[Note to readers: Since we are entering into the most instructive lessons of Lord Kapiladeva, my forum posts are likely to be longer than usual because I am trying to get deeper into His teachings by citing references from other scriptures of Srila Prabhupada. It is my honest endeavor to enhance my own understanding and devotion. I seek all of your blessings.]

Hare Krsna,

Self-realization starts from the moment we introspect on ourselves and inquire into athato brahma jijnasa. Athāto brahma jijñāsā means that in order to get out of the bodily conception, one has to increase attachment to or inquiry about Brahman. There has to be a reality check in regard to our current position of suffering. Unless we accept that we are subjected to the suffering inflicted by the three modes of material nature, real spiritual inquiry does not begin.

I am reminded of the conversation between Lord Caitanya and Srila Sanatana Goswami. First Sanātana fell at the feet of the Lord and with great humility asked about his own real identity. “I was born in a lower family. my associations are all abominable, and I am fallen, the most wretched of mankind. I was suffering in the dark well of material enjoyment, and I never learned the actual goal of my life. Indeed, I do not even know what is beneficial for me. Although in the mundane sphere I am what is known as a greatly learned man, I am in fact such a fool that I also think I am learned. You have accepted me as Your servant, and You have delivered me from the entanglement of material life. Now please tell me what my duty is in this liberated state.” Sanātana further inquired, “Who am I? Why are the threefold miseries always giving me trouble? And finally, please tell me how I can be relieved from this material entanglement. I do not know how to question You about advancement in spiritual life, but I beg that You kindly, mercifully, let me know everything I should know.” (TLC 3)

Mother Devahuti followed the same theme of spiritual inquiry. She asked her son Lord Kapiladeva, “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. I have taken shelter of Your lotus feet because You are the only person of whom to take shelter. You are the ax which can cut the tree of material existence. I therefore offer my obeisances unto You, who are the greatest of all transcendentalists, and I inquire from You as to the relationship between man and woman and between spirit and matter.” (SB 3.25.7-11)

In line with BG 4.34, this is the process of accepting a spiritual master. One should approach a spiritual master, humbly submit to him, and then inquire from him about one’s spiritual progress.

Our real suffering begins when we are forgetfulness of Krsna or one’s constitutional position that he/she is an eternal servant of Krsna. When the living entity forgets his constitutional position as an eternal servant of Krsna, he is immediately entrapped by the illusory external energy.

kṛṣṇa bhuli’ sei jīva anādi-bahirmukha
ataeva māyā tāre deya saṁsāra-duḥkha

“Forgetting Kṛṣṇa, the living entity has been attracted by the external feature from time immemorial. Therefore the illusory energy [māyā] gives him all kinds of misery in his material existence.” (CC Madhya 20.117)

In the Bhagavad-gita we are informed that the constitutional nature of the individual entity is spirit soul. He is not matter. As spirit soul, he is part and parcel of the Supreme Soul, the Absolute Truth, the Personality of Godhead. We also learn that it is the duty of the spirit soul to surrender to the Supreme Soul, for only then can he be happy. The last instruction of the Bhagavad-gita is that the spirit soul should surrender completely unto the Supreme Soul, Kṛṣṇa, and in that way realize happiness.

In response to his mother’s inquiry, Lord Kapiladeva said that perfect yoga enables one to transcend the platform of material distress and happiness. Basically, one has to purify his mind and consciousness. 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.

How does the mind reach this stage? By bhakti yoga endowed with knowledge and renunciation, one sees everything in the right perspective. He becomes indifferent to material existence, and the material influence acts less powerfully upon him.

Bhakti yoga means establishing and acting upon our eternal self in relation to the Supreme Lord.

“The supreme occupation [dharma] for all humanity is that by which men can attain to loving devotional service unto the transcendent Lord. Such devotional service must be unmotivated and uninterrupted to completely satisfy the self. By rendering devotional service unto the Personality of Godhead, Śrī Kṛṣṇa, one immediately acquires causeless knowledge and detachment from the world.” (SB 1.2.6-7)

“Bhakti, or devotional service, means engaging all our senses in the service of the Lord, the Supreme Personality of Godhead, the master of all the senses. When the spirit soul renders service unto the Supreme, there are two side effects. One is freed from all material designations, and one’s senses are purified simply by being employed in the service of the Lord.’ (BRS 1.1.12)

I am eagerly looking forward to learning how Lord Kapiladeva wonderfully weaves sankhya philosophy into bhakti yoga. Even in Bhagavad Gita, Lord Krsna tells Arjuna that only the ignorant speak of devotional service [karma-yoga] as being different from the analytical study of the material world [Sāṅkhya]. Those who are actually learned say that he who applies himself well to one of these paths achieves the results of both. One who knows that the position reached by means of analytical study can also be attained by devotional service, and who therefore sees analytical study and devotional service to be on the same level, sees things as they are. Merely renouncing all activities yet not engaging in the devotional service of the Lord cannot make one happy. But a thoughtful person engaged in devotional service can achieve the Supreme without delay. (BG 5.4-6) All glories to Srila Prabhupada!

Hare Krsna,

The final instruction of Lord Krsna to Arjuna in Bhagavad Gita is to abandon all varieties of religion and just surrender unto Him (BG 18.66). A materialist and non-devotee may cringe at the word surrender because in material parlance surrender has a negative connotation. The word surrender does not usually conjure good images in their minds. The Merriam-Webster dictionary defines surrender as ‘to yield to the power, control, or possession of another upon compulsion or demand; to give up completely or agree to forgo especially in favor of another; to give (oneself) up into the power of another especially as a prisoner; to give (oneself) over to something (such as an influence).’ As the dictionary confirms, surrender is associated with defeat and despair, and loss of pride and prestige. When an army surrenders to the enemy, it brings disgrace to the nation. A criminal or a terrorist is forced to surrender because he is a nuisance to the society.

But the surrender that Krsna demands in the Bhagavad Gita is far different from the forced surrender of a loser in life. There is an assurance of love when Krsna advises Arjuna to surrender. He reassures Arjuna, “I shall deliver you from all sinful reactions. Do not fear.” Krsna’s call for surrender is not driven by egoistic claims of supremacy; it is impelled by His supreme compassion for Arjuna and all living entities.

