devahuti asked Kapiladeva about bhakti, jnana and yoga (in SB 3.25.28-29). Lord Kapiladeva explained about bhakti (SB 3.25.31-44). In this chapter, Lord Kapiladeva will discusss about Jnana – the second question asked by His mother.
In the first two verses, Lord Kapiladeva says that He will describe the different features of elements, knowing which one will be freed from the influence of material modes, attain perfection of self-realization, and cut the knot of attachment to material world. In the next two verses, He explains the characteristics of Purusa (the Lord) whose interaction with prakrti (material nature) in just a pastime by His will.
For a devotee engaged in bhakti-yoga, it is important to understand Krsna’s material energy also because to understand Kṛṣṇa means to understand Kṛṣṇa in His personal form with His internal energy, His external energy, His expansions and His incarnations (SB 3.16.1). For conditioned souls like us who are bounded by the three modes of material nature, it is important to understand this sankhya philosophy in order to become free from the modes of material nature.
Srimad Bhagavad-Gita talks about five key subject matters – (a) isvara (The Supreme Lord), (b) Jiva (living entity), (c) Prakrti (material world), (d) Kala (Time), and (e) Karma (Fruitive activity or result). Due to one’s conditioned nature, a not-yet-liberated living entity identifies more with his gross and subtle body than with his spirit self. Prakrti is material energy; jiva’s gross and subtle body is also material. Since both are grossly visible, a jiva makes the mistake of identifying with the material nature. He thinks his sambandha is with matter only, totally forgetting that he also has a spiritual side. Prakrti is meant to be enjoyed, and a jiva makes another mistake that he is the enjoyer of the material nature. This is basically illusion. The truth is that there is another superior energy. Jiva (the individual soul) is itself superior to prakrti (matter) and higher than the individual soul is the Supersoul (Paramatma). Thus if we remove the gross and subtle covering of the jiva, what remains is his spiritual form – the individual soul. This individual soul is eternally related to the Supreme Soul – constitutionally, qualitatively, and quantitatively. Constitutionally, every individual soul is eternally a servitor of Kṛṣṇa. Jīvera ‘svarūpa’ haya — kṛṣṇera ‘nitya-dāsa’: every individual soul is eternally a servitor. Qualitatively the individual soul is part and parcel of the Supreme Lord; qualitatively both are similar. And quantitatively, the individual soul is infinitesimal and the Supreme Lord is the greatest. This is why Lord Kapiladeva explains the characteristics of the Purusa in verse 3:
“The Supreme Personality of Godhead is the Supreme Soul, and He has no beginning. He is transcendental to the material modes of nature and beyond the existence of this material world. He is perceivable everywhere because He is self-effulgent, and by His self-effulgent luster the entire creation is maintained.” (SB 3.26.3)
This false identity with the material world is the knot in the heart that covers one’s true self-identity. Unless this knot is cut off, one cannot attains self-realization. This knot can be cut only by transcendental knowledge that explains the difference between matter and spirit. It is like treating a diseased person. Unless the diseased person is informed with proper knowledge the cause of his ailment and the means of getting out of it, he may become subject to the same disease again and again. As soon as we hear of any disease infecting us, we try to study more about it to get relief. We try to take proper precautions and cure to become free of it forever. Similarly a materially diseased person who has forgotten his true self and his relationship (sambandha) with the Supreme Lord needs to be enlightened with knowledge. Therefore, Lord Kapiladeva says that “Knowledge is the ultimate perfection of self-realization. I shall explain that knowledge unto you by which the knots of attachment to the material world are cut.” (SB 3.26.2)
A similar explanation is given in SB 1.2 where it is said that “once established in the mode of unalloyed goodness, the man whose mind has been enlivened by contact with devotional service to the Lord gains positive scientific knowledge of the Personality of Godhead in the stage of liberation from all material association. Thus, the knot in the heart is pierced, and all misgivings are cut to pieces. The chain of fruitive actions is terminated when one sees the self as master.” (SB 1.2.20-21)
Once the living entity comes to the realization that he is eternally related to his eternal master (the eternal Supreme Lord) and not related to the temporary material nature, what does he do? He engages in devotional service to the Lord (abhideya).
“Certainly, therefore, since time immemorial, all transcendentalists have been rendering devotional service to Lord Kṛṣṇa, the Personality of Godhead, with great delight, because such devotional service is enlivening to the self…Previously all the great sages rendered service unto the Personality of Godhead due to His existence above the three modes of material nature. They worshiped Him to become free from material conditions and thus derive the ultimate benefit. Whoever follows such great authorities is also eligible for liberation from the material world.” (SB 1.2.22 and 25).
Therefore, by proper understanding of the pure self, or by self-realization, one can be freed from material attachment. Knowledge leads one to attain the ultimate perfection of life and to see oneself as he is. When one is fixed in the understanding that he is part and parcel of the Supreme Soul and that his eternal position is to serve in association with the Supreme Lord, he becomes self-realized. This position of rightly understanding oneself cuts the knot of material attraction (hṛdaya-granthi-bhedanam). The soul is thus isolated from the entanglement of the twenty-four categories of material nature. Pursuit of the systematic philosophic process called Sankhya is called knowledge and self-revelation. (SB 3.26.2 Purport)
This is precisely why Lord Kapiladeva is explaining the various aspects of Sankhya philosophy to His mother (and to us) so that we understand the various aspects of jiva-prakrti-Purusa interactions and characteristics. This will help us contemplate on the Supersoul through devotion, detachment and knowledge gradually leading us to prayojana (pure love of God).
All glories to Srila Prabhupada!
Krsna Katha 