Actually, surrendering to Krsna is the most beautiful experience and the most wonderful concept in all of creation. It means to genuinely offer our love to Him. Those who are unwilling to surrender to Him with love have to surrender to Him at the time of death. To the degree we consider ourselves the controller and proprietor of things of this world, to that degree we suffer when we face Krsna in the form of death. That surrender is too painful and immensely horrible. On the other hand, if we understand our eternal position as the servant of Krsna and humbly accept it, all our miseries will cease to exist. Krsna immediately takes the devotee under His tutelage. There is a beautiful verse in Sri Caitanya Caritamrta where Krsna promises to deliver one from the ropes of maya if one turns to Him even once.

“One is immediately freed from the clutches of māyā if he seriously and sincerely says, ‘My dear Lord Kṛṣṇa, although I have forgotten You for so many long years in the material world, today I am surrendering unto You. I am Your sincere and serious servant. Please engage me in Your service.” (CC Madhya 22.33)

Krsna, as the most loving Father, allows the rebellious souls to rebel against Him, and creates the material world for them, so they can satisfy their gratuitous desires. Krsna tolerates all and patiently waits for the moment these souls will realize their folly and turn towards Him. This is the moment Krsna lovingly waits to see. The moment when the jiva turns to Krsna is a source of great pleasure to both Krsna and the jiva. Krsna is pleased that the forgetful child has turned to Him finally seeking shelter and surrender. The jiva is also pleased because he finds his eternal Father after wandering and suffering in this material world for millions of lifetimes.

In Sri Brhad-Bhagavatamrta, there is a culmination of a beautiful journey of the protagonist Gopa Kumara when he finally returns to Goloka Vrndavana from the material world and meets Krsna. As soon as Krsna saw Gopa Kumara, He stopped playing His flute. Leaving His friends, leaving His cows, and leaving all confused he ran frantically towards him. He leaped towards Gopa Kumara and embraced him. Seeing his dear friend after such a long time, Krsna overwhelmed with emotion fainted in the arms of Sarupa (Gopa Kumara’s name in the spiritual world is Sarupa). After regaining consciousness, Krsna took the hand of Gopa Kumara in His left lotus hand and inquired, “How are you? I missed you so much, Sarupa. Every day I waited for you hoping that you will return one day for sure. I am so thankful. I am so grateful. You are back. Now please stay here. Don’t go anywhere.”

Isn’t this wonderful? Isn’t this hope giving? This is the beauty of surrendering to Krsna with love and devotion. Krsna is waiting for each one of us struggling in this material world to turn to Him. Surrendering to Krsna, our original father, does not bring us any dishonor. Our surrender to Krsna is like a patient submitting himself to a doctor for treatment or a child taking shelter of his mother. A patient agrees to abide by the prescription of the doctor for his own benefit; a child experiences love and care on the lap of his mother. Krsna’s clarion call to surrender is for our salvation.

Not everyone surrenders; Krsna understands this: “After many births and deaths, he who is actually in knowledge surrenders unto Me, knowing Me to be the cause of all causes and all that is. Such a great soul is very rare.” (BG 7.19) If we are not with Krsna, we are undoubtedly with maya, Krsna’s material illusory energy. Either to Krsna or to His material energy, we must surrender. Every day, knowingly or unknowingly, we surrender to the dictum of our mind and senses, to our insatiable desires, to the demands of our bodies, to our lower self, to so many people in our daily life. Arjuna was in acute anxiety before the Mahabharata war began, but after hearing Krsna’s message he completely surrendered to Krsna and thus paved the way for his glorious victory.

Surrendering to Krsna opens the door for a blissful and eternal life. “For those who have accepted the boat of the lotus feet of the Lord, who is the shelter of the cosmic manifestation and is famous as Murari, the enemy of the Mura demon, the ocean of the material world is like the water contained in a calf’s hoof-print. Their goal is param padam, Vaikuntha, the place where there are no material miseries, not the place where there is danger at every step.” (Srimad-Bhagavatam 10.14.58)”

Mother Devahuti is so exalted. As our teachers mentioned in the forum topic, she was incomparably pious and expert in yoga practice. She had a glorious birth, a glorious father, a glorious husband and a glorious son. Yet she still experienced the pangs of material existence to the point where she even more fully surrendered unto the Supreme Personality of Godhead, and sought His shelter and guidance to become free from material entanglement. Therefore, why wouldn’t a jiva like me who is incomparably (to Mother Devahuti) insignificant and suffering from material miseries every moment lovingly surrender to Krsna and offer my heart to Him? After all, Krsna is my only salvation and shelter.

All glories to Srila Prabhupada!

This is the picture of Gopa Kumara meeting Krsna in the spiritual world after he returns from the material world.

Hare Krsna,

The topic of renunciation is extensively elaborated in the 18^th Chapter of Bhagavad Gita. The chapter is aptly titled ‘Conclusion – The Perfection of Renunciation’. At the beginning of the chapter, Arjuna asks Krsna to explain the difference between renunciation and the renounced order of life. In response, the Lord replies that giving up of activities that are based on material desire is called the renounced order of life; giving up the results of all activities is called renunciation.

BG 18.1-2:

Arjuna said: O mighty-armed one, I wish to understand the purpose of renunciation [tyāga] and of the renounced order of life [sannyāsa], O killer of the Keśī demon, master of the senses.

The Supreme Personality of Godhead said: The giving up of activities that are based on material desire is what great learned men call the renounced order of life [sannyāsa]. And giving up the results of all activities is what the wise call renunciation [tyāga].

Lord Krsna further elaborates on renunciation. He explains that renunciation is of three kinds based on the material modes of nature. If one gives up prescribed duties prematurely because of illusion, such renunciation is said to be in the mode of ignorance. Anyone who gives up prescribed duties as troublesome or out of fear of bodily discomfort is said to have renounced in the mode of passion. Such action never leads to the elevation of renunciation. When one performs his prescribed duty only because it ought to be done and renounces all material association and all attachment to the fruit, his renunciation is said to be in the mode of goodness. (BG 18.7-9)

Finally, Lord Krsna gives His final instruction on renunciation. One should abandon all varieties of religion and must simply surrender unto Him. This is the highest form of renunciation.

“Abandon all varieties of religion and just surrender unto Me. I shall deliver you from all sinful reactions. Do not fear.” (BG 18.66)

Similarly keeping the same understanding of renunciation in this section of the chapter where Kardama Muni finally goes to the forest, Srila Prabhupada explains that one should take one-hundred-percent shelter of the Supreme Lord. It does not matter if one actually goes to the forest or prefers to stay at home, one must accept exclusively the shelter of the Supreme Personality of Godhead and engage oneself in full service. At the present moment, it is not possible for someone living in urban areas to suddenly give up everything and take to the austerities of forest life. The person may end up being more disturbed in the new environment as he has to reset everything on how to sustain himself with limited resources. Forests have no conveniences of modern life such as running water, heating/cooling systems, availability of resources on one’s fingertips, good healthcare systems, and so on. The transition from village life to forest live is easier than the transition from city life to forest life. In the absence of proper varnasrama system in current age, the transition to forest life is easier said than done. What is the use of artificially going to the forest but struggling to remember Krsna which is the sole purpose of going to forest? It is like saying that the surgical operation is successful, but the patient died.

Renunciation has two aspects – becoming free from material entanglement such as family relationships and exclusively engage in Krsna consciousness. Renunciation means exclusive surrender to Krsna. Srila Sanatana Goswami, in his Hari Bhakti Vilas (11.676), defines surrender as “the acceptance of those things favorable to devotional service, the rejection of unfavorable things, the conviction that Kṛṣṇa will give protection, the acceptance of the Lord as one’s guardian or master, full self-surrender, and humility.”

Therefore, it does not matter whether one actually goes to the forest or not. Wherever one is situated, one must always remember Krsna by chanting His Holy Name and gradually progress on the six aspects of surrender as described above. This is true renunciation.

All glories to Srila Prabhupada!

Hare Krsna,

As with any material things, knowledge also gets lost, hidden or covered from time to time. In case of transcendental knowledge pertaining to Krsna consciousness, such knowledge is sometimes deliberately hidden or covered so that unqualified people do not have access to it. Just as a physician prescribes medication to the patients according to their health conditions and ability to intake them, transcendental knowledge is also presented to the population according to their material ailments and ability to absorb them. This is precisely the reason why Krsna’s esoteric and most confidential pastimes (such as rasa lila, etc.). are not revealed fully or discussed openly. I am sure there could be many extremely confidential pastimes of Sri Sri Radha and Krsna that we have never heard of or read in the books of our acaryas. This is because conditioned souls in this age of Kali Yuga are not fully qualified to appreciate them. People conditioned by the three modes of material nature do not have the right level of purification to appreciate pure transcendental topics. As a result, the Supreme Lord and His bonafide representatives deliberately hide such literature giving the impression that they are lost to time.

One good example is the discovery of Sri Brahma Samhita by Sri Caitanya Mahaprabhu in the temple of Adi Kesava. In the temple of Adi-kesava, Sri Caitanya Mahaprabhu discussed spiritual matters among highly advanced devotees. While there, He found a chapter of the Brahma-samhita. Sri Caitanya Mahaprabhu was greatly happy to find a chapter of that scripture, and symptoms of ecstatic transformation – trembling, tears, perspiration, trance, and jubilation – were manifest in His body. There is no scripture equal to the Brahma-samhita as far as the final spiritual conclusion is concerned. Indeed, that scripture is the supreme revelation of the glories of Lord Govinda, for it reveals the topmost knowledge about Him. Since all conclusions are briefly presented in the Brahma-samhita, it is essential among all the Vaisnava literatures. Sri Caitanya Mahaprabhu copied the Brahma-samhita, and then with great pleasure He went to a place known as Ananta Padmanabha. (Sri Caitanya Caritamrta)

The fact that the Lord found only one chapter of the Brahma Samhita is not sheer coincidence. It is possible that the other chapters of the book are deliberately withheld from conditioned people of this earthly planets. The book surely manifests in its full glory in the higher planets where people are more qualified to receive transcendental topics.

I have heard of a similar phenomenon with Srimad Bhagavatam. It is said that the version of the Srimad-Bhagavatam that’s available to human society on this earth contains only eighteen thousand verses. On higher planets, where the lifespan and mental capacity of the inhabitants is far superior to ours, the Bhagavatam has many more verses. (Unfortunately, I do not have any source of reference).

This is one reason why transcendental knowledge is hidden or lost. Another reason, as Srila Prabhupada explains, is due to the nature of this material world. The time factor is so pressing that in the course of time everything within this material world is spoiled or lost. In BG 14.10, Lord Krsna explains that sometimes the mode of goodness becomes prominent, defeating the modes of passion and ignorance. Sometimes the mode of passion defeats goodness and ignorance, and at other times ignorance defeats goodness and passion. In this way there is always competition for supremacy. In such a battle of supremacy among the three modes, knowledge may get lost or deviated. This could also explain how we moved from sruti to smrti. In the previous yugas, transcendental knowledge was spread through the process of hearing (sruti). Suta Goswami heard Srimad Bhagavatam spoken by Sukadeva Goswami to Pariksit Maharaja, and then shared them verbatim with the sages of Naimisaranya. The hearers heard it perfectly, retained it perfectly, and disseminated perfectly. Later on considering that the people of Kali Yuga have limited cognitive power, the transcendental literatures were put down in written format for easy retainment by the people. Even then, the knowledge and its core essence get deviated, manipulated, misunderstood, misinterpreted, or sinisterly repurposed to suit the malafide intentions of some people. One example is how the personality of Lord Krsna is misunderstood by impersonalists to be impersonal.

Therefore, the Supreme Lord appears from time to time to reestablish dharma or real religious principles. Reestablishing dharma means reestablishing transcendental knowledge also.

“To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.” (BG 4.8)

Similarly in this particular pastime of Lord Kapiladeva, He appears to reestablish Sankhya philosophy which in the course of time was mysteriously lost.

“Similarly, Kapila also said that the system of Sāṅkhya philosophy was not exactly being introduced by Him; it was already current, but in course of time it was mysteriously lost, and therefore He appeared to reintroduce it. That is the purpose of the incarnation of Godhead. Yadā yadā hi dharmasya glānir bhavati bhārata. Dharma means the real occupation of the living entity. When there is a discrepancy in the eternal occupation of the living entity, the Lord comes and introduces the real occupation of life.” (SB 3.24.37 Purport)

Only the Supreme Lord and His bonafide representatives can establish real religious principles.

“Real religious principles are enacted by the Supreme Personality of Godhead. Although fully situated in the mode of goodness, even the great ṛṣis who occupy the topmost planets cannot ascertain the real religious principles, nor can the demigods or the leaders of Siddhaloka, to say nothing of the asuras, ordinary human beings, Vidyādharas and Cāraṇas.” (SB 6.3.19)

Therefore, it is extremely important for us as devotees to receive the transcendental knowledge in true spirit and preach to others in the same spirit without any deviation. This is the true meaning of following the disciplic succession. Srila Prabhupada suffixed Bhagavad Gita with ‘AS IT IS’; this is not some coincidence or marketing/branding propaganda. It has a deep significance, and that is propagating transcendental knowledge in its true spirit as received through disciplic succession. In this way, we all can all play our part in protecting such knowledge from being lost again to the flowing rivers of eternal time.

 All glories to Srila Prabhupada!

Hare Krsna,

It is an important point to consider why Kardama Muni desired to leave home to seek self-realization rather than stay at home and associate with His son Kapiladeva directly. It is clear that devotional service has different flavors and moods. While I am not competent to understand what went into the mind of Kardama Muni, I can share my own realizations.

The first reason could be that Kardama Muni desired to follow his own natural propensity, his sva-dharma. Kardama Muni used to be a strict brahmacari and a yogi. It is mentioned that he meditated in yoga for ten thousand years before attaining perfection. He attained success, and the Lord, being pleased with him, showed him His form. This proves that he attained perfection in yoga practice or meditation by satisfying the Supreme Personality of Godhead. He actually saw the eternal, blissful and transcendental form of the Lord.

“Kardama Muni saw the Supreme Personality of Godhead, who is free from material contamination, in His eternal form, effulgent like the sun, wearing a garland of white lotuses and water lilies. The Lord was clad in spotless yellow silk, and His lotus face was fringed with slick dark locks of curly hair…When Kardama Muni actually realized the Supreme Personality of Godhead in person, he was greatly satisfied because his transcendental desire was fulfilled. He fell on the ground with his head bowed to offer obeisances unto the lotus feet of the Lord. His heart naturally full of love of God, with folded hands he satisfied the Lord with prayers.” (SB 3.21.10-12)

This means he already tasted transcendence before his married life. He continued to desire that transcendence even after fulfilling his family responsibilities.

The second reason could be that Kardama Muni, being a self-realized soul, desired to strictly follow the directions of the scriptures. In the scriptures it is recommended that one must leave home after his fiftieth year and thus follow prescribed varnasrama-dharma. He wanted to follow the Vedic injunctions to set an example for others. He married to fulfill the desire of his father, Lord Brahma, who ordered him to enter householder life to beget children and increase progeny for populating the universe. He performed that responsibility obediently and perfectly. Family life has its own challenges and Kardama Muni may have felt that household life may distract him from remembering the Lord constantly. Thus he desired to leave home.

“Today I have something to ask from You, who are the Lord of all living entities. Since I have now been liberated by You from my debts to my father, and since all my desires are fulfilled, I wish to accept the order of an itinerant mendicant. Renouncing this family life, I wish to wander about, free from lamentation, thinking always of You in my heart.” (SB 3.24.34)

The third reason could be that Kardama Muni desired to have his wife Devahuti take full advantage of her son (Lord Kapiladeva) to achieve self-realization. Great souls not only desire their own spiritual upliftment but also wants to give opportunity to others to progress in spiritual life. Kardama Muni saw that Devahuti served him sincerely during their household life together. Due to her responsibility and service to her husband, Devahuti was not able to devote fully to devotional service. Now she wants to work on that missing part of her life. Devahuti said to her husband,

“Until now we have simply wasted so much of our time in sense gratification, neglecting to cultivate knowledge of the Supreme Lord. Not knowing your transcendental situation, I have loved you while remaining attached to the objects of the senses. Nonetheless, let the affinity I have developed for you rid me of all fear. Association for sense gratification is certainly the path of bondage. But the same type of association, performed with a saintly person, leads to the path of liberation, even if performed without knowledge. Anyone whose work is not meant to elevate him to religious life, anyone whose religious ritualistic performances do not raise him to renunciation, and anyone situated in renunciation that does not lead him to devotional service to the Supreme Personality of Godhead, must be considered dead, although he is breathing. My lord, surely I have been solidly cheated by the insurmountable illusory energy of the Supreme Personality of Godhead, for in spite of having obtained your association, which gives liberation from material bondage, I did not seek such liberation.” (SB 3.23.53-57)

Kardama Muni did not want to remain at home and be responsible for depriving his wife of taking complete shelter of her son, Kapiladeva. There is a chance that as long as Kardama Muni stayed at home, Devahuti, being a dutiful wife, would continue to render service to her husband and thus not be able to take full advantage of associating with her son. Thus Kardama Muni may have felt that it is better to leave home and give Devahuti complete opportunity to associate with her son and progress in devotional life. At the same time, he would be able to wander as a mendicant and devote himself completely in remembrance of the Supreme Lord in his heart. This is a win-win situation for both him and his wife Devahuti.

“Today I have something to ask from You, who are the Lord of all living entities. Since I have now been liberated by You from my debts to my father, and since all my desires are fulfilled, I wish to accept the order of an itinerant mendicant. Renouncing this family life, I wish to wander about, free from lamentation, thinking always of You in my heart.” (SB 3.24.34)

These are my own realizations, and I could be wrong.

All glories to Srila Prabhupada!

Hare Krsna,

Good parents always desire to produce good progeny. They want to provide a good upbringing to the children through proper education and values. They are pleased if the children are respectful and obedient to them. Just like Lord Brahma is pleased with Kardama Muni’s attitude of following his instructions, the parents are also pleased with good behavior of their children. Similarly, the Supreme Lord, being always so merciful to His separated expansions (the jivas), always desires good things for them. He is not happy seeing them struggling in this material world.

BG 15.7: The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.

Therefore, the Supreme Lord has a good plan for bringing the struggling living entities back to Him, back to His abode. He usually accomplishes this by enlightening them with transcendental knowledge. Either He advents Himself (like Lord Kapiladeva) or He sends His bonafide representatives and scriptures.

The Lord’s love for us is in sharp contrast to the parents in this material world. A parental phenomenon in the western world that really shocks me is the concept of ‘empty nest’. As children grow older and graduate to college, they leave their parental homes to start an independent life. For parents, this is akin to baby birds leaving their nest once they are able to fly on their own. Parents are on their own now with children no longer around. What really surprises me is that most parents are happy with this. They usually say that they are happy with this arrangement as now they can do their own things without the kids being no longer around. I am not at all familiar with this culture here. In India even to this day, both parents and children long to stay together as far as possible. Of course, circumstances lead children to move out for further studies and employment. I have not seen a single Indian parent (yet) who is happy to see their children being separated from them. Western culture doesn’t stop surprising me!

The reason I am sharing this is to put across the point that our most loving and merciful Lord is not happy with ‘empty nest’. He loves us so much that He always accompanies us as Supersoul no matter what body we accept – humans, animals, birds, insects, etc. He brings guru, sadhu and sastras come across our paths so that we are enlightened and turn to Him for guidance and nourishment. Therefore, in this chapter we see the same principles play out. First the Lord desired to create the material world so that the living entities who wanted to enjoy separately for Him are provided a place to fulfill their desires. Secondly, He desired to populate the universe with living entities. He gave this task to Lord Brahma who, in turn, engaged his numerous sons to create progeny. Kardama Muni is of many such sons. Once Kardama Muni and Devahuti produced nine daughters, Lord Brahma wanted Kardmana Muni to get them married to the nine chief sages for further procreation. Just like Lord Brahma is pleased with Kardama Muni for following his instructions, the Supreme Lord is also pleased with Lord Brahma for helping Him create the material universe and populate it. Lastly, the Lord desires to enlighten the population in spiritual topics. This mission is so important to the Lord that He Himself advents as Lord Kapiladeva to teach the sankhya philosophy.

“He will present the philosophy of Sāṅkhya in such a way that by studying His philosophy people will be able to uproot the deep-rooted desire for karma, fruitive activities. Everyone in this material world engages in achieving the fruits of his labor. A man tries to be happy by achieving the fruits of his own honest labor, but actually he becomes more and more entangled. One cannot get out of this entanglement unless he has perfect knowledge, or devotional service.” (SB 3.24.16 P)

The sweet Lord is a perfect Father to us. He is with us at every step to guide us and inspire us to develop the desire to return home, back to Godhead. Unfortunately, in this material world the parents do not work on delivering their children from material bondage. They think their responsibility to their children is fulfilled after they give good material education to the kids. Unfortunately, this approach further entangles the kids in this material world. Neither they themselves are interested in (or aware of) liberation from material entanglement nor they are able to liberate their children. Therefore, it is said that “One who cannot deliver his dependents from the path of repeated birth and death should never become a spiritual master, a father, a husband, a mother or a worshipable demigod.” (SB 5.5.18)

“The father, spiritual master or husband must be able to release the dependent from repeated birth and death. If he cannot do this, he plunges himself into the ocean of reproachment for his unlawful activities. Everyone should be very responsible and take charge of his dependents just as a spiritual master takes charge of his disciple or a father takes charge of his son. All these responsibilities cannot be discharged honestly unless one can save the dependent from repeated birth and death.” (SB 5.5.18 P)

As a well-wishing Father and Lord, the Supreme Lord is always interested in our welfare and wonderfully charts our journey back to Him if at all we turn to Him and accept His instructions. As Lord Kapiladeva, He will impart sublime instructions and teachings to His Mother Devahuti by following which we too can be delivered as Mother Devahuti was. This is the supreme loving nature of the Lord.

All glories to Srila Prabhupada!

Hare Krsna,

In Bhagavad Gita 4.9, Lord Krsna states that “One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”

Since we are asked to meditate on the appearance of Lord Kapiladeva, it is important to understand a few purpose and principles of the Lord’s appearance.

Purpose of Lord’s Appearance:

I want to jump a chapter ahead to quote a verse about the purpose of the Lord’s appearance, especially the appearance of Lord Kapiladeva. In SB 3.25.1, Saunaka Rsi says, “Although He is unborn, the Supreme Personality of Godhead took birth as Kapila Muni by His internal potency. He descended to disseminate transcendental knowledge for the benefit of the whole human race.”

There are also couple of verses in BG where Lord Krsna declares why He appears.

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion – at that time I descend Myself. To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium.” (BG 4.7-8)

Principles behind Lord’s Appearance:

Principle # 1: The Lord is not forced to accept a body.

When Krsna or His expansions and incarnations come, all His energies also come. It is not that He is forced to come. We have to accept a certain type of body because we are forced to do so, but this is not the case with Śrī Kṛṣṇa. When Kṛṣṇa or His incarnation come, they do not depend on karma for their bodies. The Supreme Lord is above karma and is fully independent. It is therefore said, ātma-māyayā. The Supreme Lord comes by His own energy, not by the external energy or by force. An example given is that when a governor visits a prison, he is not forced to do so and nor does he become a prisoner by visiting the prison. He goes there by his own good will to see how things are managed and run.

Principle # 2: The Lord always maintains His transcendental position.

Regardless of what form the Supreme Lord appears in, He always maintains His transcendental position. Whether the Lord appears as a baby from Vasudeva and Devaki or appears from a pillar like Lord Nrsimhadev, He always maintains His transcendental position. He always remains God and does not conform to Mayavada philosophy that the Lord loses His divinity when He appears in human form.

Principle # 3: The Lord can take birth from anywhere.

The Supreme Lord is all-pervading. He may appear from the semen of His devotee (Lord Kapiladeva), He may appear from the pillar of Hiraṇyakaśipu’s palace (Lord Nrsimhadeva), He may appear from the nostril of Brahma (Lord Varaha), or He may appear from the womb of a mother (Lord Krsna from Devaki and Lord Caitanya from Mother Saci). The Lord manifests His full independence to act in any way.

“Fire is already present in wood, but by a certain process, fire is kindled. Similarly, God is all-pervading. He is everywhere, and since He may come out from everything, He appeared in His devotee’s semen.” (SB 3.24.5-6)

Although the Lord may appear from various sources, it does not mean that that the nostril of Brahmā or the pillar of Hiraṇyakaśipu’s palace or the semen of Kardama Muni is the source of the appearance of the Lord. The scorpion lays its eggs in piles of rice, and sometimes it is said that the scorpion is born out of rice. But the rice is not the cause of the scorpion. Actually, the eggs were laid by the mother. Similarly, material nature is not the cause of the birth of the Supreme Lord. Being fully independent, He can appear from anywhere and through any agent.

The true reason for the Lord’s appearance is that He descends out of compassion because He is more anxious to have us return home, back to Godhead, than we are to go. Because we are in ignorance, we do not know anything about the kingdom of God. We know nothing about how to get there or how to become happy. We have forgotten all this. Therefore, Kṛṣṇa comes at intervals or sends His representative, the pure devotee. Sometimes He comes personally, and sometimes He sends His incarnation. He, therefore, descends into the material world in numerous forms to display pastimes, enlighten, and attract the conditioned souls to back home, back to Godhead.

Similarly, the Lord appeared as Kapiladeva for the propagation of transcendental knowledge and to give instructions in Sāṅkhya philosophy to His mother, Devahūti for her deliverance.

“The Personality of Godhead, being worshiped by you, will spread my name and fame. He will vanquish the knot of your heart by becoming your son and teaching knowledge of Brahman… After many, many years, the Supreme Personality of Godhead, Madhusūdana, the killer of the demon Madhu, having entered the semen of Kardama, appeared in Devahūti just as fire comes from wood in a sacrifice.” (SB 3.24.4 & 6)

All glories to Srila Prabhupada!

Hare Krsna,

After hearing about the multiple incarnations of the Supreme Lord, I could see a simple pattern. It is my own realization; I could be wrong. The appearance of the Supreme Lord almost always has two aspects – internal reason and external reason. In the appearance of Lord Sri Caitanya Mahaprabhu, the internal reasons are to understand the glory of Radharani’s love, to experience the wonderful qualities in Him that She alone relishes through Her love, and to taste the happiness She feels when She realizes the sweetness of His (Krsna’s) love. (CC Adi 4.230). The external reason for Mahaprabhu’s appearance is His desire to distribute pure love of Godhead (Krsna prema) through nama-sankirtana (congregational chanting of the Holy Name).

Similarly in Lord Krsna’s appearance, there are multiple reasons. One of the internal reasons I could think of is Krsna’s desire to teach the living entities how to perform spontaneous devotional service.

“Mother sometimes binds Me as her son. She nourishes and protects Me, thinking Me utterly helpless. My friends climb on My shoulders in pure friendship, saying, ‘What kind of big man are You? You and I are equal. If My beloved consort reproaches Me in a sulky mood, that steals My mind from the reverent hymns of the Vedas.Taking these pure devotees with Me, I shall descend and sport in various wonderful ways, unknown even in Vaikuṇṭha. I shall broadcast such pastimes by which even I am amazed.” (CC Adi 4.24-28)

And, of course, the external reason of Krsna’s appearance is mentioned in BG 4.7-9:

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion – at that time I descend Myself. To deliver the pious and to annihilate the miscreants, as well as to reestablish the principles of religion, I Myself appear, millennium after millennium. One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.”

This means that for the Lord’s advent, the internal reason(s) and the social conditions must meet. Regarding the appearance of Lord Kapiladeva, the Supreme Lord Himself announced that He will appear through the conjugal union of Kardama Muni and Mother Devahuti.

“O great sage, I shall manifest My own plenary portion through your wife, Devahūti, along with your nine daughters, and I shall instruct her in the system of philosophy that deals with the ultimate principles or categories.” (SB 3.21.32)

The social condition (external reason) I could think of is the protection of Mother Devahuti. So far we have studied that Kardama Muni desired to leave home after giving birth to nine daughters.

“The powerful Kardama Muni was the knower of everyone’s heart, and he could grant whatever one desired. Knowing the spiritual soul, he regarded her as half of his body. Dividing himself into nine forms, he impregnated Devahūti with nine discharges of semen. Immediately afterward, on the same day, Devahūti gave birth to nine female children, all charming in every limb and fragrant with the scent of the red lotus flower.” (SB 3.23.47-48)

We now know that Kardami Muni is about to leave home and Devahuti for spiritual pursuits. In due course of time, the nine daughters will also get married to their respective husbands and will leave home. Who will give protection to Devahuti after they leave home? In childhood a woman must be under the protection of the parents, in youth she must be under the protection of the husband, and in old age she must be under the protection of the grown children. In Dehavuti’s case, she will be left with no one after her husband and daughters leave home. Thus there is a need for a son to appear from Kardama Muni and Devahuti who will give protection and care to Mother Devahuti. The wonderful thing is that that son will be none other than the Supreme Lord Himself (Lord Kapiladeva).

Another aspect to consider is that while the Supreme Lord desires to increase the population of the material world through the agency of Lord Brahma and His sons/expansions, the Supreme Lord also needs to establish transcendental knowledge. Otherwise, what is the use of increasing population but not teaching them bhakti and devotional service? Through Lord Kapiladeva, the Lord gives protection to Mother Devahuti and also propagates pure devotional service by instructing her.

All these factors are prelude to the appearance of Lord Kapiladeva.

All glories to Srila Prabhupada!

Hare Krsna,

Narada Muni once narrated an allegorical story to King Pracinabarhi. King Prachinabarhi wanted to gain the pure wisdom through which he can be freed from the bonds of karma. The story is mentioned in Canto 4 of Srimad Bhagavatam. I am paraphrasing the story below:

Once upon a time, there was a king called Puranjana. He had unlimited desires for sense enjoyment; consequently, he traveled all over the world to find a place where all his desires could be fulfilled. Unfortunately, he found a feeling of insufficiency everywhere. Once, while wandering in this way, he saw on the southern side of the Himālayas, in a place named Bhārata-varṣa [India], a city that had nine gates all about and was characterized by all auspicious facilities. While wandering here and there in that land, King Purañjana suddenly came in contact with a very beautiful woman who was walking there without any engagement. She had ten servants with her, and each servant had hundreds of wives accompanying him. The woman was protected on all sides by a five-hooded snake. She was very beautiful and young, and she appeared very anxious to find a suitable husband. Purañjana became attracted by the eyebrows and smiling face of the very beautiful girl and was immediately pierced by the arrows of her lusty desires. When she smiled shyly, she looked very beautiful to Purañjana, who, although a hero, could not refrain from addressing her. Eventually, they both got married to each other. Being entangled in different types of mental concoction and engaged in fruitive activities, King Purañjana came completely under the control of his wife. Indeed, he used to fulfill all the desires of his wife, the Queen. When the Queen drank liquor, King Purañjana also engaged in drinking. When the Queen dined, he used to dine with her, and when she chewed, King Purañjana used to chew along with her. When the Queen sang, he also sang. Similarly, when the Queen cried, he also cried, and when the Queen laughed, he also laughed. When the Queen talked loosely, he also talked loosely, and when the Queen walked, the King walked behind her. When the Queen would stand still, the King would also stand still, and when the Queen would lie down in bed, he would also follow and lie down with her. When the Queen sat, he would also sit, and when the Queen heard something, he would follow her to hear the same thing. When the Queen saw something, the King would also look at it, and when the Queen smelled something, the King would follow her to smell the same thing. When the Queen touched something, the King would also touch it, and when the dear Queen was lamenting, the poor King also had to follow her in lamentation. In the same way, when the Queen felt enjoyment, he also enjoyed, and when the Queen was satisfied, the King also felt satisfaction. In this way, King Purañjana was captivated by his nice wife and was thus cheated. Indeed, he became cheated in his whole existence in the material world. Even against that poor foolish King’s desire, he remained under the control of his wife, just like a pet animal that dances according to the order of its master.

It was almost impossible for King Purañjana to give up the company of his Queen even for a moment. Nonetheless, one day, being very much inspired by the desire to hunt, he took up his bow and arrow with great pride and went to the forest, not caring for his wife. At that time King Purañjana was very much influenced by demoniac propensities. Because of this, his heart became very hard and merciless, and with sharp arrows he killed many innocent animals in the forest, taking no consideration.

Sri Narada Muni then summarized the lesson to King Pracinabarhi: My dear King, any person who works according to the directions of the Vedic scriptures does not become involved in fruitive activities. Otherwise, a person who acts whimsically falls down due to false prestige. Thus, he becomes involved in the laws of nature, which are composed of the three qualities [goodness, passion, and ignorance]. In this way a living entity becomes devoid of his real intelligence and becomes perpetually lost in the cycle of birth and death. Thus, he goes up and down from a microbe in stool to a high position in the Brahmaloka planet. (SB 4.26.7-8)

The reason I mentioned this story is because King Puranjana violated the Vedic instructions and became entangled in material existence. On the other hand, Mother Devahuti and Kardama Muni strictly followed all Vedic instructions (even the instructions of producing a child) and were thus blessed with the Supreme Personality of Godhead as their son.

Everyone is therefore advised to act in terms of the Vedic instructions which are applicable in all time, places, and circumstances. When a person within a state acts according to the laws and licenses of the government, he does not become involved in criminal activities. Similarly, one who acts according to the Vedic instructions does not become entangled in material fruitive activities. Man-made laws are always defective because they are made by people who are prone to committing mistakes, being illusioned, cheating and having imperfect senses. The Vedic instructions are different because they do not have these four defects. The knowledge of the Vedas is knowledge received directly from God, and there is consequently no question of illusion, cheating, mistakes, or imperfect senses. All Vedic knowledge is perfect because it is received directly from God by the disciplic succession. Lord Krsna instructed Vedic knowledge to Brahma into his heart (tene brahma hṛdā ya ādi-kavaye). Brahma distributed the Vedic knowledge to Narada, Narada to Vyasadeva, Vyasadeva to Sukadeva Goswami, and so on. In this way Vedic knowledge came to us in disciplic succession. Vedic knowledge is therefore considered perfect. If we act according to Vedic knowledge, there is no question of being involved in sinful activities.

“He who discards scriptural injunctions and acts according to his own whims attains neither perfection nor happiness nor the supreme destination.” (BG 16.23)

Every living entity is part and parcel of God. Living entities are put into the miserable threefold condition of material existence because they voluntarily accepted material existence on the false pretext of becoming an enjoyer.

“The living entities in this conditioned world are My eternal fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.” (BG 15.7)

To save the living entities from this horrible condition, the Lord has given all the Vedic literatures in His incarnation of Vyāsadeva.

kṛṣṇa bhuli’ sei jīva anādi-bahirmukha

ataeva māyā tāre deya saṁsāra-duḥkha

“By forgetting Kṛṣṇa, the living entity has become materialistic since time immemorial. Therefore, the illusory energy of Kṛṣṇa is giving him different types of miseries in material existence.” (Cc. Madhya 20.117)

māyā-mugdha jīvera nāhi svataḥ kṛṣṇa-jñāna

jīvere kṛpāya kailā kṛṣṇa veda-purāṇa

“When a living entity is enchanted by the external energy, he cannot revive his original Kṛṣṇa consciousness independently. Due to such circumstances, Kṛṣṇa has kindly given him the Vedic literatures, such as the four Vedas and eighteen Purāṇas.” (Cc. Madhya 20.122)

Every human being should therefore take advantage of the Vedic instructions; otherwise, one will be bound by his whimsical activities and will be without any guide.

“The human body, which can award all benefit in life, is automatically obtained by the laws of nature, although it is a very rare achievement. This human body can be compared to a perfectly constructed boat having the spiritual master as the captain and the instructions of the Personality of Godhead as favorable winds impelling it on its course. Considering all these advantages, a human being who does not utilize his human life to cross the ocean of material existence must be considered the killer of his own soul.” (SB 11.20.17)

All glories to Srila Prabhupada!

Hare Krsna,

The qualities and characters of Mother Devahuti should be inspiration for all practitioners of bhakti yoga who are sincerely trying to attain the platform of pure love of Godhead. In Bhagavad Gita 13.8-12, Lord Krsna lists twenty qualities that He declares is knowledge. Everything besides them is ignorance.

“Humility; pridelessness; nonviolence; tolerance; simplicity; approaching a bona fide spiritual master; cleanliness; steadiness; self-control; renunciation of the objects of sense gratification; absence of false ego; the perception of the evil of birth, death, old age and disease; detachment; freedom from entanglement with children, wife, home and the rest; even-mindedness amid pleasant and unpleasant events; constant and unalloyed devotion to Me; aspiring to live in a solitary place; detachment from the general mass of people; accepting the importance of self-realization; and philosophical search for the Absolute Truth – all these I declare to be knowledge, and besides this whatever there may be is ignorance.”

If we analyze deeply, we see that Mother Devahuti possessed all these qualities. She was humble, tolerant, simple, self-controlled, devoid of any pride, lust, envy, greed, sinful activities, and vanity. She was detached from the general mass of people, even-minded amid pleasant and unpleasant event, renounced from objects of sense-gratification, devoid of false ego. Most importantly, she realized the importance of self-realization, knowledge of the Absolute Truth, and values of serving a spiritual master or a superior authority like her husband Kardama Muni.

Srila Prabhupada explains (in purport to the above verse) that “all the good qualities of knowledge develop in one who has attained the stage of devotional service. The principle of accepting a spiritual master, as mentioned in the eighth verse, is essential. Even for one who takes to devotional service, it is most important. Transcendental life begins when one accepts a bona fide spiritual master. The Supreme Personality of Godhead, Śrī Kṛṣṇa, clearly states here that this process of knowledge is the actual path. Anything speculated beyond this is nonsense.”

The most important quality that I can inspiration from Mother Devahuti is her attitude of sincere service. Mother Devahuti served her husband the same way one should serve one’s spiritual master. Devahūti was so faithful to her husband that not only did she serve him with great devotion, service and respect, but she did not even care for her own health. That is called selfless service.

“Devahūti served her husband with intimacy and great respect, with control of the senses, with love and with sweet words. Working sanely and diligently, she pleased her very powerful husband, giving up all lust, pride, envy, greed, sinful activities and vanity. The daughter of Manu, who was fully devoted to her husband, looked upon him as greater even than providence. Thus she expected great blessings from him. Having served him for a long time, she grew weak and emaciated due to her religious observances. Seeing her condition, Kardama, the foremost of celestial sages, was overcome with compassion and spoke to her in a voice choked with great love.” (SB 3.23.1-5)

Some people with strong feminist mindset may revolt at some of Srila Prabhupada’s statements such as “the wife must render service just like an intimate friend, and at the same time she must understand that the husband is superior in position, and thus she must offer him all respect…Even if there is some wrong on the part of the husband, the wife must tolerate it.”

My counter-argument is “Look at the ultimate result Devahuti obtained at the end!” What did she attain after a lifetime of service to her husband? Pure love of Godhead and the Supreme Personality of Godhead Himself as her son (Lord Kapiladeva). We should judge a tree by its fruits. Instead of misrepresenting (and revolting at) Srila Prabhupada’s statements, we should see what he is trying to teach us – that by serving one’s superiors, we can achieve all spiritual perfection.

“Love of Kṛṣṇa is the highest perfection of bhagavat-prasāda, or divine mercy… By the grace of Kardama Muni, Devahūti experienced actual realization simply by serving. We get a similar example in the life of Nārada Muni… Kardama Muni, who offered her the best gift which can be bestowed in human life: the grace of the Lord, or love of God. This grace of the Lord was achieved by Devahūti by the good will and satisfaction of her husband. She served her husband, who was a great devotee and saintly person, with great sincerity, love, affection and service, and Kardama Muni was satisfied. He willingly gave love of God, and he recommended that she accept it and enjoy it because he had already achieved it.” (SB 3.23.7-8 Purport)

It is a fact that just by satisfying the spiritual master, we can receive all blessings, mercy, and grace of the Lord (yasya prasadad bhagavata prasadah). One cannot attain love of Godhead simply by chanting the Holy Name of the Lord or reading the scriptures unless these activities are combined with service to a pure Vaisnava. No one can attain pure love of Krsna without serving the pure devotees of the Lord. The most amazing thing is that we can attain love of Krsna in one lifetime just by this selfless service attitude to the devotees of the Lord. Srila Prabhupada quotes the example of Sri Narada Muni who became the great personality Nārada by menially serving the maha-bhagavatas.

Devahuti did not have to perform intense austerities, sacrifices, meditation or cultivate deep knowledge of the Vedas. Simply by serving her husband (who she treated as her spiritual master) sincerely, faithfully, and lovingly, she attained all perfection.

I pray to the Lord to bless me with such an attitude and mood of selfless service as Mother Devahuti’s. What cannot be achieved in many lifetimes can be attained in just one lifetime by selfless service to the Vaisnavas, one’s spiritual master, and one’s superiors like a husband or wife (if such a person is a pure devotee of the Lord).

All the so-called bodily troubles that Devahuti went through is actually a small price to pay to attain the ultimate wealth  – the grace of the Lord, love of God (premā pumartho mahān). To achieve love of Godhead is the highest perfection of life. This is easily obtained by rendering service to the pure Vaisnavas.

“By serving her devotee husband, Kardama Muni, Devahūti shared in his achievements. Similarly, a sincere disciple, simply by serving a bona fide spiritual master, can achieve all the mercy of the Lord and the spiritual master simultaneously.” (SB 3.22.7 P)

I offer my thousands of respectful obeisances to Mother Devahuti with a prayer that she bestows upon us unalloyed devotional service to the pure devotees of the Lord. gopī-bhartuḥ pada-kamalayor dāsa-dāsānudāsaḥ. I identify Myself only as the servant of the servant of the servant of the lotus feet of Lord Śrī Kṛṣṇa, the maintainer of the gopīs. (Padyāvalī 74)

Mother Devahuti is truly a great inspiration to me.

All glories to Mother Devahuti!

All glories to Srila Prabhupada!